X80n1565_五燈會元

卍新續藏第 80 冊 No. 1565 五燈會元

No. 1565

五燈會元卷第一

七佛

古佛應世。綿歷無窮。不可以周知而悉數也。近故譚賢劫有千如來。暨于釋迦。但紀七佛。按長阿含經云。七佛精進力。放光滅闇冥。各各坐樹下。于中成正覺。又曼殊室利為七佛祖師。金華善慧大士登松山頂行道。感七佛引前。維摩接后。今之撰述。斷自七佛而下。

毗婆尸佛(過去莊嚴劫。第九百九十八尊)

偈曰。身從無相中受生。猶如幻出諸形象。幻人心識本來無。罪福皆空無所住。長阿含經云。人壽八萬歲時。此佛出世。種剎利。姓拘利若。父槃頭。母槃頭婆提。居般頭婆提城。坐波波羅樹下。說法三會。度人三十四萬八千。神足二。一名騫茶。二名提舍。侍者無憂子方膺。

尸棄佛(莊嚴劫。第九百九十九尊)

偈曰。起諸善法本是幻。造諸惡業亦是幻。身如聚沫心如風。幻出無根無實性。長阿含經云。人壽七萬歲時。此佛出世。種剎利。姓拘利若。父明相。母光耀。居光相城。坐分陀利樹下。說法三會。度人二十五萬。神足二。一名阿毗浮。二名婆婆。侍者忍行子無量。

毗舍浮佛(莊嚴劫。第一千尊)

偈曰。假借四大以為身。

【現代漢語翻譯】 現代漢語譯本 《五燈會元》卷第一 七佛 古佛應世，綿歷無窮，不可以周知而悉數。近故譚賢劫有千如來，暨于釋迦（Sakyamuni）。但紀七佛。按《長阿含經》云：『七佛精進力，放光滅闇冥，各各坐樹下，于中成正覺。』又曼殊室利（Manjusri）為七佛祖師。金華善慧大士登松山頂行道，感七佛引前，維摩（Vimalakirti）接后。今之撰述，斷自七佛而下。 毗婆尸佛（Vipasyin）（過去莊嚴劫，第九百九十八尊） 偈曰：『身從無相中受生，猶如幻出諸形象。幻人心識本來無，罪福皆空無所住。』《長阿含經》云：人壽八萬歲時，此佛出世。種剎利（Kshatriya），姓拘利若（Kondanna）。父槃頭（Bandhu），母槃頭婆提（Bandhumati）。居般頭婆提城（Bandhumati）。坐波波羅樹（Patala tree）下。說法三會，度人三十四萬八千。神足二：一名騫茶（Khandha），二名提舍（Tissa）。侍者無憂子方膺。 尸棄佛（Sikhin）（莊嚴劫，第九百九十九尊） 偈曰：『起諸善法本是幻，造諸惡業亦是幻。身如聚沫心如風，幻出無根無實性。』《長阿含經》云：人壽七萬歲時，此佛出世。種剎利（Kshatriya），姓拘利若（Kondanna）。父明相（Arun），母光耀（Prabhavati）。居光相城（Arunavati）。坐分陀利樹（Pundarika tree）下。說法三會，度人二十五萬。神足二：一名阿毗浮（Abhibhu），二名婆婆（Bhava）。侍者忍行子無量。 毗舍浮佛（Visvabhu）（莊嚴劫，第一千尊） 偈曰：『假借四大以為身，』

【English Translation】 English version The First Scroll of the Record of the Transmission of the Lamp The Seven Buddhas The ancient Buddhas responded to the world, their lineage extending infinitely, impossible to fully know and enumerate. In recent times, it is said that there were a thousand Tathagatas in the Bhadrakalpa, including Sakyamuni. However, only the Seven Buddhas are recorded. According to the Dirgha Agama Sutra, 'The Seven Buddhas, with their power of diligence, emit light and dispel darkness, each sitting under a tree, therein attaining perfect enlightenment.' Furthermore, Manjusri was the ancestral teacher of the Seven Buddhas. The great being Shanhui of Jinhua ascended to the peak of Mount Song and practiced the Way, feeling the Seven Buddhas leading in front and Vimalakirti following behind. This compilation begins with the Seven Buddhas. Vipasyin Buddha (The 998th Buddha of the past Adornment Kalpa) The verse says: 'The body is born from the unmanifest, like illusions appearing in various forms. The illusory mind and consciousness are originally empty, and neither sin nor merit has any abiding place.' The Dirgha Agama Sutra says: When people lived for eighty thousand years, this Buddha appeared in the world. His caste was Kshatriya, and his family name was Kondanna. His father was Bandhu, and his mother was Bandhumati. He resided in the city of Bandhumati and sat under a Patala tree. He preached the Dharma in three assemblies, converting 348,000 people. He had two chief disciples: the first was Khandha, and the second was Tissa. His attendant was the son of Worry-free, Fang Ying. Sikhin Buddha (The 999th Buddha of the Adornment Kalpa) The verse says: 'The arising of all good dharmas is illusory, and the creation of all evil karmas is also illusory. The body is like a mass of foam, and the mind is like the wind, arising from illusion without root or real nature.' The Dirgha Agama Sutra says: When people lived for seventy thousand years, this Buddha appeared in the world. His caste was Kshatriya, and his family name was Kondanna. His father was Arun, and his mother was Prabhavati. He resided in the city of Arunavati and sat under a Pundarika tree. He preached the Dharma in three assemblies, converting 250,000 people. He had two chief disciples: the first was Abhibhu, and the second was Bhava. His attendant was the son of Endurance, Limitless. Visvabhu Buddha (The 1000th Buddha of the Adornment Kalpa) The verse says: 'Borrowing the four great elements to form the body,'

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心本無生因境有。前境若無心亦無。罪福如幻起亦滅。長阿含經云。人壽六萬歲時。此佛出世。種剎利。姓拘利若。父善燈。母稱戒。居無喻城。坐婆羅樹下。說法二會。度人一十三萬。神足二。一扶游。二郁多摩。侍者寂滅子妙覺。

拘留孫佛(見在賢劫。第一尊)

偈曰。見身無實是佛身。了心如幻是佛幻。了得身心本性空。斯人與佛何殊別。長阿含經云。人壽四萬歲時。此佛出世。種婆羅門。姓迦葉。父禮得。母善枝。居安和城。坐尸利沙樹下。說法一會。度人四萬。神足二。一薩尼。二毗樓。侍者善覺子上勝。

拘那含牟尼佛(賢劫。第二尊)

偈曰。佛不見身知是佛。若實有知別無佛。智者能知罪性空。坦然不怖于生死。長阿含經云。人壽三萬歲時。此佛出世。種婆羅門。姓迦葉。父大德。母善勝。居清凈城。坐烏暫婆羅門樹下。說法一會。度人三萬。神足二。一舒槃那。二郁多樓。侍者安和子導師。

迦葉佛(賢劫。第三尊)

偈曰。一切眾生性清凈。從本無生無可滅。即此身心是幻生。幻化之中無罪福。長阿含經云。人壽二萬歲時。此佛出世。種婆羅門。姓迦葉。父梵德。母財主。居波羅奈城。坐尼拘律樹下。說法一會。度人二萬。神足二。一提舍。二婆羅婆。

【現代漢語翻譯】 現代漢語譯本：心識本身並沒有固有的生起，而是因為外在境界而產生。如果外在境界不存在，心識也就不存在。罪與福就像幻象一樣，生起也會滅去。《長阿含經》記載，當人類壽命為六萬歲時，拘留孫佛（Kakusandha Buddha，現在賢劫的第一尊佛）出世。他的種姓是剎帝利（Kshatriya），姓拘利若（Koliya），父親是善燈（Aggidatta），母親是稱戒（Visakha），居住在無喻城（Anupama）。他在婆羅樹（Sirisa tree）下證悟，說法兩次，度化了十三萬人。他的兩位神通弟子是扶游（Buddhiyojha）和郁多摩（Uttama），侍者是寂滅子妙覺（Sanjiva）。

偈語說：『見到身體並非真實，才是佛身；了悟心識如幻，才是佛幻。了悟身心本性空，此人與佛有何差別？』《長阿含經》記載，當人類壽命為四萬歲時，拘那含牟尼佛（Konagamana Buddha，賢劫的第二尊佛）出世。他的種姓是婆羅門（Brahmin），姓迦葉（Kassapa），父親是禮得（Sobha），母親是善枝（Uttara），居住在安和城（Sobhavati）。他在尸利沙樹（Udambara tree）下證悟，說法一次，度化了四萬人。他的兩位神通弟子是薩尼（Bhiyyo）和毗樓（Uttara），侍者是善覺子上勝（Sotthija）。

偈語說：『佛不見身，知是佛；若實有知，別無佛。智者能知罪性空，坦然不怖于生死。』《長阿含經》記載，當人類壽命為三萬歲時，迦葉佛（Kassapa Buddha，賢劫的第三尊佛）出世。他的種姓是婆羅門，姓迦葉，父親是大德（Brahmadatta），母親是善勝（Dhanavati），居住在清凈城（Baranasi）。他在烏暫婆羅門樹（Banyan tree）下證悟，說法一次，度化了三萬人。他的兩位神通弟子是舒槃那（Sabba-mitta）和郁多樓（Uttama），侍者是安和子導師（Jettamitta）。

偈語說：『一切眾生性清凈，從本無生無可滅。即此身心是幻生，幻化之中無罪福。』《長阿含經》記載，當人類壽命為二萬歲時，迦葉佛出世。他的種姓是婆羅門，姓迦葉，父親是梵德（Brahmadatta），母親是財主（Dhanavati），居住在波羅奈城（Baranasi）。他在尼拘律樹（Banyan tree）下證悟，說法一次，度化了二萬人。他的兩位神通弟子是提舍（Tissa）和婆羅婆（Bharadvaja）。

【English Translation】 English version: The mind itself is without inherent arising, it arises because of external realms. If the external realms do not exist, the mind also does not exist. Sin and merit are like illusions, arising and ceasing as well. The Agama Sutra says: When the human lifespan is 60,000 years, Kakusandha Buddha (the first Buddha of the present Bhadrakalpa) will appear in the world. His caste is Kshatriya, his family name is Koliya, his father is Aggidatta, his mother is Visakha, and he resides in Anupama City. He attained enlightenment under the Sirisa tree, preached the Dharma in two assemblies, and converted 130,000 people. His two chief disciples with supernatural powers are Buddhiyojha and Uttama, and his attendant is Sanjiva.

The verse says: 'Seeing that the body is not real is the Buddha's body; understanding that the mind is like an illusion is the Buddha's illusion. Understanding that the nature of body and mind is empty, what difference is there between this person and the Buddha?' The Agama Sutra says: When the human lifespan is 40,000 years, Konagamana Buddha (the second Buddha of the Bhadrakalpa) will appear in the world. His caste is Brahmin, his family name is Kassapa, his father is Sobha, his mother is Uttara, and he resides in Sobhavati City. He attained enlightenment under the Udambara tree, preached the Dharma in one assembly, and converted 40,000 people. His two chief disciples with supernatural powers are Bhiyyo and Uttama, and his attendant is Sotthija.

The verse says: 'The Buddha does not see the body, knowing it is the Buddha; if there is real knowing, there is no other Buddha. The wise can know that the nature of sin is empty, and be fearless of birth and death.' The Agama Sutra says: When the human lifespan is 30,000 years, Kassapa Buddha (the third Buddha of the Bhadrakalpa) will appear in the world. His caste is Brahmin, his family name is Kassapa, his father is Brahmadatta, his mother is Dhanavati, and he resides in Baranasi City. He attained enlightenment under the Banyan tree, preached the Dharma in one assembly, and converted 30,000 people. His two chief disciples with supernatural powers are Sabba-mitta and Uttama, and his attendant is Jettamitta.

The verse says: 'All beings are pure in nature, from the beginning without arising and without ceasing. This body and mind are illusory creations, and within the illusion there is neither sin nor merit.' The Agama Sutra says: When the human lifespan is 20,000 years, Kassapa Buddha will appear in the world. His caste is Brahmin, his family name is Kassapa, his father is Brahmadatta, his mother is Dhanavati, and he resides in Baranasi City. He attained enlightenment under the Banyan tree, preached the Dharma in one assembly, and converted 20,000 people. His two chief disciples with supernatural powers are Tissa and Bharadvaja.

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侍者善友子集軍。

釋迦牟尼佛(賢劫。第四尊)

姓剎利。父凈飯天。母大清凈妙位。登補處。生兜率天上。名曰勝善天人。亦名護明大士。度諸天眾。說補處行。於十方界中。現身說法。普曜經云。佛初生剎利王家。放大智光明。照十方世界。地涌金蓮華。自然捧雙足。東西及南北。各行於七步。分手指天地。作師子吼聲。上下及四維。無能尊我者。即周昭王二十四年甲寅歲四月八日也。至四十二年二月八日。年十九。欲求出家而自念言。當復何遇。即於四門遊觀。見四等事。心有悲喜而作思惟。此老．病．死。終可厭離。於是夜子時。有一天人名曰凈居。于窗牖中叉手白言。出家時至。可去矣。太子聞已。心生歡喜。即逾城而去。于檀特山中修道。始於阿藍迦藍處三年。學不用處定。知非便舍。復至郁頭藍弗處三年。學非非想定。知非亦舍。又至象頭山。同諸外道日食麻麥。經於六年。故經云。以無心意．無受行。而悉摧伏諸外道。先歷試邪法。示諸方便。發諸異見。令至菩提。故普集經云。菩薩於二月八日。明星出時成道。號天人師。時年三十矣。即穆王三年癸未歲也。既而於鹿野苑中為憍陳如等五人轉四諦法輪而證道果。說法住世四十九年。后告弟子摩訶迦葉。吾以清凈法眼．涅槃妙心．實相

【現代漢語翻譯】 現代漢語譯本：侍者是善友子集軍。

釋迦牟尼佛（賢劫的第四尊佛）

姓剎利（武士種姓），父親是凈飯天（Śuddhodana），母親是大清凈妙位（Mahāmāyā）。登補處（下一尊佛的候選人），生於兜率天（Tuṣita）上，名叫勝善天人（Śvetaketu），也叫護明大士（Bodhisattva Svetaketu）。度化諸天眾，宣說補處之行。在十方世界中，現身說法。《普曜經》說，佛陀初生於剎利王家，放出大智慧光明，照耀十方世界，地上涌出金蓮華，自然捧起雙足。東西南北各行走七步，分手指天地，作獅子吼聲，說：『天上地下，唯我獨尊。』（上下及四維，無能尊我者）。即周昭王二十四年甲寅年四月八日。至周昭王四十二年二月八日，年十九歲。想要出家，心中思念：『我應當遇到什麼？』於是到四門遊觀，見到老、病、死等事，心中悲喜交加，思惟道：『這老、病、死，終究令人厭離。』於是在夜子時，有一天人名叫凈居天（Śuddhāvāsa），在窗戶中叉手稟告說：『出家時機已到，可以去了。』太子聽后，心生歡喜，於是逾越城墻而去。在檀特山（Daṇḍaka）中修道，先在阿藍迦藍（Ārāḍa Kālāma）處三年，學習不用處定（Ākiñcanyāyatana），知道不對便捨棄。又到郁頭藍弗（Udraka Rāmaputra）處三年，學習非想非非想定（Naivasaṃjñānāsaṃjñāyatana），知道不對也捨棄。又到象頭山，同諸外道一起日食麻麥，經過六年。所以經中說：『以無心意、無受行，而悉摧伏諸外道。』先經歷試探邪法，展示各種方便，啓發各種不同的見解，使他們達到菩提。所以《普集經》說，菩薩於二月八日，明星出現時成道，號為天人師（Śāstā Devamanuṣyāṇām），時年三十歲。即周穆王三年癸未年。之後在鹿野苑（Sārnāth）中為憍陳如（Kauṇḍinya）等五人轉四諦法輪（Dharmacakra），而證得道果。說法住世四十九年，后告訴弟子摩訶迦葉（Mahākāśyapa）：『我以清凈法眼（Dharmacakṣu）、涅槃妙心（Nirvāṇa），實相』

【English Translation】 English version: The attendant was Subhūti, son of a good friend, a general.

Śākyamuni Buddha (the fourth Buddha of the Bhadrakalpa [Fortunate Aeon]).

His clan was Kshatriya [warrior caste]. His father was Śuddhodana [Pure Rice King]. His mother was Mahāmāyā [Great Pure Wonderful Position]. He ascended to the position of Bodhisattva destined to be the next Buddha, and was born in the Tuṣita [Joyful] Heaven, named Śvetaketu [White Banner], also known as Bodhisattva Svetaketu [White Banner Great Being]. He delivered the heavenly beings and expounded the practice of a Bodhisattva destined to be the next Buddha. In the ten directions, he manifested himself to teach the Dharma. The Universal Radiance Sutra says, 'When the Buddha was first born into the Kshatriya royal family, he emitted great wisdom light, illuminating the ten directions. Golden lotuses emerged from the earth, naturally supporting his two feet. He walked seven steps each in the east, west, north, and south, pointing his fingers to the heavens and the earth, roaring like a lion, saying, 'Above and below the heavens, I alone am the Honored One.' This was on the eighth day of the fourth month in the year Jia-yin, the twenty-fourth year of King Zhao of the Zhou Dynasty. On the eighth day of the second month in the forty-second year of King Zhao, at the age of nineteen, he desired to renounce the world and thought to himself, 'What should I encounter?' He then went to the four gates for sightseeing and saw the four sights [old age, sickness, death, and renunciation]. His heart was filled with sorrow and joy, and he contemplated, 'This old age, sickness, and death are ultimately repulsive.' Therefore, at midnight, a heavenly being named Śuddhāvāsa [Pure Abode] stood at the window, folded his hands, and said, 'The time for renunciation has come; you may leave.' Upon hearing this, the prince was delighted and crossed the city walls. He practiced the Way in the Daṇḍaka [Punishment] Mountain. First, he stayed with Ārāḍa Kālāma for three years, learning the Ākiñcanyāyatana [Sphere of Nothingness], and knowing it was not right, he abandoned it. Then, he went to Udraka Rāmaputra for three years, learning the Naivasaṃjñānāsaṃjñāyatana [Sphere of Neither Perception Nor Non-Perception], and knowing it was not right, he also abandoned it. He then went to Elephant Head Mountain, where he ate sesame and wheat with the ascetics for six years. Therefore, the sutra says, 'With no mind and no reception, he completely subdued all the heretics.' He first experienced heretical practices, demonstrating various expedient means, and inspiring various different views, leading them to Bodhi. Therefore, the Universal Gathering Sutra says, 'The Bodhisattva attained enlightenment on the eighth day of the second month when the morning star appeared, and was called the Teacher of Gods and Humans [Śāstā Devamanuṣyāṇām], at the age of thirty.' This was in the year Gui-wei, the third year of King Mu of the Zhou Dynasty. Afterwards, in Sārnāth [Deer Park], he turned the Dharma wheel of the Four Noble Truths [Dharmacakra] for Kauṇḍinya [Ājñātakauṇḍinya] and the other five, and attained the fruit of the Way. He taught the Dharma and lived in the world for forty-nine years. Later, he told his disciple Mahākāśyapa [Great Kāśyapa], 'I have the pure Dharma eye [Dharmacakṣu], the wonderful mind of Nirvana [Nirvāṇa], the true nature'

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無相．微妙正法。將付于汝。汝當護持。並來阿難。副貳傳化。無令斷絕。而說偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。爾時世尊說此偈已。復告迦葉。吾將金縷僧伽梨衣傳付于汝。轉授補處。至慈氏佛出世。勿令朽壞。迦葉聞偈。頭面禮足曰。善哉。善哉。我當依來。恭順佛故。爾時世尊至拘尸那城。告諸大眾。吾今背痛。欲入涅槃。即往熙連河側。娑羅雙樹下。右脅累足。泊然宴寂。復從棺起。為母說法。特示雙足化婆耆。並說無常偈曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。時諸弟子即以香薪競茶毗之。燼後金棺如故。爾時大眾即于佛前。以偈贊曰。凡俗諸猛熾。何能致火爇。請尊三昧火。阇維金色身。爾時金棺從座而舉。高七多羅樹。往反空中。化火三昧。須臾灰生。得舍利八斛四斗。即穆王五十二年壬申歲二月十五日也。自世尊滅后一千一十七年。教至中夏。即後漢永平十年戊辰歲也。世尊才生下。乃一手指天。一手指地。周行七步。目顧四方曰。天上天下。唯吾獨尊。世尊一日昇座。大眾集定。文殊白椎曰。諦觀法王法。法王法如是。世尊便下座。世尊一日昇座。默然而坐。阿難白椎曰。請世尊說法。世尊云。會中有二比丘犯律行。我故不說法。阿難以他心通觀是比丘。遂乃遣

【現代漢語翻譯】 現代漢語譯本 『無相』、『微妙正法』，現在交付給你（迦葉，Mahākāśyapa）。你應當護持，並與阿難（Ānanda）一起，輔助傳播教化，不要讓它斷絕。於是說了偈語：『法本法無法，無法法亦法。今付無法時，法法何曾法。』 當時世尊說完這偈語后，又告訴迦葉：『我將金縷僧伽梨衣（kaṣāya，袈裟）傳付給你，轉授給補處菩薩（指彌勒菩薩，Maitreya），直到慈氏佛（Maitreya Buddha）出世，不要讓它朽壞。』迦葉聽了偈語，頭面禮足說：『善哉，善哉！我當依從如來（Tathāgata）的教誨，恭敬順從佛的旨意。』 當時世尊到達拘尸那城（Kuśinagara），告訴大眾：『我現在背痛，想要進入涅槃（Nirvāṇa）。』隨即前往熙連河（Hiraṇyavatī River）邊，娑羅雙樹（Śāla trees）下，右脅而臥，累足，安詳寂靜。又從棺材中起身，為母親說法，特別示現雙足給化婆耆（化婆耆，可能是指一位信徒或神祇），並說了無常偈：『諸行無常，是生滅法。生滅滅已，寂滅為樂。』 當時眾弟子就用香木柴火競相荼毗（荼毗，火葬）世尊。焚燒後金棺依然如故。當時大眾就在佛前，用偈語讚歎說：『凡俗諸猛熾，何能致火爇？請尊三昧火，阇維金色身。』 當時金棺從座而起，高七多羅樹（tāla tree），在空中往返，化出火三昧（samādhi，禪定），須臾之間化為灰燼，得到舍利（śarīra，遺骨）八斛四斗。那時是穆王五十二年壬申歲二月十五日。自從世尊滅度后一千一十七年，佛法傳到中夏（指中國），即後漢永平十年戊辰歲。 世尊剛出生時，就一手指天，一手指地，行走七步，目光顧視四方說：『天上天下，唯吾獨尊。』 世尊一日昇座，大眾聚集完畢，文殊（Mañjuśrī）敲椎說：『諦觀法王法，法王法如是。』世尊便下座。 世尊一日昇座，默然而坐。阿難（Ānanda）敲椎說：『請世尊說法。』世尊說：『會中有二比丘（bhikkhu，僧侶）犯了戒律，所以我才不說法。』阿難用他心通觀察這兩位比丘，於是將他們遣走。

【English Translation】 English version 'The formless' and 'subtle right Dharma,' I now entrust to you (Mahākāśyapa). You should protect and uphold it, and together with Ānanda, assist in propagating and transforming it, so that it may not be cut off. Thereupon, he spoke the verse: 'Dharma is fundamentally no-dharma; no-dharma is also Dharma. Now, when entrusting no-dharma, what Dharma has ever been Dharma?' At that time, after the World-Honored One spoke this verse, he further told Kāśyapa: 'I will transmit to you the golden-threaded kaṣāya (robe), to be passed on to the Bodhisattva destined to succeed me (referring to Maitreya), until the time when Maitreya Buddha appears in the world; do not let it decay.' Kāśyapa, hearing the verse, bowed his head and prostrated himself at the Buddha's feet, saying: 'Excellent, excellent! I shall follow the Tathāgata's teachings, respectfully obeying the Buddha's will.' At that time, the World-Honored One arrived at Kuśinagara and told the assembly: 'I now have a backache and wish to enter Nirvāṇa.' Immediately, he went to the side of the Hiraṇyavatī River, under the Śāla trees, lying down on his right side, with his feet together, peacefully and quietly. He then rose from the coffin to preach the Dharma for his mother, especially showing his feet to Huāpóqí (Huāpóqí, possibly referring to a devotee or deity), and spoke the impermanence verse: 'All conditioned things are impermanent; they are subject to arising and ceasing. Having ceased, their cessation is bliss.' At that time, the disciples competed to cremate the World-Honored One with fragrant firewood. After the cremation, the golden coffin remained as before. At that time, the assembly, before the Buddha, praised with a verse: 'How can the fierce flames of ordinary beings cause burning? We beseech the honored one's samādhi fire to cremate the golden body.' At that time, the golden coffin rose from its seat, seven tāla trees high, moving back and forth in the air, transforming into the fire of samādhi. In an instant, it turned to ashes, and eight hú and four dǒu of śarīra (relics) were obtained. That was the fifteenth day of the second month in the year rénshēn, the fifty-second year of King Mù. One thousand and seventeen years after the World-Honored One's passing, the Dharma reached the Middle Kingdom (referring to China), which was the year wùchén, the tenth year of the Yongping era of the Later Han Dynasty. When the World-Honored One was first born, he pointed one finger to the sky and one finger to the earth, walked seven steps, and looked in all directions, saying: 'Above the heavens and below the heavens, I alone am the honored one.' One day, the World-Honored One ascended the seat, and when the assembly had gathered, Mañjuśrī struck the gavel, saying: 'Attentively observe the Dharma of the Dharma King; the Dharma of the Dharma King is thus.' The World-Honored One then descended from the seat. One day, the World-Honored One ascended the seat and sat in silence. Ānanda struck the gavel, saying: 'Please, World-Honored One, preach the Dharma.' The World-Honored One said: 'In this assembly, there are two bhikkhus (monks) who have violated the precepts, so I will not preach the Dharma.' Ānanda, using his power of knowing others' minds, observed these two bhikkhus and then sent them away.

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出。世尊還復默然。阿難又白。適來為二比丘犯律。是二比丘已遣出。世尊何不說法。世尊曰。吾誓不為二乘聲聞人說法。便下座。世尊一日昇座。大眾集定。迦葉白椎曰。世尊說法竟。世尊便下座。世尊九十日在忉利天。為母說法。及辭天界而下。時四眾八部。俱往空界奉迎。有蓮花色比丘尼作念云。我是尼身。必居大僧后見佛。不如用神力變作轉輪聖王。千子圍繞。最初見佛。果滿其愿。世尊才見。乃訶云。蓮花色比丘尼。汝何得越大僧見吾。汝雖見吾色身。且不見吾法身。須菩提巖中宴坐。卻見吾法身。世尊昔因文殊至諸佛集處。值諸佛各還本處。唯有一女人近彼佛坐。入於三昧。文殊乃白佛云。何此人得近佛坐。而我不得。佛告文殊。汝但覺此女令從三昧起。汝自問之。文殊繞女人三匝。鳴指一下。乃托至梵天。盡其神力而不能出。世尊曰。假使百千文殊。亦出此女人定不得。下方過四十二恒河沙國土。有罔明菩薩能出此女人定。須臾。罔明大士從地涌出。作禮世尊。世尊來罔明出。罔明卻至女子前。鳴指一下。女子於是從定而出。世尊因波斯匿王問。勝義諦中有世俗諦否。若言無。智不應二。若言有。智不應一。一二之義。其義云何。佛言。大王。汝於過去龍光佛法中曾問此義。我今無說。汝今無聽。無說

【現代漢語翻譯】 現代漢語譯本 世尊仍然保持沉默。阿難又稟告說：『剛才因為有兩個比丘違犯戒律，已經將他們驅逐出去了，世尊為何不說法呢？』世尊說：『我發誓不為二乘（聲聞、緣覺）之人說法。』說完便下了座。 世尊有一天升座，大眾聚集完畢。迦葉敲椎說：『世尊說法完畢。』世尊便下了座。 世尊在忉利天為母親說法九十天，及辭別天界下凡時，四眾弟子和天龍八部都到空中迎接。當時有蓮花色比丘尼心想：『我是女身，必定在大僧之後才能見到佛，不如用神力變成轉輪聖王，有千子圍繞，第一個見到佛。』結果如她所愿。 世尊剛一見到她，就呵斥道：『蓮花色比丘尼，你為何能越過大僧先見到我？你雖然見到了我的色身（rūpakāya），卻沒見到我的法身（dharmakāya）。須菩提（Subhūti）在巖洞中靜坐，卻見到了我的法身。』 世尊過去因為文殊菩薩（Mañjuśrī）去諸佛集會之處，正趕上諸佛各自返回本處，只有一位女子靠近佛坐著，進入了三昧（samādhi）。文殊菩薩於是稟告佛說：『為何此人能靠近佛坐著，而我卻不能？』佛告訴文殊菩薩：『你只要喚醒此女，讓她從三昧中出來，你親自問她。』文殊菩薩繞著女子轉了三圈，彈指一下，甚至托到梵天，用盡神力也不能使她出定。 世尊說：『即使有百千個文殊菩薩，也不能使此女出定。下方經過四十二恒河沙國土，有罔明菩薩（Vaṅgamati）能使此女出定。』 一會兒，罔明大士從地涌出，向世尊行禮。世尊讓罔明菩薩去喚醒她。罔明菩薩來到女子面前，彈指一下，女子於是從定中出來。 世尊因為波斯匿王（Prasenajit）問：『勝義諦（paramārtha-satya）中是否有世俗諦（saṃvṛti-satya）？如果說沒有，智慧不應該是二元的；如果說有，智慧不應該是一元的。這一和二的意義，究竟是什麼？』佛說：『大王，你過去在龍光佛的教法中曾問過這個問題，我現在無說，你現在無聽。無說……』

【English Translation】 English version The World-Honored One remained silent. Ānanda again reported, 'Just now, because two bhikshus (monks) violated the precepts, they have been expelled. Why doesn't the World-Honored One preach the Dharma?' The World-Honored One said, 'I vow not to preach the Dharma for those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).' Having said that, he descended from the seat. One day, the World-Honored One ascended the seat, and when the assembly had gathered, Kāśyapa (Mahākāśyapa) struck the gavel and said, 'The World-Honored One has finished preaching the Dharma.' The World-Honored One then descended from the seat. The World-Honored One spent ninety days in the Trāyastriṃśa Heaven, preaching the Dharma for his mother. When he bid farewell to the heavenly realm and descended, the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) and the eight classes of beings (Devas, Nāgas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas) all went to the sky to welcome him. At that time, the bhikṣuṇī (nun) Utpalavarnā thought, 'I am a woman, and I will surely see the Buddha after the great assembly of monks. It would be better to use my spiritual power to transform into a Chakravartin (wheel-turning king), surrounded by a thousand sons, and be the first to see the Buddha.' Her wish was fulfilled. As soon as the World-Honored One saw her, he rebuked her, saying, 'Utpalavarnā bhikṣuṇī, how can you see me before the great assembly of monks? Although you have seen my rūpakāya (form body), you have not seen my dharmakāya (dharma body). Subhūti, sitting in meditation in a cave, sees my dharmakāya.' In the past, because Mañjuśrī (Bodhisattva) went to the place where all the Buddhas were gathered, it happened that all the Buddhas were returning to their respective abodes. Only one woman was sitting near the Buddha, absorbed in samādhi (meditative absorption). Mañjuśrī then reported to the Buddha, saying, 'Why can this person sit near the Buddha, but I cannot?' The Buddha told Mañjuśrī, 'You only need to awaken this woman and have her emerge from samādhi. Ask her yourself.' Mañjuśrī circled the woman three times, snapped his fingers once, and even ascended to the Brahma Heaven, exhausting his spiritual powers, but could not bring her out of samādhi. The World-Honored One said, 'Even if there were hundreds of thousands of Mañjuśrīs, they could not bring this woman out of samādhi. Below, passing through forty-two Ganges sands of lands, there is the Bodhisattva Vaṅgamati who can bring this woman out of samādhi.' In a short while, the great being Vaṅgamati emerged from the earth and paid homage to the World-Honored One. The World-Honored One had Vaṅgamati awaken her. Vaṅgamati went to the woman, snapped his fingers once, and the woman then emerged from samādhi. The World-Honored One, because King Prasenajit asked, 'In paramārtha-satya (ultimate truth), is there saṃvṛti-satya (conventional truth)? If you say there is not, wisdom should not be dualistic; if you say there is, wisdom should not be singular. What is the meaning of this one and two?' The Buddha said, 'Great King, you asked this question in the Dharma of the past Buddha Dīpaṃkara. I have nothing to say now, and you have nothing to hear now. No saying...'

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無聽。是名為一義二義。世尊一日見文殊在門外立。乃曰。文殊。文殊。何不入門來。文殊曰。我不見一法在門外。何以教我入門。世尊一日坐次。見二人舁豬過。乃問。這個是甚麼。曰。佛具一切智。豬子也不識。世尊曰。也須問過。世尊因有異學問。諸法是常邪。世尊不對。又問。諸法是無常邪。亦不對。異學曰。世尊具一切智。何不對我。世尊曰。汝之所問。皆為戲論。世尊一日示隨色摩尼珠。問五方天王。此珠而作何色。時五方天王互說異色。世尊復藏珠入袖。卻抬手曰。此珠作何色。天王曰。佛手中無珠。何處有色。世尊嘆曰。汝何迷倒之甚。吾將世珠示之。便各強說有青．黃．赤．白色。吾將真珠示之。便總不知。時五方天王悉皆悟道。世尊因乾闥婆王獻樂。其時山河大地盡作琴聲。迦葉起作舞。王問。迦葉豈不是阿羅漢。諸漏已盡。何更有餘習。佛曰。實無餘習。莫謗法也。王又撫琴三遍。迦葉亦三度作舞。王曰。迦葉作舞。豈不是。佛曰。實不曾作舞。王曰。世尊何得妄語。佛曰。不妄語。汝撫琴。山河大地木石盡作琴聲。豈不是。王曰。是。佛曰。迦葉亦復如是。所以實不曾作舞。王乃信受。世尊因外道問。昨日說何法。曰。說定法。外道曰。今日說何法。曰。不定法。外道曰。昨日說定法。今日

【現代漢語翻譯】 現代漢語譯本 無聽。這叫做一義二義。世尊有一天看見文殊菩薩（Manjusri Bodhisattva，智慧的象徵）站在門外。於是說：『文殊，文殊，為什麼不進門來？』文殊菩薩說：『我沒有看見有一個法在門外，為什麼要教我入門？』 世尊有一天坐著，看見兩個人抬著豬經過。於是問：『這個是什麼？』（抬豬的人）回答說：『佛（Buddha，覺悟者）具有一切智慧，卻連豬都不認識。』世尊說：『也應該問一下。』 世尊因為有外道（非佛教徒）問：『諸法是常（永恒不變）嗎？』世尊沒有回答。又問：『諸法是無常（變化無常）嗎？』世尊也沒有回答。外道說：『世尊具有一切智慧，為什麼不回答我？』世尊說：『你所問的，都是戲論（無意義的辯論）。』 世尊有一天展示隨色摩尼珠（Sui-iro Mani Jewel，能隨著環境改變顏色的寶珠），問五方天王（Five Directional Heavenly Kings，佛教的護法神）：『這顆珠子是什麼顏色？』當時五方天王互相說著不同的顏色。世尊又把珠子藏入袖中，然後抬起手說：『這顆珠子是什麼顏色？』天王說：『佛的手中沒有珠子，哪裡有顏色？』 世尊嘆息說：『你們為何如此迷惑顛倒？我將世間的珠子給你們看，你們便各自強說有青、黃、赤、白色。我將真珠（真正的智慧）給你們看，你們便完全不知道。』當時五方天王全部都悟道了。 世尊因為乾闥婆王（Gandharva King，天界的音樂神）獻樂，當時山河大地都發出琴聲。迦葉（Kasyapa，佛陀的弟子）起身跳舞。國王問：『迦葉難道不是阿羅漢（Arhat，已證得解脫的聖者）嗎？諸漏（煩惱）已經斷盡，為何還有餘習（殘餘的習氣）？』佛說：『確實沒有餘習，不要誹謗佛法。』 國王又彈琴三遍，迦葉也三次跳舞。國王說：『迦葉跳舞，難道不是（有餘習）嗎？』佛說：『確實不曾跳舞。』國王說：『世尊為何說妄語？』佛說：『沒有說妄語。你彈琴，山河大地木石都發出琴聲，難道不是嗎？』國王說：『是。』佛說：『迦葉也是這樣。所以確實不曾跳舞。』國王於是信服接受。 世尊因為外道問：『昨天說什麼法？』（世尊）說：『說定法（關於禪定的法）。』外道問：『今天說什麼法？』（世尊）說：『說不定法（關於無常的法）。』外道說：『昨天說定法，今天』

【English Translation】 English version Without listening. This is called one meaning, two meanings. One day, the World Honored One (世尊, Shakyamuni Buddha) saw Manjusri (文殊, Bodhisattva of wisdom) standing outside the gate. So he said, 'Manjusri, Manjusri, why don't you enter the gate?' Manjusri said, 'I do not see a single dharma (法, law, principle) outside the gate. Why teach me to enter?' One day, the World Honored One was sitting when he saw two people carrying a pig past. So he asked, 'What is this?' They replied, 'The Buddha (佛, enlightened one) possesses all wisdom, yet does not even recognize a pig.' The World Honored One said, 'It is necessary to ask.' Because a heretic (外道, non-Buddhist) asked, 'Are all dharmas permanent (常, eternal)?' The World Honored One did not answer. He then asked, 'Are all dharmas impermanent (無常, transient)?' He still did not answer. The heretic said, 'The World Honored One possesses all wisdom, why do you not answer me?' The World Honored One said, 'What you ask are all frivolous debates (戲論, meaningless arguments).' One day, the World Honored One displayed a Sui-iro Mani Jewel (隨色摩尼珠, color-changing jewel) and asked the Five Directional Heavenly Kings (五方天王, guardians of the Buddhist world), 'What color is this jewel?' At that time, the Five Directional Heavenly Kings each spoke of different colors. The World Honored One then hid the jewel in his sleeve, and then raised his hand and said, 'What color is this jewel?' The Heavenly Kings said, 'There is no jewel in the Buddha's hand, where is there color?' The World Honored One sighed and said, 'Why are you so deluded and confused? When I show you a worldly jewel, you each insist on saying it is blue, yellow, red, or white. When I show you the true jewel (真珠, true wisdom), you are all completely unaware.' At that time, all the Five Directional Heavenly Kings attained enlightenment. Because the Gandharva King (乾闥婆王, celestial musician) offered music, at that time the mountains, rivers, and earth all made the sound of a zither. Kasyapa (迦葉, one of Buddha's disciples) arose and danced. The king asked, 'Isn't Kasyapa an Arhat (阿羅漢, enlightened being)? All outflows (諸漏, defilements) have been exhausted, why does he still have residual habits (余習, remaining tendencies)?' The Buddha said, 'There are truly no residual habits, do not slander the Dharma (法, Buddhist teachings).' The king then played the zither three times, and Kasyapa also danced three times. The king said, 'Kasyapa is dancing, isn't that (residual habits)?' The Buddha said, 'He truly did not dance.' The king said, 'Why does the World Honored One speak falsely?' The Buddha said, 'I do not speak falsely. When you play the zither, the mountains, rivers, earth, wood, and stone all make the sound of a zither, isn't that so?' The king said, 'It is.' The Buddha said, 'Kasyapa is also like this. Therefore, he truly did not dance.' The king then believed and accepted it. Because a heretic asked, 'What Dharma did you speak yesterday?' He said, 'I spoke of fixed Dharma (定法, Dharma related to meditation).' The heretic asked, 'What Dharma do you speak today?' He said, 'I speak of unfixed Dharma (不定法, Dharma related to impermanence).' The heretic said, 'Yesterday you spoke of fixed Dharma, today'

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何說不定法。世尊曰。昨日定。今日不定。世尊因五通仙人問。世尊有六通。我有五通。如何是那一通。佛召五通仙人。五通應諾。佛曰。那一通。你問我。世尊因普眼菩薩欲見普賢。不可得見。乃至三度入定。遍觀三千大千世界。覓普賢不可得見。而來白佛。佛曰。汝但于靜三昧中起一念。便見普賢。普眼於是才起一念。便見普賢。向空中乘六牙白象。世尊因自恣日文殊三處過夏。迦葉欲白椎擯出。才拈椎。乃見百千萬億文殊。迦葉盡其神力。椎不能舉。世尊遂問迦葉。汝擬擯那個文殊。迦葉無對。世尊因長爪梵志索論義。預約曰。我義若墮。我自斬首。世尊曰。汝義以何為宗。志曰。我以一切不受為宗。世尊曰。是見受否。志拂袖而去。行至中路。乃省。謂弟子曰。我當回去。斬首以謝世尊。弟子曰。人天眾前。幸當得勝。何以斬首。志曰。我寧于有智人前斬首。不于無智人前得勝。乃嘆曰。我義兩處負墮。是見若受。負門處粗。是見不受。負門處細。一切人天二乘。皆不知我義墮處。唯有世尊諸大菩薩知我義墮。回至世尊前曰。我義兩處負墮。故當斬首以謝。世尊曰。我法中無如是事。汝當迴心向道。於是同五百徒眾一時投佛出家。證阿羅漢。世尊昔欲將諸聖眾。往第六天說大集經。來他方此土．人間天上．一

【現代漢語翻譯】 現代漢語譯本 什麼是不定的法？世尊說：『昨天是確定的，今天就不確定了。』 世尊因為五通仙人（擁有五種神通的仙人）的提問而說。世尊有六通（六種神通），我有五通，哪一種是那一通？佛召喚五通仙人。五通仙人應諾。佛說：『那一通，你問我。』 世尊因為普眼菩薩（一位菩薩的名字）想要見到普賢菩薩（一位菩薩的名字），但無法見到。乃至三次進入禪定，遍觀三千大千世界，尋找普賢菩薩也無法見到。於是來稟告佛。佛說：『你只要在寂靜的三昧（禪定）中生起一個念頭，就能見到普賢菩薩。』普眼菩薩於是才生起一個念頭，就見到普賢菩薩在空中乘坐六牙白象。 世尊因為在自恣日（僧侶懺悔的日子），文殊菩薩（一位菩薩的名字）在三個地方度過夏季安居。迦葉尊者（佛陀的弟子）想要打椎（一種宣告的工具）擯除他。才拿起椎，就看到百千萬億個文殊菩薩。迦葉尊者用盡他的神力，椎也無法舉起。世尊於是問迦葉尊者：『你打算擯除哪個文殊菩薩？』迦葉尊者無言以對。 世尊因為長爪梵志（一位外道修行者）要求辯論。預先約定說：『我的義理如果失敗，我自己斬首。』世尊說：『你的義理以什麼為宗旨？』梵志說：『我以一切不受為宗旨。』世尊說：『這個『見』（觀點）接受嗎？』梵志拂袖而去。走到半路，才醒悟，對弟子說：『我應當回去，斬首來向世尊謝罪。』弟子說：『在人天大眾面前，希望能夠得勝，為什麼要斬首？』梵志說：『我寧願在有智慧的人面前斬首，也不願在沒有智慧的人面前得勝。』於是嘆息說：『我的義理在兩處失敗。』這個『見』如果接受，失敗之處粗淺；這個『見』如果不接受，失敗之處精微。一切人天二乘（聲聞和緣覺）都不知道我的義理失敗之處，只有世尊和諸大菩薩知道我的義理失敗。』 回到世尊面前說：『我的義理在兩處失敗，所以應當斬首來謝罪。』世尊說：『我的法中沒有這樣的事。你應當迴心向道。』於是和五百徒眾一時投佛出家，證得阿羅漢果（佛教修行的一個果位）。 世尊過去想要帶領諸聖眾，前往第六天（他化自在天）宣說《大集經》（一部佛經的名字）。從他方世界來到這個世界，人間天上，一

【English Translation】 English version What is the undetermined Dharma? The World-Honored One said, 'What is determined yesterday is undetermined today.' The World-Honored One spoke because of the question from the Five-神通 Immortal (仙人) (an immortal possessing five supernatural powers). The World-Honored One has six supernatural powers, and I have five. Which one is that one? The Buddha summoned the Five-神通 Immortal (仙人). The Five-神通 Immortal (仙人) responded. The Buddha said, 'That one supernatural power, you ask me.' The World-Honored One spoke because Bodhisattva (菩薩) Universal Eye (普眼) (name of a Bodhisattva) wanted to see Bodhisattva (菩薩) Universal Virtue (普賢) (name of a Bodhisattva), but could not. Even after entering Samadhi (禪定) (meditative state) three times, and observing the three thousand great thousand worlds, he could not find Bodhisattva (菩薩) Universal Virtue (普賢). So he came to report to the Buddha. The Buddha said, 'You only need to arise one thought in the quiet Samadhi (禪定), and you will see Bodhisattva (菩薩) Universal Virtue (普賢).' Bodhisattva (菩薩) Universal Eye (普眼) then arose one thought and saw Bodhisattva (菩薩) Universal Virtue (普賢) riding a six-tusked white elephant in the air. The World-Honored One spoke because on the Self-Surrender Day (自恣日) (day of monastic confession), Bodhisattva (菩薩) Manjushri (文殊) (name of a Bodhisattva) spent the summer retreat in three places. Venerable (尊者) Kashyapa (迦葉) (Buddha's disciple) wanted to strike the gavel (椎) (a tool for announcement) to expel him. As soon as he picked up the gavel, he saw hundreds of thousands of millions of Bodhisattva (菩薩) Manjushri (文殊). Venerable (尊者) Kashyapa (迦葉) exhausted his divine power, but could not lift the gavel. The World-Honored One then asked Venerable (尊者) Kashyapa (迦葉), 'Which Bodhisattva (菩薩) Manjushri (文殊) do you intend to expel?' Venerable (尊者) Kashyapa (迦葉) had no response. The World-Honored One spoke because the Long-Nailed Brahmin (長爪梵志) (a non-Buddhist practitioner) demanded a debate. He made a prior agreement, saying, 'If my doctrine fails, I will cut off my own head.' The World-Honored One said, 'What is the principle of your doctrine?' The Brahmin (梵志) said, 'I take non-acceptance of everything as my principle.' The World-Honored One said, 'Is this 'view' (見) accepted?' The Brahmin (梵志) flicked his sleeves and left. On the way, he realized and said to his disciples, 'I should go back and cut off my head to apologize to the World-Honored One.' The disciples said, 'In front of the assembly of humans and gods, you hoped to win, why cut off your head?' The Brahmin (梵志) said, 'I would rather cut off my head in front of wise people than win in front of ignorant people.' So he sighed and said, 'My doctrine has failed in two places.' If this 'view' is accepted, the point of failure is coarse; if this 'view' is not accepted, the point of failure is subtle. All humans, gods, and two vehicles (二乘) (Śrāvakas and Pratyekabuddhas) do not know where my doctrine fails, only the World-Honored One and the great Bodhisattvas (菩薩) know where my doctrine fails.' He returned to the World-Honored One and said, 'My doctrine has failed in two places, so I should cut off my head to apologize.' The World-Honored One said, 'There is no such thing in my Dharma. You should turn your mind towards the Way.' So he and his five hundred followers took refuge in the Buddha and became monks, attaining the state of Arhat (阿羅漢) (a stage of Buddhist attainment). In the past, the World-Honored One wanted to lead the holy assembly to the Sixth Heaven (第六天) (Paranirmitavasavartin Heaven) to preach the Great Collection Sutra (大集經) (name of a Buddhist scripture). Coming from other worlds to this world, in the human and heavenly realms, one

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切獰惡鬼神。悉皆輯會。受佛付囑。擁護正法。設有不赴者。四天門王飛熱鐵輪追之令集。既集會已。無有不順佛來者。各發弘誓。擁護正法。唯有一魔王謂世尊曰。瞿曇。我待一切眾產生佛盡。眾生界空。無有眾生名字。我乃發菩提心。世尊嘗與阿難行次。見一古佛塔。世尊便作禮。阿難曰。此是甚麼人塔。世尊曰。此是過去諸佛塔。阿難曰。過去諸佛是甚麼人弟子。世尊曰。是吾弟子。阿難曰。應當如是。世尊因有外道問。不問有言。不問無言。世尊良久。外道讚歎曰。世尊大慈大悲。開我迷云。令我得入。乃作禮而去。阿難白佛。外道得何道理。稱讚而去。世尊曰。如世良馬。見鞭影而行。世尊一日來阿難。食時將至。汝當入城持缽。阿難應諾。世尊曰。汝既持缽。須依過去七佛儀式。阿難便問。如何是過去七佛儀式。世尊召阿難。阿難應諾。世尊曰。持缽去。世尊因有比丘問。我於世尊法中見處即有。證處未是。世尊當何所示。世尊曰。比丘某甲。當何所示。是汝此問。世尊成道后。在逝多林中一樹下跏趺而坐。有二商人以五百乘車經過林畔。有二車牛不肯前進。商人乃訝。見之山神。報言。林中有聖人成道。經逾四十九日未食。汝當供養。商人入林。果見一人端然不動。乃問曰。為是梵王邪。帝釋邪。山神

【現代漢語翻譯】 現代漢語譯本 切齒猙獰的惡鬼神，全部都被召集起來，接受佛的囑託，擁護正法。如有不來的，四大天王會用飛速旋轉的鐵輪追趕，使其聚集。聚集完畢后，沒有不順從佛陀而來的，各自發下宏大的誓願，擁護正法。只有一位魔王對世尊說：『瞿曇（Gautama，釋迦牟尼的姓），我等待一切眾生都成佛，眾生界空無一物，沒有眾生的名字時，我才發菩提心。』 世尊曾經與阿難（Ānanda，釋迦牟尼的十大弟子之一）一同行走，見到一座古老的佛塔。世尊便向塔作禮。阿難問：『這是什麼人的塔？』世尊說：『這是過去諸佛的塔。』阿難問：『過去諸佛是誰的弟子？』世尊說：『是我的弟子。』阿難說：『應當是這樣。』 世尊因為有外道問：『不問「有」的言論，不問「無」的言論。』世尊沉默良久。外道讚歎說：『世尊大慈大悲，撥開我的迷霧，使我得以進入真理之門。』於是作禮而去。阿難問佛：『外道得到了什麼道理，如此稱讚而去？』世尊說：『如同世上的良馬，見到鞭子的影子就行動一樣。』 世尊有一天對阿難說：『吃飯的時間快到了，你應該入城去托缽。』阿難答應了。世尊說：『你既然要托缽，必須依照過去七佛的儀式。』阿難便問：『什麼是過去七佛的儀式？』世尊呼喚阿難，阿難應答。世尊說：『持缽去吧。』 世尊因為有比丘問：『我在世尊的教法中，見到之處已經有了，但證悟之處還沒有達到。世尊應當如何指示？』世尊說：『比丘某甲，應當如何指示？這是你所問的問題。』 世尊成道后，在逝多林（Jetavana，祇園精舍）中的一棵樹下結跏趺坐。有兩位商人用五百輛車經過林邊，有兩輛車的牛不肯前進。商人感到奇怪，見到了山神，山神告訴他們說：『林中有聖人成道，已經超過四十九天沒有進食了，你們應當供養。』商人進入樹林，果然見到一人端正不動。於是問道：『是梵天王（Brahmā）嗎？是帝釋（Indra）嗎？是山神嗎？』

【English Translation】 English version Fierce and terrifying evil ghosts and spirits were all assembled, receiving the Buddha's entrustment to protect the Dharma. If there were any who did not come, the Four Heavenly Kings would chase them with swiftly rotating iron wheels to gather them. Once assembled, none disobeyed the Buddha's command, and each made great vows to protect the Dharma. Only one demon king said to the World-Honored One: 'Gautama (釋迦牟尼的姓), I will wait until all beings have become Buddhas, until the realm of beings is empty and there are no names of beings, then I will generate the Bodhi mind.' The World-Honored One once walked with Ānanda (釋迦牟尼的十大弟子之一) and saw an ancient stupa. The World-Honored One then paid homage to the stupa. Ānanda asked, 'Whose stupa is this?' The World-Honored One said, 'This is the stupa of past Buddhas.' Ānanda asked, 'Whose disciples were the past Buddhas?' The World-Honored One said, 'They were my disciples.' Ānanda said, 'It should be so.' The World-Honored One was once asked by a heretic: 'I do not ask about the statement of 'existence,' nor do I ask about the statement of 'non-existence'.' The World-Honored One remained silent for a long time. The heretic praised, 'The World-Honored One is greatly compassionate and merciful, clearing away my delusions and allowing me to enter the gate of truth.' Then he paid homage and left. Ānanda asked the Buddha, 'What principle did the heretic gain that he praised so much before leaving?' The World-Honored One said, 'Like a good horse in the world, it moves at the sight of the shadow of the whip.' One day, the World-Honored One said to Ānanda, 'The time for eating is approaching, you should enter the city to beg for alms.' Ānanda agreed. The World-Honored One said, 'Since you are begging for alms, you must follow the rituals of the past seven Buddhas.' Ānanda then asked, 'What are the rituals of the past seven Buddhas?' The World-Honored One called out to Ānanda, and Ānanda responded. The World-Honored One said, 'Go and beg for alms.' The World-Honored One was once asked by a bhikkhu: 'In the World-Honored One's Dharma, I have seen the place, but I have not yet reached the place of realization. What should the World-Honored One instruct?' The World-Honored One said, 'Bhikkhu so-and-so, what should be instructed? This is the question you ask.' After the World-Honored One attained enlightenment, he sat in the lotus position under a tree in Jetavana (祇園精舍). Two merchants passed by the forest with five hundred carts, and the oxen of two carts refused to move forward. The merchants were surprised and saw the mountain god, who told them, 'There is a sage in the forest who has attained enlightenment and has not eaten for more than forty-nine days. You should make offerings.' The merchants entered the forest and indeed saw a person sitting upright and motionless. They then asked, 'Are you Brahmā (梵天王)? Are you Indra (帝釋)? Are you the mountain god?'

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邪。河神邪。世尊微笑。舉袈裟角示之。商人頂禮。遂陳供養。世尊因耆婆善別音響。至一冢間。見五髑髏。乃敲一髑髏問耆婆。此生何處。曰。此生人道。世尊又敲一曰。此生何處。曰。此生天道。世尊又別敲一問。此生何處。耆婆罔知生處。世尊因黑氏梵志運神力。以左右手擎合歡．梧桐花兩株。來供養佛。佛召仙人。梵志應諾。佛曰。放下著。梵志遂放下左手一株華。佛又召仙人。放下著。梵志又放下右手一株華。佛又召仙人。放下著。梵志曰。世尊。我今兩手皆空。更教放下個甚麼。佛曰。吾非教汝放舍其華。汝當放舍外六塵．內六根．中六識。一時舍卻。無可舍處。是汝免生死處。梵志於言下悟無生忍。世尊因靈山會上五百比丘得四禪定。具五神通。未得法忍。以宿命智通。各各自見過去殺父害母。及諸重罪。于自心內各各懷疑。于甚深法不能證入。於是文殊承佛神力。遂手握利劍。持逼如來。世尊乃謂文殊曰。住。住。不應作逆。勿得害吾。吾必被害。為善被害。文殊師利。爾從本已來無有我人。但以內心見有我人。內心起時。我必被害。即名為害。於是五百比丘自悟本心。如夢如幻。于夢幻中無有我人。乃至能生所生父母。於是五百比丘同讚歎曰。文殊大智士。深達法源底。自手握利劍。持逼如來身。

【現代漢語翻譯】 現代漢語譯本 邪。河神邪。（河神：指河流之神）世尊微笑，舉起袈裟一角向他示意，商人頂禮膜拜，於是獻上供養。世尊因為耆婆（耆婆：人名，以醫術精湛著稱）善於分辨音響，到了一處墳地，看見五個頭骨。於是敲擊其中一個頭骨問耆婆：『此（頭骨所代表的生命）生於何處？』耆婆回答說：『此生於人道。』世尊又敲擊另一個說：『此生於何處？』耆婆回答說：『此生於天道。』世尊又分別敲擊一個問：『此生於何處？』耆婆不知道它生於何處。 世尊因為黑氏梵志（黑氏梵志：一位婆羅門修行者）運用神通，用左右手托著合歡花、梧桐花兩株，前來供養佛。佛召喚仙人，梵志應諾。佛說：『放下著。』梵志於是放下左手的一株花。佛又召喚仙人，『放下著。』梵志又放下右手的一株花。佛又召喚仙人，『放下著。』梵志說：『世尊，我現在兩手都已經空了，還要教我放下什麼呢？』佛說：『我並非教你放下那些花，你應該放下外面的六塵（六塵：色、聲、香、味、觸、法），裡面的六根（六根：眼、耳、鼻、舌、身、意），中間的六識（六識：眼識、耳識、鼻識、舌識、身識、意識），一時全部捨棄，到了無可捨棄之處，就是你免除生死的地方。』梵志在佛的言語下領悟了無生法忍。 世尊因為靈山會上五百比丘（比丘：佛教出家男眾）得到四禪定（四禪定：色界四種禪定），具備五神通（五神通：天眼通、天耳通、他心通、宿命通、神足通），但沒有得到法忍（法忍：對佛法的忍可和證悟）。他們用宿命智通（宿命智通：知曉過去世的能力），各自看見過去殺父害母以及各種重罪，在自己心中各自懷疑，對於甚深佛法不能證入。於是文殊（文殊：文殊菩薩，智慧的象徵）承佛神力，於是手握利劍，持劍逼迫如來。世尊於是對文殊說：『住，住，不應該作逆，不要傷害我，我必定被害，為善被害。文殊師利（文殊師利：文殊菩薩的尊稱），你從本來就沒有我人（我人：自我和他人的分別），只是因為內心看見有我人，內心生起時，我必定被害，這就叫做害。』於是五百比丘自己領悟了本心，如夢如幻，在夢幻中沒有我人，乃至能生所生的父母。於是五百比丘一同讚歎說：『文殊大智士，深達法源底，自手握利劍，持逼如來身。』

【English Translation】 English version 'Evil. River deity evil.' (River deity: god of the river) The World-Honored One smiled and raised a corner of his kāṣāya (kāṣāya: Buddhist robe) to indicate to him. The merchant prostrated and then offered alms. Because Jīvaka (Jīvaka: a person's name, known for his superb medical skills) was good at distinguishing sounds, the World-Honored One went to a graveyard and saw five skulls. He then knocked on one of the skulls and asked Jīvaka, 'Where was this (the life represented by the skull) born?' Jīvaka replied, 'This was born in the human realm.' The World-Honored One knocked on another and said, 'Where was this born?' Jīvaka replied, 'This was born in the heavenly realm.' The World-Honored One then separately knocked on one and asked, 'Where was this born?' Jīvaka did not know where it was born. Because the Black Brahman (Black Brahman: a Brahman practitioner) used his supernatural powers to hold two trees of Albizia and Paulownia flowers in his left and right hands to offer to the Buddha. The Buddha summoned the immortal, and the Brahman agreed. The Buddha said, 'Put it down.' The Brahman then put down the flower in his left hand. The Buddha summoned the immortal again, 'Put it down.' The Brahman then put down the flower in his right hand. The Buddha summoned the immortal again, 'Put it down.' The Brahman said, 'World-Honored One, now both my hands are empty, what else are you teaching me to put down?' The Buddha said, 'I am not teaching you to put down those flowers. You should put down the six external sense objects (six external sense objects: form, sound, smell, taste, touch, dharma), the six internal sense organs (six internal sense organs: eye, ear, nose, tongue, body, mind), and the six consciousnesses (six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) in the middle. Abandon them all at once, and when there is nothing left to abandon, that is where you are freed from birth and death.' The Brahman realized the non-origination forbearance under the Buddha's words. Because five hundred Bhikshus (Bhikshus: Buddhist monks) at the Vulture Peak assembly attained the four Dhyānas (four Dhyānas: the four meditative states in the Realm of Form), possessed the five supernormal powers (five supernormal powers: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, supernatural power), but had not attained Dharma-kṣānti (Dharma-kṣānti: acceptance and realization of the Dharma). They used their knowledge of past lives to see that they had killed their fathers and mothers and committed various serious sins in the past. They each had doubts in their own minds and could not enter into the profound Dharma. Therefore, Mañjuśrī (Mañjuśrī: Mañjuśrī Bodhisattva, symbol of wisdom), relying on the Buddha's divine power, held a sharp sword in his hand and forced the Tathāgata (Tathāgata: another name for the Buddha). The World-Honored One then said to Mañjuśrī, 'Stop, stop, you should not act rebelliously, do not harm me, I will surely be harmed, harmed for good. Mañjuśrī, from the beginning, there has been no self or others (self or others: the distinction between self and others), it is only because the mind sees that there is self and others. When the mind arises, I will surely be harmed, and this is called harm.' Then the five hundred Bhikshus realized their original mind, like a dream or illusion. In the dream and illusion, there is no self or others, even the parents who gave birth to them. Then the five hundred Bhikshus praised together, 'Mañjuśrī, great wise man, deeply understands the source of the Dharma, holds a sharp sword in his own hand, and forces the body of the Tathāgata.'

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如劍佛亦爾。一相無有二。無相無所生。是中雲何殺。世尊因地布發掩泥。獻華于然燈。然燈見布發處。遂約退眾。乃指地曰。此一方地。宜建一梵剎。時眾中有一賢于長者。持標于指處插曰。建梵剎竟。時諸天散華。贊曰。庶子有大智矣。世尊因七賢女游尸陀林。一女指尸曰。尸在這裡。人向甚處去。一女曰。作么。作么。諸姊諦觀。各各契悟。感帝釋散華曰。惟愿聖姊有何所須。我當終身供給。女曰。我家四事七珍。悉皆具足。唯要三般物。一要無根樹子一株。二要無陰陽地一片。三要叫不響山谷一所。帝釋曰。一切所須。我悉有之。若三般物。我實無得。女曰。汝若無此。爭解濟人。帝釋罔措。遂同往白佛。佛言。憍尸迦。我諸弟子大阿羅漢不解此義。唯有諸大菩薩乃解此義。世尊因調達謗佛。生身入地獄。遂令阿難問。你在地獄中安否。曰。我雖在地獄。如三禪天樂。佛又令問。你還求出否。曰。我待世尊來便出。阿難曰。佛是三界大師。豈有入地獄分。曰。佛既無入地獄分。我豈有出地獄分。世尊因文殊忽起佛見．法見。被世尊威神攝向二鐵圍山。城東有一老母。與佛同生而不欲見佛。每見佛來。即便迴避。雖然如此。回顧東西。總皆是佛。遂以手掩面。於十指掌中亦總是佛。殃崛摩羅因持缽至一長者門。

【現代漢語翻譯】 現代漢語譯本： 『如劍佛亦爾。一相無有二。無相無所生。是中雲何殺。』就像劍佛一樣，『一相』（Eka-lakshana，唯一的特徵）沒有二元性，沒有『相』（lakshana，特徵）就沒有產生，在這種情況下如何殺戮？ 世尊（Bhagavan，佛陀）因地布發掩泥。獻華于然燈（Dipankara，錠光佛）。然燈見布發處。遂約退眾。乃指地曰。此一方地。宜建一梵剎（Brahma-kshetra，寺廟）。當時人群中有一位賢于長者，拿著標記在所指的地方插下說：『建造寺廟完畢。』當時諸天（Deva，天神）散花讚歎說：『這位庶子真有大智慧啊！』 世尊因為七位賢女遊歷尸陀林（Sitavana，墓地），一位女子指著屍體說：『屍體在這裡，人向哪裡去了？』另一位女子說：『做什麼？做什麼？各位姐妹仔細觀察。』她們各自領悟，感動了帝釋（Indra，因陀羅）散花說：『只願聖潔的姐妹們有什麼需要，我當終身供給。』女子說：『我家四事七珍，全部都已具備，唯獨需要三樣東西：一要沒有根的樹的種子一株，二要沒有陰陽的地一片，三要叫喊沒有迴響的山谷一處。』 帝釋說：『一切所需，我全部都有，但這三樣東西，我實在沒有。』女子說：『你如果沒有這些，怎麼能救濟他人？』帝釋不知所措，於是共同去稟告佛陀。佛陀說：『憍尸迦（Kausika，帝釋的別名），我的弟子大阿羅漢（Arhat，阿羅漢）都不理解這個含義，只有諸大菩薩（Bodhisattva，菩薩）才能理解這個含義。』 世尊因為調達（Devadatta，提婆達多）誹謗佛陀，生身墮入地獄，於是讓阿難（Ananda，阿難陀）去問：『你在地獄中安樂嗎？』調達回答說：『我雖然在地獄，卻像在三禪天（Trtiya Dhyana，第三禪天）一樣快樂。』佛陀又讓阿難問：『你還想出來嗎？』調達回答說：『我等待世尊來就出來。』阿難說：『佛是三界（Trailokya，欲界、色界、無色界）大師，怎麼會有墮入地獄的道理？』調達說：『佛既然沒有墮入地獄的道理，我怎麼會有脫離地獄的道理？』 世尊因為文殊（Manjusri，文殊菩薩）忽然生起佛見、法見，被世尊的威神力攝到兩座鐵圍山（Cakravada，鐵圍山）之間。城東有一位老母，與佛陀同生卻不想見到佛陀，每次見到佛陀來，就立即迴避。雖然如此，回頭看東西兩邊，總都是佛陀。於是用手掩面，在十指掌中也總是佛陀。 殃崛摩羅（Angulimala，鴦掘摩羅）因為持缽到一位長者家門口。

【English Translation】 English version: 'Like the Sword Buddha, it is also thus. The one characteristic has no duality. Without characteristics, there is no arising. How can there be killing in this?' Just like the Sword Buddha, 'Eka-lakshana' (one single characteristic) has no duality. Without 'lakshana' (characteristics), there is no arising. How can there be killing in this situation? The Bhagavan (Buddha) once spread his hair on the ground to cover the mud and offered flowers to Dipankara (the Buddha Dipankara). Dipankara saw the place where the hair was spread and asked the crowd to step back. Then he pointed to the ground and said, 'This piece of land is suitable for building a Brahma-kshetra (temple).' At that time, a wise elder in the crowd held a marker and inserted it into the pointed spot, saying, 'The construction of the temple is completed.' Then the Devas (gods) scattered flowers and praised, 'This commoner has great wisdom!' The Bhagavan, because of seven virtuous women visiting Sitavana (cemetery), one woman pointed to a corpse and said, 'The corpse is here, where has the person gone?' Another woman said, 'What to do? What to do? Sisters, observe carefully.' Each of them attained enlightenment, and Indra (Indra) was moved to scatter flowers, saying, 'I only wish to know what the holy sisters need, and I will provide for you for life.' The woman said, 'My family has all four necessities and seven treasures, but I only need three things: one, a seed of a rootless tree; two, a piece of land without yin and yang; three, a valley where shouts do not echo.' Indra said, 'I have everything you need, but I really don't have these three things.' The woman said, 'If you don't have these, how can you save others?' Indra was at a loss, so they went together to report to the Buddha. The Buddha said, 'Kausika (another name for Indra), my disciples, the great Arhats (Arhats), do not understand this meaning, only the great Bodhisattvas (Bodhisattvas) can understand this meaning.' The Bhagavan, because Devadatta (Devadatta) slandered the Buddha, fell into hell with his living body. So he sent Ananda (Ananda) to ask, 'Are you at peace in hell?' Devadatta replied, 'Although I am in hell, I am as happy as in the Trtiya Dhyana (Third Dhyana Heaven).' The Buddha then asked Ananda to ask, 'Do you still want to get out?' Devadatta replied, 'I will come out when the Bhagavan comes.' Ananda said, 'The Buddha is the master of the Trailokya (Three Realms), how can there be a reason to enter hell?' Devadatta said, 'Since the Buddha has no reason to enter hell, how can I have a reason to leave hell?' The Bhagavan, because Manjusri (Manjusri Bodhisattva) suddenly had Buddha-views and Dharma-views, was taken by the Bhagavan's divine power to between two Cakravada (Iron Mountain) mountains. There was an old woman in the east of the city who was born at the same time as the Buddha but did not want to see the Buddha. Every time she saw the Buddha coming, she would immediately avoid him. Even so, looking back east and west, it was always the Buddha. So she covered her face with her hands, and in the palms of her ten fingers, it was always the Buddha. Angulimala (Angulimala) went to the gate of an elder's house with his bowl.

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其家婦人正值產難。子母未分。長者曰。瞿曇弟子。汝為至聖。當有何法能免產難。殃崛語長者曰。我乍入道。未知此法。待我回問世尊。卻來相報。及返。具事白佛。佛告殃崛。汝速去報。言我自從賢聖法來。未曾殺生。殃崛奉佛語疾往告之。其婦得聞。當時分免。世尊嘗在尼俱律樹下坐次。因二商人問。世尊還見車過否。曰。不見。商人曰。還聞否。曰。不聞。商人曰。莫禪定否。曰。不禪定。曰。莫睡眠否。曰。不睡眠。商人乃嘆曰。善哉。善哉。世尊覺而不見。遂獻白㲲兩段。世尊在靈山會上。拈華示眾。是時眾皆默然。唯迦葉尊者破顏微笑。世尊曰。吾有正法眼藏。涅槃妙心。實相無相。微妙法門。不立文字。教外別傳。付囑摩訶迦葉。世尊至多子塔前。命摩訶迦葉分座令坐。以僧伽梨圍之。遂告曰。吾以正法眼藏密付于汝。汝當護持。傳付將來。世尊臨入涅槃。文殊大士請佛再轉法輪。世尊咄曰。文殊。吾四十九年住世。未曾說一字。汝請吾再轉法輪。是吾曾轉法輪邪。世尊于涅槃會上。以手摩胸。告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足。勿令後悔。若謂吾滅度。非吾弟子。若謂吾不滅度。亦非吾弟子。時百萬億眾。悉皆契悟。

西天祖師

一祖摩訶迦葉尊者

摩竭陀國人也。

【現代漢語翻譯】 現代漢語譯本： 有一戶人家的婦人正值難產，母子危在旦夕。長者便說：『瞿曇（Gautama，釋迦牟尼的姓）的弟子，你被認為是至聖之人，應當有什麼方法能夠免除難產。』 央崛（Angulimala，鴦掘摩羅，佛陀弟子）對長者說：『我剛入佛門不久，還不知道這種方法。等我回去問問世尊（Bhagavan，佛陀的稱號），再來告訴你。』 他返回后，將事情詳細地稟告了佛陀。佛陀告訴央崛：『你快去告訴他，說我自從遵循賢聖之法以來，未曾殺生。』 央崛遵照佛陀的指示，迅速前去告知。那婦人聽聞后，當時就順利分娩了。 世尊（Bhagavan，佛陀的稱號）曾經在尼俱律樹下入座。當時有兩位商人問：『世尊看見有車經過嗎？』 佛說：『沒有看見。』 商人問：『聽見了嗎？』 佛說：『沒有聽見。』 商人問：『莫非在禪定中？』 佛說：『沒有禪定。』 商人問：『莫非在睡眠中？』 佛說：『沒有睡眠。』 商人於是讚歎說：『善哉！善哉！』 世尊覺知卻不看見，於是獻上兩段白㲲。 世尊（Bhagavan，佛陀的稱號）在靈山法會上，拈起一朵花向大眾展示。當時大眾都沉默不語，只有迦葉尊者（Mahākāśyapa，摩訶迦葉）破顏微笑。世尊說：『我擁有正法眼藏（Dharmacakṣu，達摩之眼），涅槃妙心（Nirvana，涅槃的奧妙之心），實相無相（Tathātā，實相沒有固定的表象），微妙法門（Subtle Dharma，精妙的佛法），不立文字（Beyond words，超越文字），教外別傳（Special transmission outside the scriptures，在經文之外特別傳授），現在咐囑給摩訶迦葉（Mahākāśyapa）。』 世尊（Bhagavan，佛陀的稱號）來到多子塔前，命令摩訶迦葉（Mahākāśyapa）分一半座位給他坐，並用僧伽梨（Saṃghāti，袈裟）覆蓋在他身上，於是告訴他：『我將正法眼藏（Dharmacakṣu，達摩之眼）秘密地交付給你，你應當護持，並傳付給未來。』 世尊（Bhagavan，佛陀的稱號）臨近涅槃（Nirvana）時，文殊菩薩（Mañjuśrī，文殊師利）請求佛陀再次轉法輪（Dharmacakra，佛法之輪）。世尊呵斥道：『文殊，我四十九年住世，未曾說過一個字，你請我再次轉法輪，難道我曾經轉過法輪嗎？』 世尊（Bhagavan，佛陀的稱號）在涅槃（Nirvana）法會上，用手撫摩胸膛，告訴大眾說：『你們好好觀看我紫磨金色之身，瞻仰足夠，不要後悔。如果說我滅度了，就不是我的弟子；如果說我不滅度，也不是我的弟子。』 當時百萬億大眾，全都領悟了。 西天祖師 一祖摩訶迦葉尊者（Mahākāśyapa，摩訶迦葉） 是摩竭陀國（Magadha，古印度王國）人。

【English Translation】 English version: A woman in a certain household was experiencing a difficult childbirth, with both mother and child in danger. The elder said, 'Disciple of Gautama (Gautama, Shakyamuni's surname), you are considered a most holy person. Surely you have some method to avert this difficult childbirth.' Angulimala (Angulimala, a disciple of the Buddha) said to the elder, 'I have only recently entered the path and do not yet know of such a method. Let me return and ask the Bhagavan (Bhagavan, title for the Buddha), and then I will come back and inform you.' Upon returning, he reported the matter in detail to the Buddha. The Buddha told Angulimala, 'Go quickly and tell him that since I have followed the noble and virtuous Dharma, I have never intentionally taken a life.' Angulimala, following the Buddha's instructions, quickly went and told the woman. Upon hearing this, she delivered the child safely. The Bhagavan (Bhagavan, title for the Buddha) was once seated under a banyan tree. At that time, two merchants asked, 'Bhagavan, did you see a cart pass by?' The Buddha said, 'I did not see it.' The merchants asked, 'Did you hear it?' The Buddha said, 'I did not hear it.' The merchants asked, 'Were you perhaps in meditation?' The Buddha said, 'I was not in meditation.' The merchants asked, 'Were you perhaps asleep?' The Buddha said, 'I was not asleep.' The merchants then exclaimed in praise, 'Excellent! Excellent!' The Bhagavan was aware but did not see, and so the merchants offered two pieces of white cloth. The Bhagavan (Bhagavan, title for the Buddha), at the assembly on Vulture Peak, held up a flower to show the assembly. At that time, the assembly was silent, but only Mahākāśyapa (Mahākāśyapa) broke into a smile. The Bhagavan said, 'I possess the Dharmacakṣu (Dharmacakṣu, the Eye of the Dharma), the wondrous mind of Nirvana (Nirvana, the wonderful mind of Nirvana), the true aspect of no-aspect (Tathātā, the true nature without fixed appearance), the subtle Dharma (Subtle Dharma, the subtle teachings), beyond words (Beyond words), a special transmission outside the scriptures (Special transmission outside the scriptures), and now I entrust it to Mahākāśyapa (Mahākāśyapa).' The Bhagavan (Bhagavan, title for the Buddha) came before the Stupa of Many Children and instructed Mahākāśyapa (Mahākāśyapa) to share his seat, and covered him with his Saṃghāti (Saṃghāti, a robe), and then told him, 'I secretly entrust to you the Dharmacakṣu (Dharmacakṣu, the Eye of the Dharma). You must protect and uphold it, and transmit it to the future.' As the Bhagavan (Bhagavan, title for the Buddha) was about to enter Nirvana (Nirvana), Mañjuśrī (Mañjuśrī, Manjushri Bodhisattva) requested the Buddha to turn the Dharma wheel (Dharmacakra, the Wheel of Dharma) again. The Bhagavan rebuked him, saying, 'Manjushri, I have lived in this world for forty-nine years and have never spoken a single word. You ask me to turn the Dharma wheel again. Have I ever turned the Dharma wheel?' At the Nirvana (Nirvana) assembly, the Bhagavan (Bhagavan, title for the Buddha) stroked his chest and told the assembly, 'Observe well my body of purple-gold color, gaze upon it sufficiently, and do not have regrets. If you say that I have passed into extinction, you are not my disciples. If you say that I have not passed into extinction, you are also not my disciples.' At that time, millions of billions of beings all attained enlightenment. Western Patriarchs The First Patriarch, Mahākāśyapa (Mahākāśyapa) Was a native of Magadha (Magadha, an ancient Indian kingdom).

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姓婆羅門。父飲澤。母香志。昔為鍛金師。善明金性。使其柔伏。付法傳云。嘗于久遠劫中。毗婆尸佛入涅槃后。四眾起塔。塔中像面金色有缺壞。時有貧女。將金珠往金師所。請飾佛面。既而因共發願。愿我二人為無姻夫妻。由是因緣。九十一劫身皆金色。後生梵天。天壽盡。生中天摩竭陀國婆羅門家。名曰迦葉波。此云飲光勝尊。蓋以金色為號也。繇是志求出家。冀度諸有。佛言。善來。比丘。鬚髮自除。袈裟著體。常于眾中稱歎第一。復言。吾以清凈法眼。將付于汝。汝可流佈。無令斷絕。涅槃經云。爾時世尊欲涅槃時。迦葉不在眾會。佛告諸大弟子。迦葉來時。可令宣揚正法眼藏。爾時迦葉在耆阇崛山畢缽羅窟睹勝光明。即入三昧。以凈天眼。觀見世尊于熙連河側。入般涅槃。乃告其徒曰。如來涅槃也。何其駛哉。即至雙樹間。悲戀號泣。佛于金棺出示雙足。爾時迦葉告諸比丘。佛已茶毗。金剛舍利。非我等事。我等宜當結集法眼。無令斷絕。乃說偈曰。如來弟子。且莫涅槃。得神通者。當赴結集。於是得神通者悉集王舍耆阇崛山畢缽羅窟。時阿難為漏未盡。不得入會。后證阿羅漢果。由是得入。迦葉乃白眾言。此阿難比丘多聞總持。有大智慧。常隨如來。梵行清凈。所聞佛法。如水傳器。無有遺余。佛所贊

【現代漢語翻譯】 現代漢語譯本： 姓氏是婆羅門（Brahman，印度教僧侶），父親名叫飲澤，母親名叫香志。過去是一位鍛金師，擅長辨別金子的特性，使其變得柔軟順服。付法藏傳承中記載，過去在很久遠的劫數之前，毗婆尸佛（Vipassi Buddha，過去七佛之一）入涅槃后，四眾弟子建造佛塔。塔中佛像的面部金色有缺損。當時有一位貧窮的女子，帶著金珠到金師那裡，請求修飾佛面。完成後，兩人共同發願，愿我們二人成為沒有婚姻關係的夫妻。由於這個因緣，九十一劫都身呈金色。後來轉生到梵天。天壽終盡后，生於中天摩揭陀國（Magadha，古印度十六雄國之一）的婆羅門家，名叫迦葉波（Kasyapa，飲光），也稱為飲光勝尊，大概是因為身呈金色而得名。因此立志出家，希望度脫一切眾生。佛說：『善來，比丘（Bhikkhu，出家男子）。』他的鬚髮自然脫落，袈裟自然穿在身上。佛經常在眾人中稱讚迦葉波第一。又說：『我將清凈法眼（Dharmacaksu，佛法之眼）交付給你，你可廣為流佈，不要讓它斷絕。』《涅槃經》中記載，當時世尊（Sakyamuni，釋迦牟尼）將要涅槃時，迦葉波不在法會中。佛告訴各位大弟子：『迦葉波來時，可以讓他宣揚正法眼藏（Saddharma-caksu，正法之眼）。』當時迦葉波在耆阇崛山（Grdhrakuta，靈鷲山）的畢缽羅窟（Pippala Cave）中，看到殊勝的光明，隨即進入三昧（Samadhi，禪定）。用清凈的天眼（Divyacaksu，天眼通）看到世尊在熙連河（Hiranyavati River）邊，入般涅槃（Parinirvana，完全的涅槃）。於是告訴他的弟子們說：『如來（Tathagata，佛的稱號之一）涅槃了啊，多麼迅速啊！』隨即趕到雙樹（Sala Trees）之間，悲傷地哭泣。佛在金棺中顯現雙足。當時迦葉波告訴各位比丘：『佛已經荼毗（Cremation，火葬），金剛舍利（Sarira，遺骨）不是我們現在應該做的事。我們應該結集法眼，不要讓它斷絕。』於是說了偈語：『如來的弟子們，暫且不要涅槃，得到神通（Abhijna，超自然能力）的人，應當前去參加結集。』於是得到神通的人都聚集在王舍城（Rajagrha）耆阇崛山的畢缽羅窟。當時阿難（Ananda，多聞第一的佛陀弟子）因為煩惱未盡，不能進入法會。後來證得阿羅漢果（Arhat，斷盡煩惱的聖者），因此得以進入。迦葉波於是對大眾說：『這位阿難比丘，多聞總持，有大智慧，常隨如來，梵行清凈，所聽聞的佛法，如同用水從一個容器倒入另一個容器，沒有遺漏。佛所贊

【English Translation】 English version: His surname was Brahman. His father was Yin Ze, and his mother was Xiang Zhi. In the past, he was a goldsmith, skilled at understanding the nature of gold, making it soft and pliable. The Transmission of the Dharma records that in a distant kalpa (aeon), after Vipassi Buddha (one of the past seven Buddhas) entered Nirvana, the fourfold assembly built a stupa (reliquary mound). The golden face of the image inside the stupa was damaged. At that time, a poor woman brought gold beads to the goldsmith, requesting him to repair the Buddha's face. After completing the work, they jointly made a vow, wishing to be husband and wife without marriage ties. Due to this cause, they were born with golden bodies for ninety-one kalpas. Later, he was born in the Brahma Heaven. After his heavenly lifespan ended, he was born into a Brahman family in the kingdom of Magadha (one of the sixteen ancient Indian kingdoms), named Kasyapa (meaning 'drinking light'), also known as Yin Guang Sheng Zun (Venerable Superior of Drinking Light), probably named so because of his golden body. Therefore, he aspired to renounce the world, hoping to liberate all beings. The Buddha said, 'Welcome, Bhikkhu (monk).' His hair and beard naturally fell off, and the kasaya (robe) naturally adorned his body. The Buddha often praised Kasyapa as the foremost among the assembly. He also said, 'I will entrust the pure Dharma-caksu (eye of the Dharma) to you, you should spread it widely, and do not let it be cut off.' The Nirvana Sutra records that when the World Honored One (Sakyamuni Buddha) was about to enter Nirvana, Kasyapa was not present in the assembly. The Buddha told the great disciples, 'When Kasyapa arrives, you can have him proclaim the Saddharma-caksu (treasury of the true Dharma eye).' At that time, Kasyapa was in the Pippala Cave on Grdhrakuta Mountain (Vulture Peak), seeing the auspicious light, and immediately entered Samadhi (meditative absorption). With his pure Divyacaksu (divine eye), he saw the World Honored One entering Parinirvana (complete Nirvana) on the bank of the Hiranyavati River. He then told his disciples, 'The Tathagata (one of the titles of the Buddha) has entered Nirvana, how quickly!' He immediately rushed to the Sala Trees, weeping with grief. The Buddha revealed his two feet from the golden coffin. At that time, Kasyapa told the bhikkhus, 'The Buddha has been cremated, the Sarira (relics) are not our immediate concern. We should compile the Dharma eye, and not let it be cut off.' Then he spoke a verse, 'Disciples of the Tathagata, do not enter Nirvana yet, those who have attained Abhijna (supernatural powers) should go to the compilation.' Thereupon, those who had attained supernatural powers gathered at the Pippala Cave on Grdhrakuta Mountain in Rajagrha (Royal City). At that time, Ananda (the Buddha's disciple known for his great memory) could not enter the assembly because his defilements were not yet exhausted. Later, he attained the state of Arhat (one who has extinguished all defilements), and thus was able to enter. Kasyapa then said to the assembly, 'This Bhikkhu Ananda, is learned and has great wisdom, always follows the Tathagata, his conduct is pure, and the Dharma he has heard is like water poured from one vessel into another, without any remainder. The Buddha praised

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嘆。聰敏第一。宜可請彼集修多羅藏。大眾默然。迦葉告阿難曰。汝今宜宣法眼。阿難聞語信受。觀察眾心而宣偈言。比丘諸眷屬。離佛不莊嚴。猶如虛空中。眾星之無月。說是偈已。禮眾僧足。升法座而宣是言。如是我聞。一時佛住某處說某經教。乃至人天等作禮奉行。時迦葉問諸比丘。阿難所言。不錯謬乎。皆曰。不異世尊所說。迦葉乃告阿難言。我今年不久留。今將正法付囑于汝。汝善守護。聽吾偈言。法法本來法。無法無非法。何於一法中。有法有不法。說偈已。乃持僧伽梨衣入雞足山。俟慈氏下生。即周孝王五年丙辰歲也。尊者因外道問。如何是我我。者曰。覓我者是汝我。外道曰。這個是我我。師我何在。者曰。汝問我覓。尊者一日踏泥次。有一沙彌見。乃問尊者。何得自為。者曰。我若不為。誰為我為。

二祖阿難尊者

王舍城人也。姓剎利帝。父斛飯王。實佛之從弟也。梵語阿難陀。此云慶喜。亦云歡喜。如來成道夜生。因為之名。多聞博達。智慧無礙。世尊以為總持第一。嘗所讚歎。加以宿世有大功德。受持法藏。如水傳器。佛乃命為侍者。尊者一日白佛言。今日入城。見一奇特事。佛曰。見何奇特事。者曰。入城時見一攢樂人作舞。出城總見無常。佛曰。我昨日入城。亦見一奇特事

【現代漢語翻譯】 現代漢語譯本：嘆息。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）聰敏第一，應該請他集結修多羅藏（Sutrakara，經藏）。大眾默然。迦葉（Kasyapa，摩訶迦葉，佛陀的大弟子之一，以頭陀苦行著稱）告訴阿難說：『你現在應該宣揚法眼（Dharmacaksu，佛法之眼）。』阿難聽了這話，信受奉行，觀察眾人的心意而宣說偈語：『比丘和諸位眷屬，離開佛陀就沒有莊嚴，猶如虛空中，眾星沒有月亮。』說完偈語，禮拜眾僧的腳，登上法座而宣說：『如是我聞，一時佛陀住在某處，宣說某部經教，乃至人天等都作禮奉行。』當時，迦葉問諸位比丘：『阿難所說，沒有錯謬嗎？』都說：『和世尊所說沒有差異。』迦葉於是告訴阿難說：『我今年不久留於世間，現在將正法付囑給你，你好好守護。聽我的偈語：法法本來就是法，沒有無法也沒有非法。為何在一個法中，有法有不法？』說完偈語，就拿著僧伽梨衣（Samghati，一種袈裟）進入雞足山（Kukkutapada，山名），等待慈氏菩薩（Maitreya，彌勒菩薩）下生。那時是周孝王五年丙辰年。尊者因為有外道問：『如何是我的我？』尊者說：『尋找我的人就是你的我。』外道說：『這個是我的我，師父的我在哪裡？』尊者說：『你問我尋找。』尊者有一天踩泥，有一個沙彌（Sramanera，出家男子）看見，就問尊者：『為何自己做？』尊者說：『我若不做，誰為我做？』 二祖阿難尊者 是王舍城（Rajagrha，古印度城市）人，姓剎利帝（Ksatriya，印度種姓制度中的第二等級，武士階層），父親是斛飯王（Suklodana，凈飯王的弟弟），實際上是佛陀的堂弟。梵語阿難陀（Ananda），翻譯成漢語是慶喜，也叫歡喜。如來成道之夜出生，因此取了這個名字。多聞博達，智慧無礙，世尊認為他是總持第一。常常讚歎他，加上前世有大功德，受持法藏，如水傳器。佛陀於是命他為侍者。尊者有一天對佛陀說：『今天入城，見到一件奇特的事。』佛陀說：『見到什麼奇特的事？』尊者說：『入城時見到一隊樂人作舞，出城總見到無常。』佛陀說：『我昨天入城，也見到一件奇特的事。』

【English Translation】 English version: Alas. Ananda (one of the ten great disciples of the Buddha, known for his exceptional memory) is the most intelligent. It would be appropriate to invite him to compile the Sutrakara (Sutrakara, the Sutra Pitaka). The assembly remained silent. Kasyapa (Mahakasyapa, one of the Buddha's great disciples, known for his ascetic practices) said to Ananda, 'You should now proclaim the Dharma Eye (Dharmacaksu, the eye of the Dharma).' Upon hearing these words, Ananda accepted them with faith and practiced accordingly. Observing the minds of the assembly, he proclaimed a verse: 'Monks and all relatives, without the Buddha, there is no adornment, just as in the empty sky, the stars are without the moon.' Having spoken the verse, he bowed at the feet of the assembly of monks, ascended the Dharma seat, and proclaimed: 'Thus have I heard, at one time the Buddha dwelt in a certain place, expounding a certain scripture, and even humans and gods respectfully practiced it.' At that time, Kasyapa asked the monks, 'Is what Ananda has said without error?' They all said, 'It is no different from what the World Honored One has said.' Kasyapa then said to Ananda, 'I will not remain in this world for long this year. Now I entrust the True Dharma to you; guard it well. Listen to my verse: Dharma is inherently Dharma, there is no non-Dharma, nor is there anything that is not non-Dharma. Why, within a single Dharma, is there Dharma and non-Dharma?' Having spoken the verse, he took his Samghati robe (Samghati, a type of monastic robe) and entered Kukkutapada Mountain (Kukkutapada, a mountain name), awaiting the descent of Maitreya Bodhisattva (Maitreya, the future Buddha). That was the year Bingchen, the fifth year of King Xiao of the Zhou Dynasty. Because a heretic asked the Venerable One, 'What is my self?' The Venerable One said, 'The one who seeks the self is your self.' The heretic said, 'This is my self, where is the master's self?' The Venerable One said, 'You ask me to seek it.' One day, the Venerable One was stepping in mud, and a Sramanera (Sramanera, a novice monk) saw him and asked, 'Why do you do it yourself?' The Venerable One said, 'If I do not do it, who will do it for me?' The Second Patriarch, Venerable Ananda Was a native of Rajagrha (Rajagrha, an ancient Indian city), of the Ksatriya (Ksatriya, the second caste in the Indian caste system, the warrior class) lineage. His father was Suklodana (Suklodana, the brother of King Suddhodana), actually the Buddha's cousin. In Sanskrit, Ananda means 'Joyful' or 'Delighted.' He was born on the night of the Tathagata's enlightenment, hence the name. He was learned and wise, with unobstructed wisdom. The World Honored One considered him the foremost in retention. He often praised him, and in addition, he had great merit from past lives, upholding the Dharma treasury like water passing through a vessel. The Buddha then appointed him as his attendant. One day, the Venerable One said to the Buddha, 'Today, upon entering the city, I saw a peculiar thing.' The Buddha said, 'What peculiar thing did you see?' The Venerable One said, 'Upon entering the city, I saw a group of musicians dancing, and upon leaving the city, I saw only impermanence.' The Buddha said, 'Yesterday, upon entering the city, I also saw a peculiar thing.'

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。者曰。未審見何奇特事。佛曰。我入城時見一攢樂人作舞。出城時亦見樂人作舞。一日問迦葉曰。師兄。世尊傳金襕袈裟外。別傳個甚麼。迦葉召阿難。阿難應諾。迦葉曰。倒卻門前剎竿著。后阿阇世王白言。仁者。如來．迦葉尊勝二師。皆已涅槃。而我多故。悉不能睹。尊者般涅槃時。愿垂告別。尊者許之。后自念言。我身危脆。猶如聚沫。況復衰老。豈堪久長。阿阇世王與吾有約。乃詣王宮。告之曰。吾欲入涅槃。來辭耳。門者曰。王寢。不可以聞。者曰。俟王覺時。當爲我說。時阿阇世王夢中見一寶蓋。七寶嚴飾。千萬億眾圍繞瞻仰。俄而風雨暴至。吹折其柄。珍寶瓔珞。悉墜于地。心甚驚異。既寤。門者具白上事。王聞。失聲號慟。哀感天地。即至毗舍離城。見尊者在恒河中流。跏趺而坐。王乃作禮。而說偈曰。稽首三界尊。棄我而至此。暫憑悲願力。且莫般涅槃。時毗舍離王亦在河側。說偈言。尊者一何速。而歸寂滅場。愿住須臾間。而受于供養。尊者見二國王咸來勸請。乃說偈言。二王善嚴住。勿為苦悲戀。涅槃當我凈。而無諸有故。尊者復念。我若偏向一國。諸國爭競。無有是處。應以平等度諸有情。遂以恒河中流。將入寂滅。是時山河大地。六種震動。雪山有五百仙人。睹茲瑞應。飛空而至。禮尊

【現代漢語翻譯】 那人問道：『不知您見到什麼奇特的事情？』佛說：『我進城時看見一群樂人歌舞，出城時也看見樂人歌舞。』一天問Mahākāśyapa（摩訶迦葉，佛陀十大弟子之一，以頭陀苦行著稱）說：『師兄，世尊傳授金襕袈裟之外，還傳了些什麼？』Mahākāśyapa（摩訶迦葉） 叫Ānanda（阿難，佛陀十大弟子之一，以記憶力超群著稱）。Ānanda（阿難） 應聲。Mahākāśyapa（摩訶迦葉） 說：『把門前的剎竿倒下來。』後來Ajatasattu（阿阇世王，古印度摩揭陀國國王）稟告說：『仁者，如來和Mahākāśyapa（摩訶迦葉） 尊勝二位大師，都已經涅槃，而我事務繁忙，沒能親眼見到。尊者您般涅槃時，希望您能告知一聲。』尊者答應了他。後來尊者自己想到：『我的身體危脆，猶如水泡，何況已經衰老，怎麼能長久呢？』Ajatasattu（阿阇世王） 和我有約定，於是前往王宮，告訴他說：『我將要入涅槃，特來告辭。』守門人說：『國王正在睡覺，不能通報。』尊者說：『等國王醒來時，你應當為我說。』當時Ajatasattu（阿阇世王） 在夢中看見一個寶蓋，用七寶裝飾，千萬億人圍繞瞻仰。忽然狂風暴雨來臨，吹斷了寶蓋的柄，珍寶瓔珞全都掉在地上。心中非常驚異。醒來后，守門人詳細稟告了這件事。國王聽了，失聲痛哭，悲哀之情感動了天地。立即前往Vaisali（毗舍離城，古印度城市） ，看見尊者在恒河中流，結跏趺坐。國王於是作禮，並說了偈語：『稽首三界尊，棄我而至此。暫憑悲願力，且莫般涅槃。』當時Vaisali（毗舍離城） 的國王也在河邊，說了偈語：『尊者一何速，而歸寂滅場。愿住須臾間，而受于供養。』尊者看見兩位國王都來勸請，於是說了偈語：『二王善嚴住，勿為苦悲戀。涅槃當我凈，而無諸有故。』尊者又想到：『我如果偏向一個國家，各國就會爭競，這是不行的。應當以平等心度化一切有情。』於是就在恒河中流，將要進入寂滅。這時山河大地，發生六種震動。雪山有五百仙人，看到這種祥瑞的景象，飛到空中來，禮敬尊者。

【English Translation】 The man asked: 'I don't know what strange things you saw?' The Buddha said: 'When I entered the city, I saw a group of musicians dancing, and when I left the city, I also saw musicians dancing.' One day, I asked Mahākāśyapa (摩訶迦葉, one of the ten great disciples of the Buddha, known for his ascetic practices): 'Elder brother, besides the golden kasaya robe that the World-Honored One transmitted, what else did he transmit?' Mahākāśyapa (摩訶迦葉) called Ānanda (阿難, one of the ten great disciples of the Buddha, known for his exceptional memory). Ānanda (阿難) responded. Mahākāśyapa (摩訶迦葉) said: 'Knock down the flagpole in front of the gate.' Later, Ajatasattu (阿阇世王, King of Magadha in ancient India) reported: 'Benevolent one, the Tathagata and the venerable Mahākāśyapa (摩訶迦葉), the two great masters, have already entered Nirvana, and I have been too busy to witness it. When you, venerable one, enter Parinirvana, I hope you will inform me.' The venerable one agreed. Later, the venerable one thought to himself: 'My body is fragile, like a bubble, and moreover, I am already old, how can I last long?' Ajatasattu (阿阇世王) has an agreement with me, so he went to the palace and told him: 'I am about to enter Nirvana, and I have come to say goodbye.' The gatekeeper said: 'The king is sleeping and cannot be disturbed.' The venerable one said: 'When the king wakes up, you should tell him for me.' At that time, Ajatasattu (阿阇世王) saw in a dream a jeweled canopy, decorated with seven treasures, surrounded and admired by hundreds of millions of people. Suddenly, a violent wind and rain came, breaking the handle of the canopy, and all the precious jewels and necklaces fell to the ground. He was very surprised. After waking up, the gatekeeper reported the matter in detail. When the king heard this, he burst into tears, and his sorrow moved heaven and earth. He immediately went to Vaisali (毗舍離城, an ancient Indian city), and saw the venerable one sitting in the middle of the Ganges River in the lotus position. The king then paid homage and said in a verse: 'I bow to the Lord of the Three Realms, who has abandoned me and come here. Relying on the power of compassion and vows, please do not enter Parinirvana yet.' At that time, the king of Vaisali (毗舍離城) was also on the riverbank, saying in a verse: 'Venerable one, why so fast, to return to the field of stillness? I wish you would stay for a moment, and receive offerings.' The venerable one saw that the two kings had come to persuade him, so he said in a verse: 'The two kings should stay well, do not be sad and attached. Nirvana is when I am pure, and without all existence.' The venerable one also thought: 'If I favor one country, the countries will compete, which is not right. I should liberate all sentient beings with equanimity.' So, in the middle of the Ganges River, he was about to enter stillness. At this time, the mountains and rivers and the earth shook in six ways. There were five hundred immortals in the Himalayas, who saw this auspicious sign and flew into the air to pay homage to the venerable one.

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者足。胡跪白言。我于長老。當證佛法。愿垂大慈。度脫我等。尊者默然受請。即變殑伽河悉為金地。為其仙眾說諸大法。尊者復念。先所度脫弟子應當來集。須臾。五百羅漢從空而下。為諸仙人出家授具。其仙眾中有二羅漢。一名商那和修。二名末田底迦。尊者知是法器。乃告之曰。昔如來以大法眼付大迦葉。迦葉入定而付於我。我今將滅。用傳於汝。汝受吾教。當聽偈言。本來付有法。付了言無法。各各須自悟。悟了無無法。尊者付法眼藏竟。踴身虛空。現十八變入風奮迅三昧。分身四分。一分奉忉利天。一分奉娑竭羅龍宮。一分奉毗舍離王。一分奉阿阇世王。各造寶塔而供養之。乃厲王十二年癸巳歲也。

三祖商那和修尊者

摩突羅國人也。亦名舍那婆斯。姓毗舍多。父林勝。母憍奢耶。在胎六年而生。梵語商諾迦。此云自然服。即西域九枝秀草名也。若聖人降生。則此草生於凈潔之地。和修生時。瑞草斯應。昔如來行化至摩突羅國。見一青林。枝葉茂盛。語阿難曰。此林地名優留茶。吾滅度后一百年。有比丘商那和修。於此轉妙法輪。后百歲。果誕和修。出家證道。受慶喜尊者法眼。化導有情。及止此林。降二火龍。歸順佛教。龍因施其地。以建梵宮。尊者化緣既久。思付正法。尋于吒利國。得

【現代漢語翻譯】 現代漢語譯本： 者足（地名）。胡跪稟告說：『我等將依從長老，以求證悟佛法，愿您垂憐大慈悲，度脫我等。』尊者（指優波毱多尊者）默然接受了請求，隨即變化殑伽河（Ganges River，恒河）全部為金地，為這些仙眾宣說諸種大法。尊者又想到，先前所度脫的弟子應當前來聚集。不久，五百羅漢從空中降下，為諸位仙人出家授具足戒。這些仙眾中有兩位羅漢，一名商那和修（Śāṇavāsa，意為『自然衣』），二名末田底迦（Madhyāntika）。尊者知道他們是堪受佛法的法器，於是告訴他們說：『過去如來以大法眼（Dharma Eye，正法眼藏）咐囑大迦葉（Mahākāśyapa），迦葉入定后又咐囑於我。我如今將要涅槃，用它來傳授給你們。你們接受我的教誨，應當聽此偈語：『本來付有法，付了言無法，各各須自悟，悟了無無法。』』尊者傳付法眼藏完畢，踴身飛入虛空，顯現十八種變化，進入風奮迅三昧（Vāyuvega-vikrīḍita-samādhi，風速神通三昧）。分身四份，一份奉獻給忉利天（Trāyastriṃśa，三十三天），一份奉獻給娑竭羅龍宮（Sāgara-nāgarāja-bhavana，海龍王宮），一份奉獻給毗舍離王（Vaiśālī-rāja，毗舍離國王），一份奉獻給阿阇世王（Ajātaśatru-rāja，阿阇世國王），各自建造寶塔來供養。那時是厲王（King Li，周厲王）十二年癸巳歲。

三祖商那和修尊者（Third Patriarch Śāṇavāsa）

是摩突羅國（Mathura，中印度古國）人。也叫舍那婆斯（Śāṇavāsa）。姓毗舍多（Viśata）。父親是林勝，母親是憍奢耶（Kauśalya）。在母胎中六年才出生。梵語商諾迦（Śāṇaka），這裡翻譯為自然服。就是西域九枝秀草的名字。如果聖人降生，那麼這種草就會生長在乾淨的地方。商那和修出生時，這種瑞草就應時而生。過去如來（Tathāgata）行化來到摩突羅國，看見一片青林，枝葉茂盛，告訴阿難（Ānanda）說：『這片林地名叫優留茶（Uruvilva）。我滅度后一百年，有比丘商那和修，在這裡轉妙法輪（Dharma wheel，佛法）。』一百年後，果然誕生了商那和修，出家證道，接受了慶喜尊者（Ānanda）的法眼。教化引導有情眾生，並止住在這片林中，降伏了兩條火龍，使它們歸順佛教。龍因此獻出土地，用來建造梵宮。尊者教化因緣已久，考慮傳付正法。於是尋訪到吒利國（Tāli country），得到……

【English Translation】 English version: He knelt and said, 'We will follow the Elder to seek enlightenment of the Buddha's Dharma. We beseech you to have great compassion and deliver us.' The Venerable (Upagupta) silently accepted the request and immediately transformed the entire Ganges River (Gaṅgā) into golden land, expounding various great Dharmas to these celestial beings. The Venerable then thought that the disciples he had previously delivered should come and gather. Soon, five hundred Arhats descended from the sky to ordain the celestials. Among these celestials were two Arhats, one named Śāṇavāsa (meaning 'natural garment') and the other named Madhyāntika. Knowing that they were vessels capable of receiving the Dharma, the Venerable told them, 'In the past, the Tathāgata entrusted the Dharma Eye (Dharma Eye Treasury) to Mahākāśyapa, who, upon entering samādhi, entrusted it to me. Now that I am about to enter Nirvana, I will pass it on to you. Receive my teachings and listen to this verse: 'Originally, there was a Dharma to be given; having given it, it is said there is no Dharma. Each must awaken on their own; having awakened, there is no non-Dharma.' After the Venerable finished transmitting the Dharma Eye Treasury, he leaped into the void, manifested eighteen transformations, and entered the Vāyuvega-vikrīḍita-samādhi (wind-speed supernatural samadhi). He divided his body into four parts, one part offered to the Trāyastriṃśa Heaven, one part offered to the Sāgara-nāgarāja-bhavana (Dragon Palace of the Sea King), one part offered to the King of Vaiśālī, and one part offered to King Ajātaśatru, each building a precious pagoda to make offerings. This was the year of Guisi in the twelfth year of King Li.

The Third Patriarch Śāṇavāsa

He was a native of Mathura. He was also known as Śāṇavāsa. His surname was Viśata. His father was Linsheng, and his mother was Kauśalya. He was born after six years in the womb. In Sanskrit, Śāṇaka, which is translated here as 'natural garment.' It is the name of the nine-branched auspicious grass of the Western Regions. If a sage is born, this grass will grow in a clean place. When Śāṇavāsa was born, this auspicious grass appeared in response. In the past, the Tathāgata traveled to Mathura and saw a green forest with lush branches and leaves, and told Ānanda, 'This forest land is called Uruvilva. One hundred years after my Nirvana, there will be a Bhikshu named Śāṇavāsa who will turn the wonderful Dharma wheel here.' One hundred years later, Śāṇavāsa was indeed born, left home, attained enlightenment, and received the Dharma Eye from Venerable Ānanda. He taught and guided sentient beings and stayed in this forest, subduing two fire dragons and causing them to submit to Buddhism. The dragons therefore offered their land to build a Brahma palace. After a long time of teaching, the Venerable considered transmitting the true Dharma. So he sought out the country of Tāli and obtained...

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優波鞠多以為給侍。因問鞠多曰。汝年幾邪。答曰。我年十七。者曰。汝身十七。性十七邪。答曰。師發已白。為發白邪。心白邪。者曰。我但發白。非心白耳。鞠多曰。我身十七。非性十七也。尊者知是法器。后三載。遂為落髮授具。乃告曰。昔如來以無上法眼付囑迦葉。展轉相授。而至於我。我今付汝。勿令斷絕。汝受吾教。聽吾偈言。非法亦非心。無心亦無法。說是心法時。是法非心法。說偈已。即隱於罽賓國南象白山中。後於三昧中。見弟子鞠多有五百徒眾。常多懈慢。尊者乃往彼。現龍奮迅三昧以調伏之。而說偈曰。通達非彼此。至聖無長短。汝除輕慢意。疾得阿羅漢。五百比丘聞偈已。依教奉行。皆獲無漏。尊者乃現十八變火光三昧。用焚其身。鞠多收舍利。葬于梵迦羅山。五百比丘各持一幡。迎導至彼。建塔供養。乃宣王二十三年乙未歲也。

四祖優波鞠多尊者

吒利國人也。亦名優波崛多。又名鄔波鞠多。姓首陀。父善意。十七出家。二十證果。隨方行化。至摩突羅國。得度者甚眾。由是魔宮震動。波旬愁怖。遂竭其魔力。以害正法。尊者即入三昧。觀其所由。波旬復伺便。密持瓔珞縻之於頸。及尊者出定。乃取人狗蛇三尸。化為華鬘。䎡言慰諭波旬曰。汝與我瓔珞。甚是珍妙。吾有華

【現代漢語翻譯】 現代漢語譯本： 優波鞠多（Upagupta，佛陀弟子名）以為他提供侍奉。因此問鞠多（Gupta，優波鞠多的弟子）說：『你今年多大了？』回答說：『我今年十七歲。』優波鞠多說：『是你的身體十七歲，還是你的自性十七歲？』鞠多回答說：『師父您的頭髮已經白了，是頭髮白了，還是心白了？』優波鞠多說：『我只是頭髮白了，不是心白。』鞠多說：『我的身體十七歲，不是自性十七歲。』尊者知道他是可造之材，過了三年，就為他剃度授戒。於是告訴他說：『過去如來將無上法眼付囑給迦葉（Kasyapa，佛陀十大弟子之一），輾轉相授，傳到我這裡。我現在傳給你，不要讓它斷絕。你接受我的教誨，聽我的偈語：非法也不是心，無心也沒有法。說這是心法的時候，這法不是心法。』說完偈語后，就隱居在罽賓國（Kashmir）南方的象白山中。後來在三昧中，看見弟子鞠多有五百個徒眾，常常懈怠輕慢。尊者就前往那裡，示現龍奮迅三昧來調伏他們，並說偈語：通達不是彼此的分別，至聖沒有長短的差別。你們除去輕慢的心意，迅速證得阿羅漢果。五百個比丘聽了偈語后，依照教誨奉行，都獲得了無漏的境界。尊者於是示現十八變火光三昧，用火焚燒自己的身體。鞠多收集舍利，埋葬在梵迦羅山。五百個比丘各自拿著一幡，迎接引導到那裡，建立佛塔供養。那是宣王二十三年乙未年。 四祖優波鞠多尊者 是吒利國人。也叫優波崛多（Upagupta），又名鄔波鞠多（Upagupta）。姓首陀（Sudra）。父親是善意。十七歲出家，二十歲證果。隨處行化，到達摩突羅國（Mathura），得到度化的人非常多。因此魔宮震動，波旬（Mara，佛教中的魔王）愁苦害怕，於是竭盡魔力，來危害正法。尊者就進入三昧，觀察其中的緣由。波旬又伺機，偷偷地用瓔珞纏繞在他的脖子上。等到尊者出定后，就取來人、狗、蛇的三具屍體，變化成花鬘，和顏悅色地安慰波旬說：『你送給我的瓔珞，真是珍貴美妙。我有一束花』

【English Translation】 English version: Upagupta thought to give him service. Therefore, he asked Gupta (Upagupta's disciple): 'How old are you this year?' He replied: 'I am seventeen years old.' Upagupta said: 'Is it your body that is seventeen, or your nature that is seventeen?' Gupta replied: 'Master, your hair is already white, is it the hair that is white, or the mind that is white?' Upagupta said: 'Only my hair is white, not my mind.' Gupta said: 'My body is seventeen, not my nature.' The Venerable knew that he was a promising vessel, and after three years, he tonsured him and gave him the precepts. Then he told him: 'In the past, the Tathagata (Tathagata, an epithet of the Buddha) entrusted the unsurpassed Dharma eye to Kasyapa (Kasyapa, one of the ten great disciples of the Buddha), which was passed down from generation to generation, and has reached me. Now I pass it on to you, do not let it be cut off. You receive my teachings, listen to my verse: The non-Dharma is also not the mind, the no-mind is also not the Dharma. When it is said that this is the mind-Dharma, this Dharma is not the mind-Dharma.' After reciting the verse, he went into seclusion in the Elephant White Mountain south of Kasmir (Kashmir). Later, in Samadhi (Samadhi, a state of meditative consciousness), he saw that his disciple Gupta had five hundred followers, who were often lazy and arrogant. The Venerable then went there, manifested the Dragon's Vigorous Samadhi to subdue them, and recited the verse: Understanding is not the distinction between this and that, the most holy has no difference in length. You remove the intention of lightness and slowness, and quickly attain the state of Arhat (Arhat, one who has attained Nirvana). After hearing the verse, the five hundred Bhikkhus (Bhikkhus, Buddhist monks) followed the teachings and practiced, and all attained the state of no outflow. The Venerable then manifested the eighteen transformations of the Fire Light Samadhi, and burned his body with fire. Gupta collected the relics and buried them in Vamkara Mountain. The five hundred Bhikkhus each held a banner, welcoming and guiding them there, and built a pagoda to make offerings. That was the twenty-third year of King Xuan, the year of Yiwei. The Fourth Ancestor, Venerable Upagupta Was a native of the country of Atali. He was also called Upagupta, and also called Ubagupta. His surname was Sudra. His father was Shanyi. He left home at the age of seventeen and attained enlightenment at the age of twenty. He traveled everywhere to transform people, and when he arrived in Mathura, many people were saved. Therefore, the demon palace shook, and Mara (Mara, the demon king in Buddhism) was sad and afraid, so he exhausted his demonic power to harm the true Dharma. The Venerable then entered Samadhi to observe the cause. Mara again waited for the opportunity to secretly wrap a necklace around his neck. When the Venerable came out of Samadhi, he took the three corpses of a human, a dog, and a snake, and transformed them into a garland of flowers, and comforted Mara with a smile: 'The necklace you gave me is really precious and wonderful. I have a bunch of flowers'

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鬘。以相酬奉。波旬大喜。引頸受之。即變為三種臭尸。蟲蛆壞爛。波旬厭惡。大生憂惱。盡己神力。不能移動。乃升六慾天。告諸天主。又詣梵王。求其解免。彼各告言。十力弟子。所作神變。我輩凡陋。何能去之。波旬曰。然則柰何。梵王曰。汝可歸心尊者。即能除斷。乃為說偈。令其迴向曰。若因地倒。還因地起。離地求起。終無其理。波旬受教已。即下天宮。禮尊者足。哀露懺悔。尊者告曰。汝自今去。于如來正法。更不作嬈害否。波旬曰。我誓迴向佛道。永斷不善。尊者曰。若然者。汝可口自唱言。皈依三寶。魔王合掌三唱。華鬘悉除。乃歡喜踴躍。作禮尊者而說偈曰。稽首三昧尊。十力聖弟子。我今愿迴向。勿令有劣弱。尊者在世化導。證果最多。每度一人。以一籌置於石室。其室縱十八肘。廣十二肘。充滿其間。最後有一長者子。名曰香眾。來禮尊者。志求出家。尊者問曰。汝身出家。心出家。答曰。我來出家。非為身心。尊者曰。不為身心。復誰出家。答曰。夫出家者。無我我故。無我我故。即心不生滅。心不生滅。即是常道。諸佛亦常心無形相。其體亦然。尊者曰。汝當大悟。心自通達。宜依佛法僧。紹隆聖種。即為剃度。授具足戒。仍告之曰。汝父嘗夢金日而生汝。可名提多迦。復謂曰。如來以

【現代漢語翻譯】 鬘（一種花環）。用花環來酬謝供奉。波旬（欲界第六天之主，常擾亂佛法）非常高興，伸長脖子接受了花環。花環立刻變成了三種散發惡臭的屍體，上面爬滿了蛆蟲，腐爛不堪。波旬感到厭惡，非常憂愁苦惱，用盡自己的神力，也無法移動這些屍體。於是他升到六慾天，告訴諸位天主，又去拜訪梵王（色界諸天之主），請求他們解除困境。他們各自告訴波旬，這是十力（如來的十種力量）弟子的神通變化，我們這些凡夫俗子，怎麼能去除呢？波旬問：『那該怎麼辦呢？』梵王說：『你可以歸心於尊者（指佛陀的弟子），他就能幫你解除。』於是為他說了一首偈語，讓他回心轉意：『如果因為地而倒下，還要因為地而站起來。離開地而想站起來，終究沒有這個道理。』波旬接受了梵王的教誨后，立刻下到天宮，禮拜尊者的腳，哀求懺悔。尊者告訴他說：『你從今以後，還會對如來的正法進行擾亂和損害嗎？』波旬說：『我發誓迴向佛道，永遠斷絕不善的行為。』尊者說：『如果這樣，你就可以口中自己唱言：皈依三寶。』魔王合掌唸誦三遍，花環全部消失了。於是歡喜踴躍，向尊者作禮，並說偈語：『稽首三昧尊（證得甚深禪定的尊者），十力聖弟子。我今愿迴向，不要再有劣弱之心。』尊者在世間教化引導，證得果位的人非常多。每度化一個人，就用一根籌碼放在石室裡。那石室縱向十八肘（古代長度單位），橫向十二肘，裡面都放滿了籌碼。最後有一位長者（富有的居士）的兒子，名叫香眾，前來禮拜尊者，立志要求出家。尊者問他說：『你是身出家，還是心出家？』香眾回答說：『我來出家，不是爲了身，也不是爲了心。』尊者說：『不為身心，又是誰出家呢？』香眾回答說：『所謂出家，是沒有我，沒有我的緣故。沒有我，沒有我的緣故，就是心不生滅。心不生滅，就是常道。諸佛也是常，心沒有形相，其本體也是這樣。』尊者說：『你應當大悟，心自然通達。應該依靠佛法僧三寶，繼承和發揚聖人的種子。』於是為他剃度，授予具足戒（比丘戒），並告訴他說：『你的父親曾經夢見金色的太陽而生下你，可以取名為提多迦（Tittaka）。』又說：『如來以

【English Translation】 A garland. He offered the garland as a reward. Pāpīyas (the ruler of the sixth heaven in the desire realm, who often disturbs the Buddha's teachings) was overjoyed and stretched out his neck to receive it. Immediately, it transformed into three foul-smelling corpses, crawling with maggots and decaying. Pāpīyas felt disgusted and greatly distressed. He exhausted his divine power but could not move them. So he ascended to the six desire heavens and told the various heavenly lords, and also visited Brahmā (the ruler of the heavens in the form realm), seeking their help to be freed from this predicament. They each told Pāpīyas that this was a miraculous transformation performed by a disciple of the Ten Powers (the ten powers of the Tathāgata), and that they, as ordinary beings, could not remove it. Pāpīyas asked, 'Then what should I do?' Brahmā said, 'You can turn your heart to the Venerable One (referring to a disciple of the Buddha), and he will be able to remove it for you.' Then he spoke a verse to him, urging him to turn his heart: 'If you fall because of the ground, you must also rise because of the ground. To seek to rise without the ground, there is ultimately no such principle.' Having received Brahmā's teaching, Pāpīyas immediately descended from the heavenly palace, prostrated at the Venerable One's feet, and sorrowfully confessed. The Venerable One told him, 'From now on, will you still disturb and harm the Tathāgata's true Dharma?' Pāpīyas said, 'I vow to dedicate myself to the Buddha's path and forever cut off unwholesome actions.' The Venerable One said, 'If so, you can recite with your mouth: Take refuge in the Three Jewels.' The demon king folded his palms and recited three times, and all the garlands disappeared. Then he rejoiced and leaped for joy, paid homage to the Venerable One, and spoke a verse: 'I bow my head to the Samādhi Venerable One (the Venerable One who has attained profound meditative concentration), the holy disciple of the Ten Powers. I now vow to dedicate myself, may there be no more weakness.' The Venerable One, while guiding and teaching in the world, had many who attained enlightenment. For each person he converted, he placed a tally in a stone chamber. The stone chamber was eighteen cubits (an ancient unit of length) long and twelve cubits wide, and it was filled with tallies. Finally, there was the son of a wealthy elder (a wealthy layperson), named Xiang Zhong, who came to pay homage to the Venerable One, determined to seek ordination. The Venerable One asked him, 'Are you ordaining your body or your mind?' Xiang Zhong replied, 'I come to ordain, not for the body, nor for the mind.' The Venerable One said, 'If not for the body and mind, then who is ordaining?' Xiang Zhong replied, 'What is called ordination is without self, because of no self. Because of no self, there is no arising or ceasing of the mind. No arising or ceasing of the mind is the constant path. The Buddhas are also constant, the mind has no form, and its essence is also thus.' The Venerable One said, 'You should have great enlightenment, and your mind will naturally understand. You should rely on the Buddha, Dharma, and Sangha, and continue and promote the holy lineage.' Then he shaved his head, conferred the full precepts (bhikkhu precepts), and told him, 'Your father once dreamed of a golden sun and gave birth to you, you can be named Tittaka.' He also said, 'The Tathāgata with

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大法眼藏。次第傳授。以至於我。今復付汝。聽吾偈言。心自本來心。本心非有法。有法有本心。非心非本法。付法已。乃踴身虛空。呈十八變。卻複本座。跏趺而逝。提多迦以室內籌用焚師軀。收舍利。建塔供養。即平王三十一年庚子歲也。

五祖提多迦尊者

摩伽陀國人也。梵語提多迦。此云通真量。初生之時。父夢金日自屋而出。照耀天地。前有大山。諸寶嚴飾。山頂泉涌。滂沱四流。后遇鞠多尊者。為解之曰。寶山者。吾身也。泉涌者。法無盡也。日從屋出者。汝今入道之相也。照耀天地者。汝智慧超越也。尊者聞師說已。歡喜踴躍。而唱偈言。巍巍七寶山。常出智慧泉。回為真法味。能度諸有緣。鞠多尊者亦說偈曰。我法傳於汝。當現大智慧。金日從屋出。照耀于天地。提多迦聞師妙偈。設禮奉持。后至中印度。彼國有八千大仙。彌遮迦為首。聞尊者至。率眾瞻禮。謂尊者曰。昔與師同生梵天。我遇阿私陀仙授我仙法。師逢十力弟子。修習禪那。自此報分殊途。已經六劫。者曰。支離累劫。誠哉不虛。今可舍邪歸正。以入佛乘。彌遮迦曰。昔阿私陀仙人授我記云。汝卻後六劫。當遇同學。獲無漏果。今也相遇。非宿緣邪。愿師慈悲。令我解脫。者即度出家。命諸聖授戒。其餘仙眾。始生我慢。

【現代漢語翻譯】 現代漢語譯本： 大法眼藏，次第傳授，以至於我，今復付汝。聽吾偈言：『心自本來心，本心非有法。有法有本心，非心非本法。』付法已，乃踴身虛空，呈十八變，卻複本座，跏趺而逝。提多迦（Titaka，人名）以室內籌用焚師軀，收舍利，建塔供養，即平王三十一年庚子歲也。

五祖提多迦尊者

摩伽陀國（Magadha，古印度王國名）人也。梵語提多迦（Titaka），此云通真量。初生之時，父夢金日自屋而出，照耀天地，前有大山，諸寶嚴飾，山頂泉涌，滂沱四流。后遇鞠多尊者（Kukkuta，人名），為解之曰：『寶山者，吾身也。泉涌者，法無盡也。日從屋出者，汝今入道之相也。照耀天地者，汝智慧超越也。』尊者聞師說已，歡喜踴躍，而唱偈言：『巍巍七寶山，常出智慧泉。回為真法味，能度諸有緣。』鞠多尊者（Kukkuta）亦說偈曰：『我法傳於汝，當現大智慧。金日從屋出，照耀于天地。』提多迦（Titaka）聞師妙偈，設禮奉持。后至中印度，彼國有八千大仙，彌遮迦（Micchaka，人名）為首，聞尊者至，率眾瞻禮，謂尊者曰：『昔與師同生梵天，我遇阿私陀仙（Asita，人名）授我仙法，師逢十力弟子，修習禪那。自此報分殊途，已經六劫。』者曰：『支離累劫，誠哉不虛。今可舍邪歸正，以入佛乘。』彌遮迦（Micchaka）曰：『昔阿私陀仙人（Asita）授我記云：汝卻後六劫，當遇同學，獲無漏果。今也相遇，非宿緣邪？愿師慈悲，令我解脫。』者即度出家，命諸聖授戒。其餘仙眾，始生我慢。

【English Translation】 English version: The Great Dharma Eye Treasury is transmitted successively, down to me. Now, I pass it on to you. Listen to my verse: 'The mind is originally the mind itself; the original mind is not a dharma. Having dharma, having the original mind, is neither mind nor original dharma.' After transmitting the Dharma, he leaped into the void, manifested the eighteen transformations, and then returned to his seat, passing away in the lotus position. Titaka used indoor counting sticks to cremate the master's body, collected the relics, and built a pagoda for offering. This was in the thirty-first year of King Ping, the year of Gengzi.

The Fifth Ancestor, Venerable Titaka

He was a native of Magadha (an ancient kingdom in India). In Sanskrit, Titaka means 'thoroughly measuring truth.' At the time of his birth, his father dreamed of a golden sun emerging from his house, illuminating heaven and earth. In front of him was a great mountain, adorned with various treasures, and a spring gushed from the top of the mountain, flowing in all directions. Later, he met Venerable Kukkuta, who explained it to him, saying, 'The treasure mountain is my body. The gushing spring is the endless Dharma. The sun emerging from the house is the sign of your entering the path now. Illuminating heaven and earth is your surpassing wisdom.' Upon hearing the master's words, the Venerable rejoiced and sang a verse: 'The majestic seven-jeweled mountain constantly emits a spring of wisdom, turning into the true flavor of Dharma, capable of delivering all those with affinities.' Venerable Kukkuta also spoke a verse, saying, 'My Dharma is transmitted to you; you shall manifest great wisdom. The golden sun emerges from the house, illuminating heaven and earth.' Titaka, hearing the master's wonderful verse, respectfully received and upheld it. Later, he went to Central India, where there were eight thousand great immortals, led by Micchaka. Hearing of the Venerable's arrival, they led the assembly to pay homage, saying to the Venerable, 'In the past, we were born together in the Brahma heaven. I met the immortal Asita, who taught me the immortal's Dharma, while you met a disciple of the Ten Powers, practicing dhyana. Since then, our karmic paths have diverged, and six kalpas have passed.' The Venerable said, 'Separated for kalpas, truly not in vain. Now, you can abandon the heterodox and return to the orthodox, to enter the Buddha vehicle.' Micchaka said, 'In the past, the immortal Asita gave me a prophecy, saying, 'After six kalpas, you will meet a fellow student and attain the unconditioned fruit. Now we meet, is it not a past affinity? May the master be compassionate and liberate me.' The Venerable then ordained him, instructing the saints to bestow the precepts. The remaining immortals then began to generate arrogance.

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尊者示大神通。於是俱發菩提心。一時出家。者乃告彌遮迦曰。昔如來以大法眼藏密付迦葉。展轉相授。而至於我。我今付汝。當護念之。乃說偈曰。通達本法心。無法無非法。悟了同未悟。無心亦無法。說偈已。踴身虛空作十八變。火光三昧。自焚其軀。彌遮迦與八千比丘同收舍利。于班茶山中起塔供養。即莊王七年己丑歲也。

六祖彌遮迦尊者

中印度人也。既傳法已。游化至北天竺國。見雉堞之上有金色祥雲。嘆曰。斯道人氣也。必有大士為吾嗣。乃入城。于阛阓間有一人手持酒器。逆而問曰。師何方來。欲往何所。祖曰。從自心來。欲往無處。曰。識我手中物否。祖曰。此是觸器而負凈者。曰。師識我否。祖曰。我即不識。識即非我。復謂之曰。汝試自稱名氏。吾當后示本因。彼說偈答曰。我從無量劫。至於生此國。本姓頗羅墮。名字婆須密。祖曰。我師提多迦說。世尊昔游北印度。語阿難言。此國中吾滅度后三百年。有一聖人姓頗羅墮。名婆須蜜。而於禪祖。當獲第七。世尊記汝。汝應出家。彼乃置器禮師。側立而言曰。我思往劫。嘗作檀那。獻一如來寶座。彼佛記我曰。汝于賢劫釋迦法中。宣傳至教。今符師說。愿加度脫。祖即與披剃。復圓戒相。乃告之曰。正法眼藏。今付于汝。勿令斷絕

【現代漢語翻譯】 現代漢語譯本： 尊者展示大神通，於是眾人都發了菩提心，一時都出家了。尊者於是告訴彌遮迦（Micchaka，人名）說：『過去如來將大法眼藏秘密地交付給迦葉（Kasyapa，佛陀十大弟子之一），輾轉相授，傳到了我這裡。我現在傳給你，你應當守護思念它。』於是說了偈語：『通達本來的法心，無法也無非法。悟瞭如同未悟，無心也無法。』說完偈語后，踴身到虛空中，示現十八種變化，進入火光三昧，自己焚燒了軀體。彌遮迦與八千比丘一同收集舍利，在班茶山中建造佛塔供養。那是在莊王七年己丑歲。

六祖彌遮迦尊者

是中印度人。傳法之後，游化到北天竺國，看見城墻上有金色的祥雲，感嘆道：『這是得道之人的氣息啊，必定有大德之人來繼承我的事業。』於是進入城中，在街市上有一個人拿著酒器，迎面走來問道：『你從哪裡來？想要去哪裡？』尊者說：『從自心而來，想要去無處可去的地方。』那人說：『認識我手中的東西嗎？』尊者說：『這是接觸過酒器而揹負清凈的人。』那人說：『你認識我嗎？』尊者說：『我不認識你，如果認識就不是我了。』又對他說：『你試著自報姓名，我當告訴你本來的因緣。』那人說了偈語回答說：『我從無量劫以來，直到出生在這個國家，本姓是頗羅墮（Bharadvaja，姓氏），名字是婆須密（Vasumitra，人名）。』尊者說：『我的老師提多迦（Titaka，人名）說過，世尊過去遊歷北印度時，告訴阿難（Ananda，佛陀十大弟子之一）說：『這個國家中，我滅度后三百年，會有一位聖人，姓頗羅墮，名婆須蜜，他會在禪宗中獲得第七祖的地位。』世尊已經預記了你，你應該出家。』那人於是放下酒器，向尊者行禮，側身站立說：『我回憶往昔，曾經做過施主，獻給如來一個寶座，那位佛陀預記我說：『你將在賢劫釋迦牟尼佛的教法中，宣傳至高的教義。』現在與您所說相符，希望您能度化我。』尊者於是為他剃度，又授予他圓滿的戒律。於是告訴他說：『正法眼藏，現在交付給你，不要讓它斷絕。』

【English Translation】 English version: The Venerable one displayed great spiritual powers. Thereupon, they all aroused the Bodhi mind and renounced their homes at once. Then, he said to Micchaka (name of a person): 'In the past, the Tathagata secretly entrusted the Dharma Eye Treasury to Kasyapa (one of the ten major disciples of the Buddha), which was passed down in succession until it reached me. Now I entrust it to you; you should protect and cherish it.' Then he spoke a verse: 'Penetrating the original mind of the Dharma, there is no Dharma and no non-Dharma. Enlightenment is the same as non-enlightenment; no mind is also no Dharma.' After reciting the verse, he leaped into the void and performed eighteen transformations, entering the Fire Light Samadhi and self-immolating his body. Micchaka and eight thousand Bhikkhus together collected the relics and erected a stupa in Mount Bandha to make offerings. That was in the year of Jichou, the seventh year of King Zhuang.

The Sixth Ancestor, Venerable Micchaka

Was a native of Central India. After transmitting the Dharma, he traveled and transformed to the Northern India. Seeing golden auspicious clouds above the city walls, he sighed and said, 'This is the aura of a person of the Way. Surely there will be a great being to succeed me.' Then he entered the city. In the marketplace, there was a person holding a wine vessel, who came forward and asked, 'Where do you come from, Master? Where do you want to go?' The Ancestor said, 'I come from my own mind and want to go nowhere.' The man said, 'Do you recognize the object in my hand?' The Ancestor said, 'This is one who has touched a vessel and bears impurity.' The man said, 'Do you recognize me?' The Ancestor said, 'I do not recognize you; if I recognized you, it would not be me.' He further said to him, 'Try to state your name, and I will later reveal your original cause.' The man replied with a verse: 'From countless kalpas, until I was born in this country, my original surname is Bharadvaja (surname), and my name is Vasumitra (name of a person).' The Ancestor said, 'My teacher Titaka (name of a person) said that the World Honored One once traveled in Northern India and told Ananda (one of the ten major disciples of the Buddha), 'In this country, three hundred years after my Nirvana, there will be a sage whose surname is Bharadvaja and whose name is Vasumitra, and he will attain the seventh position in the Zen lineage.' The World Honored One has predicted you; you should renounce your home.' The man then put down the vessel, bowed to the Master, and stood aside, saying, 'I recall in past kalpas, I once acted as a donor and offered a jeweled seat to a Tathagata. That Buddha predicted me, saying, 'You will propagate the supreme teaching in the Dharma of Shakyamuni Buddha in the Bhadrakalpa.' Now it matches what you say; I hope you can liberate me.' The Ancestor then shaved his head and ordained him, and also conferred upon him the complete precepts. Then he told him, 'The Treasury of the Proper Dharma Eye is now entrusted to you; do not let it be cut off.'

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。乃說偈曰。無心無可得。說得不名法。若了心非心。始解心心法。祖說偈已。入師子奮迅三昧。踴身虛空。高七多羅樹。卻複本座。化火自焚。婆須蜜收靈骨。貯七寶函。建浮圖置於上級。即襄王十七年甲申歲也。

七祖婆須蜜尊者

北天竺國人也。姓頗羅墮。常服凈衣。執酒器。遊行里閈。或吟或嘯。人謂之狂。及遇彌遮迦尊者。宣如來往志。自省前緣。投器出家。受法行化。至迦摩羅國。廣興佛事。於法座前。忽有智者自稱。我名佛陀難提。今與師論義。祖曰。仁者論即不義。義即不論。若擬論義。終非義論。難提知師義勝。心即欽服。曰。我願求道。沾甘露味。祖遂與剃度。而授具戒。復告之曰。如來正法眼藏。我今付汝。汝當護持。乃說偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。即入慈心三昧。時梵王帝釋及諸天眾俱來作禮。而說偈言。賢劫眾聖祖。而當第七位。尊者哀念我。請為宣佛地。尊者從三昧起。示眾曰。我所得法。而非有故。若識佛地。離有無故。語已。還入三昧。示涅槃相。難提即于本座起七寶塔。以葬全身。即定王十九年辛未歲也。

八祖佛陀難提尊者

迦摩羅國人也。姓瞿曇氏。頂有肉髻。辯捷無礙。初遇婆須蜜。出家受教。既而領徒行化。至

【現代漢語翻譯】 於是說了偈語：『無心也無所得，說出來的就不是真正的法。如果明白了心不是真正的心，才算理解了心與法的真正含義。』（無心：沒有執著的心；法：佛法，宇宙真理） 祖師說完偈語后，進入師子奮迅三昧（師子奮迅三昧：一種禪定狀態，比喻像獅子一樣勇猛精進）。身體騰空而起，高達七多羅樹（多羅樹：一種高大的樹木，這裡形容高度），然後回到原來的座位，化為火焰自焚。婆須蜜（Vasumitra）收集了他的靈骨，放入七寶函中，建造浮圖（Stupa，佛塔）安放在上方。那時是襄王十七年甲申年。

第七祖婆須蜜尊者（Vasumitra）：

是北天竺國（North India）人，姓頗羅墮（Bharadvaja）。他經常穿著乾淨的衣服，拿著酒器，在街巷裡行走，有時吟唱，有時呼嘯，人們認為他瘋了。等到遇到彌遮迦尊者（Mishaka），聽他宣講如來（Tathagata，佛陀）的往昔事蹟，自己反省前世的因緣，於是扔掉酒器出家，接受佛法並開始弘揚佛法。到達迦摩羅國（Kamarupa）后，廣泛地興辦佛事。在法座前，忽然有一位智者自稱：『我名叫佛陀難提（Buddhanandi），現在想和您辯論佛法。』祖師說：『仁者如果辯論，就不是真正的義理；如果理解了真正的義理，就不需要辯論。如果想要通過辯論來尋求義理，最終也不會得到真正的義理。』佛陀難提（Buddhanandi）知道祖師的義理高勝，心中欽佩，說：『我願意求道，得到甘露的滋潤。』祖師於是為他剃度，並授予具足戒。又告訴他說：『如來（Tathagata，佛陀）的正法眼藏（Saddharma-pundarika），我現在傳給你，你應當好好守護。』於是說了偈語：『心如同虛空一樣廣大，所顯示的也如同虛空一樣的法。證悟到虛空的境界時，就沒有「是」也沒有「非」了。』（正法眼藏：佛法的精髓） 說完后，就進入慈心三昧（Maitri Samadhi）。當時梵王（Brahma）、帝釋（Indra）以及諸天眾都來作禮，並說了偈語：『您是賢劫（Bhadrakalpa）眾聖的祖師，是第七位。尊者您哀憐我們，請為我們宣說佛地的境界。』尊者從三昧中起身，告訴大眾說：『我所得到的法，並非實有。如果認識了佛地的境界，就要遠離有和無的執著。』說完，又進入三昧，示現涅槃（Nirvana）的景象。佛陀難提（Buddhanandi）就在原來的座位上建造了一座七寶塔，用來安葬他的全身。那時是定王十九年辛未年。

第八祖佛陀難提尊者（Buddhanandi）：

是迦摩羅國（Kamarupa）人，姓瞿曇（Gautama）。頭頂上有肉髻（Ushnisha），辯才敏捷，沒有阻礙。最初遇到婆須蜜（Vasumitra），出家接受教誨。之後帶領徒眾弘揚佛法，到達……

【English Translation】 Then he spoke a verse, saying: 'No-mind and nothing to be attained; what is spoken is not the true Dharma. If you understand that mind is not truly mind, then you begin to understand the true meaning of mind and Dharma.' (No-mind: a mind without attachments; Dharma: the Buddha's teachings, the truth of the universe) After the Patriarch spoke the verse, he entered the Lion's Swift Samadhi (Lion's Swift Samadhi: a state of meditation, likened to a lion's courageous and vigorous progress). His body rose into the air, reaching a height of seven Tala trees (Tala tree: a tall tree, used here to describe height), then returned to his original seat and self-cremated in flames. Vasumitra collected his spiritual remains, placed them in a seven-jeweled casket, and built a Stupa (Buddhist tower) to enshrine them. This occurred in the 17th year of King Xiang, the year Jia-Shen.

The Seventh Patriarch, Venerable Vasumitra:

Was a native of North India, with the surname Bharadvaja. He often wore clean clothes, carried a wine vessel, and wandered through the streets, sometimes singing, sometimes shouting, leading people to think he was mad. When he met Venerable Mishaka, he heard him proclaim the past deeds of the Tathagata (Buddha), and he reflected on his past karma, discarding the wine vessel and becoming a monk, receiving the Dharma and beginning to propagate it. Arriving in Kamarupa, he extensively promoted Buddhist activities. In front of the Dharma seat, a wise man suddenly appeared, claiming, 'My name is Buddhanandi, and I wish to debate the Dharma with you.' The Patriarch said, 'If you debate, it is not the true meaning; if you understand the true meaning, there is no need to debate. If you seek meaning through debate, you will never find the true meaning.' Buddhanandi, knowing the Patriarch's meaning was superior, admired him in his heart, saying, 'I wish to seek the Way and receive the taste of nectar.' The Patriarch then shaved his head and conferred the full precepts upon him. He further told him, 'The Tathagata's (Buddha) Eye Treasury of the True Dharma (Saddharma-pundarika), I now entrust to you; you must protect and uphold it well.' Then he spoke a verse, saying: 'The mind is like the vastness of space, the teachings shown are like the Dharma of space. When one realizes the state of emptiness, there is neither "is" nor "is not".' (Eye Treasury of the True Dharma: the essence of the Buddha's teachings) After speaking, he entered the Samadhi of Loving-kindness (Maitri Samadhi). At that time, Brahma, Indra, and the assembly of devas all came to pay homage and spoke a verse: 'You are the Patriarch of the sages of the Bhadrakalpa (Fortunate Aeon), the seventh in line. Venerable One, have compassion on us and please proclaim the realm of Buddhahood for us.' The Venerable One arose from Samadhi and told the assembly, 'The Dharma I have attained is not something that truly exists. If you recognize the realm of Buddhahood, you must be free from attachments to existence and non-existence.' After speaking, he re-entered Samadhi and manifested the appearance of Nirvana. Buddhanandi then built a seven-jeweled pagoda on the original seat to bury his entire body. This occurred in the 19th year of King Ding, the year Xin-Wei.

The Eighth Patriarch, Venerable Buddhanandi:

Was a native of Kamarupa, with the surname Gautama. He had a protuberance of flesh on the crown of his head (Ushnisha), and his eloquence was swift and unimpeded. He first met Vasumitra, became a monk, and received his teachings. Afterwards, he led his disciples to propagate the Dharma, arriving at...

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提伽國毗舍羅家。見舍上有白光上騰。謂其徒曰。此家有聖人。口無言說。真大乘器。不行四衢。知觸穢耳。言訖。長者出致禮。問。何所須。祖曰。我求侍者。長者曰。我有一子。名伏馱蜜多。年已五十。口未曾言。足未曾履。祖曰。如汝所說。真吾弟子。伏䭾聞之。遽起禮拜。而說偈曰。父母非我親。誰是最親者。諸佛非我道。誰為最道者。祖以偈答曰。汝言與心親。父母非可比。汝行與道合。諸佛心即是。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。伏䭾聞偈已。便行七步。祖曰。此子昔曾值佛。悲願廣大。慮父母愛情難捨。故不言不履耳。長者遂舍令出家。祖尋授具戒。復告之曰。我今以如來正法眼藏付囑于汝。勿令斷絕。乃說偈曰。虛空無內外。心法亦如此。若了虛空故。是達真如理。伏䭾承師付囑。以偈贊曰。我師禪祖中。當得為第八。法化眾無量。悉獲阿羅漢。爾時佛陀難提即現神變。卻複本座。儼然寂滅。眾興寶塔。葬其全身。即景王十二年丙寅歲也。

九祖伏䭾蜜多尊者

提伽國人也。姓毗舍羅。既受八祖付囑。后至中印度行化。時有長者香蓋。𢹂一子而來。瞻禮祖曰。此子處胎六十歲。因號難生。嘗會一仙者。謂此兒非凡。當爲法器。今遇尊者。可令出家。祖即與落髮授戒

【現代漢語翻譯】 現代漢語譯本： 在提伽國毗舍羅家，菩提達摩看見這家房屋上空有白光升騰，就對他的弟子們說：『這家有聖人，雖然口不能言語，卻是真正的大乘根器。他不走四通八達的道路，是知道接觸會沾染污穢。』說完，長者出來向菩提達摩致禮，問道：『您需要什麼？』菩提達摩說：『我需要一個侍者。』長者說：『我有一個兒子，名叫伏馱蜜多（Buddhamitra，佛友），年齡已經五十歲，口未曾說過話，腳未曾走過路。』菩提達摩說：『正如你所說，他真是我的弟子。』伏馱蜜多聽了這話，立刻起身禮拜，並說偈語道：『父母不是我最親近的人，誰才是最親近的人？諸佛不是我的道，誰才是真正的道？』菩提達摩用偈語回答說：『你的言語與心親近，父母無法相比。你的行為與道相合，諸佛的心就是道。向外尋求有相的佛，與你的本性不相似。想要認識你的本心，既不是聚合也不是分離。』伏馱蜜多聽了偈語后，便走了七步。菩提達摩說：『這個孩子過去曾經遇到佛，悲願廣大。考慮到父母的愛情難以割捨，所以不說話也不走路。』長者於是捨棄他讓他出家。菩提達摩隨即為他授具足戒，又告訴他說：『我現在將如來正法眼藏付囑給你，不要讓它斷絕。』於是說偈語道：『虛空沒有內外，心法也是如此。如果瞭解虛空的緣故，就是通達真如的道理。』伏馱蜜多接受了師父的付囑，用偈語讚歎道：『我的師父在禪宗祖師中，應當是第八祖。教化眾生無數，都獲得阿羅漢的果位。』 這時，佛陀難提（Buddhanandi）立即顯現神通變化，恢復到原來的座位，安詳寂滅。大眾興建寶塔，埋葬他的全身。那是景王十二年丙寅歲。

第九祖伏馱蜜多尊者（Buddhamitra） 是提伽國人，姓毗舍羅。接受了第八祖的付囑后，後來到中印度弘揚佛法。當時有長者香蓋，帶著一個兒子前來，瞻仰禮拜祖師說：『這個孩子在母胎中待了六十年，因此名叫難生（Nansheng）。曾經遇到一位仙人，說這個孩子不是凡人，應當成為法器。現在遇到尊者，可以讓他出家。』祖師就為他剃髮授戒。

【English Translation】 English version: In the country of Tiga, in the house of Vishala, Bodhidharma saw a white light rising above the house. He said to his disciples, 'There is a sage in this house. Although he cannot speak, he is a true vessel of the Mahayana. He does not walk the crossroads, knowing that contact will defile him.' After speaking, the elder came out to pay respects. He asked, 'What do you need?' Bodhidharma said, 'I seek an attendant.' The elder said, 'I have a son named Buddhamitra (Friend of the Buddha), who is fifty years old. He has never spoken, nor has he ever walked.' Bodhidharma said, 'As you say, he is truly my disciple.' Hearing this, Buddhamitra immediately arose, bowed, and spoke a verse: 'Parents are not my closest kin, who is the closest? The Buddhas are not my path, who is the true path?' Bodhidharma answered with a verse: 'Your words are close to your heart; parents cannot compare. Your actions are in accord with the path; the minds of all Buddhas are the path itself. Seeking a Buddha with form externally is not like your true nature. If you wish to know your original mind, it is neither union nor separation.' After hearing the verse, Buddhamitra walked seven steps. Bodhidharma said, 'This child once encountered a Buddha, and his vows of compassion are vast. Fearing that the love of his parents would be difficult to relinquish, he neither speaks nor walks.' The elder then relinquished him to become a monk. Bodhidharma immediately ordained him and further told him, 'I now entrust to you the Treasury of the Eye of the True Dharma of the Tathagata. Do not let it be cut off.' Then he spoke a verse: 'Emptiness has no inside or outside; the Dharma of the mind is also like this. If you understand the nature of emptiness, you will realize the principle of Suchness.' Buddhamitra received the master's entrustment and praised him with a verse: 'My master, among the Zen ancestors, shall be the eighth. Transforming countless beings, all will attain the state of Arhat.' At that time, Buddhanandi immediately manifested miraculous transformations, returned to his original seat, and entered serene extinction. The assembly erected a precious stupa to bury his entire body. This was in the year Bingyin, the twelfth year of King Jing.

The Ninth Ancestor, Venerable Buddhamitra, was a native of the country of Tiga, with the surname Vishala. Having received the entrustment from the Eighth Ancestor, he later went to Central India to propagate the Dharma. At that time, the elder Xiang Gai came with a son, paying homage to the Ancestor and saying, 'This child remained in the womb for sixty years, hence the name Nansheng (Difficult Birth). He once met an immortal who said that this child was no ordinary person and should become a vessel of the Dharma. Now that we have met the Venerable One, may he be allowed to leave home.' The Ancestor then shaved his head and ordained him.

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。羯磨之際。祥光燭座。仍感舍利三七粒現前。自此精進忘疲。既而祖告之曰。如來大法眼藏。今付于汝。汝護念之。乃說偈曰。真理本無名。因名顯真理。受得真實法。非真亦非偽。祖付法已。即入滅盡三昧而般涅槃。眾以香油旃檀阇維。收舍利。建塔于那爛陀寺。即敬王三十五年甲寅歲也。

十祖脅尊者

中印度人也。本名難生。初將誕時。父夢一白象。背有寶座。座上安一明珠。從門而入。光照四眾。既覺遂生。后值九祖。執侍左右。未嘗睡眠。謂其脅不至席。遂號脅尊者焉。初至華氏國。憩一樹下。右手指地而告眾曰。此地變金色。當有聖人入會。言訖。即變金色。時有長者子富那夜奢。合掌前立。祖問曰。汝從何來。答曰。我心非往。祖曰。汝何處住。答曰。我心非止。祖曰。汝不定邪。曰。諸佛亦然。祖曰。汝非諸佛。曰。諸佛亦非。祖因說偈曰。此地變金色。預知有聖至。當坐菩提樹。覺華而成已。夜奢復說偈曰。師坐金色地。常說真實義。回光而照我。令入三摩諦。祖知其意。即度出家。復具戒品。乃告之曰。如來大法藏。今付于汝。汝護念之。乃說偈曰。真體自然真。因真說有理。領得真真法。無行亦無止。祖付法已。即現神變而入涅槃。化火自焚。四眾各以衣裓盛舍利。隨處興塔而

【現代漢語翻譯】 現代漢語譯本：在羯磨（Karma，佛教術語，指行為、業力）之際，祥瑞的光芒照亮了整個座位。仍然感應到舍利（Śarīra，佛教術語，指佛或高僧圓寂后火化形成的結晶體）三七（二十一）粒顯現在眼前。自此以後，他精進修行，忘記疲憊。不久，祖師告訴他說：『如來（Tathāgata，佛教術語，指佛的稱號之一）的大法眼藏（Dharma-cakṣus，佛教術語，指能看清真理的智慧）現在交付給你，你要好好守護它。』於是說了偈語：『真理本來沒有名字，因為有了名字才顯現真理。接受了真實的法，就既不是真也不是假。』祖師傳法完畢，就進入滅盡三昧（Nirodha-samāpatti，佛教術語，指一種甚深的禪定狀態）而般涅槃（Parinirvana，佛教術語，指佛或阿羅漢的最終寂滅）。大眾用香油和旃檀（Candana，一種香木）火化，收取捨利，在那爛陀寺（Nālandā，古印度佛教寺院）建造佛塔。那是敬王三十五年甲寅年。

第十祖 脅尊者（Pārśva，佛教術語，指第十位祖師）

是中印度人。本名難生。當初將要出生時，父親夢見一頭白象，背上有一個寶座，座上安放一顆明珠，從門進入，光芒照耀四眾。醒來后就生下了他。後來遇到第九祖，侍奉在左右，從不睡眠，人們認為他的脅部不挨著蓆子，於是號稱脅尊者。當初到達華氏國，在一棵樹下休息，右手指著地面告訴眾人說：『這塊土地變成金色，應當有聖人來參加法會。』說完，土地就變成了金色。當時有一位長者的兒子，名叫富那夜奢（Puṇyayaśas，佛教術語，指脅尊者的弟子，後來的第十一祖），合掌站在前面。祖師問道：『你從哪裡來？』回答說：『我的心沒有來處。』祖師說：『你住在哪裡？』回答說：『我的心沒有止處。』祖師說：『你沒有定性嗎？』回答說：『諸佛也是這樣。』祖師說：『你不是諸佛。』回答說：『諸佛也不是。』祖師於是說了偈語：『這塊土地變成金色，預先知道有聖人到來。應當坐在菩提樹（Bodhi tree，佛教術語，指釋迦牟尼佛悟道的那棵樹）下，覺悟之花已經成就。』富那夜奢也說了偈語：『老師坐在金色地上，常常說真實義。迴光返照我，令我進入三摩地（Samādhi，佛教術語，指禪定）。』祖師知道他的心意，就度他出家，又為他授具足戒。於是告訴他說：『如來的大法藏，現在交付給你，你要好好守護它。』於是說了偈語：『真體自然是真，因為真才說有道理。領悟了真真的法，就沒有行為也沒有停止。』祖師傳法完畢，就顯現神通變化而入涅槃，化為火焰自己焚燒。四眾各自用衣服盛放舍利，隨處建造佛塔。

【English Translation】 English version: During the Karma (Karma, a Buddhist term referring to action and its consequences), auspicious light illuminated the seat. Furthermore, twenty-one Śarīras (Śarīra, Buddhist term for relics or remains of the Buddha or high monks after cremation) manifested before him. From then on, he practiced diligently, forgetting fatigue. Soon after, the Patriarch told him, 'The Tathāgata's (Tathāgata, one of the titles of the Buddha) Dharma-cakṣus (Dharma-cakṣus, Buddhist term for the wisdom to see the truth) is now entrusted to you; you must protect it well.' Then he spoke a verse: 'Truth is inherently nameless; it is through names that truth is revealed. Having received the true Dharma, it is neither true nor false.' After transmitting the Dharma, the Patriarch entered Nirodha-samāpatti (Nirodha-samāpatti, Buddhist term for a deep state of meditative absorption) and attained Parinirvana (Parinirvana, Buddhist term for the final liberation of a Buddha or Arhat). The assembly used fragrant oil and Candana (Candana, a type of fragrant wood) for cremation, collected the Śarīras, and built a stupa at Nālandā Temple (Nālandā, an ancient Indian Buddhist monastery). This was in the year Jia-yin, the thirty-fifth year of King Jing's reign.

The Tenth Patriarch, Pārśva (Pārśva, Buddhist term for the Tenth Patriarch)

He was from Central India. His original name was Nansheng. When he was about to be born, his father dreamed of a white elephant with a jeweled seat on its back, and a bright pearl placed on the seat, entering through the door, its light illuminating the four assemblies. Upon awakening, he was born. Later, he encountered the Ninth Patriarch and attended to him, never sleeping. People observed that his side never touched the mat, so he was called Pārśva. Initially, he arrived in the country of Huashi and rested under a tree. He pointed to the ground with his right finger and told the assembly, 'This land will turn golden, and a sage will come to join the assembly.' As soon as he finished speaking, the land turned golden. At that time, there was a son of an elder named Puṇyayaśas (Puṇyayaśas, Buddhist term for the disciple of Pārśva, later the Eleventh Patriarch), who stood before him with his palms together. The Patriarch asked, 'Where do you come from?' He replied, 'My mind has no coming.' The Patriarch said, 'Where do you dwell?' He replied, 'My mind has no dwelling.' The Patriarch said, 'Are you without stability?' He replied, 'The Buddhas are also like this.' The Patriarch said, 'You are not the Buddhas.' He replied, 'The Buddhas are also not.' The Patriarch then spoke a verse: 'This land turns golden, foreknowing the arrival of a sage. He should sit under the Bodhi tree (Bodhi tree, Buddhist term for the tree under which Shakyamuni Buddha attained enlightenment), the flower of enlightenment already accomplished.' Puṇyayaśas also spoke a verse: 'The teacher sits on the golden ground, constantly speaking the true meaning. Turning the light to shine on me, causing me to enter Samādhi (Samādhi, Buddhist term for meditative concentration).' The Patriarch knew his intention and ordained him as a monk, and then bestowed upon him the complete precepts. Then he told him, 'The Tathāgata's great Dharma treasury is now entrusted to you; you must protect it well.' Then he spoke a verse: 'The true essence is naturally true; it is because of truth that reason is spoken. Having understood the truly true Dharma, there is no action and no cessation.' After transmitting the Dharma, the Patriarch manifested supernatural transformations and entered Nirvana, transforming into flames and self-cremating. The four assemblies each used their robes to collect the Śarīras and built stupas everywhere.

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供養之。即貞王二十二年己亥歲也。

十一祖富那夜奢尊者

華氏國人也。姓瞿曇氏。父寶身。既得法于脅尊者。尋詣波羅柰國。有馬鳴大士迎而作禮。問曰。我欲識佛。何者即是。祖曰。汝欲識佛。不識者是。曰。佛既不識。焉知是乎。祖曰。既不識佛。焉知不是。曰。此是鋸義。祖曰。彼是木義。祖問。鋸義者何。曰。與師平出。馬鳴卻問。木義者何。祖曰。汝被我解。馬鳴豁然省悟。稽首皈依。遂求剃度。祖謂眾曰。此大士者。昔為毗舍利國王。其國。有一類人如馬裸露。王運神力分身為蠶。彼乃得衣。王后復生中印度。馬人感戀悲鳴。因號馬鳴焉。如來記云。吾滅度后六百年。當有賢者馬鳴于波羅柰國。摧伏異道。度人無量。繼吾傳化。今正是時。即告之曰。如來大法眼藏。今付于汝。即說偈曰。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二。尊者付法已。即現神變。湛然圓寂。眾興寶塔。以閟全身。即安王十四年戊戌歲也。

十二祖馬鳴大士者

波羅柰國人也。亦名功勝。以有作無作諸功德最為殊勝。故名焉。既受法于夜奢尊者。後於華氏國轉妙法輪。忽有老人。座前仆地。祖謂眾曰。此非庸流。當有異相。言訖不見。俄從地涌出一金色人。復化為女子。右手指祖而說偈曰

【現代漢語翻譯】 供養他。那年是貞王二十二年己亥年。

第十一祖 富那夜奢尊者（Punayasas）：

是華氏國人。姓瞿曇氏（Gautama），父親是寶身。尊者從脅尊者（Parsva）那裡得到佛法后，前往波羅柰國（Varanasi）。馬鳴大士（Asvaghosa）迎接並向他行禮，問道：『我想認識佛，什麼是佛？』尊者說：『你想認識佛，不認識的就是。』馬鳴說：『佛既然不認識，怎麼知道那就是佛呢？』尊者說：『既然不認識佛，怎麼知道那不是佛呢？』馬鳴說：『這是鋸子的道理。』尊者說：『那是木頭的道理。』尊者問：『什麼是鋸子的道理？』馬鳴說：『與師父平分而出。』馬鳴反問：『什麼是木頭的道理？』尊者說：『你被我解開了。』馬鳴豁然開悟，叩頭皈依，於是請求剃度。尊者對眾人說：『這位大士，過去是毗舍離國（Vaishali）的國王。他的國家裡，有一類人像馬的陰部一樣赤裸。國王運用神力分身為蠶，他們才得以穿上衣服。國王后來又轉生到中印度。那些像馬陰部一樣的人感念悲鳴，因此號稱馬鳴。』如來（Tathagata）曾預言：『我滅度后六百年，當有賢者馬鳴在波羅柰國，摧伏異端，度化無量眾生，繼承我的教化。』現在正是時候。』於是告訴馬鳴：『如來正法眼藏，現在交付給你。』隨即說了偈語：『迷悟如隱顯，明暗不相離。今付隱顯法，非一亦非二。』尊者傳法完畢，隨即示現神通變化，安詳圓寂。眾人興建寶塔，將他的全身封存在內。那年是安王十四年戊戌年。

第十二祖 馬鳴大士（Asvaghosa）：

是波羅柰國人。也叫功勝，因為他所具有的有為和無為的各種功德最為殊勝，所以得名。從富那夜奢尊者（Punayasas）那裡接受佛法后，後來在華氏國轉動妙法輪。忽然有一位老人，在他座前倒地。尊者對眾人說：『此人不是普通人，當有奇異的景象。』說完就不見了。一會兒從地裡涌出一個金色的人，又變化成女子，用右手指著尊者而說偈語：

【English Translation】 He was offered alms. That year was the 22nd year, Ji Hai year, of King Zhen.

The Eleventh Patriarch, Venerable Punayasas:

Was a native of Hwa-shih country. His surname was Gautama. His father was Bao Shen. Having received the Dharma from Venerable Parsva, he went to the country of Varanasi. The great Bodhisattva Asvaghosa greeted him and paid respects, asking: 'I wish to know the Buddha. What is it?' The Patriarch said: 'You wish to know the Buddha; that which does not know is it.' Asvaghosa said: 'Since the Buddha does not know, how can one know it is?' The Patriarch said: 'Since one does not know the Buddha, how can one know it is not?' Asvaghosa said: 'This is the meaning of the saw.' The Patriarch said: 'That is the meaning of the wood.' The Patriarch asked: 'What is the meaning of the saw?' Asvaghosa said: 'It comes out evenly with the master.' Asvaghosa then asked: 'What is the meaning of the wood?' The Patriarch said: 'You are being cut open by me.' Asvaghosa suddenly awakened, bowed and took refuge, and then requested ordination. The Patriarch said to the assembly: 'This great Bodhisattva was formerly the king of Vaishali. In his country, there was a class of people who were like the private parts of horses. The king used his divine power to transform himself into silkworms, so that they could have clothes. The king was later reborn in Central India. Those people who were like the private parts of horses felt longing and sorrow, hence the name Asvaghosa.' The Tathagata prophesied: 'Six hundred years after my Nirvana, there will be a worthy one named Asvaghosa in the country of Varanasi, who will subdue heretics, liberate countless beings, and continue my teachings.' Now is the time.' Then he told Asvaghosa: 'The Tathagata's Treasury of the Eye of the True Dharma is now entrusted to you.' Then he spoke the verse: 'Delusion and enlightenment are like concealment and manifestation; light and darkness are inseparable. Now I entrust the Dharma of concealment and manifestation, which is neither one nor two.' After the Venerable transmitted the Dharma, he manifested spiritual transformations and entered tranquil Nirvana. The assembly built a precious pagoda to enshrine his entire body. That year was the 14th year, Wu Xu year, of King An.

The Twelfth Patriarch, the Great Bodhisattva Asvaghosa:

Was a native of the country of Varanasi. He was also named Gong Sheng, because his meritorious virtues of both conditioned and unconditioned were the most outstanding, hence the name. After receiving the Dharma from Venerable Punayasas, he later turned the wonderful Dharma wheel in the country of Hwa-shih. Suddenly, an old man fell to the ground before his seat. The Patriarch said to the assembly: 'This person is not ordinary; there will be an extraordinary manifestation.' After he finished speaking, the old man disappeared. A golden person suddenly emerged from the ground, and then transformed into a woman, pointing at the Patriarch with her right finger and speaking the verse:

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。稽首長老尊。當受如來記。今於此地上。宣通第一義。說偈已。瞥然不見。祖曰。將有魔來。與吾較(音角)力。有頃。風雨暴至。天地晦冥。祖曰。魔之來信矣。吾當除之。即指空中。現一大金龍。奮發威神。震動山嶽。祖儼然于座。魔事隨滅。經七日。有一小蟲。大若蟭螟。潛形座下。祖以手取之。示眾曰。斯乃魔之所變。盜聽吾法耳。乃放之令去。魔不能動。祖告之曰。汝但歸依三寶。即得神通。遂複本形。作禮懺悔。祖問曰。汝名誰邪。眷屬多少。曰。我名迦毗摩羅。有三千眷屬。祖曰。盡汝神力。變化若何。曰。我化巨海極為小事。祖曰。汝化性海得否。曰。何謂性海。我未嘗知。祖即為說性海曰。山河大地。皆依建立。三昧六通。由茲發現。迦毗摩羅聞言。遂發信心。與徒眾三千。俱求剃度。祖乃召五百羅漢。與授具戒。復告之曰。如來大法眼藏。今當付汝。汝聽偈言。隱顯即本法。明暗元不二。今付悟了法。非取亦非離。付囑已。即入龍奮迅三昧。挺身空中。如日輪相。然後示滅。四眾以真體藏之龍龕。即顯王三十七年甲午歲也。

十三祖迦毗摩羅尊者

華氏國人也。初為外道。有徒三千。通諸異論。後於馬鳴尊者得法。領徒至西印度。彼有太子。名云自在。仰尊者名。請于宮中供養。

【現代漢語翻譯】 稽首長老尊，當受如來記。今於此地上，宣通第一義。』說完偈語后，忽然不見蹤影。祖師說：『將有魔來，與吾較（jiào）力。』不久，風雨大作，天地昏暗。祖師說：『魔的到來是確實的了，我應當除去它。』隨即指向空中，顯現一條巨大的金龍，奮發威猛的神力，震動山嶽。祖師安然端坐于座，魔事隨即消滅。過了七天，有一隻小蟲，大如蟭螟（jiāo míng，一種小蟲），隱藏在座下。祖師用手取來，向眾人展示說：『這乃是魔所變化，盜聽我的佛法啊。』於是放它離去，魔卻不能動彈。祖師告訴它說：『你只要歸依三寶，就能得到神通。』魔隨即恢復本形，作禮懺悔。祖師問：『你叫什麼名字？有多少眷屬？』回答說：『我名叫迦毗摩羅（Kapimala），有三千眷屬。』祖師說：『盡你的神力，變化如何？』回答說：『我變化巨海，是極為小的事情。』祖師說：『你變化性海可以嗎？』回答說：『什麼是性海？我未曾知道。』祖師就為他說性海：『山河大地，都依它建立；三昧（samadhi，禪定）六通（six superknowledges），由此發現。』迦毗摩羅（Kapimala）聽了，於是發起信心，與徒眾三千，都請求剃度。祖師於是召集五百羅漢（arhats），為他們授具足戒。又告訴他們說：『如來大法眼藏，現在應當付給你。你聽我的偈語：隱顯即本法，明暗元不二。今付悟了法，非取亦非離。』付囑完畢，即入龍奮迅三昧（dragon-leaping samadhi），挺身空中，如日輪相，然後示滅。四眾用真體藏於龍龕（lóng kān，存放舍利的容器）中，即顯王三十七年甲午歲。 十三祖迦毗摩羅尊者（Kapimala） 華氏國人。起初是外道，有徒弟三千人，通曉各種異端邪說。後來在馬鳴尊者（Asvaghosa）處得法，帶領徒弟前往西印度。那裡有一位太子，名叫云自在，仰慕尊者的名聲，請到宮中供養。

【English Translation】 『Paying homage to the venerable elder, destined to receive the Tathagata's prediction. Now, on this ground, proclaim the supreme meaning.』 After reciting the verse, he suddenly vanished. The Patriarch said, 『A demon is about to come and contend with me.』 Soon after, a violent storm arose, and the world turned dark. The Patriarch said, 『The demon's arrival is certain; I shall dispel it.』 Immediately, he pointed to the sky, and a great golden dragon appeared, displaying its mighty power, shaking mountains and peaks. The Patriarch remained serene on his seat, and the demonic event subsided. After seven days, a small insect, as large as a jiaoming (jiāo míng, a small insect), concealed itself beneath the seat. The Patriarch picked it up and showed it to the assembly, saying, 『This is a transformation of the demon, eavesdropping on my Dharma.』 Then he released it to leave, but the demon could not move. The Patriarch told it, 『If you take refuge in the Three Jewels, you will attain supernatural powers.』 The demon then reverted to its original form, prostrated, and repented. The Patriarch asked, 『What is your name? How many are your followers?』 It replied, 『My name is Kapimala, and I have three thousand followers.』 The Patriarch said, 『With all your divine power, what transformations can you perform?』 It replied, 『Transforming a vast ocean is a trivial matter for me.』 The Patriarch said, 『Can you transform the nature-sea?』 It replied, 『What is the nature-sea? I have never known it.』 The Patriarch then explained the nature-sea, saying, 『Mountains, rivers, and the great earth are all established upon it; samadhi (samadhi, meditative absorption) and the six superknowledges (six superknowledges) arise from it.』 Upon hearing this, Kapimala developed faith and, with his three thousand followers, requested ordination. The Patriarch then summoned five hundred arhats (arhats) and conferred the complete precepts upon them. He further told them, 『The Tathagata's great Dharma eye treasury, I shall now entrust to you. Listen to my verse: Concealment and manifestation are the fundamental Dharma; light and darkness are originally not two. Now I entrust the Dharma of enlightenment; it is neither to be taken nor to be abandoned.』 After the entrustment, he entered the Dragon-Leaping Samadhi (dragon-leaping samadhi), soared into the sky, appearing like a sun disc, and then manifested extinction. The four assemblies enshrined his true body in a dragon reliquary (lóng kān, a container for storing relics), in the year Jiawu, the thirty-seventh year of Emperor Xian. The Thirteenth Patriarch, Venerable Kapimala A native of the Hua Kingdom. Initially, he was a heretic with three thousand disciples, versed in various heterodox theories. Later, he obtained the Dharma from Venerable Asvaghosa (Asvaghosa) and led his disciples to West India. There, a prince named Cloud-Free, admired the Venerable's reputation and invited him to the palace for offerings.

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祖曰。如來有教。沙門不得親近國王．大臣權勢之家。太子曰。今我國城之北。有大山焉。山有一石窟。可禪寂於此否。祖曰。諾。即入彼山。行數里。逢一大蟒。祖直前不顧。盤繞祖身。祖因與授三皈依。蟒聽訖而去。祖將至石窟。復有一老人素服而出。合掌問訊。祖曰。汝何所止。答曰。我昔嘗為比丘。多樂寂靜。有初學比丘數來請益。而我煩于應答。起嗔恨想。命終墮為蟒身。住是窟中。今已千載。適遇尊者。獲聞戒法。故來謝爾。祖問曰。此山更有何人居止。曰。此去十里。有大樹蔭覆五百大龍。其樹王名龍樹。常為龍眾說法。我亦聽受耳。祖遂與徒眾詣彼。龍樹出迎曰。深山孤寂。龍蟒所居。大德至尊。何枉神足。祖曰。吾非至尊。來訪賢者。龍樹默唸曰。此師得決定性明道眼否。是大聖繼真乘否。祖曰。汝雖心語。我已意知。但辦出家。何慮吾之不聖。龍樹聞已。悔謝。祖即與度脫。及五百龍眾俱授具戒。復告之曰。今以如來大法眼藏。付囑于汝。諦聽偈言。非隱非顯法。說是真實際。悟此隱顯法。非愚亦非智。付法已。即現神變。化火焚身。龍樹收五色舍利。建塔焉。即赧王四十一年壬辰歲也。

十四祖龍樹尊者

西天竺國人也。亦名龍勝。始於摩羅尊者得法。后至南印度。彼國之人。多

【現代漢語翻譯】 現代漢語譯本： 祖師說：『如來有教誨，沙門（出家修道的人）不得親近國王、大臣等有權勢的家族。』太子說：『現在我國都城北面，有一座大山。山中有一個石窟，可以在那裡禪修嗎？』祖師說：『可以。』 隨即進入那座山，走了幾里路，遇到一條大蟒蛇。祖師直接向前走，毫不畏懼。蟒蛇盤繞祖師的身體，祖師因此為它授三皈依（皈依佛、皈依法、皈依僧）。蟒蛇聽完后離去。祖師將要到達石窟時，又有一位穿著白色衣服的老人出來，合掌問訊。 祖師問：『你住在這裡做什麼？』老人回答說：『我過去曾經是比丘（出家男子），喜歡安靜。有初學比丘多次來請教，我厭煩于應答，生起嗔恨的想法，命終后墮落為蟒蛇身，住在這石窟中。現在已經一千年了。恰好遇到尊者，有幸聽聞戒法，所以來感謝您。』 祖師問：『這座山中還有其他人居住嗎？』老人說：『從這裡往西十里，有一棵大樹，樹蔭覆蓋著五百條大龍。那樹王名叫龍樹（Nāgārjuna），經常為龍眾說法，我也聽受。』 祖師於是和徒眾前往那裡。龍樹出來迎接說：『深山孤寂，是龍蟒居住的地方，大德至尊，為何屈尊降臨？』祖師說：『我不是至尊，是來拜訪賢者的。』龍樹心中默唸：『這位禪師是否得到了決定性的明道眼？是否是大聖人繼承了真正的佛法？』 祖師說：『你雖然在心裡說，我已經用意念知道了。只要辦理出家，何必擔心我不是聖人？』龍樹聽了，後悔謝罪。祖師就為他剃度，以及為五百龍眾都授予具足戒（佛教最高的戒律）。 又告訴他們說：『現在將如來大法眼藏（正法的傳承）付囑給你們。仔細聽我的偈語：非隱非顯法，說是真實際。悟此隱顯法，非愚亦非智。』 付法完畢后，就顯現神通變化，化火焚身。龍樹收集五色舍利（遺骨），建造佛塔。那是赧王四十一年壬辰年。 第十四祖龍樹尊者（Nāgārjuna） 是西天竺國（India）人。也叫龍勝。最初從摩羅尊者（Mahāratna）那裡得到佛法。後來到南印度。那個國家的人，大多……

【English Translation】 English version: The Patriarch said, 'The Tathagata (如來，another name for Buddha) taught that a Shramana (沙門，Buddhist monk) should not be close to the families of kings, ministers, or those with power.' The Prince said, 'Now, north of my country's city, there is a great mountain. In the mountain, there is a stone cave. Can I practice Chan (禪，Zen) meditation there?' The Patriarch said, 'Yes.' Immediately he entered that mountain and walked several miles, encountering a large python. The Patriarch went straight ahead without fear. The python coiled around the Patriarch's body, and the Patriarch then bestowed upon it the Three Refuges (三皈依，taking refuge in the Buddha, the Dharma, and the Sangha). After the python listened, it left. As the Patriarch was about to reach the stone cave, an old man in white clothes came out and greeted him with palms together. The Patriarch asked, 'What are you doing living here?' The old man replied, 'I was once a Bhikshu (比丘，Buddhist monk), and I enjoyed solitude. Some newly learning Bhikshus often came to ask for advice, and I was annoyed by answering them, giving rise to thoughts of anger and hatred. After I died, I fell into the body of a python and lived in this cave. Now it has been a thousand years. Fortunately, I met the Venerable One and had the opportunity to hear the precepts, so I came to thank you.' The Patriarch asked, 'Are there any other people living in this mountain?' The old man said, 'Ten miles west from here, there is a large tree whose shade covers five hundred great dragons. The king of that tree is named Nāgārjuna (龍樹，name of a Buddhist philosopher), who often preaches the Dharma to the dragon assembly, and I also listen.' The Patriarch then went there with his disciples. Nāgārjuna came out to greet them, saying, 'The deep mountains are lonely, the dwelling place of dragons and pythons. Great Virtue, Most Honored One, why do you condescend to come?' The Patriarch said, 'I am not the Most Honored One, I have come to visit the worthy.' Nāgārjuna silently thought, 'Has this teacher obtained the decisive eye of enlightenment? Is he a great sage inheriting the true vehicle of Buddhism?' The Patriarch said, 'Although you speak in your mind, I already know it with my intention. Just take ordination, why worry that I am not a sage?' Upon hearing this, Nāgārjuna repented and apologized. The Patriarch then ordained him, and also bestowed the complete precepts (具足戒，full monastic vows) upon the five hundred dragons. He further told them, 'Now I entrust to you the Tathagata's Dharma-eye Treasury (大法眼藏，the essence of the Dharma). Listen carefully to my verse: The Dharma is neither hidden nor revealed, it speaks of true reality. Understanding this hidden and revealed Dharma is neither foolish nor wise.' After transmitting the Dharma, he manifested supernatural powers, transforming his body into fire. Nāgārjuna collected the five-colored Sharira (舍利，relics) and built a pagoda. That was the year Ren Chen, the forty-first year of King Nan. The Fourteenth Patriarch, Venerable Nāgārjuna (龍樹) Was a person from West India (西天竺國，India). He was also called Long Sheng. He initially obtained the Dharma from Venerable Mahāratna (摩羅尊者). Later, he went to South India. The people of that country mostly...

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信福業。祖為說法。遞相謂曰。人有福業。世間第一。徒言佛性。誰能睹之。祖曰。汝欲見佛性。先須除我慢。彼人曰。佛性大小。祖曰。非大非小。非廣非狹。無福無報。不死不生。彼聞理勝。悉回初心。祖復于座上。現自在身。如滿月輪。一切眾唯聞法音。不睹祖相。彼眾中有長者子。名迦那提婆。謂眾曰。識此相否。眾曰。目所未睹。安能辨識。提婆曰。此是尊者現佛性體相。以示我等。何以知之。蓋以無相三昧。形如滿月。佛性之義。廓然虛明。言訖。輪相即隱。復居本座。而說偈言。身現圓月相。以表諸佛體。說法無其形。用辨非聲色。彼眾聞偈。頓悟無生。咸愿出家。以求解脫。祖即為剃髮。命諸聖授具。其國先有外道五千餘眾。作大幻術。眾皆宗仰。祖悉為化之。令歸三寶。復造大智度論．中論．十二門論。垂之於世。后告上首弟子迦那提婆曰。如來大法眼藏今當付汝。聽吾偈言。為明隱顯法。方說解脫理。於法心不證。無瞋亦無喜。付法訖。入月輪三昧。廣現神變。復就本座。凝然禪寂。迦那提婆與諸四眾。共建寶塔以葬焉。即秦始皇三十五年己丑歲也。

十五祖迦那提婆尊者

南天竺國人也。姓毗舍羅。初求福業。兼樂辯論。后謁龍樹大士。將及門。龍樹知是智人。先遣侍者以滿缽水

【現代漢語翻譯】 現代漢語譯本：信奉福業的人。祖師為他們說法。他們互相說道：『人有福業，是世間第一等的事情。空談佛性，誰能見到呢？』祖師說：『你們想要見佛性，首先要去除我慢之心。』那些人問：『佛性有大小嗎？』祖師說：『非大非小，非廣非狹，沒有福也沒有報應，不死也不生。』他們聽了覺得很有道理，都改變了最初的想法。祖師又在座位上，顯現自在之身，如同一輪滿月。所有人都只聽到法音，沒有看到祖師的相貌。這些人中有一位長者的兒子，名叫迦那提婆（Kanadeva），對眾人說：『你們認識這個相嗎？』眾人說：『眼睛沒有看到過，怎麼能辨認出來呢？』提婆說：『這是尊者顯現佛性的體相，來向我們展示。為什麼我知道呢？因為這是用無相三昧，形成的形狀像滿月。佛性的意義，廓然虛明。』說完，滿月之相就消失了，祖師又回到原來的座位上，說了偈語：『身現圓月相，以表諸佛體。說法無其形，用辨非聲色。』這些人聽了偈語，頓時領悟了無生之理，都願意出家，以求解脫。祖師就為他們剃髮，命各位聖者為他們授具足戒。這個國家先前有外道五千多人，會使用大的幻術，眾人都信奉仰慕他們。祖師全部教化了他們，讓他們歸依三寶。又造了大智度論、中論、十二門論，流傳於世。後來告訴上首弟子迦那提婆說：『如來大法眼藏現在要交付給你。聽我的偈語：為明隱顯法，方說解脫理。於法心不證，無瞋亦無喜。』交付佛法完畢，進入月輪三昧，廣現神通變化，又回到原來的座位上，凝然禪定。迦那提婆與各位四眾弟子，共同建造寶塔來安葬祖師。這正是秦始皇三十五年己丑年。

第十五祖迦那提婆尊者

是南天竺國人。姓毗舍羅。最初追求福業，又喜歡辯論。後來拜見龍樹大士（Nagarjuna），將要到門口時，龍樹知道他是智者，先派侍者用盛滿水

【English Translation】 English version: They believed in meritorious deeds. The Patriarch preached to them, and they said to each other, 'Having meritorious deeds is the most important thing in the world. Speaking of Buddha-nature is in vain; who can see it?' The Patriarch said, 'If you want to see Buddha-nature, you must first eliminate your arrogance.' Those people asked, 'Is Buddha-nature large or small?' The Patriarch said, 'Neither large nor small, neither wide nor narrow, without merit or retribution, neither dying nor being born.' They heard this and found it reasonable, and they all changed their initial thoughts. The Patriarch then manifested his unconditioned body on the seat, like a full moon. All the people only heard the Dharma sound and did not see the Patriarch's appearance. Among these people was the son of an elder, named Kanadeva, who said to the assembly, 'Do you recognize this form?' The assembly said, 'Our eyes have never seen it; how can we recognize it?' Deva said, 'This is the Venerable One manifesting the essence of Buddha-nature to show us. How do I know this? Because it is using the Samadhi of No-Form, shaped like a full moon. The meaning of Buddha-nature is vast and clear.' After he finished speaking, the full moon form disappeared, and the Patriarch returned to his original seat and spoke a verse: 'The body manifests the form of a round moon, to represent the essence of all Buddhas. Preaching the Dharma has no form, using it to distinguish what is not sound or color.' The people heard the verse and suddenly realized the principle of no-birth, and they all wished to leave home to seek liberation. The Patriarch then shaved their heads and ordered the saints to give them the complete precepts. In that country, there were previously more than five thousand followers of external paths, who practiced great illusions, and the people all revered and admired them. The Patriarch transformed them all, causing them to take refuge in the Three Jewels. He also created the Mahaprajnaparamita Sastra, the Madhyamaka Sastra, and the Twelve Gate Sastra, which were passed down to the world. Later, he told his foremost disciple Kanadeva, 'The Treasury of the Eye of the Great Dharma of the Tathagata is now to be entrusted to you. Listen to my verse: To clarify the hidden and manifest Dharma, we speak of the principle of liberation. If the mind does not realize the Dharma, there is neither anger nor joy.' After entrusting the Dharma, he entered the Samadhi of the Moon Wheel, widely manifesting spiritual transformations, and then returned to his original seat, remaining still in meditation. Kanadeva and the fourfold assembly together built a precious pagoda to bury the Patriarch. This was in the year Ji-chou, the thirty-fifth year of Qin Shi Huang.

The Fifteenth Patriarch, Venerable Kanadeva

Was a native of South India. His surname was Visala. He initially sought meritorious deeds and also enjoyed debate. Later, he visited the great master Nagarjuna, and as he approached the gate, Nagarjuna knew that he was a wise man and first sent a servant with a bowl full of water.

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置於座前。尊者睹之。即以一針投之而進。欣然契會。龍樹即為說法。不起于座。現月輪相。唯聞其聲。不見其形。祖語眾曰。今此瑞者。師現佛性。表說法非聲色也。祖既得法。后至迦毗羅國。彼有長者。曰梵摩凈德一日。園樹生耳如菌。味甚美。唯長者與第二子羅睺羅多取而食之。取已隨長。盡而復生。自余親屬。皆不能見。祖知其宿因。遂至其家。長者乃問其故。祖曰。汝家昔曾供養一比丘。然此比丘道眼未明。以虛沾信施。故報為木菌。唯汝與子精誠供養。得以享之。余即否矣。又問長者。年多少。答曰。七十有九。祖乃說偈曰。入道不通理。復身還信施。汝年八十一。此樹不生耳。長者聞偈已。彌加嘆伏。且曰。弟子衰老。不能事師。愿舍次子。隨師出家。祖曰。昔如來記此子。當第二五百年為大教主。今之相遇。蓋符宿因。即與剃髮執侍。至巴連弗城。聞諸外道慾障佛法。計之既久。祖乃執長幡入彼眾中。彼問祖曰。汝何不前。祖曰。汝何不后。彼曰。汝似賤人。祖曰。汝似良人。彼曰。汝解何法。祖曰。汝百不解。彼曰。我欲得佛。祖曰。我灼然得佛。彼曰。汝不合得。祖曰。元道我得。汝實不得。彼曰。汝既不得。云何言得。祖曰。汝有我故。所以不得。我無我我。故自當得。彼辭既屈。乃問祖曰。

【現代漢語翻譯】 置於座前。尊者（指受人尊敬的出家人）看到后，立即用一根針投向它，欣然領會。龍樹（Nāgārjuna，佛教大乘中觀學派創始人）隨即為他說法，沒有離開座位，顯現出月輪的形象，只聽見聲音，看不見形體。菩提達摩對眾人說：『現在這種祥瑞，是師父顯現佛性，表明說法不在於聲色。』菩提達摩得到佛法后，後來到了迦毗羅國（Kapilavastu，古代印度釋迦族所居的城），那裡有一位長者（指有德望的富人），名叫梵摩凈德（Brahmaviśuddhi）。一天，園中的樹木長出像菌一樣的耳朵，味道非常鮮美，只有長者和他的第二個兒子羅睺羅多（Rāhula）可以採摘食用。採摘后隨即生長出來，用盡了又重新生長。其餘的親屬都不能看見。菩提達摩知道這是他們前世的因緣，於是來到他家。長者就問他其中的緣故。菩提達摩說：『你們家過去曾經供養一位比丘（bhikkhu，出家修行的男子），然而這位比丘道眼未明，虛假地接受了信徒的佈施，所以報應為木菌。只有你和你的兒子精誠地供養，才能夠享用它，其餘的人就不行了。』又問長者，年齡多少。回答說：『七十九歲。』菩提達摩於是說偈語：『入道不通理，復身還信施。汝年八十一，此樹不生耳。』長者聽了偈語后，更加歎服，並且說：『弟子已經衰老，不能侍奉師父，願意捨棄第二個兒子，跟隨師父出家。』菩提達摩說：『過去如來（Tathāgata，佛的稱號之一）預言這個孩子，應當在第二個五百年成為大教主，今天相遇，大概符合前世的因緣。』於是為他剃髮，讓他執侍。到達巴連弗城（Pāṭaliputra，古代印度城市）后，聽說各位外道想要阻礙佛法，計劃了很久。菩提達摩於是拿著長幡進入他們的隊伍中。他們問菩提達摩說：『你為什麼不向前？』菩提達摩說：『你為什麼不向后？』他們說：『你像**。』菩提達摩說：『你像良人。』他們說：『你瞭解什麼佛法？』菩提達摩說：『你什麼都不瞭解。』他們說：『我想要成佛。』菩提達摩說：『我確實要成佛。』他們說：『你不應該成佛。』菩提達摩說：『原本的道就是我成佛的，你實在不能成佛。』他們說：『你既然沒有成佛，為什麼說成佛？』菩提達摩說：『你有我的緣故，所以不能成佛。我沒有我，所以自然應當成佛。』他們理屈詞窮，於是問菩提達摩說：

【English Translation】 English version: Placed before the seat. The Venerable (referring to a respected monk) saw it and immediately threw a needle at it, joyfully understanding. Nāgārjuna (founder of the Madhyamaka school of Mahayana Buddhism) then preached the Dharma for him, without rising from his seat, manifesting the appearance of a lunar disc, only hearing his voice, not seeing his form. Bodhidharma said to the assembly: 'This auspicious sign is the master manifesting Buddha-nature, indicating that the Dharma is not in sound or form.' After Bodhidharma obtained the Dharma, he later went to Kapilavastu (an ancient Indian city where the Shakya clan resided), where there was an elder (referring to a virtuous and wealthy man) named Brahmaviśuddhi. One day, the trees in his garden grew ears like mushrooms, which tasted very delicious, and only the elder and his second son, Rāhula, could pick and eat them. After being picked, they would immediately grow back, and after being exhausted, they would grow again. The rest of the relatives could not see them. Bodhidharma knew that this was their karma from a previous life, so he went to his house. The elder then asked him the reason for this. Bodhidharma said: 'Your family once made offerings to a bhikkhu (a male who has left home to practice), but this bhikkhu's eye of wisdom was not clear, and he falsely accepted the offerings of the faithful, so he is now being repaid as wood mushrooms. Only you and your son sincerely made offerings, so you are able to enjoy them, but the rest are not.' He also asked the elder how old he was. He replied: 'Seventy-nine years old.' Bodhidharma then spoke a verse: 'Entering the Path without understanding the principle, returning the body to repay the offerings. When you are eighty-one years old, this tree will not grow ears.' After the elder heard the verse, he was even more impressed and said: 'This disciple is old and cannot serve the master, and is willing to give up his second son to follow the master to leave home.' Bodhidharma said: 'In the past, the Tathāgata (one of the titles of the Buddha) predicted that this child should become a great teacher in the second five hundred years, and today's encounter probably corresponds to the karma of a previous life.' So he shaved his head and had him serve as an attendant. After arriving at Pāṭaliputra (an ancient Indian city), he heard that the various heretics wanted to obstruct the Buddha-dharma and had been planning for a long time. Bodhidharma then took a long banner and entered their midst. They asked Bodhidharma: 'Why don't you go forward?' Bodhidharma said: 'Why don't you go backward?' They said: 'You are like **.' Bodhidharma said: 'You are like a good man.' They said: 'What Dharma do you understand?' Bodhidharma said: 'You don't understand anything.' They said: 'I want to become a Buddha.' Bodhidharma said: 'I will surely become a Buddha.' They said: 'You should not become a Buddha.' Bodhidharma said: 'The original path is what I become a Buddha, you really cannot become a Buddha.' They said: 'Since you have not become a Buddha, why do you say you have become a Buddha?' Bodhidharma said: 'Because you have a self, you cannot become a Buddha. I have no self, so I should naturally become a Buddha.' They were at a loss for words, so they asked Bodhidharma:

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汝名何等。祖曰我名迦那提婆。彼既夙聞祖名。乃悔過致謝。時眾中猶互興問難。祖折以無礙之辯。由是歸伏。乃告上足羅睺羅多而付法眼。偈曰。本對傳法人。為說解脫理。於法實無證。無終亦無始。祖說偈已。入奮迅定。身放八光。而歸寂滅。學眾興塔而供養之。即前漢文帝十九年庚辰歲也。

十六祖羅睺羅多尊者

迦毗羅國人也。行化至室羅筏城。有河名曰金水。其味殊美。中流復現五佛影。祖告眾曰。此河之源。凡五百里。有聖者僧伽難提居於彼處。佛志。一千年后。當紹聖位。語已。領諸學眾。溯流而上。至彼。見僧伽難提安坐入定。祖與眾伺之。經三七日。方從定起。祖問曰。汝身定邪。心定邪。提曰。身心俱定。祖曰。身心俱定。何有出入。提曰。雖有出入。不失定相。如金在井。金體常寂。祖曰。若金在井。若金出井。金無動靜。何物出入。提曰。言金動靜。何物出入。言金出入。金非動靜。祖曰。若金在井。出者何金。若金出井。在者何物。提曰。金若出井。在者非金。金若在井。出者非物。祖曰。此義不然。提曰。彼義非著。祖曰。此義當墮。提曰。彼義不成。祖曰。彼義不成。我義成矣。提曰。我義雖成。法非我故。祖曰。我義已成。我無我故。提曰。我無我故。覆成何義。祖曰

【現代漢語翻譯】 現代漢語譯本： 來者是誰？迦那提婆（Kanadeva，人名）。他早就聽聞過迦那提婆的名聲，於是後悔自己的冒犯並致謝。當時人群中仍然互相辯論質疑，迦那提婆用無礙的辯才折服了他們，眾人都歸順信服。於是迦那提婆告訴他的得意弟子羅睺羅多（Rahulata，人名），並將佛法傳授給他，並說偈語：『本來是為傳法之人，宣說解脫的道理。對於佛法實際上沒有證得，沒有終結也沒有開始。』迦那提婆說完偈語后，進入奮迅定（一種禪定狀態），身體放出八種光芒，然後圓寂。弟子們建造佛塔來供養他。那是前漢文帝十九年庚辰年。

第十六祖 羅睺羅多尊者

是迦毗羅國（Kapilavastu，古印度國名）人。他游化到室羅筏城（Sravasti，古印度城市名），那裡有一條河名叫金水（Golden Water，河流名），河水味道非常甘美。河流中央還顯現出五佛的影像。羅睺羅多告訴眾人說：『這條河的源頭，大約五百里遠的地方，有聖者僧伽難提（Sanghanandi，人名）居住在那裡。佛曾預言，一千年后，他將繼承聖位。』說完，帶領眾弟子，逆流而上。到達那裡，看見僧伽難提安穩地坐著入定。羅睺羅多和眾人等候他。經過二十一天，僧伽難提才從禪定中出來。羅睺羅多問道：『是你的身體入定呢，還是你的心入定呢？』僧伽難提回答說：『身心都入定。』羅睺羅多說：『身心都入定，怎麼會有出入呢？』僧伽難提回答說：『雖然有出入，但不失去禪定的狀態。就像金子在井裡，金子的本體始終是寂靜的。』羅睺羅多說：『如果金子在井裡，或者金子出了井，金子沒有動靜，那麼是什麼東西出入呢？』僧伽難提回答說：『說金子動靜，是什麼東西出入？說金子出入，金子並非動靜。』羅睺羅多說：『如果金子在井裡，出來的是什麼金子？如果金子出了井，在井裡的是什麼東西？』僧伽難提回答說：『金子如果出了井，在井裡的就不是金子。金子如果在井裡，出來的就不是東西。』羅睺羅多說：『這個道理不對。』僧伽難提回答說：『那個道理並非執著。』羅睺羅多說：『這個道理應當墮落。』僧伽難提回答說：『那個道理不能成立。』羅睺羅多說：『那個道理不能成立，我的道理就成立了。』僧伽難提回答說：『我的道理即使成立，佛法也不是我的。』羅睺羅多說：『我的道理已經成立，因為我沒有我。』僧伽難提回答說：『我沒有我，又成立什麼道理呢？』羅睺羅多說：

【English Translation】 English version: 'What is your name?' The Patriarch said, 'My name is Kanadeva (迦那提婆, a name).' Having long heard of the Patriarch's name, he repented and offered his apologies. At that time, the assembly was still engaged in mutual questioning and debate. The Patriarch refuted them with unimpeded eloquence, and they submitted. Then he told his foremost disciple, Rahulata (羅睺羅多, a name), and transmitted the Dharma Eye to him, saying in a verse: 'Originally for the Dharma-transmitting person, I explain the principle of liberation. In the Dharma, there is actually no attainment, no end, and no beginning.' After the Patriarch spoke the verse, he entered the Fenshun Samadhi (奮迅定, a state of meditative concentration), his body emitting eight kinds of light, and then he entered Nirvana. The disciples built a stupa to make offerings to him. This was in the Gengchen year, the nineteenth year of Emperor Wen of the Former Han Dynasty.

The Sixteenth Patriarch, Venerable Rahulata

He was a native of Kapilavastu (迦毗羅國, an ancient Indian kingdom). He traveled and transformed beings, arriving at the city of Sravasti (室羅筏城, an ancient Indian city), where there was a river called Golden Water (金水, a river name). Its taste was exceptionally delicious. In the middle of the river, the images of five Buddhas appeared. Rahulata told the assembly, 'The source of this river is about five hundred li away. There is a sage named Sanghanandi (僧伽難提, a name) dwelling there. The Buddha prophesied that after a thousand years, he would inherit the holy position.' Having spoken, he led the disciples upstream. Arriving there, they saw Sanghanandi sitting peacefully in Samadhi. Rahulata and the assembly waited for him. After twenty-one days, Sanghanandi emerged from Samadhi. Rahulata asked, 'Is your body in Samadhi, or is your mind in Samadhi?' Sanghanandi replied, 'Both body and mind are in Samadhi.' Rahulata said, 'If both body and mind are in Samadhi, how can there be coming and going?' Sanghanandi replied, 'Although there is coming and going, the aspect of Samadhi is not lost. Like gold in a well, the essence of gold is always still.' Rahulata said, 'If the gold is in the well, or if the gold is out of the well, the gold has no movement or stillness. What is it that comes and goes?' Sanghanandi replied, 'Speaking of the gold's movement and stillness, what is it that comes and goes? Speaking of the gold's coming and going, the gold is neither moving nor still.' Rahulata said, 'If the gold is in the well, what gold is it that comes out? If the gold is out of the well, what is it that remains in the well?' Sanghanandi replied, 'If the gold comes out of the well, what remains in the well is not gold. If the gold is in the well, what comes out is not a thing.' Rahulata said, 'This principle is not right.' Sanghanandi replied, 'That principle is not attached.' Rahulata said, 'This principle should fall.' Sanghanandi replied, 'That principle cannot be established.' Rahulata said, 'That principle cannot be established, my principle is established.' Sanghanandi replied, 'Even if my principle is established, the Dharma is not mine.' Rahulata said, 'My principle is already established, because I have no self.' Sanghanandi replied, 'Since I have no self, what principle is established?' Rahulata said:

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。我無我故。故成汝義。提曰。仁者師誰。得是無我。祖曰。我師迦那提婆。證是無我。難提以偈贊曰。稽首提婆師。而出於仁者。仁者無我故。我欲師仁者。祖以偈答曰。我已無我故。汝須見我我。汝若師我故。知我非我我。難提心意豁然。即求度脫。祖曰。汝心自在。非我所繫。語已。即以右手擎金缽。舉至梵宮。取彼香飯。將齋大眾。而大眾忽生厭惡之心。祖曰。非我之咎。汝等自業。即命難提分座同食。眾復訝之。祖曰。汝不得食。皆由此故。當知與吾分座者。即過去娑羅樹王如來也。愍物降跡。汝輩亦莊嚴劫中已至三果而未證無漏者也。眾曰。我師神力。斯可信矣。彼云過去佛者。即竊疑焉。難提知眾生慢。乃曰。世尊在日。世界平正。無有丘陵。江河溝洫。水悉甘美。草木滋茂。國土豐盈。無八苦．行十善。自雙樹示滅八百餘年。世界丘墟。樹木枯悴。人無至信。正念輕微。不信真如。唯愛神力。言訖。以右手漸展入地。至金剛輪際。取甘露水。以琉璃器持至會所。大眾見之。即時欽慕。悔過作禮。於是。祖命僧伽難提而付法眼。偈曰。於法實無證。不取亦不離。法非有無相。內外云何起。祖付法已。安坐歸寂。四眾建塔。目前漢武帝二十八年戊辰歲也。

十七祖僧伽難提尊者

室羅筏城寶

【現代漢語翻譯】 現代漢語譯本：'我'沒有'我'的屬性，所以才能成就你的意義。難提問道：'仁者'的老師是誰？從誰那裡證得這'無我'的境界？祖師回答：我的老師是迦那提婆（Kanadeva），他證得了這'無我'的境界。難提以偈頌讚嘆道：頂禮提婆師（Deva），您教導出瞭如此仁者。仁者因為'無我'，所以我願意以仁者為師。祖師以偈頌回答道：我已經'無我'，所以你需要見到'我'的'我'。你如果以'我'為師，要知道'我'並非'我'的'我'。難提聽后，心意豁然開朗，立即請求度化解脫。祖師說：你的心本來就自在，並非我所能束縛。說完，就用右手托起金缽，舉到梵天宮，取來那裡的香飯，準備齋食大眾。但大眾忽然生起厭惡之心。祖師說：這不是我的過錯，而是你們自己的業力所致。隨即命令難提分座一同食用。大眾又感到驚訝。祖師說：你們不能得食，都是因為這個緣故。應當知道，與我分座的人，就是過去娑羅樹王如來（Sarvaraja Tathagata）。他爲了憐憫眾生而降臨世間。你們也是在莊嚴劫中已經達到三果，但尚未證得無漏果位的人。大眾說：我師的神力，這確實可信。但說他是過去佛，我們私下裡還是懷疑。難提知道眾生心懷傲慢，於是說：世尊在世的時候，世界平正，沒有丘陵，江河溝渠的水都甘甜美好，草木茂盛，國土豐盈，沒有八苦，奉行十善。自從世尊在雙樹下示現涅槃八百多年以來，世界變得丘陵起伏，樹木枯萎凋零，人們沒有至誠的信心，正念輕微，不相信真如實相，只喜愛神通力量。說完，就用右手慢慢伸入地下，直到金剛輪際，取來甘露水，用琉璃器皿盛著帶到集會場所。大眾見到后，立刻欽佩仰慕，懺悔過錯，行禮致敬。於是，祖師命令僧伽難提（Samghanandi）而付與法眼。偈語說：對於法來說，實際上沒有證得，也不存在捨棄。法不是有，也不是無，那麼內外之分又從何而起呢？祖師傳法完畢后，安然端坐而逝。四眾弟子建造佛塔供奉，當時是前漢武帝二十八年戊辰年。 第十七祖僧伽難提尊者，是室羅筏城寶...

【English Translation】 English version: Because 'I' am without 'self', therefore I fulfill your meaning. Nandi asked: Who is the teacher of the 'Benevolent One'? From whom did you attain this state of 'no-self'? The Patriarch replied: My teacher is Kanadeva (迦那提婆), who attained this state of 'no-self'. Nandi praised in verse: I bow to Deva (提婆), the teacher, who has produced such a benevolent one. Because the benevolent one is without 'self', I wish to take the benevolent one as my teacher. The Patriarch replied in verse: Because I am already without 'self', you need to see the 'self' of 'my self'. If you take 'me' as your teacher, know that 'I' am not the 'self' of 'my self'. Nandi's mind was suddenly enlightened, and he immediately sought deliverance. The Patriarch said: Your mind is inherently free, not bound by me. Having said this, he held up a golden bowl with his right hand, raised it to the Brahma Palace, and brought back fragrant rice to offer to the assembly. But the assembly suddenly felt disgusted. The Patriarch said: This is not my fault, but your own karma. He then ordered Nandi to share his seat and eat together. The assembly was again surprised. The Patriarch said: You cannot eat because of this reason. You should know that the one who shares my seat is the Sarvaraja Tathagata (娑羅樹王如來) of the past. He descended to the world out of compassion for beings. You are also those who have reached the third fruit in the Age of Adornment, but have not yet attained the state of no outflow. The assembly said: The spiritual power of our teacher is indeed believable. But we secretly doubt that he is a Buddha of the past. Nandi, knowing that the assembly was arrogant, said: When the World-Honored One was in the world, the world was flat and even, without hills or valleys. The water in the rivers and streams was sweet and delicious, the plants and trees were lush, the country was prosperous, there were no eight sufferings, and people practiced the ten virtues. More than eight hundred years have passed since the World-Honored One manifested Nirvana under the twin Sala trees. The world has become hilly and desolate, the trees have withered, people have no sincere faith, right mindfulness is weak, they do not believe in True Suchness, and they only love spiritual powers. Having said this, he slowly extended his right hand into the ground, reaching the edge of the Vajra Wheel, and brought back nectar, which he carried to the assembly in a crystal vessel. When the assembly saw it, they immediately admired and revered him, repented of their faults, and paid their respects. Thereupon, the Patriarch ordered Samghanandi (僧伽難提) and entrusted him with the Eye of the Dharma. The verse says: In reality, there is no attainment of the Dharma, nor is there any abandonment. The Dharma is neither existent nor non-existent, so how can inner and outer arise? After the Patriarch transmitted the Dharma, he sat peacefully and passed away. The fourfold assembly built a pagoda to enshrine him. This was in the twenty-eighth year of Emperor Wu of the Former Han Dynasty, the year of Wuchen. The Seventeenth Patriarch, Venerable Samghanandi, was from the city of Shravasti...

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莊嚴王之子也。生而能言。常贊佛事。七歲即厭世樂。以偈告其父母曰。稽首大慈父。和南骨血母。我今欲出家。幸愿哀愍故。父母固止之。遂終日不食。乃許其在家出家。號僧伽難提。覆命沙門禪利多為之師。積十九載。未嘗退倦。每自念言。身居王宮。胡為出家。一夕。天光下矚。見一路坦平。不覺徐行。約十里許。至大巖前。有石窟焉。乃燕寂于中。父既失子。即擯禪利多出國。訪尋其子。不知所在。經十年。祖得法受記已。行化至摩提國。忽有涼風襲眾。身心悅適非常。而不知其然。祖曰。此道德之風也。當有聖者出世。嗣續祖燈乎。言訖。以神力攝諸大眾。遊歷山谷。食頃。至一峰下。謂眾曰。此峰頂有紫雲如蓋。聖人居此矣。即與大眾徘徊久之。見山舍一童子。持圓鑒直造祖前。祖問。汝幾歲邪。曰。百歲。祖曰。汝年尚幼。何言百歲。童曰。我不會理。正百歲耳。祖曰。汝善機邪。童曰。佛言。若人生百歲。不會諸佛機。未若生一日。而得決了之。祖曰。汝手中者。當何所表。童曰。諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。彼父母聞子語。即舍令出家。祖攜至本處。授具戒訖。名伽耶舍多。他時聞風吹殿鈴聲。祖問曰。鈴鳴邪。風鳴邪。舍多曰。非風鈴鳴。我心鳴耳。祖曰。心復誰乎。舍

【現代漢語翻譯】 現代漢語譯本 他是莊嚴王的兒子。出生就能說話，經常讚揚佛事。七歲就厭惡世俗的快樂，用偈語告訴他的父母說：『稽首大慈的父親，和南骨肉的母親，我現在想出家，希望你們可憐我。』父母堅決阻止他，他就整天不吃飯。父母才答應他在家出家，法號僧伽難提（Sanghanandi）。又命令沙門禪利多（Shanarita）做他的老師。積累了十九年，未曾退縮懈怠。他常常自己想：『身居王宮，為何要出家呢？』一天晚上，天光照耀下來，他看到一條道路平坦開闊，不知不覺地慢慢行走，大約走了十里左右，到了一座大巖石前，那裡有一個石窟，他就在裡面安靜地居住。他的父親失去了兒子，就把禪利多驅逐出國，尋找他的兒子，但不知道他在哪裡。經過十年，祖師得到佛法並被授記后，游化到摩提國（Matika）。忽然有一陣涼風吹來，眾人身心感到非常愉悅舒適，但不知道為什麼。祖師說：『這是道德之風啊，應當有聖人出世，來繼承祖師的燈火吧。』說完，用神力攝持所有大眾，遊歷山谷。過了一會兒，到了一座山峰下，告訴大家說：『這座山峰頂上有紫色的雲彩像傘蓋一樣，聖人就住在這裡。』於是和大眾一起徘徊了很久，看見山舍里有一個童子，拿著一面圓鏡直接走到祖師面前。祖師問：『你幾歲了？』童子說：『一百歲。』祖師說：『你年紀還小，為什麼說一百歲？』童子說：『我不會理會，正是百歲罷了。』祖師說：『你擅長機鋒嗎？』童子說：『佛說，如果人活到一百歲，不會諸佛的機鋒，不如活一天，而能決斷了悟。』祖師說：『你手中的東西，應當表示什麼？』童子說：『諸佛的大圓鏡，內外沒有瑕疵，兩人共同得見，心眼都相似。』他的父母聽見兒子說的話，就捨棄他讓他出家。祖師帶他到本處，授了具足戒后，名叫伽耶舍多（Gayashata）。有一次，聽到風吹殿宇上的鈴鐺，祖師問：『是鈴在響嗎？是風在響嗎？』舍多說：『不是風響，也不是鈴響，是我的心在響。』祖師說：『心又是誰呢？』舍多

【English Translation】 English version He was the son of King Zhuangyan (Majestic King). He could speak from birth and often praised the Buddha's deeds. At the age of seven, he became weary of worldly pleasures and told his parents in a verse: 'I bow to my compassionate father, and to my mother of flesh and blood. I now wish to renounce the world; I hope you will have mercy on me.' His parents firmly stopped him, so he refused to eat all day. Only then did they allow him to renounce the world at home, and he was given the Dharma name Sanghanandi (Joy of the Sangha). They also appointed the Shramana Shanarita (Calm Benefit) as his teacher. He accumulated nineteen years of practice without ever retreating or becoming weary. He often thought to himself: 'Living in the royal palace, why did I renounce the world?' One night, heavenly light shone down, and he saw a road that was flat and wide. Unknowingly, he walked slowly for about ten li (Chinese mile), until he reached a large rock. There was a stone cave there, and he lived quietly inside. His father, having lost his son, banished Shanarita from the country and searched for his son, but did not know where he was. After ten years, the Patriarch, having received the Dharma and been prophesied, traveled and transformed beings to the country of Matika (Thoughtful). Suddenly, a cool breeze swept over the assembly, and everyone felt extremely joyful and comfortable, but they did not know why. The Patriarch said: 'This is the wind of morality. There should be a sage appearing in the world to succeed the Patriarch's lamp.' After saying this, he used his spiritual power to gather all the assembly and traveled through the mountains and valleys. After a while, they arrived at the foot of a mountain peak and told everyone: 'There is a purple cloud like a canopy on the top of this peak. The sage lives here.' So he and the assembly lingered for a long time. They saw a boy from a mountain dwelling, holding a round mirror, walking straight towards the Patriarch. The Patriarch asked: 'How old are you?' The boy said: 'One hundred years old.' The Patriarch said: 'You are still young, why do you say one hundred years old?' The boy said: 'I do not understand reasoning, it is exactly one hundred years.' The Patriarch said: 'Are you skilled in subtle understanding?' The boy said: 'The Buddha said, if a person lives to be one hundred years old and does not understand the subtle understanding of all Buddhas, it is better to live for one day and be able to decisively understand it.' The Patriarch said: 'What does the thing in your hand represent?' The boy said: 'The great round mirror of all Buddhas, inside and out without flaws, two people can see it together, their mind's eyes are all similar.' His parents heard their son's words and let him renounce the world. The Patriarch took him to his place and, after ordaining him, named him Gayashata (Gaya Dignity). Another time, hearing the wind blowing the bells on the palace, the Patriarch asked: 'Is it the bells ringing? Is it the wind ringing?' Shata said: 'It is not the wind ringing, nor the bells ringing, it is my mind ringing.' The Patriarch said: 'Who is the mind then?' Shata

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多曰。俱寂靜故。祖曰。善哉。善哉。繼吾道者。非子而誰。即付法眼。偈曰。心地本無生。因地從緣起。緣種不相妨。華果亦復爾。祖付法已。右手攀樹而化。大眾議曰。尊者樹下歸寂。其垂蔭後裔乎。將奉全身於高原建塔。眾力不能舉。即就樹下起塔。目前漢昭帝十三年丁未歲也。

十八祖伽耶舍多尊者

摩提國人也。姓郁頭藍。父天蓋。母方聖。嘗夢大神持鑒。因而有娠。凡七日而誕。肌體瑩如琉璃。未嘗洗沐。自然香潔。幼好閑靜。語非常童。持鑒出遊。遇難提尊者。得度后。領徒至大月氏國。見一婆羅門舍有異氣。祖將入彼舍。舍主鳩摩羅多問曰。是何徒眾。祖曰。是佛弟子。彼聞佛號。心神竦然。即時閉戶。祖良久扣其門。羅多曰。此舍無人。祖曰。答無者誰。羅多聞語。知是異人。遽開關延接。祖曰。昔世尊記曰。吾滅后一千年。有大士出現于月氏國。紹隆玄化。今汝值吾。應斯嘉運。於是鳩摩羅多發宿命智。投誠出家。授具訖。付法偈曰。有種有心地。因緣能發萌。于緣不相礙。當生生不生。祖付法已。踴身虛空。現十八種神變。化火光三昧。自焚其身。眾以舍利起塔。目前漢成帝二十年戊申歲也。

十九祖鳩摩羅多尊者

大月氏國婆羅門之子也。昔為自在天人(欲界第六

【現代漢語翻譯】 多（Duo）說：『因為一切都歸於寂靜。』 祖師說：『好啊！好啊！能夠繼承我的道統的，不是你又是誰呢？』 隨即交付了法眼（Dharma Eye）。偈語說：『心地本來沒有生滅，因地隨著因緣而生起。各種因緣互不相妨礙，開花結果也是這樣。』 祖師交付了法之後，右手攀著樹而圓寂。大眾商議說：『尊者在樹下歸於寂滅，難道是要垂蔭後代嗎？』 打算將全身供奉到高原上建立佛塔。但大家合力也無法抬動。於是就在樹下建塔。當時是前漢昭帝十三年丁未年。

第十八祖 伽耶舍多尊者（Gayashata）

是摩提國（Matika）人。姓郁頭藍（Uptarama），父親是天蓋（Tiangai），母親是方聖（Fangsheng）。曾經夢見大神拿著鏡子，因此而懷孕。七天就生下了他，肌膚像琉璃一樣晶瑩剔透，從不洗浴，自然香潔。從小就喜歡安靜，說的話不像一般的孩子。拿著鏡子出遊，遇到難提尊者（Nandimitra），得度后，帶領徒弟到大月氏國（Yuezhi）。看見一個婆羅門（Brahman）的住所里有奇異的氣象。祖師將要進入他的住所，舍主鳩摩羅多（Kumarata）問道：『這是什麼隊伍？』 祖師說：『是佛的弟子。』 他聽到佛的名號，心神肅然，立刻關上門。祖師過了很久敲他的門。鳩摩羅多說：『這屋裡沒有人。』 祖師說：『回答沒有的人是誰？』 鳩摩羅多聽到這話，知道是異人，趕緊打開門迎接。祖師說：『過去世尊（世尊，指釋迦牟尼佛）曾經預言說：我滅度后一千年，有大士（Mahasattva）出現在月氏國，繼承和發揚玄妙的教化。現在你遇到了我，應該應驗這個美好的機遇。』 於是鳩摩羅多發起了宿命智（knowledge of past lives），真心誠意地出家。授具足戒（full monastic vows）完畢后，交付了法偈說：『有種子有心地，因緣能夠發芽生長。在因緣上互不相礙，應當生的時候反而不生。』 祖師交付了法之後，躍身到空中，顯現十八種神通變化，化為火光三昧（fire samadhi），自己焚燒了自己的身體。大家用舍利（relics）建造佛塔。當時是前漢成帝二十年戊申年。

第十九祖 鳩摩羅多尊者（Kumarata）

是大月氏國婆羅門（Brahman）的兒子。過去是自在天人（Ishvara）（欲界第六天之主）

【English Translation】 Duo said, 'Because all is still and silent.' The Patriarch said, 'Excellent! Excellent! Who else but you could inherit my Way?' Immediately, he transmitted the Dharma Eye (Dharma Eye). The verse says: 'The ground of the mind is fundamentally without arising; it arises from conditions based on the ground. The various conditions do not obstruct each other; flowering and fruiting are also like this.' After the Patriarch transmitted the Dharma, he ascended a tree with his right hand and passed away. The assembly discussed, 'The Venerable One returned to stillness under the tree; could it be that he is leaving shade for future generations?' They planned to enshrine his whole body on the plateau to build a stupa. But the collective strength could not lift it. So they built a stupa under the tree. This was in the thirteenth year of Emperor Zhao of the Former Han Dynasty, the year of Dingwei.

The Eighteenth Patriarch, Venerable Gayashata (Gayashata)

Was a native of Matika (Matika). His surname was Uptarama, his father was Tiangai, and his mother was Fangsheng. She once dreamed of a great deity holding a mirror, and thus became pregnant. She gave birth after seven days. His skin was as clear as crystal, and he was naturally fragrant without ever being washed. From a young age, he loved quietude, and his words were unlike those of ordinary children. He went out traveling with a mirror and encountered Venerable Nandimitra (Nandimitra). After being liberated, he led his disciples to the Great Yuezhi Kingdom (Yuezhi). He saw an unusual aura emanating from the house of a Brahman (Brahman). The Patriarch was about to enter his house when the householder, Kumarata (Kumarata), asked, 'What kind of group is this?' The Patriarch said, 'These are disciples of the Buddha.' Upon hearing the Buddha's name, his mind became solemn, and he immediately closed the door. After a long time, the Patriarch knocked on his door. Kumarata said, 'There is no one in this house.' The Patriarch said, 'Who is it that answers that there is no one?' Upon hearing these words, Kumarata knew that he was an extraordinary person and quickly opened the door to welcome him. The Patriarch said, 'In the past, the World Honored One (世尊, referring to Shakyamuni Buddha) prophesied: A thousand years after my extinction, a great being (Mahasattva) will appear in the Yuezhi Kingdom to inherit and promote the profound teachings. Now that you have met me, you should fulfill this auspicious opportunity.' Thereupon, Kumarata awakened his knowledge of past lives (knowledge of past lives) and sincerely renounced the world. After receiving the full monastic vows (full monastic vows), he transmitted the Dharma verse, saying: 'There is a seed, there is the ground of the mind; conditions can sprout and grow. In conditions, they do not obstruct each other; when it should arise, it does not arise.' After the Patriarch transmitted the Dharma, he leaped into the air and manifested eighteen kinds of miraculous transformations, transforming into the fire samadhi (fire samadhi), and cremated himself. The assembly built a stupa with his relics (relics). This was in the twentieth year of Emperor Cheng of the Former Han Dynasty, the year of Wushen.

The Nineteenth Patriarch, Venerable Kumarata (Kumarata)

Was the son of a Brahman (Brahman) in the Great Yuezhi Kingdom (Yuezhi). In the past, he was a Free Heaven being (Ishvara) (lord of the sixth heaven of the desire realm).

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天)。見菩薩瓔珞。忽起愛心。墮生忉利(欲界第二天)。聞憍尸迦說般若波羅蜜多。以法勝故。升于梵天(色界)。以根利故。善說法要。諸天尊為導師。以繼祖時至。遂降月氏。后至中天竺國。有大士名阇夜多。問曰。我家父母素信三寶。而常縈疾瘵。凡所營作。皆不如意。而我鄰家久為旃陀羅行。而身常勇健。所作和合。彼何幸。而我何辜。祖曰。何足疑乎。且善惡之報有三時焉。凡人但見仁夭暴壽．逆吉義兇。便謂亡因果．虛罪福。殊不知影響相隨。毫𨤲靡忒。縱經百千萬劫。亦不磨滅。時阇夜多聞是語已。頓釋所疑。祖曰。汝雖已信三業。而未明業從惑生。惑因識有。識依不覺。不覺依心。心本清凈。無生滅。無造作。無報應。無勝負。寂寂然。靈靈然。汝若入此法門。可與諸佛同矣。一切善惡．有為無為。皆如夢幻。阇夜多承言領旨。即發宿慧。懇求出家。既受具。祖告曰。吾今寂滅時至。汝當紹行化跡。乃付法眼。偈曰。性上本無生。為對求人說。於法既無得。何懷決不決。又云。此是妙音如來見性清凈之句。汝宜傳佈後學。言訖。即于座上。以指爪剺面。如紅蓮開出。大光明照耀四眾。而入寂滅。阇夜多起塔。當新室十四年壬午歲也。

二十祖阇夜多尊者

北天竺國人也。智慧淵沖。化

【現代漢語翻譯】 現代漢語譯本 （某人）在天上（天界，此處指欲界或色界）看見菩薩的瓔珞（一種裝飾品），忽然生起愛慕之心，因此墮落轉生到忉利天（Trayastrimsa，欲界第二天）。（他在那裡）聽聞憍尸迦（Kausika，帝釋天主的名字）宣說般若波羅蜜多（Prajnaparamita，智慧到彼岸），因為佛法的殊勝力量，（他又）升到梵天（Brahmaloka，色界）。因為根器銳利，善於宣說佛法的要義。諸天人都尊他為導師。因為他繼承祖師之位的時機已到，於是降生到月氏（Yuezhi，古代中亞的一個民族）。後來到了中天竺國（Magadha，古代印度的一個地區）。 有一位大士名叫阇夜多（Jayata）。他問道：『我家的父母一向信奉三寶（佛、法、僧），卻經常被疾病纏繞，凡是所經營的事情，都不如意。而我的鄰居長期從事旃陀羅（Candala，印度種姓制度中的賤民）的行業，卻身體總是勇健，所做的事情都很順利。他有什麼幸運之處？而我有什麼罪過呢？』 祖師回答說：『這有什麼可懷疑的呢？善惡的報應有三種時機。一般人只看到仁慈的人夭折，暴虐的人長壽，違背道義的人吉祥，遵循道義的人兇險，就認為沒有因果報應，罪福是虛假的。卻不知道（善惡的）影響如影隨形，絲毫不會差錯。即使經過百千萬劫，也不會磨滅。』當時阇夜多聽了這些話，頓時消除了疑惑。 祖師說：『你雖然已經相信身、口、意三業，但還不明白業是從迷惑產生的，迷惑是因為有識而存在，識是依靠不覺而存在，不覺是依靠心而存在，心本來是清凈的，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜無為，靈明覺照。你如果進入這個法門，就可以與諸佛相同了。一切善惡、有為無為，都如夢幻泡影。』阇夜多聽從了祖師的教誨，立刻開啟了宿世的智慧，懇求出家。 （他）受了具足戒后，祖師告訴他說：『我現在寂滅的時候到了，你應當繼承我的事業，弘揚佛法。』於是將法眼（正法眼藏）傳授給他，並說偈語：『自性上本來沒有生，是爲了應對求法的人而說。對於法既然沒有所得，又何必懷有決定或不決定的想法呢？』 （祖師）又說：『這是妙音如來（Melodious Voice Tathagata）見性清凈的語句，你應當傳佈給後來的學人。』說完，就在座位上，用指甲劃破臉頰，如紅蓮開放，發出大光明照耀四眾，然後入于寂滅。阇夜多建造佛塔來紀念他，（這件事）發生在（后）新室十四年壬午歲。

第二十祖阇夜多尊者 是北天竺國人。智慧深邃淵博，教化（眾生）。

【English Translation】 English version (Someone) in the heavens (referring to the desire realm or the form realm) saw the Bodhisattva's necklace (an ornament), and suddenly developed a loving heart, thus falling and being reborn in Trayastrimsa Heaven (the second heaven of the desire realm). (There) he heard Kausika (name of the lord of the Devas) expounding the Prajnaparamita (Perfection of Wisdom), and because of the power of the Dharma, he ascended to the Brahma Heaven (the form realm). Because of his sharp faculties, he was good at expounding the essentials of the Dharma. All the Devas revered him as a guide. Because the time for him to inherit the position of Patriarch had arrived, he descended to Yuezhi (an ancient Central Asian people). Later, he arrived in Magadha (an ancient region of India). There was a great being named Jayata. He asked: 'My parents have always believed in the Three Jewels (Buddha, Dharma, Sangha), but they are constantly plagued by illnesses, and everything they do is unsatisfactory. But my neighbor has long engaged in the profession of a Candala (an untouchable in the Indian caste system), yet his body is always strong and healthy, and everything he does is harmonious. What good fortune does he have? And what sin have I committed?' The Patriarch replied: 'What is there to doubt? The retribution of good and evil has three times. Ordinary people only see the benevolent dying young and the violent living long, the unrighteous being auspicious and the righteous being ominous, and then they think that there is no cause and effect, and that blessings and sins are false. They do not know that the influence (of good and evil) follows like a shadow, without the slightest error. Even after hundreds of millions of kalpas, it will not be erased.' At that time, Jayata heard these words and immediately dispelled his doubts. The Patriarch said: 'Although you already believe in the three karmas of body, speech, and mind, you do not yet understand that karma arises from delusion, delusion exists because of consciousness, consciousness relies on non-awakening, and non-awakening relies on the mind, which is originally pure, without birth or death, without creation, without retribution, without victory or defeat, silent and unmoving, spiritually illuminating. If you enter this Dharma gate, you can be the same as all the Buddhas. All good and evil, conditioned and unconditioned, are like dreams and illusions.' Jayata listened to the Patriarch's teachings and immediately awakened his past wisdom, earnestly requesting to leave home. After (he) received the full precepts, the Patriarch told him: 'Now the time for my Nirvana has come, you should inherit my work and propagate the Dharma.' Then he transmitted the Dharma Eye (the Treasury of the Eye of the True Dharma) to him, and said in a verse: 'Originally there is no birth in the nature, it is said in response to those who seek the Dharma. Since there is nothing to be gained from the Dharma, why hold on to the idea of deciding or not deciding?' (The Patriarch) also said: 'These are the words of Melodious Voice Tathagata on seeing the purity of the nature, you should propagate them to later learners.' After speaking, he scratched his face with his fingernails on the seat, like a red lotus blooming, emitting great light illuminating the four assemblies, and then entered Nirvana. Jayata built a pagoda to commemorate him, (this event) occurred in the year Renwu, the fourteenth year of the (Later) Xinshi Dynasty.

The Twentieth Patriarch, Venerable Jayata Was a native of North India. His wisdom was profound and vast, and he transformed (sentient beings).

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導無量。后至羅閱城。敷揚頓教。彼有學眾。唯尚辯論。為之首者。名婆修盤頭(此云遍行)。常一食不臥。六時禮佛。清凈無慾。為眾所歸。祖將欲度之。先問彼眾曰。此遍行頭陀。能修梵行。可得佛道乎。眾曰。我師精進。何故不可。祖曰。汝師與道遠矣。設苦行歷于塵劫。皆虛妄之本也。眾曰。尊者蘊何德行而譏我師。祖曰。我不求道。亦不顛倒。我不禮佛。亦不輕慢。我不長坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪慾。心無所希。名之曰道。時遍行聞已。發無漏智。歡喜讚歎。祖又語彼眾曰。會吾語否。吾所以然者。為其求道心切。夫弦急即斷。故吾不讚。令其住安樂地。入諸佛智。復告遍行曰。吾適對眾。抑挫仁者。得無惱於衷乎。遍行曰。我憶念七劫前。生常安樂國。師與智者月凈。記我非久當證斯陀含果。時有大光明菩薩出世。我以老故。䇿杖禮謁。師叱我曰。重子輕父。一何鄙哉。時我自謂無過。請師示之。師曰。汝禮大光明菩薩。以杖倚壁畫佛面。以此過慢。遂失二果。我責躬悔過以來。聞諸惡言。如風如響。況今獲飲無上甘露。而反生熱惱邪。惟愿大慈。以妙道垂誨。祖曰。汝久植眾德。當繼吾宗。聽吾偈曰。言下合無生。同於法界性。若能如是解。通達事理竟。祖付法已。不起

【現代漢語翻譯】 現代漢語譯本 引導無量眾生。之後到達羅閱城（Rāmagrāma）。宣揚頓悟之法。那裡有一群學眾，只崇尚辯論。他們的首領名叫婆修盤頭（Vasubandhu，意為遍行）。他常年只吃一餐，從不躺臥，一天六次禮佛，清凈無慾，被眾人所歸服。菩提達摩祖師想要度化他，先問那些學眾說：『這位遍行頭陀（dhūta，苦行者），能夠修持梵行（brahmacarya，清凈行），可以證得佛道嗎？』 眾學徒回答說：『我的老師如此精進，為什麼不能證得佛道呢？』祖師說：『你的老師離道還很遠。即使苦行經歷無數劫，也都是虛妄的根本。』眾學徒說：『尊者您有什麼樣的德行，竟然譏諷我的老師？』祖師說：『我不追求道，也不顛倒妄想。我不禮拜佛，也不輕慢佛。我不長時間打坐，也不懈怠。我不只吃一餐，也不吃雜食。我不知足，也不貪慾。心中沒有任何希求，這就叫做道。』 當時，婆修盤頭（Vasubandhu）聽了這些話，當下生起無漏智慧（anāsrava-jñāna，沒有煩惱的智慧），歡喜讚歎。祖師又對那些學眾說：『你們明白我的意思嗎？我之所以那樣說，是因為他求道的心太急切了。弦拉得太緊就會斷，所以我沒有讚揚他，而是讓他安住在安樂之地，進入諸佛的智慧。』 祖師又告訴婆修盤頭（Vasubandhu）說：『我剛才當著眾人的面，貶低了你，你心中不會感到惱怒嗎？』婆修盤頭（Vasubandhu）說：『我回憶起七劫之前，我出生在常安樂國，當時老師和智者月凈（Candraśuddhi）預言我不久將證得斯陀含果（sakṛdāgāmin，一來果）。當時有大光明菩薩（Mahāprabhāsa-bodhisattva）出世，我因為年老，拄著枴杖去禮拜他。老師呵斥我說：『重視兒子而輕視父親，這是多麼卑鄙啊！』當時我認為自己沒有過錯，請老師指教。老師說：『你禮拜大光明菩薩（Mahāprabhāsa-bodhisattva），用枴杖倚靠在墻壁上，碰到了墻上畫的佛像的臉，因此犯了傲慢的過錯，所以失去了二果。』 我責備自己，懺悔過錯以來，聽到各種惡言惡語，都像風聲一樣，像迴響一樣，何況現在獲得了無上的甘露，又怎麼會反而生起熱惱呢？只希望您大慈大悲，用妙道來教誨我。』祖師說：『你長久以來種植了各種功德，應當繼承我的宗派。聽我說偈語：『在言語之下領會無生（anutpāda，不生不滅），與法界（dharmadhātu，諸法本體）的自性相同。如果能夠這樣理解，就能通達事相和真理的究竟。』祖師傳法之後，沒有起身。

【English Translation】 English version He guided countless beings. Later, he arrived at Rāmagrāma (羅閱城). He propagated the sudden enlightenment teaching. There was a group of students there who only valued debate. Their leader was named Vasubandhu (婆修盤頭, meaning 'Universally Traveling'). He always ate only one meal a day, never lay down to sleep, prostrated to the Buddha six times a day, was pure and without desires, and was revered by the masses. Bodhidharma (菩提達摩) wanted to liberate him, so he first asked the assembly, 'Is this dhūta (頭陀, ascetic) Vasubandhu (婆修盤頭) able to cultivate brahmacarya (梵行, pure conduct) and attain Buddhahood?' The assembly replied, 'Our teacher is so diligent, why wouldn't he be able to attain Buddhahood?' The Patriarch said, 'Your teacher is far from the Path. Even if he practices asceticism for countless kalpas (劫, eons), it would all be based on illusion.' The assembly said, 'What virtues does the Venerable One possess that he criticizes our teacher?' The Patriarch said, 'I do not seek the Path, nor am I deluded. I do not worship the Buddha, nor do I disrespect the Buddha. I do not sit for long periods, nor am I lazy. I do not eat only one meal, nor do I eat mixed foods. I am not content, nor am I greedy. My mind has no desires; this is called the Path.' At that time, Vasubandhu (婆修盤頭) heard these words and immediately generated anāsrava-jñāna (無漏智, wisdom without outflows), rejoicing and praising. The Patriarch then said to the assembly, 'Do you understand my meaning? The reason I said that is because his mind is too eager in seeking the Path. If the string is pulled too tight, it will break. Therefore, I did not praise him, but rather let him abide in a place of peace and joy, and enter the wisdom of all Buddhas.' The Patriarch then told Vasubandhu (婆修盤頭), 'I just belittled you in front of the assembly. Are you not annoyed in your heart?' Vasubandhu (婆修盤頭) said, 'I recall that seven kalpas (劫) ago, I was born in the Land of Constant Bliss. At that time, my teacher and the wise Candraśuddhi (月凈) predicted that I would soon attain the stage of sakṛdāgāmin (斯陀含果, Once-Returner). At that time, Mahāprabhāsa-bodhisattva (大光明菩薩) appeared in the world. Because I was old, I leaned on my staff to pay homage to him. My teacher scolded me, saying, 'You value your son and belittle your father; how despicable!' At that time, I thought I had done nothing wrong and asked my teacher to instruct me. My teacher said, 'You paid homage to Mahāprabhāsa-bodhisattva (大光明菩薩) and leaned your staff against the wall, touching the face of the Buddha painted on the wall. Because of this arrogant mistake, you lost the second fruit.' Since then, I have blamed myself and repented of my mistakes. Hearing all kinds of evil words is like the sound of the wind, like an echo. How could I feel annoyed now that I have obtained the supreme nectar? I only hope that you, with great compassion, will teach me with the wonderful Path.' The Patriarch said, 'You have planted various virtues for a long time and should inherit my lineage. Listen to my verse: 'Underneath the words, realize anutpāda (無生, non-arising), which is the same as the nature of dharmadhātu (法界, the realm of reality). If you can understand it in this way, you will thoroughly understand the ultimate of phenomena and truth.' After transmitting the Dharma, the Patriarch did not rise.

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于座。奄然歸寂。阇維。收舍利建塔。當後漢明帝十七年甲戌歲也。

二十一祖婆修盤頭尊者

羅閱城人也。姓毗舍佉。父光蓋。母嚴一。家富而無子。父母禱于佛塔而求嗣焉。一夕。母夢吞明暗二珠。覺而有孕。經七日。有一羅漢名賢眾至其家。光蓋設禮。賢眾端坐受之。嚴一出拜。賢眾避席。云。回禮法身大士。光蓋罔測其由。遂取一寶珠跪獻。試其真偽。賢眾即受之。殊無遜謝。光蓋不能忍。問曰。我是丈夫。致禮不顧。我妻何德。尊者避之。賢眾曰。我受禮納珠。貴福汝耳。汝婦懷聖子。生當爲世燈慧日。故吾避之。非重女人也。賢眾又曰。汝婦當生二子。一名婆修盤頭。則吾所尊者也。二名芻尼(此云野鵲子)。昔如來在雪山修道。芻尼巢于頂上。佛既成道。芻尼受報為那提國王。佛記云。汝至第二五百年。生羅閱城毗舍佉家。與聖同胞。今無爽矣。后一月。果產二子。尊者婆修盤頭年至十五。禮光度羅漢出家。感毗婆訶菩薩與之授戒。行化至那提國。彼王名常自在。有二子。一名摩訶羅。次名摩拏羅。王問祖曰。羅閱城土風。與此何異。祖曰。彼土曾三佛出世。今王國有二師化導。王曰。二師者誰。祖曰。佛記第二五百年。有二神力大士出家繼聖。即王之次子摩拏羅。是其一也。吾雖德薄。

【現代漢語翻譯】 現代漢語譯本： 于座上安然圓寂，火化后，收取捨利建造佛塔。時間相當於後漢明帝十七年甲戌年。 第二十一祖婆修盤頭尊者 是羅閱城人，姓毗舍佉，父親是光蓋，母親是嚴一。家中富有但沒有兒子。父母向佛塔祈禱求子。一天晚上，母親夢見吞下明暗兩顆寶珠，醒來后就懷孕了。七天後，有一位名叫賢眾的羅漢來到他們家。光蓋設宴款待，賢眾端坐接受。嚴一出來拜見，賢眾避開座位，說：『我應該回避接受未來法身大士的禮拜。』光蓋不明白是什麼原因，於是取出一顆寶珠跪著獻上，想試探他的真偽。賢眾立刻接受了，沒有絲毫推辭。光蓋忍不住問道：『我是丈夫，向您行禮您都不顧，我的妻子有什麼德行，您要避開她？』賢眾說：『我接受你的禮拜和寶珠，是爲了給你帶來福報。你的妻子懷著聖子，出生后將成為世間的明燈和智慧的太陽，所以我才避開她，並不是看重女人。』賢眾又說：『你的妻子將會生下兩個兒子，一個名叫婆修盤頭，就是我所尊敬的人。另一個名叫芻尼（意思是野鵲子）。過去如來在雪山修行時，野鵲在佛的頭頂上築巢。佛陀成道后，野鵲轉世為那提國王。佛陀曾預言說：你將在第二個五百年時，出生在羅閱城毗舍佉家，與聖人成為同胞。現在果然應驗了。』一個月后，果然生下兩個兒子。尊者婆修盤頭十五歲時，拜光度羅漢為師出家，感應到毗婆訶菩薩為他授戒。他前往那提國弘法，當時的國王名叫常自在，有兩個兒子，一個叫摩訶羅，另一個叫摩拏羅。國王問尊者：『羅閱城的風土人情，與這裡有什麼不同？』尊者說：『羅閱城曾有三位佛出世，而您的國家將有兩位導師教化。』國王問：『兩位導師是誰？』尊者說：『佛陀曾預言在第二個五百年時，將有兩位具有神通力的大士出家繼承聖業，其中一位就是您的次子摩拏羅。我雖然德行淺薄，』

【English Translation】 English version: He passed away peacefully in his seat, and after cremation, his relics were collected to build a stupa. This was equivalent to the year Jiaxu, the seventeenth year of Emperor Ming of the Later Han Dynasty. The Twenty-first Patriarch, Venerable Vasubandhu Was a native of Luoyue City, with the surname Vishakha. His father was Guanggai, and his mother was Yanyi. His family was wealthy but had no sons. His parents prayed at the Buddhist stupa for a son. One night, his mother dreamed of swallowing two bright and dark pearls, and she became pregnant upon waking. Seven days later, an Arhat named Xianzong came to their house. Guanggai prepared a feast, and Xianzong sat upright to receive it. Yanyi came out to pay respects, but Xianzong avoided the seat, saying, 'I should avoid receiving the worship of the future Dharmakaya Mahasattva.' Guanggai did not understand the reason, so he took out a precious pearl and knelt to offer it, wanting to test its authenticity. Xianzong immediately accepted it without any hesitation. Guanggai could not help but ask, 'I am a husband, and you do not care about my paying respects, what virtue does my wife have that you avoid her?' Xianzong said, 'I accept your worship and the pearl to bring you blessings. Your wife is pregnant with a holy child, who will become the lamp and sun of wisdom in the world after birth, so I avoid her, not because I value women.' Xianzong also said, 'Your wife will give birth to two sons, one named Vasubandhu, who is the one I respect. The other is named Chuni (meaning wild magpie). In the past, when the Tathagata was practicing the Way in the Snow Mountains, a wild magpie built a nest on the Buddha's head. After the Buddha attained enlightenment, the wild magpie was reborn as the King of Nati. The Buddha prophesied that you would be born into the Vishakha family in Luoyue City in the second five hundred years, becoming siblings with a saint. Now it has indeed come true.' A month later, she indeed gave birth to two sons. When Venerable Vasubandhu was fifteen years old, he became a monk under the guidance of Arhat Guangdu, and Bodhisattva Vibhaha was moved to bestow precepts upon him. He went to the country of Nati to propagate the Dharma. The king at that time was named Chang Zizai, and he had two sons, one named Maharo and the other named Manaro. The king asked the Venerable, 'What is the difference between the customs of Luoyue City and here?' The Venerable said, 'Three Buddhas have appeared in Luoyue City, and your country will have two teachers to guide you.' The king asked, 'Who are the two teachers?' The Venerable said, 'The Buddha prophesied that in the second five hundred years, two great scholars with supernatural powers will become monks and inherit the holy cause, one of whom is your second son, Manaro. Although my virtue is shallow,'

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敢當其一。王曰。誠如尊者所言。當舍此子作沙門。祖曰。善哉。大王能遵佛旨。即與授具。付法。偈曰。泡幻同無礙。如何不了悟。達法在其中。非今亦非古。祖付法已。踴身高半由旬。屹然而住。四眾仰瞻䖍請。復坐跏趺而逝。茶毗得舍利。建塔。當後漢殤帝十二年丁巳歲也。

二十二祖摩拏羅尊者

那提國常自在王之子也。年三十。遇婆修祖師出家傳法至西印度。彼國王名得度。即瞿曇種族。歸向佛乘。勤行精進。一日。於行道處。現一小塔。欲取供養。眾莫能舉。王即大會梵行．禪觀．咒術等三眾。欲問所疑。時祖亦赴此會。是三眾皆莫能辨。祖即為王廣說塔之所因(塔。阿育王造者。此不繁錄)。今之出現。王福力之所致也。王聞是說。乃曰。至聖難逢。世樂非久。即傳位太子。投祖出家。七日而證四果。祖深加慰誨曰。汝居此國。善自度人。今異域有大法器。吾當往化。得度曰。師應跡十方。動念當至。寧勞往邪。祖曰。然。於是焚香。遙語月氏國鶴勒那比丘曰。汝在彼國。教導鶴眾。道果將證。宜自知之。時鶴勒那為彼國王寶印說修多羅偈。忽睹異香成穗。王曰。是何祥也。曰。此是西印土傳佛心印祖師摩拏羅將至。先降信香耳。曰。此師神力何如。曰。此師遠承佛記。當於此土廣宣玄化

【現代漢語翻譯】 現代漢語譯本 『我願意承擔其中之一。』國王說：『正如尊者所言，我應當捨棄此子，讓他出家做沙門。』祖師說：『善哉！大王能夠遵從佛的旨意。』隨即為他授具足戒，並傳授佛法。偈語說：『泡影幻化皆無阻礙，為何不能了悟？通達佛法就在其中，非關現在也非關過去。』祖師傳法完畢，身體躍至半由旬（yóu xún，古印度長度單位）高，屹立不動。四眾弟子仰望瞻拜，虔誠祈請。祖師復又結跏趺坐而逝。荼毗（chá pí，火葬）后得到舍利，建塔供奉。時當後漢殤帝十二年丁巳歲。

第二十二祖 摩拏羅尊者（Mó ná luó zūn zhě）

是那提國常自在王的兒子。三十歲時，遇到婆修（Pó xiū）祖師出家傳法，到達西印度。彼國王名為得度（Dé dù），是瞿曇（Qú tán）種族，歸向佛乘，勤奮修行精進。一日，在行道之處，出現一座小塔，想要取來供養，眾人卻都無法舉起。國王於是召集梵行、禪觀、咒術等三眾，想要詢問其中的疑惑。當時祖師也赴此會。這三眾都不能辨識。祖師便為國王廣泛解說塔的因緣（此塔是阿育王（Ā yù wáng）所造，此處不繁瑣記錄）。如今的出現，是國王福德之力的緣故。國王聽聞此說，便說：『至聖之人難以遇到，世間之樂不能長久。』隨即傳位給太子，投祖師出家。七日便證得四果。祖師深深地加以慰勉教誨說：『你居住在這個國家，好好地度化世人。如今異域有大法器，我應當前往教化。』得度說：『師父應跡十方，動念之間便可到達，何必勞煩前往呢？』祖師說：『是這樣。』於是焚香，遙對月氏國（Yuè zhī guó）的鶴勒那（Hè lè nà）比丘說：『你在那個國家，教導鶴眾，道果將要證得，應當自己知曉。』當時鶴勒那為彼國王寶印（Bǎo yìn）宣說修多羅偈（xiū duō luó jì），忽然見到奇異的香氣結成穗狀。國王說：『這是什麼祥瑞？』鶴勒那說：『這是西印度傳佛心印的祖師摩拏羅將要到來，先降下信香罷了。』國王說：『這位師父的神力如何？』鶴勒那說：『這位師父遠承佛的授記，應當在這個國土廣泛宣揚玄妙的教化。』

【English Translation】 English version 『I dare to take on one of them.』 The king said, 『As the Venerable One says, I should give up this son to become a Shramana (Śrāmaṇa, ascetic).』 The Patriarch said, 『Excellent! The Great King is able to follow the Buddha's will.』 Immediately he ordained him and transmitted the Dharma. The verse says: 『Bubbles and illusions are unobstructed, why not understand? Attaining the Dharma is within, neither now nor ancient.』 After the Patriarch transmitted the Dharma, he leaped half a Yojana (Yojana, ancient Indian unit of distance) high and stood still. The four assemblies looked up and reverently requested. He then sat in the lotus position and passed away. After cremation (chá pí), relics were obtained, and a pagoda was built. This was in the twelfth year of Emperor Shang of the Later Han Dynasty, the year Ding Si.

The Twenty-second Patriarch, Venerable Manura (Mó ná luó zūn zhě)

He was the son of King Chang Zizai of the Natika country. At the age of thirty, he encountered Patriarch Vasu (Pó xiū) who was propagating the Dharma, arriving in West India. The king there was named Detu (Dé dù), of the Gautama (Qú tán) clan, who turned to the Buddha's teachings and diligently practiced. One day, in the place of practice, a small stupa appeared. He wanted to take it for offering, but no one could lift it. The king then convened the three assemblies of Brahmacharya, Dhyana, and Mantra, wanting to ask about his doubts. At that time, the Patriarch also attended this assembly. None of the three assemblies could recognize it. The Patriarch then widely explained to the king the cause of the stupa (this stupa was built by King Ashoka (Ā yù wáng), which is not recorded in detail here). Its appearance now is due to the king's merit and power. Upon hearing this, the king said, 『It is difficult to meet a sage, and worldly pleasures are not lasting.』 He then passed the throne to the crown prince and joined the Patriarch's order. In seven days, he attained the Four Fruits. The Patriarch deeply comforted and instructed him, saying, 『You reside in this country, and well liberate the people. Now there is a great Dharma vessel in a foreign land, and I should go to transform it.』 Detu said, 『Master responds to the ten directions, and can arrive with a thought. Why bother going?』 The Patriarch said, 『That is so.』 Then he burned incense and remotely spoke to Bhikshu Hè Lè Nà (Hè lè nà) of the Yuezhi country (Yuè zhī guó), saying, 『You are in that country, teaching the crane assembly, and the fruit of the Way is about to be attained. You should know it yourself.』 At that time, Hè Lè Nà was explaining the Sutra Gatha (xiū duō luó jì) to King Bao Yin (Bǎo yìn) of that country, when suddenly he saw strange incense forming ears of grain. The king said, 『What is this auspicious sign?』 Hè Lè Nà said, 『This is the Patriarch Manura, who transmits the Buddha's mind-seal from West India, about to arrive, first sending the incense of faith.』 The king said, 『What is the spiritual power of this master?』 Hè Lè Nà said, 『This master has received the Buddha's prediction from afar and should widely proclaim the profound teachings in this land.』

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。時王與鶴勒那俱遙作禮。祖知已。即辭得度比丘。往月氏國。受王與鶴勒那供養。后鶴勒那問祖曰。我止林間。已經九白(印度以一年為一白)。有弟子龍子者。幼而聰慧。我於三世推窮。莫知其本。祖曰。此子于第五劫中。生妙喜國婆羅門家。曾以旃檀施於佛宇。作槌撞鐘。受報聰敏。為眾欽仰。又問。我有何緣而感鶴眾。祖曰。汝第四劫中。嘗為比丘。當赴會龍宮。汝諸弟子咸欲隨從。汝觀五百眾中。無有一人堪任妙供。時諸弟子曰。師常說法。于食等者。於法亦等。今既不然。何聖之有。汝即令赴會。自汝捨生．趣生．轉化諸國。其五百弟子以福微德薄。生於羽族。今感汝之惠。故為鶴眾相隨。鶴勒那問曰。以何方便。令彼解脫。祖曰。我有無上法寶。汝當聽受。化未來際。而說偈曰。心隨萬境轉。轉處實能幽。隨流認得性。無喜復無憂。時鶴眾聞偈。飛鳴而去。祖跏趺。寂然奄化。鶴勒那與寶印王起塔。當後漢桓帝十九年乙巳歲也。

二十三祖鶴勒那尊者(勒那梵語。鶴即華言。以常感群鶴戀慕故名耳)

月氏國人也。姓婆羅門。父千勝。母金光。以無子故。禱於七佛金幢。即夢須彌山頂一神童。持金環云。我來也。覺而有孕。年七歲。遊行聚落。睹民間淫祀。乃入廟叱之曰。汝妄興禍福。幻

惑於人。歲費牲牢。傷害斯甚。言訖。廟貌忽然而壞。由是鄉黨謂之聖子。年二十二出家。三十遇摩拏羅尊者。付法眼藏。行化至中印度。彼國王名無畏海。崇信佛道。祖為說正法次。王忽見二人緋素服拜祖。王問曰。此何人也。祖曰。此是日月天子。吾昔曾為說法。故來禮拜。良久不見。唯聞異香。王曰。日月國土。總有多少。祖曰。千釋迦佛所化世界。各有百億迷盧日月。我若廣說。即不能盡。王聞忻然。時祖演無上道。度有緣眾。以上足龍子早夭。有兄師子。博通強記。事婆羅門。厥師既逝。弟復云亡。乃歸依尊者而問曰。我欲求道。當何用心。祖曰。汝欲求道。無所用心。曰。既無用心。誰作佛事。祖曰。汝若有用。即非功德。汝若無作。即是佛事。經云。我所作功德。而無我所故。師子聞是語已。即入佛慧。時祖忽指東北問曰。是何氣象。師子曰。我見氣如白虹。貫乎天地。復有黑氣五道。橫亙其中。祖曰。其兆云何。曰。莫可知矣。祖曰。吾滅后五十年。北天竺國當有難起。嬰在汝身。吾將滅矣。今以法眼付囑于汝。善自護持。乃說偈曰。認得心性時。可說不思議。了了無可得。得時不說知。師子比丘聞偈欣愜。然未曉將罹何難。祖乃密示之。言訖。現十八變。而歸寂。阇維畢。分舍利。各欲興塔。祖復

【現代漢語翻譯】 現代漢語譯本 被世俗之人迷惑。每年耗費牲畜祭祀，這種傷害太大了。』說完，廟宇忽然倒塌。因此，鄉里人都稱他為聖子。二十二歲出家，三十歲遇到摩拏羅尊者（Manorata），尊者將佛法眼藏傳授給他。他前往中印度弘法。當時的國王名叫無畏海（King Fearless Sea），崇信佛法。祖師為國王宣講正法時，國王忽然看見兩個人，身穿紅色和白色的官服，向祖師禮拜。國王問道：『這二人是誰？』祖師說：『這是日天子和月天子。我過去曾為他們說法，所以他們前來禮拜。』過了很久，二人不見了，只聞到奇異的香氣。國王問道：『日月所照的國土，總共有多少？』祖師說：『在千釋迦佛（Thousand Shakyamuni Buddhas）所教化的世界中，每一個世界都有百億須彌山（Mount Meru）和日月。如果我詳細解說，是說不完的。』國王聽了非常高興。當時，祖師演說無上道，度化有緣眾生。此前，上足弟子龍子早逝，他有個哥哥名叫師子（Simha），博學強記，侍奉婆羅門。他的老師去世后，弟弟又死了，於是他歸依尊者，問道：『我想要尋求真道，應當如何用心？』祖師說：『你想要尋求真道，就不要用心。』師子說：『既然不用心，那誰來做佛事？』祖師說：『你如果有所作為，那就不是功德。你如果無所作為，那就是佛事。《經》中說：『我所作的功德，而沒有我所的執著。』師子聽了這話，立刻領悟了佛的智慧。當時，祖師忽然指著東北方問道：『那是什麼氣象？』師子說：『我看見一股氣像白色的彩虹，貫穿天地，又有五道黑氣，橫亙在其中。』祖師說：『這預示著什麼？』師子說：『無法知道。』祖師說：『我滅度后五十年，北天竺國（North India）將有災難發生，會應在你身上。我將要滅度了，現在將佛法眼藏咐囑給你，好好守護。』於是說了偈語：『認識心性時，可以說不可思議。明明白白沒有什麼可以得到，得到時也說不出知道。』師子比丘聽了偈語，非常高興，但不明白自己將要遭受什麼災難。祖師就秘密地告訴了他。說完，顯現十八種變化，然後圓寂。荼毗完畢，眾人分舍利子，各自想要建塔供奉。祖師又

【English Translation】 English version Deluded by people. Every year, livestock are sacrificed, causing immense harm.』 After he spoke, the temple suddenly collapsed. Therefore, the villagers called him a holy child. At the age of twenty-two, he left home, and at thirty, he met the Venerable Manorata (摩拏羅尊者), who entrusted him with the Eye Treasury of the Dharma. He traveled to Central India to propagate the Dharma. The king at that time was named King Fearless Sea (無畏海), who deeply believed in Buddhism. When the Patriarch was expounding the true Dharma to the king, the king suddenly saw two people, dressed in red and white official robes, bowing to the Patriarch. The king asked, 『Who are these two people?』 The Patriarch said, 『These are the Sun Deva and the Moon Deva. I once preached the Dharma to them, so they have come to pay their respects.』 After a long time, the two disappeared, and only a strange fragrance remained. The king asked, 『How many lands are illuminated by the sun and moon in total?』 The Patriarch said, 『In the worlds transformed by the Thousand Shakyamuni Buddhas (千釋迦佛), each world has a hundred billion Mount Merus (須彌山) and suns and moons. If I were to explain in detail, it would be impossible to finish.』 The king was delighted to hear this. At that time, the Patriarch expounded the supreme path and liberated sentient beings with affinity. Previously, the senior disciple Dragon Son had died young, and he had an elder brother named Simha (師子), who was learned and had a strong memory, serving the Brahmins. After his teacher passed away, and his younger brother also died, he took refuge in the Venerable and asked, 『I want to seek the true path, how should I use my mind?』 The Patriarch said, 『If you want to seek the true path, do not use your mind.』 Simha said, 『If I do not use my mind, then who will perform the Buddha's work?』 The Patriarch said, 『If you have action, then it is not merit. If you have no action, then it is the Buddha's work. The 《Sutra》 says: 『The merit I have done has no attachment to self.』 After hearing these words, Simha immediately entered the wisdom of the Buddha. At that time, the Patriarch suddenly pointed to the northeast and asked, 『What is that phenomenon?』 Simha said, 『I see a qi like a white rainbow, piercing through heaven and earth, and there are five paths of black qi, stretching across it.』 The Patriarch said, 『What does this portend?』 Simha said, 『It is impossible to know.』 The Patriarch said, 『Fifty years after my passing, there will be a disaster in North India (北天竺國), which will befall you. I am about to pass away, and now I entrust the Eye Treasury of the Dharma to you, protect it well.』 Then he spoke a verse: 『When you recognize the nature of the mind, you can say it is inconceivable. Clearly, there is nothing to be gained, and when you gain it, you cannot say you know it.』 The Bhikshu Simha was delighted to hear the verse, but he did not understand what disaster he would suffer. The Patriarch secretly told him. After speaking, he manifested eighteen transformations and then entered Nirvana. After the cremation, the people divided the relics, each wanting to build a pagoda to enshrine them. The Patriarch again

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現空中而說偈曰。一法一切法。一切一法攝。吾身非有無。何分一切塔。大眾聞偈。遂不復分。就䭾都場而建塔焉。即後漢獻帝二十年己丑歲也。

二十四祖師子比丘者

中印度人也。姓婆羅門。得法遊方。至罽賓國。有波利迦者。本習禪觀。故有禪定．知見．執相．舍相．不語之五眾。祖詰而化之。四眾皆默然心服。唯禪定師達磨達者。聞四眾被責。憤悱而來。祖曰。仁者習定。何當來此。既至於此。胡云習定。彼曰。我雖來此。心亦不亂。定隨人習。豈在處所。祖曰。仁者既來。其習亦至。既無處所。豈在人習。彼曰。定習人故。非人習定。我當來此。其定常習。祖曰。人非習定。定習人故。當自來時。其定誰習。彼曰。如凈明珠。內外無翳。定若通達。必當如此。祖曰。定若通達。一似明珠。今見仁者。非珠之徒。彼曰。其珠明徹。內外悉定。我心不亂。猶若此凈。祖曰。其珠無內外。仁者何能定。穢物非動搖。此定不是凈。達磨達蒙祖開悟。心地朗然。祖既攝五眾。名聞遐邇。方求法嗣。遇一長者。引其子問祖曰。此子名斯多。當生便拳左手。今既長矣。終未能舒。愿尊者示其宿因。祖睹之。即以手接曰。可還我珠。童子遽開手奉珠。眾皆驚異。祖曰。吾前報為僧。有童子名婆舍。吾嘗赴西海齋

【現代漢語翻譯】 現代漢語譯本： 現在於空中說了偈語：'一法即一切法，一切法歸於一法。我的身並非有或無，為何要區分一切塔？' 大眾聽了偈語，於是不再分別，就在䭾都（Thadho）（梵文Stupa，佛塔）的場所建造佛塔。那年是後漢獻帝二十年己丑年。 二十四祖師子比丘（Simha Bhiksu）： 是中印度人，姓婆羅門。得法后四處遊歷，到達罽賓國（Kashmir）。那裡有個叫波利迦（Parigha）的人，原本修習禪觀，所以有禪定、知見、執相、舍相、不語這五類人。祖師詰問並教化他們，四類人都沉默心服。只有禪定師達磨達（Dharmatrāta）聽到四眾被責備，憤憤不平地前來。祖師說：'仁者修習禪定，為何要來這裡？既然已經到了這裡，又怎麼說是修習禪定呢？' 他說：'我雖然來到這裡，心也沒有散亂。禪定隨著人修習，難道在於處所嗎？' 祖師說：'仁者既然來了，你的修習也跟著來了。既然沒有處所，難道在於人修習嗎？' 他說：'禪定修習人，不是人修習禪定。我即使來到這裡，禪定也常常在修習。' 祖師說：'人不是修習禪定，而是禪定修習人。當你自己來的時候，你的禪定是誰在修習呢？' 他說：'如同清凈明珠，內外沒有塵埃。禪定如果通達，必定是這樣。' 祖師說：'禪定如果通達，就像明珠一樣。現在我看仁者，不是明珠之輩。' 他說：'這珠子明亮透徹，內外都安定。我的心不散亂，就像這清凈一樣。' 祖師說：'這珠子沒有內外，仁者怎麼能安定？污穢之物並非不動搖，這種安定不是清凈。' 達磨達（Dharmatrāta）蒙祖師開悟，心地豁然開朗。祖師攝受了五眾，名聲遠揚。正在尋求法嗣時，遇到一位長者，帶著他的兒子來問祖師說：'這孩子名叫斯多（Siddha），出生時就緊握左手。現在已經長大了，始終不能伸開。希望尊者開示他前世的因緣。' 祖師看到他，就用手去接，說：'可以還我珠子了。' 童子立刻張開手奉上珠子，眾人都感到驚異。祖師說：'我前世是僧人，有個童子名叫婆舍（Vasita），我曾經去西海應齋。' English version: Now, in the air, he spoke a verse: 'One dharma is all dharmas, all dharmas are contained in one dharma. My body is neither existent nor nonexistent, why differentiate all stupas?' The assembly, hearing the verse, then ceased to discriminate and built a stupa at the Thadho (Stupa) site. That year was the year of Ji Chou, the twentieth year of Emperor Xian of the Later Han Dynasty. The Twenty-fourth Patriarch, Simha Bhiksu (Lion Monk): Was a native of Central India, of the Brahmin caste. Having attained the Dharma, he traveled to the country of Kashmir. There was a man named Parigha (Barrier), who originally practiced dhyana (meditation) and contemplation, so there were five groups: those with dhyana, those with knowledge and views, those attached to forms, those who abandon forms, and those who do not speak. The Patriarch questioned and transformed them, and the four groups were all silently convinced. Only the Dhyana Master Dharmatrāta (Dharma-protected) heard that the four groups had been reproached and came in indignation. The Patriarch said, 'Benevolent one, you practice dhyana, why have you come here? Since you have come here, how can you say you are practicing dhyana?' He said, 'Although I have come here, my mind is not disturbed. Dhyana follows the practitioner, is it in the place?' The Patriarch said, 'Since the benevolent one has come, your practice has also come. Since there is no place, is it in the practitioner?' He said, 'Dhyana practices the person, not the person practices dhyana. Even if I come here, dhyana is always practiced.' The Patriarch said, 'The person does not practice dhyana, but dhyana practices the person. When you came yourself, who was practicing your dhyana?' He said, 'Like a pure and bright pearl, there is no dust inside or out. If dhyana is thoroughly understood, it must be like this.' The Patriarch said, 'If dhyana is thoroughly understood, it is like a bright pearl. Now I see the benevolent one, you are not of the pearl kind.' He said, 'This pearl is bright and clear, inside and out are stable. My mind is not disturbed, just like this purity.' The Patriarch said, 'This pearl has no inside or outside, how can the benevolent one stabilize it? Filthy things are not unmoving, this stability is not purity.' Dharmatrāta (Dharma-protected) was enlightened by the Patriarch, and his mind became clear. The Patriarch received the five groups, and his fame spread far and wide. As he was seeking a Dharma heir, he met an elder who brought his son and asked the Patriarch, 'This child is named Siddha (Accomplished), and he has clenched his left hand since birth. Now he is grown, but he still cannot open it. I hope the Venerable One will reveal his past karma.' The Patriarch saw him and immediately reached out his hand, saying, 'You can return my pearl.' The boy immediately opened his hand and offered the pearl, and everyone was amazed. The Patriarch said, 'In my previous life, I was a monk, and there was a boy named Vasita (Dwelling), and I once went to the Western Sea to accept a vegetarian feast.'

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

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。受䞋珠付之。今還吾珠。理固然矣。長者遂舍其子出家。祖即與授具。以前緣故名婆舍斯多。祖即謂之曰。吾師密有懸記。罹難非久。如來正法眼藏今轉付汝。汝應保護。普潤來際。偈曰。正說知見時。知見俱是心。當心即知見。知見即於今。祖說偈已。以僧伽梨密付斯多。俾之他國。隨機演化。斯多受教。直抵南天。祖謂難不可以茍免。獨留罽賓。時本國有外道二人。一名摩目多。二名都落遮。學諸幻法。欲共謀亂。乃盜為釋子形象。潛入王宮。且曰。不成即罪歸佛子。妖既自作。禍亦旋踵。王果怒曰。吾素歸心三寶。何乃構害。一至於斯。即命破毀伽藍。祛除釋眾。又自秉劍。至尊者所。問曰。師得蘊空否。祖曰。已得蘊空。王曰。離生死否。祖曰。已離生死。王曰。既離生死。可施我頭。祖曰。身非我有。何吝于頭。王即揮刃。斷尊者首。白乳涌高數尺。王之右臂旋亦墮地。七日而終。太子光首嘆曰。我父何故自取其禍。時有象白山仙人者。深明因果。即為光首廣宣宿因。解其疑網(事具聖胄集及寶林傳)。遂以師子尊者報體而建塔焉。當魏齊王二十年己卯歲也。

二十五祖婆舍斯多尊者

罽賓國人也。姓婆羅門。父寂行。母常安樂。初。母夢得神劍。因而有孕既誕。拳左手。遇師子尊者顯發宿

【現代漢語翻譯】 現代漢語譯本：他接受了䞋珠的交付，現在歸還我的珠子，道理上是應該的。長者於是捨棄了他的兒子讓他出家。祖師就為他授了具足戒，因為以前的因緣，給他取名叫婆舍斯多（Vasusita）。祖師對他說：『我的老師秘密地有懸記，我遭遇災難的日子不遠了。如來正法眼藏現在轉交給你，你應該保護它，普遍地滋潤未來的眾生。』偈語說：『正確地說知見的時候，知見都是心。當下心就是知見，知見就在於現在。』祖師說完偈語，用僧伽梨秘密地交付給斯多，讓他到其他國家，隨機地演化教法。斯多接受教誨，直接前往南天。祖師認為災難不可以茍且避免，獨自留在罽賓（Kashmir）。當時本國有外道二人，一名摩目多（Mokuduo），二名都落遮（Duluozhe），學習各種幻術，想要共同謀反作亂。於是盜用釋迦弟子的形象，潛入王宮，並且說：『不成功就把罪過歸於佛子。』妖孽既然自己製造，禍患也立刻降臨。國王果然憤怒地說：『我一向歸心三寶，怎麼會構陷我到這種地步！』於是下令破壞伽藍（Sangharama），驅逐釋迦弟子，又親自拿著劍，到尊者那裡，問道：『師父得到蘊空了嗎？』祖師說：『已經得到蘊空。』國王說：『脫離生死了嗎？』祖師說：『已經脫離生死。』國王說：『既然脫離生死，可以把你的頭施捨給我嗎？』祖師說：『身體都不是我所有的，何況是頭呢？』國王就揮刀，砍斷了尊者的頭，白色的乳汁涌起數尺高，國王的右臂也立刻掉在地上，七天後就死了。太子光首嘆息說：『我的父親為什麼自己招來這樣的禍患？』當時有象白山仙人，深刻明白因果，就為光首廣泛宣說前世的因緣，解開他的疑惑（事情記載在《聖胄集》和《寶林傳》中）。於是用師子尊者的報體而建造佛塔，當時是魏齊王二十年己卯年。

二十五祖婆舍斯多尊者

罽賓國人，姓婆羅門（Brahman），父親叫寂行，母親叫常安樂。當初，母親夢見得到一把神劍，因此懷孕，出生的時候，握著左手，遇到師子尊者顯發宿世的因緣。

【English Translation】 English version: He accepted the delivery of the 䞋珠, and now returning my pearl is only reasonable. The elder then renounced his son to become a monk. The Patriarch then ordained him, and because of their past karma, named him Vasusita. The Patriarch said to him, 'My teacher has a secret prophecy that I will soon encounter disaster. The Tathagata's Eye Treasury of the True Dharma is now entrusted to you. You should protect it and universally benefit future beings.' The verse says, 'When correctly speaking of knowledge and views, knowledge and views are all mind. The immediate mind is knowledge and views, and knowledge and views are in the present.' After the Patriarch spoke the verse, he secretly entrusted the Sanghati to Sitha, instructing him to go to other countries and propagate the Dharma according to circumstances. Sitha received the teaching and went directly to South India. The Patriarch believed that disaster could not be avoided by chance, so he remained alone in Kashmir. At that time, there were two heretics in the country, one named Mokuduo and the other named Duluozhe, who studied various illusions and wanted to conspire to rebel. They stole the appearance of Shakya's disciples and sneaked into the palace, saying, 'If we don't succeed, we will blame the Buddhist disciples.' Since the demons created the calamity themselves, the disaster immediately followed. The king was furious and said, 'I have always taken refuge in the Three Jewels, how could you frame me to this extent!' He then ordered the destruction of the Sangharama and the expulsion of Shakya's disciples. He also personally took a sword and went to the Venerable, asking, 'Master, have you attained the emptiness of the aggregates?' The Patriarch said, 'I have already attained the emptiness of the aggregates.' The king said, 'Have you transcended birth and death?' The Patriarch said, 'I have already transcended birth and death.' The king said, 'Since you have transcended birth and death, can you give me your head?' The Patriarch said, 'My body is not mine, let alone my head?' The king then swung his sword and cut off the Venerable's head. White milk gushed up several feet high, and the king's right arm immediately fell to the ground. He died seven days later. Prince Guangshou sighed and said, 'Why did my father bring such disaster upon himself?' At that time, there was a hermit of Elephant White Mountain who deeply understood cause and effect, and he widely explained the past causes and conditions to Guangshou, resolving his doubts (the matter is recorded in the 'Collection of Holy Lineages' and the 'Baolin Biography'). Therefore, a pagoda was built using the body of Lion Venerable. This was in the year of Jimao, the twentieth year of King Wei Qi.

The Twenty-fifth Patriarch, Venerable Vasusita

He was a native of Kashmir, with the surname Brahman. His father was named Jixing, and his mother was named Changanle. Initially, his mother dreamed of obtaining a divine sword, and as a result, she became pregnant. When he was born, he clenched his left hand. He encountered Lion Venerable, who revealed his past karma.

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因。密授心印。后適南天。至中印度。彼國王名迦勝。設禮供養。時有外道。號無我尊。先為王禮重。嫉祖之至。欲與論義。幸而勝之。以固其事。乃于王前謂祖曰。我解默論。不假言說。祖曰。孰知勝負。彼曰。不爭勝負。但取其義。祖曰。汝以何為義。彼曰。無心為義。祖曰。汝既無心。豈得義乎。彼曰。我說無心。當名非義。祖曰。汝說無心。當名非義。我說非心。當義非名。彼曰。當義非名。誰能辨義。祖曰。汝名非義。此名何名。彼曰。為辨非義。是名無名。祖曰。名既非名。義亦非義。辨者是誰。當辨何物。如是往返五十九番。外道杜口信伏。於時祖忽面北。合掌長吁曰。我師師子尊者。今日遇難。斯可傷焉。即辭王南邁。達于南天。潛隱山谷。時彼國王名天德。迎請供養。王有二子。一名德勝。兇暴而色力充盛。一名不如密多。和柔而長嬰疾苦。祖乃為陳因果。王即頓釋所疑。又有咒術師。忌祖之道。乃潛置毒藥于飲食中。祖知而食之。彼返受禍。遂投祖出家。祖即與授具。后六十載。德勝即位。覆信外道。致難於祖。不如密多以進諫被囚。王遽問祖曰。予國素絕妖訛。師所傳者當是何宗。祖曰。王國昔來。實無邪法。我所得者。即是佛宗。王曰。佛滅已千二百載。師從誰得邪。祖曰。飲光大士。親受

【現代漢語翻譯】 因緣。秘密傳授心印。後來前往南方。到達中印度。那裡的國王名叫迦勝（Kāśyapa，人名）。設宴禮敬供養。當時有個外道，號稱無我尊（Anātman），先前被國王禮遇器重，非常嫉妒菩提達摩，想要與他辯論。幸好戰勝了他，以此鞏固自己的地位。於是就在國王面前對菩提達摩說：『我懂得默論，不需要言語。』菩提達摩說：『誰知道勝負呢？』外道說：『不爭勝負，只取其義。』菩提達摩說：『你以什麼為義？』外道說：『以無心為義。』菩提達摩說：『你既然無心，怎麼能有義呢？』外道說：『我說無心，應當叫做非義。』菩提達摩說：『你說無心，應當叫做非義；我說非心，應當義也不是名。』外道說：『義也不是名，誰能辨別義呢？』菩提達摩說：『你名也不是義，這個名是什麼名？』外道說：『爲了辨別非義，所以叫做無名。』菩提達摩說：『名既然不是名，義也不是義，辨別的人是誰？應當辨別什麼？』這樣往返五十九次，外道啞口無言，心悅誠服。當時菩提達摩忽然面向北方，合掌長嘆說：『我的老師師子尊者（Simha），今天遇到災難了，這真是令人傷心啊。』隨即告別國王向南而去，到達南天竺，隱居在山谷中。當時那裡的國王名叫天德（Deva），迎接並供養他。國王有兩個兒子，一個名叫德勝（Devavijaya），兇暴而精力充沛；一個名叫不如密多（Asuramitra），溫和而長期遭受疾病的折磨。菩提達摩於是為他們陳述因果報應的道理，國王立刻消除了疑惑。又有咒術師，嫉妒菩提達摩的道行，於是偷偷地在飲食中放入毒藥。菩提達摩知道后還是吃了下去，那咒術師反而遭受了災禍，於是投奔菩提達摩出家。菩提達摩就為他授了具足戒。後來六十年，德勝即位，又信奉外道，給菩提達摩製造災難。不如密多因為進諫而被囚禁。國王突然問菩提達摩說：『我的國家向來沒有妖邪訛詐之事，您所傳授的到底是什麼宗派？』菩提達摩說：『王國向來確實沒有邪法，我所得到的，就是佛宗。』國王說：『佛陀涅槃已經一千二百年了，您是從誰那裡得到的呢？』菩提達摩說：『是從飲光大士（Kāśyapa，人名）那裡親自接受的。』

【English Translation】 Modern Chinese version The cause. Secretly transmitted the mind seal. Later, he went south and arrived in Central India. The king there was named Kāśyapa (name of a person). He prepared a feast to pay respects and make offerings. At that time, there was a heretic named Anātman, who had previously been treated with courtesy and importance by the king. He was very jealous of Bodhidharma and wanted to debate with him. Fortunately, he defeated him, thereby consolidating his position. So he said to Bodhidharma in front of the king: 'I understand silent debate, I don't need words.' Bodhidharma said: 'Who knows who will win or lose?' The heretic said: 'Don't argue about winning or losing, just take its meaning.' Bodhidharma said: 'What do you take as meaning?' The heretic said: 'Take no-mind as meaning.' Bodhidharma said: 'Since you have no-mind, how can you have meaning?' The heretic said: 'I say no-mind, it should be called non-meaning.' Bodhidharma said: 'You say no-mind, it should be called non-meaning; I say non-mind, it should be that meaning is not a name.' The heretic said: 'Meaning is not a name, who can distinguish meaning?' Bodhidharma said: 'Your name is not meaning, what name is this name?' The heretic said: 'In order to distinguish non-meaning, it is called no-name.' Bodhidharma said: 'Since the name is not a name, and the meaning is not a meaning, who is the one who distinguishes? What should be distinguished?' After going back and forth fifty-nine times, the heretic was speechless and sincerely convinced. At that time, Bodhidharma suddenly faced north, put his palms together and sighed: 'My teacher Simha (name of a person), has encountered disaster today, this is really sad.' Then he bid farewell to the king and went south, arriving in South India, and lived in seclusion in the mountains. At that time, the king there was named Deva (name of a person), who welcomed and made offerings to him. The king had two sons, one named Devavijaya (name of a person), who was violent and full of energy; one named Asuramitra (name of a person), who was gentle and suffered from illness for a long time. Bodhidharma then explained to them the principles of cause and effect, and the king immediately dispelled his doubts. There was also a sorcerer who was jealous of Bodhidharma's Taoism, so he secretly put poison in the food. Bodhidharma knew it but still ate it, and the sorcerer suffered disaster instead, so he went to Bodhidharma to become a monk. Bodhidharma then ordained him with full precepts. Later, sixty years later, Devavijaya ascended the throne and believed in heretics again, creating difficulties for Bodhidharma. Asuramitra was imprisoned for remonstrating. The king suddenly asked Bodhidharma: 'My country has never had any妖訛(yāo é, meaning strange and false) matters, what sect are you teaching?' Bodhidharma said: 'The kingdom has never had邪法(xié fǎ, meaning evil law), what I have obtained is the Buddhist sect.' The king said: 'Buddha has been涅槃(niè pán, meaning nirvana) for one thousand two hundred years, from whom did you get it?' Bodhidharma said: 'I received it personally from Kāśyapa (name of a person).'

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佛印。展轉至二十四世師子尊者。我從彼得。王曰。予聞師子比丘不能免於刑戮。何能傳法後人。祖曰。我師難未起時。密授我信衣法偈。以顯師承。王曰。其衣何在。祖即于囊中出衣示王。王命焚之。五色相鮮。薪盡如故。王即追悔致禮。師子真嗣既明。乃赦密多。密多遂求出家。祖問曰。汝欲出家。當爲何事。密多曰。我若出家。不為其事。祖曰。不為何事。密多曰。不為俗事。祖曰。當爲何事。密多曰。當爲佛事。祖曰。太子智慧天至。必諸聖降跡。即許出家。六年侍奉。後於王宮受具。羯磨之際。大地震動。頗多靈異。祖乃命之曰。吾已衰朽。安可久留。汝當善護正法眼藏。普濟群有。聽吾偈曰。聖人說知見。當境無是非。我今悟真性。無道亦無理。不如密多聞偈。再啟祖曰。法衣宜可傳授。祖曰。此衣為難故。假以證明。汝身無難。何假其衣。化被十方。人自信向。不如密多聞語。作禮而退。祖現於神變。化三昧火自焚。平地舍利可高一尺。德勝王創浮圖而秘之。當東晉明帝太寧三年乙酉歲也。

二十六祖不如密多尊者

南印度天德王之次子也。既受度得法。至東印度。彼王名堅固。奉外道師長爪梵志。暨尊者將至。王與梵志同睹白氣貫于上下。王曰。斯何瑞也。梵志預知祖入境。恐王遷善。

【現代漢語翻譯】 現代漢語譯本：佛印（Fo Yin）。輾轉傳至第二十四世師子尊者（Shizi Zunzhe，Lion Venerable）。我從他那裡得到傳承。國王說：『我聽說師子比丘（Shizi Biqiu，Lion Bhiksu）不能免於刑戮，怎麼能將佛法傳給後人？』祖師說：『我的老師在災難尚未發生時，秘密地將信衣法偈傳授給我，以此來彰顯師承。』國王說：『那件袈裟在哪裡？』祖師立即從囊中取出袈裟給國王看。國王下令焚燒它，袈裟五色光鮮，薪柴燒盡后袈裟依舊如故。國王立即追悔，向祖師致禮。師子尊者的真正嗣法既然已經明確，於是赦免了密多（Midu）。密多於是請求出家。祖師問：『你想要出家，應當爲了什麼事？』密多說：『我如果出家，不爲了世俗之事。』祖師說：『不爲了什麼事？』密多說：『不爲了俗事。』祖師說：『應當爲了什麼事？』密多說：『應當爲了佛事。』祖師說：『太子智慧天成，必定是諸聖降臨的足跡。』於是允許他出家。六年侍奉祖師，後來在王宮受具足戒。羯磨（Karma）之際，大地發生震動，出現很多靈異現象。祖師於是命令他說：『我已經衰老朽邁，怎麼可以長久停留。你應當好好守護正法眼藏（Zhengfa Yanzang，Treasury of the Eye of the True Dharma），普遍救濟眾生。聽我的偈語：聖人說知見，當境無是非。我今悟真性，無道亦無理。』不如密多（Burumidu）聽了偈語，再次請示祖師說：『法衣應該可以傳授。』祖師說：『這件袈裟因為有災難的緣故，假借它來證明。你自身沒有災難，何必假借袈裟。教化普及十方，人們自然會信服歸向。』不如密多聽了這話，作禮而退。祖師顯現神通變化，化出三昧火自焚。平地上舍利高約一尺。德勝王（Desheng Wang）建造浮圖（Futu，Stupa）來秘密珍藏它。當時是東晉明帝太寧三年乙酉年。

第二十六祖不如密多尊者（Burumidu Zunzhe）

是南印度天德王（Tiande Wang）的第二個兒子。已經受度得法，到達東印度。那裡的國王名叫堅固（Jiangu），信奉外道師長爪梵志（Changzhua Fanzhi）。當尊者將要到達時，國王與梵志一同看到一道白氣貫穿上下。國王說：『這是什麼祥瑞？』梵志預先知道祖師要入境，恐怕國王改變信仰。

【English Translation】 English version: Fo Yin. Passed down through twenty-four generations to Venerable Shizi (Shizi, Lion). I received it from him. The king said, 'I heard that Bhiksu Shizi (Shizi Biqiu, Lion Bhiksu) could not escape execution. How could he pass the Dharma to future generations?' The Patriarch said, 'Before the calamity arose, my master secretly transmitted to me the robe of faith and the Dharma verse to manifest the lineage.' The king said, 'Where is the robe?' The Patriarch immediately took the robe out of his bag and showed it to the king. The king ordered it to be burned. The five colors were bright and fresh, and the robe remained as before even after the firewood was exhausted. The king immediately repented and paid homage. Since the true succession of Shizi was clear, he pardoned Midu. Midu then requested to leave home. The Patriarch asked, 'If you want to leave home, what should you do it for?' Midu said, 'If I leave home, it is not for worldly affairs.' The Patriarch said, 'Not for what?' Midu said, 'Not for secular matters.' The Patriarch said, 'What should you do it for?' Midu said, 'It should be for Buddhist affairs.' The Patriarch said, 'The prince's wisdom is innate, and it must be the traces of the descent of the saints.' Then he allowed him to leave home. He served the Patriarch for six years, and later received full ordination in the royal palace. During the Karma, the earth shook greatly, and many miraculous phenomena appeared. The Patriarch then ordered him, saying, 'I am old and decaying, how can I stay long? You should carefully protect the Treasury of the Eye of the True Dharma (Zhengfa Yanzang, Treasury of the Eye of the True Dharma) and universally save all beings. Listen to my verse: Saints speak of knowledge and views, there is no right or wrong in the situation. Now I understand the true nature, there is no way and no reason.' Burumidu (Burumidu) listened to the verse and asked the Patriarch again, saying, 'The Dharma robe should be passed on.' The Patriarch said, 'This robe is used as proof because of the difficulty. You have no difficulty, why borrow the robe? If the teachings spread in all directions, people will naturally believe and turn to you.' Burumidu listened to these words, bowed and retreated. The Patriarch manifested supernatural powers and transformed into Samadhi fire and self-immolated. The relics on the ground were about one foot high. King Desheng (Desheng Wang) built a stupa (Futu, Stupa) to secretly treasure it. It was the year Yiyou, the third year of Taining of Emperor Ming of the Eastern Jin Dynasty.

The Twenty-sixth Patriarch, Venerable Burumidu (Burumidu Zunzhe)

Was the second son of King Tiande (Tiande Wang) of South India. Having been ordained and obtained the Dharma, he arrived in East India. The king there was named Jiangu (Jiangu), and he worshiped the heretical teacher Changzhua Fanzhi (Changzhua Fanzhi). When the Venerable was about to arrive, the king and the Brahman together saw a white aura piercing up and down. The king said, 'What is this auspicious sign?' The Brahman knew in advance that the Patriarch was about to enter the country, fearing that the king would change his beliefs.

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乃曰。此是魔來之兆耳。何瑞之有。即鳩諸徒眾議曰。不如密多將入都城。誰能挫之。弟子曰。我等各有咒術。可以動天地．入水火。何患哉。祖至。先見宮墻有黑氣。乃曰。小難耳。直詣王所。王曰。師來何為。祖曰。將度眾生。王曰。以何法度。祖曰。各以其類度之。時梵志聞言。不勝其怒。即以幻法。化大山于祖頂上。祖指之。忽在彼眾頭上。梵志等怖懼投祖。祖愍其愚惑。再指之。化山隨滅。乃為王演說法要。俾趣真乘。謂王曰。此國當有聖人而繼於我。是時有婆羅門子。年二十許。幼失父母。不知名氏。或自言纓絡。故人謂之纓絡童子。遊行閭里。丐求度日。若常不輕之類。人問。汝行何急。即答曰。汝行何緩。或曰。何姓。乃曰。與汝同姓。莫知其故。后。王與尊者同車而出。見纓絡童子稽首於前。祖曰。汝憶往事否。童曰。我念遠劫中。與師同居。師演摩訶般若。我轉甚深修多羅。今日之事。蓋契昔因。祖又謂王曰。此童子非他。即大勢至菩薩是也。此聖之後。復出二人。一人化南印度。一人緣在震旦。四五年內。卻返此方。遂以昔因。故名般若多羅。付法眼藏。偈曰。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。祖付法已。即辭王曰。吾化緣已終。當歸寂滅。愿王于最上乘。無忘外護。即還

本座。跏趺而逝。化火自焚。收舍利塔而瘞之。當東晉孝武帝太元十三年戊子歲也。

二十七祖般若多羅尊者

東印度人也。既得法已。行化至南印度。彼王名香至。崇奉佛乘。尊重供養。度越倫等。又施無價寶珠。時王有三子。曰月凈多羅。曰功德多羅。曰菩提多羅。其季開士也。祖欲試其所得。乃以所施珠問三王子曰。此珠圓明。有能及否。第一王子．第二王子皆曰。此珠七寶中尊。固無逾也。非尊者道力。孰能受之。第三王子曰。此是世寶。未足為上。于諸寶中。法寶為上。此是世光。未足為上。于諸光中。智光為上。此是世明。未足為上。于諸明中。心明為上。此珠光明。不能自照。要假智光。光辨於此。既辨此已。即知是珠。既知是珠。即明其寶。若明其寶。寶不自寶。若辨其珠。珠不自珠。珠不自珠者。要假智珠而辨世珠。寶不自寶者。要假智寶以明法寶。然則師有其道。其寶即現。眾生有道。心寶亦然。祖嘆其辯慧。乃復問曰。于諸物中。何物無相。曰。于諸物中。不起無相。又問。于諸物中。何物最高。曰。于諸物中。人我最高。又問。于諸物中。何物最大。曰。于諸物中。法性最大。祖知是法嗣。以時尚未至。且默而混之。及香至王厭世。眾皆號絕。唯第三子菩提多羅于柩前入定。經

【現代漢語翻譯】 現代漢語譯本： 本座將以跏趺坐的姿勢圓寂，火化自身，然後將我的舍利收集起來建塔埋葬。時間大約在東晉孝武帝太元十三年戊子年。

第二十七祖 般若多羅尊者（Prajnatara）：

是東印度人。得到佛法后，前往南印度弘法。當時的國王名叫香至（Xiangzhi），崇信佛教，非常尊敬和供養他，超過了其他人。他還佈施了一顆無價的寶珠。當時國王有三個兒子，分別是月凈多羅（Yuejingduoluo）、功德多羅（Gongdeduoluo）和菩提多羅（Putiduoluo），其中最小的兒子是一位開悟之人。尊者想測試他們所學到的，就用那顆佈施的寶珠問三位王子：『這顆珠子圓潤明亮，有什麼能比得上它嗎？』第一位王子和第二位王子都說：『這顆珠子是七寶中最尊貴的，確實沒有能超過它的。如果不是尊者的道力，誰能承受它呢？』第三位王子說：『這是世間的寶物，還不足以稱為最上等的。在所有的寶物中，法寶才是最上等的。這是世間的光明，還不足以稱為最上等的。在所有的光明中，智慧的光明才是最上等的。這是世間的明亮，還不足以稱為最上等的。在所有的明亮中，內心的明亮才是最上等的。這顆珠子的光明，不能自己照亮，需要藉助智慧的光明，才能分辨它。既然分辨了它，就知道它是珠子。既然知道它是珠子，就明白了它的寶貴。如果明白了它的寶貴，寶貴之處不在於珠子本身。如果分辨這顆珠子，珠子本身不能使自己成為珠子。珠子不能自己成為珠子，需要藉助智慧的珠子來分辨世間的珠子。寶貴之處不在於寶物本身，需要藉助智慧的寶物來彰顯佛法的寶貴。這樣說來，師父您有這樣的道，寶物才能顯現。眾生有道，內心的寶藏也是如此。』尊者讚歎他的辯才和智慧，於是又問：『在所有的事物中，什麼事物沒有形相？』回答說：『在所有的事物中，不起心動念就沒有形相。』又問：『在所有的事物中，什麼事物最高？』回答說：『在所有的事物中，人我最高。』又問：『在所有的事物中，什麼事物最大？』回答說：『在所有的事物中，法性最大。』尊者知道他是佛法的繼承人，但因為時機未到，就暫時不聲張。等到香至（Xiangzhi）國王去世，大家都號啕大哭，只有第三個兒子菩提多羅（Putiduoluo）在靈柩前入定。

【English Translation】 English version: This seat will pass away in the lotus position, self-immolate through fire, and then collect my relics to build a stupa for burial. This will be around the year of Wuzi, the thirteenth year of the Taiyuan era of Emperor Xiaowu of the Eastern Jin Dynasty.

The Twenty-seventh Patriarch, Venerable Prajnatara:

Was a native of East India. After obtaining the Dharma, he traveled to South India to propagate it. The king there was named Xiangzhi (Xiangzhi, meaning 'Fragrant Knowledge'), who revered Buddhism and respected and supported him greatly, surpassing others. He also offered a priceless jewel. At that time, the king had three sons, named Yuejingduoluo (Yuejingduoluo, meaning 'Moon Pure Tara'), Gongdeduoluo (Gongdeduoluo, meaning 'Merit Tara'), and Bodhidharma (Bodhidharma). The youngest son was an enlightened one. The Venerable wanted to test their understanding, so he used the offered jewel to ask the three princes: 'This jewel is round and bright, is there anything that can compare to it?' The first prince and the second prince both said: 'This jewel is the most precious among the seven treasures, indeed nothing can surpass it. If not for the Venerable's spiritual power, who could receive it?' The third prince said: 'This is a worldly treasure, not sufficient to be the highest. Among all treasures, the Dharma treasure is the highest. This is worldly light, not sufficient to be the highest. Among all lights, the light of wisdom is the highest. This is worldly brightness, not sufficient to be the highest. Among all brightness, the brightness of the mind is the highest. The light of this jewel cannot illuminate itself; it needs to borrow the light of wisdom to discern it. Since it is discerned, it is known to be a jewel. Since it is known to be a jewel, its preciousness is understood. If its preciousness is understood, the preciousness does not lie in the jewel itself. If this jewel is discerned, the jewel cannot make itself a jewel. The jewel cannot make itself a jewel; it needs to borrow the jewel of wisdom to discern the worldly jewel. The preciousness does not lie in the treasure itself; it needs to borrow the treasure of wisdom to manifest the preciousness of the Dharma. Therefore, if the master has the Dao, the treasure will appear. If sentient beings have the Dao, the treasure of the mind is also the same.' The Venerable praised his eloquence and wisdom, and then asked: 'Among all things, what thing has no form?' He replied: 'Among all things, non-arising has no form.' He also asked: 'Among all things, what thing is the highest?' He replied: 'Among all things, the ego is the highest.' He also asked: 'Among all things, what thing is the greatest?' He replied: 'Among all things, the Dharma-nature is the greatest.' The Venerable knew that he was the successor to the Dharma, but because the time had not yet arrived, he remained silent. When King Xiangzhi (Xiangzhi) passed away, everyone wailed, but only the third son, Bodhidharma (Bodhidharma), entered samadhi before the coffin.

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七日而出。乃求出家。既受具戒。祖告曰。如來以正法眼付大迦葉。如是展轉。乃至於我。我今囑汝。聽吾偈曰。心地生諸種。因事復生理。果滿菩提圓。華開世界起。尊者付法已。即于座上起立。舒左右手。各放光明二十七道。五色光耀。又踴身虛空。高七多羅樹。化火自焚。空中舍利如雨。收以建塔。當宋孝武帝大明元年丁酉歲。祖因東印度國王請。祖齋次。王乃問。諸人盡轉經。唯師為甚不轉。祖曰。貧道出息不隨眾緣。入息不居蘊界。常轉如是經百千萬億卷。非但一卷兩卷。

東土祖師

初祖菩提達磨大師者

南天竺國香至王第三子也。姓剎帝利。本名菩提多羅。后遇二十七祖般若多羅至本國受王供養。知師密跡。因試令與二兄辨所施寶珠。發明心要。既而尊者謂曰。汝于諸法。已得通量。夫達磨者。通大之義也。宜名達磨。因改號菩提達磨。祖乃告尊者曰。我既得法。當往何國而作佛事。愿垂開示。者曰。汝雖得法。未可遠遊。且止南天。待吾滅后六十七載。當往震旦。設大法藥。直接上根。慎勿速行。衰于日下。祖又曰。彼有大士。堪為法器否。千載之下有留難否。者曰。汝所化之方。獲菩提者不可勝數。吾滅后六十餘年。彼國有難。水中文布。自善降之。汝至時。南方勿住。彼唯好

【現代漢語翻譯】 現代漢語譯本：七天後，他離開了那裡，然後請求出家。受了具足戒后，祖師告訴他：『如來將正法眼藏傳付給摩訶迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀第一著稱），就這樣輾轉相傳，直到我這裡。我現在囑託給你。聽我的偈子：心地生出各種種子，因緣際會又生出道理。果實圓滿菩提成就，華開世界顯現。』尊者傳法完畢，就在座位上站起來，伸出左右手，各自放出二十七道光明，五彩光芒閃耀。又躍身到空中，高達七多羅樹（tāla tree，一種高大的棕櫚樹）的高度，化為火焰自焚。空中舍利如雨般落下，人們收集起來建造佛塔。當時是宋孝武帝大明元年丁酉年。祖師因為東印度國王的邀請，參加齋會。齋會期間，國王問道：『眾人都誦經，唯獨禪師您為什麼不誦經？』祖師說：『貧道出息不隨順眾緣，入息不執著於五蘊和十二界。經常轉動這樣的經百千萬億卷，不僅僅是一卷兩卷。』

東土祖師

初祖菩提達磨大師（Bodhidharma，禪宗初祖）

是南天竺國香至王的第三個兒子，姓剎帝利（Kshatriya，印度四大種姓之一，指武士階層），本名菩提多羅（Bodhitara）。後來遇到第二十七祖般若多羅（Prajñātara）來到他的國家接受國王的供養，知道菩提多羅具有秘密的根器。於是測試他，讓他和兩個哥哥辨別所施捨的寶珠，啓發他領悟心要。之後，尊者說：『你對於諸法，已經得到了通達的理解。達磨（Dharma）的意思，是通達廣大的意義。應該名為達磨。』因此改名為菩提達磨。祖師於是告訴尊者說：『我既然得到了佛法，應當前往哪個國家去作佛事？希望您能開示。』尊者說：『你雖然得到了佛法，但還不能遠遊，暫且留在南天竺。等待我滅度后六十七年，應當前往震旦（China，中國的古稱），施設大法藥，直接接引上等根器的人。切勿快速前往，在那裡你的運勢會衰落。』祖師又問：『那裡有可以作為法器的大士嗎？千年之後會有留難嗎？』尊者說：『你所教化的地方，獲得菩提的人數不勝數。我滅度后六十多年，那個國家會有災難，水中文布（指『曹』姓，預示曹魏篡權）。自會有賢善之人降伏他們。你到達那裡時，不要停留在南方，那裡只喜歡錶面文章。』

【English Translation】 English version: After seven days, he left and requested to become a monk. Having received the full precepts, the Patriarch told him: 'The Tathagata (如來，Tathāgata, another name for the Buddha) entrusted the Eye of the True Dharma to Mahākāśyapa (摩訶迦葉，Mahākāśyapa, one of the ten great disciples of Shakyamuni Buddha, known for his ascetic practices), and so it has been passed down in succession to me. Now I entrust it to you. Listen to my verse: The mind-ground produces all kinds of seeds; through causes and conditions, principles are born again. When the fruit is full, Bodhi (菩提，Bodhi, enlightenment) is perfected; when the flower blooms, the world arises.' After the Venerable transmitted the Dharma, he stood up from his seat, extended his left and right hands, each emitting twenty-seven rays of light, with five-colored radiance. He then leaped into the sky, reaching a height of seven tāla trees (多羅樹，tāla tree, a tall palm tree), and transformed into flames, self-immolating. Relics fell from the sky like rain, and people collected them to build a pagoda. This was during the first year of the Daming era of Emperor Xiaowu of the Song Dynasty, the year Dingyou. The Patriarch, upon the invitation of the King of East India, attended a vegetarian feast. During the feast, the King asked: 'Everyone else is reciting scriptures, but why is it that only you, Master, do not recite them?' The Patriarch said: 'This poor monk's outgoing breath does not follow worldly conditions, and my incoming breath does not dwell in the aggregates and realms. I constantly turn such scriptures by the hundreds of millions of volumes, not just one or two volumes.'

Patriarchs of the Eastern Land

The First Patriarch, the Great Master Bodhidharma (菩提達磨，Bodhidharma, the first patriarch of Zen Buddhism)

Was the third son of King Xiangzhi of South India, of the Kshatriya (剎帝利，Kshatriya, one of the four castes in India, referring to the warrior class) caste. His original name was Bodhitara (菩提多羅，Bodhitara). Later, he encountered the Twenty-seventh Patriarch Prajñātara (般若多羅，Prajñātara) who came to his country to receive offerings from the King, and knew that Bodhitara possessed secret potential. So he tested him, having him and his two elder brothers distinguish the donated precious jewels, to inspire him to realize the essence of the mind. Afterward, the Venerable said: 'You have already attained a thorough understanding of all dharmas. The meaning of Dharma (達磨，Dharma) is to penetrate the great meaning. You should be named Dharma.' Therefore, he was renamed Bodhidharma. The Patriarch then said to the Venerable: 'Now that I have obtained the Dharma, which country should I go to in order to perform Buddhist deeds? I hope you can enlighten me.' The Venerable said: 'Although you have obtained the Dharma, you cannot travel far yet. Stay in South India for now. Wait until sixty-seven years after my passing, then you should go to China (震旦，China, an ancient name for China) to administer the great Dharma medicine, directly guiding those of superior capacity. Do not go quickly, for your fortune will decline there.' The Patriarch then asked: 'Are there great beings there who can be vessels for the Dharma? Will there be difficulties a thousand years from now?' The Venerable said: 'In the region you will transform, the number of those who attain Bodhi will be countless. More than sixty years after my passing, that country will have a calamity, with water within the character for cloth (水中文布, referring to the surname 'Cao', foreshadowing the usurpation of power by the Cao Wei dynasty). There will naturally be virtuous people to subdue them. When you arrive there, do not stay in the South, for they only like superficiality.'

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有為功業。不見佛理。汝縱到彼。亦不可久留。聽吾偈曰。路行跨水復逢羊。獨自棲棲暗渡江。日下可憐雙象馬。二株嫩桂久昌昌。又問曰。此後更有何事。者曰。從是已去。一百五十年。而有小難。聽吾讖曰。心中雖吉外頭㐫。川下僧房名不中。為遇毒龍生武子。忽逢小鼠寂無窮。又問。此後如何。者曰。卻後二百二十年。林下見一人。當得道果。聽吾讖曰。震旦雖闊無別路。要假兒孫腳下行。金雞解銜一粒粟。供養十方羅漢僧。復演諸偈。皆預讖佛教隆替(事具寶林傳及聖胄集)。祖恭稟教義。服勤左右垂四十年。未嘗廢闕。迨尊者順世。遂演化本國。時有二師。一名佛大先。二名佛大勝多。本與祖同學佛陀跋陀小乘禪觀。佛大先既遇般若多羅尊者。舍小趣大。與祖並化。時號二甘露門矣。而佛大勝多更分徒而為六宗。第一有相宗。第二無相宗。第三定慧宗。第四戒行宗。第五無得宗。第六寂靜宗。各封己解。別展化源。聚落崢嶸。徒眾甚盛。祖喟然嘆曰。彼之一師已陷牛跡。況復支離繁盛而分六宗。我若不除。永纏邪見。言已。微現神力。至有相宗所。問曰。一切諸法何名實相。彼眾中有一尊長薩婆羅答曰。于諸相中不互諸相。是名實相。祖曰。一切諸相而不互者。若名實相。當何定邪。彼曰。于諸相中實無有

【現代漢語翻譯】 現代漢語譯本 『有為功業，不見佛理。你縱然到達彼處，也不可久留。』聽我的偈語：『路行跨水又逢羊，獨自棲棲暗渡江。日下可憐雙象馬，二株嫩桂久昌昌。』又問：『此後還有什麼事？』尊者說：『從此以後一百五十年，會有一點小災難。』聽我的讖語：『心中雖吉外頭兇，川下僧房名不中。為遇毒龍生武子，忽逢小鼠寂無窮。』又問：『此後如何？』尊者說：『在那之後二百二十年，林下會見到一個人，應當能證得道果。』聽我的讖語：『震旦（China）雖闊無別路，要假兒孫腳下行。金雞解銜一粒粟，供養十方羅漢僧。』又演說了許多偈語，都預言了佛教的興盛和衰落（這些事都記載在《寶林傳》和《聖胄集》中）。 菩提達摩祖師恭敬地接受教義，在尊者左右服侍了四十年，未曾懈怠。等到尊者圓寂后，祖師便在本國弘揚佛法。當時有兩位法師，一位名叫佛大先（Buddha Daxian），一位名叫佛大勝多（Buddha Dashengduo），原本都和祖師一起學習佛陀跋陀（Buddhabhadra）的小乘禪觀。佛大先遇到般若多羅尊者（Prajnatara）后，捨棄小乘而趨向大乘，與祖師一起弘揚佛法，當時被稱為『二甘露門』。而佛大勝多（Buddha Dashengduo）又分徒眾為六宗：第一有相宗，第二無相宗，第三定慧宗，第四戒行宗，第五無得宗，第六寂靜宗。各自固守自己的見解，分別發展化導的源頭，聚落林立，徒眾非常興盛。祖師長嘆一聲說：『他們的一位老師已經陷入牛跡（比喻錯誤的道路），更何況又支離破碎地繁衍成六宗。我若不加以匡正，將永遠被邪見所纏繞。』說完，稍微顯現了神通，來到有相宗所在地，問道：『一切諸法，什麼叫做實相？』他們當中有一位年長的薩婆羅（Sarvara）回答說：『在諸相之中不互相干擾的，就叫做實相。』祖師說：『一切諸相而不互相干擾，如果叫做實相，那又該如何確定呢？』他們說：『在諸相之中，實際上沒有……』

【English Translation】 English version 'With purposeful actions, one cannot see the Buddhist truth. Even if you arrive there, you cannot stay long.' Listen to my verse: 'The road travels across water and meets a sheep again, alone and quietly crossing the river. Under the sun, a pair of elephant-horses are pitiable, two young cassia trees flourish for a long time.' Then he asked, 'What else will happen after this?' The Venerable one said, 'From then on, in one hundred and fifty years, there will be a small calamity.' Listen to my prophecy: 'Though auspicious in the heart, ominous outside, the name of the monastery below the river is not right. Encountering a poisonous dragon gives birth to Wu Zi, suddenly meeting a small mouse brings endless silence.' Then he asked, 'What will happen after this?' The Venerable one said, 'Two hundred and twenty years after that, a person will be seen under the forest, who should attain the fruit of the Path.' Listen to my prophecy: 'Though China (Zhendan) is vast, there is no other way, one must rely on the feet of descendants. The golden rooster unlocks and holds a grain of millet, offering it to the Arhat monks of the ten directions.' He further recited many verses, all foretelling the rise and fall of Buddhism (these events are recorded in the 'Baolin Zhuan' and the 'Shengzhou Ji'). Bodhidharma respectfully accepted the teachings and served the Venerable one for forty years, never neglecting his duties. After the Venerable one passed away, the Patriarch propagated the Dharma in his own country. At that time, there were two Dharma masters, one named Buddha Daxian (佛大先), and the other named Buddha Dashengduo (佛大勝多), who originally studied the Hinayana meditation of Buddhabhadra (佛陀跋陀) with the Patriarch. After Buddha Daxian (佛大先) met Prajnatara (般若多羅尊者), he abandoned the Hinayana and turned to the Mahayana, propagating the Dharma together with the Patriarch, and they were known as the 'Two Gates of Ambrosia' at that time. Buddha Dashengduo (佛大勝多) further divided his followers into six schools: the first, the School of Characteristics (有相宗); the second, the School of No Characteristics (無相宗); the third, the School of Samadhi and Wisdom (定慧宗); the fourth, the School of Precepts and Conduct (戒行宗); the fifth, the School of No Attainment (無得宗); and the sixth, the School of Tranquility (寂靜宗). Each clung to their own interpretations, separately developing their sources of transformation, with numerous settlements and a very large following. The Patriarch sighed and said, 'One of their teachers has already fallen into the ox track (a metaphor for a wrong path), let alone the fact that they have fragmented and proliferated into six schools. If I do not correct them, they will be forever entangled in wrong views.' Having said this, he slightly manifested his spiritual powers and came to the location of the School of Characteristics (有相宗), asking, 'Among all dharmas, what is called the true nature (實相)?' Among them, an elder named Sarvara (薩婆羅) replied, 'Among all characteristics, those that do not interfere with each other are called the true nature (實相).' The Patriarch said, 'If all characteristics that do not interfere with each other are called the true nature (實相), then how should it be determined?' They said, 'Among all characteristics, there is actually no...'

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定。若定諸相。何名為實。祖曰。諸相不定。便名實相。汝今不定。當何得之。彼曰。我言不定。不說諸相。當說諸相。其義亦然。祖曰。汝言不定。當爲實相。定不定故。即非實相。彼曰。定既不定。即非實相。知我非故。不定不變。祖曰。汝今不變。何名實相。已變已往。其義亦然。彼曰。不變當在。在不在故。故變實相。以定其義。祖曰。實相不變。變即非實。于有無中。何名實相。薩婆羅心知聖師懸解潛達。即以手指虛空曰。此是世間有相。亦能空故。當我此身。得似此否。祖曰。若解實相。即見非相。若了非相。其色亦然。當於色中。不失色體。于非相中。不礙有故。若能是解。此名實相。彼眾聞已。心意朗然。欽禮信受。祖瞥然匿跡。至無相宗所。問曰。汝言無相。當何證之。彼眾中有波羅提答曰。我明無相。心不現故。祖曰。汝心不現。當何明之。彼曰。我明無相。心不取捨。當於明時。亦無當者。祖曰。于諸有無。心不取捨。又無當者。諸明無故。彼曰。入佛三昧。尚無所得。何況無相。而欲知之。祖曰。相既不知。誰云有無。尚無所得。何名三昧。彼曰。我說不證。證無所證。非三昧故。我說三昧。祖曰。非三昧者。何當名之。汝既不證。非證何證。波羅提聞祖辯㭊。即悟本心。禮謝于祖。懺悔往

【現代漢語翻譯】 現代漢語譯本： 僧人問：『如果確定了諸相，又怎麼能稱之為實相呢？』 祖師說：『諸相不定，就叫做實相。你現在說不定，又從哪裡得到實相呢？』 僧人說：『我說不定，不是說諸相，如果說諸相，道理也是一樣。』 祖師說：『你說不定，就當做是實相。因為確定與不確定，就不是實相。』 僧人說：『確定既然是不確定的，就不是實相。知道我不是故意的，所以才說不定不變。』 祖師說：『你現在說不變，又怎麼能稱之為實相呢？已經變化和過去的，道理也是一樣。』 僧人說：『不變應當存在，因為存在與不存在的緣故，所以變化才是實相，以此來確定它的意義。』 祖師說：『實相是不變的，變化就不是實相。在有和無之中，又怎麼能稱之為實相呢？』 薩婆羅心（Sarvaraksita，普遍守護）知道聖師已經懸妙地理解和領悟，就用手指著虛空說：『這世間是有相的，也能空無。我的身體，能像這樣嗎？』 祖師說：『如果理解了實相，就能見到非相。如果明白了非相，它的色也是這樣。在色之中，不失去色的本體。在非相之中，不妨礙有的存在。如果能夠這樣理解，就叫做實相。』 眾人聽了之後，心意豁然開朗，恭敬地行禮並信受。 祖師忽然隱去身形，到了無相宗的地方，問道：『你們說無相，用什麼來證明它呢？』 眾人中有波羅提（Paramati，勝義）回答說：『我明白無相，因為心不顯現。』 祖師說：『你的心不顯現，用什麼來證明它呢？』 僧人說：『我明白無相，因為心不取捨。在明白的時候，也沒有明白者。』 祖師說：『對於諸有和諸無，心不取捨，又沒有明白者，諸明都空無。』 僧人說：『進入佛的三昧（Samadhi，禪定），尚且沒有所得，何況是無相，又怎麼能知道它呢？』 祖師說：『相既然不能知道，誰說有有無無？尚且沒有所得，又怎麼能稱之為三昧呢？』 僧人說：『我說不證，是因為證無所證，所以不是三昧，我才說三昧。』 祖師說：『不是三昧，又應當稱它為什麼呢？你既然不證，不證又證什麼呢？』 波羅提聽了祖師的辯論，立刻領悟了本心，向祖師行禮感謝，懺悔過去的罪過。

【English Translation】 English version: A monk asked: 'If the characteristics are fixed, how can it be called the Real Mark (Śūnyatā)?' The Patriarch said: 'The characteristics being unfixed is called the Real Mark. If you now say it is unfixed, from where do you obtain it?' The monk said: 'When I say unfixed, I am not referring to the characteristics. If I were to speak of the characteristics, the meaning would be the same.' The Patriarch said: 'If you say unfixed, then consider it the Real Mark. Because of being fixed and unfixed, it is not the Real Mark.' The monk said: 'Since fixed is unfixed, it is not the Real Mark. Knowing that I am not intentional, I say unfixed and unchanging.' The Patriarch said: 'If you now say unchanging, how can it be called the Real Mark? What has changed and passed is the same in meaning.' The monk said: 'The unchanging should exist. Because of existence and non-existence, change is the Real Mark, to determine its meaning.' The Patriarch said: 'The Real Mark is unchanging; change is not real. Within existence and non-existence, how can it be called the Real Mark?' Sarvaraksita (普遍守護) knew that the Holy Teacher had subtly understood and penetrated, and pointed his finger at the void, saying: 'This world has forms, and can also be empty. Can my body be like this?' The Patriarch said: 'If you understand the Real Mark, you will see the Non-Mark. If you understand the Non-Mark, its form is also like that. Within form, do not lose the essence of form. Within the Non-Mark, do not obstruct existence. If you can understand this, it is called the Real Mark.' After the assembly heard this, their minds became clear and bright, and they respectfully bowed and accepted it. The Patriarch suddenly disappeared and went to the place of the No-Mark Sect, asking: 'You say No-Mark, how do you prove it?' Among the assembly, Paramati (勝義) replied: 'I understand No-Mark because the mind does not appear.' The Patriarch said: 'If your mind does not appear, how do you prove it?' The monk said: 'I understand No-Mark because the mind does not grasp or reject. At the time of understanding, there is also no understander.' The Patriarch said: 'Regarding all existence and non-existence, the mind does not grasp or reject, and there is no understander, all understanding is empty.' The monk said: 'Entering the Buddha's Samadhi (禪定), there is still nothing to be attained, how much more so with No-Mark, how can one know it?' The Patriarch said: 'Since the mark cannot be known, who says there is existence or non-existence? There is still nothing to be attained, how can it be called Samadhi?' The monk said: 'I say not to prove, because proving proves nothing, therefore it is not Samadhi, that is why I say Samadhi.' The Patriarch said: 'What should be called that which is not Samadhi? Since you do not prove, what does not proving prove?' Upon hearing the Patriarch's argument, Paramati immediately awakened to his original mind, bowed to the Patriarch in gratitude, and repented of his past transgressions.

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謬。祖記曰。汝當得果。不久證之。此國有魔。非久降之。言已。忽然不現。至定慧宗所。問曰。汝學定慧。為一為二。彼眾中有婆蘭陀者答曰。我此定慧。非一非二。祖曰。既非一二。何名定慧。彼曰。在定非定。處慧非慧。一即非一。二亦不二。祖曰。當一不一。當二不二。既非定慧。約何定慧。彼曰。不一不二。定慧能知。非定非慧。亦復然矣。祖曰。慧非定故。然何知哉。不一不二。誰定誰慧。婆蘭陀聞之。疑心冰釋。至第四戒行宗所。問曰。何者名戒。云何名行。當此戒行。為一為二。彼眾中有一賢者答曰。一二二一。皆彼所生。依教無染。此名戒行。祖曰。汝言依教。即是有染。一二俱破。何言依教。此二違背。不及於行。內外非明。何名為戒。彼曰。我有內外。彼已知竟。既得通達。便是戒行。若說違背。俱是俱非。言及清凈。即戒即行。祖曰。俱是俱非。何言清凈。既得通故。何談內外。賢者聞之。即自慚伏。至無得宗所。問曰。汝云無得。無得何得。既無所得。亦無得得。彼眾中有寶靜者答曰。我說無得。非無得得。當說得得。無得是得。祖曰。得既不得。得亦非得。既云得得。得得何得。彼曰。見得非得。非得是得。若見不得。名為得得。祖曰。得既非得。得得無得。既無所得。當何得得。寶靜

【現代漢語翻譯】 謬（Miao，人名）。祖師的記錄上說：『你應當證得果位，不久就能證得。這個國家有魔，不久就會降伏他們。』說完，忽然就不見了。達摩祖師到了定慧宗的地方，問道：『你們學習定和慧，認為它們是一還是二？』他們當中有一個叫婆蘭陀（Polantuo，人名）的人回答說：『我們的定和慧，非一也非二。』祖師說：『既然非一非二，那為什麼叫定慧？』他說：『在定中不是定，在慧中不是慧。一即不是一，二也不是二。』祖師說：『當一的時候不是一，當二的時候不是二，既然不是定慧，那依據什麼來定慧？』他說：『不一不二，定慧能夠知曉。非定非慧，也是這樣。』祖師說：『慧不是定的緣故，那靠什麼知曉呢？不一不二，誰來定誰來慧？』婆蘭陀聽了這些話，疑慮頓時消解。達摩祖師到了第四個戒行宗的地方，問道：『什麼叫做戒？什麼叫做行？這戒和行，是一還二？』他們當中有一個賢者回答說：『一二，二一，都是它們所生。依照教義沒有污染，這就叫做戒行。』祖師說：『你說依照教義，那就是有污染。一和二都破除了，還說什麼依照教義？這二者互相違背，不能達到行。內外都不明白，憑什麼叫做戒？』他說：『我有內外，都已經知曉了。既然已經通達，那就是戒行。如果說違背，都是是，也都是非。說到清凈，就是戒，就是行。』祖師說：『都是是，也都是非，還說什麼清凈？既然已經通達，還談什麼內外？』賢者聽了這些話，立刻感到慚愧而降伏。達摩祖師到了無得宗的地方，問道：『你們說無得，無得又能得到什麼？既然沒有所得，也沒有得到之得。』他們當中有一個叫寶靜（Baojing，人名）的人回答說：『我說無得，不是沒有得到之得。當說得到之得的時候，無得就是得。』祖師說：『得既然不是得，得到也不是得。既然說得到之得，那得到之得又得到什麼？』他說：『見到得不是得，不是得才是得。如果見到不得，就叫做得到之得。』祖師說：『得既然不是得，得到之得也沒有得。既然沒有所得，那憑什麼得到之得？』寶靜（Baojing，人名）無言以對。

【English Translation】 Miao (name of a person). The ancestral record says: 'You should attain the fruit, and you will soon realize it. This country has demons, and they will soon be subdued.' Having said that, he suddenly disappeared. Bodhidharma arrived at the Dinghui (Samadhi and Wisdom) Sect and asked: 'You study Samadhi and Wisdom, do you consider them as one or two?' Among them, a person named Polantuo (name of a person) replied: 'Our Samadhi and Wisdom are neither one nor two.' The Patriarch said: 'Since they are neither one nor two, why are they called Samadhi and Wisdom?' He said: 'In Samadhi, it is not Samadhi; in Wisdom, it is not Wisdom. One is not one, and two is not two.' The Patriarch said: 'When it should be one, it is not one; when it should be two, it is not two. Since it is not Samadhi and Wisdom, what do you rely on for Samadhi and Wisdom?' He said: 'Neither one nor two, Samadhi and Wisdom can know. Not Samadhi, not Wisdom, it is also like that.' The Patriarch said: 'Wisdom is not the cause of Samadhi, then how do you know? Neither one nor two, who practices Samadhi and who practices Wisdom?' Polantuo (name of a person), upon hearing these words, his doubts were immediately dispelled. Bodhidharma arrived at the fourth Precept and Practice Sect and asked: 'What is called Precept? What is called Practice? Is this Precept and Practice one or two?' Among them, a virtuous person replied: 'One and two, two and one, are all born from them. Relying on the teachings without defilement, this is called Precept and Practice.' The Patriarch said: 'You say relying on the teachings, that is defilement. One and two are both broken, what do you mean by relying on the teachings? These two contradict each other and cannot reach practice. Neither internal nor external is clear, how can it be called Precept?' He said: 'I have internal and external, and I already know them. Since I have attained thorough understanding, that is Precept and Practice. If you say contradiction, they are all right and all wrong. Speaking of purity, it is Precept and it is Practice.' The Patriarch said: 'All right and all wrong, how can you speak of purity? Since you have attained thorough understanding, what are you talking about internal and external?' The virtuous person, upon hearing these words, immediately felt ashamed and submitted. Bodhidharma arrived at the No-Attainment Sect and asked: 'You say no-attainment, what can no-attainment attain? Since there is no attainment, there is also no attainment of attainment.' Among them, a person named Baojing (name of a person) replied: 'I say no-attainment, not that there is no attainment of attainment. When speaking of attainment of attainment, no-attainment is attainment.' The Patriarch said: 'Attainment is not attainment, attainment is also not attainment. Since you say attainment of attainment, what does attainment of attainment attain?' He said: 'Seeing attainment is not attainment, not attainment is attainment. If you see no-attainment, it is called attainment of attainment.' The Patriarch said: 'Attainment is not attainment, attainment of attainment has no attainment. Since there is no attainment, what is attainment of attainment?' Baojing (name of a person) was speechless.

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聞之。頓除疑網。至寂靜宗所。問曰。何名寂靜。於此法中。誰靜誰寂。彼眾中有尊者答曰。此心不動。是名為寂。於法無染。名之為靜。祖曰。本心不寂。要假寂靜。本來寂故。何用寂靜。彼曰。諸法本空。以空空故。于彼空空。故名寂靜。祖曰。空空已空。諸法亦爾。寂靜無相。何靜何寂。彼尊者聞師指誨。豁然開悟。既而六眾。咸誓歸依。由是化被南天。聲馳五印。經六十載。度無量眾。后值異見王輕毀三寶。每云。我之祖宗。皆信佛道。陷於邪見。壽年不永。運祚亦促。且我身是佛。何更外求。善惡報應。皆因多智之者妄構其說。至於國內耆舊。為前王所奉者。悉從廢黜。祖知已。嘆彼德薄。當何救之。即念無相宗中二首領。其一波羅提者。與王有緣。將證其果。其二宗勝者。非不博辯。而無宿因。時六宗徒眾。亦各念言。佛法有難。師何自安。祖遙知眾意。即彈指應之。六眾聞云。此是我師達磨信響。我等宜速行。以副慈命。即至祖所。禮拜問訊。祖曰。一葉翳空。孰能翦拂。宗勝曰。我雖淺薄。敢憚其行。祖曰。汝雖辯慧。道力未全。宗勝自念。我師恐我見王大作佛事。名譽顯達。映奪尊威。縱彼福慧為王。我是沙門受佛教旨。豈難敵也。言訖潛去。至王所廣說法要及世界苦樂．人天善惡等事。王與之往

【現代漢語翻譯】 聽聞這些話后，（他）立刻消除了心中的疑惑，來到了至寂靜宗的所在地。他問道：『什麼是寂靜？在這個法門中，誰是靜，誰是寂？』 那裡的眾僧中有一位尊者回答說：『此心不動，就叫做寂；對於法沒有染著，就叫做靜。』 祖師（Bodhidharma 菩提達摩）說：『本心原本就不寂靜，才需要藉助寂靜來達到寂靜。如果本來就是寂靜的，又何必再用寂靜呢？』 那位尊者說：『諸法原本就是空，用空來空掉空，對於那空掉的空，所以叫做寂靜。』 祖師說：『空空已經被空掉了，諸法也是如此。寂靜是沒有相的，哪裡還有什麼靜和寂呢？』 那位尊者聽了祖師的指點教誨，豁然開悟。之後，六宗的僧眾都發誓歸依（Bodhidharma 菩提達摩）。因此，（Bodhidharma 菩提達摩）的教化遍及南印度，聲名遠揚到五印度。經過六十年，度化了無數的眾生。後來遇到一位持異見的國王輕視毀壞佛法僧三寶，（國王）常常說：『我的祖先都信奉佛道，（但他們）陷入了邪見，壽命不長，國運也短暫。而且我自身就是佛，為什麼還要向外尋求呢？善惡的報應，都是因為那些多智的人虛妄地構造出來的說法。』 至於國內那些年老的舊臣，因為先前被前任國王所尊奉，都被廢黜了。祖師（Bodhidharma 菩提達摩）知道后，感嘆國王的德行淺薄，要如何才能救他呢？於是想到無相宗中的兩位首領，其中一位名叫波羅提（Pāratī 含義未知）的，與國王有緣，將要證得果位；另一位名叫宗勝（Zongsheng 含義未知）的，並非不博學善辯，只是沒有前世的因緣。當時六宗的徒眾，也都想著：『佛法有難，師父怎麼能安身呢？』 祖師（Bodhidharma 菩提達摩）遙知眾人的心意，就彈指回應。六宗的僧眾聽到后說：『這是我們師父達磨（Dharma 含義為「法」）的信響，我們應該趕快行動，來配合師父的慈悲命令。』 於是來到祖師（Bodhidharma 菩提達摩）的住所，禮拜問訊。祖師說：『一片葉子遮蔽了天空，誰能剪除拂去呢？』 宗勝（Zongsheng 含義未知）說：『我雖然淺薄，但敢於前往。』 祖師說：『你雖然辯才敏捷，但道力還不圓滿。』 宗勝（Zongsheng 含義未知）自己心裡想：『我的師父是怕我見國王大作佛事，名譽顯達，掩蓋了他的尊威。就算他的福慧能幫助國王，我是一個沙門，接受佛教的旨意，難道還難以匹敵嗎？』 說完就偷偷地離開了，到國王那裡廣泛地宣說佛法的要義，以及世界上的苦樂、人天的善惡等事情。國王與他交往 現代漢語譯本

【English Translation】 Having heard this, (he) immediately dispelled the doubts in his heart and arrived at the location of the Zhi Jing Sect (至寂靜宗, Zhi Jing Sect, meaning 'Ultimate Tranquility Sect'). He asked, 'What is tranquility? Within this Dharma (法, Dharma) gate, who is still and who is tranquil?' Among the monks there, a venerable one answered, 'When the mind does not move, it is called tranquility; when there is no attachment to the Dharma (法, Dharma), it is called stillness.' The Patriarch (Bodhidharma 菩提達摩) said, 'The original mind is not originally tranquil, so it needs to rely on tranquility to achieve tranquility. If it were originally tranquil, why would there be a need for tranquility?' That venerable one said, 'All Dharmas (法, Dharmas) are originally empty; using emptiness to empty emptiness, for that emptied emptiness, it is called tranquility.' The Patriarch said, 'Emptiness of emptiness has already been emptied, and so are all Dharmas (法, Dharmas). Tranquility has no form; where is there stillness and where is there tranquility?' That venerable one, having heard the Patriarch's guidance and teachings, suddenly awakened. Afterward, the monks of the six sects all vowed to take refuge in (Bodhidharma 菩提達摩). Therefore, (Bodhidharma 菩提達摩)'s teachings spread throughout South India, and his fame reached the Five Indias. After sixty years, he had converted countless beings. Later, he encountered a king with dissenting views who belittled and destroyed the Three Jewels (三寶, Three Jewels: Buddha, Dharma, Sangha), often saying, 'My ancestors all believed in the Buddhist path, (but they) fell into wrong views, their lifespans were short, and their reigns were brief. Moreover, I myself am the Buddha; why should I seek externally? The retribution of good and evil is all fabricated by those with much wisdom.' As for the old ministers in the country, because they were previously revered by the former king, they were all deposed. The Patriarch (Bodhidharma 菩提達摩), knowing this, lamented the king's shallow virtue and wondered how to save him. Then he thought of the two leaders in the Wuxiang Sect (無相宗, Wuxiang Sect, meaning 'Formless Sect'), one named Pāratī (波羅提, Pāratī, meaning unknown), who had an affinity with the king and was about to attain fruition; the other named Zongsheng (宗勝, Zongsheng, meaning unknown), who was not unlearned or eloquent, but lacked past causes. At that time, the disciples of the six sects were all thinking, 'The Buddha Dharma (佛法, Buddha Dharma) is in difficulty; how can the master be at peace?' The Patriarch (Bodhidharma 菩提達摩), knowing the thoughts of the crowd from afar, snapped his fingers in response. The monks of the six sects, hearing this, said, 'This is the sound of our master Dharma (達磨, Dharma), we should act quickly to comply with the master's compassionate command.' So they came to the Patriarch's (Bodhidharma 菩提達摩) residence, bowed, and inquired. The Patriarch said, 'A leaf obscures the sky; who can cut it away?' Zongsheng (宗勝, Zongsheng, meaning unknown) said, 'Although I am shallow, I dare to go.' The Patriarch said, 'Although you are quick-witted, your power of the Way is not yet complete.' Zongsheng (宗勝, Zongsheng, meaning unknown) thought to himself, 'My master is afraid that I will perform great Buddhist deeds before the king, and my reputation will become prominent, overshadowing his dignity. Even if his blessings and wisdom can help the king, I am a Shramana (沙門, Shramana), receiving the Buddhist teachings; how can I be unable to match him?' After saying this, he secretly left and went to the king to widely expound the essentials of the Buddha Dharma (佛法, Buddha Dharma), as well as the suffering and happiness of the world, and the good and evil of humans and gods. The king associated with him. English version

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返徴詰。無不詣理。王曰。汝今所解。其法何在。宗勝曰。如王治化。當合其道。王所有道。其道何在。王曰。我所有道。將除邪法。汝所有法。將伏何人。祖不起于座。懸知宗勝義墮。遽告波羅提曰。宗勝不稟吾教。潛化于王。須臾理屈。汝可速救。波羅提恭稟祖旨。云。愿假神力。言已。云生足下。至大王前。默然而住。時王正問宗勝。忽見波羅提乘雲而至。愕然忘其問答。曰。乘空之者。是正是邪。提曰。我非邪正。而來正邪。王心若正。我無邪正。王雖驚異。而驕慢方熾。即擯宗勝令出。波羅提曰。王既有道。何擯沙門。我雖無解。愿王致問。王怒而問曰。何者是佛。提曰。見性是佛。王曰。師見性否。提曰。我見佛性。王曰。性在何處。提曰。性在作用。王曰。是何作用。我今不見。提曰。今現作用。王自不見。王曰。於我有否。提曰。王若作用。無有不是。王若不用。體亦難見。王曰。若當用時。幾處出現。提曰。若出現時。當有其八。王曰。其八出現。當爲我說。波羅提即說偈曰。在胎為身。處世為人。在眼曰見。在耳曰聞。在鼻辨香。在口談論。在手執捉。在足運奔。遍現俱該沙界。收攝在一微塵。識者知是佛性。不識喚作精魂。王聞偈已。心即開悟。悔謝前非。諮詢法要。朝夕忘倦。迄於九旬。時

【現代漢語翻譯】 現代漢語譯本 宗勝反過來詰問國王，提出的問題無不合乎道理。國王說：『你現在所理解的佛法，它的根本在哪裡？』宗勝回答說：『如同大王您治理國家，應當符合天道。大王您所擁有的道，它的根本又在哪裡？』國王說：『我所擁有的道，在於剷除邪法。你所擁有的佛法，又將降伏什麼人呢？』 六祖慧能沒有離開座位，預先知道宗勝在辯論上要失敗，立刻告訴波羅提說：『宗勝沒有稟承我的教誨，私自教化國王，一會兒就要理屈詞窮了，你可趕快去救他。』波羅提恭敬地接受六祖的指示，說：『愿借用神力。』說完，雲彩從腳下升起，到達國王面前，默默地站立著。 當時國王正在問宗勝問題，忽然看見波羅提乘雲而來，驚訝得忘記了剛才的問答，說：『乘空而來的人，是正是邪？』波羅提回答說：『我不是爲了辯論正邪而來，而是爲了端正邪正而來。大王您的心如果正，我就沒有必要辯論正邪。』國王雖然感到驚異，但驕慢之心更加熾盛，立刻驅逐宗勝讓他離開。波羅提說：『大王您既然有道，為何驅逐沙門？我雖然沒有什麼見解，希望大王可以向我提問。』 國王憤怒地問道：『什麼是佛？』波羅提回答說：『見性就是佛。』國王說：『你見到自性了嗎？』波羅提說：『我見到了佛性。』國王說：『自性在哪裡？』波羅提說：『自性在於作用。』國王說：『是什麼作用？我現在看不見。』波羅提說：『現在就在顯現作用，只是大王您自己看不見。』國王說：『自性在我身上有嗎？』波羅提說：『大王您如果運用自性，就沒有不是自性的體現。大王您如果不運用自性，自性的本體也很難被看見。』 國王說：『如果當自性起作用時，會在哪些地方顯現出來？』波羅提說：『如果自性顯現出來時，應當有八種體現。』國王說：『這八種體現，請你為我解說。』波羅提於是說偈語：『在母胎中是身體，處在世間是人。在眼睛是見，在耳朵是聽。在鼻子辨別香氣，在口中談論。在手中執持抓取，在腳下奔跑。普遍顯現涵蓋整個沙界（Sajja，三千大千世界），收攝起來就在一粒微塵之中。認識它的人知道這是佛性，不認識的人就把它叫做精魂。』 國王聽了偈語后，內心立刻開悟，後悔之前的錯誤，向波羅提諮詢佛法要義，早晚都不厭倦，一直持續了九十天。

【English Translation】 English version Zong Sheng questioned the king in return, and all the questions he raised were in accordance with reason. The king said, 'What you now understand of the Dharma, where is its root?' Zong Sheng replied, 'Just as Your Majesty governs the country, you should conform to the Dao (the Way). Your Majesty's Dao, where is its root?' The king said, 'My Dao lies in eradicating evil laws. What people will your Dharma subdue?' The Sixth Patriarch Huineng did not leave his seat, knowing in advance that Zong Sheng was about to fail in the debate, and immediately told Poluoti (Pāratī) , 'Zong Sheng has not followed my teachings, but is privately teaching the king. In a moment, he will be at a loss for words. You must quickly go and save him.' Poluoti respectfully accepted the Sixth Patriarch's instructions and said, 'I wish to borrow divine power.' After saying this, clouds rose from beneath his feet and he arrived before the king, standing silently. At that time, the king was questioning Zong Sheng when he suddenly saw Poluoti arriving on a cloud. He was so surprised that he forgot the previous questions and answers, and said, 'The one who comes through the air, is he right or wrong?' Poluoti replied, 'I have not come to argue about right and wrong, but to correct right and wrong. If Your Majesty's heart is right, there is no need for me to argue about right and wrong.' Although the king was surprised, his arrogance grew even stronger, and he immediately drove Zong Sheng away. Poluoti said, 'Since Your Majesty has the Dao, why drive away the Shramana (Buddhist monk)? Although I have no understanding, I hope Your Majesty can ask me questions.' The king angrily asked, 'What is Buddha?' Poluoti replied, 'Seeing one's nature is Buddha.' The king said, 'Have you seen your nature?' Poluoti said, 'I have seen the Buddha-nature.' The king said, 'Where is the nature?' Poluoti said, 'The nature is in its function.' The king said, 'What function is it? I cannot see it now.' Poluoti said, 'It is manifesting now, but Your Majesty cannot see it yourself.' The king said, 'Is the nature in me?' Poluoti said, 'If Your Majesty uses the nature, there is nothing that is not a manifestation of the nature. If Your Majesty does not use the nature, the essence of the nature is also difficult to see.' The king said, 'If the nature is functioning, where will it appear?' Poluoti said, 'If the nature appears, there should be eight manifestations.' The king said, 'Please explain these eight manifestations to me.' Poluoti then spoke a verse: 'In the womb it is the body, in the world it is a person. In the eyes it is seeing, in the ears it is hearing. In the nose it distinguishes fragrance, in the mouth it speaks. In the hands it holds and grasps, in the feet it runs. It universally manifests and encompasses the entire Sajja (three thousand great thousand worlds), and when contracted, it is within a single mote of dust. Those who recognize it know it is the Buddha-nature, those who do not recognize it call it the spirit.' After hearing the verse, the king immediately awakened in his heart, repented of his previous mistakes, and consulted Poluoti about the essentials of the Dharma, never tiring morning and evening, and continued for ninety days.

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宗勝既被斥逐。退藏深山。唸曰。我今百歲。八十為非。二十年來。方歸佛道。性雖愚昧。行絕瑕疵。不能御難。生何如死。言訖。即自投崖。俄有神人以手捧承。置於巖上。安然無損。宗勝曰。我忝沙門。當與正法為主。不能抑絕王非。是以捐身自責。何神祐助。一至於斯。愿垂一語。以保餘年。於是神人乃說偈曰。師壽于百歲。八十而造非。為近至尊故。熏修而入道。雖具少智慧。而多有彼我。所見諸賢等。未嘗生珍敬。二十年功德。其心未恬靜。聦明輕慢故。而獲至於此。得王不敬者。當感果如是。自今不疏怠。不久成奇智。諸聖悉存心。如來亦復爾。宗勝聞偈欣然。即于巖間宴坐。時王復問波羅提曰。仁者智辯。當師何人。提曰。我所出家。即娑羅寺烏沙婆三藏為受業師。其出世師者。即大王叔菩提達磨是也。王聞祖名。驚駭久之。曰。鄙薄忝嗣王位。而趣邪背正。忘我尊叔。遽敕近臣。特加迎請。祖即隨使而至。為王懺悔往非。王聞規誡。泣謝于祖。又詔宗勝歸國。大臣奏曰。宗勝被謫投崖。今已亡矣。王告祖曰。宗勝之死。皆自於吾。如何大慈。令免斯罪。祖曰。宗勝今在巖間宴息。但遣使召。當即至矣。王即遣使入山。果見宗勝端居禪寂。宗勝蒙召。乃曰。深愧王意。貧道誓處巖泉。且王國賢德如林。

【現代漢語翻譯】 現代漢語譯本 宗勝被斥逐后，退隱到深山中，心中想道：『我今年一百歲了，其中八十年都在犯錯，近二十年來，才皈依佛道。雖然我天性愚笨，但行為上絕無瑕疵。如今我無力匡正君王的過失，活著還不如死去。』說完，就縱身跳下懸崖。忽然有一位神人伸出手掌接住了他，將他放在巖石上，安然無恙。宗勝說：『我身為沙門（佛教出家人），應當以維護正法為己任。如今我不能阻止君王的錯誤行為，所以才捨身自責。是什麼神靈保佑我，竟然到了這種地步？希望您能賜予我一句教誨，以保全我的餘生。』於是神人就說了偈語：『你活到一百歲，八十年都在造孽。因為接近至尊（指國王）的緣故，才通過修行而入道。雖然你具備少許智慧，卻又充滿了『我』和『你』的分別心。你所見到的賢者們，從未真正地珍視和尊敬。二十年的功德，你的內心仍然沒有平靜。因為你自作聰明而又輕慢他人，所以才落到這個地步。得到君王的不敬，應當感受到這樣的果報。從今以後不要疏忽懈怠，不久就能成就非凡的智慧。諸位聖人都將你的心念銘記在心，如來（佛）也是如此。』宗勝聽了偈語，非常高興，就在巖石間靜坐。當時國王又問波羅提（人名）說：『仁者您如此智慧善辯，是師從何人？』波羅提回答說：『我出家的寺院是娑羅寺，我的受業師是烏沙婆三藏（佛教經典），我的出世師是您叔叔菩提達磨（人名）。』國王聽到菩提達磨的名字，驚駭了很久，說：『我淺薄無知，繼承了王位，卻追求邪道，背離正法，忘記了我尊敬的叔叔。』於是立刻命令近臣，特別去迎請菩提達磨。菩提達磨就跟隨使者來到了王宮，為國王懺悔過去的錯誤。國王聽了教誨，哭泣著向菩提達磨謝罪。又下詔讓宗勝回國。大臣奏報道：『宗勝被貶謫后跳崖，現在已經死了。』國王告訴菩提達磨說：『宗勝的死，都是因為我。如何才能得到大慈大悲的佛法，免除我的罪過？』菩提達磨說：『宗勝現在正在巖石間休息，只要派使者去召他，他就會來了。』國王立刻派使者入山，果然看見宗勝端坐在那裡禪修。宗勝接受了國王的召見，說道：『深感慚愧，感謝國王的好意。貧道已經發誓要住在山間的泉水旁，而且王國里賢德之人多如樹林。』

【English Translation】 English version After Zongsheng was dismissed, he retreated to a deep mountain, thinking: 'I am a hundred years old this year, and eighty of those years were spent making mistakes. Only in the last twenty years have I converted to Buddhism. Although I am naturally foolish, my conduct is without flaw. Now I am powerless to correct the king's faults, so living is not as good as dying.' After speaking, he threw himself off a cliff. Suddenly, a divine being extended a hand and caught him, placing him on a rock, unharmed. Zongsheng said: 'As a Shamen (Buddhist monk), I should be responsible for upholding the Dharma (Buddhist teachings). Now I cannot prevent the king's wrongdoings, so I sacrifice myself to take responsibility. What divine being has blessed me to this extent? I hope you can grant me a word of instruction to preserve my remaining years.' Then the divine being spoke a verse: 'You live to be a hundred years old, and eighty years were spent creating karma. Because of your proximity to the supreme one (referring to the king), you entered the path through cultivation. Although you possess a little wisdom, you are full of 'I' and 'you' distinctions. The virtuous ones you have seen, you have never truly cherished and respected. Twenty years of merit, your heart is still not at peace. Because you are clever and arrogant, you have come to this point. Receiving disrespect from the king, you should feel such retribution. From now on, do not be negligent, and soon you will achieve extraordinary wisdom. All the saints remember your thoughts, and so does the Tathagata (Buddha).' Zongsheng was delighted to hear the verse and sat in meditation among the rocks. At that time, the king asked Poluoti (name of a person): 'Benevolent one, you are so wise and eloquent, who is your teacher?' Poluoti replied: 'The monastery where I became a monk is the Suoluo Temple, and my preceptor is the Wushapo Tripitaka (Buddhist scriptures). My transcendental teacher is your uncle, Bodhidharma (name of a person).' The king was shocked for a long time upon hearing Bodhidharma's name, saying: 'I am shallow and ignorant, inheriting the throne but pursuing evil paths, turning away from the righteous Dharma, and forgetting my respected uncle.' So he immediately ordered his close ministers to specially invite Bodhidharma. Bodhidharma followed the envoy to the palace to repent for the king's past mistakes. The king listened to the teachings and wept, apologizing to Bodhidharma. He also issued an edict to have Zongsheng return to the country. The minister reported: 'Zongsheng jumped off a cliff after being exiled and is now dead.' The king told Bodhidharma: 'Zongsheng's death is all because of me. How can I obtain the great compassion of the Buddha Dharma to be freed from my sins?' Bodhidharma said: 'Zongsheng is now resting among the rocks. Just send an envoy to summon him, and he will come.' The king immediately sent an envoy into the mountain and indeed saw Zongsheng sitting there in meditation. Zongsheng accepted the king's summons, saying: 'I am deeply ashamed and grateful for the king's kindness. I have vowed to live by the mountain springs, and there are many virtuous people in the kingdom like a forest.'

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達磨是王之叔。六眾所師。波羅提法中龍象。愿王崇仰二聖。以福皇基。使者覆命。未至。祖謂王曰。知取得宗勝否。王曰。未知。祖曰。一請未至。再命必來。良久使還。果如祖語。祖遂辭王曰。當善修德。不久疾作。吾且去矣。經七日。王乃得疾。國醫診治。有加無瘳。貴戚近臣憶師前記。急發使告祖曰。王疾殆至彌留。愿叔慈悲。遠來診救。祖即至慰問。時宗勝再承王召。即別巖間。波羅提亦來問疾。謂祖曰。當何施為。令王免苦。祖即令太子為王宥罪施恩。崇奉三寶。復為懺悔。愿罪消滅。如是者三。王疾有間。師念震旦緣熟。行化時至。乃先辭祖塔。次別同學。后至王所。慰而勉之曰。當勤修白業。護持三寶。吾去非晚。一九即回。王聞師言。涕淚交集曰。此國何罪。彼土何祥。叔既有緣。非吾所止。惟愿不忘父母之國。事畢早回。王即具大舟。實以眾寶。躬率臣寮。送至海壖。祖泛重溟。凡三週寒暑。達于南海。實梁普通七年庚子歲九月二十一日也。廣州刺史蕭昂具主禮迎接。表聞武帝。帝覽奏。遣使赍詔迎請(舊板年甲差誤。今依梁僧寶唱續法記宋嵩禪師正宗記前後改云)。十月一日至金陵。帝問曰。朕即位已來。造寺寫經。度僧不可勝紀。有何功德。祖曰。並無功德。帝曰。何以無功德。祖曰。此但

【現代漢語翻譯】 現代漢語譯本 達摩（Bodhidharma）是國王的叔叔，是六眾的導師，是波羅提（Pratimoksha，戒律）中的龍象。希望國王崇敬仰慕二聖，以此來鞏固皇家的基業。使者回去覆命，但還未到達。達摩祖師對國王說：『你知道我能取得宗勝（Zong Sheng，人名）嗎？』國王說：『不知道。』祖師說：『第一次請他沒到，第二次命令他一定會來。』過了很久，使者回來了，果然如祖師所說。於是祖師向國王告辭說：『應當好好修養德行，不久疾病就會發作，我就要離開了。』過了七天，國王果然得了疾病，國內的醫生診治，病情加重沒有好轉。王室貴族和近臣想起達摩祖師之前的預言，急忙派使者告訴達摩祖師說：『國王的疾病已經到了彌留之際，希望叔叔您能慈悲，遠道而來診治救助。』達摩祖師隨即前去慰問。當時宗勝再次接受國王的召見，就告別了山巖之間。波羅提（Pratimoksha）也來詢問國王的病情，問達摩祖師說：『應當如何做，才能讓國王免除痛苦？』達摩祖師就讓太子為國王赦免罪過，廣施恩惠，崇奉三寶，又為國王懺悔，希望罪業消滅。像這樣做了三次，國王的疾病有所緩解。達摩祖師想到在中土震旦（China）的緣分已經成熟，弘揚佛法的時機已經到來，於是先告別了祖塔，然後告別了同學，最後來到國王那裡，安慰勉勵他說：『應當勤奮修習善業，護持三寶，我離開的時間不會太晚，一九之期就會回來。』國王聽了達摩祖師的話，眼淚交集地說：『這個國家有什麼罪過？那個地方有什麼祥瑞？叔叔您既然與那裡有緣，我也不便阻攔。只希望您不要忘記父母之國，事情辦完后早點回來。』國王就準備了大船，裝滿了各種珍寶，親自率領臣僚，送到海邊。達摩祖師乘船渡過重重海洋，總共經歷了三年寒暑，到達南海，那是梁朝普通七年庚子歲九月二十一日。廣州刺史蕭昂準備了隆重的禮儀迎接，上表稟告武帝。武帝看了奏章，派遣使者帶著詔書迎接（舊版本年份有差錯，現在根據梁僧寶唱《續法記》和宋嵩禪師《正宗記》前後進行修改）。十月一日到達金陵。武帝問道：『我即位以來，建造寺廟，抄寫經書，度化僧人，數不勝數，有什麼功德？』達摩祖師說：『並沒有什麼功德。』武帝說：『為什麼沒有功德？』達摩祖師說：『這些只是』

【English Translation】 English version Bodhidharma was the king's uncle, the teacher of the six assemblies, and a dragon and elephant in the Pratimoksha (discipline). May the king revere and admire the two sages, thereby consolidating the foundation of the royal family. The messenger returned to report, but had not yet arrived. Bodhidharma said to the king, 'Do you know if I can obtain Zong Sheng (a person's name)?' The king said, 'I do not know.' The Patriarch said, 'The first invitation did not arrive, the second command will surely come.' After a long time, the messenger returned, and indeed it was as the Patriarch said. Thereupon, the Patriarch bid farewell to the king, saying, 'You should cultivate virtue well, before long illness will arise, and I shall depart.' After seven days, the king indeed fell ill, and the country's doctors treated him, but the illness worsened without improvement. The royal relatives and close ministers remembered the Patriarch's previous prediction, and hurriedly sent a messenger to tell the Patriarch, saying, 'The king's illness has reached the point of near death, may your uncle be compassionate and come from afar to diagnose and save him.' Bodhidharma then went to offer condolences. At that time, Zong Sheng again accepted the king's summons, and bid farewell to the mountain rocks. Pratimoksha also came to inquire about the king's illness, and asked Bodhidharma, 'What should be done to relieve the king of suffering?' Bodhidharma then instructed the crown prince to pardon the king's sins, bestow grace widely, revere the Three Jewels, and repent for the king, hoping that his sins would be extinguished. After doing this three times, the king's illness was somewhat alleviated. Bodhidharma thought that the affinity in the land of China was ripe, and the time to propagate the Dharma had arrived, so he first bid farewell to the ancestral stupa, then bid farewell to his fellow students, and finally came to the king, comforting and encouraging him, saying, 'You should diligently cultivate good deeds, protect and uphold the Three Jewels, my departure will not be too late, and I will return in one nine.' The king heard Bodhidharma's words, and tears welled up in his eyes, saying, 'What sins does this country have? What auspiciousness does that land have? Since you have an affinity with that place, I shall not hinder you. I only hope that you will not forget the country of your parents, and return early after the matter is completed.' The king then prepared a large ship, filled with various treasures, and personally led his officials to send him to the seashore. Bodhidharma sailed across the heavy seas, and after a total of three years, arrived in the South Sea, which was the twenty-first day of the ninth month of the Gengzi year of the seventh year of the ordinary era of the Liang Dynasty. Xiao Ang, the governor of Guangzhou, prepared grand ceremonies to welcome him, and submitted a memorial to Emperor Wu. Emperor Wu read the memorial and sent a messenger with an edict to welcome him (the old version had errors in the year, now corrected according to Liang Seng Baochang's 'Continued Records of the Dharma' and Song Song Chan Master's 'Orthodox Records'). On the first day of the tenth month, he arrived in Jinling. Emperor Wu asked, 'Since I ascended the throne, I have built temples, copied scriptures, and ordained monks countless times, what merit is there?' Bodhidharma said, 'There is no merit.' Emperor Wu said, 'Why is there no merit?' Bodhidharma said, 'These are only'

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人天小果。有漏之因。如影隨形。雖有非實。帝曰。如何是真功德。祖曰。凈智妙圓。體自空寂。如是功德。不以世求。帝又問。如何是聖諦第一義。祖曰。廓然無聖。帝曰。對朕者誰。祖曰。不識。帝不領悟。祖知機不契。是月十九日。潛回江北。十一月二十三日。屆于洛陽。當魏孝明帝正光元年也。寓止於嵩山少林寺。面壁而坐。終日默然。人莫之測。謂之壁觀婆羅門。時有僧神光者。曠達之士也。久居伊洛。博覽群書。善談玄理。每嘆曰。孔老之教。禮術風規。莊易之書。未盡妙理。近聞達磨大士住止少林。至人不遙。當造玄境。乃往彼。晨夕參承。祖常端坐面壁。莫聞誨勵。光自惟曰。昔人求道。敲骨取髓。刺血濟饑。布發掩泥。投崖飼虎。古尚若此。我又何人。其年十二月九日夜。天大雨雪。光堅立不動。遲明積雪過膝。祖憫而問曰。汝久立雪中。當求何事。光悲淚曰。惟愿和尚慈悲。開甘露門。廣度群品。祖曰。諸佛無上妙道。曠劫精勤。難行能行。非忍而忍。豈以小德小智。輕心慢心。欲冀真乘。徒勞勤苦。光聞祖誨勵。潛取利刀。自斷左臂。置於祖前。祖知是法器。乃曰。諸佛最初求道。為法忘形。汝今斷臂吾前。求亦可在。祖遂因與易名曰慧可。可曰。諸佛法印。可得聞乎。祖曰。諸佛法印。匪從

【現代漢語翻譯】 現代漢語譯本 人天小果（人天乘的小果報），是有漏之因（有煩惱的因）。就像影子跟隨形體一樣，雖然存在卻並非真實。皇帝問道：『什麼是真正的功德？』祖師回答：『清凈智慧，玄妙圓滿，本體自性本空寂。這樣的功德，不能在世俗中追求。』皇帝又問：『什麼是聖諦第一義？』祖師回答：『廓然空寂，無所謂聖。』皇帝說：『那面對朕的人是誰？』祖師回答：『不認識。』皇帝沒有領悟。祖師知道機緣不合，就在這個月的十九日，悄悄回到江北。十一月二十三日，到達洛陽。當時是北魏孝明帝正光元年。他住在嵩山少林寺，面壁而坐，整天沉默不語，沒有人能理解他，人們稱他為『壁觀婆羅門』。當時有個僧人名叫神光（僧人名），是個曠達之士。長期居住在伊洛一帶，博覽群書，善於談論玄妙的道理。他常常感嘆說：『孔子和老子的教導，只是禮儀法術的規範；《莊子》和《易經》的書，沒有完全闡述妙理。』最近聽說達磨（菩提達摩的簡稱）大師住在少林寺，得道之人離我不遠，應該去造訪玄妙的境界。』於是前往少林寺，早晚侍奉。祖師常常端坐面壁，沒有聽到任何教誨和勉勵。神光自己想：『古人求道，有敲骨取髓的，有刺血濟饑的，有鋪散頭髮遮蓋泥土的，有跳下懸崖喂老虎的，古人尚且如此，我又算什麼呢？』那年十二月九日夜裡，天降大雪。神光堅定地站立不動，到天亮時積雪已經沒過膝蓋。祖師憐憫地問道：『你長時間站在雪中，想要求什麼？』神光悲傷地流著眼淚說：『只希望和尚慈悲，開啟甘露之門，廣度眾生。』祖師說：『諸佛無上妙道，經過漫長的時間精進勤奮，難行能行，非忍而忍，怎麼能憑藉小小的德行和小小的智慧，輕慢的心，想要得到真正的佛法，只是徒勞勤苦。』神光聽了祖師的教誨和勉勵，悄悄地取出鋒利的刀，自己砍斷了左臂，放在祖師面前。祖師知道他是可以造就的法器，於是說：『諸佛最初求道，爲了佛法忘記身體。你現在斷臂在我面前，你的求法之心也可以認可。』祖師於是因此給他改名為慧可（僧人名）。慧可說：『諸佛的法印，可以聽聞嗎？』祖師說：『諸佛的法印，不是從

【English Translation】 English version The small fruits of humans and devas (rewards of the Human and Deva realms) are the causes of leakage (causes of afflictions). Like a shadow following a form, although they exist, they are not real. The Emperor asked, 'What is true merit?' The Patriarch replied, 'Pure wisdom, wonderfully complete, the essence of the body is inherently empty and still. Such merit cannot be sought in the world.' The Emperor further asked, 'What is the First Meaning of the Noble Truths?' The Patriarch replied, 'Vast and empty, there are no sages.' The Emperor said, 'Who is facing me?' The Patriarch replied, 'I don't know.' The Emperor did not understand. The Patriarch knew that the opportunity was not ripe, so on the nineteenth day of that month, he secretly returned to Jiangbei. On the twenty-third day of November, he arrived in Luoyang. It was the first year of Zheng Guang during the reign of Emperor Xiaoming of the Northern Wei Dynasty. He resided at Shaolin Temple on Mount Song, sitting facing a wall, silent all day long. No one could fathom him, and they called him 'Wall-Gazing Brahmin.' At that time, there was a monk named Shenguang (monk's name), a man of broad-mindedness. He had lived in the Yi and Luo regions for a long time, read extensively, and was good at discussing profound principles. He often sighed and said, 'The teachings of Confucius and Laozi are merely the norms of ritual and technique; the books of Zhuangzi and the Book of Changes have not fully elucidated the subtle principles.' Recently, I heard that the Great Master Bodhidharma (shortened to Damo) is residing at Shaolin Temple. An enlightened person is not far from me, and I should visit the profound realm.' So he went to Shaolin Temple, serving him morning and evening. The Patriarch often sat upright facing the wall, and no teachings or encouragement were heard. Shenguang thought to himself, 'In the past, people seeking the Way would knock on bones to extract marrow, pierce their skin to draw blood to relieve hunger, spread their hair to cover the mud, and jump off cliffs to feed tigers. The ancients were like this, so what am I?' On the night of the ninth day of the twelfth month of that year, there was heavy snow. Shenguang stood firm and did not move. By daybreak, the accumulated snow had passed his knees. The Patriarch took pity on him and asked, 'You have been standing in the snow for a long time. What are you seeking?' Shenguang said with tears of sorrow, 'I only hope that the Venerable One will be compassionate, open the gate of nectar, and widely liberate sentient beings.' The Patriarch said, 'The unsurpassed wonderful Way of all Buddhas requires diligent effort over countless eons, doing what is difficult to do, enduring what is difficult to endure. How can you, with small virtue and small wisdom, a light heart and a arrogant heart, hope to attain the true vehicle? It is just a waste of effort.' Shenguang heard the Patriarch's teachings and encouragement, secretly took out a sharp knife, cut off his left arm, and placed it before the Patriarch. The Patriarch knew that he was a vessel capable of receiving the Dharma, so he said, 'When all Buddhas initially sought the Way, they forgot their bodies for the sake of the Dharma. Now you have cut off your arm before me, and your seeking mind can be acknowledged.' The Patriarch then changed his name to Huike (monk's name). Huike said, 'Can the Dharma seal of all Buddhas be heard?' The Patriarch said, 'The Dharma seal of all Buddhas does not come from'

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人得。可曰。我心未寧。乞師與安。祖曰。將心來。與汝安。可良久曰。覓心了不可得。祖曰。我與汝安心竟。越九年。欲返天竺。命門人曰。時將至矣。汝等盍各言所得乎。時有道副對曰。如我所見。不執文字。不離文字。而為道用。祖曰。汝得吾皮。尼總持曰。我今所解。如慶喜見阿閦佛國。一見更不再見。祖曰。汝得吾肉。道育曰。四大本空。五陰非有。而我見處。無一法可得。祖曰。汝得吾骨。最後慧可禮拜。依位而立。祖曰。汝得吾髓。乃顧慧可而告之曰。昔如來以正法眼付迦葉大士。展轉囑累。而至於我。我今付汝。汝當護持。並授汝袈裟。以為法信。各有所表。宜可知矣。可曰。請師指陳。祖曰。內傳法印。以契證心。外付袈裟。以定宗旨。後代澆薄。疑慮競生。云吾西天之人。言汝此方之子。憑何得法。以何證之。汝今受此衣法。卻後難生。但出此衣並吾法偈。用以表明其化無礙。至吾滅后二百年。衣止不傳。法周沙界。明道者多。行道者少。說理者多。通理者少。潛符密證。千萬有餘。汝當闡揚。勿輕未悟。一念回機。便同本得。聽吾偈曰。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。祖又曰。吾有楞伽經四卷。亦用付汝。即是如來心地要門。令諸眾生開示悟入。吾自到此。凡五度中毒。

【現代漢語翻譯】 現代漢語譯本：有人說道：『我的心 এখনো沒有平靜，請大師為我安心。』 菩提達摩（Bodhidharma）說：『把你的心拿來，我為你安。』 慧可（Huike）沉思良久，說道：『我尋找心，最終卻找不到。』 菩提達摩說：『我已經為你把心安好了。』 過了九年，菩提達摩想要返回天竺（India），於是告誡弟子們說：『我將要離去的時刻快到了，你們何不各自說說自己的心得體會呢？』 當時有個名叫道副的弟子回答說：『依我所見，不執著于文字，也不脫離文字，而是將文字用於修行。』 菩提達摩說：『你得到了我的皮。』 尼總持（Bhikkhuni Zongchi）說：『我現在所理解的，就像慶喜（Ananda）見到阿閦佛國（Akshobhya Buddha's Pure Land）一樣，一見之後便不再見。』 菩提達摩說：『你得到了我的肉。』 道育（Daoyu）說：『四大（earth, water, fire, wind）原本是空，五蘊（form, feeling, perception, mental formations, consciousness）並非真實存在，而我所見之處，沒有一法可以獲得。』 菩提達摩說：『你得到了我的骨。』 最後，慧可（Huike）禮拜后，回到自己的位置站立。菩提達摩說：『你得到了我的髓。』 於是菩提達摩看著慧可並告訴他：『過去如來（Tathagata）將正法眼（Right Dharma Eye）傳付給迦葉大士（Mahakasyapa），輾轉囑託，傳到了我這裡。我現在傳付給你，你應當護持。』 並將袈裟授予慧可，作為傳法的信物，各有其象徵意義，應該明白。 慧可說：『請老師詳細說明。』 菩提達摩說：『內在傳授法印（Dharma Seal），以契合印證心性；外在交付袈裟，以確定宗門宗旨。後世人心浮躁淺薄，疑惑和爭論會不斷產生，他們會說我是西天（Western Heaven）之人，說你是本地之人，憑什麼得到佛法？用什麼來證明？你現在接受這衣法，之後會有災難產生，只要拿出這袈裟和我的法偈（Dharma verse），用以表明傳承，化解障礙。到我滅度后二百年，袈裟的傳承就停止了，佛法將遍佈整個世界。明白道理的人多，真正修行的人少；說理的人多，通達真理的人少。暗中契合，秘密印證的人，成千上萬還有多。你應當弘揚佛法，不要輕視尚未覺悟的人。一念之間轉變心機，就與原本的自性相同。聽我的偈語：我本來到這片土地，傳法是爲了拯救迷惑的眾生。一花開放五片花瓣，結果自然會成就。』 菩提達摩又說：『我有《楞伽經》（Lankavatara Sutra）四卷，也一併交付給你，這就是如來（Tathagata）心地的要門，使一切眾生開示悟入。我自從來到這裡，總共中了五次毒。』

【English Translation】 English version: Someone said, 'My mind is not yet at peace. I beg the master to pacify it for me.' Bodhidharma said, 'Bring your mind here, and I will pacify it for you.' Huike remained silent for a long time, then said, 'Searching for the mind, I find it ultimately unattainable.' Bodhidharma said, 'I have already pacified your mind for you.' After nine years, Bodhidharma wished to return to India, and he instructed his disciples, saying, 'The time for my departure is near. Why don't each of you speak about your understanding?' At that time, a disciple named Daofu replied, 'As I see it, one neither clings to words nor departs from words, but uses words for cultivation.' Bodhidharma said, 'You have attained my skin.' Bhikkhuni Zongchi said, 'What I now understand is like Ananda seeing Akshobhya Buddha's Pure Land; once seen, it is never seen again.' Bodhidharma said, 'You have attained my flesh.' Daoyu said, 'The four elements (earth, water, fire, wind) are fundamentally empty, and the five skandhas (form, feeling, perception, mental formations, consciousness) are not truly existent, and in what I see, there is not a single dharma to be attained.' Bodhidharma said, 'You have attained my bones.' Finally, Huike bowed and returned to his place, standing there. Bodhidharma said, 'You have attained my marrow.' Then Bodhidharma looked at Huike and told him, 'In the past, the Tathagata entrusted the Right Dharma Eye to Mahakasyapa, passing it down through successive entrustments until it reached me. I now entrust it to you, and you should protect and uphold it.' He then bestowed the袈裟 (Kesa, robe) upon Huike as a symbol of the Dharma transmission, each having its symbolic meaning, which should be understood. Huike said, 'Please, Master, explain in detail.' Bodhidharma said, 'Inwardly, the Dharma Seal is transmitted to accord with and certify the mind-nature; outwardly, the袈裟 (Kesa, robe) is bestowed to establish the lineage's purpose. In later generations, people will be frivolous and shallow, and doubts and disputes will constantly arise. They will say that I am a man from the Western Heaven, and that you are a man from this land. By what means did you attain the Dharma? With what do you prove it? Now you receive this robe and Dharma, and later there will be calamities. Just produce this robe and my Dharma verse to demonstrate the transmission and resolve obstacles. Two hundred years after my passing, the transmission of the robe will cease, and the Dharma will pervade the entire world. Many will understand the principles, but few will truly practice; many will speak of the principles, but few will comprehend the truth. Those who secretly accord and secretly certify will number in the tens of thousands and more. You should propagate the Dharma and not belittle those who are not yet enlightened. A single thought turning the mind around is the same as the original nature. Listen to my verse: I originally came to this land to transmit the Dharma and save deluded beings. One flower opens with five petals, and the fruit will naturally be accomplished.' Bodhidharma also said, 'I have four volumes of the 楞伽經 (Lankavatara Sutra), which I also entrust to you. This is the essential gateway to the Tathagata's mind-ground, enabling all beings to awaken and enter into enlightenment. Since I came here, I have been poisoned five times in total.'

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我嘗自出而試之。置石石裂。緣吾本離南印來此東土。見赤縣神州有大乘氣象。遂逾海越漠。為法求人。際會未諧。如愚若訥。今得汝傳授。吾意已終(別記云。祖初居少林寺九年。為二祖說法。只教外息諸緣。內心無喘。心如墻壁。可以入道。慧可種種說心性。曾未契理。祖只遮其非。不為說無念心體。可忽曰。我已息諸緣。祖曰。莫成斷滅去否。可曰。不成斷滅。祖曰。此是諸佛所傳心體。更勿疑也)。言已。乃與徒眾往禹門千聖寺。止三日。有期城太守楊炫之。早慕佛乘。問祖曰。西天五印。師承為祖。其道如何。祖曰。明佛心宗。行解相應。名之曰祖。又問。此外如何。祖曰。須明他心。知其今古。不厭有無。於法無取。不賢不愚。無迷無悟。若能是解。故稱為祖。又曰。弟子歸心三寶亦有年矣。而智慧昏蒙。尚迷真理。適聽師言。罔知攸措。愿師慈悲。開示宗旨。祖知懇到。即說偈曰。亦不睹惡而生嫌。亦不觀善而勤措。亦不捨智而近愚。亦不拋迷而就悟。達大道兮過量。通佛心兮出度。不與凡聖同躔。超然名之曰祖。炫之聞偈。悲喜交並。曰。愿師久住世間。化導群有。祖曰。吾即逝矣。不可久留。根性萬差。多逢愚難。炫之曰。未審何人。弟子為師除得否。祖曰。吾以傳佛秘密。利益迷途。害彼自安。

必無此理。炫之曰。師苦不言。何表通變觀照之力。祖不獲已。乃為讖曰。江槎分玉浪。管炬開金鎖。五口相共行。九十無彼我。炫之聞語。莫究其端。默記於懷。禮辭而去。祖之所讖。雖當時不測。而後皆符驗。時魏氏奉釋。禪雋如林。光統律師．流支三藏者。乃僧中之鸞鳳也。睹師演道。斥相指心。每與師論義。是非蜂起。祖遐振玄風。普施法雨。而偏局之量。自不堪任。競起害心。數加毒藥。至第六度。以化緣已畢。傳法得人。遂不復救之。端居而逝。即魏莊帝永安元年戊申十月五日也。其年十二月二十八日。葬熊耳山。起塔于定林寺。后三歲。魏宋云奉使西域回。遇祖于蔥嶺。見手𢹂只履。翩翩獨逝。云問。師何往。祖曰。西天去。云歸。具說其事。及門人啟壙。唯空棺。一隻革履存焉。舉朝為之驚歎。奉詔取遺履。于少林寺供養。至唐開元十五年丁卯歲為通道者竊在五臺華嚴寺。今不知所在。初。梁武遇祖。因緣未契。及聞化行魏邦。遂欲自撰師碑而未暇也。后聞宋云事。乃成之。代宗謚圓覺大師。塔曰空觀(年號依紀年通譜)。

(通論曰。傳燈謂魏孝明帝欽祖異跡。三屈詔命。祖竟不下少林。及祖示寂。宋云自西域還。遇祖于蔥嶺。孝莊帝有旨令啟壙。如南史普通八年。即大通元年也。孝明以是

【現代漢語翻譯】 現代漢語譯本： 這絕對不可能。道炫問道：『師父您很少談論，如何展現您通變觀照的力量呢？』 達摩祖師不得已，於是說了讖語：『江槎分玉浪，管炬開金鎖，五口相共行，九十無彼我。』 道炫聽了這些話，無法理解其中的含義，默默地記在心裡，行禮告辭離開了。達摩祖師所說的讖語，雖然當時無法理解，但後來都應驗了。當時北魏皇室信奉佛教，精通禪學的人很多，光統律師、流支三藏（均為當時著名僧人）都是僧人中的佼佼者。他們看到達摩祖師闡述佛法，直指心性，常常與達摩祖師辯論，爭論不休。達摩祖師弘揚玄妙的佛法，普遍施予佛法的甘露，但心胸狹隘的人，終究不能容忍。於是他們起了加害之心，多次下毒。到第六次，達摩祖師認為教化的緣分已盡，傳法的人已經找到，於是不再救治自己，端坐而逝。時間是北魏莊帝永安元年戊申年十月初五。那年十二月二十八日，安葬在熊耳山，在定林寺建造佛塔。三年後，北魏的宋云奉命出使西域回來，在蔥嶺遇到了達摩祖師，看見他手裡拿著一隻鞋子，輕快地獨自離去。宋云問道：『師父您要去哪裡？』 達摩祖師說：『去西天。』 宋云回來后，詳細地說了這件事。等到達摩祖師的弟子們打開墳墓，只有空空的棺材，一隻革履還在。整個朝廷都為此感到驚訝讚歎，奉皇帝的詔令取走遺留的鞋子，在少林寺供養。到唐朝開元十五年丁卯年，被一個通道的人偷走，放在五臺山的華嚴寺，現在不知道在哪裡。當初，梁武帝與達摩祖師相遇，因為緣分沒有成熟，等到聽說達摩祖師在北魏弘揚佛法，於是想親自撰寫達摩祖師的碑文，但沒有來得及。後來聽說宋云的事情，於是完成了碑文。唐代宗追諡達摩祖師為圓覺大師，塔的名字叫做空觀（年號依據紀年通譜）。

（通論說，傳燈錄記載北魏孝明帝欽佩達摩祖師的神奇事蹟，多次下詔邀請，達摩祖師始終沒有離開少林寺。等到達摩祖師圓寂，宋云從西域回來，在蔥嶺遇到了達摩祖師，孝莊帝有旨意命令打開墳墓，如同《南史》記載的普通八年，也就是大通元年，孝明帝因此……）

【English Translation】 English version: This is absolutely impossible. Dao Xuan asked: 'Master, you rarely speak, how do you demonstrate your power of flexible observation and illumination?' Bodhidharma, left with no choice, then spoke a prophecy: 'The river raft divides the jade waves, the tube torch opens the golden lock, five mouths travel together, ninety have neither self nor other.' Dao Xuan, upon hearing these words, could not fathom their meaning, silently kept them in his heart, paid his respects, and departed. Bodhidharma's prophecy, though incomprehensible at the time, was later all fulfilled. At that time, the Northern Wei imperial family revered Buddhism, and there were many who were proficient in Chan, such as the Vinaya Master Guang Tong and the Tripitaka Master Liu Zhi (both were famous monks at the time), who were the best among the monks. Seeing Bodhidharma expounding the Dharma, directly pointing to the mind, they often debated with Bodhidharma, and disputes arose frequently. Bodhidharma extensively promoted the profound Dharma, universally bestowing the nectar of the Dharma, but those with narrow minds were ultimately intolerant. Thus, they harbored malicious intentions and repeatedly poisoned him. By the sixth time, Bodhidharma believed that the karmic affinity for teaching had ended, and the person to whom the Dharma was to be transmitted had been found, so he no longer tried to save himself, and passed away in a seated posture. The time was the fifth day of the tenth month of the Wushen year, the first year of Yong'an of Emperor Zhuang of Northern Wei. On the twenty-eighth day of the twelfth month of that year, he was buried in Xiong'er Mountain, and a pagoda was built at Dinglin Temple. Three years later, Song Yun of Northern Wei, who was sent as an envoy to the Western Regions, encountered Bodhidharma in the Congling Mountains, and saw him holding a single shoe, swiftly departing alone. Song Yun asked: 'Master, where are you going?' Bodhidharma said: 'Going to the Western Heaven.' After Song Yun returned, he recounted the matter in detail. When Bodhidharma's disciples opened the tomb, there was only an empty coffin, and a single leather shoe remained. The entire court was amazed and sighed at this, and by imperial decree, the remaining shoe was taken and enshrined at Shaolin Temple. By the Dingmao year, the fifteenth year of Kaiyuan in the Tang Dynasty, it was stolen by a believer and placed in Huayan Temple on Mount Wutai, and its current whereabouts are unknown. Initially, Emperor Wu of Liang encountered Bodhidharma, but because the karmic affinity had not matured, when he heard that Bodhidharma was propagating the Dharma in Northern Wei, he wanted to personally write Bodhidharma's epitaph, but did not have the time. Later, after hearing about Song Yun's matter, he completed the epitaph. Emperor Daizong of Tang posthumously honored Bodhidharma as the Great Master of Perfect Enlightenment, and the name of the pagoda was called Kong Guan (the reign year is based on the General Chronological Table).

(General Commentary: The Transmission of the Lamp records that Emperor Xiaoming of Northern Wei admired Bodhidharma's miraculous deeds and repeatedly issued imperial edicts inviting him, but Bodhidharma never left Shaolin Temple. When Bodhidharma passed away, Song Yun returned from the Western Regions and encountered Bodhidharma in the Congling Mountains. Emperor Xiaozhuang issued an edict ordering the opening of the tomb, as recorded in the Southern History, the eighth year of the Common Era, which is also the first year of Datong. Emperor Xiaoming therefore...)

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歲四月癸丑殂。祖以十月至梁。蓋祖未至魏時。孝明已去世矣。其子即位未幾。為爾朱榮所弒。乃立孝莊帝。由是魏國大亂。越三年。而孝莊殂。又五年分割為東西魏。然則吾祖在少林時。正值其亂。及宋云之還。則孝莊去世亦五六年。其國至於分割久矣。烏有孝莊令啟壙之說乎。按唐史云。後魏末。有僧達磨航海而來。既卒。其年魏使宋云于蔥嶺回見之。門徒發其墓。但有隻履而已。此乃實錄也)。

二祖慧可大師者

武牢人也。姓姬氏。父寂。未有子時。嘗自念言。我家崇善。豈令無子。禱之既久。一夕感異光照室。其母因而懷妊。及長。遂以照室之瑞。名之曰光。自幼志氣不群。博涉詩書。尤精玄理。而不事家產。好遊山水。后覽佛書。超然自得。即抵洛陽龍門香山。依寶靜禪師。出家受具于永穆寺。浮游講肆。遍學大小乘義。年三十三。卻返香山。終日宴坐。又經八載。于寂默中倏見一神人謂曰。將欲受果。何滯此邪。大道匪遙。汝其南矣。祖知神助。因改名神光。翌日。覺頭痛如刺。其師欲治之。空中有聲曰。此乃換骨。非常痛也。祖遂以見神事白于師。師視其頂骨。即如五峰秀出矣。乃曰。汝相吉祥。當有所證。神令汝南者。斯則少林達磨大士必汝之師也。祖受教。造于少室。其得法傳衣事

【現代漢語翻譯】 現代漢語譯本： 四月癸丑日圓寂。菩提達摩的祖父十月才到達梁朝。菩提達摩的祖父還沒到北魏的時候，孝明帝就已經去世了。孝明帝的兒子即位沒多久，就被爾朱榮殺害了，於是擁立孝莊帝。從此魏國大亂。過了三年，孝莊帝也去世了。又過了五年，魏國分裂為東魏和西魏。這樣說來，菩提達摩的祖父在少林寺的時候，正趕上北魏大亂。等到宋云從蔥嶺返回，孝莊帝已經去世五六年了，國家也分裂很久了。哪裡會有孝莊帝下令開棺的事情呢？按照《唐史》記載，北魏末年，有僧人達摩航海而來，去世后，當年魏國的使者宋云從蔥嶺返回，見到達摩顯靈。達摩的門徒打開他的墳墓，裡面只有一隻鞋子而已。這才是真實的歷史記錄。 二祖慧可大師，是武牢人，姓姬。他的父親叫寂。父親在沒有兒子的時候，曾經自己想：『我家崇尚善良，怎麼能沒有兒子呢？』祈禱了很久，一天晚上，感到奇異的光芒照亮了房間，他的母親因此懷孕。等到慧可長大，就用照亮房間的祥瑞，給他取名叫光。他從小就志向不凡，廣泛閱讀詩書，尤其精通玄學，但不經營家產，喜歡遊覽山水。後來閱讀佛經，超然領悟，就前往洛陽龍門香山，依止寶靜禪師出家，在永穆寺受具足戒。四處遊學講堂，遍學大小乘的義理。三十三歲時，返回香山，整天靜坐。又過了八年，在寂靜中忽然見到一個神人對他說：『將要接受果報，為什麼還滯留在這裡呢？大道不遠，你應該向南去。』慧可大師知道是神在幫助他，於是改名叫神光。第二天，感覺頭痛如針刺。他的師父想給他治療，空中傳來聲音說：『這是換骨，非常疼痛。』慧可大師就把見到神的事情告訴了他的師父。師父看他的頭頂，就像五座山峰秀麗地聳立。於是說：『你的相貌吉祥，應當有所證悟。神讓你向南去，那麼少林寺的達摩大師一定是你的老師。』慧可大師聽從師父的教誨，前往少室山。他得法和傳承衣缽的事情

【English Translation】 English version: He passed away in the fourth month, Gui Chou day. Bodhidharma's grandfather arrived in Liang in the tenth month. Before Bodhidharma's grandfather arrived in Wei, Emperor Xiaoming had already passed away. His son ascended the throne but was soon murdered by Erzhu Rong, who then installed Emperor Xiaozhuang. From then on, the Wei kingdom was in great turmoil. Three years later, Emperor Xiaozhuang also passed away. Five years after that, the Wei kingdom was divided into Eastern Wei and Western Wei. Therefore, when Bodhidharma's grandfather was at Shaolin Temple, it was precisely during the great turmoil in Northern Wei. By the time Song Yun returned from the Congling Mountains, Emperor Xiaozhuang had been dead for five or six years, and the country had been divided for a long time. How could there be any talk of Emperor Xiaozhuang ordering the opening of the coffin? According to the Tang History, at the end of the Northern Wei dynasty, a monk named Damo (Bodhidharma) came by sea. After his death, in the same year, the Wei envoy Song Yun saw him on his return from the Congling Mountains. His disciples opened his tomb and found only one shoe. This is the true historical record. The Second Patriarch, Great Master Huike (wisdom and capable), was a native of Wulao, with the surname Ji. His father was named Ji. Before having a son, his father often thought to himself, 'My family reveres goodness, how can we not have a son?' After praying for a long time, one night he felt a strange light illuminating the room, and his mother became pregnant. When Huike grew up, he used the auspicious sign of the room being illuminated to name him Guang (light). From a young age, he had extraordinary ambitions, widely read poetry and books, and was particularly proficient in metaphysics, but he did not manage family property and liked to travel mountains and rivers. Later, he read Buddhist scriptures and realized them with transcendence, so he went to Longmen Xiangshan (Fragrant Mountain) in Luoyang, relied on Chan Master Baojing (Precious Stillness) to become a monk, and received full ordination at Yongmu Temple. He traveled around lecturing halls, studying the doctrines of both Mahayana and Hinayana. At the age of thirty-three, he returned to Xiangshan and sat in meditation all day long. After another eight years, in silence, he suddenly saw a divine man who said to him, 'You are about to receive the fruit, why are you still lingering here? The Great Path is not far away, you should go south.' Great Master Huike knew that it was a god helping him, so he changed his name to Shenguang (Divine Light). The next day, he felt a headache like a needle prick. His master wanted to treat him, but a voice in the air said, 'This is a bone change, it is very painful.' Great Master Huike told his master about seeing the god. The master looked at the top of his head, which was like five peaks standing beautifully. So he said, 'Your appearance is auspicious, you should have some realization. The god told you to go south, then the Great Master Damo (Bodhidharma) of Shaolin Temple must be your teacher.' Great Master Huike followed his master's teachings and went to Shaoshi Mountain. His obtaining the Dharma and inheriting the robe

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跡。達磨章具之矣。自少林托化西歸。大師繼闡玄風。博求法嗣。至北齊天平二年。有一居士。年逾四十。不言名氏。聿來設禮。而問祖曰。弟子身纏風恙。請和尚懺罪。祖曰。將罪來。與汝懺。士良久曰。覓罪不可得。祖曰。與汝懺罪竟。宜依佛法僧住。士曰。今見和尚。已知是僧。未審何名佛法。祖曰。是心是佛。是心是法。法佛無二。僧寶亦然。士曰。今日始知罪性不在內。不在外。不在中間。如其心然。佛法無二也。祖深器之。即為剃髮。云。是吾寶也。宜名僧璨。其年三月十八日。于光福寺受具。自茲疾漸愈。執侍經二載。祖乃告曰。菩提達磨遠自竺干。以正法眼藏並信衣密付于吾。吾今授汝。汝當守護。無令斷絕。聽吾偈曰。本來緣有地。因地種華生。本來無有種。華亦不曾生。祖付衣法已。又曰。汝受吾教。宜處深山。未可行化。當有國難。璨曰。師既預知。愿垂示誨。祖曰。非吾知也。斯乃達磨傳般若多羅懸記云心中雖吉外頭㐫是也。吾校年代。正在於汝。汝當諦思前言。勿罹世難。然吾亦有宿累。今要酬之。善去善行。俟時傳付。祖付囑已。即往鄴都。隨宜說法。一音演暢。四眾皈依。如是積三十四載。遂韜光混跡。變易儀相。或入諸酒肆。或過於屠門。或習街談。或隨廝役。人問之曰。師是道人

【現代漢語翻譯】 現代漢語譯本 跡。《達磨章》已經詳細記載了這件事。自從菩提達摩在少林寺圓寂西歸后，慧可大師繼承並闡揚了他的玄妙禪風，廣泛尋求佛法繼承人。到了北齊天平二年，有一位名叫僧璨的居士，年紀四十多歲，沒有說明自己的姓名，前來向慧可大師行禮，並問道：『弟子身患風疾，請和尚為我懺悔罪業。』慧可大師說：『把你的罪拿來，我為你懺悔。』僧璨沉思良久后說：『我找不到罪在哪裡。』慧可大師說：『我已經為你懺悔完畢了。你應該依佛法僧三寶而住。』僧璨說：『現在見到和尚，已經知道您是僧寶。但還不知道什麼是佛，什麼是法。』慧可大師說：『是心是佛，是心是法，法與佛沒有分別，僧寶也是如此。』僧璨說：『今天我才知道罪的本性不在內，不在外，也不在中間。罪性就像人的心一樣，佛和法也沒有分別啊。』慧可大師非常器重他，就為他剃度，說：『這是我的寶貝啊，應該給他取名叫僧璨。』那年三月十八日，在光福寺受了具足戒。從此以後，僧璨的疾病逐漸痊癒，侍奉慧可大師兩年。慧可大師於是告訴僧璨說：『菩提達摩從遙遠的印度帶來正法眼藏和信衣，秘密地交付給我。我現在傳授給你，你應當守護它，不要讓它斷絕。聽我的偈語：本來緣有地，因地種華生。本來無有種，華亦不曾生。』慧可大師交付了衣法后，又說：『你接受了我的教法，應該隱居在深山之中，不要急於弘揚佛法。將來會有國家災難。』僧璨說：『師父既然預先知道，希望您能指示教誨。』慧可大師說：『不是我知道，這是菩提達摩傳給般若多羅的懸記中說的：『心中雖然吉祥，但外頭卻有兇險』。我推算年代，正應在你身上。你應當仔細思考我之前說的話，不要遭受世間的災難。然而，我也有宿世的業債，現在要償還它。好好地離去，好好地修行，等待時機再傳付衣法。』慧可大師囑咐完畢后，就前往鄴都，隨順機緣說法，用一種聲音演說佛法，四眾弟子都來皈依。就這樣過了三十四年，於是韜光養晦，改變自己的儀容，有時進入酒館，有時經過屠宰場，有時學習街頭巷尾的談話，有時跟隨僕役做事。人們問他說：『師父是修行人嗎？』 English version Evidence. The chapter on Bodhidharma contains a detailed account of this. After Bodhidharma transformed and returned to the West from Shaolin Temple, Great Master Huike continued to expound his profound Chan style, extensively seeking Dharma successors. In the second year of Tianping during the Northern Qi Dynasty, there was a layman named Sengcan (meaning 'Sangha Gem'), over forty years old, who did not state his name. He came to pay respects to the Patriarch and asked, 'Disciple is afflicted with wind disease. Please, Venerable Monk, help me repent of my sins.' The Patriarch said, 'Bring your sins here, and I will repent for you.' After a long silence, Sengcan said, 'I cannot find the sins.' The Patriarch said, 'I have finished repenting for your sins. You should abide by the Buddha, Dharma, and Sangha.' Sengcan said, 'Now that I have seen the Venerable Monk, I know this is the Sangha. But I do not yet understand what is meant by Buddha and Dharma.' The Patriarch said, 'This mind is Buddha, this mind is Dharma. Dharma and Buddha are not two. The Sangha Jewel is also like this.' Sengcan said, 'Today I understand for the first time that the nature of sin is not inside, not outside, and not in between. It is like the mind itself. Buddha and Dharma are not two.' The Patriarch deeply valued him and immediately shaved his head, saying, 'This is my treasure. He should be named Sengcan (Sengcan).' On the eighteenth day of the third month of that year, he received the full precepts at Guangfu Temple. From then on, his illness gradually healed, and he attended to the Patriarch for two years. The Patriarch then told Sengcan, 'Bodhidharma (Bodhidharma) came from distant India, secretly entrusting the Eye Treasury of the True Dharma (Zhengfa Yanzang) and the robe of faith (Xin Yi) to me. I now transmit them to you. You should protect them and not let them be cut off. Listen to my verse: Originally, there was a ground for conditions; from the ground, flowers were born. Originally, there was no seed; therefore, flowers were never born.' After the Patriarch transmitted the robe and Dharma, he also said, 'Having received my teachings, you should dwell in deep mountains and not yet propagate the Dharma. There will be national calamities.' Sengcan said, 'Since the Master foresees this, I hope you will instruct me.' The Patriarch said, 'It is not that I know this. This is from the prediction that Bodhidharma (Bodhidharma) transmitted to Prajnatara (Prajnatara), saying, 'Although there is auspiciousness in the heart, there is danger outside.' I calculate the years, and it falls upon you. You should carefully consider my previous words and not be caught in worldly difficulties. However, I also have karmic debts from past lives that I must repay now. Depart well, practice well, and wait for the time to transmit the Dharma.' After giving his instructions, the Patriarch went to Ye Du (Ye Du), teaching the Dharma according to circumstances. With one voice, he expounded the Dharma, and the fourfold assembly took refuge. After thirty-four years, he concealed his light and mixed with the world, changing his appearance. Sometimes he entered taverns, sometimes he passed through butcher shops, sometimes he learned street talk, and sometimes he followed servants. People asked him, 'Are you a Daoist?'

【English Translation】 English version Evidence. The chapter on Bodhidharma contains a detailed account of this. After Bodhidharma transformed and returned to the West from Shaolin Temple, Great Master Huike continued to expound his profound Chan style, extensively seeking Dharma successors. In the second year of Tianping during the Northern Qi Dynasty, there was a layman named Sengcan (Sengcan) (meaning 'Sangha Gem'), over forty years old, who did not state his name. He came to pay respects to the Patriarch and asked, 'Disciple is afflicted with wind disease. Please, Venerable Monk, help me repent of my sins.' The Patriarch said, 'Bring your sins here, and I will repent for you.' After a long silence, Sengcan said, 'I cannot find the sins.' The Patriarch said, 'I have finished repenting for your sins. You should abide by the Buddha, Dharma, and Sangha.' Sengcan said, 'Now that I have seen the Venerable Monk, I know this is the Sangha. But I do not yet understand what is meant by Buddha and Dharma.' The Patriarch said, 'This mind is Buddha, this mind is Dharma. Dharma and Buddha are not two. The Sangha Jewel is also like this.' Sengcan said, 'Today I understand for the first time that the nature of sin is not inside, not outside, and not in between. It is like the mind itself. Buddha and Dharma are not two.' The Patriarch deeply valued him and immediately shaved his head, saying, 'This is my treasure. He should be named Sengcan (Sengcan).' On the eighteenth day of the third month of that year, he received the full precepts at Guangfu Temple. From then on, his illness gradually healed, and he attended to the Patriarch for two years. The Patriarch then told Sengcan, 'Bodhidharma (Bodhidharma) came from distant India, secretly entrusting the Eye Treasury of the True Dharma (Zhengfa Yanzang) and the robe of faith (Xin Yi) to me. I now transmit them to you. You should protect them and not let them be cut off. Listen to my verse: Originally, there was a ground for conditions; from the ground, flowers were born. Originally, there was no seed; therefore, flowers were never born.' After the Patriarch transmitted the robe and Dharma, he also said, 'Having received my teachings, you should dwell in deep mountains and not yet propagate the Dharma. There will be national calamities.' Sengcan said, 'Since the Master foresees this, I hope you will instruct me.' The Patriarch said, 'It is not that I know this. This is from the prediction that Bodhidharma (Bodhidharma) transmitted to Prajnatara (Prajnatara), saying, 'Although there is auspiciousness in the heart, there is danger outside.' I calculate the years, and it falls upon you. You should carefully consider my previous words and not be caught in worldly difficulties. However, I also have karmic debts from past lives that I must repay now. Depart well, practice well, and wait for the time to transmit the Dharma.' After giving his instructions, the Patriarch went to Ye Du (Ye Du), teaching the Dharma according to circumstances. With one voice, he expounded the Dharma, and the fourfold assembly took refuge. After thirty-four years, he concealed his light and mixed with the world, changing his appearance. Sometimes he entered taverns, sometimes he passed through butcher shops, sometimes he learned street talk, and sometimes he followed servants. People asked him, 'Are you a Daoist?'

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。何故如是。祖曰。我自調心。何關汝事。又于管城縣匡救寺三門下。談無上道。聽者林會。時有辯和法師者。于寺中講涅槃經。學徒聞師闡法。稍稍引去。辯和不勝其憤。興謗於邑宰翟仲侃。翟惑其邪說。加祖以非法。祖怡然委順。識真者謂之償債。時年一百七歲。即隋文帝開皇十三年癸丑歲三月十六日也。葬磁州滏陽縣東北七十里。唐德宗謚大祖禪師(皓月供奉問長沙岑和尚。古德云。了即業障本來空。未了應須償宿債。只如師子尊者．二祖大師。為甚麼得償債去。沙曰。大德不識本來空。月曰。如何是本來空。沙曰。業障是。曰。如何是業障。沙曰。本來空是。月無語。沙以偈示之曰。假有元非有。假滅亦非無。涅槃償債義。一性更無殊)。

三祖僧璨大師者

不知何許人也。初以白衣謁二祖。既受度傳法。隱於舒州之皖公山。屬後周武帝破滅佛法。祖往來太湖縣司空山。居無常處。積十餘載。時人無能知者。至隋開皇十二年壬子歲。有沙彌道信。年始十四。來禮祖曰。愿和尚慈悲。乞與解脫法門。祖曰。誰縛汝。曰。無人縛。祖曰。何更求解脫乎。信于言下大悟。服勞九載。後於吉州受戒。侍奉尤謹。祖屢試以玄微。知其緣熟。乃付衣法。偈曰。華種雖因地。從地種華生。若無人下種。華地盡無

【現代漢語翻譯】 現代漢語譯本： 『為什麼這樣？』 祖師說：『我自己在調伏我的心，與你有什麼關係？』 又在管城縣匡救寺三門下，談論無上道，聽的人很多。當時有辯和法師，在寺中講解《涅槃經》，學徒們聽到祖師闡述佛法，漸漸地離開了。辯和對此非常憤恨，就在縣令翟仲侃面前誹謗祖師。翟仲侃被他的邪說迷惑，用不合法的罪名加害祖師。祖師安然順從，明白真相的人認為這是在償還宿債。當時祖師一百零七歲，即隋文帝開皇十三年癸丑年三月十六日。葬在磁州滏陽縣東北七十里。唐德宗追諡為大祖禪師（皓月供奉問長沙岑和尚，古德說：『了悟了，業障本來就是空；沒有了悟，就應該償還宿債。』 就像師子尊者（Śīṃha Bhikṣu，印度禪宗祖師名）和二祖大師（慧可大師）一樣，為什麼還要償還宿債呢？長沙岑和尚說：『大德不認識本來空。』 皓月供奉說：『什麼是本來空？』 長沙岑和尚說：『業障就是。』 皓月供奉說：『什麼是業障？』 長沙岑和尚說：『本來空就是。』 皓月供奉無話可說。長沙岑和尚用偈語開示他說：『假有的東西原本就不是真有，假有的東西消失了也不是真無。涅槃（Nirvana，佛教術語，指解脫）的償債之義，在於一切事物的本性沒有差別。』）

三祖僧璨大師（Saṃgharakṣa，禪宗三祖）

不知道是哪裡人。最初以在家身份拜見二祖（慧可大師）。接受度化並傳授佛法后，隱居在舒州的皖公山。適逢後周武帝破滅佛法，祖師往來於太湖縣司空山，居無定所，持續了十多年，當時沒有人能夠認識他。到了隋開皇十二年壬子年，有個沙彌（Śrāmaṇera，佛教術語，指未受具足戒的出家男子）名叫道信，年齡十四歲，前來拜見祖師說：『希望和尚慈悲，乞求您傳授解脫法門。』 祖師說：『誰束縛了你？』 道信說：『沒有人束縛我。』 祖師說：『既然沒有人束縛你，還求解脫幹什麼呢？』 道信在言下大悟。服侍勞作九年，後來在吉州受戒，侍奉更加恭敬。祖師多次用玄妙的道理來考驗他，知道他的因緣成熟，於是將衣缽和佛法傳授給他，並留下偈語說：『花的種子雖然依靠土地，但從土地中生長出花朵。如果沒有人下種，花和土地最終都是空無。』

【English Translation】 English version: 『Why is it so?』 The Patriarch said, 『I am disciplining my own mind; what does it have to do with you?』 Furthermore, at the three gates of Kuangjiu Temple in Guancheng County, he discussed the supreme Dharma, and many listened. At that time, there was Dharma Master Bianhe, who was lecturing on the Nirvana Sutra in the temple. The students, hearing the Master expound the Dharma, gradually left. Bianhe was filled with resentment and slandered the Patriarch to Zhai Zhongkan, the magistrate of the county. Zhai was deluded by his heretical words and unjustly accused the Patriarch. The Patriarch accepted it with equanimity, and those who knew the truth said that he was repaying his karmic debts. At that time, the Patriarch was one hundred and seven years old, which was the sixteenth day of the third month of the Gui Chou year, the thirteenth year of the Kaihuang era of Emperor Wen of the Sui Dynasty. He was buried seventy li northeast of Fuyang County in Cizhou. Emperor Dezong of the Tang Dynasty posthumously honored him as Great Ancestor Chan Master (Haoyue, an attendant, asked Zen Master Cen of Changsha: 『The ancient worthies said, 「If one understands, karmic obstacles are originally empty; if one does not understand, one must repay past debts.」 Just like Venerable Simha (Śīṃha Bhikṣu) and the Second Patriarch (Huike), why did they have to repay debts?』 Zen Master Cen said, 『Great Virtue does not recognize original emptiness.』 Haoyue said, 『What is original emptiness?』 Zen Master Cen said, 『Karmic obstacles are.』 Haoyue said, 『What are karmic obstacles?』 Zen Master Cen said, 『Original emptiness is.』 Haoyue was speechless. Zen Master Cen showed him a verse, saying: 『The falsely existent is originally non-existent; the cessation of the falsely existent is also not truly non-existent. The meaning of repaying debts in Nirvana (Nirvana) lies in the fact that there is no difference in the nature of all things.』)

The Third Patriarch, Great Master Sengcan (Saṃgharakṣa)

His origins are unknown. He first met the Second Patriarch (Huike) as a layman. After receiving ordination and the transmission of the Dharma, he lived in seclusion on Mount Wangong in Shuzhou. During the persecution of Buddhism by Emperor Wu of the Northern Zhou Dynasty, the Patriarch traveled back and forth to Mount Sikong in Taihu County, living in no fixed place for more than ten years. At that time, no one was able to recognize him. In the Renzi year, the twelfth year of the Kaihuang era of the Sui Dynasty, a novice monk (Śrāmaṇera) named Daoxin, who was fourteen years old, came to pay respects to the Patriarch and said, 『I wish that the Venerable One would be compassionate and grant me the Dharma gate of liberation.』 The Patriarch said, 『Who binds you?』 Daoxin said, 『No one binds me.』 The Patriarch said, 『If no one binds you, then what liberation are you seeking?』 Daoxin had a great awakening upon hearing these words. He served diligently for nine years, and later received the precepts in Jizhou, serving with even greater reverence. The Patriarch repeatedly tested him with profound principles, knowing that his karmic affinity was ripe, and then transmitted the robe and Dharma to him, leaving a verse saying: 『Although the seed of a flower depends on the earth, flowers grow from the earth. If no one sows the seed, both the flower and the earth will ultimately be empty.』

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生。祖又曰。昔可大師付吾法。后往鄴都行化。三十年方終。今吾得汝。何滯此乎。即適羅浮山。優遊二載。卻還舊址。逾月士民奔趨。大設檀供。祖為四眾廣宣心要訖。於法會大樹下合掌立終。即隋煬帝大業二年丙寅十月十五日也。唐玄宗謚鑒智禪師．覺寂之塔。師信心銘曰。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。毫𨤲有差。天地懸隔。欲得現前。莫存順逆。違順相爭。是為心病。不識玄旨。徒勞念靜。圓同太虛。無欠無餘。良由取捨。所以不如。莫逐有緣。勿住空忍。一種平懷。泯然自盡。止動歸止。止更彌動。唯滯兩邊。寧知一種。一種不通。兩處失功。遣有沒有。從空背空。多言多慮。轉不相應。絕言絕慮。無處不通。歸根得旨。隨照失宗。須臾返照。勝卻前空。前空轉變。皆由妄見。不用求真。唯須息見。二見不住。慎莫追尋。才有是非。紛然失心。二由一有。一亦莫守。一心不生。萬法無咎。無咎無法。不生不心。能由境滅。境逐能沉。境由能境。能由境能。欲知兩段。元是一空。一空同兩。齊含萬象。不見精粗。寧有偏黨。大道體寬。無易無難。小見狐疑。轉急轉遲。執之失度。必入邪路。放之自然。體無去住。任性合道。逍遙絕惱。繫念乖真。昏沉不好。不好勞神。何用疏親。欲取一乘。勿惡

【現代漢語翻譯】 現代漢語譯本 生。（慧能）祖師又說：『過去可大師（Bodhidharma，菩提達摩）將佛法傳授給我后，前往鄴都（今河北邯鄲）弘揚佛法，三十年後才圓寂。如今我得到了你（指慧能），為何還要滯留在此地呢？』於是前往羅浮山（位於廣東），悠閒地度過了兩年。之後返回原來的地方。過了一個月，當地的士人和百姓紛紛前來，大規模地設定齋供。祖師為四眾弟子廣泛宣講心要之後，在法會的大樹下合掌站立圓寂。那是隋煬帝大業二年丙寅年十月十五日。唐玄宗賜謚號爲鑑智禪師，並建覺寂之塔。祖師的《信心銘》說：『至道沒有困難，只是害怕有所選擇。只要不憎恨也不愛戀，就能洞然明白。稍微有一點點差別，就如同天地般遙遠。想要（真理）顯現在眼前，就不要存在順從或違逆的念頭。違逆和順從相互爭執，這就是心病。不認識玄妙的旨意，徒勞地念經打坐也無濟於事。圓滿如同太虛空，沒有欠缺也沒有剩餘。正是由於取捨之心，所以不如本然。不要追逐有為的因緣，不要執著于空寂的忍耐。保持一種平等的心懷，一切自然泯滅而歸於寂靜。停止動念是爲了歸於止，但停止反而更加動念。只是停留在兩邊，怎麼能知道那唯一的真理？如果不能通達唯一的真理，兩邊都會失去作用。捨棄有和沒有的執著，從空性中背離空性。說話越多，思慮越多，反而越不相應。斷絕言語和思慮，無處不通達。迴歸根本才能領悟旨意，隨著外在的照用反而失去根本宗旨。片刻的反觀自照，勝過之前的空無。之前的空無轉變，都是由於虛妄的見解。不用向外尋求真理，只需要停止虛妄的見解。不要執著於二元對立的見解，謹慎地不要去追尋。只要有了是非的念頭，就會紛亂而失去本心。二元對立由一而來，但連一也要捨棄。一心不生，萬法就沒有過錯。沒有過錯就沒有法，不生就沒有心。能見之念由外境而滅，外境隨著能見之念而沉寂。外境由能見之念而產生，能見之念由外境而顯現。想要知道這兩段的根源，原本就是空。唯一的空性等同於兩邊，齊備地包含萬象。不見精細和粗糙的差別，哪裡會有偏頗和黨見？大道的本體寬廣，沒有容易也沒有困難。小見之人狐疑不決，反而越急越慢。執著於它就會失去尺度，必定會進入邪路。放任自然，本體沒有來去。任由本性與道相合，逍遙自在沒有煩惱。繫念執著就會違背真理，昏沉不好。不好就不要勞神，何必疏遠或親近？想要取得一乘佛法，不要厭惡。』

【English Translation】 English version The (Huineng) Patriarch also said, 'In the past, Great Master Ke (Bodhidharma) transmitted the Dharma to me and then went to Ye Du (present-day Handan, Hebei) to propagate the Dharma, finally passing away after thirty years. Now that I have obtained you (referring to Huineng), why should I remain here?' Thereupon, he went to Mount Luofu (located in Guangdong), leisurely spending two years. Afterwards, he returned to the original site. After a month, the local scholars and people rushed to make generous offerings. The Patriarch extensively expounded the essentials of the mind to the fourfold assembly, and then, under a large tree at the Dharma assembly, he joined his palms together and passed away standing. That was the fifteenth day of the tenth month of the Bingyin year, the second year of the Daye reign of Emperor Yang of the Sui Dynasty. Emperor Xuanzong of the Tang Dynasty bestowed the posthumous title Jianzhi Chan Master and built the Awakening and Stillness Pagoda. The Patriarch's 'Inscription on Faith in Mind' says: 'The Great Way is not difficult; it only avoids picking and choosing. Only when you neither love nor hate will it be clear and bright. Even a hair's breadth of difference separates heaven and earth. If you want it to appear before you, do not keep to agreement or opposition. Opposition and agreement struggling with each other is the mind's disease. Not recognizing the profound meaning, it is useless to practice stillness. Round like vast space, with nothing lacking, nothing in excess, it is truly because of grasping and rejecting that you are not thus. Do not chase after conditioned causes; do not dwell in empty forbearance. One kind of even-mindedness obliterates itself of itself. Stopping movement returns to stopping, but stopping only increases movement. Only abiding in the two extremes, how can you know the one kind? If the one kind is not penetrated, both places are rendered useless. Dismiss having and not having; turning your back on emptiness, you turn your back on emptiness. The more words, the more thoughts; the more you turn away from correspondence. Cut off words and thoughts, and there is no place you cannot penetrate. Returning to the root, you obtain the meaning; following illumination, you lose the principle. A moment of turning the light around surpasses the former emptiness. The transformation of the former emptiness is all due to deluded views. There is no need to seek the real; you only need to cease your views. Do not abide in dualistic views; be careful not to pursue them. As soon as there is right and wrong, you are confused and lose your mind. Duality arises from the one, but do not even keep to the one. When the one mind does not arise, the ten thousand things are without fault. Without fault, there is no dharma; without arising, there is no mind. Ability is extinguished by the environment; the environment sinks with ability. The environment arises from ability; ability arises from the environment. If you want to know the origin of both, they are originally empty. The one emptiness is the same as both, equally containing all phenomena. Not seeing fine or coarse, how can there be partiality? The body of the Great Way is vast, neither easy nor difficult. Small views are doubtful, becoming ever more hurried and slow. Grasping it, you lose the measure and will surely enter a deviant path. Letting it be natural, the body has no going or staying. Letting nature accord with the Way, you are carefree and free from vexation. Attaching thoughts goes against the truth, causing dullness and confusion. If it is not good, do not trouble your spirit; why be distant or intimate? If you want to take the One Vehicle, do not hate.'

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六塵。六塵不惡。還同正覺。智者無為。愚人自縛。法無異法。妄自愛著。將心用心。豈非大錯。迷生寂亂。悟無好惡。一切二邊。良由斟酌。夢幻空華。何勞把捉。得失是非。一時放卻。眼若不睡。諸夢自除。心若不異。萬法一如。一如體玄。兀爾忘緣。萬法齊觀。歸復自然。泯其所以。不可方比。止動無動。動止無止。兩既不成。一何有爾。究竟窮極。不存軌則。契心平等。所作俱息。狐疑盡凈。正信調直。一切不留。無可記憶。虛明自照。不勞心力。非思量處。識情難測。真如法界。無他無自。要急相應。唯言不二。不二皆同。無不包容。十方智者。皆入此宗。宗非促延。一念萬年。無在不在。十方目前。極小同大。忘絕境界。極大同小。不見邊表。有即是無。無即是有。若不如是。必不須守。一即一切。一切即一。但能如是。何慮不畢。信心不二。不二信心。言語道斷。非去來今。

四祖道信大師者

姓司馬氏。世居河內。后徙于蘄州廣濟縣。生而超異。幼慕空宗諸解脫門。宛如宿習。既嗣祖風。攝心無寐。脅不至席者僅六十年。隋大業十三載領徒眾抵吉州。值群盜圍城。七旬不解。萬衆惶怖。祖愍之。教令念摩訶般若。時賊眾望雉堞間若有神兵。乃相謂曰。城內必有異人。不可攻矣。稍稍引去

【現代漢語翻譯】 現代漢語譯本 六塵（色、聲、香、味、觸、法）：六塵本身並沒有善惡之分，它們與真正的覺悟並無不同。有智慧的人順應自然，不強求，而愚笨的人卻自我束縛。佛法本身沒有差異，只是人們妄自執著。如果用意識去理解意識，那真是大錯特錯。迷惑時會產生寂靜和混亂的對立，覺悟時則沒有好與壞的分別。一切對立的觀念，都源於主觀的判斷和衡量。夢幻和虛幻的花朵，又何必費力去把握？得與失、是與非，都要一時放下。如果眼睛不再執著于睡眠，各種夢境自然消失。如果心不再分別，萬法也就歸於一體。一體的境界深奧玄妙，靜靜地忘記一切因緣。平等地看待萬法，迴歸自然。泯滅一切分別的根源，無法用語言來形容。止息和運動沒有絕對的界限，運動和止息也沒有絕對的界限。既然對立的兩者都不成立，那麼單一又從何而來呢？徹底探究事物的終極，不應拘泥於固定的規則。與平等之心相契合，一切造作都停止。疑惑完全消除，堅定的信念自然正直。一切都不保留，沒有什麼可以記憶。虛空光明自然照耀，不需要費心費力。這不是思慮可以達到的境界，意識和情感難以測度。真如法界，沒有他也沒有我。想要迅速相應，只能說『不二』。『不二』的境界是相同的，無所不包容。十方世界的智者，都進入了這個宗門。宗門並非短暫或長久，一念即是萬年。無處不在，十方世界就在眼前。極小與極大相同，忘記一切界限。極大與極小相同，看不到邊際。有即是無，無即是有。如果不是這樣，就沒有必要固守。一即一切，一切即一。只要能夠這樣，何必擔心不能達到圓滿？信心不二，不二的信心。言語的道路斷絕，超越過去、現在和未來。

四祖道信大師（Fourth Patriarch Daoxin）： 姓司馬，世代居住在河內。後來遷徙到蘄州廣濟縣。出生時就與衆不同，從小就嚮往空宗的各種解脫之門，彷彿是前世的習慣。繼承祖師的遺風后，他攝心入定，很少睡眠，六十年來身體很少接觸牀蓆。隋朝大業十三年，他帶領弟子到達吉州。當時正值盜賊圍城，七十天沒有解除，百姓萬分恐懼。道信大師憐憫他們，教他們唸誦摩訶般若。當時賊寇看到城墻上好像有神兵，於是互相說道：『城內一定有異人，不可攻打。』就漸漸撤退了。

【English Translation】 English version The Six Dusts (form, sound, smell, taste, touch, and dharma): The Six Dusts are not inherently evil; they are no different from true enlightenment. The wise act without contrivance, while the foolish bind themselves. The Dharma has no inherent differences; people cling to it out of delusion. Using the mind to understand the mind is a great mistake. Delusion gives rise to the duality of stillness and disturbance; enlightenment has no preference for good or bad. All dualistic concepts arise from subjective judgment and measurement. Why bother grasping at dreams and illusory flowers? Let go of gain and loss, right and wrong, all at once. If the eyes no longer cling to sleep, all dreams will naturally disappear. If the mind no longer differentiates, all dharmas will become one. The state of oneness is profound and mysterious; quietly forget all conditions. View all dharmas equally, and return to nature. Extinguish the source of all distinctions, which cannot be described in words. Cessation and movement have no absolute boundaries; movement and cessation have no absolute boundaries. Since the opposing two are not established, from where does the one come? Thoroughly investigate the ultimate of things, and do not adhere to fixed rules. Align with the mind of equality, and all actions cease. Doubts are completely eliminated, and firm faith naturally becomes upright. Retain nothing, and there is nothing to remember. Empty clarity shines naturally, without the need for mental effort. This is not a realm that can be reached by thought; consciousness and emotions are difficult to fathom. The True Thusness Dharma Realm has neither self nor other. To quickly correspond, one can only say 'not two.' The state of 'not two' is the same, encompassing everything. The wise ones of the ten directions all enter this school. The school is neither short nor long; one thought is ten thousand years. It is everywhere and nowhere; the ten directions are before your eyes. The extremely small is the same as the extremely large, forgetting all boundaries. The extremely large is the same as the extremely small, seeing no edges. Existence is non-existence, and non-existence is existence. If it is not like this, there is no need to hold on to it. One is all, and all is one. As long as you can be like this, why worry about not reaching perfection? Faith is not two, and not two is faith. The path of language is cut off, transcending the past, present, and future.

Fourth Patriarch Daoxin: His surname was Sima, and his family had lived in Henan for generations. Later, they moved to Guangji County in Qizhou. He was extraordinary from birth, and from a young age, he yearned for the various doors of liberation of the Emptiness School, as if it were a habit from a previous life. After inheriting the ancestral tradition, he concentrated his mind in meditation, rarely sleeping, and his body rarely touched the bed for sixty years. In the thirteenth year of the Daye era of the Sui Dynasty, he led his disciples to Jizhou. At that time, bandits were besieging the city, and it had not been resolved for seventy days, causing the people to be terrified. Daoxin felt compassion for them and taught them to recite the Maha Prajna. At that time, the bandits saw what appeared to be divine soldiers on the city walls, so they said to each other, 'There must be an extraordinary person inside the city; we cannot attack it.' And they gradually withdrew.

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。唐武德甲申歲師卻返蘄春。住破頭山。學侶云臻。一日往黃梅縣。路逢一小兒。骨相奇秀。異乎常童。祖問曰。子何姓。答曰。姓即有。不是常姓。祖曰。是何姓。答曰。是佛性。祖曰。汝無姓邪。答曰。性空。故無。祖默識其法器。即俾侍者至其母所。乞令出家。母以宿緣故。殊無難色。遂舍為弟子。以至付法傳衣。偈曰。華種有生性。因地華生生。大緣與性合。當生生不生。遂以學徒委之。一日告眾曰。吾武德中游廬山。登絕頂。望破頭山。見紫雲如蓋。下有白氣。橫分六道。汝等會否。眾皆默然。忍曰。莫是和尚他后橫出一枝佛法否。祖曰。善。后貞觀癸卯歲太宗向師道味。欲瞻風彩。詔赴京。祖上表遜謝。前後三返。竟以疾辭。第四度命使曰。如果不起。即取首來。使至山諭旨。祖乃引頸就刃。神色儼然。使異之。回以狀聞。帝彌加欽慕。就賜珍繒。以遂其志。迄高宗永徽辛亥歲閏九月四日。忽垂誡門人曰。一切諸法。悉皆解脫。汝等各自護念。流化未來。言訖安坐而逝。壽七十有二。塔于本山。明年四月八日。塔戶無故自開。儀相如生。爾後。門人不敢復閉。代宗謚大醫禪師．慈雲之塔。

五祖弘忍大師者

蘄州黃梅人也。先為破頭山中栽松道者。嘗請於四祖曰。法道可得聞乎。祖曰。汝已

【現代漢語翻譯】 現代漢語譯本：唐武德甲申年，大師返回蘄春，住在破頭山，前來求學的僧侶絡繹不絕。一天，大師前往黃梅縣，路上遇到一個小孩，骨骼和相貌都非常奇特俊秀，與一般的孩童不同。大師問道：『你姓什麼？』小孩回答說：『姓是有，但不是普通的姓。』大師說：『是什麼姓？』小孩回答說：『是佛性。』大師說：『你沒有姓嗎？』小孩回答說：『性是空的，所以沒有。』大師默默地認識到他是可以繼承佛法的人才，就讓侍者到他母親那裡，請求讓她允許孩子出家。母親因為有前世的因緣，一點也沒有為難之色，於是就捨棄孩子做了大師的弟子。後來大師將佛法和衣缽傳授給他，並留下一偈：『華種有生性，因地華生生。大緣與性合，當生生不生。』於是將學徒託付給他。一天，大師告訴眾人說：『我在武德年間遊歷廬山，登上絕頂，遙望破頭山，看見紫色的雲彩像傘蓋一樣，下面有白色的氣，橫向分為六道。你們明白嗎？』眾人都沉默不語。慧能（忍曰原文有誤）說：『莫非是和尚您以後會橫出一支佛法嗎？』大師說：『好。』後來貞觀癸卯年，唐太宗向大師詢問佛法的真諦，想要瞻仰大師的風采，下詔請大師前往京城。大師上表謙遜地推辭，前後三次，最終以生病為理由推辭了。第四次，太宗命令使者說：『如果不起身，就取他的首級來。』使者到達山中傳達旨意，大師於是引頸就刃，神色莊嚴。使者感到驚異，回去將情況稟告太宗，太宗更加欽佩仰慕，就賜予珍貴的絲綢，以成全大師的志向。到了高宗永徽辛亥年閏九月四日，大師忽然告誡門人說：『一切諸法，都是解脫的。你們各自守護自己的念頭，流傳教化到未來。』說完安然坐化而逝，享年七十二歲，安葬在本山。第二年四月八日，塔門無緣無故自己打開，儀容相貌如同活著一樣。此後，門人不敢再關閉塔門。代宗謚號為大醫禪師，塔名為慈雲之塔。 五祖弘忍（Hongren）大師，是蘄州黃梅人。先前是破頭山中栽松樹的道人，曾經向四祖道信（Daoxin）請教說：『佛法真道可以聽聞嗎？』四祖說：『你已經……』

【English Translation】 English version: In the year of Jia Shen during the Wude era of the Tang Dynasty, the master returned to Qichun and resided at Potou Mountain, where students flocked to learn from him. One day, the master went to Huangmei County and encountered a young boy on the road. The boy's bone structure and appearance were remarkably outstanding, different from ordinary children. The master asked, 'What is your surname?' The boy replied, 'I have a surname, but it is not a common one.' The master asked, 'What is it?' The boy replied, 'It is Buddha-nature (Foxing).' The master asked, 'Do you have no surname?' The boy replied, 'Nature is empty, therefore I have none.' The master silently recognized his potential as a vessel for the Dharma and sent a attendant to his mother, requesting her permission for the child to become a monk. Due to a karmic connection from a previous life, the mother readily agreed, and the child became the master's disciple. Later, the master transmitted the Dharma and robe to him, leaving behind a verse: 'The seed of a flower has the nature to grow, it grows from the earth. When great conditions unite with nature, what should be born is born not.' Thereupon, he entrusted his students to him. One day, the master told the assembly, 'During the Wude era, I traveled to Mount Lu and ascended to the summit. Looking towards Potou Mountain, I saw purple clouds like a canopy, with white air below, horizontally dividing into the six realms. Do you understand?' The assembly remained silent. Huineng (忍曰 in the original text is incorrect) said, 'Could it be that the master will later bring forth a branch of Buddhism?' The master said, 'Good.' Later, in the year of Gui Mao during the Zhenguan era, Emperor Taizong inquired about the essence of the master's teachings and wished to behold his virtue, so he issued an edict inviting the master to the capital. The master humbly declined in a memorial, doing so three times, ultimately using illness as an excuse. The fourth time, Emperor Taizong ordered an envoy, saying, 'If he does not rise, then bring back his head.' The envoy arrived at the mountain and conveyed the imperial decree. The master then offered his neck to the blade, his expression solemn. The envoy was astonished and returned to report the situation to Emperor Taizong, who became even more admiring and respectful, and bestowed precious silks to fulfill the master's wishes. By the time of the Yonghui era of Emperor Gaozong, in the year of Xin Hai, on the fourth day of the intercalary ninth month, the master suddenly admonished his disciples, saying, 'All dharmas are liberated. Each of you should guard your own thoughts and propagate the teachings to the future.' After speaking, he passed away peacefully in a seated position, at the age of seventy-two, and was buried on this mountain. On the eighth day of the fourth month of the following year, the pagoda door opened by itself for no reason, and his appearance was as if he were alive. Thereafter, the disciples dared not close the pagoda door again. Emperor Daizong bestowed the posthumous title of Great Physician Zen Master, and the pagoda was named the Pagoda of Compassionate Clouds. The Fifth Patriarch, Great Master Hongren (Hongren), was a native of Huangmei in Qizhou. He was previously a Daoist who planted pine trees in Potou Mountain. He once asked the Fourth Patriarch, Daoxin (Daoxin), 'Can the true path of the Dharma be heard?' The Fourth Patriarch said, 'You have already...'

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老。脫有聞。其能廣化邪。儻若再來。吾尚可遲汝。乃去。行水邊。見一女子浣衣。揖曰。寄宿得否。女曰。我有父兄。可往求之。曰。諾我。即敢行。女首肯之。遂回䇿而去。女周氏季子也。歸輒孕。父母大惡。逐之。女無所歸。日傭紡里中。夕止於眾館之下。已而生一子。以為不祥。因拋濁港中。明日見之。溯流而上。氣體鮮明。大驚。遂舉之。成童。隨母乞食。里人呼為無姓兒。逢一智者。嘆曰。此子缺七種相。不逮如來。后遇信大師。得法嗣。化于破頭山。咸亨中有一居士。姓盧名慧能。自新州來參謁。祖問曰。汝自何來。盧曰。嶺南。祖曰。欲須何事。盧曰。唯求作佛。祖曰。嶺南人無佛性。若為得佛。盧曰。人即有南北。佛性豈然。祖知是異人。乃訶曰。著槽廠去。盧禮足而退。便入碓房。服勞于杵臼之間。晝夜不息。經八月。祖知付授時至。遂告眾曰。正法難解。不可徒記吾言。持為己任。汝等各自隨意述一偈。若語意冥符。則衣法皆付。時會下七百餘僧。上座神秀者。學通內外。眾所宗仰。咸推稱曰。若非尊秀。疇敢當之。神秀竊聆眾譽。不復思惟。乃于廊壁書一偈曰。身是菩提樹。心如明鏡臺。時時勤拂拭。莫使惹塵埃。祖因經行。忽見此偈。知是神秀所述。乃讚歎曰。後代依此修行。亦得勝果。

其壁本欲令處士盧珍繪楞伽變相。及見題偈在壁。遂止不畫。各令唸誦。盧在碓坊。忽聆誦偈。乃問同學。是何章句。同學曰。汝不知和尚求法嗣。令各述心偈。此則秀上座所述。和尚深加歎賞。必將付法傳衣也。盧曰。其偈云何。同學為誦。盧良久曰。美則美矣。了則未了。同學訶曰。庸流何知。勿發狂言。盧曰。子不信邪。愿以一偈和之。同學不答。相視而笑。盧至夜。密告一童子。引至廊下。盧自秉燭。請別駕張日用於秀偈之側。寫一偈曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。祖后見此偈曰。此是誰作。亦未見性。眾聞師語。遂不之顧。逮夜。祖潛詣碓坊。問曰。米白也未。盧曰。白也。未有篩。祖于碓以杖三擊之。盧即以三鼓入室。祖告曰。諸佛出世為一大事。故隨機大小而引導之。遂有十地．三乘．頓漸等旨。以為教門。然以無上微妙．秘密圓明．真實正法眼藏付于上首大迦葉尊者。展轉傳授二十八世。至達磨屆於此土。得可大師承襲以至於今。以法寶及所傳袈裟用付于汝。善自保護。無令斷絕。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。盧行者跪受衣法。啟曰。法則既受。衣付何人。祖曰。昔達磨初至。人未之信。故傳衣以明得法。今信心已熟。衣乃爭端。止於汝

【現代漢語翻譯】 現代漢語譯本： 慧能大師本打算讓處士盧珍繪製《楞伽經》的變相圖在墻壁上。但當他看到墻上的偈語后，便停止了繪畫，而是讓大家各自唸誦。盧珍當時在碓坊工作，忽然聽到有人唸誦偈語，便問他的同學：『這是什麼章節的句子？』同學說：『你不知道嗎？和尚（指弘忍）在求法嗣，讓大家各自陳述自己的心偈，這是秀上座（指神秀）所作的。和尚非常讚賞，肯定要傳法傳衣給他了。』盧珍問：『他的偈語是什麼？』同學便為他誦讀：『身是菩提樹，心如明鏡臺，時時勤拂拭，莫使惹塵埃。』盧珍聽了很久，說：『好是好，但還沒有完全了悟。』同學呵斥他說：『你這種庸俗之輩懂什麼？不要胡說八道！』盧珍說：『你不相信嗎？我願意用一首偈語來應和。』同學沒有回答，只是互相看著笑著。晚上，盧珍偷偷地告訴一個童子，讓他帶自己到走廊下，盧珍自己拿著蠟燭，請別駕張日用於神秀的偈語旁邊，寫下另一首偈語：『菩提本無樹，明鏡亦非臺，本來無一物，何處惹塵埃。』 祖師（指弘忍）後來看到這首偈語，說：『這是誰作的？也還沒有見到自性。』眾人聽到祖師這樣說，便不再關注。到了晚上，祖師悄悄地來到碓坊，問盧珍：『米舂好了嗎？』盧珍說：『舂好了，只是還沒有篩。』祖師用手杖在碓上敲了三下，盧珍立刻明白了，於三更時分進入祖師的房間。祖師告訴他：『諸佛出世都是爲了一個大事因緣，所以根據眾生的根器大小而引導他們，因此才有了十地（Dashabhumika，菩薩修行的十個階段）、三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）、頓悟和漸悟等教義，作為教化的法門。然而，我將這無上微妙、秘密圓明、真實正法眼藏（Saddharma-pundarika，正法的精髓）傳給上首弟子大迦葉尊者（Mahakasyapa），輾轉傳授了二十八世，到達磨祖師（Bodhidharma）來到這片土地，得可大師（慧可）繼承，直到今天。現在我將法寶以及所傳的袈裟傳給你，你要好好保護，不要讓它斷絕。聽我的偈語：有情來下種，因地果還生，無情既無種，無性亦無生。』 盧行者跪著接受了衣缽，問道：『法已經接受了，這袈裟要傳給誰呢？』祖師說：『當初達磨祖師剛來的時候，人們不相信他，所以才傳衣來證明得法。現在人們的信心已經成熟，袈裟反而會引起爭端，就到你為止吧。』

【English Translation】 English version: Great Master Huineng intended to have the layman Lu Zhen paint a transformation scene from the Lankavatara Sutra on the wall. However, upon seeing the verse on the wall, he stopped the painting and instead had everyone recite the verses individually. Lu Zhen was working in the rice mill when he suddenly heard someone reciting a verse. He asked his fellow worker, 'What chapter and verse is that?' The fellow worker replied, 'Don't you know? The Abbot (referring to Hongren) is seeking a Dharma heir and has asked everyone to present their mind verse. This is the one composed by Senior Seat Shenxiu. The Abbot greatly admires it and will surely pass on the Dharma and robe to him.' Lu Zhen asked, 'What is his verse?' The fellow worker recited it for him: 'The body is the Bodhi tree, the mind is like a bright mirror stand. Constantly wipe it diligently, lest it be defiled by dust.' Lu Zhen listened for a long time and said, 'It is good, but not yet fully realized.' The fellow worker scolded him, 'What do you, a vulgar person, know? Don't speak nonsense!' Lu Zhen said, 'Don't you believe me? I am willing to compose a verse to respond to it.' The fellow worker did not answer, but just looked at each other and laughed. That night, Lu Zhen secretly told a young attendant to lead him to the corridor. Lu Zhen himself held a candle and asked the adjutant Zhang Riyong to write another verse next to Shenxiu's verse: 'Bodhi is originally without a tree, the bright mirror is also not a stand. Originally there is not a single thing, where can dust be attracted?' The Patriarch (referring to Hongren) later saw this verse and said, 'Who wrote this? He has not yet seen his self-nature.' When the crowd heard the Patriarch say this, they no longer paid attention to it. That night, the Patriarch quietly went to the rice mill and asked Lu Zhen, 'Is the rice husked?' Lu Zhen said, 'It is husked, but not yet sifted.' The Patriarch struck the rice mill three times with his staff. Lu Zhen immediately understood and entered the Patriarch's room at the third watch of the night. The Patriarch told him, 'The Buddhas appear in the world for one great cause and condition, so they guide beings according to their capacity, hence the teachings of the Ten Grounds (Dashabhumika, the ten stages of a Bodhisattva's practice), the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), sudden and gradual enlightenment, etc., as methods of teaching. However, I am entrusting this unsurpassed, subtle, secret, perfect, and true Dharma Eye Treasury (Saddharma-pundarika, the essence of the true Dharma) to the foremost disciple, Venerable Mahakasyapa, which has been transmitted through twenty-eight generations, until Bodhidharma arrived in this land, and Great Master Deko (Huike) inherited it, until today. Now I am passing on the Dharma treasure and the transmitted robe to you. Protect it well and do not let it be cut off. Listen to my verse: Sentient beings come to plant seeds, from the causal ground, fruits are born again. Insentient beings have no seeds, and those without nature also have no birth.' The practitioner Lu knelt down and received the robe and bowl, and asked, 'The Dharma has been received, to whom should this robe be passed on?' The Patriarch said, 'When Bodhidharma first arrived, people did not believe him, so the robe was transmitted to prove the Dharma transmission. Now that people's faith is mature, the robe will only cause disputes. Let it end with you.'

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身。不復傳也。且當遠隱。俟時行化。所謂受衣之人。命如懸絲也。盧曰。當隱何所。祖曰。逢懷即止。遇會且藏。盧禮足已。捧衣而出。是夜南邁。大眾莫知。五祖自後不復上堂。大眾疑怪。致問。祖曰。吾道行矣。何更詢之。復問。衣法誰得邪。祖曰。能者得。於是眾議盧行者名能。尋訪既失。潛知彼得。即共奔逐。五祖既付衣法。復經四載。至上元二年忽告眾曰。吾今事畢。時可行矣。即入室。安坐而逝。壽七十有四。建塔于黃梅之東山。代宗謚大滿禪師．法雨之塔。

六祖慧能大師者

俗姓盧氏。其先范陽人。父行瑫。武德中左官于南海之新州。遂占籍焉。三歲喪父。其母守志。鞠養及長。家尤貧窶。師樵採以給。一日負薪至市中。聞客讀金剛經。至應無所住而生其心。有所感悟。而問客曰。此何法也。得於何人。客曰。此名金剛經。得於黃梅忍大師。祖遽告其母以為法尋師之意。直抵韶州。遇高行士劉志略。結為交友。尼無盡藏者。即志略之姑也。常讀涅槃經。師暫聽之。即為解說其義。尼遂執卷問字。祖曰。字即不識。義即請問。尼曰。字尚不識。曷能會義。祖曰。諸佛妙理。非關文字。尼驚異之。告鄉里耆艾曰。能是有道之人。宜請供養。於是居人競來瞻禮。近有寶林古寺舊地。眾議營緝

【現代漢語翻譯】 現代漢語譯本： 身。不再傳授了。而且應當遠離隱居，等待時機再出來弘揚佛法。所謂接受衣缽的人，性命就像懸掛的絲線一樣危險。盧慧能問：『應當隱居在哪裡？』五祖說：『遇到懷集就停止，遇到四會就藏身。』慧能行禮完畢，捧著衣缽出來。當晚向南方而去，大眾都不知道。五祖之後不再上堂說法，大眾疑惑奇怪，詢問原因。五祖說：『我的道已經傳開了，還問什麼呢？』又問：『衣缽和佛法被誰得到了呢？』五祖說：『有能力的人得到。』於是大家議論盧行者，名叫慧能。尋找他，已經失去了軌跡，私下知道是他得到了衣缽，就一起奔跑追趕。

五祖付授衣缽之後，又經過四年，到上元二年，忽然告訴大家說：『我今生要做的事情已經完畢，是時候離開了。』就進入房間，安然坐化而逝，享年七十四歲。在黃梅的東山建造塔來安葬他。唐代宗謚號他為大滿禪師，塔名為法雨之塔。

六祖慧能大師，

俗家姓盧，祖籍是范陽人。父親名叫盧行瑫（Lú Xíng Tāo），武德年間被貶官到南海的新州，於是就在那裡落戶。三歲時父親去世，母親堅守志節，含辛茹苦地把他養大。家裡非常貧困，慧能靠砍柴來維持生計。有一天，他揹著柴到市場去賣，聽到有客人讀《金剛經》，讀到『應無所住而生其心』（yìng wú suǒ zhù ér shēng qí xīn）時，心中有所感悟，就問客人說：『這是什麼法？從哪裡得到的？』客人說：『這叫《金剛經》，是從黃梅的忍大師（Rěn Dàshī）那裡得到的。』慧能立刻告訴他的母親，表達了尋找大師學習佛法的意願，直接前往韶州，遇到了品行高尚的劉志略（Liú Zhìlüè），結為朋友。尼姑無盡藏（Wújìnzàng），就是劉志略的姑姑，經常誦讀《涅槃經》（Nièpán Jīng）。慧能稍微聽了一下，就能為她講解其中的含義。尼姑於是拿著經卷向他請教文字。慧能說：『字我不認識，義理可以請教。』尼姑說：『字都不認識，怎麼能夠理解義理呢？』慧能說：『諸佛的精妙道理，與文字無關。』尼姑感到非常驚異，告訴鄉里的長者們說：『慧能是有道之人，應該請他來供養。』於是當地的居民爭相前來瞻仰禮拜。附近有座寶林古寺（Bǎolín Gǔsì）的舊址，大家商議要修繕它。

【English Translation】 English version: [His] body. [The robe] will not be passed on again. Moreover, one should retreat into seclusion, awaiting the time to propagate the Dharma. The one who receives the robe, his life is like a thread hanging. Lu (Huineng) asked: 'Where should I retreat?' The Patriarch said: 'Stop at Huaiji, hide at Sihui.' Lu bowed and departed, holding the robe. That night, he headed south, unknown to the masses. After that, the Fifth Patriarch no longer ascended the hall. The masses were suspicious and asked why. The Patriarch said: 'My Dharma is being practiced, why ask further?' They asked again: 'Who has obtained the robe and Dharma?' The Patriarch said: 'The capable one has obtained it.' Thereupon, the masses discussed the Layman Lu, named Neng (Huineng). Searching for him, they found him gone, secretly knowing that he had obtained it, and together they ran to pursue him.

After the Fifth Patriarch transmitted the robe and Dharma, four years passed. In the second year of Shangyuan, he suddenly told the assembly: 'My affairs are now complete, it is time to depart.' He then entered the room, sat peacefully, and passed away, at the age of seventy-four. A pagoda was built for him at Dongshan in Huangmei. Emperor Daizong conferred upon him the posthumous title of Greatly Accomplished Chan Master, and the pagoda was named Pagoda of Dharma Rain.

The Great Master Huineng, the Sixth Patriarch,

His secular surname was Lu, and his ancestors were from Fanyang. His father was named Lu Xingtao. During the Wude era, he was demoted to Xinzhou in the South Sea, and thus settled there. His father died when he was three years old, and his mother upheld her virtue, raising him with hardship. His family was very poor, and Huineng provided for them by gathering firewood. One day, he was carrying firewood to the market when he heard a guest reciting the Diamond Sutra. When he reached the phrase 'one should produce the mind that abides nowhere' (yìng wú suǒ zhù ér shēng qí xīn), he felt enlightened and asked the guest: 'What Dharma is this? From whom did you obtain it?' The guest said: 'This is called the Diamond Sutra, and I obtained it from Master Ren (Rěn Dàshī) of Huangmei.' Huineng immediately told his mother of his intention to seek the Master and learn the Dharma, and went directly to Shaozhou, where he met the virtuous Liu Zhilue (Liú Zhìlüè) and became friends with him. The nun Wujinzang (Wújìnzàng), who was Liu Zhilue's aunt, often recited the Nirvana Sutra (Nièpán Jīng). Huineng listened to it briefly and was able to explain its meaning to her. The nun then held the scripture and asked him about the characters. Huineng said: 'I do not recognize the characters, but you may ask about the meaning.' The nun said: 'If you do not recognize the characters, how can you understand the meaning?' Huineng said: 'The wonderful principles of all Buddhas are not related to words.' The nun was very surprised and told the elders of the village: 'Huineng is a person of the Way, and we should invite him to receive offerings.' Thereupon, the residents came to pay their respects. Nearby was the old site of Baolin Ancient Temple (Bǎolín Gǔsì), and everyone discussed rebuilding it.

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。俾祖居之。四眾霧集。俄成寶坊。祖一日忽自唸曰。我求大法。豈可中道而止。明日遂行。至昌樂縣西山石室間遇智遠禪師。祖遂請益。遠曰。觀子神姿爽拔。殆非常人。吾聞西域菩提達磨傳心印于黃梅。汝當往彼參決。祖辭去。直造黃梅之東山。即唐咸亨二年也。忍大師一見。默而識之。後傳衣法。令隱於懷集四會之間。至儀鳳元年丙子正月八日。屆南海。遇印宗法師於法性寺講涅槃經。祖寓止廊廡間。暮夜。風飏剎幡。聞二僧對論。一曰幡動。一曰風動。往復酬答。曾未契理。祖曰。可容俗流輒預高論否。直以風幡非動。動自心耳。印宗竊聆此語。竦然異之。明日。邀祖入室。徴風幡之義。祖具以理告。印宗不覺起立曰。行者定非常人。師為是誰。祖更無所隱。直敘得法因由。於是印宗執弟子之禮。請授禪要。乃告四眾曰。印宗具足凡夫。今遇肉身菩薩。乃指座下盧居士曰。即此是也。因請出所傳信衣。悉令瞻禮。至正月十五日。會諸名德。為之剃髮。二月八日。就法性寺智光律師授滿分戒。其戒壇。即宋朝求那䟦陀三藏之所置也。三藏記云。后當有肉身菩薩在此壇受戒。又梁末真諦三藏於壇之側手植二菩提樹。謂眾曰。卻後一百二十年。有大開士於此樹下演無上乘。度無量眾。祖具戒已。於此樹下開東山法門

。宛如宿契。明年二月八日。忽謂眾曰。吾不願此居。欲歸舊隱。即印宗與緇白千餘人。送祖歸寶林寺。韶州刺史韋據。請于大梵寺轉妙法輪。並受無相心地戒。門人紀錄。目為壇經。盛行於世。后返曹溪。雨大法雨。學者不下千數。中宗神龍元年降詔云。朕請安秀二師宮中供養。萬機之暇。每究一乘。二師並推讓曰。南方有能禪師。密受忍大師衣法。可就彼問。今遣內侍薛簡馳詔迎請。愿師慈念。速赴上京。祖上表辭疾。愿終林麓。簡曰。京城禪德皆云。欲得會道。必須坐禪習定。若不因禪定而得解脫者。未之有也。未審師所說法如何。祖曰。道由心悟。豈在坐也。經云。若見如來。若坐若臥。是行邪道。何故。無所從來。亦無所去。若無生滅。是如來清凈禪。諸法空寂。是如來清凈坐。究竟無證。豈況坐邪。簡曰。弟子回。主上必問。愿和尚慈悲。指示心要。祖曰。道無明暗。明暗是代謝之義。明暗無盡。亦是有盡。相待立名。故經云。法無有比。無相待故。簡曰。明喻智慧。暗況煩惱。修道之人。儻不以智慧照破煩惱。無始生死。憑何出離。祖曰。煩惱即是菩提。無二無別。若以智慧照煩惱者。此是二乘小見。羊鹿等機。大智上根。悉不如是。簡曰。如何是大乘見解。祖曰。明與無明。其性無二。無二之性。即

是實性。實性者。處凡愚而不減。在賢聖而不增。住煩惱而不亂。居禪定而不寂。不斷不常。不來不去。不在中間。及其內外。不生不滅。性相如如。常住不遷。名之曰道。簡曰。師說不生不滅。何異外道。祖曰。外道所說不生不滅者。將滅止生。以生顯滅。滅猶不滅。生說無生。我說不生不滅者。本自無生。今亦無滅。所以不同外道。汝若欲知心要。但一切善惡都莫思量。自然得入清凈心體。湛然常寂。妙用恒沙。簡蒙指教。豁然大悟。禮辭歸闕。表奏祖語。有詔謝師。並賜磨衲袈裟．絹五百匹．寶缽一口。十二月十九日。來改古寶林為中興寺。三年十一月十八日。又　來韶州刺史重加崇飾。賜額為法泉寺。祖新州舊居為國恩寺。一日。祖謂眾曰。諸善知識。汝等各各凈心。聽吾說法。汝等諸人。自心是佛。更莫狐疑。外無一物而能建立。皆是本心生萬種法故。經云。心生種種法生。心滅種種法滅。若欲成就種智。須達一相三昧。一行三昧。若於一切處而不住相。彼相中不生憎愛。亦無取捨。不念利益成壞等事。安閑恬靜。虛融澹泊。此名一相三昧。若於一切處。行住坐臥。純一直心。不動道場。真成凈土。名一行三昧。若人具二三昧。如地有種。能含藏長養。成就其實。一相一行。亦復如是。我今說法。猶如時雨

【現代漢語翻譯】 現代漢語譯本： 這是關於實性的討論。什麼是實性呢？它處在凡夫愚人中不會減少，處在賢人聖人中也不會增加。處於煩惱中不會擾亂，處於禪定中也不會寂靜。它不是斷滅的，也不是恒常的；不來也不去；不在中間，也不在其內外。它不生不滅，自性與現象如如不動，恒常存在而不改變。這被稱為『道』。 慧簡問道：『師父說不生不滅，這和外道有什麼區別呢？』 六祖慧能答道：『外道所說的不生不滅，是將滅止住于生，用生來顯示滅。滅仍然不是真正的滅，生也只是說沒有生。我說的不生不滅，是本來就沒有生，現在也沒有滅。這就是我和外道不同的地方。你如果想知道心的要旨，只要對一切善惡都不要思量，自然就能進入清凈的心體，湛然常寂，妙用如恒河沙數。』 慧簡聽了六祖的指教，豁然大悟，於是向六祖行禮告辭，回到朝廷後上表奏明六祖的言語。皇帝下詔感謝六祖，並賜予磨衲袈裟、絹五百匹、寶缽一個。十二月十九日，將古寶林寺改為中興寺。三年十一月十八日，韶州刺史又來對寺廟進行重新修飾，並賜額為法泉寺。六祖在新州的舊居則被改為國恩寺。 有一天，六祖對眾人說：『各位善知識，你們各自清凈自己的心，聽我說法。你們這些人，自心就是佛，不要再懷疑。外面沒有一物可以建立，一切都是本心生出萬種法。所以經上說：『心生種種法生，心滅種種法滅。』如果想要成就一切種智（Sarvajna，佛陀所具有的智慧），必須達到一相三昧（Ekarasa-samadhi，於一切法知其同一體性之三昧），一行三昧（Ekavyuha-samadhi，於一切處修一行，即真如三昧）。如果在一切處都不住著于相，在這些相中不生起憎恨和喜愛，也沒有取捨，不思念利益、成敗等事，安閑恬靜，虛融淡泊，這就叫做一相三昧。如果在一切處，行住坐臥，都保持純真正直的心，不動搖道場，真正成就清凈的國土，這就叫做一行三昧。如果有人具備這兩種三昧，就像土地有種子，能夠含藏、生長、成就果實。一相三昧和一行三昧，也是這樣。我現在說法，就像及時的雨水。』

【English Translation】 English version: This is about the discussion of true nature (Satyata). What is true nature? It neither decreases when it is in ordinary, foolish people, nor increases when it is in virtuous, saintly people. It is not disturbed when it dwells in afflictions, nor is it silent when it dwells in meditation. It is neither annihilation nor permanence; it neither comes nor goes; it is neither in the middle nor in its interior or exterior. It is neither born nor extinguished, its nature and phenomena are such as they are, constantly abiding and unchanging. This is called 'the Tao (Dao)'. Huijian asked: 'Master, you say neither birth nor extinction, how is this different from the heretics?' The Sixth Patriarch (Zu) replied: 'What the heretics say about neither birth nor extinction is to stop extinction at birth, and to use birth to show extinction. Extinction is still not true extinction, and birth is only saying there is no birth. What I say about neither birth nor extinction is that there was originally no birth, and now there is no extinction. This is how I am different from the heretics. If you want to know the essence of the mind, just do not think about all good and evil, and you will naturally enter the pure mind-essence, clear and still, with wonderful functions like the sands of the Ganges.' Huijian, upon hearing the Sixth Patriarch's instruction, had a sudden enlightenment. He then bowed and took his leave, returning to the court and reporting the Sixth Patriarch's words to the emperor. The emperor issued an edict thanking the Sixth Patriarch, and bestowed upon him a worn-out kasaya (monk's robe), five hundred bolts of silk, and a precious bowl. On the nineteenth day of the twelfth month, the ancient Baolin Temple was renamed Zhongxing Temple. On the eighteenth day of the eleventh month of the third year, the governor of Shaozhou came again to renovate the temple, and bestowed upon it the name Faquan Temple. The Sixth Patriarch's old residence in Xinzhou was changed to Guoen Temple. One day, the Sixth Patriarch said to the assembly: 'Good Knowing Advisors (Kalyanamitra), each of you purify your minds and listen to my Dharma. All of you, your own minds are the Buddha, do not doubt any further. There is nothing external that can be established, all are the myriad dharmas produced by the original mind. Therefore, the sutra says: 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.' If you want to achieve all-knowing wisdom (Sarvajna), you must attain the Samadhi of One Form (Ekarasa-samadhi), and the Samadhi of One Practice (Ekavyuha-samadhi). If in all places you do not dwell on appearances, and in those appearances you do not generate hatred or love, nor do you take or reject, nor do you think about profit, success, or failure, but are peaceful, tranquil, empty, and detached, this is called the Samadhi of One Form. If in all places, whether walking, standing, sitting, or lying down, you maintain a purely upright mind, without moving the Bodhimanda (place of enlightenment), and truly accomplish a pure land, this is called the Samadhi of One Practice. If a person possesses these two Samadhis, it is like the earth having seeds, able to contain, nurture, and bring to fruition. The Samadhi of One Form and the Samadhi of One Practice are also like this. My Dharma teaching now is like timely rain.'

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溥潤大地。汝等佛性。譬諸種子。遇茲沾洽。悉得發生。承吾旨者。決獲菩提。依吾行者。定證妙果。先天元年告諸四眾曰。吾忝受忍大師衣法。今為汝等說法。不付其衣。蓋汝等信根淳熟。決定不疑。堪任大事。聽吾偈曰。心地含諸種。普雨悉皆生。頓悟華情已。菩提果自成。說偈已。復曰。其法無二。其心亦然。其道清凈。亦無諸相。汝等慎勿觀凈及空其心。此心本凈。無可取捨。各自努力。隨緣好去。嘗有僧舉臥輪禪師偈曰。臥輪有伎倆。能斷百思想。對境心不起。菩提日日長。祖聞之曰。此偈未明心地。若依而行之。是加繫縛。因示一偈曰。慧能沒伎倆。不斷百思想。對境心數起。菩提作么長(臥輪非名即住處也)。祖說法利生。經四十載。其年七月六日。命弟子往新州國恩寺。建報恩塔。仍令倍工。又有蜀僧。名方辯。來謁曰。善捏塑。祖正色曰。試塑看。方辯不領旨。乃塑祖真。可高七尺。曲盡其妙。祖觀之曰。汝善塑性。不善佛性。酬以衣物。辯禮謝而去。先天二年七月一日。謂門人曰。吾欲歸新州。汝速理舟楫。時大眾哀慕。乞師且住。祖曰。諸佛出現。猶示涅槃。有來必去。理亦常然。吾此形骸。歸必有所。眾曰。師從此去。早晚卻回。祖曰。葉落歸根。來時無口。又問。師之法眼。何人傳受。祖

【現代漢語翻譯】 現代漢語譯本 普潤大地：你們的佛性，就像種子一樣，遇到雨水的滋潤，都能生長發芽。秉承我的旨意的人，必定獲得菩提（覺悟）；依照我的修行的人，一定證得妙果（佛果）。 先天元年，我告訴你們四眾弟子：我慚愧地接受了忍大師的衣缽和法脈，現在為你們說法，卻不傳衣缽。因為你們的信根已經純熟，決定不會疑惑，堪當重任。聽我的偈子：『心地含藏各種種子，普降法雨都能生長。一旦頓悟了華（智慧）的實情，菩提果自然成就。』 說完偈子，又說：『佛法沒有兩樣，心也是一樣。修道的道路清凈，也沒有各種表象。你們千萬不要執著于觀想清凈和空性，這顆心本來就是清凈的，沒有什麼可以取捨的。各自努力修行，隨順因緣好好走下去吧。』 曾經有僧人舉出臥輪禪師的偈子說：『臥輪有技巧，能斷除所有思想。面對外境心不動，菩提日日增長。』 祖師（慧能）聽了說：『這首偈子沒有明白心地。如果按照這首偈子修行，是給自己增加束縛。』於是寫了一首偈子：『慧能沒有技巧，不斷除所有思想。面對外境心念生起，菩提又怎麼增長？』（臥輪不是人名，而是指居住的地方） 祖師說法度化眾生，經歷了四十年。在那一年的七月初六，命令弟子前往新州國恩寺，建造報恩塔，並且讓他們加倍努力工作。又有蜀地的僧人，名叫方辯，前來拜見，說自己擅長捏塑。 祖師嚴肅地說：『你試著捏塑看看。』方辯沒有領會祖師的用意，於是捏塑了祖師的真像，大約七尺高，非常逼真。祖師看了說：『你擅長捏塑人的形象，卻不擅長認識佛性。』賞賜給他衣物，方辯行禮感謝后離開了。 先天二年七月初一，祖師對門人說：『我想要回新州去，你們快點準備船隻。』當時大眾悲傷不捨，請求祖師暫時留下。祖師說：『諸佛示現於世，尚且還要示現涅槃，有來必有去，這是自然的道理。我的這個形骸，最終必定有所歸宿。』 眾人問：『師父這次離去，什麼時候才能回來？』祖師說：『葉落歸根，來的時候沒有口。』又問：『師父的法眼，將由誰來傳承？』祖

【English Translation】 English version Pervading and nourishing the great earth: Your Buddha-nature is like seeds, which, when encountering moisture, can all sprout and grow. Those who follow my teachings will surely attain Bodhi (enlightenment); those who practice according to my way will certainly realize the wonderful fruit (Buddhahood). In the first year of Xiantian, I tell you, the fourfold assembly: I humbly received the robe and Dharma from Master Ren, and now I am expounding the Dharma for you, but I am not passing on the robe. This is because your roots of faith are already pure and mature, and you are definitely without doubt, capable of undertaking great tasks. Listen to my verse: 'The mind-ground contains all kinds of seeds, the universal rain nourishes them all to grow. Once the true nature of the flower (wisdom) is suddenly realized, the Bodhi fruit will naturally be accomplished.' After reciting the verse, he further said: 'The Dharma is not two, and the mind is also the same. The path of cultivation is pure, and there are no various appearances. You must not cling to contemplating purity and emptiness, for this mind is inherently pure, and there is nothing to be accepted or rejected. Each of you should strive diligently and go forward well according to your own conditions.' Once, a monk cited a verse by Zen Master Wolun, saying: 'Wolun has skillful means, able to cut off all thoughts. Facing external circumstances, the mind does not arise, and Bodhi grows day by day.' The Patriarch (Huineng) heard this and said: 'This verse does not understand the mind-ground. If one practices according to this verse, it is adding bondage to oneself.' Therefore, he composed a verse: 'Huineng has no skillful means, not cutting off all thoughts. Facing external circumstances, thoughts arise, so how does Bodhi grow?' (Wolun is not a name, but refers to the place of residence). The Patriarch expounded the Dharma and liberated sentient beings for forty years. On the sixth day of the seventh month of that year, he ordered his disciples to go to Guoen Temple in Xinzhou to build a Pagoda of Gratitude, and instructed them to work with double the effort. Then, a monk from Shu, named Fangbian, came to pay respects, saying that he was skilled in sculpting. The Patriarch said sternly: 'Try sculpting.' Fangbian did not understand the Patriarch's intention, so he sculpted a true likeness of the Patriarch, about seven feet tall, which was very lifelike. The Patriarch looked at it and said: 'You are skilled in sculpting human forms, but you are not skilled in recognizing Buddha-nature.' He rewarded him with clothing, and Fangbian bowed in gratitude and left. On the first day of the seventh month of the second year of Xiantian, the Patriarch said to his disciples: 'I want to return to Xinzhou, you should quickly prepare the boat.' At that time, the assembly was saddened and reluctant, begging the Master to stay. The Patriarch said: 'Even Buddhas appearing in the world still demonstrate Nirvana, there is coming and going, this is the natural principle. This physical body of mine will eventually have a place to return to.' The assembly asked: 'Master, when will you return after this departure?' The Patriarch said: 'Leaves fall and return to the root, there is no mouth when coming.' They also asked: 'Who will inherit the Master's Dharma-eye?' The

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曰。有道者得。無心者通。又問。后莫有難否。祖曰。吾滅后五六年。當有一人來取吾首。聽吾記曰。頭上養親。口裡須餐。遇滿之難。楊柳為官。又曰。吾去七十年。有二菩薩從東方來。一在家。一出家。同時興化。建立吾宗。締緝伽藍。昌隆法嗣。言訖。往新州國恩寺。沐浴跏趺而化。異香襲人。白虹矚地。即其年八月三日也。時韶新兩郡。各修靈塔。道俗莫決所之。兩郡刺史。共焚香祝曰。香菸引處。即師之慾歸焉。時爐香騰涌。直貫曹溪。以十一月十三日入塔。壽七十六。時韶州刺史韋據撰碑。門人憶念取首之記。遂先以鐵葉漆布固護師頸。塔中有達磨所傳信衣。(西域屈眴布也。緝木𦄋華心織成。後人以碧絹為里)。中宗賜磨衲寶缽。以辯塑真道具等。主塔侍者尸之。開元十年壬戌八月三日。夜半。忽聞塔中如拽鐵索聲。僧眾驚起。見一孝子從塔中走出。尋見師頸有傷。具以賊事聞于州縣。縣令楊侃．刺史柳無忝得牒。切加擒捉。五月于石角村捕得賊人。送韶州鞠問。云。姓張名凈滿。汝州梁縣人。于洪州開元寺受新羅僧金大悲錢二十千。令取六祖大師首。歸海東供養。柳守聞狀。未即加刑。乃躬至曹溪。問祖上足令韜曰。如何處斷。韜曰。若以國法論。理須誅夷。但以佛教慈悲。冤親平等。況彼欲求供養

【現代漢語翻譯】 現代漢語譯本：

慧能大師說：『領悟「道」的人才能有所得，沒有分別心的人才能通達一切。』 又有人問：『以後會有災難嗎？』 慧能大師說：『我圓寂后五六年，會有一個人來取我的頭顱。聽我記住：頭上養親（指頭髮），口裡須餐（指吃飯）。遇到「滿」的災難，楊柳是當官的。』 又說：『我離開七十年後，會有兩位菩薩從東方來，一位是在家眾，一位是出家眾，同時弘揚佛法，建立我的宗派，修繕寺院，使禪宗的法脈昌盛。』 說完這些話，慧能大師前往新州國恩寺，沐浴后結跏趺坐而圓寂。當時有奇異的香味，一道白色的彩虹直射地面。那一年是八月初三。當時韶州和新州兩地的僧俗都想修建靈塔，但無法決定建在哪裡。兩地的刺史共同焚香祈禱說：『香菸飄向的地方，就是大師想要歸去的地方。』 當時爐中的香菸騰空而起，直達曹溪。於十一月十三日將慧能大師的遺體放入塔中，享年七十六歲。當時韶州刺史韋據撰寫了碑文。門人想起慧能大師關於被取頭的預言，於是事先用鐵葉和漆布加固了慧能大師的頸部。塔中儲存著達摩祖師傳下來的信衣（是西域屈眴布，用木棉花心織成，後人用碧絹做裡子）。唐中宗賜予的磨衲寶缽，以及辯才法師塑造真身像的工具等，由主塔的侍者保管。開元十年壬戌年八月初三，半夜，忽然聽到塔中傳來像拖拽鐵索的聲音。僧眾驚醒后，看見一個孝子從塔中跑出。隨後發現慧能大師的頸部有傷。於是將盜竊事件報告給州縣。縣令楊侃、刺史柳無忝接到公文后，立即下令抓捕盜賊。五月在石角村抓獲盜賊。送到韶州審問，盜賊說：『我姓張，名凈滿，是汝州梁縣人。在洪州開元寺從新羅僧人金大悲那裡得到兩萬錢，讓他取六祖大師的頭顱，帶回海東供養。』 柳刺史聽了情況后，沒有立即判刑，而是親自到曹溪，問慧能大師的上座弟子令韜說：『應該如何處置？』 令韜說：『如果按照國法來論，理應處死。但佛教講究慈悲，冤親平等。況且他們是想求取供養。』 English version:

Huineng said, 'Those who have attained the 'Dao' will gain something, and those without discriminating minds will be able to understand everything.' Someone then asked, 'Will there be any disasters in the future?' Huineng said, 'Five or six years after my passing, someone will come to take my head. Remember my words: 'Heads support parents (referring to hair), mouths need to eat (referring to food). When encountering the 'Man' disaster, Yang and Liu will be officials.' He also said, 'Seventy years after my departure, two Bodhisattvas will come from the East, one a layperson and one a monastic, simultaneously propagating the Dharma, establishing my school, repairing monasteries, and flourishing the Dharma lineage of Chan.' After saying these words, Huineng went to Guoen Temple in Xinzhou, bathed, and sat in the lotus position before passing away. At that time, there was a strange fragrance, and a white rainbow shone directly on the ground. That year was the third day of the eighth month. At that time, the monks and laypeople of Shaozhou and Xinzhou wanted to build a stupa, but could not decide where to build it. The governors of the two prefectures jointly burned incense and prayed, saying, 'The place where the incense smoke floats is where the master wants to return.' At that time, the incense smoke in the furnace rose into the air and went straight to Caoxi. On the thirteenth day of the eleventh month, Huineng's remains were placed in the stupa, at the age of seventy-six. At that time, Wei Ju, the governor of Shaozhou, wrote the inscription. The disciples remembered Huineng's prediction about having his head taken, so they first reinforced Huineng's neck with iron leaves and lacquered cloth. The stupa contains the robe of faith transmitted by Bodhidharma (it is Qu Xian cloth from the Western Regions, woven with cotton flower hearts, and later lined with blue silk). Emperor Zhongzong of Tang bestowed the precious bowl of Monastic Robe, as well as the tools used by the Dharma master Biancai to sculpt the true image, which were kept by the attendant of the main stupa. On the third day of the eighth month in the tenth year of Kaiyuan (Renxu year), in the middle of the night, suddenly the sound of dragging iron chains was heard in the stupa. The monks woke up in surprise and saw a filial son running out of the stupa. Later, it was discovered that Huineng's neck was injured. So the theft was reported to the prefecture and county. Magistrate Yang Kan and Governor Liu Wutian received the official document and immediately ordered the arrest of the thief. In May, the thief was caught in Shijiao Village. He was sent to Shaozhou for interrogation. The thief said, 'My surname is Zhang, my name is Jingman, and I am from Liang County, Ruzhou. At Kaiyuan Temple in Hongzhou, I received twenty thousand coins from the Silla monk Kim Daebi, ordering me to take the head of the Sixth Patriarch and bring it back to Haidong for worship.' After hearing the situation, Governor Liu did not immediately sentence him, but went to Caoxi in person and asked Huineng's senior disciple Lingtao, 'How should this be handled?' Lingtao said, 'If judged according to national law, he should be executed. But Buddhism emphasizes compassion and equality between enemies and relatives. Moreover, they want to seek offerings.'

【English Translation】 Huineng said, 'Those who have attained the 'Dao' will gain something, and those without discriminating minds will be able to understand everything.' Someone then asked, 'Will there be any disasters in the future?' Huineng said, 'Five or six years after my passing, someone will come to take my head. Remember my words: 'Heads support parents (referring to hair), mouths need to eat (referring to food). When encountering the 'Man' disaster, Yang and Liu will be officials.' He also said, 'Seventy years after my departure, two Bodhisattvas will come from the East, one a layperson and one a monastic, simultaneously propagating the Dharma, establishing my school, repairing monasteries, and flourishing the Dharma lineage of Chan.' After saying these words, Huineng went to Guoen Temple in Xinzhou, bathed, and sat in the lotus position before passing away. At that time, there was a strange fragrance, and a white rainbow shone directly on the ground. That year was the third day of the eighth month. At that time, the monks and laypeople of Shaozhou and Xinzhou wanted to build a stupa, but could not decide where to build it. The governors of the two prefectures jointly burned incense and prayed, saying, 'The place where the incense smoke floats is where the master wants to return.' At that time, the incense smoke in the furnace rose into the air and went straight to Caoxi. On the thirteenth day of the eleventh month, Huineng's remains were placed in the stupa, at the age of seventy-six. At that time, Wei Ju, the governor of Shaozhou, wrote the inscription. The disciples remembered Huineng's prediction about having his head taken, so they first reinforced Huineng's neck with iron leaves and lacquered cloth. The stupa contains the robe of faith transmitted by Bodhidharma (it is Qu Xian cloth from the Western Regions, woven with cotton flower hearts, and later lined with blue silk). Emperor Zhongzong of Tang bestowed the precious bowl of Monastic Robe, as well as the tools used by the Dharma master Biancai to sculpt the true image, which were kept by the attendant of the main stupa. On the third day of the eighth month in the tenth year of Kaiyuan (Renxu year), in the middle of the night, suddenly the sound of dragging iron chains was heard in the stupa. The monks woke up in surprise and saw a filial son running out of the stupa. Later, it was discovered that Huineng's neck was injured. So the theft was reported to the prefecture and county. Magistrate Yang Kan and Governor Liu Wutian received the official document and immediately ordered the arrest of the thief. In May, the thief was caught in Shijiao Village. He was sent to Shaozhou for interrogation. The thief said, 'My surname is Zhang, my name is Jingman, and I am from Liang County, Ruzhou. At Kaiyuan Temple in Hongzhou, I received twenty thousand coins from the Silla monk Kim Daebi, ordering me to take the head of the Sixth Patriarch and bring it back to Haidong for worship.' After hearing the situation, Governor Liu did not immediately sentence him, but went to Caoxi in person and asked Huineng's senior disciple Lingtao, 'How should this be handled?' Lingtao said, 'If judged according to national law, he should be executed. But Buddhism emphasizes compassion and equality between enemies and relatives. Moreover, they want to seek offerings.'

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。罪可恕矣。柳守嘉嘆曰。始知佛門廣大。遂赦之(爾後。甚有名賢贊述。檀施珍異。文繁不錄)。上元元年肅宗遣使就請師衣缽。歸內供養。至永泰元年五月五日。代宗夢六祖大師請衣缽。七日。來刺史楊瑊曰。朕夢感禪師請傳法袈裟卻歸曹溪。今遣鎮國大將軍劉崇景頂戴而送。朕謂之國寶。卿可於本寺如法安置。專令僧眾。親承宗旨者。嚴加守護。勿令遺墜。后或為人偷竊。皆不遠而獲。如是者數四。憲宗謚大鑒禪師。塔曰元和靈照。皇朝開寶初。王師平南海劉氏。殘兵作梗。祖之塔廟。鞠為煨燼。而真身為守塔僧保護。一無所損。尋有制興修。功未竟。會太宗皇帝即位。留心禪宗。頗增壯麗焉。

五燈會元卷第一 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第二

四祖大醫禪師旁出法嗣第一世

牛頭山法融禪師者

潤州延陵人也。姓韋氏。年十九。學通經史。尋閱大部般若。曉達真空。忽一日嘆曰。儒道世典。非究竟法。般若正觀。出世舟航。遂隱茅山。投師落髮。后入牛頭山幽棲寺北巖之石室。有百鳥銜華之異。唐貞觀中。四祖遙觀氣象。知彼山有奇異之人。乃躬自尋訪。問寺僧。此間有道人否。曰。出家兒那個不是道人。祖曰。阿那個是道人。僧

【現代漢語翻譯】 現代漢語譯本：他的罪過可以被饒恕了。柳守嘉感嘆道：『現在才知道佛門是如此的廣大。』於是就赦免了他（之後，有很多名士賢人讚揚這件事，捐贈的珍寶也很多，文字繁雜就不一一記錄了）。上元元年，肅宗皇帝派遣使者去迎請六祖大師的衣缽，帶回宮中供養。到了永泰元年五月五日，代宗皇帝夢見六祖大師請求將衣缽送回曹溪。七日後，刺史楊瑊前來傳達聖旨說：『朕夢中感應到禪師請求將傳法的袈裟送回曹溪。現在派遣鎮國大將軍劉崇景頂戴著送去。朕認為這是國寶，你可以在本寺按照佛法安置好，專門命令僧眾中真正領悟禪宗宗旨的人，嚴加守護，不要讓它遺失墜落。』後來如果有人偷竊，也一定會在不遠處被抓獲，這樣的事情發生了好幾次。憲宗皇帝賜予六祖慧能『大鑒禪師』的謚號，塔的名字叫做『元和靈照』。皇朝開寶初年，王師平定南海劉氏，殘餘的士兵作亂，六祖的塔廟被燒成灰燼，但是六祖的真身被守塔的僧人保護，沒有受到任何損傷。不久之後朝廷下令興修，工程還沒有完成，恰逢太宗皇帝即位，他留心禪宗，於是將塔廟修繕得更加壯麗。 五燈會元卷第一 卍新續藏第 80 冊 No. 1565 五燈會元 五燈會元卷第二 四祖大醫禪師旁出法嗣第一世 牛頭山法融禪師 是潤州延陵人。姓韋氏。年齡二十多歲，通曉經史。後來閱讀大量的《般若經》，通達了真空的道理。有一天忽然感嘆道：『儒家和道家的世俗經典，不是究竟的解脫之法。《般若經》的正觀，才是出離世間的舟船。』於是隱居在茅山，拜師剃度。之後進入牛頭山幽棲寺北巖的石室，有百鳥銜花的奇異景象。唐朝貞觀年間，四祖遙觀天象，知道那座山上有奇異之人，於是親自前去尋訪。他問寺廟的僧人：『這裡有得道之人嗎？』僧人回答說：『出家人哪個不是得道之人？』四祖說：『哪個是得道之人？』僧人

【English Translation】 English version: His crime could be forgiven. Liu Shoujia sighed and said, 'Now I know that the Buddhist gate is so vast.' So he pardoned him (After that, many famous and virtuous people praised this matter, and there were many rare treasures donated, but the text is complicated and will not be recorded one by one). In the first year of Shangyuan, Emperor Suzong sent an envoy to welcome the robe and bowl of the Sixth Patriarch, and brought them back to the palace for worship. On the fifth day of the fifth month of the first year of Yongtai, Emperor Daizong dreamed that the Sixth Patriarch requested that the robe and bowl be sent back to Caoxi. Seven days later, the prefect Yang Jian came to convey the imperial decree, saying: 'I dreamed that the Zen master requested that the Dharma-transmitting kasaya (robe) be sent back to Caoxi. Now I am sending General Liu Chongjing, the Zhenguo (鎮國) Great General, to carry it on his head and send it. I think this is a national treasure. You can arrange it in this temple according to the Dharma, and specially order the monks who truly understand the Zen sect's purpose to guard it strictly, and do not let it be lost.' Later, if someone steals it, they will surely be caught not far away. Such things have happened several times. Emperor Xianzong bestowed the posthumous title of 'Dajian (大鑒) Zen Master' on the Sixth Patriarch Huineng (慧能), and the name of the pagoda was 'Yuanhe Lingzhao (元和靈照)'. In the early years of the Huangchao Kaibao (開寶) period, the royal army pacified the Liu (劉) clan in the South China Sea, and the remaining soldiers rebelled. The Sixth Patriarch's pagoda temple was burned to ashes, but the Sixth Patriarch's true body was protected by the monk guarding the pagoda and was not damaged in any way. Soon after, the court ordered repairs, but the project was not completed. It happened that Emperor Taizong ascended the throne, and he paid attention to the Zen sect, so he repaired the pagoda temple even more magnificently. Wudeng Huiyuan (五燈會元) Volume 1 卍 New Continued Collection No. 1565 Wudeng Huiyuan (五燈會元), Volume 80 Wudeng Huiyuan (五燈會元) Volume 2 The First Generation of Dharma Heirs from the Side Lineage of the Fourth Patriarch Dazhi (大醫) Zen Master Niu Tou Shan (牛頭山) Farong (法融) Zen Master Was a native of Yanling (延陵), Runzhou (潤州). His surname was Wei (韋). He was in his twenties and was well-versed in the classics and history. Later, he read a large number of Prajna Sutras and understood the principle of emptiness. One day, he suddenly sighed and said, 'The secular classics of Confucianism and Taoism are not the ultimate methods of liberation. The correct view of the Prajna Sutra is the boat to leave the world.' So he lived in seclusion in Maoshan (茅山) and became a monk after being tonsured by a teacher. After that, he entered the stone chamber of the North Cliff of Youqi (幽棲) Temple on Niu Tou Mountain (牛頭山), and there was a strange phenomenon of hundreds of birds carrying flowers. During the Zhenguan (貞觀) period of the Tang Dynasty, the Fourth Patriarch remotely observed the celestial phenomena and knew that there was an extraordinary person on that mountain, so he personally went to visit. He asked the monks of the temple, 'Is there a Taoist here?' The monk replied, 'Which monk is not a Taoist?' The Fourth Patriarch said, 'Which one is the Taoist?' The monk

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無對。別僧曰。此去山中十里許。有一懶融。見人不起。亦不合掌。莫是道人么。祖遂入山。見師端坐自若。曾無所顧。祖問曰。在此作甚麼。師曰。觀心。祖曰。觀是何人。心是何物。師無對。便起作禮曰。大德高棲何所。祖曰。貧道不決所止。或東或西。師曰。還識道信禪師否。祖曰。何以問他。師曰。向德滋久。冀一禮謁。祖曰。道信禪師。貧道是也。師曰。因何降此。祖曰。特來相訪。莫更有宴息之處否。師指後面曰。別有小庵。遂引祖至庵所。繞庵。唯見虎狼之類。祖乃舉兩手作怖勢。師曰。猶有這個在。祖曰。這個是甚麼。師無語。少選。祖卻于師宴坐石上書一佛字。師睹之竦然。祖曰。猶有這個在。師未曉。乃稽首請說真要。祖曰。夫百千法門。同歸方寸。河沙妙德。總在心源。一切戒門．定門．慧門．神通變化。悉自具足。不離汝心。一切煩惱業障。本來空寂。一切因果。皆如夢幻。無三界可出。無菩提可求。人與非人。性相平等。大道虛曠。絕思絕慮。如是之法。汝今已得。更無闕少。與佛何殊。更無別法。汝但任心自在。莫作觀行。亦莫澄心。莫起貪嗔。莫懷愁慮。蕩蕩無礙。任意縱橫。不作諸善。不作諸惡。行住坐臥。觸目遇緣。總是佛之妙用。快樂無憂。故名為佛。師曰。心既具足。何者是

【現代漢語翻譯】 現代漢語譯本： 無對。（有）其他僧人說：『從這裡往山裡走十里左右，有個叫懶融（Lanrong）的人，見人不起身，也不合掌，莫非就是道人嗎？』祖師於是進山，見到懶融禪師端坐自若，旁若無人。祖師問道：『你在這裡做什麼？』懶融禪師說：『觀心。』祖師說：『觀的是什麼人？心又是什麼東西？』懶融禪師無言以對，便起身作禮說：『大德您在哪裡修行？』祖師說：『貧道我沒有固定的住所，有時在東，有時在西。』懶融禪師說：『您認識道信禪師（Daoxin Chanshi）嗎？』祖師說：『你問他做什麼？』懶融禪師說：『我仰慕他很久了，希望能有機會拜見他。』祖師說：『道信禪師，貧道就是。』懶融禪師說：『您因何來到這裡？』祖師說：『特地來拜訪你，莫非還有可以休息的地方嗎？』懶融禪師指著後面說：『另外有個小庵。』於是引導祖師到庵所。繞著庵，只見虎狼之類的動物。祖師於是舉起雙手做出害怕的樣子。懶融禪師說：『還是有這個在啊。』祖師說：『這個是什麼？』懶融禪師沒有說話。過了一會兒，祖師卻在懶融禪師宴坐的石頭上寫了一個『佛』字。懶融禪師看到後感到震驚。祖師說：『還是有這個在啊。』懶融禪師不明白，於是叩頭請求開示真正的要義。祖師說：『百千法門，最終都歸於方寸（指心）。恒河沙數般的妙德，總在心源。一切戒門（Jiemen）、定門（Dingmen）、慧門（Huimen），神通變化，全部自身具足，不離你的心。一切煩惱業障，本來就是空寂的。一切因果，都如夢幻。沒有三界（Sanjie）可以出離，沒有菩提（Puti）可以追求。人與非人，性相平等。大道虛曠，斷絕思慮。這樣的法，你現在已經得到了，更沒有什麼欠缺，與佛有什麼區別？更沒有其他的法。你只要任心自在，不要作觀行，也不要澄心，不要生起貪嗔，不要懷有愁慮，坦蕩無礙，任意縱橫，不作諸善，不作諸惡，行住坐臥，觸目遇緣，都是佛的妙用，快樂無憂，所以名為佛。』懶融禪師說：『心既然具足一切，那麼什麼是……？』

【English Translation】 English version: Wu Dui. Another monk said, 'About ten li from here in the mountains, there is a lazy monk named Lanrong (Lanrong). He doesn't rise to greet people, nor does he put his palms together. Could he be a Taoist?' The Patriarch then entered the mountain and saw the Master sitting upright and composed, as if no one was around. The Patriarch asked, 'What are you doing here?' The Master said, 'Observing the mind.' The Patriarch said, 'Who is observing, and what is the mind?' The Master was speechless. He then rose, bowed, and said, 'Great Virtue, where do you reside?' The Patriarch said, 'This poor monk has no fixed abode, sometimes east, sometimes west.' The Master said, 'Do you know Chan Master Daoxin (Daoxin Chanshi)?' The Patriarch said, 'Why do you ask about him?' The Master said, 'I have long admired him and hope to have the opportunity to pay my respects.' The Patriarch said, 'This poor monk is Chan Master Daoxin.' The Master said, 'Why have you come here?' The Patriarch said, 'I came specifically to visit you. Is there perhaps a place to rest?' The Master pointed behind him and said, 'There is another small hermitage.' He then led the Patriarch to the hermitage. Around the hermitage, only tigers and wolves were seen. The Patriarch then raised both hands in a gesture of fear. The Master said, 'You still have this.' The Patriarch said, 'What is this?' The Master was silent. After a while, the Patriarch wrote the word 'Buddha' on the stone where the Master sat in meditation. The Master was startled upon seeing it. The Patriarch said, 'You still have this.' The Master did not understand and bowed, requesting the true essence. The Patriarch said, 'The myriad Dharma gates ultimately return to the square inch (referring to the mind). The countless wonderful virtues are all within the source of the mind. All the precepts (Jiemen), samadhi (Dingmen), and wisdom (Huimen) gates, as well as supernatural powers and transformations, are fully present within yourself, inseparable from your mind. All afflictions and karmic obstacles are inherently empty and still. All causes and effects are like dreams and illusions. There is no Three Realms (Sanjie) to escape, no Bodhi (Puti) to seek. Humans and non-humans are equal in nature and appearance. The Great Way is vast and empty, beyond thought and deliberation. This Dharma, you have already attained it, and there is nothing lacking. What difference is there between you and a Buddha? There is no other Dharma. Just let your mind be free and at ease, do not engage in contemplation, do not purify the mind, do not give rise to greed and anger, do not harbor sorrow and worry, be open and unhindered, free and unrestrained, do not do good, do not do evil, whether walking, standing, sitting, or lying down, whatever you encounter, it is all the wonderful function of the Buddha, joyful and without worry, therefore it is called Buddha.' The Master said, 'Since the mind is fully complete, what is...?'

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佛。何者是心。祖曰。非心不問佛。問佛非不心。師曰。既不許作觀行。于境起時。心如何對治。祖曰。境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任遍知。汝但隨心自在。無復對治。即名常住法身。無有變異。吾受璨大師頓教法門。今付于汝。汝今諦受吾言。只住此山。向後當有五人達者。紹汝玄化。祖付法訖。遂返雙峰終老。師自爾法席大盛。唐永徽中。徒眾乏糧。師往丹陽緣化。去山八十里。躬負米一石八斗。朝往暮還。供僧三百。二時不闕。三年。邑宰蕭元善請于建初寺講大般若經。聽者雲集。至滅靜品。地為之震動。講罷歸山。博陵王問師曰。境緣色發時。不言緣色起。云何得知緣。乃欲息其起。師曰。境色初發時。色境二性空。本無知緣者。心量與知同。照本發非發。爾時起自息。抱暗生覺緣。心時緣不逐。至如未生前。色心非養育。從空本無念。想受言念生。起發未曾起。豈用佛教令。問曰。閉目不見色。境慮乃便多。色既不關心。境從何處發。師曰。閉目不見色。內心動慮多。幻識假成用。起名終不過。知色不關心。心亦不關人。隨行有相轉。鳥去空中真。問曰。境發無處所。緣覺了知生。境謝覺還轉。覺乃變為境。若以心曳心。還為覺所覺。從之隨隨去。不離生滅際。

【現代漢語翻譯】 現代漢語譯本 佛：什麼是心？ 祖師說：如果不是心，就不會問佛；問佛，就離不開心。 師父說：既然不提倡作觀修行，那麼當外境生起時，心應該如何應對？ 祖師說：外境的因緣沒有好壞之分，好壞的分別都源於內心。如果內心不強加分別，虛妄的情感從哪裡產生呢？虛妄的情感既然不產生，那麼真心自然遍知一切。你只需隨心自在，無需刻意對治，這就叫做常住法身，沒有變異。我接受了璨大師的頓悟法門，現在傳授給你。你現在仔細聽我的話，只住在這座山中。將來會有五位通達真理的人，繼承你的玄妙教化。 祖師傳法完畢，就返回雙峰山終老。自此以後，師父的道場非常興盛。唐朝永徽年間，徒弟們缺少糧食，師父前往丹陽化緣。距離山有八十里路，師父親自揹著一石八斗米，早上去晚上回，供養三百僧人，兩次齋飯都沒有缺少。三年後，縣令蕭元善邀請師父在建初寺講解《大般若經》，聽眾雲集。講到《滅靜品》時，大地為之震動。講經完畢后，師父回到山中。博陵王問師父說：『外境和色塵生起時，不說因緣色塵而起，如何得知因緣，並且想要止息它的生起？』 師父說：『外境和色塵初次生起時，色塵和外境的二性本空，本來就沒有知緣者。心量和知覺相同。照見其本性，生起就不是真正的生起，那時生起自然止息。執著于闇昧而生起覺悟的因緣，心念產生時，因緣不會追逐它。至於未生起之前，色塵和心念都不是養育的。從空性中本來就沒有念頭，想、受、言語、念頭才產生。生起和發端從未真正生起，哪裡需要佛教的命令呢？』 （博陵王）問：『閉上眼睛看不見外面的事物，內心的思慮反而更多。外面的事物既然不關乎內心，那麼外境從哪裡產生呢？』 師父說：『閉上眼睛看不見外面的事物，內心活動的思慮反而更多。虛幻的意識假借而成用，生起的名字終究不會超過它。知道外面的事物不關乎內心，內心也不關乎外面的事物。隨著行為有相的轉變，就像鳥兒飛過天空一樣真實。』 （博陵王）問：『外境的生起沒有固定的處所，因緣覺悟了知才產生。外境消失覺悟也隨之轉變，覺悟反而變為外境。如果用心牽引心，反而被覺悟所覺察。跟隨它一直隨順下去，就無法脫離生滅的邊際。』

【English Translation】 English version Buddha: What is the mind? The Patriarch said: If it were not the mind, one would not ask about the Buddha; asking about the Buddha is inseparable from the mind. The Master said: Since contemplative practice is not encouraged, how should the mind respond when external circumstances arise? The Patriarch said: External circumstances have no inherent good or bad; the distinction between good and bad arises from the mind. If the mind does not impose distinctions, from where do deluded emotions arise? Since deluded emotions do not arise, the true mind naturally knows all things. You only need to be at ease with your mind, without contrived remedies; this is called the permanent Dharma body, without change. I received the sudden enlightenment Dharma gate from Great Master Can, and now I transmit it to you. Now listen carefully to my words, and only dwell on this mountain. In the future, there will be five enlightened individuals who will inherit your profound teachings. After transmitting the Dharma, the Patriarch returned to Shuangfeng Mountain to live out his days. From then on, the Master's Dharma assembly flourished greatly. During the Yonghui era of the Tang Dynasty, the disciples lacked food, so the Master went to Danyang to seek alms. Eighty li from the mountain, the Master personally carried one dan and eight dou of rice, returning in the evening after leaving in the morning, providing for three hundred monks, without missing two meals. Three years later, Magistrate Xiao Yuanshan invited the Master to lecture on the Great Prajna Sutra at Jianchu Temple, and a large crowd gathered to listen. When he reached the chapter on the Extinction of Stillness, the earth shook. After the lecture, the Master returned to the mountain. Prince Boling asked the Master: 'When external circumstances and sense objects arise, you do not say that they arise from conditions and sense objects. How can one know the conditions and want to stop their arising?' The Master said: 'When external circumstances and sense objects first arise, the two natures of sense objects and external circumstances are empty; there is originally no one who knows the conditions. The capacity of the mind is the same as awareness. Seeing its original nature, arising is not truly arising; at that time, arising naturally ceases. Clinging to darkness gives rise to the conditions for awareness; when a thought arises, conditions do not pursue it. As for before arising, sense objects and the mind are not nurtured. From emptiness, there is originally no thought; thoughts, feelings, words, and ideas then arise. Arising and origination have never truly arisen; where is the need for the Buddha's teachings?' (Prince Boling) asked: 'When I close my eyes and cannot see external things, my inner thoughts become even more numerous. Since external things are not related to the mind, from where do external circumstances arise?' The Master said: 'When you close your eyes and cannot see external things, the active thoughts in your mind become even more numerous. Illusory consciousness falsely becomes functional, and the name that arises ultimately does not exceed it. Knowing that external things are not related to the mind, and the mind is not related to external things. Following the transformations of conditioned phenomena, it is like a bird flying through the sky, truly free.' (Prince Boling) asked: 'The arising of external circumstances has no fixed location, and only arises when conditions are awakened and known. When external circumstances disappear, awareness also transforms, and awareness in turn becomes external circumstances. If one uses the mind to pull the mind, it will instead be perceived by awareness. Following it along, one cannot escape the boundaries of birth and death.'

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師曰。色心前後中。實無緣起境。一念自疑忘。誰能計動靜。此知自無知。知知緣不會。當自檢本形。何須求域外。前境不變謝。后念不來今。求月執玄影。討跡逐飛禽。欲知心本性。還如視夢裡。譬之六月冰。處處皆相似。避空終不脫。求空復不成。借問鏡中像。心從何處生。問曰。恰恰用心時。若為安隱好。師曰。恰恰用心時。恰恰無心用。曲譚名相勞。直說無繁重。無心恰恰用。常用恰恰無。今說無心處。不與有心殊。問曰。智者引妙言。與心相會當。言與心路別。合則萬倍乖。師曰。方便說妙言。破病大乘道。非關本性譚。還從空化造。無念為真常。終當絕心路。離念性不動。生滅無乖誤。谷響既有聲。映象能回顧。問曰。行者體境有。因覺知境亡。前覺及後覺。並境有三心。師曰。境用非體覺。覺罷不應思。因覺知境亡。覺時境不起。前覺及後覺。並境有三遲。問曰。住定俱不轉。將為正三昧。諸業不能牽。不知細無明。徐徐躡其後。師曰。復聞別有人。虛執起心量。三中事不成。不轉還虛妄。心為正受縛。為之凈業障。心塵萬分一。不了說無明。細細習因起。徐徐名相生。風來波浪轉。欲靜水還平。更欲前途說。恐畏後心驚。無念大獸吼。性空下霜雹。星散穢草摧。縱橫飛鳥落。五道定紛綸。四魔不前卻

【現代漢語翻譯】 師[慧能]說：色（rupa, 物質現象）、心（citta, 精神現象）在過去、現在、未來這三個時段中，實際上沒有因緣生起的實在境界。一旦產生懷疑和遺忘的念頭，誰又能計算出動與靜的真實狀態呢？這種認知本身就是一種無知。如果執著于認知，就會與真理背道而馳。應當反省自己的本來面目，何必向外尋求真理呢？ 過去的境界不會改變和消逝，未來的念頭也不會來到現在。就像想要捕捉水中的月亮倒影，或者追逐飛翔的鳥兒一樣徒勞。想要了解心的本性，就像觀察夢境一樣虛幻不實。又好比六月的冰塊，處處都顯得不協調。想要逃避空性，最終也無法擺脫；想要追求空性，最終也無法成功。請問鏡子中的影像，是從哪裡產生的呢？ 有人問：在恰恰需要用心的時候，怎樣才能保持內心的平靜和安穩呢？師[慧能]說：在恰恰需要用心的時候，就要做到恰恰無心可用。如果曲折地談論名相，只會徒勞無功；如果直接說明真理，就不會感到繁瑣沉重。無心恰恰能發揮作用，而常用之心恰恰是無心的。現在所說的無心之處，與有心之處並沒有什麼不同。 有人問：智者引用精妙的言辭，是爲了與心相契合。但言辭與心路是不同的，如果強行合二為一，就會產生更大的偏差。師[慧能]說：方便之說，是爲了破除眾生的病苦，是大乘佛法的途徑。但這與本性的探討無關，而是從空性中化現出來的。以無念為真常，最終應當斷絕心路。遠離妄念，本性就不會動搖，生滅變化也不會產生錯謬。就像山谷的迴響，雖然有聲音，但卻是空無自性的；就像鏡中的影像，雖然能反映事物，但卻是虛幻不實的。 有人問：修行者體驗到境界的存在，是因為覺知的作用；當覺知消失時，境界也隨之消失。那麼，前覺、後覺以及境界，就構成了三種心。師[慧能]說：境界的作用並非本體的覺悟，覺悟之後就不應該再思慮。因為覺知的作用，境界才會消失；當覺悟之時，境界就不會產生。前覺、後覺以及境界，這三種都是遲鈍的表現。 有人問：安住在禪定中，一切都不轉動，這可以被認為是真正的三昧（samadhi, 正定）。各種業力都無法牽引，但卻不知道細微的無明（avidya, 愚癡），它會慢慢地跟隨在後面。師[慧能]說：又聽到有人，虛妄地執著于起心動念。在三昧中，如果事情沒有成就，不轉動就仍然是虛妄的。心被正受所束縛，就會成為清凈業障。心塵的萬分之一，如果不能明瞭，就說是無明。細微的習氣因緣生起，名相就會慢慢地產生。就像風來了，波浪就會翻滾；想要平靜下來，水面還會恢復平靜。 如果再想繼續說下去，恐怕會使後來的修行者感到驚恐。無念就像大獸的吼叫，性空就像降下的霜雹。星辰散落，污穢的草木被摧毀，縱橫的飛鳥墜落。五道輪迴因此而確定，四魔（mara, 煩惱魔、五蘊魔、死魔、天魔）也無法前進。

【English Translation】 The Master [Huineng] said: 'Rupa (form, material phenomena) and Citta (mind, mental phenomena), in the past, present, and future, have no real realm of arising from conditions. Once a thought of doubt and forgetfulness arises, who can calculate the true state of movement and stillness? This kind of cognition itself is a kind of ignorance. If one clings to cognition, one will go against the truth. One should reflect on one's original face; why seek truth externally?' 'The past realm will not change or disappear, and the future thought will not come to the present. It is as futile as trying to catch the moon's reflection in the water or chasing flying birds. If you want to understand the nature of the mind, it is as illusory as observing a dream. It is like a block of ice in June, which seems out of place everywhere. If you want to escape emptiness, you will not be able to escape in the end; if you want to pursue emptiness, you will not succeed in the end. May I ask, where does the image in the mirror come from?' Someone asked: 'When it is exactly the time to use the mind, how can one maintain inner peace and stability?' The Master [Huineng] said: 'When it is exactly the time to use the mind, one should be exactly without mind to use. If you talk about names and forms in a roundabout way, you will only waste your efforts; if you directly explain the truth, you will not feel cumbersome and heavy. No-mind can function exactly, and the commonly used mind is exactly no-mind. The place of no-mind that is now spoken of is no different from the place of having-mind.' Someone asked: 'Wise people quote exquisite words in order to be in accord with the mind. But words and the path of the mind are different; if they are forced together, there will be even greater deviations.' The Master [Huineng] said: 'Expedient speech is to eliminate the suffering of sentient beings and is the path of Mahayana Buddhism. But this has nothing to do with the discussion of the original nature, but is transformed from emptiness. Taking no-thought as true constancy, one should eventually cut off the path of the mind. Away from delusion, the nature will not be shaken, and birth and death will not produce errors. Like the echo in the valley, although there is sound, it is empty and without self-nature; like the image in the mirror, although it can reflect things, it is illusory and unreal.' Someone asked: 'Practitioners experience the existence of realms because of the function of awareness; when awareness disappears, the realm also disappears. Then, the previous awareness, the subsequent awareness, and the realm constitute three minds.' The Master [Huineng] said: 'The function of the realm is not the enlightenment of the essence; after enlightenment, one should not think about it anymore. Because of the function of awareness, the realm will disappear; when enlightenment occurs, the realm will not arise. The previous awareness, the subsequent awareness, and the realm are all manifestations of dullness.' Someone asked: 'Dwelling in samadhi (正定, concentration) without any movement can be considered true samadhi. Various karmic forces cannot pull one away, but one does not know the subtle avidya (無明, ignorance), which will slowly follow behind.' The Master [Huineng] said: 'Again, I hear that some people falsely cling to the arising of thoughts. If things are not accomplished in samadhi, not moving is still false. The mind is bound by right perception and becomes an obstacle to pure karma. If one cannot understand one ten-thousandth of the dust of the mind, one says it is ignorance. Subtle habitual causes arise, and names and forms will slowly arise. Just like when the wind comes, the waves will roll; if you want to calm down, the water will return to calm.' 'If I want to continue to speak, I am afraid that it will frighten later practitioners. No-thought is like the roar of a great beast, and emptiness of nature is like the falling of frost and hail. Stars are scattered, and filthy plants are destroyed, and flying birds fall down. The five paths of reincarnation are thus determined, and the four maras (mara, 魔, afflictions, skandhas, death, and devas) cannot advance.'

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。既如猛火燎。還如利劍斫。問曰。賴覺知萬法。萬法本來然。若假照用心。只得照用心。不應心裡事。師曰。賴覺知萬法。萬法終無賴。若假照用心。應不在心外。問曰。隨隨無揀擇。明心不現前。復慮心闇昧。在心用功行。智障復難除。師曰。有此不可有。尋此不可尋。無揀即真擇。得闇出明心。慮者心冥昧。存心托功行。何論智障難。至佛方為病。問曰。折中訊息間。實亦難安怗。自非用行人。此難終難見。師曰。折中欲訊息。訊息非難易。先觀心處心。次推智中智。第三照推者。第四通無記。第五解脫名。第六等真偽。第七知法本。第八慈無為。第九遍空陰。第十雲雨被。最盡彼無覺。無明生本智。映象現三業。幻人化四衢。不住空邊盡。當照有中無。不出空有內。未將空有俱。號之名折中。折中非言說。安怗無處安。用行何能決。問曰。別有一種人。善解空無相。口言定亂一。複道有中無。同證用常寂。知覺寂常用。用心會真理。復言用無用。智慧方便多。言亂與理合。如如理自如。不由識心會。既知心會非。心心復相泯。如是難知法。永劫不能知。同此用心人。法所不能化。師曰。別有證空者。還如前偈論。行空守寂滅。識見暫時翻。會真是心量。終知未了原。又說息心用。多智疑相似。良由性不明。求

{ "translations": [ "現代漢語譯本", '就像猛火燃燒，又像利劍砍削。問：依賴覺知萬法（宇宙萬有），萬法本來就是如此。如果藉助觀照而用心，只能得到觀照的用心，不應是心裡之事。師說：依賴覺知萬法，萬法最終無所依賴。如果藉助觀照而用心，（真理）應不在心外。', '問：隨順（萬法）而無揀擇，明心（覺悟之心）不會顯現。又顧慮內心昏暗，在心上用功修行，智慧的障礙又難以去除。師說：有此（念頭）不可有，尋此（念頭）不可尋。無揀擇即是真揀擇，得脫昏暗而出明心。顧慮者是心識冥昧，存心而依賴功行，哪裡還談得上智慧的障礙？（這種狀態）到了成佛時才是病。', '問：折中（空與有之間的平衡）的訊息（真諦）之間，實在難以安穩。如果不是修行之人，這種困難終究難以見到。師說：折中想要訊息，訊息並非難或易。先觀察心處的心，再推究智中的智。第三步照見推究者，第四步通達無記（不落入任何分別）。第五步名為解脫，第六步等同真偽，第七步知曉法本（萬法之源），第八步慈悲無為，第九步遍佈空陰（空性的覆蓋），第十步如雲雨般普被（眾生）。最盡之處是彼無覺（超越覺與不覺），無明生出本智（根本智慧），映象顯現三業（身口意），幻人化現於四衢（十字路口）。不住于空的一邊而盡，應當照見有中的無。不出空有之內，未將空有並俱。稱之為折中。折中非言語所能表達，安穩無處可安，修行如何能決斷？', '問：別有一種人，善於理解空無相（空性的本質），口中說定亂為一，又說有中無。共同證得用常寂（作用恒常寂靜），知覺寂常用，用心體會真理。又說用無用（無為而為），智慧方便多，言語混亂卻與真理相合。如如（真如）之理自然如是，不由識心體會。既然知道心體會是錯誤的，心與心又互相泯滅。這樣的難以知曉的法，永劫也不能知曉。與此用心之人相同，無法被佛法所化。師說：別有證悟空性者，還如前面的偈頌所論。行於空而守護寂滅，識見暫時翻轉。體會真如是心量的作用，終究知道尚未了悟本源。又說止息心念的作用，多智之人會覺得相似。實在是因為自性不明，而求（道）。' ], "english_translations": [ "English version", 'Like a raging fire burning, or a sharp sword cutting. Question: Relying on the awareness of all dharmas (all phenomena in the universe), all dharmas are inherently so. If one uses the mind through contemplation, one can only obtain the use of contemplation, which should not be a matter of the mind. The Master said: Relying on the awareness of all dharmas, all dharmas ultimately have no reliance. If one uses the mind through contemplation, (the truth) should not be outside the mind.', 'Question: Following (all dharmas) without discrimination, the clear mind (the mind of enlightenment) will not appear. Also, worrying about the darkness of the inner mind, practicing diligently on the mind, the obstacles of wisdom are difficult to remove. The Master said: Having this (thought) is unacceptable, seeking this (thought) is unattainable. Non-discrimination is true discrimination, escaping darkness and emerging into the clear mind. The worrier is the mind being obscured, relying on effort and practice with the mind, how can one even talk about the obstacles of wisdom? (This state) is a disease even when one becomes a Buddha.', 'Question: In the midst of the message (truth) of compromise (the balance between emptiness and existence), it is truly difficult to be at peace. If one is not a practitioner, this difficulty is ultimately difficult to see. The Master said: Compromise wants a message, the message is neither difficult nor easy. First, observe the mind where the mind is, then investigate the wisdom within wisdom. Third, illuminate the investigator, fourth, penetrate non-discrimination (not falling into any distinctions). Fifth, it is called liberation, sixth, equate truth and falsehood, seventh, know the source of the Dharma (the origin of all dharmas), eighth, compassion is non-action, ninth, pervade the emptiness (the covering of emptiness), tenth, like clouds and rain covering (sentient beings). The ultimate point is the absence of awareness (beyond awareness and non-awareness), ignorance gives rise to original wisdom, the mirror image manifests the three karmas (body, speech, and mind), the illusory person transforms at the crossroads. Not dwelling on the side of emptiness to end, one should illuminate the non-existence within existence. Not going out of emptiness and existence, not taking emptiness and existence together. It is called compromise. Compromise cannot be expressed in words, peace has nowhere to rest, how can practice decide?', 'Question: There is another kind of person who is good at understanding emptiness and no-form (the essence of emptiness), saying that stillness and chaos are one, and also saying that there is non-existence within existence. Together they attain the constant stillness of function (the constant stillness of action), awareness is constantly used in stillness, using the mind to understand the truth. Also saying that using is non-using (acting without action), wisdom and skillful means are many, words are chaotic but in accordance with the truth. Suchness (Tathata) is naturally as it is, not understood by the discriminating mind. Since one knows that mental understanding is wrong, mind and mind annihilate each other. Such a difficult to know Dharma, can never be known. The same as this person who uses the mind, cannot be transformed by the Dharma. The Master said: There is another who proves emptiness, still like the previous verse discussed. Practicing emptiness and guarding stillness, the views of consciousness temporarily turn over. Understanding suchness is the function of the mind, ultimately knowing that the origin has not been understood. Also saying to stop the function of the mind, the wise will feel similar. It is really because the nature is not clear, and seeking (the Way).' ] }

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空且勞己。永劫住幽識。抱相都不知。放光便動地。于彼欲何為。問曰。前件看心者。復有羅縠難。師曰。看心有羅縠。幻心何待看。況無幻心者。從容下口難。問曰。久有大基業。心路差互間。得覺微細障。即達于真際。自非善巧師。無能決此理。仰惟我大師。當爲開要門。引導用心者。不令失正道。師曰。法性本基業。夢境成差互。實相微細身。色心常不悟。忽逢混沌士。哀怨愍群生。托疑廣設問。抱理內常明。生死幽徑徹。譭譽心不驚。野老顯分答。法相愧來儀。蒙發群生藥。還如色性為。顯慶元年。邑宰蕭元善請住建初。師辭不獲免。遂命入室上首智巖付囑法印。令以次傳授。將下山。謂眾曰。吾不復踐此山矣。時鳥獸哀號。逾月不止。庵前有四大桐樹。仲夏之月。忽自凋落。明年正月二十三日。不疾而逝。窆于雞籠山。

四祖下二世(旁出)

金陵牛頭山融禪師法嗣

牛頭山智巖禪師者

曲阿人也。姓華氏。弱冠智勇過人。身長七尺六寸。隋大業中為郎將。常以弓掛一濾水囊。隨行所至汲用。累從大將征討。頻立戰功。唐武德中。年四十。遂乞出家。入舒州皖公山。從寶月禪師為弟子。后一日宴坐。睹異僧身長丈餘。神姿爽拔。詞氣清朗。謂師曰。卿八十生出家。宜加精進。言訖

不見。嘗在谷中入定。山水暴漲。師怡然不動。其水自退。有獵者遇之。因改過修善。復有昔同從軍者二人。聞師隱遁。乃共入山尋之。既見。因謂師曰。郎將狂邪。何為住此。師曰。我狂欲醒。君狂正發。夫嗜色淫聲。貪榮冒寵。流轉生死。何由自出。二人感悟。嘆息而去。師后謁融禪師發明大事。融謂師曰。吾受信大師真訣。所得都亡。設有一法勝過涅槃。吾說亦如夢幻。夫一塵飛而翳天。一芥墮而覆地。汝今已過此見。吾復何云。山門化導。當付之於汝。師稟命為第二世。后以正法付方禪師。師住白馬．棲玄兩寺。又遷石頭城。于儀鳳二年正月十日示滅。顏色不變。屈伸如生。室有異香。經旬不歇。遺言水葬焉。

金陵鐘山曇璀禪師者

吳郡人也。姓顏氏。初謁融禪師。融目而奇之。乃告之曰。色聲為無生之鴆毒。受想是至人之坑阱。子知之乎。師默而審之。大悟玄旨。尋晦跡鐘山。多歷年所。茅庵瓦缶。以終老焉。唐天授三年二月六日。恬然入定。七日而滅。

四祖下三世四世(旁出)　(不列章次)

四祖下五世(旁出)

金陵牛頭山持禪師法嗣

牛頭山智威禪師者

江寧人也。姓陳氏。依天寶寺統法師出家。謁法持禪師。傳授正法。自爾江左學徒。皆奔走門

【現代漢語翻譯】 現代漢語譯本：

不見禪師曾經在山谷中入定。當時山洪暴發，山水猛漲，禪師卻安然不動，洪水竟然自行退去。有個獵人碰巧遇到他，因此悔改過錯，修行向善。又有兩個以前一同從軍的人，聽說禪師隱居山中，就一起進山尋找他。找到后，對禪師說：『郎將（古代軍銜）真是瘋了，為什麼要住在這裡？』禪師說：『我瘋了想要清醒，你們的瘋狂才正要發作。沉迷於美色淫樂，貪圖榮華權勢，在生死輪迴中流轉，怎麼能夠自己解脫？』二人聽後有所感悟，嘆息著離開了。禪師後來拜訪融禪師，闡明了佛法大事。融禪師對他說：『我接受了信大師的真正訣竅，所得的一切都已空無。即使有一法勝過涅槃（佛教最高境界，意為解脫），我說來也如同夢幻。一粒塵埃飛起就能遮蔽天空，一棵小草掉落就能覆蓋大地。你現在已經超越了這種見解，我還能說什麼呢？山門的教化引導，應當交付給你了。』禪師接受了命令，成為牛頭宗第二代祖師。後來將正法傳給了方禪師。禪師曾住在白馬寺、棲玄寺，又遷到石頭城。在儀鳳二年正月十日圓寂，容顏沒有改變，肢體屈伸如生前一樣。禪房裡有奇異的香味，過了十幾天都沒有消散。遺囑用火葬的方式處理後事。

金陵鐘山曇璀禪師，

是吳郡人，姓顏。最初拜訪融禪師，融禪師看了他一眼，覺得他很奇特，於是告訴他說：『美色和音樂是使人喪失本性的毒藥，感受和思想是聖人也會陷入的陷阱。你知道嗎？』曇璀禪師默默地思考這個問題，最終領悟了玄妙的旨意。之後便隱居在鐘山，過了很多年，住在簡陋的茅屋裡，用粗糙的瓦罐做器皿，在那裡安度晚年。唐朝天授三年二月初六，安詳地進入禪定，七天後圓寂。

四祖下三世、四世（旁出）（不列章次）

四祖下五世（旁出）

金陵牛頭山持禪師的法嗣

牛頭山智威禪師，

是江寧人，姓陳。依附天寶寺的統法師出家，拜訪法持禪師，接受傳授正法。從此以後，江南一帶的學徒，都紛紛奔向他的門下。

【English Translation】 English version:

Zen Master Bujain once entered into Samadhi (deep meditative state) in a valley. A flash flood occurred, and the mountain waters rose sharply, but the Zen Master remained unmoved. The floodwaters receded on their own. A hunter happened to encounter him and, as a result, repented of his wrongdoings and began to cultivate goodness. Furthermore, two former comrades who had served in the military together heard of the Zen Master's reclusive life and went into the mountains to find him. Upon finding him, they said to the Zen Master, 'The Lang Jiang (ancient military rank) is truly mad; why do you live here?' The Zen Master replied, 'I am mad and want to awaken; your madness is just beginning to erupt. Being addicted to sensual pleasures and sounds,貪榮冒寵 (greed for glory and favor), transmigrating in the cycle of birth and death, how can you free yourselves?' The two men were moved by his words, sighed, and left. Later, the Zen Master visited Zen Master Rong and elucidated the great matter of the Dharma. Zen Master Rong said to him, 'I received the true secret from Great Master Xin, and all that was gained has become empty. Even if there were a Dharma that surpassed Nirvana (the ultimate state of enlightenment in Buddhism), I would say it is like a dream. A single speck of dust flying can obscure the sky, a single blade of grass falling can cover the earth. You have now surpassed this view; what more can I say? The guidance and teaching of the Sangha (Buddhist community) should be entrusted to you.' The Zen Master accepted the command and became the second patriarch of the Niutou School. Later, he transmitted the 正法 (true Dharma) to Zen Master Fang. The Zen Master resided at both Baima Temple and Qixuan Temple, and then moved to Stone City. On the tenth day of the first month of the second year of Yifeng, he passed away, his countenance unchanged, his limbs flexible as if still alive. The room was filled with an extraordinary fragrance that did not dissipate for more than ten days. His last words were to be cremated.

Zen Master Tan Cui of Zhongshan Mountain in Jinling,

was a native of Wujun, with the surname Yan. He initially visited Zen Master Rong, who, upon seeing him, found him remarkable. He then told him, 'Sensual pleasures and sounds are the poison that destroys life, 受想 (reception and thought) are the pitfalls that even sages fall into. Do you know this?' Zen Master Tan Cui silently contemplated this question and ultimately realized the profound meaning. Afterward, he lived in seclusion on Zhongshan Mountain for many years, living in a simple thatched hut and using rough earthenware as utensils, where he spent his remaining years. On the sixth day of the second month of the third year of Tianshou in the Tang Dynasty, he peacefully entered Samadhi (deep meditative state) and passed away seven days later.

Third and Fourth Generations under the Fourth Patriarch (Collateral Line) (Chapters Not Listed)

Fifth Generation under the Fourth Patriarch (Collateral Line)

Dharma Successor of Zen Master Chi of Niutou Mountain in Jinling

Zen Master Zhiwei of Niutou Mountain,

was a native of Jiangning, with the surname Chen. He left home under Dharma Master Tong of Tianbao Temple and visited Zen Master Fachi, receiving the transmission of the 正法 (true Dharma). From then on, students from the Jiangnan region flocked to his door.

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下。有慧忠者。目為法器。師嘗有偈示曰。□□莫繫念。念成生死河。輪迴六趣海。無見出長波。忠答曰。念想由來幻。性自無終始。若得此中意。長波當自止。師又示偈曰。餘本性虛無。緣妄生人我。如何息妄情。還歸空處坐。忠答曰。虛無是實體。人我何所存。妄情不須息。即泛般若船。師知其了悟。乃付以院事。隨緣化導。終於延祚寺。

四祖下六世(旁出)

金陵牛頭山威禪師法嗣

牛頭山慧忠禪師者

潤州人也。姓王氏。年二十三。受業于莊嚴寺。聞威禪師出世。乃往謁之。威才見曰。山主來也。師感悟微旨。遂給侍左右。后辭。詣諸方巡禮。威于具戒院。見凌霄藤遇夏萎悴。人慾伐之。因謂之曰。勿剪。慧忠還時。此藤更生。及師回。果如其言。即以山門付囑訖。出居延祚寺。師平生一衲不易。器用唯一鐺。嘗有供僧谷兩廩。盜者窺伺。虎為守之。縣令張遜者。至山頂謁。問師。有何徒弟。師曰。有三五人。遜曰。如何得見。師敲禪床。有三虎哮吼而出。遜驚怖而退。后眾請入城。居莊嚴舊寺。師欲于殿東別創法堂。先有古木。群鵲巢其上。工人將伐之。師謂鵲曰。此地建堂。汝等何不速去。言訖。群鵲乃遷巢他樹。初筑基。有二神人定其四角。復潛資夜役。遂不日而就。繇是

【現代漢語翻譯】 現代漢語譯本：

後來，有個叫慧忠的人，被認為是可造之材。禪師曾經作偈語開示說：『種種莫要繫念，繫念就成了生死之河。在六道輪迴的大海中，沒有見到解脫的長波。』慧忠回答說：『念想本來就是虛幻的，自性本來就沒有終始。如果領悟了其中的真意，長波自然就會停止。』禪師又作偈語開示說：『我的本性是虛無的，因為妄念才產生了人我和對立。如何才能止息妄情，迴歸空寂之處安坐？』慧忠回答說：『虛無才是實體，人我又存在於哪裡呢？妄情不需要止息，當下就泛起般若之船。』禪師知道他已經徹悟，於是把寺院事務交付給他，讓他隨緣教化，最終在延祚寺圓寂。

四祖道信禪師門下第六代（旁出）：

金陵牛頭山威禪師的法嗣：

牛頭山慧忠禪師，

是潤州人，姓王氏。二十三歲時，在莊嚴寺出家。聽聞威禪師出世，就前去拜見。威禪師一見到他就說：『山主來了。』慧忠禪師感悟到其中的微妙旨意，於是留在威禪師身邊侍奉。後來告辭，前往各地巡禮。威禪師在具戒院，看到凌霄藤在夏天枯萎，人們想要砍掉它，於是對他們說：『不要剪，慧忠回來時，這藤就會重新生長。』等到慧忠禪師回來，果然如他所說。於是威禪師把山門事務全部囑託給他，自己搬到延祚寺居住。慧忠禪師一生只穿一件衲衣，使用的器物只有一個鐺。曾經有兩座糧倉儲存著供養僧眾的穀物，有盜賊窺視，老虎為他守護。縣令張遜，來到山頂拜見慧忠禪師，問禪師：『有多少徒弟？』禪師說：『有三五人。』張遜說：『如何才能見到他們？』禪師敲擊禪床，有三隻老虎咆哮著出來，張遜驚恐地退走了。後來大眾請慧忠禪師入城，住在原來的莊嚴寺。禪師想在大殿東邊另外建造法堂，那裡原先有一棵古樹，一群喜鵲在上面築巢。工匠將要砍伐它，禪師對喜鵲說：『這裡要建法堂，你們為什麼不趕快離開？』說完，喜鵲們就遷巢到其他樹上。剛開始打地基時，有兩位神人來確定四個角的位置，又暗中資助夜間施工，於是法堂很快就建成了。因此

【English Translation】 English version:

Later, there was a person named Huizhong (慧忠, name of a monk), who was regarded as a promising vessel. The master once showed a verse, saying: 'Do not dwell on various thoughts, for dwelling on thoughts becomes the river of birth and death. In the sea of the six realms of reincarnation, there is no seeing the long wave of liberation.' Huizhong replied: 'Thoughts and ideas are originally illusory, and the nature itself has no beginning or end. If one understands the meaning within this, the long wave will naturally stop.' The master then showed another verse, saying: 'My original nature is emptiness, and due to delusion, the notions of self and others arise. How can one cease deluded emotions and return to the empty place to sit?' Huizhong replied: 'Emptiness is the real substance, where do self and others exist? Deluded emotions do not need to be ceased; one immediately floats on the boat of Prajna (般若, wisdom).' The master knew that he had thoroughly awakened, so he entrusted him with the affairs of the monastery, allowing him to teach and transform according to conditions, and he eventually passed away at Yanzuo Temple (延祚寺, name of a temple).

The sixth generation under the Fourth Patriarch Daoxin (道信, name of a Chan master) (collateral line):

The Dharma successor of Chan Master Wei (威禪師, name of a Chan master) of Niutou Mountain (牛頭山, name of a mountain) in Jinling (金陵, ancient name of Nanjing):

Chan Master Huizhong (慧忠禪師, name of a Chan master) of Niutou Mountain,

was a native of Runzhou (潤州, ancient name of a place), with the surname Wang (王, a common Chinese surname). At the age of twenty-three, he received ordination at Zhuangyan Temple (莊嚴寺, name of a temple). Hearing that Chan Master Wei had appeared in the world, he went to pay him homage. As soon as Wei saw him, he said: 'The master of the mountain has come.' Chan Master Huizhong sensed the subtle meaning within this, so he stayed by Wei's side to serve him. Later, he took his leave and went on pilgrimage to various places. Wei, at the Ordination Courtyard, saw a trumpet creeper (凌霄藤, a type of vine) wither in the summer, and people wanted to cut it down. So he said to them: 'Do not cut it; when Huizhong returns, this vine will grow again.' When Chan Master Huizhong returned, it was indeed as he had said. So Wei entrusted all the affairs of the mountain gate to him and moved to Yanzuo Temple to reside. Chan Master Huizhong wore only one patched robe throughout his life, and the only utensil he used was a single pot (鐺, a type of cooking pot). There were once two granaries storing grain offered to the monks, and thieves spied on them, but tigers guarded them for him. Magistrate Zhang Xun (張遜, name of a person), came to the top of the mountain to pay homage to Chan Master Huizhong and asked the Chan master: 'How many disciples do you have?' The Chan master said: 'Three or five people.' Zhang Xun said: 'How can I see them?' The Chan master struck the meditation bed, and three tigers roared and came out, Zhang Xun retreated in fear. Later, the assembly invited Chan Master Huizhong into the city to reside in the original Zhuangyan Temple. The Chan master wanted to build a Dharma hall to the east of the main hall. There was an ancient tree there, and a flock of magpies nested on it. The workers were about to cut it down, and the Chan master said to the magpies: 'A Dharma hall is to be built here, why don't you leave quickly?' After he finished speaking, the magpies moved their nests to other trees. When the foundation was first laid, two divine beings determined the positions of the four corners and secretly subsidized the night work, so the Dharma hall was quickly completed. Therefore,

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四方學徒雲集。得法者有三十四人。各住一方。轉化多眾。師有安心偈曰。人法雙凈。善惡兩忘。直心真實。菩提道場。大曆三年石室前掛鐺樹．掛衣藤忽盛夏枯死。四年六月十五日。集僧布薩訖。命侍者淨髮浴身。至夜有瑞雲覆其精舍。空中復聞天樂之聲。詰旦。怡然坐化。時風雨暴作。震折林木。復有白虹貫于巖壑。五年春。茶毗。獲舍利不可勝計。

宣州安國寺玄挺禪師

初參威禪師。侍立次。有講華嚴僧問。真性緣起。其義云何。威良久。師遽召曰。大德。正興一念問時。是真性中緣起。其僧言下大悟。或問。南宗自何而立。曰。心宗非南北。

舒州天柱山崇慧禪師者

彭州人也。姓陳氏。唐乾元初。往舒州天柱山創寺。永泰元年賜額。僧問。如何是天柱境。師曰。主簿山高難見日。玉鏡峰前易曉人。問。達磨未來此土時。還有佛法也無。師曰。未來且置。即今事作么生。曰。某甲不會。乞師指示。師曰。萬古長空。一朝風月。僧無語。師復曰。阇梨會么。曰。不會。師曰。自己分上作么生。幹他達磨來與未來作么。他家來。大似賣卜漢。見汝不會。為汝錐破卦文。才生吉㐫。盡在汝分上。一切自看。僧曰。如何是解卜底人。師曰。汝才出門時。便不中也。問。如何是天柱家風。師

【現代漢語翻譯】 現代漢語譯本： 四面八方的學徒雲集而來。得到禪法真傳的有三十四人，他們各自居住在一個地方，教化了眾多的民眾。禪師有一首安心偈語說：『人和法都清凈，善和惡都忘掉。心直而真實，就是菩提道場。』大曆三年，石室前的掛鐺樹和掛衣藤突然在盛夏枯死。大曆四年六月十五日，禪師召集僧眾舉行布薩儀式完畢，命令侍者為自己剃髮沐浴。到了晚上，有祥瑞的雲彩覆蓋著他的精舍，空中還聽到天樂的聲音。第二天早晨，禪師安詳地坐化圓寂。當時狂風暴雨大作，震斷了林木，還有一道白色的彩虹貫穿于山巖溝壑之間。大曆五年春天，舉行茶毗（火葬），獲得了數不清的舍利（遺骨）。 宣州安國寺的玄挺禪師： 最初參拜威禪師。侍立在旁邊時，有位講解《華嚴經》的僧人問道：『真性緣起，它的含義是什麼？』威禪師沉默了很久。玄挺禪師突然叫道：『大德（對僧人的尊稱），你剛興起一念提問的時候，就是真性中緣起。』那位僧人當即開悟。有人問：『南宗（禪宗）從何而立？』禪師回答說：『心宗沒有南北之分。』 舒州天柱山的崇慧禪師： 是彭州人，姓陳。唐朝乾元初年，前往舒州天柱山建立寺廟。永泰元年，朝廷賜予寺額。有僧人問道：『如何是天柱山的境界？』禪師說：『主簿山高難以見到太陽，玉鏡峰前容易使人覺悟。』僧人問：『達磨（Bodhidharma）未來到這片土地時，還有佛法嗎？』禪師說：『未來暫且不說，現在的事情如何？』僧人說：『我不會，請禪師指示。』禪師說：『萬古長空，一朝風月。』僧人無語。禪師又問：『阇梨（對僧人的尊稱）明白了嗎？』僧人說：『不明白。』禪師說：『在自己的本分上如何，幹他達磨來與不來做什麼？他家來，很像賣卦的人，見你不會，為你錐破卦文，才生吉兇，全在你自己。一切自己看。』僧人說：『如何是解卦的人？』禪師說：『你才出門時，就不中了。』僧人問：『如何是天柱山的家風？』

【English Translation】 English version: Disciples from all directions gathered. Thirty-four attained the Dharma, each residing in a place, transforming many people. The Master had a verse for peace of mind, saying: 'Both person and Dharma are pure, both good and evil are forgotten. A straight and true heart is the Bodhi (enlightenment) field.' In the third year of the Dali era, the bell-hanging tree and the robe-hanging vine in front of the stone chamber suddenly withered in midsummer. On the fifteenth day of the sixth month of the fourth year of the Dali era, after gathering the monks for the Posadha (懺悔) ceremony, the Master ordered the attendant to shave his head and bathe his body. That night, auspicious clouds covered his hermitage, and heavenly music was heard in the air. At dawn, the Master peacefully passed away in a seated posture. At that time, violent wind and rain arose, breaking trees in the forest, and a white rainbow pierced through the rocks and ravines. In the spring of the fifth year, cremation (cremation) was performed, and countless Sharira (relics) were obtained. Zen Master Xuan Ting of Anguo Temple in Xuanzhou: Initially, he visited Zen Master Wei. While standing in attendance, a monk lecturing on the Avatamsaka Sutra (華嚴經) asked: 'What is the meaning of True Nature arising from conditions?' Zen Master Wei remained silent for a long time. Zen Master Xuan Ting suddenly called out: 'Virtuous One (Dede, a respectful term for monks), the moment you raised the thought to ask, that is True Nature arising from conditions.' The monk immediately attained enlightenment. Someone asked: 'From where does the Southern School (of Zen) establish itself?' The Master replied: 'The Mind School has no north or south.' Zen Master Chong Hui of Tianzhu Mountain in Shuzhou: He was from Pengzhou, with the surname Chen. In the early years of the Qian Yuan era of the Tang Dynasty, he went to Tianzhu Mountain in Shuzhou to establish a temple. In the first year of the Yongtai era, the court bestowed a plaque upon the temple. A monk asked: 'What is the realm of Tianzhu Mountain?' The Master said: 'The Chief Secretary Mountain (Zhubu Mountain) is high and difficult to see the sun, in front of the Jade Mirror Peak (Yujing Peak) it is easy to enlighten people.' A monk asked: 'When Bodhidharma (達磨) had not yet come to this land, was there still Buddha Dharma?' The Master said: 'Let's put aside the future, what about the present matter?' The monk said: 'I do not understand, please instruct me, Master.' The Master said: 'The eternal sky, a fleeting breeze and moon.' The monk was speechless. The Master then asked: 'Do you understand, Venerable (Ajari, a respectful term for monks)?' The monk said: 'I do not understand.' The Master said: 'What about your own share, what does it have to do with whether Bodhidharma comes or not? His coming is like a fortune teller, seeing that you do not understand, he pierces the hexagram for you, and the good and bad fortune lies entirely within you. Look at everything yourself.' The monk said: 'What is a fortune teller?' The Master said: 'The moment you step out the door, you are already wrong.' A monk asked: 'What is the family style of Tianzhu Mountain?'

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曰。時有白雲來閉戶。更無風月四山流。問。亡僧遷化向甚麼處去也。師曰。𤅬岳峰高長積翠。舒江明月色光暉。問。如何是大通智勝佛。師曰。曠大劫來。未曾壅滯。不是大通智勝佛是甚麼。曰。為甚麼佛法不現前。師曰。只為汝不會。所以成不現前。汝若會去。亦無佛可成。問。如何是道。師曰。白雲覆青嶂。蜂蝶戀庭華。問。從上諸聖有何言說。師曰。汝今見吾有何言說。問。宗門中事。請師舉唱。師曰。石牛長吼真空外。木馬嘶時月隱山。問。如何是和尚利人處。師曰。一雨普滋。千山秀色。問。如何是天柱山中人。師曰。獨步千峰頂。優遊九曲泉。問。如何是西來意。師曰。白猿抱子來青嶂。蜂蝶銜華綠蕊間。大曆十四年歸寂。塔于山之北。

潤州鶴林玄素禪師者

延陵人也。姓馬氏。晚參威禪師。遂悟性宗。后居鶴林寺。一日有屠者禮謁。愿就所居辦供。師欣然而往。眾皆見訝。師曰。佛性平等。賢愚一致。但可度者。吾即度之。復何差別之有。僧問。如何是西來意。師曰。會即不會。疑即不疑。又曰。不會不疑底。不疑不會底。有僧扣門。師問。是甚麼人。曰。是僧。師曰。非但是僧。佛來亦不著。曰。為甚麼不著。師曰。無汝棲泊處。

四祖下七世(旁出)

金陵牛頭山忠

禪師法嗣

天臺山佛窟巖惟則禪師者

京兆人也。姓長孫氏。初謁忠禪師。大悟玄旨。乃曰。天地無物也。物我無物也。雖無物也。而未嘗無物也。如此。則聖人如影。百姓如夢。孰為死生哉。至人以是能獨照。能為萬物主。吾知之矣。遂南遊天臺。隱於瀑布之西巖。元和中慕道者日至。有弟子可素。遂築室廬。漸成法席。佛窟之稱自師始也。僧問。如何是那羅延箭。師曰。中的也。忽一日告門人曰。汝其勉之。閱一日。跏趺而寂。后三年。塔全身於本山(唐韓文公撰碑。今存國清寺)。

鶴林素禪師法嗣

杭州徑山道欽禪師者

蘇州崑山人也。姓朱氏。初服膺儒教。年二十八。遇素禪師。謂之曰。觀子神氣溫粹。真法寶也。師感悟。因求為弟子。素躬與落髮。乃戒之曰。汝乘流而行。逢徑即止。師遂南邁。抵臨安。見東北一山。因問樵者。樵曰。此徑山也。乃駐錫焉。僧問。如何是道。師曰。山上有鯉魚。海底有蓬塵。馬祖令人送書到。書中作一圓相。師發緘。于圓相中著一點。卻封回(忠國師聞。乃云。欽師猶被馬師惑)。問。如何是祖師西來意。師曰。汝問不當。曰。如何得當。師曰。待吾滅后。即向汝說。馬祖令智藏來問。十二時中以何為境。師曰。待汝回去時有信。藏曰。

【現代漢語翻譯】 現代漢語譯本 禪師法嗣

天臺山佛窟巖惟則禪師

京兆（地名，今西安）人。姓長孫氏。最初拜見忠禪師，大徹大悟玄妙的旨意。於是說：『天地本無一物，物與我之間也本無一物。雖然無物，卻也未曾真的無物。』如果真是這樣，那麼聖人就像影子，百姓就像夢境，哪裡還有什麼生死可言呢？達到極高境界的人因此能夠獨自照亮一切，能夠成為萬物的主宰。我已經明白了！』於是南遊天臺山，隱居在瀑布西邊的巖石上。元和年間，仰慕佛道的人每天都來拜訪。弟子可素於是建造房屋，逐漸形成傳法的場所。佛窟這個稱呼，就是從惟則禪師開始的。有僧人問：『什麼是那羅延箭（佛教用語，比喻威力強大的智慧）？』禪師回答：『必定射中目標。』忽然有一天，禪師告訴弟子們說：『你們要努力修行啊。』過了一天，禪師結跏趺坐而圓寂。三年後，弟子們將禪師的全身舍利塔建在本山。（唐朝韓愈撰寫碑文，現在還儲存在國清寺）。

鶴林素禪師法嗣

杭州徑山道欽禪師

蘇州崑山人。姓朱氏。最初信奉儒教。二十八歲時，遇到素禪師，素禪師對他說：『我看你神氣溫和純粹，真是個法寶啊！』道欽禪師深受感動，於是請求做素禪師的弟子。素禪師親自為他剃度，並告誡他說：『你順著水流而行，遇到徑山就停下來。』道欽禪師於是向南走，到達臨安，看到東北方有一座山，就問樵夫。樵夫說：『這就是徑山。』於是道欽禪師就在徑山駐錫。有僧人問：『什麼是道？』禪師回答：『山上有鯉魚，海底有蓬草灰塵。』馬祖（禪宗大師）派人送信來，信中畫了一個圓圈。道欽禪師打開信封，在圓圈中點了一點，又封好送回。（忠國師聽說后，說：『道欽禪師還是被馬祖迷惑了。』）有僧人問：『什麼是祖師西來意（禪宗用語，指禪宗的根本宗旨）？』禪師回答：『你問得不對。』僧人問：『怎樣問才對？』禪師回答：『等我圓寂后，再告訴你。』馬祖派智藏來問：『十二時辰中以什麼為境界？』禪師說：『等你回去的時候，自有訊息。』智藏說：

【English Translation】 English version Successors of Zen Masters

Zen Master Wei Ze of Foku Rock on Mount Tiantai

Was a native of Jingzhao (a place name, present-day Xi'an), with the surname Changsun. He initially visited Zen Master Zhong and had a great enlightenment on the profound meaning. Thereupon, he said, 'Heaven and earth are without things, and things and I are without things. Although there are no things, it has never been truly without things.' If this is so, then sages are like shadows, and the common people are like dreams. Where is there any life and death? The ultimate person is thus able to illuminate everything alone and be the master of all things. I understand it!' Thereupon, he traveled south to Mount Tiantai and lived in seclusion on the west rock of the waterfall. During the Yuanhe era, those who admired the Way came to visit every day. His disciple Ke Su then built houses, gradually forming a Dharma seat. The name 'Foku' (Buddha Cave) began with this master. A monk asked, 'What is the Narayana Arrow (a Buddhist term, a metaphor for powerful wisdom)?' The master replied, 'It hits the mark.' Suddenly one day, the master told his disciples, 'You must strive to cultivate.' After one day, the master sat in the lotus position and passed away. Three years later, the disciples built a stupa for the master's whole body on this mountain. (Han Yu of the Tang Dynasty wrote the inscription, which is now preserved in Guoqing Temple).

Successors of Zen Master He Lin Su

Zen Master Daoqin of Jingshan Mountain in Hangzhou

Was a native of Kunshan, Suzhou, with the surname Zhu. He initially adhered to Confucianism. At the age of twenty-eight, he met Zen Master Su, who said to him, 'I see that your spirit is gentle and pure, truly a Dharma treasure!' Zen Master Daoqin was deeply moved and requested to become Zen Master Su's disciple. Zen Master Su personally shaved his head and admonished him, saying, 'You go with the flow, and stop when you encounter Jingshan.' Zen Master Daoqin then went south and arrived at Lin'an. Seeing a mountain in the northeast, he asked a woodcutter. The woodcutter said, 'This is Jingshan.' Thereupon, Zen Master Daoqin stayed at Jingshan. A monk asked, 'What is the Dao?' The master replied, 'There are carp in the mountains, and there is tumbleweed dust at the bottom of the sea.' Mazu (a Zen master) sent someone to deliver a letter, in which a circle was drawn. Zen Master Daoqin opened the letter, put a dot in the circle, and sealed it back. (When National Teacher Zhong heard about it, he said, 'Zen Master Qin is still deluded by Master Ma.') A monk asked, 'What is the meaning of the Patriarch's coming from the West (a Zen term, referring to the fundamental purpose of Zen)?' The master replied, 'Your question is not appropriate.' The monk asked, 'How can I ask appropriately?' The master replied, 'After I pass away, I will tell you.' Mazu sent Zhizang to ask, 'What is taken as the realm in the twelve periods of the day?' The master said, 'When you go back, you will have news.' Zhizang said:

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如今便回去。師曰。傳語卻須問取曹溪。崔趙公問。弟子今欲出家。得否。師曰。出家乃大丈夫事。非將相之所能為。公於是有省。唐大曆三年。代宗詔至闕下。親加瞻禮。一日。同忠國師在內庭坐次。見帝駕來。師起立。帝曰。師何以起。師曰。檀越何得向四威儀中見貧道。帝悅。謂國師曰。欲錫欽師一名。國師欣然奉詔。乃賜號國一焉。后辭歸本山。于貞元八年十二月示疾。說法而逝。謚大覺禪師。

四祖下八世(旁出)

佛窟則禪師法嗣

天臺山云居智禪師

嘗有華嚴院。僧繼宗問。見性成佛。其義云何。師曰。清凈之性。本來湛然。無有動搖。不屬有無．凈穢．長短．取捨．體自翛然。如是明見。乃名見性。性即佛。佛即性。故曰見性成佛。曰。性既清凈。不屬有無。因何有見。師曰。見無所見。曰。既無所見。何更有見。師曰。見處亦無。曰。如是見時。是誰之見。師曰。無有能見者。曰。究竟其理如何。師曰。汝知否。妄計為有。即有能所。乃得名迷。隨見生解。便墮生死。明見之人即不然。終日見。未嘗見。求名處體相不可得。能所俱絕。名為見性。曰。此性遍一切處否。師曰。無處不遍。曰。凡夫具否。師曰。上言無處不遍。豈凡夫而不具乎。曰。因何諸佛菩薩不被生死所

【現代漢語翻譯】 現在就回去吧。馬祖道一禪師說：『傳話也要向曹溪（六祖慧能的道場）請教。』崔趙公問道：『弟子現在想出家，可以嗎？』馬祖道一禪師說：『出家乃是大丈夫的事，不是將相所能做的。』崔趙公因此有所領悟。唐代大曆三年，代宗皇帝下詔請馬祖道一禪師到皇宮，親自瞻仰禮拜。一天，馬祖道一禪師與忠國師在內庭坐著，看見皇帝的車駕來了，馬祖道一禪師起身站立。皇帝說：『禪師為何要起身？』馬祖道一禪師說：『施主為何能在四威儀（行、住、坐、臥）中見到貧道？』皇帝很高興，對忠國師說：『想賜予欽師一個名號。』忠國師欣然接受詔命，於是賜號『國一』。後來馬祖道一禪師辭別返回本山，在貞元八年十二月示現疾病，說法后圓寂。謚號為大覺禪師。

四祖道信禪師下第八世（旁出）

佛窟則禪師的法嗣

天臺山云居智禪師

曾經有華嚴院的僧人繼宗問道：『見性成佛，這個道理是什麼？』云居智禪師說：『清凈的自性，本來就是湛然明澈，沒有動搖，不屬於有無、凈穢、長短、取捨，本體自然安詳。像這樣明白地見到，就叫做見性。自性就是佛，佛就是自性，所以說見性成佛。』繼宗說：『自性既然清凈，不屬於有無，為什麼會有見？』云居智禪師說：『見無所見。』繼宗說：『既然無所見，為什麼還說有見？』云居智禪師說：『見處也是沒有的。』繼宗說：『像這樣見的時候，是誰的見？』云居智禪師說：『沒有能見的人。』繼宗說：『究竟這個道理是什麼？』云居智禪師說：『你知道嗎？妄想執著為有，就有了能見和所見，因此叫做迷惑。隨著見解產生分別，就會墮入生死輪迴。明白見到自性的人就不是這樣，終日都在見，卻好像沒有見過一樣，想要尋找名相和本體都不可得，能見和所見都斷絕，就叫做見性。』繼宗說：『這個自性遍一切處嗎？』云居智禪師說：『沒有哪個地方不遍。』繼宗說：『凡夫也具備嗎？』云居智禪師說：『上面說了沒有哪個地方不遍，難道凡夫不具備嗎？』繼宗說：『為什麼諸佛菩薩不會被生死所困擾？』

【English Translation】 Now go back. Master Mazu Daoyi said, 'When conveying the message, you must inquire at Caoxi (the monastery of the Sixth Patriarch Huineng).' Cui Zhao Gong asked, 'This disciple now wishes to become a monk. Is it permissible?' Master Mazu Daoyi said, 'Becoming a monk is a matter for great heroes, not something that generals and ministers can do.' Thereupon, Cui Zhao Gong had an awakening. In the third year of the Dali era of the Tang Dynasty, Emperor Daizong issued an edict summoning Master Mazu Daoyi to the palace, where he personally paid homage. One day, while Master Mazu Daoyi was sitting with National Teacher Zhong in the inner court, he saw the emperor's carriage arriving. Master Mazu Daoyi rose to his feet. The emperor said, 'Why does the Master rise?' Master Mazu Daoyi said, 'Why does the benefactor see this poor monk in the four dignities (walking, standing, sitting, and lying down)?' The emperor was pleased and said to National Teacher Zhong, 'I wish to bestow a name upon Venerable Qin.' National Teacher Zhong gladly accepted the imperial decree, and he was granted the title 'Guo Yi'. Later, Master Mazu Daoyi bid farewell and returned to his original mountain. In the twelfth month of the eighth year of the Zhenyuan era, he manifested illness and passed away after delivering a sermon. He was posthumously named Zen Master Dajue (Great Enlightenment).

Eighth generation under the Fourth Patriarch Daoxin (collateral line)

Dharma successor of Zen Master Foku Ze

Zen Master Yunju Zhi of Mount Tiantai

Once, a monk named Jizong from Huayan Monastery asked, 'What is the meaning of seeing one's nature and becoming a Buddha?' Zen Master Yunju Zhi said, 'The pure nature is originally clear and still, without movement or disturbance. It does not belong to existence or non-existence, purity or impurity, long or short, acceptance or rejection. Its essence is naturally unconstrained. To see this clearly is called seeing one's nature. Nature is Buddha, and Buddha is nature, hence the saying 'seeing one's nature and becoming a Buddha'.' Jizong said, 'Since nature is pure and does not belong to existence or non-existence, why is there seeing?' Zen Master Yunju Zhi said, 'Seeing without seeing.' Jizong said, 'Since there is no seeing, why do you say there is seeing?' Zen Master Yunju Zhi said, 'The place of seeing is also non-existent.' Jizong said, 'When seeing like this, whose seeing is it?' Zen Master Yunju Zhi said, 'There is no one who can see.' Jizong said, 'What is the ultimate principle?' Zen Master Yunju Zhi said, 'Do you know? Falsely calculating as existent creates the seer and the seen, and this is called delusion. Following seeing and generating understanding leads to falling into the cycle of birth and death. A person who clearly sees is not like this. All day long they see, yet they have never seen. Seeking name and form is unattainable. The seer and the seen are both extinguished, and this is called seeing one's nature.' Jizong said, 'Does this nature pervade all places?' Zen Master Yunju Zhi said, 'There is no place that it does not pervade.' Jizong said, 'Do ordinary people possess it?' Zen Master Yunju Zhi said, 'It was said above that there is no place that it does not pervade. How could ordinary people not possess it?' Jizong said, 'Why are Buddhas and Bodhisattvas not troubled by birth and death?'

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拘。而凡夫獨縈此苦。何曾得遍。師曰。凡夫于清凈性中計有能所。即墮生死。諸佛大士善知清凈性中不屬有無。即能所不立。曰。若如是說。即有能了不了人。師曰。了尚不可得。豈有能了人乎。曰。至理如何。師曰。我以要言之。汝即應念清凈性中無有凡聖。亦無了不了人。凡之與聖。二俱是名。若隨名生解。即墮生死。若知假名不實。即無有當名者。又曰。此是極究竟處。若云我能了．彼不能了。即是大病。見有凈穢．凡聖。亦是大病。作無凡聖解。又屬撥無因果。見有清凈性可棲止。亦大病。作不棲止解。亦大病。然清凈性中。雖無動搖。且不壞方便應用。及興慈運悲。如是興運之處。即全清凈之性。可謂見性成佛矣。繼宗踴躍。禮謝而退。

徑山國一欽禪師法嗣

杭州鳥窠道林禪師

本郡富陽人也。姓潘氏。母朱氏。夢日光入口。因而有娠。及誕。異香滿室。遂名香光。九歲出家。二十一于荊州果愿寺受戒。后詣長安西明寺復禮法師學華嚴經．起信論禮示以真妄頌。俾修禪那。師問曰。初云何觀。云何用心。禮久而無言。師三禮而退。屬代宗詔國一禪師至闕。師乃謁之。遂得正法。及南歸孤山永福寺。有辟支佛塔。時道俗共為法會。師振錫而入。有靈隱寺韜光法師問曰。此之法會。何以

【現代漢語翻譯】 現代漢語譯本： 拘泥於此。只有凡夫俗子才受這種痛苦的束縛，哪裡能普遍領悟呢？』 師父說：『凡夫在清凈的自性中，執著于有能動者和所動者，就墮入了生死輪迴。諸佛菩薩深知清凈自性中不屬於有和無的範疇，因此能動者和所動者都不能成立。』 問：『如果這樣說，那麼就存在能領悟和不能領悟的人了？』 師父說：『領悟尚且不可得，哪裡會有能領悟的人呢？』 問：『究竟的真理是什麼？』 師父說：『我用簡要的話來說，你應當當下明白清凈自性中沒有凡夫和聖人，也沒有能領悟和不能領悟的人。凡夫和聖人，都只是名稱而已。如果隨著名稱產生理解，就墮入了生死輪迴。如果知道假名不是真實的，就沒有可以被稱呼的事物。』 又說：『這是最究竟的境界。如果說我能領悟，他不能領悟，那就是大病。認為有清凈和污穢、凡夫和聖人，也是大病。認為沒有凡夫和聖人的理解，又屬於否定因果。認為有清凈的自性可以棲息，也是大病。認為沒有可以棲息的地方，也是大病。然而在清凈自性中，雖然沒有動搖，但不會妨礙方便的應用，以及發起慈悲之心。像這樣發起和運用之處，就是完全的清凈自性。可以說是見性成佛了。』 繼宗聽后非常高興，行禮感謝後退下。

徑山國一欽禪師的法嗣

杭州鳥窠道林禪師

是本郡富陽人，姓潘，母親朱氏，夢見日光進入口中，因此懷孕。出生時，異香充滿房間，於是取名香光。九歲出家，二十一歲在荊州果愿寺受戒。後來到長安西明寺跟隨復禮法師學習《華嚴經》（Avatamsaka Sutra）和《起信論》（Awakening of Faith）。復禮法師向他展示了《真妄頌》，讓他修習禪那（Dhyana）。禪師問道：『最初應該如何觀，如何用心？』 復禮法師沉默了很久沒有說話。禪師三次行禮後退下。恰逢代宗皇帝詔請國一禪師到皇宮，禪師於是去拜見國一禪師，從而得到了正法。之後南歸孤山永福寺，那裡有一座辟支佛塔（Pratyekabuddha Stupa）。當時道士和俗人共同舉辦一場法會，禪師拄著錫杖走了進去。有靈隱寺的韜光法師問道：『這場法會，有什麼意義呢？』 English version: Confined to this. Only ordinary people are bound by this suffering, how can they universally understand it?' The master said, 'Ordinary people, in their pure nature, cling to the idea of an agent and an object, and thus fall into the cycle of birth and death. All Buddhas and Bodhisattvas know well that in the pure nature, there is neither existence nor non-existence, so the agent and the object cannot be established.' Asked, 'If that is the case, then there are those who can understand and those who cannot?' The master said, 'Understanding itself is unattainable, how can there be someone who can understand?' Asked, 'What is the ultimate truth?' The master said, 'I will tell you in brief: you should immediately realize that in the pure nature, there are neither ordinary people nor sages, nor those who can understand and those who cannot. Ordinary people and sages are just names. If you generate understanding based on names, you will fall into the cycle of birth and death. If you know that false names are not real, then there is nothing that can be named.' He also said, 'This is the most ultimate state. If you say 'I can understand, but he cannot,' that is a great sickness. Seeing purity and impurity, ordinary people and sages, is also a great sickness. Thinking that there is no such thing as ordinary people and sages is also denying cause and effect. Thinking that there is a pure nature to dwell in is also a great sickness. Thinking that there is no place to dwell is also a great sickness. However, in the pure nature, although there is no movement, it does not hinder the application of skillful means, and the arising of compassion. Such arising and application is the complete pure nature. It can be said that one has seen one's nature and become a Buddha.' Ji Zong was overjoyed, bowed in gratitude, and withdrew.

A Dharma successor of Chan Master Guoyi Qin of Jingshan

Chan Master Daolin of Bird's Nest Temple in Hangzhou

Was a native of Fuyang in this prefecture, with the surname Pan. His mother, Zhu, dreamed of sunlight entering her mouth, and thus became pregnant. At birth, a strange fragrance filled the room, so he was named Xiangguang. He left home at the age of nine, and at twenty-one, he received the precepts at Guoyuan Temple in Jingzhou. Later, he went to Ximing Temple in Chang'an to study the Avatamsaka Sutra (Huayan Jing) and the Awakening of Faith (Qixin Lun) with Dharma Master Fuli. Dharma Master Fuli showed him the Verse on Truth and Falsehood and had him practice Dhyana (Channa). The Chan master asked, 'How should one contemplate and use the mind at the beginning?' Dharma Master Fuli remained silent for a long time. The Chan master bowed three times and withdrew. It happened that Emperor Daizong summoned Chan Master Guoyi to the palace, so the Chan master went to visit Chan Master Guoyi and thus obtained the true Dharma. Later, he returned south to Yongfu Temple on Gushan, where there was a Pratyekabuddha Stupa (Bizhifo Ta). At that time, Taoists and laypeople were jointly holding a Dharma assembly. The Chan master entered with his staff. Dharma Master Taoguang of Lingyin Temple asked, 'What is the meaning of this Dharma assembly?'

【English Translation】 Confined to this. Only ordinary people are bound by this suffering, how can they universally understand it?' The master said, 'Ordinary people, in their pure nature, cling to the idea of an agent and an object, and thus fall into the cycle of birth and death. All Buddhas and Bodhisattvas know well that in the pure nature, there is neither existence nor non-existence, so the agent and the object cannot be established.' Asked, 'If that is the case, then there are those who can understand and those who cannot?' The master said, 'Understanding itself is unattainable, how can there be someone who can understand?' Asked, 'What is the ultimate truth?' The master said, 'I will tell you in brief: you should immediately realize that in the pure nature, there are neither ordinary people nor sages, nor those who can understand and those who cannot. Ordinary people and sages are just names. If you generate understanding based on names, you will fall into the cycle of birth and death. If you know that false names are not real, then there is nothing that can be named.' He also said, 'This is the most ultimate state. If you say 'I can understand, but he cannot,' that is a great sickness. Seeing purity and impurity, ordinary people and sages, is also a great sickness. Thinking that there is no such thing as ordinary people and sages is also denying cause and effect. Thinking that there is a pure nature to dwell in is also a great sickness. Thinking that there is no place to dwell is also a great sickness. However, in the pure nature, although there is no movement, it does not hinder the application of skillful means, and the arising of compassion. Such arising and application is the complete pure nature. It can be said that one has seen one's nature and become a Buddha.' Ji Zong was overjoyed, bowed in gratitude, and withdrew. A Dharma successor of Chan Master Guoyi Qin of Jingshan Chan Master Daolin of Bird's Nest Temple in Hangzhou Was a native of Fuyang in this prefecture, with the surname Pan. His mother, Zhu, dreamed of sunlight entering her mouth, and thus became pregnant. At birth, a strange fragrance filled the room, so he was named Xiangguang. He left home at the age of nine, and at twenty-one, he received the precepts at Guoyuan Temple in Jingzhou. Later, he went to Ximing Temple in Chang'an to study the Avatamsaka Sutra (Huayan Jing) and the Awakening of Faith (Qixin Lun) with Dharma Master Fuli. Dharma Master Fuli showed him the Verse on Truth and Falsehood and had him practice Dhyana (Channa). The Chan master asked, 'How should one contemplate and use the mind at the beginning?' Dharma Master Fuli remained silent for a long time. The Chan master bowed three times and withdrew. It happened that Emperor Daizong summoned Chan Master Guoyi to the palace, so the Chan master went to visit Chan Master Guoyi and thus obtained the true Dharma. Later, he returned south to Yongfu Temple on Gushan, where there was a Pratyekabuddha Stupa (Bizhifo Ta). At that time, Taoists and laypeople were jointly holding a Dharma assembly. The Chan master entered with his staff. Dharma Master Taoguang of Lingyin Temple asked, 'What is the meaning of this Dharma assembly?'

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作聲。師曰。無聲誰知是會。后見秦望山有長松。枝葉繁茂。盤屈如蓋。遂棲止其上。故時人謂之鳥窠禪師。復有鵲巢于其側。自然馴狎。人亦目為鵲巢和尚。有侍者會通。忽一日欲辭去。師問曰。汝今何往。對曰。會通為法出家。和尚不垂慈誨。今往諸方學佛法去。師曰。若是佛法。吾此間亦有少許。曰。如何是和尚佛法。師于身上拈起布毛吹之。通遂領悟玄旨。元和中。白居易侍郎出守茲郡。因入山謁師。問曰。禪師住處甚危險。師曰。太守危險尤甚。白曰。弟子位鎮江山。何險之有。師曰。薪火相交。識性不停。得非險乎。又問。如何是佛法大意。師曰。諸惡莫作。眾善奉行。白曰。三歲孩兒也解恁么道。師曰。三歲孩兒雖道得。八十老人行不得。白作禮而退。師于長慶四年二月十日告侍者曰。吾今報盡。言訖坐亡(有云師名圓修者。恐是謚號)。

五祖大滿禪師旁出法嗣第一世

北宗神秀禪師者(耶舍三藏志云。艮地生玄旨。通尊媚亦尊。比肩三九族。足下一毛分)

開封人也。姓李氏。少親儒業。博綜多聞。俄舍愛出家。尋師訪道。至蘄州雙峰東山寺。遇五祖以坐禪為務。乃嘆伏曰。此真吾師也。誓心苦節。以樵汲自役。而求其道。祖默識之。深加器重。祖既示滅。秀遂住江陵當陽山。

【現代漢語翻譯】 現代漢語譯本： （鳥窠禪師）不再作聲。禪師說：『沒有聲音誰知道這是領會了呢？』後來（鳥窠禪師）看見秦望山有棵高大的松樹，枝葉繁茂，盤旋彎曲像傘蓋一樣，於是就在樹上棲息。所以當時的人稱他為鳥窠禪師。又有喜鵲在他旁邊築巢，（喜鵲）自然地與他親近嬉戲。人們也稱他為鵲巢和尚。有個侍者名叫會通，有一天想要告辭離去。禪師問：『你現在要到哪裡去？』（會通）回答說：『會通爲了佛法而出家，和尚您不慈悲教誨我，現在要到各處去學習佛法。』禪師說：『如果是佛法，我這裡也有少許。』（會通）問：『什麼是和尚您的佛法？』禪師從身上拈起一根布毛吹了一下。（會通）於是領悟了玄妙的旨意。元和年間，白居易侍郎出任此郡的長官，因此入山拜見禪師，問道：『禪師您住的地方很危險。』禪師說：『太守您（所處的境地）危險更加嚴重。』白居易說：『弟子我身居要職，鎮守江山，有什麼危險呢？』禪師說：『（您的心）像薪柴和火焰一樣互相交替，（您的）識性不停留，這難道不是危險嗎？』又問：『什麼是佛法的大意？』禪師說：『諸惡莫作，眾善奉行。』白居易說：『三歲的小孩也懂得這麼說。』禪師說：『三歲的小孩雖然說得出來，八十歲的老人卻做不到。』白居易行禮後退下。禪師在長慶四年二月十日告訴侍者說：『我如今報盡了。』說完就坐化圓寂。（有人說禪師名叫圓修，恐怕是謚號）。

五祖大滿禪師旁出法嗣第一世

北宗神秀禪師（神秀禪師，耶舍三藏記載說：『艮地（東北方）產生玄妙的旨意，（人們）普遍地尊敬他，愛戴他，與他同宗同族的人很多，即使是（他）腳下的一根毛髮，（人們也十分珍惜）。』）

（神秀禪師是）開封人，姓李。年少時致力於儒學，博學多聞。不久捨棄世俗的愛慾而出家，尋師訪道。到蘄州雙峰東山寺，見到五祖以坐禪為修行，於是歎服說：『這真是我的老師啊。』（神秀禪師）立下決心，艱苦修行，以砍柴打水來勞役自己，從而求得（佛）道。五祖默默地瞭解他，對他非常器重。五祖圓寂后，神秀於是住在江陵當陽山。

【English Translation】 English version: (The Zen Master Niao Ke) ceased speaking. The Zen Master said, 'Without sound, who knows it is understanding?' Later, (the Zen Master Niao Ke) saw a tall pine tree on Mount Qinwang, with lush branches and leaves, coiling and curving like a canopy, so he dwelled on it. Therefore, people at that time called him Zen Master Niao Ke (Bird's Nest). There were also magpies nesting beside him, naturally familiar and playful with him. People also called him Monk Magpie's Nest. There was an attendant named Huitong, who one day wanted to leave. The Zen Master asked, 'Where are you going now?' (Huitong) replied, 'Huitong renounced the world for the sake of the Dharma, but you, Master, do not compassionately teach me, so now I am going to various places to learn the Buddha Dharma.' The Zen Master said, 'If it is the Buddha Dharma, I also have a little here.' (Huitong) asked, 'What is your Buddha Dharma, Master?' The Zen Master picked up a piece of cloth fluff from his body and blew on it. (Huitong) then understood the profound meaning. During the Yuanhe era, Vice Minister Bai Juyi was appointed as the governor of this prefecture, so he went into the mountains to visit the Zen Master and asked, 'Zen Master, your dwelling place is very dangerous.' The Zen Master said, 'Your Excellency, the danger is even greater.' Bai Juyi said, 'I hold an important position, guarding the country, what danger is there?' The Zen Master said, 'Like firewood and fire intermingling, your consciousness does not stop, is this not dangerous?' He also asked, 'What is the great meaning of the Buddha Dharma?' The Zen Master said, 'Do no evil, practice all good.' Bai Juyi said, 'A three-year-old child also knows how to say that.' The Zen Master said, 'Although a three-year-old child can say it, an eighty-year-old man cannot do it.' Bai Juyi bowed and withdrew. On the tenth day of the second month of the fourth year of Changqing, the Zen Master told his attendant, 'My retribution is now exhausted.' After saying this, he passed away in meditation. (Some say the Zen Master's name was Yuanxiu, perhaps it was a posthumous title).

The First Generation of Dharma Heirs from the Side Lineage of Zen Master Daman of the Fifth Patriarch

Zen Master Shenxiu of the Northern School (Zen Master Shenxiu, Yeshe Sanzang recorded: 'The northeast land produces profound meaning, (people) universally respect him, love him, and many are of the same clan and family as him, even a hair on (his) foot, (people cherish very much).')

(Zen Master Shenxiu) was from Kaifeng, with the surname Li. In his youth, he devoted himself to Confucianism, learned and knowledgeable. Soon he abandoned worldly desires and renounced the world, seeking teachers and visiting the Way. Arriving at the East Mountain Temple of Shuangfeng in Qizhou, he saw the Fifth Patriarch practicing meditation, so he exclaimed, 'This is truly my teacher.' (Zen Master Shenxiu) made a vow, practiced diligently, and labored by chopping wood and fetching water, thereby seeking the (Buddha) Way. The Fifth Patriarch silently understood him and greatly valued him. After the Fifth Patriarch passed away, Shenxiu then lived on Mount Dangyang in Jiangling.

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唐武后聞之。召至都下。于內道場供養。特加欽禮。命于舊山置度門寺。以旌其德。時王公士庶皆望塵拜伏。暨中宗即位。尤加禮重。大臣張說嘗問法要。執弟子禮。師有偈示眾曰。一切佛法。自心本有。將心外求。舍父逃走。神龍二年于東都天宮寺入滅。謚大通禪師。羽儀法物。送殯于龍門。帝送至橋。王公士庶皆至葬所。張說及徴士盧鴻一各為碑誄。門人普寂．義福等。併爲朝野所重。

嵩岳慧安國師(耶舍三藏志云。九女出人倫。八女絕婚姻。朽床添六腳。心祖眾中尊)

荊州枝江人也。姓衛氏。隋開皇十七年括天下私度僧尼。勘師。師曰。本無名。遂遁于山谷。大業中。大發丁夫開通濟渠。饑殍相枕。師乞食以救之。獲濟者眾。煬帝徴師。不赴。潛入大和山。暨帝幸江都。海內擾攘。乃杖錫登衡岳。行頭陀行。唐貞觀中。至黃梅謁忍祖。遂得心要。麟德元年游終南山石壁。因止焉。高宗嘗召。師不奉詔。於是遍歷名跡。至嵩少。云。是吾終焉之地也。自爾禪者輻湊。有坦然．懷讓二僧來參問曰。如何是祖師西來意。師曰。何不問自己意。曰。如何是自己意。師曰。當觀密作用。曰。如何是密作用。師以目開合示之。然于言下知歸。讓乃即謁曹溪。武后徴至輦下。待以師禮。與秀禪師同加欽重。后

{ "translations": [ "現代漢語譯本：武則天聽說了這件事，將他召到都城，在宮廷道場供養，對他格外欽佩尊敬，並下令在他原來的山裡建造度門寺，以此來表彰他的德行。當時王公貴族和士人百姓都望塵拜倒。等到中宗即位，對他更加禮遇器重。大臣張說曾經向他請教佛法的要義，以弟子之禮待之。慧能大師有偈語開示眾人說：『一切佛法，自心本有，將心向外尋求，如同捨棄父親而逃走。』神龍二年，慧能大師在東都天宮寺圓寂。謚號為大通禪師。用隆重的儀仗和法器，將他的靈柩送葬到龍門。皇帝親自送到橋邊，王公貴族和士人百姓都到安葬的地方。張說和隱士盧鴻一各自為他撰寫碑文和誄文。他的門人普寂、義福等，都被朝廷和民間所器重。", "", "嵩岳慧安國師（耶舍三藏的記載說：『九女出人倫，八女絕婚姻，朽床添六腳，心祖眾中尊』）", "", "慧安國師是荊州枝江人，姓衛。隋朝開皇十七年，朝廷清查天下私自出家的僧尼，也審查了慧安國師。慧安國師說：『我本來就沒有名字。』於是就隱遁到山谷中。大業年間，朝廷徵發大量民工開鑿通濟渠，餓死的人相互枕著。慧安國師乞討食物來救濟他們，得以活下來的人很多。隋煬帝徵召慧安國師，慧安國師沒有應召，悄悄地進入了大和山。等到隋煬帝到江都巡幸，天下大亂，慧安國師就拄著錫杖登上衡山，實行頭陀苦行。唐朝貞觀年間，慧安國師到黃梅拜見忍祖（弘忍），於是得到了心法要旨。麟德元年，慧安國師遊歷終南山石壁，就在那裡住了下來。高宗曾經召見他，慧安國師沒有奉詔。於是他遊歷各處名勝古蹟，到達嵩山和少室山，說：『這裡是我最終歸宿的地方啊。』從此禪宗學人像車輻一樣聚集而來。有坦然、懷讓兩位僧人前來參拜請教說：『如何是祖師西來意？』慧安國師說：『為什麼不問自己的意？』僧人說：『如何是自己的意？』慧安國師說：『應當觀察那隱秘的作用。』僧人問：『如何是隱秘的作用？』慧安國師用眼睛的開合來向他們示意。坦然當即在言語之下明白了歸宿，懷讓於是就去拜見曹溪慧能。武則天徵召慧安國師到京城，以對待老師的禮節來對待他，與神秀禪師一同加以欽佩器重。後來" ], "english_translations": [ "English version: Empress Wu Zetian, upon hearing of this, summoned him to the capital, provided offerings in the inner palace, and showed him exceptional respect. She ordered the construction of Dumen Temple in his former mountain to commend his virtue. At that time, princes, dukes, officials, and commoners all prostrated themselves in reverence. When Emperor Zhongzong ascended the throne, he showed him even greater respect. The high-ranking official Zhang Yue once sought the essence of the Dharma from him, treating him with the respect due to a teacher. The Master had a verse to instruct the assembly, saying: 'All Buddha-dharma is inherent in one's own mind. Seeking it externally is like abandoning one's father and running away.' In the second year of Shenlong, the Master passed away at Tiangong Temple in the Eastern Capital. He was posthumously named Great Master Datong. The funeral procession, with ceremonial regalia and Dharma implements, escorted his coffin to Longmen. The Emperor accompanied him to the bridge, and princes, dukes, officials, and commoners all attended the burial site. Zhang Yue and the recluse Lu Hongyi each composed epitaphs and eulogies. His disciples, Puji and Yifu, among others, were highly regarded by both the court and the populace.", "", "National Teacher Huian of Mount Song (The record of Tripitaka Master Yeshe states: 'Nine daughters surpass humanity, eight daughters sever marriage, a decaying bed adds six legs, the Mind Ancestor is revered among the assembly.')", "", "National Teacher Huian was a native of Zhijiang in Jingzhou, with the surname Wei. In the seventeenth year of the Kaihuang era of the Sui Dynasty, the court investigated privately ordained monks and nuns throughout the realm, and Master Huian was also examined. The Master said, 'I originally have no name.' Thereupon, he遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁遁 ] }

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嘗問師。甲子多少。師曰。不記。后曰。何不記邪。師曰。生死之身。其若循環。環無起盡。焉用記為。況此心流注。中間無間。見漚起滅者。乃妄想耳。從初識至動相滅時。亦只如此。何年月而可記乎。后聞稽顙。信受。神龍二年中宗賜紫袈裟。度弟子二七人。仍延入禁中供養。三年。又賜摩衲。辭歸嵩岳。是年三月三日。囑門人曰。吾死已。將尸向林中。待野火焚之。俄爾萬回公來。見師猖狂。握手言論。傍侍傾耳。都不體會。至八日。閉戶偃身而寂。春秋一百二十八(隋開皇二年壬寅生。唐景龍三年己酉滅。時稱老安國師)。門人遵旨。舁置林間。果野火自然。阇維得舍利八十粒。內五粒色紫。留于宮中。至先天二年門人建浮圖焉。

袁州蒙山道明禪師者

鄱陽人。陳宣帝之裔也。國亡落於民間。以其王孫。嘗受署。因有將軍之號。少於永昌寺出家。慕道頗切。往依五祖法會。極意研尋。初無解悟。及聞五祖密付衣法與盧行者。即率同志數十人。躡跡追逐。至大庾嶺。師最先見。余輩未及。盧見師奔至。即擲衣缽于磐石曰。此衣表信。可力爭邪。任君將去。師遂舉之。如山不動。踟躕悚慄。乃曰。我來求法。非為衣也。願行者開示於我。盧曰。不思善。不思惡。正恁么時。阿那個是明上座本來面目

【現代漢語翻譯】 現代漢語譯本： 曾有人問禪師：『您的年齡有多大？』禪師回答：『不記得了。』那人又問：『為什麼不記得呢？』禪師說：『這生死輪迴之身，就像一個循環，循環沒有開始也沒有結束，哪裡需要去記呢？況且這心念如流水般流淌，中間沒有停歇。你所看到的念頭生滅，那只是虛妄的想像罷了。從最初的意識產生到妄念止息，一直都是這樣。哪裡有什麼年月可以記錄呢？』後來那人聽了，叩頭信服。神龍二年，中宗皇帝賜予禪師紫袈裟，並允許他度化弟子十四人。皇帝還請禪師入宮供養了三年。之後又賜予禪師摩衲（一種僧衣）。禪師辭別皇帝，回到嵩岳。這年三月初三，禪師囑咐弟子們說：『我死後，將我的屍體放在樹林中，等待野火焚燒。』不久，萬回公來了，看見禪師舉止異常，便握著禪師的手交談。旁邊的人側耳傾聽，卻都不能領會。到了初八，禪師關上門，側身躺著圓寂了，享年一百二十八歲（隋朝開皇二年壬寅年出生，唐朝景龍三年己酉年圓寂，當時人們稱他為老安國師）。弟子們遵照禪師的遺囑，將他的屍體抬到樹林中。果然有野火自然燃燒，火化后得到舍利八十粒，其中五粒是紫色的，被留在宮中。到了先天二年，弟子們建造了浮屠（佛塔）來供奉舍利。

袁州蒙山道明禪師

是鄱陽人，是陳宣帝的後代。國家滅亡后流落到民間。因為他是王孫，曾經被授予官職，因此有將軍的稱號。年輕時在永昌寺出家，求道的心非常迫切。前往依止五祖弘忍的法會，竭盡心力地研習佛法，起初沒有領悟。等到聽說五祖秘密地將衣缽傳給了盧行者（慧能），就率領數十位同道，沿著足跡追趕。到達大庾嶺時，道明禪師最先趕到，其他人還沒有趕到。慧能看見道明禪師奔來，就將衣缽放在磐石上說：『這衣缽只是表信物，難道可以用力爭奪嗎？任憑你拿去吧。』道明禪師就去拿衣缽，卻像山一樣紋絲不動，他感到遲疑和恐懼，於是說：『我來是爲了求法，不是爲了衣缽。希望行者能夠開示我。』慧能說：『不思善，不思惡，正在這個時候，哪個是明上座（對道明的尊稱）你本來的面目？』

【English Translation】 English version: Someone once asked the Master: 'How old are you?' The Master replied: 'I don't remember.' The person then asked: 'Why don't you remember?' The Master said: 'This body of birth and death is like a cycle, a cycle without beginning or end. What need is there to remember? Moreover, this stream of consciousness flows continuously without interruption. What you see as the arising and ceasing of thoughts are merely illusory imaginations. From the initial arising of consciousness to the cessation of wandering thoughts, it is always like this. What years and months are there to record?' Later, that person, upon hearing this, prostrated and accepted it with faith. In the second year of Shenlong, Emperor Zhongzong bestowed upon the Master a purple kasaya (robe), and allowed him to ordain fourteen disciples. The Emperor also invited the Master to the palace for offerings for three years. Afterwards, he bestowed upon the Master a mona (a type of monastic robe). The Master bid farewell to the Emperor and returned to Mount Song. On the third day of the third month of that year, the Master instructed his disciples, saying: 'After my death, place my body in the forest and wait for a wildfire to cremate it.' Soon after, Wan Hui Gong came and, seeing the Master's unusual behavior, held the Master's hand and conversed. Those nearby listened intently, but none could comprehend. On the eighth day, the Master closed the door, lay down on his side, and passed away peacefully at the age of one hundred and twenty-eight (born in the second year of Kaihuang during the Sui Dynasty, a Renyin year; passed away in the third year of Jinglong during the Tang Dynasty, a Jiyou year; at that time, he was known as the Old National Master Anguo). The disciples followed the Master's instructions and carried his body to the forest. Indeed, a wildfire naturally ignited, and after cremation, eighty relics were obtained, five of which were purple in color and were kept in the palace. In the second year of Xiantian, the disciples built a stupa (Buddhist tower) to enshrine the relics.

Chan Master Daoming of Mount Meng, Yuanzhou

Was a native of Poyang, a descendant of Emperor Xuan of the Chen Dynasty. After the fall of the state, he lived among the common people. Because he was a royal descendant, he had once been granted an official position, hence the title of General. He left home at a young age at Yongchang Temple, with a very eager mind for the Dao (path). He went to rely on the Dharma assembly of the Fifth Patriarch Hongren, and studied the Dharma with utmost effort, but initially had no understanding. When he heard that the Fifth Patriarch had secretly transmitted the robe and bowl to Layman Lu (Huineng), he led dozens of fellow practitioners to follow in his footsteps. Upon reaching Dayu Ridge, Chan Master Daoming was the first to arrive, while the others had not yet caught up. Huineng, seeing Chan Master Daoming rushing towards him, placed the robe and bowl on a rock and said: 'This robe and bowl are merely symbols of faith. Can they be forcibly taken? You may take them if you wish.' Chan Master Daoming then tried to lift them, but they were as immovable as a mountain. He hesitated and felt apprehensive, and then said: 'I have come seeking the Dharma, not for the robe and bowl. I hope that the practitioner can enlighten me.' Huineng said: 'Without thinking of good, without thinking of evil, at just this moment, what is the original face of Upasaka (a respectful term for Daoming) Ming?'

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。師當下大悟。遍體汗流。泣禮數拜。問曰。上來密語密意外。還更別有意旨否。盧曰。我今與汝說者。即非密也。汝若返照自己面目。密卻在汝邊。師曰。某甲雖在黃梅隨眾。實未省自己面目。今蒙指授入處。如人飲水。冷暖自知。今行者即是某甲師也。盧曰。汝若如是。則吾與汝同師黃梅。善自護持。師又問。某甲向後宜往何所。盧曰。逢袁可止。遇蒙即居。師禮謝。遽回至嶺下。謂眾人曰。向陟崔嵬。遠望杳無軌跡。當別道尋之。皆以為然。師既回。遂獨往廬山布水臺。經三載后。始往袁州蒙山。大唱玄化。初名慧明。以避六祖上字。故名道明。弟子等盡遣過嶺南。參禮六祖。

五祖下二世(旁出)

北宗秀禪師法嗣

五臺山巨方禪師

安陸人也。姓曹氏。幼稟業于明福院朗禪師。初講經論。后參禪會。及造北宗。秀問曰。白雲散處如何。師曰。不昧。秀又問。到此間后如何。師曰。正見一枝生五葉。秀默許之。入室侍對。應機無爽。尋至上黨寒嶺居焉。數歲之間。眾盈千數。後於五臺山闡化二十餘年。示寂。塔于本山。

河中府中條山智封禪師

姓吳氏。初習唯識論。滯于名相。為知識所詰。乃發憤罷講。遊方見秀禪師。疑心頓釋。乃辭去。居於蒲津安峰。不下山十年

【現代漢語翻譯】 現代漢語譯本： 慧明聽后當下大悟，全身汗如雨下，恭敬地行禮叩拜，問道：『剛才的秘密話語和秘密含義之外，是否還有其他的意旨？』 盧惠能說：『我現在對你說的，就不是秘密了。你如果反觀自己的本來面目，秘密就在你那裡。』 慧明說：『我雖然在黃梅跟隨大眾，實際上並沒有領悟自己的本來面目。今天蒙受您的指點，知道了入處，就像人喝水，冷暖自己知道。現在行者就是我的老師了。』 盧惠能說：『你如果這樣認為，那麼我和你就是同師黃梅。好好地守護保持。』 慧明又問：『我以後應該去哪裡才好呢？』 盧惠能說：『遇到袁姓可以停下，遇到蒙山就居住。』 慧明行禮感謝后，立即回到山嶺下，對眾人說：『向上攀登崔嵬山，遠遠望去杳無軌跡，應當從別的道路尋找他。』眾人都認為他說得對。 慧明回去后，就獨自前往廬山布水臺。經過三年後，才前往袁州蒙山，大力宣揚玄妙的教化。起初名叫慧明，爲了避諱六祖（惠能）名字中的『慧』字，所以改名道明。他將弟子們全部派過嶺南，去參拜六祖。

五祖下二世（旁出）

北宗秀禪師法嗣

五臺山巨方禪師

是安陸人，姓曹。年幼時在明福院跟隨朗禪師學習。起初講解經論，後來參禪。等到拜訪北宗（神秀），神秀問：『白雲消散后是什麼樣子？』 巨方禪師回答：『不昧。』 神秀又問：『到這裡之後是什麼樣子？』 巨方禪師回答：『正見一枝生五葉。』 神秀默默地認可了他。巨方禪師進入內室侍奉，應對機敏沒有差錯。不久後到上黨寒嶺居住。幾年之間，聚集了上千人。後來在五臺山弘揚佛法二十多年後圓寂，塔建在本山。

河中府中條山智封禪師

姓吳。起初學習唯識論，被名相所困。被有見識的人詰難，於是發憤停止講學，遊歷四方，拜見秀禪師（神秀），疑心頓時消解。於是告辭離去，居住在蒲津安峰，十年不下山。

【English Translation】 English version: The master (Huiming) immediately attained great enlightenment. Sweat poured from his body. He wept, bowed respectfully, and asked: 'Besides the secret words and secret meaning just now, is there any other intention?' Huineng said: 'What I am telling you now is not secret. If you reflect upon your own original face, the secret is within you.' Huiming said: 'Although I followed the assembly at Huangmei (Fifth Patriarch's monastery), I have not actually realized my own original face. Now, having received your guidance, I know the entrance, like a person drinking water, knowing for themselves whether it is cold or warm. Now, you, the practitioner, are my teacher.' Huineng said: 'If that is how you see it, then you and I are fellow disciples of Huangmei. Take good care and maintain this understanding.' Huiming then asked: 'Where should I go in the future?' Huineng said: 'Stop where you encounter 'Yuan' (袁), and reside where you encounter 'Meng' (蒙).' Huiming bowed in gratitude and immediately returned to the foot of the mountain, saying to the others: 'Having climbed the steep mountain, I looked far and wide but saw no trace. We should look for him on another path.' They all thought he was right. After Huiming returned, he went alone to the Butai (布水臺) of Mount Lu (廬山). After three years, he went to Mount Meng (蒙山) in Yuanzhou (袁州), vigorously propagating the profound teachings. Initially, he was named Huiming (慧明), but to avoid using the same character 'Hui' (慧) as the Sixth Patriarch (Huineng), he changed his name to Daoming (道明). He sent all his disciples across the mountain range to the south to pay respects to the Sixth Patriarch.

Second Generation After the Fifth Patriarch (Collateral Lineage)

Lineage of Chan Master Shenxiu (神秀) of the Northern School

Chan Master Jufang (巨方) of Mount Wutai (五臺山)

Was a native of Anlu (安陸), with the surname Cao (曹). As a child, he studied with Chan Master Lang (朗) at Mingfu Monastery (明福院). Initially, he lectured on scriptures and treatises, later participating in Chan gatherings. When he visited the Northern School (of Shenxiu), Shenxiu asked: 'What is it like when the white clouds scatter?' Jufang replied: 'Un-obscured.' Shenxiu then asked: 'What is it like after arriving here?' Jufang replied: 'Right view: one branch produces five leaves.' Shenxiu silently acknowledged him. Jufang entered the inner chamber to serve him, responding to situations without error. Soon after, he resided at Hanling (寒嶺) in Shangdang (上黨). Within a few years, the assembly grew to over a thousand people. Later, he propagated the Dharma at Mount Wutai for over twenty years before passing away. His stupa was built on the mountain.

Chan Master Zhifeng (智封) of Mount Zhongtiao (中條山) in Hezhong Prefecture (河中府)

His surname was Wu (吳). Initially, he studied the Vijnanavada (唯識) school, becoming trapped in names and forms. He was questioned by knowledgeable people, and so he resolved to stop lecturing, traveling to various places and meeting Chan Master Xiu (神秀), his doubts were immediately resolved. He then took his leave and resided at Anfeng (安峰) in Pujin (蒲津), not descending the mountain for ten years.

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。木食澗飲。州牧衛文升建安國院居之。緇素歸依。憧憧不絕。使君問曰。某今日後如何。師曰。日從濛汜出。照樹全無影。使君初不能諭。拱揖而退。少選開曉。釋然自得。師來往中條山二十餘年。得其道者不可勝紀。滅后。門人于州城北建塔焉。

兗州降魔藏禪師

趙郡人也。姓王氏。父為亳掾。師七歲出家。時屬野多妖鬼。魅惑於人。師孤形制伏。曾無少畏。故得降魔名焉。即依廣福院明贊禪師落髮。后遇北宗盛化。便誓摳衣。秀問曰。汝名降魔。此無山精木怪。汝翻作魔邪。師曰。有佛有魔。秀曰。汝若是魔。必住不思議境界。師曰。是佛亦空。何境界之有。秀懸記之曰。汝與少皞之墟有緣。師尋入泰山。數稔。學者雲集。一日告門人曰。吾今老朽。物極有歸。言訖而逝。

壽州道樹禪師

唐州人也。姓聞氏。幼探經籍。年將五十。因遇高僧誘諭。遂誓出家。禮本部明月山慧文為師。師恥乎年長。求法淹遲。勵志遊方。無所不至。后歸東洛。遇秀禪師。言下知微。乃卜壽州三峰山。結茅而居。常有野人。服色素樸。言譚詭異。于言笑外化作佛形及菩薩．羅漢．天仙等形。或放神光。或呈聲響。師之學徒睹之。皆不能測。如此涉十年。后寂無形影。師告眾曰。野人作多色伎倆。眩惑于

【現代漢語翻譯】 現代漢語譯本：他吃樹上的果實，喝山澗里的水。州牧衛文升在建安國院為他建造住所，僧人和俗人都來歸依，絡繹不絕。使君問道：『我今天之後會怎麼樣？』禪師說：『太陽從濛汜出來，照在樹上卻完全沒有影子。』使君起初不能理解，拱手行禮後退下。過了一會兒才明白，釋然自得。禪師在中條山來往二十多年，得到他教誨的人數不清。圓寂后，弟子們在州城北面建造了一座塔。

兗州降魔藏禪師

是趙郡人，姓王。他的父親是亳州的官吏。禪師七歲出家。當時鄉野多有妖鬼，迷惑人。禪師獨自一人制伏妖鬼，沒有絲毫畏懼，因此得到降魔的稱號。他依止廣福院的明贊禪師剃度。後來北宗禪法興盛，他便發誓前往學習。秀禪師問道：『你名叫降魔，這裡沒有山精木怪，你反而成了魔嗎？』禪師說：『有佛就有魔。』秀禪師說：『你如果是魔，必定住在不可思議的境界。』禪師說：『是佛也是空，哪裡有什麼境界？』秀禪師預言說：『你與少皞（Shaohao，中國神話人物）的故墟有緣。』禪師於是前往泰山，數年之後，學者雲集。一天，他告訴門人說：『我如今老朽，萬物終有歸宿。』說完就圓寂了。

壽州道樹禪師

是唐州人，姓聞。他從小就學習經書典籍，將近五十歲時，因為遇到一位高僧的勸導，於是發誓出家，拜本部明月山的慧文為師。禪師因為自己年紀大了，求法遲緩而感到羞愧，立志遊歷四方，無所不至。後來回到東洛，遇到秀禪師，聽了他的話后領悟了精微之處。於是選擇在壽州三峰山結茅居住。常常有野人，穿著樸素的衣服，言談怪異，在談笑之外變化成佛、菩薩、羅漢、天仙等形象，或者放出神光，或者發出聲響。禪師的學徒們看到這些，都不能理解。這樣過了十年，後來就再也沒有這些形影了。禪師告訴大家說：『野人做了許多花樣，迷惑于

【English Translation】 English version: He ate wood fruits and drank from mountain streams. Wei Wensheng (衛文升), the governor of the prefecture, built the Jian'an National Temple (建安國院) for him to reside in. Monks and laypeople flocked to him for guidance, an endless stream. The governor asked, 'What will become of me after today?' The master said, 'The sun rises from Mengsi (濛汜), but casts no shadow on the trees.' The governor initially did not understand, bowed, and withdrew. After a short while, he understood and felt relieved. The master traveled back and forth to Zhongtiao Mountain (中條山) for over twenty years, and the number of those who attained the Way through him is countless. After his passing, his disciples built a pagoda north of the prefectural city.

Chan Master Jiangmo Zang (降魔藏, Subduing Demons) of Yanzhou (兗州)

Was a native of Zhao Commandery (趙郡), with the surname Wang (王). His father was an official in Bozhou (亳州). The master left home at the age of seven. At that time, there were many demons and ghosts in the countryside, bewitching people. The master subdued them alone, without the slightest fear, hence the name Jiangmo (降魔, Subduing Demons). He was tonsured by Chan Master Mingzan (明贊) of Guangfu Temple (廣福院). Later, when the Northern School (北宗) flourished, he vowed to study there. Master Xiu (秀) asked, 'Your name is Jiangmo (降魔, Subduing Demons). There are no mountain spirits or tree demons here. Are you instead acting as a demon?' The master said, 'Where there is Buddha, there is demon.' Master Xiu said, 'If you are a demon, you must dwell in an inconceivable realm.' The master said, 'Even Buddha is empty, what realm is there?' Master Xiu predicted, 'You have an affinity with the ruins of Shaohao (少皞, a mythological Chinese emperor).' The master then entered Mount Tai (泰山). After several years, scholars gathered. One day, he told his disciples, 'I am now old and decaying. All things must return to their origin.' After speaking, he passed away.

Chan Master Daoshu (道樹, Tree of the Way) of Shouzhou (壽州)

Was a native of Tangzhou (唐州), with the surname Wen (聞). He studied scriptures from a young age. When he was nearly fifty, he was persuaded by a high monk and vowed to leave home, taking Huìwén (慧文) of Mingyue Mountain (明月山) in his native region as his teacher. The master was ashamed of his advanced age and slow progress in seeking the Dharma, so he resolved to travel far and wide, going everywhere. Later, he returned to Dongluo (東洛) and met Master Xiu (秀), understanding the subtle meaning upon hearing his words. He then chose Three Peaks Mountain (三峰山) in Shouzhou (壽州) to build a hut and live in. There were often wild men, dressed in simple clothes, speaking strangely, transforming into Buddhas, Bodhisattvas, Arhats, and celestial beings outside of their conversations and laughter, or emitting divine light, or producing sounds. The master's disciples, seeing this, could not understand it. This went on for ten years, and then there were no more such figures. The master told the assembly, 'The wild men performed many tricks, bewildering'

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人。只消老僧不見不聞。伊伎倆有窮。吾不見不聞無盡。唐寶曆元年。示疾而終。

嵩岳安國師法嗣

洛京福先寺仁儉禪師

自嵩山罷問。放曠郊廛。謂之騰騰和尚。唐天冊萬歲中。天后詔入殿前。仰視天后。良久曰。會么。后曰。不會。師曰。老僧持不語戒。言訖而出。翌日。進短歌一十九首。天后覽而嘉之。厚加賜賚。師皆不受。又令寫歌辭傳佈天下。其辭並敷演真理。以警時俗。唯了元歌一首盛行於世。

嵩岳破灶墮和尚

不稱名氏。言行叵測。隱居嵩岳。山塢有廟甚靈。殿中唯安一灶。遠近祭祀不輟。烹殺物命甚多。師一日領侍僧入廟。以杖敲灶三下曰。咄。此灶只是泥瓦合成。聖從何來。靈從何起。恁么烹宰物命。又打三下。灶乃傾破墮落。須臾。有一人青衣峨冠。設拜師前。師曰。是甚麼人。曰。我本此廟灶神。久受業報。今日蒙師說無生法。得脫此處。生在天中。特來致謝。師曰。是汝本有之性。非吾強言。神再禮而沒。少選。侍僧問曰。某等久侍和尚。不蒙示誨。灶神得甚麼徑旨。便得生天。師曰。我只向伊道是泥瓦合成。別也無道理為伊。侍僧無言。師曰。會么。僧曰。不會。師曰。本有之性。為甚麼不會。侍僧等乃禮拜。師曰。墮也。墮也。破也。破也。后義豐

【現代漢語翻譯】 現代漢語譯本： 人。只要老僧我既不看也不聽，他的伎倆終究是有限的，而我的不見不聞卻是無窮無盡的。唐寶曆元年，示現疾病而圓寂。

嵩岳安國師的法嗣

洛京福先寺的仁儉禪師

自從在嵩山停止問法后，便放曠于郊野。人們稱他為騰騰和尚。唐朝天冊萬歲年間，武則天（天后）下詔讓他進入殿前。禪師仰視武則天很久，問道：『會么？（明白嗎？）』武則天回答：『不會。』禪師說：『老僧我持守不語戒。』說完便離開了。第二天，進獻短歌十九首。武則天看了很高興，給予豐厚的賞賜，禪師都沒有接受。又命令抄寫歌辭傳佈天下。這些歌辭都闡述真理，用來警醒世俗。只有《了元歌》一首在世上廣為流傳。

嵩岳破灶墮和尚

不透露姓名，言行難以預測。隱居在嵩岳。山塢里有一座廟宇非常靈驗，殿中只安置一個灶。遠近的人祭祀不斷，烹殺的動物很多。有一天，禪師帶領侍者僧人進入廟宇，用枴杖敲了灶三下，說道：『咄（duō，呵斥聲）。這灶只是泥瓦合成的，聖從何來？靈從何起？竟然這樣烹殺物命！』又打了三下，灶就傾斜破裂墜落了。一會兒，有一個人穿著青衣，戴著高高的帽子，在禪師面前跪拜。禪師問：『是什麼人？』回答說：『我原本是這座廟裡的灶神，長久以來承受業報。今天蒙受禪師您說無生法，得以脫離此處，生在天中，特來致謝。』禪師說：『這是你本有的自性，不是我強加的言語。』神再次禮拜后消失了。過了一會兒，侍者僧人問道：『我們侍奉和尚很久了，沒有得到您的教誨，灶神得到什麼要旨，便能生天？』禪師說：『我只是對他說這是泥瓦合成的，也沒有別的道理為他說。』侍者僧人無言以對。禪師問：『會么？（明白嗎？）』僧人回答：『不會。』禪師說：『本有的自性，為什麼不會？』侍者僧人等於是禮拜。禪師說：『墮也，墮也！破也，破也！』後來義豐

【English Translation】 English version: Man. I, the old monk, only need not see or hear. His tricks are finite, while my not seeing or hearing is infinite. In the first year of the Baoli era of the Tang Dynasty, he manifested illness and passed away.

Successor of Abbot Anguo of Mount Song

Chan Master Renjian of Fuxian Temple in Luoyang

Since ceasing to inquire about the Dharma at Mount Song, he lived freely in the suburbs. People called him 'Carefree Monk'. During the Tiance Wansui era of the Tang Dynasty, Empress Wu (Tianhou) summoned him to the palace. The Chan Master looked up at Empress Wu for a long time and asked, 'Do you understand?'. The Empress replied, 'I do not understand.' The Chan Master said, 'This old monk observes the precept of silence.' After speaking, he left. The next day, he presented nineteen short poems. Empress Wu was pleased upon reading them and bestowed generous rewards, which the Chan Master refused. She then ordered the poems to be copied and spread throughout the land. These poems all expounded the truth, serving as a warning to the times. Only the poem 'Song of Complete Understanding' became widely circulated in the world.

The Broken Stove Monk of Mount Song

He did not reveal his name and his words and actions were unpredictable. He lived in seclusion on Mount Song. In a mountain valley, there was a very efficacious temple, with only a stove placed in the hall. People from far and near made offerings continuously, and many animals were killed for sacrifice. One day, the Chan Master led his attendant monks into the temple, struck the stove three times with his staff, and said, 'Hmph! This stove is merely made of mud and tiles. Where does the sacredness come from? Where does the efficacy arise? Yet you slaughter living beings in this way!' He struck it three more times, and the stove tilted, broke, and fell. After a while, a person in green robes and a tall hat bowed before the Chan Master. The Chan Master asked, 'Who are you?' He replied, 'I was originally the stove god of this temple, and I have long suffered karmic retribution. Today, I am fortunate to hear the Master speak of the Dharma of No-Birth, and I am able to escape this place and be reborn in the heavens. I have come specifically to express my gratitude.' The Chan Master said, 'This is your inherent nature, not something I have forced upon you.' The god bowed again and disappeared. After a short while, the attendant monks asked, 'We have served the Abbot for a long time, but we have not received your teachings. What essential principle did the stove god receive that allowed him to be reborn in the heavens?' The Chan Master said, 'I only told him that it was made of mud and tiles, and I had no other reason to tell him.' The attendant monks were speechless. The Chan Master asked, 'Do you understand?' The monks replied, 'We do not understand.' The Chan Master said, 'The inherent nature, why do you not understand?' The attendant monks then bowed. The Chan Master said, 'Fallen, fallen! Broken, broken!' Later, Yifeng

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禪師舉似安國師。安嘆曰。此子會盡。物我一如。可謂如朗月處空。無不見者。難構伊語脈。豐問曰。未審甚麼人構得他語脈。安曰。不知者。時號為破灶墮。僧問。物物無形時如何。師曰。禮即唯汝非我。不禮即唯我非汝。其僧乃禮謝。師曰。本有之物。物非物也。所以道心能轉物。即同如來。有僧從牛頭處來。師問曰。來自何人法會。僧近前叉手。繞師一匝而出。師曰。牛頭會下。不可有此人。僧乃回師上肩叉手而立。師曰。果然。果然。僧卻問曰。應物不由他時如何。師曰。爭得不由他。曰。恁么則順正歸元去也。師曰。歸元何順。曰。若非和尚。幾錯招愆。師曰。猶是未見四祖時道理。見后道將來。僧卻繞師一匝而出。師曰。順正之道。今古如然。僧作禮。又僧侍立久。師乃曰。祖祖佛佛。只說如人本性本心。別無道理。會取。會取。僧禮謝。師乃以拂子打之曰。一處如是。千處亦然。僧乃叉手近前。應喏一聲。師曰。更不信。更不信。僧問。如何是大闡提人。師曰。尊重禮拜。曰。如何是大精進人。師曰。毀辱嗔恚。其後莫知所終。

嵩岳元圭禪師

伊闕人也。姓李氏。幼歲出家。唐永淳二年。受具戒。𨽻閑居寺。習毗尼無懈。后謁安國師。頓悟玄旨。遂卜廬于岳之龐塢。一日。有異人峨冠褲

【現代漢語翻譯】 現代漢語譯本：禪師向安國師展示了一段話。安國師讚歎道：『這個年輕人完全領會了，物與我融為一體，就像明亮的月亮懸掛在空中，沒有什麼是看不見的。』很難構建他的語言脈絡。豐問道：『不知是什麼樣的人能夠構建他的語言脈絡？』安國師說：『不瞭解的人，當時被稱為破灶墮。』有僧人問道：『萬物沒有形狀的時候怎麼樣？』禪師說：『行禮的時候就只有你不是我，不行禮的時候就只有我不是你。』那僧人於是行禮感謝。禪師說：『本來就有的東西，物又不是物。』所以說心能轉化外物，就如同如來。有僧人從牛頭（Niutou，地名）處來。禪師問道：『從什麼人的法會而來？』僧人走上前叉手，繞禪師一圈而出。禪師說：『牛頭會下，不可能有這樣的人。』僧人於是回到禪師身邊，把手放在禪師的肩膀上叉手而立。禪師說：『果然，果然。』僧人反問道：『應物不隨他轉的時候怎麼樣？』禪師說：『怎麼能不隨他轉？』僧人說：『這樣說就是順正歸元了。』禪師說：『歸元順什麼？』僧人說：『如果不是和尚您，幾乎就犯了過錯。』禪師說：『這還是沒見到四祖（Sizu，指禪宗四祖道信）時的道理，見到之後再說來。』僧人又繞禪師一圈而出。禪師說：『順正的道理，自古以來就是這樣。』僧人作禮。又有僧人侍立很久，禪師於是說：『祖祖佛佛，只是說如人的本性本心，沒有別的道理。領會吧，領會吧。』僧人行禮感謝。禪師於是用拂塵打他，說：『一處是這樣，千處也是這樣。』僧人於是叉手走上前，應了一聲『喏』。禪師說：『更不相信，更不相信。』僧人問道：『什麼是大闡提（Dachan Ti，斷善根的人）人？』禪師說：『尊重禮拜。』僧人說：『什麼是大精進人？』禪師說：『毀辱嗔恚。』之後就不知道他的結局了。

嵩岳元圭禪師（Songyue Yuangui Chanshi）

是伊闕（Yique，地名）人，姓李。年幼時出家，唐永淳二年，受具足戒，隸屬於閑居寺。學習毗尼沒有懈怠。後來拜見安國師（Anguo Shi），頓時領悟了玄妙的旨意。於是在嵩山（Songshan）的龐塢（Pangwu）搭建茅廬。有一天，有奇異的人戴著高高的帽子，穿著寬大的褲子。

【English Translation】 English version: The Chan master showed a passage to Master Anguo. Master Anguo sighed and said, 'This young man has completely understood. The self and the external world are one, like a bright moon in the sky, nothing is unseen.' It is difficult to construct his linguistic vein. Feng asked, 'I wonder what kind of person can construct his linguistic vein?' Master Anguo said, 'Those who do not understand are then called 'Broken Stove Fall'.' A monk asked, 'What is it like when all things have no form?' The Chan master said, 'When you bow, it is only you who are not me; when you do not bow, it is only me who is not you.' The monk then bowed in gratitude. The Chan master said, 'Things that are originally there, things are not things.' Therefore, it is said that the mind can transform external things, just like the Tathagata. A monk came from Niutou (Niutou, place name). The Chan master asked, 'From whose Dharma assembly did you come?' The monk stepped forward, clasped his hands, circled the Chan master once, and left. The Chan master said, 'There cannot be such a person under the Niutou assembly.' The monk then returned to the Chan master, placed his hands on the Chan master's shoulder, and stood with his hands clasped. The Chan master said, 'Indeed, indeed.' The monk asked in return, 'What is it like when responding to things without being controlled by them?' The Chan master said, 'How can you not be controlled by them?' The monk said, 'In that case, it is returning to the origin in accordance with righteousness.' The Chan master said, 'What does returning to the origin accord with?' The monk said, 'If it were not for you, Master, I would have almost committed a fault.' The Chan master said, 'This is still the principle before seeing the Fourth Patriarch (Sizu, referring to the Fourth Patriarch of Zen Buddhism, Daoxin); tell me about it after seeing him.' The monk circled the Chan master once again and left. The Chan master said, 'The way of following righteousness has always been like this.' The monk bowed. Another monk stood waiting for a long time. The Chan master then said, 'All the Buddhas and Patriarchs only talk about the inherent nature and mind of people; there is no other principle. Understand it, understand it.' The monk bowed in gratitude. The Chan master then struck him with a whisk, saying, 'If it is like this in one place, it is like this in a thousand places.' The monk then clasped his hands, stepped forward, and responded with a 'Yes.' The Chan master said, 'I don't believe it, I don't believe it.' The monk asked, 'What is a Dachan Ti (Dachan Ti, a person who has cut off the roots of goodness)?' The Chan master said, 'Respectful bowing.' The monk said, 'What is a person of great diligence?' The Chan master said, 'Insulting and angry.' After that, no one knew his end.

Chan Master Yuangui of Mount Song (Songyue Yuangui Chanshi)

Was a native of Yique (Yique, place name), with the surname Li. He became a monk at a young age. In the second year of Yongchun during the Tang Dynasty, he received the full precepts and belonged to Xianju Temple. He studied the Vinaya without懈怠. Later, he visited Master Anguo (Anguo Shi) and suddenly understood the profound meaning. He then built a thatched hut in Pangwu (Pangwu) on Mount Song (Songshan). One day, a strange person wearing a tall hat and wide trousers.

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褶(徒頰切)而至。從者極多。輕步舒徐。稱謁大師。師睹其形貌。奇偉非常。乃諭之曰。善來仁者胡為而至。彼曰。師寧識我邪。師曰。吾觀佛與眾生等。吾一目之。豈分別邪。彼曰。我此岳神也。能生死於人。師安得一目我哉。師曰。吾本不生。汝焉能死。吾視身與空等。視吾與汝等。汝能壞空與汝乎。茍能壞空及汝。吾則不生不滅也。汝尚不能如是。又焉能生死吾邪。神稽首曰。我亦聦明正直於余神。詎知師有廣大之智辯乎。愿授以正戒。令我度世。師曰。汝既乞戒。即既戒也。所以者何。戒外無戒。又何戒哉。神曰。此理也我聞茫昧。止求師戒我身為門弟子。師即為張座。秉爐正幾曰。付汝五戒。若能奉持。即應曰能。不能。即曰否。曰。謹受教。師曰。汝能不淫乎。曰。我亦娶也。師曰。非謂此也。謂無羅欲也。曰。能。師曰。汝能不盜乎。曰。何乏我也。焉有盜取哉。師曰。非謂此也。謂饗而福淫。不供而禍善也。曰。能。師曰。汝能不殺乎。曰。實司其柄。焉曰不殺。師曰。非謂此也。謂有濫誤疑混也。曰。能。師曰。汝能不妄乎。曰。我正直。焉有妄乎。師曰。非謂此也。謂先後不合天心也。曰。能。師曰。汝不遭酒敗乎。曰。能。師曰。如上是為佛戒也。又言。以有心奉持而無心拘執。以有心為物

【現代漢語翻譯】 現代漢語譯本： （岳神）彎腰前來，隨從非常多。他輕盈地走著，緩緩地，自稱要拜見大師。（慧思）大師看到他的形貌，奇特而雄偉，於是對他說：『歡迎你，仁者，你為何而來？』

（岳神）說：『大師難道認識我嗎？』

大師說：『我看佛與眾生是平等的，我一視同仁，哪裡會有分別呢？』

（岳神）說：『我是這裡的岳神（山神），能夠使人生死，大師怎麼能一視同仁地看待我呢？』

大師說：『我本來就不生，你又怎麼能使我死呢？我看待身體與虛空一樣，看待我與你一樣，你能破壞虛空和你自己嗎？如果能破壞虛空和你自己，我就是不生不滅的。你尚且不能做到這樣，又怎麼能使我生死呢？』

（岳神）叩頭說：『我比其他的神靈更加聰明正直，哪裡知道大師有如此廣大的智慧和辯才呢？希望大師授予我正戒，讓我能夠度過此生。』

大師說：『你既然請求受戒，就已經受戒了。為什麼這麼說呢？因為戒律之外沒有其他的戒律，又需要什麼戒律呢？』

（岳神）說：『這個道理我聽了還很茫然，只求大師以戒律來約束我的身心，讓我成為您的門下弟子。』

大師就為他張設座位，拿著香爐，擺正桌子說：『授予你五戒，如果能夠奉持，就回答「能」，不能，就回答「否」。』

（岳神）說：『謹遵教誨。』

大師說：『你能夠不邪淫嗎？』

（岳神）說：『我也娶妻啊。』

大師說：『不是說這個，是說沒有貪求色慾之心。』

（岳神）說：『能。』

大師說：『你能夠不偷盜嗎？』

（岳神）說：『我什麼都不缺，哪裡會去偷盜呢？』

大師說：『不是說這個，是說接受供奉就降福于作惡的人，不接受供奉就降禍於善良的人。』

（岳神）說：『能。』

大師說：『你能夠不殺生嗎？』

（岳神）說：『我確實掌管著生殺的大權，怎麼能說不殺生呢？』

大師說：『不是說這個，是說有濫殺、誤殺、疑殺的情況。』

（岳神）說：『能。』

大師說：『你能夠不妄語嗎？』

（岳神）說：『我為人正直，哪裡會有妄語呢？』

大師說：『不是說這個，是說所作所為不符合天心。』

（岳神）說：『能。』

大師說：『你不會因酒而犯錯嗎？』

（岳神）說：『能。』

大師說：『以上就是佛戒。』又說：『要以有心的態度奉持戒律，但不要以執著的心去拘泥於戒律。以有心的態度為眾生服務』

【English Translation】 English version: (The Mountain God) bent down and arrived, with a very large following. He walked lightly and slowly, announcing his intention to pay respects to the Master. The Master, seeing his extraordinary and majestic appearance, said to him, 'Welcome, virtuous one, why have you come?'

(The Mountain God) said, 'Does the Master recognize me?'

The Master said, 'I view the Buddha and all sentient beings as equal. I see them all the same. How could I discriminate?'

(The Mountain God) said, 'I am the Mountain God (Yueshen), capable of controlling life and death. How can the Master view me the same as everyone else?'

The Master said, 'I am fundamentally unborn, so how can you cause me to die? I view the body as equal to emptiness, and I view myself as equal to you. Can you destroy emptiness and yourself? If you could destroy emptiness and yourself, then I would be neither born nor destroyed. Since you cannot do even that, how can you control my life and death?'

(The Mountain God) bowed his head and said, 'I am more intelligent and upright than other gods. I did not know that the Master possessed such great wisdom and eloquence. I wish to be granted the precepts so that I may cross over this life.'

The Master said, 'Since you request the precepts, you have already received them. Why do I say this? Because there are no precepts outside of the precepts themselves. What other precepts are needed?'

(The Mountain God) said, 'I am still confused by this principle. I only ask that the Master use the precepts to restrain my body and mind, so that I may become a disciple under your gate.'

The Master then set up a seat for him, held the incense burner, and straightened the table, saying, 'I grant you the five precepts. If you can uphold them, answer 'I can.' If you cannot, answer 'I cannot.'

(The Mountain God) said, 'I respectfully accept your teachings.'

The Master said, 'Can you abstain from sexual misconduct?'

(The Mountain God) said, 'I am married.'

The Master said, 'I am not referring to that. I am referring to the absence of lustful desires.'

(The Mountain God) said, 'I can.'

The Master said, 'Can you abstain from stealing?'

(The Mountain God) said, 'I lack nothing. Why would I steal?'

The Master said, 'I am not referring to that. I am referring to bestowing blessings upon those who make offerings but commit evil, and inflicting misfortune upon those who do not make offerings but do good.'

(The Mountain God) said, 'I can.'

The Master said, 'Can you abstain from killing?'

(The Mountain God) said, 'I indeed hold the power of life and death. How can I say that I do not kill?'

The Master said, 'I am not referring to that. I am referring to indiscriminate, mistaken, or doubtful killings.'

(The Mountain God) said, 'I can.'

The Master said, 'Can you abstain from false speech?'

(The Mountain God) said, 'I am upright. How could I engage in false speech?'

The Master said, 'I am not referring to that. I am referring to actions that do not accord with the will of Heaven.'

(The Mountain God) said, 'I can.'

The Master said, 'Will you not be ruined by alcohol?'

(The Mountain God) said, 'I can.'

The Master said, 'The above are the Buddha's precepts.' He also said, 'Uphold the precepts with intention, but do not be attached to them with a clinging mind. Serve beings with intention.'

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而無心想身。能如是。則先天地生不為精。後天地死不為老。終日變化而不為動。畢盡寂默而不為休。信此則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。若能無心於萬物。則羅欲不為淫。福淫禍善不為盜。濫誤疑混不為殺。先後違天不為妄。惛荒顛倒不為醉。是謂無心也。無心則無戒。無戒則無心。無佛無眾生。無汝及無我。孰為戒哉。神曰。我神通亞佛。師曰。汝神通十句．五能五不能。佛則十句．七能三不能。神悚然避席。跪啟曰。可得聞乎。師曰。汝能戾上帝．東天行而西七曜乎。曰。不能。師曰。汝能奪地祗．融五嶽而結四海乎。曰。不能。師曰。是謂五不能也。佛能空一切相。成萬法智。而不能即滅定業。佛能知群有性。窮億劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是為三不能也。定業亦不牢久。無緣亦是一期。眾生界本無增減。亙無一人能主其法。有法無主。是謂無法。無法無主。是謂無心。如我解。佛亦無神通也。但能以無心通達一切法爾。神曰。我誠淺昧。未聞空義。師所授戒。我當奉行。今愿報慈德。效我所能。師曰。吾觀身無物。觀法無常。塊然更有何欲邪。神曰。師必命我為世間事。展我小神功。使已發心．初發心．未發心．不信心．必信心五等人

【現代漢語翻譯】 現代漢語譯本： 而不用心去思慮身體（的存在）。如果能夠這樣，那麼在天地產生之前，它不算是精，在天地消亡之後，它也不算是老。整天都在變化，但它並不算是動，完全寂靜，但它並不算是停止。相信這個道理，那麼即使娶妻也不算是妻子，即使享用也不算是獲取，即使掌握也不算是權力，即使作為也不算是故意，即使醉酒也不算是昏聵。如果能夠對萬物都無心，那麼貪圖慾望也不算是淫邪，因為貪圖福報而作惡也不算是偷盜，因為濫用職權、錯誤判斷、疑惑混淆也不算是殺戮，因為先後顛倒違背天道也不算是虛妄，因為昏聵荒唐、顛倒錯亂也不算是醉酒。這叫做無心。無心就沒有戒律，沒有戒律也就沒有無心。沒有佛，沒有眾生，沒有你，也沒有我，誰來持戒呢？ 神說：『我的神通亞於佛。』師父說：『你的神通十句話，五能五不能。佛的神通十句話，七能三不能。』神驚恐地離開座位，跪著請教說：『可以聽聽嗎？』師父說：『你能夠違背上帝的旨意，在東方的天空行走，而讓西方的七曜（指日、月、金、木、水、火、土七星）錯亂嗎？』回答說：『不能。』師父說：『你能夠奪取土地神祇的權力，融化五嶽（指東嶽泰山、西嶽華山、南嶽衡山、北嶽恒山、中嶽嵩山），而使四海枯竭嗎？』回答說：『不能。』師父說：『這就是五不能。佛能空掉一切相，成就萬法智慧，但不能立刻消滅已經註定的業力。佛能知道所有眾生的本性，窮盡億劫的事情，但不能化導沒有緣分的人。佛能度化無量的有情眾生，但不能窮盡眾生的世界。』這就是三不能。註定的業力也不會長久牢固，沒有緣分也只是一時的，眾生的世界本來就沒有增減。沒有一個人能夠主宰這個法則。有法則而沒有主宰，這就叫做無法。無法而沒有主宰，這就叫做無心。依我的理解，佛也沒有神通。只是能夠以無心通達一切法而已。』 神說：『我確實淺薄愚昧，沒有聽聞過空性的道理。師父您所傳授的戒律，我應當奉行。現在我願意報答您的慈悲恩德，效力我所能做的事情。』師父說：『我看自身空無一物，看萬法無常，空空蕩蕩的還有什麼慾望呢？』神說：『師父您必定是想讓我做世間的事情，展現我微小的神通，使已發心（指已經發菩提心的人）、初發心（指剛剛發菩提心的人）、未發心（指尚未發菩提心的人）、不信心（指沒有信心的人）、必信心（指必定會生起信心的人）這五種人受益。』

【English Translation】 English version: And without using the mind to contemplate the body. If one can be like this, then before heaven and earth were born, it is not considered essence; after heaven and earth die, it is not considered old. All day long it changes, but it is not considered movement; completely silent, but it is not considered cessation. Believe this, then even marrying is not considered a wife, even enjoying is not considered taking, even holding is not considered power, even acting is not considered intentional, even being drunk is not considered confused. If one can be without mind towards all things, then craving desires is not considered lust, seeking blessings through evil is not considered stealing, abusing power, making mistakes, and confusing matters is not considered killing, reversing the order and going against the heavens is not considered lying, being muddled, absurd, and upside down is not considered drunkenness. This is called no-mind. No-mind then has no precepts, no precepts then have no-mind. No Buddha, no sentient beings, no you, and no me, who is there to uphold the precepts? The spirit said, 'My supernatural powers are second to the Buddha.' The master said, 'Your supernatural powers are ten sentences, five can and five cannot. The Buddha's supernatural powers are ten sentences, seven can and three cannot.' The spirit fearfully left his seat, knelt and asked, 'May I hear them?' The master said, 'Can you defy the will of the Supreme God, travel in the eastern sky, and confuse the seven luminaries (referring to the sun, moon, and the planets: Venus, Jupiter, Mercury, Mars, and Saturn) in the west?' He replied, 'I cannot.' The master said, 'Can you seize the power of the earth deities, melt the Five Peaks (Mount Tai in the east, Mount Hua in the west, Mount Heng in the south, Mount Heng in the north, and Mount Song in the center), and dry up the Four Seas?' He replied, 'I cannot.' The master said, 'These are the five cannot. The Buddha can empty all forms, achieve the wisdom of all dharmas, but cannot immediately extinguish fixed karma. The Buddha can know the nature of all beings, exhaust the affairs of countless kalpas, but cannot guide those without affinity. The Buddha can liberate countless sentient beings, but cannot exhaust the realm of sentient beings.' These are the three cannot. Fixed karma is also not permanently fixed, lack of affinity is also only for a period, the realm of sentient beings originally has no increase or decrease. No one can master this dharma. Having dharma but no master, this is called no-dharma. No-dharma and no master, this is called no-mind. As I understand it, the Buddha also has no supernatural powers. He can only use no-mind to understand all dharmas.' The spirit said, 'I am indeed shallow and ignorant, and have not heard the doctrine of emptiness. The precepts that you, master, have taught, I shall uphold. Now I wish to repay your kindness and virtue, and exert what I can do.' The master said, 'I see the body as empty of things, and see all dharmas as impermanent, what desires are there in this emptiness?' The spirit said, 'Master, you must want me to do worldly affairs, display my small supernatural powers, to benefit the five kinds of people: those who have already generated the aspiration (referring to those who have already generated Bodhicitta), those who have just generated the aspiration (referring to those who have just generated Bodhicitta), those who have not yet generated the aspiration (referring to those who have not yet generated Bodhicitta), those who have no faith (referring to those who have no faith), and those who will surely have faith (referring to those who will surely generate faith).'

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目我神蹤。知有佛有神。有能有不能。有自然有非自然者。師曰。無為是。無為是。神曰。佛亦使神護法。師寧隳叛佛邪。愿隨意垂誨。師不得已而言曰。東巖寺之障。莽然無樹。北岫有之而背非屏擁。汝能移北樹于東嶺乎。神曰。已聞命矣。然昏夜必有喧動。愿師無駭。即作禮辭去。師門送而且觀之。見儀衛逶迤。如王者之狀。嵐靄煙霞。紛綸間錯。幢幡環珮。凌空隱沒焉。其夕。果有暴風吼雷。奔云掣電。棟宇搖盪。宿鳥聲喧。師謂眾曰。無怖。無怖。神與我契矣。詰旦和霽。則北巖松栝盡移東嶺。森然行植。師謂其徒曰。吾沒後無令外知。若為口實。人將妖我。以開元四年丙辰歲囑門人曰。吾始居寺東嶺。吾滅。汝必置吾骸于彼。言訖若委蛻焉。

五祖下三世(旁出)

嵩山寂禪師法嗣

終南山惟政禪師

平原人也。姓周氏。受業于本州延和寺詮澄法師。得法于嵩山普寂禪師。即入太一山中。學者盈室。唐文宗好嗜蛤蜊。㳂海官吏先時遞進。人亦勞止。一日御饌中有擘不張者。帝以其異。即焚香禱之。乃開。見菩薩形儀。梵相具足。帝遂貯以金粟檀香合。覆以美錦。賜興善寺。令眾僧瞻禮。因問群臣。斯何祥也。或奏太一山惟政禪師深明佛法。博聞強記。乞詔問之。帝即頒詔。師至。

【現代漢語翻譯】 現代漢語譯本： 我（神）顯露我的軌跡，是想讓您知道有佛有神，有能做到的，也有不能做到的，有自然存在的，也有非自然存在的。禪師說：『無為才是真諦，無為才是真諦。』神說：『佛也讓神來護衛佛法，禪師您難道要背叛佛嗎？』希望您能隨意指示。禪師不得已才說：『東巖寺前缺少屏障，光禿禿的沒有樹木。北邊的山上有樹，但背對著寺廟，不能起到屏擁的作用。你能把北邊的樹移到東邊的山嶺上嗎？』神說：『已經領命了。』但是，昏夜裡一定會有喧鬧震動，希望禪師不要驚怪。』說完就行禮告辭。禪師送出門外，並且觀看他離去。只見儀仗隊伍逶迤而行，如同王者出巡的景象。山嵐煙霞，色彩繽紛錯雜。幢幡環珮，在空中隱沒不見。當天晚上，果然有暴風怒吼，雷聲轟鳴，奔云閃電，房屋搖晃，棲息的鳥兒驚叫不已。禪師對眾人說：『不要害怕，不要害怕，神已經和我約定好了。』第二天早晨，天氣晴朗，只見北巖的松樹柏樹全部移到了東邊的山嶺上，整齊地排列著。禪師對他的弟子說：『我圓寂之後，不要讓外面的人知道這件事。如果傳出去，人們會把我當成妖怪。』在開元四年丙辰年，禪師囑咐門人說：『我最初住在寺廟東邊的山嶺上，我圓寂后，你們一定要把我的遺骸安放在那裡。』說完就像脫掉外殼一樣圓寂了。

五祖下三世（旁出）

嵩山寂禪師法嗣

終南山惟政禪師

是平原人，姓周。在本地延和寺跟隨詮澄法師學習。在嵩山普寂禪師處得法。之後進入太一山中，來學習的人很多。唐文宗喜歡吃蛤蜊，沿海的官吏總是爭先恐後地進貢，百姓也因此疲憊不堪。有一天，御膳中有一個蛤蜊怎麼也掰不開，皇帝覺得奇怪，就焚香祈禱。蛤蜊打開后，裡面顯現出菩薩的形象，相貌莊嚴。皇帝於是用金粟檀香木的盒子裝起來，蓋上精美的錦緞，賜給興善寺，讓眾僧瞻仰禮拜。皇帝問群臣，這是什麼祥瑞之兆？有人奏報說，太一山的惟政禪師精通佛法，博聞強記，請求皇帝下詔詢問他。皇帝就頒佈詔書。禪師來到。

【English Translation】 English version: I (the spirit) reveal my presence to let you know that there are Buddhas and spirits, some things can be done, and some cannot. Some things are natural, and some are not. The Zen master said, 'Non-action is the true essence, non-action is the true essence.' The spirit said, 'The Buddha also uses spirits to protect the Dharma. Would you, Zen master, betray the Buddha?' I hope you will instruct me as you wish.' The Zen master reluctantly said, 'The front of Dongyan Temple lacks a screen, bare without trees. There are trees on the north mountain, but they face away from the temple and cannot provide a screen. Can you move the trees from the north to the east ridge?' The spirit said, 'I have received your command.' However, there will surely be noise and shaking in the dark night, I hope the Zen master will not be alarmed.' After speaking, he bowed and took his leave. The Zen master saw him off and watched him leave. He saw the ceremonial guard proceeding in a winding manner, like a king on tour. The mountain mist and rosy clouds were colorful and mixed. Banners and pendants disappeared into the sky. That night, there was indeed a violent wind, roaring thunder, rushing clouds and lightning, the houses shook, and the roosting birds cried out in alarm. The Zen master said to the crowd, 'Do not be afraid, do not be afraid, the spirit has made an agreement with me.' The next morning, the weather was clear, and all the pine and cypress trees on the north rock had been moved to the east ridge, standing neatly in rows. The Zen master said to his disciples, 'After my death, do not let outsiders know about this. If it spreads, people will regard me as a monster.' In the Bingchen year of Kaiyuan four (716 AD), the Zen master instructed his disciples, 'I first lived on the east ridge of the temple. After my death, you must place my remains there.' After speaking, he passed away as if shedding a shell.

Three generations below the Fifth Patriarch (collateral line)

Successor of Zen Master Ji of Mount Song

Zen Master Weizheng of Mount Zhongnan

He was a native of Pingyuan, with the surname Zhou. He studied with Dharma Master Quancheng at Yanhua Temple in his local prefecture. He obtained the Dharma from Zen Master Puji of Mount Song. Then he entered Mount Taiyi, where many people came to study. Emperor Wenzong of Tang (809-840 AD) liked to eat clams, and the coastal officials always rushed to offer them as tribute, causing the people to be exhausted. One day, there was a clam in the imperial meal that could not be opened. The emperor found it strange and burned incense to pray. When the clam opened, the image of a Bodhisattva appeared inside, with a dignified appearance. The emperor then placed it in a box made of sandalwood, covered it with beautiful brocade, and bestowed it upon Xingshan Temple, so that the monks could pay homage to it. The emperor asked his ministers, 'What is this auspicious omen?' Someone reported that Zen Master Weizheng of Mount Taiyi was well-versed in the Buddha Dharma, with extensive knowledge and a strong memory, and requested the emperor to issue an edict to inquire him. The emperor then issued an edict. The Zen master arrived.

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帝問其事。師曰。臣聞物無虛應。此乃啟陛下之信心耳。故契經云。應以此身得度者。即現此身。而為說法。帝曰。菩薩身已現。且未聞說法。師曰。陛下睹此為常邪。非常邪。信邪。非信邪。帝曰。希奇之事。朕深信焉。師曰。陛下已聞說法竟。皇情悅豫。得未曾有。詔天下寺院各立觀音像。以答殊休。留師于內道場。累辭歸山。詔令住聖壽寺。至武宗即位。師忽入終南山隱居。人問其故。師曰。吾避仇矣。終后阇維。收舍利四十九粒。而建塔焉。

破灶墮和尚法嗣

嵩山峻極禪師

僧問。如何是修善行人。師曰。擔枷帶鎖。曰。如何是作惡行人。師曰。修禪入定。曰。某甲淺機。請師直指。師曰。汝問我惡。惡不從善。汝問我善。善不從惡。僧良久。師曰。會么僧。曰。不會。師曰。惡人無善念。善人無噁心。所以道善惡如浮雲。俱無起滅處。僧于言下大悟。后破灶墮聞舉。乃曰。此子會盡諸法無生。

五祖下四世

益州無相禪師法嗣

益州保唐寺無住禪師

初得法于無相大師。乃居南陽白崖山。專務宴寂。經累歲。學者漸至。勤請不已。自此垂誨。雖廣演言教。而唯以無念為宗。唐相國杜鴻漸出撫坤維。聞師名。思一瞻禮。遣使到山延請。時節度使崔寧亦命諸寺僧

【現代漢語翻譯】 現代漢語譯本： 皇帝詢問這件事的緣由。禪師說：『臣聽說事物不會無緣無故地顯現，這實際上是爲了啓發陛下您的信心啊。所以契經上說，『應以何種身形得度的，就顯現何種身形，併爲此說法。』』皇帝說：『菩薩的身形已經顯現，但是還沒有聽到說法。』禪師說：『陛下您看到這個是平常的現象呢，還是非常的現象？是相信呢，還是不相信？』皇帝說：『這是稀奇的事情，我深信不疑。』禪師說：『陛下您已經聽完說法了。』皇帝心情喜悅，得到了前所未有的體驗。於是下詔天下寺院都設立觀音像，用來答謝這特殊的恩賜。皇帝想把禪師留在宮內的道場，禪師多次推辭要回山。皇帝下詔讓他住在聖壽寺。到了武宗即位，禪師忽然進入終南山隱居。有人問他原因，禪師說：『我爲了躲避仇家啊。』圓寂后火化，收集到四十九粒舍利（佛教聖物，通常是高僧火化后的遺物），並建造了塔來供奉。 破灶墮和尚的法嗣 嵩山峻極禪師 有僧人問：『什麼是修行善行的人？』禪師說：『是戴著枷鎖的人。』僧人問：『什麼是作惡的人？』禪師說：『是修禪入定的人。』僧人說：『我理解力淺薄，請禪師直接指點。』禪師說：『你問我惡，惡不從善而來；你問我善，善不從惡而來。』僧人沉默良久。禪師說：『明白了嗎？』僧人說：『不明白。』禪師說：『惡人沒有善念，善人沒有噁心。所以說善惡如同浮雲，都沒有起始和終結之處。』僧人聽了這些話，當下大悟。後來破灶墮和尚聽說了這件事，說：『這個人完全領會了諸法無生（一切事物本無生滅）的道理。』 五祖下四世 益州無相禪師的法嗣 益州保唐寺無住禪師 最初在無相大師那裡得法，於是居住在南陽白崖山，專心致志地追求清靜寂寞。經過多年，前來學習的人逐漸增多，懇切地請求他開示。從此開始講經說法，雖然廣泛地演說言教，但始終以無念（不執著于任何念頭）為宗旨。唐朝宰相杜鴻漸出任坤維的安撫使，聽說了禪師的名聲，想要瞻仰禮拜，派遣使者到山中邀請。當時節度使崔寧也命令各寺廟的僧人

【English Translation】 English version: The Emperor inquired about the matter. The Master said, 'I have heard that nothing appears without a cause. This is actually to inspire Your Majesty's faith. Therefore, the sutras say, 'Whoever should be delivered by this form, then this form will appear and preach the Dharma.' The Emperor said, 'The Bodhisattva's (Enlightened being) form has already appeared, but I have not yet heard the Dharma.' The Master said, 'Does Your Majesty see this as a common occurrence or an extraordinary one? Do you believe it or not?' The Emperor said, 'This is a rare event, and I deeply believe in it.' The Master said, 'Your Majesty has already heard the Dharma.' The Emperor was delighted and had an unprecedented experience. He then issued an edict that all temples in the country should establish Guanyin (Bodhisattva of compassion) statues to repay this special grace. The Emperor wanted to keep the Master in the inner monastery, but the Master repeatedly declined and wanted to return to the mountain. The Emperor ordered him to reside in Shengshou Temple. When Emperor Wuzong ascended the throne, the Master suddenly went into seclusion in Zhongnan Mountain. Someone asked him the reason, and the Master said, 'I am avoiding enemies.' After his death, he was cremated, and forty-nine relics (Buddhist sacred objects, usually remains of highly realized monks after cremation) were collected, and a pagoda was built to enshrine them. Dharma Heir of Monk Pozhaoduo Zen Master Junji of Song Mountain A monk asked, 'What is a person who cultivates good deeds?' The Master said, 'It is someone who wears a cangue and chains.' The monk asked, 'What is a person who does evil?' The Master said, 'It is someone who cultivates meditation and enters samadhi (a state of meditative consciousness).' The monk said, 'My understanding is shallow, please give me direct guidance.' The Master said, 'You ask me about evil, evil does not come from good; you ask me about good, good does not come from evil.' The monk was silent for a long time. The Master said, 'Do you understand?' The monk said, 'I do not understand.' The Master said, 'An evil person has no good thoughts, and a good person has no evil thoughts. Therefore, it is said that good and evil are like floating clouds, both without beginning or end.' The monk had a great enlightenment upon hearing these words. Later, Monk Pozhaoduo heard about this and said, 'This person has completely understood the principle of no-birth of all dharmas (all phenomena are without inherent existence).' Fourth Generation Descendant of the Fifth Patriarch Dharma Heir of Zen Master Wuxiang of Yizhou Zen Master Wuzhu of Baotang Temple in Yizhou He initially attained the Dharma from Master Wuxiang, and then resided in Baiya Mountain in Nanyang, dedicating himself to quiet solitude. After many years, the number of students gradually increased, earnestly requesting him to teach. From then on, he began to preach and teach, although he extensively expounded on the teachings, he always adhered to the principle of no-thought (non-attachment to any thoughts). Du Hongjian, the Tang Dynasty Chancellor, was appointed as the Pacification Commissioner of Kunwei, heard of the Master's reputation, and wanted to pay his respects, sending messengers to the mountain to invite him. At that time, Cui Ning, the Jiedushi (military governor), also ordered the monks of various temples

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徒遠出。迎引至空慧寺。時杜公與戎帥召三學碩德俱會寺中。致禮訖。公問曰。弟子聞今和尚說無憶．無念．莫妄三句法門。是否。師曰。然。公曰。此三句是一是三。師曰。無憶名戒。無念名定。莫妄名慧。一心不生。具戒定慧。非一非三也。公曰。后句妄字莫是從心之忘乎。曰。從女者是也。公曰。有據否。師曰。法句經云。若起精進心。是妄非精進。若能心不妄。精進無有涯。公聞疑情蕩然。公又問。師還以三句示人否。師曰。初心學人。還令息念。澄停識浪。水清影現。悟無念體。寂滅現前。無念亦不立也。於時庭樹鴉鳴。公問。師聞否。師曰。聞。鴉去已。又問。師聞否。師曰。聞。公曰。鴉去無聲。云何言聞。師乃普告大眾曰。佛世難值。正法難聞。各各諦聽。聞無有聞。非關聞性。本來不生。何曾有滅。有聲之時。是聲塵自生。無聲之時。是聲塵自滅。而此聞性。不隨聲生。不隨聲滅。悟此聞性。則免聲塵之所轉。當知聞無生滅。聞無去來。公與僚屬大眾稽首。又問。何名第一義。第一義者。從何次第得入。師曰。第一義無有次第。亦無出入。世諦一切有。第一義即無。諸法無性性。說名第一義。佛言有法名俗諦。無性第一義。公曰。如師開示。實不可思議。公又曰。弟子性識微淺。昔因公暇。撰得起

【現代漢語翻譯】 （禪師）遠道而來，（杜公）迎接並引導他到空慧寺。當時杜公與戎帥召集了三學（戒、定、慧）中有卓越德行的人一同在寺中聚會。行禮完畢后，杜公問道：『弟子聽說現在和尚您說「無憶（不回憶過去）、無念（不執著于念頭）、莫妄（不虛妄分別）」這三句法門，是這樣嗎？』 禪師回答：『是的。』杜公問：『這三句是一體的還是三個不同的？』禪師說：『「無憶」名為戒，「無念」名為定，「莫妄」名為慧。一心不生起，就具足了戒、定、慧，所以說非一非三。』 杜公問：『后一句的「妄」字，莫非是從「從心之忘」而來嗎？』禪師說：『從女字旁的「妄」就是這個意思。』杜公問：『有依據嗎？』禪師說：『《法句經》說：如果生起精進的心，那是虛妄而不是真正的精進；如果能做到心不虛妄，精進就沒有止境。』 杜公聽后，心中的疑惑頓時消散。杜公又問：『師父您還用這三句話來開示別人嗎？』禪師說：『對於初學的學人，還是讓他們止息妄念，使意識的波浪平靜下來，水清則影子顯現，從而領悟無念的本體，寂滅的境界就會顯現在眼前，最終連「無念」也不執著。』 這時，庭院裡的樹上傳來烏鴉的叫聲。杜公問：『師父聽到了嗎？』禪師說：『聽到了。』烏鴉飛走後，杜公又問：『師父聽到了嗎？』禪師說：『聽到了。』杜公說：『烏鴉飛走後沒有聲音了，為什麼還說聽到了呢？』 禪師於是普告大眾說：『佛陀住世的時代難以遇到，正法難以聽聞，大家仔細聽著。聽，是沒有能聽和所聽的，與能聽的聞性無關。聞性本來就不生，何曾有滅？有聲音的時候，是聲塵（聲音的現象）自己產生；沒有聲音的時候，是聲塵自己消滅。而這個聞性，不隨聲音的產生而產生，不隨聲音的消滅而消滅。領悟了這個聞性，就能免受聲塵的迷惑。應當知道，聞性沒有生滅，聞性沒有來去。』 杜公與同僚及大眾一起行稽首禮。又問：『什麼叫做第一義（最高的真理）？要如何按次第才能證入第一義？』禪師說：『第一義沒有次第，也沒有出入。世俗諦（相對於真諦的世俗認知）認為一切事物是存在的，而第一義則認為一切皆空。諸法沒有自性的本性，就叫做第一義。佛說有為法名為俗諦，無自性是第一義。』 杜公說：『如師父您所開示的，實在不可思議。』杜公又說：『弟子的根性淺薄，過去因為公務閑暇，撰寫了《起……』

【English Translation】 (The Chan master) came from afar, and (Duke Du) welcomed and led him to Konghui Monastery. At that time, Duke Du and the military commander summoned eminent monks of the Three Learnings (sila, samadhi, prajna) to gather in the monastery. After the greetings were completed, Duke Du asked: 'This disciple has heard that the current monk speaks of the three phrases of Dharma: 'no recollection (not recalling the past), no thought (not clinging to thoughts), and no delusion (no false discrimination).' Is this so?' The Chan master replied: 'Yes.' Duke Du asked: 'Are these three phrases one or three different things?' The Chan master said: ''No recollection' is called sila (discipline), 'no thought' is called samadhi (concentration), and 'no delusion' is called prajna (wisdom). When a single mind does not arise, it is complete with sila, samadhi, and prajna, so it is said to be neither one nor three.' Duke Du asked: 'Does the 'delusion' (妄, wang) in the last phrase come from 'forgetfulness from the mind' (從心之忘)?' The Chan master said: 'The 'delusion' (妄) with the radical 'female' (女) is what is meant.' Duke Du asked: 'Is there any basis for this?' The Chan master said: 'The Dhammapada says: 'If one arises with a mind of diligence, that is delusion and not true diligence; if one can keep the mind free from delusion, diligence has no limit.' After hearing this, Duke Du's doubts were immediately dispelled. Duke Du then asked: 'Master, do you still use these three phrases to instruct others?' The Chan master said: 'For beginners, we still have them cease their deluded thoughts, calm the waves of consciousness, so that when the water is clear, the reflection appears, and they realize the essence of no-thought, and the state of nirvana will appear before them. Ultimately, even 'no-thought' is not clung to.' At this time, the sound of crows came from the trees in the courtyard. Duke Du asked: 'Master, do you hear it?' The Chan master said: 'I hear it.' After the crows flew away, Duke Du asked again: 'Master, do you hear it?' The Chan master said: 'I hear it.' Duke Du said: 'After the crows flew away, there is no sound, why do you say you hear it?' The Chan master then announced to the assembly: 'It is difficult to encounter a Buddha in the world, and it is difficult to hear the true Dharma. Everyone, listen carefully. Hearing is without a hearer or what is heard, and is unrelated to the nature of hearing. The nature of hearing originally does not arise, so how could it cease? When there is sound, it is the sound-dust (the phenomenon of sound) that arises by itself; when there is no sound, it is the sound-dust that ceases by itself. But this nature of hearing does not arise with the arising of sound, nor does it cease with the ceasing of sound. Realizing this nature of hearing, one can avoid being deluded by sound-dust. You should know that hearing has no arising or ceasing, hearing has no coming or going.' Duke Du, along with his colleagues and the assembly, performed the khechari mudra (a gesture of reverence). He then asked: 'What is called the First Principle (the highest truth)? How can one enter the First Principle in order?' The Chan master said: 'The First Principle has no order, nor does it have coming or going. The mundane truth (relative to the ultimate truth) considers all things to exist, while the First Principle considers all to be empty. The nature of all dharmas without self-nature is called the First Principle. The Buddha said that conditioned dharmas are called mundane truth, and no self-nature is the First Principle.' Duke Du said: 'What the Master has revealed is truly inconceivable.' Duke Du also said: 'This disciple's nature is shallow. In the past, during leisure time from official duties, I wrote a Qi (Beginning)...'

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信論章疏兩卷。可得稱佛法否。師曰。夫造章疏。皆用識心。思量分別。有為有作。起心動念。然可造成。據論文云。當知一切法。從本以來。離言說相。離名字相。離心緣相。畢竟平等。無有變異。唯有一心。故名真如。今相公著言說相。著名字相。著心緣相。既著種種相。云何是佛法。公起作禮曰。弟子亦曾問諸供奉大德。皆贊弟子不可思議。當知彼等但狥人情。師今從理解說。合心地法。實是真理不可思議。公又問。云何不生。云何不滅。如何得解脫。師曰。見境心不起。名不生。不生即不滅。既無生滅。即不被前塵所縛。當處解脫。不生名無念。無念即無滅。無念即無縛。無念即無脫。舉要而言。識心即離念。見性即解脫。離識心見性外。更有法門證無上菩提者。無有是處。公曰。何名識心見性。師曰。一切學道人。隨念流浪。蓋為不識真心。真心者。念生亦不順生。念滅亦不依寂。不來不去。不定不亂。不取不捨。不沈不浮。無為無相活鱍鱍。平常自在。此心體畢竟不可得。無可知覺。觸目皆如。無非見性也。公與大眾作禮稱讚。踴躍而去。師后居保唐寺而終。

六祖大鑒禪師旁出法嗣第一世

西域崛多三藏者

天竺人也。於六祖言下契悟。后游五臺。見一僧結庵靜坐。師問曰。孤坐奚

為。曰。觀靜。師曰。觀者何人。靜者何物。其僧作禮。問曰。此理何如。師曰汝何不自觀自靜。彼僧茫然。師曰。汝出誰門邪。曰。秀禪師。師曰。我西域異道最下種者不墮此見。兀然空坐。于道何益。其僧卻問。師所師者何人。師曰。我師六祖。汝何不速往曹溪。決其真要。其僧即往參六祖。六祖垂誨。與師符合。僧即悟入。師后不知所終。

韶州法海禪師者

曲江人也。初見六祖。問曰。即心即佛。愿垂指喻。祖曰。前念不生即心。后念不滅即佛。成一切相即心。離一切相即佛。吾若具說。窮劫不盡。聽吾偈曰。即心名慧。即佛乃定。定慧等持。意中清凈。悟此法門。由汝習性。用本無生。雙修是正。師信受。以偈贊曰。即心元是佛。不悟而自屈。我知定慧因。雙修離諸物。

吉州志誠禪師者

本州太和人也。初參秀禪師。后因兩宗盛化。秀之徒眾往往譏南宗曰。能大師不識一字。有何所長。秀曰。他得無師之智。深悟上乘。吾不如也。且吾師五祖親付衣法。豈徒然哉。吾所恨不能遠去親近。虛受國恩。汝等諸人無滯於此。可往曹溪質疑。他日回。當爲吾說。師聞此語。禮辭至韶陽。隨眾參請。不言來處。時六祖告眾曰。今有盜法之人。潛在此會。師出禮拜。具陳其事。祖曰。汝師若

【現代漢語翻譯】 現代漢語譯本： 有僧人問道：『觀靜』是什麼意思？ 慧能大師說：『誰在觀？什麼又是靜？』 那僧人行禮，問道：『這道理是怎樣的？』 慧能大師說：『你為什麼不自己觀，自己靜呢？』 那僧人茫然不知所措。 慧能大師說：『你出自誰的門下？』 僧人回答：『秀禪師（指神秀）』。 慧能大師說：『我西域異端最下等的修行者，也不會有這種見解。只是呆呆地空坐著，對於修行有什麼益處？』 那僧人反問道：『您的老師是誰？』 慧能大師說：『我的老師是六祖（指慧能自己）。你為什麼不趕快去曹溪（慧能所在的道場），弄清楚真正的要義？』 那僧人立刻前往參拜六祖，六祖的教誨與慧能大師的說法相符，僧人隨即領悟。 後來，人們不知道這位慧能大師最終在哪裡終老。

韶州法海禪師 是曲江人。他最初拜見六祖，問道：『即心即佛』，希望您能指點開示。 六祖說：『前念不生就是心，后念不滅就是佛。成就一切相是心，離開一切相是佛。如果我詳細解說，窮盡時間也說不完。聽我說偈：即心名為慧，即佛就是定。定慧等持，意念中就清凈。領悟這個法門，取決於你的習性。用本無生，雙修才是正道。』 法海禪師信服接受，並用偈語讚頌說：『即心原本就是佛，不領悟只是自己委屈自己。我知道定慧的原因，雙修就能脫離萬物。』

吉州志誠禪師 是本州太和人。他最初參拜神秀禪師。後來因為南北兩宗盛行，神秀的弟子們常常譏諷南宗說：『慧能大師不識一個字，有什麼長處？』 神秀說：『他得到了無師自通的智慧，深刻領悟了上乘佛法，我不如他。況且我的老師五祖親自傳授衣缽，難道是隨便的嗎？我只恨不能遠去親自接近他，白白地享受國家的恩惠。你們這些人不要滯留在這裡，可以去曹溪請教疑問，他日回來，應當為我說說。』 志誠禪師聽了這話，告辭前往韶陽，跟隨眾人蔘拜請教，沒有說自己從哪裡來。當時六祖告訴大家說：『現在有盜法的人，偷偷地混在這個集會裡。』 志誠禪師出來禮拜，詳細地陳述了事情的經過。六祖說：『你的老師如果

【English Translation】 English version: A monk asked: 'What is 'observing stillness'?' Master Huineng (the Sixth Patriarch) said: 'Who is observing? What is stillness?' The monk bowed and asked: 'What is the principle behind this?' Master Huineng said: 'Why don't you observe and find stillness yourself?' The monk was at a loss. Master Huineng said: 'From whose school do you come?' The monk replied: 'Zen Master Shenxiu (神秀)' Master Huineng said: 'Even the lowest of heretics in the Western Regions would not hold such a view. Just sitting blankly, what benefit is there to the path?' The monk then asked: 'Who is your teacher?' Master Huineng said: 'My teacher is the Sixth Patriarch (referring to himself). Why don't you quickly go to Caoxi (曹溪, where Huineng was located) and clarify the true essence?' The monk immediately went to pay homage to the Sixth Patriarch. The Sixth Patriarch's teachings were in accordance with Master Huineng's words, and the monk immediately attained enlightenment. Later, no one knew where this Master Huineng eventually ended his days.

Zen Master Fahaizhanshi (法海禪師) of Shaozhou (韶州) Was a native of Qujiang (曲江). He first met the Sixth Patriarch and asked: ''The mind itself is the Buddha (即心即佛).' I hope you can give me some guidance.' The Sixth Patriarch said: 'The previous thought not arising is the mind; the subsequent thought not ceasing is the Buddha. Accomplishing all forms is the mind; separating from all forms is the Buddha. If I were to explain in detail, it would take endless eons. Listen to my verse: 'The mind itself is called wisdom; the Buddha is precisely samadhi. Samadhi and wisdom held equally, the intention within is pure. Understanding this Dharma gate depends on your habits. Using the fundamentally unproduced, dual cultivation is correct.' Zen Master Fahaizhanshi believed and accepted this, and praised it with a verse: 'The mind itself is originally the Buddha; not realizing it is only oneself who is wronged. I know the cause of samadhi and wisdom; dual cultivation separates from all things.'

Zen Master Zhicheng (志誠禪師) of Jizhou (吉州) Was a native of Taihe (太和) in this prefecture. He initially studied with Zen Master Shenxiu. Later, because the Northern and Southern schools flourished, Shenxiu's disciples often ridiculed the Southern school, saying: 'Master Huineng doesn't know a single word; what are his strengths?' Shenxiu said: 'He has attained wisdom without a teacher and deeply understands the supreme vehicle. I am not as good as him. Moreover, my teacher, the Fifth Patriarch, personally transmitted the robe and Dharma; could it be without reason? I only regret not being able to go far away to approach him personally, and vainly receiving the country's favor. All of you should not remain here; you can go to Caoxi to ask questions. When you return, you should tell me.' Zen Master Zhicheng heard these words, bid farewell, and went to Shaoyang (韶陽), following the crowd to pay homage and ask for instruction, without saying where he came from. At that time, the Sixth Patriarch told everyone: 'Now there is someone stealing the Dharma, secretly mixed in this gathering.' Zen Master Zhicheng came out, bowed, and explained the matter in detail. The Sixth Patriarch said: 'If your teacher

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為示眾。師曰。嘗指誨大眾。令住心觀靜。長坐不臥。祖曰。住心觀靜。是病非禪。長坐拘身。于理何益。聽吾偈曰。生來坐不臥。死去臥不坐。一具臭骨頭。何為立功過。師曰。未審和尚以何法誨人。祖曰。吾若言有法與人。即為誑汝。但且隨方解縛。假名三昧。聽吾偈曰。心地無非自性戒。心地無癡自性慧心地無亂自性定。不增不減自金剛。身去身來本三昧。師聞偈悔謝。即誓依歸。乃呈偈曰。五蘊幻身。幻何究竟。回趣真如。法還不凈。

匾擔山曉了禪師者

傳記不載。唯北宗門人忽雷澄禪師撰塔碑盛行於世。其略曰。師住匾擔山。號曉了。六祖之嫡嗣也。師得無心之心。了無相之相。無相者森羅眩目。無心者分別熾然。絕一言一響。響莫可傳。傳之行矣。言莫可窮。窮之非矣。師得無無之無。不無于無也。吾今以有有之有。不有于有也。不有之有。去來非增。不無之無。涅槃非滅。嗚呼。師住世兮曹溪明。師寂滅兮法舟傾。師譚無說兮寰宇盈。師示迷徒兮了義乘。匾擔山色垂茲色。空谷猶留曉了名。

洪州法達禪師者

洪州豐城人也。七歲出家。誦法華經。進具之後。禮拜六祖。頭不至地。祖訶曰。禮不投地。何如不禮。汝心中必有一物。蘊習何事邪。師曰。念法華經已及三千部。

【現代漢語翻譯】 現代漢語譯本： 爲了向大眾展示。六祖慧能問道：『你平時教導大眾，讓他們安心觀照靜止，長時間打坐不睡覺。』 南嶽懷讓回答：『安心觀照靜止，這是一種病態，不是禪。長時間打坐拘束身體，對於真理有什麼益處？聽我說一偈：生來坐著不睡覺，死去躺著不打坐。一副臭皮囊，何必建立功勞？』 法達禪師問道：『未曾請教和尚您用什麼方法教誨人？』 六祖慧能回答：『如果我說有法可以教人，那就是欺騙你。只是隨著具體情況解除束縛，姑且稱之為三昧（Samadhi，正定）。聽我說一偈：心地沒有邪惡就是自性的戒律，心地沒有愚癡就是自性的智慧，心地沒有散亂就是自性的禪定，不增加也不減少就是自性的金剛。身體的來去本來就是三昧。』 法達禪師聽了偈語後感到後悔，表示謝意，併發誓依附歸順。於是呈上一偈：『五蘊（Skandha，色、受、想、行、識）幻化的身體，幻化又有什麼究竟？迴歸真如（Tathata，如實），佛法還是不乾淨。』

匾擔山曉了禪師 傳記沒有記載。只有北宗門人忽雷澄禪師撰寫的塔碑在世上盛行。碑文大略是：曉了禪師住在匾擔山，號曉了。是六祖慧能的嫡系後嗣。曉了禪師得到了無心之心，領悟了無相之相。無相之相，森羅萬象令人眼花繚亂；無心之心，分別念頭熾盛燃燒。斷絕一言一響，響聲無法傳遞，傳遞就偏離了正道；言語無法窮盡，窮盡就錯了。曉了禪師得到了無無之無，不是沒有于無。我現在用有有之有，不是有于有。不是有之有，來去不是增減。不是無之無，涅槃不是滅亡。唉！曉了禪師住世，曹溪（Caoxi，曹溪山，六祖慧能弘法之地）光明；曉了禪師寂滅，佛法之舟傾覆。曉了禪師談論無說，寰宇充滿；曉了禪師向迷惑的徒弟展示了義乘（了義乘，究竟之教）。匾擔山色永遠保持著這種顏色，空曠的山谷還留著曉了禪師的名字。

洪州法達禪師 是洪州豐城人。七歲出家，誦讀《法華經》。受具足戒后，禮拜六祖慧能，頭不著地。六祖慧能呵斥道：『禮拜頭不著地，不如不禮拜。你心中必定有一物，蘊藏著什麼呢？』 法達禪師回答：『唸誦《法華經》已經達到三千部。』

【English Translation】 English version: To demonstrate to the assembly. The Master (Huineng, the Sixth Patriarch) asked: 'You usually instruct the assembly, telling them to settle their minds to contemplate stillness, to sit for long periods without lying down.' Nanyue Huairang replied: 'Dwelling on the mind to contemplate stillness is a sickness, not Dhyana (Zen). Prolonged sitting that constrains the body, what benefit is there to the principle? Listen to my verse: Born sitting, not lying down; dying lying down, not sitting. A bag of stinking bones, why establish merit and demerit?' The Master (Fada) asked: 'I have not yet inquired what method the Venerable Monk uses to teach people.' The Sixth Patriarch replied: 'If I were to say that I have a Dharma (law, teaching) to give to people, that would be deceiving you. Simply untie bonds according to circumstances, provisionally calling it Samadhi (正定). Listen to my verse: The mind-ground without faults is the self-nature's precepts; the mind-ground without delusion is the self-nature's wisdom; the mind-ground without disturbance is the self-nature's Samadhi; neither increasing nor decreasing, it is the self-nature's Vajra (金剛，diamond). The body's going and coming is fundamentally Samadhi.' Upon hearing the verse, the Master (Fada) felt remorse and expressed gratitude, vowing to rely on and return. Thereupon, he presented a verse: 'The five Skandhas (五蘊，aggregates) are an illusory body; what ultimate reality is there in illusion? Returning to Tathata (真如，suchness), the Dharma is still not pure.'

Chan Master Xiaoliao of Biandan Mountain His biography is not recorded. Only the stupa inscription written by Hulei Cheng, a disciple of the Northern School, is widely circulated. It roughly says: The Master (Xiaoliao) resided on Biandan Mountain, named Xiaoliao. He was a direct descendant of the Sixth Patriarch (Huineng). The Master attained the mind of no-mind and realized the appearance of no-appearance. The appearance of no-appearance is a myriad of phenomena dazzling the eyes; the mind of no-mind is the blazing of discriminating thoughts. Severing a word and a sound, the sound cannot be transmitted; transmitting it deviates from the path. Words cannot be exhausted; exhausting them is wrong. The Master attained the non-being of non-being, not non-being in non-being. I now use the being of being, not being in being. The being of not-being, coming and going are neither increase nor decrease. The non-being of non-being, Nirvana (涅槃，liberation) is not extinction. Alas! When the Master resided in the world, Caoxi (曹溪，where Huineng propagated Dharma) was bright; when the Master entered Nirvana, the Dharma boat capsized. The Master spoke of non-speaking, filling the universe; the Master showed the deluded disciples the definitive vehicle (了義乘，ultimate teaching). The color of Biandan Mountain forever retains this color, and the empty valley still retains the name of Xiaoliao.

Chan Master Fada of Hongzhou He was a native of Fengcheng in Hongzhou. He left home at the age of seven and recited the Lotus Sutra. After receiving the full precepts, he prostrated to the Sixth Patriarch (Huineng), but his head did not touch the ground. The Sixth Patriarch rebuked him, saying: 'Prostrating without your head touching the ground is worse than not prostrating at all. There must be something in your mind. What are you harboring?' The Master (Fada) replied: 'I have recited the Lotus Sutra three thousand times.'

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祖曰。汝若念至萬部。得其經意。不以為勝。則與吾偕行。汝今負此事業。都不知過。聽吾偈曰。禮本折慢幢。頭奚不至地。有我罪即生。亡功福無比。祖又曰。汝名甚麼。對曰。名法達。祖曰。汝名法達。何曾達法。復說偈曰。汝今名法達。勤誦未休歇。空誦但循聲。明心號菩薩。汝今有緣故。吾今為汝說。但信佛無言。蓮華從口發。師聞偈。悔過曰。而今而後。當謙恭一切。惟愿和尚大慈。略說經中義理。祖曰。汝念此經。以何為宗。師曰。學人愚鈍。從來但依文誦唸。豈知宗趣。祖曰。汝試為吾念一遍。吾當為汝解說。師即高聲唸經。至方便品。祖曰。止。此經元來以因緣出世為宗。縱說多種譬喻。亦無越於此。何者。因緣唯一大事。一大事即佛知見也。汝慎勿錯解經意。見他道開示悟入。自是佛之知見。我輩無分。若作此解。乃是謗經毀佛也。彼既是佛。已具知見。何用更開。汝今當信。佛知見者。只汝自心。更無別體。蓋為一切眾生自蔽光明。貪愛塵境。外緣內擾。甘受驅馳。便勞他從三昧起。種種苦口。勸令寢息。莫向外求。與佛無二。故云。開佛知見。汝但勞勞執念。謂為功課者。何異牦牛愛尾也。師曰。若然者。但得解義。不勞誦經邪。祖曰。經有何過。豈障汝念。只為迷悟在人。損益由汝。聽吾偈

【現代漢語翻譯】 祖師說：『你如果唸誦《法華經》達到萬部，並且理解了經文的含義，還不因此自以為是，那麼就可以與我同行。你現在揹負著這件事業，卻一點也不知道自己的過失。聽我說一偈：禮拜的本意是摧折傲慢的高幢，頭為什麼不著地呢？心中有『我』，罪過就會產生；忘卻功勞，福德就無比廣大。』 祖師又問：『你叫什麼名字？』回答說：『名叫法達。』祖師說：『你名叫法達（Dharma-datta），怎麼沒有通達佛法呢？』又說一偈：『你現在名叫法達（Dharma-datta），勤奮誦經從不歇息。只是空誦經文追逐聲音，明白自心才可稱為菩薩。你今與佛法有緣，我今為你解說。只要相信佛陀沒有言語，蓮花自然從口中開放。』 法達聽了偈語，懺悔過錯說：『從今以後，我應當謙恭待人。只希望和尚大慈悲，簡略地說說經中的義理。』祖師說：『你念這部經，以什麼作為宗旨？』法達說：『弟子愚笨遲鈍，向來只是依照經文誦唸，哪裡知道它的宗旨意趣呢？』祖師說：『你試著為我念一遍，我當爲你解說。』法達就高聲唸經，唸到《方便品》。 祖師說：『停下。這部經本來以諸佛因緣出現於世間為宗旨。縱然說了多種譬喻，也沒有超出這個宗旨。為什麼呢？因緣是唯一的大事，這一大事就是佛的知見啊。你千萬不要錯誤地理解經意，見到經文說『開示悟入』，就認為那是佛的知見，與我們沒有關係。如果這樣理解，那就是誹謗經典、毀壞佛陀。佛既然是佛，已經具備了知見，哪裡還需要再開啟呢？你現在應當相信，佛的知見，就是你自己的心，沒有其他的本體。只因爲一切眾生自己遮蔽了光明，貪愛塵世的境界，外面的因緣和內心的煩惱互相擾亂，甘願被驅使奔波，所以才勞煩佛陀從禪定中起身，用種種苦口婆心的話語，勸令眾生停止向外追求，因為眾生與佛沒有兩樣。所以說，開啟佛的知見。你只是辛辛苦苦地執著唸誦，認為這是功課，這與牦牛愛惜自己的尾巴有什麼不同呢？』 法達說：『如果這樣說，只要理解經義，就不需要誦經了嗎？』祖師說：『經文有什麼過錯呢？難道會阻礙你念誦嗎？只是因為迷惑和覺悟在於人，得益和受損也由你自己。聽我說一偈：

【English Translation】 The Patriarch said, 'If you recite the Lotus Sutra ten thousand times and understand its meaning without becoming arrogant, then you can walk with me. Now you are burdened by this endeavor and are unaware of your faults. Listen to my verse: The essence of bowing is to break down the banner of arrogance; why doesn't your head touch the ground? With 'self,' sin arises; without merit-seeking, blessings are boundless.' The Patriarch then asked, 'What is your name?' He replied, 'My name is Fa-da (Dharma-datta).' The Patriarch said, 'You are named Fa-da (Dharma-datta), yet how have you attained the Dharma?' He further said in a verse: 'You are now named Fa-da (Dharma-datta), diligently reciting without rest. Empty recitation only follows the sound; understanding the mind is called Bodhisattva. You now have a karmic connection, so I will explain it to you. Just believe that the Buddha has no words, and the lotus will bloom from your mouth.' Upon hearing the verse, Fa-da repented and said, 'From now on, I will be humble to everyone. I only wish that the Venerable One, with great compassion, would briefly explain the meaning of the sutra.' The Patriarch said, 'What do you consider the main principle of this sutra that you recite?' Fa-da said, 'This disciple is dull and ignorant, and has always just recited the text; how would I know its principle and purpose?' The Patriarch said, 'Try reciting it once for me, and I will explain it to you.' Fa-da then loudly recited the sutra, reaching the Expedient Means chapter. The Patriarch said, 'Stop. This sutra originally takes the Buddhas' appearance in the world due to karmic conditions as its main principle. Even though it speaks of various metaphors, none of them go beyond this. Why? Because karmic condition is the one great matter, and this one great matter is the Buddha's knowledge and vision. You must not misunderstand the meaning of the sutra, seeing the words 'opening, revealing, awakening, and entering' and thinking that it is the Buddha's knowledge and vision and has nothing to do with us. If you understand it this way, then you are slandering the sutra and defaming the Buddha. Since the Buddha is already a Buddha, he already possesses knowledge and vision; what need is there to open it further? You should now believe that the Buddha's knowledge and vision is just your own mind; there is no other entity. It is only because all sentient beings themselves obscure their light, greedily clinging to the realm of dust, with external conditions and internal afflictions disturbing each other, willingly accepting to be driven and toiling, that the Buddha troubles himself to rise from samadhi and, with all kinds of earnest words, advises sentient beings to cease seeking externally, because sentient beings are no different from the Buddha. Therefore, it is said, 'opening the Buddha's knowledge and vision.' You are just laboriously clinging to recitation, thinking it is a meritorious deed; how is this different from a yak cherishing its tail?' Fa-da said, 'If that is so, then if one understands the meaning, is there no need to recite the sutra?' The Patriarch said, 'What fault does the sutra have? Does it hinder your recitation? It is only because delusion and enlightenment lie within the person, and benefit and harm come from yourself. Listen to my verse:

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曰。心迷法華轉。心悟轉法華。誦久不明己。與義作仇家。無念念即正。有唸唸成邪。有無俱不計。長御白牛車。師聞偈再啟曰。經云諸大聲聞。乃至菩薩。皆盡思度量。尚不能測于佛智。今令凡夫但悟自心。便名佛之知見。自非上根。未免疑謗。又經說三車。大牛之車與白牛車如何區別。愿和尚再垂宣說。祖曰。經意分明。汝自迷背。諸三乘人不能測佛智者。患在度量也。饒伊盡思共推。轉加懸遠。佛本為凡夫說。不為佛說。此理若不肯信者。從他退席。殊不知坐卻白牛車。更于門外覓三車。況經文明向汝道。無二亦無三。汝何不省三車是假。為昔時故。一乘是實。為今時故。只教你去假歸實。歸實之後。實亦無名。應知所有珍財。盡屬于汝。由汝受用。更不作父想。亦不作子想。亦無用想。是名持法華經。從劫至劫。手不釋卷。從晝至夜。無不念時也。師既蒙啓發。踴躍歡喜。以偈贊曰。經誦三千部。曹溪一句亡。未明出世旨。寧歇累生狂。羊鹿牛權設。初中后善揚。誰知火宅內。元是法中王。祖曰。汝今後方可爲念經僧也。師從此領旨。亦不輟誦持。

壽州智通禪師者

安豐人也。初看楞伽經約千餘遍。而不會三身四智。禮拜六祖。求解其義。祖曰。三身者。清凈法身。汝之性也。圓滿報身。汝之

【現代漢語翻譯】 現代漢語譯本： 慧能大師說：『心中迷惑時，誦讀《法華經》會被經文所轉；心中覺悟時，就能轉動《法華經》的義理。如果長期誦讀卻不明白自己的本心，就會與經文的真義背道而馳，成為仇敵。沒有妄念的唸唸相續，就是正；心存妄念的唸唸相續，就會成為邪。如果對有和無都不執著，就能長久地駕馭著象徵最高佛法的白牛車。』 法達聽了慧能大師的偈語后，再次請教說：『經中說，諸大聲聞（Sravaka，聽聞佛法而覺悟的人），乃至菩薩（Bodhisattva，立志成佛的修行者），都竭盡思慮來推測佛的智慧，尚且不能測度。現在卻讓凡夫只要領悟自己的心，就稱為佛的知見，如果不是上等根器的人，難免會產生疑惑和誹謗。』 『而且經中還說了三種車——羊車、鹿車、牛車，那麼大牛車和白牛車又有什麼區別呢？希望和尚您再次慈悲地為我解說。』 慧能大師說：『經文的意義已經很明白了，是你自己迷惑而違背了它。那些修習三乘法的人不能測度佛的智慧，病根就在於他們的思慮和度量。即使讓他們竭盡思慮共同推測，反而會更加遙遠。佛陀本來是為凡夫說法，不是為佛說法。如果有人不肯相信這個道理，就隨他退席好了。』 『這些人實在是不明白，自己本來就坐著白牛車，卻還要在門外尋找羊車、鹿車、牛車。更何況經文明白地告訴你，沒有二乘，也沒有三乘。你為什麼不明白三車只是爲了適應過去的情況而設立的假象，一乘才是爲了適應現在的情況而設立的真實？這只是教你捨棄虛假的，迴歸真實的。迴歸真實之後，真實也就不再有名稱了。』 『你應該知道，所有珍貴的財寶，都屬於你所有，任你受用，不要再作父親的想，也不要再作兒子的想，也不要有任何用處的想法。這就叫做持《法華經》，從久遠劫以來，手不離經卷，從白天到夜晚，沒有一刻不在念誦。』 法達聽了慧能大師的開示，茅塞頓開，歡喜踴躍，作偈讚歎說：『經誦三千部，曹溪一句亡。未明出世旨，寧歇累生狂。羊鹿牛權設，初中后善揚。誰知火宅內，元是法中王。』 慧能大師說：『你從今以後才可以算作是念經的僧人了。』法達從此領悟了經義，也不停止誦讀和受持《法華經》。 壽州的智通禪師，是安豐人。起初閱讀《楞伽經》約一千多遍，卻不明白三身（Trikaya，佛的三種身：法身、報身、應身）和四智（Four Wisdoms，大圓鏡智、平等性智、妙觀察智、成所作智）的含義，於是禮拜六祖慧能大師，請求解釋其中的義理。慧能大師說：『所謂三身，清凈法身，就是你的自性；圓滿報身，就是你的

【English Translation】 English version: The Master said, 'When the mind is deluded, it is turned by the Lotus Sutra; when the mind is enlightened, it turns the Lotus Sutra. If one recites it for a long time without understanding oneself, one becomes an enemy to its meaning. To have no thought in each thought is right; to have thought in each thought is wrong. If one does not consider both existence and non-existence, one will forever ride the white bullock cart.' Upon hearing this verse, Fa-da asked again, 'The Sutra says that all great Sravakas (Sravaka, one who attains enlightenment by hearing the Buddha's teachings), even Bodhisattvas (Bodhisattva, one who aspires to become a Buddha), exhaust their thoughts and measurements, yet they still cannot fathom the wisdom of the Buddha. Now, you are telling ordinary people that simply by realizing their own minds, they can attain the knowledge and vision of the Buddha. If they are not of superior capacity, they will inevitably doubt and slander.' 'Moreover, the Sutra speaks of three carts—the goat cart, the deer cart, and the bullock cart. What is the difference between the great bullock cart and the white bullock cart? I hope that the Venerable One will explain it again with compassion.' The Master said, 'The meaning of the Sutra is clear; it is you who are deluded and turning your back on it. The reason why those who practice the Three Vehicles cannot fathom the wisdom of the Buddha is that they are afflicted by measurement. Even if they exhaust their thoughts and jointly speculate, they will only become more distant. The Buddha originally spoke for ordinary people, not for Buddhas. If anyone is unwilling to believe this principle, let them withdraw.' 'These people truly do not understand that they are already sitting in the white bullock cart, yet they are still searching for the goat cart, the deer cart, and the bullock cart outside the door. Moreover, the Sutra clearly tells you that there is neither two nor three. Why do you not realize that the three carts are provisional, for the sake of the past; the One Vehicle is real, for the sake of the present? It only teaches you to abandon the false and return to the real. After returning to the real, even the real has no name.' 'You should know that all precious treasures belong to you, for you to enjoy. Do not think of yourself as a father, nor as a son, nor have any thought of usefulness. This is called upholding the Lotus Sutra, from kalpa to kalpa, never releasing the scroll from your hand, from day to night, never ceasing to recite it.' Having received the Master's enlightenment, Fa-da rejoiced and praised in verse, 'Having recited the Sutra three thousand times, one sentence from Caoqi (Caoqi, where Huineng lived) wipes it all away. Without understanding the purpose of transcending the world, how can one cease the madness of accumulated lifetimes? The goat, deer, and bullock carts are expedient devices, well-proclaimed in the beginning, middle, and end. Who knows that within the burning house, the original is the King of Dharma?' The Master said, 'From now on, you can be considered a Sutra-reciting monk.' From then on, Fa-da understood the meaning of the Sutra and did not cease to recite and uphold it. Zen Master Zhitong of Shouzhou, was a native of Anfeng. He had initially read the Lankavatara Sutra about a thousand times, but did not understand the meaning of the Three Bodies (Trikaya, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya) and Four Wisdoms (Four Wisdoms, Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom). He paid homage to the Sixth Patriarch Huineng, seeking an explanation of their meaning. The Sixth Patriarch said, 'The Three Bodies are: the pure Dharmakaya, is your nature; the perfect Sambhogakaya, is your

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智也。千百億化身。汝之行也。若離本性。別說三身。即名有身無智。若悟三身無有自性。即名四智菩提。聽吾偈曰。自性具三身。發明成四智。不離見聞緣。超然登佛地。吾今為汝說。諦信永無迷。莫學馳求者。終日說菩提。師曰。四智之義。可得聞乎。祖曰。既會三身。便明四智。何更問邪。若離三身。別譚四智。此名有智無身也。即此有智。還成無智。復說偈曰。大圓鏡智性清凈。平等性智心無病。妙觀察智見非功。成所作智同圓鏡。五八六七果因轉。但用名言無實性。若於轉處不留情。繁興永處那伽定(轉識為智者。教中雲。轉前五識為成所作智。轉第六識為妙觀察智。轉第七識為平等性智。轉第八識為大圓鏡智。雖六七因中轉。五八果上轉。但轉其名而不轉其體也)。師禮謝。以偈贊曰。三身元我體。四智本心明。身智融無礙。應物任隨形。起修皆妄動。守住匪真精。妙旨因師曉。終亡污染名。

江西志徹禪師

姓張氏。名行昌。少任俠。自南北分化。二宗主雖亡彼我。而徒侶競起愛憎。時北宗門人自立秀禪師為第六祖。而忌大鑒傳衣為天下所聞。然祖預知其事。即置金十兩于方丈。時行昌受北宗門人之囑。懷刃入祖室。將欲加害。祖舒頸而就。行昌揮刃者三。都無所損。祖曰。正劍不邪。邪

【現代漢語翻譯】 現代漢語譯本： 慧能啊，千百億化身，都是你修行的結果。如果離開自性，另外談論三身（法身、報身、應身），就叫做有身無智。如果領悟到三身沒有自性，就叫做四智菩提（大圓鏡智、平等性智、妙觀察智、成所作智）。聽我說偈：『自性具足三身，發明而成四智。不離見聞覺知之緣，超然證登佛地。我今為你解說，真實相信永不迷惑。不要學那些四處奔波尋求的人，整天口說菩提。』 慧能問：『四智的含義，可以聽聞嗎？』 六祖慧能說：『既然領會了三身，自然明白四智，何必再問呢？如果離開三身，另外談論四智，這叫做有智無身。即使有智，也還是無智。』又說偈：『大圓鏡智的自性清凈，平等性智的心沒有病。妙觀察智的見解不是人為造作，成所作智如同大圓鏡。前五識、第八識在果位上轉變，第六識、第七識在因位上轉變，但只是改變名稱而沒有改變本體。如果在轉變之處不留下任何執著，即使事物繁雜興盛也能永遠處於那伽定（轉識成智，教義中說，轉變前五識為成所作智，轉變第六識為妙觀察智，轉變第七識為平等性智，轉變第八識為大圓鏡智。雖然第六識、第七識在因位上轉變，前五識、第八識在果位上轉變，但只是轉變名稱而沒有轉變本體）。』 慧能禮拜感謝，用偈讚頌說：『三身原本就是我的本體，四智本來就是心的光明。身與智融合無礙，應物接物任隨其形。執著于修行都是虛妄的舉動，死守靜止也不是真正的精髓。精妙的旨意因老師的開示而明白，最終消除了污染的名稱。』

江西志徹禪師 姓張，名行昌。年輕時喜歡行俠仗義。自從南北宗分化后，兩宗的宗主雖然沒有彼此的偏見，但是門徒卻競相產生愛憎。當時北宗的門人私自擁立秀禪師為第六祖，並且嫉妒慧能大師傳承衣缽的事情天下皆知。然而六祖慧能預先知道這件事，就預先放置十兩黃金在方丈室內。當時行昌受到北宗門人的囑託，懷藏著刀進入慧能的房間，想要加害於他。慧能伸出脖子等待著。行昌揮刀砍了三次，都沒有造成任何損傷。慧能說：『正劍不邪，邪

【English Translation】 English version: Zhì yě (Wisdom), the hundreds of billions of manifestations are the result of your practice. If you separate from your fundamental nature and discuss the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) separately, it's called having a body without wisdom. If you realize that the three bodies have no inherent self-nature, it's called the Four Wisdoms of Bodhi (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Discriminating Wisdom, Accomplishing Wisdom). Listen to my verse: 'The self-nature possesses the three bodies, developing into the four wisdoms. Without separating from the conditions of seeing, hearing, and awareness, transcendently ascend to the Buddha-land. I will now explain it to you, truly believe and never be confused. Do not learn from those who rush around seeking, speaking of Bodhi all day long.' Huineng asked: 'Can the meaning of the Four Wisdoms be heard?' The Sixth Patriarch Huineng said: 'Since you have understood the three bodies, you naturally understand the four wisdoms, why ask again? If you separate from the three bodies and discuss the four wisdoms separately, it's called having wisdom without a body. Even with wisdom, it is still without wisdom.' He further said in a verse: 'The nature of the Great Perfect Mirror Wisdom is pure and clean, the mind of Equality Wisdom has no illness. The views of Wonderful Discriminating Wisdom are not artificial creations, Accomplishing Wisdom is like the Great Perfect Mirror. The first five consciousnesses and the eighth consciousness transform on the fruit stage, the sixth and seventh consciousnesses transform on the cause stage, but only the names are changed without changing the substance. If you do not leave any attachments at the place of transformation, even if things are complex and flourishing, you can eternally abide in the Naga Samadhi (Transforming consciousness into wisdom, the teachings say, transform the first five consciousnesses into Accomplishing Wisdom, transform the sixth consciousness into Wonderful Discriminating Wisdom, transform the seventh consciousness into Equality Wisdom, transform the eighth consciousness into Great Perfect Mirror Wisdom. Although the sixth and seventh consciousnesses transform on the cause stage, the first five and eighth consciousnesses transform on the fruit stage, but only the names are transformed without transforming the substance).' Huineng bowed and thanked him, praising him with a verse: 'The three bodies are originally my body, the four wisdoms are originally the light of the mind. The body and wisdom are integrated without obstruction, responding to things and adapting to forms at will. Clinging to practice is a false movement, guarding stillness is not the true essence. The subtle meaning is understood because of the teacher's explanation, and the name of defilement is finally eliminated.'

Zen Master Zhìchè of Jiangxi His surname was Zhang, and his name was Xingchang. He liked chivalry in his youth. Since the division of the Northern and Southern schools, although the patriarchs of the two schools had no prejudice towards each other, the disciples competed to generate love and hatred. At that time, the disciples of the Northern school privately established Zen Master Xiù as the Sixth Patriarch, and were jealous that the transmission of the robe to Huineng was known throughout the world. However, the Sixth Patriarch Huineng knew about this in advance, so he placed ten taels of gold in the abbot's room in advance. At that time, Xingchang, entrusted by the disciples of the Northern school, hid a knife and entered Huineng's room, intending to harm him. Huineng stretched out his neck and waited. Xingchang swung the knife three times, but did not cause any damage. Huineng said: 'A righteous sword is not evil, evil

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劍不正。只負汝金。不負汝命。行昌驚仆。久而方蘇。求哀悔過。即愿出家。祖遂與金曰。汝且去。恐徒眾翻害於汝。汝可他日易形而來。吾當攝受。行昌稟旨宵遁。投僧出家。具戒精進。一日憶祖之言。遠來禮覲。祖曰。吾久念于汝。汝來何晚。曰。昨蒙和尚舍罪。今雖出家苦行。終難報于深恩。其唯傳法度生乎。弟子嘗覽涅槃經。未曉常無常義。乞和尚慈悲。略為宣說。祖曰。無常者。即佛性也。有常者。即善惡一切諸法分別心也。曰。和尚所說。大違經文。祖曰。吾傳佛心印。安敢違于佛經。曰。經說佛性是常。和尚卻言無常。善惡諸法乃至菩提心。皆是無常。和尚卻言是常。此即相違。令學人轉加疑惑。祖曰。涅槃經。吾昔者聽尼無盡藏讀誦一遍。便為講說。無一字一義不合經文。乃至為汝。終無二說。曰。學人識量淺昧。愿和尚委曲開示。祖曰。汝知否佛性若常。更說甚麼善惡諸法。乃至窮劫。無有一人發菩提心者。故吾說無常。正是佛說真常之道也。又一切諸法若無常者。即物物皆有自性。容受生死。而真常性有不遍之處。故吾說常者。正是佛說真無常義也。佛比為凡夫外道。執于邪常諸二乘人。于常計無常。共成八倒。故於涅槃了義教中。破彼偏見而顯說真常．真樂．真我．真凈。汝今依言背義。以斷

滅無常。及確定死常而錯解佛之圓妙最後微言。縱覽千遍。有何所益。行昌忽如醉醒。乃說偈曰。因守無常心。佛演有常性。不知方便者。猶春池拾礫。我今不施功。佛性而見前。非師相授與。我亦無所得。祖曰。汝今徹也。宜名志徹。師禮謝而去。

信州智常禪師者

本州貴溪人也。髫年出家。志求見性。一日參六祖。祖問。汝從何來。欲求何事。師曰。學人近禮大通和尚。蒙示見性成佛之義。未決狐疑。至吉州遇人指迷。令投和尚。伏願垂慈攝受。祖曰。彼有何言句。汝試舉看。吾與汝證明。師曰。初到彼三月。未蒙開示。以為法切。故於中夜獨入方丈。禮拜哀請。大通乃曰。汝見虛空否。對曰。見。彼曰。汝見虛空有相貌否。對曰。虛空無形。有何相貌。彼曰。汝之本性猶如虛空。返觀自性。了無一物可見。是名正見。無一物可知。是名真知。無有青黃長短。但見本源清凈。覺體圓明。即名見性成佛。亦名極樂世界。亦名如來知見。學人雖聞此說。猶未決了。乞和尚示誨。令無凝滯。祖曰。彼師所說。猶存見知。故令汝未了。吾今示汝一偈曰。不見一法存無見。大似浮雲遮日面。不知一法守空知。還如太虛生閃電。此之知見瞥然興。錯認何曾解方便。汝當一念自知非。自己靈光常顯見。師聞偈已。

【現代漢語翻譯】 現代漢語譯本 滅除無常，以及確定死亡是永恒的，卻錯誤地理解了佛陀圓滿微妙的最後教誨，即使縱覽千遍，又有什麼益處呢？行昌忽然像從醉酒中醒來，於是說了偈語：『因為執守無常之心，佛陀才宣說了常住之性。不瞭解方便法門的人，就像在春天的池塘里撿拾瓦礫一樣徒勞。我現在不費任何功夫，佛性就顯現在眼前。這不是老師傳授給我的，我也並沒有得到什麼。』六祖說：『你現在徹底明白了。應該改名叫志徹。』志徹禪師行禮感謝后離開了。

信州智常禪師，

是本州貴溪人。年幼時就出家，立志要明心見性。一天，他參拜六祖慧能（Liuzu Huineng）。六祖問：『你從哪裡來？想要尋求什麼？』智常禪師說：『弟子最近拜見了 Datong 和尚（Datong, 一位和尚的名字），蒙他開示了見性成佛的道理，但心中還有疑惑。到吉州時，遇到有人指點我來拜見和尚您。懇請您慈悲攝受。』六祖說：『他說了什麼話？你試著說來聽聽，我為你證明。』智常禪師說：『剛到他那裡三個月，沒有得到開示。因為求法心切，所以在半夜獨自進入方丈，禮拜哀求。Datong 和尚就說：『你看見虛空了嗎？』我回答說：『看見了。』Datong 和尚說：『你看見虛空有相貌嗎？』我回答說：『虛空沒有形狀，有什麼相貌？』Datong 和尚說：『你的本性就像虛空一樣，反觀自性，了無一物可見，這叫做正見。沒有一物可以知曉，這叫做真知。沒有青黃長短的分別，只是見到本源清凈，覺悟的本體圓滿光明，這就叫做見性成佛，也叫做極樂世界，也叫做如來知見。』弟子雖然聽了這些話，還是沒有徹底明白，懇請和尚開示教誨，讓我不再有疑惑。』六祖說：『那位老師所說的，還存有見解和知解，所以讓你沒有明白。我現在為你開示一首偈語：『不見一法而存有『無見』的觀念，就像浮雲遮蔽了太陽。不知一切法而執守空洞的知解，還像在太空中出現閃電。這種知見忽然生起，錯誤地認為自己理解了方便法門。你應該在一念之間自覺錯誤，你自己的靈光就會常常顯現。』智常禪師聽了偈語后，

【English Translation】 English version To extinguish impermanence, and to fix on death as permanent, while misunderstanding the Buddha's perfect and subtle final words, what benefit is there in perusing them a thousand times? Xingchang suddenly awoke as if from drunkenness, and then spoke a verse: 'Because of clinging to the mind of impermanence, the Buddha expounded the nature of permanence. Those who do not understand expedient means are like picking up pebbles in a spring pond. Now I exert no effort, and the Buddha-nature appears before me. This was not imparted by the teacher, nor did I gain anything.' The Sixth Patriarch said, 'You are now thoroughly enlightened. You should be named Zhiche.' The master bowed in gratitude and departed.

Chan Master Zhichang of Xinzhou,

was a native of Guixi in this prefecture. He left home at a young age, determined to see his nature. One day, he visited the Sixth Patriarch. The Sixth Patriarch asked, 'Where do you come from? What do you seek?' The master said, 'This disciple recently paid respects to Abbot Datong (Datong, name of an abbot), who kindly instructed me on the meaning of seeing one's nature and becoming a Buddha, but I still have doubts. When I arrived in Jizhou, someone pointed me in the direction of the Abbot. I humbly request your compassionate acceptance.' The Sixth Patriarch said, 'What words did he say? Try to repeat them, and I will verify them for you.' The master said, 'For the first three months after arriving there, I did not receive any instruction. Because of my eagerness for the Dharma, I entered the abbot's room alone in the middle of the night, prostrated myself, and pleaded. Datong then said, 'Do you see the void?' I replied, 'I do.' He said, 'Do you see the void having any appearance?' I replied, 'The void has no form, what appearance could it have?' He said, 'Your inherent nature is like the void. Reflecting back on your own nature, there is nothing at all to be seen. This is called right view. There is nothing to be known. This is called true knowledge. There is no blue, yellow, long, or short. Simply seeing the pure original source, the enlightened essence complete and bright, is called seeing one's nature and becoming a Buddha. It is also called the Land of Ultimate Bliss. It is also called the Tathagata's knowledge and vision.' Although I heard these words, I still have not completely understood. I beg the Abbot to instruct and enlighten me, so that I may have no more doubts.' The Sixth Patriarch said, 'What that teacher said still contains views and knowledge, which is why you have not understood. I will now show you a verse: 'Not seeing a single dharma, yet clinging to the notion of 'no-seeing,' is like floating clouds obscuring the sun. Not knowing a single dharma, yet clinging to empty knowledge, is like lightning flashing in the void. This kind of knowledge and view arises fleetingly, mistakenly thinking one has understood expedient means. You should realize your error in a single thought, and your own spiritual light will always be manifest.' After hearing the verse, Chan Master

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心意豁然。乃述一偈曰。無端起知解。著相求菩提。情存一念悟。甯越昔時迷。自性覺源體。隨照枉遷流。不入祖師室。茫然趣兩頭。

廣州志道禪師者

南海人也。初參六祖。問曰。學人自出家覽涅槃經僅十餘載。未明大意。愿和尚垂誨。祖曰。汝何處未了。對曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。於此疑惑。祖曰。汝作么生疑。對曰。一切眾生皆有二身。謂色身．法身也。色身無常。有生有滅。法身有常。無知無覺。經云生滅滅已。寂滅為樂者。未審是何身寂滅。何身受樂。若色身者。色身滅時。四大分散。全是苦。苦不可言樂。若法身寂滅。即同草木瓦石。誰當受樂。又法性是生滅之體。五蘊是生滅之用。一體五用。生滅是常。生則從體起用。滅則攝用歸體。若聽更生。即有情之類不斷不滅。若不聽更生。即永歸寂滅。同於無情之物。如是則一切諸法。被涅槃之所禁伏。尚不得生。何樂之有。祖曰。汝是釋子。何習外道斷常邪見。而議最上乘法。據汝所解。即色身外。別有法身。離生滅求于寂滅。又推涅槃常樂。言有身受者。斯乃執吝生死。耽著世樂。汝今當知。佛為一切迷人。認五蘊和合為自體相。分別一切法為外塵相。好生惡死。唸唸遷流。不知夢幻虛假。枉受輪迴。以常樂涅槃翻

【現代漢語翻譯】 現代漢語譯本： 心意豁然開朗。於是說了一首偈：無端生起知解，執著于外相以求菩提。心中存有一念之悟，還不如以前的迷惑。自性覺悟的本體，隨著外境照耀而枉自遷流。不深入祖師的教誨，茫然地走向兩個極端。

廣州志道禪師，

是南海人。最初參拜六祖，問道：『學人自從出家以來，閱讀《涅槃經》已經十餘年，尚未明白其中大意，希望和尚慈悲教誨。』六祖說：『你哪裡還不明白？』回答說：『諸行無常（一切事物都在變化），是生滅法（有生有滅的規律）。生滅滅已（生滅停止后），寂滅為樂（達到寂靜涅槃的境界是快樂的）。對此感到疑惑。』六祖說：『你是怎麼疑惑的？』回答說：『一切眾生都有二身，即色身（物質的身體）和法身（真如法性之身）。色身無常，有生有滅；法身有常，無知無覺。《涅槃經》說生滅滅已，寂滅為樂，不知道是哪個身寂滅，哪個身感受快樂？如果是色身寂滅，色身滅時，四大（地、水、火、風）分散，全是痛苦，痛苦不可說是快樂。如果法身寂滅，就如同草木瓦石一樣，誰來感受快樂？而且法性是生滅的本體，五蘊（色、受、想、行、識）是生滅的作用。一體五用，生滅是常。生則從本體起作用，滅則攝作用歸本體。如果聽任它再生，那麼有情眾生就不斷不滅；如果不聽任它再生，就永遠歸於寂滅，如同無情之物。這樣，一切諸法，都被涅槃所禁錮，尚且不能產生，哪裡還有快樂可言？』六祖說：『你是佛弟子，為何學習外道的斷滅和常恒的邪見，而議論最上乘的佛法？按照你的理解，就是在色身之外，另有一個法身，離開生滅去尋求寂滅，又推論涅槃的常樂，說有身體來感受快樂，這是執著于生死，貪戀世間的快樂。你現在應當知道，佛是爲了那些迷失的人，把五蘊和合當作自己的身體，把一切法分別成外在的塵相，貪生怕死，唸唸遷流，不知道夢幻的虛假，白白地遭受輪迴之苦。用常樂的涅槃來翻轉』

【English Translation】 English version: His mind suddenly became clear. Then he spoke a verse: 'Groundlessly arising knowledge and understanding, clinging to appearances to seek Bodhi. Cherishing a single thought of enlightenment, is no better than past delusion. The self-nature's source of awareness, follows illumination and vainly transmigrates. Not entering the Patriarch's chamber, one is lost, heading towards two extremes.'

Chan Master Zhidao of Guangzhou,

was a native of Nanhai. He initially visited the Sixth Patriarch and asked: 'Since leaving home, this student has studied the Nirvana Sutra for over ten years, yet has not understood its great meaning. I wish the Venerable One would bestow his teachings.' The Patriarch said: 'Where are you still unclear?' He replied: 'The principle that all conditioned things are impermanent, are subject to arising and ceasing. When arising and ceasing cease, Nirvana is bliss. I am doubtful about this.' The Patriarch said: 'How are you doubtful?' He replied: 'All sentient beings have two bodies, namely the physical body (rupa-kaya) and the Dharma body (dharma-kaya). The physical body is impermanent, with arising and ceasing; the Dharma body is permanent, without knowledge or sensation. The Sutra says, 'When arising and ceasing cease, Nirvana is bliss.' I do not know which body ceases, and which body experiences bliss. If it is the physical body that ceases, when the physical body ceases, the four elements (earth, water, fire, and wind) disperse, which is all suffering; suffering cannot be called bliss. If the Dharma body ceases, it is the same as grass, trees, tiles, and stones; who would experience bliss? Moreover, Dharma-nature is the substance of arising and ceasing, and the five aggregates (skandhas) are the function of arising and ceasing. One substance with five functions, arising and ceasing is constant. Arising is the function arising from the substance, and ceasing is the function returning to the substance. If it is allowed to arise again, then sentient beings will be continuously arising and ceasing; if it is not allowed to arise again, it will eternally return to cessation, the same as insentient things. Thus, all dharmas are suppressed by Nirvana, and cannot even arise; what bliss is there?' The Patriarch said: 'You are a disciple of the Buddha, why do you study the heretical views of annihilation and permanence, and discuss the supreme vehicle of the Dharma? According to your understanding, there is a Dharma body separate from the physical body, seeking cessation apart from arising and ceasing, and you infer that Nirvana's permanence and bliss is experienced by a body; this is clinging to birth and death, and indulging in worldly pleasures. You should know now that the Buddha teaches those who are deluded, who take the union of the five aggregates as their self, and discriminate all dharmas as external dust, loving life and fearing death, with thoughts constantly changing, not knowing the illusion of dreams, and vainly suffering in the cycle of rebirth. He uses the permanence and bliss of Nirvana to overturn'

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為苦相。終日馳求。佛愍此故。乃示涅槃真樂。剎那無有生相。剎那無有滅相。更無生滅可滅。是則寂滅見前。當見前之時。亦無見前之量。乃謂常樂。此樂無有受者。亦無不受者。豈有一體五用之名。何況更言涅槃禁伏諸法。令永不生。斯乃謗佛毀法。聽吾偈曰。無上大涅槃。圓明常寂照。凡愚謂之死。外道執為斷。諸求二乘人。目以為無作。盡屬情所計。六十二見本。妄立虛假名。何為真實義。唯有過量人。通達無取捨。以知五蘊法。及以蘊中我。外現眾色象。一一音聲相。平等如夢幻。不起凡聖見。不作涅槃解。二邊三際斷。常應諸根用。而不起用想。分別一切法。不起分別想。劫火燒海底。風鼓山相擊。真常寂滅樂。涅槃相如是。吾今強言說。令汝舍邪見。汝勿隨言解。許汝知少分。師聞偈踴躍。作禮而退。

永嘉真覺禪師

諱玄覺。本郡戴氏子。丱歲出家。遍探三藏。精天臺止觀圓妙法門。於四威儀中。常冥禪觀。后因左溪朗禪師激勵。與東陽䇿禪師同詣曹溪。初到振錫。繞祖三匝。卓然而立。祖曰。夫沙門者。具三千威儀。八萬細行。大德自何方而來。生大我慢。師曰生死事大。無常迅速。祖曰。何不體取無生．了無速乎。師曰。體即無生。了本無速。祖曰。如是。如是。於時大眾無不愕然

【現代漢語翻譯】 現代漢語譯本：為苦相（一切皆苦的表象）。終日奔波勞碌，追求不止。佛陀憐憫這種狀況，於是開示涅槃（不生不滅的境界）的真正快樂。剎那之間沒有生起之相，剎那之間也沒有滅去之相，更沒有生滅可以被滅除。這就是寂滅（煩惱止息）顯現於眼前。當寂滅顯現於眼前的時候，也沒有能見寂滅的度量。這才叫做常樂（永恒的快樂）。這種快樂沒有承受者，也沒有不承受者。哪裡會有一體五用（一個本體具有五種作用）的名稱呢？更何況說涅槃是禁錮和制伏諸法，使它們永遠不生起。這實在是誹謗佛陀，詆譭佛法。聽我這首偈子：無上大涅槃，圓滿光明，常恒寂靜，照耀一切。凡夫愚人認為它是死亡，外道之人執著它是斷滅。那些追求二乘（聲聞乘和緣覺乘）的人，認為它是無所作為。這些都是被情感所迷惑的計較，是六十二種邪見的根本。妄自建立虛假的名稱，什麼是真實的意義呢？只有超越常人的人，通達一切而沒有取捨。因為他們知道五蘊（色、受、想、行、識）之法，以及五蘊中的我。外在顯現的各種色相，每一種聲音，都是平等如夢幻，不生起凡夫和聖人的分別見解，不作涅槃的理解。二邊（有和無）和三際（過去、現在、未來）都斷絕，常常順應諸根的作用，而不生起作用的想法。分別一切法，而不生起分別的想法。即使劫火焚燒海底，風吹動山峰互相撞擊，真常寂滅的快樂，涅槃的相狀就是這樣。我現在勉強用語言來說明，是爲了讓你們捨棄邪見。你們不要隨著我的言語去理解，允許你們知道少許部分。禪師聽了偈子，歡喜踴躍，行禮後退下。 永嘉真覺禪師 名諱玄覺，是本郡戴氏之子。年少時出家，廣泛探究三藏（經、律、論），精通天臺止觀（止息妄念，觀察真理）圓妙法門。在行住坐臥四種威儀中，常常冥合禪觀。後來因為左溪朗禪師的激勵，與東陽䇿禪師一同前往曹溪（六祖慧能的道場）。剛到時，手持錫杖，繞六祖三圈，然後挺直站立。六祖說：『出家人應該具備三千種威儀，八萬種細行。大德從哪裡來，生起這麼大的我慢？』玄覺禪師說：『生死事大，無常迅速。』六祖說：『為什麼不體悟無生，了達沒有快速呢？』玄覺禪師說：『體悟就是無生，了達本來就沒有快速。』六祖說：『是這樣，是這樣。』當時大眾無不驚訝。

【English Translation】 English version: It is a manifestation of suffering. All day long, one rushes about seeking and striving. The Buddha, in compassion for this, reveals the true joy of Nirvana (the state of non-birth and non-death). In an instant, there is no appearance of arising; in an instant, there is no appearance of ceasing; and there is no arising or ceasing that can be extinguished. This is when stillness and extinction (the cessation of afflictions) appears before you. When it appears before you, there is also no measure of seeing it. This is called constant joy. This joy has no receiver, nor is there anyone who does not receive it. How could there be a name for 'one essence with five functions'? How much more so to say that Nirvana is the confinement and subjugation of all dharmas, causing them never to arise. This is truly slandering the Buddha and defaming the Dharma. Listen to my verse: Supreme Great Nirvana, perfectly bright, constantly still, illuminating all. Ordinary fools consider it death; heretics cling to it as annihilation. Those who seek the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) regard it as non-action. All of these are calculations deluded by emotions, the root of the sixty-two views. Falsely establishing empty names, what is the true meaning? Only those who transcend the ordinary, understand everything without grasping or rejecting. Because they know the five skandhas (form, feeling, perception, volition, consciousness) and the 'I' within the skandhas. The various forms that appear externally, each and every sound, are all equal like dreams and illusions, not giving rise to the discriminating views of ordinary beings and sages, not making an interpretation of Nirvana. The two extremes (existence and non-existence) and the three periods (past, present, future) are cut off. Constantly responding to the functions of the senses, without giving rise to the thought of functioning. Discriminating all dharmas, without giving rise to the thought of discrimination. Even if the fire of the kalpa burns the bottom of the sea, and the wind blows mountains against each other, the joy of true constancy and stillness, the appearance of Nirvana is like this. I now reluctantly explain it in words, in order to let you abandon your wrong views. Do not interpret it according to my words; I allow you to know a small portion. The Master, hearing the verse, rejoiced and leaped for joy, bowed and withdrew. Zen Master Yongjia Zhenjue His name was Xuanjue, and he was the son of the Dai family of this prefecture. He left home at a young age, widely exploring the Three Treasures (Sutras, Vinaya, Shastras), and was proficient in the perfect and wonderful Dharma gate of Tiantai Zhi-guan (cessation of delusion and contemplation of truth). In the four modes of conduct (walking, standing, sitting, and lying down), he constantly merged with Zen contemplation. Later, due to the encouragement of Zen Master Zuoxi Lang, he went to Caoxi (the monastery of the Sixth Patriarch Huineng) with Zen Master Dongyang Ce. Upon arriving, he held his staff and circled the Sixth Patriarch three times, then stood upright. The Sixth Patriarch said, 'A śrāmaṇa (monk) should possess three thousand dignified manners and eighty thousand subtle practices. Where does the Great Virtue come from, giving rise to such great arrogance?' Zen Master Xuanjue said, 'The matter of birth and death is great, and impermanence is swift.' The Sixth Patriarch said, 'Why not embody non-birth and realize there is no swiftness?' Zen Master Xuanjue said, 'Embodying is non-birth, and realizing is originally without swiftness.' The Sixth Patriarch said, 'So it is, so it is.' At that time, the assembly was astonished.

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。師方具威儀參禮。須臾告辭。祖曰。返大速乎。師曰。本自非動。豈有速邪。祖曰。誰知非動。師曰。仁者自生分別。祖曰。汝甚得無生之意。師曰。無生豈有意邪。祖曰。無意誰當分別。師曰。分別亦非意。祖嘆曰。善哉。善哉。少留一宿。時謂一宿覺矣。師翌日下山。乃回溫州。學者輻湊。著證道歌一首。及禪宗悟修圓旨。自淺之深。慶州刺史魏靖緝而序之。成十篇。目為永嘉集。並行於世　慕道志儀第一。夫欲修道。先須立志。及事師儀則。彰乎軌訓。故標第一。明慕道儀式。戒憍奢意第二。初雖立志修道。善識軌儀。若三業憍奢。妄心擾動。何能得定。故次第二。明戒憍奢意也。凈修三業第三。前戒憍奢。略標綱要。今子細檢責。令粗過不生。故次第三。明凈修三業。戒乎身口意也。奢摩他頌第四。已檢責身口。令粗過不生。次須入門修道漸次。不出定慧五種起心。六種料揀。故次第四。明奢摩他頌也。毗婆舍那頌第五。非戒不禪。非禪不慧。上既修定。定久慧明。故次第五。明毗婆舍那頌也。優畢叉頌第六。偏修于定。定久則沈。偏學于慧。慧多心動。故次第六。明優畢叉頌等於定慧。令不沈動。使定慧均等。舍於二邊。三乘漸次第七。定慧既均。則寂而常照。三觀一心。何疑不遣。何照不圓。自解雖明

【現代漢語翻譯】 老師以莊嚴的儀態參拜后，一會兒便告辭。六祖慧能（Huineng）說：『返回的速度很快嗎？』老師回答：『本來就沒有動，哪裡來的速度呢？』六祖慧能（Huineng）說：『誰知道沒有動呢？』老師回答：『是仁者您自己產生了分別。』六祖慧能（Huineng）說：『你很懂得無生的道理。』老師回答：『無生哪裡會有道理呢？』六祖慧能（Huineng）說：『沒有道理誰來分別呢？』老師回答：『分別也不是道理。』六祖慧能（Huineng）讚歎說：『好啊！好啊！』便留他住了一夜，當時稱他為『一宿覺』。老師第二天便下山，回到了溫州，學者們像車輻一樣聚集而來。他寫了《證道歌》一首，以及《禪宗悟修圓旨》，從淺到深。慶州刺史魏靖編輯併爲之作序，成了十篇，名為《永嘉集》，在世上流傳。 慕道志儀第一。想要修道，首先要立下志向，以及事奉老師的儀則，彰顯在規範訓誡之中。所以標為第一，說明慕道儀式。 戒憍奢意第二。起初雖然立志修道，也善於認識規範儀則，如果身、口、意三業驕慢放縱，妄心擾亂動搖，怎麼能夠得定呢？所以排在第二，說明戒除驕慢放縱的意義。 凈修三業第三。前面戒除驕慢放縱，只是略微標明綱要，現在要仔細檢查責備自己，使粗重的過失不產生。所以排在第三，說明清凈地修持身、口、意三業，戒除身、口、意的過失。 奢摩他頌第四。已經檢查責備身口，使粗重的過失不產生，接下來必須入門修道，循序漸進，不出定慧五種起心，六種料揀。所以排在第四，說明奢摩他（Samatha）頌。 毗婆舍那頌第五。沒有戒律就不能入禪定，沒有禪定就不能生智慧。上面已經修習禪定，禪定時間長了，智慧就明亮。所以排在第五，說明毗婆舍那（Vipassana）頌。 優畢叉頌第六。偏重修習禪定，禪定時間長了就會昏沉；偏重學習智慧，智慧多了心就會動搖。所以排在第六，說明優畢叉（Upeksha）頌，使定慧均等，不昏沉也不動搖，捨棄兩邊。 三乘漸次第七。禪定和智慧既然均等，那麼就寂靜而常照，三觀一心，還有什麼疑惑不能消除？還有什麼照見不能圓滿？自己理解雖然明白

【English Translation】 The master paid his respects with dignified bearing and then took his leave after a short while. Huineng (the Sixth Patriarch) said, 'Are you returning quickly?' The master replied, 'Originally there is no movement, so how can there be speed?' Huineng (the Sixth Patriarch) said, 'Who knows there is no movement?' The master replied, 'It is you, benevolent one, who creates distinctions.' Huineng (the Sixth Patriarch) said, 'You have deeply understood the meaning of non-birth.' The master replied, 'How can non-birth have meaning?' Huineng (the Sixth Patriarch) said, 'If there is no meaning, who will make distinctions?' The master replied, 'Distinctions are also not meaning.' Huineng (the Sixth Patriarch) exclaimed in admiration, 'Excellent! Excellent!' He kept him for one night, and at that time he was called 'Enlightened in One Night.' The next day, the master descended the mountain and returned to Wenzhou, where scholars gathered like spokes around a wheel. He wrote the 'Song of Enlightenment' and 'The Complete Meaning of Enlightenment and Cultivation in Chan Buddhism,' from the shallow to the profound. Wei Jing, the prefect of Qingzhou, edited and wrote a preface for it, forming ten chapters, which were named 'Yongjia Collection' and circulated in the world. First, Aspiring to the Path: To cultivate the path, one must first establish aspiration, as well as the rules for serving a teacher, which are manifested in norms and instructions. Therefore, it is marked as the first, explaining the rituals of aspiring to the path. Second, Guarding Against Arrogance and Extravagance: Although one initially aspires to cultivate the path and is good at recognizing norms and rituals, if the three karmas of body, speech, and mind are arrogant and extravagant, and the deluded mind is disturbed and agitated, how can one attain samadhi (concentration)? Therefore, it is ranked second, explaining the meaning of guarding against arrogance and extravagance. Third, Purifying and Cultivating the Three Karmas: The previous section on guarding against arrogance and extravagance only briefly outlined the key points. Now, one must carefully examine and reproach oneself, so that gross faults do not arise. Therefore, it is ranked third, explaining the pure cultivation of the three karmas of body, speech, and mind, guarding against the faults of body, speech, and mind. Fourth, Samatha (Samatha) Verse: Having examined and reproached the body and speech, so that gross faults do not arise, next one must enter the path of cultivation, step by step, which does not go beyond the five kinds of arising thoughts of samadhi and prajna (wisdom), and the six kinds of analysis and selection. Therefore, it is ranked fourth, explaining the Samatha (Samatha) Verse. Fifth, Vipassana (Vipassana) Verse: Without precepts, one cannot enter samadhi; without samadhi, one cannot generate wisdom. Having cultivated samadhi above, wisdom will become bright after a long time of samadhi. Therefore, it is ranked fifth, explaining the Vipassana (Vipassana) Verse. Sixth, Upeksha (Upeksha) Verse: If one focuses on cultivating samadhi, one will become dull after a long time of samadhi; if one focuses on learning wisdom, the mind will become agitated with too much wisdom. Therefore, it is ranked sixth, explaining the Upeksha (Upeksha) Verse, making samadhi and wisdom equal, neither dull nor agitated, abandoning both sides. Seventh, Gradual Stages of the Three Vehicles: Since samadhi and wisdom are equal, then there is stillness and constant illumination, the three contemplations are of one mind, what doubts cannot be eliminated? What illumination cannot be perfected? Although one's own understanding is clear

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。悲他未悟。悟有深淺。故次第七。明三乘漸次也。事理不二第八。三乘悟理。理無不窮。窮理在事。了事即理。故次第八。明事理不二。即事而真。用祛倒見也。勸友人書第九。事理既融。內心自瑩。復悲遠學。虛擲寸陰。故次第九。明勸友人書也。發願文第十。勸友雖是悲他。專心在一。情猶未普。故次第十。明發愿文。誓度一切也　優畢叉頌略曰。複次。觀心十門。初則言其法爾。次則出其觀體。三則語其相應。四則警其上慢。五則誡其疏怠。六則重出觀體。七則明其是非。八則簡其詮旨。九則觸途成觀。十則妙契玄源。第一言法爾者。夫心性虛通。動靜之源莫二。真如絕慮。緣計之念非殊。惑見紛馳。窮之則唯一寂。靈源不狀。鑒之則以千差。千差不同。法眼之名自立。一寂非異。慧眼之號斯存。理量雙銷。佛眼之功圓著。是以三諦一境。法身之理常清。三智一心。般若之明常照。境智冥合。解脫之應隨機。非縱非橫。圓伊之道玄會。故知三德妙性。宛爾無乖。一心深廣難思。何出要而非路。是以即心為道者。可謂尋流而得源矣。第二齣其觀體者。只知一念。即空不空。非空非不空。第三語其相應者。心與空相應。則譏毀讚譽。何憂何喜。身與空相應。則刀割香涂。何苦何樂。依報與空相應。則施與劫奪。何

【現代漢語翻譯】 現代漢語譯本：可悲的是他們尚未覺悟。覺悟有深淺之分，因此接下來第七部分，闡明聲聞乘、緣覺乘和菩薩乘這三乘的漸次修行。事理不二第八部分，三乘之人領悟的道理，道理沒有不能窮盡的。窮盡道理在於事相，瞭解事相即是道理。因此接下來第八部分，闡明事和理不是兩個，即事而顯真，用以去除顛倒的見解。勸友人書第九部分，事和理既然融合，內心自然清明。又悲憫那些遠離學習的人，虛度光陰。因此接下來第九部分，闡明勸友人書。發願文第十部分，勸告朋友雖然是悲憫他人，但專心只在一處，情懷仍然不夠普遍。因此接下來第十部分，闡明發願文，誓願度化一切眾生。優畢叉頌（Upadesa，教誡）略說：再次，觀心的十個門徑。最初是說它的法爾（Dharmata，事物本來的性質），其次是說它的觀體（觀想的本體），第三是說它與什麼相應，第四是警惕它的上慢（驕慢），第五是告誡它的疏忽懈怠，第六是再次闡述觀體，第七是闡明它的對與錯，第八是簡要說明它的詮釋宗旨，第九是觸及任何事物都能成為觀想，第十是巧妙地契合玄妙的根源。第一，說『法爾』，心性虛空通達，動和靜的源頭不是兩個。真如（Tathata，事物的真實如是）超越思慮，緣于計較的念頭並非不同。迷惑的見解紛繁複雜，追究到最後則只有一個寂靜。靈妙的源頭沒有形狀，觀察它則有千差萬別。千差萬別不同，法眼（Dharmacaksu，能見諸法實相的智慧之眼）的名稱由此確立。一個寂靜沒有差異，慧眼（Prajnacaksu，能見諸法空性的智慧之眼）的稱號因此存在。理和量都消失，佛眼（Buddha-caksu，佛陀所具有的能洞察一切的智慧之眼）的功用圓滿顯現。因此，三諦（Tri-satya，空、假、中三諦）同一境界，法身（Dharmakaya，佛的法性之身）的道理常清凈。三智（Tri-jnana，一切智、道種智、一切種智）一心，般若（Prajna，智慧）的光明常照耀。境界和智慧冥合，解脫（Moksha，從束縛中解脫）的應化隨機而現。非縱非橫，圓伊（圓融無礙）的道理玄妙地會合。所以知道三德（Tri-guna，法身德、般若德、解脫德）的妙性，宛然沒有違背。一心深廣難以思議，哪裡有出離的道路不是道路呢？因此，把心當作道的人，可以說是尋著水流而找到了源頭。第二，闡述它的觀體，只知道一念，即是空不空，非空非不空。第三，說明它與什麼相應，心與空相應，那麼譏諷譭謗和讚揚，有什麼可憂愁可喜悅的？身與空相應，那麼刀割和香涂，有什麼痛苦和快樂的？依報（Yipao，眾生所依止的物質環境）與空相應，那麼施捨和搶奪，有什麼

【English Translation】 English version: Pitiable are those who have not yet awakened. Awakening has depths and shallows, therefore, the seventh part elucidates the gradual practice of the Three Vehicles: Sravakayana (the Vehicle of Hearers), Pratyekabuddhayana (the Vehicle of Solitary Buddhas), and Bodhisattvayana (the Bodhisattva Vehicle). The eighth part, 'The Non-Duality of Phenomena and Principle,' states that the principle understood by those of the Three Vehicles is inexhaustible. Exhausting the principle lies in phenomena, and understanding phenomena is understanding principle. Therefore, the eighth part elucidates that phenomena and principle are not two, manifesting truth through phenomena, thereby dispelling inverted views. The ninth part, 'Letter of Advice to a Friend,' states that since phenomena and principle are fused, the inner mind naturally becomes clear. It also laments those who are far from learning, wasting their time. Therefore, the ninth part elucidates the 'Letter of Advice to a Friend.' The tenth part, 'Vow-Making Text,' states that although advising a friend is compassion for others, focusing solely on one place, the compassion is still not universal. Therefore, the tenth part elucidates the 'Vow-Making Text,' vowing to liberate all beings. A brief summary of Upadesa (Instructions): Furthermore, there are ten gateways to observing the mind. First, it speaks of its Dharmata (the inherent nature of things). Second, it speaks of its object of contemplation. Third, it speaks of its correspondence. Fourth, it warns against arrogance. Fifth, it cautions against negligence and laziness. Sixth, it reiterates the object of contemplation. Seventh, it clarifies its right and wrong. Eighth, it briefly explains its interpretive purpose. Ninth, touching anything becomes contemplation. Tenth, it subtly aligns with the profound source. First, speaking of 'Dharmata (Dharmata, the inherent nature of things),' the nature of the mind is empty and pervasive, and the source of movement and stillness is not two. Tathata (Tathata, suchness) transcends thought, and the thoughts arising from calculation are not different. Confused views are complex and diverse, but when pursued to the end, there is only one stillness. The spiritual source has no form, but when observed, there are thousands of differences. With thousands of different distinctions, the name 'Dharmacaksu (Dharmacaksu, the wisdom eye that sees the true nature of all dharmas)' is established. One stillness has no difference, and the title 'Prajnacaksu (Prajnacaksu, the wisdom eye that sees the emptiness of all dharmas)' exists. Both principle and measure disappear, and the function of 'Buddha-caksu (Buddha-caksu, the wisdom eye of the Buddha that can perceive everything)' is fully manifested. Therefore, the Three Truths (Tri-satya, the three truths of emptiness, provisional existence, and the middle way) are the same realm, and the principle of Dharmakaya (Dharmakaya, the body of the Dharma) is always pure. The Three Wisdoms (Tri-jnana, the wisdom of all things, the wisdom of the path, and the wisdom of all kinds) are of one mind, and the light of Prajna (Prajna, wisdom) always shines. The realm and wisdom merge, and the response of Moksha (Moksha, liberation from bondage) manifests according to circumstances. Neither vertical nor horizontal, the principle of perfect harmony mysteriously converges. Therefore, know that the wonderful nature of the Three Virtues (Tri-guna, the virtues of Dharmakaya, Prajna, and Moksha) is perfectly without contradiction. The one mind is deep and vast, difficult to conceive, and where is there a path of departure that is not a path? Therefore, those who take the mind as the path can be said to have found the source by following the stream. Second, elucidating its object of contemplation, only knowing one thought is both empty and not empty, neither empty nor not empty. Third, explaining what it corresponds to, if the mind corresponds to emptiness, then what is there to worry about or rejoice in regarding ridicule, slander, and praise? If the body corresponds to emptiness, then what is there to suffer or enjoy regarding being cut with a knife or smeared with fragrance? If the Yipao (Yipao, the material environment on which beings depend) corresponds to emptiness, then what is there

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得何失。心與空不空相應。則愛見都忘。慈悲普救。身與空不空相應。則內同枯木。外現威儀。依報與空不空相應。則永絕貪求。資財給濟。心與空不空．非空非不空相應。則實相初明。開佛知見。身與空不空．非空非不空相應。則一塵入正受。諸塵三昧起。依報與空不空．非空非不空相應。則香臺寶閣。嚴土化生。第四警其上慢者。若不爾者。則未相應也。第五誡其疏怠者。然渡海應須上船。非船何以能渡。修心必須入觀。非觀無以明心。心尚未明。相應何日。思之勿自恃也。第六重出觀體者。只知一念即空不空。非有非無。不知即念即空不空。非非有。非非無。第七。明其是非者。心不是有。心不是無。心不非有。心不非無。是有是無即墮是。非有非無即墮非。如是隻是是非之非。未是非是非非之是。今以雙非破兩是。是破非是猶是非。又以雙非破兩非。非破非非即是是。如是隻是非是非非之是。未是不非不不非．不是不不是。是非之惑。綿微難見。神清慮靜。細而研之。第八簡其詮旨者。然而至理無言。假文言以明其旨。旨宗非觀。藉修觀以會其宗。若旨之未明。則言之未的。若宗之未會則。觀之未深。深觀乃會其宗。的言必明其旨。旨宗既其明會。言觀何得復存邪。第九觸途成觀者。夫再演言詞。重標觀體。

【現代漢語翻譯】 現代漢語譯本 得何失？心與空不空相應，則愛見都忘，慈悲普救。（得到什麼，失去什麼？如果心與空和不空的狀態相應，那麼愛慾和偏見都會消失，慈悲心會普遍救助眾生。） 身與空不空相應，則內同枯木，外現威儀。（如果身體與空和不空的狀態相應，那麼內心如同枯木般寂靜，外在則表現出莊嚴的儀態。） 依報與空不空相應，則永絕貪求，資財給濟。（如果所依賴的環境與空和不空的狀態相應，那麼永遠斷絕貪婪的追求，用資財來供給救濟他人。） 心與空不空、非空非不空相應，則實相初明，開佛知見。（如果心與空和不空、既非空也非不空的狀態相應，那麼實相的道理開始顯明，開啟佛的知見。） 身與空不空、非空非不空相應，則一塵入正受，諸塵三昧起。（如果身體與空和不空、既非空也非不空的狀態相應，那麼從一微塵入手就能進入正定，所有的微塵都能引發三昧。） 依報與空不空、非空非不空相應，則香臺寶閣，嚴土化生。（如果所依賴的環境與空和不空、既非空也非不空的狀態相應，那麼會出現香臺寶閣，莊嚴國土，化生其中。） 第四，告誡那些自以為是的人：如果不是這樣，那就是還沒有相應。 第五，告誡那些疏忽懈怠的人：然而渡海應該乘坐船隻，沒有船隻怎麼能夠渡過？修行必須進入觀想，沒有觀想怎麼能夠明心？心尚未明瞭，什麼時候才能相應？仔細思考，不要自恃。 第六，再次闡述觀想的本體：只知道一念既是空又不空，既非有也非無，卻不知道即念就是空不空，既非非有，也非非無。 第七，闡明什麼是是，什麼是非：心不是有，心不是無，心不非有，心不非無。認為是有是無就落入了『是』的執著，認為非有非無就落入了『非』的執著。這樣只是『是非』的『非』，還沒有達到『是非非非』的『是』。現在用雙重否定來破除兩種肯定，破除了肯定，剩下的仍然是『是非』。又用雙重否定來破除兩種否定，破除了否定，剩下的就是『是』。這樣只是『非是非非』的『是』，還沒有達到『是不非不不非，不是不不是』的境界。『是非』的迷惑，細微難以察覺，要心神清明，思慮安靜，仔細研究。 第八，簡要說明其要旨：然而至高的道理無法用言語表達，只能藉助文字來闡明其要旨。要旨在於非觀，藉助修觀來領會其要旨。如果要旨沒有明瞭，那麼言語就不明確。如果宗沒有領會，那麼觀想就不深入。深入觀想才能領會其宗，明確的言語必定能闡明其要旨。要旨和宗既然已經明瞭領會，那麼言語和觀想又怎麼能繼續存在呢？ 第九，觸及任何事物都能成為觀想：再次闡述言辭，重新標明觀想的本體。

【English Translation】 English version What is gained, what is lost? When the mind corresponds with emptiness and non-emptiness, then love and attachment are forgotten, and compassion universally saves all beings. When the body corresponds with emptiness and non-emptiness, then internally it is like a withered tree, and externally it manifests dignified conduct. When the environment corresponds with emptiness and non-emptiness, then greed and seeking are forever cut off, and resources are used for giving and aiding. When the mind corresponds with emptiness and non-emptiness, neither emptiness nor non-emptiness, then the true nature begins to be clear, and the Buddha's knowledge and vision are opened. When the body corresponds with emptiness and non-emptiness, neither emptiness nor non-emptiness, then one dust enters into right samadhi, and all dusts give rise to samadhi. When the environment corresponds with emptiness and non-emptiness, neither emptiness nor non-emptiness, then fragrant platforms and jeweled pavilions appear, and beings are born through transformation in the adorned land. Fourth, warn those who are arrogant: If it is not like this, then there is no correspondence. Fifth, admonish those who are negligent and lazy: However, to cross the sea, one must board a ship. Without a ship, how can one cross? To cultivate the mind, one must enter into contemplation. Without contemplation, how can one understand the mind? If the mind is not yet clear, when will there be correspondence? Think about it and do not be self-reliant. Sixth, reiterate the essence of contemplation: Only knowing that a single thought is both empty and non-empty, neither existent nor non-existent, but not knowing that the very thought is empty and non-empty, neither non-existent nor non-non-existent. Seventh, clarify what is 'is' and what is 'is not': The mind is not existent, the mind is not non-existent, the mind is not non-existent, the mind is not non-non-existent. To consider it existent or non-existent is to fall into the attachment of 'is'. To consider it non-existent or non-non-existent is to fall into the attachment of 'is not'. Thus, this is only the 'is not' of 'is and is not', not yet reaching the 'is' of 'is not, is not, is not'. Now, use double negation to break the two affirmations. Breaking the affirmation still leaves 'is and is not'. Again, use double negation to break the two negations. Breaking the negation is to reach 'is'. Thus, this is only the 'is' of 'is not, is not, is not', not yet reaching the state of 'is not non-non-is, is not not-not-is'. The delusion of 'is and is not' is subtle and difficult to perceive. One must have a clear mind and quiet thoughts to examine it carefully. Eighth, briefly explain the essence: However, the ultimate truth cannot be expressed in words, but only through language to clarify its essence. The essence lies in non-contemplation, using cultivation of contemplation to understand its essence. If the essence is not clear, then the words are not clear. If the principle is not understood, then the contemplation is not deep. Deep contemplation will understand the principle, and clear words will surely clarify the essence. Since the essence and principle are already clear and understood, how can words and contemplation still exist? Ninth, encountering anything can become contemplation: Reiterate the words and re-emphasize the essence of contemplation.

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欲明宗旨無異。言觀有逐方移。移言則言理無差。改觀則觀旨不異。不異之旨即理。無差之理即宗。宗旨一而二名。言觀明其弄引耳。第十妙契玄源者。夫悟心之士。寧執觀而迷旨。達教之人。豈滯言而惑理。理明則言語道斷。何言之能議。旨會則心行處滅。何觀之能思。心言不能思議者。可謂妙契環中矣。先天二年十月十七日。安坐示滅。塔于西山之陽。謚無相大師。塔曰凈光。

溫州凈居尼玄機。唐景雲中得度。常習定於大日山石窟中。一日忽唸曰。法性湛然。本無去住。厭喧趍寂。豈為達邪。乃往參雪峰。峰問。甚處來。曰。大日山來。峰曰。日出也未。師曰。若出則镕卻雪峰峰曰。汝名甚麼。師曰。玄機。峰曰。日織多少。師曰。寸絲不掛。遂禮拜退。才行三五步。峰召曰。袈裟角拖地也。師回首。峰曰。大好寸絲不掛(世傳玄機乃永嘉大師女弟。嘗同遊方。以景雲歲日考之。是矣．第所見雪峰。非真覺存也。永嘉既到曹溪。必嶺下雪峰也。未詳法嗣。故附於此)。

司空山本凈禪師者

絳州人也。姓張氏。幼歲披緇于曹溪之室。受記𨽻司空山無相寺。唐天寶三年玄宗遣中使楊光庭入山。采常春藤。因造丈室。禮問曰。弟子慕道斯久。愿和尚慈悲。略垂開示。師曰。天下禪宗碩學。咸會京

【現代漢語翻譯】 現代漢語譯本：想要明白宗旨其實沒有不同，言論和觀察會隨著方向而轉移。改變言論，道理並沒有差別；改變觀察，宗旨也不會改變。沒有改變的宗旨就是道理，沒有差別的道理就是宗旨。宗旨和道理，名稱不同但本質相同，言論和觀察只是引導而已。第十，妙契玄源的人，領悟心性的人，不會執著于觀察而迷惑宗旨；通達教義的人，不會拘泥於言論而迷惑道理。道理明白了，言語的道路就斷絕了，還有什麼言語可以議論？宗旨領會了，心識的活動就消滅了，還有什麼觀察可以思慮？心識和言語都不能思慮的，就可以說是妙契環中了。先天二年十月十七日，安然坐化示寂。塔建在西山的南面，謚號為無相大師，塔名為凈光。

溫州凈居寺的尼姑玄機（Xuanji，a nun of Jingju Temple in Wenzhou），在唐朝景雲年間出家。經常在大日山（Dari Mountain）的石窟中習禪入定。一天忽然想到：『法性（Dharmata，the nature of reality）湛然清凈，本來就沒有來去。厭惡喧囂而趨向寂靜，難道是爲了達到目的嗎？』於是前往參拜雪峰（Xuefeng，a Zen master）。雪峰問：『從哪裡來？』玄機回答：『從大日山來。』雪峰說：『太陽出來了嗎？』玄機說：『如果出來，就會融化雪峰。』雪峰問：『你叫什麼名字？』玄機回答：『玄機。』雪峰問：『每天織多少？』玄機回答：『寸絲不掛。』於是禮拜後退下。剛走了三五步，雪峰叫道：『袈裟（Kashaya，Buddhist robe）角拖到地上了。』玄機回頭，雪峰說：『好一個寸絲不掛！』（世俗相傳玄機是永嘉大師（Yongjia，a Zen master）的女弟子，曾經一同遊歷四方。用景雲年間來考證，是正確的。但是所見的雪峰，不是真覺禪師。永嘉既然到了曹溪（Caoqi，the Sixth Patriarch's temple），一定是嶺下的雪峰。因為不清楚她的法嗣，所以附在這裡。）

司空山本凈禪師（Shikongshan Benjing，a Zen master of Shikong Mountain）

是絳州人，姓張。年幼時在曹溪的寺廟出家，受記后隸屬於司空山無相寺。唐朝天寶三年，玄宗皇帝派遣中使楊光庭入山，採摘常春藤，因此建造了丈室，禮拜問道：『弟子仰慕佛道很久了，希望和尚慈悲，稍微開示一下。』禪師說：『天下的禪宗大學者，都聚集在京城。』

【English Translation】 English version: To understand the ultimate principle, there is no difference. Words and observations shift with direction. If words are changed, the principle remains the same; if observations are altered, the ultimate aim does not change. The unchanging aim is the principle, and the undifferentiated principle is the ultimate goal. The ultimate goal and the principle are one and the same, with two different names. Words and observations merely serve as guides. Tenth, those who subtly accord with the mysterious source, enlightened individuals, will not cling to observations and become confused about the ultimate aim; those who understand the teachings will not be attached to words and become deluded about the principle. When the principle is clear, the path of words is cut off; what words can then be discussed? When the ultimate aim is realized, the activity of the mind ceases; what observations can then be contemplated? That which cannot be conceived by the mind or expressed by words can be said to be subtly in accord with the center of the circle. On the seventeenth day of the tenth month of the second year of Xiantian, he peacefully passed away in meditation. His stupa was built on the south side of West Mountain, and he was posthumously named Master Wuxiang (Wuxiang, a Zen master), and the stupa was named Jingguang.

The nun Xuanji (Xuanji, a nun of Jingju Temple in Wenzhou) of Jingju Temple in Wenzhou, was ordained during the Jingyun era of the Tang Dynasty. She often practiced meditation in a stone cave on Dari Mountain (Dari Mountain). One day, she suddenly thought: 'The Dharmata (Dharmata, the nature of reality) is clear and still, originally without coming or going. Disliking noise and seeking tranquility, is this truly the way to enlightenment?' So she went to pay respects to Xuefeng (Xuefeng, a Zen master). Xuefeng asked, 'Where do you come from?' She replied, 'From Dari Mountain.' Xuefeng said, 'Has the sun risen yet?' She said, 'If it rises, it will melt Xuefeng.' Xuefeng asked, 'What is your name?' She replied, 'Xuanji.' Xuefeng asked, 'How much do you weave each day?' She replied, 'Not a thread hangs.' Then she bowed and retreated. After taking three or five steps, Xuefeng called out, 'The corner of your Kashaya (Kashaya, Buddhist robe) is dragging on the ground.' Xuanji turned her head, and Xuefeng said, 'What a fine 'not a thread hangs!'' (It is popularly said that Xuanji was a female disciple of Master Yongjia (Yongjia, a Zen master), and they once traveled together. Examining the years of Jingyun, this is correct. However, the Xuefeng seen here is not the true Master Zhenjue. Since Yongjia arrived at Caoqi (Caoqi, the Sixth Patriarch's temple), it must be Xuefeng below the ridge. Because her Dharma lineage is unclear, she is attached here.)

Zen Master Benjing (Shikongshan Benjing, a Zen master of Shikong Mountain) of Shikong Mountain

was a native of Jiangzhou, with the surname Zhang. He was ordained at a young age in the temple of Caoqi, and after receiving his ordination, he was affiliated with Wuxiang Temple on Shikong Mountain. In the third year of Tianbao in the Tang Dynasty, Emperor Xuanzong sent the eunuch Yang Guangting into the mountain to collect evergreen vines, and thus built a room, and asked respectfully: 'This disciple has admired the Way for a long time, and hopes that the monk will be compassionate and give some guidance.' The Zen master said, 'The great scholars of Zen Buddhism in the world are all gathered in the capital.'

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師。天使歸朝。足可咨決。貧道隈山傍水。無所用心。光庭泣拜。師曰。休禮貧道。天使為求佛邪。問道邪。曰。弟子智識昏昧。未審佛之與道。其義云何。師曰。若欲求佛。即心是佛。若欲會道。無心是道。曰。云何即心是佛。師曰。佛因心悟。心以佛彰。若悟無心。佛亦不有。曰。云何無心是道。師曰。道本無心。無心名道。若了無心。無心即道。光庭作禮。信受。既回闕庭。具以山中所遇奏聞。即來光庭詔師到京。來住白蓮亭。越明年正月十五日。召兩街名僧碩學赴內道場。與師闡揚佛理。時有遠禪師者。抗聲謂師曰。今對聖上。較量宗旨。應須直問直答。不假繁辭。只如禪師所見。以何為道。師曰。無心是道。遠曰。道因心有。何得言無心是道。師曰。道本無名。因心名道。心名若有。道不虛然。窮心既無。道憑何立。二俱虛妄。總是假名。遠曰。禪師見有身心。是道已否。師曰。山僧身心本來是道。遠曰。適言無心是道。今又言身心本來是道。豈不相違。師曰。無心是道。心泯道無。心道一如。故言無心是道。身心本來是道。道亦本是身心。身心本既是空。道亦窮源無有。遠曰。觀禪師形質甚小。卻會此理。師曰。大德只見山僧相。不見山僧無相。見相者是大德所見。經云。凡所有相。皆是虛妄。若見諸相

【現代漢語翻譯】 師父，天使從朝廷回來了，您可以向他請教決斷。貧道我隱居山水之間，沒有什麼需要費心的事。』光庭哭著拜謝。師父說：『不要向我行禮。天使是來求佛的呢，還是問道的呢？』光庭說：『弟子我智慧淺薄，不明白佛和道的意義是什麼。』師父說：『如果想要求佛，即心是佛；如果想要領會道，無心是道。』光庭問：『怎麼說即心是佛呢？』師父說：『佛因心而覺悟，心因佛而彰顯。如果領悟到無心，佛也不存在了。』光庭問：『怎麼說無心是道呢？』師父說：『道本來就沒有心，無心就叫做道。如果瞭解了無心，無心就是道。』光庭行禮，表示相信並接受。回到朝廷后，他將山中所遇到的情況全部奏明。於是朝廷下詔讓師父到京城，住在白蓮亭。第二年正月十五日，皇帝召集兩街有名的僧人和學者到內道場，與師父一起闡揚佛理。當時有一位遠禪師，大聲對師父說：『現在面對聖上，較量宗旨，應該直接問直接答，不需要繁瑣的言辭。就禪師您所見，以什麼為道呢？』師父說：『無心是道。』遠禪師說：『道因心而有，怎麼能說無心是道呢？』師父說：『道本來沒有名字，因為心才有了道的名稱。如果心的名稱是實在的，道就不虛妄了。如果窮究心最終是虛無的，道又憑藉什麼而存在呢？心和道二者都是虛妄的，都是假名而已。』遠禪師說：『禪師您認為有身心，就是道了嗎？』師父說：『山僧我的身心本來就是道。』遠禪師說：『剛才說無心是道，現在又說身心本來是道，豈不是自相矛盾？』師父說：『無心是道，心泯滅了，道也就沒有了。心和道本來就是一體的，所以說無心是道。身心本來就是道，道也本來就是身心。身心本來就是空，道也追溯根源也是沒有的。』遠禪師說：『看禪師您的形體很小，卻能領會這個道理。』師父說：『大德您只看到了山僧的相，沒有看到山僧的無相。看到相是大德您所見到的。經書上說：凡是所有相，都是虛妄的。如果見到諸相， 皆非是相。』

【English Translation】 Master, the envoy has returned from the court, and you can consult with him for decisions. This poor monk dwells by the mountains and rivers, and has nothing to occupy his mind.』 Guangting wept and bowed. The master said, 『Do not bow to me. Has the envoy come to seek the Buddha or to inquire about the Dao?』 Guangting said, 『This disciple is of dull intellect and does not understand the meaning of the Buddha and the Dao.』 The master said, 『If you wish to seek the Buddha, the mind itself is the Buddha; if you wish to understand the Dao, no-mind is the Dao.』 Guangting asked, 『How is it that the mind itself is the Buddha?』 The master said, 『The Buddha is enlightened through the mind, and the mind is manifested through the Buddha. If you realize no-mind, the Buddha also does not exist.』 Guangting asked, 『How is it that no-mind is the Dao?』 The master said, 『The Dao originally has no mind; no-mind is called the Dao. If you understand no-mind, no-mind is the Dao.』 Guangting bowed, expressing his belief and acceptance. After returning to the court, he reported everything he had encountered in the mountains. Thereupon, the court issued an edict summoning the master to the capital, where he resided in the White Lotus Pavilion. On the fifteenth day of the first month of the following year, the emperor summoned famous monks and scholars from both streets to the inner Daochang (Taoist site), to expound the principles of Buddhism with the master. At that time, a Zen master named Yuan, raised his voice and said to the master, 『Now, in the presence of the Emperor, we are comparing our tenets, and we should ask and answer directly, without the need for verbose language. According to what Zen master has seen, what is the Dao?』 The master said, 『No-mind is the Dao.』 Zen master Yuan said, 『The Dao arises from the mind, how can you say that no-mind is the Dao?』 The master said, 『The Dao originally has no name; it is named Dao because of the mind. If the name of the mind is real, the Dao is not false. If the mind is ultimately empty, what does the Dao rely on to exist? Both are false and are merely provisional names.』 Zen master Yuan said, 『Does Zen master consider having body and mind to be the Dao?』 The master said, 『This mountain monk』s body and mind are originally the Dao.』 Zen master Yuan said, 『Just now you said that no-mind is the Dao, and now you say that body and mind are originally the Dao, are these not contradictory?』 The master said, 『No-mind is the Dao; when the mind is extinguished, the Dao is also gone. The mind and the Dao are originally one, so I say that no-mind is the Dao. Body and mind are originally the Dao, and the Dao is originally body and mind. Since body and mind are originally empty, the Dao also has no existence when traced to its source.』 Zen master Yuan said, 『Observing Zen master』s form and substance, it is very small, yet you understand this principle.』 The master said, 『Virtuous one, you only see this mountain monk』s form, but you do not see this mountain monk』s formlessness. Seeing the form is what the virtuous one sees. The sutra says: 『All forms are false. If you see all forms, they are not forms.』

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非相。即見其道。若以相為實。窮劫不能見道。遠曰。今請禪師于相上說于無相。師曰。凈名經云。四大無主。身亦無我。無我所見。與道相應。大德若以四大有主是我。若有我見。窮劫不可會道也。遠聞語失色。逡巡避席。師有偈曰。四大無主復如水。遇曲逢直無彼此。凈穢兩處不生心。壅決何曾有二意。觸境但似水無心。在世縱橫有何事。復云。一大如是。四大亦然。若明四大無主。即悟無心。若了無心。自然契道。志明禪師問。若言無心是道。瓦礫無心亦應是道。又曰。身心本來是道。四生十類皆有身心。亦應是道。師曰。大德若作見聞覺知解會。與道懸殊。即是求見聞覺知之者。非是求道之人。經云。無眼．耳．鼻．舌．身．意。六根尚無。見聞覺知憑何而立。窮本不有。何處存心。焉得不同草木瓦礫。明杜口而退。師有偈曰。見聞覺知無障礙。聲香味觸常三昧。如鳥空中只么飛。無取無舍無憎愛。若會應處本無心。始得名為觀自在。真禪師問。道既無心。佛有心否。佛之與道。是一是二。師曰。不一不二。曰。佛度眾生。為有心故。道不度人。為無心故。一度一不度。何得無二。師曰。若言佛度眾生．道無度者。此是大德妄生二見。如山僧即不然。佛是虛名。道亦妄立。二俱不實。總是假名。一假之中。如

【現代漢語翻譯】 現代漢語譯本 『非相，即見其道』。如果執著于表相，認為它是真實的，那麼即使經歷漫長的劫數也無法領悟真道。遠問道：『現在請禪師從表相上來說說無相的道理。』 禪師說：『《維摩詰經》中說，四大（地、水、火、風，構成物質世界的四種基本元素）沒有主宰，身體也沒有自我。沒有自我所見，就與道相應。大德如果認為四大有主宰，認為有自我，那麼即使經歷漫長的劫數也無法領悟真道。』遠聽了這話，臉色大變，退席離開。 禪師有偈語說：『四大無主就像水一樣，遇到彎曲就彎曲，遇到筆直就筆直，沒有彼此的分別。對於乾淨和污穢兩種境地都不生心。堵塞和疏通，何曾有二種意圖？接觸外境就像水一樣沒有心，在世間縱橫馳騁又有什麼妨礙？』 禪師又說：『一個大（地大）是這樣，四大（地、水、火、風）也是這樣。如果明白四大沒有主宰，就領悟了無心。如果瞭解了無心，自然就與道契合。』 志明禪師問道：『如果說無心就是道，那麼瓦礫沒有心，也應該是道了。』又說：『身心本來就是道，四生（胎生、卵生、濕生、化生）十類（佛教將眾生分為十類）都有身心，也應該是道了。』 禪師說：『大德如果從見聞覺知上去理解，那就與道相差甚遠。那就是在尋求見聞覺知，而不是在尋求道。《經》中說，沒有眼、耳、鼻、舌、身、意（六根，即六種感覺器官）。六根尚且沒有，見聞覺知又憑藉什麼而存在呢？追究根本，本來就沒有，哪裡存在心呢？怎麼能和草木瓦礫不同呢？』明杜口不語，退了下去。 禪師有偈語說：『見聞覺知沒有障礙，聲香味觸常常處於三昧（專注的狀態）。就像鳥在空中只管飛翔，沒有取捨，沒有憎愛。如果領會到應對之處本來就沒有心，才能稱得上是觀自在（菩薩名號）。』 真禪師問道：『道既然沒有心，佛有心嗎？佛與道，是一還是二？』 禪師說：『不一不二。』 真禪師說：『佛度化眾生，因為有心。道不度化人，因為無心。一個度化，一個不度化，怎麼能說沒有差別呢？』 禪師說：『如果說佛度化眾生，道沒有度化，這是大德妄生二見。像山僧我就不這樣認為。佛是虛名，道也是妄立。兩者都不真實，都是假名。在這一個假名之中，比如……』

【English Translation】 English version 'Non-form is to see the Tao.' If you cling to forms, considering them real, you cannot see the Tao even after endless kalpas (aeons). Yuan asked, 'Now, please, Zen Master, speak of non-form based on form.' The Zen Master said, 'The Vimalakirti Sutra says, 'The four great elements (earth, water, fire, and wind, the four basic elements constituting the material world) have no master, and the body has no self.' Seeing without self is in accordance with the Tao. If you, great virtuous one, believe that the four great elements have a master and that there is a self, you cannot attain the Tao even after endless kalpas.' Hearing this, Yuan turned pale and withdrew from his seat. The Zen Master has a verse: 'The four great elements are masterless, like water, meeting curves and straights without difference. Not giving rise to mind in clean or defiled places. Blocking or opening, how could there be two intentions? Touching circumstances, just like water without mind, what matter is there in the world?' The Zen Master further said, 'One great element (earth) is like this, and so are the four great elements (earth, water, fire, and wind). If you understand that the four great elements have no master, you will realize no-mind. If you understand no-mind, you will naturally be in accord with the Tao.' Zen Master Zhiming asked, 'If you say that no-mind is the Tao, then tiles and pebbles, which have no mind, should also be the Tao.' He also said, 'Body and mind are originally the Tao, and the four births (womb-born, egg-born, moisture-born, and transformation-born) and ten categories (Buddhist classification of sentient beings) all have body and mind, so they should also be the Tao.' The Zen Master said, 'If you understand through seeing, hearing, feeling, and knowing, you are far from the Tao. That is seeking seeing, hearing, feeling, and knowing, not seeking the Tao. The Sutra says, 'Without eyes, ears, nose, tongue, body, or mind (the six senses). Even the six senses do not exist, so on what do seeing, hearing, feeling, and knowing rely? Tracing back to the root, there is nothing, so where does the mind exist? How can it be different from grass, trees, tiles, and pebbles?'' Ming remained silent and withdrew. The Zen Master has a verse: 'Seeing, hearing, feeling, and knowing are without obstruction, sound, smell, taste, and touch are always in samadhi (a state of focused concentration). Like a bird flying in the sky, without taking or rejecting, without hatred or love. If you understand that there is originally no mind in responding to circumstances, you can be called Avalokiteshvara (name of a Bodhisattva, the one who perceives the sounds of the world).' Zen Master Zhen asked, 'Since the Tao has no mind, does the Buddha have mind? Are the Buddha and the Tao one or two?' The Zen Master said, 'Not one, not two.' Zen Master Zhen said, 'The Buddha liberates sentient beings because he has mind. The Tao does not liberate people because it has no mind. One liberates, and one does not liberate, so how can you say there is no difference?' The Zen Master said, 'If you say that the Buddha liberates sentient beings and the Tao does not liberate, that is because you, great virtuous one, are falsely creating dualistic views. I, this mountain monk, do not think so. Buddha is an empty name, and Tao is also falsely established. Neither is real, both are false names. Within this one false name, for example...'

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何分二。曰。佛之與道。總是假名。當立名時。是誰為立。若有立者。何得言無。師曰。佛之與道。因心而立。推窮立心。心亦是無。心既是無。即悟二俱不實。知如夢幻。即悟本空。強立佛道二名。此是二乘人見解。師乃說無修無作偈曰。見道方修道。不見覆何修。道性如虛空。虛空何所修。遍觀修道者。撥火覓浮漚。但看弄傀儡。線斷一時休。法空禪師問。佛之與道。俱是假名。十二分教。亦應不實。何以從前尊宿皆言修道。師曰。大德錯會經意。道本無修。大德強修。道本無作。大德強作。道本無事。強生多事。道本無知。于中強知。如此見解。與道相違。從前尊宿不應如是。自是大德不會。請思之。師有偈曰。道體本無修。不修自合道。若起修道心。此人不會道。棄卻一真性。卻入鬧浩浩。忽逢修道人。第一莫向道。安禪師問。道既假名。佛云妄立。十二分教亦是接物度生。一切是妄。以何為真。師曰。為有妄故。將真對妄。推窮妄性本空。真亦何曾有故。故知真妄總是假名。二事對治。都無實體。窮其根本。一切皆空。曰。既言一切是妄。妄亦同真。真妄無殊。復是何物。師曰。若言何物。何物亦妄。經云。無相似。無比況。言語道斷。如鳥飛空。安慚伏不知所措。師有偈曰。推真真無相。窮妄妄無形。返

【現代漢語翻譯】 何為二？答：佛與道，都只是假名。當要立名時，是誰來立的呢？如果真有立名者，又怎麼能說『無』呢？ 師父說：佛與道，是因心而立的。推究窮盡這立心之處，心也是空的。心既然是空的，就領悟到佛與道二者都不真實，知道它們如同夢幻泡影，就領悟到它們的本質是空。硬要設立佛道二個名稱，這是二乘人的見解。 師父於是說了首無修無作的偈子：『見到道才修道，不見道又修什麼呢？道的本性如同虛空，虛空又有什麼可修的呢？遍觀那些修道的人，如同撥開火焰去尋找水泡。只看那玩弄的傀儡，線斷了就一時停止。』 法空禪師問：佛與道，都是假名，那麼十二分教（十二種不同形式的佛教經典）也應該是不真實的了？為什麼從前的尊宿（有德行的僧人）都說要修道呢？ 師父說：大德（對僧人的尊稱）錯會了經意。道本來就無需修，大德卻強行去修；道本來就無需造作，大德卻強行造作；道本來就無事，卻強行生出許多事端；道本來就無知，卻在其中強行生出知見。這樣的見解，與道是相違背的。從前的尊宿不應該這樣說，只是大德您自己沒有領會，請仔細思考。 師父有偈子說：『道體本來就無需修，不修自然就與道相合。如果生起修道之心，這個人就不會領會道。拋棄唯一真實的自性，卻進入喧鬧紛雜之中。忽然遇到修道之人，第一件事就是不要向他說道理。』 安禪師問：道既然是假名，佛說是妄立，十二分教也只是爲了接引眾生，一切都是虛妄的，那麼什麼才是真實的呢？ 師父說：正因為有虛妄，才用真實來對應虛妄。推究窮盡虛妄的本性是空，那麼真實又何曾存在過呢？所以要知道真實與虛妄都只是假名，這二者是相對而存在的，都沒有實體。追究它們的根本，一切都是空。 （安禪師）問：既然說一切都是虛妄，那麼虛妄也等同於真實，真實與虛妄沒有差別，那又是什麼呢？ 師父說：如果說『是什麼』，那麼『是什麼』也是虛妄的。《金剛經》說：『無相似，無比況』，言語的道路斷絕了，就像鳥在空中飛翔一樣。 安禪師慚愧地伏地，不知所措。師父有偈子說：『推究真實，真實沒有相狀；窮盡虛妄，虛妄沒有形體。』

【English Translation】 What are the two divisions? Answer: 'Buddha' and 'Tao' are merely provisional names. When establishing these names, who is it that establishes them? If there is an establisher, how can you say there is 'no'? The Master said: 'Buddha' and 'Tao' are established based on the mind. Investigate and exhaust the source of this establishing mind, and the mind itself is also empty. Since the mind is empty, one realizes that both Buddha and Tao are unreal, knowing them to be like dreams and illusions, one realizes their essential emptiness. Forcibly establishing the two names of Buddha and Tao is the view of those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).' The Master then spoke a verse on no cultivation and no action: 'Seeing the Tao, then cultivate the Tao; not seeing it, what is there to cultivate? The nature of the Tao is like empty space; what is there to cultivate in empty space? Observing all those who cultivate the Tao, they are like searching for bubbles in a fire. Just look at the manipulated puppets; when the strings are cut, they stop for a moment.' Chan Master Fakong asked: 'Buddha and Tao are both provisional names, so the Twelve Divisions of the Teachings (Dvādaśāṅga-buddhavacana) should also be unreal? Why did the venerable monks of the past all speak of cultivating the Tao?' The Master said: 'Virtuous One (a respectful term for monks), you have misunderstood the meaning of the scriptures. The Tao is fundamentally without cultivation, yet you forcibly cultivate it; the Tao is fundamentally without action, yet you forcibly act; the Tao is fundamentally without affairs, yet you forcibly create many affairs; the Tao is fundamentally without knowledge, yet you forcibly create knowledge within it. Such views are contrary to the Tao. The venerable monks of the past should not have said such things; it is just that you yourself have not understood, please consider it carefully.' The Master has a verse saying: 'The essence of the Tao is fundamentally without cultivation; without cultivation, one naturally accords with the Tao. If one arises with the mind of cultivating the Tao, this person will not understand the Tao. Abandoning the one true nature, one enters into noisy chaos. If you suddenly encounter someone cultivating the Tao, the first thing to do is not to speak of the Tao to them.' Chan Master An asked: 'Since the Tao is a provisional name, and the Buddha said it is falsely established, and the Twelve Divisions of the Teachings are only for guiding sentient beings, and everything is illusory, then what is real?' The Master said: 'Precisely because there is illusion, we use reality to counter illusion. Investigating and exhausting the nature of illusion, it is empty; then what reality has ever existed? Therefore, know that reality and illusion are both provisional names; these two exist in opposition to each other, and neither has substance. Investigating their root, everything is empty.' (Chan Master An) asked: 'Since you say everything is illusory, then illusion is also the same as reality; reality and illusion are not different, so what is it?' The Master said: 'If you say 'what is it', then 'what is it' is also illusory. The Diamond Sutra says: 'Without likeness, without comparison', the path of language is cut off, like a bird flying in the sky.' Chan Master An was ashamed and prostrated himself, not knowing what to do. The Master has a verse saying: 'Investigating reality, reality has no form; exhausting illusion, illusion has no shape.'

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觀推窮心。知心亦假名。會道亦如此。到頭亦只寧。達性禪師問。禪師至妙至微。真妄雙泯。佛道兩亡。修行性空。名相不實。世界如幻。一切假名。作此解時。不可斷絕眾生善惡二根。師曰。善惡二根。皆因心有。窮心若有。根亦非虛。推心既無。根因何立。經云。善不善法。從心化生。善惡業緣。本無有實。師有偈曰。善既從心生。惡豈離心有。善惡是外緣。於心實不有。舍惡歸何處。取善令誰守。傷嗟二見人。攀緣兩頭走。若悟本無心。始悔從前咎。又有近臣問曰。此身從何而來。百年之後復歸何處。師曰。如人夢時。從何而來。睡覺時。從何而去。曰。夢時不可言無。既覺不可言有。雖有有無。來往無所。師曰。貧道此身。亦如其夢。師有偈曰。視生如在夢。夢裡實是鬧。忽覺萬事休。還同睡時悟。智者會悟夢。迷人信夢鬧。會夢如兩般。一悟無別悟。富貴與貧賤。更無分別路。上元二年歸寂。謚大曉禪師。

玄䇿禪師者

婺州金華人也。遊方時屆于河朔。有隍禪師者。曾謁黃梅。自謂正受。師知隍所得未真。往問曰。汝坐於此作么。隍曰。入定。師曰。汝言入定。有心邪。無心邪。若有心者。一切蠢動之類。皆應得定。若無心者。一切草木之流。亦合得定。曰。我正入定時。則不見有有無之心

【現代漢語翻譯】 現代漢語譯本 觀照、推究這顆心，要知道心也是假名安立的。領會『道』也是如此，最終歸宿也只是寧靜。達性禪師問道：『禪師您所說的至妙至微，是說真與妄都已泯滅，佛與道也都消亡，修行也只是性空，名相也不真實，世界如夢幻，一切都是假名。在這樣理解的時候，難道可以斷絕眾生善與惡的兩種根本嗎？』 禪師回答說：『善與惡的兩種根本，都是因為心而產生的。如果推究心而發現心是真實存在的，那麼善惡之根也不是虛假的。如果推究心而發現心根本不存在，那麼善惡之根又依憑什麼而建立呢？』 經書上說：『善與不善的法，都是從心化生出來的。』善惡的業緣，本來就沒有真實的存在。 禪師有偈語說：『善既然是從心而生，惡難道能離開心而存在嗎？善惡是外在的因緣，對於心來說實際上並不存在。捨棄惡要歸向何處？取用善又讓誰來守護？可悲可嘆那些執著於二元對立的人，攀緣于善惡的兩端奔走。如果領悟到本來就沒有心，才會後悔從前的過錯。』 又有近臣問道：『這個身體從哪裡而來？百年之後又歸向何處？』禪師說：『就像人在夢中的時候，從哪裡而來？睡覺醒來的時候，又到哪裡去了？』 近臣說：『夢中的時候不能說是沒有，既然醒來也不能說是存在。雖然有存在與不存在，來與去都沒有固定的處所。』禪師說：『貧僧的這個身體，也就像那夢境一樣。』 禪師有偈語說：『看待生命就像在做夢，夢裡確實熱鬧非凡。忽然醒悟萬事皆休，還如同睡覺時醒悟一般。智者能夠領悟夢境，迷惑的人相信夢境是真實的。領悟夢境與相信夢境是兩種不同的狀態，一旦領悟就沒有分別了。富貴與貧賤，更沒有分別的道路。』 上元二年圓寂，謚號大曉禪師。 玄䇿禪師，是婺州金華人。遊歷四方時到達河朔，有位隍禪師，曾經拜訪過黃梅，自認為得到了正受。玄䇿禪師知道隍禪師所得到的並非真悟，前去問道：『你坐在這裡做什麼？』隍禪師說：『入定。』 玄䇿禪師說：『你說入定，是有心入定呢？還是無心入定呢？如果是有心入定，那麼一切蠢動的生物，都應該能夠入定。如果是無心入定，那麼一切草木之類，也應該能夠入定。』隍禪師說：『我正在入定的時候，就看不到有有心或無心的念頭。』

【English Translation】 English version Contemplate and investigate the mind, knowing that the mind is also a provisional name. Understanding the 'Dao' (道, the Way) is similar; in the end, it all returns to tranquility. Chan Master Daxing (達性禪師) asked: 'The subtlety and profundity that you, Chan Master, speak of, refers to the annihilation of both truth and falsehood, the extinction of both Buddha and the Dao, the practice of emptiness, the unreality of names and forms, the illusion of the world, and the provisionality of all names. When understanding in this way, is it permissible to sever the two roots of good and evil in sentient beings?' The Chan Master replied: 'The two roots of good and evil both arise from the mind. If, upon investigating the mind, it is found to be real, then the roots of good and evil are not false. If, upon investigating the mind, it is found to be non-existent, then upon what do the roots of good and evil rely to be established?' The scriptures say: 'Good and non-good dharmas (法, teachings/phenomena) arise from the transformation of the mind.' The karmic conditions of good and evil are fundamentally without reality. The Chan Master has a verse: 'Since good arises from the mind, how can evil exist apart from the mind? Good and evil are external conditions; in reality, they do not exist in the mind. Where does one go to discard evil? Who is there to guard the taking of good? Pitiful are those who cling to duality, running after both ends of good and evil. If one awakens to the original non-existence of the mind, one will then regret past faults.' Furthermore, a close minister asked: 'Where does this body come from? Where does it return after a hundred years?' The Chan Master said: 'It is like a person in a dream, where do they come from? When waking from sleep, where do they go?' The minister said: 'In a dream, one cannot say there is nothing; upon waking, one cannot say there is existence. Although there is existence and non-existence, coming and going have no fixed place.' The Chan Master said: 'This body of the poor monk is also like that dream.' The Chan Master has a verse: 'View life as being in a dream; in the dream, it is truly bustling. Suddenly awakening, all matters cease, just like awakening from sleep. The wise understand the dream; the deluded believe the dream is real. Understanding the dream and believing the dream are two different states; once awakened, there is no difference. Wealth and poverty have no separate paths.' He passed away in the second year of Shangyuan (上元), and was posthumously named Chan Master Daxiao (大曉禪師). Chan Master Xuan Ce (玄䇿禪師) was a native of Jinhua (金華) in Wuzhou (婺州). While traveling, he arrived in Hebei (河朔). There was a Chan Master Huang (隍禪師) there who had visited Huangmei (黃梅) and claimed to have attained correct reception. Chan Master Xuan Ce knew that what Chan Master Huang had attained was not genuine, so he went and asked: 'What are you doing sitting here?' Chan Master Huang said: 'Entering Samadhi (入定, meditative absorption).' Chan Master Xuan Ce said: 'When you say entering Samadhi, is it with mind or without mind? If it is with mind, then all moving creatures should be able to enter Samadhi. If it is without mind, then all plants and trees should also be able to enter Samadhi.' Chan Master Huang said: 'When I am entering Samadhi, I do not see the thought of having mind or not having mind.'

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。師曰。既不見有有無之心。即是常定。何有出入。若有出入。則非大定。隍無語。良久問。師嗣誰。師曰。我師曹溪六祖。曰。六祖以何為禪定。師曰。我師云。夫妙湛圓寂。體用如如。五陰本空。六塵非有。不出不入。不定不亂。禪性無住。離住禪寂。禪性無生。離生禪想。心如虛空。亦無虛空之量。隍聞此說。遂造于曹溪。請決疑翳。而祖意與師冥符。隍始開悟。師后卻歸金華。大開法席。

河北智隍禪師者

始參五祖。雖嘗咨決而循乎漸行。乃往河北結庵長坐。積二十餘載。不見惰容。后遇䇿禪師激勵。遂往參六祖。祖愍其遠來。便垂開決。師于言下豁然契悟。前二十年所得心都無影響。其夜。河北檀越士庶。忽聞空中有聲曰。隍禪師今日得道也。后回河北。開化四眾。

南陽慧忠國師者

越州諸暨人也。姓冉氏。自受心印。居南陽白崖山黨子谷。四十餘祀不下山。道行聞于帝里。唐肅宗上元二年。來中使孫朝進赍詔徴赴京。待以師禮。初居千福寺西禪院。及代宗臨御。復迎止光宅精藍十有六載。隨機說法。時有西天大耳三藏到京。云得他心通。肅宗命國師試驗。三藏才見師便禮拜。立於右邊。師問曰。汝得他心通那。對曰。不敢。師曰。汝道老僧即今在甚麼處。曰。和尚是一國之

【現代漢語翻譯】 現代漢語譯本：

禪師說：『既然不見有有無的念頭，這就是常定。哪裡還有出入呢？如果還有出入，那就不是大定了。』智隍無話可說。過了很久，他問道：『禪師您師承何人？』禪師說：『我的老師是曹溪六祖（指慧能大師）。』智隍問：『六祖以什麼為禪定？』禪師說：『我的老師說，那妙湛圓寂的境界，本體和作用如如不動。五陰（色、受、想、行、識）本來是空，六塵（色、聲、香、味、觸、法）本來不存在。沒有出也沒有入，不靜止也不散亂。禪的本性沒有固定的住所，離開對住所的執著就是禪寂。禪的本性沒有生滅，離開對生滅的禪想。心像虛空一樣，也沒有虛空的大小可以衡量。』智隍聽了這些話，於是前往曹溪，請求六祖為他決斷疑惑。六祖的意旨與䇿禪師暗合，智隍這才開悟。之後，䇿禪師回到金華，大開法席。

河北智隍禪師，

最初參拜五祖（指弘忍大師），雖然曾經請教決疑，但還是循序漸進地修行。於是前往河北結廬隱居，長期靜坐，積累了二十多年，沒有懈怠的樣子。後來遇到䇿禪師的激勵，於是前往參拜六祖（指慧能大師）。六祖憐憫他遠道而來，便開示決疑。智隍禪師在聽聞開示的當下，豁然開悟，之前二十年所領悟的心得都沒有影響。當天晚上，河北的施主和百姓，忽然聽到空中有聲音說：『智隍禪師今天得道了。』之後，他回到河北，教化四眾。

南陽慧忠國師，

是越州諸暨人，姓冉。自從領受心印之後，居住在南陽白崖山黨子谷，四十多年沒有下山。他的道行傳到了京城。唐肅宗上元二年，皇帝派遣中使孫朝進帶著詔書，徵召他前往京城，以對待老師的禮節對待他。最初居住在千福寺西禪院。等到代宗即位，又迎接他到光宅寺居住，長達十六年。他隨機說法。當時有西天（指印度）大耳三藏來到京城，聲稱得到了他心通。肅宗命令國師（指南陽慧忠國師）試驗他。大耳三藏才見到國師，便禮拜，站在右邊。國師問道：『你得到了他心通嗎？』大耳三藏回答說：『不敢當。』國師說：『你說說老僧現在在哪裡？』大耳三藏說：『和尚是一國之

【English Translation】 English version:

The master said, 'Since you see no mind of being or non-being, that is constant samadhi. How can there be coming and going? If there is coming and going, then it is not great samadhi.' Huang was speechless. After a long time, he asked, 'Who do you succeed?' The master said, 'My teacher is the Sixth Patriarch of Caoxi (referring to Huineng Dashi).' Huang asked, 'What does the Sixth Patriarch take as dhyana-samadhi?' The master said, 'My teacher said, 'That which is wonderfully clear and perfectly still, its essence and function are suchness. The five skandhas (rupa, vedana, samjna, samskara, vijnana) are fundamentally empty, and the six dusts (rupa, shabda, gandha, rasa, sparsa, dharma) are non-existent. There is no coming or going, no stillness or confusion. The nature of dhyana has no fixed abode; to be free from dwelling is dhyana-stillness. The nature of dhyana has no birth; to be free from thoughts of birth is dhyana-contemplation. The mind is like empty space, and there is no measure of empty space either.'' Hearing this, Huang went to Caoxi to ask the Sixth Patriarch to resolve his doubts. The Sixth Patriarch's intention was in perfect accord with the master's, and Huang then attained enlightenment. Afterwards, the master returned to Jinhua and greatly opened the Dharma assembly.

Chan Master Zhihuang of Hebei,

Initially visited the Fifth Patriarch (referring to Hongren Dashi). Although he had consulted and resolved his doubts, he still followed the gradual path. He then went to Hebei to build a hermitage and sat in meditation for over twenty years, showing no sign of laziness. Later, he was encouraged by Chan Master Ce, and then went to visit the Sixth Patriarch (referring to Huineng Dashi). The Sixth Patriarch, taking pity on his long journey, then opened and resolved his doubts. Chan Master Zhihuang had a sudden awakening upon hearing the instruction, and the understanding he had gained in the previous twenty years had no effect. That night, the patrons and people of Hebei suddenly heard a voice in the air saying, 'Chan Master Huang has attained the Way today.' Afterwards, he returned to Hebei and transformed the four assemblies.

National Teacher Huizhong of Nanyang,

Was a native of Zhuji in Yuezhou, with the surname Ran. Since receiving the mind-seal, he lived in Dangzi Valley on Baiya Mountain in Nanyang, and did not descend the mountain for over forty years. His virtuous conduct was heard in the capital. In the second year of the Shangyuan era of Emperor Suzong of the Tang Dynasty, the emperor sent the envoy Sun Chaojin with an imperial decree to summon him to the capital, treating him with the respect due to a teacher. He initially resided in the Western Chan Monastery of Qianfu Temple. When Emperor Daizong ascended the throne, he again welcomed him to reside in the Guangzhai Monastery for sixteen years. He taught the Dharma according to the circumstances. At that time, the Tripitaka Master Da'er (Big Ears) from the Western Heaven (referring to India) came to the capital, claiming to have attained the power of knowing others' minds. Emperor Suzong ordered the National Teacher (referring to National Teacher Huizhong of Nanyang) to test him. As soon as Tripitaka Master Da'er saw the National Teacher, he bowed and stood on the right side. The National Teacher asked, 'Have you attained the power of knowing others' minds?' Tripitaka Master Da'er replied, 'I dare not claim so.' The National Teacher said, 'Tell me, where is this old monk right now?' Tripitaka Master Da'er said, 'The venerable monk is the

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師。何得卻去西川看競渡。良久。再問。汝道老僧即今在甚麼處。曰。和尚是一國之師。何得卻在天津橋上看弄猢猻。師良久。復問。汝道老僧只今在甚麼處。藏罔測。師叱曰。這野狐精。他心通在甚麼處。藏無對(僧問仰山曰。大耳三藏第三度為甚麼不見國師。山曰。前兩度是涉境心。后入自受用三昧。所以不見。又有僧問玄沙。沙曰。汝道前兩度還見么。玄覺云。前兩度見。後來為甚麼不見。且道利害在甚麼處。僧問趙州。大耳三藏第三度不見國師。未審國師在甚麼處。州云。在三藏鼻孔上。僧后問玄沙。既在鼻孔上。為甚麼不見。沙云。只為太近)。一日喚侍者。者應諾。如是三召三應。師曰。將謂吾孤負汝。卻是汝孤負吾(僧問玄沙。國師喚侍者。意作么生。沙云。卻是侍者會。云居錫云。且道侍者會不會。若道會。國師又道汝孤負吾。若道不會。玄沙又道卻是侍者會。且作么生商量。玄覺徴問僧。甚麼處是侍者會處。僧云。若不會。爭解恁么應。玄覺云。汝少會在。又云。若於這裡商量得去。便識玄沙。僧問法眼。國師喚侍者意作么生。眼云。且去。別時來。云居錫云。法眼恁么道。為復明國師意。不明國師意。僧問趙州。國師喚侍者。意作么生。趙州云。如人暗裡書字。字雖不成。文彩已彰)。南泉到參

【現代漢語翻譯】 現代漢語譯本 師（指禪宗的老師）問：『你為何要去西川觀看競渡？』 （弟子）良久不語。 老師再次問道：『你說老僧我現在身在何處？』 （弟子）回答說：『和尚您是一國之師，怎麼會在天津橋上看耍猴戲呢？』 老師沉默良久，又問：『你說老僧我現在身在何處？』 （弟子）藏匿軌跡，令人難以捉摸。 老師呵斥道：『你這野狐精！他心通（telepathy）在哪裡？』 （弟子）無言以對。 （有僧人問仰山（禪師）：『大耳三藏（指唐玄奘，Tang Sanzang）第三次為什麼沒見到國師（指一位德高望重的僧人，National Teacher）？』 仰山說：『前兩次是涉境心（指心被外境所牽動），後來進入自受用三昧（指一種禪定狀態），所以沒見到。』 又有僧人問玄沙（禪師）：『你說前兩次還見到嗎？』 玄覺（禪師）說：『前兩次見到了，後來為什麼沒見到？且說利害關係在哪裡？』 有僧人問趙州（禪師）：『大耳三藏第三次沒見到國師，不知國師身在何處？』 趙州說：『在三藏的鼻孔上。』 僧人後來問玄沙：『既然在鼻孔上，為什麼沒見到？』 玄沙說：『只因爲太近了。』） 有一天，老師呼喚侍者。 侍者應聲回答。 如此呼喚三次，侍者應答三次。 老師說：『我以為是我辜負了你，卻是你辜負了我。』 （有僧人問玄沙：『國師呼喚侍者，意圖是什麼？』 玄沙說：『是侍者領會了。』 云居錫（禪師）說：『且說侍者領會了沒有？如果說領會了，國師又說你辜負了我；如果說沒領會，玄沙又說是侍者領會了。這該如何理解？』 玄覺詢問僧人：『哪裡是侍者領會的地方？』 僧人說：『如果沒領會，怎麼會這樣應答？』 玄覺說：『你很少領會。』又說：『如果在這裡能夠理解透徹，就能認識玄沙。』 有僧人問法眼（禪師）：『國師呼喚侍者，意圖是什麼？』 法眼說：『且去，改日再來。』 云居錫說：『法眼這樣說，是明白了國師的意圖，還是不明白國師的意圖？』 有僧人問趙州：『國師呼喚侍者，意圖是什麼？』 趙州說：『如同人在黑暗中寫字，字雖然不成形，但文采已經顯現。』） 南泉（禪師）來參拜。

【English Translation】 English version The master (referring to a Zen teacher) asked: 'Why did you go to Xichuan to watch the dragon boat races?' (The disciple) remained silent for a long time. The master asked again: 'Tell me, where is this old monk right now?' (The disciple) replied: 'Venerable Master, you are a national teacher (National Teacher), how could you be watching monkey shows on Tianjin Bridge?' The master was silent for a long time, and then asked again: 'Tell me, where is this old monk right now?' (The disciple) concealed his whereabouts, making it difficult to fathom. The master scolded: 'You fox spirit! Where is your telepathy (他心通, tāxīntōng)?' (The disciple) had no reply. (A monk asked Yangshan (禪師, Chánshī, Zen Master): 'Why didn't Great-Eared Sanzang (大耳三藏, Dà'ěr Sānzàng, referring to Tang Xuanzang 唐玄奘, Táng Xuánzàng) see the National Teacher (國師, Guóshī, referring to a highly respected monk) the third time?' Yangshan said: 'The first two times were with a mind involved with external objects (涉境心, shèjìngxīn), later he entered the Samadhi of Self-Enjoyment (自受用三昧, zìshòuyòng sānmèi), so he didn't see him.' Another monk asked Xuansha (禪師, Chánshī, Zen Master): 'Tell me, did he see him the first two times?' Xuanjue (禪師, Chánshī, Zen Master) said: 'He saw him the first two times, why didn't he see him later? And where does the advantage or disadvantage lie?' A monk asked Zhaozhou (禪師, Chánshī, Zen Master): 'Great-Eared Sanzang didn't see the National Teacher the third time, I wonder where the National Teacher is?' Zhaozhou said: 'He is on Sanzang's nose.' The monk later asked Xuansha: 'Since he is on the nose, why didn't he see him?' Xuansha said: 'Only because he is too close.') One day, the master called the attendant. The attendant responded. He called three times like this, and the attendant responded three times. The master said: 'I thought I had failed you, but it is you who have failed me.' (A monk asked Xuansha: 'What was the National Teacher's intention in calling the attendant?' Xuansha said: 'It was the attendant who understood.' Yunju Xi (禪師, Chánshī, Zen Master) said: 'Let's say, did the attendant understand or not? If you say he understood, the National Teacher said you failed me; if you say he didn't understand, Xuansha said it was the attendant who understood. How should this be understood?' Xuanjue asked the monk: 'Where is the place where the attendant understood?' The monk said: 'If he didn't understand, how could he have responded like that?' Xuanjue said: 'You have understood very little.' He also said: 'If you can understand this thoroughly, you will recognize Xuansha.' A monk asked Fayan (禪師, Chánshī, Zen Master): 'What was the National Teacher's intention in calling the attendant?' Fayan said: 'Go now, come back another time.' Yunju Xi said: 'Did Fayan say that because he understood the National Teacher's intention, or because he didn't understand the National Teacher's intention?' A monk asked Zhaozhou: 'What was the National Teacher's intention in calling the attendant?' Zhaozhou said: 'It's like a person writing characters in the dark, even though the characters are not formed, the literary talent is already evident.') Nanquan (禪師, Chánshī, Zen Master) came to pay respects.

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。師問。甚麼處來。曰。江西來。師曰。還將得馬師真來否。曰。只這是。師曰。背後底聻。南泉便休(長慶棱云。大似不知。保福展云。幾不到和尚此間。云居錫云。此二尊宿。盡扶背後。只如南泉休去。為當扶面前。扶背後)。麻谷到參。繞禪床三匝。振錫而立。師曰。汝既如是。吾亦如是。谷又振錫。師叱曰。這野狐精出去。上堂。禪宗學者。應遵佛語。一乘了義。契自心源。不了義者。互不相許。如師子身中蟲。夫為人師。若涉名利。別開異端。則自他何益。如世大匠。斤斧不傷其手。香象所負。非驢能堪。僧問。若為得成佛去。師曰。佛與眾生。一時放卻。當處解脫。曰。作么生得相應去。師曰。善惡不思。自見佛性。曰。若為得證法身。師曰。越毗盧之境界。曰。清凈法身作么生得。師曰。不著佛求耳。曰。阿那個是佛。師曰。即心是佛。曰。心有煩惱否。師曰。煩惱性自離。曰。豈不斷邪。師曰。斷煩惱者。即名二乘。煩惱不生。名大涅槃。曰。坐禪看靜。此復若為。師曰。不垢不凈。寧用起心而看凈相。問。禪師見十方虛空。是法身否。師曰。以想心取之。是顛倒見。問。即心是佛。可更修萬行否。師曰。諸聖皆具二嚴。豈撥無因果邪。又曰。我今答汝。窮劫不盡。言多去道遠矣。所以道。說法有所

【現代漢語翻譯】 師（指點僧人）問：『你從哪裡來？』 僧人回答：『從江西來。』 師說：『還把馬祖（Mazu，禪宗大師）的真如本性帶來了嗎？』 僧人回答：『就是這個。』 師說：『那背後的又是什麼呢？』 南泉（Nan Quan，禪宗大師）便不再作答。（長慶棱（Changqing Leng）評論說：『太像不知道了。』保福展（Baofu Zhan）評論說：『幾乎沒到和尚這裡。』云居錫（Yunju Xi）評論說：『這兩位尊宿，都在扶持背後。只是像南泉這樣不作答，是扶持面前，還是扶持背後呢？』） 麻谷（Magu，禪僧）前來參拜，繞禪床三圈，振錫杖而立。 師說：『你既然這樣，我也這樣。』 麻谷又振錫杖。 師呵斥道：『這野狐精，出去！』 上堂說法：禪宗的學者，應該遵循佛的教誨，以一乘（Ekayana，唯一佛乘）的了義（Neyartha，究竟真實之義）來契合自心本源。不了義（Nitartha，非究竟真實之義）的說法，彼此不應認可。如同獅子身中的蟲子一樣。作為人師，如果涉及名利，另開異端，那麼對自己和他人有什麼益處呢？如同世間的大匠，斧頭不會傷到自己的手。香象（fragrant elephant，比喻承擔重任者）所能負重的，不是驢子所能承受的。 僧人問：『怎樣才能成佛呢？』 師說：『把佛與眾生，一時都放下，當下就能解脫。』 僧人問：『怎樣才能相應呢？』 師說：『善惡都不思量，自然就能見到佛性。』 僧人問：『怎樣才能證得法身（Dharmakaya，佛的法性之身）呢？』 師說：『超越毗盧遮那佛（Vairocana，光明遍照佛）的境界。』 僧人問：『清凈法身怎樣才能得到呢？』 師說：『不要執著于佛去求。』 僧人問：『哪個是佛呢？』 師說：『即心是佛。』 僧人問：『心有煩惱嗎？』 師說：『煩惱的自性本來就是空的。』 僧人問：『難道不需要斷除嗎？』 師說：『斷除煩惱的人，就叫做二乘（Sravakayana and Pratyekabuddhayana，聲聞乘和緣覺乘）。煩惱不生起，就叫做大涅槃（Mahaparinirvana，大解脫）。』 僧人問：『坐禪看靜，這又該如何理解呢？』 師說：『不垢不凈，哪裡需要起心去看清凈的相呢？』 僧人問：『禪師見到十方虛空，是法身嗎？』 師說：『用想像的心去取，這是顛倒的見解。』 僧人問：『既然即心是佛，還需要修萬行嗎？』 師說：『諸佛菩薩都具足福德和智慧兩種莊嚴，難道可以否定因果嗎？』 又說：『我今天回答你，窮盡時間也說不完。說得越多，離道越遠了。所以說，說法有所』

【English Translation】 The master (referring to the Zen master) asked: 'Where do you come from?' The monk replied: 'I come from Jiangxi.' The master said: 'Did you bring Mazu's (Mazu, a Zen master) true nature with you?' The monk replied: 'This is it.' The master said: 'Then what is behind it?' Nanquan (Nan Quan, a Zen master) then remained silent. (Changqing Leng commented: 'It's too much like not knowing.' Baofu Zhan commented: 'He almost didn't reach the abbot's place.' Yunju Xi commented: 'These two venerable monks are both supporting the back. But like Nanquan's silence, is it supporting the front or supporting the back?') Magu (Magu, a Zen monk) came to pay respects, circling the meditation bed three times, and stood there shaking his staff. The master said: 'Since you are like this, I am also like this.' Magu shook his staff again. The master scolded: 'This wild fox spirit, get out!' Ascending the hall to preach: Zen students should follow the Buddha's teachings, using the definitive meaning (Neyartha, ultimate and true meaning) of the One Vehicle (Ekayana, the only Buddha vehicle) to accord with the source of their own minds. Non-definitive (Nitartha, non-ultimate and non-true meaning) teachings should not be mutually accepted. It's like a worm in the body of a lion. If a teacher is involved in fame and profit, and opens up different heterodoxies, then what benefit is there to oneself and others? It's like a great artisan in the world, whose axe doesn't injure his own hand. What a fragrant elephant (fragrant elephant, a metaphor for those who bear heavy burdens) can bear is not what a donkey can endure. A monk asked: 'How can one attain Buddhahood?' The master said: 'Let go of both Buddha and sentient beings at once, and you will be liberated in the present moment.' The monk asked: 'How can one be in accord?' The master said: 'Do not think about good or evil, and you will naturally see your Buddha-nature.' The monk asked: 'How can one realize the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma)?' The master said: 'Transcend the realm of Vairocana (Vairocana, the Buddha of all-illuminating light).' The monk asked: 'How can the pure Dharmakaya be attained?' The master said: 'Do not seek it by clinging to the Buddha.' The monk asked: 'Which one is the Buddha?' The master said: 'The mind itself is the Buddha.' The monk asked: 'Does the mind have afflictions?' The master said: 'The nature of afflictions is originally empty.' The monk asked: 'Is there no need to cut them off?' The master said: 'Those who cut off afflictions are called the Two Vehicles (Sravakayana and Pratyekabuddhayana, the Hearer Vehicle and the Solitary Realizer Vehicle). When afflictions do not arise, it is called Great Nirvana (Mahaparinirvana, great liberation).' The monk asked: 'What about sitting in meditation and contemplating stillness?' The master said: 'Neither defiled nor pure, why bother to generate thoughts to look at pure appearances?' The monk asked: 'Is the ten directions of empty space seen by the Zen master the Dharmakaya?' The master said: 'To grasp it with an imaginative mind is a reversed view.' The monk asked: 'Since the mind itself is the Buddha, is it still necessary to cultivate the myriad practices?' The master said: 'All Buddhas and Bodhisattvas are endowed with both blessings and wisdom, how can you deny cause and effect?' He also said: 'If I were to answer you today, I could not finish even after endless eons. The more you say, the further you are from the Way. Therefore, it is said that teaching has its'

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得。斯則野干鳴。說法無所得。是名師子吼。上堂。青蘿夤緣。直上寒松之頂。白雲淡濘。出沒太虛之中。萬法本閑而人自鬧。師問僧。近離甚處。曰。南方。師曰。南方知識以何法示人。曰。南方知識。只道一朝風火散后。如蛇退皮。如龍換骨。本爾真性。宛然無壞。師曰。苦哉。苦哉。南方知識說法。半生半滅。曰。南方知識即如是。未審和尚此間說何法。師曰。我此間身心一如。身外無餘。曰。和尚何得將泡幻之身同於法體。師曰。你為甚麼入于邪道。曰。甚麼處是某甲入于邪道處。師曰。不見教中道。若以色見我。以音聲求我。是人行邪道。不能見如來。南陽張濆行者問。承和尚說無情說法。某甲未體其事。乞和尚垂示。師曰。汝若問無情說法。解他無情。方得聞我說法。汝但聞取無情說法去。濆曰。只約如今有情方便之中。如何是無情因緣。師曰。如今一切動用之中。但凡聖兩流都無少分起滅便是出。識不屬有無。熾然見覺。只聞無其情識系執。所以六祖云。六根對境。分別非識。有僧到參禮。師問。蘊何事業。曰。講金剛經。師曰。最初兩字是甚麼。曰。如是。師曰。是甚麼。僧無對。有人問。如何是解脫。師曰。諸法不相到。當處解脫。曰。恁么即斷去也。師曰。向汝道諸法不相到。斷甚麼。師見僧來

【現代漢語翻譯】 現代漢語譯本 得。這就是野狐的叫聲。說法而無所得，這才是真正的獅子吼。上堂說法時說：『青色的蘿藤攀緣而上，直達寒冷松樹的頂端；潔白的雲彩飄忽不定，時隱時現在廣闊的天空中。』萬法本來是清閑的，只是人們自己擾亂了自己。 師父問僧人：『你最近從哪裡來？』 回答說：『南方。』 師父說：『南方的知識分子用什麼方法教導人們？』 回答說：『南方的知識分子只是說，一旦風火消散之後，就像蛇蛻皮，像龍換骨一樣，本來的真性，依然完好無損。』 師父說：『可悲啊，可悲啊！南方的知識分子說法，一半生一半滅。』 回答說：『南方的知識分子就是這樣說的，不知道和尚您這裡說什麼法？』 師父說：『我這裡身心合一，身外沒有剩餘。』 回答說：『和尚怎麼能把虛幻的身體等同於法體呢？』 師父說：『你為什麼進入邪道？』 回答說：『哪裡是我進入邪道的地方？』 師父說：『沒看見經書上說嗎？如果用外貌來看我，用聲音來求我，這個人就是在走邪道，不能見到如來(Tathagata)。』 南陽(Nanyang)的張濆(Zhang Fen)行者問道：『聽和尚說無情說法，我還不理解這件事，請和尚開示。』 師父說：『你如果問無情說法，理解了無情，才能聽懂我說法。你只管去聽無情說法吧。』 張濆說：『只是就現在有情方便之中，什麼是無情因緣？』 師父說：『現在一切動用之中，只要凡聖兩類都沒有絲毫生滅，就是出離。』 識(consciousness)不屬於有無，熾盛地覺知，只是沒有情識的繫縛執著。所以六祖(Sixth Patriarch Huineng)說：『六根(six sense organs)面對外境，分別不是識。』 有僧人前來參拜，師父問：『你平時做什麼事業？』 回答說：『講《金剛經》(Diamond Sutra)。』 師父說：『最初兩個字是什麼？』 回答說：『如是(Thus I have heard)。』 師父說：『什麼是如是？』 僧人無言以對。 有人問：『什麼是解脫(liberation)?』 師父說：『諸法(all dharmas)互不相到，當下就是解脫。』 回答說：『這樣就是斷滅了嗎？』 師父說：『我跟你說諸法互不相到，斷滅什麼？』 師父看見僧人來臨

【English Translation】 English version Got it. That's the sound of a jackal. Speaking of the Dharma without attainment is called a true lion's roar. Ascending the platform, he said: 'Green vines climb, straight to the top of the cold pine; white clouds drift, appearing and disappearing in the vast emptiness.' All dharmas are inherently idle, but people disturb themselves. The master asked a monk: 'Where have you come from recently?' He replied: 'The South.' The master said: 'What Dharma do the teachers in the South use to instruct people?' He replied: 'The teachers in the South only say that once the elements of wind and fire dissipate, it's like a snake shedding its skin, like a dragon changing its bones; the original true nature remains intact and undamaged.' The master said: 'Pitiful, pitiful! The Dharma spoken by the teachers in the South is half-alive and half-dead.' He replied: 'That's how the teachers in the South speak; I don't know what Dharma the abbot speaks here.' The master said: 'Here, my body and mind are one, and there is nothing remaining outside the body.' He replied: 'How can the abbot equate the illusory body with the Dharma body?' The master said: 'Why have you entered the wrong path?' He replied: 'Where have I entered the wrong path?' The master said: 'Haven't you seen it said in the teachings: 'If one seeks me through form or seeks me through sound, that person is walking a wrong path and cannot see the Tathagata (Thus Come One).' The lay practitioner Zhang Fen (Zhang Fen) of Nanyang (Nanyang) asked: 'I heard the abbot speak of the insentient teaching the Dharma, but I don't understand it. Please, abbot, enlighten me.' The master said: 'If you ask about the insentient teaching the Dharma, understand the insentient, and then you can hear my Dharma. Just listen to the insentient teaching the Dharma.' Zhang Fen said: 'Just in the midst of the expedient of sentient beings, what is the condition of the insentient?' The master said: 'In all activities now, as long as there is no arising or ceasing in either the realm of the mundane or the realm of the sacred, that is liberation.' Consciousness (vijnana) does not belong to existence or non-existence, but keenly perceives and is aware, only without the emotional attachments and clinging. Therefore, the Sixth Patriarch Huineng (Sixth Patriarch Huineng) said: 'When the six sense organs (six sense organs) encounter objects, discrimination is not consciousness.' A monk came to pay respects, and the master asked: 'What is your usual practice?' He replied: 'Reciting the Diamond Sutra (Diamond Sutra).' The master said: 'What are the first two words?' He replied: 'Thus I have heard (evam maya srutam).' The master said: 'What is 'Thus I have heard'?' The monk was speechless. Someone asked: 'What is liberation (moksha)?' The master said: 'When all dharmas (all dharmas) do not reach each other, that is liberation.' He replied: 'Does that mean it is annihilation?' The master said: 'I told you that all dharmas do not reach each other, what is there to annihilate?' The master saw a monk approaching

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。以手作圓相。相中書日字。僧無對。師問本凈禪師。汝已后見奇特言語如何凈。曰。無一念心愛。師曰。是汝屋裡事。肅宗問。師在曹溪得何法。師曰。陛下還見空中一片云么。帝曰。見。師曰。釘釘著。懸掛著。帝又問。如何是十身調御。師乃起立曰。會么。帝曰。不會。師曰。與老僧過凈瓶來。帝又曰。如何是無諍三昧。師曰。檀越蹋毗盧頂上行。帝曰。此意如何。師曰。莫認自己清凈法身。帝又問。師都不視之。曰。朕是大唐天子。師何以殊不顧視。師曰。還見虛空么。帝曰。見。師曰。他還眨目視陛下否。魚軍容問。師住白崖山。十二時中如何修道。師喚童子來。摩頂曰。惺惺直言惺惺。歷歷直言歷歷。已后莫受人謾。師與紫璘供奉論議。師升座。奉曰。請師立義。某甲破。師曰。立義竟。奉曰。是甚麼義。師曰。果然不見。非公境界。便下座。一日。師問紫璘供奉。佛是甚麼義。曰。是覺義。師曰。佛曾迷否。曰。不曾迷。師曰。用覺作么。奉無對。奉問如何是實相。師曰。把將虛底來。曰。虛底不可得。師曰。虛底尚不可得。問實相作么。僧問。如何是佛法大意。師曰。文殊堂里萬菩薩。曰。學人不會。師曰。大悲千手眼。師以化緣將畢。涅槃時至。乃辭代宗。代宗曰。師滅度后。弟子將何所記。師曰

【現代漢語翻譯】 現代漢語譯本： （僧人）用手作出圓相（佛教手印，象徵圓滿）。在圓相中寫一個『日』字。僧人無言以對。禪師問本凈禪師：『你以後見到奇特的言語，如何清凈？』本凈禪師說：『沒有一念心生愛著。』禪師說：『這是你自家屋裡的事。』 肅宗皇帝問：『禪師在曹溪（六祖慧能弘法之地）得到了什麼法？』禪師說：『陛下還看見空中一片云嗎？』皇帝說：『看見。』禪師說：『釘也釘不住，懸掛也掛不住。』 皇帝又問：『如何是十身調御？』禪師於是站起來說：『會嗎？』皇帝說：『不會。』禪師說：『給老僧拿凈瓶來。』 皇帝又問：『如何是無諍三昧（一種禪定狀態，沒有爭論）？』禪師說：『檀越（施主，信徒）在毗盧（毗盧遮那佛，報身佛）頂上行走。』皇帝說：『此話何意？』禪師說：『不要認為那是自己清凈法身。』 皇帝又問：『禪師都不看朕。』禪師說：『朕是大唐天子，禪師為何如此不顧視？』禪師說：『還看見虛空嗎？』皇帝說：『看見。』禪師說：『它還眨眼看陛下嗎？』 魚軍容問：『禪師住在白崖山，十二時辰中如何修道？』禪師叫來童子，摩著他的頭說：『惺惺（明白）就直說惺惺，歷歷（清楚）就直說歷歷，以後不要被人欺騙。』 禪師與紫璘供奉（官名）論議。禪師升座，供奉說：『請禪師立義（提出宗旨），我來破斥。』禪師說：『立義完畢。』供奉說：『是什麼義？』禪師說：『果然不見，非你境界。』於是下座。 一日，禪師問紫璘供奉：『佛是什麼義？』供奉說：『是覺悟之義。』禪師說：『佛曾經迷惑過嗎？』供奉說：『不曾迷惑。』禪師說：『用覺悟做什麼？』供奉無言以對。 供奉問：『如何是實相（事物的真實面貌）？』禪師說：『把將虛底（虛無的東西）拿來。』供奉說：『虛底不可得。』禪師說：『虛底尚且不可得，問實相做什麼？』 僧人問：『如何是佛法大意？』禪師說：『文殊堂里萬菩薩（文殊菩薩道場里眾多的菩薩）。』僧人說：『學人不會。』禪師說：『大悲千手眼（觀音菩薩的化身）。』 禪師因為化緣將盡，涅槃（圓寂）之時將到，於是向代宗皇帝告辭。代宗皇帝說：『禪師滅度后，弟子們將用什麼來記述您？』禪師說：

【English Translation】 English version: A monk made a circle with his hand [a Buddhist mudra, symbolizing completeness]. He wrote the character 'sun' inside the circle. The monk had no reply. The Zen master asked Benjing Zen Master: 'After you encounter peculiar words, how do you purify them?' Benjing Zen Master said: 'There is not a single thought of attachment.' The Zen master said: 'This is your own household matter.' Emperor Suzong asked: 'What Dharma did the Zen master attain at Caoxi [the place where the Sixth Patriarch Huineng propagated the Dharma]?' The Zen master said: 'Does Your Majesty still see a cloud in the sky?' The Emperor said: 'I see it.' The Zen master said: 'You cannot nail it down, nor can you hang it up.' The Emperor then asked: 'What is the Ten-bodied Tamer?' The Zen master then stood up and said: 'Do you understand?' The Emperor said: 'I do not understand.' The Zen master said: 'Bring the clean vase to this old monk.' The Emperor then asked: 'What is the Samadhi of Non-Contention [a state of meditation without argument]?' The Zen master said: 'The benefactor walks on top of Vairocana's [Vairocana Buddha, the Sambhogakaya Buddha] head.' The Emperor said: 'What does this mean?' The Zen master said: 'Do not recognize that as your own pure Dharmakaya.' The Emperor then asked: 'The Zen master does not even look at me.' The Zen master said: 'I am the Emperor of the Great Tang, why does the Zen master not even glance at me?' The Zen master said: 'Do you still see the void?' The Emperor said: 'I see it.' The Zen master said: 'Does it blink at Your Majesty?' Yu Junrong asked: 'Zen master lives on White Cliff Mountain, how does he cultivate the Way during the twelve periods of the day?' The Zen master called a young boy over, stroked his head and said: 'If you understand, say you understand; if it's clear, say it's clear. Don't be deceived by others in the future.' The Zen master discussed with Zilin Gongfeng [an official title]. The Zen master ascended the seat, and Gongfeng said: 'Please Zen master establish a doctrine, and I will refute it.' The Zen master said: 'The doctrine is established.' Gongfeng said: 'What doctrine is it?' The Zen master said: 'As expected, you do not see it; it is not your realm.' Then he descended from the seat. One day, the Zen master asked Zilin Gongfeng: 'What is the meaning of Buddha?' Gongfeng said: 'It is the meaning of enlightenment.' The Zen master said: 'Has the Buddha ever been deluded?' Gongfeng said: 'He has never been deluded.' The Zen master said: 'What is the use of enlightenment?' Gongfeng had no reply. Gongfeng asked: 'What is reality [the true nature of things]?' The Zen master said: 'Bring the empty bottom here.' Gongfeng said: 'The empty bottom cannot be obtained.' The Zen master said: 'Even the empty bottom cannot be obtained, what are you asking about reality for?' A monk asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'Ten thousand Bodhisattvas in the Manjusri Hall [the place where Manjusri Bodhisattva teaches].' The monk said: 'This student does not understand.' The Zen master said: 'The thousand hands and eyes of Great Compassion [an incarnation of Avalokitesvara Bodhisattva].' The Zen master, because his karmic affinity was about to end and the time of Nirvana [passing away] was approaching, bid farewell to Emperor Daizong. Emperor Daizong said: 'After the Zen master passes away, what will the disciples use to remember you?' The Zen master said:

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。告檀越造取一所無縫塔。帝曰。就師請取塔樣。師良久。曰。會么。帝曰。不會。師曰。貧道去後。有侍者應真卻知此事。乞詔問之。大曆十年十二月十九日。右脅長往。塔于黨子谷。謚大證禪師。代宗后詔應真問前語。真良久。曰。聖上會么。帝曰。不會。真述偈曰。湘之南。潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。

西京荷澤神會禪師者

襄陽人也。姓高氏。年十四為沙彌。謁六祖。祖曰。知識遠來大艱辛。將本來否。若有本則合識主。試說看。師曰。以無住為本。見即是主。祖曰。這沙彌爭合取次語。便打。師于杖下思惟。曰。大善知識。歷劫難逢。今既得遇。豈惜身命。自此給侍。他日。祖告眾曰。吾有一物。無頭無尾。無名無字。無背無面。諸人還識否。師乃出曰。是諸法之本源。乃神會之佛性。祖曰。向汝道無名無字。汝便喚作本源佛性。師禮拜而退。祖曰。此子向後。設有把茆蓋頭。也只成得個知解宗徒(法眼云。古人授記人終不錯。如今立知解為宗。即荷澤也)。師尋往西京受戒。唐景龍年中。卻歸曹溪。閱大藏經于內。六處有疑。問於六祖。第一問戒定慧曰。所用戒何物。定從何處修。慧因何處起。所見不通流。祖曰。定即定其心。將戒戒其行。性中常慧照。

【現代漢語翻譯】 現代漢語譯本：告訴施主建造一座無縫塔（沒有縫隙的塔）。皇帝說：『向禪師您請教塔的樣式。』禪師沉默良久，說：『明白了嗎？』皇帝說：『不明白。』禪師說：『貧道去世后，有侍者應真（禪師的侍者）卻知道這件事，請您下詔詢問他。』大曆十年十二月十九日，禪師向右側臥著去世了，塔建在黨子谷。謚號大證禪師。代宗皇帝后來下詔詢問應真關於之前禪師說的話。應真沉默良久，說：『聖上明白了嗎？』皇帝說：『不明白。』應真於是說了一首偈：湘江之南，潭州之北，其中黃金充足一個國家。無影樹下共同乘一條船，琉璃殿上沒有知識分別。

西京荷澤神會禪師（唐代著名禪師）

是襄陽人，姓高。十四歲時做了沙彌（佛教中出家未成年的男子）。去拜見六祖（禪宗六祖慧能）。六祖說：『知識遠道而來很辛苦，帶來你的『本來』了嗎？如果有所謂的『本』，就應該認識它的『主』。試著說說看。』神會禪師說：『以無住（不執著于任何事物）為本，能見的就是主。』六祖說：『這沙彌怎麼隨便亂說話！』便打了他。神會在棍杖下思索，說：『大善知識，歷經劫難難以遇到，如今既然有幸遇到，怎麼會吝惜身命。』從此侍奉六祖。後來有一天，六祖告訴大家說：『我有一物，無頭無尾，無名無字，無背無面。你們有人認識它嗎？』神會於是走出來說：『這是諸法的本源，是神會的佛性。』六祖說：『我已經說了無名無字，你卻叫它本源佛性！』神會禮拜後退下。六祖說：『這孩子以後，即使只是搭個茅草棚遮頭，也只能成為一個知解宗徒（只在知識見解上打轉的人）。』（法眼禪師評論說：『古人給人授記終究不會錯。如今把知解當成宗旨，就是荷澤宗的做法。』）神會後來前往西京受戒。唐景龍年間，又回到曹溪。閱讀大藏經時，有六處不明白，便向六祖請教。第一個問題是關於戒定慧（佛教修行的三個重要方面）：所用的戒是什麼？定從哪裡修？慧從哪裡生起？所見不能通達流暢。六祖說：『定就是安定你的心，用戒來規範你的行為，自性中常常有智慧照耀。

【English Translation】 English version: Tell the benefactor to build a seamless pagoda (a pagoda without seams). The Emperor said, 'I ask the master for the design of the pagoda.' The master was silent for a long time and said, 'Do you understand?' The Emperor said, 'I do not understand.' The master said, 'After I pass away, there will be an attendant, Yingzhen (the master's attendant), who will know about this matter. Please issue an edict to ask him.' On the nineteenth day of the twelfth month of the tenth year of the Dali era, the master passed away lying on his right side. The pagoda was built in Dangzi Valley. He was posthumously named Zen Master Dazheng. Emperor Daizong later issued an edict to ask Yingzhen about the words the master had said before. Yingzhen was silent for a long time and said, 'Does the Holy Emperor understand?' The Emperor said, 'I do not understand.' Yingzhen then recited a verse: South of the Xiang River, north of the Tan River, within it, gold is sufficient for a country. Under the shadowless tree, we are on the same boat, in the crystal palace, there is no knowledge.

Zen Master Shenhui of Heze in Xijing (a famous Zen master of the Tang Dynasty)

Was a native of Xiangyang, with the surname Gao. At the age of fourteen, he became a Shami (a Buddhist novice). He went to see the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen Buddhism). The Sixth Patriarch said, 'Knowledgeable one, you have come from afar with great hardship. Have you brought your 'original nature'? If there is such a thing as 'original nature', then you should recognize its 'master'. Try to explain it.' Zen Master Shenhui said, 'Taking non-abiding (not being attached to anything) as the 'original nature', that which can see is the 'master'.' The Sixth Patriarch said, 'How can this Shami speak so carelessly!' And struck him. Shenhui pondered under the staff and said, 'A great wise teacher is difficult to encounter even through eons of time. Now that I have been fortunate enough to meet one, how can I be stingy with my life?' From then on, he served the Sixth Patriarch. Later, one day, the Sixth Patriarch told everyone, 'I have a thing, without head or tail, without name or word, without back or face. Does anyone recognize it?' Shenhui then came out and said, 'This is the source of all dharmas, it is Shenhui's Buddha-nature.' The Sixth Patriarch said, 'I have already said without name or word, yet you call it the source of all dharmas, Buddha-nature!' Shenhui bowed and withdrew. The Sixth Patriarch said, 'This child, even if he only builds a thatched hut to cover his head in the future, will only become a follower of intellectual understanding (someone who only revolves around knowledge and understanding).' (Zen Master Fayan commented, 'The ancients were never wrong in giving predictions. Now, taking intellectual understanding as the principle is the practice of the Heze school.') Shenhui later went to Xijing to receive the precepts. During the Jinglong era of the Tang Dynasty, he returned to Caoxi. When reading the Tripitaka, there were six places he did not understand, so he asked the Sixth Patriarch. The first question was about precepts, concentration, and wisdom (three important aspects of Buddhist practice): What are the precepts used for? Where does concentration come from? Where does wisdom arise from? What is seen cannot flow smoothly. The Sixth Patriarch said, 'Concentration is to stabilize your mind, use precepts to regulate your behavior, and wisdom constantly shines within your nature.'

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自見自知深。第二問。本無今有有何物。本有今無無何物。誦經不見有無義。真似騎驢更覓驢。祖曰。前念惡業本無。后念善生今有。唸唸常行善行。後代人天不久。汝今正聽吾言。吾即本無今有。第三問。將生滅卻滅。將滅滅卻生。不了生滅義。所見似聾盲。祖曰。將生滅卻滅。令人不執性。將滅滅卻生。令人心離境。未即離二邊。自除生滅病。第四問。先頓而後漸。先漸而後頓。不悟頓漸人。心裡常迷悶。祖曰。聽法頓中漸。悟法漸中頓。修行頓中漸。證果漸中頓。頓漸是常因。悟中不迷悶。第五問。先定后慧。先慧后定。定慧后初。何生為正。祖曰。常生清凈心。定中而有慧。于境上無心。慧中而有定。定慧等無先。雙修自心正。第六問。先佛而後法。先法而後佛。佛法本根源。起從何處出。祖曰。說即先佛而後法。聽即先法而後佛。若論佛法本根源。一切眾生心裡出。祖滅后二十年間。曹溪頓旨沉廢于荊吳嵩岳。漸門盛行於秦洛。師入京。天寶四年方定兩宗(南能頓宗。北秀漸教)。乃著顯宗記。盛行於世。一日鄉信至。報二親亡。師入堂白槌曰。父母俱喪。請大眾念摩訶般若。眾才集。師便打槌曰。勞煩大眾。師于上元元年奄然而化。塔于龍門。

六祖下二世(旁出)

南陽忠國師法嗣

【現代漢語翻譯】 現代漢語譯本 『自見自知深。』（自己覺悟，自己明白，這是最深刻的。） 第二問：『本無今有有何物？本有今無無何物？誦經不見有無義，真似騎驢更覓驢。』（本來沒有現在有的，是什麼？本來有現在沒有的，又是什麼？誦讀佛經卻不明白有和無的真義，真像騎著驢還在找驢。） 祖師回答：『前念惡業本無，后念善生今有。唸唸常行善行，後代人天不久。汝今正聽吾言，吾即本無今有。』（之前的惡業本來沒有，之後的善念產生現在就有了。唸唸常常行善，後代升到人天道為時不遠。你現在認真聽我說，我說的就是本來沒有現在有的道理。） 第三問：『將生滅卻滅，將滅滅卻生。不了生滅義，所見似聾盲。』（想要消滅生滅，卻又讓滅轉化為生。不瞭解生滅的真義，所見就像聾子和瞎子一樣。） 祖師回答：『將生滅卻滅，令人不執性。將滅滅卻生，令人心離境。未即離二邊，自除生滅病。』（想要消滅生滅，是爲了讓人不執著于自性。想要讓滅轉化為生，是爲了讓人心不執著于外境。如果能不執著于兩邊，自然就能消除生滅的煩惱。） 第四問：『先頓而後漸，先漸而後頓。不悟頓漸人，心裡常迷悶。』（先頓悟而後漸修，先漸修而後頓悟。不明白頓悟和漸修的人，心裡常常感到迷惑。） 祖師回答：『聽法頓中漸，悟法漸中頓。修行頓中漸，證果漸中頓。頓漸是常因，悟中不迷悶。』（聽聞佛法時，頓悟中包含漸修；領悟佛法時，漸修中包含頓悟。修行時，頓悟中包含漸修；證得果位時，漸修中包含頓悟。頓悟和漸修是常有的因緣，在領悟中就不會感到迷惑。） 第五問：『先定后慧，先慧后定。定慧后初，何生為正？』（先修定而後生慧，先修慧而後生定。定和慧哪個先哪個后，哪個才是正確的？） 祖師回答：『常生清凈心，定中而有慧。于境上無心，慧中而有定。定慧等無先，雙修自心正。』（常常保持清凈心，在禪定中自然產生智慧。對外境不起分別心，在智慧中自然產生禪定。禪定和智慧沒有先後之分，同時修習才能使自心端正。） 第六問：『先佛而後法，先法而後佛。佛法本根源，起從何處出？』（先有佛而後有法，先有法而後有佛。佛法的根本源頭，是從哪裡產生的？） 祖師回答：『說即先佛而後法，聽即先法而後佛。若論佛法本根源，一切眾生心裡出。』（從說法者來說，是先有佛而後有法；從聽法者來說，是先有法而後有佛。如果說佛法的根本源頭，是從一切眾生的心裡產生的。） 六祖（惠能，Huineng）圓寂后二十年間，曹溪（Caoxi）的頓悟宗旨在荊吳（Jingwu）、嵩岳（Songyue）一帶衰落，漸修法門在秦洛（Qinluo）一帶盛行。神會（Shenhui）大師進入京城，天寶四年才確定了南能（Nanneng）的頓宗和北秀（Beixiu）的漸教這兩大宗派，並撰寫了《顯宗記》，在世間廣為流傳。一天，家鄉來人，報告說父母去世。神會大師進入佛堂，敲槌宣告說：『父母都去世了，請大眾唸誦摩訶般若。』大眾才聚集起來，神會大師就敲槌說：『勞煩大眾了。』神會大師于上元元年安詳圓寂，塔建在龍門（Longmen）。 六祖（惠能，Huineng）門下二世（旁出） 南陽忠國師（Nanyang Zhong Guoshi）法嗣

【English Translation】 English version 『Self-seeing, self-knowing, profound.』 (To awaken and understand by oneself is the deepest understanding.) Second question: 『What is it that is originally non-existent but now exists? What is it that was originally existent but now is non-existent? Reciting scriptures without understanding the meaning of existence and non-existence is like riding a donkey and still searching for one.』 The Patriarch answered: 『Previous thoughts of evil karma were originally non-existent; subsequent thoughts of goodness arise and now exist. Constantly practice good deeds in every thought, and it won't be long before you are reborn in the realms of humans and gods. Now listen carefully to my words; what I am saying is that which was originally non-existent but now exists.』 Third question: 『Using birth to extinguish extinction, and using extinction to bring about birth. Without understanding the meaning of birth and extinction, what is seen is like being deaf and blind.』 The Patriarch answered: 『Using birth to extinguish extinction prevents people from clinging to inherent nature. Using extinction to bring about birth enables the mind to detach from external objects. Not clinging to either extreme, one naturally eliminates the sickness of birth and extinction.』 Fourth question: 『First sudden, then gradual; first gradual, then sudden. Those who do not understand suddenness and gradualness are constantly confused in their minds.』 The Patriarch answered: 『Hearing the Dharma, suddenness contains gradualness; understanding the Dharma, gradualness contains suddenness. In practice, suddenness contains gradualness; in attaining results, gradualness contains suddenness. Suddenness and gradualness are constant causes; in understanding, there is no confusion.』 Fifth question: 『First meditation, then wisdom; first wisdom, then meditation. Meditation and wisdom, which comes first and which is correct?』 The Patriarch answered: 『Constantly generate a pure mind; in meditation, there is wisdom. Having no mind towards external objects, in wisdom, there is meditation. Meditation and wisdom are equal and without precedence; cultivating both simultaneously rectifies the mind.』 Sixth question: 『First Buddha, then Dharma; first Dharma, then Buddha. What is the original source of the Buddha-Dharma, and where does it arise from?』 The Patriarch answered: 『In speaking, it is first Buddha, then Dharma; in listening, it is first Dharma, then Buddha. If we discuss the original source of the Buddha-Dharma, it arises from the minds of all sentient beings.』 Twenty years after the Sixth Patriarch (Huineng)'s passing, the sudden enlightenment teachings of Caoxi declined in the Jingwu and Songyue regions, while the gradual cultivation methods flourished in the Qinluo area. Master Shenhui entered the capital, and in the fourth year of the Tianbao era, he established the two schools of Nanneng's sudden school and Beixiu's gradual teachings. He then wrote the 『Record of Manifesting the Doctrine,』 which became widely circulated in the world. One day, a messenger from his hometown arrived, reporting the death of his parents. Master Shenhui entered the hall, struck the gavel, and announced: 『Both my parents have passed away; please recite the Maha Prajna.』 As the assembly gathered, Master Shenhui struck the gavel and said: 『Thank you for your trouble.』 Master Shenhui passed away peacefully in the first year of the Shangyuan era, and a pagoda was built at Longmen. Second Generation under the Sixth Patriarch (Huineng) (Collateral Lineage) Lineage of Nanyang Zhong Guoshi

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吉州耽源山應真禪師

為國師侍者時。一日國師在法堂中。師入來。國師乃放下一足。師見便出。良久卻回。國師曰。適來意作么生。師曰。向阿誰說即得。國師曰。我問你。師曰。甚麼處見某甲。師又問。百年後有人問。極則事如何。國師曰。幸自可憐生。須要覓個護身符子作么。異日。師攜籃子歸方丈。國師問。籃里甚麼物。師曰。青梅。國師曰。將來何用。師曰。供養。國師曰。青在爭堪供養。師曰。以此表獻。國師曰。佛不受供養。師曰。某甲只恁么。和尚如何。國師曰。我不供養。師曰。為甚麼不供養。國師曰。我無果子。百丈海和尚在泐潭山牽車次。師曰。車在這裡。牛在甚麼處。丈斫額。師乃拭目。麻谷問。十二面觀音豈不是聖。師曰。是。麻谷與師一摑。師曰。想汝未到此境。國師諱日設齋。有僧問曰。國師還來否。師曰。未具他心。曰。又用設齋作么。師曰。不斷世諦。

荷澤會禪師法嗣

沂水蒙山光寶禪師

并州人也．姓周氏。初謁荷澤。澤謂之曰。汝名光寶。名以定體。寶即己有。光非外來。縱汝意用而無少乏。長夜蒙照而無間歇。汝還信否。師曰。信則信矣。未審光之與寶。同邪異邪。澤曰。光即寶。寶即光。何有同異之名乎。師曰。眼耳緣聲色時。為復抗行。

【現代漢語翻譯】 現代漢語譯本 吉州耽源山應真禪師

應真禪師作為國師的侍者時，有一天，國師在法堂中，應真禪師走進來。國師便放下一隻腳。應真禪師見了就出去了。過了很久又回來，國師問：『剛才你是什麼意思？』應真禪師說：『向誰說才行呢？』國師說：『我問你。』應真禪師說：『在什麼地方看到我了？』應真禪師又問：『百年後有人問，什麼是極則之事？』國師說：『已經夠可憐了，還要找個護身符做什麼？』 有一天，應真禪師提著籃子回方丈。國師問：『籃子里是什麼？』應真禪師說：『青梅。』國師說：『拿來做什麼？』應真禪師說：『供養。』國師說：『青的怎麼能供養？』應真禪師說：『我只是這樣。和尚您怎麼樣？』國師說：『我不供養。』應真禪師說：『為什麼不供養？』國師說：『我沒有果子。』 百丈海和尚在泐潭山牽車的時候，應真禪師說：『車在這裡，牛在哪裡？』百丈海和尚用斧頭砍自己的額頭。應真禪師就擦眼睛。 麻谷問：『十二面觀音（Shi Er Mian Guan Yin，擁有十二個面孔的觀音菩薩）難道不是聖人嗎？』應真禪師說：『是。』麻谷打了應真禪師一巴掌。應真禪師說：『想必你還沒到這種境界。』 國師忌日設齋，有僧人問：『國師還來嗎？』應真禪師說：『沒有他心通。』僧人說：『那還設齋做什麼？』應真禪師說：『不斷世俗的規矩。』

荷澤會禪師法嗣

沂水蒙山光寶禪師

光寶禪師是并州人，姓周。最初拜見荷澤禪師，荷澤禪師對他說：『你名叫光寶，名字確定了你的本體。寶就是你已經擁有的，光不是從外面來的。縱然你隨意使用，也不會缺少，長夜蒙受照耀，也不會間斷。你相信嗎？』光寶禪師說：『相信是相信，但不知道光和寶，是相同還是不同？』荷澤禪師說：『光就是寶，寶就是光，哪裡有什麼相同不同的名稱呢？』光寶禪師說：『眼睛和耳朵接觸聲色的時候，是同時進行，』

【English Translation】 English version Zen Master Yingzhen of Danyang Mountain, Jizhou

When Zen Master Yingzhen was serving as the attendant to the National Teacher, one day, the National Teacher was in the Dharma Hall, and Zen Master Yingzhen entered. The National Teacher then put down one foot. Seeing this, Zen Master Yingzhen left. After a long while, he returned. The National Teacher asked, 'What was your intention just now?' Zen Master Yingzhen said, 'To whom can I speak about it?' The National Teacher said, 'I am asking you.' Zen Master Yingzhen said, 'Where did you see me?' Zen Master Yingzhen then asked, 'If someone asks a hundred years from now, what is the ultimate matter?' The National Teacher said, 'It is already pitiful enough; why do you need to seek a talisman?' One day, Zen Master Yingzhen carried a basket back to his abbot's room. The National Teacher asked, 'What is in the basket?' Zen Master Yingzhen said, 'Green plums.' The National Teacher said, 'What are you going to use them for?' Zen Master Yingzhen said, 'For offering.' The National Teacher said, 'How can green ones be used for offering?' Zen Master Yingzhen said, 'I am just doing it this way. What about you, Venerable?' The National Teacher said, 'I do not make offerings.' Zen Master Yingzhen said, 'Why don't you make offerings?' The National Teacher said, 'I have no fruit.' When Zen Master Baizhang Hai was pulling a cart at Letan Mountain, Zen Master Yingzhen said, 'The cart is here; where is the ox?' Zen Master Baizhang Hai chopped his forehead with an axe. Zen Master Yingzhen then wiped his eyes. Magu asked, 'Isn't the Twelve-Faced Guanyin (Shi Er Mian Guan Yin, the Bodhisattva Avalokiteśvara with twelve faces) a sage?' Zen Master Yingzhen said, 'Yes.' Magu slapped Zen Master Yingzhen. Zen Master Yingzhen said, 'I suspect you have not reached this state.' On the anniversary of the National Teacher's death, a vegetarian feast was held. A monk asked, 'Will the National Teacher come?' Zen Master Yingzhen said, 'He does not possess telepathy.' The monk said, 'Then why hold a vegetarian feast?' Zen Master Yingzhen said, 'We do not break worldly customs.'

Dharma Successor of Zen Master Heze Hui

Zen Master Guangbao of Mengshan Mountain, Yishui

Zen Master Guangbao was from Bingzhou, with the surname Zhou. He initially visited Zen Master Heze, who said to him, 'Your name is Guangbao. The name defines your essence. Bao is what you already possess, and Guang does not come from outside. Even if you use it at will, it will not be lacking, and you will be illuminated throughout the long night without interruption. Do you believe this?' Zen Master Guangbao said, 'I believe it, but I do not know whether Guang and Bao are the same or different?' Zen Master Heze said, 'Guang is Bao, and Bao is Guang. Where are there names of same and different?' Zen Master Guangbao said, 'When the eyes and ears come into contact with sound and form, do they proceed simultaneously,'

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為有回互。澤曰。抗互且置。汝指何法為聲色之體乎。師曰。如師所說。即無有聲色可得。澤曰。汝若了聲色體空。亦信眼耳諸根。及與凡與聖。平等如幻。抗行回互。其理昭然。師由是領悟。禮辭而去。初隱沂水蒙山。于唐元和二年圓寂。

六祖下三世四世(旁出)　(不列章次)

六祖下五世(旁出)

遂州圓禪師法嗣

終南山圭峰宗密禪師者

果州西充人也。姓何氏。家本豪盛。髫齔通儒書。冠歲探釋典。唐元和二年將赴貢舉。偶造圓和尚法席。欣然契會。遂求披剃。當年進具。一日。隨眾僧齋于府吏任灌家。居下位以次受經。得圓覺十二章。覽未終軸。感悟流涕。歸以所悟之旨告于圓。圓撫之曰。汝當大弘圓頓之教。此諸佛授汝耳。行矣。無自滯於一隅也。師涕泣奉命。禮辭而去。因謁荊南忠禪師(南印)。忠曰。傳教人也。當宣導于帝都。復見洛陽照禪師(奉國神照)。照曰。菩薩人也。誰能識之。尋抵襄漢。因病。僧付華嚴疏。即上都澄觀大師之所撰也。師未嘗聽習。一覽而講。自欣所遇。曰。曏者諸師述作。罕窮厥旨。未若此疏。辭源流暢。幽賾煥然。吾禪遇南宗。教逢圓覺。一言之下。心地開通。一軸之中。義天朗耀。今復偶茲絕筆。罄竭於懷。暨講終。思見疏主。

【現代漢語翻譯】 現代漢語譯本： 有互相辯駁之處。澤禪師說：『抗辯和互相辯駁暫且放下，你指的是什麼法作為聲和色的本體呢？』 禪師回答：『正如您所說，實際上沒有聲和色可以得到。』 澤禪師說：『你如果了悟聲色的本體是空，也應該相信眼、耳等諸根，以及凡人和聖人，都是平等如幻的。抗行和回互的道理就非常明顯了。』 禪師因此領悟，行禮告辭離去。起初隱居在沂水的蒙山，在唐朝元和二年圓寂。

六祖慧能門下三世、四世（旁出） （不列章節次序）

六祖慧能門下五世（旁出）

遂州圓禪師的法嗣

終南山圭峰宗密禪師，

是果州西充人，姓何。家境原本富裕顯赫。年少時就精通儒家典籍，成年後開始研究佛經。唐朝元和二年，將要參加科舉考試時，偶然拜訪圓和尚的道場，欣然意氣相投，於是請求剃度出家。當年就受了具足戒。有一天，跟隨眾僧在府吏任灌家吃齋。坐在下位依次接受經文，得到《圓覺經》第十二章。還沒看完一卷，就感動得流下眼淚。回去后把所領悟的旨意告訴圓和尚。圓和尚撫摸著他說：『你應當大力弘揚圓頓之教，這是諸佛授予你的啊。去吧，不要只停留在一個地方。』 禪師流著眼淚接受命令，行禮告辭離去。於是拜訪荊南忠禪師（南印）。忠禪師說：『是傳教的人啊，應當在帝都宣揚教義。』 又拜見了洛陽照禪師（奉國神照）。照禪師說：『是菩薩一樣的人啊，誰能認識他呢？』 不久到達襄漢，因為生病，有僧人給他《華嚴疏》，就是上都澄觀大師所撰寫的。禪師從未聽聞學習過，但看了一遍就能講解，自己感到非常欣慰，說：『以前的諸位法師的述作，很少能窮盡其中的旨意，不如這本疏，辭藻流暢，深奧的道理煥然一新。我禪宗遇到了南宗，教義遇到了《圓覺經》，一句話之下，心地開通；一卷經文之中，義理如天空般明亮。現在又偶然遇到這本絕筆之作，要把我所領悟的全部表達出來。』 等講解完畢，就想拜見疏的作者。

【English Translation】 English version: There were mutual rebuttals. Zen Master Ze said, 'Let's put aside the rebuttals and mutual arguments for now. What Dharma are you referring to as the substance of sound and form?' The Zen Master replied, 'Just as you said, there is actually no sound or form to be obtained.' Zen Master Ze said, 'If you understand that the substance of sound and form is empty, you should also believe that the eyes, ears, and other senses, as well as ordinary people and sages, are all equally illusory. The principles of resistance and mutual interaction are very clear.' The Zen Master thus realized, bowed, and took his leave. Initially, he lived in seclusion in Meng Mountain of Yishui, and passed away in the second year of the Yuanhe era of the Tang Dynasty.

The third and fourth generations (collateral lines) under the Sixth Patriarch Huineng (not listed in chapter order)

The fifth generation (collateral lines) under the Sixth Patriarch Huineng

Dharma successor of Zen Master Yuan of Suizhou

Zen Master Zongmi of Guifeng Mountain in Zhongnan Mountain,

was a native of Xichong in Guo Prefecture, with the surname He. His family was originally wealthy and prominent. In his youth, he was proficient in Confucian classics, and after coming of age, he began to study Buddhist scriptures. In the second year of the Yuanhe era of the Tang Dynasty, when he was about to take the imperial examination, he happened to visit the Dharma assembly of the Venerable Yuan, and they were joyfully in accord. Therefore, he requested to be tonsured and become a monk. In the same year, he received the full precepts. One day, he followed the monks to have a vegetarian meal at the home of the government official Ren Guan. Sitting in a lower position, he received the scriptures in order and obtained Chapter Twelve of the 'Perfect Enlightenment Sutra' ('Yuanjue Jing'). Before finishing reading the scroll, he was moved to tears. Upon returning, he told Venerable Yuan the meaning he had understood. Venerable Yuan stroked him and said, 'You should greatly promote the teaching of perfect and sudden enlightenment. This is what all the Buddhas have bestowed upon you. Go forth, do not confine yourself to one corner.' The Zen Master accepted the order with tears, bowed, and took his leave. Thereupon, he visited Zen Master Zhong of Jingnan (Nan Yin). Zen Master Zhong said, 'He is a person who transmits the teachings and should propagate the doctrine in the imperial capital.' He also met Zen Master Zhao of Luoyang (Fengguo Shenzhao). Zen Master Zhao said, 'He is a Bodhisattva-like person, who can recognize him?' Soon after arriving in Xianghan, due to illness, a monk gave him the 'Huayan Commentary', which was written by the Great Master Chengguan of the upper capital. The Zen Master had never heard or studied it, but after reading it once, he was able to explain it, and he was very pleased with himself, saying, 'The previous masters' writings rarely exhausted the meaning within, but this commentary is superior, with fluent language and profound principles that are clearly revealed. My Zen school has encountered the Southern school, and the teachings have encountered the 'Perfect Enlightenment Sutra' ('Yuanjue Jing'). With one word, the mind-ground is opened; within one scroll of scripture, the principles are as bright as the sky. Now, I have also encountered this masterpiece, and I will express everything I have understood.' After finishing the explanation, he wanted to meet the author of the commentary.

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時屬門人泰恭斷臂酬恩。師先赍書上疏主。遙敘師資。往復慶慰。尋泰恭痊損。方隨侍至上都。執弟子之禮。觀曰。毗盧華藏。能隨我游者。其汝乎。師預觀之室。惟日新其德。而認筌執象之患永亡矣。北遊清涼山。回住鄠縣草堂寺。未幾。復入終南圭峰蘭若。大和中徴入內。賜紫衣。帝累問法要。朝士歸慕。唯相國裴公休。深入堂奧。受教為外護。師以禪教學者互相非毀。遂著禪源諸詮。寫錄諸家所述。詮表禪門根源道理。文字句偈。集為一藏(或云一百卷)。以貽後代。其都序略云。禪是天竺之語。具云禪那。此云思惟修。亦云靜慮。皆定慧之通稱也。源者。是一切眾生本覺真性。亦名佛性。亦名心地。悟之名慧。修之名定。定慧通名為禪。此性是禪之本源。故云禪源。亦名禪那。理行者。此之本源是禪理。忘情契之是禪行。故云理行。然今所集諸家述作。多譚禪理。少說禪行。故且以禪源題之。今時有人但目真性為禪者。是不達理行之旨。又不辨華竺之音也。然非離真性。別有禪體。但眾生迷真合塵。即名散亂。背塵合真。方名禪定。若直論本性。即非真非妄。無背無合。無定無亂。誰言禪乎。況此真性。非唯是禪門之源。亦是萬法之源。故名法性。亦是眾生迷悟之源。故名如來藏藏識(出楞伽經)。亦是諸佛

【現代漢語翻譯】 現代漢語譯本：當時，門人泰恭爲了報答師恩，斷臂以示決心。宗密禪師先寫信上奏皇帝，遙致師生之情，彼此慶賀慰問。不久，泰恭傷勢痊癒，才隨侍宗密禪師前往上都（指當時的首都，通常是長安或洛陽），行弟子之禮。宗密禪師觀察后說：『毗盧華藏世界，能夠跟隨我遊歷的，大概就是你了吧。』泰恭在宗密禪師的門下，唯以日日更新自己的德行，而執著于文字表象的毛病永遠消失了。宗密禪師北遊五臺山清涼寺，返回后住在鄠縣的草堂寺。不久，又進入終南山的圭峰蘭若（寺廟）。大和年間，被朝廷徵召入宮，皇帝賜予紫衣。皇帝多次詢問佛法要義，朝中人士都歸心仰慕。只有宰相裴休，深入宗密禪師的堂奧，接受教誨並作為外護（護法者）。宗密禪師因為禪宗和教學的人互相誹謗，於是撰寫《禪源諸詮》，抄錄各家的著述，詮釋禪門的根源道理，文字偈語，彙集成一部藏經（或者說一百卷），留給後代。其中的總序略述：『禪』是天竺（印度）的語言，具足的說法是『禪那』（Dhyana），這裡翻譯為『思惟修』，也翻譯為『靜慮』，都是定（Samadhi）和慧（Prajna）的通稱。『源』，是一切眾生本覺的真性，也叫做佛性（Buddha-nature），也叫做心地。覺悟它叫做慧，修習它叫做定，定和慧共同稱為禪。這個真性是禪的本源，所以叫做『禪源』，也叫做『禪那』。『理行』，這個本源是禪理，忘卻情識而契合它就是禪行，所以叫做『理行』。然而現在所收集的各家著作，大多談論禪理，很少說到禪行，所以暫且用『禪源』來命名。現在有人只把真性看作是禪，這是不通達理行的宗旨，也不分辨華（中國）和竺（印度）的語音。然而並非離開真性，另外有一個禪的本體。只是眾生迷失真性而與塵世相合，就叫做散亂；背離塵世而與真性相合，才叫做禪定。如果直接論說本性，就非真非妄，無背無合，無定無亂，誰還說禪呢？況且這個真性，不僅是禪門的根源，也是萬法的根源，所以叫做法性（Dharmata）。也是眾生迷悟的根源，所以叫做如來藏（Tathagatagarbha）藏識（Alaya-vijnana）（出自《楞伽經》）。也是諸佛 English version: At that time, a disciple named Tai Gong cut off his arm to show his gratitude to the master. Chan Master Zongmi first wrote a letter to the emperor, expressing the relationship between teacher and student from afar, congratulating and comforting each other. Soon after, Tai Gong recovered from his injury and then accompanied Chan Master Zongmi to the capital (Shangdu, referring to the capital at the time, usually Chang'an or Luoyang), performing the rituals of a disciple. Chan Master Zongmi observed and said, 'The Vairocana Flower Adornment World, the one who can travel with me, is probably you.' Tai Gong, under Chan Master Zongmi, only sought to renew his virtue day by day, and the problem of clinging to literal appearances disappeared forever. Chan Master Zongmi traveled north to Qingliang Temple on Mount Wutai, and after returning, resided at Caotang Temple in Hu County. Soon after, he entered Guifeng Lanruo (temple) in Zhongnan Mountain. During the Dahe era, he was summoned to the palace by the imperial court, and the emperor bestowed upon him a purple robe. The emperor repeatedly inquired about the essential principles of the Dharma, and the officials of the court all turned to admire him. Only the Prime Minister Pei Xiu deeply entered the inner chambers of Chan Master Zongmi, received teachings, and acted as an external protector (Dharma protector). Chan Master Zongmi, because those of the Chan school and those of the teaching schools slandered each other, then wrote the 'Comprehensive Explanation of the Source of Chan,' copying the writings of various schools, explaining the root principles of the Chan gate, and compiling the words and verses into a collection of scriptures (or one hundred volumes) to leave to future generations. The general preface briefly states: 'Chan' is the language of Tianzhu (India), the complete term is 'Dhyana,' which is translated here as 'thought cultivation,' and also translated as 'quiet contemplation,' both being common terms for Samadhi (concentration) and Prajna (wisdom). 'Source' is the original awakened true nature of all sentient beings, also called Buddha-nature, also called mind-ground. Awakening to it is called wisdom, cultivating it is called concentration, and concentration and wisdom together are called Chan. This true nature is the source of Chan, so it is called 'Source of Chan,' also called 'Dhyana.' 'Principle and Practice,' this source is the principle of Chan, forgetting emotions and uniting with it is the practice of Chan, so it is called 'Principle and Practice.' However, the writings collected now mostly discuss the principle of Chan and rarely speak of the practice of Chan, so for now, it is named 'Source of Chan.' Now some people only regard true nature as Chan, which is not understanding the purpose of principle and practice, nor distinguishing the sounds of Hua (China) and Zhu (India). However, it is not that there is a separate Chan entity apart from true nature. It is just that sentient beings are deluded about true nature and unite with the dust, which is called distraction; turning away from the dust and uniting with true nature is called Chan concentration. If directly discussing the original nature, it is neither true nor false, without turning away or uniting, without concentration or distraction, who would speak of Chan? Moreover, this true nature is not only the source of the Chan gate, but also the source of all dharmas, so it is called Dharmata (Dharma-nature). It is also the source of sentient beings' delusion and enlightenment, so it is called Tathagatagarbha (Buddha-womb) and Alaya-vijnana (store consciousness) (from the Lankavatara Sutra). It is also the Buddhas'

【English Translation】 At that time, a disciple named Tai Gong cut off his arm to show his gratitude to the master. Chan Master Zongmi first wrote a letter to the emperor, expressing the relationship between teacher and student from afar, congratulating and comforting each other. Soon after, Tai Gong recovered from his injury and then accompanied Chan Master Zongmi to the capital (Shangdu, referring to the capital at the time, usually Chang'an or Luoyang), performing the rituals of a disciple. Chan Master Zongmi observed and said, 'The Vairocana Flower Adornment World, the one who can travel with me, is probably you.' Tai Gong, under Chan Master Zongmi, only sought to renew his virtue day by day, and the problem of clinging to literal appearances disappeared forever. Chan Master Zongmi traveled north to Qingliang Temple on Mount Wutai, and after returning, resided at Caotang Temple in Hu County. Soon after, he entered Guifeng Lanruo (temple) in Zhongnan Mountain. During the Dahe era, he was summoned to the palace by the imperial court, and the emperor bestowed upon him a purple robe. The emperor repeatedly inquired about the essential principles of the Dharma, and the officials of the court all turned to admire him. Only the Prime Minister Pei Xiu deeply entered the inner chambers of Chan Master Zongmi, received teachings, and acted as an external protector (Dharma protector). Chan Master Zongmi, because those of the Chan school and those of the teaching schools slandered each other, then wrote the 'Comprehensive Explanation of the Source of Chan,' copying the writings of various schools, explaining the root principles of the Chan gate, and compiling the words and verses into a collection of scriptures (or one hundred volumes) to leave to future generations. The general preface briefly states: 'Chan' is the language of Tianzhu (India), the complete term is 'Dhyana,' which is translated here as 'thought cultivation,' and also translated as 'quiet contemplation,' both being common terms for Samadhi (concentration) and Prajna (wisdom). 'Source' is the original awakened true nature of all sentient beings, also called Buddha-nature, also called mind-ground. Awakening to it is called wisdom, cultivating it is called concentration, and concentration and wisdom together are called Chan. This true nature is the source of Chan, so it is called 'Source of Chan,' also called 'Dhyana.' 'Principle and Practice,' this source is the principle of Chan, forgetting emotions and uniting with it is the practice of Chan, so it is called 'Principle and Practice.' However, the writings collected now mostly discuss the principle of Chan and rarely speak of the practice of Chan, so for now, it is named 'Source of Chan.' Now some people only regard true nature as Chan, which is not understanding the purpose of principle and practice, nor distinguishing the sounds of Hua (China) and Zhu (India). However, it is not that there is a separate Chan entity apart from true nature. It is just that sentient beings are deluded about true nature and unite with the dust, which is called distraction; turning away from the dust and uniting with true nature is called Chan concentration. If directly discussing the original nature, it is neither true nor false, without turning away or uniting, without concentration or distraction, who would speak of Chan? Moreover, this true nature is not only the source of the Chan gate, but also the source of all dharmas, so it is called Dharmata (Dharma-nature). It is also the source of sentient beings' delusion and enlightenment, so it is called Tathagatagarbha (Buddha-womb) and Alaya-vijnana (store consciousness) (from the Lankavatara Sutra). It is also the Buddhas'

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萬德之源。故名佛性(涅槃等經)。亦是菩薩萬行之源。故名心地(梵網經云。是諸佛之本源。行菩薩道之根本。是大眾諸佛子之根本也)。萬行不出六波羅蜜。禪者。但是六中之一。當其第五。豈可都目真性為一禪行哉。然禪定一行最為神妙。能發起性上無漏智慧。一切妙用。萬行萬德。乃至神通光明。皆從定發。故三乘人慾求聖道。必須修禪。離此無門。離此無路。至於唸佛求生凈土。亦修十六觀禪。及唸佛三昧．般舟三昧等也。又真性即不垢不凈。凡聖無差。禪門則有淺有深。階級殊等。謂帶異計．欣上厭下而修者。是外道禪。正信因果。亦以欣厭而修者。是凡夫禪。悟我空偏真之理而修者。是小乘禪。悟我法二空所顯真理而修者。是大乘禪(上四類。皆有四色四空之異也)。若頓悟自心本來清凈。元無煩惱。無漏智性本自具足。此心即佛。畢竟無異。依此而修者。是最上乘禪。亦名如來清凈禪。亦名一行三昧。亦名真如三昧。此是一切三昧根本。若能唸唸修習。自然漸得百千三昧。達磨門下展轉相傳者。是此禪也。達磨未到。古來諸家所解。皆是前四禪八定。諸高僧修之。皆得功用。南嶽天臺令依三諦之理修三止三觀。教義雖最圓妙。然其趣入門戶次第。亦只是前之諸禪行相。唯達磨所傳者。頓同佛體。迥異

【現代漢語翻譯】 現代漢語譯本 萬德之源，所以稱之為佛性（涅槃等經所說）。也是菩薩萬種修行之源，所以稱之為心地（《梵網經》說：『是諸佛之本源，行菩薩道之根本，是大眾諸佛子之根本也』）。萬種修行不出六波羅蜜，禪只是六種之一，排在第五位，怎麼能把真性完全看作是一種禪行呢？ 然而禪定這一修行最為神妙，能發起自性上無漏的智慧，一切妙用，萬種修行萬種功德，乃至神通光明，都從禪定中產生。所以三乘人想要追求聖道，必須修習禪定，離開禪定就沒有門路。至於唸佛求生凈土，也要修習十六觀禪，以及唸佛三昧、般舟三昧等。 而且真性是不垢不凈的，凡夫和聖人沒有差別。禪門則有淺有深，階級不同。帶著與佛教相異的見解、欣求上界、厭離地獄而修習的，是外道禪。正確相信因果，也以欣求上界、厭離地獄而修習的，是凡夫禪。領悟我空偏真之理而修習的，是小乘禪。領悟我法二空所顯現的真理而修習的，是大乘禪（以上四類，都有四色四空的不同）。 如果頓悟自心本來清凈，原本沒有煩惱，無漏的智慧自性本來就具足，此心就是佛，畢竟沒有差異，依照這個而修習的，是最上乘禪，也叫如來清凈禪，也叫一行三昧，也叫真如三昧。這是一切三昧的根本，如果能唸唸修習，自然逐漸獲得百千三昧。達磨門下輾轉相傳的，就是這種禪。達磨未到中國之前，古來各家所解釋的，都是前四禪八定。許多高僧修習這些禪定，都能得到功用。南嶽天臺宗讓人依照三諦之理修習三止三觀，教義雖然最圓滿微妙，然而他們趣入禪定的門徑和次第，也只是前面的各種禪行相。只有達磨所傳的禪，頓然與佛的本體相同，迥然不同于其他禪法。

【English Translation】 English version The source of myriad virtues, hence it is called Buddha-nature (as stated in the Nirvana Sutra, etc.). It is also the source of the Bodhisattva's myriad practices, hence it is called the Mind-ground (as the Brahma Net Sutra says: 'It is the origin of all Buddhas, the foundation for practicing the Bodhisattva path, and the root of all Buddha-sons of the great assembly'). The myriad practices do not go beyond the Six Paramitas. Dhyana (禪, Chan/Zen) is only one of the six, ranking fifth. How can one completely regard true nature as a single Dhyana practice? However, the practice of Dhyana-samadhi (禪定, Chan ding) is the most wondrous, capable of initiating the non-outflow wisdom of one's nature, all wonderful functions, myriad practices, myriad virtues, and even supernatural powers and light, all arise from samadhi. Therefore, those of the Three Vehicles who seek the holy path must cultivate Dhyana. Apart from this, there is no gate, no path. As for reciting the Buddha's name seeking rebirth in the Pure Land, one also cultivates the Sixteen Contemplations Samadhi, as well as the Buddha Recitation Samadhi, Pratyutpanna Samadhi, etc. Moreover, true nature is neither defiled nor pure, there is no difference between ordinary beings and sages. The Dhyana gate, however, has shallow and deep levels, with different stages. Those who cultivate with heterodox views, seeking higher realms and厭離(yanli) lower realms, are practicing externalist Dhyana. Those who correctly believe in cause and effect, and also cultivate with seeking higher realms and厭離(yanli) lower realms, are practicing the Dhyana of ordinary beings. Those who realize the principle of the emptiness of self and partial truth are practicing the Dhyana of the Small Vehicle. Those who realize the truth revealed by the emptiness of both self and phenomena are practicing the Dhyana of the Great Vehicle (the above four categories all have differences in the Four Form Realms and Four Formless Realms). If one suddenly awakens to the original purity of one's own mind, originally without afflictions, the non-outflow wisdom nature is originally complete, this mind is the Buddha, ultimately without difference, those who cultivate according to this are practicing the Supreme Vehicle Dhyana, also called the Tathagata Pure Dhyana, also called the One Practice Samadhi, also called the True Thusness Samadhi. This is the root of all samadhis. If one can cultivate and practice it moment by moment, one will naturally gradually attain hundreds of thousands of samadhis. What has been transmitted from the lineage of Bodhidharma (達磨, Damo) is this Dhyana. Before Bodhidharma arrived, the interpretations of various schools in ancient times were all the Four Dhyanas and Eight Attainments. Many eminent monks cultivated these and all attained benefits. The Tiantai (天臺, Tiantai) school of Nanyue (南嶽, Nanyue) instructs people to cultivate the Threefold Contemplation based on the principle of the Three Truths. Although the teachings are the most complete and subtle, their approach to entering the gate of Dhyana and the sequence are only the various Dhyana practices mentioned earlier. Only the Dhyana transmitted by Bodhidharma is suddenly the same as the Buddha's essence, completely different.

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諸門。故宗習者難得其旨。得即成聖。疾證菩提。失即成邪。速入塗炭。先祖革昧防失。故且人傳一人。後代已有所憑。故任千燈千照。洎乎法久成弊。錯謬者多。故經論學人疑謗亦眾。原夫佛說頓教漸教。禪開頓門漸門。二教二門。各相符契。今講者偏彰漸義。禪者偏播頓宗。禪講相逢。胡越之隔。宗密不知。宿生何作。熏得此心。自未解脫。欲解他縛。為法亡于軀命。愍人切于神情(亦如凈名經云。若自有縛。能解他縛。無有是處。然欲罷不能。驗是宿習難改故)。每嘆人與法差。法為人病。故別撰經律論疏。大開戒定慧門。顯頓悟資于漸修。證師說符于佛意。意既本末而委示。文乃浩博而難尋。泛學雖多。秉志者少。況跡涉名相。誰辨金鍮。徒自疲勞。未見機感。雖佛說悲增是行。而自慮愛見難防。遂舍眾入山。習定均慧。前後息慮。相繼十年。微細習情。起滅彰于靜慮。差別法義。羅列現於空心。虛隙日光。纖埃擾擾。清潭水底。影像昭昭。豈比夫空守默之癡禪。但尋文之狂慧者也。然本因了自心而辨諸教。故懇情於心宗。又因辨諸教而解修心。故虔誠于教義。教也者。諸佛菩薩所留經論也。禪也者。諸善知識所述句偈也。但佛經開張。羅大千八部之眾。禪偈撮略。就此方一類之機。羅眾則莽蕩難依。就機則

指的易用。今之纂集。意在斯焉。裴休為之序曰。諸宗門下。皆有達人。然各安所習。通少局多。故數十年來。師法益壞。以承稟為戶牖。各自開張。以經論為干戈。互相攻擊。情隨函矢而遷變(周禮曰。函人為甲。孟子曰。矢人豈不仁于函人哉。函人唯恐傷人。矢人唯恐不傷人。蓋所習之術使然也。今學者但隨宗徒。彼此相非耳)。法逐人我以高低。是非紛拏。莫能辨析。則曏者世尊菩薩諸方教宗。適足以起諍後人。增煩惱病。何利益之有。我圭峰大師久而嘆曰。吾丁此時。不可以默矣。於是以如來三種教義。印禪宗三種法門。镕瓶盤釵釧為一金。攪酥酪醍醐為一味。振綱領而舉者皆順(荀子云。如振裘領。屈五指而頓之。順者不可勝數)。據會要而來者同趣(周易略例云。據會要以觀方來。則六合輻湊。未足多也。都序據圓教以印諸宗。雖百家亦無所不統也)。尚恐學者之難明也。又復直示宗源之本末。真妄之和合。空性之隱顯。法義之差殊。頓漸之異同。遮表之回互。權實之深淺。通局之是非。若吾師者。捧佛日而委曲回照。疑曀盡除。順佛心而橫亙大悲。窮劫蒙益。則世尊為闡教之主。吾師為會教之人。本末相符。遠近相照。可謂畢一代時教之能事矣。或曰。自如來未嘗大都而通之。今一旦違宗趣而不守。廢

【現代漢語翻譯】 現代漢語譯本： 爲了方便使用，才有了今天的這部彙集之作。其意義就在於此。裴休為之作序說：『各個宗門之下，都有通達之人。然而各自安於所學，通達者少而侷限者多。所以近幾十年來，師法日益敗壞，以傳承為門戶，各自擴張；以經論為武器，互相攻擊。情感隨著『函人』（周禮中製作鎧甲的人）和『矢人』（製作箭的人）而改變（《周禮》說：『函人為甲。』孟子說：『矢人難道不比函人更不仁慈嗎？函人唯恐傷人，矢人唯恐不傷人。』這是因為所學習的技藝使然。如今的學者只是跟隨宗派，互相指責罷了）。佛法隨著人我和高低而變化，是非紛亂，無法辨別。那麼，從前世尊、菩薩、諸方教宗，恰恰足以引起後人爭論，增加煩惱病痛，有什麼利益呢？』 我圭峰大師長久嘆息說：『我生於此時，不可以沉默了。』於是以如來三種教義，印證禪宗三種法門，熔化瓶、盤、釵、釧為一金，攪拌酥酪、醍醐為一味。提起綱領，舉動者都順應（荀子說：『如同提起皮衣的領子，屈起五指抖動它，順從的就數不清。』）。依據會要而來的人都趨向同一目標（《周易略例》說：『依據會要來觀察四方，那麼六合聚集，也不算多。』都序依據圓教來印證各宗，即使百家也無所不統攝）。還恐怕學者難以明白，又直接指示宗源的本末、真妄的和合、空性的隱顯、法義的差別、頓悟和漸悟的異同、遮和表的相互作用、權巧和真實的深淺、通達和侷限的是非。像我老師這樣，捧著佛日而委婉回照，疑慮和昏暗全部消除；順應佛心而橫亙大悲，長久以來蒙受利益。那麼，世尊是闡述教義的主，我老師是融會教義的人，本末相符，遠近相照，可以說是完成了整個時代的教化之能事了。 有人說：『自從如來未曾大範圍地融會貫通，如今一旦違背宗派宗旨而不堅守，廢棄……』

【English Translation】 English version: For ease of use, this compilation has been created. Its meaning lies therein. Pei Xiu wrote in his preface: 'Within each school, there are enlightened individuals. However, they are content with their own learning, with few being truly comprehensive and many being limited. Therefore, in recent decades, the teachings of the masters have deteriorated, with lineages becoming like separate households, each expanding on its own; and scriptures becoming like weapons, used to attack each other. Emotions change with the 'armor maker' (referring to someone who makes armor in Zhou Dynasty) and the 'arrow maker' (Zhou Li says: 'The armor maker makes armor.' Mencius says: 'Isn't the arrow maker less benevolent than the armor maker? The armor maker fears causing harm, while the arrow maker fears not causing harm.') This is because of the skills they have learned. Today's scholars merely follow their sects, blaming each other.' 'The Dharma changes with ego and status, with right and wrong in chaos, making it impossible to distinguish. Then, the World-Honored One, Bodhisattvas, and the founders of various schools, would only serve to incite disputes among later generations, increasing afflictions and suffering. What benefit would there be?' My master, Guifeng, sighed for a long time and said: 'I am living in this time, I cannot remain silent.' Therefore, he used the three teachings of the Tathagata to verify the three Dharma gates of Chan Buddhism, melting bottles, plates, hairpins, and bracelets into one gold, mixing ghee, yogurt, and clarified butter into one flavor. Raising the guiding principles, all actions are in accordance (Xunzi said: 'Like lifting the collar of a fur coat, bending five fingers and shaking it, the compliant ones are countless.'). Those who come according to the essentials all tend towards the same goal (Zhouyi says: 'According to the essentials to observe the directions, then the six directions converge, not too much.' The preface uses the perfect teaching to verify the various schools, even a hundred schools are all encompassed). Still fearing that scholars may find it difficult to understand, he directly points out the beginning and end of the source of the school, the harmony of truth and falsehood, the hidden and manifest of emptiness, the differences in Dharma meanings, the differences between sudden and gradual enlightenment, the interaction of concealment and expression, the depth of expedient and real, and the right and wrong of comprehensive and limited. Like my teacher, holding up the sun of the Buddha and reflecting it in a roundabout way, all doubts and obscurations are eliminated; following the mind of the Buddha and extending great compassion, benefiting beings for a long time. Then, the World-Honored One is the master of expounding the teachings, and my teacher is the one who integrates the teachings, the beginning and the end are consistent, the near and the far illuminate each other, it can be said that he has completed the task of teaching for the entire era.' Someone said: 'Since the Tathagata has never comprehensively integrated them, now once violating the tenets of the school and not adhering to them, abandoning...'

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關防而不據。無乃乖秘藏密契之道乎。答曰。如來初雖別說三乘。后乃通為一道。(三十年前。或說小乘。或說空教。或說相教。或說性教。聞者各隨機證悟。不相通知也。四十年後。坐靈鷲而會三乘。詣拘尸而顯一性。前後之軌則也)。故涅槃經迦葉菩薩曰。諸佛有密語。無密藏。世尊贊之曰。如來之言開發顯露。清凈無翳。愚人不解。謂之秘藏。智者了達。則不名藏。此其證也。故王道興則外戶不閉。而守在戎夷。佛道備則諸法總持。而防在魔外(涅槃圓教和會諸法。唯揀別魔說及外道邪宗)。不當復執情攘臂于其間也(師又著圓覺大小二疏鈔。法界觀門．原人等論。皆裴休為之序引。盛行於世)。蕭俯相公呈己見解。請禪師註釋。荷澤云。見清凈體于諸三昧。八萬四千諸波羅蜜門。皆于見上一時起用。名為慧眼。若當真知相應之時萬化寂滅(善惡不思。空有不念。萬法俱從思想緣念而生。皆是虛空。故云化也。既一念不生。則萬法不起。故不待泯之。自然寂滅也)。此時更無所見(照體獨立。夢智亡階)。三昧諸波羅蜜門。亦一時空寂。更無所得(散亂與三昧。此岸與彼岸。是相待對治之說。若知心無念。見性無生。則定亂真妄。一時空寂。故無所得也)。不審此是見上一時起用否(然見性圓明。理絕相累。即

【現代漢語翻譯】 現代漢語譯本 問：如果設有關卡防守而不佔據，這難道不是違背了『秘藏密契』（指佛法深奧隱秘的傳承）的道理嗎？ 答：如來佛最初雖然分別宣說了三乘（聲聞乘、緣覺乘、菩薩乘），後來卻融會貫通為一乘（佛乘）。（三十年前，佛或說小乘，或說空教，或說相教，或說性教，聽聞者各自根據自己的根器證悟，彼此並不相通。四十年後，佛在靈鷲山集會三乘，在拘尸那迦顯示一性（佛性）。這是前後教法的軌則。） 所以《涅槃經》中，迦葉菩薩（釋迦牟尼佛的大弟子）說：『諸佛有密語，無密藏。』世尊（釋迦牟尼佛）讚歎他說：『如來的言語開發顯露，清凈沒有陰翳。愚笨的人不理解，就認為那是秘藏；智慧的人通達了，就不叫做藏。』這就是證明。 所以，王道興盛，外面的門戶也不用關閉，而防守卻在於邊遠的戎夷；佛道完備，一切諸法都總攝執持，而防守卻在於魔和外道（《涅槃經》的圓教融會一切諸法，只揀別魔的說法以及外道的邪宗）。不應當再執著于情見，在那裡揮舞手臂爭辯了（禪師又著有《圓覺疏鈔》、《大小疏鈔》、《法界觀門》、《原人論》等，都是由裴休為之作序引，在世上盛行）。 蕭俯相公呈上自己的見解，請禪師註釋。荷澤禪師說：『在各種三昧（禪定）中見到清凈的本體，八萬四千種波羅蜜門（到達解脫彼岸的方法），都是在見性上同時起作用，這叫做慧眼。如果真正與真知相應的時候，萬化寂滅（善惡不思，空有不念，萬法都從思想緣念而生，都是虛空的，所以說是化。既然一念不生，那麼萬法不起，所以不必等待去泯滅它，自然就寂滅了）。』 『這個時候更沒有什麼可見的（照體獨立，夢智亡階）。三昧和各種波羅蜜門，也一時空寂，更沒有什麼可得到的（散亂與三昧，此岸與彼岸，是相對待而設立的說法。如果知道心無念，見性無生，那麼定亂真妄，一時空寂，所以沒有什麼可得到的）。』 不知道這是否是在見性上同時起作用呢？（然而見性圓明，道理超越了相的束縛，即……）

【English Translation】 English version Question: If one sets up defenses without occupying them, isn't this contrary to the way of 'secretly storing and intimately connecting' (referring to the profound and hidden transmission of the Dharma)? Answer: Although the Tathagata (Buddha) initially separately expounded the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), later he integrated them into One Vehicle (Buddhayāna). (Thirty years ago, the Buddha sometimes spoke of the Small Vehicle, sometimes of the teachings of emptiness, sometimes of the teachings of phenomena, and sometimes of the teachings of nature. Those who heard them each attained enlightenment according to their own capacity, and they did not communicate with each other. Forty years later, the Buddha assembled the Three Vehicles at Vulture Peak and revealed the One Nature (Buddha-nature) at Kuśināgara. These are the principles of the teachings before and after.) Therefore, in the Nirvana Sutra, Bodhisattva Kasyapa (a great disciple of Shakyamuni Buddha) said: 'The Buddhas have secret speech, but no secret storage.' The World-Honored One (Shakyamuni Buddha) praised him, saying: 'The words of the Tathagata are developed and revealed, pure and without obscurity. Foolish people do not understand and consider it a secret storage; wise people understand it and do not call it a storage.' This is the proof. Therefore, when the way of the king flourishes, the outer doors need not be closed, but the defense lies in the distant Rong and Yi tribes; when the way of the Buddha is complete, all dharmas are grasped and upheld, and the defense lies in the demons and heretics (the perfect teaching of the Nirvana Sutra integrates all dharmas, only distinguishing the teachings of demons and the heretical sects of outsiders). One should no longer cling to emotional views and wave one's arms in argument there (the Chan master also wrote Commentaries on the Yuanjue Sutra, Large and Small Commentaries, The Gate of the Realm of Dharma, On the Origin of Man, etc., all of which were prefaced by Pei Xiu and were popular in the world). Minister Xiao Fu presented his own views and asked the Chan master to comment. Chan Master Heze said: 'Seeing the pure essence in various samadhis (meditative states), the eighty-four thousand paramita gates (methods of reaching the other shore of liberation) all arise simultaneously from the seeing of the nature, this is called the eye of wisdom. If one truly corresponds to true knowledge, then all transformations become still and silent (neither thinking of good nor evil, neither thinking of emptiness nor existence, all dharmas arise from thoughts and conditions, all are empty, therefore it is said to be transformation. Since not a single thought arises, then all dharmas do not arise, so there is no need to wait to extinguish them, they naturally become still and silent).' 'At this time, there is nothing more to be seen (the illuminating essence stands alone, the dreamlike wisdom disappears). Samadhis and various paramita gates also become empty and silent at once, and there is nothing more to be obtained (scatteredness and samadhi, this shore and the other shore, are relative and conditional teachings. If one knows that the mind is without thought and the nature is without birth, then stillness and chaos, truth and falsehood, become empty and silent at once, so there is nothing to be obtained).' I wonder if this is arising simultaneously from the seeing of the nature? (However, the seeing of the nature is perfectly clear, the principle transcends the bondage of form, that is...)

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絕相為妙用。住相為執情。於八萬法門。一一皆爾。一法有為一塵。一法空為一用。故云。見清凈體。則一時起用矣)。望於此后示及俯狀。答史山人十問。一問。如何是道。何以修之。為復必須修成。為復不假功用。答。無礙是道。覺妄是修。道雖本圓。妄起為累。妄念都盡。即是修成。二問。道若因修而成。即是造作。便同世間法。虛偽不實。成而復壞。何名出世。答。造作是結業。名虛偽世間。無作是修行。即真實出世。三問。其所修者。為頓為漸。漸則忘前失后。何以集合而成。頓則萬行多方。豈得一時圓滿。答。真理即悟而頓圓。妄情息之而漸盡。頓圓如初生孩子。一日而肢體已全。漸修如長養成人。多年而志氣方立。四問。凡修心地之法。為當悟心即了。為當別有行門。若別有行門。何名南宗頓旨。若悟即同諸佛。何不發神通光明。答。識冰池而全水。藉陽氣而镕消。悟凡夫而即真。資法力而修習。冰消則水流潤。方呈溉滌之功。妄盡則心靈通。始發通光之應。修心之外。無別行門。五問。若但修心而得佛者。何故諸經復說必須莊嚴佛土。教化眾生。方名成道。答。鏡明而影像千差。心凈而神通萬應。影像類莊嚴佛國。神通則教化眾生。莊嚴而即非莊嚴。影像而亦色非色。六問。諸經皆說度脫眾生。且眾

【現代漢語翻譯】 現代漢語譯本 絕相為妙用。執著于表相是執迷不悟。對於八萬四千法門，每一種都是如此。一個法的存在即為一個塵埃，一個法的空性即為一個作用。所以說，見到清凈的本體，就能一時生起妙用。希望您能在此之後給予開示和指點。回答史山人的十個問題。 一問：什麼是道？如何修行？是必須修成，還是不需要任何功用？ 答：沒有阻礙就是道。覺察妄念就是修行。道雖然本來圓滿，但妄念生起就成了累贅。妄念完全消除，就是修成了。 二問：道如果是通過修行而成的，那就是造作，就和世間法一樣，虛偽不實，成了還會壞，怎麼能說是出世呢？ 答：造作是結業，叫做虛偽世間。無作是修行，就是真實出世。 三問：所修的，是頓悟還是漸悟？漸悟會忘記前面失去後面，怎麼能成就？頓悟需要萬行多方，怎麼能一時圓滿？ 答：真理是頓悟而圓滿，妄情是逐漸消除而盡。頓悟圓滿就像初生的孩子，一天之內肢體就齊全了。漸修就像成長中的成人，多年之後志向才能確立。 四問：所有修心的方法，是悟心就了結，還是另外有修行門徑？如果另外有修行門徑，怎麼能說是南宗頓悟的宗旨？如果悟了就和諸佛一樣，為什麼不發出神通光明？ 答：認識到冰池就是水，藉助陽光來融化。領悟到凡夫就是真，依靠佛法的力量來修習。冰融化了，水才能流動滋潤，才能發揮灌溉洗滌的作用。妄念消除了，心靈才能通達，才能發出神通光明的應驗。修心之外，沒有別的修行門徑。 五問：如果只是修心就能成佛，為什麼各種經典又說必須莊嚴佛土，教化眾生，才能算是成道？ 答：鏡子明亮了，影像就千差萬別。心清凈了，神通就萬應。影像類似於莊嚴佛國，神通則類似於教化眾生。莊嚴卻又不是莊嚴，影像也是色卻又不是色。 六問：各種經典都說要度脫眾生，可是眾

【English Translation】 English version 'Absolute non-duality is wondrous application. Attachment to appearances is clinging to emotions. This is true for each of the eighty-four thousand Dharma doors. The existence of one Dharma is like a mote of dust; the emptiness of one Dharma is a function. Hence it is said, 'Seeing the pure essence is to give rise to application at once.' I hope you will provide further instruction and guidance after this. Answering the ten questions of Shi Shanren (a person's name).' Question 1: What is the Dao (the Way, the Truth)? How is it cultivated? Must it be cultivated to completion, or is no effort required? Answer: Unimpededness is the Dao. Recognizing delusion is cultivation. Although the Dao is inherently complete, delusion arises as an encumbrance. When all deluded thoughts are exhausted, that is cultivation completed. Question 2: If the Dao is achieved through cultivation, then it is contrived, and like worldly dharmas, it is false and unreal, subject to formation and decay. How can it be called transcendence of the world? Answer: Contrivance is creating karma, called the false world. Non-contrivance is practice, which is true transcendence of the world. Question 3: Is the cultivation gradual or sudden? If gradual, one forgets the past and loses the future; how can one achieve success? If sudden, myriad practices and methods are required; how can one achieve complete fulfillment at once? Answer: True principle is realized suddenly and completely. Deluded emotions are gradually extinguished. Sudden completion is like a newborn child, whose limbs are complete in a day. Gradual cultivation is like a growing adult, whose aspirations are established over many years. Question 4: In all methods of cultivating the mind-ground, is enlightenment of the mind the end, or are there separate practices? If there are separate practices, how can it be called the sudden teaching of the Southern School? If enlightenment is the same as the Buddhas, why do we not emit supernatural powers and light? Answer: Recognizing that an ice pond is water, one relies on the sun's energy to melt it. Realizing that a common person is truth, one relies on the power of the Dharma to cultivate. When the ice melts, the water flows and nourishes, displaying the function of irrigation and cleansing. When delusion is exhausted, the mind becomes clear and responsive, and the response of supernatural powers and light begins to manifest. Outside of cultivating the mind, there are no separate practices. Question 5: If one can attain Buddhahood simply by cultivating the mind, why do the sutras say that one must adorn the Buddha-land and teach sentient beings in order to be considered enlightened? Answer: When a mirror is clear, images are infinitely diverse. When the mind is pure, supernatural powers are infinitely responsive. Images are similar to adorning the Buddha-land, and supernatural powers are similar to teaching sentient beings. Adornment is also non-adornment, and images are form but also non-form. Question 6: The sutras all speak of liberating sentient beings, but sentient

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生即非眾生。何故更勞度脫。答。眾生若是實。度之則為勞。既自云即非眾生。何不例度而無度。七問。諸經說佛常住。或即說佛滅度。常即不滅。滅即非常。豈不相違。答。離一切相。即名諸佛。何有出世入滅之實乎。見出沒者在乎機緣。機緣應則菩提樹下而出現。機緣盡則娑羅林間而涅槃。其猶凈水無心。無像不現。像非我有。蓋外質之去來。相非佛身。豈如來之出沒。八問。云何佛化所生。吾如彼生。佛既無生。生是何義。若言心生法生。心滅法滅。何以得無生法忍邪。答。既云如化。化即是空。空即無生。何詰生義。生滅滅已。寂滅為真。忍可此法無生。名曰無生法忍。九問。諸佛成道說法。只為度脫眾生。眾生既有六道。佛何但住在人中現化。又。佛滅后付法于迦葉。以心傳心。乃至此方六祖。每代只傳一人。既云。於一切眾生皆得一子之地。何以傳授不普。答。日月麗天。六合俱照。而盲者不見。盆下不知。非日月不普。是障隔之咎也。度與不度。義類如斯。非局人天。揀于鬼畜。但人道能結集。傳授不絕。故只知佛現人中也。滅度后委付迦葉。展轉相承。一人者。此亦概論。當代為宗教主。如土無二王。非得度者唯爾數也。十問。和尚因何發心。慕何法而出家。今如何修行。得何法味。所行得至何處地

【現代漢語翻譯】 現代漢語譯本 生即非眾生（一切有情）。何故更勞度脫？答：眾生若是實有，度脫則為勞累。既然自稱『即非眾生』，為何不傚法『度而無度』的境界？ 七問：諸經說佛常住（永恒存在），或又說佛滅度（進入涅槃）。常住即不滅，滅度即非常住，豈不自相矛盾？答：離一切相（脫離所有表象），即名為諸佛。哪裡有出世入滅的實相呢？見出沒者在於機緣。機緣成熟，則在菩提樹下示現成道；機緣已盡，則在娑羅雙樹間示現涅槃。這好比凈水無心，卻能映現萬象，而影像並非水本身所有，乃是外物的來去。相併非佛身，豈有如來真實的出沒？ 八問：云何佛化所生？我等如彼所生。佛既無生，生是何義？若言心生法生，心滅法滅，何以得無生法忍（對無生之法的證悟）？答：既然說是『如化』，化即是空，空即無生，何必追問生的意義？生滅滅已，寂滅為真。認可此法無生，名曰無生法忍。 九問：諸佛成道說法，只為度脫眾生。眾生既有六道（天、人、阿修羅、地獄、餓鬼、畜生），佛為何只在人中示現？又，佛滅后付法于迦葉（Mahākāśyapa），以心傳心，乃至此方六祖（慧能），每代只傳一人。既然說『於一切眾生皆得一子之地』，為何傳授不普及？答：日月懸掛天空，六合（上下四方）俱照，而盲者不見，盆下不知，並非日月不普及，而是障隔的過錯。度與不度，道理也類似這樣。並非侷限於人天，揀擇鬼畜，但人道能夠結集經典，傳授不絕，所以只知佛現人中。滅度后委付迦葉，輾轉相承，一人者，這也是概括的說法，指當代為宗教主，如一國不容二王。並非得度者只有那幾個人。 十問：和尚因何發心？慕何法而出家？今如何修行？得何法味？所行得至何處地？

【English Translation】 English version 'Birth is not sentient beings.' Why bother to liberate them? Answer: 'If sentient beings were real, liberating them would be laborious. Since you claim that 'birth is not sentient beings,' why not emulate the state of 'liberating without liberating'?' Seventh question: 'The sutras say that the Buddha is eternal (nitya), or they say that the Buddha entered parinirvana (parinirvāṇa). Eternity implies non-extinction, and extinction implies non-eternity. Isn't this contradictory?' Answer: 'To be apart from all characteristics (lakṣaṇa) is called the Buddhas. Where is the reality of appearing in the world and entering extinction? Seeing appearance and disappearance depends on conditions (pratyaya). When conditions are ripe, the Buddha appears under the Bodhi tree; when conditions are exhausted, the Buddha enters nirvana in the Sala Grove. It is like pure water without intention, reflecting all images. The images are not inherent in the water, but are due to the coming and going of external objects. Characteristics are not the Buddha's body. How can the Tathagata (Tathāgata) truly appear and disappear?' Eighth question: 'How is the Buddha's transformation born? We are born like that. Since the Buddha is unborn, what is the meaning of birth? If you say that when the mind arises, the dharma (dharma) arises, and when the mind ceases, the dharma ceases, how can one attain the forbearance of the unborn dharma (anutpattika-dharma-kṣānti)?' Answer: 'Since it is said to be 'like a transformation,' transformation is emptiness (śūnyatā), and emptiness is unborn. Why question the meaning of birth? When birth and extinction have ceased, stillness is the truth. Acknowledging that this dharma is unborn is called the forbearance of the unborn dharma.' Ninth question: 'The Buddhas attain enlightenment and teach the Dharma only to liberate sentient beings. Since sentient beings exist in the six realms (gati) (deva, human, asura, hell, preta, tiryagyoni), why does the Buddha only manifest in the human realm? Also, after the Buddha's parinirvana, he entrusted the Dharma to Mahākāśyapa (Mahākāśyapa), transmitting mind to mind, and even to the Sixth Patriarch (Huineng) in this land, transmitting to only one person in each generation. Since it is said that 'all sentient beings are given the ground of one son,' why is the transmission not universal?' Answer: 'The sun and moon hang in the sky, illuminating the six directions (all directions), but the blind do not see, and those under a pot do not know. It is not that the sun and moon are not universal, but that there is a fault of obstruction. Liberation and non-liberation are similar in principle. It is not limited to humans and devas, selecting ghosts and animals, but the human realm can compile scriptures and transmit them continuously, so we only know that the Buddha manifests in the human realm. After parinirvana, he entrusted it to Mahākāśyapa, transmitting it in turn. The 'one person' is also a general statement, referring to the religious leader of the time, just as a country cannot have two kings. It is not that only those few people are liberated.' Tenth question: 'Why did the venerable one resolve to seek enlightenment? What Dharma did you admire to leave home? How do you practice now? What taste of the Dharma have you attained? Where have you reached in your practice?'

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位。今住心邪。修心邪。若住心妨修心。若修心則動念不安。云何名為學道。若安心一定。則何異定性之徒。伏願大德。運大慈悲。如理如如。次第為說。答。覺四大如壞幻。達六塵如空華。悟自心為佛心。見本性為法性。是發心也。知心無住。即是修行。無住而知。即為法味。住著於法。斯為動念。故如人入闇。則無所見。今無所住。不染不著。故如人有目。及日光明。見種種法。豈為定性之徒。既無所住著。何論處所。又山南溫造尚書問。悟理息妄之人。不結業一期壽終之後。靈性何依。師曰。一切眾生。無不具有覺性。靈明空寂。與佛無殊。但以無始劫來。未曾了悟。妄執身為我相。故生愛惡等情。隨情造業。隨業受報。生老病死。長劫輪迴。然身中覺性。未曾生死。如夢被驅役。而身本安閑。如水作冰。而濕性不易。若能悟此性。即是法身。本自無生。何有依託。靈靈不昧。了了常知。無所從來。亦無所去。然多生妄執。習以性成。喜怒哀樂。微細流注。真理雖然頓達。此情難以卒除。須長覺察。損之又損。如風頓止。波浪漸停。豈可一生所修。便同諸佛力用。但可以空寂為自體。勿認色身。以靈知為自心。勿認妄念。妄念若起。都不隨之。即臨命終時。自然業不能系。雖有中陰。所向自由。天上人間。隨意

【現代漢語翻譯】 現代漢語譯本：現在安住于邪念，修習邪念。如果安住於心反而妨礙修心，如果修心卻又動念不安，這怎麼能稱作學道呢？如果安心於一處，固定不變，那又和那些執著于定性的人有什麼區別呢？希望大德能夠發大慈悲心，如理如實地，次第為我們解說。 回答：覺悟到四大（地、水、火、風，構成物質世界的四種基本元素）如壞滅的幻象，通達六塵（色、聲、香、味、觸、法，六種感官對像）如虛空中的花朵，領悟自己的心就是佛心，見到自己的本性就是法性。這就是發菩提心。知道心不住于任何事物，就是修行。不住于任何事物而又能明瞭覺知，這就是法味。如果執著於法，那就是動念。所以就像人進入黑暗中，就什麼也看不見。現在我們不住于任何事物，不被污染，不被執著，就像人有眼睛，又有陽光照耀，能看見種種事物。這怎麼能說是執著于定性的人呢？既然沒有執著，又何必討論處所呢？ 又有山南的溫造尚書問道：『悟理而止息妄念的人，不造惡業，一期壽命終結之後，靈性將依附於何處呢？』 師父回答說：『一切眾生，無不具有覺性，靈明空寂，與佛沒有差別。只是因為從無始劫以來，沒有覺悟，錯誤地執著身體為自我，因此產生愛憎等情感，隨著情感造作惡業，隨著惡業承受果報，經歷生老病死，在漫長的輪迴中流轉。然而身中的覺性，從未經歷生死，就像在夢中被人驅使，而身體本身卻是安閑的；就像水變成冰，而水的濕性並沒有改變。如果能夠覺悟到這個本性，那就是法身，本來就沒有生，又有什麼可以依託的呢？靈靈不昧，了了常知，無所從來，也無所去。然而多生以來的妄想執著，已經成為習性，喜怒哀樂等細微的念頭，仍然會不斷涌現。即使真理已經頓悟，這些情感也很難立刻消除。必須經常覺察，不斷減少，就像風突然停止，波浪也會漸漸平息。怎麼能期望一生的修行，就能達到諸佛的功用呢？只要以空寂作為自己的本體，不要把色身當作自己；以靈知作為自己的心，不要把妄念當作自己。妄念如果生起，都不要跟隨它。這樣臨命終時，自然不會被業力束縛，即使有中陰身，也能自由自在，天上人間，隨意往生。』

【English Translation】 English version: Now dwelling in wrong thoughts, cultivating wrong thoughts. If dwelling in the mind hinders cultivating the mind, and if cultivating the mind leads to restless thoughts, how can this be called learning the Way? If the mind is fixed in one place, unchanging, how is that different from those who cling to fixed natures? I hope that the great virtuous one can have great compassion and explain it to us in a rational and truthful manner, step by step. Answer: Awaken to the Four Great Elements (earth, water, fire, and wind, the four basic elements that make up the material world) as decaying illusions, understand the Six Dusts (form, sound, smell, taste, touch, and dharma, the six sense objects) as empty flowers in the sky, realize that one's own mind is the Buddha-mind, and see that one's own nature is the Dharma-nature. This is arousing the Bodhi-mind. Knowing that the mind does not dwell on anything is practice. Not dwelling on anything and yet being clearly aware is the taste of Dharma. If one clings to the Dharma, that is having thoughts. Therefore, it is like a person entering darkness and seeing nothing. Now we do not dwell on anything, are not defiled, and are not attached, just like a person with eyes and sunlight, who can see all kinds of things. How can this be said to be clinging to fixed natures? Since there is no attachment, why discuss location? Also, Wen Zao, the Minister of Shan Nan, asked: 'After a person who understands the principle and stops delusional thoughts, does not create bad karma, and whose life comes to an end, where will the spiritual nature rely?' The master replied: 'All sentient beings have awareness, which is clear, bright, empty, and still, and no different from the Buddha. It is just that since beginningless time, they have not awakened, and they mistakenly cling to the body as the self, thus generating emotions such as love and hate, creating karma according to emotions, and receiving retribution according to karma, experiencing birth, old age, sickness, and death, and wandering in long cycles of reincarnation. However, the awareness in the body has never experienced birth or death, just like being driven in a dream, while the body itself is at ease; just like water turning into ice, while the wet nature of water does not change. If one can awaken to this nature, that is the Dharmakaya, which originally has no birth, so what is there to rely on? Clear and not obscured, always knowing clearly, coming from nowhere, and going nowhere. However, the delusions and attachments of many lifetimes have become habits, and subtle thoughts such as joy, anger, sorrow, and happiness will continue to arise. Even if the truth has been suddenly realized, these emotions are difficult to eliminate immediately. One must constantly be aware and reduce them again and again, just like when the wind suddenly stops, the waves will gradually subside. How can one expect that a lifetime of practice can achieve the functions of all Buddhas? Just take emptiness and stillness as your own body, do not regard the physical body as yourself; take spiritual knowing as your own mind, do not regard delusional thoughts as yourself. If delusional thoughts arise, do not follow them. In this way, when approaching the end of life, one will naturally not be bound by karma, and even if there is an intermediate state, one will be free to go wherever one pleases, to heaven or to earth, at will.'

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寄託。若愛惡之念已泯。即不受分段之身。自能易短為長。易粗為妙。若微細流注。一切寂滅。唯圓覺大智朗然獨存。即隨機應現千百億化身。度有緣眾生。名之為佛。謹對。釋曰。馬鳴菩薩撮略百本大乘經宗旨。以造大乘起信論。論中立宗。說一切眾生心。有覺義不覺義。覺中復有本覺義．始覺義。上所述者。雖但約照理觀心處言之。而法義亦同。彼論謂從初至與佛無殊。是本覺也。從但以無始下。是不覺也。從若能悟此下。是始覺也。始覺中復有頓悟漸修。從若能至亦無所去。是頓悟也。從然多生妄執下。是漸修也。漸修中從初發心乃至成佛。有三位自在。從初至隨意寄託者。是受生自在也。從若愛惡之念下。是變易自在也。從若微細流注下至末。是究竟自在也。又從但可以空寂為自體至自然業不能系。正是悟理之人朝暮行心修習止觀之要節也。宗密先有八句之偈。顯示此意。曾於尚書處誦之。奉命解釋。偈曰。作有義事。是惺悟心。作無義事。是狂亂心。狂亂隨情念。臨終被業牽。惺悟不由情。臨終能轉業。師會昌元年正月六日。于興福院誡門人。令舁尸施鳥獸。焚其骨而散之。勿得悲慕以亂禪觀。每清明上山講道七日。其餘住持儀則當合律科。違者非吾弟子。言訖坐滅。道俗等奉全身於圭峰。茶毗得舍利。明

【現代漢語翻譯】 現代漢語譯本 寄託。如果愛憎的念頭已經泯滅，就不會再承受分段生死的身軀，自然能夠將短促變為長久，將粗陋變為精妙。如果微細的念頭流動，一切都寂靜滅除，只有圓滿覺悟的大智慧明亮地獨自存在，就能隨機應現千百億化身，度化有緣的眾生，這就被稱為佛。謹此對您所說進行解釋。 釋曰：馬鳴菩薩撮取一百本大乘經典的宗旨，創作了《大乘起信論》。論中立宗，說一切眾生的心，有覺悟的含義和不覺悟的含義。覺悟中又有本覺的含義和始覺的含義。上面所說的，雖然只是就觀照真理、觀心處所而言，但其法義也是相同的。《起信論》說，從最初到與佛沒有差別，這是本覺。從『但以無始』以下，是不覺。從『若能悟此』以下，是始覺。始覺中又有頓悟和漸修。從『若能至亦無所去』，是頓悟。從『然多生妄執』以下，是漸修。漸修中從初發心乃至成佛，有三種自在。從『初至隨意寄託者』，是受生自在。從『若愛惡之念』以下，是變易自在。從『若微細流注』以下至末尾，是究竟自在。又從『但可以空寂為自體至自然業不能系』，這正是悟理之人早晚行心修習止觀的重要環節。 宗密禪師先前有八句偈語，顯示這個意思，曾經在尚書處誦讀，奉命解釋。偈語說：『做有意義的事，是清醒覺悟的心；做沒有意義的事，是狂亂的心。狂亂的心隨著情感念頭，臨終時會被業力牽引；清醒覺悟的心不隨情感，臨終時能轉變業力。』 宗密禪師在會昌元年正月六日，于興福院告誡門人，讓他們將屍體擡出去施給鳥獸，焚燒骨頭並散掉，不要悲傷思慕而擾亂禪觀。每年清明節上山講道七日，其餘住持的儀軌應當符合戒律，違背者不是我的弟子。』說完就坐化圓寂了。道俗等將全身供奉在圭峰，火化后得到舍利，光明照耀。

【English Translation】 English version Entrustment. If the thoughts of love and hate have been extinguished, one will no longer be subject to the segmented body of life and death. One will naturally be able to transform the short into the long, and the coarse into the subtle. If the subtle flow of thoughts is completely extinguished, and only the great wisdom of perfect enlightenment remains bright and solitary, then one can spontaneously manifest hundreds of billions of transformation bodies to liberate sentient beings with affinity. This is called a Buddha. This is my humble explanation. Commentary: Bodhisattva Ashvaghosa extracted the essence of a hundred Mahayana sutras to create the 'Awakening of Faith in the Mahayana'. The treatise establishes the principle that the minds of all sentient beings have the meaning of awakening and the meaning of non-awakening. Within awakening, there is also the meaning of original awakening and the meaning of initial awakening. What has been said above, although only in terms of contemplating the truth and the place of contemplating the mind, the meaning of the Dharma is the same. The 'Awakening of Faith' says that from the beginning to being no different from the Buddha, this is original awakening (本覺, Benjue). From 'but with beginningless' onwards, it is non-awakening. From 'if one can realize this' onwards, it is initial awakening (始覺, Shijue). Within initial awakening, there is also sudden enlightenment and gradual cultivation. From 'if one can to also have nowhere to go', it is sudden enlightenment. From 'but many lifetimes of deluded attachments' onwards, it is gradual cultivation. Within gradual cultivation, from the initial aspiration to becoming a Buddha, there are three kinds of freedom. From 'the beginning to entrusting at will' is the freedom of rebirth (受生自在, Shousheng Zizai). From 'if the thoughts of love and hate' onwards, it is the freedom of transformation (變易自在, Bianyi Zizai). From 'if the subtle flow of thoughts' onwards to the end, it is ultimate freedom (究竟自在, Jiujing Zizai). Furthermore, from 'but can take emptiness and stillness as the self-nature to naturally karma cannot bind', this is precisely the essential practice of those who have realized the truth, cultivating cessation and contemplation morning and evening. Chan Master Zongmi previously had an eight-line verse that revealed this meaning, which he once recited at the Shangshu's office and was ordered to explain. The verse says: 'Doing meaningful things is a clear and awakened mind; doing meaningless things is a chaotic mind. A chaotic mind follows emotional thoughts, and at the time of death, it will be dragged by karma; a clear and awakened mind does not follow emotions, and at the time of death, it can transform karma.' On the sixth day of the first month of the Huichang year, Chan Master Zongmi admonished his disciples at Xingfu Temple, instructing them to carry his corpse out to feed the birds and beasts, burn his bones and scatter them, and not to grieve or disturb their Chan meditation. Every year on Qingming Festival, he would go up the mountain to preach for seven days, and the remaining rules of the abbot should conform to the precepts. Those who violate them are not my disciples.' After saying this, he sat in meditation and passed away. The monks and laypeople enshrined his whole body at Guifeng, cremated him, and obtained relics, which shone brightly.

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白潤大。後門人泣而求之。皆得於煨燼。乃藏之石室。暨宣宗再辟真教。追諡定慧禪師。塔曰青蓮。

西天東土應化聖賢

文殊菩薩

一日令善財採藥。曰。是藥者采將來。善財遍觀大地。無不是藥。卻來白曰。無有不是藥者。殊曰。是藥者采將來。善財遂于地上拈一莖草。度與文殊。文殊接得。呈起示眾曰。此藥亦能殺人。亦能活人。文殊問庵提遮女曰。生以何為義。女曰。生以不生生為生義。殊曰。如何是生以不生生為生義。女曰。若能明知。地水火風四緣未嘗自得。有所和合而能隨其所宜。是為生義。殊曰。死以何為義。女曰。死以不死死為死義。殊曰。如何是死以不死死為死義。女曰。若能明知。地水火風四緣未嘗自得。有所離散而能隨其所宜。是為死義。庵提遮女問文殊曰。明知生是不生之理。為甚麼卻被生死之所流轉。殊曰。其力未充。

天親菩薩

從彌勒內宮而下。無著菩薩問曰。人間四百年。彼天為一晝夜。彌勒於一時中成就五百億天子。證無生法忍。未審說甚麼法。天親曰。只說這個法。只是梵音清雅。令人樂聞。

維摩會上。三十二菩薩各說不二法門。文殊曰。我於一切法。無言無說。無示無識。離諸問答。是為菩薩入不二法門。於是文殊又問維摩。仁者

【現代漢語翻譯】 現代漢語譯本： 白潤（Bairun，人名）很大。後來有人到他圓寂的地方哭著祈求他的舍利，都能從灰燼中得到。於是將舍利藏在石室中。等到宣宗再次提倡佛教，追諡他為定慧禪師（Dinghui Chanshi，謚號）。塔的名字叫做青蓮（Qinglian，塔名）。 西天（Xitian，指印度）東土（Dongtu，指中國）應化聖賢 文殊菩薩（Wenshu Pusa，Manjusri Bodhisattva） 有一天，文殊菩薩讓善財（Shancai，Sudhana）去採藥，說：『是藥的就採來。』善財遍觀大地，沒有不是藥的，回來稟告說：『沒有不是藥的。』文殊菩薩說：『是藥的就採來。』善財於是從地上拈起一根草，交給文殊菩薩。文殊菩薩接過草，舉起來給大眾看，說：『此藥也能殺人，也能活人。』文殊菩薩問庵提遮女（Antizhe Nu，Ambaceli）說：『生以什麼為意義？』庵提遮女說：『生以不生之生為生之意義。』文殊菩薩說：『如何是不生之生為生之意義？』庵提遮女說：『如果能夠明白知曉，地、水、火、風這四種元素從未自己產生，而是相互和合，能夠隨著其所適宜的狀態而存在，這就是生的意義。』文殊菩薩說：『死以什麼為意義？』庵提遮女說：『死以不死之死為死之意義。』文殊菩薩說：『如何是不死之死為死之意義？』庵提遮女說：『如果能夠明白知曉，地、水、火、風這四種元素從未自己產生，而是相互離散，能夠隨著其所適宜的狀態而消亡，這就是死的意義。』庵提遮女問文殊菩薩說：『明明知道生是不生的道理，為什麼卻被生死所流轉？』文殊菩薩說：『因為力量還不夠。』 天親菩薩（Tianqin Pusa，Vasubandhu Bodhisattva） 從彌勒（Mile，Maitreya）內宮下來，無著菩薩（Wuzhu Pusa，Asanga Bodhisattva）問道：『人間四百年，是彼天的一晝夜。彌勒菩薩在一時之中成就五百億天子，證得無生法忍（wusheng faren，the patient acceptance of the non-arising of all dharmas），不知道說了什麼法？』天親菩薩說：『只說了這個法，只是梵音清雅，令人樂於聽聞。』 在維摩詰經（Weimojie Jing，Vimalakirti Sutra）法會上，三十二位菩薩各自說了不二法門（buer famen，non-dual dharma door）。文殊菩薩說：『我對於一切法，無言無說，無示無識，遠離一切問答，這就是菩薩進入不二法門。』於是文殊菩薩又問維摩詰（Weimojie，Vimalakirti）：『仁者，您呢？』

【English Translation】 English version: Bairun (Bairun, a name) was very large. Later, people wept and sought his relics at the place of his passing, and they were all able to obtain them from the ashes. Therefore, the relics were stored in a stone chamber. When Emperor Xuanzong revived Buddhism, he posthumously conferred upon him the title of Chan Master Dinghui (Dinghui Chanshi, posthumous title). The name of the pagoda is Qinglian (Qinglian, pagoda name). Sages and Worthies Manifested in the Western Land (Xitian, India) and Eastern Land (Dongtu, China) Manjusri Bodhisattva (Wenshu Pusa, Manjusri Bodhisattva) One day, Manjusri Bodhisattva instructed Sudhana (Shancai, Sudhana) to gather herbs, saying, 'Gather those that are medicinal.' Sudhana surveyed the entire earth and found that everything was medicinal. He returned and reported, 'There is nothing that is not medicinal.' Manjusri Bodhisattva said, 'Gather those that are medicinal.' Thereupon, Sudhana picked a blade of grass from the ground and presented it to Manjusri Bodhisattva. Manjusri Bodhisattva received it, held it up for the assembly to see, and said, 'This herb can kill, and it can also save lives.' Manjusri Bodhisattva asked Ambaceli (Antizhe Nu, Ambaceli), 'What is the meaning of birth?' Ambaceli replied, 'Birth means taking non-birth as the meaning of birth.' Manjusri Bodhisattva asked, 'What is taking non-birth as the meaning of birth?' Ambaceli replied, 'If one can clearly understand that the four elements of earth, water, fire, and wind never arise on their own, but rather come together in harmony and can exist according to their suitability, this is the meaning of birth.' Manjusri Bodhisattva asked, 'What is the meaning of death?' Ambaceli replied, 'Death means taking non-death as the meaning of death.' Manjusri Bodhisattva asked, 'What is taking non-death as the meaning of death?' Ambaceli replied, 'If one can clearly understand that the four elements of earth, water, fire, and wind never arise on their own, but rather disperse and can cease according to their suitability, this is the meaning of death.' Ambaceli asked Manjusri Bodhisattva, 'Clearly knowing the principle that birth is non-birth, why are you still subject to the cycle of birth and death?' Manjusri Bodhisattva replied, 'Because the power is not yet sufficient.' Vasubandhu Bodhisattva (Tianqin Pusa, Vasubandhu Bodhisattva) Coming down from the inner palace of Maitreya (Mile, Maitreya), Asanga Bodhisattva (Wuzhu Pusa, Asanga Bodhisattva) asked, 'Four hundred years in the human realm is one day and night in that heaven. Maitreya Bodhisattva accomplishes five hundred billion celestial beings in a single moment, attaining the patient acceptance of the non-arising of all dharmas (wusheng faren, the patient acceptance of the non-arising of all dharmas). I wonder what dharma he is teaching?' Vasubandhu Bodhisattva said, 'He is only teaching this dharma, but the Brahma sound is pure and elegant, making people happy to hear it.' At the Vimalakirti Sutra (Weimojie Jing, Vimalakirti Sutra) assembly, thirty-two Bodhisattvas each spoke about the non-dual dharma door (buer famen, non-dual dharma door). Manjusri Bodhisattva said, 'Regarding all dharmas, I have no words, no speech, no indication, no knowledge, and I am apart from all questions and answers. This is how a Bodhisattva enters the non-dual dharma door.' Then Manjusri Bodhisattva asked Vimalakirti (Weimojie, Vimalakirti), 'Benevolent one, what about you?'

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當說何等是菩薩入不二法門。維摩默然。文殊贊曰。乃至無有語言文字。是菩薩真入不二法門。

善財

參五十三員善知識。末後到彌勒閣前。見樓閣門閉。瞻仰讚歎。見彌勒從別處來。善財作禮曰。愿樓閣門開。令我得入。尋時。彌勒至善財前。彈指一聲。樓閣門開。善財入已。閣門即閉。見百千萬億樓閣。一一樓閣內有一彌勒領諸眷屬並一善財而立其前。善財因無著菩薩問曰。我欲見文殊。何者即是。財曰。汝發一念心清凈即是。無著曰。我發一念心清凈。為甚麼不見。財曰。是真見文殊。

須菩提尊者

在巖中宴坐。諸天雨華讚歎。者曰。空中雨華讚歎。復是何人。云何讚歎。天曰。我是梵天。敬重尊者善說般若。者曰。我于般若未嘗說一字。汝云何讚歎。天曰。如是尊者無說。我乃無聞。無說無聞。是真說般若。尊者一日說法次。帝釋雨華。者乃問。此華從天得邪。從地得邪。從人得邪。釋曰。弗也。者曰。從何得邪。釋乃舉手。者曰。如是。如是。

舍利弗尊者

因入城遙見月上女出城。舍利弗心口思惟。此姊見佛。不知得忍不得忍否。我當問之。才近便問。大姊往甚麼處去。女曰。如舍利弗與么去。弗曰。我方入城。汝方出城。何言如我恁么去。女曰。諸佛弟子。

【現代漢語翻譯】 現代漢語譯本： 當問什麼是菩薩進入不二法門時，維摩詰（Vimalakirti，一位著名的在家菩薩）保持沉默。文殊菩薩（Manjusri，智慧的象徵）讚歎道：『乃至沒有語言文字，才是菩薩真正進入不二法門。』

善財童子（Sudhana） 參訪了五十三位善知識（Kalyanamitra，精神導師）。最後到達彌勒菩薩（Maitreya，未來佛）的樓閣前，看見樓閣的門關閉著，便瞻仰讚歎。見到彌勒菩薩從別處來，善財童子行禮說：『愿樓閣的門打開，讓我能夠進入。』隨即，彌勒菩薩走到善財童子面前，彈指一聲，樓閣的門就打開了。善財童子進入后，樓閣的門立刻關閉。他看見成百上千億的樓閣，每一個樓閣內都有一位彌勒菩薩帶領著眷屬，並且有一位善財童子站在他的面前。善財童子因為無著菩薩（Asanga）問道：『我想要見文殊菩薩，哪一個才是？』善財童子回答說：『你發一念清凈心就是。』無著菩薩說：『我發一念清凈心，為什麼看不見？』善財童子說：『這就是真正見到文殊菩薩。』

須菩提尊者（Subhuti） 在巖洞中靜坐。諸天（Deva，天神）散花讚歎。須菩提尊者說：『空中散花讚歎的，又是何人？為何讚歎？』天神回答說：『我是梵天（Brahma，創造之神），敬重尊者善於宣說般若（Prajna，智慧）。』須菩提尊者說：『我對於般若，未曾說過一個字，你為何讚歎？』天神回答說：『正是因為尊者沒有說，我才沒有聽。沒有說，沒有聽，這才是真正宣說般若。』尊者有一天說法時，帝釋天（Indra，眾神之王）散花。尊者便問：『這花是從天上得來的嗎？是從地上得來的嗎？是從人那裡得來的嗎？』帝釋天回答說：『不是。』尊者問：『從哪裡得來的？』帝釋天便舉起手。尊者說：『正是這樣，正是這樣。』

舍利弗尊者（Sariputra） 因為進入城中，遠遠看見月上女走出城。舍利弗尊者心中思量：『這位女子見到佛陀（Buddha）后，不知是否能夠證得忍位？我應當問問她。』剛一靠近便問：『大姐要往哪裡去？』女子說：『像舍利弗尊者那樣去。』舍利弗尊者說：『我正要入城，你正要出城，為何說像我這樣去？』女子說：『諸佛的弟子，都是如此。』

【English Translation】 English version: When asked what is a Bodhisattva's (an enlightened being) entry into the non-dual dharma gate, Vimalakirti (a famous lay Bodhisattva) remained silent. Manjusri (the Bodhisattva of wisdom) praised, 'Even without language and words, that is a Bodhisattva's true entry into the non-dual dharma gate.'

Sudhana Visited fifty-three Kalyanamitras (spiritual mentors). Finally, he arrived before Maitreya's (the future Buddha) pavilion and saw the gate was closed. He admired and praised it. He saw Maitreya coming from elsewhere. Sudhana bowed and said, 'May the pavilion gate open, allowing me to enter.' Immediately, Maitreya came before Sudhana, snapped his fingers once, and the pavilion gate opened. After Sudhana entered, the gate immediately closed. He saw hundreds of thousands of millions of pavilions, and in each pavilion, there was a Maitreya leading his retinue, with a Sudhana standing before him. Sudhana, because of Asanga's (a Bodhisattva) question, asked, 'I wish to see Manjusri, which one is it?' Sudhana replied, 'The moment you generate a thought of pure mind, that is it.' Asanga said, 'I generate a thought of pure mind, why don't I see him?' Sudhana said, 'That is truly seeing Manjusri.'

Venerable Subhuti Was sitting in meditation in a cave. The Devas (gods) rained flowers in praise. The Venerable said, 'Who is it that is raining flowers in the sky and praising? Why are they praising?' The Deva replied, 'I am Brahma (the creator god), I respect the Venerable for skillfully expounding Prajna (wisdom).' The Venerable said, 'Regarding Prajna, I have never spoken a single word, why do you praise?' The Deva replied, 'Precisely because the Venerable has not spoken, I have not heard. No speaking, no hearing, this is the true expounding of Prajna.' One day, when the Venerable was expounding the Dharma, Indra (king of the gods) rained flowers. The Venerable then asked, 'Did these flowers come from the heavens? Did they come from the earth? Did they come from people?' Indra replied, 'No.' The Venerable asked, 'Where did they come from?' Indra then raised his hand. The Venerable said, 'Just so, just so.'

Venerable Sariputra Because he was entering the city, he saw the Moon-like Woman leaving the city from afar. Venerable Sariputra thought in his heart, 'After this woman sees the Buddha, I wonder if she will attain the stage of acceptance (kshanti)? I should ask her.' As soon as he approached, he asked, 'Elder sister, where are you going?' The woman said, 'Like Venerable Sariputra is going.' Venerable Sariputra said, 'I am about to enter the city, and you are about to leave the city, why do you say like I am going?' The woman said, 'All disciples of the Buddhas are like this.'

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當依何住。弗曰。諸佛弟子依大涅槃而住。女曰。諸佛弟子既依大涅槃而住。而我亦如舍利弗與么去。舍利弗問須菩提夢中說六波羅蜜與覺時同異。提曰。此義深遠。吾不能說。會中有彌勒大士。汝往彼問。舍利弗問彌勒。彌勒云。誰名彌勒。誰是彌勒。舍利弗問天女曰。何以不轉女身。女曰。我從十二年來求女人相。了不可得。當何所轉。即時天女以神通力變舍利弗。令如天女。女自化身如舍利弗。乃問言。何以不轉女身。舍利弗以天女像而答言。我今不知云何轉面而變為女身。

殃崛摩羅尊者

未出家時。外道受教為嬌尸迦。欲登王位。用千人拇指為花冠。已得九百九十九。唯欠一指。遂欲殺母取指。時佛在靈山。以天眼觀之。乃作沙門在殃崛前。殃崛遂釋母欲殺佛。佛徐行。殃崛急行。追之不及。乃喚曰。瞿曇。住。住。佛告曰。我住久矣。是汝不住。殃崛聞之。心忽開悟。遂棄刃。投佛出家。

賓頭盧尊者

因阿育王內宮齋三萬大阿羅漢。躬自行香。見第一座無人。王問其故。海意尊者曰。此是賓頭盧位。此人近見佛來。王曰。今在何處。者曰。且待須臾。言訖。賓頭盧從空而下。王請就座。禮敬。者不顧。王乃問。承聞尊者親見佛來。是否。者以手䇿起眉。曰。會么。王曰。不會

【現代漢語翻譯】 現代漢語譯本 女曰：當依據什麼而安住？弗回答說：諸佛弟子依據大涅槃（永恒寂靜的境界）而安住。女說：諸佛弟子既然依據大涅槃而安住，那麼我也像舍利弗（智慧第一的佛陀弟子）一樣去了嗎？舍利弗問須菩提（解空第一的佛陀弟子）在夢中說的六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）與覺醒時有何不同？須菩提說：這個意義深遠，我不能說。集會中有彌勒（未來佛）大士，你到他那裡去問。舍利弗問彌勒，彌勒說：誰名叫彌勒？誰是彌勒？舍利弗問天女說：為什麼不轉變女身？天女說：我從十二年來尋求女人相，始終不能得到，要轉變什麼呢？當時天女用神通力變化舍利弗，使他像天女一樣。天女自己化身像舍利弗，於是問道：為什麼不轉變女身？舍利弗用天女的形象回答說：我現在不知道怎樣轉變面容而變為女身。

殃崛摩羅尊者（以殺人取指為惡行的尊者）

未出家時，以外道的身份接受教導，名叫嬌尸迦，想要登上王位，用一千個人的拇指做成花冠。已經得到九百九十九個，只差一個拇指。於是想要殺母親取指。當時佛在靈山（佛陀常住的聖地），用天眼觀察到這件事，於是化作沙門（出家修行者）走在殃崛前面。殃崛於是放棄殺母親而想要殺佛。佛慢慢地走，殃崛急忙地走，追趕不上。於是呼喚說：瞿曇（佛陀的姓氏），住！住！佛告訴他說：我住很久了，是你不住。殃崛聽到這話，心中忽然開悟，於是丟棄刀刃，投奔佛陀出家。

賓頭盧尊者（奉佛之命常住世間應供的尊者）

因為阿育王（古印度著名佛教君王）在內宮齋僧供養三萬大阿羅漢（斷盡煩惱的聖者），親自進行行香。看見第一座沒有人。阿育王問這是什麼緣故。海意尊者說：這是賓頭盧的座位，這個人不久前見過佛來。阿育王說：現在在哪裡？海意尊者說：請稍等片刻。說完，賓頭盧從空中降下。阿育王請他入座，禮敬他。賓頭盧不理睬。阿育王於是問道：聽說尊者親自見過佛來，是這樣嗎？賓頭盧用手指彈起眉毛，說：會意嗎？阿育王說：不會。

【English Translation】 English version The woman asked: Upon what should one dwell? The Buddha replied: Disciples of the Buddhas dwell upon Great Nirvana (the state of eternal tranquility). The woman said: Since the disciples of the Buddhas dwell upon Great Nirvana, shall I also depart like Shariputra (the foremost disciple in wisdom)? Shariputra asked Subhuti (the foremost disciple in understanding emptiness) whether the Six Paramitas (Generosity, Morality, Patience, Diligence, Concentration, and Wisdom) spoken of in dreams were the same as when awake. Subhuti said: This meaning is profound, I cannot explain it. In the assembly was the Bodhisattva Maitreya (the future Buddha). Go and ask him. Shariputra asked Maitreya, and Maitreya said: Who is called Maitreya? Who is Maitreya? Shariputra asked the goddess: Why do you not transform from your female body? The goddess said: For twelve years I have sought the form of a woman, but I have never found it. What should I transform? At that moment, the goddess used her supernatural power to transform Shariputra, making him like a goddess. The goddess herself transformed into the form of Shariputra, and then asked: Why do you not transform from your female body? Shariputra, in the form of the goddess, replied: I do not know how to transform my face and become a female body.

Venerable Angulimala (the venerable one known for his evil deeds of killing and collecting fingers)

Before he left home, he was taught by an outsider and was named Kausika. He wanted to ascend the throne and use the thumbs of a thousand people as a flower crown. He had already obtained nine hundred and ninety-nine, lacking only one finger. So he wanted to kill his mother to get the finger. At that time, the Buddha was on Vulture Peak (a sacred place where the Buddha often resided), and observed this with his divine eye. So he transformed into a Shramana (a renunciate practitioner) and walked in front of Angulimala. Angulimala then gave up killing his mother and wanted to kill the Buddha. The Buddha walked slowly, and Angulimala walked quickly, unable to catch up. So he shouted: Gautama (the Buddha's surname), stop! Stop! The Buddha told him: I have stopped for a long time, it is you who have not stopped. Angulimala heard this, and his heart suddenly opened up. So he abandoned his blade and went to the Buddha to leave home.

Venerable Pindola (the venerable one who was ordered by the Buddha to stay in the world to receive offerings)

Because King Ashoka (a famous Buddhist king of ancient India) was holding a vegetarian feast in his inner palace for thirty thousand great Arhats (saints who have extinguished all afflictions), he personally performed the incense offering. He saw that the first seat was empty. King Ashoka asked why this was so. Venerable Haiyi said: This is the seat of Pindola, this person recently saw the Buddha come. King Ashoka said: Where is he now? Venerable Haiyi said: Please wait a moment. After speaking, Pindola descended from the sky. King Ashoka invited him to take a seat and paid his respects. Pindola ignored him. King Ashoka then asked: I heard that the Venerable One personally saw the Buddha come, is that so? Pindola raised his eyebrows with his fingers and said: Do you understand? King Ashoka said: I do not understand.

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。者曰。阿耨達池龍王曾請佛齋。吾是時亦預其數。

障蔽魔王

領諸眷屬一千年。隨金剛齊菩薩覓起處不得。忽一日得見。乃問曰。汝當依何而住。我一千年覓汝起處不得。齊曰。我不依有住而住。不依無住而住。如是而住。

那叱太子

析肉還母。析骨還父。然後現本身。運大神力。為父母說法。

秦跋陀禪師

問生法師講何經論。生曰。大般若經。師曰。作么生說色空義。曰。眾微聚曰色。眾微無自性曰空。師曰。眾微未聚。喚作甚麼。生罔措。師又問。別講何經論。曰。大涅槃經。師曰。如何說涅槃之義。曰。涅而不生。槃而不滅。不生不滅。故曰涅槃。師曰。這個是如來涅槃。那個是法師涅槃。曰。涅槃之義。豈有二邪。某甲只如此。未審禪師如何說涅槃。師拈起如意曰。還見么。曰。見。師曰。見個甚麼。曰。見禪師手中如意。師將如意擲于地曰。見么。曰。見。師曰。見個甚麼。曰。見禪師手中如意墮地。師斥曰。觀公見解。未出常流。何得名喧宇宙。拂衣而去。其徒懷疑不已。乃追師扣問。我師說色空涅槃不契。未審禪師如何說色空義。師曰。不道汝師說得不是。汝師只說得果上色空。不會說得因中色空。其徒曰。如何是因中色空。師曰。一微空故眾微空。眾

【現代漢語翻譯】 現代漢語譯本：那個人說：『阿耨達池（Anavatapta，梵語，意為無熱惱池）的龍王曾經邀請佛陀應供齋飯，我當時也在其中。』

障蔽魔王（Mara，意為破壞者，死亡）

率領他的眷屬一千年，跟隨金剛齊菩薩（Vajra Samadhi Bodhisattva）尋找他的住處卻找不到。忽然有一天，他得見菩薩，於是問道：『您究竟依靠什麼而住？我一千年都找不到您的住處。』金剛齊菩薩回答說：『我不依靠有住而住，也不依靠無住而住，就這樣安住。』

那吒太子（Nata太子）

拆開肉身還給母親，拆開骨頭還給父親，然後顯現出本來的面目，運用大神力，為父母說法。

秦跋陀禪師（Qinbatuo Zen Master）

問生法師（Sheng Dharma Master）講授什麼經論。生法師回答說：『《大般若經》（Mahaprajnaparamita Sutra）。』禪師問：『你如何解釋色空的含義？』生法師回答說：『眾多微塵聚集就叫做色，眾多微塵沒有自性就叫做空。』禪師問：『眾多微塵尚未聚集的時候，叫做什麼？』生法師茫然不知所措。禪師又問：『你還講授什麼經論？』生法師回答說：『《大涅槃經》（Mahaparinirvana Sutra）。』禪師問：『你如何解釋涅槃的含義？』生法師回答說：『涅槃就是不生，槃就是不滅，不生不滅，所以叫做涅槃。』禪師說：『這是如來的涅槃，那是法師的涅槃。』生法師回答說：『涅槃的含義，難道還有兩種嗎？我所理解的只是這樣，不知道禪師您如何解釋涅槃？』禪師拿起如意說：『看見了嗎？』生法師回答說：『看見了。』禪師問：『看見了什麼？』生法師回答說：『看見禪師手中的如意。』禪師將如意扔在地上說：『看見了嗎？』生法師回答說：『看見了。』禪師問：『看見了什麼？』生法師回答說：『看見禪師手中的如意掉在地上。』禪師斥責說：『觀察你的見解，還沒有超出常人的見解，怎麼能名聲響徹宇宙呢？』說完拂袖而去。生法師的弟子們懷疑不解，於是追上禪師請教：『我的老師所說的色空涅槃不符合您的意思，不知道禪師您如何解釋色空的含義？』禪師說：『我不是說你的老師說得不對，你的老師只是說出了果上的色空，不會說因中的色空。』他的弟子問：『什麼是因中的色空？』禪師說：『一微塵空，所以眾多微塵都空，眾多

【English Translation】 English version: He said, 'The Dragon King of Anavatapta (Anavatapta, Sanskrit, meaning lake without heat) once invited the Buddha to a vegetarian feast, and I was among them at that time.'

Mara (Mara, meaning destroyer, death)

Led his retinue for a thousand years, following Vajra Samadhi Bodhisattva (Vajra Samadhi Bodhisattva) seeking his dwelling place but could not find it. Suddenly one day, he saw the Bodhisattva and asked, 'What do you rely on to dwell? I have been searching for your dwelling place for a thousand years.' Vajra Samadhi Bodhisattva replied, 'I do not dwell relying on existence, nor do I dwell relying on non-existence, and thus I dwell.'

Prince Nata (Nata Prince)

Tore apart his flesh to return it to his mother, tore apart his bones to return them to his father, and then revealed his original form, using great divine power to preach the Dharma to his parents.

Zen Master Qinbatuo (Qinbatuo Zen Master)

Asked Dharma Master Sheng (Sheng Dharma Master) what sutras and treatises he was lecturing on. Dharma Master Sheng replied, 'The Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra).' The Zen Master asked, 'How do you explain the meaning of form and emptiness?' Dharma Master Sheng replied, 'The gathering of many particles is called form, and the lack of self-nature in many particles is called emptiness.' The Zen Master asked, 'What is it called when many particles have not yet gathered?' Dharma Master Sheng was at a loss. The Zen Master then asked, 'What other sutras and treatises do you lecture on?' Dharma Master Sheng replied, 'The Mahaparinirvana Sutra (Mahaparinirvana Sutra).' The Zen Master asked, 'How do you explain the meaning of Nirvana?' Dharma Master Sheng replied, 'Nirvana is non-birth, and parinirvana is non-extinction; non-birth and non-extinction is called Nirvana.' The Zen Master said, 'That is the Nirvana of the Tathagata, and that is the Nirvana of the Dharma Master.' Dharma Master Sheng replied, 'Can there be two meanings of Nirvana? This is all I understand; I wonder how the Zen Master explains Nirvana?' The Zen Master picked up a ruyi scepter and said, 'Do you see it?' Dharma Master Sheng replied, 'I see it.' The Zen Master asked, 'What do you see?' Dharma Master Sheng replied, 'I see the ruyi scepter in the Zen Master's hand.' The Zen Master threw the ruyi scepter on the ground and said, 'Do you see it?' Dharma Master Sheng replied, 'I see it.' The Zen Master asked, 'What do you see?' Dharma Master Sheng replied, 'I see the ruyi scepter in the Zen Master's hand falling to the ground.' The Zen Master rebuked, 'Observing your understanding, it has not exceeded that of ordinary people; how can your name resound throughout the universe?' Then he flicked his sleeves and left. Dharma Master Sheng's disciples were suspicious and puzzled, so they caught up with the Zen Master and asked for instruction, 'The form, emptiness, and Nirvana spoken by my teacher do not agree with your meaning; I wonder how the Zen Master explains the meaning of form and emptiness?' The Zen Master said, 'I am not saying that your teacher's explanation is wrong; your teacher only speaks of form and emptiness in the result, and does not know how to speak of form and emptiness in the cause.' His disciples asked, 'What is form and emptiness in the cause?' The Zen Master said, 'Because one particle is empty, all particles are empty; all'

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微空故一微空。一微空中無眾微。眾微空中無一微。

寶誌禪師

初。金陵東陽民朱氏之婦。上巳日聞兒啼鷹巢中。梯樹得之。舉以為子。七歲依鐘山大沙門僧儉出家。專修禪觀。宋太始二年發而徒跣。著錦袍往來皖山劍水之下。以翦尺拂子拄杖頭。負之而行。天鑒二年梁武帝詔問。弟子煩惑未除。何以治之。答曰。十二。帝問。其旨如何。答曰。在書字時節刻漏中。帝益不曉。帝嘗詔畫工張僧繇寫師像。僧繇下筆輒不自定。師遂以指𠢐面門。分披出十二面觀音。妙相殊麗。或慈或威。僧繇竟不能寫。他日。與帝臨江縱望。有物溯流而上。師以杖引之。隨杖而至。乃紫旃檀也。即以屬供奉官俞紹。令雕師像。頃刻而成。神采如生。師問一梵僧。承聞尊者喚我作屠兒。曾見我殺生么。曰。見。師曰。有見見。無見見。不有不無見。若有見見是凡夫見。無見見是聲聞見。不有不無見是外道見。未審尊者如何見。梵僧曰。你有此等見邪(汾陽曰。不枉西來)。師垂語曰。終日拈香擇火。不知身是道場。又曰。大道只在目前。要且目前難睹。欲識大道真體。不離聲色言語。又曰。京都鄴都浩浩。還是菩提大道(法眼曰。京都鄴都浩浩。不是菩提大道)。

善慧大士者

婺州義烏縣人也。齊建武四年丁

【現代漢語翻譯】 現代漢語譯本 『微空故一微空』，意思是說，極小的空間也是一個完整的空間。 『一微空中無眾微』，一個極小的空間里，不能再分割出更小的空間。 『眾微空中無一微』，由眾多極小空間組成的整體空間中，也無法獨立存在一個最小的空間。

寶誌禪師

起初，寶誌禪師是金陵東陽人朱氏的媳婦所生。上巳日，朱氏聽到嬰兒在鷹巢中啼哭，於是爬樹將他取回，並把他當作自己的兒子撫養。七歲時，他跟隨鐘山的大沙門僧儉出家，專心修習禪觀。南朝宋太始二年，他披頭散髮，光著腳，穿著錦袍，往來於皖山劍水一帶。他拿著剪刀、拂塵，拄著枴杖，揹負著它們行走。天鑒二年，梁武帝下詔詢問他：『弟子煩惱迷惑尚未消除，該如何醫治？』他回答說：『十二。』皇帝問：『這其中的含義是什麼？』他回答說：『在書寫文字、計算時間的過程中。』皇帝更加不明白。皇帝曾經詔令畫工張僧繇為禪師畫像，張僧繇下筆總是無法確定。禪師於是用手指劃破面門，顯現出十二面觀音的妙相，或慈祥或威嚴，各有不同。張僧繇最終無法畫成。有一天，禪師與皇帝一同在江邊眺望，有東西逆流而上。禪師用枴杖引它，那東西便隨著枴杖而來，原來是紫旃檀木。禪師便把它交給供奉官俞紹，讓他找工匠雕刻禪師的像，頃刻之間就完成了，神采栩栩如生。禪師問一位梵僧：『聽說您稱我為屠夫，您曾見過我殺生嗎？』梵僧說：『見過。』禪師說：『有見之見，無見之見，不有不無之見。若是有見之見，那是凡夫的見解；無見之見，那是聲聞的見解；不有不無之見，那是外道的見解。不知尊者您是如何看待的？』梵僧說：『你難道有這些見解嗎？』（汾陽說：『不枉西來』）。禪師開示說：『終日拈香擇火，卻不知自身就是道場。』又說：『大道就在眼前，只是眼前難以見到。想要認識大道的真體，離不開聲色言語。』又說：『京都鄴都浩浩蕩蕩，還是菩提大道。』（法眼說：『京都鄴都浩浩蕩蕩，不是菩提大道。』）

善慧大士

是婺州義烏縣人。齊建武四年丁卯年出生。

【English Translation】 English version 'A minute void is still a void.' This means that even the smallest space is a complete space. 'Within a minute void, there are no multiple minute voids.' Within an extremely small space, it is impossible to further divide it into even smaller spaces. 'Within multiple minute voids, there is no single minute void.' In a whole space composed of numerous extremely small spaces, a single smallest space cannot exist independently.

Chan Master Baozhi (Zen Master Baozhi)

Initially, Chan Master Baozhi was born to a woman of the Zhu family in Dongyang, Jinling (present-day Nanjing). On the Shangsi Festival (the third day of the third lunar month), the Zhu woman heard a baby crying in an eagle's nest. She climbed the tree to retrieve him and raised him as her own son. At the age of seven, he left home to become a monk under the great Shramana Sengjian at Zhongshan (Purple Mountain), focusing on the practice of Chan contemplation. In the second year of the Tai Shi era of the Song Dynasty (Southern Dynasties), he let his hair down, went barefoot, and wore a brocade robe, wandering around the Wan Mountain and Jian River area. He carried scissors, a whisk, and a staff, bearing them as he walked. In the second year of the Tianjian era, Emperor Wu of the Liang Dynasty issued an edict asking him: 'This disciple's afflictions and delusions have not yet been eliminated. How should they be treated?' He replied: 'Twelve.' The emperor asked: 'What is the meaning of this?' He replied: 'It is in the process of writing characters and calculating time.' The emperor was even more confused. The emperor once ordered the painter Zhang Sengyao to paint a portrait of the master, but Zhang Sengyao could not decide how to begin. The master then used his finger to split open his face, revealing the wondrous appearance of the Twelve-Faced Avalokiteśvara (Guanyin), sometimes compassionate, sometimes majestic, each different. Zhang Sengyao was ultimately unable to paint it. One day, the master and the emperor were gazing at the river when something floated upstream. The master used his staff to guide it, and it followed the staff, turning out to be purple sandalwood. The master then gave it to the offering official Yu Shao, instructing him to have craftsmen carve a statue of the master. It was completed in an instant, with lifelike spirit. The master asked a Brahmin monk: 'I heard that you call me a butcher. Have you ever seen me kill living beings?' The monk said: 'I have.' The master said: 'The seeing of seeing, the non-seeing of seeing, the neither-being-nor-non-being of seeing. If it is the seeing of seeing, that is the view of ordinary people; the non-seeing of seeing, that is the view of the Shravakas (hearers); the neither-being-nor-non-being of seeing, that is the view of the heretics. I wonder how you see it?' The Brahmin monk said: 'Do you have such views?' (Fen Yang said: 'It was not in vain that he came from the West'). The master gave a teaching, saying: 'All day long, one handles incense and chooses fire, yet does not know that one's own body is the Bodhimanda (place of enlightenment).' He also said: 'The Great Way is right before one's eyes, but it is difficult to see. If you want to know the true nature of the Great Way, it is inseparable from sound, form, and language.' He also said: 'The capitals of Kyoto (present-day Nanjing) and Ye (present-day Linzhang, Hebei) are vast and bustling, but are they the Great Way of Bodhi?' (Fayan said: 'The capitals of Kyoto and Ye are vast and bustling, but they are not the Great Way of Bodhi.')

Layman (Upasaka) Shanhui (Good Wisdom)

Was a native of Yiwu County, Wuzhou (present-day Jinhua, Zhejiang). He was born in the year Dingmao, the fourth year of the Jianwu era of the Qi Dynasty (Southern Dynasties).

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丑五月八日。降於雙林鄉傳宣慈家。本名翕。年十六納劉氏女。名妙光。生普建．普成二子。二十四與里人稽亭浦漉魚。獲已。沈籠水中。祝曰。去者適。止者留。人或謂之愚。會有天竺僧嵩頭陀曰。我與汝毗婆尸佛所發誓。今兜率宮衣缽見在。何日當還。因命臨水觀影。見圓光寶蓋。大士笑謂之曰。爐韛之所多鈍鐵。良醫之門足病人。度生為急。何思彼樂乎。嵩指松山頂曰。此可棲矣。大士躬耕而居之。有人盜菽麥瓜果。大士即與籃籠盛去。日常營作。夜則行道。見釋迦．金粟。定光三如來。放光襲其體。大士乃曰。我得首楞嚴定。天嘉二年。感七佛相隨。釋迦引前。維摩接后。唯釋尊數顧共語。為我補處也。其山頂黃云盤旋若蓋。因號云黃山。梁武帝請講金剛經。士才升座。以尺揮按一下。便下座。帝愕然。聖師曰。陛下還會么。帝曰。不會。聖師曰。大士講經竟。又一日講經次。帝至。大眾皆起。唯士端坐不動。近臣報曰。聖駕在此。何不起。士曰。法地若動。一切不安。大士一日披衲．頂冠．靸履朝見。帝問。是僧邪。士以手指冠。帝曰。是道邪。士以手指靸履。帝曰。是俗邪。士以手指衲衣。大士心王銘曰。觀心空王。玄妙難測。無形無相。有大神力。能滅千災。成就萬德。體性雖空。能施法則。觀之無形

【現代漢語翻譯】 現代漢語譯本： 五月八日，（寶誌公）降臨在雙林鄉傳宣慈的家中。他原本的名字叫翕。十六歲時，娶了劉家的女兒，名叫妙光。生了普建、普成兩個兒子。二十四歲時，與同鄉人在稽亭浦捕魚。捕獲之後，他將魚籠沉入水中，祝願說：『該去的就去，該留下的就留下。』有人認為他很愚蠢。這時，來了一位來自天竺（古代印度）的和尚嵩頭陀，他說：『我與你曾在毗婆尸佛（過去七佛之首）前發過誓。現在兜率宮（彌勒菩薩的凈土）里還儲存著你的衣缽。你打算什麼時候回去呢？』於是讓他臨水觀看自己的影子，（寶誌公）看見了圓光寶蓋。嵩頭陀笑著對他說：『爐韛（鼓風吹火的器具）里出來的多是鈍鐵，良醫的門前總是聚集著病人。度化眾生是當務之急，何必思念那（兜率天）的快樂呢？』嵩頭陀指著松山的山頂說：『這裡可以居住。』寶誌公親自耕種而居住在那裡。有人偷盜他的豆麥瓜果，寶誌公就用籃子盛好送給他們。他白天勞作，夜晚則修行。他看見釋迦（釋迦牟尼佛）、金粟（過去佛之一）、定光（過去佛之一）三如來，放出光明照在他的身上。寶誌公於是說：『我得到了首楞嚴定（一種深妙的禪定）。』天嘉二年，他感應到七佛相隨，釋迦佛在前面引導，維摩（維摩詰菩薩）在後面接應，只有釋迦佛多次回頭與他說話，（這是因為）我是（未來的）補處菩薩（彌勒菩薩）。那山頂上有黃色的雲彩盤旋，像傘蓋一樣，因此被稱為云黃山。梁武帝請他講解《金剛經》。寶誌公才登上座位，用尺子敲了一下，就走下了座位。梁武帝感到愕然。聖師（可能是指另一位高僧）說：『陛下您領會了嗎？』梁武帝說：『沒有領會。』聖師說：『大士（指寶誌公）講經完畢了。』又有一天，（寶誌公）正在講經，梁武帝來了，大眾都站起來，只有寶誌公端坐不動。近臣稟報說：『皇上駕到這裡，為什麼不站起來？』寶誌公說：『法地如果動搖，一切都不安穩。』寶誌公有一天穿著僧衣、戴著帽子、穿著鞋子去朝見皇帝。皇帝問：『是僧人嗎？』寶誌公用手指著帽子。皇帝說：『是道士嗎？』寶誌公用手指著鞋子。皇帝說：『是俗人嗎？』寶誌公用手指著僧衣。寶誌公的《心王銘》說：『觀心空王，玄妙難測。無形無相，有大神力。能滅千災，成就萬德。體性雖空，能施法則。觀之無形。』

【English Translation】 English version: On the eighth day of the fifth month, (Baozhi Gong) descended at the home of Chuan Xuanci in Shuanglin Township. His original name was Xi. At the age of sixteen, he married a woman from the Liu family named Miaoguang. He had two sons, Pujian and Pucheng. At the age of twenty-four, he was fishing with villagers in Jitingpu. After catching the fish, he submerged the fish trap in the water and prayed, 'Those who should leave, leave; those who should stay, stay.' Some people thought he was foolish. At this time, a monk from Tianzhu (ancient India) named Song Toutuo came and said, 'I made a vow with you before Vipashyi Buddha (the first of the Seven Buddhas of the Past). Now your robe and bowl are still in Tushita Heaven (the pure land of Maitreya Bodhisattva). When do you plan to return?' So he asked him to look at his reflection in the water, and (Baozhi Gong) saw a halo and jeweled canopy. Song Toutuo smiled and said to him, 'What comes out of the bellows is mostly dull iron, and the door of a good doctor is always crowded with patients. Saving sentient beings is the most urgent task, why think about the happiness of (Tushita Heaven)?' Song Toutuo pointed to the top of Song Mountain and said, 'This is a place to live.' Baozhi Gong personally cultivated the land and lived there. Someone stole his soybeans, wheat, melons, and fruits, and Baozhi Gong would put them in a basket and give them to them. He worked during the day and practiced at night. He saw Shakyamuni (Shakyamuni Buddha), Jin Su (one of the Buddhas of the past), and Dingguang (one of the Buddhas of the past), three Tathagatas, emitting light on his body. Baozhi Gong then said, 'I have attained the Shurangama Samadhi (a profound state of meditation).' In the second year of Tianjia, he sensed the presence of seven Buddhas following him, with Shakyamuni Buddha leading the way and Vimalakirti (Vimalakirti Bodhisattva) following behind. Only Shakyamuni Buddha repeatedly turned around and spoke to him, (because) I am (the future) successor Bodhisattva (Maitreya Bodhisattva). Yellow clouds swirled around the top of the mountain like a canopy, so it was called Yunhuang Mountain. Emperor Wu of Liang invited him to lecture on the Diamond Sutra. Baozhi Gong only ascended the seat, tapped it once with a ruler, and then stepped down. Emperor Wu of Liang was stunned. The holy teacher (possibly referring to another eminent monk) said, 'Has Your Majesty understood?' Emperor Wu of Liang said, 'I have not understood.' The holy teacher said, 'The Great Bodhisattva (referring to Baozhi Gong) has finished lecturing.' One day, while (Baozhi Gong) was lecturing, Emperor Wu arrived, and the crowd stood up, but Baozhi Gong remained seated. A close minister reported, 'The Emperor has arrived, why don't you stand up?' Baozhi Gong said, 'If the Dharma ground shakes, everything will be unstable.' One day, Baozhi Gong wore a monk's robe, a hat, and slippers to see the Emperor. The Emperor asked, 'Is he a monk?' Baozhi Gong pointed to his hat. The Emperor said, 'Is he a Taoist?' Baozhi Gong pointed to his slippers. The Emperor said, 'Is he a layman?' Baozhi Gong pointed to his monk's robe. Baozhi Gong's 'Mind King Inscription' says, 'Observing the mind, the empty king, mysterious and unfathomable. Without form or appearance, it has great divine power. It can extinguish thousands of disasters and accomplish myriad virtues. Its essence is empty, but it can bestow laws. Observing it is formless.'

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。呼之有聲。為大法將。心戒傳經。水中鹽味。色里膠青。決定是有。不見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。了本識心。識心見佛。是心是佛。是佛是心。唸唸佛心。佛心念佛。欲得早成。戒心自律。凈律凈心。心即是佛。除此心王。更無別佛。欲求成佛。莫染一物。心性雖空。貪嗔體實。入此法門。端坐成佛。到彼岸已。得波羅蜜。慕道真士。自觀自心。知佛在內。不向外尋。即心即佛。即佛即心。心明識佛。曉了識心。離心非佛。離佛非心。非佛莫測。無所堪任。執空滯寂。於此漂沉。諸佛菩薩。非此安心。明心大士。悟此玄音。身心性妙。用無更改。是故智者。放心自在。莫言心王。空無體性。能使色身。作邪作正。非有非無。隱顯不定。心性離空。能凡能聖。是故相勸。好自防慎。剎那造作。還復漂沉。清凈心智。如世黃金。般若法藏。並在身心。無為法寶。非淺非深。諸佛菩薩。了此本心。有緣遇者。非去來今。有偈曰。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。纖毫不相離。如身影相似。欲識佛去處。只這語聲是。又曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。又曰。有物先天地。無形本寂寥。能為萬象主。不逐四時凋。四相偈。曰生．曰

老．曰病．曰死。識托浮泡起。生從愛慾來。昔時曾長大。今日復嬰孩。星眼隨人轉。朱脣向乳開。為憐迷覺性。還卻受輪迴。覽鏡容顏改。登階氣力衰。咄哉今已老。趨拜覆還虧。身似臨崖樹。心如念水龜。尚猶耽有漏。不肯學無為。忽染沉痾疾。因成臥病身。妻兒愁不語。朋友厭相親。楚痛抽千脈。呻吟徹四鄰。不知前路險。猶尚恣貪嗔。精魄隨生路。遊魂入死關。只聞千萬去。不見一人還。寶馬空嘶立。庭華永絕攀。早求無上道。應免四方山。

南嶽慧思禪師

武津李氏子。因志公令人傳語曰。何不下山教化眾生。目視雲漢作甚麼。師曰。三世諸佛。被我一口吞盡。何處更有眾生可化。示眾曰。道源不遠。性海非遙。但向己求。莫從他覓。覓即不得。得亦不真。偈曰。頓悟心源開寶藏。隱顯靈通現真相。獨行獨坐常巍巍。百億化身無數量。縱令逼塞滿虛空。看時不見微塵相。可笑物兮無比況。口吐明珠光晃晃。尋常見說不思議。一語標名言下當。又曰。天不能蓋地不載。無去無來無障礙。無長無短無青黃。不在中間及內外。超羣出衆太虛玄。指物傳心人不會。

天臺山修禪寺智者禪師

諱智顗。荊州華容陳氏子。在南嶽誦法華經至藥王品曰。是真精進。是名真法。供養如來。於是悟法

【現代漢語翻譯】 老、病、死（老、病、死）。識托浮泡起（意識像水泡一樣生起）。生從愛慾來（生命從愛慾而來）。昔時曾長大（過去曾經長大）。今日復嬰孩（今天又成了嬰兒）。星眼隨人轉（明亮的眼睛隨著人轉動）。朱脣向乳開（紅潤的嘴唇對著乳汁張開）。為憐迷覺性（可憐迷惑了覺悟的本性）。還卻受輪迴（還要遭受輪迴）。 覽鏡容顏改（照鏡子容顏改變）。登階氣力衰（登上臺階氣力衰弱）。咄哉今已老（唉，如今已經老了）。趨拜覆還虧（奔走跪拜又感到虧損）。身似臨崖樹（身體像臨近懸崖的樹）。心如念水龜（心像想著水的烏龜）。尚猶耽有漏（還貪戀有缺陷的事物）。不肯學無為（不肯學習無為）。 忽染沉痾疾（忽然染上嚴重的疾病）。因成臥病身（因此成了臥病之身）。妻兒愁不語（妻子兒女憂愁不說話）。朋友厭相親（朋友厭倦了親近）。楚痛抽千脈（痛苦抽動著全身的經脈）。徹四鄰（響徹四鄰）。不知前路險（不知道前方的路危險）。猶尚恣貪嗔（還放縱貪婪和嗔恨）。 精魄隨生路（精魄隨著生命之路）。遊魂入死關（遊魂進入死亡之關）。只聞千萬去（只聽說千千萬萬的人死去）。不見一人還（沒見到一個人回來）。寶馬空嘶立（寶馬空自嘶鳴站立）。庭華永絕攀（庭院中的花永遠斷絕了攀折）。早求無上道（早點尋求無上的佛道）。應免四方山（應該可以免於在四方山中輪迴）。

南嶽慧思禪師

武津李氏子（武津李氏之子）。因志公令人傳語曰（因為志公讓人傳話說）：何不下山教化眾生（為什麼不下山教化眾生）？目視雲漢作甚麼（眼睛看著天空做什麼）？師曰（慧思禪師說）：三世諸佛（過去、現在、未來三世的一切佛），被我一口吞盡（被我一口吞盡），何處更有眾生可化（哪裡還有眾生可以教化）？ 示眾曰（慧思禪師向大眾開示說）：道源不遠（道的源頭不遠），性海非遙（自性的海洋不遙遠）。但向己求（只要向自己求），莫從他覓（不要向他人尋找）。覓即不得（尋找就得不到），得亦不真（得到也不真實）。 偈曰（偈語說）：頓悟心源開寶藏（頓悟心源開啟寶藏），隱顯靈通現真相（隱藏和顯現都靈通，顯現真實面貌）。獨行獨坐常巍巍（獨自行走獨自端坐常常巍然不動），百億化身無數量（百億化身沒有數量）。縱令逼塞滿虛空（即使擁擠充滿虛空），看時不見微塵相（看的時候也看不到微塵的形象）。可笑物兮無比況（可笑的事物啊，沒有辦法比況），口吐明珠光晃晃（口中吐出明珠光芒閃耀）。尋常見說不思議（常常看到說不可思議），一語標名言下當（一句話標明名稱，當下就明白）。 又曰（又說）：天不能蓋地不載（天不能覆蓋，地不能承載），無去無來無障礙（沒有去來沒有障礙）。無長無短無青黃（沒有長短沒有青黃），不在中間及內外（不在中間以及內外）。超羣出衆太虛玄（超越群體超出大眾，太虛玄妙），指物傳心人不會（指著事物來傳遞心意，人們不會明白）。

天臺山修禪寺智者禪師

諱智顗（名諱智顗）。荊州華容陳氏子（荊州華容陳氏之子）。在南嶽誦法華經至藥王品曰（在南嶽誦讀《法華經》到《藥王品》時說）：是真精進（這是真正的精進），是名真法（這叫做真正的佛法），供養如來（供養如來）。於是悟法（於是領悟了佛法）。

【English Translation】 Old age, sickness, and death. Consciousness arises like a floating bubble. Life comes from love and desire. Once it grew up. Today it is again an infant. Starry eyes follow people's movements. Red lips open towards milk. Pitying the deluded nature of awareness. Still subjected to reincarnation. Looking in the mirror, the face changes. Climbing the stairs, strength declines. Alas, now already old. Hurrying and bowing again feels deficient. The body is like a tree near a cliff. The mind is like a turtle longing for water. Still indulging in leaky things. Unwilling to learn non-action. Suddenly contracting a serious illness. Consequently becoming bedridden. Wife and children worry in silence. Friends tire of being close. Sharp pain draws through a thousand veins. **Resonates through the neighborhood. Not knowing the danger ahead. Still indulging in greed and anger. The essence follows the path of life. The wandering soul enters the gate of death. Only hearing of thousands going. Not seeing a single one return. The precious horse stands neighing in vain. The courtyard flowers are forever beyond reach. Seek the supreme path early. Should avoid the four directions mountain (reincarnation).

Chan Master Huisi of Nanyue (Mount Nan)

A son of the Li family of Wujin. Because Zhigong (a Buddhist monk) sent someone to say: Why not go down the mountain to teach sentient beings? What are you doing looking at the sky? The Master said: The Buddhas of the three times (past, present, and future) have been swallowed by me in one gulp. Where are there more sentient beings to be transformed? Showing the assembly, he said: The source of the Dao is not far. The sea of self-nature is not distant. Just seek within yourself. Do not seek from others. If you seek, you will not obtain. Even if you obtain, it will not be genuine. The verse says: Sudden enlightenment of the mind-source opens the treasure trove. Hidden and manifest, spiritual penetration reveals the true form. Walking alone, sitting alone, always majestic. Hundreds of billions of transformation bodies are countless. Even if crowded and filling the void. When looking, one does not see the appearance of a mote of dust. Laughable thing, there is no comparison. The mouth spits out bright pearls, shining brightly. Often seeing and saying inconceivable. One word marks the name, and understanding arises immediately. Again, he said: Heaven cannot cover, earth cannot carry. No going, no coming, no obstacles. No long, no short, no blue, no yellow. Not in the middle, nor inside or outside. Surpassing the crowd, exceeding the masses, the great void is profound. Pointing at things to transmit the mind, people will not understand.

Chan Master Zhiyi of Tiantai Mountain (Mount Tiantai) Xiuchan Temple

Given name Zhiyi. A son of the Chen family of Huarong, Jingzhou. While reciting the Lotus Sutra at Nanyue, reaching the Chapter of King of Medicine, he said: 'This is true diligence. This is called true Dharma. Offering to the Tathagata (Buddha).' Thereupon, he awakened to the Dharma.

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華三昧．獲旋陀羅尼。見靈山一會。儼然未散。

泗州僧伽大聖

或問。師何姓。師曰。姓何。曰。何國人。師曰。何國人。

天臺山豐干禪師

因寒山問。古鏡未磨時如何照燭。師曰。冰壺無影像。猿猴探水月。曰。此是不照燭也。更請道看。師曰。萬德不將來。教我道甚麼。寒山．拾得俱作禮而退。師欲游五臺。問寒山．拾得曰。汝共我去游五臺。便是我同流。若不共我去游五臺。不是我同流。山曰。你去游五臺作甚麼。師曰。禮文殊。山曰。你不是我同流。師尋獨入五臺。逢一老人。便問。莫是文殊么。曰。豈可有二文殊。師作禮未起。忽然不見(趙州代曰。文殊。文殊)。

天臺山寒山子

因眾僧炙茄次。將茄串向一僧背上打一下。僧回首。山呈起茄串曰。是甚麼。僧曰。這風顛漢。山向傍僧曰。你道這僧費卻我多少鹽醋。因趙州游天臺。路次相逢。山見牛跡。問州曰。上座還識牛么。州曰。不識。山指牛跡曰。此是五百羅漢遊山。州曰。既是羅漢。為甚麼卻作牛去。山曰。蒼天。蒼天。州呵呵大笑。山曰。作甚麼。州曰。蒼天。蒼天。山曰。這廝兒宛有大人之作。

天臺山拾得子

一日掃地。寺主問。汝名拾得。因豐干拾得汝歸。汝畢竟姓個甚麼。拾得

【現代漢語翻譯】 現代漢語譯本 華三昧（一種禪定狀態，專注于蓮花的純潔和智慧）。獲得旋陀羅尼（一種強大的咒語，能使人回憶起過去和未來）。彷彿還能看見靈山法會（釋迦牟尼佛在靈鷲山舉行的著名法會），莊嚴的場景依然沒有散去。

泗州僧伽大聖（唐代高僧，被認為是觀音菩薩的化身）

有人問：『大師您姓什麼？』大師說：『姓什麼？』那人問：『您是哪個國家的人？』大師說：『哪個國家的人？』

天臺山豐干禪師（唐代天臺山國清寺的禪師）

寒山（唐代隱士，以詩歌聞名）問：『古鏡未磨時，如何照燭？』禪師說：『冰壺沒有影像，猿猴徒勞地撈取水中的月亮。』寒山說：『這是不照燭啊，請您再說說看。』禪師說：『萬德不帶來，教我說什麼？』寒山、拾得（唐代隱士，與寒山齊名）都作禮後退下。禪師想要去游五臺山（佛教名山，文殊菩薩的道場），問寒山、拾得說：『你們和我一起去游五臺山，便是我的同道。如果不和我一起去游五臺山，便不是我的同道。』寒山說：『你去游五臺山做什麼？』禪師說：『禮拜文殊菩薩。』寒山說：『你不是我的同道。』禪師獨自前往五臺山，遇到一位老人，便問：『莫非是文殊菩薩嗎？』老人說：『難道會有兩個文殊菩薩嗎？』禪師作禮還未起身，老人忽然不見了（趙州禪師（唐代著名禪師）代答說：『文殊！文殊！』）。

天臺山寒山子（唐代隱士，以詩歌聞名）

一次，眾僧烤茄子的時候，寒山將茄子串向一個僧人的背上打了一下。僧人回頭，寒山舉起茄子串說：『這是什麼？』僧人說：『這個瘋癲漢。』寒山對旁邊的僧人說：『你們說這個僧人浪費了我多少鹽醋？』趙州禪師游天臺山，在路上相遇。寒山看見牛的足跡，問趙州說：『上座還認識牛嗎？』趙州說：『不認識。』寒山指著牛的足跡說：『這是五百羅漢遊山。』趙州說：『既然是羅漢，為什麼卻變成牛去了？』寒山說：『蒼天啊，蒼天啊。』趙州呵呵大笑。寒山說：『做什麼？』趙州說：『蒼天啊，蒼天啊。』寒山說：『這廝兒倒有大人的作為。』

天臺山拾得子（唐代隱士，與寒山齊名）

一天，拾得在掃地，寺主問：『你名叫拾得，因為豐干禪師拾得你回來。你到底姓什麼？』拾得

【English Translation】 English version Hua Samadhi (a state of meditative absorption focused on the purity and wisdom of the lotus). Obtaining the Dhāraṇī of Rotation (a powerful mantra that enables one to recall past and future). It is as if one can still see the assembly at Vulture Peak (the famous assembly held by Śākyamuni Buddha at Vulture Peak), the solemn scene has not yet dispersed.

Great Sage Sengqie of Sizhou (a prominent Tang Dynasty monk, considered an incarnation of Avalokiteśvara)

Someone asked: 'What is your surname, Master?' The Master said: 'Surname what?' The person asked: 'What country are you from?' The Master said: 'What country are you from?'

Chan Master Fenggan of Tiantai Mountain (a Chan master of Guoqing Temple on Tiantai Mountain during the Tang Dynasty)

Han Shan (a Tang Dynasty recluse, famous for his poetry) asked: 'When the ancient mirror is not yet polished, how does it illuminate?' The Master said: 'The ice pot has no reflection, the monkey futilely tries to scoop the moon from the water.' Han Shan said: 'This is not illuminating, please say more.' The Master said: 'Ten thousand virtues are not brought along, what can I say?' Han Shan and Shi De (a Tang Dynasty recluse, as famous as Han Shan) both bowed and retreated. The Master wanted to travel to Mount Wutai (a famous Buddhist mountain, the Bodhimaṇḍa of Mañjuśrī), and asked Han Shan and Shi De: 'If you go with me to Mount Wutai, you are my companions. If you do not go with me to Mount Wutai, you are not my companions.' Han Shan said: 'What are you going to do at Mount Wutai?' The Master said: 'To pay homage to Mañjuśrī Bodhisattva.' Han Shan said: 'You are not my companion.' The Master went to Mount Wutai alone, and met an old man, and asked: 'Could you be Mañjuśrī?' The old man said: 'How could there be two Mañjuśrīs?' The Master bowed but had not yet risen, when the old man suddenly disappeared (Chan Master Zhaozhou (a famous Chan master of the Tang Dynasty) said in his place: 'Mañjuśrī! Mañjuśrī!').

Hanshanzi of Tiantai Mountain (a Tang Dynasty recluse, famous for his poetry)

Once, while the monks were roasting eggplants, Han Shan struck a monk on the back with a string of eggplants. The monk turned around, and Han Shan held up the string of eggplants and said: 'What is this?' The monk said: 'This crazy fool.' Han Shan said to the monks beside him: 'How much salt and vinegar do you think this monk has wasted of mine?' Chan Master Zhaozhou traveled to Tiantai Mountain and met him on the road. Han Shan saw the footprints of an ox and asked Zhaozhou: 'Does the Venerable recognize the ox?' Zhaozhou said: 'I do not recognize it.' Han Shan pointed to the footprints of the ox and said: 'These are five hundred Arhats traveling in the mountains.' Zhaozhou said: 'Since they are Arhats, why have they become oxen?' Han Shan said: 'Heaven, oh heaven.' Zhaozhou laughed loudly. Han Shan said: 'What are you doing?' Zhaozhou said: 'Heaven, oh heaven.' Han Shan said: 'This fellow truly has the makings of a great man.'

Shidezi of Tiantai Mountain (a Tang Dynasty recluse, as famous as Han Shan)

One day, Shi De was sweeping the floor, and the abbot asked: 'Your name is Shi De, because Fenggan Chan Master picked you up and brought you back. What is your surname after all?' Shi De

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放下掃帚。叉手而立。主再問。拾得拈掃帚掃地而去。寒山捶胸曰。蒼天。蒼天。拾得曰。作甚麼。山曰。不見道東家人死。西家人助哀。二人作舞。笑哭而出國清寺。半月。念戒眾集。拾得拍手曰。聚頭作想那事如何。維那叱之。得曰。大德且住。無嗔即是戒。心凈即出家。我性與你合。一切法無差。

明州奉化縣布袋和尚

自稱契此。形裁腲(烏罪切)脮(奴罪切)。蹙額皤腹。出語無定。寢臥隨處。常以杖荷一布囊並破席。凡供身之具。盡貯囊中。入廛肆聚落。見物則乞。或醯醢魚𦵔。才接入口。分少許投囊中。時號長汀子。一日。有僧在師前行。師乃拊其背。僧回首。師曰。乞我一紋錢。曰。道得即與汝一紋。師放下布袋。叉手而立。白鹿和尚問。如何是布袋。師便放下布袋。曰。如何是布袋下事。師負之而去。先保福和尚問。如何是佛法大意。師放下布袋。叉手。福曰。為只如此。為更有向上事。師負之而去。師在街衢立。有僧問。和尚在這裡作甚麼。師曰。等個人。曰。來也。來也(歸宗柔和尚別曰歸去來)。師曰。汝不是這個人。曰。如何是這個人。師曰。乞我一文錢。師有歌曰。只個心心心是佛。十方世界最靈物。縱橫妙用可憐生。一切不如心真實。騰騰自在無所為。閑閑究竟出家兒。

【現代漢語翻譯】 現代漢語譯本： 放下掃帚。叉手站立。主事僧再次發問。拾得拿起掃帚掃地離開了。寒山捶胸說道：『蒼天啊，蒼天啊！』拾得說：『做什麼？』寒山說：『沒聽過嗎？東家死了，西家人幫忙哀悼。』兩人跳舞，笑著哭著走出了國清寺。過了半個月，念戒的人聚集。拾得拍手說：『聚在一起想那件事怎麼樣？』維那呵斥他。拾得說：『大德且慢，沒有嗔恨就是戒律，心清凈就是出家，我的本性與你相合，一切法沒有差別。』

明州奉化縣布袋和尚（Budai Heshang，布袋和尚）： 自稱契此（Qici，契此）。體態肥胖，額頭有皺紋，肚子很大。說出的話沒有定準，睡覺的地方隨意。經常用枴杖挑著一個布袋和破蓆子，凡是供養身體的用具，都裝在布袋里。進入街市村落，見到東西就乞討。有時是醋或肉醬魚蝦，剛接到嘴裡，就分出少許投進布袋里。當時人稱他為長汀子（Changtingzi，長汀子）。有一天，有個僧人在他前面走，布袋和尚就拍他的背。僧人回頭，布袋和尚說：『乞討我一枚銅錢。』僧人說：『說得出來就給你一枚銅錢。』布袋和尚放下布袋，叉手站立。白鹿和尚（Bailu Heshang，白鹿和尚）問：『什麼是布袋？』布袋和尚就放下布袋。又問：『什麼是放下布袋之後的事？』布袋和尚背起布袋走了。先保福和尚（Xian Baofu Heshang，先保福和尚）問：『什麼是佛法大意？』布袋和尚放下布袋，叉手。保福和尚說：『僅僅是這樣嗎？還是有更深一層的事？』布袋和尚背起布袋走了。布袋和尚站在街上，有個僧人問：『和尚在這裡做什麼？』布袋和尚說：『等一個人。』僧人說：『來了嗎？來了嗎？』（歸宗柔和尚（Guizong Rou Heshang，歸宗柔和尚）另外說：『回去吧，回去吧。』）布袋和尚說：『你不是這個人。』僧人說：『什麼是這個人？』布袋和尚說：『乞討我一枚銅錢。』布袋和尚有歌唱道：『就是這個心心心是佛，十方世界最靈妙的物。縱橫妙用真是可憐啊，一切都不如心真實。騰騰自在無所作為，閑閑散散才是出家兒。』

【English Translation】 English version: He put down the broom. He stood with his hands folded. The master asked again. Shide (拾得, a monk's name) picked up the broom, swept the floor, and left. Hanshan (寒山, a monk's name) beat his chest and said, 'Oh, heavens! Oh, heavens!' Shide said, 'What are you doing?' Hanshan said, 'Haven't you heard? When the family in the east dies, the family in the west helps with the mourning.' The two danced, laughing and crying, and left Guoqing Temple (國清寺, a temple's name). Half a month later, the monks who recited the precepts gathered. Shide clapped his hands and said, 'Gathering together to think about that matter, how is it?' The director scolded him. Shide said, 'Great virtue, please stop. Without anger, that is the precept. A pure heart is leaving home. My nature is in harmony with yours. All dharmas are without difference.'

The Budai (布袋, cloth sack) Monk of Fenghua County (奉化縣, a county's name) in Mingzhou (明州, a place's name): He called himself Qici (契此, a monk's name). His figure was fat, with a wrinkled forehead and a large belly. His words were unpredictable, and he slept anywhere. He always carried a cloth sack and a broken mat on a staff. All the things he needed for his body were stored in the sack. He entered markets and villages, begging for whatever he saw. Sometimes it was vinegar or minced fish and shrimp. As soon as he received it, he would put a little into the sack. At that time, he was called Changtingzi (長汀子, a nickname). One day, a monk was walking in front of him. The monk patted him on the back. The monk turned his head. The monk said, 'Beg me for a copper coin.' The monk said, 'If you can say it, I will give you a copper coin.' The monk put down the cloth sack and stood with his hands folded. The Bailu (白鹿, white deer) Monk asked, 'What is the cloth sack?' The monk put down the cloth sack. He asked, 'What is the matter after putting down the cloth sack?' The monk carried it away. The Xian Baofu (先保福, a temple's name) Monk asked, 'What is the great meaning of the Buddha Dharma?' The monk put down the cloth sack and folded his hands. Baofu said, 'Is it just like this? Or is there something deeper?' The monk carried it away. The monk stood on the street. A monk asked, 'What are you doing here, monk?' The monk said, 'Waiting for someone.' The monk said, 'Coming? Coming?' (The Guizong Rou (歸宗柔, a monk's name) Monk said separately, 'Go back, go back.') The monk said, 'You are not that person.' The monk said, 'Who is that person?' The monk said, 'Beg me for a copper coin.' The monk had a song that said, 'This very mind, mind, mind is Buddha, the most spiritual thing in the ten directions of the world. The wonderful use of the vertical and horizontal is truly pitiful, everything is not as real as the mind. Soaring freely without doing anything, leisurely and leisurely is a monk.'

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若睹目前真大道。不見纖毫也大奇。萬法何殊心何異。何勞更用尋經義。心王本自絕多知。智者只明無學地。非聖非凡復若何。不強分別聖情孤。無價心珠本圓凈。凡是異相妄空呼。人能弘道道分明。無量清高稱道情。攜錫若登故國路。莫愁諸處不聞聲。又有偈曰。是非憎愛世偏多。子細思量柰我何。寬卻肚腸須忍辱。豁開心地任從他。若逢知己須依分。縱遇冤家也共和。若能了此心頭事。自然證得六波羅。我有一布袋。虛空無掛礙。展開遍十方。入時觀自在。吾有三寶堂。里空無色相。不高亦不低。無遮亦無障。學者體不如。來者難得樣。智慧解安排。千中無一匠。四門四果生。十方盡供養。吾有一軀佛。世人皆不識。不塑亦不裝。不雕亦不刻。無一滴灰泥。無一點彩色。人畫畫不成。賊偷偷不得。體相本自然。清凈非拂拭。雖然是一軀。分身千百億。又有偈曰。一缽千家飯。孤身萬里游。青目睹人少。問路白雲頭。梁貞明三年丙子三月。師將示滅。于岳林寺東廊下端坐磐石。而說偈曰。彌勒真彌勒。分身千百億。時時示時人。時人自不識。偈畢。安然而化。其後復現於他州。亦負布袋而行。四眾競圖其像。

法華志言大士

壽春許氏子。弱冠游東都。繼得度於七俱胝院。留講肆久之。一日。讀雲門錄

【現代漢語翻譯】 現代漢語譯本 若能親眼見到當下真實的大道，即使是最細微之處也顯得非常奇妙。萬法之間有什麼區別？心又有什麼不同？何必再費力去尋找經書的意義？心王本來就超越了各種知識，有智慧的人只需明白那無須學習的境界。既非聖人也非凡人，那又是什麼呢？不要強行分別，聖人的心境是孤高的。無價的心珠本來就是圓滿清凈的，凡是不同的表象都是虛妄的空名。人如果能夠弘揚大道，道就會更加分明，那無量的清高才配得上稱為道的情懷。如果拄著錫杖走在回故鄉的路上，不要擔心任何地方聽不到你的聲音。 還有一首偈語說：世人大多偏愛是非憎恨，仔細想想又能把我怎麼樣呢？放寬心胸要忍受屈辱，敞開心扉任由他人去說。如果遇到知己就要互相依從，即使遇到冤家也要和平相處。如果能夠明白這些心中的事，自然就能證得六波羅蜜（Six Pāramitās）。 我有一個布袋，虛空之中沒有阻礙。展開來遍佈十方，收起來時觀照自在。我有一個三寶堂，裡面空空蕩蕩沒有色相。不高也不低，沒有遮蔽也沒有阻擋。學習的人體會不到，後來的人難以得到它的樣子。智慧能夠安排，一千個人中也找不到一個工匠。四門四果（Four stages of enlightenment）由此而生，十方世界都來供養。 我有一尊佛，世人都不認識。不用泥塑也不用彩繪，不用雕刻也不用修飾。沒有一滴灰泥，沒有一點彩色。人畫也畫不成，賊偷也偷不走。它的體相本來就是自然，清凈而不需拂拭。雖然只是一尊佛，卻能分身成千百億。 還有一首偈語說：一個缽盂盛著千家飯，孤身一人遊歷萬里。能用青眼相看的人很少，問路只能問白雲。梁貞明三年丙子三月，師父將要示寂，在岳林寺東廊下端坐于磐石之上，說了這首偈語：彌勒（Maitreya）才是真正的彌勒，分身成千百億。時時顯現給世人看，世人自己卻不認識。說完偈語，安然而逝。之後又出現在其他州，仍然揹著布袋行走。四眾弟子爭相描繪他的畫像。 法華志言大士（Fahua Zhiyan Bodhisattva），是壽春許氏的兒子。年輕時遊學東都，後來在七俱胝院（Qiju zhi Monastery）出家。留在講堂很久。一天，讀《雲門錄》（Yunmen Record）...

【English Translation】 English version If you can see the true Great Path right before your eyes, even the slightest detail appears incredibly wondrous. What difference is there between all dharmas? What difference is there in the mind? Why bother searching for the meaning of scriptures? The Mind-King is inherently beyond all knowledge; the wise only understand the state of no-learning. Neither saint nor ordinary person, then what is it? Do not force distinctions; the saint's state of mind is solitary. The priceless Mind-Pearl is inherently round and pure; all different appearances are falsely called empty. If people can propagate the Dao, the Dao will become clearer; that boundless purity and loftiness is worthy of being called the Dao's sentiment. If you carry your staff and walk on the road back to your homeland, do not worry that you will not be heard everywhere. There is another verse that says: The world is mostly biased towards right and wrong, love and hate; think carefully, what can they do to me? Broaden your belly and endure humiliation; open your heart and let others say what they will. If you meet a kindred spirit, you must rely on each other; even if you meet an enemy, you should be at peace with them. If you can understand these matters in your heart, you will naturally attain the Six Pāramitās (六波羅蜜). I have a cloth bag, in the void there is no obstruction. Unfolding it, it covers all directions; when retracting it, observe it with ease. I have a Three Jewels Hall, inside it is empty and without form. Neither high nor low, without cover or obstruction. Those who study cannot comprehend it, those who come later find it difficult to grasp its essence. Wisdom can arrange it, but one in a thousand cannot find a craftsman. The Four Fruits (四果, Four stages of enlightenment) arise from this, and all directions offer their support. I have a Buddha, the world does not recognize. It is not molded with clay nor painted, not carved nor decorated. There is not a drop of mortar, not a speck of color. People cannot paint it, thieves cannot steal it. Its form is inherently natural, pure and does not need to be wiped. Although it is only one Buddha, it can manifest billions of bodies. There is another verse that says: One bowl holds the rice of a thousand homes, alone I travel ten thousand miles. Few people look at me with kind eyes, I ask the white clouds for directions. In the third month of the Bingzi year of Liang Zhenming, the master was about to enter Parinirvana, sitting in meditation on a rock under the east corridor of Yue Lin Temple, and said this verse: Maitreya (彌勒) is the true Maitreya, manifesting billions of bodies. Constantly appearing to the people of the world, but the people themselves do not recognize him. After finishing the verse, he passed away peacefully. Later, he appeared in other states, still carrying his cloth bag. The four assemblies vied to draw his image. Great Master Fahua Zhiyan (法華志言大士) was the son of the Xu family of Shouchun. In his youth, he traveled to Dongdu, and later became a monk at Qiju zhi Monastery (七俱胝院). He stayed in the lecture hall for a long time. One day, he read the Yunmen Record (雲門錄)...

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。忽契悟。未幾。宿命遂通。獨語笑。口吻囁嚅。日常不輟。世傳誦法華。因以名之。丞相呂許公問佛法大意。師曰。本來無一物。一味卻成真。集仙王質問。如何是祖師西來意。師曰。青山影里潑藍起。寶塔高吟撼曉風。又曰。請法華燒香。師曰。未從齋戒覓。不向佛邊求。國子助教徐岳問祖師西來意。師曰。街頭東畔底。徐曰。某甲未會。師曰。三般人會不得。僧問。世有佛不。師曰。寺里文殊。有問師。凡邪。聖邪。遂舉手曰。我不在此住。慶曆戊子十一月二十三日將化。謂人曰。我從無量劫來。成就逝多國土。分身揚化。今南歸矣。言畢。右脅而逝。

扣冰澡先古佛

建寧新豐翁氏子。母夢比丘。風神炯然。荷錫求宿。人指謂曰。是辟支佛。已而孕。生於武宗會昌四年。香霧滿室。彌日不散。年十三求出家。父母許之。依烏山興福寺行全為師。咸通乙酉落髮受具。初以講說。為眾所歸。棄謁雪峰。手攜鳧茈一包．醬一器獻之。峰曰。包中是何物。師曰。鳧茈。峰曰。何處得來。師曰。泥中得。峰曰。泥深多少。師曰。無丈數。峰曰。還更有么。曰。轉有轉深。又問。器中何物。曰。醬。峰曰。何處得來。曰。自合得。峰曰。還熟也未。曰。不較多。峰異之。曰。子異日必為王者師。后自鵝湖歸溫

嶺結庵(今為永豐寺)繼居將軍巖。二虎侍側。神人獻地為瑞巖院。學者爭集。嘗謂眾曰。古聖修行。須憑苦節。吾今夏則衣楮。冬則扣冰而浴。故世人號為扣冰古佛。后住靈曜。上堂。四眾云臻。教老僧說個甚麼。便下座。有僧燒炭。積成火龕。曰。請師入此修行。曰。真玉不隨流水化。琉璃爭奪眾星明。曰。莫只這便是么。曰。且莫認奴作郎。曰。畢竟如何。曰。梅華臘月開天成。戊子應閩主之召。延居內堂。敬拜曰。謝師遠降。賜茶次。師提起橐子曰。大王會么。曰。不會。曰。人王法王。各自照了。留十日。以疾辭。至十二月二日。沐浴升堂。告眾而逝。王與道俗備香薪蘇油茶毗之。祥耀滿山。獲舍利五色。塔于瑞嚴正寢。謚曰妙應法威慈濟禪師。

千歲寶掌和尚

中印度人也。周威烈十二年丁卯。降神受質。左手握拳。七歲祝髮乃展。因名寶掌。魏晉間東遊此土。入蜀禮普賢。留大慈。常不食。日誦般若等經千餘卷。有詠之者曰。勞勞玉齒寒。似迸巖泉急。有時中夜坐。階前神鬼泣。一日。謂眾曰。吾有愿住世千歲。今年六百二十有六。故以千歲稱之。次游五臺。徙居祝融峰之華嚴。黃梅之雙峰。廬山之東林。尋抵建鄴。會達磨入梁。師就扣其旨。開悟。武帝高其道臘。延入內庭。未幾如吳。

【現代漢語翻譯】 現代漢語譯本 嶺結庵（今為永豐寺）之後，他繼續住在將軍巖。有兩隻老虎侍立在他身旁。有神人獻地，建成了瑞巖院。學者們爭相聚集而來。他曾對眾人說：『古代聖賢修行，必須憑藉艱苦的節操。我現在夏天穿粗布衣，冬天敲冰取水沐浴。』所以世人稱他為扣冰古佛。後來他住在靈曜。上堂說法時，四眾弟子云集。他問道：『教老僧說些什麼呢？』說完便下座。有一僧人燒炭，堆積成火龕，說：『請師父進入這裡修行。』他說：『真玉不會隨著流水而變化，琉璃怎能與眾星爭奪光明？』那僧人問：『莫非這就是全部的道理嗎？』他說：『且不要認奴僕作郎君。』那僧人問：『究竟如何呢？』他說：『梅花在臘月開放，乃是天成的。』戊子年，他應閩主的邀請，被迎請到內堂。閩主恭敬地拜見他說：『感謝師父遠道而來。』賜茶時，禪師提起行囊說：『大王明白嗎？』閩主說：『不明白。』禪師說：『人王和法王，各自照亮各自的領域。』住了十天，禪師以生病為由告辭。到了十二月二日，沐浴后升堂，告別眾人而逝。閩主與僧俗大眾準備好香柴、蘇油，荼毗了他的遺體。祥光照耀滿山，獲得了五色舍利。建塔于瑞巖院的正寢，謚號為妙應法威慈濟禪師。

千歲寶掌和尚

是中印度人。周威烈王十二年丁卯年，降生受胎。出生時左手握拳，七歲時剃髮才展開。因此取名為寶掌。魏晉時期東遊到中國，入蜀地禮拜普賢菩薩（Samantabhadra）。住在四川大慈寺，常常不吃飯，每天誦讀《般若經》等經典一千多卷。有人吟詠他的事蹟說：『辛勞地誦經，玉齒都感到寒冷，聲音好像巖石中迸出的泉水一樣急促。有時半夜坐禪，階前有神鬼哭泣。』有一天，他對眾人說：『我發願住世一千歲，今年六百二十六歲，所以用千歲來稱呼我。』之後遊歷五臺山，遷居到祝融峰的華嚴寺，黃梅山的雙峰寺，廬山的東林寺，不久到達建鄴。恰逢菩提達摩（Bodhidharma）來到梁國，寶掌和尚前去請教佛法的宗旨，得以開悟。梁武帝敬重他的道行和年齡，迎請他到內庭供養。沒過多久，他又去了吳地。

【English Translation】 English version After Lingjie Hermitage (now Yongfeng Temple), he continued to reside at General Rock. Two tigers attended him. A divine person offered land to build Ruiyan Monastery. Scholars flocked to him. He once said to the assembly, 'Ancient sages cultivated themselves through hardship. Now, in summer, I wear coarse cloth, and in winter, I break ice for bathing.' Therefore, the world calls him the 'Ice-Breaking Ancient Buddha'. Later, he resided at Lingyao. When he ascended the platform to preach, the fourfold assembly gathered. He asked, 'What shall the old monk say?' Then he descended from the seat. A monk burned charcoal, piling it into a fire niche, and said, 'Please, Master, enter here to cultivate.' He said, 'True jade does not change with the flowing water, how can crystal compete with the light of the stars?' The monk asked, 'Is this all there is to it?' He said, 'Don't mistake a servant for a master.' The monk asked, 'What is it ultimately?' He said, 'Plum blossoms bloom in the twelfth month, a creation of heaven.' In the year of Wuzi, he answered the invitation of the Min ruler and was invited to reside in the inner palace. The ruler respectfully bowed and said, 'Thank you, Master, for coming from afar.' While offering tea, the Master raised his bag and said, 'Does the Great King understand?' The ruler said, 'I do not understand.' The Master said, 'The king of men and the king of Dharma, each illuminates their own realm.' After staying for ten days, he resigned due to illness. On the second day of the twelfth month, he bathed and ascended the platform, bidding farewell to the assembly before passing away. The ruler and the monastic and lay community prepared fragrant wood, ghee, and tea to cremate him. Auspicious light filled the mountain, and five-colored sharira (relics) were obtained. A pagoda was built in the main hall of Ruiyan Monastery, and he was posthumously named 'Zen Master Miaoying Fawei Ciji'.

The Thousand-Year-Old Master Baozhang

He was from Central India. In the twelfth year of King Weilie of the Zhou Dynasty, in the year Dingmao, he was conceived. His left hand was clenched at birth, and it only opened when he was seven years old when he had his head shaved. Therefore, he was named Baozhang (Palm Treasure). During the Wei and Jin dynasties, he traveled east to China, entered Shu (Sichuan) to pay homage to Samantabhadra (普賢), and stayed at Daci Temple. He often did not eat and recited over a thousand volumes of the Prajna Sutra (般若經) and other scriptures daily. Someone composed a verse about him, saying, 'Laboriously reciting, the jade teeth feel cold, the sound is like a spring gushing from a rock. Sometimes sitting in meditation in the middle of the night, gods and ghosts weep before the steps.' One day, he said to the assembly, 'I vow to live in the world for a thousand years. This year I am six hundred and twenty-six years old, so I am called Thousand-Year-Old.' Later, he traveled to Mount Wutai, moved to Huayan Temple on Mount Zhurong, Shuangfeng Temple on Mount Huangmei, Donglin Temple on Mount Lu, and soon arrived at Jianye. It happened that Bodhidharma (菩提達摩) had arrived in Liang, and Master Baozhang went to inquire about the essence of the Dharma and attained enlightenment. Emperor Wu of Liang respected his virtue and age and invited him to the inner court for offerings. Not long after, he went to Wu.

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有偈曰。梁城遇導師。參禪了心地。飄零二浙游。更盡佳山水。順流東下。由千頃至天竺。往鄮峰。登太白。穿雁蕩。盤礴于翠峰七十二庵。回赤城。憩雲門．法華．諸暨．漁浦．赤符．大巖等處。返飛來。棲止石竇。有行盡支那四百州。此中遍稱道人游之句。時貞觀十五年也。后居浦江之寶嚴。與朗禪師友善。每通問。遣白犬馳往。朗亦以青猿為使令。故題朗壁曰。白犬銜書至。青猿洗缽回。師所經處。后皆成寶坊。顯慶二年正旦。手塑一像。至九日像成。問其徒慧云曰。此肖誰。云曰。與和尚無異。即澡浴易衣趺坐。謂云曰。吾住世已一千七十二年。今將謝世。聽吾偈曰。本來無生死。今亦示生死。我得去住心。他生復來此。頃時。囑曰。吾滅后六十年。有僧來取吾骨。勿拒。言訖而逝。入滅五十四年。有刺浮長老自雲門至塔所。禮曰。冀塔洞開。少選。塔戶果啟。其骨連環若黃金。浮即持往秦望山。建窣堵波奉藏。以周威烈丁卯至唐高宗顯慶丁巳考之。實一千七十二年。抵此土。歲歷四百餘。僧史皆失載。開元中慧雲門人宗一者。嘗勒石識之。

五燈會元卷第二 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第三

六祖大鑒禪師法嗣

南嶽懷讓禪師者

【現代漢語翻譯】 有偈語說：在梁城遇到導師，參禪明瞭心地。四處飄零遊歷浙江，飽覽各處秀麗山水。順著水流向東而下，從千頃到天竺（地名，位於印度），前往鄮峰（山名），登上太白（山名），穿過雁蕩（山名），在翠峰七十二庵（寺廟名）一帶盤桓。返回赤城（山名），在雲門（寺廟名）、法華（寺廟名）、諸暨（地名）、漁浦（地名）、赤符（地名）、大巖（地名）等地休息。返回飛來峰（山名），在石竇（地名）棲息。有『走遍支那四百州，此處都稱道人游』的說法。當時是貞觀十五年。後來居住在浦江的寶嚴寺（寺廟名），與朗禪師交好，經常互通問候，派遣白犬送信，朗禪師也用青猿作為使者。因此在朗禪師的墻壁上題寫道：『白犬銜書至，青猿洗缽回。』禪師所經過的地方，後來都成了寶貴的寺廟。顯慶二年正月初一，親手塑造一尊佛像，到初九佛像完成，問他的弟子慧云說：『這像像誰？』慧云說：『和尚您沒什麼兩樣。』禪師就洗澡更衣，結跏趺坐，對慧云說：『我住世已經一千零七十二年，現在將要謝世。聽我的偈語：本來沒有生死，現在也只是示現生死。我得到了去住隨心的境界，他生還會再來這裡。』不久，囑咐說：『我圓寂后六十年，有僧人來取我的骨骸，不要拒絕。』說完就圓寂了。入滅五十四年後，有刺浮長老從雲門寺來到塔前，禮拜說：『希望塔門打開。』一會兒，塔門果然打開，禪師的骨骸連環相扣，如同黃金。刺浮長老就將骨骸帶到秦望山（山名），建造窣堵波（梵語，佛塔）供奉安葬。從周威烈王丁卯年到唐高宗顯慶丁巳年推算，確實是一千零七十二年。禪師抵達此地，年代已經過去四百多年，僧史都沒有記載。開元年間，慧云的門人宗一曾經刻石記錄這件事。

《五燈會元》卷第二 《卍新續藏》第80冊 No. 1565 《五燈會元》

《五燈會元》卷第三

六祖大鑒禪師的法嗣

南嶽懷讓禪師

【English Translation】 A verse says: 'Meeting a teacher in Liang City, understanding the mind-ground through Chan practice. Wandering and drifting through Zhejiang, enjoying the beautiful landscapes. Going east with the current, from Qianqing to Tianzhu (place name, located in India), going to Mount Mao (mountain name), climbing Mount Taibai (mountain name), passing through Yandang (mountain name), lingering around the seventy-two monasteries of Cuifeng (temple name). Returning to Chicheng (mountain name), resting at Yunmen (temple name), Fahua (temple name), Zhuji (place name), Yupu (place name), Chifu (place name), Daya (place name), and other places. Returning to Feilai Peak (mountain name), residing in Shidou (place name). There is a saying: 'Having traveled through four hundred states of China, everywhere they call this a Daoist's journey.' That was the fifteenth year of Zhenguan. Later, he lived in Baoyan Temple (temple name) in Pujiang, and was friendly with Chan Master Lang, often exchanging greetings, sending a white dog to deliver letters, and Chan Master Lang also used a green monkey as a messenger. Therefore, he wrote on Chan Master Lang's wall: 'The white dog brings the letter, the green monkey washes the bowl.' The places the master passed through later all became precious temples. On the first day of the second year of Xianqing, he personally sculpted a Buddha statue, and on the ninth day the statue was completed, he asked his disciple Huiyun: 'Who does this statue resemble?' Huiyun said: 'It is no different from you, Master.' The Chan master then bathed and changed clothes, sat in the lotus position, and said to Huiyun: 'I have lived in this world for one thousand and seventy-two years, and now I am about to pass away. Listen to my verse: Originally there is no birth or death, now I am merely manifesting birth and death. I have attained the state of freedom to go and stay as I please, and I will come here again in another life.' Soon after, he instructed: 'Sixty years after my passing, a monk will come to take my bones, do not refuse.' After saying this, he passed away. Fifty-four years after his passing, Elder Cifu came from Yunmen Temple to the pagoda, and bowed, saying: 'I hope the pagoda door will open.' After a short while, the pagoda door indeed opened, and the Chan master's bones were linked together like gold. Elder Cifu then took the bones to Mount Qinwang (mountain name), and built a stupa (Sanskrit, pagoda) to enshrine them. Calculating from the year Dingmao of King Weilie of Zhou to the year Ding Si of Emperor Gaozong Xianqing of Tang, it was indeed one thousand and seventy-two years. The master arrived in this land, and more than four hundred years have passed, and the monastic histories have not recorded it. During the Kaiyuan period, Zongyi, a disciple of Huiyun, once carved a stone to record this event.'

Volume 2 of the Wudeng Huiyuan Supplement to the Wanxu Zang, Volume 80, No. 1565, Wudeng Huiyuan

Volume 3 of the Wudeng Huiyuan

Successor of the Sixth Ancestor, Chan Master Dajian

Chan Master Huairang of Nanyue

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姓杜氏。金州人也。于唐儀鳳二年四月八日降誕。感白氣應于玄象。在安康之分。太史瞻見。奏聞高宗皇帝。帝乃問。是何祥瑞。太史對曰。國之法器。不染世榮。帝傳來金州太守韓偕親往。存慰其家。家有三子。唯師最小。炳然殊異。性唯恩讓。父乃安名懷讓。年十歲時。唯樂佛書。時有三藏玄靜過舍。告其父母曰。此子若出家。必獲上乘。廣度眾生。至垂拱三年方十五歲。辭親。往荊州玉泉寺。依弘景律師出家。通天二年。受戒后習毗尼藏。一日自嘆曰。夫出家者。為無為法。天上人間。無有勝者。時同學坦然。知師志氣高邁。勸師謁嵩山安和尚。安啓發之。乃直指詣曹溪參六祖。祖問。甚麼處來。曰。嵩山來。祖曰。甚麼物恁么來。師無語。遂經八載。忽然有省。乃白祖曰。某甲有個會處。祖曰。作么生。師曰。說似一物即不中。祖曰。還假修證否。師曰。修證則不無。污染即不得。祖曰。祇此不污染。諸佛之所護念。汝既如是。吾亦如是。西天般若多羅讖汝足下出一馬駒。踏殺天下人。病在汝心。不須速說。師執侍左右一十五年。先天二年往衡岳居般若寺。開元中有沙門道一(即馬祖也)。在衡岳山常習坐禪。師知是法器。往問曰。大德坐禪圖甚麼。一曰。圖作佛。師乃取一磚。于彼庵前石上磨。一曰。磨作

【現代漢語翻譯】 現代漢語譯本 杜氏，金州（今陜西省安康市一帶）人。于唐朝儀鳳二年四月八日降生。感應到白氣出現在玄象（指星象），在安康地區。太史（古代掌管天文曆法的官員）觀察到此異象，上奏給高宗皇帝。皇帝便問：『這是什麼祥瑞？』太史回答說：『這是國家的法器（指能弘揚佛法的人才），不貪戀世俗的榮華。』皇帝便傳令金州太守韓偕親自前往慰問杜氏的家人。杜家有三個兒子，只有懷讓（杜氏，即後來的懷讓禪師）最小，卻顯得與衆不同，天性謙和忍讓。父親便給他取名為懷讓。十歲時，懷讓只喜歡佛經。當時有三藏法師玄靜路過他家，告訴他的父母說：『這孩子如果出家，必定能獲得上乘佛法，廣度眾生。』到了垂拱三年，懷讓十五歲，便辭別父母，前往荊州玉泉寺，依止弘景律師出家。通天二年，受戒後學習毗尼藏（律藏）。一天，他感嘆道：『出家人，是爲了追求無為之法，這種法是天上人間沒有能勝過的。』當時他的同學坦然，知道懷讓志向高遠，勸他去拜訪嵩山安和尚。安和尚啓發了他，於是他直接前往曹溪參拜六祖慧能。六祖問：『你從哪裡來？』懷讓回答說：『從嵩山來。』六祖說：『什麼東西這樣來的？』懷讓無言以對。於是經過八年。忽然有一天，懷讓有所領悟，便告訴六祖說：『弟子有個體會之處。』六祖問：『怎麼樣？』懷讓說：『說像一物便不中（不準確）。』六祖問：『還用修證嗎？』懷讓說：『修證則不是沒有，但污染卻是不可以的。』六祖說：『就是這不污染，是諸佛所護念的。你既然如此，我也是如此。西天般若多羅曾預言說，你足下會出一匹馬駒，踏殺天下人。』（意思是你的弟子會弘揚佛法，影響深遠）『病在汝心，不須速說。』懷讓在六祖身邊侍奉了十五年。先天二年，前往衡岳，住在般若寺。開元年間，有沙門道一（即馬祖道一），在衡岳山經常習禪坐。懷讓知道他是法器，便前去問他：『大德坐禪想圖什麼？』道一說：『想圖作佛。』懷讓於是拿了一塊磚，在他庵前石頭上磨。道一問：『磨磚作

【English Translation】 English version The Venerable Huai-rang, whose surname was Du, was a native of Jinzhou (present-day area of Ankang City, Shaanxi Province). He was born on the eighth day of the fourth month of the second year of the Yifeng era of the Tang Dynasty. It was sensed that white qi (energy) appeared in the Xuanxiang (astronomical phenomena), in the Ankang region. The Grand Astrologer observed this and reported it to Emperor Gaozong. The Emperor then asked, 'What is this auspicious sign?' The Grand Astrologer replied, 'This is a Dharma vessel (a person capable of propagating the Dharma) of the nation, not tainted by worldly glory.' The Emperor then ordered Han Xie, the prefect of Jinzhou, to personally visit and comfort Huai-rang's family. The Du family had three sons, but only Huai-rang (Du, later Chan Master Huai-rang) was the youngest, yet he appeared extraordinary, with a nature of kindness and forbearance. His father then named him Huai-rang. At the age of ten, Huai-rang only enjoyed Buddhist scriptures. At that time, the Tripitaka Master Xuanjing passed by his house and told his parents, 'If this child becomes a monk, he will surely attain the supreme Dharma and widely liberate sentient beings.' In the third year of the Chuigong era, when Huai-rang was fifteen years old, he bid farewell to his parents and went to Yuquan Temple in Jingzhou to become a monk under the guidance of Vinaya Master Hongjing. In the second year of the Tongtian era, after receiving the precepts, he studied the Vinaya Pitaka (the collection of monastic rules). One day, he sighed, 'A monk is one who seeks the unconditioned Dharma, which is unsurpassed in heaven and earth.' At that time, his fellow student Tanran, knowing that Huai-rang had lofty aspirations, advised him to visit Abbot An of Mount Song. Abbot An enlightened him, so he went directly to Caoxi to pay homage to the Sixth Patriarch Huineng. The Sixth Patriarch asked, 'Where do you come from?' Huai-rang replied, 'From Mount Song.' The Sixth Patriarch said, 'What thing comes thus?' Huai-rang was speechless. Thus, eight years passed. Suddenly one day, Huai-rang had an awakening and said to the Sixth Patriarch, 'I have an understanding.' The Sixth Patriarch asked, 'How is it?' Huai-rang said, 'To say it is like something is not accurate.' The Sixth Patriarch asked, 'Is cultivation and realization still necessary?' Huai-rang said, 'Cultivation and realization are not absent, but defilement is not permissible.' The Sixth Patriarch said, 'It is precisely this non-defilement that is protected and cherished by all Buddhas. Since you are like this, so am I. Prajnatara of the Western Heaven prophesied that a colt would emerge from beneath your feet, trampling all people underfoot.' (Meaning that your disciples will propagate the Dharma and have a far-reaching influence.) 'The illness lies in your mind; there is no need to speak quickly.' Huai-rang served the Sixth Patriarch for fifteen years. In the second year of the Xiantian era, he went to Mount Heng and resided in Prajna Temple. During the Kaiyuan era, there was a Shramana Daoyi (namely, Mazu Daoyi), who often practiced seated meditation on Mount Heng. Huai-rang knew that he was a Dharma vessel, so he went to ask him, 'Great Virtue, what do you intend to achieve by sitting in meditation?' Daoyi said, 'I intend to become a Buddha.' Huai-rang then took a brick and began to grind it on a stone in front of his hermitage. Daoyi asked, 'What are you grinding the brick for?'

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甚麼。師曰。磨作鏡。一曰。磨磚豈得成鏡邪。師曰。磨磚既不成鏡。坐禪豈得作佛。一曰。如何即是。師曰。如牛駕車。車若不行。打車即是。打牛即是。一無對。師又曰。汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住法。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理。一聞示誨。如飲醍醐。禮拜。問曰。如何用心。即合無相三昧。師曰。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故。當見其道。又問。道非色相。云何能見。師曰。心地法眼能見乎道。無相三昧亦復然矣。一曰。有成壞否。師曰。若以成壞聚散而見道者。非見道也。聽吾偈曰。心地含諸種。遇澤悉皆萌。三昧華無相。何壞復何成。一蒙開悟。心意超然。侍奉十秋。日益玄奧。入室弟子總有六人。師各印可。曰。汝等六人同證吾身。各契其一。一人得吾眉。善威儀(常浩)一人得吾眼。善顧盻(智達)一人得吾耳。善聽理(坦然)一人得吾鼻。善知氣(神照)一人得吾舌。善譚說(嚴峻)一人得吾心。善古今(道一)又曰。一切法皆從心生。心無所生。法無所住。若達心地。所作無礙。非遇上根。宜慎辭哉。有一大德問。如鏡鑄像。像成后未審光向甚麼處去。師曰。如大德為童子時。相貌何在(法眼

【現代漢語翻譯】 問：『什麼是？』 馬祖道一禪師說：『磨磚作鏡。』 那人說：『磨磚怎麼能成為鏡子呢？』 馬祖道一禪師說：『磨磚既然不能成為鏡子，坐禪又怎麼能成佛呢？』 那人說：『那怎樣才是對的呢？』 馬祖道一禪師說：『如同牛拉車，車若是不走，是打車對呢，還是打牛對呢？』 那人無言以對。 馬祖道一禪師又說：『你學坐禪，是爲了學坐著的佛嗎？若是學坐禪，禪不在於坐臥；若是學坐佛，佛沒有固定的形象。對於無所執著的法，不應該有所取捨。你若執著于坐佛，那就是在殺佛。若執著于坐的姿勢，就不能通達真理。』 那人聽了教誨，如同飲了醍醐（tí hú，酥酪上凝聚的油），於是禮拜。 又問：『如何用心，才能契合無相三昧（wú xiàng sān mèi，不著一切相的禪定）？』 馬祖道一禪師說：『你學習心地法門，如下種子；我說法要，譬如天降甘霖。你因緣和合，自然能見到道。』 又問：『道沒有色相，如何能見？』 馬祖道一禪師說：『心地的法眼能夠見到道，無相三昧也是如此。』 那人說：『有成壞嗎？』 馬祖道一禪師說：『若以成壞聚散來看待道，那就不是見道。聽我說偈：心地含藏諸多種子，遇到雨露都能萌芽。無相三昧之花，哪裡有壞滅和成就呢？』 那人因此開悟，心意超脫。 侍奉馬祖道一禪師十年，日益領悟玄奧。 入室弟子總共有六人，馬祖道一禪師分別印可，說：『你們六人共同證得我的身體，各自契合我的一部分。一人得到我的眉毛，善於威儀（常浩）；一人得到我的眼睛，善於顧盼（智達）；一人得到我的耳朵，善於聽聞道理（坦然）；一人得到我的鼻子，善於辨別氣息（神照）；一人得到我的舌頭，善於談說（嚴峻）；一人得到我的心，善於通曉古今（道一）。』 馬祖道一禪師又說：『一切法都從心生，心無所生，法無所住。若通達心地，所作所為就沒有障礙。若不是上等根器的人，要謹慎言辭啊。』 有一位大德問：『如同用鏡子鑄造佛像，佛像鑄成后，不知道光芒到哪裡去了？』 馬祖道一禪師說：『如同大德您還是孩童的時候，相貌又在哪裡呢？』（法眼（fǎ yǎn））

【English Translation】 Asked: 'What is it?' The Master (Mazu Daoyi) said: 'Grinding a brick to make a mirror.' One said: 'How can grinding a brick make a mirror?' The Master said: 'Since grinding a brick cannot make a mirror, how can sitting in meditation make one a Buddha?' One said: 'What then is right?' The Master said: 'It is like an ox pulling a cart. If the cart does not move, is it right to beat the cart or to beat the ox?' The one was speechless. The Master further said: 'You learn to sit in meditation, are you learning to become a sitting Buddha? If learning to sit in meditation, Zen is not in sitting or lying down; if learning to become a sitting Buddha, the Buddha has no fixed form. Regarding the Dharma (fǎ) of non-attachment, one should not take or reject. If you cling to sitting as Buddha, that is killing the Buddha. If you cling to the posture of sitting, you will not attain the truth.' Upon hearing the teaching, the one felt like drinking nectar (tí hú, clarified butter from cow's milk), and bowed. Asked again: 'How should one use the mind to accord with the Samadhi (sān mèi) of No-Form (wú xiàng sān mèi, a state of meditation free from all forms)?' The Master said: 'You learn the Dharma (fǎ) of the Mind-Ground, like planting seeds; my teaching of the Dharma (fǎ), is like the rain from the heavens. When your conditions align, you will naturally see the Way.' Asked again: 'The Way has no form, how can it be seen?' The Master said: 'The Dharma-Eye of the Mind-Ground can see the Way, and so too is the Samadhi (sān mèi) of No-Form.' One said: 'Is there formation and destruction?' The Master said: 'If you see the Way in terms of formation, destruction, gathering, and scattering, then you have not seen the Way. Listen to my verse: The Mind-Ground contains all kinds of seeds, when encountering moisture, all will sprout. The flower of the Samadhi (sān mèi) of No-Form, what destruction or formation is there?' The one was enlightened, and the mind transcended. Serving the Master for ten autumns, the understanding of the profound became deeper each day. There were six disciples who entered the room, and the Master approved each of them, saying: 'You six together realize my body, each in accord with one aspect. One obtains my eyebrows, skilled in demeanor (Chang Hao); one obtains my eyes, skilled in glancing (Zhi Da); one obtains my ears, skilled in listening to reason (Tan Ran); one obtains my nose, skilled in knowing scents (Shen Zhao); one obtains my tongue, skilled in eloquent speech (Yan Jun); one obtains my mind, skilled in understanding the past and present (Dao Yi).' The Master further said: 'All Dharmas (fǎ) arise from the mind, the mind arises from nowhere, the Dharmas (fǎ) abide nowhere. If one understands the Mind-Ground, there will be no obstruction in what one does. If one is not of superior capacity, one should be cautious in speech.' A virtuous one asked: 'Like casting an image with a mirror, after the image is formed, I do not know where the light goes?' The Master said: 'Like when you, virtuous one, were a child, where was your appearance?' (Fa Yan)

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別云。阿那個是大德鑄成底像)。曰。祇如像成后。為甚麼不鑑照。師曰。雖然不鑑照。謾他一點不得。后馬大師闡化于江西。師問眾曰。道一為眾說法否。眾曰。已為眾說法。師曰。總未見人持個訊息來。眾無對。因遣一僧去。囑曰。待伊上堂時。但問作么生。伊道底言語。記將來。僧去一如師旨。回謂師曰。馬師云。自從胡亂后。三十年不曾少鹽醬。師然之。天寶三年八月十一日。圓寂于衡岳。謚大慧禪師。最勝輪之塔。

南嶽讓禪師法嗣(第一世)

江西道一禪師

漢州什邡縣人也。姓馬氏。本邑羅漢寺出家。容貌奇異。牛行虎視。引舌過鼻。足下有二輪文。幼歲依資州唐和尚落髮。受具于渝州圓律師。唐開元中。習禪定於衡岳山中。遇讓和尚。同參六人。唯師密受心印(讓之一。猶思之遷也。同源而異派。故禪法之盛。始於二師。劉軻云。江西主大寂。湖南主石頭。往來憧憧。不見二大士。為無知矣。西天般若多羅記達磨云。震旦雖闊無別路。要假兒孫腳下行。金雞解銜一粒粟。供養十方羅漢僧。又六祖謂讓和尚曰。向後佛法從汝邊去。馬駒蹋殺天下人。厥後江西嗣法。佈於天下。時號馬祖)。始自建陽佛跡嶺。遷至臨川。次至南康龔公山。大曆中。𨽻名于鐘陵開元寺。時連帥路嗣恭聆風

【現代漢語翻譯】 現代漢語譯本： 別云：『阿那個是大德鑄成的像？』（有人問：『這是哪位大德鑄造的佛像？』）師說：『就如像鑄成之後，為什麼不照鏡子？』（禪師回答：『就像佛像鑄成之後，為什麼不自己照鏡子看看呢？』）師說：『雖然不照鏡子，但一點也騙不了它。』（禪師又說：『即使它不照鏡子，也絲毫不能欺騙它。』）後來馬大師在江西弘揚佛法，禪師問眾人：『道一有沒有為大家說法？』（後來馬祖道一禪師在江西弘揚佛法，禪師問大家：『道一有沒有為大家講法？』）眾人說：『已經為大家說法了。』（大家回答說：『已經為大家講法了。』）禪師說：『總沒見人帶來個訊息。』（禪師說：『可是我一直沒有聽到有人帶來確切的訊息。』）眾人無言以對。於是派一個僧人去，囑咐說：『等他上堂的時候，只問他作么生，他說的言語，記下來。』（於是派一個僧人前去，囑咐他說：『等他上堂講法的時候，你就問他「如何是佛法大意」，把他所說的話都記下來。』）僧人去後，完全按照禪師的指示，回來告訴禪師說：『馬祖說：自從胡亂后，三十年不曾少鹽醬。』（僧人回來后，按照禪師的指示，告訴禪師說：『馬祖說：「自從胡亂以來，三十年不曾缺少鹽和醬。」』）禪師對此表示認可。天寶三年八月十一日，在衡岳圓寂，謚號大慧禪師，建最勝輪之塔。

南嶽懷讓禪師法嗣（第一世）

江西道一禪師

漢州什邡縣人。姓馬。本邑羅漢寺出家。容貌奇異，牛行虎視，引舌過鼻，足下有二輪文。（道一禪師是漢州什邡縣人，姓馬，在當地的羅漢寺出家。容貌奇異，走路像牛一樣穩重，眼神像老虎一樣銳利，能伸出舌頭碰到鼻子，腳下有法輪的紋路。）幼年時依止資州唐和尚剃度，在渝州圓律師處受具足戒。唐開元年間，在衡岳山中修習禪定，遇到懷讓和尚。一同參學的有六人，只有道一禪師秘密地接受了心印。（懷讓禪師的地位，就像慧思禪師之於智顗禪師一樣，雖然同源，但發展出了不同的流派，所以禪宗的興盛，始於這兩位禪師。劉軻說：『江西以馬祖道一為主，湖南以石頭希遷為主，往來於兩地卻不瞭解這兩位大師，就是無知了。』西天般若多羅曾預言達摩說：『震旦雖然廣闊卻沒有別的路，需要依靠兒孫的腳力才能弘揚佛法。金雞能銜來一粒粟米，供養十方羅漢僧。』六祖慧能也對懷讓禪師說：『以後佛法將從你這裡興盛，你的弟子將遍佈天下。』後來江西一脈的禪法，傳播到天下，當時號稱馬祖。）最初從建陽佛跡嶺，遷到臨川，然後到南康龔公山。大曆年間，隸屬於鐘陵開元寺。當時連帥路嗣恭聽聞了他的名聲。

【English Translation】 English version: Bie Yun: 'Which great virtuous one cast this statue?' (Someone asked: 'Which great virtuous one cast this statue?') The master said: 'Just like after the statue is completed, why doesn't it look in a mirror?' (The Chan master replied: 'Just like after the statue is cast, why doesn't it look at itself in a mirror?') The master said: 'Although it doesn't look in a mirror, it cannot be deceived in the slightest.' (The Chan master further said: 'Even if it doesn't look in a mirror, it cannot be deceived at all.') Later, Great Master Ma propagated the Dharma in Jiangxi. The master asked the assembly: 'Has Daoyi preached the Dharma for everyone?' (Later, Chan Master Mazu Daoyi propagated the Dharma in Jiangxi. The master asked everyone: 'Has Daoyi preached the Dharma for everyone?') The assembly said: 'He has already preached the Dharma for everyone.' (Everyone replied: 'He has already preached the Dharma for everyone.') The master said: 'I haven't seen anyone bring back any news.' (The master said: 'But I haven't heard anyone bring back any definite news.') The assembly was speechless. So he sent a monk to go, instructing him: 'When he ascends the hall, just ask him "What is the essence of the Dharma?", and record what he says.' (So he sent a monk to go, instructing him: 'When he ascends the hall to preach the Dharma, just ask him "What is the essence of the Dharma?", and record all that he says.') The monk went and followed the master's instructions completely, returning to tell the master: 'Master Ma said: Since the chaos, for thirty years, we have never lacked salt and soy sauce.' (The monk returned and, according to the master's instructions, told the master: 'Master Ma said: "Since the chaos, for thirty years, we have never lacked salt and soy sauce."') The master acknowledged this. On the eleventh day of the eighth month of the third year of Tianbao, he passed away in Hengyue, and was posthumously named Chan Master Dahui, and the Most Victorious Wheel Pagoda was built.

Successor of Chan Master Huairang of Nanyue (First Generation)

Chan Master Daoyi of Jiangxi

He was from Shifang County, Hanzhou. His surname was Ma. He left home at Luohan Temple in his hometown. His appearance was extraordinary, walking like an ox and gazing like a tiger, able to extend his tongue past his nose, and had two wheel patterns under his feet. (Chan Master Daoyi was from Shifang County, Hanzhou, with the surname Ma. He left home at Luohan Temple in his hometown. His appearance was extraordinary, walking steadily like an ox, with eyes as sharp as a tiger, able to extend his tongue to touch his nose, and had Dharma wheel patterns on the soles of his feet.) In his youth, he was tonsured by Monk Tang of Zizhou, and received the full precepts from Vinaya Master Yuan in Yuzhou. During the Kaiyuan era of the Tang Dynasty, he practiced Chan meditation in Hengyue Mountain, where he met Huairang. There were six fellow practitioners, but only Chan Master Daoyi secretly received the mind seal. (The position of Huairang is like that of Huisi to Zhiyi, although from the same source, they developed different schools, so the prosperity of Chan Buddhism began with these two masters. Liu Ke said: 'Jiangxi is dominated by Mazu Daoyi, and Hunan is dominated by Shitou Xiqian. To travel between the two places without understanding these two masters is ignorance.' Prajnatara of Western India once predicted about Bodhidharma: 'Although China is vast, there is no other way; it is necessary to rely on the strength of descendants to propagate the Dharma. The golden rooster can bring a grain of millet to offer to the Arhats of the ten directions.' The Sixth Patriarch Huineng also said to Huairang: 'In the future, the Dharma will flourish from your side, and your disciples will spread throughout the world.' Later, the Chan lineage of Jiangxi spread throughout the world, and was then known as Mazu.) Initially, he moved from the Footprint Ridge of Jianyang to Linchuan, and then to Gonggong Mountain in Nankang. During the Dali era, he was affiliated with Kaiyuan Temple in Zhongling. At that time, Lian Shuai Lu Sigong heard of his reputation.

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景慕。親受宗旨。由是四方學者。雲集座下。一日謂眾曰。汝等諸人。各信自心是佛。此心即是佛心。達磨大師從南天竺國來至中華。傳上乘一心之法。令汝等開悟。又引楞伽經文。以印眾生心地。恐汝顛倒。不自信此一心之法。各各有之。故楞伽經以佛語心為宗。無門為法門。夫求法者應無所求。心外無別佛。佛外無別心。不取善。不捨惡。凈穢兩邊。俱不依怙。達罪性空。唸唸不可得。無自性故。故三界唯心。森羅萬象。一法之所印。凡所見色。皆是見心。心不自心。因色故有。汝但隨時言說。即事即理。都無所礙。菩提道果。亦復如是。於心所生。即名為色。知色空故。生即不生。若了此意。乃可隨時。著衣吃飯。長養聖胎。任運過時。更有何事。汝受吾教。聽吾偈曰。心地隨時說。菩提亦祇寧。事理俱無礙。當生即不生。僧問。和尚為甚麼說即心即佛。師曰。為止小兒啼。曰。啼止時如何。師曰。非心非佛。曰。除此二種人來。如何指示。師曰。向伊道不是物。曰。忽遇其中人來時如何。師曰。且教伊體會大道。問。如何是西來意。師曰。即今是甚麼意。龐居士問。不昧本來人。請師高著眼。師直下覷。士曰。一等沒絃琴。唯師彈得妙。師直上覷。士禮拜。師歸方丈。居士隨後。曰。適來弄巧成拙。又問。如

【現代漢語翻譯】 現代漢語譯本： 景慕（仰慕）。親自接受了禪宗的宗旨。因此，四方的學人都像云一樣聚集在他的座下。有一天，他對大家說：『你們這些人，各自相信自己的心就是佛。這顆心就是佛心。Bodhidharma（菩提達摩）大師從南印度來到中國，傳授最上乘的一心之法，讓你們開悟。』 他又引用《楞伽經》的經文，來印證眾生的心地，是恐怕你們顛倒，不相信這唯一的心法，其實每個人都具備。所以《楞伽經》以佛語心為宗旨，以無門為法門。想要尋求佛法的人，應該無所求。心外沒有別的佛，佛外沒有別的心。不執取善，不捨棄惡，清凈和污穢兩邊，都不依賴執著。明白罪的本性是空，每個念頭都不可得，因為沒有自性。所以說三界唯心，世間萬象，都是一心所印現的。凡是所見到的色相，都是心的顯現。心不能自己見到自己，因為色相的緣故才顯現。你們只要隨時隨地說，即事即理，一切都沒有障礙。菩提道果，也是這樣，從心中所生，就叫做色。明白色是空的緣故，生就是不生。如果明白了這層意思，就可以隨時隨地，穿衣吃飯，長養聖胎，順其自然地度過時光，還有什麼別的事呢？你們接受我的教誨，聽我的偈子：『心地隨時說，菩提亦祇寧。事理俱無礙，當生即不生。』 有僧人問：『和尚為什麼說即心即佛？』 師父說：『爲了止住小兒的啼哭。』 僧人問：『啼哭停止時如何？』 師父說：『非心非佛。』 僧人問：『除了這兩種人之外，如何指示？』 師父說：『告訴他不是物。』 僧人問：『忽然遇到其中之人來時如何？』 師父說：『先教他體會大道。』 僧人問：『如何是西來意（Bodhidharma（菩提達摩）從西方來的意義）？』 師父說：『現在是什麼意思？』 龐蘊居士問：『不昧本來人，請師父高著眼。』 師父直接向下看。 龐蘊居士說：『一樣的無絃琴，只有師父您彈得妙。』 師父直接向上看。 龐蘊居士禮拜。 師父回到方丈室。 龐蘊居士跟隨著說：『剛才弄巧成拙。』 又問：『如…』

【English Translation】 English version: Jingmu (Admired). Personally received the tenets of Chan Buddhism. Consequently, scholars from all directions gathered beneath his seat like clouds. One day, he said to the assembly: 'All of you, each of you believes that your own mind is the Buddha. This mind is the Buddha-mind. Bodhidharma (Bodhidharma) Master came from South India to China, transmitting the supreme One-Mind Dharma, enabling you to awaken.' He also quoted the verses from the Laṅkāvatāra Sūtra, to seal the minds of sentient beings, fearing that you would be deluded and not believe in this One-Mind Dharma, which each of you possesses. Therefore, the Laṅkāvatāra Sūtra takes the Buddha's words and mind as its essence, and no-gate as the Dharma-gate. Those who seek the Dharma should seek nothing. Outside the mind, there is no other Buddha; outside the Buddha, there is no other mind. Do not grasp at good, do not abandon evil; neither rely on purity nor impurity. Understand that the nature of sin is empty, and each thought is unattainable because it has no self-nature. Therefore, the three realms are only mind, and all phenomena are sealed by the One Dharma. All that is seen as form is the seeing of the mind. The mind does not see itself, but exists because of form. You only need to speak according to the occasion, that is, event is principle, and there are no obstacles. The Bodhi fruit is also like this, born from the mind, and is called form. Knowing that form is empty, birth is non-birth. If you understand this meaning, then you can, at any time, wear clothes and eat food, nourish the holy embryo, and let time pass naturally. What else is there to do? Receive my teachings, and listen to my verse: 'The mind-ground speaks at any time, Bodhi is also just peaceful. Event and principle are both unobstructed, when born, it is non-born.' A monk asked: 'Why does the Abbot say that the mind is the Buddha?' The Master said: 'To stop the crying of a child.' The monk asked: 'What about when the crying stops?' The Master said: 'Neither mind nor Buddha.' The monk asked: 'Besides these two kinds of people, how do you instruct?' The Master said: 'Tell him it is not a thing.' The monk asked: 'What if you suddenly encounter one of those people?' The Master said: 'First teach him to experience the Great Way.' The monk asked: 'What is the meaning of the Western Coming (Bodhidharma (Bodhidharma)'s meaning in coming from the West)?' The Master said: 'What is the meaning of right now?' Layman Pang asked: 'The un-deluded original person, please Master, cast a high eye.' The Master looked directly down. Layman Pang said: 'The same stringless zither, only the Master plays it wonderfully.' The Master looked directly up. Layman Pang bowed. The Master returned to his room. Layman Pang followed, saying: 'Just now, I tried to be clever but failed.' He also asked: 'If...'

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水無筋骨。能勝萬斛舟。此理如何。師曰。這裡無水亦無舟。說甚麼筋骨。一夕。西堂．百丈．南泉隨侍玩月次。師問。正恁么時如何。堂曰。正好供養。丈曰。正好修行。泉拂袖便行。師曰。經入藏。禪歸海。唯有普愿。獨超物外。百丈問。如何是佛法旨趣。師曰。正是汝放身命處。師問百丈。汝以何法示人。丈豎起拂子。師曰。祇這個。為當別有。丈拋下拂子。僧問。如何得合道。師曰。我早不合道。問。如何是西來意。師便打曰。我若不打汝。諸方笑我也。有小師耽源行腳回。于師前畫個圓相。就上拜了立。師曰。汝莫欲作佛否。曰。某甲不解捏目。師曰。吾不如汝。小師不對。鄧隱峰辭師。師曰。甚麼處去。曰。石頭去。師曰。石頭路滑。曰。竿木隨身。逢場作戲。便去。才到石頭。即繞禪床一匝。振錫一聲。問。是何宗旨。石頭曰。蒼天。蒼天。峰無語。卻回舉似師。師曰。汝更去問。待他有答。汝便噓兩聲。峰又去。依前問。石頭乃噓兩聲。峰又無語。回舉似師。師曰。向汝道石頭路滑。有僧于師前作四畫。上一畫長。下三畫短。曰。不得道一畫長．三畫短。離此四字外。請和尚答。師乃畫地一畫曰。不得道長短。答汝了也(忠國師聞。別云。何不問老僧)。有講僧來。問曰。未審禪宗傳持何法。師卻問

【現代漢語翻譯】 現代漢語譯本 『水無筋骨，能勝萬斛舟（能承載萬斛的船）。』這個道理是什麼呢？ 馬祖道一禪師說：『這裡既沒有水，也沒有船，說什麼筋骨呢？』 一天晚上，西堂智藏、百丈懷海、南泉普愿陪同馬祖道一賞月。 馬祖道一問：『正在這個時候，你們覺得如何？』 西堂智藏說：『正好用來供養。』 百丈懷海說：『正好用來修行。』 南泉普愿拂袖便走。 馬祖道一說：『經書進入藏經閣，禪法歸於大海，只有普愿，獨自超越于萬物之外。』 百丈懷海問：『什麼是佛法的旨趣？』 馬祖道一說：『正是你放下身命的地方。』 馬祖道一問百丈懷海：『你用什麼法來開示他人？』 百丈懷海豎起拂塵。 馬祖道一說：『僅僅是這個嗎？還是有別的？』 百丈懷海放下拂塵。 有僧人問：『如何才能與道相合？』 馬祖道一說：『我早就沒有與道相合了。』 僧人問：『什麼是西來意（達摩祖師西來傳法的真意）？』 馬祖道一便打了他一下說：『我如果不打你，會被其他地方的人笑話的。』 有個小沙彌耽源雲遊回來，在馬祖道一面前畫了一個圓相，就在圓相前拜了拜，然後站立。 馬祖道一問：『你莫非想要作佛嗎？』 耽源回答說：『我不會捏目（捏造虛妄）。』 馬祖道一說：『我不如你。』 小沙彌沒有回答。 鄧隱峰向馬祖道一辭行。 馬祖道一問：『去哪裡？』 鄧隱峰說：『去石頭希遷那裡。』 馬祖道一說：『石頭希遷的路很滑。』 鄧隱峰說：『帶著竹竿，隨處應機行事。』 說完便走了。剛到石頭希遷那裡，就繞著禪床轉了一圈，振錫一聲，問道：『是什麼宗旨？』 石頭希遷說：『蒼天，蒼天。』 鄧隱峰無語，回來告訴馬祖道一。 馬祖道一說：『你再去問，等他回答，你就噓兩聲。』 鄧隱峰又去了，按照之前那樣問，石頭希遷就噓了兩聲。 鄧隱峰又無語，回來告訴馬祖道一。 馬祖道一說：『早就跟你說石頭希遷的路很滑。』 有個僧人在馬祖道一面前畫了四畫，上面一畫長，下面三畫短，說：『不能說一畫長、三畫短，離開這四個字之外，請和尚回答。』 馬祖道一就在地上畫了一畫說：『不能說長短，我已經回答你了。』（忠國師聽到后，另外說：『為什麼不問老僧呢？』） 有個講經的僧人來，問道：『不知道禪宗傳持什麼法？』 馬祖道一反問道：

【English Translation】 English version 『Water has no bones or muscles, yet it can carry a boat of ten thousand bushels (of grain).』 What is the principle behind this? Master Mazu Daoyi said: 『Here, there is neither water nor boat, so what are you talking about bones and muscles?』 One evening, Xitang Zhizang, Baizhang Huaihai, and Nanquan Puyuan were accompanying Mazu Daoyi, enjoying the moon. Mazu Daoyi asked: 『Right at this moment, what do you feel?』 Xitang Zhizang said: 『It is perfect for making offerings.』 Baizhang Huaihai said: 『It is perfect for practicing cultivation.』 Nanquan Puyuan flicked his sleeves and left. Mazu Daoyi said: 『The scriptures enter the Tripitaka, the Chan (Zen) returns to the sea, only Puyuan, alone transcends beyond all things.』 Baizhang Huaihai asked: 『What is the essence of the Buddha-dharma?』 Mazu Daoyi said: 『It is precisely where you let go of your life.』 Mazu Daoyi asked Baizhang Huaihai: 『What Dharma do you use to instruct people?』 Baizhang Huaihai raised his whisk. Mazu Daoyi said: 『Is it just this? Or is there something else?』 Baizhang Huaihai put down the whisk. A monk asked: 『How can one become one with the Tao (the Way)?』 Mazu Daoyi said: 『I have long ceased to be one with the Tao.』 A monk asked: 『What is the meaning of the Western Coming (the true meaning of Bodhidharma's transmission of Dharma from the West)?』 Mazu Daoyi then struck him, saying: 『If I didn't hit you, I would be laughed at by people from other places.』 A young novice, Tanyuan, returned from his pilgrimage and drew a circle in front of Mazu Daoyi, bowed before the circle, and then stood up. Mazu Daoyi asked: 『Do you perhaps want to become a Buddha?』 Tanyuan replied: 『I don't know how to fabricate illusions (捏目).』 Mazu Daoyi said: 『I am not as good as you.』 The young novice did not reply. Deng Yin-feng bid farewell to Mazu Daoyi. Mazu Daoyi asked: 『Where are you going?』 Deng Yin-feng said: 『I am going to see Shitou Xiqian.』 Mazu Daoyi said: 『The road to Shitou Xiqian is slippery.』 Deng Yin-feng said: 『I carry a staff with me, adapting to circumstances as they arise.』 Having said that, he left. As soon as he arrived at Shitou Xiqian's place, he circled the meditation bed once, shook his staff, and asked: 『What is the principle?』 Shitou Xiqian said: 『Blue sky, blue sky.』 Deng Yin-feng was speechless and returned to tell Mazu Daoyi. Mazu Daoyi said: 『Go ask again, and when he answers, you make two 'hush' sounds.』 Deng Yin-feng went again, and asked as before. Shitou Xiqian then made two 'hush' sounds. Deng Yin-feng was again speechless and returned to tell Mazu Daoyi. Mazu Daoyi said: 『I told you long ago that the road to Shitou Xiqian is slippery.』 A monk drew four lines in front of Mazu Daoyi, the top line long and the bottom three lines short, saying: 『You cannot say one line is long and three lines are short. Apart from these four words, please answer, Venerable.』 Mazu Daoyi then drew a line on the ground, saying: 『You cannot say long or short, I have already answered you.』 (After hearing this, National Teacher Zhong said separately: 『Why not ask the old monk?』) A sutra-lecturing monk came and asked: 『I don't know what Dharma the Chan (Zen) school transmits and upholds?』 Mazu Daoyi asked in return:

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曰。座主傳持何法。主曰。忝講得經論二十餘本。師曰。莫是師子兒否。主曰。不敢。師作噓噓聲。主曰。此是法。師曰。是甚麼法。主曰。師子出窟法。師乃默然。主曰。此亦是法。師曰。是甚麼法。主曰。師子在窟法。師曰。不出不入。是甚麼法。主無對(百丈代云。見么)。遂辭出門。師召曰。座主。主回首。師曰。是甚麼。主亦無對。師曰。這鈍根阿師。洪州廉使問曰。吃酒肉即是。不吃即是。師曰。若吃是中丞祿。不吃是中丞福。師入室弟子一百三十九人。各為一方宗主。轉化無窮。師于真元四年正月中。登建昌石門山。于林中經行。見洞壑平坦。謂侍者曰。吾之朽質。當於來月歸茲地矣。言訖而回。既而示疾。院主問。和尚近日尊候如何。師曰。日面佛。月面佛。二月一日沐浴。跏趺入滅。元和中。謚大寂禪師。塔曰大莊嚴。

南嶽下二世

馬祖一禪師法嗣

洪州百丈山懷海禪師者

福州長樂人也。姓王氏。丱歲離塵。三學該練。屬大寂闡化江西。乃傾心依附。與西堂智藏．南泉普愿同號入室。時三大士為角立焉。師侍馬祖行次。見一群野鴨飛過。祖曰。是甚麼。師曰。野鴨子。祖曰。甚處去也。師曰。飛過去也。祖遂把師鼻扭。負痛失聲。祖曰。又道飛過去也。師于言下有省

【現代漢語翻譯】 現代漢語譯本 問：座主（寺院或庵院的負責人）傳授和秉持的是什麼法？ 座主說：慚愧，我講習經論二十餘本。 禪師問：莫非是師子兒（獅子之子，比喻有能力的人）嗎？ 座主說：不敢當。 禪師作『噓噓』的聲音。 座主問：這是什麼法？ 禪師說：師子出窟法（獅子出洞的法）。 禪師於是沉默不語。 座主說：這也是法。 禪師問：這是什麼法？ 座主說：師子在窟法（獅子在洞的法）。 禪師問：不出不入，是什麼法？ 座主無言以對（百丈禪師代答說：見么？）。 於是座主告辭出門。禪師叫道：座主！ 座主回頭。 禪師問：是什麼？ 座主仍然無言以對。 禪師說：這鈍根的阿師（和尚）！ 洪州廉使（官名）問道：吃酒肉是對的，還是不吃是對的？ 禪師說：若吃，是中丞（官名）的俸祿；不吃，是中丞的福氣。 禪師的入室弟子一百三十九人，各自成為一方宗主，教化轉化無窮。 禪師于真元四年正月里，登上建昌石門山，在林中經行，看見洞壑平坦，對侍者說：我的朽壞之身，當於來月歸於此地了。 說完便返回。不久示疾，院主問：和尚近日身體如何？ 禪師說：日面佛（太陽面的佛），月面佛（月亮面的佛）。 二月一日沐浴，跏趺入滅（圓寂）。元和年間，謚號大寂禪師，塔曰大莊嚴。

南嶽下二世

馬祖一禪師法嗣

洪州百丈山懷海禪師

是福州長樂人，姓王氏。年少時便出家，精通三學（戒、定、慧）。當時大寂禪師在江西闡揚佛法，於是傾心依附。與西堂智藏、南泉普愿一同被譽為入室弟子，當時這三大士鼎足而立。禪師侍奉馬祖行走時，看見一群野鴨飛過。馬祖問：是什麼？ 禪師說：野鴨子。 馬祖問：去哪裡了？ 禪師說：飛過去了。 馬祖於是把禪師的鼻子扭住，禪師因疼痛而失聲。 馬祖說：又說飛過去了！ 禪師在言下有所領悟。

【English Translation】 English version Question: What Dharma (teachings, principles) does the Abbot (head of a monastery or nunnery) transmit and uphold? The Abbot said: I am ashamed to say that I lecture on more than twenty scriptures and treatises. The Chan Master asked: Could you be a 'lion cub' (a metaphor for a capable person)? The Abbot said: I dare not claim that. The Chan Master made a 'shush shush' sound. The Abbot asked: What is this Dharma? The Chan Master said: 'Lion emerging from the cave' Dharma. The Chan Master then remained silent. The Abbot said: This is also Dharma. The Chan Master asked: What is this Dharma? The Abbot said: 'Lion in the cave' Dharma. The Chan Master asked: Neither coming out nor going in, what is this Dharma? The Abbot had no answer (Baizhang (Chan master) answered on his behalf: Do you see?). Thereupon, the Abbot bid farewell and went out the door. The Chan Master called out: Abbot! The Abbot turned his head. The Chan Master asked: What is it? The Abbot still had no answer. The Chan Master said: This dull-rooted 'Ajari' (monk)! The Commissioner of Hongzhou (official title) asked: Is it right to eat wine and meat, or is it right not to eat? The Chan Master said: If you eat, it is the Commissioner's salary; if you don't eat, it is the Commissioner's blessing. The Chan Master had one hundred and thirty-nine disciples who entered his room, each becoming a master of their own area, transforming and teaching endlessly. In the first month of the fourth year of Zhenyuan, the Chan Master ascended Stone Gate Mountain in Jianchang, walking in the forest, and seeing a flat cave, he said to his attendant: My decaying body will return to this place next month. After saying this, he returned. Soon after, he showed signs of illness. The Abbot of the monastery asked: How is the Venerable's health recently? The Chan Master said: 'Sun-faced Buddha', 'Moon-faced Buddha'. On the first day of the second month, he bathed, sat in the lotus position, and entered Nirvana (passed away). During the Yuanhe era, he was given the posthumous title of Greatly Tranquil Chan Master, and his stupa was called Great Adornment.

Second Generation under Nanyue

Dharma Successor of Chan Master Mazu Yi

Chan Master Huaihai of Baizhang Mountain in Hongzhou

Was a native of Changle in Fuzhou, with the surname Wang. He left the world at a young age and was well-versed in the Three Studies (precepts, concentration, wisdom). At that time, Chan Master Daji was propagating the Dharma in Jiangxi, so he wholeheartedly attached himself to him. Together with Xitang Zhizang and Nanquan Puyuan, they were known as the disciples who entered the room, and these three great scholars stood like tripods. When the Chan Master was attending Mazu on a walk, he saw a flock of wild ducks flying by. Mazu asked: What is that? The Chan Master said: Wild ducks. Mazu asked: Where are they going? The Chan Master said: They flew past. Mazu then twisted the Chan Master's nose, and the Chan Master cried out in pain. Mazu said: You said they flew past! The Chan Master had an awakening upon hearing these words.

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。卻歸侍者寮。哀哀大哭。同事問曰。汝憶父母邪。師曰。無。曰。被人罵邪。師曰。無。曰。哭作甚麼。師曰。我鼻孔被大師扭得痛不徹。同事曰。有甚因緣不契。師曰。汝問取和尚去。同事問大師曰。海侍者有何因緣不契。在寮中哭。告和尚為某甲說。大師曰。是伊會也。汝自問取他。同事歸寮曰。和尚道汝會也。教我自問汝。師乃呵呵大笑。同事曰。適來哭。如今為甚卻笑。師曰。適來哭。如今笑。同事惘然。次日。馬祖升堂。眾才集。師出卷卻席。祖便下座。師隨至方丈。祖曰。我適來未曾說話。汝為甚便卷卻席。師曰。昨日被和尚扭得鼻頭痛。祖曰。汝昨日向甚處留心。師曰。鼻頭今日又不痛也。祖曰。汝深明昨日事。師作禮而退。師再參。侍立次。祖目視繩床角拂子。師曰。即此用。離此用。祖曰。汝向後開兩片皮。將何為人。師取拂子豎起。祖曰。即此用。離此用。師掛拂子于舊處。祖振威一喝。師直得三日耳聾。自此雷音將震。檀信。請于洪州新吳界。住大雄山以居處。巖巒峻極。故號百丈。既處之。未期月。參玄之賓。四方麇至。溈山黃檗當其首。一日。師謂眾曰。佛法不是小事。老僧昔被馬大師一喝。直得三日耳聾。黃檗聞舉。不覺吐舌。師曰。子已后莫承嗣馬祖去么。檗曰。不然。今日因和尚

【現代漢語翻譯】 然後他回到侍者寮房，在那裡哀哀大哭。同僚問道：『你想念父母了嗎？』 他說：『沒有。』 同僚又問：『被人責罵了嗎？』 他說：『沒有。』 同僚不解：『那你哭什麼？』 他說：『我的鼻子被大師扭得痛徹心扉。』 同僚說：『有什麼因緣不契合嗎？』 他說：『你去問和尚。』 同僚便去問馬祖（Mazu，禪宗大師）：『海侍者（Hai Shizhe，人名）有什麼因緣不契合，在寮房裡哭泣，請和尚為我解說。』 馬祖說：『是他自己領悟了。你自己去問他。』 同僚回到寮房說：『和尚說你自己領悟了，叫我自己問你。』 他於是呵呵大笑。同僚說：『剛才哭，現在為什麼又笑？』 他說：『剛才哭，現在笑。』 同僚茫然不解。 第二天，馬祖升座說法，眾人剛聚集，他便出來捲起坐席。馬祖於是下座。他跟隨馬祖來到方丈室。馬祖問：『我剛才還沒說話，你為什麼就捲起坐席？』 他說：『昨天被和尚扭得鼻頭痛。』 馬祖說：『你昨天在什麼地方用心？』 他說：『鼻頭今天又不痛了。』 馬祖說：『你深深地明白了昨天的事。』 他作禮後退下。他再次參拜，侍立在旁。馬祖目光注視著繩床角的拂子。他說：『即此用，離此用。』 馬祖說：『你將來開兩片皮（指開悟），將如何為人說法？』 他拿起拂子豎起來。馬祖說：『即此用，離此用。』 他將拂子掛回原處。馬祖威嚴地一喝。他頓時三日耳聾。從此他的雷音將要震動世間。檀越信士，請他在洪州（Hongzhou，地名）新吳界（Xingwu Jie，地名）的大雄山（Daxiong Shan，山名）居住。那裡巖巒峻峭，所以號稱百丈（Baizhang，山名）。他居住在那裡不到一個月，前來參玄的賓客，四面八方蜂擁而至。溈山（Weishan，人名）和黃檗（Huangbo，人名）是其中的佼佼者。一天，他說：『佛法不是小事。老僧我過去被馬大師一喝，頓時三日耳聾。』 黃檗聽了，不禁吐了吐舌頭。他說：『你以後莫非要繼承馬祖的衣缽嗎？』 黃檗說：『不是的，今天因為和尚』

【English Translation】 Then he returned to the attendant's quarters, where he wept bitterly. A colleague asked, 'Do you miss your parents?' He said, 'No.' The colleague asked again, 'Were you scolded?' He said, 'No.' The colleague was puzzled, 'Then why are you crying?' He said, 'My nose was twisted by the master and it hurts terribly.' The colleague said, 'Is there some discordant cause?' He said, 'Go ask the Abbot.' The colleague then asked Mazu (Mazu, a Chan master): 'Attendant Hai (Hai Shizhe, a name) has some discordant cause, and is crying in the quarters, please explain it to me.' Mazu said, 'He has realized it himself. Go ask him yourself.' The colleague returned to the quarters and said, 'The Abbot said you have realized it yourself, and told me to ask you.' He then laughed heartily. The colleague said, 'You were crying just now, why are you laughing now?' He said, 'I was crying just now, and I am laughing now.' The colleague was at a loss. The next day, Mazu ascended the Dharma seat, and as soon as the assembly gathered, he came out and rolled up the mat. Mazu then descended from the seat. He followed Mazu to the abbot's room. Mazu asked, 'I haven't even spoken yet, why did you roll up the mat?' He said, 'Yesterday my nose was twisted by the Abbot and it hurt.' Mazu said, 'Where were you focusing your mind yesterday?' He said, 'My nose doesn't hurt today.' Mazu said, 'You deeply understand yesterday's matter.' He bowed and withdrew. He paid homage again, standing by his side. Mazu's gaze was fixed on the whisk at the corner of the rope bed. He said, 'Using this, apart from this.' Mazu said, 'In the future, when you open your two flaps of skin (referring to enlightenment), how will you teach people?' He picked up the whisk and held it up. Mazu said, 'Using this, apart from this.' He hung the whisk back in its original place. Mazu gave a stern shout. He was deaf for three days. From then on, his thunderous voice would shake the world. Lay devotees invited him to reside at Daxiong Mountain (Daxiong Shan, mountain name) in Xingwu Jie (Xingwu Jie, place name) of Hongzhou (Hongzhou, place name). The cliffs there were steep, so it was called Baizhang (Baizhang, mountain name). He had been living there for less than a month when guests came from all directions to study Chan. Weishan (Weishan, a name) and Huangbo (Huangbo, a name) were among the best of them. One day, he said, 'The Buddha-dharma is no small matter. I, this old monk, was shouted at by Master Ma in the past, and I was deaf for three days.' Huangbo, upon hearing this, couldn't help but stick out his tongue. He said, 'Are you going to inherit Mazu's mantle in the future?' Huangbo said, 'No, today because of the Abbot'

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舉。得見馬祖大機之用。然且不識馬祖。若嗣馬祖。已后喪我兒孫。師曰。如是。如是。見與師齊。減師半德。見過於師。方堪傳授。子甚有超師之見。檗便禮拜(溈山問仰山。百丈再參馬祖因緣。此二尊宿意旨如何。仰云。此是顯大機大用。溈云。馬祖出八十四人。善知識幾人得大機。幾人得大用。仰云。百丈得大機。黃檗得大用。餘者儘是唱導之師。溈云。如是。如是)。有僧哭入法堂來。師曰。作么。曰。父母俱喪。請師選日。師曰。明日來。一時埋卻。溈山．五峰．云巖侍立次。師問溈山。並卻咽喉唇吻。作么生道。山曰。卻請和尚道。師曰。不辭向汝道。恐已后喪我兒孫。又問五峰。峰曰。和尚也須並卻。師曰。無人處斫額望汝。又問云巖。巖曰。和尚有也未。師曰。喪我兒孫。師謂眾曰。我要一人。傳語西堂。阿誰去得。五峰曰。某甲去。師曰。汝作么生傳語。峰曰。待見西堂。即道。師曰。見后道甚麼。峰曰。卻來說似和尚。師每上堂。有一老人隨眾聽法。一日眾退。唯老人不去。師問。汝是何人。老人曰。某非人也。於過去迦葉佛時。曾住此山。因學人問。大修行人還落因果也無。某對云。不落因果。遂五百生墮野狐身。今請和尚代一轉語。貴脫野狐身。師曰。汝問。老人曰。大修行人還落因果也無

【現代漢語翻譯】 現代漢語譯本： 黃檗（Huangbo）禪師舉起此事，是爲了讓人們能夠得見馬祖（Mazu）禪師的大機大用。然而，即使如此，他們仍然不認識真正的馬祖。如果繼承了馬祖的衣缽，反而會斷送我的兒孫。溈山（Weishan）禪師說：『正是如此，正是如此。』見解與老師相同，只能減少老師一半的德行；見解超過老師，才堪當傳授。你的見解很有超過我的地方。』黃檗於是禮拜。（溈山禪師問仰山（Yangshan）禪師，百丈（Baizhang）禪師兩次參拜馬祖的因緣，這兩位尊宿的意旨是什麼？仰山禪師說：『這是爲了彰顯大機大用。』溈山禪師說：『馬祖門下出了八十四位善知識，其中有幾人得到了大機，幾人得到了大用？』仰山禪師說：『百丈禪師得到了大機，黃檗禪師得到了大用，其餘的人都只是唱導之師。』溈山禪師說：『正是如此，正是如此。』） 有一位僧人哭著進入法堂，黃檗禪師問：『做什麼？』僧人說：『我的父母都去世了，請禪師選個日子。』禪師說：『明天一起來埋葬了吧。』溈山、五峰（Wufeng）、云巖（Yunyan）侍立在旁，禪師問溈山：『並卻咽喉唇吻，作么生道？』（不使用喉嚨和嘴唇，如何表達？）溈山說：『請和尚來說說看。』禪師說：『我不是不能告訴你，只是恐怕以後斷送我的兒孫。』又問五峰，五峰說：『和尚也需要並卻。』禪師說：『無人處斫額望汝。』（沒人的時候，我只能用頭撞地來期望你。）又問云巖，云巖說：『和尚有也未？』（和尚您自己做到了嗎？）禪師說：『喪我兒孫。』 禪師對眾人說：『我需要一個人，去給西堂（Xitang）傳個話，誰能去？』五峰說：『我去。』禪師說：『你打算怎麼傳話？』五峰說：『等見到西堂，就說。』禪師說：『見到之後說什麼？』五峰說：『回來再告訴和尚。』禪師每次上堂說法，都有一位老人混在人群中聽法。有一天，眾人都退去了，只有老人沒有離開。禪師問：『你是何人？』老人說：『我不是人。在過去迦葉佛（Kasyapa Buddha）時期，我曾住在這座山裡。因為有學人問，大修行人還落入因果嗎？我回答說，不落入因果。於是五百世都墮落為野狐身。現在請和尚替我說一句轉語，希望能脫離野狐身。』禪師說：『你問吧。』老人問：『大修行人還落入因果嗎？』

【English Translation】 English version: Huangbo (Huangbo) Chan master raised this matter so that people could see the great function and great use of Mazu (Mazu) Chan master. However, even so, they still do not recognize the real Mazu. If one inherits Mazu's mantle, it will instead ruin my descendants. Weishan (Weishan) Chan master said, 'Exactly so, exactly so.' A view equal to the teacher only diminishes half of the teacher's virtue; a view surpassing the teacher is worthy of transmission. Your view greatly surpasses mine.' Huangbo then bowed. (Weishan Chan master asked Yangshan (Yangshan) Chan master about the circumstances of Baizhang (Baizhang) Chan master's two visits to Mazu, what were the intentions of these two venerable masters? Yangshan Chan master said, 'This is to manifest great function and great use.' Weishan Chan master said, 'Among the eighty-four good advisors who came from Mazu's lineage, how many obtained great function and how many obtained great use?' Yangshan Chan master said, 'Baizhang Chan master obtained great function, Huangbo Chan master obtained great use, and the rest are all teachers who merely chant and guide.' Weishan Chan master said, 'Exactly so, exactly so.') A monk came crying into the Dharma hall. Huangbo Chan master asked, 'What are you doing?' The monk said, 'My parents have both passed away, please Chan master choose a date.' The Chan master said, 'Bury them together tomorrow.' Weishan, Wufeng (Wufeng), and Yunyan (Yunyan) were standing by. The Chan master asked Weishan, 'Putting aside the throat, lips, and mouth, how would you say it?' Weishan said, 'Please, Chan master, say it.' The Chan master said, 'It's not that I can't tell you, but I'm afraid of ruining my descendants later.' He then asked Wufeng, Wufeng said, 'Chan master also needs to put them aside.' The Chan master said, 'In a place where no one is, I strike my forehead hoping for you.' He then asked Yunyan, Yunyan said, 'Does Chan master have it yet?' The Chan master said, 'Ruin my descendants.' The Chan master said to the assembly, 'I need someone to go and deliver a message to Xitang (Xitang), who can go?' Wufeng said, 'I will go.' The Chan master said, 'How do you plan to deliver the message?' Wufeng said, 'When I see Xitang, I will say it.' The Chan master said, 'What will you say after you see him?' Wufeng said, 'I will come back and tell Chan master.' Every time the Chan master ascended the Dharma hall to preach, there was an old man mixed in with the crowd listening to the Dharma. One day, after everyone had left, only the old man did not leave. The Chan master asked, 'Who are you?' The old man said, 'I am not a human. In the past, during the time of Kasyapa Buddha (Kasyapa Buddha), I lived on this mountain. Because a student asked, 'Do great cultivators still fall into cause and effect?' I answered, 'They do not fall into cause and effect.' As a result, I have fallen into the body of a wild fox for five hundred lifetimes. Now, please Chan master say a turning word for me, hoping to escape the body of a wild fox.' The Chan master said, 'Ask.' The old man asked, 'Do great cultivators still fall into cause and effect?'

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。師曰。不昧因果。老人于言下大悟。作禮曰。某已脫野狐身。住在山後。敢乞依亡僧津送。師令維那白椎告眾。食後送亡僧。大眾聚議。一眾皆安。涅槃堂又無病人。何故如是。食后師領眾至山後巖下。以杖挑出一死野狐。乃依法火葬。師至晚上堂。舉前因緣。黃檗便問。古人錯祇對一轉語。墮五百生野狐身。轉轉不錯。合作個甚麼。師曰。近前來。向汝道。檗近前。打師一掌。師拍手笑曰。將謂鬍鬚赤。更有赤鬚鬍(溈山舉問仰山。仰曰。黃檗常用此機。溈曰。汝道天生得。從人得。仰曰。亦是稟受師承。亦是自性宗通。溈曰。如是。如是)。時溈山在會下作典座。司馬頭陀舉野狐話問典座。作么生。座撼門扇三下。司馬曰。大粗生。座曰。佛法不是這個道理。問。如何是奇特事。師曰。獨坐大雄峰。僧禮拜。師便打。上堂。靈光獨耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。問。如何是佛。師曰。汝是阿誰。曰。某甲。師曰。汝識某甲否。曰。分明個。師乃舉起拂子曰。汝還見么。曰。見。師乃不語。普請钁地次。忽有一僧聞鼓鳴。舉起钁頭。大笑便歸。師曰。俊哉。此是觀音入理之門。師歸院。乃喚其僧問。適來見甚麼道理。便恁么。曰。適來肚飢。聞鼓聲。歸吃飯。師

【現代漢語翻譯】 師父說：『不昧因果。』（不昧因果：不糊塗因果報應的道理。）老人聽了這話，當下大徹大悟，向師父行禮說：『我已經脫離了野狐之身，現在住在山後。懇請師父依照亡僧的儀式為我超度。』師父讓維那（維那：寺院中負責僧眾事務的僧官）敲椎告訴大家，午飯後為亡僧舉行超度儀式。大眾聚在一起議論，寺里一切平安，涅槃堂（涅槃堂：寺院中僧人去世后停靈的地方）也沒有病人，為什麼要做這樣的儀式呢？午飯後，師父帶領大家到山後巖石下，用木杖挑出一隻死去的野狐，然後按照佛教的儀式火化了它。師父晚上回到禪堂，舉起這件事的因緣。黃檗（黃檗：禪師名號）便問：『古人說錯了一句話，就墮落為五百世的野狐之身，如果句句不錯，又會怎麼樣呢？』師父說：『你靠近前來，我告訴你。』黃檗走近師父，打了師父一掌。師父拍手笑著說：『我以為你只是鬍鬚紅，原來還有紅鬍鬚的人。』（溈山（溈山：禪師名號）舉起這件事問仰山（仰山：禪師名號），仰山說：『黃檗經常用這個機鋒。』溈山說：『你說這是天生的，還是從別人那裡學來的？』仰山說：『既是稟承師父的傳授，也是自性通達。』溈山說：『是這樣，是這樣。』）當時溈山在寺里擔任典座（典座：寺院中負責伙食的僧人），司馬頭陀（司馬頭陀：人名，精通風水的隱士）用野狐的故事問典座：『你覺得怎麼樣？』典座搖動門扇三下。司馬說：『太粗魯了。』典座說：『佛法不是這個道理。』有人問：『什麼是奇特的事？』師父說：『獨自坐在大雄峰。』僧人行禮，師父就打他。上堂時，師父說：『靈光獨自照耀，完全脫離了根塵（根塵：眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵），本體顯露出真常，不拘泥於文字。心性沒有污染，本來就是圓滿成就的，只要離開虛妄的因緣，就是如如佛（如如佛：證悟真如的佛）。』有人問：『什麼是佛？』師父說：『你是誰？』那人說：『我是某甲。』師父說：『你認識某甲嗎？』那人說：『很清楚。』師父於是舉起拂子說：『你還看見嗎？』那人說：『看見。』師父便不說話了。大家一起挖地的時候，忽然有一個僧人聽到鼓聲，舉起鋤頭，大笑起來就回去了。師父說：『好啊！這是觀音菩薩進入真理之門。』師父回到寺院，就叫那個僧人來問：『剛才你見到什麼道理，就那樣？』那人說：『剛才肚子餓了，聽到鼓聲，就回去吃飯了。』師父

【English Translation】 The master said, 'Do not be ignorant of cause and effect.' (Do not be ignorant of cause and effect: Do not be confused about the principle of karmic retribution.) Upon hearing these words, the old man had a great enlightenment. He bowed to the master and said, 'I have already escaped from the body of a wild fox and now reside behind the mountain. I dare to ask you to perform a funeral service for me according to the rites for a deceased monk.' The master instructed the director (Director: A monastic official in charge of the affairs of the monastic community) to strike the gavel and announce to the assembly that a funeral service would be held for the deceased monk after the midday meal. The assembly gathered and discussed, 'Everything is peaceful in the monastery, and there are no sick people in the Nirvana Hall (Nirvana Hall: The place in a monastery where a monk's body is kept after death). Why are we performing such a ceremony?' After the midday meal, the master led everyone to the foot of a rock behind the mountain, used a staff to pull out a dead wild fox, and then cremated it according to Buddhist rites. In the evening, the master returned to the meditation hall and raised the cause and condition of this matter. Huangbo (Huangbo: Name of a Chan master) then asked, 'An ancient person made a mistake in one word and fell into the body of a wild fox for five hundred lifetimes. If every word is correct, what will happen?' The master said, 'Come closer, and I will tell you.' Huangbo approached the master, who slapped him. The master clapped his hands and laughed, 'I thought you only had a red beard, but there is someone with a red beard.' (Weishan (Weishan: Name of a Chan master) raised this matter and asked Yangshan (Yangshan: Name of a Chan master). Yangshan said, 'Huangbo often uses this koan.' Weishan said, 'Do you say this is innate or learned from others?' Yangshan said, 'It is both inherited from the master's transmission and a self-realization of the essence of the mind.' Weishan said, 'So it is, so it is.') At that time, Weishan was serving as the cook (Cook: A monk in charge of meals in a monastery) in the monastery. Sima Toutuo (Sima Toutuo: Name of a person, a recluse skilled in geomancy) used the story of the wild fox to ask the cook, 'What do you think?' The cook shook the door three times. Sima said, 'Too crude.' The cook said, 'The Buddha-dharma is not this principle.' Someone asked, 'What is a unique thing?' The master said, 'Sitting alone on the Great Hero Peak.' When a monk bowed, the master would hit him. During the Dharma talk, the master said, 'The spiritual light shines alone, completely detached from the roots and dust (Roots and dust: The six senses of eye, ear, nose, tongue, body, and mind, and the six objects of form, sound, smell, taste, touch, and dharma), the essence reveals true constancy, not bound by words. The nature of the mind is without defilement, originally perfect and complete, as long as one is separated from false conditions, one is the Thus Come Buddha (Thus Come Buddha: A Buddha who has realized Suchness).' Someone asked, 'What is a Buddha?' The master said, 'Who are you?' The person said, 'I am so-and-so.' The master said, 'Do you know so-and-so?' The person said, 'Very clearly.' The master then raised the whisk and said, 'Do you still see it?' The person said, 'I see it.' The master then remained silent. When everyone was digging the ground together, suddenly a monk heard the sound of the drum, raised his hoe, laughed loudly, and went back. The master said, 'Good! This is the door through which Avalokiteshvara Bodhisattva enters the principle of truth.' The master returned to the monastery and called the monk to ask, 'What principle did you see just now that made you do that?' The person said, 'I was hungry just now, heard the sound of the drum, and went back to eat.' The master

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乃笑。問。依經解義。三世佛冤。離經一字。如同魔說時如何。師曰。固守動靜。三世佛冤。此外別求。即同魔說。因僧問西堂。有問有答即且置。無問無答時如何。堂曰。怕爛卻那。師聞舉。乃曰。從來疑這個老兄。曰。請和尚道。師曰。一合相不可得。師謂眾曰。有一人長不吃飯不道饑。有一人終日吃飯不道飽。眾無對。云巖問。和尚每日區區為阿誰。師曰。有一人要。巖曰。因甚麼不教伊自作。師曰。他無家活。問。如何是大乘頓悟法要。師曰。汝等先歇諸緣。休息萬事。善與不善。世出世間。一切諸法。莫記憶。莫緣念。放捨身心。令其自在。心如木石。無所辨別。心無所行。心地若空。慧日自現。如雲開日出相似。但歇一切攀緣。貪嗔愛取。垢凈情盡。對五欲八風不動。不被見聞覺知所縛。不被諸境所惑。自然具足神通妙用。是解脫人。對一切境。心無靜亂。不攝不散。透過一切聲色。無有滯礙。名為道人。善惡是非俱不運用。亦不愛一法。亦不捨一法。名為大乘人。不被一切善惡．空有．垢凈．有為無為．世出世間．福德智慧之所拘繫。名為佛慧。是非好醜．是理非理。諸知見情盡。不能繫縛。處處自在。名為初發心菩薩。便登佛地。問。對一切境。如何得心如木石去。師曰。一切諸法。本不自言空。不

【現代漢語翻譯】 乃笑。問：『依經解義，三世佛冤（過去、現在、未來三世諸佛受冤屈）；離經一字，如同魔說』時如何？ 師曰：『固守動靜，三世佛冤；此外別求，即同魔說。』 因僧問西堂：『有問有答即且置，無問無答時如何？』 堂曰：『怕爛卻那（恐怕它腐爛）。』 師聞舉，乃曰：『從來疑這個老兄。』 曰：『請和尚道。』 師曰：『一合相不可得（統一的整體是無法獲得的）。』 師謂眾曰：『有一人長不吃飯不道饑，有一人終日吃飯不道飽。』 眾無對。 云巖問：『和尚每日區區為阿誰（和尚您每天忙碌是爲了誰）？』 師曰：『有一人要。』 巖曰：『因甚麼不教伊自作（為什麼不讓他自己做）？』 師曰：『他無家活（他沒有謀生的技能）。』 問：『如何是大乘頓悟法要（如何是獲得大乘頓悟的根本方法）？』 師曰：『汝等先歇諸緣（你們首先要停止所有的因緣），休息萬事（放下一切事物），善與不善（善與不善），世出世間（世俗與超世俗），一切諸法（一切事物）。莫記憶（不要記憶），莫緣念（不要思念）。放捨身心（放下身心），令其自在（讓它自在）。心如木石（心如木頭石頭），無所辨別（沒有分別）。心無所行（心無所作為）。心地若空（心地如果空虛），慧日自現（智慧之日自然顯現），如雲開日出相似（就像云開日出一樣）。但歇一切攀緣（只要停止一切攀緣），貪嗔愛取（貪婪、嗔恨、愛戀、執取），垢凈情盡（污垢和清凈的情感都消失殆盡），對五欲八風不動（對五欲和八風不動搖），不被見聞覺知所縛（不被見聞覺知所束縛），不被諸境所惑（不被各種境界所迷惑），自然具足神通妙用（自然具備神通妙用）。是解脫人（這就是解脫之人）。對一切境（面對一切境界），心無靜亂（心沒有平靜或混亂），不攝不散（不收斂也不散亂），透過一切聲色（超越一切聲音和色彩），無有滯礙（沒有任何阻礙），名為道人（稱為得道之人）。善惡是非俱不運用（善惡是非都不運用），亦不愛一法（也不喜愛任何一種事物），亦不捨一法（也不捨棄任何一種事物），名為大乘人（稱為大乘之人）。不被一切善惡、空有、垢凈、有為無為、世出世間、福德智慧之所拘繫（不被一切善惡、空有、污垢清凈、有為無為、世俗超世俗、福德智慧所束縛），名為佛慧（稱為佛的智慧）。是非好醜（是非好壞），是理非理（有道理沒道理），諸知見情盡（各種知見情感都消失殆盡），不能繫縛（不能束縛），處處自在（處處自在），名為初發心菩薩（稱為初發心的菩薩），便登佛地（便登上佛的境界）。』 問：『對一切境，如何得心如木石去（面對一切境界，如何才能使心像木頭石頭一樣）？』 師曰：『一切諸法，本不自言空（一切事物，本來不會自己說自己是空）。』

【English Translation】 He then smiled and asked: 'What about the saying, 'Relying on the scriptures to interpret the meaning, the Buddhas of the three times (past, present, and future) are wronged; deviating from the scriptures by a single word is like the words of a demon'?' The master said: 'Clinging to movement and stillness, the Buddhas of the three times are wronged; seeking something different from this is the same as the words of a demon.' Therefore, a monk asked Xitang: 'Having questions and answers, let it be; what about when there are no questions and no answers?' Xitang said: 'Afraid it will rot away.' The master heard this and said: 'I have always doubted this old fellow.' The monk said: 'Please, Master, explain.' The master said: 'The unified whole is unattainable.' The master said to the assembly: 'There is a person who never eats but does not say he is hungry; there is a person who eats all day but does not say he is full.' The assembly had no response. Yunyan asked: 'Venerable Master, who are you busily working for every day?' The master said: 'There is someone who needs it.' Yunyan said: 'Why not teach him to do it himself?' The master said: 'He has no means of livelihood.' Asked: 'What is the essential method for sudden enlightenment in Mahayana (the Great Vehicle)?' The master said: 'You must first cease all conditions, put down all affairs, good and not good, worldly and other-worldly, all dharmas (things). Do not remember, do not contemplate. Release body and mind, let them be free. Let the mind be like wood and stone, without discrimination. Let the mind have no activity. If the ground of the mind is empty, the sun of wisdom will naturally appear, like the sun coming out from behind the clouds. Just cease all clinging, greed, hatred, love, and grasping. When defilement and purity are exhausted, remain unmoved by the five desires and eight winds. Do not be bound by seeing, hearing, feeling, and knowing. Do not be deluded by all realms. Naturally, you will be fully endowed with miraculous powers and wonderful functions. This is a liberated person. Facing all realms, the mind is without stillness or disturbance, neither gathered nor scattered, passing through all sounds and sights without obstruction. This is called a person of the Way. Do not employ good, evil, right, or wrong. Do not love any dharma, nor abandon any dharma. This is called a Mahayana person. Not being bound by all good and evil, emptiness and existence, defilement and purity, conditioned and unconditioned, worldly and other-worldly, merit and wisdom, this is called the wisdom of the Buddha. Right and wrong, good and bad, reasonable and unreasonable, all knowledge and emotions are exhausted, unable to bind. Being free everywhere is called a Bodhisattva who has just aroused the aspiration for enlightenment, and immediately ascends to the ground of the Buddha.' Asked: 'Facing all realms, how can one make the mind like wood and stone?' The master said: 'All dharmas (things), fundamentally do not say of themselves that they are empty.'

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自言色。亦不言是非垢凈。亦無心繫縛人。但人自虛妄計著。作若干種解會。起若干種知見。生若干種愛畏。但了諸法不自生。皆從自己一念。妄想顛倒。取相而有知。心與境本不相到。當處解脫。一一諸法當處寂滅。當處道場。又本有之性不可名目。本來不是凡不是聖。不是垢凈。亦非空有。亦非善惡。與諸染法相應。名人天二乘界。若垢凈心盡。不住繫縛。不住解脫。無一切有為無為縛脫心量處。于生死其心自在。畢竟不與諸妄虛幻．塵勞蘊界．生死諸入和合。迥然無寄。一切不拘。去留無礙。往來生死。如門開相似。夫學道人。若遇種種苦樂。稱意不稱意事。心無退屈。不念名聞利養衣食。不貪功德利益。不為世間諸法之所滯礙。無親無愛。苦樂平懷。粗衣遮寒。糲食活命。兀兀如愚如聾。稍有相應分。若於心中廣學知解。求福求智。皆是生死。于理無益。卻被知解境風之所漂溺。還歸生死海里。佛是無求人。求之即乖。理是無求理。求之即失。若著無求。復同於有求。若著無為。復同於有為。故經云。不取於法。不取非法。不取非非法。又云。如來所得法。此法無實無虛。若能一生心如木石相似。不被陰界五欲八風之所漂溺。即生死因斷。去住自由。不為一切有為因果所縛。不被有漏所拘。他時還以無因縛為

【現代漢語翻譯】 現代漢語譯本 自性光明，不談論是非、垢凈。也沒有心去束縛人，只是人們自己虛妄地執著，產生各種各樣的理解和體會，生起各種各樣的知見，產生各種各樣的愛和畏懼。只要明白一切諸法不是自己產生的，都是從自己一念妄想顛倒，取相而產生的知覺。心與境本來就互不相干，當下就能解脫。一一諸法當下寂滅，當下就是道場。而且本有的自性不可名狀，本來就不是凡夫，也不是聖人，不是垢，也不是凈，也不是空，也不是有，也不是善，也不是惡。如果與各種染污法相應，就叫做人天二乘界。如果垢凈之心都消盡，不住于繫縛，不住于解脫，沒有一切有為、無為的縛脫心量之處，那麼對於生死，其心就能自在，畢竟不與各種虛妄、虛幻、塵勞、蘊界、生死諸入相和合，迥然獨立，無所寄託，一切都不拘束，去留沒有障礙，往來生死，就像開門一樣。學道的人，如果遇到種種苦樂，稱心如意或不稱心如意的事情，心中沒有退縮，不念名聞利養衣食，不貪圖功德利益，不被世間諸法所滯礙，沒有親疏愛憎，苦樂都能平靜對待，粗布衣裳可以遮蔽寒冷，粗糙食物可以維持生命，沉默寡言，好像愚笨和耳聾一樣，稍微有些相應的成分。如果在心中廣泛學習知解，求福求智，這些都是生死輪迴的因，對於真理沒有益處，反而會被知解的境風所漂溺，最終還是回到生死苦海之中。佛是無所求的人，有所求就背離了佛道。真理是無所求的真理，有所求就失去了真理。如果執著于無求，又和有所求一樣。如果執著于無為，又和有所為一樣。所以經中說：『不取於法，不取非法，不取非非法。』又說：『如來所得法，此法無實無虛。』如果能一生心如木石一樣，不被陰界、五欲、八風所漂溺，那麼生死的因就斷了，去留就自由了，不被一切有為因果所束縛，不被有漏所拘禁，將來還可以用無因來束縛它。 （陰界：五陰（色、受、想、行、識）和六界（地、水、火、風、空、識）） （五欲：色、聲、香、味、觸） （八風：利、衰、毀、譽、稱、譏、苦、樂）

【English Translation】 English version The self-nature is luminous, not speaking of right and wrong, defilement and purity. It also has no mind to bind people, but people themselves falsely cling, producing various kinds of understandings and experiences, giving rise to various kinds of knowledge and views, generating various kinds of love and fear. Just understand that all dharmas are not self-generated, but all arise from one's own thought of delusion and inversion, taking on appearances to produce perception. The mind and the environment are originally unrelated, and one can be liberated in the present moment. Each and every dharma is extinguished in the present moment, and the present moment is the Bodhimanda (place of enlightenment). Moreover, the original nature cannot be named or described. It is originally neither ordinary nor saintly, neither defiled nor pure, neither empty nor existent, neither good nor evil. If it corresponds to various defiled dharmas, it is called the realm of humans, devas (gods), and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). If the minds of defilement and purity are exhausted, not dwelling in bondage, not dwelling in liberation, without any place for the mind to measure bondage and liberation of all conditioned and unconditioned things, then with regard to birth and death, the mind can be free, and ultimately will not be in harmony with various false, illusory, defiling, aggregates (skandhas), realms (dhātus), sense bases (āyatanas), and the entrances of birth and death. It is completely independent, without any reliance, and is not bound by anything. Going and staying are without obstruction, and coming and going in birth and death are like opening a door. If a person studying the Way encounters various kinds of suffering and happiness, things that are agreeable or disagreeable, the mind should not retreat, not thinking of fame, gain, offerings, clothing, or food, not being greedy for merits and benefits, not being hindered by the various dharmas of the world, without closeness or love, treating suffering and happiness with equanimity, coarse clothing can shield from the cold, and coarse food can sustain life, being silent and dull, like being foolish and deaf, with a slight corresponding component. If one extensively learns knowledge and understanding in the mind, seeking blessings and wisdom, these are all causes of birth and death, and are of no benefit to the truth. Instead, one will be drowned by the winds of the environment of knowledge and understanding, and will eventually return to the sea of suffering of birth and death. A Buddha is a person who seeks nothing; seeking it is contrary to the Buddha's path. Truth is a truth that seeks nothing; seeking it loses the truth. If one clings to non-seeking, it is the same as seeking. If one clings to non-doing, it is the same as doing. Therefore, the sutra says: 'Do not grasp the Dharma, do not grasp the non-Dharma, do not grasp the neither Dharma nor non-Dharma.' It also says: 'The Dharma attained by the Tathagata (Buddha), this Dharma is neither real nor unreal.' If one can keep the mind like wood and stone throughout one's life, not being drowned by the aggregates (skandhas), realms (dhātus), five desires (kāmaguṇas), and eight winds (aṣṭa lokadharma), then the cause of birth and death will be cut off, and going and staying will be free, not being bound by all conditioned causes and effects, not being constrained by outflows (āsravas), and in the future, one can also use causelessness to bind it. (Skandhas: The five aggregates (form, feeling, perception, mental formations, and consciousness)) (Kāmaguṇas: The five desires (form, sound, smell, taste, and touch)) (Aṣṭa lokadharma: The eight winds (gain, loss, disgrace, fame, praise, blame, suffering, and happiness))

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因。同事利益。以無著心應一切物。以無礙慧解一切縛。亦云應病與藥。問。如今受戒。身口清凈。已具諸善。得解脫否。師曰。少分解脫。未得心解脫。亦未得一切處解脫。曰。如何是心解脫及一切處解脫。師曰。不求佛法僧。乃至不求福智知解等。垢凈情盡。亦不守此無求為是。亦不住盡處。亦不欣天堂．畏地獄。縛脫無礙。即身心及一切處皆名解脫。汝莫言有少分戒。身口意凈。便以爲了。不知河沙戒定慧門．無漏解脫。都未涉一毫在。努力向前。須猛究取。莫待耳聾眼暗。面皺發白。老苦及身。悲愛纏綿。眼中流淚。心裡慞惶。一無所據。不知去處。到恁么時節。整理腳手不得也。縱有福智．名聞．利養。都不相救。為心眼未開。唯念諸境。不知返照。復不見佛道。一生所有善惡業緣。悉現於前。或忻或怖。六道五蘊。俱時現前。盡敷嚴好舍宅。舟船車輿。光明顯赫。皆從自心貪愛所現。一切惡境。皆變成殊勝之境。但隨貪愛重處。業識所引。隨著受生。都無自由分。龍畜良賤。亦總未定。問。如何得自由分。師曰。如今得即得。或對五欲八風。情無取捨。慳嫉貪愛。我所情盡。垢凈俱亡。如日月在空。不緣而照。心心如木石。唸唸如救頭。然亦如香象渡河。截流而過。更無疑滯。此人天堂地獄所不能攝也。

【現代漢語翻譯】 現代漢語譯本 因。同事利益。以無執著的心對待一切事物，以無礙的智慧解開一切束縛。也可以說是對癥下藥。有人問：『如今受戒，身口清凈，已經具備各種善行，能夠得到解脫嗎？』 師父說：『只是少部分的解脫，還沒有得到心的解脫，也沒有得到一切處的解脫。』 （那人）問：『什麼是心的解脫以及一切處的解脫？』 師父說：『不追求佛、法、僧，甚至不追求福德、智慧、知解等等，（達到）污垢和清凈的情感都消失殆盡，也不執守這種無所求的狀態，也不停留在空無的境地，也不欣羨天堂、畏懼地獄，束縛和解脫都沒有障礙，那麼身心以及一切處都可稱為解脫。你不要說只有少部分的戒律，身口意清凈，就以此為滿足。要知道如恒河沙數般的戒、定、慧法門，無漏解脫，你都還沒有涉足一毫。努力向前，必須猛烈地探究領悟。不要等到耳聾眼花，面容憔悴頭髮變白，衰老和痛苦降臨到身上，悲傷和愛戀纏繞，眼中流淚，心裡驚慌，一無所依靠，不知去向。到那個時候，想要整理手腳都來不及了。縱然有福德、智慧、名聲、利益供養，都不能相救，因為心眼沒有打開，只念著各種外境，不知道反觀自照，也看不見佛道。一生所有的善惡業緣，都會顯現在眼前，或者欣喜或者恐懼，六道五蘊，同時顯現。儘是鋪設嚴飾美好的舍宅，舟船車輿，光明顯赫，都是從自己內心的貪愛所顯現。一切惡劣的境況，都會變成殊勝美好的境地，只是隨著貪愛深重的地方，被業識所牽引，隨著（業力）去受生，完全沒有自由。龍、畜生、良善、卑賤，也完全沒有確定。』 （那人）問：『如何才能得到自由？』 師父說：『現在得到就現在得到。或者面對五欲八風，情感上沒有取捨，吝嗇、嫉妒、貪愛、我執的情感都消失殆盡，污垢和清凈都一併消亡，就像日月在空中，不憑藉任何事物而照耀。心心如木頭石頭一般，唸唸都像在拯救頭顱一樣（急迫）。然而也像香象渡河，截斷水流而過，不再有任何懷疑停滯。這樣的人，天堂地獄都無法攝取。』

【English Translation】 English version Cause. Benefit colleagues. Respond to all things with a mind free from attachment. Untie all bonds with unobstructed wisdom. It can also be said to prescribe medicine according to the illness. Someone asked, 'Now that I have taken the precepts, my body and speech are pure, and I have all kinds of good deeds, can I attain liberation?' The master said, 'It is only partial liberation. You have not attained liberation of the mind, nor have you attained liberation in all places.' He asked, 'What is liberation of the mind and liberation in all places?' The master said, 'Do not seek the Buddha, the Dharma, or the Sangha, and do not even seek blessings, wisdom, knowledge, or understanding, etc. (Achieve a state where) the emotions of defilement and purity are exhausted, and do not cling to this state of non-seeking as being correct. Do not dwell in the place of cessation, and do not rejoice in heaven or fear hell. When there is no obstruction between bondage and liberation, then the body and mind, and all places, can be called liberation. Do not say that you only have a small portion of precepts, and that your body, speech, and mind are pure, and be content with that. You should know that you have not even touched a hair of the countless gates of precepts, concentration, wisdom, and undefiled liberation. Strive forward and you must investigate and understand fiercely. Do not wait until you are deaf and blind, your face is wrinkled and your hair is white, old age and suffering come upon you, sadness and love entwine you, tears flow from your eyes, and your heart is panicked, with nothing to rely on and nowhere to go. At that time, you will not be able to tidy up your hands and feet. Even if you have blessings, wisdom, fame, and profit and offerings, they will not be able to save you, because the eye of your mind has not been opened, and you only think of external realms, not knowing how to reflect inwardly, and you cannot see the Buddha's path. All the good and bad karmic conditions of your life will appear before you, and you will either rejoice or be afraid. The six realms and the five skandhas will all appear at the same time. All the elaborately decorated houses, boats, carriages, and bright lights are all manifested from the greed and love in your own mind. All bad circumstances will be transformed into excellent and beautiful realms, but you will be led by your karma to be reborn according to the place where your greed and love are strongest, with no freedom at all. Whether you are a dragon, an animal, good, or lowly, is also completely uncertain.' He asked, 'How can one obtain freedom?' The master said, 'You can obtain it now. Or, when facing the five desires and the eight winds (八風), have no preference or rejection in your emotions, and when the emotions of stinginess, jealousy, greed, and attachment to self are exhausted, and both defilement and purity are extinguished together, it is like the sun and moon in the sky, shining without relying on anything. Let your mind be like wood and stone, and let every thought be as urgent as saving your head. However, it is also like an elephant crossing a river, cutting off the flow of water and passing through, with no more doubt or stagnation. Such a person cannot be captured by heaven or hell.'

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夫讀經看教。語言皆須宛轉歸就自己。但是一切言教。祇明如今鑒覺自性。但不被一切有無諸境轉。是汝導師。能照破一切有無諸境。是金剛慧。即有自由獨立分。若不能恁么會得。縱然誦得十二韋陀典。祇成憎上慢。卻是謗佛。不是修行。但離一切聲色。亦不住于離。亦不住于知解。是修行讀經看教。若準世間是好事。若向明理人邊數。此是壅塞人。十地之人脫不去。流入生死河。但是三乘教。皆治貪瞋等病。祇如今唸唸若有貪瞋等病。先須治之。不用求覓義句知解。知解屬貪。貪變成病。祇如今但離一切有無諸法。亦離於離。透過三句外。自然與佛無差。既自是佛。何慮佛不解語。只恐不是佛。被有無諸法縛。不得自由。以理未立。先有福智。被福智載去。如賤使貴。不如先立理。後有福智。若要福智。臨時作得。撮土成金。撮金為土。變海水為酥酪。破須彌為微塵。攝四大海水入一毛孔。於一義作無量義。于無量義作一義。伏惟珍重。師有時說法竟。大眾下堂。乃召之。大眾回首。師曰。是甚麼(藥山目之為百丈下堂句)。師兒時隨母入寺拜佛。指佛像問母。此是何物。母曰。是佛。師曰。形容似人無異。我后亦當作焉。師凡作務執勞。必先於眾。主者不忍。密收作具而請息之。師曰。吾無德。爭合勞於人。既

【現代漢語翻譯】 現代漢語譯本 讀經看教，所有言語都必須委婉地歸於自身。但一切言教，只在于明白當下的覺知自性。只要不被一切有無諸境所轉移，它就是你的導師。能夠照破一切有無諸境，就是金剛智慧，即有自由獨立之分。如果不能這樣領會，縱然誦讀十二部吠陀經典（Veda，古印度經典），也只是增長傲慢，反而是誹謗佛法，不是修行。只要遠離一切聲色，也不要執著于遠離，也不要執著于知解，這就是修行讀經看教。如果按照世俗的眼光來看，這是好事；如果嚮明理的人來說，這卻是壅塞之人，十地菩薩也無法解脫，會流入生死輪迴。三乘教法（指聲聞乘、緣覺乘、菩薩乘）都是爲了治療貪瞋等病。只要當下唸唸有貪瞋等病，首先要治療它，不用去尋求義句知解。知解屬於貪，貪會變成病。只要當下遠離一切有無諸法，也遠離於遠離，超越這三句之外，自然與佛沒有差別。既然自己就是佛，何必擔心佛不理解你的語言？只怕自己不是佛，被有無諸法束縛，不得自由。因為理未確立，先有福智，被福智所駕馭，就像賤者使貴者一樣。不如先確立理，後有福智。如果想要福智，隨時可以創造出來，可以撮土成金，也可以撮金為土，可以變海水為酥酪，可以破須彌山（Sumeru，佛教宇宙觀中的山名）為微塵，可以把四大海水攝入一毛孔，可以在一個義理中作出無量義，也可以在無量義中作出一個義。希望大家珍重。 師父有時說法完畢，大眾正要下堂，師父又召集他們。大眾回頭，師父說：『這是什麼？』（藥山禪師稱之為百丈禪師下堂句）。師父小時候跟隨母親進入寺廟拜佛，指著佛像問母親：『這是什麼？』母親說：『是佛。』師父說：『外形和人沒什麼不同，我以後也要做佛。』師父凡是做工勞動，一定先於大眾。主管不忍心，偷偷收起他的工具，請他休息。師父說：『我沒有德行，怎麼好意思讓別人為我勞動呢？』既然

【English Translation】 English version When reading scriptures and studying teachings, all words must be subtly directed back to oneself. However, all teachings merely aim to illuminate the inherent nature of present awareness. As long as you are not swayed by all realms of existence and non-existence, it is your guide. Being able to illuminate and break through all realms of existence and non-existence is Vajra wisdom (Diamond Wisdom), which is the essence of freedom and independence. If you cannot comprehend in this way, even if you recite the twelve Vedas (ancient Indian scriptures), you will only increase arrogance, which is actually slandering the Buddha and not practicing. Simply detach from all sights and sounds, but do not dwell on detachment, nor dwell on intellectual understanding. This is the practice of reading scriptures and studying teachings. If viewed from a worldly perspective, this is a good thing; but if viewed by those who understand the principle, this is an obstruction, from which even a Bodhisattva of the Tenth Ground cannot escape, and will flow into the river of birth and death. The teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are all for curing diseases such as greed and anger. If you have diseases such as greed and anger in your thoughts, you must first cure them, without seeking the meaning of sentences and intellectual understanding. Intellectual understanding belongs to greed, and greed turns into disease. Simply detach from all dharmas of existence and non-existence, and also detach from detachment, transcending these three phrases, and naturally there will be no difference from the Buddha. Since you are already a Buddha, why worry that the Buddha will not understand your language? Only fear that you are not a Buddha, and are bound by the dharmas of existence and non-existence, unable to be free. Because the principle has not been established, you first have blessings and wisdom, and are carried away by blessings and wisdom, like a lowly person using a noble person. It is better to first establish the principle, and then have blessings and wisdom. If you want blessings and wisdom, you can create them at any time, you can turn earth into gold, and you can turn gold into earth, you can turn seawater into ghee, you can break Mount Sumeru (the name of the mountain in the Buddhist cosmology) into dust, you can absorb the four great seas into a single pore, you can create infinite meanings from one meaning, and you can create one meaning from infinite meanings. I hope everyone cherishes this. Sometimes, after the master finished speaking the Dharma, as the assembly was about to leave the hall, the master summoned them again. The assembly turned their heads, and the master said: 'What is this?' (Yaoshan Zen master called it Baizhang Zen master's leaving-the-hall phrase). When the master was a child, he followed his mother into a temple to worship the Buddha, pointed at the Buddha statue and asked his mother: 'What is this?' His mother said: 'It is the Buddha.' The master said: 'The appearance is no different from a human, I will also become a Buddha in the future.' Whenever the master did work and labor, he always did it before the assembly. The supervisor could not bear it, secretly put away his tools, and asked him to rest. The master said: 'I have no virtue, how can I be willing to let others work for me?' Since

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遍求作具不獲。而亦忘餐。故有一日不作。一日不食之語流播寰宇矣。唐元和九年正月十七日歸寂。謚大智禪師。塔曰大寶勝輪。

池州南泉普愿禪師者

鄭州新鄭人也。姓王氏。幼慕空宗。唐至德二年依大隗山大慧禪師受業。詣嵩岳受具足戒。初習相部舊章。究毗尼篇聚。次游諸講肆。歷聽楞伽．華嚴。入中百門觀。精練玄義。后扣大寂之室。頓然忘筌。得遊戲三昧。一日。為眾僧行粥次。馬祖問。桶裡是甚麼。師曰。這老漢合取口作恁么語話。祖便休。自余。同參之流無敢詰問。貞元十一年憩錫于池陽。自建禪齋。不下南泉三十餘載。大和初。宣城廉使陸公亙向師道風。遂與監軍同請下山。伸弟子之禮。大振玄綱。自此學徒不下數百。言滿諸方。目為郢匠。上堂。然燈佛道了也。若心相所思。出生諸法。虛假不實。何以故。心尚無有。云何出生諸法。猶如形影。分別虛空。如人取聲。安置篋中。亦如吹網。欲令氣滿。故老宿云。不是心。不是佛。不是物。且教你兄弟行履。據說十地菩薩住首楞嚴三昧。得諸佛秘密法藏。自然得一切禪定解脫神通妙用。至一切世界。普現色身。或示現成等正覺。轉大法輪。入涅槃。使無量入毛孔。演一句經無量劫。其義不盡。教化無量億千眾生得無生法忍。尚喚作所知

【現代漢語翻譯】 現代漢語譯本： 他四處尋找工具卻找不到，因此也忘記了吃飯。所以才有了『一日不作，一日不食』的說法流傳於世。唐朝元和九年正月十七日圓寂，謚號大智禪師，塔名為大寶勝輪。

池州南泉普愿禪師，

是鄭州新鄭人，姓王。年幼時就仰慕空宗。唐朝至德二年，依止大隗山大慧禪師受業，前往嵩岳受具足戒。最初學習相部的舊章，深入研究毗尼篇聚。之後遊歷各講肆，遍聽《楞伽經》、《華嚴經》，研習《入中論》、《百論》，精通玄義。後來參訪馬祖道一禪師，頓時忘卻一切方法，獲得遊戲三昧。一天，為眾僧分粥時，馬祖問道：『桶裡是什麼？』南泉禪師說：『這老頭子應該閉嘴，說這些話幹什麼？』馬祖便不再說話。自此以後，同參的人都不敢再詰問。貞元十一年，在池陽休息，自己建造禪房，沒有下南泉三十多年。大和初年，宣城廉使陸亙仰慕禪師的道風，於是與監軍一同請禪師下山，行弟子之禮，大力弘揚玄綱。從此，學徒不下數百人，名聲傳遍各地，被譽為郢匠。上堂時說：『然燈佛已經說完了道。如果用心相來思量，產生諸法，都是虛假不實的。為什麼呢？心尚且沒有，怎麼能產生諸法呢？猶如形影，分別虛空，如同人取聲，安置在箱子里，也像吹網，想要讓它充滿氣體。』所以老宿說：『不是心，不是佛，不是物，只是教你們兄弟如何行路。』據說十地菩薩住在首楞嚴三昧中，得到諸佛秘密法藏，自然得到一切禪定解脫神通妙用，到達一切世界，普遍示現色身，或者示現成等正覺，轉大法輪，入涅槃，使無量眾生進入毛孔，演說一句經無量劫，其義也說不盡，教化無量億千眾生得到無生法忍，尚且稱作所知障。

【English Translation】 English version: He searched everywhere for tools but could not find them, and also forgot to eat. Therefore, the saying 'One day without work, one day without food' spread throughout the world. He passed away on the seventeenth day of the first month of the ninth year of the Yuanhe era of the Tang Dynasty. He was posthumously named Zen Master Dazhi (Great Wisdom), and his stupa was called Dabao Shenglun (Great Treasure Victory Wheel).

Zen Master Puhyuan (Universal Vow) of Nanquan (South Spring) in Chizhou (Pond Prefecture),

Was a native of Xinzheng (New Zheng) in Zhengzhou (Zheng Prefecture), with the surname Wang. He admired the doctrine of emptiness from a young age. In the second year of the Zhide (Supreme Virtue) era of the Tang Dynasty, he relied on Zen Master Dahui (Great Wisdom) of Mount Dawei (Great Kui) to receive instruction. He went to Mount Song (High Peak) to receive the complete precepts. Initially, he studied the old rules of the Xiangbu (Appearance Section), thoroughly researching the Vinaya (Discipline) collections. Then he traveled to various lecture halls, listening to the Lankavatara Sutra and the Avatamsaka Sutra. He entered the Madhyamaka-karika (Treatise on the Middle Way) and the Sata-sastra (One Hundred Verses), diligently practicing the profound meanings. Later, he called upon the chamber of Daji (Great Stillness, referring to Mazu Daoyi), suddenly forgetting all methods and attaining the Playful Samadhi. One day, while distributing porridge to the monks, Mazu (Horse Ancestor) asked, 'What is in the bucket?' The Master (Nanquan) said, 'This old man should shut his mouth; why is he saying such things?' Mazu then stopped speaking. From then on, none of his fellow practitioners dared to question him. In the eleventh year of the Zhenyuan (Righteous Origin) era, he rested at Chiyang (Pond Sun), building his own Zen retreat. He did not descend from Nanquan for over thirty years. In the early years of the Dahe (Great Harmony) era, Lu Geng (Lu Public Geng), the surveillance commissioner of Xuanzhou (Proclaim Prefecture), admired the Master's Daoist demeanor. Therefore, he and the military supervisor jointly invited the Master to descend the mountain, performing the rites of a disciple and greatly promoting the profound principles. From then on, the number of students was no less than several hundred, and his words filled all directions. He was regarded as a master craftsman. In his Dharma talk, he said, 'Dipankara Buddha (Burning Lamp Buddha) has already finished speaking about the Dao. If you use mind-appearances to think and generate all dharmas, they are all false and unreal. Why? The mind does not even exist; how can it generate all dharmas? It is like a form and its shadow, distinguishing empty space, like a person taking a sound and placing it in a box, or like blowing on a net, wanting to fill it with air.' Therefore, the old master said, 'It is not mind, it is not Buddha, it is not a thing; it is just teaching you brothers how to walk the path.' It is said that the Bodhisattvas of the Tenth Ground dwell in the Surangama Samadhi (Heroic March Samadhi), obtain the secret Dharma treasury of all Buddhas, and naturally obtain all the wonderful functions of samadhi, liberation, and supernatural powers. They reach all worlds, universally manifesting physical bodies, or manifesting as complete enlightenment, turning the great Dharma wheel, and entering Nirvana, causing countless beings to enter their pores, expounding a single verse of scripture for countless eons, and its meaning is inexhaustible, teaching countless billions of beings to obtain the patience of non-origination, and it is still called the knowable obscuration.

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愚．極微細所知愚。與道全乖。大難。大難。珍重。上堂曰。王老師自小養一頭水牯牛。擬向溪東牧。不免食他國王水草。擬向溪西牧。亦不免食他國王水草。不如隨分納些些。總不見得。師問僧曰。夜來好風。曰。夜來好風。師曰。吹折門前一枝松。曰。吹折門前一枝松。次問一僧曰。夜來好風。曰。是甚麼風。師曰。吹折門前一枝松。曰。是甚麼松。師曰。一得一失。師有書與茱萸曰。理隨事變。寬廓非外。事得理融。寂寥非內。僧達書了。便問萸。如何是寬廓非外。萸曰。問一答百也無妨。曰。如何是寂寥非內。萸曰。睹對聲色。不是好手。僧又問長沙。沙瞪目視之。僧又進后語。沙乃閉目示之。僧又問趙州。州作吃飯勢。僧又進后語。州以手作拭口勢。后僧舉似師。師曰。此三人。不謬為吾弟子。南泉山下有一庵主。人謂曰。近日南泉和尚出世。何不去禮見。主曰。非但南泉出世。直饒千佛出興。我亦不去。師聞。乃令趙州去勘。州去便設拜。主不顧。州從西過東。又從東過西。主亦不顧。州曰。草賊大敗。遂拽下簾子。便歸舉似師。師曰。我從來疑著這漢。次日。師與沙彌攜茶一瓶．盞三隻。到庵擲向地上。乃曰。昨日底。昨日底。主曰。昨日底是甚麼。師于沙彌背上拍一下曰。賺我來。賺我來。拂袖便回

【現代漢語翻譯】 現代漢語譯本 愚癡啊！對於極其細微的所知障，與真理完全背離，真是大難啊！真是大難啊！要珍重啊！ 上堂時，王老師說：『我從小養了一頭水牛，打算牽到溪東去放牧，卻免不了吃了他國的草；打算牽到溪西去放牧，也免不了吃了他國的草。不如隨緣納些稅賦，總也見不到好處。』 老師問僧人：『昨夜好大的風啊！』僧人說：『昨夜好大的風啊！』老師說：『吹斷了門前的一棵松樹。』僧人說：『吹斷了門前的一棵松樹。』 接著問另一位僧人：『昨夜好大的風啊！』僧人說：『是什麼風呢？』老師說：『吹斷了門前的一棵松樹。』僧人說：『是什麼松樹呢？』老師說：『一得一失啊！』 老師寫信給茱萸（人名）：『理隨事變，寬廓並非外在；事得理融，寂寥並非內在。』僧人送達書信后，便問茱萸：『什麼是寬廓並非外在？』茱萸說：『問一答百也沒有妨礙。』僧人說：『什麼是寂寥並非內在？』茱萸說：『面對聲色，不是好手。』 僧人又問長沙（地名）：長沙瞪大眼睛看著他。僧人又進一步追問，長沙便閉上眼睛示意。僧人又問趙州（地名），趙州做出吃飯的姿勢。僧人又進一步追問，趙州用手做出擦嘴的姿勢。 後來，僧人把這些事告訴了老師，老師說：『這三個人，沒有辱沒做我的弟子。』 南泉山（地名）下有一位庵主，有人對他說：『近日南泉和尚出世了，何不去拜見？』庵主說：『非但南泉出世，即使千佛出世，我也不會去。』老師聽了，便讓趙州去勘驗他。趙州去了便行禮拜，庵主不理睬。趙州從西走到東，又從東走到西，庵主也不理睬。趙州說：『草寇大敗！』於是放下簾子便回去了，並把情況告訴了老師。老師說：『我一直懷疑這個人。』 第二天，老師與沙彌（小和尚）帶著一瓶茶、三隻茶杯，來到庵里，扔在地上，說道：『昨日的，昨日的。』庵主說：『昨日的是什麼？』老師在沙彌背上拍了一下說：『騙我來，騙我來！』拂袖便回去了。

【English Translation】 English version Ignorance! Regarding the extremely subtle obscurations of knowledge, it is completely contrary to the truth, truly a great difficulty! Truly a great difficulty! Cherish this! In an assembly, Teacher Wang said: 'Since childhood, I have raised a water buffalo, intending to graze it east of the stream, but it inevitably eats the grass of another kingdom; intending to graze it west of the stream, it also inevitably eats the grass of another kingdom. It is better to pay some taxes according to circumstances, but one never sees any benefit.' The teacher asked a monk: 'Last night, the wind was strong!' The monk said: 'Last night, the wind was strong!' The teacher said: 'It broke a pine tree in front of the gate.' The monk said: 'It broke a pine tree in front of the gate.' Then he asked another monk: 'Last night, the wind was strong!' The monk said: 'What kind of wind was it?' The teacher said: 'It broke a pine tree in front of the gate.' The monk said: 'What kind of pine tree was it?' The teacher said: 'A gain and a loss!' The teacher wrote a letter to Zhuyu (person's name): 'Principle changes with circumstances, vastness is not external; affairs are integrated with principle, solitude is not internal.' After the monk delivered the letter, he asked Zhuyu: 'What is vastness that is not external?' Zhuyu said: 'Answering a hundred questions from one is not a problem.' The monk said: 'What is solitude that is not internal?' Zhuyu said: 'Facing sounds and sights, one is not skilled.' The monk then asked Changsha (place name): Changsha stared at him. The monk further inquired, and Changsha closed his eyes to indicate. The monk then asked Zhao Zhou (place name), and Zhao Zhou made a gesture of eating. The monk further inquired, and Zhao Zhou made a gesture of wiping his mouth with his hand. Later, the monk told the teacher about these things, and the teacher said: 'These three people have not disgraced being my disciples.' There was a hermit below Mount Nanquan (place name), and someone said to him: 'Recently, the monk Nanquan has appeared in the world, why not go and pay respects?' The hermit said: 'Not only if Nanquan appears in the world, but even if a thousand Buddhas appear, I will not go.' The teacher heard this and sent Zhao Zhou to investigate him. Zhao Zhou went and bowed, but the hermit ignored him. Zhao Zhou walked from west to east, and then from east to west, but the hermit still ignored him. Zhao Zhou said: 'The bandits are utterly defeated!' Then he lowered the curtain and went back, and told the teacher about the situation. The teacher said: 'I have always suspected this person.' The next day, the teacher and a novice (young monk) brought a bottle of tea and three teacups, came to the hermitage, threw them on the ground, and said: 'Yesterday's, yesterday's.' The hermit said: 'What is yesterday's?' The teacher patted the novice on the back and said: 'He tricked me into coming, he tricked me into coming!' He flicked his sleeves and went back.

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。上堂。道個如如早是變了也。今時師僧須向異類中行。歸宗曰。雖行畜生行。不得畜生報。師曰。孟八郎漢又恁么去也。上堂。文殊．普賢昨夜三更相打。每人與二十棒。趁出院去也。趙州曰。和尚棒教誰吃。師曰。且道王老師過在甚處。州禮拜而出。師因至莊所。莊主預備迎奉。師曰。老僧居常出入。不與人知。何得排辦如此。莊主曰。昨夜土地報道。和尚今日來。師曰。王老師修行無力。被鬼神覷見。侍者便問。和尚既是善知識。為甚麼被鬼神覷見。師曰。土地前更下一分飯。(玄覺云。甚麼處是土地前更下一分飯。云居錫云。是賞伊罰伊。只如土地前見。是南泉不是南泉)。師有時曰。江西馬祖說即心即佛。王老師不恁么道。不是心。不是佛。不是物。恁么道還有過么。趙州禮拜而出。時有一僧隨問趙州曰。上座禮拜便出。意作么生。州曰。汝卻問取和尚。僧乃問。適來諗上座意作么生。師曰。他卻領得老僧意旨。黃檗與師為首座。一日。捧缽向師位上坐。師入堂見。乃問曰。長老甚麼年中行道。檗曰。威音王已前。師曰。猶是王老師兒孫在。下去。檗便過第二位坐。師便休。師一日問黃檗。黃金為世界。白銀為壁落。此是甚麼人居處。檗曰。是聖人居處。師曰。更有一人居何國土。檗乃叉手立。師曰。道不

【現代漢語翻譯】 現代漢語譯本 上堂說法。說個『如如』（Tathata，真如）早就變了。現在的師僧必須在異類中修行。歸宗（Guizong）說：『即使行畜生行，也不會得到畜生報。』 師父說：『孟八郎（Meng Balang）又這樣去了。』 上堂說法。文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行愿的象徵）昨夜三更時分互相爭鬥，每人賞二十棒，趕出寺院去了。趙州（Zhaozhou）問：『和尚的棒子教誰吃呢？』 師父說：『你說說看，王老師（Wang Laoshi）的過錯在哪裡？』 趙州禮拜後走了出去。 師父有一次去一個莊園，莊主預先準備迎接。師父說：『老僧我平時出入，不讓人知道，為何要這樣安排？』 莊主說：『昨夜土地神（Tudi，土地神）報告說，和尚您今天會來。』 師父說：『王老師修行無力，被鬼神看穿了。』 侍者便問：『和尚您既然是善知識（Kalyanamitra，良師益友），為什麼會被鬼神看穿？』 師父說：『在土地神面前再下一份飯。』（玄覺（Xuanjue）說：『哪裡是在土地神面前再下一份飯？』 云居錫（Yunjuxi）說：『這是賞他還是罰他。就像在土地神面前看見，是南泉（Nanquan）還是不是南泉。』） 師父有時說：『江西馬祖（Mazu Daoyi）說『即心即佛』（即心是佛），王老師不這樣說，說『不是心，不是佛，不是物』，這樣說還有過錯嗎？』 趙州禮拜後走了出去。當時有一個僧人跟隨趙州問：『上座（Shangzuo，對僧人的尊稱）您禮拜后就走，是什麼意思？』 趙州說：『你卻去問和尚。』 僧人於是去問。師父說：『他卻領會了老僧我的意思。』 黃檗（Huangbo）與師父是首座（Shouzuo，寺院中的高級僧職）。有一天，黃檗拿著缽（bo，僧人化緣用的食器）坐在師父的位置上。師父進入禪堂看見了，就問：『長老（Zhanglao，對年長僧人的尊稱）你是什麼時候開始修道的？』 黃檗說：『在威音王（Wei Yin Wang，過去佛名）之前。』 師父說：『你還是王老師的子孫。』 讓他下去。黃檗便到第二位坐下。師父便停止了（說法）。 師父有一天問黃檗：『黃金為世界，白銀為壁落，這是什麼人居住的地方？』 黃檗說：『是聖人居住的地方。』 師父說：『還有一個人居住在什麼國土？』 黃檗於是叉手站立。師父說：『說不出來。』

【English Translation】 English version The master ascended the hall and said: 'To speak of 'Tathata' (如如, Suchness) is already a transformation. Contemporary monks must practice among different kinds of beings.' Guizong (歸宗) said: 'Even if one practices the conduct of animals, one will not receive the retribution of animals.' The master said: 'Meng Balang (孟八郎) has gone that way again.' Ascending the hall, the master said: 'Manjusri (文殊, the embodiment of wisdom) and Samantabhadra (普賢, the embodiment of great vows) fought each other at the third watch last night. Each was given twenty blows and chased out of the monastery.' Zhaozhou (趙州) asked: 'Who will receive the abbot's blows?' The master said: 'Tell me, where was Wang Laoshi's (王老師) fault?' Zhaozhou bowed and left. Once, the master went to a manor, and the owner prepared to welcome him. The master said: 'This old monk usually comes and goes without anyone knowing. Why is there such a preparation?' The owner said: 'Last night, the local earth deity (土地, Tudi) reported that the abbot would come today.' The master said: 'Wang Laoshi's practice is weak, and he is seen through by ghosts and spirits.' The attendant then asked: 'Since the abbot is a good advisor (善知識, Kalyanamitra), why is he seen through by ghosts and spirits?' The master said: 'Put another portion of food before the earth deity.' (Xuanjue (玄覺) said: 'Where is putting another portion of food before the earth deity?' Yunjuxi (云居錫) said: 'Is it rewarding or punishing him? Just like seeing before the earth deity, is it Nanquan (南泉) or not Nanquan?') Sometimes the master said: 'Mazu Daoyi (馬祖道一) of Jiangxi said, 'Mind is Buddha' (即心是佛). Wang Laoshi doesn't say it that way. He says, 'It is not mind, not Buddha, not a thing.' Is there any fault in saying it that way?' Zhaozhou bowed and left. At that time, a monk followed Zhaozhou and asked: 'What did you mean by bowing and leaving?' Zhaozhou said: 'You should ask the abbot.' The monk then asked. The master said: 'He understood my meaning.' Huangbo (黃檗) was the head seat (首座) with the master. One day, Huangbo held his bowl (缽, bo) and sat in the master's seat. The master entered the hall and saw him, and asked: 'Elder (長老, Zhanglao), when did you begin practicing the Way?' Huangbo said: 'Before Wei Yin Wang (威音王).' The master said: 'You are still Wang Laoshi's descendants.' He told him to step down. Huangbo then sat in the second seat. The master then stopped (teaching). One day, the master asked Huangbo: 'Gold as the world, silver as the walls, where do these people live?' Huangbo said: 'It is where the sages live.' The master said: 'Where does another person live?' Huangbo then stood with his hands folded. The master said: 'You can't say.'

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得。何不問王老師。檗卻問。更有一人居何國土。師曰。可惜許。師問黃檗。定慧等學。明見佛性。此理如何。檗曰。十二時中不依倚一物。師曰。莫是長老見處么。檗曰。不敢。師曰。漿水錢且置。草鞋錢教阿誰還。師見僧斫木次。師乃擊木三下。僧放下斧子。歸僧堂。師歸法堂。良久卻入僧堂。見僧在衣缽下坐。師曰。賺殺人。問。師歸丈室。將何指南。師曰。昨夜三更失卻牛。天明起來失卻火。師因東西兩堂爭貓兒。師遇之。白眾曰。道得即救取貓兒。道不得即斬卻也。眾無對。師便斬之。趙州自外歸。師舉前語示之。州乃脫履安頭上而出。師曰。子若在。即救得貓兒也。師在方丈。與杉山向火次。師曰。不用指東指西。直下本分事道來。山插火箸叉手。師曰。雖然如是。猶較王老師一線道。有僧問訊。叉手而立。師曰。太俗生。其僧便合掌。師曰。太僧生。僧無對。一僧洗缽次。師乃奪卻缽。其僧空手而立。師曰。缽在我手裡。汝口喃喃作么。僧無對。師因入菜園。見一僧。師乃將瓦子打之。其僧回顧。師乃翹足。僧無語。師便歸方丈。僧隨後入。問訊曰。和尚適來擲瓦子打某甲。豈不是警覺某甲。師曰。翹足又作么生。僧無對(後有僧問石霜云。南泉翹足。意作么生。霜舉手云。還恁么無)。上堂。王老師

【現代漢語翻譯】 現代漢語譯本 南泉普愿禪師說：『好吧，為什麼不去問王老師呢？』黃檗希運禪師卻反問道：『還有一個人住在哪個國土呢？』南泉說：『可惜啊！』南泉問黃檗：『定慧等學，明見佛性，這個道理如何？』黃檗說：『十二時中不依倚一物。』南泉說：『莫非這就是長老您的見解嗎？』黃檗說：『不敢當。』南泉說：『買漿水的錢暫且放一邊，買草鞋的錢教誰來還呢？』 南泉禪師看見僧人正在砍樹，於是敲了三下樹。僧人放下斧子，回到僧堂。南泉回到法堂，過了一會兒又進入僧堂，看見那個僧人坐在衣缽下。南泉說：『騙死人啊！』有人問：『禪師回到丈室，將用什麼來指南？』南泉說：『昨夜三更丟了牛，天明起來又丟了火。』 南泉禪師因為東西兩堂的僧人爭奪一隻貓，禪師遇到了這件事，告訴大家說：『說得出來，就救下這隻貓；說不出來，就斬了它。』大家都沒有回答。禪師就斬了貓。趙州從外面回來，南泉把之前發生的事告訴他。趙州於是脫下鞋子頂在頭上走了出去。南泉說：『你如果當時在，就能救下那隻貓了。』 南泉禪師在方丈，和杉山一起烤火。南泉說：『不用指東指西，直接把你的本分事說出來。』杉山把火箸插在火里，叉手站立。南泉說：『雖然如此，還是比王老師差了一線。』有僧人前來問訊，叉手站立。南泉說：『太俗氣了。』那個僧人便合掌。南泉說：『太僧氣了。』僧人無言以對。 一個僧人正在洗缽，南泉禪師奪過他的缽。那個僧人空著手站立。南泉說：『缽在我手裡，你嘴裡嘟囔什麼呢？』僧人無言以對。南泉禪師進入菜園，看見一個僧人，於是用瓦片打他。那個僧人回頭看。南泉禪師就翹起腳。僧人無語。南泉便回到方丈。僧人隨後進入，問訊說：『和尚剛才扔瓦片打我，難道不是在警覺我嗎？』南泉說：『翹起腳又是做什麼呢？』僧人無言以對（後來有僧人問石霜說：『南泉翹起腳，意圖是什麼？』石霜舉起手說：『還像這樣嗎？』）。 上堂，王老師（Wang Laoshi)

【English Translation】 English version Nanquan Puyuan (Nanquan Puyuan) Chan master said, 'Alright, why not ask Wang Laoshi (Wang Laoshi)?' Huangbo Xiyun (Huangbo Xiyun) Chan master instead asked, 'Where does the other person reside?' Nanquan said, 'What a pity!' Nanquan asked Huangbo, 'The study of Samadhi and Prajna, clearly seeing the Buddha-nature, what is the principle behind this?' Huangbo said, 'Throughout the twelve periods of the day, one does not rely on a single thing.' Nanquan said, 'Is this perhaps your understanding, Elder?' Huangbo said, 'I dare not presume.' Nanquan said, 'The money for Jiangshui (Jiangshui, a type of drink) can be set aside for now, but who will repay the money for the straw sandals?' Nanquan Chan master saw a monk chopping wood, so he knocked on the wood three times. The monk put down the axe and returned to the monks' hall. Nanquan returned to the Dharma hall, and after a while, he entered the monks' hall again, seeing the monk sitting under his robe and bowl. Nanquan said, 'Deceived to death!' Someone asked, 'When the Chan master returns to his room, what will he use to guide him?' Nanquan said, 'Last night, at the third watch, I lost the ox; at daybreak, I lost the fire.' Nanquan Chan master, because the monks of the east and west halls were fighting over a cat, the Chan master encountered this incident and told everyone, 'If you can speak the truth, save the cat; if you cannot, then I will chop it in half.' No one answered. The Chan master then chopped the cat. Zhaozhou (Zhaozhou) returned from outside, and Nanquan told him what had happened. Zhaozhou then took off his shoes, placed them on his head, and walked out. Nanquan said, 'If you had been here then, you could have saved the cat.' Nanquan Chan master was in his room, warming himself by the fire with Shanshan (Shanshan). Nanquan said, 'No need to point east or west, directly speak of your fundamental matter.' Shanshan stuck the fire chopsticks into the fire and stood with his hands folded. Nanquan said, 'Even so, you are still one line short of Wang Laoshi (Wang Laoshi).' A monk came to inquire, standing with his hands folded. Nanquan said, 'Too worldly.' The monk then put his palms together. Nanquan said, 'Too monastic.' The monk was speechless. A monk was washing his bowl, and Nanquan Chan master snatched the bowl from him. The monk stood empty-handed. Nanquan said, 'The bowl is in my hand, what are you muttering about?' The monk was speechless. Nanquan Chan master entered the vegetable garden and saw a monk, so he threw a tile at him. The monk looked back. Nanquan Chan master then raised his foot. The monk was silent. Nanquan then returned to his room. The monk followed him in and asked, 'The abbot threw a tile at me just now, wasn't he alerting me?' Nanquan said, 'What is the meaning of raising the foot?' The monk was speechless (Later, a monk asked Shishuang (Shishuang), 'What was Nanquan's intention in raising his foot?' Shishuang raised his hand and said, 'Is it still like this?'). Going to the hall, Wang Laoshi (Wang Laoshi)

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賣身去也。還有人買么。一僧出曰。某甲買。師曰。不作貴。不作賤。汝作么生買。僧無對(臥龍代云。屬某甲去也。禾山代云。是何道理。趙州代云。明年與和尚縫一領布衫)。師與歸宗．麻谷同去參禮南陽國師。師于路上畫一圓相曰。道得即去。宗便於圓相中坐。谷作女人拜。師曰。恁么則不去也。宗曰。是甚麼心行。師乃相喚便回。更不去禮國師(玄覺云。只如南泉恁么道。是肯語是不肯語。云居錫云。比來去禮拜國師。南泉為甚麼卻相喚回。且道古人意作么生)。師在山上作務。僧問。南泉路向甚麼處去。師拈起鐮子曰。我這茆鐮子。三十錢買得。曰。不問茆鐮子。南泉路向甚麼處去。師曰。我使得正快。有一座主辭師。師問。甚麼處去。對曰。山下去。師曰。第一不得謗王老師。對曰。爭敢謗和尚。師乃噴嚏曰。多少。主便出去(云居膺云。非師本意。先曹山云。賴也。石霜云。不為人斟酌。長慶雲。請領話。云居錫云。座主當時出去。是會不會)。師一日掩方丈門。將灰圍卻門外。曰。若有人道得。即開。或有祇對。多未愜師意。趙州曰。蒼天。師便開門。師玩月次。僧問。幾時得似這個去。師曰。王老師二十年前。亦恁么來。曰。即今作么生。師便歸方丈。陸亙大夫問。弟子從六合來。彼中還更有身否

【現代漢語翻譯】 現代漢語譯本：賣身去也（指願意出賣自身以求法）。還有人買嗎？一位僧人出來說：『我買。』老師說：『不抬高價格，也不貶低價格，你打算怎麼買？』僧人無言以對。（臥龍代答說：『歸我了。』禾山代答說：『這是什麼道理？』趙州代答說：『明年給和尚縫一件布衫。』）老師與歸宗（Guizong，人名）、麻谷（Magu，人名）一同去參拜南陽國師（Nanyang Guoshi，人名）。老師在路上畫了一個圓相（圓圈的象徵符號）說：『說得對就去。』歸宗便在圓相中坐下，麻谷作女人拜。老師說：『這樣就不去了。』歸宗說：『這是什麼用心？』老師於是互相招呼便返回，不再去拜見國師。（玄覺（Xuanjue，人名）說：『就像南泉（Nanquan，人名）這樣說，是肯定還是否定？』云居錫（Yunju Xi，人名）說：『本來要去禮拜國師，南泉為什麼卻互相招呼返回？且說古人的用意是什麼？』）老師在山上勞作。僧人問：『南泉的路向哪裡去？』老師拿起鐮刀說：『我這把茅鐮刀，三十文錢買的。』僧人說：『不問茅鐮刀，南泉的路向哪裡去？』老師說：『我用得正好。』有一位座主（寺院住持）向老師告辭。老師問：『去哪裡？』回答說：『下山去。』老師說：『第一不得誹謗王老師。』回答說：『怎敢誹謗和尚。』老師於是打了個噴嚏說：『多少？』座主便出去了。（云居膺（Yunju Ying，人名）說：『不是老師的本意。』先曹山（Caoshan，人名）說：『僥倖啊。』石霜（Shishuang，人名）說：『不為人斟酌。』長慶（Changqing，人名）說：『請領會話語。』云居錫說：『座主當時出去，是會還是不會？』）老師一天掩上方丈（寺院住持的房間）的門，用灰圍住門外，說：『如果有人說得對，就開門。』有人回答，大多不合老師的心意。趙州（Zhaozhou，人名）說：『蒼天。』老師便開門。老師賞玩月亮時，僧人問：『什麼時候才能像這樣？』老師說：『王老師（Wang Laoshi，人名，指自己）二十年前，也是這樣來的。』僧人說：『現在怎麼樣？』老師便回方丈。陸亙（Lu Xuan，人名）大夫問：『弟子從六合（Liuhe，地名）來，那裡還有身體嗎？』

【English Translation】 English version: Selling myself. Is there anyone who will buy? A monk came forward and said, 'I will buy.' The teacher said, 'Not making it expensive, not making it cheap, how will you buy?' The monk had no reply. (Wolong replied on his behalf, 'It belongs to me.' Heshan replied on his behalf, 'What is the principle?' Zhaozhou replied on his behalf, 'Next year I will sew a cloth robe for the monk.') The teacher went with Guizong (Guizong, a person's name) and Magu (Magu, a person's name) to pay respects to National Teacher Nanyang (Nanyang Guoshi, a person's name). On the way, the teacher drew a circle and said, 'If you can speak correctly, then we will go.' Guizong then sat in the circle, and Magu bowed like a woman. The teacher said, 'In that case, we will not go.' Guizong said, 'What is this intention?' The teacher then called to each other and returned, no longer going to pay respects to the National Teacher. (Xuanjue (Xuanjue, a person's name) said, 'Just like Nanquan (Nanquan, a person's name) said, is it an affirmation or a negation?' Yunju Xi (Yunju Xi, a person's name) said, 'Originally going to pay respects to the National Teacher, why did Nanquan call to each other and return? Furthermore, what was the intention of the ancients?') The teacher was working on the mountain. A monk asked, 'Where does the road to Nanquan lead?' The teacher picked up a sickle and said, 'This thatched sickle of mine, I bought it for thirty coins.' The monk said, 'I am not asking about the thatched sickle, where does the road to Nanquan lead?' The teacher said, 'I use it very well.' A head monk took leave of the teacher. The teacher asked, 'Where are you going?' He replied, 'Down the mountain.' The teacher said, 'First, you must not slander Teacher Wang.' He replied, 'How dare I slander the monk?' The teacher then sneezed and said, 'How much?' The head monk then left. (Yunju Ying (Yunju Ying, a person's name) said, 'It was not the teacher's original intention.' Earlier, Caoshan (Caoshan, a person's name) said, 'Lucky.' Shishuang (Shishuang, a person's name) said, 'Not considering it for others.' Changqing (Changqing, a person's name) said, 'Please understand the words.' Yunju Xi said, 'When the head monk left at that time, did he understand or not?') One day, the teacher closed the door of his abbot's room (the room of the abbot of a monastery), and surrounded the outside of the door with ashes, saying, 'If someone can speak correctly, then I will open the door.' Some people answered, but most did not satisfy the teacher's intention. Zhaozhou (Zhaozhou, a person's name) said, 'Blue sky.' The teacher then opened the door. The teacher was enjoying the moon, and a monk asked, 'When will I be able to be like this?' The teacher said, 'Teacher Wang (Wang Laoshi, a person's name, referring to himself) twenty years ago, also came like this.' The monk said, 'What is it like now?' The teacher then returned to his abbot's room. Minister Lu Xuan (Lu Xuan, a person's name) asked, 'This disciple comes from Liuhe (Liuhe, a place name), is there still a body there?'

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。師曰。分明記取。舉似作家。曰。和尚不可思議。到處世界成就。師曰。適來總是大夫分上事。陸異日謂師曰。弟子亦薄會佛法。師便問。大夫十二時中作么生。曰。寸絲不掛。師曰。猶是階下漢。師又曰。不見道。有道君王不納有智之臣。上堂次。陸大夫曰。請和尚為眾說法。師曰。教老僧作么生說。曰。和尚豈無方便。師曰。道他欠少甚麼。曰。為甚麼有六道四生。師曰。老僧不教他。陸大夫與師見人雙陸。指骰子曰。恁么．不恁么．正恁么。信彩去時如何。師拈起骰子曰。臭骨頭十八。又問。弟子家中有一片石。或時坐。或時臥。如今擬鐫作佛。還得否。師曰。得。陸曰。莫不得否。師曰。不得(云巖云。坐即佛。不坐即非佛。洞山云。不坐即佛。坐即非佛)。趙州問。道非物外。物外非道。如何是物外道。師便打。州捉住棒曰。已后莫錯打人去。師曰。龍蛇易辨。衲子難謾。師喚院主。主應諾。師曰。佛九十日在忉利天為母說法。時優填王思佛。請目連運神通三轉。攝匠人往彼雕佛像。只雕得三十一相。為甚麼梵音相雕不得。主問。如何是梵音相。師曰。賺殺人。師問維那。今日普請作甚麼。對曰。拽磨。師曰。磨從你拽。不得動著磨中心樹子。那無語(保福代云。比來拽磨。如今卻不成。法眼代云。恁么

【現代漢語翻譯】 師父說：『要清楚地記住，拿去給內行的人看。』陸亙大夫說：『和尚真是不可思議，到處都能成就佛法。』師父說：『剛才說的都是大夫你的本分事。』 陸亙大夫有一天對師父說：『弟子也略微懂得一些佛法。』師父便問：『大夫你一天十二個時辰都在做什麼？』陸亙大夫說：『一絲不掛。』師父說：『你仍然只是門外漢。』師父又說：『沒聽過嗎？有道的君王不接納有智慧的臣子。』 有一次上堂，陸亙大夫說：『請和尚為大眾說法。』師父說：『教老僧怎麼說呢？』陸亙大夫說：『和尚難道沒有方便法門嗎？』師父說：『你說他欠缺什麼？』陸亙大夫說：『為什麼有六道四生？』師父說：『老僧不教他們。』 陸亙大夫與師父一起看人玩雙陸（一種棋類遊戲）。指著骰子說：『這樣？不這樣？正是這樣？如果賭輸了怎麼辦？』師父拿起骰子說：『臭骨頭十八。』 又問：『弟子家中有一塊石頭，有時坐，有時臥，現在想把它雕刻成佛，可以嗎？』師父說：『可以。』陸亙大夫說：『難道不可以嗎？』師父說：『不可以。』（云巖說：坐就是佛，不坐就不是佛。洞山說：不坐就是佛，坐就不是佛。） 趙州問：『道不在事物之外，事物之外也不是道，什麼是事物之外的道？』師父便打他。趙州抓住棒子說：『以後不要打錯人啊。』師父說：『龍蛇容易辨認，衲子（僧人）難以欺騙。』 師父叫院主，院主答應。師父說：『佛陀在忉利天（忉利天，佛教欲界六天之一）為母親說法九十天，當時優填王（優填王，古印度憍賞彌國國王）思念佛陀，請目連（目連，釋迦摩尼十大弟子之一，以神通著稱）運用神通三次，把工匠帶到忉利天去雕刻佛像，只雕刻出三十二相中的三十一個相，為什麼梵音相（梵音相，佛的三十二相之一）雕刻不出來？』院主問：『什麼是梵音相？』師父說：『騙死人。』 師父問維那（維那，寺院中負責僧眾事務的僧人）：『今天普請（普請，寺院中全體僧眾一起勞作）做什麼？』維那回答：『拽磨（拽磨，拉磨，一種體力勞動）。』師父說：『磨可以讓你拽，但不要動到磨中心的樹子。』那無語。（保福代替說：『以前拽磨，現在卻不行了。』法眼代替說：『這樣嗎？』）

【English Translation】 The master said, 'Clearly remember this and show it to an expert.' Lu Geng asked, 'The monk is truly inconceivable, accomplishing Dharma everywhere.' The master said, 'What you just said is all your duty as a Daifu (Daifu, a high-ranking official).' One day, Lu Geng said to the master, 'This disciple also understands a little about Buddhism.' The master then asked, 'What are you doing during the twelve periods of the day, Daifu?' Lu Geng said, 'Not a thread hangs.' The master said, 'You are still just a layman.' The master also said, 'Haven't you heard it said that a king with the Tao (Tao, the Way) does not accept wise ministers?' Once during an assembly, Lu Daifu said, 'Please, monk, preach the Dharma for the assembly.' The master said, 'How should this old monk preach?' Lu Daifu said, 'Doesn't the monk have expedient means?' The master said, 'What do you say he lacks?' Lu Daifu said, 'Why are there the six realms and four births?' The master said, 'This old monk doesn't teach them.' Lu Daifu and the master were watching people play Shuanglu (Shuanglu, a board game). Pointing at the dice, he said, 'Like this? Not like this? Exactly like this? What happens if you lose the bet?' The master picked up the dice and said, 'Stinking bones, eighteen.' He also asked, 'There is a stone in my house, sometimes I sit on it, sometimes I lie on it. Now I plan to carve it into a Buddha, is that okay?' The master said, 'Okay.' Lu Daifu said, 'Isn't it not okay?' The master said, 'It's not okay.' (Yunyan said, 'Sitting is Buddha, not sitting is not Buddha.' Dongshan said, 'Not sitting is Buddha, sitting is not Buddha.') Zhao Zhou asked, 'The Tao is not outside of things, and outside of things is not the Tao. What is the Tao outside of things?' The master then hit him. Zhao Zhou grabbed the stick and said, 'Don't hit the wrong person later.' The master said, 'Dragons and snakes are easy to distinguish, but monks (Nazzi) are hard to deceive.' The master called the abbot, and the abbot responded. The master said, 'The Buddha preached the Dharma to his mother in Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of desire in Buddhism) for ninety days. At that time, King Udayana (King Udayana, the king of Kausambi in ancient India) missed the Buddha and asked Maudgalyayana (Maudgalyayana, one of the ten great disciples of Sakyamuni Buddha, known for his supernatural powers) to use his supernatural powers three times to bring craftsmen to Trayastrimsa Heaven to carve a Buddha statue, but they only carved thirty-one of the thirty-two marks. Why couldn't the Brahma-voice mark (Brahma-voice mark, one of the thirty-two marks of the Buddha) be carved?' The abbot asked, 'What is the Brahma-voice mark?' The master said, 'Deceiving people to death.' The master asked the director (Vina, a monk in charge of monastic affairs): 'What are we doing for the general labor (Puqing, general labor of all monks in the monastery) today?' The director replied, 'Pulling the millstone (Zhuaimo, pulling the millstone, a kind of physical labor).' The master said, 'You can pull the millstone, but don't touch the tree in the center of the millstone.' Then there was no speech. (Baofu said instead, 'I used to pull the millstone, but now I can't.' Fayan said instead, 'Like this?')

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即不拽也)。一日。有大德問師曰。即心是佛又不得。非心非佛又不得。師意如何。師曰。大德且信即心是佛便了。更說甚麼得與不得。祇如大德吃飯了。從東廊上西廊下。不可總問人得與不得也。師住庵時。有一僧到庵。師向伊道。我上山去作務。待齋時作飯自吃了。送一分上來。少時。其僧自作飯吃了。卻一時打破家事就床臥。師待不見來。便歸庵。見僧臥。師亦就伊邊臥。僧便起去。師住后曰。我往前住庵時。有個靈利道者。直至如今不見。師拈起毬子問僧。那個何似這個。對曰。不似。師曰。甚麼處見那個。便道不似。曰。若問某甲見處。和尚放下手中物。師曰。許你具一隻眼。陸大夫向師道。肇法師也甚奇怪。解道天地與我同根。萬物與我一體。師指庭前牡丹花曰。大夫。時人見此一株花如夢相似。陸罔測。又問。天王居何地位。師曰。若是天王。即非地位。曰。弟子聞說天王是居初地。師曰。應以天王身得度者。即現天王身。而為說法。陸辭歸宣城治所。師問。大夫去彼。將何治民。曰。以智慧治民。師曰。恁么則彼處生靈盡遭塗炭去也。師入宣州。陸大夫出迎接。指城門曰。人人盡喚作雍門。未審和尚喚作甚麼門。師曰。老僧若道。恐辱大夫風化。曰。忽然賊來時作么生。師曰。王老師罪過。陸又問。

【現代漢語翻譯】 現代漢語譯本 （即不執著于任何事物）。有一天，一位有德之士問趙州禪師：『說「即心是佛」不對，說「非心非佛」也不對，禪師您怎麼看？』 趙州禪師說：『大德只要相信「即心是佛」就可以了，還說什麼對不對呢？就像大德您吃完飯，從東邊的走廊走到西邊的走廊，難道還要問別人對不對嗎？』 趙州禪師住在庵里的時候，有一個僧人來到庵里。趙州禪師對他說：『我要上山去幹活，等吃飯的時候自己做飯吃了，送一份上來。』 過了一會兒，那個僧人自己做了飯吃了，然後把所有的東西都弄壞了，就上床睡覺了。趙州禪師等了很久不見他來，就回到庵里，看見那個僧人躺在床上。趙州禪師也躺在他旁邊。那個僧人就起身離開了。趙州禪師後來感嘆說：『我以前住庵的時候，有個很機靈的修行人，直到現在也沒再見到。』 趙州禪師拿起一個球問僧人：『那個（指之前的僧人）和這個（指手中的球）哪個更像？』 僧人回答說：『不像。』 趙州禪師說：『你從哪裡看出那個不像？』 僧人說：『如果問我從哪裡看出來的，和尚您就把手中的東西放下。』 趙州禪師說：『好吧，算你有一隻眼睛（指有見地）。』 陸大夫對趙州禪師說：『肇法師（僧肇，東晉高僧）也很奇怪，竟然說天地與我同根，萬物與我一體。』 趙州禪師指著庭前的牡丹花說：『大夫，現在的人看到這一株花，就像做夢一樣。』 陸大夫不明白。又問：『天王（佛教護法神）居住在什麼地位？』 趙州禪師說：『如果是天王，就沒有地位。』 陸大夫說：『弟子聽說天王是居住在初地（菩薩十地中的第一地）。』 趙州禪師說：『應該以天王身得度的人，就示現天王身，而為他說法。』 陸大夫告辭回宣城的官署。趙州禪師問：『大夫您回到那裡，將用什麼來治理百姓？』 陸大夫說：『用智慧來治理百姓。』 趙州禪師說：『這樣的話，那裡的百姓都要遭殃了。』 趙州禪師來到宣州，陸大夫出來迎接，指著城門說：『人們都叫它雍門，不知道和尚您叫它什麼門？』 趙州禪師說：『老僧如果說了，恐怕會玷污大夫的教化。』 陸大夫說：『如果忽然有賊來了怎麼辦？』 趙州禪師說：『王老師（指陸大夫自己）的罪過。』 陸大夫又問。

【English Translation】 English version (That is, without clinging to anything). One day, a virtuous monk asked Master Zhao Zhou (a famous Chan master): 'To say 'The mind itself is Buddha' is not right, and to say 'Neither mind nor Buddha' is also not right. What is your opinion, Master?' Master Zhao Zhou said: 'Virtuous monk, just believe that 'The mind itself is Buddha' and that's enough. What more is there to say about right or wrong? Just like when you, virtuous monk, have finished eating and walk from the east corridor to the west corridor, would you ask people whether it is right or wrong?' When Master Zhao Zhou lived in a hermitage, a monk came to the hermitage. Master Zhao Zhou said to him: 'I am going up the mountain to work. When it's time for the meal, I will cook and eat myself, and send a portion up.' After a while, that monk cooked and ate the meal himself, then broke all the belongings and went to bed. Master Zhao Zhou waited for a long time and, not seeing him come, returned to the hermitage and saw the monk lying in bed. Master Zhao Zhou also lay down beside him. The monk then got up and left. Master Zhao Zhou later lamented: 'When I lived in the hermitage before, there was a clever practitioner, but I haven't seen him since.' Master Zhao Zhou picked up a ball and asked the monk: 'Which is more like the other, that one (referring to the previous monk) or this one (referring to the ball in his hand)?' The monk replied: 'Not alike.' Master Zhao Zhou said: 'Where do you see that they are not alike?' The monk said: 'If you ask me where I see it, Master, put down what you have in your hand.' Master Zhao Zhou said: 'Alright, I grant you have one eye (meaning having insight).' Official Lu (a government official) said to Master Zhao Zhou: 'Dharma Master Zhao (Seng Zhao, a famous monk of the Eastern Jin Dynasty) is also very strange, actually saying that heaven and earth share the same root with me, and all things are one body with me.' Master Zhao Zhou pointed to the peony flower in front of the courtyard and said: 'Official, people today see this one flower as if in a dream.' Official Lu did not understand. He then asked: 'What position does the Heavenly King (a Buddhist guardian deity) reside in?' Master Zhao Zhou said: 'If it is a Heavenly King, then there is no position.' Official Lu said: 'This disciple has heard that the Heavenly King resides in the first Bhumi (the first of the ten Bhumis of a Bodhisattva).' Master Zhao Zhou said: 'Those who should be delivered by the body of a Heavenly King will be shown the body of a Heavenly King and taught the Dharma.' Official Lu bid farewell to return to his office in Xuan Cheng. Master Zhao Zhou asked: 'Official, when you return there, what will you use to govern the people?' Official Lu said: 'I will use wisdom to govern the people.' Master Zhao Zhou said: 'In that case, the living beings there will all suffer.' Master Zhao Zhou arrived in Xuan Zhou, and Official Lu came out to greet him, pointing to the city gate and saying: 'People all call it Yong Gate, I wonder what Master calls it?' Master Zhao Zhou said: 'If this old monk were to say, I fear it would defile the official's teachings.' Official Lu said: 'What if thieves suddenly come?' Master Zhao Zhou said: 'It is the fault of Teacher Wang (referring to Official Lu himself).' Official Lu then asked.

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大悲菩薩用許多手眼作甚麼。師曰。只如國家。又用大夫作甚麼。師洗衣次。僧問。和尚猶有這個在。師拈起衣曰。爭奈這個何(玄覺云。且道是一個。是兩個)。師問僧良欽。空劫中還有佛否。對曰。有。師曰。是阿誰。對曰。良欽。師曰。居何國土。欽無語。問。祖祖相傳。合傳何事。師曰。一二三四五。問。如何是古人底。師曰。待有即道。曰。和尚為甚麼妄語。師曰。我不妄語。盧行者卻妄語。問。十二時中以何為境。師曰。何不問王老師。曰。問了也。師曰。還曾與汝為境么。問。青蓮不隨風火散時是甚麼。師曰。無風火不隨是甚麼。僧無對。師問。不思善。不思惡。思總不生時。還我本來面目來。曰。無容止可露(洞山云。還曾將示人么)。師問座主。你與我講經得么。曰。某甲與和尚講經。和尚須與某甲說禪始得。師曰。不可將金彈子博銀彈子去。曰。某甲不會。師曰。汝道空中一片云。為復釘釘住。為復藤纜著。問。空中有一珠。如何取得。師曰。斫竹布梯空中取。曰。空中如何布梯。師曰。汝擬作么生取。僧辭。問曰。學人到諸方。有人問。和尚近日作么生。未審如何祗對。師曰。但向道近日解相撲。曰。作么生。師曰。一拍雙泯。問。父母未生時。鼻孔在甚麼處。師曰。父母已生了。鼻孔在甚麼

【現代漢語翻譯】 現代漢語譯本 大悲菩薩用這麼多手眼做什麼？ 師父說：『就像國家，又用大夫做什麼？』 師父在洗衣服，僧人問：『和尚你還有這個在？』 師父拿起衣服說：『拿這個怎麼辦呢？』（玄覺說：『且說是一個，還是兩個？』） 師父問僧人良欽：『空劫中還有佛嗎？』 回答說：『有。』 師父說：『是誰？』 回答說：『良欽。』 師父說：『住在哪個國土？』 良欽無語。 問：『祖祖相傳，應該傳什麼事？』 師父說：『一二三四五。』 問：『什麼是古人的？』 師父說：『等有的時候再說。』 說：『和尚為什麼說妄語？』 師父說：『我不說妄語，盧行者（六祖慧能）卻說妄語。』 問：『十二時辰中以什麼為境界？』 師父說：『為什麼不問王老師？』 說：『問過了。』 師父說：『他還曾與你為境界嗎？』 問：『青蓮不隨風火消散時是什麼？』 師父說：『沒有風火不隨又是什麼？』 僧人無言以對。 師父問：『不思善，不思惡，什麼都不想的時候，還我本來面目來。』 說：『沒有容貌可以顯露。』（洞山說：『還曾拿給別人看過嗎？』） 師父問座主：『你能給我講經嗎？』 回答說：『我給和尚講經，和尚必須給我說禪才行。』 師父說：『不可將金彈子換銀彈子。』 回答說：『我不會。』 師父說：『你說空中一片云，是用釘子釘住，還是用藤纜拴著？』 問：『空中有一顆珠，如何取得？』 師父說：『砍竹子搭梯子到空中取。』 說：『空中如何搭梯子？』 師父說：『你打算怎麼取？』 僧人告辭，問道：『學人到各處去，如果有人問，和尚近日怎麼樣？不知道該如何回答。』 師父說：『只說近日解相撲（摔跤）。』 說：『怎麼做？』 師父說：『一拍雙泯。』 問：『父母未生時，鼻孔在什麼地方？』 師父說：『父母已經生了，鼻孔在什麼地方？』

【English Translation】 English version What does the Bodhisattva of Great Compassion do with so many hands and eyes? The master said, 'Just like the country, what do you do with officials?' The master was washing clothes when a monk asked, 'Venerable, do you still have this?' The master picked up the clothes and said, 'What to do with this?' (Xuanjue said, 'Tell me, is it one or two?') The master asked the monk Liangqin, 'Is there still a Buddha in the empty kalpa?' He replied, 'Yes.' The master said, 'Who is it?' He replied, 'Liangqin.' The master said, 'Where does he reside?' Liangqin was speechless. Asked, 'What should be passed down from generation to generation?' The master said, 'One, two, three, four, five.' Asked, 'What is the ancient one?' The master said, 'Wait until there is one, then I'll tell you.' Said, 'Why does the venerable speak falsely?' The master said, 'I don't speak falsely, but layman Lu (Huineng, the Sixth Patriarch) speaks falsely.' Asked, 'What is taken as the realm in the twelve periods of the day?' The master said, 'Why don't you ask Teacher Wang?' Said, 'I have asked.' The master said, 'Has he ever been a realm for you?' Asked, 'What is it when the blue lotus does not scatter with the wind and fire?' The master said, 'What is it when there is no wind and fire that it does not follow?' The monk had no answer. The master asked, 'Without thinking of good, without thinking of evil, when thoughts do not arise at all, return my original face.' Said, 'There is no appearance to reveal.' (Dongshan said, 'Have you ever shown it to others?') The master asked the lecturer, 'Can you lecture on the sutras for me?' He replied, 'If I lecture on the sutras for the venerable, the venerable must speak of Chan (Zen) to me.' The master said, 'You can't exchange a golden pellet for a silver pellet.' He replied, 'I don't understand.' The master said, 'You say a cloud in the sky, is it nailed down or tied with a rope?' Asked, 'There is a pearl in the sky, how to obtain it?' The master said, 'Cut bamboo and build a ladder to take it from the sky.' Said, 'How to build a ladder in the sky?' The master said, 'What do you intend to do to get it?' The monk took his leave and asked, 'When the student goes to various places, if someone asks, "How is the venerable recently?" I don't know how to answer.' The master said, 'Just say that recently I understand wrestling.' Said, 'How to do it?' The master said, 'One slap and both disappear.' Asked, 'Before parents were born, where was the nostril?' The master said, 'The parents have already been born, where is the nostril?'

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處。師將順世。第一座問。和尚百年後向甚麼處去。師曰。山下作一頭水牯牛去。座曰。某甲隨和尚去還得也無。師曰。汝若隨我。即須銜取一莖草來。師乃示疾。告門人曰。星翳燈幻亦久矣。勿謂吾有去來也。言訖而逝。

杭州鹽官海昌院齊安國師

海門郡人也。姓李氏。生時神光照室。後有異僧謂之曰。建無勝幢。使佛日回照者。豈非汝乎。長依本郡云琮禪師落髮受具。后聞大寂行化于龔公山。乃振錫而造焉。師有奇相。大寂一見深器之。乃令入室。密示正法。僧問。如何是本身盧舍那。師曰。與老僧過凈瓶來。僧將凈瓶至。師曰。卻安舊處著。僧送至本處。復來詰問。師曰。古佛過去久矣。有講僧來參。師問座主。蘊何事業。對曰。講華嚴經。師曰。有幾種法界。曰。廣說則重重無盡。略說有四種。師豎起拂子曰。這個是第幾種法界。主沉吟。師曰。思而知。慮而解。是鬼家活計。日下孤燈。果然失照。(保福聞云。若禮拜即吃和尚棒。禾山代云。某甲不煩。和尚莫怪。法眼代拊掌三下)。僧問大梅。如何是西來意。大梅曰。西來無意。師聞乃曰。一個棺材。兩個死漢(玄沙云。鹽官是作家)。師一日喚侍者曰。將犀牛扇子來。者曰。破也。師曰。扇子既破。還我犀牛兒來。者無對(投子代云。不

【現代漢語翻譯】 現代漢語譯本： 臨濟義玄禪師（臨濟宗創始人）即將圓寂時，第一座（指寺院中資歷最深的僧人）問：『和尚百年之後將去往何處？』 臨濟禪師說：『到山下做一頭水牛去。』 第一座問：『弟子跟隨和尚去可以嗎？』 臨濟禪師說：『你若跟隨我，就必須銜一根草來。』 之後，臨濟禪師示現疾病，告訴弟子們說：『如星星般的光芒，如燈火般的幻影，存在很久了。不要認為我有來去。』說完便圓寂了。

杭州鹽官海昌院齊安國師（唐代禪師）： 是海門郡人，姓李。出生時，神光照亮整個房間。後來有奇異的僧人對他說：『建立無勝幢（佛教用語，比喻佛法威力），使佛日重新照耀的，難道不是你嗎？』 長大后，依止本郡的云琮禪師剃度受戒。之後聽說大寂禪師（馬祖道一）在龔公山弘揚佛法，於是拄著錫杖前去拜訪。齊安國師相貌奇特，馬祖道一見到他后非常器重，於是讓他進入內室，秘密傳授正法。有僧人問：『如何是本身的盧舍那（報身佛）？』 齊安國師說：『把老僧的凈瓶拿過來。』 僧人將凈瓶拿來。齊安國師說：『放回原來的地方。』 僧人送回原處，又來追問。齊安國師說：『古佛已經過去很久了。』 有講經僧來參拜。齊安國師問座主（講經僧）：『研究什麼事業？』 回答說：『講《華嚴經》。』 齊安國師問：『有幾種法界？』 回答說：『廣說則重重無盡，略說有四種。』 齊安國師豎起拂塵說：『這個是第幾種法界？』 座主沉默不語。齊安國師說：『思慮而知解，是鬼家的活計。』（保福禪師聽后說：『如果禮拜，就吃和尚的棒子。』 禾山禪師代替說：『弟子不煩勞。和尚不要怪罪。』 法眼禪師代替拍掌三下）。有僧人問大梅禪師：『如何是西來意（禪宗用語，指達摩祖師西來傳法的真意）？』 大梅禪師說：『西來無意。』 齊安國師聽后說：『一個棺材，兩個死人。』（玄沙禪師說：『鹽官是位有作為的禪師。』） 齊安國師一日呼喚侍者說：『把犀牛扇子拿來。』 侍者說：『破了。』 齊安國師說：『扇子既然破了，還我犀牛來。』 侍者無言以對。（投子禪師代替說：『不

【English Translation】 English version: When Zen Master Linji Yixuan (founder of the Linji school) was about to pass away, the first seat (referring to the most senior monk in the monastery) asked: 'Where will the Abbot go after a hundred years?' Zen Master Linji said: 'I will go to the foot of the mountain to become a water buffalo.' The first seat asked: 'Can this disciple follow the Abbot?' Zen Master Linji said: 'If you follow me, you must bring a blade of grass in your mouth.' Afterwards, Zen Master Linji manifested illness and told his disciples: 'The starlight-like radiance, the lamp-like illusion, has been around for a long time. Do not think that I have coming and going.' After saying this, he passed away.

National Teacher Qi'an of Yanguan Haichang Monastery in Hangzhou (Zen Master of the Tang Dynasty): He was a native of Haimen Prefecture, with the surname Li. When he was born, divine light illuminated the entire room. Later, a strange monk said to him: 'Establishing the Invincible Banner (Buddhist term, a metaphor for the power of the Buddha's teachings), causing the sun of Buddhism to shine again, is it not you?' After growing up, he relied on Zen Master Yun Cong of his prefecture to shave his head and receive the precepts. Later, hearing that Zen Master Daji (Mazu Daoyi) was propagating the Dharma at Mount Gonggong, he went to visit him with a tin staff. National Teacher Qi'an had a peculiar appearance, and Mazu Daoyi valued him very much upon seeing him, so he allowed him to enter the inner chamber and secretly imparted the true Dharma. A monk asked: 'What is the inherent Vairocana (Sambhogakaya Buddha)?' National Teacher Qi'an said: 'Bring the old monk's water bottle here.' The monk brought the water bottle. National Teacher Qi'an said: 'Put it back in its original place.' The monk returned it to its original place and then came to inquire again. National Teacher Qi'an said: 'The ancient Buddha has passed away for a long time.' A sutra-lecturing monk came to pay respects. National Teacher Qi'an asked the lecturer: 'What career are you studying?' He replied: 'Lecturing on the Avatamsaka Sutra (Huayan Sutra).' National Teacher Qi'an asked: 'How many kinds of Dharmadhatu (realm of reality) are there?' He replied: 'Speaking broadly, they are endlessly layered; speaking briefly, there are four kinds.' National Teacher Qi'an raised his whisk and said: 'Which kind of Dharmadhatu is this?' The lecturer remained silent. National Teacher Qi'an said: 'Thinking and knowing, contemplating and understanding, are the activities of ghosts.' (Zen Master Baofu, upon hearing this, said: 'If you bow, you will receive the abbot's stick.' Zen Master Heshan said in his place: 'This disciple will not trouble you. Abbot, please do not blame me.' Zen Master Fayan clapped three times in his place). A monk asked Zen Master Damei: 'What is the meaning of the Westward Journey (Zen term, referring to the true meaning of Bodhidharma's transmission of Dharma from the West)?' Zen Master Damei said: 'The Westward Journey has no meaning.' National Teacher Qi'an, upon hearing this, said: 'One coffin, two dead men.' (Zen Master Xuansha said: 'Yanguan is an accomplished Zen master.') One day, National Teacher Qi'an called his attendant and said: 'Bring the rhinoceros fan.' The attendant said: 'It is broken.' National Teacher Qi'an said: 'Since the fan is broken, return the rhinoceros to me.' The attendant was speechless. (Zen Master Touzi said in his place: 'No'

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辭將出。恐頭角不全。資福代作圓相。心中書牛字。石霜代云。若還和尚即無也。保福云。和尚年尊。別請人好)。師一日謂眾曰。虛空為鼓。須彌為椎。甚麼人打得。眾無對(有人舉似南泉。泉云。王老師不打這破鼓。法眼別云。王老師不打)。有法空禪師到。請問經中諸義。師一一答了。卻曰。自禪師到來。貧道總未得作主人。法空曰。請和尚便作主人。師曰。今日夜也。且歸本位安置。明日卻來。法空下去。至明旦。師令沙彌屈法空禪師。法空至。師顧沙彌曰。咄。這沙彌不了事。教屈法空禪師。屈得個守堂家人來。法空無語。法昕院主來參。師問。汝是誰。對曰。法昕。師曰。我不識汝。昕無語。師后不疾。宴坐示滅。謚悟空禪師。

盧山歸宗寺智常禪師

上堂。從上古德。不是無知解。他高尚之士。不同常流。今時不能自成自立。虛度時光。諸子莫錯用心。無人替汝。亦無汝用心處。莫就他覓。從前祇是依他解。發言皆滯。光不透脫。祇為目前有物。僧問。如何是玄旨。師曰。無人能會。曰。曏者如何。師曰。有向即乖。曰。不向者如何。師曰。誰求玄旨。又曰。去。無汝用心處。曰。豈無方便門。令學人得入。師曰。觀音妙智力。能救世間苦。曰。如何是觀音妙智力。師敲鼎蓋三下。曰。子

【現代漢語翻譯】 現代漢語譯本： 辭別將要離開時，擔心自己不能周全。資福禪師代替他畫了一個圓相（佛教用語，象徵圓滿）。石霜禪師在心中寫了一個『牛』字。石霜禪師代替他說：『如果還是和尚，那就沒有了。』保福禪師說：『和尚年事已高，還是請別人來做吧。』

禪師有一天對大家說：『虛空作為鼓，須彌山（佛教用語，傳說中的山）作為鼓槌，什麼人能敲響它？』大家都沒有回答。（有人把這件事告訴南泉禪師，南泉禪師說：『王老師不敲這破鼓。』法眼禪師另外說：『王老師不敲。』）

有法空禪師來訪，請教經書中的各種義理。禪師一一解答完畢，然後說：『自從禪師您來之後，貧道一直沒能盡到主人的責任。』法空禪師說：『請和尚現在就盡主人的責任吧。』禪師說：『今天已經晚了，先回自己的位置休息吧，明天再來。』法空禪師離開。到了第二天早上，禪師讓沙彌（佛教用語，小和尚）去請法空禪師。法空禪師來到后，禪師看著沙彌說：『咄！這沙彌真是不懂事，叫你去請法空禪師，卻請來一個看守堂子的家人。』法空禪師無話可說。

法昕院主前來參拜，禪師問：『你是誰？』回答說：『法昕。』禪師說：『我不認識你。』法昕無話可說。禪師後來沒有生病，安詳地坐著圓寂了，謚號悟空禪師。

廬山歸宗寺智常禪師

上堂說法：『從前的古德（佛教用語，指有德行的先輩），不是沒有知識見解，他們是高尚之士，不同於普通人。現在的人不能自立自強，虛度光陰。各位不要用錯心思，沒有人能代替你，也沒有你用心的地方。不要向外尋求，以前只是依賴別人的解釋，說出的話都顯得遲鈍，光芒不能穿透，只因爲眼前有事物阻礙。』

有僧人問：『什麼是玄妙的旨意？』禪師說：『沒有人能領會。』僧人說：『那麼，趨向它又如何呢？』禪師說：『有趨向就錯了。』僧人說：『不趨向它又如何呢？』禪師說：『誰在尋求玄妙的旨意？』又說：『去吧，沒有你用心的地方。』僧人說：『難道沒有方便之門，讓學人得以進入嗎？』禪師說：『觀音菩薩的妙智力，能夠救度世間的苦難。』僧人說：『什麼是觀音菩薩的妙智力？』禪師敲了三下鼎蓋，說：『你...』 English version: When bidding farewell to depart, he worried that he would not be complete. Zifu (name of a monk) substituted for him by drawing a perfect circle (a Buddhist term, symbolizing perfection). Shishuang (name of a monk) wrote the character 'cow' in his mind. Shishuang (name of a monk) said on his behalf, 'If he is still a monk, then there is nothing.' Baofu (name of a monk) said, 'The venerable monk is old, it is better to ask someone else to do it.'

One day, the Zen master said to the assembly, 'The void is the drum, Mount Sumeru (a Buddhist term, a legendary mountain) is the mallet, who can strike it?' No one answered. (Someone told Nanquan (name of a monk) about this, and Nanquan (name of a monk) said, 'Teacher Wang does not strike this broken drum.' Fayen (name of a monk) said differently, 'Teacher Wang does not strike.')

Zen Master Fakong (name of a monk) came to visit and asked about the various meanings in the scriptures. The Zen master answered them one by one, and then said, 'Since you, Zen Master, arrived, this poor monk has not been able to fulfill the duties of a host.' Zen Master Fakong (name of a monk) said, 'Please, Venerable Monk, fulfill the duties of a host now.' The Zen master said, 'It is late today, go back to your place and rest, and come back tomorrow.' Zen Master Fakong (name of a monk) left. The next morning, the Zen master asked the Shami (a Buddhist term, a young monk) to invite Zen Master Fakong (name of a monk). When Zen Master Fakong (name of a monk) arrived, the Zen master looked at the Shami (a Buddhist term, a young monk) and said, 'Bah! This Shami (a Buddhist term, a young monk) is so clueless, I asked you to invite Zen Master Fakong (name of a monk), but you brought back a family member guarding the hall.' Zen Master Fakong (name of a monk) was speechless.

Abbot Faxin (name of a monk) came to pay respects. The Zen master asked, 'Who are you?' He replied, 'Faxin (name of a monk).' The Zen master said, 'I do not know you.' Faxin (name of a monk) was speechless. Later, the Zen master passed away peacefully in a seated posture without illness, and was posthumously named Zen Master Wukong (name of a monk).

Zen Master Zhichang (name of a monk) of Guizong Temple on Mount Lu

Ascending the Dharma hall, he said: 'The ancient worthies (a Buddhist term, referring to virtuous predecessors) of the past were not without knowledge and understanding, they were noble people, different from ordinary people. People today cannot be self-reliant and independent, and waste their time. Do not misuse your minds, no one can replace you, and there is no place for you to use your mind. Do not seek externally, in the past you only relied on the explanations of others, and your words were dull and the light could not penetrate, only because there are things obstructing your vision.'

A monk asked, 'What is the profound meaning?' The Zen master said, 'No one can understand it.' The monk said, 'Then, what about approaching it?' The Zen master said, 'To approach it is to err.' The monk said, 'What about not approaching it?' The Zen master said, 'Who is seeking the profound meaning?' He also said, 'Go, there is no place for you to use your mind.' The monk said, 'Is there no expedient means to allow students to enter?' The Zen master said, 'The wondrous wisdom power of Avalokiteshvara (name of a Bodhisattva) can save the suffering of the world.' The monk said, 'What is the wondrous wisdom power of Avalokiteshvara (name of a Bodhisattva)?' The Zen master knocked the cauldron lid three times and said, 'You...'

【English Translation】 English version: When bidding farewell to depart, he worried that he would not be complete. Zifu (name of a monk) substituted for him by drawing a perfect circle (a Buddhist term, symbolizing perfection). Shishuang (name of a monk) wrote the character 'cow' in his mind. Shishuang (name of a monk) said on his behalf, 'If he is still a monk, then there is nothing.' Baofu (name of a monk) said, 'The venerable monk is old, it is better to ask someone else to do it.' One day, the Zen master said to the assembly, 'The void is the drum, Mount Sumeru (a Buddhist term, a legendary mountain) is the mallet, who can strike it?' No one answered. (Someone told Nanquan (name of a monk) about this, and Nanquan (name of a monk) said, 'Teacher Wang does not strike this broken drum.' Fayen (name of a monk) said differently, 'Teacher Wang does not strike.') Zen Master Fakong (name of a monk) came to visit and asked about the various meanings in the scriptures. The Zen master answered them one by one, and then said, 'Since you, Zen Master, arrived, this poor monk has not been able to fulfill the duties of a host.' Zen Master Fakong (name of a monk) said, 'Please, Venerable Monk, fulfill the duties of a host now.' The Zen master said, 'It is late today, go back to your place and rest, and come back tomorrow.' Zen Master Fakong (name of a monk) left. The next morning, the Zen master asked the Shami (a Buddhist term, a young monk) to invite Zen Master Fakong (name of a monk). When Zen Master Fakong (name of a monk) arrived, the Zen master looked at the Shami (a Buddhist term, a young monk) and said, 'Bah! This Shami (a Buddhist term, a young monk) is so clueless, I asked you to invite Zen Master Fakong (name of a monk), but you brought back a family member guarding the hall.' Zen Master Fakong (name of a monk) was speechless. Abbot Faxin (name of a monk) came to pay respects. The Zen master asked, 'Who are you?' He replied, 'Faxin (name of a monk).' The Zen master said, 'I do not know you.' Faxin (name of a monk) was speechless. Later, the Zen master passed away peacefully in a seated posture without illness, and was posthumously named Zen Master Wukong (name of a monk). Zen Master Zhichang (name of a monk) of Guizong Temple on Mount Lu Ascending the Dharma hall, he said: 'The ancient worthies (a Buddhist term, referring to virtuous predecessors) of the past were not without knowledge and understanding, they were noble people, different from ordinary people. People today cannot be self-reliant and independent, and waste their time. Do not misuse your minds, no one can replace you, and there is no place for you to use your mind. Do not seek externally, in the past you only relied on the explanations of others, and your words were dull and the light could not penetrate, only because there are things obstructing your vision.' A monk asked, 'What is the profound meaning?' The Zen master said, 'No one can understand it.' The monk said, 'Then, what about approaching it?' The Zen master said, 'To approach it is to err.' The monk said, 'What about not approaching it?' The Zen master said, 'Who is seeking the profound meaning?' He also said, 'Go, there is no place for you to use your mind.' The monk said, 'Is there no expedient means to allow students to enter?' The Zen master said, 'The wondrous wisdom power of Avalokiteshvara (name of a Bodhisattva) can save the suffering of the world.' The monk said, 'What is the wondrous wisdom power of Avalokiteshvara (name of a Bodhisattva)?' The Zen master knocked the cauldron lid three times and said, 'You...'

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還聞否。曰。聞。師曰。我何不聞。僧無語。師以棒趁下。師嘗與南泉同行。后忽一日相別。煎茶次。南泉問曰。從來與師兄商量語句。彼此已知。此後或有人問。畢竟事作么生。師曰。這一片地大好卓庵。泉曰。卓庵且置。畢竟事作么生。師乃打翻茶銚。便起。泉曰。師兄喫茶了。普愿未喫茶。師曰。作這個語話。滴水也難銷。僧問。此事久遠。又如何用心。師曰。牛皮鞔露柱。露柱啾啾叫。凡耳聽不聞。諸聖呵呵笑。師因官人來。乃拈起帽子兩帶曰。還會么。曰。不會。師曰。莫怪老僧頭風。不卸帽子。師入園取菜次。乃畫圓相。圍卻一株。語眾曰。輒不得動著這個。眾不敢動。少頃。師復來。見菜猶在。便以棒趁眾僧曰。這一隊漢。無一個有智慧底。師問。新到甚麼處來。曰。鳳翔來。師曰。還將得那個來否。曰。將得來。師曰。在甚麼處。僧以手從頂擎捧呈之。師即舉手作接勢。拋向背後。僧無語。師曰。這野狐兒。師刬草次。有講僧來參。忽有一蛇過。師以鋤斷之。僧曰。久向歸宗。元來是個粗行沙門。師曰。你粗。我粗。曰。如何是粗。師豎起鋤頭。曰。如何是細。師作斬蛇勢。曰。與么。則依而行之。師曰。依而行之且置。你甚處見我斬蛇。僧無對。云巖來參。師作挽弓勢。巖良久。作㧞劍勢。師曰。

【現代漢語翻譯】 現代漢語譯本 還聽說嗎？（僧人）說：『聽說了。』 師父說：『我為什麼沒聽到？』 僧人無話可說。師父用棒子趕他下去。師父曾經與南泉（Nanquan，禪宗大師）一同行走。後來忽然有一天告別。師父正在煮茶，南泉問道：『向來與師兄商量語句，彼此已經知曉。此後如果有人問，『畢竟事』（bijingshi，最終的真理）是什麼樣的？』 師父說：『這一片地方很適合建庵。』 南泉說：『建庵且放一邊，『畢竟事』是什麼樣的？』 師父於是打翻茶壺，便起身離開。南泉說：『師兄喝茶了嗎？普愿（Puyuan，人名）還沒喝茶。』 師父說：『說這種話，滴水也難以消化。』 有僧人問：『此事（zhishi，佛法）已經很久遠，又該如何用心？』 師父說：『用牛皮包裹露柱（luzhu，建築物中露天的柱子），露柱啾啾地叫。凡人的耳朵聽不到，諸位聖人呵呵地笑。』 師父因為有官員來訪，於是拿起帽子兩邊的帶子說：『會意嗎？』 （官員）說：『不會。』 師父說：『不要怪老僧頭痛，不摘帽子。』 師父進入園中取菜，於是畫了一個圓相（yuanxiang，佛教符號），圍住一棵菜。告訴眾人說：『千萬不要動這棵菜。』 眾人不敢動。過了一會兒，師父又來了，見菜還在，便用棒子趕眾僧說：『這一群人，沒有一個有智慧的。』 師父問：『新來的從什麼地方來？』 （僧人）說：『從鳳翔（Fengxiang，地名）來。』 師父說：『還把那個帶來沒有？』 （僧人）說：『帶來了。』 師父說：『在什麼地方？』 僧人把手從頭頂舉起，捧著呈給師父。師父立即舉手作接的姿勢，拋向背後。僧人無話可說。師父說：『這野狐兒（yehuer，對禪宗學者的蔑稱）。』 師父正在剷草，有講經的僧人來參拜。忽然有一條蛇經過，師父用鋤頭砍斷了它。僧人說：『久聞歸宗（Guizong，禪師名），原來是個粗行的沙門（shamen，出家人）。』 師父說：『你粗，我粗。』 （僧人）說：『什麼是粗？』 師父豎起鋤頭。說：『什麼是細？』 師父作斬蛇的姿勢。 （僧人）說：『這樣，就依著做了。』 師父說：『依著做且放一邊，你從哪裡看見我斬蛇？』 僧人無言以對。 云巖（Yunyan，禪師名）來參拜，師父作出拉弓的姿勢。云巖沉默了很久，作出拔劍的姿勢。師父說：

【English Translation】 English version Do you still hear? (The monk) said: 'I hear.' The master said: 'Why don't I hear?' The monk was speechless. The master chased him away with a stick. The master once walked with Nanquan (a Zen master). Later, one day, they suddenly said goodbye. The master was brewing tea when Nanquan asked: 'I have always discussed words with you, and we already know each other. If someone asks later, what is the 'ultimate matter' (bijingshi, the ultimate truth)?' The master said: 'This place is very suitable for building a hermitage.' Nanquan said: 'Putting the hermitage aside, what is the 'ultimate matter'?' The master then overturned the teapot and got up to leave. Nanquan said: 'Did you drink tea, brother? Puyuan (a name) hasn't had tea yet.' The master said: 'Saying such words is hard to digest even a drop of water.' A monk asked: 'This matter (zhishi, the Dharma) has been around for a long time, so how should we use our minds?' The master said: 'Cover the exposed pillar (luzhu, an exposed pillar in a building) with cowhide, and the exposed pillar chirps. Ordinary ears cannot hear it, and all the sages laugh heartily.' Because an official came to visit, the master picked up the two straps of his hat and said: 'Do you understand?' (The official) said: 'I don't understand.' The master said: 'Don't blame the old monk for having a headache and not taking off his hat.' The master entered the garden to pick vegetables, so he drew a circle (yuanxiang, a Buddhist symbol) and surrounded a vegetable. He told everyone: 'Do not touch this vegetable.' No one dared to move. After a while, the master came again, saw that the vegetable was still there, and chased the monks away with a stick, saying: 'None of you have any wisdom.' The master asked: 'Where did the newcomer come from?' (The monk) said: 'From Fengxiang (a place name).' The master said: 'Did you bring that thing with you?' (The monk) said: 'I brought it.' The master said: 'Where is it?' The monk raised his hand from the top of his head, holding it up to the master. The master immediately raised his hand to make a gesture of receiving it and threw it behind him. The monk was speechless. The master said: 'This wild fox (yehuer, a derogatory term for Zen scholars).' The master was weeding when a sutra-lecturing monk came to pay respects. Suddenly a snake passed by, and the master cut it off with a hoe. The monk said: 'I have long heard of Guizong (a Zen master's name), but he is actually a rough Shramana (shamen, a monk).' The master said: 'You are rough, I am rough.' (The monk) said: 'What is rough?' The master raised his hoe. He said: 'What is fine?' The master made a gesture of cutting a snake. (The monk) said: 'In that case, I will follow it.' The master said: 'Putting aside following it, where did you see me cut a snake?' The monk was speechless. Yunyan (a Zen master's name) came to pay respects, and the master made a gesture of pulling a bow. Yunyan was silent for a long time and made a gesture of drawing a sword. The master said:

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來太遲生。上堂。吾今欲說禪。諸子總近前。大眾近前。師曰。汝聽觀音行。善應諸方所。問。如何是觀音行。師乃彈指曰。諸人還聞否。曰。聞。師曰。一隊漢向這裡覓甚麼。以棒趁出。大笑歸方丈。僧辭。師問。甚麼處去。曰。諸方學五味禪去。師曰。諸方有五味禪。我這裡祇有一味禪。曰。如何是一味禪。師便打。僧曰。會也。會也。師曰。道。道。僧擬開口。師又打。僧後到黃檗。舉前話。檗上堂曰。馬大師出八十四人。善知識問著。個個屙漉漉地。祇有歸宗較些子。江州刺史李㴾問。教中所言。須彌納芥子。㴾即不疑。芥子納須彌。莫是妄譚否。師曰。人傳使君讀萬卷書籍。還是否。曰。然。師曰。摩頂至踵如椰子大。萬卷書向何處著。李俯首而已。李異日又問。一大藏教。明得個甚麼邊事。師舉拳示之。曰。還會么。曰。不會。師曰。這個措大。拳頭也不識。曰。請師指示。師曰。遇人即途中授與。不遇即世諦流佈。師以目有重瞳。遂將藥手按摩。以致兩目俱赤。世號赤眼歸宗焉。后示滅。謚至真禪師。

明州大梅山法常禪師者

襄陽人也。姓鄭氏。幼歲從師于荊州玉泉寺。初參大寂。問。如何是佛。寂曰。即心是佛。師即大悟。遂之四明梅子真舊隱縛茆燕處。唐真元中。鹽官會下有僧。因

【現代漢語翻譯】 現代漢語譯本： 來太遲生（禪師名）。上堂說法。我說我現在要講禪，你們都靠近前來。大眾都靠近前來。禪師說：『你們聽觀世音菩薩的修行，善於應化在各個地方。』有人問：『什麼是觀世音菩薩的修行？』禪師就彈指說：『你們聽見了嗎？』回答說：『聽見了。』禪師說：『一夥人在這裡尋找什麼？』用棒子趕了出去，大笑著回到方丈室。有僧人告辭。禪師問：『去哪裡？』回答說：『到各處去學五味禪。』禪師說：『各處有五味禪，我這裡只有一味禪。』回答說：『如何是一味禪？』禪師就打他。僧人說：『會了，會了。』禪師說：『說出來，說出來。』僧人想要開口，禪師又打他。僧人後來到了黃檗（禪師名）處，說了之前的事情。黃檗上堂說法時說：『馬大師（馬祖道一禪師）門下出了八十四個善知識，問他們，個個都拉稀一樣，只有歸宗（禪師名）稍微好一點。』江州刺史李㴾（人名）問：『經教中所說，須彌山（佛教中的山名）能容納于芥子（一種很小的種子）之中，我不懷疑。但芥子能容納須彌山，莫非是虛妄之談嗎？』禪師說：『人們都說使君您讀過萬卷書籍，是這樣嗎？』回答說：『是的。』禪師說：『從頭頂到腳跟像椰子那麼大，萬卷書放在哪裡？』李㴾低頭不語。李㴾改天又問：『這一大藏教（佛教經典總稱），說明了什麼事情？』禪師舉起拳頭給他看，說：『會了嗎？』回答說：『不會。』禪師說：『你這個書呆子，拳頭也不認識。』回答說：『請禪師指示。』禪師說：『遇到合適的人就在路上傳授給他，遇不到就讓它在世俗中流傳。』禪師因為眼睛有重瞳，就用藥物塗抹，以致兩隻眼睛都變紅了，世人稱他為赤眼歸宗。後來圓寂，謚號至真禪師。

明州大梅山法常禪師（禪師名）

是襄陽人，姓鄭。年幼時在荊州玉泉寺跟隨師父。最初參拜大寂（馬祖道一禪師），問道：『什麼是佛？』大寂回答說：『即心是佛。』禪師當下大悟。於是到四明梅子真（人名）以前隱居的地方結草為庵居住。唐朝真元年間，鹽官（禪師名）門下有個僧人，因為...

【English Translation】 English version: Late Master Laisheng arrived. He ascended the hall and said, 'I now wish to speak of Chan. All of you, come closer.' The assembly drew near. The Master said, 'Listen to the practice of Avalokiteśvara (Bodhisattva of Compassion), skillfully responding to all directions.' Someone asked, 'What is the practice of Avalokiteśvara?' The Master snapped his fingers and said, 'Did everyone hear that?' They replied, 'We heard it.' The Master said, 'What are a bunch of you looking for here?' He chased them out with a stick, laughed loudly, and returned to his abbot's room. A monk bid farewell. The Master asked, 'Where are you going?' He replied, 'To various places to study the five flavors of Chan.' The Master said, 'Various places have the five flavors of Chan, but here I only have one flavor of Chan.' He replied, 'What is the one flavor of Chan?' The Master then struck him. The monk said, 'I understand, I understand.' The Master said, 'Speak, speak.' The monk tried to open his mouth, and the Master struck him again. Later, the monk went to Huangbo (Zen Master's name) and recounted the previous conversation. Huangbo, ascending the hall, said, 'Great Master Ma (Mazu Daoyi) produced eighty-four enlightened teachers. When asked, each one was like diarrhea. Only Guizong (Zen Master's name) was slightly better.' The Jiangzhou Prefect Li Ao (person's name) asked, 'The scriptures say that Mount Sumeru (mountain in Buddhism) can be contained within a mustard seed (a very small seed), which I do not doubt. But can a mustard seed contain Mount Sumeru? Isn't that a false statement?' The Master said, 'People say that you, Prefect, have read ten thousand volumes of books, is that so?' He replied, 'Yes.' The Master said, 'From the crown of your head to your heels, you are the size of a coconut. Where are the ten thousand volumes of books?' Li Ao lowered his head and said nothing. Another day, Li Ao asked, 'What does this entire Tripitaka (collection of Buddhist scriptures) clarify?' The Master raised his fist to show him and said, 'Do you understand?' He replied, 'I do not understand.' The Master said, 'You bookworm, you don't even recognize a fist.' He replied, 'Please, Master, instruct me.' The Master said, 'If I meet the right person, I will impart it on the road. If I don't meet the right person, then let it circulate in the mundane world.' Because the Master had double pupils in his eyes, he applied medicine, causing both eyes to turn red. The world called him Red-Eyed Guizong. Later, he passed away and was given the posthumous title of Zen Master Zhizhen.

Zen Master Fachang (Zen Master's name) of Damei Mountain in Mingzhou

Was a native of Xiangyang, with the surname Zheng. In his youth, he followed a teacher at Yuquan Temple in Jingzhou. He first visited Daji (Mazu Daoyi) and asked, 'What is Buddha?' Daji replied, 'The mind itself is Buddha.' The Master immediately had a great awakening. Thereupon, he went to the former hermitage of Meizizhen (person's name) in Siming and lived in a thatched hut. During the Zhenyuan era of the Tang Dynasty, there was a monk under Yanguan (Zen Master's name) who, because...

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采拄杖。迷路至庵所。問。和尚在此多少時。師曰。祇見四山青又黃。又問。出山路向甚麼處去。師曰。隨流去。僧歸舉似鹽官。官曰。我在江西時曾見一僧。自後不知訊息。莫是此僧否。遂令僧去招之。師答以偈曰。摧殘枯木倚寒林。幾度逢春不變心。樵客遇之猶不顧。郢人那得苦追尋。一池荷葉衣無盡。數樹松花食有餘。剛被世人知住處。又移茅舍入深居。大寂聞師住山。乃令僧問。和尚見馬大師得個甚麼。便住此山。師曰。大師向我道。即心是佛。我便向這裡住。僧曰。大師近日佛法又別。師曰。作么生。曰。又道。非心非佛。師曰。這老漢惑亂人。未有了日。任他非心非佛。我祇管即心即佛。其僧回舉似馬祖。祖曰。梅子熟也(僧問禾山。大梅恁么道。意作么生。禾山云。真師子兒)。龐居士聞之。欲驗師實。特去相訪。才相見。士便問。久向大梅。未審梅子熟也未。師曰。熟也。你向甚麼處下口。士曰。百雜碎。師伸手曰。還我核子來。士無語。自此學者漸臻。師道彌著。上堂。汝等諸人。各自迴心達本。莫逐其末。但得其本。其末自至。若欲識本。唯了自心。此心元是一切世間．出世間法根本。故心生種種法生。心滅種種法滅。心且不附一切善惡而生。萬法本自如如。問。如何是佛法大意。師曰。蒲花柳

【現代漢語翻譯】 現代漢語譯本： （僧人）拄著枴杖，迷路來到一座庵寺。他問道：『和尚您在這裡住了多久了？』 大梅法常禪師說：『我只看見四季山色青了又黃。』 僧人又問：『出山的道路該往哪裡走？』 大梅法常禪師說：『隨著流水走。』 僧人回去把這件事告訴了鹽官（官名）。鹽官說：『我在江西的時候曾經見過一位僧人，之後就不知道他的訊息了，莫非就是這位僧人？』於是派僧人去邀請他。 大梅法常禪師用偈語回答說：『摧殘的枯木依靠著寒冷的樹林，幾度春天來臨也不改變心志。打柴的人遇到它尚且不顧，郢地的人又何必苦苦追尋？一池荷葉足夠我穿衣，幾棵松樹的花粉足夠我食用。剛被世人知道我的住處，又要搬茅屋到更深的山裡居住。』 馬祖道一（禪宗大師）聽說大梅法常禪師住在山裡，就派僧人去問：『和尚您見馬大師（馬祖道一）得到了什麼，便住在這裡？』 大梅法常禪師說：『大師對我說，『即心是佛』（當下這顆心就是佛），我便在這裡住了下來。』 僧人說：『大師近來的佛法又不一樣了。』 大梅法常禪師說：『怎麼不一樣了？』 僧人說：『又說『非心非佛』（不是心，也不是佛）。』 大梅法常禪師說：『這老頭子迷惑人，沒完沒了。任憑他說『非心非佛』，我只管『即心是佛』。』 那僧人回去把這些話告訴了馬祖道一。馬祖道一說：『梅子熟了。』（有僧人問禾山：『大梅法常禪師這麼說，是什麼意思？』禾山說：『真是獅子之子。』） 龐蘊居士（唐代著名佛教居士）聽說了這件事，想要驗證大梅法常禪師的真偽，特地前去拜訪。剛一見面，龐蘊居士便問：『久仰大梅法常禪師，不知梅子熟了沒有？』 大梅法常禪師說：『熟了，你從哪裡下口？』 龐蘊居士說：『百雜碎（指粉身碎骨）。』 大梅法常禪師伸手說：『還我核子來。』 龐蘊居士無話可說。從此以後，前來學習的人逐漸增多，大梅法常禪師的道風也更加顯著。 大梅法常禪師上堂說法：『你們這些人，各自回心轉意，通達根本，不要追逐枝末。只要得到了根本，枝末自然會到來。如果想要認識根本，唯有了解自己的心。這顆心原本是一切世間法、出世間法的根本。所以心生，種種法生；心滅，種種法滅。這顆心不依附一切善惡而生，萬法本來就是如如不動的。』 有人問：『什麼是佛法的大意？』 大梅法常禪師說：『蒲花柳絮。』

【English Translation】 English version: A monk, leaning on his staff, lost his way and arrived at a hermitage. He asked, 'How long have you, venerable monk, been here?' Da Mei Fachang (Great Plum Fachang) replied, 'I only see the mountains green and then yellow through the seasons.' The monk further asked, 'Which way leads out of the mountains?' Da Mei Fachang said, 'Follow the stream.' The monk returned and told this to the Salt Commissioner (a government title). The Commissioner said, 'When I was in Jiangxi, I once saw a monk, but I haven't heard from him since. Could it be this monk?' So he sent the monk to invite him. Da Mei Fachang responded with a verse: 'A withered, broken tree leans against the cold forest; through many springs, its heart does not change. Woodcutters pass by without a glance; why should people from Ying (a place name) seek it so diligently? A pond of lotus leaves provides endless clothing; a few pine trees offer more than enough pollen to eat. Just as the world learns of my dwelling, I move my hut deeper into the mountains.' When Mazu Daoyi (a Chan master) heard that Da Mei Fachang was living in the mountains, he sent a monk to ask, 'What did you gain from seeing Master Ma (Mazu Daoyi) that made you stay here?' Da Mei Fachang said, 'The Master told me, 'The mind itself is Buddha (即心是佛, Jí xīn shì fó),' so I stayed here.' The monk said, 'The Master's recent Dharma is different again.' Da Mei Fachang said, 'How is it different?' The monk said, 'He now says, 'Neither mind nor Buddha (非心非佛, Fēi xīn fēi fó).' ' Da Mei Fachang said, 'That old man confuses people endlessly. Let him say 'neither mind nor Buddha'; I only adhere to 'the mind itself is Buddha.' ' The monk returned and told this to Mazu Daoyi. Mazu Daoyi said, 'The plums are ripe.' (A monk asked Heshan, 'What does Da Mei Fachang mean by saying that?' Heshan said, 'Truly a lion's cub.') Layman Pang Yun (a famous Buddhist layman of the Tang Dynasty) heard of this and wanted to verify Da Mei Fachang's authenticity, so he went to visit him. As soon as they met, Layman Pang asked, 'I have long admired Da Mei Fachang; I wonder if the plums are ripe yet?' Da Mei Fachang said, 'They are ripe. Where will you bite into them?' Layman Pang said, 'Into a hundred pieces (百雜碎, Bǎi zá suì, meaning to be utterly crushed).' Da Mei Fachang held out his hand and said, 'Return the pit to me.' Layman Pang was speechless. From then on, the number of people coming to learn gradually increased, and Da Mei Fachang's influence became more prominent. Da Mei Fachang ascended the platform and said, 'All of you, turn your minds back to the source, and understand the root; do not pursue the branches. If you attain the root, the branches will naturally come. If you want to know the root, you must understand your own mind. This mind is originally the root of all worldly and otherworldly dharmas. Therefore, when the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. This mind does not depend on good or evil to arise; all dharmas are originally suchness (如如, Rú rú, thus, thus; unchanging).' Someone asked, 'What is the great meaning of the Buddha-dharma?' Da Mei Fachang said, 'Cattail flowers and willow catkins.'

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絮。竹針麻線。夾山與定山同行。言話次。定山曰。生死中無佛。即無生死。夾山曰。生死中有佛。即不迷生死。互相不肯。同上山見師。夾山便舉問。未審二人見處那個較親。師曰。一親一疏。夾山復問。那個親。師曰。且去。明日來。夾山明日再上問。師曰。親者不問。問者不親(夾山住后自云。當時失一隻眼)。新羅僧參。師問。發足甚處。曰。欲通來處。恐遭怪責。師曰。不可無來處也。曰。新羅。師曰。爭怪得汝。僧作禮。師曰。是與不是。知與不知。祇是新羅國里人。忽一日謂其徒曰。來莫可抑。往莫可追。從容間聞鼯鼠聲。乃曰。即此物。非他物。汝等諸人。善自護持。吾今逝矣。言訖示滅。永明壽禪師贊曰。師初得道。即心是佛。最後示徒。物非他物。窮萬法源。徹千聖骨。真化不移。何妨出沒。

洛京佛光如滿禪師(曾住五臺山金閣寺)

唐順宗問。佛從何方來。滅向何方去。既言常住世。佛今在何處。師答曰。佛從無為來。滅向無為去。法身等虛空。常住無心處。有念歸無念。有住歸無住。來為眾生來。去為眾生去。清凈真如海。湛然體常住。智者善思惟。更勿生疑慮。帝又問。佛向王宮生。滅向雙林滅。住世四十九。又言無法說。山河與大海。天地及日月。時至皆歸盡。誰言不生

【現代漢語翻譯】 現代漢語譯本 絮。竹針麻線。（原文描述的是一些瑣碎的事物，可能比喻細微的差別或爭論的焦點）夾山（Jiashan，禪師名）與定山（Dingshan，禪師名）同行。言談之間，定山說：『生死中無佛（Buddha，覺悟者），即無生死。』夾山說：『生死中有佛，即不迷生死。』 互相不肯相讓，一同上山去見他們的老師。夾山便舉出此事來問老師：『不知二人所見，哪個更親切？』老師說：『一親一疏。』夾山又問：『哪個親切？』老師說：『且去，明日再來。』夾山明日再上山詢問，老師說：『親者不問，問者不親。』（夾山後來自己說：『當時失去了一隻眼』，可能比喻當時未能完全領悟）。 新羅（Xinluo，古代朝鮮國家名）僧人來參拜。老師問：『從何處出發？』僧人說：『想通達來處，恐怕遭到怪罪。』老師說：『不可沒有來處啊。』僧人說：『新羅。』老師說：『怎麼怪罪你呢？』僧人作禮。老師說：『是與不是，知與不知，只是新羅國里人。』 忽然有一天，老師對他的弟子們說：『來不可抑制，往不可追逐。』從容之間聽到鼯鼠的聲音，於是說：『即此物，非他物。』你們這些人，好好地守護保持（本心），我如今要逝去了。』說完就圓寂了。永明壽禪師（Yongming Shou Chanshi，禪師名）讚頌說：『老師最初得道時，說即心是佛；最後示徒時，說物非他物。窮盡萬法之源，徹悟千聖之骨。真如本性不變，又何妨出沒生死？』

洛京佛光如滿禪師（Luojing Foguang Ruman Chanshi，禪師名，曾住在五臺山金閣寺）

唐順宗（Tang Shun Zong，唐朝皇帝）問：『佛從何方來？滅向何方去？既然說常住於世，佛如今在何處？』禪師回答說：『佛從無為（Wuwei，不造作，順應自然）而來，滅向無為而去。法身（Fashen，佛的真身）等同虛空，常住在無心之處。有念歸於無念，有住歸於無住。來為眾生而來，去為眾生而去。清凈真如海（Qingjing Zhenru Hai，清凈的真如自性），湛然不動，本體常住。智者善於思惟，更不要產生疑慮。』 皇帝又問：『佛在王宮出生，在雙林（Shuanglin，兩棵娑羅樹林）滅度。住世四十九年，又說無法可說。山河與大海，天地及日月，時至都會歸於盡，誰說不生滅？』

【English Translation】 English version A wisp. Bamboo needles and hemp thread. Jiashan (Jiashan, a Chan master) was walking with Dingshan (Dingshan, a Chan master). During their conversation, Dingshan said, 'In birth and death, there is no Buddha (Buddha, the enlightened one); therefore, there is no birth and death.' Jiashan said, 'In birth and death, there is Buddha; therefore, one is not deluded by birth and death.' Neither would concede to the other, so they went together up the mountain to see their teacher. Jiashan then brought up the matter and asked, 'I don't know which of the two views is closer to the truth?' The teacher said, 'One is close, and one is distant.' Jiashan asked again, 'Which one is close?' The teacher said, 'Go away and come back tomorrow.' Jiashan went up the mountain again the next day and asked. The teacher said, 'The close one does not ask; the one who asks is not close.' (Jiashan later said of himself, 'At that time, I lost an eye,' possibly implying that he did not fully understand at the time). A monk from Silla (Xinluo, an ancient Korean kingdom) came to pay respects. The teacher asked, 'Where did you start from?' The monk said, 'I want to understand the origin, but I'm afraid of being blamed.' The teacher said, 'There must be an origin.' The monk said, 'Silla.' The teacher said, 'How can I blame you?' The monk bowed. The teacher said, 'Whether it is or isn't, whether you know or don't know, you are just a person from the country of Silla.' Suddenly one day, the teacher said to his disciples, 'Coming cannot be suppressed, and going cannot be pursued.' In a moment of composure, he heard the sound of a flying squirrel and then said, 'This very thing, it is not another thing.' All of you, take good care to maintain (your original mind), for I am now departing.' After speaking, he passed away peacefully. Chan Master Yongming Shou (Yongming Shou Chanshi, a Chan master) praised, 'When the teacher first attained enlightenment, he said that the mind is Buddha; when he last instructed his disciples, he said that this very thing is not another thing. Exhausting the source of all dharmas, thoroughly understanding the bones of a thousand sages. The true nature does not change, so what harm is there in appearing and disappearing in birth and death?'

Chan Master Foguang Ruman of Luojing (Luojing Foguang Ruman Chanshi, a Chan master, who once resided at Jingesi Temple on Mount Wutai)

Emperor Shunzong of Tang (Tang Shun Zong, an emperor of the Tang Dynasty) asked, 'Where does the Buddha come from? Where does he go to when he passes away? Since it is said that he constantly abides in the world, where is the Buddha now?' The Chan master replied, 'The Buddha comes from non-action (Wuwei, non-doing, following nature) and goes to non-action. The Dharmakaya (Fashen, the true body of the Buddha) is equal to empty space, constantly abiding in the place of no-mind. Thoughts return to no-thought, and dwelling returns to non-dwelling. Coming is for the sake of sentient beings, and going is for the sake of sentient beings. The pure ocean of True Thusness (Qingjing Zhenru Hai, the pure True Thusness nature) is still and unmoving, and its essence constantly abides. Wise people should contemplate this well and not give rise to doubts.' The emperor then asked, 'The Buddha was born in the royal palace and passed away in the Shuanglin (Shuanglin, a grove of two sal trees). He lived in the world for forty-nine years and also said that there is no dharma to be spoken. Mountains and rivers, oceans, heaven and earth, and the sun and moon will all return to nothing when the time comes. Who says there is no birth and death?'

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滅。疑情猶若斯。智者善分別。師答曰。佛體本無為。迷情妄分別。法身等虛空。未曾有生滅。有緣佛出世。無緣佛入滅。處處化眾生。猶如水中月。非常亦非斷。非生亦非滅。生亦未曾生。滅亦未曾滅。了見無心處。自然無法說。帝聞大悅。益重禪宗。

婺州五泄山靈默禪師

毗陵人也。姓宣氏。初謁馬祖。遂得披剃受具。后遠謁石頭。便問。一言相契即住。不契即去。石頭據坐。師便行。頭隨後召曰。阇黎。師回首。頭曰。從生至死。祇是這個。回頭轉腦作么。師言下大悟。乃拗折拄杖而棲止焉(洞山云。當時若不是五泄先師。大難承當。然雖如此。猶涉在途。長慶雲。險。玄覺云。那個是涉在途處。有僧云。為伊三寸途中薦得。所以在途。玄覺云。為復薦得自己。為復薦得三寸。若是自己。為甚麼成三寸。若是三寸。為甚麼悟去。且道洞山意作么生。莫亂說。子細好)。

唐貞元初。住白沙道場。復居五泄。僧問。何物大於天地。師曰。無人識得伊。曰。還可雕琢也無。師曰。汝試下手看。問。此個門中。始終事如何。師曰。汝道目前底成來得多少時也。曰。學人不會。師曰。我此間無汝問底。曰。和尚豈無接人處。師曰。待汝求接我即接。曰。便請和尚接。師曰。汝少欠個甚麼。問。如何

【現代漢語翻譯】 現代漢語譯本 滅（寂滅）。疑情仍然像這樣。智者善於分辨。師父回答說：『佛的本體本來就是無為的，迷惑的情感才會妄加分別。法身等同於虛空，從未有過生滅。有緣分時，佛就出世；沒有緣分時，佛就入滅。佛在處處教化眾生，就像水中的月亮一樣。既不是常，也不是斷；既不是生，也不是滅。生，也未曾真正生過；滅，也未曾真正滅過。領悟到無心之處，自然就沒有什麼可說的。』皇帝聽了非常高興，更加敬重禪宗。

婺州五泄山靈默禪師

是毗陵人，姓宣。最初拜見馬祖（禪宗大師），於是得以剃度受戒。後來遠道拜訪石頭（石頭希遷禪師），便問：『一句話如果相合就留下，不相合就離開。』石頭禪師坐在那裡。靈默禪師便要離開。石頭禪師隨後叫道：『阇黎（對出家人的尊稱）。』靈默禪師回頭。石頭禪師說：『從生到死，只是這個。回頭轉腦做什麼？』靈默禪師當下大悟，於是折斷拄杖，在那裡安住。（洞山禪師評論說：『當時如果不是五泄先師，很難承擔。』雖然如此，仍然還在路上。長慶禪師說：『危險。』玄覺禪師說：『哪個是在路上之處？』有僧人說：『因為他在三寸途中領悟，所以說在途中。』玄覺禪師說：『是領悟了自己，還是領悟了三寸？如果是自己，為什麼成了三寸？如果是三寸，為什麼能悟道？』且說洞山禪師是什麼意思？不要亂說，仔細想想。）

唐貞元初年，住在白沙道場，後來住在五泄山。有僧人問：『什麼東西大於天地？』靈默禪師說：『沒有人認識它。』僧人說：『還可以雕琢嗎？』靈默禪師說：『你試試下手看看。』僧人問：『這個門中，始終的事情是怎樣的？』靈默禪師說：『你說眼前的這個東西，成就了多少時間了？』僧人說：『學人不會。』靈默禪師說：『我這裡沒有你問的東西。』僧人說：『和尚難道沒有接引人的地方嗎？』靈默禪師說：『等你求接引，我就接引你。』僧人說：『那就請和尚接引。』靈默禪師說：『你還缺少什麼？』僧人問：『如何

【English Translation】 English version Extinction (Nirvana). Doubtful feelings are still like this. The wise discern well. The master replied: 'The Buddha's essence is originally non-action (Wuwei), deluded feelings make false distinctions. The Dharmakaya (法身, the body of the Dharma) is equal to emptiness, never having birth or death. When there is affinity, the Buddha appears in the world; when there is no affinity, the Buddha enters Nirvana. Transforming sentient beings everywhere, like the moon in the water. It is neither permanent nor annihilation; neither birth nor death. Birth has never truly been born; death has never truly died. Understanding the place of no-mind, naturally there is nothing to say.' The emperor was very pleased and became even more respectful of Zen Buddhism.

Zen Master Lingmo of Wuxie Mountain in Wuzhou

Was a person from Piling, with the surname Xuan. He first visited Mazu (馬祖, a Zen master), and then was able to be tonsured and receive the precepts. Later, he traveled far to visit Shitou (石頭希遷禪師, Zen Master Shitou Xiqian), and asked: 'If one word is in accord, I will stay; if not, I will leave.' Shitou Zen Master sat there. Lingmo Zen Master was about to leave. Shitou Zen Master then called out: 'Ajari (阇黎, a respectful term for a monk).' Lingmo Zen Master turned his head. Shitou Zen Master said: 'From birth to death, it is just this. What are you doing turning your head?' Lingmo Zen Master had a great enlightenment at that moment, and then broke his staff and stayed there. (Zen Master Dongshan commented: 'If it were not for the former master of Wuxie at that time, it would have been difficult to bear.' Even so, he is still on the road. Zen Master Changqing said: 'Dangerous.' Zen Master Xuanjue said: 'Where is the place on the road?' A monk said: 'Because he understood on the three-inch road, therefore he is said to be on the road.' Zen Master Xuanjue said: 'Did he understand himself, or did he understand the three inches? If it is himself, why did it become three inches? If it is three inches, why was he able to attain enlightenment?' What does Zen Master Dongshan mean? Do not speak carelessly, think carefully.)

In the early years of Zhenyuan in the Tang Dynasty, he lived in the Baisha Dojo, and later lived in Wuxie Mountain. A monk asked: 'What is greater than heaven and earth?' Lingmo Zen Master said: 'No one recognizes it.' The monk said: 'Can it still be carved?' Lingmo Zen Master said: 'You try to start.' The monk asked: 'In this gate, what is the matter from beginning to end?' Lingmo Zen Master said: 'How long do you say this thing before your eyes has been accomplished?' The monk said: 'This student does not understand.' Lingmo Zen Master said: 'I do not have what you are asking about here.' The monk said: 'Does the abbot not have a place to receive people?' Lingmo Zen Master said: 'When you ask to be received, I will receive you.' The monk said: 'Then please, abbot, receive me.' Lingmo Zen Master said: 'What are you lacking?' The monk asked: 'How to

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得無心去。師曰。傾山覆海晏然靜。地動安眠豈采伊。元和十三年三月二十三日。沐浴焚香端坐。告眾曰。法身圓寂。示有去來。千聖同源。萬靈歸一。吾今漚散。胡假興哀。無自勞神。須存正念。若遵此命。真報吾恩。儻固違言。非吾之子。時有僧問。和尚向甚麼處去。師曰。無處去。曰。某甲何不見。師曰。非眼所睹(洞山云。作家)。言畢。奄然順化。

幽州盤山寶積禪師

因於市肆行。見一客人買豬肉。語屠家曰。精底割一斤來。屠家放下刀。叉手曰。長史。那個不是精底。師於此有省。又一日出門。見人舁喪。歌郎振鈴云。紅輪決定沉西去。未委魂靈往那方。幕下孝子哭曰。哀哀。師忽身心踴躍。歸舉似馬祖。祖印可之。住后。僧問。如何是道。師便咄。僧曰。學人未領旨。師曰。去。上堂。心若無事。萬法不生。意絕玄機。纖塵何立。道本無體。因體而立名。道本無名。因名而得號。若言即心即佛。今時未入玄微。若言非心非佛。猶是指蹤極則。向上一路。千聖不傳。學者勞形。如猿捉影。上堂。夫大道無中。復誰先後。長空絕際。何用稱量。空既如斯。道復何說。上堂。夫心月孤圓。光吞萬象。光非照境。境亦非存。光境俱亡。復是何物。禪德譬如擲劍揮空。莫論及之不及。斯乃空輪無跡

【現代漢語翻譯】 現代漢語譯本 得無心去。（難道是）無心離去？ 師父說：『傾倒山嶽，翻覆大海，（我）也安然平靜。地動山搖，哪裡值得我去採摘？』 元和十三年三月二十三日，沐浴焚香，端正坐好，告訴眾人說：『法身圓滿寂靜，只是示現出有來有去。千聖同出一源，萬靈歸於一體。我如今像水泡一樣消散，何必假裝悲哀？不要白費精神，必須保持正念。如果遵從我的遺命，才是真正報答我的恩情。倘若執意違揹我的話，就不是我的弟子。』 當時有僧人問：『和尚您要到什麼地方去？』 師父說：『無處可去。』 （僧人）說：『弟子為什麼看不見？』 師父說：『不是眼睛所能看到的。』（洞山說：『（這是）作家（的手段）。』）說完，安詳地圓寂了。

幽州盤山寶積禪師

（寶積禪師）在市集上行走時，看見一個客人買豬肉，對屠夫說：『給我割一斤精肉來。』 屠夫放下刀，拱手說：『長官，哪一塊不是精肉？』 禪師因此有所領悟。 又有一天出門，看見有人抬著喪葬隊伍，歌郎搖著鈴鐺唱道：『紅日必定要向西邊沉落，不知魂靈將往何方？』 幕下的孝子哭喊道：『哀哀！』 禪師忽然身心踴躍，回去告訴馬祖，馬祖認可了他。 住持寺院后，有僧人問：『什麼是道？』 禪師便喝斥一聲。 僧人說：『弟子未能領會您的旨意。』 禪師說：『去！』 上堂說法時說：『心若無事，萬法不生。意念斷絕玄妙的機巧，一絲塵埃又如何能夠立足？道本來沒有本體，因為有了本體才立下名稱。道本來沒有名稱，因為有了名稱才得到稱號。如果說即心即佛，現在還未進入玄妙的境界。如果說非心非佛，仍然是指著軌跡尋求最終的歸宿。向上一路，千聖不傳，學者徒勞無功，就像猿猴捉影子一樣。』 上堂說法時說：『大道之中沒有中心，又哪裡有先後之分？廣闊的天空沒有邊際，哪裡需要稱量？天空既然如此，道又有什麼可說的呢？』 上堂說法時說：『心中的月亮孤單而圓滿，光芒吞沒萬象。光不是用來照耀外境的，外境也不是真實存在的。光和境都消失了，又是什麼呢？』 禪德們，譬如投擲寶劍揮向天空，不要去評論是否擊中目標。這才是空中輪轉而無跡可尋。

【English Translation】 English version 'Without a mind to leave.' The Master said, 'Even if mountains collapse and seas overturn, (I) remain serenely still. Why bother picking at trivial matters when the earth shakes?' On the 23rd day of the third month of the Yuanhe thirteenth year, after bathing and burning incense, (he) sat upright and told the assembly: 'The Dharmakaya is perfectly still, merely manifesting coming and going. The thousand sages share the same source, and all spirits return to the one. I am now dissolving like a bubble; why feign sorrow? Do not waste your energy; you must maintain right mindfulness. If you follow my instructions, you will truly repay my kindness. If you stubbornly disobey, you are not my disciples.' At that time, a monk asked, 'Where will the Master go?' The Master said, 'Nowhere to go.' (The monk) said, 'Why can't this disciple see?' The Master said, 'Not to be seen by the eye.' (Dongshan said, '(This is) the means of a master.') Having spoken, (he) peacefully passed away.

Zen Master Baoji of Panshan in Youzhou

Once, while walking in the marketplace, (he) saw a customer buying pork, saying to the butcher, 'Cut me a pound of lean meat.' The butcher put down his knife, clasped his hands, and said, 'Sir, which piece isn't lean?' The Master had an awakening from this. Another day, upon going out, (he) saw people carrying a funeral procession. The singer ringing the bell sang, 'The red sun is surely sinking in the west; who knows where the soul will go?' The filial son beneath the canopy cried, 'Alas, alas!' The Master suddenly felt his body and mind leap with joy and returned to tell Mazu, who approved of him. After residing in the monastery, a monk asked, 'What is the Dao?' The Master immediately shouted 'Duh!' The monk said, 'This disciple does not understand your meaning.' The Master said, 'Go!' Ascending the Dharma hall, (he) said, 'If the mind is without affairs, the myriad dharmas do not arise. When the intention severs from mysterious mechanisms, how can a single speck of dust stand? The Dao originally has no substance; it is because of substance that a name is established. The Dao originally has no name; it is because of a name that a title is obtained. If you say 'mind is Buddha,' you have not yet entered the profound and subtle. If you say 'not mind, not Buddha,' you are still pointing at traces seeking the ultimate. The path beyond, the thousand sages do not transmit; students labor in vain, like monkeys grasping at shadows.' Ascending the Dharma hall, (he) said, 'In the great Dao, there is no center; where then is there before or after? In the vast sky, there are no boundaries; what need is there for measurement? Since the sky is like this, what more is there to say about the Dao?' Ascending the Dharma hall, (he) said, 'The moon of the mind is solitary and round, its light swallowing the myriad phenomena. The light does not illuminate the external world, nor does the external world truly exist. When both light and world vanish, what remains?' Zen practitioners, it is like throwing a sword into the sky; do not discuss whether it hits or misses. This is the wheel of emptiness without a trace.'

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。劍刃無虧。若能如是。心心無知。全心即佛。全佛即人。人佛無異。始為道矣。上堂。禪德。可中學道。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。若如此者。是名出家。故導師云。法本不相礙。三際亦復然。無為無事人。猶是金鎖難。所以靈源獨耀。道絕無生。大智非明。真空無跡。真如凡聖。皆是夢言。佛及涅槃。併爲增語。禪德直須自看。無人替代。上堂。三界無法。何處求心。四大本空。佛依何住。璇璣不動。寂爾無言。覿面相呈。更無餘事。珍重。師將順世。告眾曰。有人邈得吾真否。眾將所寫真呈。皆不契師意。普化出曰。某甲邈得。師曰。何不呈似老僧。化乃打筋斗而出。師曰。這漢向後掣風狂去在。師乃奄化。謚凝寂大師。

蒲州麻谷山寶徹禪師

侍馬祖行次。問。如何是大涅槃。祖曰。急。師曰。急個甚麼。祖曰。看水。師使扇次。僧問。風性常住。無處不周。和尚為甚麼卻搖扇。師曰。你祇知風性常住。且不知無處不周。曰。作么生是無處不周底道理。師卻搖扇。僧作禮。師曰。無用處師僧。著得一千個。有甚麼益。問僧。甚處來。僧不審。師又問。甚處來。僧珍重。師下床擒住曰。這個師僧。問著便作佛法祇對。曰。大似無眼師。放手曰。放汝命。通汝氣。僧作禮。

【現代漢語翻譯】 現代漢語譯本：劍的鋒刃沒有缺損。如果能夠像這樣，心與心之間沒有分別，整個心就是佛，整個佛就是人。人與佛沒有區別，這才算是悟道了。上堂說法。各位禪者，可以傚法中庸之道來修道，如同大地承載山嶽，卻不知道山的孤高峻峭；又如石頭包含美玉，卻不知道玉的純潔無瑕。如果能做到這樣，才算是真正的出家。所以導師說，『法』的本質是不互相妨礙的，過去、現在、未來三世也是如此。無所作為、無所事事的人，仍然被金鎖束縛。因此，靈源獨自閃耀，道超越了生滅。大智慧不是靠明白就能得到的，真空沒有軌跡可尋。真如、凡人、聖人，都不過是夢中的話語。佛和涅槃，都只是多餘的說法。各位禪者，必須自己去看，沒有人可以代替你。上堂說法。三界之中沒有實在的法，到哪裡去尋找心呢？地、水、火、風四大要素本來就是空無，佛又依靠什麼而存在呢？北斗星的指向永恒不變，寂靜無聲，面對面地呈現，沒有其他的事情了。珍重。禪師將要圓寂，告訴大家說，有沒有人能描繪出我的真容？大家將各自所畫的畫像呈上，都不符合禪師的心意。普化禪師走出來說，『我能描繪出來。』禪師說，『為什麼不拿來給老僧看看？』普化禪師就翻了個觔斗走了出去。禪師說，『這個傢伙以後會像風一樣瘋狂地到處亂跑。』禪師於是安詳圓寂。謚號凝寂大師。

蒲州麻谷山寶徹禪師

侍奉馬祖禪師行走時，問道：『如何是大涅槃（maha-nirvana，指徹底的寂滅）？』馬祖禪師說：『急。』寶徹禪師說：『急什麼？』馬祖禪師說：『看水。』寶徹禪師搖扇子的時候，有僧人問道：『風的性質是永恒存在的，無處不在，和尚為什麼還要搖扇子？』寶徹禪師說：『你只知道風的性質是永恒存在的，卻不知道無處不在的道理。』僧人說：『怎樣才是無處不在的道理？』寶徹禪師又搖了搖扇子。僧人行禮。寶徹禪師說：『沒用的師僧，來一千個也沒什麼用。』問僧人：『從哪裡來？』僧人沒有回答。寶徹禪師又問：『從哪裡來？』僧人作揖。寶徹禪師下床抓住他說：『這個師僧，一問就用佛法來回答。』僧人說：『好像瞎眼的禪師。』寶徹禪師放開他說：『放你一條命，通你的氣。』僧人行禮。

【English Translation】 English version: The blade is without flaw. If one can be like this, there is no distinction between minds. The whole mind is Buddha, the whole Buddha is man. There is no difference between man and Buddha. Only then does one begin to understand the Way. Ascending the hall, the Chan (Zen) masters, can emulate the Doctrine of the Mean to cultivate the Way, like the earth supporting mountains, yet not knowing the mountain's solitary steepness; like a stone containing jade, yet not knowing the jade's flawlessness. If one can be like this, it is called truly leaving home. Therefore, the guide said, 'The essence of 'Dharma' does not obstruct each other, the three periods of time are also the same.' Those who are inactive and do nothing are still bound by golden chains. Therefore, the spiritual source shines alone, the Way transcends birth and death. Great wisdom cannot be obtained through understanding, the true emptiness leaves no trace. True suchness, ordinary people, and saints are all just words in a dream. Buddha and Nirvana (ultimate liberation) are both superfluous sayings. Chan masters, you must see for yourselves, no one can replace you. Ascending the hall, the Three Realms have no real Dharma, where can one seek the mind? The four great elements of earth, water, fire, and wind are originally empty, what does the Buddha rely on to exist? The direction of the Big Dipper is eternally unchanging, silent and without words, presented face to face, there is nothing else. Farewell. The master is about to pass away, telling everyone, is there anyone who can depict my true form? Everyone presented their respective portraits, none of which matched the master's intention. Chan Master Puhua came out and said, 'I can depict it.' The master said, 'Why not bring it to this old monk to see?' Puhua then somersaulted and walked out. The master said, 'This fellow will run around like a madman in the future.' The master then passed away peacefully. His posthumous title was Great Master Ningji (Serene Stillness).

Chan Master Bao Che of Magu Mountain in Puzhou

While attending to Chan Master Mazu, he asked, 'What is Maha-Nirvana (the ultimate liberation)?' Chan Master Mazu said, 'Urgent.' Bao Che said, 'Urgent about what?' Chan Master Mazu said, 'Look at the water.' When Bao Che was fanning, a monk asked, 'The nature of wind is eternally present, omnipresent, why does the master still fan?' Bao Che said, 'You only know that the nature of wind is eternally present, but you do not know the principle of omnipresence.' The monk said, 'What is the principle of omnipresence?' Bao Che shook the fan again. The monk bowed. Bao Che said, 'Useless monks, even if a thousand come, what is the use?' He asked a monk, 'Where do you come from?' The monk did not answer. Bao Che asked again, 'Where do you come from?' The monk bowed. Bao Che got off the bed and grabbed him, saying, 'This monk, when asked, answers with Buddhist teachings.' The monk said, 'Like a blind Chan master.' Bao Che released him and said, 'I spare your life, and let your breath flow.' The monk bowed.

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師欲扭住。僧拂袖便行。師曰。休將三歲竹。擬比萬年松。師同南泉二三人去謁徑山。路逢一婆。乃問。徑山路向甚處去。婆曰。驀直去。師曰。前頭水深過得否。婆曰。不濕腳。師又問。上岸稻得與么好。下岸稻得與么怯。婆曰。總被螃蟹吃卻也。師曰。禾好香。婆曰。沒氣息。師又問。婆住在甚處。婆曰。祇在這裡。三人至店。婆煎茶一瓶。攜盞三隻至。謂曰。和尚有神通者即喫茶。三人相顧間。婆曰。看老朽自逞神通去也。於是拈盞傾茶便行。僧問。如何是佛法大意。師默然。僧又問石霜。此意如何。霜曰。主人擎拳帶累。阇黎拖泥涉水。

湖南東寺如會禪師

始興曲江人也。初謁徑山。后參大寂。學徒既眾。僧堂床榻為之陷折。時稱折床會也。自大寂去世。師常患門徒以即心即佛之譚誦憶不已。且謂。佛於何住。而曰即心。心如畫師。而云即佛。遂示眾曰。心不是佛。智不是道。劍去遠矣。爾方刻舟。時號東寺為禪窟焉。相國崔公群出為湖南觀察使。見師問曰。師以何得。師曰。見性得。師方病眼。公譏曰。既云見性。其柰眼何。師曰。見性非眼。眼病何害。公稽首謝之(法眼別云。是相公眼)。公見鳥雀于佛頭上放糞。乃問。鳥雀還有佛性也無。師曰。有。公曰。為甚麼向佛頭上放糞。師曰。

【現代漢語翻譯】 現代漢語譯本： 禪師想要扭住他，僧人拂袖便走。禪師說：『不要拿三歲的竹子，來比作萬年的松樹。』禪師和南泉禪師等二三人去拜訪徑山。路上遇到一位老婦，便問：『去徑山的路往哪裡走？』老婦說：『一直往前走。』禪師問：『前面的水深，能過去嗎？』老婦說：『不會濕腳。』禪師又問：『上邊的田里的稻子長得這麼好，下邊的田里的稻子長得這麼弱？』老婦說：『都被螃蟹吃掉了。』禪師說：『稻子真香啊。』老婦說：『沒有氣息。』禪師又問：『你住在哪裡？』老婦說：『就在這裡。』三人來到店裡，老婦煎了一壺茶，拿著三隻茶杯過來，說：『和尚有神通的就喝茶。』三人互相看著，老婦說：『看我來賣弄一下神通。』於是拿起茶杯倒茶便走了。僧人問：『什麼是佛法的大意？』禪師沉默不語。僧人又問石霜禪師，『這是什麼意思？』石霜禪師說：『主人舉拳反而連累了自己，你這阇黎（Śrāmaṇera，沙彌）拖泥帶水。』

湖南東寺如會禪師

是始興曲江人。最初拜訪徑山，後來參學于大寂禪師。學徒眾多，僧堂的床榻都被壓塌了，當時被稱為『折床會』。自從大寂禪師去世后，如會禪師常常擔心門徒們只是誦唸『即心即佛』的言論，並且說：『佛住在哪裡？就說是即心。心像畫師，就說是即佛。』於是開示大眾說：『心不是佛，智不是道。劍已經離去了很久，你們才來刻舟求劍。』當時人們稱東寺為禪窟。相國崔公群出任湖南觀察使，見到如會禪師問道：『禪師您通過什麼而得道？』禪師說：『見性而得道。』當時禪師眼睛有病，崔公譏諷道：『既然說見性，那你的眼睛怎麼辦？』禪師說：『見性不是用眼睛，眼睛有病有什麼妨礙？』崔公叩頭謝罪（法眼禪師另外說，這是相公的眼睛）。崔公看見鳥雀在佛頭上拉屎，就問：『鳥雀也有佛性嗎？』禪師說：『有。』崔公說：『為什麼要在佛頭上拉屎？』禪師說：『 』

【English Translation】 English version: The master wanted to grab him, but the monk flicked his sleeve and left. The master said, 'Don't compare a three-year-old bamboo to a ten-thousand-year-old pine.' The master, along with Nanquan (Nansen) and two or three others, went to visit Jingshan (Mt. King's). On the way, they met an old woman and asked, 'Which way leads to Jingshan (Mt. King's)?' The old woman said, 'Go straight ahead.' The master asked, 'Is the water deep ahead, can we cross it?' The old woman said, 'You won't get your feet wet.' The master then asked, 'The rice in the upper field is growing so well, why is the rice in the lower field so weak?' The old woman said, 'It's all been eaten by crabs.' The master said, 'The rice smells so good.' The old woman said, 'There's no scent.' The master then asked, 'Where do you live?' The old woman said, 'Right here.' The three arrived at a shop, and the old woman brewed a pot of tea, bringing three cups, and said, 'The monk who has supernatural powers can drink the tea.' As the three looked at each other, the old woman said, 'Watch me show off my supernatural powers.' Thereupon, she picked up a cup, poured tea, and left. A monk asked, 'What is the great meaning of the Buddha-dharma (Buddha's teaching)?' The master remained silent. The monk then asked Shishuang (Sekisho), 'What does this mean?' Shishuang (Sekisho) said, 'The host raises his fist and burdens himself, while you, Śrāmaṇera (novice), drag through the mud and water.'

Chan Master Ruhui of Dongsi Temple in Hunan

Was a native of Qujiang in Shixing. He first visited Jingshan (Mt. King's), and later studied under Daji (Daibaku). His students were so numerous that the beds in the monks' hall were broken, and he was known as 'Bed-Breaking Hui.' Since Daji (Daibaku) passed away, the master often worried that his disciples would only recite the saying 'Mind is Buddha' and nothing else. Furthermore, he said, 'Where does the Buddha reside? Yet you say it is the mind. The mind is like a painter, yet you say it is the Buddha.' Thereupon, he instructed the assembly, saying, 'Mind is not Buddha, wisdom is not the Way. The sword has been gone for a long time, and you are only now carving a boat to find it.' At that time, Dongsi Temple was called a Zen cave. The Chancellor Cui Gongqun was appointed as the Hunan Inspector, and upon seeing the master, he asked, 'Master, how did you attain enlightenment?' The master said, 'By seeing the nature.' At that time, the master had an eye disease, and Cui Gong ridiculed him, saying, 'Since you say you see the nature, what about your eyes?' The master said, 'Seeing the nature is not with the eyes, what harm is there in having diseased eyes?' Cui Gong bowed and apologized (Fayan (Hogen) separately said, 'It is the Chancellor's eyes'). Cui Gong saw birds defecating on the Buddha's head and asked, 'Do birds also have Buddha-nature?' The master said, 'Yes.' Cui Gong said, 'Why do they defecate on the Buddha's head?' The master said, '

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是伊為甚麼不向鷂子頭上放。仰山參。師問。汝是甚處人。仰曰。廣南人。師曰。我聞廣南有鎮海明珠。是否。仰曰。是。師曰。此珠如何。仰曰。黑月即隱。白月即現。師曰。還將得來也無。仰曰。將得來。師曰。何不呈似老僧。仰叉手近前曰。昨到溈山。亦被索此珠。直得無言可對。無理可伸。師曰。真師子兒。善能哮吼。仰禮拜了。卻入客位。具威儀。再上人事。師才見。乃曰。已相見了也。仰曰。恁么相見。莫不當否。師歸方丈。閉卻門。仰歸。舉似溈山。溈曰。寂子是甚麼心行。仰曰。若不恁么。爭識得他。后復有人問師曰。某甲擬請和尚開堂得否。師曰。待將物裹石頭暖即得。彼無語(藥山代云。石頭暖也)。唐長慶癸卯歲歸寂。謚傳明大師。

䖍州西堂智藏禪師

䖍化廖氏子。八歲從師。二十五具戒。有相者睹其殊表。謂之曰。骨氣非凡。當爲法王之輔佐也。師遂參禮大寂。與百丈海禪師同爲入室。皆承印記。一日。大寂遣師詣長安。奉書于忠國師。國師問曰。汝師說甚麼法。師從東過西而立。國師曰。祇這個更別有。師卻從西過東邊立。國師曰。這個是馬師底。仁者作么生。師曰。早個呈似和尚了也。尋又送書上徑山(語在國一章)。屬連帥路嗣恭延請大寂居府。應期盛化。師回郡。得

【現代漢語翻譯】 現代漢語譯本 仰山問：（既然如此，）為什麼不向鷂子的頭上放箭呢？ 仰山參拜（溈山）。 （溈）師問：（你）是甚麼地方人？ 仰山答：廣南人。 （溈）師說：我聽說廣南有鎮海明珠（比喻珍貴的佛法），是嗎？ 仰山答：是。 （溈）師說：這珠子是怎樣的？ 仰山答：黑月（指無知的狀態）就隱沒，白月（指智慧的狀態）就顯現。 （溈）師說：還能把它帶來嗎？ 仰山答：能帶來。 （溈）師說：為什麼不呈給老僧看看？ 仰山拱手走近前說：昨天到溈山（溈山禪師處），也被索要這顆珠子，弄得我無話可說，無理可辯。 （溈）師說：真是師子兒（比喻有能力的人），善於哮吼（比喻說法）。 仰山禮拜后，回到客位，整理好威儀，再次請教人事。 （溈）師剛一見到，就說：已經相見了。 仰山說：這樣相見，莫不是恰當嗎？ （溈）師回到方丈，關上門。仰山回去后，把這件事告訴了溈山。 溈山說：寂子（仰山靈佑禪師）是什麼心行？ 仰山說：若不是這樣，怎麼能認識他呢？ 後來又有人問（溈）師說：我打算請和尚開堂說法，可以嗎？ （溈）師說：等到用東西裹著石頭能暖熱的時候就可以。（那人）無語。（藥山代答說：石頭已經暖了。） 唐長慶癸卯年（公元823年）圓寂，謚號傳明大師。

䖍州西堂智藏禪師

䖍化廖氏之子。八歲跟隨老師學習，二十五歲受具足戒。有相面的人看到他非凡的相貌，對他說：骨骼氣度非凡，將來會成為法王的輔佐。 禪師於是參拜馬祖道一（大寂），與百丈懷海禪師一同成為入室弟子，都得到了印可。 一天，馬祖道一派遣禪師前往長安，給忠國師送信。 國師問：你老師說什麼法？ 禪師從東邊走到西邊站立。 國師說：只有這個，還是另有別的？ 禪師又從西邊走到東邊站立。 國師說：這個是馬祖的，仁者你怎麼樣？ 禪師說：早就呈給和尚您了。 不久又送信到徑山（語在國一章）。 適逢連帥路嗣恭邀請馬祖道一到府里居住，應期盛化。禪師回到郡里。

【English Translation】 English version Yangshan asked: 'Why not shoot at the hawk's head?' Yangshan paid respects (to Weishan). The Master (Weishan) asked: 'Where are you from?' Yangshan replied: 'From Guangnan.' The Master (Weishan) said: 'I have heard that Guangnan has a Zhenhai Pearl (鎮海明珠, a metaphor for precious Dharma). Is that so?' Yangshan replied: 'It is.' The Master (Weishan) said: 'What is this pearl like?' Yangshan replied: 'In the black moon (黑月, referring to a state of ignorance), it is hidden; in the white moon (白月, referring to a state of wisdom), it appears.' The Master (Weishan) said: 'Can you still bring it?' Yangshan replied: 'I can bring it.' The Master (Weishan) said: 'Why not present it to this old monk?' Yangshan, with hands folded, stepped forward and said: 'Yesterday, when I arrived at Weishan (溈山禪師's place), I was also asked for this pearl, leaving me speechless and without reason to argue.' The Master (Weishan) said: 'Truly a lion's cub (師子兒, a metaphor for a capable person), skilled at roaring (哮吼, a metaphor for teaching the Dharma).' Yangshan bowed and returned to his guest seat, composed himself, and once again inquired about matters of personnel. As soon as the Master (Weishan) saw him, he said: 'We have already met.' Yangshan said: 'Is such a meeting appropriate?' The Master (Weishan) returned to his abbot's quarters and closed the door. Yangshan returned and told Weishan about this. Weishan said: 'What is Jizi's (寂子, referring to Yangshan Lingyou 仰山靈佑) state of mind?' Yangshan said: 'If it were not so, how could one recognize him?' Later, someone asked the Master (Weishan): 'May I invite the Venerable One to open a Dharma hall?' The Master (Weishan) said: 'You may, when you can warm a stone wrapped in something.' (That person) was speechless. (Yaoshan 代云 (藥山)replied on his behalf: 'The stone is already warm.') In the year Gui Mao of the Changqing era of the Tang Dynasty (823 AD), he passed away and was posthumously named Grand Master Chuanming (傳明大師).

Chan Master Zhitang Zhicang (智藏禪師) of Xitang (西堂) in Qianzhou (䖍州)

He was the son of the Liao family of Qianhua (䖍化). At the age of eight, he followed a teacher. At the age of twenty-five, he received the full precepts. A physiognomist, seeing his extraordinary appearance, said to him: 'Your bones and spirit are extraordinary; you will become an assistant to the Dharma King.' The Chan Master then paid respects to Mazu Daoyi (馬祖道一, also known as Daji 大寂), and together with Baizhang Huaihai (百丈懷海) Chan Master, became an inner-chamber disciple, both receiving confirmation. One day, Mazu Daoyi sent the Chan Master to Chang'an to deliver a letter to National Teacher Zhong (忠國師). The National Teacher asked: 'What Dharma does your teacher speak?' The Chan Master walked from east to west and stood there. The National Teacher said: 'Is there only this, or is there something else?' The Chan Master then walked from west to east and stood there. The National Teacher said: 'This is Mazu's; what about you, benevolent one?' The Chan Master said: 'I have already presented it to you, Venerable One.' Soon after, he sent a letter to Jingshan (徑山) (the words are in the first chapter of Guo). It happened that Lian Shuai Lu Sigong (路嗣恭) invited Mazu Daoyi to reside in the prefecture, and his influence flourished as expected. The Chan Master returned to the prefecture.

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大寂付授衲袈裟。令學者親近。僧問馬祖。離四句．絕百非。請師直指西來意。祖曰。我今日勞倦。不能為汝說得。問取智藏。其僧乃來問師。師曰。汝何不問和尚。僧曰。和尚令某甲來問上座。師曰。我今日頭痛。不能為汝說得。問取海兄去。僧又去問海百丈和尚。海曰。我到這裡卻不會。僧乃舉似馬祖。祖曰。藏頭白。海頭黑。馬祖一日問師曰。子何不看經。師曰。經豈異邪。祖曰。然雖如此。汝向後為人也須得。曰。智藏病思自養。敢言為人。祖曰。子末年必興於世。師便禮拜。馬祖滅后。師唐貞元七年。眾請開堂。李尚書嘗問僧。馬大師有甚麼言教。僧曰。大師或說即心即佛。或說非心非佛。李曰。總過這邊。李卻問師。馬大師有甚麼言教。師呼李翱。李應諾。師曰。鼓角動也。師普請次。曰。因果歷然。爭柰何。爭柰何。時有僧出。以手托地。師曰。作甚麼。曰。相救。相救。師曰。大眾。這個師僧猶較些子。僧拂袖便走。師曰。師子身中蟲。自食師子肉。僧問。有問有答。賓主歷然。無問無答時如何。師曰。怕爛卻那(後有僧舉問長慶。慶雲。相逢盡道休官去。林下何曾見一人)。制空禪師謂師曰。日出太早生。師曰。正是時。師住西堂。後有一俗士問。有天堂地獄否。師曰。有。曰。有佛法僧寶否。師

【現代漢語翻譯】 現代漢語譯本 大寂禪師傳授了衲袈裟，讓學人親近（學習）。有僧人問馬祖禪師：『離開四句（有、無、亦有亦無、非有非無），超越百非（各種否定），請老師直接指示西來的禪意。』馬祖說：『我今天勞累，不能為你解說，你去問智藏吧。』 那僧人就來問智藏禪師。智藏禪師說：『你為什麼不問和尚（馬祖）？』僧人說：『和尚讓我來問上座（您）。』智藏禪師說：『我今天頭痛，不能為你解說，你去問海兄（百丈懷海）吧。』 僧人又去問百丈懷海禪師。懷海禪師說：『我到這裡卻不會。』僧人於是把情況告訴馬祖。馬祖說：『智藏頭白，懷海頭黑。』 馬祖有一天問智藏禪師：『你為什麼不看經？』智藏禪師說：『經難道有什麼不同嗎？』馬祖說：『即使如此，你以後爲人師表也必須通達經義。』智藏禪師說：『智藏只想著養病，哪裡敢說爲人師表。』馬祖說：『你晚年必定興盛於世。』智藏禪師便禮拜致謝。 馬祖圓寂后，智藏禪師在唐貞元七年，被大眾邀請開堂說法。李尚書曾經問僧人：『馬大師有什麼言教？』僧人說：『大師有時說即心即佛，有時說非心非佛。』李尚書說：『總過這邊（都超越了）。』 李尚書又問智藏禪師：『馬大師有什麼言教？』智藏禪師呼喚李翱（李尚書的名字）。李翱應諾。智藏禪師說：『鼓角動也（你不是聽到了嗎）。』 智藏禪師在普請（集體勞動）時說：『因果歷然（因果報應分明），爭柰何（又能怎麼樣呢）？爭柰何？』當時有個僧人出來，用手托地。智藏禪師說：『作甚麼（做什麼）？』僧人說：『相救（救我），相救！』智藏禪師說：『大眾，這個師僧猶較些子（還算好些）。』僧人拂袖便走。智藏禪師說：『師子身中蟲，自食師子肉（比喻佛門敗類，自毀佛法）。』 有僧人問：『有問有答，賓主歷然（主客分明），無問無答時如何？』智藏禪師說：『怕爛卻那（恐怕要腐爛了）。』（後來有僧人舉此問長慶禪師，長慶禪師說：『相逢盡道休官去，林下何曾見一人（相逢的人都說要辭官歸隱，可是山林下哪裡見到一個人呢）？』） 制空禪師對智藏禪師說：『日出太早生（太陽太早出來）。』智藏禪師說：『正是時（正是時候）。』智藏禪師住在西堂，後來有個俗士問：『有天堂地獄否？』智藏禪師說：『有。』俗士問：『有佛法僧寶否？』智藏禪師說：『有。』

【English Translation】 English version Great Master Daji (title for Mazu Daoyi) transmitted the patched robe, allowing students to approach (and learn). A monk asked Mazu (Mazu Daoyi): 'Apart from the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), beyond the hundred negations (various negations), please directly point to the meaning of the Zen coming from the West.' Mazu said, 'I am tired today and cannot explain it to you. Go ask Zhizang.' The monk then went to ask Zhizang (a disciple of Mazu). Zhizang said, 'Why don't you ask the Abbot (Mazu)?' The monk said, 'The Abbot told me to ask you, Venerable Sir.' Zhizang said, 'I have a headache today and cannot explain it to you. Go ask Brother Hai (Baizhang Huaihai).' The monk then went to ask Baizhang Huaihai (another disciple of Mazu). Huaihai said, 'I don't know when I get here.' The monk then told Mazu about the situation. Mazu said, 'Zhizang's head is white, Huaihai's head is black.' One day, Mazu asked Zhizang, 'Why don't you read the sutras?' Zhizang said, 'Are the sutras any different?' Mazu said, 'Even so, you must be proficient in the sutras if you are to be a teacher in the future.' Zhizang said, 'Zhizang is only thinking about recuperating from illness, how dare I say I am a teacher.' Mazu said, 'You will surely flourish in the world in your later years.' Zhizang then bowed in gratitude. After Mazu passed away, Zhizang was invited by the public to open a Dharma hall in the seventh year of the Zhenyuan era of the Tang Dynasty. Minister Li once asked a monk, 'What teachings did Great Master Ma (Mazu) have?' The monk said, 'The Great Master sometimes said that the mind is the Buddha, and sometimes said that the mind is not the Buddha.' Minister Li said, 'It's all over here (it all transcends).' Minister Li then asked Zhizang, 'What teachings did Great Master Ma have?' Zhizang called out 'Li Ao' (Minister Li's name). Li Ao responded. Zhizang said, 'The drums and horns are moving (didn't you hear them)?' During a general labor (collective work), Zhizang said, 'Cause and effect are clear (the retribution of cause and effect is clear), what can be done (what can be done)? What can be done?' At that time, a monk came out and supported the ground with his hand. Zhizang said, 'What are you doing?' The monk said, 'Save me, save me!' Zhizang said, 'Everyone, this monk is still a little better.' The monk flicked his sleeves and left. Zhizang said, 'A worm in the lion's body eats the lion's flesh (a metaphor for the scum of Buddhism, destroying the Dharma themselves).' A monk asked, 'When there are questions and answers, the guest and host are clear (the host and guest are distinct), what about when there are no questions and no answers?' Zhizang said, 'I'm afraid it will rot (I'm afraid it will rot).' (Later, a monk asked Changqing Zen Master about this, and Changqing Zen Master said, 'When we meet, we all say we are going to retire from office, but where have we seen a single person in the mountains (when people meet, they all say they are going to retire from office, but where have we seen a single person in the mountains)?') Zen Master Zhikong said to Zhizang, 'The sun rises too early (the sun rises too early).' Zhizang said, 'It's just the right time (it's just the right time).' Zhizang lived in Xitang. Later, a layman asked, 'Are there heaven and hell?' Zhizang said, 'Yes.' The layman asked, 'Are there the Buddha, Dharma, and Sangha treasures?' Zhizang said, 'Yes.'

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曰。有。更有多問。盡答言有。曰。和尚恁么道莫錯否。師曰。汝曾見尊宿來邪。曰。某甲曾參徑山和尚來。師曰。徑山向汝作么生道。曰。他道一切總無。師曰。汝有妻否。曰。有。師曰。徑山和尚有妻否。曰。無。師曰。徑山和尚道無即得。俗士禮謝而去。師元和九年四月八日歸寂。憲宗謚大宣教禪師。穆宗重謚大覺禪師。

京兆府章敬寺懷暉禪師

泉州謝氏子。上堂。至理亡言。時人不悉。強習他事。以為功能。不知自性元非塵境。是個微妙大解脫門。所有鑑覺。不染不礙。如是光明。未曾休廢。曩劫至今。固無變易。猶如日輪。遠近斯照。雖及眾色。不與一切和合。靈燭妙明。非假鍛鍊。為不了故。取於物象。但如捏目。妄起空華。徒自疲勞。枉經劫數。若能返照。無第二人。舉措施為。不虧實相。僧問。心法雙亡。指歸何所。師曰。郢人無污。徒勞運斤。曰。請師不返之言。師曰。即無返句(后僧舉問洞山。山云。道即甚道。罕遇作家)。百丈和尚令僧來候。師上堂次。展坐具。禮拜了。起來拈師一隻靸鞋。以衫袖拂卻塵了。倒覆向下。師曰。老僧罪過。或問。祖師傳心地法門。為是真如心。妄想心。非真非妄心。為是三乘教外別立心。師曰。汝見目前虛空么。曰。信知常在目前。人自不見。

【現代漢語翻譯】 現代漢語譯本： （俗士）說：『有。』（禪師）又多次提問，（俗士）都回答『有』。（俗士）說：『和尚您這樣說，沒錯嗎？』禪師說：『你曾經見過其他尊宿嗎？』（俗士）說：『我曾經參拜過徑山（寺名）和尚。』禪師說：『徑山和尚對你怎麼說？』（俗士）說：『他說一切都是空無。』禪師說：『你有妻子嗎？』（俗士）說：『有。』禪師說：『徑山和尚有妻子嗎？』（俗士）說：『沒有。』禪師說：『徑山和尚說空無就可以。』俗士行禮感謝后離去。禪師于元和九年四月八日圓寂。憲宗謚號為大宣教禪師，穆宗追諡為大覺禪師。

京兆府章敬寺懷暉禪師

泉州謝氏之子。禪師上堂開示：『至理無法用言語表達，世人不明白這個道理，卻勉強學習其他事物，認為那是功用。他們不知道自性原本就不是塵世的境界，而是一個微妙的大解脫之門。所有的覺知，都不受污染，也沒有阻礙。這樣的光明，從未停止過，從過去到現在，本來就沒有改變。就像太陽一樣，無論遠近都能照耀到。雖然照到各種顏色，卻不與任何顏色混合。靈燭般的光明，不需要鍛鍊就能顯現。因為不明白這個道理，所以從外物中尋求。這就像揉眼睛，妄想產生空中的花朵，只是徒勞地讓自己疲憊，白白地經歷無數劫。如果能反觀自照，就沒有第二個人。所有的舉動，都不會偏離實相。』有僧人問：『心和法都空無，最終歸向何處？』禪師說：『郢地的人沒有弄髒東西，只是白費力氣地揮動斧頭。』（僧人）說：『請和尚說一句不返回的話。』禪師說：『沒有可以返回的語句。』（後來，這個僧人把這個問題拿去問洞山（禪師），洞山說：『道是什麼道？很少遇到真正懂得的人。』）百丈（禪師）讓僧人來問候（懷暉禪師）。禪師正在上堂，展開坐具，禮拜后，站起來拿起禪師的一隻鞋子，用衣袖拂去灰塵，然後倒扣過來。禪師說：『老僧的罪過啊。』有人問：『祖師傳授心地法門，是真如心、妄想心，還是非真非妄心？是三乘教義之外另外設立的心嗎？』禪師說：『你看到眼前的虛空了嗎？』（那人）說：『相信它一直都在眼前，只是人們自己看不見。』

【English Translation】 English version: He (a layman) said, 'Yes.' The Chan master asked repeatedly, and he answered 'Yes' each time. The layman said, 'Master, are you sure you're not mistaken in saying that?' The Chan master said, 'Have you ever met other venerable monks?' The layman said, 'I have visited the Venerable Jing Shan (name of a temple)'. The Chan master said, 'What did Jing Shan say to you?' The layman said, 'He said everything is void.' The Chan master said, 'Do you have a wife?' The layman said, 'Yes.' The Chan master said, 'Does the Venerable Jing Shan have a wife?' The layman said, 'No.' The Chan master said, 'It's alright for the Venerable Jing Shan to say void.' The layman bowed in gratitude and left. The Chan master passed away on the eighth day of the fourth month of the ninth year of Yuanhe. Emperor Xianzong bestowed the posthumous title of Great Expounder of the Teachings Chan Master, and Emperor Muzong further bestowed the posthumous title of Great Enlightenment Chan Master.

Chan Master Huaihui of Zhangjing Temple in Jingzhao Prefecture

A son of the Xie family of Quanzhou. The Chan master addressed the assembly: 'The ultimate truth is beyond words, but people do not understand this. They force themselves to learn other things, thinking they are useful. They do not know that their self-nature is originally not a realm of dust, but a subtle gate of great liberation. All awareness is unpolluted and unobstructed. Such light has never ceased, and from past kalpas until now, it has never changed. It is like the sun, shining on everything near and far. Although it shines on all colors, it does not mix with any of them. The light of the spiritual candle is naturally bright and does not need to be refined. Because people do not understand this, they seek it in external objects. This is like rubbing your eyes and creating illusory flowers in the sky, only tiring yourself in vain and wasting countless kalpas. If you can turn your gaze inward, there is no second person. All actions will not deviate from the true nature.' A monk asked, 'When both mind and dharma are extinguished, where does one ultimately go?' The Chan master said, 'The people of Ying did not soil anything, so it is a waste of effort to wield an axe.' The monk said, 'Please, Master, say a word that does not return.' The Chan master said, 'There is no returning phrase.' (Later, the monk took this question to Dongshan (Chan master), who said, 'What is the Dao? It is rare to meet a true master.') Baizhang (Chan master) sent a monk to inquire after (Huaihui Chan master). The Chan master was in the midst of addressing the assembly, spreading out his sitting cloth, bowing, and then standing up to pick up one of the Chan master's sandals, dusting it off with his sleeve, and then turning it upside down. The Chan master said, 'The old monk is at fault.' Someone asked, 'The ancestral teachers transmit the Dharma of the mind-ground. Is it the true suchness mind, the deluded mind, or the neither true nor deluded mind? Is it a mind established separately from the teachings of the Three Vehicles?' The Chan master said, 'Do you see the emptiness before your eyes?' The person said, 'I believe it is always before my eyes, but people do not see it themselves.'

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師曰。汝莫認影像。曰。和尚作么生。師以手撥空三下。曰。作么生即是。師曰。汝向後會去在。有僧來。繞師三匝。振錫而立。師曰。是。是(長慶代云。和尚佛法身心何在)。其僧又到南泉。亦繞南泉三匝。振錫而立。泉曰。不是。不是。此是風力所轉。終成敗壞。僧曰。章敬道是。和尚為甚麼道不是。泉曰。章敬即是。是汝不是(長慶代云。和尚是甚麼心行。云居錫云。章敬未必道是。南泉未必道不是。又云。這僧當初但持錫出去。恰好)。小師行腳回。師問曰。汝離此間多少年邪。曰。離和尚左右將及八年。師曰。辦得個甚麼。小師于地畫一圓相。師曰。祇這個。更別有。小師乃畫破圓相。便禮拜。師曰。不是。不是。僧問。四大五蘊身中。阿那個是本來佛性。師乃呼僧名。僧應諾。師良久曰。汝無佛性。唐元和十三年示滅。謚大覺禪師。

越州大珠慧海禪師

建州朱氏子。依越州大云寺智和尚受業。初參馬祖。祖問。從何處來。曰。越州大云寺來。祖曰。來此擬須何事。曰。來求佛法。祖曰。我這裡一物也無。求甚麼佛法。自家寶藏不顧。拋家散走作么。曰。阿那個是慧海寶藏。祖曰。即今問我者。是汝寶藏。一切具足。更無欠少。使用自在。何假外求。師于言下。自識本心。不由知覺。踴躍

【現代漢語翻譯】 現代漢語譯本： 師父說：『你不要執著于影像。』那僧人問：『和尚您怎麼做呢？』師父用手在空中撥了三下，說：『怎麼樣才算是對的？』師父說：『你以後會明白的。』有僧人來，繞著師父轉了三圈，搖著錫杖站立。師父說：『是，是。』（長慶禪師代替他說：『和尚的佛法身心在哪裡？』）那僧人又到南泉普愿禪師那裡，也繞著南泉禪師轉了三圈，搖著錫杖站立。南泉禪師說：『不是，不是。這是風力所轉動，終究會敗壞。』僧人說：『章敬禪師說是對的，和尚您為什麼說不是對的？』南泉禪師說：『章敬禪師說的是對的，是你不明白。』（長慶禪師代替他說：『和尚您是什麼樣的心行？』云居道膺禪師說：『章敬禪師未必說對，南泉禪師未必說不對。』又說：『這僧人當初只要拿著錫杖出去，就恰到好處了。』） 小師父行腳回來，師父問他說：『你離開這裡多少年了？』他說：『離開和尚您身邊將近八年了。』師父說：『辦成了什麼事？』小師父在地上畫了一個圓相。師父說：『僅僅是這個嗎？還有別的嗎？』小師父於是畫破了圓相，便禮拜。師父說：『不是，不是。』有僧人問：『在四大五蘊之身中，哪個是本來佛性？』師父於是呼喚僧人的名字。僧人應諾。師父良久說：『你沒有佛性。』唐元和十三年圓寂，謚號大覺禪師。

越州大珠慧海禪師

是建州朱氏的兒子。依止越州大云寺智和尚受業。最初參拜馬祖道一禪師。馬祖問：『從哪裡來？』回答說：『從越州大云寺來。』馬祖說：『來這裡打算做什麼？』回答說：『來求佛法。』馬祖說：『我這裡什麼都沒有，求什麼佛法？自家的寶藏不去顧惜，拋家舍業到處亂跑做什麼？』回答說：『哪個是慧海的寶藏？』馬祖說：『就是現在問我的這個，就是你的寶藏。一切都具備，更沒有欠缺缺少，使用起來自由自在，何必向外尋求？』慧海禪師在言下，自己認識了本心，不是通過知覺，歡欣踴躍。

【English Translation】 English version: The Master said, 'Do not cling to the image.' The monk asked, 'What does the Master do?' The Master waved his hand in the air three times and said, 'What is it?' The Master said, 'You will understand later.' A monk came, circumambulated the Master three times, shook his staff, and stood still. The Master said, 'Yes, yes.' (Changqing (長慶) said on his behalf: 'Where is the Master's Dharma body and mind?') The monk then went to Nanquan (南泉), also circumambulated Nanquan three times, shook his staff, and stood still. Nanquan said, 'No, no. This is moved by the force of the wind and will eventually decay.' The monk said, 'Zhangjing (章敬) said it was right, why does the Master say it is not right?' Nanquan said, 'Zhangjing is right, but you are not.' (Changqing said on his behalf: 'What is the Master's mind and conduct?' Yunju Xi (雲居錫) said: 'Zhangjing may not have said it was right, and Nanquan may not have said it was not right.' He also said: 'This monk should have just gone out with his staff, that would have been just right.') A junior monk returned from his pilgrimage. The Master asked, 'How many years have you been away from here?' He said, 'Nearly eight years since I left the Master's side.' The Master said, 'What have you accomplished?' The junior monk drew a circle on the ground. The Master said, 'Just this? Is there anything else?' The junior monk then broke the circle and bowed. The Master said, 'No, no.' A monk asked, 'Among the four elements and five aggregates of the body, which is the original Buddha-nature?' The Master then called the monk's name. The monk responded. The Master said after a long pause, 'You have no Buddha-nature.' He passed away in the thirteenth year of the Yuanhe (元和) era of the Tang Dynasty and was posthumously named Zen Master Dajue (大覺禪師).

Zen Master Dazhu Huihai (大珠慧海禪師) of Yuezhou (越州)

Was a son of the Zhu family of Jianzhou (建州). He received ordination from the monk Zhi (智) of Dayun Temple (大雲寺) in Yuezhou. He first visited Mazu (馬祖). Mazu asked, 'Where do you come from?' He replied, 'From Dayun Temple in Yuezhou.' Mazu said, 'What do you intend to do here?' He replied, 'I come to seek the Buddha-dharma.' Mazu said, 'I have nothing here, what Buddha-dharma are you seeking? You do not care for your own treasure, why do you abandon your home and run around?' He replied, 'Which is Huihai's (慧海) treasure?' Mazu said, 'The one who is asking me now is your treasure. Everything is complete, nothing is lacking, and it is used freely. Why seek it externally?' The Master, upon hearing these words, recognized his own mind, not through perception, and rejoiced.

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禮謝。師事六載后。以受業師老。遽歸奉養。乃晦跡藏用。外示癡訥。自撰頓悟入道要門論一卷。法侄玄晏竊出江外。呈馬祖。祖覽訖。告眾曰。越州有大珠。圓明光透自在。無遮障處也。眾中有知師姓朱者。相推來越尋訪依附(時號大珠和尚)。師謂曰。禪客。我不會禪。並無一法可示於人。不勞久立。且自歇去。時學侶漸多。日夜叩激。事不得已。隨問隨答。其辭無礙。時有法師數人來謁。曰。擬伸一問。師還對否。師曰。深潭月影。任意撮摩。問。如何是佛。師曰。清譚對面。非佛而誰。眾皆茫然(法眼云。是即沒交涉)。僧良久。又問。師說何法度人。師曰。貧道未曾有一法度人。曰。禪師家渾如此。師卻問。大德說何法度人。曰。講金剛經。師曰。講幾座來。曰。二十餘座。師曰。此經是阿誰說。僧抗聲曰。禪師相弄。豈不知是佛說邪。師曰。若言如來有所說法。則為謗佛。是人不解我所說義。若言此經不是佛說。則是謗經。請大德說看。僧無對。師少頃。又問。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。大德且道。阿那個是如來。曰。某甲到此卻迷去。師曰。從來未悟。說甚卻迷。曰。請禪師為說。師曰。大德講經二十餘座。卻不識如來。僧禮拜曰。愿垂開示。師曰。如來者。是諸法如

【現代漢語翻譯】 禮拜感謝。侍奉老師六年之後，因為受業的老師年老，於是立即回家奉養。於是隱匿軌跡，隱藏才能，外表顯得癡呆遲鈍。自己撰寫了《頓悟入道要門論》一卷。法侄玄晏偷偷帶到江外，呈給馬祖（Mazu，禪宗大師）。馬祖看完后，告訴大家說：『越州有大珠（Dazhu，人名，指大珠慧海禪師），圓滿光明，通透明亮，自在無礙。』眾人中有知道老師姓朱的人，互相推舉到越州尋訪依附（當時號稱大珠和尚）。 大珠慧海禪師說：『禪客，我不會禪，並沒有一法可以開示於人，不必久站，請自便吧。』當時學徒漸漸增多，日夜請教，事情不得已，就隨問隨答，言辭沒有阻礙。當時有幾位法師來拜訪，說：『想要請問一個問題，禪師會回答嗎？』 大珠慧海禪師說：『深潭中的月影，任憑你們撈取。』 法師問：『如何是佛？』 大珠慧海禪師說：『清凈的潭水對面，不是佛又是誰？』 眾人都茫然不解（法眼禪師評論說：『這完全沒有交涉』）。 僧人沉默良久，又問：『禪師說什麼法來度人？』 大珠慧海禪師說：『貧道未曾有一法度人。』 法師說：『禪師家本來就是這樣。』 大珠慧海禪師反問：『大德說什麼法來度人？』 法師說：『講《金剛經》（Diamond Sutra）。』 大珠慧海禪師說：『講了多少座了？』 法師說：『二十餘座。』 大珠慧海禪師說：『這部經是誰說的？』 法師提高聲音說：『禪師在戲弄我嗎？難道不知道是佛說的嗎？』 大珠慧海禪師說：『如果說如來（Tathagata，佛的稱號）有所說法，那就是誹謗佛，這個人不理解我所說的意義。如果說這部經不是佛說的，那就是誹謗經。請大德說說看。』 法師無言以對。 大珠慧海禪師過了一會兒，又問：『經中說：『若以色見我，以音聲求我，是人行邪道，不能見如來。』大德且說說，哪個是如來？』 法師說：『我到這裡反而迷惑了。』 大珠慧海禪師說：『從來沒有領悟，說什麼反而迷惑？』 法師說：『請禪師為我解說。』 大珠慧海禪師說：『如來，就是諸法如是。』

【English Translation】 Paying respects and giving thanks. After serving my teacher for six years, because my preceptor was old, I immediately returned home to care for him. Thus, I concealed my tracks and hid my talents, outwardly appearing foolish and dull. I personally composed a volume of 'Sudden Enlightenment Entry to the Tao Essential Gate Treatise' (頓悟入道要門論). My Dharma nephew, Xuan Yan, secretly took it outside the Jiang region and presented it to Mazu (Mazu, a Chan master). After Mazu finished reading it, he told everyone, 'In Yuezhou, there is a Great Pearl (Dazhu, a person's name, referring to Chan Master Dazhu Huihai), perfectly bright, clear and transparent, free and unhindered.' Among the crowd, there were those who knew the teacher's surname was Zhu, and they recommended each other to visit and rely on him in Yuezhou (at that time, he was known as the Great Pearl Monk). Chan Master Dazhu Huihai said, 'Chan guest, I do not know Chan, and I do not have a single Dharma to reveal to others. There is no need to stand for long, please leave as you wish.' At that time, the number of students gradually increased, and they asked for instruction day and night. Being unable to refuse, he answered as questions came, and his words were unobstructed. At that time, several Dharma masters came to visit and said, 'We would like to ask a question, will the Chan master answer?' Chan Master Dazhu Huihai said, 'The moon's reflection in the deep pool, let you scoop it up as you please.' The Dharma master asked, 'What is Buddha?' Chan Master Dazhu Huihai said, 'Across from the clear pool, if not Buddha, then who?' Everyone was bewildered (Dharma Eye Chan master commented, 'This is completely irrelevant'). The monk was silent for a long time, and then asked, 'What Dharma does the Chan master speak to liberate people?' Chan Master Dazhu Huihai said, 'This poor monk has never had a single Dharma to liberate people.' The Dharma master said, 'The Chan master's family is originally like this.' Chan Master Dazhu Huihai asked in return, 'What Dharma does the Great Virtue speak to liberate people?' The Dharma master said, 'I lecture on the Diamond Sutra (金剛經).' Chan Master Dazhu Huihai said, 'How many lectures have you given?' The Dharma master said, 'More than twenty lectures.' Chan Master Dazhu Huihai said, 'Who spoke this sutra?' The Dharma master raised his voice and said, 'Is the Chan master teasing me? Don't you know that the Buddha spoke it?' Chan Master Dazhu Huihai said, 'If you say that the Tathagata (Tathagata, an epithet of the Buddha) has spoken a Dharma, then that is slandering the Buddha, and that person does not understand the meaning of what I have said. If you say that this sutra was not spoken by the Buddha, then that is slandering the sutra. Please, Great Virtue, speak and see.' The Dharma master was speechless. After a short while, Chan Master Dazhu Huihai asked again, 'The sutra says, 'If one sees me through form, or seeks me through sound, that person walks a heretical path and cannot see the Tathagata.' Great Virtue, please tell me, which one is the Tathagata?' The Dharma master said, 'Having arrived here, I am instead confused.' Chan Master Dazhu Huihai said, 'Having never awakened, what do you mean by instead confused?' The Dharma master said, 'Please, Chan master, explain it for me.' Chan Master Dazhu Huihai said, 'The Tathagata is the thusness of all dharmas.'

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義。何得忘卻。曰。是諸法如義。師曰。大德。是亦未是。曰。經文分明。那得未是。師曰。大德如否。曰。如。師曰。木石如否。曰。如。師曰。大德如同木石如否。曰。無二。師曰。大德與木石何別。僧無對。良久。卻問。如何得大涅槃。師曰。不造生死業。曰。如何是生死業。師曰。求大涅槃。是生死業。舍垢取凈。是生死業。有得有證。是生死業。不脫對治門。是生死業。曰。云何即得解脫。師曰。本自無縛。不用求解。直用直行。是無等等。曰。禪師如和尚者。實謂希有。禮謝而去。有行者問。即心即佛。那個是佛。師曰。汝疑那個不是佛。指出看。者無對。師曰。達即遍境是。不悟永乖疏。律師法明謂師曰。禪師家。多落空。師曰。卻是座主家落空。明大驚曰。何得落空。師曰。經論是紙墨文字。紙墨文字者。俱是空設。于聲上建立名句等法。無非是空。座主執滯教體。豈不落空。明曰。禪師落空否。師曰。不落空。明曰。何得卻不落空。師曰。文字等皆從智慧而生。大用現前。那得落空。明曰。故知一法不達。不名悉達。師曰。律師不唯落空。兼乃錯會名言。明作色曰。何處是錯處。師曰。未辨華竺之音。如何講說。明曰。請禪師指出錯處。師曰。豈不知悉達是梵語邪。明雖省過。而心猶憤然(梵語具

【現代漢語翻譯】 問：為何會忘卻（諸法如義）？ 答：因為一切諸法都如（諸法如義）。 師父說：大德，這也不對。 答：經文明明是這樣說的，怎麼會不對呢？ 師父說：大德，你如（如如不動）嗎？ 答：如。 師父說：木頭石頭也如嗎？ 答：如。 師父說：大德你和木頭石頭一樣如嗎？ 答：沒有分別。 師父說：大德你和木頭石頭有什麼區別？ 僧人無言以對。過了很久，反問道：如何才能得到大涅槃（maha-nirvana，究竟寂滅的境界）？ 師父說：不造生死業。 答：什麼是生死業？ 師父說：求大涅槃，就是生死業。捨棄污垢而取清凈，就是生死業。有所得有所證，就是生死業。不能脫離對治之法，就是生死業。 答：怎樣才能解脫？ 師父說：本來就沒有束縛，不用求解脫。直接用心，直接行動，就是無等等（無與倫比）。 答：禪師像和尚您這樣的，實在太稀有了。 （僧人）禮拜感謝后離開了。有個修行人問：即心即佛（即當下之心就是佛），哪個是佛？ 師父說：你懷疑哪個不是佛？指出來看看。 修行人無言以對。 師父說：通達了，就遍地都是（佛）；不領悟，就永遠疏遠。 律師法明對師父說：禪師家，大多落入空無。 師父說：倒是座主（精通經論的法師）家落入空無。 法明大驚說：怎麼會落入空無？ 師父說：經論是紙墨文字，紙墨文字，都是虛設的。在聲音上建立名句等法，無非是空。座主執著于教義的表象，豈不是落入空無？ 法明說：禪師落入空無嗎？ 師父說：不落入空無。 法明說：為什麼卻不落入空無？ 師父說：文字等都從智慧而生，大用現前，怎麼會落入空無？ 法明說：所以說，一法不通達，就不能稱為悉達（Siddhartha，釋迦牟尼佛的本名）。 師父說：律師不僅落入空無，還錯誤理解了名言。 法明變了臉色說：哪裡是錯處？ 師父說：沒有分辨清楚華（中國）竺（印度）的語音，如何講說？ 法明說：請禪師指出錯處。 師父說：豈不知悉達（Siddhartha）是梵語（Sanskrit）嗎？ 法明雖然認識到錯誤，但心裡仍然憤憤不平（梵語具

【English Translation】 Asked: Why do you forget (the meaning of all dharmas)? Answered: Because all dharmas are like (the meaning of all dharmas). The master said: Virtuous one, that is also not right. Answered: The sutra text is clearly like this, how can it be not right? The master said: Virtuous one, are you 'such' (tathata, as it is)? Answered: Such. The master said: Are wood and stone also 'such'? Answered: Such. The master said: Virtuous one, are you 'such' like wood and stone? Answered: No difference. The master said: Virtuous one, what is the difference between you and wood and stone? The monk was speechless. After a long time, he asked in return: How can one attain Maha-Nirvana (ultimate state of liberation)? The master said: By not creating karma of birth and death. Answered: What is the karma of birth and death? The master said: Seeking Maha-Nirvana is the karma of birth and death. Abandoning defilement and taking purity is the karma of birth and death. Having attainment and having proof is the karma of birth and death. Not escaping the gate of antidotes is the karma of birth and death. Answered: How can one be liberated? The master said: Originally there is no bondage, no need to seek liberation. Directly use the mind, directly act, that is incomparable (anuttara). Answered: A Zen master like you, venerable monk, is truly rare. He bowed and thanked him before leaving. A practitioner asked: 'The mind itself is Buddha (即心即佛)', which one is the Buddha? The master said: Which one do you doubt is not Buddha? Point it out and show me. The practitioner was speechless. The master said: If you understand, then everywhere is (Buddha); if you don't realize, then you will always be estranged. Lawyer Faming said to the master: Zen masters mostly fall into emptiness. The master said: It is the lecturer (one who is proficient in sutras and treatises) who falls into emptiness. Faming was greatly surprised and said: How can one fall into emptiness? The master said: Sutras and treatises are paper and ink words, paper and ink words are all empty constructs. Establishing names and phrases and other dharmas on sound are all empty. The lecturer clings to the appearance of the teachings, how can he not fall into emptiness? Faming said: Does the Zen master fall into emptiness? The master said: Does not fall into emptiness. Faming said: Why does he not fall into emptiness? The master said: Words and so on all arise from wisdom, when great function manifests, how can one fall into emptiness? Faming said: Therefore, if one dharma is not understood, one cannot be called Siddhartha (釋迦牟尼佛's original name). The master said: The lawyer not only falls into emptiness, but also misunderstands the terms. Faming changed his expression and said: Where is the mistake? The master said: Without clearly distinguishing the sounds of Hua (China) and Tianzhu (India), how can you lecture? Faming said: Please point out the mistake, Zen master. The master said: Don't you know that Siddhartha (釋迦牟尼佛) is a Sanskrit (梵語) word? Although Faming recognized his mistake, he was still indignant in his heart (Sanskrit has

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云。婆曷剌他悉陀。中國翻云一切義成。舊云悉達多。猶是訛略梵語也)。又曰。夫經律論是佛語。讀誦依教奉行。何故不見性。師曰。如狂狗趁塊。師子咬人。經律論是性用。讀誦者是性法。明曰。阿彌陀佛有父母及姓否。師曰。阿彌陀姓憍尸迦。父名月上。母名殊勝妙顏。明曰。出何教文。師曰。出鼓音王經。法明禮謝。讚歎而退。有三藏法師問。真如有變易否。師曰。有變易。藏曰。禪師錯也。師卻問三藏。有真如否。曰。有。師曰。若無變易。決定是凡僧也。豈不聞善知識者。能回三毒為三聚凈戒。回六識為六神通。回煩惱作菩提。回無明為大智。真如若無變易。三藏真是自然外道也。藏曰。若爾者。真如即有變易也。師曰。若執真如有變易。亦是外道。曰。禪師適來說真如有變易。如今又道不變易。如何即是的當。師曰。若了了見性者。如摩尼珠現色。說變亦得。說不變亦得。若不見性人。聞說真如變易。便作變易解會。說不變易。便作不變易解會。藏曰。故知南宗實不可測。有道流問。世間還有法過於自然否。師曰。有。曰。何法過得。師曰。能知自然者。曰。元氣是道不。師曰。元氣自元氣。道自道。曰。若如是者。則應有二也。師曰。知無兩人。又問。云何為邪。云何為正。師曰。心逐物為邪。物從

【現代漢語翻譯】 現代漢語譯本 云。婆曷剌他悉陀（梵文名，意為『一切義成』，舊譯悉達多，是梵語的訛傳）。又有人問：『經、律、論是佛語，讀誦並依教奉行，為何不能見性？』 師父說：『好比瘋狗追逐土塊，獅子咬人。經、律、論是性的作用，讀誦的人是性法的體現。』 法明問：『阿彌陀佛有父母和姓氏嗎？』 師父說：『阿彌陀佛姓憍尸迦（Kaushika），父親名為月上，母親名為殊勝妙顏。』 法明問：『出自哪部經典？』 師父說：『出自《鼓音王經》。』 法明行禮感謝，讚歎而去。 有三藏法師問：『真如有變易嗎？』 師父說：『有變易。』 三藏法師說：『禪師錯了。』 師父反問三藏法師：『有真如嗎？』 回答說：『有。』 師父說：『如果沒有變易，那一定是凡夫俗僧。難道沒聽說過善知識能將三毒轉為三聚凈戒，將六識轉為六神通，將煩惱轉為菩提，將無明轉為大智嗎？真如如果沒有變易，三藏法師真是自然外道了。』 三藏法師說：『如果這樣說，真如就有變易了？』 師父說：『如果執著真如有變易，也是外道。』 三藏法師說：『禪師剛才說真如有變易，現在又說不變易，到底哪個是對的？』 師父說：『如果了了見性的人，就像摩尼寶珠顯現各種顏色，說變也可以，說不變也可以。如果不見性的人，聽到說真如變易，就按變易來理解；聽到說真如不變易，就按不變易來理解。』 三藏法師說：『由此可知南宗確實深不可測。』 有道士問：『世間還有什麼法超過自然嗎？』 師父說：『有。』 道士問：『什麼法能超過自然？』 師父說：『能知自然的法。』 道士問：『元氣是道嗎？』 師父說：『元氣是元氣，道是道。』 道士問：『如果這樣，就應該有兩個了。』 師父說：『知道沒有兩個。』 又問：『什麼是邪？什麼是正？』 師父說：『心隨逐外物就是邪，外物順從

【English Translation】 English version Cloud. Pohelata Siddhartha (Sanskrit name, meaning 'accomplishment of all meanings,' formerly translated as Siddhartha, which is a corruption of the Sanskrit). Someone asked: 'The Sutras, Vinaya, and Shastras are the Buddha's words. Why can't one see one's nature by reading and practicing according to the teachings?' The Master said, 'It's like a mad dog chasing a clod of dirt, or a lion biting a person. The Sutras, Vinaya, and Shastras are the function of the nature, and the reader is the embodiment of the nature-dharma.' Fa Ming asked, 'Do Amitabha Buddha have parents and a surname?' The Master said, 'Amitabha's surname is Kaushika, his father's name is Moon-Above, and his mother's name is Excellent-Wonderful-Face.' Fa Ming asked, 'From which scripture does this come?' The Master said, 'From the Drum-Sound-King Sutra.' Fa Ming bowed in gratitude, praised, and departed. A Tripitaka Master asked, 'Does True Thusness (Tathata) change?' The Master said, 'It changes.' The Tripitaka Master said, 'Zen Master is wrong.' The Master asked the Tripitaka Master in return, 'Is there True Thusness?' He replied, 'Yes.' The Master said, 'If there is no change, then you must be an ordinary monk. Haven't you heard that a good advisor can transform the three poisons into the three pure precepts, transform the six consciousnesses into the six superknowledges, transform afflictions into Bodhi, and transform ignorance into great wisdom? If True Thusness does not change, then Tripitaka Master is truly a naturalistic heretic.' The Tripitaka Master said, 'If that's the case, then True Thusness changes?' The Master said, 'If you cling to the idea that True Thusness changes, that is also heresy.' The Tripitaka Master said, 'Zen Master just said that True Thusness changes, but now you say it doesn't change. Which is correct?' The Master said, 'If one clearly sees one's nature, it's like a Mani jewel manifesting various colors. Saying it changes is acceptable, and saying it doesn't change is also acceptable. If one doesn't see one's nature, hearing that True Thusness changes, they will understand it as change; hearing that it doesn't change, they will understand it as no change.' The Tripitaka Master said, 'From this, it is known that the Southern School is truly unfathomable.' A Taoist asked, 'Is there any dharma in the world that surpasses nature?' The Master said, 'Yes.' The Taoist asked, 'What dharma can surpass nature?' The Master said, 'The dharma that can know nature.' The Taoist asked, 'Is primordial Qi (Yuanqi) the Tao?' The Master said, 'Primordial Qi is primordial Qi, and the Tao is the Tao.' The Taoist asked, 'If that's the case, then there should be two.' The Master said, 'Know that there are not two.' He also asked, 'What is evil? What is right?' The Master said, 'The mind following external objects is evil, external objects following

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心為正。源律師問。和尚修道。還用功否。師曰。用功。曰。如何用功。師曰。饑來吃飯。困來即眠。曰。一切人總如是。同師用功否。師曰。不同。曰。何故不同。師曰。他吃飯時不肯吃飯。百種須索。睡時不肯睡。千般計較。所以不同也。律師杜口。韞光大德問。禪師自知生處否。師曰。未曾死。何用論生。知生即是無生。法無離生。法有無生。祖師曰。當生即不生。曰。不見性人。亦得如此否。師曰。自不見性。不是無性。何以故。見即是性。無性不能見。識即是性。故名識性。了即是性。喚作了性。能生萬法。喚作法性。亦名法身。馬鳴祖師云。所言法者。謂眾生心。若心生故。一切法生。若心無生。法無從生。亦無名字。迷人不知法身無象。應物現形。遂喚青青翠竹。總是法身。鬱鬱黃華。無非般若。黃華若是般若。般若即同無情。翠竹若是法身。法身即同草木。如人吃筍。應總吃法身也。如此之言。寧堪齒錄。對面迷佛。長劫希求。全體法中。迷而外覓。是以解道者。行住坐臥。無非是道。悟法者。縱橫自在。無非是法。光又問。太虛能生靈智否。真心緣于善惡否。貪慾人是道否。執是執非人向後心通否。觸境生心人有定否。住寂寞人有慧否。懷傲物人有我否。執空執有人有智否。尋文取證人．苦行求佛

【現代漢語翻譯】 現代漢語譯本 『心為正』。源律師問：『和尚修道，還用功否？』師（指禪師）說：『用功。』問：『如何用功？』師說：『饑來吃飯，困來即眠。』問：『一切人總如是，同師用功否？』師說：『不同。』問：『何故不同？』師說：『他吃飯時不肯吃飯，百種須索（各種各樣的要求）。睡時不肯睡，千般計較。所以不同也。』律師杜口（無言以對）。 韞光大德問：『禪師自知生處否？』師說：『未曾死，何用論生？知生即是無生，法無離生，法有無生。』祖師說：『當生即不生。』問：『不見性人，亦得如此否？』師說：『自不見性，不是無性。何以故？見即是性，無性不能見。識即是性，故名識性。了（明白）即是性，喚作了性。能生萬法，喚作法性，亦名法身（Dharmakaya）。』 馬鳴祖師云：『所言法者，謂眾生心。若心生故，一切法生。若心無生，法無從生，亦無名字。』迷人不知法身無象，應物現形，遂喚青青翠竹，總是法身，鬱鬱黃華（菊花），無非般若（Prajna，智慧）。黃華若是般若，般若即同無情。翠竹若是法身，法身即同草木。如人吃筍，應總吃法身也。如此之言，寧堪齒錄（值得記錄）？對面迷佛，長劫希求。全體法中，迷而外覓。是以解道者，行住坐臥，無非是道。悟法者，縱橫自在，無非是法。 光又問：『太虛能生靈智否？真心緣于善惡否？貪慾人是道否？執是執非人向後心通否？觸境生心人有定否？住寂寞人有慧否？懷傲物人有我否？執空執有人有智否？尋文取證人，苦行求佛…』

【English Translation】 English version 'The mind is the standard.' Lawyer Yuan asked: 'Does the monk still need to exert effort in cultivating the Way?' The Master (referring to the Zen master) said: 'Effort is needed.' He asked: 'How is effort exerted?' The Master said: 'When hungry, eat; when sleepy, sleep.' He asked: 'Everyone does this; are they exerting effort in the same way as the Master?' The Master said: 'Different.' He asked: 'Why is it different?' The Master said: 'When they eat, they are unwilling to eat, making all sorts of demands. When they sleep, they are unwilling to sleep, engaging in all kinds of calculations. Therefore, it is different.' The lawyer was speechless. The virtuous Yun Guang asked: 'Does the Zen master know where he was born?' The Master said: 'I have not died; why discuss birth? Knowing birth is not birth; the Dharma is inseparable from birth; the Dharma has no birth.' The Patriarch said: 'When there is birth, there is no birth.' He asked: 'Can those who do not see their nature also be like this?' The Master said: 'Not seeing one's nature does not mean there is no nature. Why? Seeing is nature; without nature, one cannot see. Consciousness is nature; therefore, it is called consciousness-nature. Understanding is nature; it is called understanding-nature. It can generate all dharmas; it is called dharma-nature, also known as Dharmakaya (法身, Dharma Body).' Patriarch Asvaghosa said: 'What is meant by Dharma refers to the minds of sentient beings. If the mind arises, all dharmas arise. If the mind does not arise, dharmas have no source to arise from and have no name.' Deluded people do not know that the Dharmakaya has no form but manifests according to circumstances. Thus, they call the green bamboo the Dharmakaya, and the lush yellow flowers (菊花, chrysanthemum) nothing but Prajna (般若, wisdom). If the yellow flowers are Prajna, then Prajna is the same as insentience. If the green bamboo is the Dharmakaya, then the Dharmakaya is the same as grass and trees. If one eats bamboo shoots, one should be eating the Dharmakaya. How can such words be worthy of recording? Facing the Buddha, they are deluded and seek externally for eons. Within the entirety of the Dharma, they are deluded and seek outside. Therefore, for those who understand the Way, walking, standing, sitting, and lying down are all the Way. For those who awaken to the Dharma, being free and unconstrained is all the Dharma. Guang also asked: 'Can the great void generate spiritual wisdom? Does the true mind cling to good and evil? Are greedy people on the Way? Can those who cling to right and wrong have insight later? Do those whose minds arise in response to circumstances have stability? Do those who dwell in solitude have wisdom? Do those who harbor arrogance have ego? Do those who cling to emptiness or existence have wisdom? Those who seek proof from texts, those who seek Buddhahood through ascetic practices...'

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人．離心求佛人．執心是佛人。此智稱道否。請禪師一一為說。師曰。太虛不生靈智。真心不緣善惡。嗜慾深者機淺。是非交爭者未通。觸境生心者少定。寂寞忘機者慧沉。傲物高心者我壯。執空執有者皆愚。尋文取證者益滯。苦行求佛者俱迷。離心求佛者外道。執心是佛者為魔。曰。若如是。畢竟無所有也。師曰。畢竟是大德。不是畢竟無所有。光踴躍禮謝而去。問。儒．釋．道三教同異如何。師曰。大量者用之即同。小機者執之即異。總從一性上起用。機見差別成三。迷悟由人。不在教之同異也。

洪州百丈山惟政禪師

有老宿見日影透窗。問師。為復窗就日。日就窗。師曰。長老房中有客。歸去好。師問南泉。諸方善知識。還有不說似人底法也無。曰。有。師曰。作么生。曰。不是心。不是佛。不是物。師曰。恁么則說似人了也。曰。某甲即恁么。和尚作么生。師曰。我又不是善知識。爭知有說不說底法。曰。某甲不會。請和尚說。師曰。我太煞。與汝說了也。僧問。如何是佛佛道齊。師曰。定也。師因入京。路逢官人吃飯。忽見驢鳴。官人召曰。頭陀。師舉頭。官人卻指驢。師卻指官人(法眼別云。但作驢鳴)。

洪州泐潭法會禪師

問馬祖。如何是祖師西來意。祖曰。低聲。近前

【現代漢語翻譯】 現代漢語譯本 人若離棄自心去尋求佛，是外道；人若執著于自己的心就是佛，那是著魔。這種見解可以稱之為『道』嗎？請禪師一一為我解說。禪師說：『廣闊的虛空不會產生靈智，真正的本心不會攀緣善惡。慾望深重的人根器淺薄，執著於是非爭論的人尚未通達。接觸外境就生起念頭的人缺少定力，沉溺於寂寞而忘記機用的人智慧沉寂。傲慢自大的人我執強烈，執著于空或有的人都是愚癡。尋章摘句以求證的人更加滯礙，通過苦行來求佛的人全都迷惑。離棄自心去尋求佛的人是外道，執著于自己的心就是佛的人是著魔。』那人說：『如果像您說的這樣，豈不是什麼都沒有了嗎？』禪師說：『畢竟是大德，不是畢竟什麼都沒有。』那人歡欣鼓舞，禮拜感謝后離去。 有人問：『儒、釋（佛教）、道三教的相同和不同之處在哪裡？』禪師說：『心量廣大的人運用它們，就會發現它們是相同的；心胸狹隘的人執著於它們，就會發現它們是不同的。總而言之，都是從同一個本性上生起作用，只是因為見解的差別才形成了三教。迷惑或覺悟在於人，不在於教義的相同或不同。』

洪州百丈山惟政禪師

有位老修行看到陽光透過窗戶，問禪師：『是窗戶靠近太陽，還是太陽靠近窗戶？』禪師說：『長老的房間里有客人，請回吧。』禪師問南泉禪師：『各地的善知識，還有不說給人聽的佛法嗎？』南泉禪師說：『有。』禪師問：『是什麼？』南泉禪師說：『不是心，不是佛，不是物。』禪師說：『這樣說就是說給人聽了。』南泉禪師說：『我就是這樣，和尚您怎麼看？』禪師說：『我又不是善知識，怎麼知道有沒有不說給人聽的佛法。』南泉禪師說：『我不明白，請和尚說說。』禪師說：『我太直率了，已經跟你說了。』有僧人問：『什麼是佛佛道齊？』禪師說：『定就是。』禪師進京，在路上遇到一位官員吃飯，忽然聽到驢叫。官員叫道：『頭陀（苦行僧）。』禪師抬起頭。官員卻指著驢。禪師卻指著官員（法眼禪師另有說法：只是學驢叫）。

洪州泐潭法會禪師

有人問馬祖禪師：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』馬祖禪師說：『低聲，靠近點。』

【English Translation】 English version A person who seeks the Buddha by abandoning their own mind is an outsider; a person who clings to their own mind as the Buddha is possessed by a demon. Can this understanding be called 'the Way'? Please, Zen Master, explain it to me one by one. The Zen Master said: 'The vast emptiness does not generate spiritual wisdom, and the true mind does not cling to good or evil. Those with deep desires have shallow roots, and those who are attached to right and wrong have not yet understood. Those who give rise to thoughts upon contact with external circumstances lack stability, and those who indulge in solitude and forget function have dull wisdom. Those who are arrogant and conceited have strong egos, and those who cling to emptiness or existence are all foolish. Those who seek proof by searching for words are even more hindered, and those who seek the Buddha through ascetic practices are all deluded. Those who seek the Buddha by abandoning their own mind are outsiders, and those who cling to their own mind as the Buddha are possessed by a demon.' The person said: 'If it is as you say, then is there ultimately nothing?' The Zen Master said: 'Ultimately, it is great virtue, not ultimately nothing.' The person rejoiced, bowed in gratitude, and departed. Someone asked: 'What are the similarities and differences between Confucianism, Buddhism (釋), and Taoism (道)?' The Zen Master said: 'Those with a large mind use them and find them to be the same; those with a narrow mind cling to them and find them to be different. In short, they all arise from the same nature, but differences in views create the three teachings. Delusion or enlightenment depends on the person, not on the similarities or differences in the teachings.'

Zen Master Weizheng of Baizhang Mountain in Hongzhou

An old practitioner saw sunlight shining through the window and asked the Zen Master: 'Is the window approaching the sun, or is the sun approaching the window?' The Zen Master said: 'There is a guest in the elder's room, please return.' The Zen Master asked Zen Master Nanquan: 'Do the good teachers everywhere have a Dharma that they do not tell people?' Zen Master Nanquan said: 'Yes.' The Zen Master asked: 'What is it?' Zen Master Nanquan said: 'It is not mind, not Buddha, not thing.' The Zen Master said: 'Saying that is telling people.' Zen Master Nanquan said: 'That is how I see it, what do you think, Master?' The Zen Master said: 'I am not a good teacher, how would I know if there is a Dharma that is told or not told.' Zen Master Nanquan said: 'I do not understand, please tell me, Master.' The Zen Master said: 'I am too straightforward, I have already told you.' A monk asked: 'What is the equality of Buddhas and the Way?' The Zen Master said: 'Samadhi (定) is.' The Zen Master was entering the capital and encountered an official eating on the road. Suddenly, a donkey brayed. The official called out: 'Ascetic (頭陀).' The Zen Master raised his head. The official pointed at the donkey. The Zen Master pointed at the official (Zen Master Fayan has a different saying: just imitate the donkey's bray).

Zen Master Fahui of Letan in Hongzhou

Someone asked Zen Master Mazu: 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' Zen Master Mazu said: 'Lower your voice, come closer.'

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來。向汝道。師便近前。祖打一摑曰。六耳不同謀。且去。來日來。師至來日。獨入法堂曰。請和尚道。祖曰。且去。待老漢上堂出來問。與汝證明。師忽有省。遂曰。謝大眾證明。乃繞法堂一匝。便去。

池州杉山智堅禪師

初與歸宗．南泉行腳時。路逢一虎。各從虎邊過了。泉問歸宗。適來見虎似個甚麼。宗曰。似個貓兒。宗卻問師。師曰。似個狗子。又問南泉。泉曰。我見是個大蟲。師吃飯次。南泉收生飯。乃曰。生聻。師曰。無生。泉曰。無生猶是末。泉行數步。師召曰。長老。泉回頭曰。作么。師曰。莫道是末。普請擇蕨次。南泉拈起一莖曰。這個大好供養。師曰。非但這個。百味珍羞。他亦不顧。泉曰。雖然如是。個個須嘗過始得(玄覺云。是相見語不是相見語)。僧問。如何是本來身。師曰。舉世無相似。

洪州泐潭惟建禪師

一日在法堂後坐禪。馬祖見。乃吹師耳。兩吹師起。見是祖。卻復入定。祖歸方丈。令侍者持一碗茶與師。師不顧。便自歸堂。

澧州茗溪道行禪師

嘗曰。吾有大病。非世所醫(后僧問曹山。古人曰。吾有大病。非世所醫。未審是甚麼病。山曰。攢簇不得底病。曰。一切眾生還有此病也無。山曰。人人盡有。曰。和尚還有此病也無。山曰

【現代漢語翻譯】 現代漢語譯本： 來（某人）。我對你說。他便走上前。馬祖（Mazu，禪宗大師）打了他一巴掌說：『六隻耳朵不能一起謀劃。』你先走吧，明天再來。他到了第二天，獨自進入法堂說：『請和尚開示。』馬祖說：『你先走吧，等我上堂出來后再問，我給你證明。』他忽然有所領悟，於是說：『感謝大眾為我證明。』然後繞著法堂走了一圈，便離開了。

池州杉山智堅禪師（Chizhou Shanshan Zhijian Chanshi）： 當初與歸宗（Guizong）和南泉（Nanquan）一起行腳時，路上遇到一隻老虎。他們各自從老虎身邊走過。南泉問歸宗：『剛才看見的老虎像什麼？』歸宗說：『像隻貓。』歸宗反過來問智堅禪師，智堅禪師說：『像只小狗。』又問南泉，南泉說：『我看見的是一隻大蟲。』智堅禪師吃飯時，南泉收起剩餘的飯，說道：『生嗎？』智堅禪師說：『無生。』南泉說：『無生還是末。』南泉走了幾步，智堅禪師叫道：『長老。』南泉回頭說：『做什麼？』智堅禪師說：『不要說是末。』大家一起去採蕨菜時，南泉拿起一根蕨菜說：『這個是最好的供養。』智堅禪師說：『不僅是這個，即使是各種美味佳餚，他也不會顧及。』南泉說：『雖然如此，但每個人都必須嘗過才知道。』（玄覺（Xuanjue）說：『是相見語，又不是相見語。』）有僧人問：『什麼是本來面目？』智堅禪師說：『世上沒有相似的。』

洪州泐潭惟建禪師（Hongzhou Letan Weijian Chanshi）： 有一天在法堂後坐禪，馬祖看見了，便吹他的耳朵。吹了兩下，他起身，見是馬祖，又重新入定。馬祖回到方丈，讓侍者拿一碗茶給他，他不理睬，自己回到了禪堂。

澧州茗溪道行禪師（Lizhou Mingxi Daoxing Chanshi）： 曾經說過：『我有大病，不是世間的醫生能治好的。』（後來有僧人問曹山（Caoshan）：『古人說：『我有大病，不是世間的醫生能治好的。』不知道是什麼病？』曹山說：『無法聚集的病。』僧人說：『一切眾生都有這種病嗎？』曹山說：『人人都有。』僧人說：『和尚您也有這種病嗎？』曹山說：

【English Translation】 English version: Lai (someone). I'll tell you. The monk then stepped forward. Mazu (Mazu, a Zen master) slapped him and said, 'Six ears cannot conspire together.' Go away for now, come back tomorrow. The monk came the next day and entered the Dharma hall alone, saying, 'Please, Master, instruct me.' Mazu said, 'Go away for now, wait for me to come out after the Dharma talk, and I will certify it for you.' The monk suddenly had an awakening, and said, 'Thank you, everyone, for certifying me.' Then he walked around the Dharma hall once and left.

Chizhou Shanshan Zhijian Chanshi (Chizhou Shanshan Zhijian Chanshi): Initially, when traveling with Guizong (Guizong) and Nanquan (Nanquan), they encountered a tiger on the road. They each passed by the tiger. Nanquan asked Guizong, 'What did the tiger you saw just now look like?' Guizong said, 'Like a cat.' Guizong then asked Zhijian Chanshi, 'What about you?' Zhijian Chanshi said, 'Like a puppy.' He then asked Nanquan, who said, 'What I saw was a big bug.' When Zhijian Chanshi was eating, Nanquan collected the leftover rice and said, 'Is it alive?' Zhijian Chanshi said, 'No-birth.' Nanquan said, 'No-birth is still the end.' Nanquan took a few steps, and Zhijian Chanshi called out, 'Elder!' Nanquan turned around and said, 'What?' Zhijian Chanshi said, 'Don't say it's the end.' When everyone was gathering ferns, Nanquan picked up a fern stalk and said, 'This is the best offering.' Zhijian Chanshi said, 'Not only this, but even all kinds of delicacies, he would not care about them.' Nanquan said, 'Even so, everyone must taste them to know.' (Xuanjue (Xuanjue) said, 'It is a meeting word, yet not a meeting word.') A monk asked, 'What is the original face?' Zhijian Chanshi said, 'There is nothing similar in the world.'

Hongzhou Letan Weijian Chanshi (Hongzhou Letan Weijian Chanshi): One day, while meditating behind the Dharma hall, Mazu saw him and blew into his ear. After blowing twice, the monk got up, saw that it was Mazu, and then re-entered meditation. Mazu returned to his room and asked the attendant to bring him a bowl of tea, but the monk ignored it and returned to the meditation hall himself.

Lizhou Mingxi Daoxing Chanshi (Lizhou Mingxi Daoxing Chanshi): Once said, 'I have a great illness that cannot be cured by worldly doctors.' (Later, a monk asked Caoshan (Caoshan), 'The ancients said, 'I have a great illness that cannot be cured by worldly doctors.' I don't know what kind of illness it is?' Caoshan said, 'An illness that cannot be gathered together.' The monk said, 'Do all sentient beings have this illness?' Caoshan said, 'Everyone has it.' The monk said, 'Does the Master also have this illness?' Caoshan said,

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。正覓起處不得。曰。一切眾生為甚麼不病。山曰。一切眾生若病。即非眾生。曰。未審諸佛還有此病也無。山曰。有。曰。既有。為甚麼不病。山曰。為伊惺惺)。僧問。如何修行。師曰。好個阿師。莫客作。曰。畢竟如何。師曰。安置即不堪。問。如何是正修行路。師曰。涅槃後有。曰。如何是涅槃後有。師曰。不洗面。曰。學人不會。師曰。無面得洗。

撫州石鞏慧藏禪師

本以弋獵為務。惡見沙門。因逐鹿從馬祖庵前過。祖乃逆之。師遂問。還見鹿過否。祖曰。汝是何人。曰。獵者。祖曰。汝解射否。曰。解射。祖曰。汝一箭射幾個。曰。一箭射一個。祖曰。汝不解射。曰。和尚解射否。祖曰。解射。曰。一箭射幾個。祖曰。一箭射一群。曰。彼此生命。何用射他一群。祖曰。汝既知如是。何不自射。曰。若教某甲自射。直是無下手處。祖曰。這漢曠劫無明煩惱。今日頓息。師擲下弓箭。投祖出家。一日。在廚作務次。祖問。作甚麼。曰。牧牛。祖曰。作么生牧。曰。一回入草去。驀鼻拽將回。祖曰。子真牧牛。師便休。師住后常以弓箭接機(載三平章)。師問西堂。汝還解捉得虛空么。堂曰。捉得。師曰。作么生捉。堂以手撮虛空。師曰。汝不解捉。堂卻問。師兄作么生捉。師把西堂鼻孔拽。

【現代漢語翻譯】 現代漢語譯本：僧人問：『我找不到念頭生起的地方。』石鞏慧藏禪師說：『一切眾生為什麼不生病？』僧人說：『一切眾生如果生病，那就不是眾生了。』僧人問：『不知諸佛是否也有這種病？』石鞏慧藏禪師說：『有。』僧人問：『既然有，為什麼不生病？』石鞏慧藏禪師說：『因為他們清醒。』 僧人問：『如何修行？』石鞏慧藏禪師說：『好一個阿師（對僧人的尊稱），不要客氣。』僧人問：『究竟如何？』石鞏慧藏禪師說：『安置就不可取。』僧人問：『什麼是真正的修行之路？』石鞏慧藏禪師說：『涅槃之後才有。』僧人問：『什麼是涅槃之後才有？』石鞏慧藏禪師說：『不洗臉。』僧人問：『學人（學生）不明白。』石鞏慧藏禪師說：『沒有臉可以洗。』

撫州石鞏慧藏禪師

原本以射獵為生，厭惡見到沙門（出家人）。一次，因為追逐鹿從馬祖（Mazu，禪宗大師）的庵前經過，馬祖就迎了上去。石鞏慧藏禪師於是問：『你有沒有看見鹿經過？』馬祖說：『你是何人？』石鞏慧藏禪師說：『獵人。』馬祖說：『你懂得射箭嗎？』石鞏慧藏禪師說：『懂得射箭。』馬祖說：『你一箭射幾個？』石鞏慧藏禪師說：『一箭射一個。』馬祖說：『你不懂得射箭。』石鞏慧藏禪師說：『和尚（對出家人的尊稱）懂得射箭嗎？』馬祖說：『懂得射箭。』石鞏慧藏禪師說：『一箭射幾個？』馬祖說：『一箭射一群。』石鞏慧藏禪師說：『彼此都是生命，為什麼要射他們一群？』馬祖說：『你既然知道這樣，為什麼不射自己？』石鞏慧藏禪師說：『如果教我射自己，實在是無從下手。』馬祖說：『這人曠劫（極長的時間）以來的無明煩惱，今天頓然止息。』石鞏慧藏禪師扔下弓箭，投奔馬祖出家。一天，在廚房做雜務時，馬祖問：『做什麼？』石鞏慧藏禪師說：『牧牛。』馬祖說：『怎麼牧？』石鞏慧藏禪師說：『一回入草去，就驀然拽著鼻子拉回來。』馬祖說：『你真會牧牛。』石鞏慧藏禪師便停止了（作務）。石鞏慧藏禪師住持一方后，常常用弓箭來接引學人（記載在三平章中）。石鞏慧藏禪師問西堂（Xitang，人名）：『你還能捉得住虛空嗎？』西堂說：『捉得住。』石鞏慧藏禪師說：『怎麼捉？』西堂用手撮虛空。石鞏慧藏禪師說：『你不懂得捉。』西堂反問：『師兄（對同門師兄弟的尊稱）怎麼捉？』石鞏慧藏禪師抓住西堂的鼻孔拽。

【English Translation】 English version: A monk asked: 'I cannot find where thoughts arise.' Shigon Huizang (Shigon Huizang, a Chan master) said: 'Why are all sentient beings not sick?' The monk said: 'If all sentient beings were sick, then they would not be sentient beings.' The monk asked: 'I wonder if the Buddhas also have this sickness?' Shigon Huizang said: 'Yes.' The monk asked: 'Since they have it, why are they not sick?' Shigon Huizang said: 'Because they are awake.' A monk asked: 'How should one practice?' Shigon Huizang said: 'A fine Acharya (Acharya, a respectful term for a monk), don't be a guest worker.' The monk asked: 'What is it ultimately?' Shigon Huizang said: 'Settling down is not acceptable.' The monk asked: 'What is the true path of practice?' Shigon Huizang said: 'It exists after Nirvana.' The monk asked: 'What exists after Nirvana?' Shigon Huizang said: 'Not washing the face.' The monk asked: 'The student does not understand.' Shigon Huizang said: 'There is no face to wash.'

Chan Master Huizang of Shigong in Fuzhou

Originally, he made a living by hunting and disliked seeing Shramanas (Shramanas, monks). Once, while chasing a deer, he passed by the hermitage of Mazu (Mazu, a Chan master), and Mazu went out to meet him. Shigon Huizang then asked: 'Have you seen a deer pass by?' Mazu said: 'Who are you?' Shigon Huizang said: 'A hunter.' Mazu said: 'Do you know how to shoot?' Shigon Huizang said: 'I know how to shoot.' Mazu said: 'How many do you shoot with one arrow?' Shigon Huizang said: 'One arrow shoots one.' Mazu said: 'You don't know how to shoot.' Shigon Huizang said: 'Does the Honored One (Honored One, a respectful term for a monk) know how to shoot?' Mazu said: 'I know how to shoot.' Shigon Huizang said: 'How many do you shoot with one arrow?' Mazu said: 'One arrow shoots a group.' Shigon Huizang said: 'They are all lives; why shoot a group of them?' Mazu said: 'Since you know this, why don't you shoot yourself?' Shigon Huizang said: 'If you tell me to shoot myself, I really don't know where to start.' Mazu said: 'This person's ignorance and afflictions from countless kalpas (kalpas, extremely long periods of time) have ceased today.' Shigon Huizang threw down his bow and arrows and joined Mazu's monastic order. One day, while working in the kitchen, Mazu asked: 'What are you doing?' Shigon Huizang said: 'Herding the ox.' Mazu said: 'How do you herd it?' Shigon Huizang said: 'When it goes into the grass, I suddenly pull it back by the nose.' Mazu said: 'You truly know how to herd the ox.' Shigon Huizang then stopped (working). After Shigon Huizang took charge of a monastery, he often used bows and arrows to guide students (recorded in the Sanping Zhang). Shigon Huizang asked Xitang (Xitang, a name): 'Can you still catch emptiness?' Xitang said: 'I can catch it.' Shigon Huizang said: 'How do you catch it?' Xitang scooped at the emptiness with his hand. Shigon Huizang said: 'You don't know how to catch it.' Xitang asked in return: 'How does Elder Brother (Elder Brother, a respectful term for fellow disciples) catch it?' Shigon Huizang grabbed Xitang's nostrils and pulled.

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堂作忍痛聲曰。太煞。拽人鼻孔。直欲脫去。師曰。直須恁么捉虛空始得。眾參次。師曰。適來底甚麼處去也。有僧曰。在。師曰。在甚麼處。僧彈指一聲。問。如何免得生死。師曰。用免作甚麼。曰。如何免得。師曰。這底不生死。

江西北蘭讓禪師

湖塘亮長老問。承聞師兄畫得先師真。暫請瞻禮。師以兩手擘胸開示之。亮便禮拜。師曰。莫禮。莫禮。亮曰。師兄錯也。某甲不禮師兄。師曰。汝禮先師真那。亮曰。因甚麼教莫禮。師曰。何曾錯。

袁州南源道明禪師

上堂。快馬一鞭。快人一言。有事何不出頭來。無事各自珍重。僧問。一言作么生。師乃吐舌云。待我有廣長舌相。即向汝道。洞山參。方上法堂。師曰。已相見了也。山便下去。明日卻上。問曰。昨日已蒙和尚慈悲。不知甚麼處是與某甲已相見處。師曰。心心無間斷。流入于性海。山曰。幾合放過。山辭。師曰。多學佛法。廣作利益。山曰。多學佛法即不問。如何是廣作利益。師曰。一物莫違。僧問。如何是佛。師曰。不可道你是也。

忻州酈村自滿禪師

上堂。古今不異。法爾如然。更復何也。雖然如此。這個事大有人罔措在。僧問。不落古今。請師直道。師曰。情知汝罔措。僧欲進語。師曰。將謂老僧落

【現代漢語翻譯】 現代漢語譯本 堂作忍痛的聲音說：『太厲害了，拽人的鼻孔，簡直要脫落了。』 禪師說：『必須這樣抓住虛空才行。』 眾僧參拜后，禪師說：『剛才的東西到哪裡去了？』 有僧人說：『在。』 禪師說：『在什麼地方？』 僧人彈指一聲。問：『如何免除生死？』 禪師說：『用免除做什麼？』 僧人說：『如何免除？』 禪師說：『這個東西不生死。』

江西北蘭讓禪師

湖塘亮長老問：『聽說師兄畫了先師（指已故的老師）的畫像，請讓我暫時瞻仰禮拜。』 禪師用兩手擘開胸膛來開示他。亮長老便要禮拜。禪師說：『不要禮拜，不要禮拜。』 亮長老說：『師兄錯了。我不是禮拜師兄。』 禪師說：『你禮拜先師的畫像嗎？』 亮長老說：『為什麼教我不要禮拜？』 禪師說：『哪裡錯了？』

袁州南源道明禪師

上堂說法。『快馬一鞭就跑，快人一句話就明白。有事為什麼不站出來？沒事各自珍重。』 有僧人問：『一言作么生？』 禪師於是吐出舌頭說：『等我有了廣長舌相（佛的三十二相之一），就告訴你。』 洞山（人名）來參拜，剛走上法堂，禪師說：『已經相見了。』 洞山便下去了。第二天又上來，問道：『昨天已經蒙和尚慈悲，不知道什麼地方是與我相見之處？』 禪師說：『心心無間斷，流入于性海。』 洞山說：『幾乎錯過了。』 洞山告辭。禪師說：『多學佛法，廣作利益。』 洞山說：『多學佛法就不問了，如何是廣作利益？』 禪師說：『一物莫違。』 有僧人問：『如何是佛？』 禪師說：『不可說你就是。』

忻州酈村自滿禪師

上堂說法。『古今沒有不同，本來就是這樣。還說什麼呢？』 雖然如此，這件事還是有很多人不知所措。有僧人問：『不落入古今，請師父直說。』 禪師說：『早就知道你不知所措。』 僧人想要說話，禪師說：『還以為老僧落入了（窠臼）。』

【English Translation】 English version Tang, making a sound of enduring pain, said, 'Too much! Pulling at people's nostrils, almost tearing them off!' The Zen master said, 'Only by grasping emptiness in this way can it be achieved.' After the monks paid their respects, the Zen master said, 'Where did that thing just now go?' A monk said, 'Here.' The Zen master said, 'Where is here?' The monk snapped his fingers once. He asked, 'How can one escape birth and death?' The Zen master said, 'What's the use of escaping?' The monk said, 'How can one escape?' The Zen master said, 'This thing does not live or die.'

Zen Master Lanrang of Jiangxi

Elder Hutang Liang asked, 'I heard that you, brother, painted a portrait of our late teacher (referring to the deceased teacher). Please allow me to venerate and pay respects temporarily.' The Zen master opened his chest with both hands to enlighten him. Elder Liang was about to bow. The Zen master said, 'Don't bow, don't bow.' Elder Liang said, 'You are mistaken, brother. I am not bowing to you, brother.' The Zen master said, 'Are you bowing to the portrait of the late teacher?' Elder Liang said, 'Why do you tell me not to bow?' The Zen master said, 'Where is the mistake?'

Zen Master Daoming of Nanyuan, Yuanzhou

Ascending the hall. 'A fast horse with one whip, a quick person understands with one word. If there is something, why not step forward? If there is nothing, each of you take care.' A monk asked, 'What about one word?' The Zen master then stuck out his tongue and said, 'When I have the broad and long tongue (one of the thirty-two marks of the Buddha), I will tell you.' Dongshan (a name) came to pay respects, just as he was ascending the Dharma hall, the Zen master said, 'We have already met.' Dongshan then went down. The next day he came up again and asked, 'Yesterday I already received the compassion of the abbot, I don't know where is the place where I have already met you?' The Zen master said, 'Mind to mind without interruption, flowing into the sea of nature.' Dongshan said, 'Almost missed it.' Dongshan took his leave. The Zen master said, 'Study the Buddha's teachings more, and widely create benefits.' Dongshan said, 'Studying the Buddha's teachings more I won't ask about, what is widely creating benefits?' The Zen master said, 'Do not go against anything.' A monk asked, 'What is Buddha?' The Zen master said, 'You cannot say that you are it.'

Zen Master Ziman of Licun, Xinzhou

Ascending the hall. 'Ancient and modern are not different, it is naturally so. What else is there to say?' Although it is like this, there are still many people who are at a loss about this matter. A monk asked, 'Not falling into ancient or modern, please tell me directly, teacher.' The Zen master said, 'I knew you were at a loss.' The monk wanted to speak, the Zen master said, 'I thought the old monk had fallen into (a rut).'

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伊古今。曰。如何即是。師曰。魚騰碧漢。階級難飛。曰。如何免得此過。師曰。若是龍形。誰論高下。僧禮拜。師曰。苦哉。屈哉。誰人似我。上堂。除卻日明夜暗。更說甚麼即得。珍重。問。如何是無諍之句。師曰。喧天動地。

朗州中邑洪恩禪師

每見僧來。拍口作和和聲。仰山謝戒。師亦拍口作和和聲。仰從西過東。師又拍口作和和聲。仰從東過西。師又拍口作和和聲。仰當中而立。然後謝戒。師曰。甚麼處得此三昧。仰曰。于曹溪印子上脫來。師曰。汝道曹溪用此三昧接甚麼人。仰曰。接一宿覺。仰曰。和尚甚處得此三昧。師曰。我于馬大師處得此三昧。仰問。如何得見佛性義。師曰。我與汝說個譬喻。如一室有六窗。內有一獼猴。外有獼猴從東邊喚猩猩。猩猩即應。如是六窗俱喚俱應。仰山禮謝。起曰。適蒙和尚譬喻。無不了知。更有一事。祇如內獼猴睡著。外獼猴欲與相見。又且如何。師下繩床。執仰山手作舞曰。猩猩與汝相見了。譬如蟭螟蟲。在蚊子眼睫上作窠。向十字街頭叫云。土曠人稀。相逢者少(云居錫云。中邑當時若不得仰山這一句語。何處有中邑也。崇壽稠雲。還有人定得此道理么。若定不得。只是個弄精魂腳手。佛性義在甚麼處。玄覺云。若不是仰山。爭得見中邑。且道甚

【現代漢語翻譯】 現代漢語譯本： 僧人伊古今問道：『如何才是真正的道？』 禪師回答說：『魚兒躍上碧藍的天空，卻難以飛越那層層階梯。』 僧人又問：『如何才能避免這種困境？』 禪師說：『如果是龍的形態，誰還會去評論高低上下呢？』 僧人聽后，行禮拜謝。禪師感嘆道：『可悲啊，委屈啊，有誰像我這樣呢？』 禪師上堂說法：『拋開白天光明夜晚黑暗這些尋常事，還能說什麼才能表達真諦呢？珍重！』 有人問：『什麼是無諍之句？』 禪師說：『喧天動地。』

朗州中邑洪恩禪師

每次見到僧人前來，洪恩禪師就拍著嘴發出『和和』的聲音。仰山慧寂前來謝戒時，禪師也拍著嘴發出『和和』的聲音。仰山從西邊走到東邊，禪師又拍著嘴發出『和和』的聲音。仰山從東邊走到西邊，禪師再次拍著嘴發出『和和』的聲音。仰山站在中間，然後謝戒。禪師問：『你從哪裡學到這種三昧（Samadhi，正定）？』 仰山回答說：『從曹溪（Caoxi，六祖慧能駐錫之地）的印證上脫胎而來。』 仰山問：『和尚您從哪裡學到這種三昧？』 禪師說：『我從馬大師（Mazu Daoyi，馬祖道一）那裡學到這種三昧。』 仰山問：『如何才能得見佛性之義？』 禪師說：『我給你說個譬喻。比如一間屋子有六扇窗戶，裡面有一隻獼猴（Mihou，一種猴子）。外面也有一隻獼猴，從東邊的窗戶叫「猩猩（Xingxing，猩猩）」，裡面的獼猴就應答。這樣，六扇窗戶都叫都應答。』 仰山聽后，行禮拜謝，起身說：『剛才蒙和尚的譬喻，沒有不明白的了。但還有一件事，如果裡面的獼猴睡著了，外面的獼猴想要與它相見，又該如何呢？』 禪師走下繩床，拉著仰山的手跳舞說：『猩猩與你相見了！』譬如蟭螟蟲（Jiaomingchong，一種小蟲），在蚊子的眼睫毛上築巢，向十字街頭叫喊說：『土地空曠，人煙稀少，相逢的人很少啊！』（云居錫說：中邑當時如果沒有仰山這一句，哪裡會有中邑呢？崇壽稠說：還有人能定得住這個道理嗎？如果定不住，只是在玩弄精魂罷了，佛性之義又在哪裡呢？玄覺說：如果不是仰山，怎麼能見到中邑呢？且說甚麼…）

【English Translation】 English version: The monk Yigujin asked: 'What is the true Dao?' The master replied: 'Fish leap into the blue sky, but it is difficult to fly over the steps.' The monk asked again: 'How can one avoid this predicament?' The master said: 'If it is in the form of a dragon, who would comment on high or low?' The monk, upon hearing this, bowed in gratitude. The master sighed: 'How sad, how wronged, who is like me?' The master ascended the hall and preached: 'Aside from the common occurrences of daylight and darkness, what can be said to express the true essence? Treasure this!' Someone asked: 'What is the phrase of non-contention?' The master said: 'Heaven-shaking and earth-moving.'

Chan Master Hongen of Zhongyi in Langzhou

Whenever he saw monks coming, Chan Master Hongen would pat his mouth and make a 'Hehe' sound. When Yangshan Huiji came to thank him for the precepts, the master also patted his mouth and made a 'Hehe' sound. When Yangshan walked from west to east, the master again patted his mouth and made a 'Hehe' sound. When Yangshan walked from east to west, the master patted his mouth once more and made a 'Hehe' sound. Yangshan stood in the middle, and then thanked him for the precepts. The master asked: 'Where did you learn this Samadhi (Samadhi, meditative consciousness)?' Yangshan replied: 'It comes from being reborn from the seal of Caoxi (Caoxi, the place where the Sixth Patriarch Huineng resided).' Yangshan asked: 'Where did you, Master, learn this Samadhi?' The master said: 'I learned this Samadhi from Master Ma (Mazu Daoyi, Master Ma-tsu).' Yangshan asked: 'How can one see the meaning of Buddha-nature?' The master said: 'Let me give you a metaphor. Suppose there is a room with six windows, and inside there is a macaque (Mihou, a type of monkey). Outside there is also a macaque, calling "Orangutan (Xingxing, Orangutan)" from the east window, and the macaque inside responds. Thus, all six windows call and respond.' Yangshan, upon hearing this, bowed in gratitude, rose, and said: 'Having received the Master's metaphor, there is nothing I do not understand. But there is one more thing, if the macaque inside is asleep, and the macaque outside wants to see it, what should be done?' The master stepped down from the rope bed, took Yangshan's hand, and danced, saying: 'The Orangutan has met you!' It is like a midge (Jiaomingchong, a small insect) building a nest on the eyelash of a mosquito, shouting at the crossroads: 'The land is vast, the population is sparse, few meet each other!' (Yunju Xi said: If Zhongyi had not had this sentence from Yangshan at that time, where would Zhongyi be? Chongshou Chou said: Is there anyone who can settle on this principle? If you cannot settle on it, you are just playing with the spirit, where is the meaning of Buddha-nature? Xuanjue said: If it were not for Yangshan, how could one see Zhongyi? And what...)

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么處是仰山得見中邑處)。

洪州泐潭常興禪師

僧問。如何是曹溪門下客。師曰。南來燕。曰。學人不會。師曰。養羽候秋風。問。如何是宗乘極則事。師曰。秋雨草離披。南泉至。見師面壁。乃拊師背。師問。汝是阿誰。曰。普愿。師曰。如何。曰。也尋常。師曰。汝何多事。

汾州無業禪師

商州上洛杜氏子。母李氏聞空中言。寄居得否。乃覺有娠。誕生之夕。神光滿室。甫及丱歲。行必直視。坐即跏趺。九歲。依開元寺志本禪師受大乘經。五行俱下。諷誦無遺。十二落髮。二十受具戒于襄州幽律師。習四分律疏。才終。便能敷演。每為眾僧講涅槃大部。冬夏無廢。后聞馬大師禪門鼎盛。特往瞻禮。祖睹其狀貌奇偉。語音如鐘。乃曰。巍巍佛堂。其中無佛。師禮跪而問曰。三乘文學。粗窮其旨。常聞禪門即心是佛。實未能了。祖曰。祇未了底心即是。更無別物。師曰。如何是祖師西來密傳心印。祖曰。大德正鬧在。且去。別時來。師才出。祖召曰。大德。師回首。祖曰。是甚麼。師便領悟。乃禮拜。祖曰。這鈍漢禮拜作么(云居錫云。甚麼處是汾州正鬧)。自得旨后。詣曹溪禮祖塔。及廬岳天臺。遍尋聖蹟。后住開元精舍。學者致問。多答之曰。莫妄想。唐憲宗屢召。師皆辭疾不赴。

【現代漢語翻譯】 現代漢語譯本 （么處是仰山得見中邑處）——這是仰山（Yangshan，人名，禪宗大師）領悟到中邑（Zhongyi，地名）真諦的地方。

洪州泐潭常興禪師（Hongzhou Letan Changxing，人名，禪宗大師）

有僧人問：『如何是曹溪（Caoxi，地名，禪宗六祖慧能弘法之地）門下的弟子？』禪師說：『南來的燕子。』僧人說：『弟子不明白。』禪師說：『養精蓄銳，等待秋風。』又問：『如何是宗乘（Zongcheng，佛教宗派的傳承）的最高境界？』禪師說：『秋雨打濕了雜亂的草。』南泉（Nanquan，人名，禪宗大師）來到后，看見禪師面壁，便拍了拍禪師的背。禪師問：『你是誰？』南泉說：『普愿（Puyuan，南泉的法名）。』禪師說：『如何？』南泉說：『也還尋常。』禪師說：『你為何多事？』

汾州無業禪師（Fenzhou Wuye，人名，禪宗大師）

禪師是商州（Shangzhou，地名）上洛（Shangluo，地名）杜氏（Du，姓氏）的兒子。他的母親李氏（Li，姓氏）夢中聽到空中傳來聲音說：『可以借住嗎？』於是感覺有了身孕。出生當晚，神光滿屋。剛到童年，走路必定目不斜視，坐下就結跏趺坐。九歲時，跟隨開元寺（Kaiyuan Temple，寺廟名）的志本禪師（Zhiben，人名）學習大乘經典，五行同時進行，背誦沒有遺漏。十二歲剃度出家，二十歲在襄州（Xiangzhou，地名）的幽律師（You Lvshi，人名）處受具足戒，學習四分律疏（Sifenlü Shu，佛教律宗典籍）。剛學完，就能講解演說。經常為眾僧講解《涅槃經》（Nirvana Sutra，佛教經典），冬夏沒有間斷。後來聽說馬大師（Ma Dashi，即馬祖道一，禪宗大師）的禪門非常興盛，特地前去瞻仰。馬祖看到他相貌奇偉，聲音洪亮，便說：『好一座巍峨的佛堂，可惜裡面沒有佛。』禪師跪拜問道：『三乘（Three Vehicles，佛教術語）的文學，我大致窮盡了它的旨意，常聽禪門說『即心是佛』，實在不能理解。』馬祖說：『正是你未能了悟的心就是佛，沒有其他東西。』禪師問：『如何是祖師西來（Bodhidharma coming from the West，佛教典故）秘密傳授的心印？』馬祖說：『大德（Dade，對僧人的尊稱）你正在喧鬧。先去吧，以後再來。』禪師剛要出去，馬祖叫道：『大德。』禪師回頭。馬祖說：『是什麼？』禪師當下領悟，於是禮拜。馬祖說：『你這遲鈍的傢伙，禮拜做什麼？』（云居錫（Yunju Xi，人名，禪宗大師）說：『哪裡是汾州（Fenzhou，地名）正在喧鬧的地方？』）自從領悟旨意后，前往曹溪（Caoxi，地名）禮拜六祖慧能的塔，以及廬岳（Lu Mountain，地名）天臺（Tiantai Mountain，地名），遍尋聖蹟。後來住在開元精舍（Kaiyuan JingShe，寺廟名），學人前來請教，禪師大多回答說：『不要妄想。』唐憲宗（Tang Xianzong，唐朝皇帝）多次召見，禪師都以生病為由推辭不去。

【English Translation】 English version (Where is Yangshan's place of seeing Zhongyi?) - This refers to the place where Yangshan (a Chan master) realized the truth of Zhongyi (a place name).

Chan Master Changxing of Letan in Hongzhou (a Chan master)

A monk asked: 'What is a disciple of Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma)?' The master said: 'A swallow from the south.' The monk said: 'This disciple does not understand.' The master said: 'Nourish your feathers and await the autumn wind.' He also asked: 'What is the ultimate matter of the Zongcheng (the lineage of a Buddhist sect)?' The master said: 'Autumn rain drenches the scattered grass.' Nanquan (a Chan master) arrived and, seeing the master facing the wall, patted the master's back. The master asked: 'Who are you?' Nanquan said: 'Puyuan (Nanquan's Dharma name).' The master said: 'How is it?' Nanquan said: 'It's just ordinary.' The master said: 'Why are you so meddlesome?'

Chan Master Wuye of Fenzhou (a Chan master)

The Chan master was the son of the Du family of Shangluo in Shangzhou. His mother, Li, heard a voice in the air saying, 'May I reside here?' Then she felt pregnant. On the night of his birth, the room was filled with divine light. As soon as he reached childhood, he would walk straight ahead and sit in the lotus position. At the age of nine, he followed Chan Master Zhiben of Kaiyuan Temple to study the Mahayana scriptures, learning all five lines at once and reciting them without omission. At the age of twelve, he shaved his head and became a monk. At the age of twenty, he received the full precepts from Vinaya Master You in Xiangzhou, studying the commentary on the Four-Part Vinaya. As soon as he finished studying it, he could expound and explain it. He often lectured on the Nirvana Sutra for the monks, without interruption in winter or summer. Later, he heard that Master Ma's Chan school was very prosperous, so he went to pay homage. Master Ma saw that his appearance was extraordinary and his voice was loud, and said, 'What a magnificent Buddha hall, but there is no Buddha inside.' The Chan master knelt down and asked, 'I have roughly exhausted the meaning of the Three Vehicles, but I often hear the Chan school say 'the mind is Buddha,' and I really cannot understand it.' Master Ma said, 'The very mind that you have not yet understood is the Buddha, there is nothing else.' The Chan master asked, 'What is the secret transmission of the mind-seal from the West by the Patriarch?' Master Ma said, 'Virtuous One, you are making a lot of noise. Go away for now, come back another time.' As soon as the Chan master was about to leave, Master Ma called out, 'Virtuous One.' The Chan master turned his head. Master Ma said, 'What is it?' The Chan master immediately understood and bowed. Master Ma said, 'You dull fellow, what are you bowing for?' (Yunju Xi said, 'Where is the place where Fenzhou is making a lot of noise?') Since realizing the meaning, he went to Caoxi to pay homage to the Sixth Patriarch Huineng's pagoda, as well as Mount Lu and Mount Tiantai, searching for sacred sites everywhere. Later, he lived in Kaiyuan JingShe. When scholars came to ask questions, the Chan master mostly answered, 'Do not妄想(wangxiang, engage in delusional thinking).' Emperor Xianzong of Tang repeatedly summoned him, but the Chan master declined to go, citing illness as an excuse.

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暨穆宗即位。思一瞻禮。乃命兩街僧錄靈阜等赍詔迎請。至彼作禮曰。皇上此度恩旨。不同常時。愿和尚且順天心。不可言疾也。師微笑曰。貧道何德。累煩世王。且請前行。吾從別道去矣。乃澡身剃髮。至中夜告弟子惠愔等曰。汝等見聞覺知之性。與太虛同壽。不生不滅。一切境界。本自空寂。無一法可得。迷者不了。即為境惑。一為境惑。流轉不窮。汝等當知。心性本自有之。非因造作。猶如金剛不可破壞。一切諸法。如影如響。無有實者。經云。唯此一事實。餘二則非真。常了一切空。無一物當情。是諸佛用心處。汝等勤而行之。言訖。跏趺而逝。荼毗日。祥雲五色。異香四徹。所獲舍利璨若珠玉。弟子等貯以金瓶。葬于石塔。當長慶三年。謚大達國師。

澧州大同廣澄禪師

僧問。如何得六根滅去。師曰。輪劍擲空。無傷於物。問。如何是本來人。師曰。共坐不相識。曰。恁么則學人禮謝去也。師曰。暗寫愁腸寄與誰。

信州鵝湖大義禪師

衢州須江徐氏子。唐憲宗嘗詔入內。于麟德殿論義。有法師問。如何是四諦。師曰。聖上一帝。三帝何在。又問。欲界無禪。禪居色界。此土憑何而立。禪師曰。法師祇知欲界無禪。不知禪界無慾。曰。如何是禪。師以手點空。法師無對。帝曰。

【現代漢語翻譯】 現代漢語譯本： 穆宗皇帝即位后，想瞻仰禪師的德容，於是命令兩街僧錄靈阜等人攜帶詔書去迎請禪師。靈阜等人到達后，向禪師行禮說：『皇上這次的恩旨，不同於往常。希望和尚您順應天意，不要說自己有病。』禪師微笑著說：『貧僧有什麼德行，多次勞煩世間的君王。請你們先行，我從別的路去。』於是禪師沐浴剃髮，到半夜告訴弟子惠愔等人說：『你們見聞覺知的本性，與太虛空同等壽命，不生不滅。一切境界，本來就是空寂的，沒有一法可以得到。迷惑的人不明白這個道理，就被境界迷惑。一旦被境界迷惑，就會流轉不休。你們應當知道，心性本來就具有，不是因為造作而產生的，猶如金剛一樣不可破壞。一切諸法，如影子和迴響，沒有真實的。經書上說：『只有這一件事是真實的，其餘兩件事都不是真實的。』常常明瞭一切都是空，沒有一物可以執著。這是諸佛用心的地方，你們要勤奮地去實行。』說完，禪師就結跏趺坐而逝。荼毗（火化）那天，祥雲五色，奇異的香氣瀰漫四方。所得到的舍利，光彩如同珠玉。弟子們用金瓶裝好，葬在石塔中。在長慶三年，朝廷追諡禪師為大達國師。 澧州大同廣澄禪師 有僧人問：『如何才能使六根滅去？』禪師說：『輪動寶劍投向天空，不會傷害任何東西。』僧人問：『如何是本來面目的人？』禪師說：『（你們）共坐在一起卻互不相識。』僧人說：『既然這樣，那麼學人就此告退了。』禪師說：『（你）暗暗地寫下憂愁的心事，要寄給誰呢？』 信州鵝湖大義禪師 衢州須江徐氏之子。唐憲宗曾經下詔讓他入宮，在麟德殿論義。有法師問：『如何是四諦（苦、集、滅、道）？』禪師說：『聖上您是一帝，那三帝在哪裡呢？』又問：『欲界沒有禪定，禪定居住在**，那麼此土（人間）憑藉什麼而立足呢？』禪師說：『法師您只知道欲界沒有禪定，卻不知道禪定的境界沒有慾望。』法師問：『如何是禪？』禪師用手指點天空，法師無言以對。憲宗皇帝說：

【English Translation】 English version: When Emperor Muzong ascended the throne, he desired to pay homage to the Master. Therefore, he ordered the monks Lingfu and others from both streets to carry the imperial decree to invite the Master. Upon arriving, they paid their respects and said, 'This time, the Emperor's gracious decree is different from usual. We hope that you, Venerable Master, will comply with the will of Heaven and not claim illness.' The Master smiled and said, 'What virtue do I, a humble monk, possess to repeatedly trouble the worldly king? Please go ahead, and I will take another path.' Thereupon, the Master bathed and shaved his head. At midnight, he said to his disciples Huiyin and others, 'Your nature of seeing, hearing, perceiving, and knowing is coexistent with the vast emptiness, neither arising nor ceasing. All realms are inherently empty and still, with no dharma to be attained. Those who are deluded do not understand this and are thus惑 by the realms. Once惑 by the realms, they will transmigrate endlessly. You should know that the nature of mind is inherently present, not created, like a diamond that cannot be destroyed. All dharmas are like shadows and echoes, without substance. The sutra says, 'Only this one fact is real; the other two are not true.' Constantly understand that all is empty, with nothing to cling to. This is where all Buddhas apply their minds. You should diligently practice it.' After speaking, the Master sat in the lotus position and passed away. On the day of cremation (荼毗), auspicious clouds of five colors appeared, and extraordinary fragrance permeated everywhere. The obtained relics shone like pearls and jade. The disciples stored them in golden urns and buried them in a stone pagoda. In the third year of Changqing, the court posthumously honored the Master as the Great Attainment National Teacher (大達國師). Chan Master Guangcheng of Datong in Lizhou (澧州大同廣澄禪師) A monk asked, 'How can one extinguish the six senses?' The Master said, 'Whirling a sword and throwing it into the sky will not harm anything.' The monk asked, 'What is the original person (本來人)?' The Master said, 'Sitting together, yet not recognizing each other.' The monk said, 'If so, then this student will take his leave.' The Master said, 'Secretly writing sorrowful thoughts, to whom will you send them?' Chan Master Dayi of Ehu in Xinzhou (信州鵝湖大義禪師) A son of the Xu family from Xujiang in Quzhou (衢州須江徐氏子). Emperor Xianzong of the Tang Dynasty once summoned him to the palace to discuss the Dharma in the Linde Hall. A Dharma master asked, 'What are the Four Noble Truths (四諦)?' The Master said, 'Your Majesty is one Emperor; where are the other three Emperors?' Another asked, 'The Desire Realm (欲界) has no Dhyana (禪定), and Dhyana resides in **. Upon what does this land (人間) rely to stand?' The Chan Master said, 'Dharma Master, you only know that the Desire Realm has no Dhyana, but you do not know that the realm of Dhyana has no desire.' The Dharma Master asked, 'What is Dhyana?' The Chan Master pointed to the sky with his hand, and the Dharma Master was speechless. Emperor Xianzong said,

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法師講無窮經論。祇這一點。尚不柰何。師卻問諸碩德曰。行住坐臥。畢竟以何為道。有對。知者是道。師曰。不可以智知。不可以識識。安得知者是乎。有對。無分別者是。師曰。善能分別諸法相。于第一義而不動。安得無分別是乎。有對。四禪八定是。師曰。佛身無為。不墮諸數。安在四禪八定邪。眾皆杜口。師卻舉順宗問尸利禪師。大地眾生如何得見性成佛。利曰。佛性猶如水中月。可見不可取。因謂帝曰。佛性非見必見。水中月如何攫取。帝乃問。何者是佛性。師對曰。不離陛下所問。帝默契真宗。益加欽重有一僧乞置塔。李翱尚書問曰。教中不許將尸塔下過。又作么生。僧無對。僧卻問師。師曰。他得大闡提。元和十三年歸寂。謚慧覺禪師。

伊闕伏牛山自在禪師

吳興李氏子。初依國一禪師。受具后參馬祖發明心地。祖令送書與忠國師。國師曰。馬大師以何法示徒。曰。即心即佛。國師曰。是甚麼語話。良久又問曰。此外更有何言教。師曰。非心非佛。或曰不是心。不是佛。不是物。國師曰。猶較些子。師曰。馬大師即恁么。未審和尚此間如何。國師曰。三點如流水。曲似刈禾鐮。師后居伏牛山。上堂曰。即心即佛。是無病求藥句。非心非佛。是藥病對治句。僧問。如何是脫灑底句。師曰。

【現代漢語翻譯】 現代漢語譯本：法師講解無窮無盡的經論，但僅僅是這些，還是不能解決根本問題。禪師於是反問各位有學問的僧人：『行住坐臥，究竟以什麼為道？』有人回答：『知覺就是道。』禪師說：『不可以智慧去了解，不可以意識去認識，又怎麼能說知覺就是道呢？』有人回答：『沒有分別心就是道。』禪師說：『善於分辨各種法的表象，但在第一義諦上卻不動搖，又怎麼能說沒有分別心呢？』有人回答：『四禪八定就是道。』禪師說：『佛身是無為的，不屬於任何數量範疇，又怎麼會在四禪八定中呢？』大家都沉默不語。禪師於是舉了順宗皇帝問尸利禪師的例子：『大地眾生如何才能見性成佛？』尸利禪師回答說：『佛性猶如水中的月亮，可以看見卻無法取得。』禪師於是對皇帝說：『佛性不是看見就能真正看見的，水中的月亮又如何能夠抓取呢？』皇帝於是問：『什麼是佛性？』禪師回答說：『不離陛下所問。』皇帝默默地領悟了真諦，更加欽佩尊重禪師。有一位僧人請求建造佛塔，李翱尚書問道：『佛教中不允許將屍體從塔下經過，那又該怎麼辦呢？』僧人無言以對。僧人於是反問禪師，禪師說：『他得到了大闡提（icchantika，斷善根的人）。』元和十三年，禪師圓寂，謚號慧覺禪師。 伊闕伏牛山自在禪師 吳興李氏之子。最初依止國一禪師。受具足戒后參訪馬祖（Mazu，唐代禪宗大師），開悟了心地。馬祖讓禪師送信給忠國師（Zhong Guoshi，唐代國師）。忠國師問道：『馬大師用什麼方法教導弟子？』禪師回答說：『即心即佛。』忠國師說：『這是什麼話？』沉默良久，又問道：『此外還有什麼言教？』禪師回答說：『非心非佛，或者說不是心，不是佛，不是物。』忠國師說：『這樣還稍微好一點。』禪師說：『馬大師就是這樣教導的，不知道和尚您這裡如何？』忠國師說：『三點如流水，彎曲似刈禾鐮。』禪師後來居住在伏牛山。上堂說法時說：『即心即佛，是有病求藥的說法；非心非佛，是藥物與疾病相對的說法。』有僧人問道：『什麼是脫灑的句子？』禪師說：

【English Translation】 English version: The Dharma master lectured on endless scriptures and treatises, but even with all that, the fundamental problem remained unresolved. The Zen master then asked the learned monks, 'Walking, standing, sitting, lying down, what ultimately is the Way?' Someone replied, 'Knowing is the Way.' The Zen master said, 'It cannot be known by wisdom, it cannot be recognized by consciousness, so how can you say that knowing is the Way?' Someone replied, 'Non-discrimination is the Way.' The Zen master said, 'Being skilled at distinguishing the characteristics of all dharmas, yet remaining unmoved in the ultimate truth, how can you say it is non-discrimination?' Someone replied, 'The four dhyanas (chán, meditative states) and eight samadhis (dìng, states of concentration) are the Way.' The Zen master said, 'The Buddha's body is unconditioned, not belonging to any numerical category, so how can it be in the four dhyanas and eight samadhis?' Everyone fell silent. The Zen master then cited the example of Emperor Shun Zong asking Zen Master Shili, 'How can all sentient beings on earth see their nature and become Buddhas?' Shili replied, 'Buddha-nature is like the moon in the water, visible but unattainable.' The Zen master then said to the emperor, 'Buddha-nature is not truly seen by merely seeing it; how can the moon in the water be grasped?' The emperor then asked, 'What is Buddha-nature?' The Zen master replied, 'It is not separate from what Your Majesty is asking.' The emperor silently understood the true meaning and became even more respectful of the Zen master. A monk requested to build a pagoda, and Minister Li Ao asked, 'The teachings do not allow corpses to pass under the pagoda, so what should be done?' The monk was speechless. The monk then asked the Zen master, who said, 'He has attained the great icchantika (dà chǎntí, one who has severed their roots of goodness).' In the thirteenth year of the Yuanhe era, the Zen master passed away and was posthumously named Zen Master Huijue. Zen Master Zizai of Funiu Mountain in Yique He was a son of the Li family of Wuxing. He initially relied on Zen Master Guoyi. After receiving full ordination, he visited Mazu (Mazu, a Chan master of the Tang Dynasty) and awakened to his mind-ground. Mazu instructed the Zen master to deliver a letter to National Teacher Zhong (Zhong Guoshi, a national teacher of the Tang Dynasty). National Teacher Zhong asked, 'What method does Master Ma use to teach his disciples?' The Zen master replied, 'The mind is the Buddha.' National Teacher Zhong said, 'What kind of talk is that?' After a long silence, he asked again, 'What other teachings are there?' The Zen master replied, 'Neither mind nor Buddha, or it is not mind, not Buddha, not a thing.' National Teacher Zhong said, 'That's a little better.' The Zen master said, 'That's how Master Ma teaches, I wonder how it is here with you, Venerable?' National Teacher Zhong said, 'Three dots like flowing water, curved like a sickle for cutting grain.' The Zen master later resided on Funiu Mountain. When he ascended the Dharma seat, he said, 'The mind is the Buddha' is a statement of seeking medicine when there is illness; 'Neither mind nor Buddha' is a statement of medicine and illness being opposites. A monk asked, 'What is the liberating phrase?' The Zen master said:

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伏牛山下古今傳。示滅于隨州開元寺。

京兆興善寺惟寬禪師

衢州信安祝氏子。年十三。見殺生者。衋然不忍食。乃求出家。初習毗尼。修止觀。后參大寂。乃得心要。唐貞元六年。始行化于吳越間。八年至鄱陽。山神求受八戒。十三年。止嵩山少林寺。僧問。如何是道。師曰。大好山。曰。學人問道。師何言好山。師曰。汝只識好山。何曾達道。問。狗子還有佛性否。師曰。有。曰。和尚還有否。師曰。我無。曰。一切眾生皆有佛性。和尚因何獨無。師曰。我非一切眾生。曰。既非眾生。莫是佛否。師曰。不是佛。曰。究竟是何物。師曰。亦不是物。曰。可見可思否。師曰。思之不及。議之不得。故曰不可思議。元和四年憲宗詔至闕下。侍郎白居易嘗問曰。既曰禪師。何以說法。師曰。無上菩提者。被于身為律。說于口為法。行於心為禪。應用者三。其致一也。譬如江湖淮漢。在處立名。名雖不一。水性無二。律即是法。法不離禪。云何于中妄起分別。曰。既無分別。何以修心。師曰。心本無損傷。云何要修理。無論垢與凈。一切勿念起。曰。垢即不可念。凈無念可乎。師曰。如人眼睛上。一物不可住。金屑雖珍寶。在眼亦為病。曰。無修無念。又何異凡夫邪。師曰。凡夫無明。二乘執著。離此二病

【現代漢語翻譯】 現代漢語譯本：伏牛山下的故事古往今來都在流傳，（惟寬禪師）在隨州開元寺示寂。

京兆興善寺的惟寬禪師

是衢州信安祝氏之子。十三歲時，看到殺生的人，內心悲痛不忍食用（肉類），於是請求出家。最初學習毗尼（Vinaya，戒律），修習止觀（Samatha-vipassana，止禪和觀禪）。後來參訪大寂禪師，才領悟了心要。唐貞元六年，開始在吳越一帶弘法。貞元八年到達鄱陽，山神向他請求受八戒。貞元十三年，駐錫嵩山少林寺。有僧人問：『如何是道？』禪師說：『大好山。』僧人說：『學人問道，禪師為何說好山？』禪師說：『你只認識好山，何曾通達道？』問：『狗子還有佛性嗎？』禪師說：『有。』問：『和尚還有嗎？』禪師說：『我沒有。』問：『一切眾生皆有佛性，和尚因何獨無？』禪師說：『我非一切眾生。』問：『既然非眾生，莫非是佛嗎？』禪師說：『不是佛。』問：『究竟是什麼？』禪師說：『亦不是物。』問：『可見可思嗎？』禪師說：『思之不及，議之不得，故曰不可思議。』元和四年，憲宗皇帝下詔召見至京城。侍郎白居易曾經問道：『既然是禪師，為何說法？』禪師說：『無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）者，體現在行為上就是律，宣之於口就是法，行之於心就是禪。應用上是三者，其本質是一樣的。譬如江湖淮漢，在不同的地方有不同的名稱，名稱雖然不一樣，水的性質卻沒有兩樣。律即是法，法不離禪，為何要在其中妄起分別？』白居易說：『既然沒有分別，如何修心？』禪師說：『心本無損傷，為何要修理？無論垢與凈，一切勿念起。』白居易說：『垢即不可念，凈無念可乎？』禪師說：『如人眼睛上，一物不可住。金屑雖珍寶，在眼亦為病。』白居易說：『無修無念，又和凡夫有什麼區別呢？』禪師說：『凡夫無明（Avidya，無知），二乘（Sravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）執著，離此二病（即可）。』

【English Translation】 English version: Stories under Mount Funiu have been passed down from ancient times to the present. (Chan Master Weikuan) demonstrated Nirvana at Kaiyuan Temple in Suizhou.

Chan Master Weikuan of Xingshan Temple in Jingzhao

Was a native of the Zhu family in Xin'an, Quzhou. At the age of thirteen, upon seeing people killing living beings, he felt grief and could not bear to eat (meat), so he requested to leave home. Initially, he studied the Vinaya (discipline), and practiced Samatha-vipassana (tranquility and insight meditation). Later, he visited Chan Master Daji, and then he realized the essence of the mind. In the sixth year of the Zhenyuan era of the Tang Dynasty, he began to propagate the Dharma in the Wu and Yue regions. In the eighth year of Zhenyuan, he arrived at Poyang, where the mountain god requested to receive the Eight Precepts. In the thirteenth year of Zhenyuan, he resided at Shaolin Temple on Mount Song. A monk asked: 'What is the Dao?' The Chan Master said: 'A great good mountain.' The monk said: 'This student is asking about the Dao, why does the Chan Master say good mountain?' The Chan Master said: 'You only recognize the good mountain, how have you ever attained the Dao?' Asked: 'Does a dog have Buddha-nature?' The Chan Master said: 'Yes.' Asked: 'Does the Abbot have it?' The Chan Master said: 'I do not.' Asked: 'All sentient beings have Buddha-nature, why is it that the Abbot alone does not have it?' The Chan Master said: 'I am not all sentient beings.' Asked: 'Since you are not a sentient being, could you be a Buddha?' The Chan Master said: 'Not a Buddha.' Asked: 'What exactly is it?' The Chan Master said: 'It is also not a thing.' Asked: 'Can it be seen and thought about?' The Chan Master said: 'Thinking cannot reach it, discussion cannot attain it, therefore it is called inconceivable.' In the fourth year of the Yuanhe era, Emperor Xianzong issued an edict summoning him to the capital. The Vice Minister Bai Juyi once asked: 'Since you are a Chan Master, why do you preach the Dharma?' The Chan Master said: 'The unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), when embodied in action, is the Vinaya; when spoken, it is the Dharma; when practiced in the mind, it is Chan. In application, they are three, but their essence is one. For example, the rivers Jiang, Huai, and Han have different names in different places, but although the names are different, the nature of water is not different. The Vinaya is the Dharma, and the Dharma is inseparable from Chan. Why create false distinctions within them?' Bai Juyi said: 'Since there are no distinctions, how does one cultivate the mind?' The Chan Master said: 'The mind is originally without damage, why does it need repair? Regardless of defilement or purity, do not let any thoughts arise.' Bai Juyi said: 'Defilement should not be thought of, but can purity be without thought?' The Chan Master said: 'Like a person's eyes, nothing can dwell on them. Although gold dust is precious, it is also a disease in the eyes.' Bai Juyi said: 'Without cultivation and without thought, how is that different from ordinary people?' The Chan Master said: 'Ordinary people are ignorant (Avidya, ignorance), the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana, Hearer Vehicle and Solitary Buddha Vehicle) are attached, (just) leave these two sicknesses (and that's it).'

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。是曰真修。真修者不得勤。不得忘。勤即近執著。忘即落無明。此為心要云爾。僧問。道在何處。師曰。祇在目前。曰。我何不見。師曰。汝有我故。所以不見。曰。我有我故即不見。和尚還見否。師曰。有汝有我。展轉不見。曰。無我無汝還見否。師曰。無汝無我。阿誰求見。元和十二年二月晦日。升堂說法訖。就化。謚大徹禪師。

鄂州無等禪師

尉氏人也。出家于龔公山。密受心要。出住隨州土門。一日謁州牧王常侍。辭退將出門。牧召曰。和尚。師回顧。牧敲柱三下。師以手作圓相。復三撥之。便行。后住武昌大寂寺。一日大眾晚參。師見人人上來師前道不審。乃謂眾曰。大眾。適來聲向甚麼處去也。有一僧豎起指頭。師曰。珍重。其僧至來朝上參。師乃轉身面壁而臥。佯作呻吟聲曰。老僧三兩日來。不多安樂。大德身邊有甚麼藥物。與老僧些。小僧以手拍凈瓶曰。這個凈瓶甚麼處得來。師曰。這個是老僧底。大德底在甚麼處。曰。亦是和尚底。亦是某甲底。

潭州三角山總印禪師

僧問。如何是三寶。師曰。禾．麥．豆。曰。學人不會。師曰。大眾欣然奉持。上堂。若論此事。眨上眉毛。早已蹉過也。麻谷便問。眨上眉毛即不問。如何是此事。師曰。蹉過也。谷乃掀倒禪床。師

【現代漢語翻譯】 這就是所謂的真修。真修的人既不能過於勤奮，也不能忘記。勤奮就接近於執著，忘記就落入無明。這就是心要所在。有僧人問：『道在哪裡？』 師父說：『就在眼前。』 僧人說：『我為什麼看不見？』 師父說：『因為你有「我」的緣故，所以看不見。』 僧人說：『因為我有「我」的緣故就看不見，那麼和尚您能看見嗎？』 師父說：『有你也有我，輾轉相隔就看不見。』 僧人說：『沒有「我」也沒有「你」，這樣就能看見了嗎？』 師父說：『沒有「你」也沒有「我」，是誰在求見？』 元和十二年二月最後一天，升座說法完畢，就圓寂了。謚號大徹禪師。

鄂州無等禪師

是尉氏人。在龔公山出家，秘密地接受了心要。後來到隨州土門居住。有一天拜見州牧王常侍，告辭要出門時，州牧叫道：『和尚。』 禪師回頭。州牧敲了三下柱子。禪師用手畫了一個圓圈，又撥了三下。然後就走了。後來住在武昌大寂寺。有一天大眾參加晚參，禪師看見每個人都上來在他面前說『不審』。於是對大家說：『各位，剛才的聲音到哪裡去了？』 有一個僧人豎起指頭。禪師說：『珍重。』 那個僧人到第二天早上前來參拜，禪師就轉身面壁而臥，假裝打鼾說：『老僧這幾天來，不太安樂。大德身邊有什麼藥物，給老僧一些。』 小僧用手拍著凈瓶說：『這個凈瓶是從哪裡來的？』 禪師說：『這是老僧的。大德的在哪裡？』 僧人說：『也是和尚的，也是我的。』

潭州三角山總印禪師

有僧人問：『什麼是三寶（Sanbao，Three Jewels: Buddha, Dharma, Sangha）？』 師父說：『禾、麥、豆。』 僧人說：『弟子不明白。』 師父說：『大眾欣然奉持。』 上堂時說：『如果談論這件事，眨一下眉毛，就已經錯過了。』 麻谷（Magu）便問：『眨一下眉毛暫且不問，什麼是這件事？』 師父說：『錯過了。』 麻谷就掀翻了禪床。師父

【English Translation】 This is what is called true cultivation. One who truly cultivates must neither be overly diligent nor forgetful. Diligence is close to attachment, and forgetfulness falls into ignorance. This is the essence of the mind. A monk asked: 'Where is the Dao (Dharma, the Way)?' The Master said: 'It is right before your eyes.' The monk said: 'Why can't I see it?' The Master said: 'Because you have a "self", that is why you cannot see it.' The monk said: 'Because I have a "self" I cannot see it, then can you, Master, see it?' The Master said: 'With you and me, turning around, it cannot be seen.' The monk said: 'Without "self" and without "you", can it be seen?' The Master said: 'Without "you" and without "me", who is seeking to see?' On the last day of the second month of the Yuanhe (Yuanhe) twelfth year, after ascending the platform to preach the Dharma, he passed away. He was posthumously named Greatly Enlightened Zen Master (Dache Chanshi).

Zen Master Wudeng (Wudeng Chanshi) of Ezhou

Was a native of Weishi. He left home at Mount Gonggong (Gonggong Shan), secretly receiving the essence of the mind. Later, he resided at Tumen (Tumen) in Suizhou. One day, he visited the governor Wang Changshi (Wang Changshi). When he was about to leave, the governor called out: 'Venerable Monk.' The Master looked back. The governor knocked on the pillar three times. The Master made a circular gesture with his hand and then flicked it three times. Then he left. Later, he resided at Daji Temple (Daji Si) in Wuchang. One day, during the evening meditation, the Master saw everyone coming up to him and saying 'Bu Shen (Bu Shen)'. So he said to everyone: 'Everyone, where did the sound just now go?' One monk raised his finger. The Master said: 'Cherish it.' The monk came to pay respects the next morning. The Master turned around, faced the wall, and lay down, pretending to snore, saying: 'This old monk has not been very comfortable for the past few days. Great Virtue, do you have any medicine with you to give to this old monk?' The junior monk patted the clean bottle and said: 'Where did this clean bottle come from?' The Master said: 'This is the old monk's. Where is yours, Great Virtue?' The monk said: 'It is also the Master's, and also mine.'

Zen Master Zongyin (Zongyin Chanshi) of Triangle Mountain (Sanjiao Shan) in Tanzhou

A monk asked: 'What are the Three Jewels (Sanbao, Three Jewels: Buddha, Dharma, Sangha)?' The Master said: 'Rice, wheat, beans.' The monk said: 'This student does not understand.' The Master said: 'The assembly joyfully upholds it.' Ascending the platform, he said: 'If we talk about this matter, blinking an eyebrow is already a mistake.' Magu (Magu) then asked: 'Blinking an eyebrow will not be asked for now, what is this matter?' The Master said: 'Missed it.' Magu then overturned the Zen bed. The Master

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便打(長慶代云。悄然)。

池州魯祖山寶云禪師

僧問。如何是諸佛師。師曰。頭上有寶冠者不是。曰。如何即是。師曰。頭上無寶冠。洞山來參。禮拜。起。侍立。少頃而出。卻再入來。師曰。祇恁么。祇恁么。所以如此。山曰。大有人不肯。師曰。作么取汝口辯。山便禮拜。僧問。如何是不言言。師曰。汝口在甚麼處。曰。無口。師曰。將甚麼吃飯。僧無對(洞山代云。他不饑。吃甚麼飯)。師尋常見僧來。便面壁。南泉聞曰。我尋常向師僧道。向佛未出世時會取。尚不得一個半個。他恁么驢年去(玄覺云。為復唱和語。不肯語。保福問長慶。祇如魯祖。節文在甚麼處。被南泉恁么道。長慶雲。退己讓於人。萬中無一個。羅山云。陳老師當時若見背上與五火抄。何故為伊解放不解收。玄沙云。我當時若見。也與五火抄。云居錫云。羅山．玄沙總恁么道。為復一般。別有道理。若擇得出許上座佛法有去處。玄覺云。且道玄沙五火抄。打伊著不著)。

常州芙蓉山太毓禪師

金陵范氏子。因行食到龐居士前。士擬接。師乃縮手曰。生心受施。凈名早訶。去此一機。居士還甘否。士曰。當時善現。豈不作家。師曰。非關他事。士曰。食到口邊。被他奪卻。師乃下食。士曰。不消一句。士又問

【現代漢語翻譯】 現代漢語譯本： 便打（長慶代云：悄然）。

池州魯祖山寶云禪師

有僧人問：『如何是諸佛之師？』 禪師說：『頭上有寶冠的不是。』 僧人問：『如何才是？』 禪師說：『頭上無寶冠。』 洞山前來參拜，禮拜後起身，侍立一旁，稍後離開，又再次進來。禪師說：『就這麼嗎？就這麼嗎？所以才這樣。』 洞山說：『大有人不肯。』 禪師說：『要你的口辯做什麼？』 洞山便禮拜。有僧人問：『如何是不言之言？』 禪師說：『你的口在哪裡？』 僧人說：『無口。』 禪師說：『用什麼吃飯？』 僧人無言以對（洞山代答說：『他不餓，吃什麼飯？』）。禪師經常看見僧人來，就面壁。南泉聽聞后說：『我經常對師僧說，向佛未出世時領會，尚且得不到一個半個，他這樣驢年去。』（玄覺說：『是唱和語，還是不肯語？』 保福問長慶：『比如魯祖，節文在哪裡？被南泉這樣說。』 長慶說：『退己讓人，萬中無一個。』 羅山說：『陳老師當時若見，背上給他五火抄，為何為他解放卻不收回？』 玄沙說：『我當時若見，也給他五火抄。』 云居錫說：『羅山、玄沙都這麼說，是一般，還是另有道理？若能擇得出，上座佛法有去處。』 玄覺說：『且說玄沙五火抄，打中他沒有？』）

常州芙蓉山太毓禪師

金陵范氏之子，因為行食到龐居士前，龐居士想要接過食物，禪師便縮回手說：『生心受施，凈名（Vimalakirti）早就呵斥過了。去掉這一機鋒，居士還甘心嗎？』 龐居士說：『當時善現（Subhuti），難道不是行家？』 禪師說：『無關其他事。』 龐居士說：『食物到了嘴邊，卻被他奪走了。』 禪師於是放下食物。龐居士說：『不消一句。』 龐居士又問

【English Translation】 English version: Then he strikes. (Changqing substitutes, saying: Silently).

Chan Master Baoyun of Mount Luzu in Chizhou

A monk asked: 'What is the teacher of all Buddhas?' The Master said: 'The one with a jeweled crown on his head is not.' The monk asked: 'What then is it?' The Master said: 'The one without a jeweled crown on his head.' Dongshan came to visit, bowed, stood up, and stood there. After a short while, he left and then came back again. The Master said: 'Just like that? Just like that? That's why it is like this.' Dongshan said: 'There are many who do not agree.' The Master said: 'What do I need your eloquence for?' Dongshan then bowed. A monk asked: 'What is speech that does not speak?' The Master said: 'Where is your mouth?' The monk said: 'I have no mouth.' The Master said: 'What do you use to eat?' The monk had no reply (Dongshan replied on his behalf: 'He is not hungry. What does he eat?'). The Master often faced the wall when he saw monks coming. Nanquan heard of this and said: 'I often tell monks that even if they understand before the Buddha appeared in the world, they still wouldn't get even half of it. He's going about it like the year of the donkey.' (Xuanjue said: 'Is it a call and response, or is it a refusal to speak?' Baofu asked Changqing: 'For example, with Luzu, where is the key point? Nanquan is saying this.' Changqing said: 'Retreating oneself and yielding to others, there isn't even one in ten thousand.' Luoshan said: 'If Teacher Chen had seen him at that time, he would have given him five fire brands on his back. Why release him and not take it back?' Xuansha said: 'If I had seen him at that time, I would have also given him five fire brands.' Yunju Xi said: 'Luoshan and Xuansha are both saying this, is it the same, or is there another reason? If you can choose it out, the senior monk has a place to go in the Buddhadharma.' Xuanjue said: 'Let's talk about Xuansha's five fire brands, did it hit him or not?')

Chan Master Taiyu of Mount Furong in Changzhou

A son of the Fan family of Jinling, because he was going for alms, arrived before Layman Pang. The Layman intended to receive the food, but the Master withdrew his hand and said: 'To give rise to a mind to receive offerings, Vimalakirti (凈名) rebuked it long ago. Removing this opportunity, is the Layman still content?' The Layman said: 'At that time, Subhuti (善現), wasn't he an expert?' The Master said: 'It's not about other matters.' The Layman said: 'The food reached my mouth, but it was snatched away.' The Master then put down the food. The Layman said: 'Not a single sentence is needed.' The Layman then asked

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。馬大師著實為人處。還分付吾師否。師曰。某甲尚未見他。作么生知他著實處。士曰。祇此見知。也無討處。師曰。居士也不得一向言說。士曰。一向言說。師又失宗。若作兩向三向。師還開得口否。師曰。直是開口不得。可謂實也。士撫掌而出。寶曆中。歸齊云入滅。謚大寶禪師。

唐州紫玉山道通禪師

盧江何氏子。隨父守官泉南。因而出家。詣建陽。謁馬祖。祖尋遷龔公山。師亦隨之。祖將歸寂。謂師曰。夫玉石潤山秀麗。益汝道業。遇可居之。師不曉其言。是秋遊洛。回至唐州。西見一山。四面懸絕。峰巒秀異。因詢鄉人。曰。紫玉山。師乃陟山頂。見石方正。瑩然紫色。嘆曰。此其紫玉也。先師之言懸記耳。遂剪茅構舍而居焉。後學徒四集。僧問。如何出得三界去。師曰。汝在里許。得多少時也。曰。如何出離。師曰。青山不礙白雲飛。于頔相公問。如何是黑風吹其船舫。漂墮羅剎鬼國。師曰。于頔客作漢。問恁么事作么。于公失色。師乃指曰。這個便是漂墮羅剎鬼國。公又問。如何是佛。師喚相公。公應諾。師曰。更莫別求(藥山聞曰。噫。可惜於家漢生埋向紫玉山中。公聞。乃謁見藥山。山問曰。聞相公在紫玉山中大作佛事。是否。公曰。不敢。乃曰。承聞有語相救。今日特來。山曰。

【現代漢語翻譯】 現代漢語譯本：馬大師確實是個實在人。您有沒有吩咐過我的老師呢？禪師說：『我還沒見過他，怎麼知道他是否實在呢？』士人說：『僅僅是這種見識，也無從追究。』禪師說：『居士你也不能只說一方面。』士人說：『只說一方面，禪師您又失去了宗旨。如果說兩方面或三方面，禪師您還能開口嗎？』禪師說：『就是開不了口，才可以說是實在。』士人拍手走了。寶曆年間，他回到齊雲山圓寂，謚號大寶禪師。

唐州紫玉山道通禪師

是盧江何氏的兒子。跟隨父親在泉南做官，因此出家。前往建陽，拜見馬祖（指馬祖道一，709-788）。馬祖後來遷往龔公山，道通禪師也跟隨他去。馬祖將要圓寂時，對道通禪師說：『玉石滋潤山峰，使其秀麗，對你的道業有益。遇到合適的地方就住下吧。』道通禪師不明白他的話。這年秋天，他遊歷洛陽，返回時到了唐州，向西看到一座山，四面懸崖峭壁，峰巒秀麗奇異。於是詢問當地人，當地人說：『這是紫玉山。』道通禪師於是登上山頂，看到一塊石頭方正，光潤呈紫色，感嘆道：『這就是紫玉啊。先師的話是預言啊。』於是砍伐茅草建造房屋居住在那裡。後來，來學習的人很多。有僧人問：『如何才能出離三界（佛教指欲界、色界、無色界）？』道通禪師說：『你在這裡面，待了多久了？』僧人說：『如何才能出離？』道通禪師說：『青山不妨礙白雲飛。』于頔（唐朝官員）相公問：『什麼是黑風吹其船舫，漂墮羅剎鬼國（佛教用語，指惡劣的境地）？』道通禪師說：『于頔你是個打工仔，問這種事幹什麼？』于頔臉色大變。道通禪師於是指著他說：『這個就是漂墮羅剎鬼國。』于頔又問：『什麼是佛？』道通禪師呼喚『相公』，于頔應諾。道通禪師說：『更不要另外去尋求。』（藥山（指藥山惟儼，751-834）聽說后說：『唉，可惜於家的漢子被活埋在紫玉山中。』于頔聽說后，於是去拜見藥山。藥山問：『聽說相公在紫玉山中大做佛事，是嗎？』于頔說：『不敢。』於是說：『聽說有話可以救我，今天特地來拜訪。』藥山說：

【English Translation】 English version: Master Ma was indeed a genuine person. Did you instruct my teacher? The Chan master said, 'I have not yet met him, how would I know if he is genuine?' The layman said, 'Just this understanding is beyond questioning.' The Chan master said, 'Layman, you cannot speak only from one perspective.' The layman said, 'If you speak only from one perspective, Master, you lose the principle. If you speak from two or three perspectives, can you still open your mouth?' The Chan master said, 'Precisely because I cannot open my mouth, it can be said to be genuine.' The layman clapped his hands and left. During the Baoli era, he returned to Mount Qiyun and passed away, posthumously named Chan Master Dabao.

Chan Master Daotong of Mount Ziyu in Tang Prefecture

He was the son of the He family of Lujiang. He followed his father who was an official in Quannan, and thus became a monk. He went to Jianyang to visit Mazu (referring to Mazu Daoyi, 709-788). Mazu later moved to Mount Gonggong, and Chan Master Daotong followed him there as well. When Mazu was about to pass away, he said to Chan Master Daotong, 'Jade and stones nourish the mountain, making it beautiful, which benefits your practice. When you find a suitable place, reside there.' Chan Master Daotong did not understand his words. That autumn, he traveled to Luoyang, and on his return, he arrived in Tang Prefecture, where he saw a mountain to the west, with cliffs on all sides and beautiful and unusual peaks. So he asked the local people, who said, 'This is Mount Ziyu.' Chan Master Daotong then climbed to the top of the mountain and saw a stone that was square, lustrous, and purple, and exclaimed, 'This is Ziyu! The words of my former teacher were a prophecy!' So he cut thatch to build a hut and lived there. Later, many students came to learn. A monk asked, 'How can one escape the Three Realms (referring to the Realm of Desire, the Realm of Form, and the Formless Realm in Buddhism)?' Chan Master Daotong said, 'How long have you been in here?' The monk said, 'How can one escape?' Chan Master Daotong said, 'Green mountains do not hinder white clouds from flying.' Chancellor Yu Di (an official of the Tang Dynasty) asked, 'What is the black wind blowing the boats, causing them to drift into the land of Rakshasa demons (a Buddhist term referring to an evil state)?' Chan Master Daotong said, 'Yu Di, you are a hired hand, what are you doing asking about such things?' Yu Di's face changed greatly. Chan Master Daotong then pointed at him and said, 'This is drifting into the land of Rakshasa demons.' Yu Di then asked, 'What is Buddha?' Chan Master Daotong called out 'Chancellor,' and Yu Di responded. Chan Master Daotong said, 'Do not seek elsewhere.' (Yaoshan (referring to Yaoshan Weiyan, 751-834) heard this and said, 'Alas, it is a pity that the man of the Yu family is buried alive in Mount Ziyu.' Yu Di heard this and went to visit Yaoshan. Yaoshan asked, 'I heard that the Chancellor is doing great Buddhist deeds in Mount Ziyu, is that so?' Yu Di said, 'I dare not.' Then he said, 'I heard that there are words that can save me, so I have come to visit today.' Yaoshan said:

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有疑但問。公曰。如何是佛。山召于頔。公應諾。山曰。是甚麼。公於此有省)。元和八年。弟子金藏參百丈回。師曰。汝其來矣。此山有主也。於是囑付訖。策杖徑去襄州。道俗迎之。至七月十五日。無疾而終。

五臺山隱峰禪師

邵武軍鄧氏子(時稱鄧隱峰)。幼若不慧。父母聽其出家。初游馬祖之門。而未能睹奧。復來往石頭。雖兩番不捷(語見馬祖章)。而後于馬祖言下相契。師問石頭。如何得合道去。頭曰。我亦不合道。師曰。畢竟如何。頭曰。汝被這個得多少時邪。石頭刬草次。師在左側。叉手而立。頭飛刬子。向師前刬一株草。師曰。和尚祇刬得這個。不刬得那個。頭提起刬子。師接得。便作刬草勢。頭曰。汝祇刬得那個。不解刬得這個。師無對(洞山云。還有堆阜么)。師一日推車次。馬祖展腳在路上坐。師曰。請師收足。祖曰。已展不縮。師曰。已進不退。乃推車碾損祖腳。祖歸法堂。執斧子曰。適來碾損老僧腳底出來。師便出於祖前。引頸。祖乃置斧。師到南泉。睹眾僧參次。泉指凈瓶曰。銅瓶是境。瓶中有水。不得動著境。與老僧將水來。師拈起凈瓶。向泉面前瀉。泉便休。師後到溈山。便入堂于上板頭解放衣缽。溈聞師叔到。先具威儀。下堂內相看。師見來。便作臥勢。溈便歸

【現代漢語翻譯】 現代漢語譯本 有疑問就提出來。刺史（于頔）問道：『什麼是佛？』智藏禪師呼喚于頔的名字，于頔應諾。智藏禪師說：『這是什麼？』于頔因此有所領悟）。元和八年，弟子金藏從百丈禪師處回來，智藏禪師說：『你終於回來了，這座山已經有主人了。』於是囑咐完畢，拄著枴杖直接去了襄州，當地的僧人和百姓迎接他。到了七月十五日，無疾而終。

五臺山隱峰禪師

邵武軍鄧氏的兒子（當時被稱為鄧隱峰）。小時候看起來不太聰明，父母聽從他的意願讓他出家。最初遊學于馬祖的門下，但未能領悟其中的奧妙，又來往于石頭禪師處。雖然兩次都沒有成功（事蹟見馬祖章），但後來在馬祖的言語中有所契合。隱峰禪師問石頭禪師：『如何才能與道相合？』石頭禪師說：『我也沒有與道相合。』隱峰禪師問：『究竟如何？』石頭禪師說：『你被這個問題困擾多久了？』石頭禪師正在除草，隱峰禪師站在左側，叉手而立。石頭禪師飛起除草的工具，向隱峰禪師面前除了一株草。隱峰禪師說：『和尚您只能除掉這個，除不掉那個。』石頭禪師提起除草的工具，隱峰禪師接過，做出除草的姿勢。石頭禪師說：『你只能除掉那個，不理解如何除掉這個。』隱峰禪師無言以對（洞山禪師評論說：『還有堆積的土嗎？』）。隱峰禪師有一天推車，馬祖伸出腳坐在路上。隱峰禪師說：『請師父收回您的腳。』馬祖說：『已經伸出來了，不收回。』隱峰禪師說：『已經前進了，不後退。』於是推車碾傷了馬祖的腳。馬祖回到法堂，拿著斧子說：『剛才碾傷老僧腳的是誰，站出來！』隱峰禪師便走到馬祖面前，伸出脖子。馬祖於是放下斧子。隱峰禪師後來到了南泉禪師處，看到眾僧正在參禪，南泉禪師指著凈瓶說：『銅瓶是境，瓶中有水，不要觸動境，給老僧把水拿來。』隱峰禪師拿起凈瓶，向南泉禪師面前倒掉。南泉禪師便作罷。隱峰禪師後來到了溈山禪師處，直接進入禪堂，在上板頭放下衣缽。溈山禪師聽說師叔到了，先整理好儀容，下堂內去拜見。隱峰禪師見到溈山禪師來，便做出躺臥的姿勢。溈山禪師於是返回。

【English Translation】 English version If you have doubts, then ask. The governor (Yu Di) asked: 'What is Buddha?' Zen Master Zhizang called out Yu Di's name, and Yu Di responded. Zen Master Zhizang said: 'What is this?' Yu Di then had an awakening). In the eighth year of Yuanhe, the disciple Jinzang returned from Zen Master Baizhang, and Zen Master Zhizang said: 'You have finally returned, this mountain already has an owner.' Then, after giving instructions, he went straight to Xiangzhou with his staff, where he was greeted by the local monks and people. On the fifteenth day of the seventh month, he passed away without illness.

Zen Master Yinfeng of Mount Wutai

He was a son of the Deng family of Shaowu Army (at the time called Deng Yinfeng). As a child, he seemed not very intelligent, and his parents listened to his wishes and allowed him to become a monk. Initially, he traveled to the gate of Mazu (Mazu Daoyi), but he was unable to see the profound meaning, and he also went back and forth to Zen Master Shitou (Shitou Xiqian). Although he was unsuccessful twice (as seen in the chapter on Mazu), he later found agreement in Mazu's words. Zen Master Yinfeng asked Zen Master Shitou: 'How can one be in accordance with the Dao (the Way)?' Zen Master Shitou said: 'I am also not in accordance with the Dao.' Zen Master Yinfeng asked: 'What is it ultimately like?' Zen Master Shitou said: 'How long have you been troubled by this?' Zen Master Shitou was weeding, and Zen Master Yinfeng stood on the left side with his hands folded. Zen Master Shitou flew the weeding tool and weeded a plant in front of Zen Master Yinfeng. Zen Master Yinfeng said: 'Venerable Master, you can only weed this one, you cannot weed that one.' Zen Master Shitou picked up the weeding tool, and Zen Master Yinfeng took it and made a weeding gesture. Zen Master Shitou said: 'You can only weed that one, you don't understand how to weed this one.' Zen Master Yinfeng had no reply (Zen Master Dongshan commented: 'Are there still mounds?'). One day, Zen Master Yinfeng was pushing a cart, and Mazu stretched out his foot and sat on the road. Zen Master Yinfeng said: 'Please, Master, retract your foot.' Mazu said: 'It is already extended, I will not retract it.' Zen Master Yinfeng said: 'It has already advanced, I will not retreat.' Then he pushed the cart and injured Mazu's foot. Mazu returned to the Dharma hall, holding an axe, and said: 'Who was it that injured the old monk's foot just now, come out!' Zen Master Yinfeng then went in front of Mazu and stretched out his neck. Mazu then put down the axe. Zen Master Yinfeng later went to Zen Master Nanquan (Nanquan Puyuan), and seeing the monks practicing Zen, Zen Master Nanquan pointed to a clean bottle and said: 'The copper bottle is the object (境, jing), there is water in the bottle, do not touch the object, bring the water to the old monk.' Zen Master Yinfeng picked up the clean bottle and poured it out in front of Zen Master Nanquan. Zen Master Nanquan then stopped. Zen Master Yinfeng later went to Zen Master Weishan (Weishan Lingyou), and directly entered the Zen hall, placing his robe and bowl on the upper board. Zen Master Weishan heard that his uncle had arrived, first tidied his appearance, and went down to the hall to see him. Zen Master Yinfeng, seeing Zen Master Weishan coming, made a lying down posture. Zen Master Weishan then returned.

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方丈。師乃發去。少間。溈山問侍者。師叔在否。曰。已去。溈曰。去時有甚麼語。曰。無語。溈曰。莫道無語。其聲如雷。師冬居衡岳。夏止清涼。唐元和中薦登五臺。路出淮西。屬吳元濟阻兵。違拒王命。官軍與賊軍交鋒。未決勝負。師曰。吾當去解其患。乃擲錫空中。飛身而過。兩軍將士仰觀。事符預夢。鬥心頓息。師既顯神異。慮成惑眾。遂入五臺。于金剛窟前將示滅。先問眾曰。諸方遷化。坐去臥去。吾嘗見之。還有立化也無。曰。有。師曰。還有倒立者否。曰。未嘗見有。師乃倒立而化。亭亭然其衣順體。時眾議舁就茶毗。屹然不動。遠近瞻睹。驚歎無已。師有妹為尼。時亦在彼。乃拊而咄曰。老兄。疇昔不循法律。死更熒惑於人。於是以手推之。僨然而踣。遂就阇維。收舍利建塔。

潭州石霜(亦作龍)大善禪師

僧問。如何是佛法大意。師曰。春日雞鳴。曰。學人不會。師曰。中秋犬吠。上堂。大眾出來出來。老漢有個法要。百年後不累汝。眾曰。便請和尚說。師曰。不消一堆火。

泉州龜洋無了禪師

本郡沈氏子。年七歲。父𢹂入白重院。視之如家。因而舍愛。至十八。剃度受具于靈巖寺。后參大寂。了達祖乘。即還本院之北。樵採路絕。師一日策杖披榛而行。遇六眸巨

【現代漢語翻譯】 現代漢語譯本： 方丈（寺院住持）。師父於是離開了。過了一會兒，溈山（人名）問侍者：『師叔還在嗎？』侍者回答：『已經走了。』溈山說：『走的時候說了什麼嗎？』侍者說：『沒有說話。』溈山說：『不要說沒說話，他的聲音如雷一般。』 師父冬天住在衡岳（山名），夏天住在清涼山（山名）。唐朝元和年間，被推薦前往五臺山（山名）。路上經過淮西（地名），正趕上吳元濟（人名）起兵叛亂，違抗王命。官軍和賊軍交戰，勝負未分。師父說：『我應當去解除這場禍患。』於是將錫杖拋向空中，飛身而過。兩軍將士仰頭觀看，事情與之前的夢境相符，戰鬥的念頭立刻停止了。 師父既然顯現了神異，又擔心迷惑眾人，於是進入五臺山，在金剛窟（地名）前將要示寂。先問眾人：『各方遷化，有坐著走的，有躺著走的，我曾經見過。還有站著走的嗎？』眾人回答：『有。』師父說：『還有倒立著走的嗎？』眾人回答：『未曾見過。』師父於是倒立而化，端正挺立，衣服順著身體。當時眾人商議抬去火化，卻屹然不動。遠近的人們觀看，驚歎不已。師父有個妹妹是尼姑，當時也在那裡，於是撫摸著師父的遺體呵斥道：『老兄，從前不遵守法律，死了還要迷惑人！』於是用手推他，遺體倒了下來，於是就火化了，收取捨利建造佛塔。

潭州石霜（也寫作龍）大善禪師（人名） 有僧人問：『如何是佛法大意？』師父回答：『春日雞鳴。』僧人說：『學人不會。』師父回答：『中秋犬吠。』 上堂時，師父說：『大眾出來出來，老漢有個法要，百年後不累汝。』眾人說：『便請和尚說。』師父說：『不消一堆火。』

泉州龜洋無了禪師（人名） 是本郡沈氏的兒子，七歲時，父親帶著他進入白重院（寺院名），他覺得像在自己家一樣，因此捨棄了世俗的愛。到十八歲，在靈巖寺（寺院名）剃度受具足戒。後來參訪大寂（人名），通達了祖師的禪法，就回到本院的北面。樵採的路斷絕了。師父一日拄著枴杖撥開草木而行，遇到六個眼睛的巨...

【English Translation】 English version: Abbot (head of a monastery). The master then departed. After a short while, Weishan (name of a person) asked the attendant, 'Is the venerable uncle still here?' The attendant replied, 'He has already left.' Weishan said, 'Did he say anything when he left?' The attendant said, 'He said nothing.' Weishan said, 'Don't say he said nothing; his voice was like thunder.' The master resided in Hengyue (name of a mountain) in winter and Qingliang Mountain (name of a mountain) in summer. During the Yuanhe era of the Tang Dynasty, he was recommended to go to Mount Wutai (name of a mountain). On the way, passing through Huaixi (name of a place), he encountered Wu Yuanji (name of a person) who had rebelled and defied the imperial decree. The government troops and the rebel troops were engaged in battle, and the outcome was undecided. The master said, 'I should go and resolve this calamity.' Thereupon, he threw his staff into the air and flew over. The generals and soldiers of both armies looked up in amazement. The event matched a previous dream, and the will to fight immediately ceased. Since the master had manifested supernatural powers and was concerned about misleading the masses, he entered Mount Wutai and was about to enter parinirvana in front of the King Kong Cave (name of a place). He first asked the assembly, 'When people pass away, some sit, some lie down, I have seen it before. Is there anyone who passes away standing?' The assembly replied, 'Yes.' The master said, 'Is there anyone who passes away standing upside down?' The assembly replied, 'We have never seen that.' The master then passed away standing upside down, upright and still, his clothes following his body. At that time, the assembly discussed carrying him away for cremation, but he remained motionless. People from far and near watched in amazement. The master had a sister who was a nun, and she was also there at the time. She stroked the master's body and scolded him, 'Brother, you did not follow the rules in the past, and now you are still bewildering people after death!' Thereupon, she pushed him with her hand, and the body fell down. Then he was cremated, and relics were collected to build a pagoda.

Zen Master Dàshàn of Shishuang (also written as Long) in Tanzhou (name of a person) A monk asked, 'What is the great meaning of the Buddha-dharma?' The master replied, 'A rooster crows in spring.' The monk said, 'This student does not understand.' The master replied, 'A dog barks in mid-autumn.' Ascending the Dharma hall, the master said, 'Everyone come out, come out. This old man has a Dharma essential, which will not burden you after a hundred years.' The assembly said, 'Please, venerable monk, tell us.' The master said, 'It does not require a pile of firewood.'

Zen Master Wúliǎo of Guīyáng in Quanzhou (name of a person) He was the son of the Shen family in this prefecture. At the age of seven, his father took him to the Bai Chong Monastery (name of a monastery), and he felt as if he were at home. Therefore, he renounced worldly love. At the age of eighteen, he was ordained and received the full precepts at Lingyan Temple (name of a temple). Later, he visited Daji (name of a person) and understood the Zen of the patriarchs. Then he returned to the north of this monastery. The path for gathering firewood was cut off. One day, the master walked with a staff, pushing through the bushes, and encountered a giant with six eyes...

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龜。斯須而失。乃庵此峰。因號龜洋。一日。有虎逐鹿入庵。師以杖格虎。遂存鹿命。洎將示化。乃述偈曰。八十年來辨西東。如今不要白頭翁。非長非短非大小。還與諸人性相同。無來無去兼無住。了卻本來自性空。偈畢。儼然告寂。瘞于正堂垂二十載。為山泉淹沒。門人發塔。見全身水中而浮。閩王聞之。遣使舁入府庭供養。忽臭氣遠聞。王焚香祝之曰。可還龜洋舊址建塔。言訖。異香普熏。傾城瞻禮。本道奏謚真寂大師。塔曰靈覺。后弟子慧忠葬于塔左。今龜洋二真身存焉。忠得法于草菴義和尚。

南嶽西園蘭若曇藏禪師

受心印于大寂。后謁石頭。瑩然明徹。出住西園。禪侶日盛。師一日自燒浴次。僧問。何不使沙彌。師撫掌三下(僧舉似曹山。山云。一等是拍手撫掌。就中西園奇怪。俱胝一指頭禪。蓋為承當處不諦當。僧卻問曹山。西園撫掌。豈不是奴兒婢子邊事。山云。是。云。向上更有事也無。山云。有。云。如何是向上事。山叱云。這奴兒婢子)。師養一犬。常夜經行時。其犬銜師衣。師即歸方丈。又常于門側伏守。忽一夜頻吠。奮身作猛噬之勢。詰旦。東廚有一大蟒。長數丈。張口呀氣。毒𦦨熾然。侍者請避之。師曰。死可逃乎。彼以毒來。我以慈受。毒無實性。激發則強。慈茍無緣

【現代漢語翻譯】 現代漢語譯本：有隻烏龜，一會兒就不見了，於是就在這座山峰上建了一座庵，因此叫做龜洋。有一天，有隻老虎追逐一隻鹿跑進庵里，禪師用手杖擋住老虎，於是保全了鹿的性命。等到禪師將要圓寂的時候，於是寫了一首偈子說：『八十年來辨別西和東，如今不需要白髮老翁。非長非短非大非小，還與你們的自性相同。無來無去兼無住，了卻本來自性空。』偈子寫完，安詳地圓寂了。埋葬在正堂下面大約二十年，被山泉淹沒。弟子們打開塔，看見全身在水中漂浮。閩王（五代時期割據福建的統治者）聽說了這件事，派使者用轎子抬入王府庭院供養。忽然臭氣傳得很遠，閩王焚香禱告說：『可以回到龜洋舊址建塔。』說完，奇異的香味普遍散發，全城的人都瞻仰禮拜。本道上奏朝廷，追諡為真寂大師，塔叫做靈覺。後來弟子慧忠葬在塔的左邊。現在龜洋二位真身還存在。慧忠從草菴義和尚那裡得到了佛法。 南嶽西園蘭若的曇藏禪師，從大寂（馬祖道一禪師）那裡接受了心印，後來拜訪石頭（石頭希遷禪師），心地明亮通徹。出來住在西園，跟隨他修禪的人日益增多。曇藏禪師有一天自己燒水洗澡，有僧人問：『為什麼不讓沙彌（小和尚）做？』曇藏禪師拍了三下手掌（僧人把這件事告訴了曹山（曹洞宗創始人之一），曹山說：『同樣是拍手撫掌，其中西園禪師的做法很奇怪。』俱胝禪師的一指頭禪，是因為領會的地方不恰當。僧人反問曹山：『西園禪師拍手，難道不是奴僕做的事情嗎？』曹山說：『是。』僧人說：『向上還有更高深的事情嗎？』曹山呵斥說：『你這奴僕！』）。曇藏禪師養了一條狗，常常在晚上經行的時候，狗會咬住禪師的衣服，禪師就回到方丈。狗又常常在門邊趴著守護。忽然有一天晚上狗頻繁地叫，奮身做出兇猛撕咬的樣子。第二天早上，在東邊的廚房裡發現一條大蟒蛇，長幾丈，張開嘴巴吐氣，毒氣很盛。侍者請曇藏禪師躲避，曇藏禪師說：『死可以逃避嗎？它用毒來，我用慈悲接受。毒沒有真實的自性，被激發就會變得強大，慈悲如果沒有任何緣由，』

【English Translation】 English version: There was a turtle, which disappeared in a short while. So, they built a hermitage on this peak, hence the name Guiyang (Turtle Ocean). One day, a tiger chased a deer into the hermitage. The master used his staff to block the tiger, thus saving the deer's life. When the master was about to pass away, he composed a verse saying: 'For eighty years, I have distinguished west from east, now there is no need for an old man with white hair. Neither long nor short, neither big nor small, it is the same as your inherent nature. No coming, no going, and no dwelling, completely understanding the emptiness of the original self-nature.' After finishing the verse, he passed away peacefully. He was buried under the main hall for about twenty years, and was submerged by mountain springs. The disciples opened the pagoda and saw his whole body floating in the water. The Min King (ruler of Fujian during the Five Dynasties period) heard about this and sent envoys to carry him into the palace courtyard for worship. Suddenly, a foul odor spread far and wide. The Min King burned incense and prayed: 'May he return to the old site of Guiyang to build a pagoda.' After saying this, a strange fragrance spread everywhere, and the whole city looked up and paid homage. The local authorities reported to the court, and he was posthumously named Grand Master Zhenji (True Stillness), and the pagoda was named Lingjue (Spiritual Awareness). Later, his disciple Huizhong was buried to the left of the pagoda. Now, the two true bodies of Guiyang still exist. Huizhong obtained the Dharma from Abbot Yi of Cao'an Hermitage. Zen Master Tanzang of Xiyuan Lanruo (Orchard Hermitage) on Mount Nanyue, received the mind seal from Daji (Mazu Daoyi), and later visited Shitou (Shitou Xiqian), his mind was clear and thorough. He came out to reside in Xiyuan, and the number of Zen practitioners following him increased daily. One day, Zen Master Tanzang was boiling water to bathe himself, and a monk asked: 'Why don't you have a Shami (novice monk) do it?' Zen Master Tanzang clapped his hands three times (the monk told this to Caoshan (one of the founders of the Caodong school), Caoshan said: 'The same is clapping hands, but Zen Master Xiyuan's approach is strange.' The one-finger Zen of Zen Master Jushi is because the understanding is not appropriate. The monk asked Caoshan in return: 'Isn't the clapping of Zen Master Xiyuan something that servants do?' Caoshan said: 'Yes.' The monk said: 'Is there anything deeper beyond that?' Caoshan scolded: 'You servant!'). Zen Master Tanzang kept a dog, and often when he was walking around at night, the dog would bite the master's clothes, and the master would return to his abbot's room. The dog would also often lie down by the door to guard. Suddenly one night, the dog barked frequently, and lunged forward as if to bite fiercely. The next morning, a large python was found in the eastern kitchen, several feet long, opening its mouth and exhaling, with intense venomous fumes. The attendant asked Zen Master Tanzang to avoid it, Zen Master Tanzang said: 'Can death be avoided? It comes with poison, and I will receive it with compassion. Poison has no real nature, and it becomes strong when stimulated, but compassion, if without any cause,'

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。冤親一揆。言訖。其蟒按首徐行。倏然不見。復一夕。有群盜至。犬亦銜衣。師語盜曰。茅舍有可意物。一任將去。終無所吝。盜感其言。皆稽首而散。

袁州楊岐山甄叔禪師

上堂。群靈一源。假名為佛。體竭形銷而不滅。金流樸散而常存。性海無風。金波自涌。心靈絕非。萬象齊照。體斯理者。不言而遍歷沙界。不用而功益玄化。如何背覺。反合塵勞。于陰界中。妄自囚執。禪月問。如何是祖師西來意。師呈起數珠。月罔措。師曰。會么。曰。不會。師曰。某甲參見石頭來。曰。見石頭得何意旨。師指庭前鹿曰。會么。曰。不會。師曰。渠儂得自由。唐元和十五年歸寂。茶毗獲舍利七百粒。于東峰下建塔。

磁州馬頭峰神藏禪師

上堂。知而無知。不是無知。而說無知。便下座(南泉云。恁么依師道。始道得一半。黃檗云。不是南泉駁他。要圓前話)。

潭州華林善覺禪師

常持錫杖。夜出林麓間。七步一振錫。一稱觀音名號。夾山問。遠聞和尚念觀音。是否。師曰。然。山曰。騎卻頭時如何。師曰。出頭即從汝騎。不出頭騎甚麼。山無對。僧參。方展坐具。師曰。緩緩。曰。和尚見甚麼。師曰。可惜許。磕破鐘樓。其僧從此悟入。觀察使裴休訪之。問曰。還有侍者否。

【現代漢語翻譯】 冤親一揆（yuān qīn yī kuí，指冤家和親人團結一致）。說完，那條蟒蛇低下頭，慢慢地走了，忽然就不見了。又過了一個晚上，有一群強盜來了，狗也咬著他的衣服。禪師對強盜說：『這茅草屋裡如果有你們看得上的東西，隨便拿去，我一點也不會吝惜。』強盜被他的話感動了，都叩頭散去了。

袁州楊岐山甄叔禪師

上堂說法。眾生的靈性本源只有一個，只是假名為佛（fó，覺悟者）。身體和形貌會衰竭消失，但本性不會消滅。金子熔化，璞玉分散，但其本質永遠存在。自性之海沒有風浪，金色的波濤自然涌動。心靈超越了是非分別，萬象都能平等照見。體會這個道理的人，不用說話就能走遍所有世界，不用作為，功用也會自然而然地顯現。為什麼要背離覺悟，反而與塵世的煩惱相合，在五陰（wǔ yīn，色、受、想、行、識）的界限中，虛妄地自我囚禁呢？禪月（Chán Yuè，人名）問：『什麼是祖師西來意（zǔ shī xī lái yì，達摩祖師從西方來到中國的目的）？』禪師拿起數珠（shù zhū，念珠）展示給他看。禪月茫然不知所措。禪師說：『明白了嗎？』禪月說：『不明白。』禪師說：『我曾經參見過石頭（Shí Tou，人名）禪師。』禪月問：『見到石頭禪師得到了什麼旨意？』禪師指著庭院前的鹿說：『明白了嗎？』禪月說：『不明白。』禪師說：『它得到了自由。』唐元和十五年圓寂，火化后得到舍利（shè lì，佛教聖物）七百粒，在東峰下建造了塔。

磁州馬頭峰神藏禪師

上堂說法。知道而好像不知道，不是真的不知道，卻說成不知道。說完就下座了。（南泉（Nán Quán，人名）說：『像這樣依照老師說的，才說對了一半。』黃檗（Huáng Bò，人名）說：『不是南泉反駁他，是要圓滿前面的話。』）

潭州華林善覺禪師

經常拿著錫杖（xī zhàng，僧人用的手杖），晚上到樹林中行走，每走七步就振動一下錫杖，唸一聲觀音（Guān Yīn，觀世音菩薩）名號。夾山（Jiā Shān，人名）問：『很早就聽說和尚您念觀音，是這樣嗎？』禪師說：『是的。』夾山說：『騎上頭的時候怎麼樣？』禪師說：『出頭就任你騎，不出頭騎什麼？』夾山無言以對。有僧人來參拜，剛展開坐具（zuò jù，僧人禮拜時鋪在地上用的墊子），禪師說：『慢慢來。』僧人問：『和尚您看見什麼了？』禪師說：『可惜啊，撞破了鐘樓。』那個僧人從此領悟了。觀察使裴休（Péi Xiū，人名）拜訪他，問道：『有侍者嗎？』

【English Translation】 'Yuān qīn yī kuí' (冤親一揆, meaning enemies and relatives united as one). After saying this, the python lowered its head and slowly walked away, suddenly disappearing. One night, a group of thieves arrived, and the dog also tugged at his clothes. The Zen master said to the thieves: 'If there is anything in this thatched hut that pleases you, take it all; I will not be stingy at all.' The thieves were moved by his words and all bowed their heads and dispersed.

Zen Master Zhenshu of Yangqi Mountain in Yuanzhou

Ascended the hall to preach. The source of all beings' spirits is one, only provisionally named Buddha (fó, the enlightened one). The body and form may decay and disappear, but the nature will not be extinguished. Gold may melt and uncarved jade may scatter, but their essence always remains. The sea of self-nature is without wind, and golden waves naturally surge. The mind transcends right and wrong, and all phenomena are equally illuminated. Those who embody this principle can traverse all realms without speaking, and their merit will naturally manifest without effort. Why turn away from enlightenment and instead unite with the afflictions of the world, falsely imprisoning oneself within the boundaries of the five skandhas (wǔ yīn, form, sensation, perception, volition, and consciousness)? Chan Yue (Chán Yuè, a person's name) asked: 'What is the meaning of the Patriarch's coming from the West (zǔ shī xī lái yì, the purpose of Bodhidharma's coming to China from the West)?' The Zen master held up the rosary (shù zhū, prayer beads) to show him. Chan Yue was at a loss. The Zen master said: 'Do you understand?' Chan Yue said: 'I do not understand.' The Zen master said: 'I once visited Zen Master Shitou (Shí Tou, a person's name).' Chan Yue asked: 'What did you gain from seeing Zen Master Shitou?' The Zen master pointed to the deer in front of the courtyard and said: 'Do you understand?' Chan Yue said: 'I do not understand.' The Zen master said: 'It has obtained freedom.' He passed away in the fifteenth year of the Yuanhe era of the Tang Dynasty. After cremation, he obtained seven hundred relics (shè lì, Buddhist sacred objects), and a pagoda was built at the foot of the East Peak.

Zen Master Shenzang of Matou Peak in Cizhou

Ascended the hall to preach. Knowing and yet not knowing is not truly not knowing, but speaking of not knowing. After saying this, he descended from the seat. (Nanquan (Nán Quán, a person's name) said: 'Speaking like this, according to the teacher, is only half right.' Huangbo (Huáng Bò, a person's name) said: 'It is not that Nanquan is refuting him, but to complete the previous statement.')

Zen Master Shanjue of Hualin in Tanzhou

He often carried a staff (xī zhàng, a staff used by monks) and walked in the woods at night, shaking the staff every seven steps and chanting the name of Guanyin (Guān Yīn, Avalokiteśvara Bodhisattva). Jiashan (Jiā Shān, a person's name) asked: 'I have long heard that you, Venerable Monk, chant the name of Guanyin, is that so?' The Zen master said: 'Yes.' Jiashan said: 'What about when riding on the head?' The Zen master said: 'If it sticks its head out, then you can ride it; if it doesn't stick its head out, what can you ride?' Jiashan was speechless. A monk came to pay respects, and as soon as he spread out his sitting cloth (zuò jù, a mat used by monks for bowing), the Zen master said: 'Slowly.' The monk asked: 'What do you see, Venerable Monk?' The Zen master said: 'What a pity, smashing the bell tower.' The monk attained enlightenment from this. The Inspector Pei Xiu (Péi Xiū, a person's name) visited him and asked: 'Do you have any attendants?'

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師曰。有一兩個。祇是不可見客。裴曰。在甚麼處。師乃喚大空．小空。時二虎自庵后而出。裴睹之驚悸。師語二虎曰。有客。且去。二虎哮吼而去。裴問曰。師作何行業。感得如斯。師乃良久曰。會么。曰。不會。師曰。山僧常念觀音。

汀州水塘和尚

問歸宗。甚麼人。宗曰。陳州人。師曰。年多少。宗曰。二十二。師曰。阇黎未生時。老僧去來。宗曰。和尚幾時生。師豎起拂子。宗曰。這個豈有生邪。師曰。會得即無生。曰。未會在。師無語。

蒙溪和尚

僧問。一念不生時如何。師良久。僧便禮拜。師曰。汝作么生會。曰。某甲終不敢無慚愧。師曰。汝卻信得及。問。本分事如何體悉。師曰。汝何不問。曰。請師答話。師曰。汝卻問得好。僧大笑而出。師曰。只有這僧靈利。有僧從外來。師便喝。僧曰。好個來由。師曰。猶要棒在。僧珍重便出。師曰。得能自在。

溫州佛㠗和尚

尋常見人來。以柱杖卓地曰。前佛也恁么。后佛也恁么。問。正恁么時作么生。師畫一圓相。僧作女人拜。師便打。問。如何是佛法大意。師曰。賊也。賊也。問。如何是異類。師敲碗曰。花奴花奴吃飯來。

烏臼和尚

玄．紹二上座參。師乃問。二禪客發足甚麼處。玄曰。江西

【現代漢語翻譯】 現代漢語譯本： 師父說：『有一兩個，只是不方便見客人。』裴休問：『在哪裡？』師父於是呼喚『大空』、『小空』。當時兩隻老虎從庵后出來。裴休看到后驚恐害怕。師父對兩隻老虎說：『有客人，先去吧。』兩隻老虎吼叫著離開。裴休問：『師父做什麼行業，能感應到這樣？』師父沉默了很久說：『明白嗎？』裴休說：『不明白。』師父說：『山僧我常念觀音（Guan Yin，菩薩名）。』

汀州水塘和尚 問歸宗（Gui Zong，人名）：『什麼人？』歸宗說：『陳州人。』師父說：『年齡多少？』歸宗說：『二十二。』師父說：『你還沒出生的時候，老僧我就來來往往了。』歸宗說：『和尚您什麼時候生的？』師父豎起拂子。歸宗說：『這個難道有生嗎？』師父說：『會得即無生。』歸宗說：『未會在。』師父無語。

蒙溪和尚 僧人問：『一念不生時如何？』師父沉默良久。僧人便禮拜。師父說：『你作么生會？』僧人說：『某甲終不敢無慚愧。』師父說：『你卻信得及。』問：『本分事如何體悉？』師父說：『汝何不問？』僧人說：『請師答話。』師父說：『汝卻問得好。』僧人大笑而出。師父說：『只有這僧靈利。』有僧人從外來。師父便喝。僧人說：『好個來由。』師父說：『猶要棒在。』僧人珍重便出。師父說：『得能自在。』

溫州佛㠗和尚 尋常見人來，以柱杖卓地曰：『前佛也恁么，后佛也恁么。』問：『正恁么時作么生？』師父畫一圓相。僧人作女人拜。師父便打。問：『如何是佛法大意？』師父說：『賊也，賊也。』問：『如何是異類？』師父敲碗曰：『花奴花奴吃飯來。』

烏臼和尚 玄（Xuan，人名）、紹（Shao，人名）二上座參。師父乃問：『二禪客發足甚麼處？』玄曰：『江西』

【English Translation】 English version: The Master said, 'There are one or two, but it's just not convenient to see guests.' Pei Xiu asked, 'Where are they?' The Master then called out 'Da Kong' (Great Empty) and 'Xiao Kong' (Small Empty). At that moment, two tigers came out from behind the hermitage. Pei Xiu was frightened upon seeing them. The Master said to the two tigers, 'There are guests, you should leave for now.' The two tigers roared and left. Pei Xiu asked, 'What kind of practice does the Master do to be able to sense such things?' The Master remained silent for a long time and then said, 'Do you understand?' Pei Xiu said, 'I don't understand.' The Master said, 'This mountain monk constantly recites Guan Yin (Avalokiteśvara, a Bodhisattva).'

Tingzhou Shui Tang (Water Pond) Monk Asked Gui Zong (Returning to the Source), 'What kind of person are you?' Gui Zong said, 'A person from Chenzhou.' The Master said, 'How old are you?' Gui Zong said, 'Twenty-two.' The Master said, 'Before you were even born, this old monk was already coming and going.' Gui Zong said, 'When was the Master born?' The Master raised his whisk. Gui Zong said, 'Does this have birth?' The Master said, 'Understanding is no birth.' Gui Zong said, 'I haven't understood yet.' The Master was speechless.

Mengxi Monk A monk asked, 'What is it like when a single thought does not arise?' The Master remained silent for a long time. The monk then prostrated. The Master said, 'How do you understand it?' The monk said, 'This humble one would never dare to be without shame.' The Master said, 'You truly believe that.' Asked, 'How does one fully understand one's inherent nature?' The Master said, 'Why don't you ask?' The monk said, 'Please, Master, answer.' The Master said, 'You ask well.' The monk laughed loudly and left. The Master said, 'Only this monk is clever.' A monk came from outside. The Master immediately shouted. The monk said, 'What a good reason for coming.' The Master said, 'You still want the stick.' The monk respectfully withdrew. The Master said, 'Gaining the ability to be free.'

Wenzhou Fo Chi (Buddha Tooth) Monk He often saw people coming, and he would strike the ground with his staff, saying, 'The former Buddhas were like this, and the later Buddhas are also like this.' Asked, 'What is it like at just this moment?' The Master drew a circle. The monk made a woman's bow. The Master then struck him. Asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Thief, thief!' Asked, 'What is an alien?' The Master knocked on a bowl, saying, 'Hua Nu (Flower Slave), Hua Nu, come eat your meal.'

Wujiu Monk The two senior monks, Xuan (Mysterious) and Shao (Inherit), paid a visit. The Master then asked, 'Where did the two Chan practitioners set out from?' Xuan said, 'Jiangxi.'

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。師便打。玄曰。久知和尚有此機要。師曰。汝既不會。後面個師僧祇對看。紹擬近前。師便打。曰。信知同坑無異土。參堂去。問僧。近離甚處。曰。定州。師曰。定州法道何似這裡。曰。不別。師曰。若不別。更轉彼中去。便打。僧曰。棒頭有眼。不得草草打人。師曰。今日打著一個也。又打三下。僧便出去。師曰。屈棒元來有人吃在。曰。爭柰杓柄在和尚手裡。師曰。汝若要。山僧回與汝。僧近前奪棒。打師三下。師曰。屈棒。屈棒。曰。有人吃在。師曰。草草打著個漢。僧禮拜。師曰。卻與么去也。僧大笑而出。師曰。消得恁么。消得恁么。

古寺和尚

丹霞來參。經宿。明旦粥熟。行者祇盛一缽與師。又盛一碗自吃。殊不顧丹霞。霞亦自盛粥吃。者曰。五更侵早起。更有夜行人。霞問。師何不教訓行者。得恁么無禮。師曰。凈地上不要點污人家男女。霞曰。幾不問過這老漢。

石臼和尚

初參馬祖。祖問。甚麼處來。師曰。烏臼來。祖曰。烏臼近日有何言句。師曰。幾人於此茫然。祖曰。茫然且置。悄然一句作么生。師乃近前三步。祖曰。我有七棒寄打烏臼。你還甘否。師曰。和尚先吃。某甲后甘。

本溪和尚

因龐居士問。丹霞打侍者。意在何所。師曰。大老翁見

【現代漢語翻譯】 師父隨即就打了他。玄說：『我早就知道和尚有這樣的玄機要訣。』師父說：『你既然不會，後面的那些僧人只是在一旁觀看。』紹想要走上前，師父就打他，說：『我相信同在一個坑裡，土質沒有不同。』然後說：『去參禪吧。』問一個僧人：『你最近從哪裡來？』僧人說：『定州。』師父說：『定州的佛法風氣和這裡比怎麼樣？』僧人說：『沒有區別。』師父說：『如果沒有區別，你再回那邊去吧。』隨即就打他。僧人說：『棒頭是有眼睛的，不能隨便打人。』師父說：『今天就打著一個了。』又打了三下。僧人就出去了。師父說：『原來這棍子還是有人願意挨的。』僧人說：『但可惜棍把在和尚您手裡。』師父說：『如果你想要，我就還給你。』僧人走上前奪過棍子，打了師父三下。師父說：『冤枉啊，冤枉啊。』僧人說：『有人願意挨的。』師父說：『隨便就打著這麼一個人。』僧人禮拜。師父說：『就這樣走了嗎？』僧人笑著出去了。師父說：『能承受這樣嗎？能承受這樣嗎？』

古寺和尚

丹霞前來參拜，住了一夜。第二天早上粥熟了，行者只盛了一缽給師父，又盛了一碗自己吃，完全不顧丹霞。丹霞也自己盛粥吃。行者說：『五更天還沒亮就起來，還有夜裡趕路的人。』丹霞問：『師父為什麼不教訓一下行者，讓他這麼沒有禮貌？』師父說：『乾淨的地方不要沾染人家男女的污穢。』丹霞說：『差點沒問過這個老漢。』

石臼和尚

當初參拜馬祖（Mazu，禪宗大師）。馬祖問：『從哪裡來？』石臼和尚說：『從烏臼（Wujiu，地名）來。』馬祖說：『烏臼最近有什麼言語？』石臼和尚說：『幾個人在這裡茫然不知所措。』馬祖說：『茫然先放在一邊，悄然一句怎麼說？』石臼和尚於是走上前三步。馬祖說：『我有七棍子要寄打烏臼，你願意承受嗎？』石臼和尚說：『和尚先吃，我隨後甘願承受。』

本溪和尚

因為龐居士（Pang Jushi，唐代著名佛教居士）問：『丹霞（Danxia，唐代禪師）打侍者，意圖是什麼？』本溪和尚說：『大老翁見。』

【English Translation】 The master then struck him. Xuan said, 'I have long known that the abbot has this essential secret.' The master said, 'Since you do not understand, the monks behind are just watching.' Shao intended to step forward, and the master struck him, saying, 'I believe that in the same pit, the soil is no different.' Then he said, 'Go to Chan practice.' He asked a monk, 'Where have you come from recently?' The monk said, 'Dingzhou.' The master said, 'How is the Dharma practice in Dingzhou compared to here?' The monk said, 'No different.' The master said, 'If there is no difference, go back there.' Then he struck him. The monk said, 'The stick has eyes; you cannot strike people carelessly.' The master said, 'Today, I struck one.' He struck him three more times. The monk then left. The master said, 'It turns out that someone is willing to take this beating.' The monk said, 'Unfortunately, the handle is in your hands, Abbot.' The master said, 'If you want it, I will return it to you.' The monk stepped forward, seized the stick, and struck the master three times. The master said, 'Injustice, injustice.' The monk said, 'Someone is willing to take it.' The master said, 'Carelessly struck such a person.' The monk bowed. The master said, 'Are you leaving like this?' The monk laughed and left. The master said, 'Can you bear it like this? Can you bear it like this?'

Abbot of the Old Temple

Danxia came to visit and stayed overnight. The next morning, the porridge was cooked, and the attendant only filled a bowl for the master and another bowl for himself, completely ignoring Danxia. Danxia also filled a bowl of porridge for himself. The attendant said, 'Rising before dawn at the fifth watch, there are still night travelers.' Danxia asked, 'Why doesn't the master teach the attendant, who is so impolite?' The master said, 'Do not defile the clean ground with the filth of other people's men and women.' Danxia said, 'I almost didn't question this old man.'

Monk Shijiu (Stone Mortar)

He initially visited Mazu (Mazu, a Chan master). Mazu asked, 'Where do you come from?' The master said, 'From Wujiu (Wujiu, a place name).' Mazu said, 'What words have been spoken in Wujiu recently?' The master said, 'Several people here are at a loss.' Mazu said, 'Put aside the confusion for now; how do you express the silent phrase?' The master then stepped forward three steps. Mazu said, 'I have seven blows to send to Wujiu; are you willing to accept them?' The master said, 'Let the abbot receive them first, and I will willingly accept them later.'

Monk Benxi

Because Layman Pang (Pang Jushi, a famous Buddhist layman of the Tang Dynasty) asked, 'What is the intention behind Danxia (Danxia, a Chan master of the Tang Dynasty) striking the attendant?' Monk Benxi said, 'The old man sees.'

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人長短在。士曰。為我與師同參。方敢借問。師曰。若恁么從頭舉來。共你商量。士曰。大老翁不可共你說人是非。師曰。念翁年老。士曰。罪過。罪過。

石林和尚

見龐居士來。乃豎起拂子曰。不落丹霞機。試道一句子。士奪卻拂子。卻自豎起拳。師曰。正是丹霞機。士曰。與我不落看。師曰。丹霞患啞。龐公患聾。士曰。恰是。師無語。士曰。向道偶爾。又一日問士。某甲有個借問。居士莫惜言語。士曰。便請舉來。師曰。元來惜言語。士曰。這個問訊。不覺落他便宜。師乃掩耳。士曰。作家。作家。

亮座主

蜀人也。頗講經論。因參馬祖。祖問。見說座主大講得經論。是否。師曰。不敢。祖曰。將甚麼講。師曰。將心講。祖曰。心如工伎兒。意如和伎者。爭解講得。師抗聲曰。心既講不得。虛空莫講得么。祖曰。卻是虛空講得。師不肯。便出。將下階。祖召曰。座主。師回首。祖曰。是甚麼。師豁然大悟。便禮拜。祖曰。這鈍根阿師。禮拜作么。師曰。某甲所講經論。將謂無人及得。今日被大師一問。平生功業。一時冰釋。禮謝而退。乃隱於洪州西山。更無訊息。

黑眼和尚

僧問。如何是不出世師。師曰。善財拄杖子。問。如何是佛法大意。師曰。十年賣炭漢。不

【現代漢語翻譯】 現代漢語譯本：

一人說：『人的壽命有長有短。』士問道：『請您與我師父一同參悟，我才敢請教。』師父說：『如果這樣，你從頭說來，我與你一同商量。』士說：『老翁，不可與你說人的是非。』師父說：『念你年老。』士說：『罪過，罪過。』

石林和尚

見到龐居士來，便豎起拂塵說：『不落入丹霞（Dānxiá，人名，也指丹霞禪師）的窠臼，試說一句。』龐居士奪過拂塵，卻自己豎起拳頭。石林和尚說：『這正是丹霞的機鋒。』龐居士說：『給我看看不落入窠臼的樣子。』石林和尚說：『丹霞患了啞病，龐公患了耳聾。』龐居士說：『正是如此。』石林和尚無語。龐居士說：『向來道是偶爾。』又有一天，石林和尚問龐居士：『我有個問題想請教，居士不要吝惜言語。』龐居士說：『請問吧。』石林和尚說：『原來你還是吝惜言語。』龐居士說：『這個問訊，不知不覺落入了他的圈套。』石林和尚於是摀住耳朵。龐居士說：『行家，行家。』

亮座主

是蜀地人。頗能講解經論。因為參拜馬祖（Mǎzǔ，禪宗大師）。馬祖問：『聽說座主您很會講解經論，是嗎？』亮座主說：『不敢當。』馬祖說：『用什麼講解？』亮座主說：『用心講解。』馬祖說：『心如戲子，意如伴奏者，怎麼能講解經論？』亮座主提高聲音說：『心既然不能講解，難道虛空就能講解嗎？』馬祖說：『虛空卻能講解。』亮座主不肯認同，便要離開。將要下臺階時，馬祖叫道：『座主。』亮座主回頭。馬祖說：『是什麼？』亮座主豁然大悟，便禮拜。馬祖說：『你這遲鈍的阿師，禮拜做什麼？』亮座主說：『我所講的經論，總以為沒有人能比得上，今天被大師您一問，平生的功業，一時冰消瓦解。』禮謝後退下，於是隱居在洪州西山，再也沒有訊息。

黑眼和尚

僧人問：『如何是不出世的師父？』黑眼和尚說：『善財（Shàncái，佛教人物）的拄杖。』問：『如何是佛法的大意？』黑眼和尚說：『十年賣炭的漢子。』

【English Translation】 English version:

Someone said: 'People's lives have lengths and shortnesses.' The scholar asked: 'If you would contemplate this with my teacher, then I would dare to ask.' The teacher said: 'If that's the case, bring it up from the beginning, and I will discuss it with you.' The scholar said: 'Old man, I cannot discuss the rights and wrongs of others with you.' The teacher said: 'Considering your old age.' The scholar said: 'My fault, my fault.'

Shilin (Shílín) Monk

Upon seeing Layman Pang (Páng Jūshì) arrive, he raised his whisk and said: 'Without falling into the trap of Danxia (Dānxiá, a person's name, also refers to Zen Master Danxia), try to say a phrase.' The Layman snatched the whisk away and instead raised his fist. The monk said: 'That is precisely the spirit of Danxia.' The Layman said: 'Show me what it looks like not to fall into the trap.' The monk said: 'Danxia suffers from being mute, and Pang suffers from being deaf.' The Layman said: 'Exactly.' The monk was speechless. The Layman said: 'I always say it's occasional.' Another day, the monk asked the Layman: 'I have a question to ask, Layman, please don't be stingy with your words.' The Layman said: 'Please ask.' The monk said: 'So you are still stingy with words.' The Layman said: 'This greeting, unknowingly, falls into his trap.' The monk then covered his ears. The Layman said: 'Expert, expert.'

Liang (Liàng) the Lecturer

Was a person from Shu (Shǔ). He was quite skilled at lecturing on scriptures and treatises. Because he visited Mazu (Mǎzǔ, a Zen master). Mazu asked: 'I hear that you, Lecturer, are very good at lecturing on scriptures and treatises, is that so?' The Lecturer said: 'I dare not claim that.' Mazu said: 'What do you use to lecture?' The Lecturer said: 'I use the mind to lecture.' Mazu said: 'The mind is like a performing actor, and the intention is like a musician accompanying the performance. How can they lecture?' The Lecturer raised his voice and said: 'Since the mind cannot lecture, can emptiness lecture?' Mazu said: 'Emptiness can lecture.' The Lecturer refused to accept this and was about to leave. As he was about to descend the steps, Mazu called out: 'Lecturer.' The Lecturer turned his head. Mazu said: 'What is it?' The Lecturer suddenly had a great realization and bowed. Mazu said: 'You dull-rooted teacher, what are you bowing for?' The Lecturer said: 'The scriptures and treatises that I lectured on, I always thought that no one could match me. Today, with one question from you, Master, my lifelong achievements have instantly melted away.' He bowed in gratitude and retreated, then went into seclusion in the Western Mountains of Hongzhou (Hóngzhōu), and there was no further news of him.

Black Eyes Monk

A monk asked: 'What is a teacher who does not appear in the world?' The monk said: 'Shancai's (Shàncái, a Buddhist figure) walking stick.' Asked: 'What is the great meaning of the Buddha Dharma?' The monk said: 'A charcoal seller of ten years.'

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知秤畔星。

米嶺和尚

僧問。如何是衲衣下事。師曰。醜陋任君嫌。不掛雲霞色。師將示滅。遺偈曰。祖祖不思議。不許常住世。大眾審思惟。畢竟祇這是。言訖而寂。

齊峰和尚

龐居士來。師曰。俗人頻頻入僧院。討個甚麼。士回顧兩邊曰。誰恁么道。師乃咄之。士曰。在這裡。師曰。莫是當陽道么。士曰。背後底聻。師回首。曰。看。看。士曰。草賊大敗。士卻問。此去峰頂有幾里。師曰。甚麼處去來。士曰。可謂峻硬。不得問者。師曰。是多少。士曰。一二三。師曰。四五六。士曰。何不道七。師曰。才道七。便有八。士曰。住得也。師曰。一任添取。士喝便出去。師隨後亦喝。

大陽和尚

因伊禪師相見。乃問伊禪。近日有一般知識。向目前指教人。了取目前事。作這個為人。還會文彩未兆時也無。曰。擬向這裡致一問。不知可否。師曰。答汝已了。莫道可否。曰。還識得目前也未。師曰。若是目前。作么生識。曰。要且遭人檢點。師曰。誰。曰。某甲。師便喝。伊退步而立。師曰。汝只解瞻前。不解顧后。曰。雪上更加霜。師曰。彼此無便宜。

幽州紅螺山和尚

有頌示門人曰。紅螺山子近邊夷。度得之流半是奚。共語問酬都不會。可憐祇解那斯祁

【現代漢語翻譯】 現代漢語譯本： 知秤畔星（不知其含義）。

米嶺和尚

有僧人問：『什麼是衲衣（僧人的粗布衣服）下的事？』米嶺和尚說：『醜陋任憑你們嫌棄，不沾染雲霞的色彩。』米嶺和尚將要示寂（圓寂）時，留下偈語說：『祖祖相傳不可思議，不允許常住於世。大眾仔細思考，究竟就是這個。』說完就圓寂了。

齊峰和尚

龐居士來訪。齊峰和尚說：『俗人頻繁進入僧院，想要得到什麼？』龐居士回頭看看兩邊的人，說：『誰這麼說？』齊峰和尚就呵斥他。龐居士說：『就在這裡。』齊峰和尚說：『莫非是當陽（比喻關鍵處）之道嗎？』龐居士說：『背後又是什麼？』齊峰和尚回頭，說：『看，看。』龐居士說：『草寇大敗。』龐居士反問：『從這裡到峰頂有幾里路？』齊峰和尚說：『從什麼地方來？』龐居士說：『真是峻峭強硬，不讓人發問。』齊峰和尚說：『是多少？』龐居士說：『一二三。』齊峰和尚說：『四五六。』龐居士說：『為什麼不說七？』齊峰和尚說：『才說七，便有了八。』龐居士說：『就住在這裡吧。』齊峰和尚說：『任憑你新增。』龐居士大喝一聲便出去了，齊峰和尚隨後也大喝一聲。

大陽和尚

因為伊禪師來相見，就問伊禪師：『近日有一類知識分子，在眼前指點人，了結眼前的事務，以此作為教人的方法，他們還會文采未顯露時的境界嗎？』伊禪師說：『想在這裡提一個問題，不知可不可以？』大陽和尚說：『回答你已經完畢了，不要說可不可以。』伊禪師說：『還認識眼前的境界嗎？』大陽和尚說：『如果是眼前的境界，要怎麼認識？』伊禪師說：『終究會被人檢查。』大陽和尚說：『誰？』伊禪師說：『我。』大陽和尚便呵斥他。伊禪師退後站立。大陽和尚說：『你只懂得瞻前，不懂得顧后。』伊禪師說：『雪上加霜。』大陽和尚說：『彼此都沒有便宜。』

幽州紅螺山和尚

有頌語給門人說：『紅螺山的和尚靠近邊境，度化的人一半是奚族（古代少數民族）。和他們交談問答都不明白，可憐只懂得那斯祁（不知其含義）。』

【English Translation】 English version: Knowing the star beside the scale (meaning unknown).

Monk Miling

A monk asked: 'What is the matter beneath the kasaya (a monk's coarse cloth robe)?' The master said: 'Ugliness is up to you to dislike; it does not hang with the colors of clouds and mist.' When the master was about to enter nirvana (pass away), he left a verse saying: 'The ancestors are inconceivable; it is not permitted to dwell in the world permanently. The assembly should carefully consider; ultimately, it is just this.' Having spoken, he passed away.

Monk Qifeng

Layman Pang came to visit. The master said: 'Laypeople frequently enter the monastery; what are they seeking?' The layman looked back at both sides and said: 'Who said that?' The master then rebuked him. The layman said: 'It's right here.' The master said: 'Could it be the path of Dangyang (a metaphor for the crucial point)?' The layman said: 'What about what's behind?' The master turned his head and said: 'Look, look.' The layman said: 'The bandit army is utterly defeated.' The layman then asked: 'How many miles is it from here to the summit?' The master said: 'Where are you coming from?' The layman said: 'It can be called steep and unyielding; those who ask are not allowed.' The master said: 'How much is it?' The layman said: 'One, two, three.' The master said: 'Four, five, six.' The layman said: 'Why not say seven?' The master said: 'As soon as you say seven, there will be eight.' The layman said: 'It can be stayed in.' The master said: 'Add as much as you like.' The layman shouted and went out; the master followed and also shouted.

Monk Dayang

Because Zen Master Yi came to see him, he asked Zen Master Yi: 'Recently, there are some intellectuals who point people out in front of them, settling the matters before them, and using this as a method of teaching people. Do they still understand the state when literary talent has not yet manifested?' Zen Master Yi said: 'I want to ask a question here; I don't know if it's okay.' Monk Dayang said: 'The answer to you is already complete; don't say whether it's okay or not.' Zen Master Yi said: 'Do you still recognize the present state?' Monk Dayang said: 'If it is the present state, how do you recognize it?' Zen Master Yi said: 'Ultimately, it will be inspected by people.' Monk Dayang said: 'Who?' Zen Master Yi said: 'I.' Monk Dayang then rebuked him. Zen Master Yi stepped back and stood. Monk Dayang said: 'You only know how to look forward; you don't know how to look back.' Zen Master Yi said: 'Adding frost to snow.' Monk Dayang said: 'Neither side has any advantage.'

Monk of Red Snail Mountain in Youzhou

There is a verse for the disciples saying: 'The monk of Red Snail Mountain is close to the border; half of those who are saved are from the Xi tribe (an ancient ethnic minority). They don't understand talking and answering together; pitifully, they only understand Nasiqi (meaning unknown).'

---

。

百靈和尚

一日與龐居士路次相逢。問曰。南嶽得力句。還曾舉向人也無。士曰。曾舉來。師曰。舉向甚麼人。士以手自指曰。龐公。師曰。真是妙德．空生也讚歎不及。士卻問。阿師得力句。是誰得知。師戴笠子便行。士曰。善為道路。師更不回首。

鎮州金牛和尚

每自做飯。供養眾僧。至齋時。舁飯桶到堂前作舞。呵呵大笑曰。菩薩子。吃飯來(僧問長慶。古人撫掌喚僧吃飯。意旨如何。慶雲。大似因齋慶贊。僧問大光。未審慶贊個甚麼。光作舞。僧禮拜。光云。這野狐精。東禪齊云。古人自出手作飯。舞了喚人來吃。意作么生。還會么。祇如長慶與大光。是明古人意。別為他分析。今問上座。每日持缽掌盂時。迎來送去時。為當與古人一般。別有道理。若道別。且作么生得別來。若一般。恰到他舞。又被喚作野狐精。有會處么。若未會。行腳眼在甚麼處)。

洛京黑澗和尚

僧問。如何是密室。師曰。截耳臥街。曰。如何是密室中人。師乃換手槌胸。

利山和尚

僧問。眾色歸空。空歸何所。師曰。舌頭不出口。曰。為甚麼不出口。師曰。內外一如故。問。不歷僧祇獲法身。請師直指。師曰。子承父業。曰。如何領會。師曰。貶剝不施。曰。恁么則大

【現代漢語翻譯】 現代漢語譯本 百靈和尚

有一天，百靈和尚與龐居士（Layman Pang，一位著名的佛教居士）在路上相遇。龐居士問道：『您在南嶽（Mount Nan-yue）所領悟的最得力的語句，可曾向人提起過嗎？』百靈和尚回答說：『曾提起過。』龐居士問：『向什麼人提起過？』百靈和尚用手指著自己說：『向龐公（Pang Gong，龐居士的自稱）提起過。』百靈和尚說：『真是妙德（wonderful virtue）！即使是須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）和空生（Sunyata，空的別稱）也讚歎不及。』龐居士反問道：『阿師（Acharya，老師）您所領悟的最得力的語句，是誰能夠得知呢？』百靈和尚戴上斗笠便離開了。龐居士說：『善於趕路啊！』百靈和尚頭也不回。

鎮州金牛和尚

金牛和尚常常自己做飯，供養眾僧。到了齋飯時，他扛著飯桶到堂前跳舞，呵呵大笑說：『菩薩子（Bodhisattva's children，指僧人），吃飯來！』（有僧人問長慶（Changqing，禪宗大師）：『古人拍手叫僧人吃飯，意旨如何？』長慶回答說：『很像因齋慶贊（celebrating and praising the meal）。』僧人問大光（Daguang，禪宗大師）：『不知道慶贊些什麼？』大光跳起舞來。僧人禮拜。大光說：『這野狐精（wild fox spirit）！』東禪齊云（Dongchan Qiyun，禪宗大師）說：『古人親自做飯，跳舞后叫人來吃，意圖是什麼？你們會嗎？就像長慶和大光，是闡明古人的意思，還是為他分析？現在問各位上座（senior monks），每天拿著缽盂的時候，迎來送去的時候，是和古人一樣，還是另有道理？如果說不同，那麼怎麼才能不同呢？如果說一樣，恰恰像他跳舞，又被叫做野狐精。』有領會的地方嗎？如果還沒有領會，行腳眼（the eye of a traveling monk）在哪裡？）

洛京黑澗和尚

有僧人問：『如何是密室（secret chamber）？』黑澗和尚說：『截耳臥街（cut off your ears and lie on the street）。』僧人問：『如何是密室中人（person in the secret chamber）？』黑澗和尚於是換手捶胸。

利山和尚

有僧人問：『眾色歸空（all forms return to emptiness），空歸何所（where does emptiness return）？』利山和尚說：『舌頭不出口（the tongue does not leave the mouth）。』僧人問：『為什麼不出口？』利山和尚說：『內外一如故（inside and outside are the same as before）。』僧人問：『不歷僧祇獲法身（without going through countless kalpas, one attains the Dharmakaya），請老師直接指示。』利山和尚說：『子承父業（the son inherits the father's business）。』僧人問：『如何領會？』利山和尚說：『貶剝不施（no diminishing or stripping away is applied）。』僧人問：『這樣說來，大

【English Translation】 English version Bailing Monk

One day, Bailing Monk encountered Layman Pang (a famous Buddhist layman) on the road. Layman Pang asked: 'Have you ever mentioned to anyone the most effective phrase you realized at Mount Nan-yue?' Bailing Monk replied: 'I have mentioned it.' Layman Pang asked: 'To whom did you mention it?' Bailing Monk pointed to himself and said: 'I mentioned it to Pang Gong (Layman Pang's self-reference).' Bailing Monk said: 'Truly wonderful virtue! Even Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) and Sunyata (another name for emptiness) cannot praise it enough.' Layman Pang asked in return: 'Who can know the most effective phrase that you, Acharya (teacher), have realized?' Bailing Monk put on his bamboo hat and left. Layman Pang said: 'Good at traveling!' Bailing Monk did not turn his head back.

Jinniu Monk of Zhenzhou

Jinniu Monk often cooked for and provided for the monastic community himself. When it was time for the meal, he carried the rice bucket to the front of the hall, dancing and laughing loudly, saying: 'Bodhisattva's children (referring to monks), come and eat!' (A monk asked Changqing (a Zen master): 'What is the meaning of the ancients clapping their hands and calling the monks to eat?' Changqing replied: 'It is very much like celebrating and praising the meal.' The monk asked Daguang (a Zen master): 'I wonder what is being celebrated and praised?' Daguang danced. The monk bowed. Daguang said: 'This wild fox spirit!' Dongchan Qiyun (a Zen master) said: 'The ancients personally cooked, danced, and then called people to eat. What is the intention? Do you understand? Just like Changqing and Daguang, are they clarifying the meaning of the ancients, or are they analyzing it for him? Now I ask you senior monks, when you hold your bowls every day, when you welcome and send off, is it the same as the ancients, or is there another reason? If you say it is different, then how can it be different? If you say it is the same, just like him dancing, you will be called a wild fox spirit.' Is there a place to understand? If you have not yet understood, where is the eye of a traveling monk?)

Heijian Monk of Luojing

A monk asked: 'What is the secret chamber?' Heijian Monk said: 'Cut off your ears and lie on the street.' The monk asked: 'What is the person in the secret chamber?' Heijian Monk then switched hands and beat his chest.

Lishan Monk

A monk asked: 'All forms return to emptiness, where does emptiness return?' Lishan Monk said: 'The tongue does not leave the mouth.' The monk asked: 'Why does it not leave the mouth?' Lishan Monk said: 'Inside and outside are the same as before.' The monk asked: 'Without going through countless kalpas, one attains the Dharmakaya, please give me a direct instruction.' Lishan Monk said: 'The son inherits the father's business.' The monk asked: 'How should I understand this?' Lishan Monk said: 'No diminishing or stripping away is applied.' The monk asked: 'In that case, great

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眾有賴去也。師曰。大眾且置。作么生是法身。僧無對。師曰。汝問。我與汝道。僧問。如何是法身。師曰。空華陽𦦨。問。如何是西來意。師曰。不見如何。曰。為甚麼如此。師曰。祇為如此。

韶州乳源和尚

上堂。西來的的意不妨。難道眾中莫有道得者。出來試道看。時有僧出禮拜。師便打。曰。是甚麼時節。出頭來。便歸方丈(僧舉似長慶。慶雲。不妨。不妨。資福代云。為和尚不惜身命)。仰山作沙彌時。唸經聲高。師咄曰。這沙彌唸經恰似哭。曰。慧寂只恁么。未審和尚如何。師乃顧視。仰曰。若恁么。與哭何異。師便休。

松山和尚

同龐居士喫茶。士舉橐子曰。人人盡有分。為甚麼道不得。師曰。祇為人人盡有。所以道不得。士曰。阿兄為甚麼卻道得。師曰。不可無言也。士曰。灼然。灼然。師便喫茶。士曰。阿兄喫茶。為甚麼不揖客。師曰。誰。士曰。龐公。師曰。何須更揖。后丹霞聞。乃曰。若不是松山。幾被個老翁惑亂一上。士聞之。乃令人傳語霞曰。何不會取未舉橐子時。

則川和尚

蜀人也。龐居士相看次。師曰。還記得見石頭時道理否。士曰。猶得阿師重舉在。師曰。情知久參事慢。士曰。阿師老耄。不啻龐公。師曰。二彼同時。又爭幾許。士曰

【現代漢語翻譯】 現代漢語譯本 眾僧依賴而去。 師父說：『各位暫且放下。 什麼是法身（Dharmakaya，佛的法性之身）？』 僧人無言以對。 師父說：『你問，我來為你解答。』 僧人問：『如何是法身？』 師父說：『空中的花朵，陽光下的閃電。』 僧人問：『如何是西來意（Bodhidharma來東土的真正目的）？』 師父說：『看不見嗎？』 僧人說：『為什麼會這樣？』 師父說：『正因為是這樣。』

韶州乳源和尚

上堂說法。 『西來的的意（Bodhidharma來東土的真正目的）沒有妨礙。 難道各位當中沒有能說得出來的嗎？ 出來試著說看。』 當時有個僧人出來禮拜。 師父便打他，說：『是什麼時候了，才出頭來？』 便回到方丈（僧人將此事告訴長慶，長慶說：『沒有妨礙，沒有妨礙。』 資福代長慶說：『爲了和尚不珍惜自己的身命。』）。 仰山做沙彌的時候，唸經聲音很大。 師父呵斥說：『這沙彌唸經好像在哭。』 仰山說：『慧寂只是這樣念，不知和尚您是如何唸的？』 師父於是環顧四周。 仰山說：『如果像我這樣念，與哭有什麼區別？』 師父便停止了。

松山和尚

同龐居士一起喝茶。 龐居士舉起茶托說：『人人都有份，為什麼說不出來？』 師父說：『正因為人人都有，所以說不出來。』 龐居士說：『阿兄為什麼卻說得出來？』 師父說：『不能沒有話說啊。』 龐居士說：『確實如此，確實如此。』 師父便喝茶。 龐居士說：『阿兄喝茶，為什麼不向客人作揖？』 師父說：『誰？』 龐居士說：『龐公。』 師父說：『何須再作揖。』 後來丹霞聽說了這件事，便說：『如果不是松山，幾乎被這個老翁迷惑了。』 龐居士聽說了，便派人傳話給丹霞說：『為什麼不領會未舉茶托時（的禪意）？』

則川和尚

是四川人。 龐居士前來看望他。 師父說：『還記得見石頭（Shitou，禪宗大師）時的道理嗎？』 龐居士說：『還等著阿師您重新提起呢。』 師父說：『知道你久參禪事懈怠了。』 龐居士說：『阿師您老眼昏花，不亞於龐公。』 師父說：『我們兩個同時老去，又能差多少呢？』 龐居士說：

【English Translation】 English version The assembly relied on leaving. The master said, 'Everyone, put this aside for now. What is the Dharmakaya (法身, the Dharma body of the Buddha)?' The monk had no response. The master said, 'You ask, and I will tell you.' The monk asked, 'What is the Dharmakaya?' The master said, 'Empty flowers, Yang𦦨 (lightning in the sun).' Asked, 'What is the meaning of the West's coming (西來意, Bodhidharma's intention in coming to the East)?' The master said, 'Don't you see?' Said, 'Why is it like this?' The master said, 'Just because it is like this.'

Shaozhou Ruyuan (乳源) Monk

Ascending the hall. 'The meaning of the West's coming (西來的的意, Bodhidharma's intention in coming to the East) is not hindered. Could it be that no one among you can speak of it? Come out and try to speak.' At that time, a monk came out and bowed. The master then hit him, saying, 'What time is it, that you come out?' Then he returned to his abbot's room (the monk told Changqing (長慶) about this. Changqing said, 'Not hindered, not hindered.' Zifu (資福) said on behalf of Changqing, 'For the sake of the monk, he does not cherish his life.'). When Yangshan (仰山) was a novice, his chanting of scriptures was loud. The master scolded, saying, 'This novice chants scriptures as if he is crying.' Yangshan said, 'Huiji (慧寂, Yangshan's name) only chants like this. I don't know how the master chants?' The master then looked around. Yangshan said, 'If it's like this, what's the difference from crying?' The master then stopped.

Songshan (松山) Monk

Drinking tea with Layman Pang (龐居士). The Layman raised the tea tray and said, 'Everyone has a share, why can't they speak of it?' The master said, 'Precisely because everyone has it, they can't speak of it.' The Layman said, 'Why can you, brother, speak of it?' The master said, 'One cannot be without words.' The Layman said, 'Indeed, indeed.' The master then drank tea. The Layman said, 'Brother, why don't you bow to the guest when drinking tea?' The master said, 'Who?' The Layman said, 'Layman Pang.' The master said, 'Why is there a need to bow again?' Later, Danxia (丹霞) heard of this and said, 'If it weren't for Songshan, I would have been confused by this old man.' The Layman heard of it and sent someone to tell Danxia, 'Why don't you understand the time before the tea tray was raised?'

Zechuan (則川) Monk

Was from Sichuan. Layman Pang came to visit him. The master said, 'Do you still remember the principles when you saw Shitou (石頭, a Chan master)?' The Layman said, 'I'm still waiting for you, Master, to bring it up again.' The master said, 'I know that you have been negligent in your long-term practice of Chan.' The Layman said, 'Master, you are senile, no less than Layman Pang.' The master said, 'We are both aging at the same time, how much difference can there be?' The Layman said

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。龐公鮮健。且勝阿師。師曰。不是勝我。祇欠汝個幞頭。士拈下幞頭曰。恰與師相似。師大笑而已。師摘茶次。士曰。法界不容身。師還見我否。師曰。不是老師洎答公話。士曰。有問有答。蓋是尋常。師乃摘茶不聽。士曰。莫怪適來容易借問。師亦不顧。士喝曰。這無禮儀老漢。待我一一舉嚮明眼人。師乃拋卻茶籃。便歸方丈。

忻州打地和尚

自江西領旨。常晦其名。凡學者致問。唯以棒打地示之。時謂之打地和尚。一日被僧藏卻棒然後致問。師但張其口。僧問門人曰。只如和尚每日有人問便打地。意旨如何。門人即于灶內取柴一片。擲在釜中。

潭州秀溪和尚

谷山問。聲色純真。如何是道。師曰。亂道作么。山卻從東過西立。師曰。若不恁么。即禍事也。山又從西過東立。師乃下禪床。方行兩步。被谷山捉住。曰。聲色純真。事作么生。師便打一掌。山曰。三十年後。要個人下茶也無在。師曰。要谷山這漢作甚麼。山呵呵大笑。

江西椑樹和尚

臥次。道吾近前。牽被覆之。師曰。作么。吾曰。蓋覆。師曰。臥底是。坐底是。吾曰。不在這兩處。師曰。爭奈蓋覆何。吾曰。莫亂道。師向火次。吾問。作么。師曰。和合。吾曰。恁么即當頭脫去也。師曰。隔闊來多少時

【現代漢語翻譯】 龐公（Pang Gong，人名）身體健康，而且勝過阿師（Ashi，對僧人的尊稱）。阿師說：『不是勝過我，只是欠你一頂幞頭（futou，一種頭巾）。』士（shi，指居士）摘下幞頭說：『恰好與師父相似。』阿師只是大笑而已。阿師採茶時，士說：『法界（Dharmadhatu，一切法的總稱）不容身，師父還見我嗎？』阿師說：『不是老僧不回答你的話。』士說：『有問有答，這是尋常之事。』阿師於是採茶不聽。士說：『不要怪我剛才輕易地藉此發問。』阿師也不理睬。士呵斥道：『這無禮儀的老漢，待我一一舉嚮明眼人（mingyanren，指有智慧的人）。』阿師於是拋下茶籃，便回方丈（fangzhang，寺院住持的住所）。

忻州打地和尚（Xinzhou Dadi Heshang，人名）

自從在江西領受旨意后，常常隱晦自己的名聲。凡是學人前來請教，和尚只是用棒打地來開示他們，當時人們稱他為打地和尚。有一天，一個僧人藏起了和尚的棒子，然後才去請教。和尚只是張開嘴巴。僧人問他的同門說：『就像和尚每天有人問就打地，他的意旨是什麼？』同門就從灶內取出一片柴，扔進鍋里。

潭州秀溪和尚（Tanzhou Xiuxi Heshang，人名）

谷山（Gushan，人名）問：『聲色純真，如何是道（Dao，真理）？』和尚說：『胡說八道什麼？』谷山卻從東邊走到西邊站立。和尚說：『若不這樣，就是禍事了。』谷山又從西邊走到東邊站立。和尚於是下禪床，剛走了兩步，被谷山捉住，說：『聲色純真，事怎麼樣？』和尚便打了他一掌。谷山說：『三十年後，要找個人來下茶（xiacha，指供茶）也沒有了。』和尚說：『要谷山這漢子做什麼？』谷山呵呵大笑。

江西椑樹和尚（Jiangxi Beishu Heshang，人名）

和尚躺臥時，道吾（Daowu，人名）走上前，拉過被子蓋在他身上。和尚說：『做什麼？』道吾說：『蓋被。』和尚說：『躺著的是，坐著的是？』道吾說：『不在這兩處。』和尚說：『奈何蓋被呢？』道吾說：『不要胡說。』和尚向火時，道吾問：『做什麼？』和尚說：『和合（hehe，融合）。』道吾說：『這樣就當頭脫去了。』和尚說：『隔絕了多少時日？』

【English Translation】 Pang Gong (Pang Gong, a person's name) was healthy and vigorous, and even surpassed Ashi (Ashi, a respectful term for monks). Ashi said, 'It's not that you surpass me, but you're just missing a futou (futou, a type of headscarf).' The scholar (shi, referring to a layperson) took off his futou and said, 'It's just like the master's.' Ashi simply laughed. When Ashi was picking tea, the scholar said, 'The Dharmadhatu (Dharmadhatu, the totality of all dharmas) cannot accommodate the body, does the master still see me?' Ashi said, 'It's not that this old monk won't answer your question.' The scholar said, 'To have questions and answers, this is commonplace.' Ashi then picked tea without listening. The scholar said, 'Don't blame me for easily taking the opportunity to ask just now.' Ashi also ignored him. The scholar scolded, 'This rude old man, I will report everything to those with clear eyes (mingyanren, referring to people with wisdom).' Ashi then threw down the tea basket and returned to his abbot's quarters (fangzhang, the residence of the abbot of a monastery).

Xinzhou Dadi Heshang (Xinzhou Dadi Heshang, a person's name)

Since receiving the decree in Jiangxi, he often concealed his name. Whenever students came to inquire, the monk would only instruct them by striking the ground with a stick. At that time, people called him the 'Ground-Striking Monk.' One day, a monk hid the monk's stick and then came to inquire. The monk simply opened his mouth. The monk asked his fellow disciple, 'Just like the monk strikes the ground every day when someone asks, what is his intention?' The fellow disciple then took a piece of firewood from the stove and threw it into the pot.

Tanzhou Xiuxi Heshang (Tanzhou Xiuxi Heshang, a person's name)

Gushan (Gushan, a person's name) asked, 'Sound and form are pure and true, what is the Dao (Dao, the Truth)?' The monk said, 'What nonsense are you talking about?' Gushan then walked from east to west and stood there. The monk said, 'If it weren't like this, it would be a disaster.' Gushan then walked from west to east and stood there. The monk then got off the meditation platform, and after taking two steps, Gushan grabbed him and said, 'Sound and form are pure and true, how is the matter?' The monk then slapped him. Gushan said, 'Thirty years from now, there won't even be anyone to serve tea (xiacha, referring to offering tea).' The monk said, 'What's the use of having this fellow Gushan?' Gushan laughed heartily.

Jiangxi Beishu Heshang (Jiangxi Beishu Heshang, a person's name)

When the monk was lying down, Daowu (Daowu, a person's name) came forward and pulled the blanket over him. The monk said, 'What are you doing?' Daowu said, 'Covering you with a blanket.' The monk said, 'The one lying down is, the one sitting is?' Daowu said, 'It's not in these two places.' The monk said, 'Then why cover me with a blanket?' Daowu said, 'Don't talk nonsense.' When the monk was warming himself by the fire, Daowu asked, 'What are you doing?' The monk said, 'Harmony (hehe, fusion).' Daowu said, 'In that case, it's gone right from the start.' The monk said, 'How long has it been separated?'

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邪。吾便拂袖而去。吾一日從外歸。師問。甚麼處去來。吾曰。親近來。師曰。用簸這兩片皮作么。吾曰。借。師曰。他有從汝借。無作么生。吾曰。只為有。所以借。

京兆草堂和尚

自罷參大寂。至海昌和尚處。昌問。甚麼處來。師曰。道場來。昌曰。這裡是甚麼處。師曰。賊不打貧人家。僧問。未有一法時。此身在甚麼處。師作一圓相。于中書身字。

洞安和尚

有僧辭。師曰。甚麼處去。曰。本無所去。師曰。善為阇黎。曰。不敢。師曰。到諸方。分明舉似。僧侍立次。師問。今日是幾。曰。不知。師曰。我卻記得。曰。今日是幾。師曰。今日昏晦。

京兆興平和尚

洞山來禮拜。師曰。莫禮老朽。山曰。禮非老朽。師曰。非老朽者不受禮。山曰。他亦不止。洞山卻問。如何是古佛心。師曰。即汝心是。山曰。雖然如此。猶是某甲疑處。師曰。若恁么。即問取木人去。山曰。某甲有一句子。不借諸聖口。師曰。汝試道看。山曰。不是某甲。山辭。師曰。甚麼處去。山曰。㳂流無定止。師曰。法身㳂流。報身㳂流。山曰。總不作此解。師乃拊掌(保福云。洞山自是一家。乃別云。覓得幾人)。

逍遙和尚

鹿西和尚問。唸唸攀緣。心心永寂。師曰。昨晚也有

【現代漢語翻譯】 現代漢語譯本 邪。我便拂袖而去。我一日從外面回來，師父問：『什麼地方回來？』我說：『親近（指拜訪善知識）回來。』師父說：『用簸箕簸這兩片皮（指身體）做什麼？』我說：『借用。』師父說：『他有從你這裡借用嗎？沒有的話怎麼辦？』我說：『正因為有，所以才借用。』

京兆草堂和尚

從大寂（馬祖道一禪師）到海昌和尚處。海昌問：『什麼地方來？』師父說：『道場來。』海昌說：『這裡是什麼地方？』師父說：『賊不打貧人家。』僧人問：『未有一法時（指沒有產生任何概念的時候），此身在什麼地方？』師父畫一個圓圈，在中間寫一個『身』字。

洞安和尚

有僧人告辭。師父問：『什麼地方去？』（僧人）說：『本無所去。』師父說：『好好做你的阇黎（老師）。』（僧人）說：『不敢當。』師父說：『到各處去，分明地把這些話告訴別人。』僧人侍立在旁邊，師父問：『今天幾號？』（僧人）說：『不知道。』師父說：『我卻記得。』（僧人）說：『今天幾號？』師父說：『今天昏暗不明。』

京兆興平和尚

洞山（良價禪師）來禮拜。師父說：『不要禮拜老朽。』洞山說：『禮拜的不是老朽。』師父說：『不是老朽的，不受禮拜。』洞山說：『他也不止於老朽。』洞山反問道：『如何是古佛心？』師父說：『就是你的心。』洞山說：『雖然如此，還是我疑惑的地方。』師父說：『如果這樣，就去問木頭人吧。』洞山說：『我有一句話，不借用諸聖的口。』師父說：『你試著說看。』洞山說：『不是我。』洞山告辭。師父問：『什麼地方去？』洞山說：『沿著河流沒有固定的去處。』師父說：『法身沿著河流，報身沿著河流。』洞山說：『總不作這樣的解釋。』師父於是拍手（保福說：洞山自成一家，又說：能找到幾個人）。

逍遙和尚

鹿西和尚問：『唸唸攀緣，心心永寂。』師父說：『昨晚也有。』

【English Translation】 English version 'Evil.' Then I would fling my sleeves and leave. One day I returned from outside, and the master asked, 'Where have you been?' I said, 'Visiting.' The master said, 'What are you doing using a winnowing basket to winnow these two pieces of skin (referring to the body)?' I said, 'Borrowing.' The master said, 'Does he borrow from you? What if he doesn't?' I said, 'Precisely because there is, I borrow.'

Monk Caotang of Jingzhao

From Daji (Zen Master Mazu Daoyi) to the place of Monk Haichang. Haichang asked, 'Where do you come from?' The master said, 'From the monastery.' Haichang said, 'What place is this?' The master said, 'Thieves don't rob poor families.' A monk asked, 'When there is not a single dharma (when no concepts have arisen), where is this body?' The master drew a circle and wrote the character 'body' in the middle.

Monk Dongan

A monk was taking his leave. The master asked, 'Where are you going?' (The monk) said, 'Nowhere in particular.' The master said, 'Be a good acharya (teacher).' (The monk) said, 'I dare not.' The master said, 'When you go to various places, clearly tell people these words.' A monk was standing by, and the master asked, 'What day is it today?' (The monk) said, 'I don't know.' The master said, 'I remember.' (The monk) said, 'What day is it today?' The master said, 'Today is dark and unclear.'

Monk Xingping of Jingzhao

Dongshan (Zen Master Liangjie) came to pay respects. The master said, 'Don't bow to this old wreck.' Dongshan said, 'It is not the old wreck that I bow to.' The master said, 'That which is not the old wreck does not receive bows.' Dongshan said, 'It is also not limited to the old wreck.' Dongshan then asked, 'What is the mind of the ancient Buddha?' The master said, 'It is your mind.' Dongshan said, 'Even so, it is still where I have doubts.' The master said, 'If that's the case, then go ask a wooden man.' Dongshan said, 'I have a saying that does not borrow the mouths of the sages.' The master said, 'Try to say it.' Dongshan said, 'It is not I.' Dongshan took his leave. The master asked, 'Where are you going?' Dongshan said, 'Following the stream without a fixed destination.' The master said, 'The Dharmakaya (Dharma body) follows the stream, the Sambhogakaya (Reward body) follows the stream.' Dongshan said, 'I don't interpret it that way at all.' The master then clapped his hands (Baofu said: Dongshan is a school of his own, and also said: How many people can be found?).

Monk Xiaoyao

Monk Luxi asked, 'Thought after thought clinging, mind after mind eternally still.' The master said, 'Last night too.'

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人恁么道。西曰。道個甚麼。師曰。不知。西曰。請和尚說。師以拂子驀口打。西拂袖便出。師召眾曰。頂門上著眼。

福溪和尚

僧問。古鏡無瑕時如何。師良久。僧曰。師意如何。師曰。山僧耳背。僧再問。師曰。猶較些子。問。如何是自己。師曰。你問甚麼。曰。豈無方便。師曰。你適來問甚麼。曰。得恁么顛倒。師曰。今日合吃山僧手裡棒。問。緣散歸空。空歸何所。師乃召僧。僧應諾。師曰。空在何處。曰。卻請和尚道。師曰。波斯吃胡椒。

洪州水潦和尚

初參馬祖。問曰。如何是西來的的意。祖曰。禮拜著。師才禮拜。祖乃當胸蹋倒。師大悟。起來拊掌呵呵大笑曰。也大奇。也大奇。百千三昧無量妙義。祇向一毫頭上。識得根源去。禮謝而退。住后。每告眾曰。自從一吃馬祖蹋。直至如今笑不休。有僧作一圓相。以手撮向師身上。師乃三撥。亦作一圓相。卻指其僧。僧便禮拜。師打曰。這虛頭漢。問。如何是沙門行。師曰。動則影現。覺則冰生。問。如何是佛法大意。師乃拊掌呵呵大笑。凡接機。大約如此。

浮杯和尚

凌行婆來禮拜。師與坐喫茶。婆乃問。盡力道不得底句分付阿誰。師曰。浮杯無剩語。婆曰。未到浮杯。不妨疑著。師曰。別有長處。不妨拈出

【現代漢語翻譯】 現代漢語譯本： 有人這樣問道。西堂智藏禪師說：『問什麼？』禪師說：『不知道。』西堂智藏禪師說：『請和尚說。』禪師用拂塵朝他嘴上打去。那人拂袖便走。禪師對大眾說：『頂門上要長眼睛。』

福溪和尚

有僧人問道：『古鏡沒有瑕疵的時候是怎樣的？』福溪和尚沉默良久。僧人說：『師父您怎麼看？』福溪和尚說：『山僧我耳朵不好使。』僧人再次發問。福溪和尚說：『還是差了點。』問：『如何是自己？』福溪和尚說：『你問什麼？』僧人說：『難道沒有方便之門嗎？』福溪和尚說：『你剛才問什麼？』僧人說：『竟然如此顛倒！』福溪和尚說：『今天該吃我手裡的棒子。』問：『緣分消散歸於空，空又歸向何處？』福溪和尚於是叫那個僧人。僧人應了一聲。福溪和尚說：『空在哪裡？』僧人說：『請和尚說。』福溪和尚說：『波斯人吃胡椒。』（比喻答非所問，或自討苦吃）

洪州水潦和尚

當初參拜馬祖道一時，問道：『什麼是西來（指達摩祖師從西方來到中國）的真意？』馬祖說：『禮拜就是。』水潦和尚剛要禮拜，馬祖就一腳把他踢倒。水潦和尚因此大悟，起來拍手，哈哈大笑說：『真奇妙！真奇妙！百千三昧（各種禪定），無量妙義，竟然就在一毫頭上（極小處）識得了根源。』於是禮謝而退。後來住持一方，經常告訴大眾說：『自從捱了馬祖一腳，直到現在還笑個不停。』有僧人畫了一個圓圈，用手撮向水潦和尚身上。水潦和尚就用手撥了三次，也畫了一個圓圈，然後指著那個僧人。僧人便要禮拜。水潦和尚打他說：『你這虛頭漢！』問：『什麼是沙門（出家人）的修行？』水潦和尚說：『動則有影，覺則生冰。』問：『什麼是佛法的大意？』水潦和尚就拍手，哈哈大笑。他接引學人的方式，大抵如此。

浮杯和尚

凌行婆前來禮拜。浮杯和尚請她坐下喝茶。凌行婆於是問道：『盡力也說不出的那句話，交付給誰了？』浮杯和尚說：『浮杯沒有多餘的話。』凌行婆說：『還沒到浮杯的境界，不妨先懷疑著。』浮杯和尚說：『別有長處，不妨拿出來看看。』

【English Translation】 English version: Someone asked: 'What is it?' Xitang Zhizang (西堂智藏) Zen master said, 'Ask what?' The Zen master said, 'I don't know.' Xitang Zhizang Zen master said, 'Please, Master, tell me.' The Zen master struck him in the mouth with his whisk. That person flicked his sleeve and left. The Zen master said to the assembly, 'Grow eyes on the top of your head.'

Zen Master Fuxi (福溪)

A monk asked, 'What is it like when an ancient mirror is without flaw?' Zen Master Fuxi remained silent for a long time. The monk said, 'What is the Master's intention?' Zen Master Fuxi said, 'This old monk is hard of hearing.' The monk asked again. Zen Master Fuxi said, 'Still a bit short.' Asked, 'What is oneself?' The Zen Master said, 'What are you asking?' The monk said, 'Isn't there a convenient way?' The Zen Master said, 'What did you ask just now?' The monk said, 'So upside down!' The Zen Master said, 'Today you deserve a beating from this old monk.' Asked, 'When conditions scatter and return to emptiness, where does emptiness return to?' The Zen Master then called out to the monk. The monk responded. The Zen Master said, 'Where is emptiness?' The monk said, 'Please, Master, tell us.' The Zen Master said, 'A Persian eats pepper.' (Meaning irrelevant answer or asking for trouble)

Zen Master Hongzhou Shuiliao (洪州水潦)

Initially, when he visited Mazu Daoyi (馬祖道一), he asked, 'What is the meaning of the coming from the West (referring to Bodhidharma's arrival from the West)?' Mazu said, 'Worshiping is it.' As soon as Shuiliao was about to bow, Mazu kicked him to the ground. Shuiliao had a great awakening because of this, got up, clapped his hands, and laughed loudly, saying, 'How wonderful! How wonderful! Hundreds of thousands of Samadhis (various states of meditation), immeasurable wonderful meanings, are actually recognized at the tip of a hair (extremely small place).' Then he thanked him and withdrew. Later, when he was the abbot of a monastery, he often told the assembly, 'Ever since I received a kick from Mazu, I have been laughing non-stop.' A monk drew a circle and pointed it at Shuiliao. Shuiliao brushed it away three times, also drew a circle, and then pointed at the monk. The monk was about to bow. Shuiliao hit him and said, 'You empty-headed fellow!' Asked, 'What is the practice of a Shramana (monk)?' Shuiliao said, 'Movement creates shadows, awareness creates ice.' Asked, 'What is the great meaning of the Buddha-dharma?' Shuiliao clapped his hands and laughed loudly. His way of guiding students was generally like this.

Zen Master Fubei (浮杯)

Ling Xingpo (凌行婆) came to pay her respects. Zen Master Fubei invited her to sit down and drink tea. Ling Xingpo then asked, 'To whom is that sentence that cannot be spoken even with all one's effort entrusted?' Zen Master Fubei said, 'Fubei has no superfluous words.' Ling Xingpo said, 'Not yet having reached the state of Fubei, it doesn't hurt to be suspicious first.' Zen Master Fubei said, 'There are other strengths, it doesn't hurt to take them out and see.'

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。婆斂手哭曰。蒼天中更添冤苦。師無語。婆曰。語不知偏正。理不識倒邪。為人即禍生。後有僧舉似南泉。泉曰。苦哉浮杯。被這老婆摧折一上。婆后聞笑曰。王老師猶少機關在。澄一禪客逢見行婆。便問。怎生是南泉猶少機關在。婆乃哭曰。可悲可痛。一罔措。婆曰。會么。一合掌而立。婆曰。伎死禪和。如麻似粟。一舉似趙州。州曰。我若見這臭老婆。問教口啞。一曰。未審和尚怎生問他。州便打。一曰。為甚麼卻打某甲。州曰。似這伎死漢不打。更待幾時。連打數棒。婆聞。卻曰。趙州合吃婆手裡棒。后僧舉似趙州。州哭曰。可悲可痛。婆聞此語。合掌嘆曰。趙州眼光。爍破四天下。州令僧問。如何是趙州眼。婆乃豎立拳頭。僧回。舉似趙州。州作偈曰。當機覿面提。覿面當機疾。報汝凌行婆。哭聲何得失。婆以偈答曰。哭聲師已曉。已曉復誰知。當時摩竭國。幾喪目前機。

潭州龍山和尚(亦云隱山)

問僧。甚麼處來。曰。老宿處來。師曰。老宿有何言句。曰。說則千句萬句。不說則一字也無。師曰。恁么則蠅子放卵。僧禮拜。師便打。洞山與密師伯經由。見溪流菜葉。洞曰。深山無人。因何有菜隨流。莫有道人居否。乃共議撥草溪行。五七里間。忽見師羸形異貌。放下行李問訊。師曰。此

【現代漢語翻譯】 現代漢語譯本： 婆婆合起手哭著說：『蒼天之中又增添了冤屈和痛苦。』老師沒有說話。婆婆說：『說話不知對錯，道理不辨是非，為人處世就會招致災禍。』後來有僧人把這件事告訴南泉（Nanquan，禪宗大師）。南泉說：『可悲啊，這隻浮在水上的杯子，被這老婆婆一下子就摧毀了。』婆婆後來聽說這件事，笑著說：『王老師還是少了些機巧。』澄一禪客遇到這位行婆，便問：『怎樣是南泉還少了些機巧？』婆婆就哭著說：『可悲可痛啊！』澄一禪客不知所措。婆婆說：『明白了嗎？』澄一禪客合掌而立。婆婆說：『裝死的禪和子，多如麻，密如粟。』澄一禪客把這件事告訴趙州（Zhaozhou，禪宗大師）。趙州說：『我如果見到這臭老婆，要問得她說不出話來。』澄一禪客說：『不知和尚您要怎樣問她？』趙州便打他。澄一禪客說：『為什麼卻打我？』趙州說：『像你這種裝死的傢伙不打，更要等到什麼時候？』連續打了好幾棒。婆婆聽說這件事，卻說：『趙州應該吃我手裡的棒子。』後來有僧人把這件事告訴趙州，趙州哭著說：『可悲可痛啊！』婆婆聽到這話，合掌讚歎說：『趙州的眼光，照亮了整個世界。』趙州讓僧人去問：『什麼是趙州的眼？』婆婆就豎起拳頭。僧人回來，把這件事告訴趙州。趙州作偈說：『當機立斷直接提，直接提時當機疾。告訴你凌行婆，哭聲哪裡有得失？』婆婆用偈回答說：『哭聲老師已明曉，已曉復有誰得知？當時摩竭陀國（Magadha，古印度王國），幾乎喪失了眼前的機會。』 潭州龍山和尚（Longshan，禪師）（也叫隱山） 問僧人：『從哪裡來？』僧人說：『從老宿那裡來。』老師說：『老宿有什麼言語？』僧人說：『說起來千句萬句，不說起來一個字也沒有。』老師說：『這樣說來就像是蒼蠅在下卵。』僧人禮拜。老師便打他。洞山（Dongshan，禪師）與密師伯經過這裡，看見溪流中有菜葉。洞山說：『深山裡沒有人，為什麼會有菜葉隨水流下來？莫非有道人居住？』於是共同商議撥開草叢沿著溪流走。走了五七里路，忽然看見老師形體消瘦，容貌奇異。放下行李問訊。老師說：『這裡是……』

【English Translation】 English version: The old woman, clasping her hands, cried, 'In the heavens, more injustice and suffering are added.' The master remained silent. The old woman said, 'Speaking without knowing right from wrong, discerning principles without recognizing good from evil, dealing with people will only bring disaster.' Later, a monk told Nanquan (Nanquan, a Zen master) about this. Nanquan said, 'How sad, this floating cup is shattered by this old woman in one go.' The old woman later heard about this and laughed, saying, 'Master Wang still lacks some skill.' Chan Master Chengyi encountered this traveling old woman and asked, 'What is it that Nanquan still lacks?' The old woman then cried, 'How sad and painful!' Chan Master Chengyi was at a loss. The old woman said, 'Do you understand?' Chan Master Chengyi put his palms together and stood there. The old woman said, 'Pretending-to-be-dead Chan monks are as numerous as hemp and as dense as millet.' Chan Master Chengyi told Zhaozhou (Zhaozhou, a Zen master) about this. Zhaozhou said, 'If I see this stinky old woman, I will ask her until she is speechless.' Chan Master Chengyi said, 'I wonder how the master would ask her?' Zhaozhou then hit him. Chan Master Chengyi said, 'Why are you hitting me?' Zhaozhou said, 'If I don't hit a pretending-to-be-dead fellow like you, when should I wait?' He hit him several times in a row. The old woman heard about this and said, 'Zhaozhou deserves to be hit by my stick.' Later, a monk told Zhaozhou about this, and Zhaozhou cried, 'How sad and painful!' The old woman heard these words, put her palms together, and exclaimed, 'Zhaozhou's eye shines through the entire world.' Zhaozhou asked a monk to ask, 'What is Zhaozhou's eye?' The old woman then raised her fist. The monk returned and told Zhaozhou about this. Zhaozhou composed a verse, saying, 'Seize the moment and directly address it, directly addressing it is swift. Tell the traveling old woman Ling, where does the crying sound gain or lose?' The old woman replied with a verse, saying, 'The crying sound the master already knows, already knows, who else can know? At that time, in Magadha (Magadha, an ancient Indian kingdom), almost lost the opportunity before one's eyes.' The Venerable Longshan (Longshan, a Chan master) of Tanzhou (also called Yinshan) Asked a monk, 'Where do you come from?' The monk said, 'I come from the old master.' The master said, 'What words does the old master have?' The monk said, 'When speaking, there are thousands of sentences, but when not speaking, there is not a single word.' The master said, 'In that case, it's like flies laying eggs.' The monk bowed. The master then hit him. Dongshan (Dongshan, a Chan master) and Shibo Mi were passing by and saw vegetable leaves in the stream. Dongshan said, 'There are no people in the deep mountains, why are there vegetable leaves flowing in the water? Could it be that a Taoist lives here?' So they discussed together pushing aside the grass and walking along the stream. After walking five or seven miles, they suddenly saw the master, who was thin and had a strange appearance. They put down their luggage and greeted him. The master said, 'This is...'

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山無路。阇黎從何處來。洞曰。無路且置。和尚從何而入。師曰。我不從雲水來。洞曰。和尚往此山多少時邪。師曰。春秋不涉。洞曰。和尚先住。此山先住。師曰。不知。洞曰。為甚麼不知。師曰。我不從人天來。洞曰。和尚得何道理。便住此山。師曰。我見兩個泥牛斗入海。直至於今絕訊息。洞山始具威儀禮拜。便問。如何是主中賓。師曰。青山覆白雲。曰。如何是賓中主。師曰。長年不出戶。曰。賓主相去幾何。師曰。長江水上波。曰。賓主相見。有何言說。師曰。清風拂白月。洞山辭退。師乃述偈曰。三間茅屋從來住。一道神光萬境閑。莫把是非來辨我。浮生穿鑿不相關。因茲燒庵。入深山不見。後人號為隱山和尚。

襄州居士龐蘊者

衡州衡陽縣人也。字道玄。世本儒業。少悟塵勞。志求真諦。唐貞元初謁石頭。乃問。不與萬法為侶者是甚麼人。頭以手掩其口。豁然有省。后與丹霞為友。一日。石頭問曰。子見老僧以來。日用事作么生。士曰。若問日用事。即無開口處。乃呈偈曰。日用事無別。唯吾自偶諧。頭頭非取捨。處處沒張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及搬柴。頭然之。曰。子以緇邪。素邪。士曰。愿從所慕。遂不剃染。后參馬祖。問曰。不與萬法為侶者是甚麼人。

【現代漢語翻譯】 現代漢語譯本 山中沒有道路。阇黎（Dharani，梵語音譯，指精通咒語、明咒者）從哪裡來？洞山（Dongshan，指洞山良價禪師）說：『沒有路這件事暫且放下。和尚從哪裡進入山的？』 師父說：『我不從雲水而來。』 洞山說：『和尚到這座山有多少時間了？』 師父說：『沒有經歷過春秋。』 洞山說：『是和尚先住在這裡，還是這座山先存在？』 師父說：『不知道。』 洞山說：『為什麼不知道？』 師父說：『我不從人天而來。』 洞山說：『和尚得到什麼道理，便住在這座山裡？』 師父說：『我看見兩個泥牛相鬥，一起進入大海，直到現在也沒有訊息。』 洞山於是整理好衣冠，恭敬地禮拜，便問：『如何是主中賓？』 師父說：『青山覆蓋著白雲。』 洞山問：『如何是賓中主？』 師父說：『常年不出門。』 洞山問：『賓和主相隔多遠？』 師父說：『長江水上的波浪。』 洞山問：『賓和主相見，有什麼言語？』 師父說：『清風拂過白月。』 洞山告辭離開。師父於是寫了一首偈：『三間茅屋向來居住，一道神光照耀萬境清閑。不要把是非來辨別我，浮生中的穿鑿與我不相關。』 因此燒燬了茅庵，進入深山不再出現。後人稱他為隱山和尚。

襄州（Xiangzhou，地名）的居士龐蘊（Pang Yun，人名）

是衡州（Hengzhou，地名）衡陽縣（Hengyang County，地名）人，字道玄（Daoxuan，人名）。世代以儒學為業。年輕時領悟到世俗的勞苦，立志尋求真諦。唐朝貞元（Zhenyuan，年號）初年拜訪石頭（Shitou，指石頭希遷禪師），於是問道：『不與萬法為伴侶的是什麼人？』 石頭用手摀住他的嘴，龐蘊豁然開悟。後來與丹霞（Danxia，指丹霞天然禪師）為友。有一天，石頭問他說：『你見老僧以來，每天的日常事務是怎樣做的？』 龐蘊說：『如果問我每天的日常事務，就沒有開口的地方。』 於是呈上一首偈：『每天的日常事務沒有特別之處，只是我自己偶然和諧。每一件事都不是取捨，每一個地方都沒有違背。誰來給我朱紫的稱號？丘山之上沒有一點塵埃。神通和妙用，就是運水和搬柴。』 石頭贊同他的說法，說：『你是要出家呢，還是在家？』 龐蘊說：『願意聽從我所仰慕的。』 於是沒有剃髮染衣。後來參拜馬祖（Mazu，指馬祖道一禪師），問道：『不與萬法為伴侶的是什麼人？』

【English Translation】 English version There is no road in the mountain. Where does the Dharani (Dharani, Sanskrit transliteration, referring to someone proficient in mantras) come from? Dongshan (Dongshan, referring to Zen Master Liangjie of Dongshan) said, 'Let's put aside the matter of no road for now. Where did the monk enter the mountain from?' The master said, 'I do not come from clouds and water.' Dongshan said, 'How long has the monk been on this mountain?' The master said, 'I have not experienced spring and autumn.' Dongshan said, 'Did the monk live here first, or did this mountain exist first?' The master said, 'I do not know.' Dongshan said, 'Why do you not know?' The master said, 'I do not come from humans or gods.' Dongshan said, 'What principle did the monk attain to live in this mountain?' The master said, 'I saw two mud oxen fighting and entering the sea together, and there has been no news of them until now.' Dongshan then arranged his robes and respectfully bowed, and asked, 'What is the guest within the host?' The master said, 'Green mountains cover white clouds.' Dongshan asked, 'What is the host within the guest?' The master said, 'He does not leave his house all year round.' Dongshan asked, 'How far apart are the guest and the host?' The master said, 'The waves on the Yangtze River.' Dongshan asked, 'When the guest and the host meet, what do they say?' The master said, 'A clear breeze brushes the white moon.' Dongshan bid farewell and left. The master then wrote a verse: 'I have always lived in a three-room thatched hut, a divine light illuminates all realms in leisure. Do not use right and wrong to distinguish me, the diggings of floating life are not related to me.' Therefore, he burned down the hut and entered the deep mountains, never to be seen again. Later generations called him the Hidden Mountain Monk.

Layman Pang Yun of Xiangzhou (Xiangzhou, place name)

Was a native of Hengyang County (Hengyang County, place name) in Hengzhou (Hengzhou, place name), with the courtesy name Daoxuan (Daoxuan, personal name). His family had been engaged in Confucianism for generations. In his youth, he realized the toil of the world and aspired to seek the truth. In the early years of the Zhenyuan (Zhenyuan, era name) reign of the Tang Dynasty, he visited Shitou (Shitou, referring to Zen Master Xiqian of Shitou), and asked, 'What is the person who is not a companion to the myriad dharmas?' Shitou covered his mouth with his hand, and Pang Yun suddenly awakened. Later, he became friends with Danxia (Danxia, referring to Zen Master Tianran of Danxia). One day, Shitou asked him, 'Since you met the old monk, how have you been doing your daily affairs?' Pang Yun said, 'If you ask me about my daily affairs, there is no place to open my mouth.' Then he presented a verse: 'Daily affairs are no different, only I myself am occasionally in harmony. Every matter is not about taking or rejecting, every place has no violation. Who will give me the title of purple and vermilion? There is not a speck of dust on the hills. Supernatural powers and wonderful functions are just carrying water and chopping wood.' Shitou agreed with his statement and said, 'Do you want to become a monk or stay at home?' Pang Yun said, 'I am willing to follow what I admire.' So he did not shave his head or dye his clothes. Later, he visited Mazu (Mazu, referring to Zen Master Daoyi of Mazu) and asked, 'What is the person who is not a companion to the myriad dharmas?'

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祖曰。待汝一口吸盡西江水。即向汝道。士于言下頓領玄旨。乃留駐。參承二載。有偈曰。有男不婚。有女不嫁。大家團欒頭。共說無生話。自爾機辯迅捷。諸方向之。因辭藥山。山命十禪客相送至門首。士乃指空中雪曰。好雪。片片不落別處。有全禪客曰。落在甚處。士遂與一掌。全曰。也不得草草。士曰。恁么稱禪客。閻羅老子未放你在。全曰。居士作么生。士又掌曰。眼見如盲。口說如啞。嘗游講肆。隨喜金剛經。至無我無人處致問曰。座主。既無我無人。是誰講誰聽。主無對。士曰。某甲雖是俗人。粗知信向。主曰。祇如居士意作么生。士以偈答曰。無我復無人。作么有疏親。勸君休歷座。不似直求真。金剛般若性。外絕一纖塵。我聞並信受。總是假名陳。主聞偈。欣然仰嘆。居士所至之處。老宿多往復問酬。皆隨機應響。非格量軌轍之可拘也。元和中。北遊襄漢。隨處而居。有女名靈照。常鬻竹漉籬以供朝夕。士有偈曰。心如境亦如。無實亦無虛。有亦不管。無亦不拘。不是賢聖。了事凡夫。易復易。即此五蘊有真智。十方世界一乘同。無相法身豈有二。若舍煩惱入菩提。不知何方有佛地。護生須是殺。殺盡始安居。會得箇中意。鐵船水上浮。士坐次。問靈照曰。古人道。明明百草頭。明明祖師意。如何會

【現代漢語翻譯】 現代漢語譯本： 六祖慧能說：『等你一口氣吸乾西江的水，我就告訴你。』龐蘊（Páng Yùn）（唐代著名居士）言下立刻領悟了禪宗的精髓，於是留下來，侍奉慧能兩年。他作了一首偈：『有男不娶，有女不嫁，大家團團坐，共說無生法。』從此以後，他機智敏捷，各方人士都向他請教。後來他向藥山禪師告辭。藥山禪師命十位禪客送他到門口。龐蘊指著空中的雪說：『好雪啊，片片不落在別處。』一位全禪客問：『落在什麼地方？』龐蘊就打了他一掌。全禪客說：『也不要這麼草率。』龐蘊說：『你這樣也配稱禪客？閻羅王還沒放過你呢。』全禪客問：『居士你怎麼樣？』龐蘊又打了他一掌，說：『眼見如盲，口說如啞。』他曾經到講經的地方遊歷，隨喜聽講《金剛經》（Jīngāng Jīng）（佛教經典）。當聽到『無我無人』的地方，他提問道：『座主（zuòzhǔ）（講經的法師），既然無我無人，是誰在講，誰在聽？』座主無言以對。龐蘊說：『我雖然是個俗人，也略微知道一些信奉的方向。』座主問：『那麼依居士你的意思，該怎麼理解呢？』龐蘊用一首偈回答說：『無我復無人，作么有疏親？勸君休歷座，不似直求真。金剛般若性，外絕一纖塵。我聞並信受，總是假名陳。』座主聽了這首偈，欣然讚歎。居士所到之處，很多老修行都來往請教，他都隨機應答，不拘泥於固定的模式。元和年間，他北遊襄漢（Xiāng Hàn）（地名），隨處而居。他有個女兒名叫靈照（Língzhào），常常靠賣竹編的濾水器來維持生計。龐蘊有首偈說：『心如境亦如，無實亦無虛。有亦不管，無亦不拘。不是賢聖，了事凡夫。易復易，即此五蘊有真智。十方世界一乘同，無相法身豈有二。若舍煩惱入菩提，不知何方有佛地。護生須是殺，殺盡始安居。會得箇中意，鐵船水上浮。』龐蘊坐著的時候，問靈照：『古人說，明明百草頭，明明祖師意，如何理解？』

【English Translation】 English version: The Sixth Patriarch said, 'I will tell you when you have swallowed all the water of the West River in one gulp.' Páng Yùn (a famous lay Buddhist of the Tang Dynasty) immediately understood the profound meaning of Chan Buddhism upon hearing this, and stayed to serve Huineng for two years. He composed a verse: 'Sons do not marry, daughters do not wed, we all sit together in a circle, discussing the Dharma of No-Birth.' From then on, he was quick-witted and sharp, and people from all directions sought his advice. Later, he bid farewell to Zen Master Yaoshan. Zen Master Yaoshan ordered ten Zen practitioners to escort him to the gate. Páng Yùn pointed to the snow in the sky and said, 'What beautiful snow, not a single flake falls elsewhere.' A Zen practitioner named Quan asked, 'Where does it fall?' Páng Yùn slapped him. Quan Zen practitioner said, 'Don't be so hasty.' Páng Yùn said, 'You dare to call yourself a Zen practitioner? Yama (the King of Hell) hasn't released you yet.' Quan Zen practitioner asked, 'What about you, layman?' Páng Yùn slapped him again and said, 'Eyes see as if blind, mouth speaks as if mute.' He once visited places where scriptures were being lectured, and happily listened to the Diamond Sutra (Jīngāng Jīng) (a Buddhist scripture). When he heard the part about 'no self, no person,' he asked, 'Master of the Seat (zuòzhǔ) (the Dharma master lecturing on the scriptures), since there is no self and no person, who is speaking and who is listening?' The Master of the Seat was speechless. Páng Yùn said, 'Although I am a layman, I know a little about the direction of faith.' The Master of the Seat asked, 'Then according to you, layman, how should it be understood?' Páng Yùn answered with a verse: 'No self and no person, why have distant or close relations? I advise you to stop going from seat to seat, it's not as good as directly seeking the truth. The nature of the Diamond Prajna, is completely free from even a speck of dust. What I hear and believe, are all merely provisional names.' The Master of the Seat was delighted and praised him. Wherever the layman went, many old practitioners came to ask for guidance, and he responded according to the situation, not bound by fixed patterns. During the Yuanhe era, he traveled north to Xiang Han (Xiāng Hàn) (place name), living wherever he pleased. He had a daughter named Lingzhao (Língzhào), who often made a living by selling bamboo water filters. Páng Yùn had a verse that said: 'The mind is like the environment, both are like illusions, neither real nor empty. Don't care about existence, don't cling to non-existence. Not a sage, but an ordinary person who has finished his affairs. Easy, easy, right here in the five aggregates is true wisdom. The ten directions of the world share the same One Vehicle, how can the Dharmakaya without form be two? If you abandon afflictions to enter Bodhi, I don't know where the Buddha-land is. To protect life, you must kill, only by killing completely can you dwell in peace. If you understand the meaning within, an iron boat will float on water.' While Páng Yùn was sitting, he asked Lingzhao, 'The ancients said, 'Clearly on the tip of every blade of grass, clearly the meaning of the Patriarch,' how do you understand it?'

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。照曰。老老大大作這個語話。士曰。你作么生。照曰。明明百草頭。明明祖師意。士乃笑。士因賣漉籬。下橋吃撲。靈照見。亦去爺邊倒。士曰。你作甚麼。照曰。見爺倒地。某甲相扶。士將入滅。謂靈照曰。視日早晚及午以報。照遽報。日已中矣。而有蝕也。士出戶觀次。靈照即登父座。合掌坐亡。士笑曰。我女鋒捷矣。於是更延七日。州牧于公頔問疾次。士謂之曰。但願空諸所有。慎勿實諸所無。好住。世間皆如影響。言訖。枕于公膝而化。遺命焚棄江湖。緇白傷悼。謂禪門龐居士。即毗耶凈名矣。有詩偈三百餘篇傳於世。

五燈會元卷第三 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第四

南嶽下三世

百丈海禪師法嗣

洪州黃檗希運禪師

閩人也。幼于本州黃檗山出家。額間隆起如珠。音辭朗潤。志意沖澹。后游天臺逢一僧。與之言笑。如舊相識。熟視之。目光射人。乃偕行。屬澗水暴漲。捐笠植杖而止。其僧率師同渡。師曰。兄要渡自渡。彼即褰衣躡波。若履平地。回顧曰。渡來。渡來。師曰。咄。這自了漢。吾早知當斫汝脛。其僧嘆曰。真大乘法器。我所不及。言訖不見。師后游京師。因人啓發。乃往參百丈。丈問。巍巍堂堂。從何方

【現代漢語翻譯】 照（靈照，龐蘊之女）說：『老頭子，年紀這麼大了還說這種話。』士（龐蘊）問：『你說什麼？』照說：『明明百草頭，明明祖師意。』士於是笑了。士因為賣漉籬（一種過濾酒的器具），下橋時跌倒。靈照看見了，也跑到父親身邊倒下。士問：『你做什麼？』照說：『見父親倒地，我來扶你。』士將要去世時，對靈照說：『看看太陽早晚，到中午時告訴我。』照立刻回報：『太陽已經到正中了，而且有日蝕。』士出門觀看。靈照就登上父親的座位，合掌坐化。士笑著說：『我的女兒真敏捷啊！』於是又延續了七天。州牧于公頔（人名）來問候病情。士對他說：『但願空掉所有執著，謹慎不要執著于虛無。好好住著，世間一切都如幻影。』說完，枕在於公頔的膝上而去世。遺命焚燒后撒入江湖。僧俗都悲傷哀悼，認為禪門的龐居士，就是毗耶離城的維摩詰了。有詩偈三百餘篇流傳於世。

五燈會元卷第三 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第四

南嶽下三世

百丈海禪師法嗣

洪州黃檗希運禪師

是閩地人。年幼時在本州黃檗山出家。額頭中間隆起像一顆珠子，聲音洪亮圓潤。志向淡泊。後來遊歷天臺山時遇到一位僧人，和他談笑，好像老相識一樣。仔細看他，目光逼人。於是和他一起同行。遇到山澗水暴漲，那僧人丟掉斗笠，插上枴杖就停住了。那僧人要拉著禪師一起渡水，禪師說：『你要渡自己渡。』那僧人就提起衣服踩著水波，好像走在平地上一樣。回頭說：『過來，過來。』禪師說：『咄！你這個自了漢。我早就知道應當砍斷你的小腿。』那僧人嘆息說：『真是大乘法器，我比不上你。』說完就不見了。禪師後來遊歷京師，因為別人的啓發，就去參拜百丈禪師。百丈禪師問：『巍巍堂堂，從何方來？』

【English Translation】 Zhao (Lingzhao, daughter of Pang Yun) said, 'Old man, you're so old, why are you still saying such things?' Shi (Pang Yun) asked, 'What are you saying?' Zhao said, 'Clearly, it's on the tip of every blade of grass; clearly, it's the meaning of the Patriarch.' Shi then laughed. Shi, because he was selling a 'luli' (a tool for filtering wine), fell down while crossing a bridge. Seeing this, Lingzhao also ran to her father's side and fell down. Shi asked, 'What are you doing?' Zhao said, 'Seeing father fall to the ground, I'm here to help you.' When Shi was about to pass away, he said to Lingzhao, 'Check the time of day, and tell me when it's noon.' Zhao immediately reported, 'The sun is already at its zenith, and there is an eclipse.' Shi went out to observe. Lingzhao then ascended her father's seat, put her palms together, and passed away in a seated posture. Shi laughed and said, 'My daughter is truly quick-witted!' Then he lived for another seven days. The governor of the state, Yu Gongdi (name of a person), came to inquire about his illness. Shi said to him, 'Only wish to empty all that is possessed, and be careful not to cling to what is non-existent. Live well, all in this world is like a reflection or echo.' After saying this, he rested his head on Yu Gongdi's lap and passed away. He left instructions to be cremated and have his ashes scattered in the rivers and lakes. Monks and laypeople mourned him, considering the lay Buddhist Pang Jushi of the Chan school to be like Vimalakirti of Vaisali. He had over three hundred poems and verses that were passed down in the world.

'Wudeng Huiyuan' (Compendium of Five Lamps), Volume 3 卍 New Continued Collection, Volume 80, No. 1565, 'Wudeng Huiyuan'

'Wudeng Huiyuan' (Compendium of Five Lamps), Volume 4

Third Generation under Nanyue

Dharma Successor of Chan Master Baizhang Hai

Chan Master Huangbo Xiyun of Hongzhou

He was a native of Min. He left home at Huangbo Mountain in his native state when he was young. He had a raised bump on his forehead like a pearl, and his voice was clear and resonant. His aspirations were pure and serene. Later, while traveling in Tiantai, he met a monk who spoke and laughed with him as if they were old acquaintances. Looking at him closely, his eyes were piercing. So they traveled together. Encountering a mountain stream that had suddenly flooded, the monk threw away his hat, planted his staff, and stopped. The monk urged the master to cross the water together. The master said, 'If you want to cross, cross yourself.' The monk then lifted his robe and stepped on the waves as if walking on flat ground. He looked back and said, 'Come over, come over.' The master said, 'Bah! You self-liberated fool. I knew long ago that I should chop off your shins.' The monk sighed and said, 'Truly a vessel of the Great Vehicle, I am no match for you.' After saying this, he disappeared. Later, the master traveled to the capital, and because of someone's inspiration, he went to visit Chan Master Baizhang. Chan Master Baizhang asked, 'Majestic and dignified, from what direction have you come?'

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來。師曰。巍巍堂堂。從嶺南來。丈曰。巍巍堂堂。當爲何事。師曰。巍巍堂堂。不為別事。便禮拜。問曰。從上宗乘如何指示。丈良久。師曰。不可教後人斷絕去也。丈曰。將謂汝是個人。乃起。入方丈。師隨後入。曰。某甲特來。丈曰。若爾。則他后不得孤負吾。丈一日問師。甚麼處去來。曰。大雄山下采菌子來。丈曰。還見大蟲么。師便作虎聲。丈拈斧作斫勢。師即打丈一摑。丈吟吟而笑。便歸。上堂曰。大雄山下有一大蟲。汝等諸人也須好看。百丈老漢今日親遭一口。師在南泉普請擇菜次。泉問。甚麼處去。曰。擇菜去。泉曰。將甚麼擇。師豎起刀。泉曰。祇解作賓。不解作主。師以刀點三下。泉曰。大家擇菜去。泉一日曰。老僧有牧牛歌請長老和。師曰。某甲自有師在。師辭南泉。泉門送。提起師笠曰。長老身材沒量大。笠子太小生。師曰。雖然如此。大千世界總在里許。泉曰。王老師聻。師戴笠便行。師在鹽宮殿上禮佛次。時唐宣宗為沙彌。問曰。不著佛求。不著法求。不著僧求。長老禮拜。當何所求。師曰。不著佛求。不著法求。不著僧求。常禮如是事。彌曰。用禮何為。師便掌。彌曰。大粗生。師曰。這裡是甚麼所在。說粗說細。隨後又掌。裴相國鎮宛陵。建大禪苑。請師說法。以師酷愛舊山。還以

【現代漢語翻譯】 來，（馬祖）說道：『多麼威嚴莊重，從嶺南而來。』 （裴休）問道：『如此威嚴莊重，是爲了什麼事呢？』 （馬祖）答道：『威嚴莊重，不為別的事。』 便行禮拜見。（裴休）問道：『向上宗乘如何指示？』 （馬祖）沉默良久，說道：『不可教後人斷絕了去。』 （裴休）說：『我以為你是個了不起的人。』 於是起身，進入方丈室。（馬祖）隨後也進入，說道：『我特地前來。』 （裴休）說：『若是這樣，那麼以後不得辜負我。』 （馬祖）一日問（溈山），『什麼地方回來？』 （溈山）答道：『大雄山下采蘑菇回來。』 （馬祖）問：『還見到老虎嗎？』 （溈山）便作出老虎的吼聲。（馬祖）拿起斧頭作砍的姿勢，（溈山）隨即打了（馬祖）一巴掌。（馬祖）吟吟地笑著，便回去了。 （馬祖）上堂說法時說：『大雄山下有一隻大老虎，你們這些人也要好好看顧。百丈老漢今天親身遭它咬了一口。』 （溈山）在南泉普請擇菜時，南泉問道：『什麼地方去？』 （溈山）答道：『擇菜去。』 南泉問：『用什麼擇？』 （溈山）豎起刀。（南泉）說：『只懂得作賓客，不懂得作主人。』 （溈山）用刀點了三下。（南泉）說：『大家一起擇菜去。』 南泉一日說：『老僧有牧牛歌，請長老來唱和。』 （溈山）說：『我自有老師在。』 （溈山）辭別南泉，南泉送出門，提起（溈山）的斗笠說：『長老身材這樣高大，笠子太小了。』 （溈山）說：『雖然如此，大千世界總在這裡面。』 南泉說：『王老師呢？』 （溈山）戴上斗笠便走了。 （溈山）在鹽官殿上禮佛時，當時唐宣宗（Tang Xuanzong）為沙彌（Shami， novice monk），問道：『不著佛求，不著法求，不著僧求，長老禮拜，應當求什麼？』 （溈山）說：『不著佛求，不著法求，不著僧求，常禮如是事。』 （唐宣宗）問：『用禮拜做什麼？』 （溈山）便打了他一掌。（唐宣宗）說：『真粗魯。』 （溈山）說：『這裡是什麼地方？說粗說細。』 隨後又打了他一掌。 裴休（Pei Xiu）相國鎮守宛陵（Wanling），建造大禪苑（Da Chan Monastery），請（溈山）說法，因為（溈山）酷愛舊山，於是還以（舊山給他）。

【English Translation】 Then, (Mazu) said, 'How majestic and dignified, coming from Lingnan.' (Pei Xiu) asked, 'So majestic and dignified, what is it for?' (Mazu) replied, 'Majestic and dignified, it is not for anything else.' Then he bowed in greeting. (Pei Xiu) asked, 'How is the supreme vehicle (Zongcheng) indicated?' (Mazu) remained silent for a long time, then said, 'It must not be allowed to be cut off by later generations.' (Pei Xiu) said, 'I thought you were a remarkable person.' Then he got up and entered the abbot's room. (Weishan) followed him in and said, 'I have come especially.' (Pei Xiu) said, 'If that is so, then you must not let me down in the future.' One day, (Mazu) asked (Weishan), 'Where have you been?' (Weishan) replied, 'I have been picking mushrooms at the foot of Mount Daxiong.' (Mazu) asked, 'Did you see a tiger?' (Weishan) then made the sound of a tiger roaring. (Mazu) picked up an axe and made a chopping gesture, and (Weishan) immediately slapped (Mazu). (Mazu) smiled and went back. (Mazu) said in his Dharma talk, 'There is a big tiger at the foot of Mount Daxiong. You all must take good care. Old Man Baizhang was bitten by it today.' (Weishan) was helping with the communal vegetable picking at Nanquan, and Nanquan asked, 'Where are you going?' (Weishan) replied, 'Going to pick vegetables.' Nanquan asked, 'What are you using to pick them?' (Weishan) held up a knife. (Nanquan) said, 'You only know how to be a guest, you don't know how to be a host.' (Weishan) pointed the knife three times. (Nanquan) said, 'Let's all pick vegetables together.' One day, Nanquan said, 'The old monk has a herding song, please Elder sing along.' (Weishan) said, 'I have my own teacher.' (Weishan) bid farewell to Nanquan, and Nanquan saw him off at the door, picked up (Weishan)'s bamboo hat and said, 'Elder is so tall, the hat is too small.' (Weishan) said, 'Even so, the entire universe is inside it.' Nanquan said, 'What about Teacher Wang?' (Weishan) put on his hat and left. (Weishan) was bowing to the Buddha in the Yanguan Hall, when Emperor Xuanzong of Tang (Tang Xuanzong) was a Shami (Shami, novice monk), and asked, 'Not seeking the Buddha, not seeking the Dharma, not seeking the Sangha, what should the Elder seek when bowing?' (Weishan) said, 'Not seeking the Buddha, not seeking the Dharma, not seeking the Sangha, I always bow to such things.' (Tang Xuanzong) asked, 'What is the use of bowing?' (Weishan) then slapped him. (Tang Xuanzong) said, 'How rude.' (Weishan) said, 'What kind of place is this? Talking about rudeness and refinement.' Then he slapped him again. Chancellor Pei Xiu (Pei Xiu) was stationed in Wanling (Wanling), built the Da Chan Monastery (Da Chan Monastery), and invited (Weishan) to give a Dharma talk, because (Weishan) loved his old mountain, so he returned (the old mountain) to him.

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黃檗名之。公一日拓一尊佛于師前。跪曰。請師安名。師召曰。裴休。公應諾。師曰。與汝安名竟。公禮拜。師因有六人新到。五人作禮。中一人提起坐具。作一圓相。師曰。我聞有一隻獵犬甚惡。僧曰。尋𦏪羊聲來。師曰。𦏪羊無聲到汝尋。曰。尋𦏪羊跡來。師曰。𦏪羊無跡到汝尋。曰。尋𦏪羊蹤來。師曰。𦏪羊無蹤到汝尋。曰。與么則死𦏪羊也。師便休去。明日昇堂曰。昨日尋𦏪羊僧出來。僧便出。師曰。昨日公案未了。老僧休去。你作么生。僧無語。師曰。將謂是本色衲僧。元來祇是義學沙門。便打趁出。師一日捏拳曰。天下老和尚。總在這裡。我若放一線道。從汝七縱八橫。若不放過。不消一捏。僧問。放一線道時如何。師曰。七縱八橫。曰。不放過。不消一捏時如何。師曰。普。裴相國一日請師至郡。以所解一編示師。師接置於座。略不披閱。良久曰。會么。裴曰。未測。師曰。若便恁么會得。猶較些子。若也形於紙墨。何有吾宗。裴乃贈詩一章曰。自從大士傳心印。額有圓珠七尺身。掛錫十年棲蜀水。浮杯今日渡漳濵。一千龍象隨高步。萬里香花結勝因。擬欲事師為弟子。不知將法付何人。師亦無喜色。自爾黃檗門風。盛于江表矣。一日上堂。大眾雲集。乃曰。汝等諸人慾何所求。以拄杖趁之。大眾不散

。師卻復坐曰。汝等諸人儘是噇酒糟漢。恁么行腳。取笑於人。但見八百一千人處便去。不可圖他熱鬧也。老漢行腳時。或遇草根下有一個漢。便從頂門上一錐。看他若知痛癢。可以布袋盛米供養他。可中總似汝如此容易。何處更有今日事也。汝等既稱行腳。亦須著些精神好。還知道大唐國內無禪師么。時有僧問。諸方尊宿盡聚眾開化。為甚麼卻道無禪師。師曰。不道無禪。祇是無師。阇黎不見馬大師下有八十四人坐道場。得馬師正法眼者止三兩人。廬山歸宗和尚是其一。夫出家人。須知有從上來事分始得。且如四祖下牛頭。橫說豎說。猶未知向上關捩子。有此眼目。方辨得邪正宗黨。且當人事宜。不能體會得。但知學言語念。向皮袋裡安著。到處稱我會禪。還替得汝生死么。輕忽老宿。入地獄如箭。我才見汝入門來。便識得了也。還知么。急須努力。莫容易事。持片衣口食。空過一生。明眼人笑汝。久后總被俗漢算將去在。宜自看遠近。是阿誰面上事。若會即便會。若不會即散去。珍重。問。如何是西來意。師便打。自余施設。皆被上機。中下之流。莫窺涯涘。唐大中年終於本山。謚斷際禪師。

福州長慶大安禪師(號懶安)

郡之陳氏子。受業于黃檗山。習律乘。嘗自念言。我雖勤苦。而未聞玄極之

【現代漢語翻譯】 現代漢語譯本 師父又回到座位上說：『你們這些人都是些吃酒糟的漢子，這樣到處遊方，只會讓人恥笑。一見到人多的地方就去，難道是圖熱鬧嗎？我以前遊方的時候，如果遇到一個隱居在草根下的修行人，就從他的頭頂上用錐子扎一下，看看他是否知道疼痛。如果他知道，就可以用布袋裝米供養他。難道像你們這樣容易嗎？如果都像你們這樣，哪裡還會有今天的事情呢？你們既然自稱是行腳僧，也應該拿出一些精神來。你們知道大唐國內沒有禪師嗎？』 當時有僧人問：『各地的尊宿都在聚眾說法，為什麼您卻說沒有禪師呢？』 師父說：『我不是說沒有禪，只是說沒有師。你們沒看到馬大師（馬祖道一）門下有八十四人坐道場，但真正得到馬祖正法眼藏的只有三兩個人，廬山歸宗和尚就是其中之一。出家人，必須知道有從古以來傳承下來的道統才行。比如四祖（道信）門下的牛頭宗，無論怎麼說，都還不知道向上突破的關鍵。有了這樣的眼力，才能辨別邪正宗派。而且，對於目前的事情，也不能體會。只是知道學習語言文字，把它們裝在皮囊里，到處自稱我會禪，難道這樣就能代替你解決生死問題嗎？輕視老修行，下地獄就像箭一樣快。我才看到你入門，就瞭解你了。知道嗎？要趕緊努力，不要把修行當成容易的事情。拿著一件破衣服，吃著一口飯，空過一生，明眼人會嘲笑你的。將來總會被世俗之人算計。應該自己看清遠近，這是誰的事情。如果明白了就明白了，如果不明白就散去吧。珍重。』 有僧人問：『什麼是西來意？』 師父就打了他。其餘的教誨，都是針對上等根器的人，中下等根器的人，無法窺測其深淺。 唐大中年間，禪師在本山圓寂，謚號斷際禪師。 福州長慶大安禪師（號懶安） 是郡里陳家的兒子，在黃檗山學習，研究律宗。曾經自己想：『我雖然勤奮刻苦，但是還沒有聽說過玄妙的極境。』

【English Translation】 English version The master then returned to his seat and said, 'All of you are just wine-soaked fellows. Wandering around like this only invites ridicule. You go wherever you see eight hundred or a thousand people. Are you just seeking excitement? When I was wandering, if I encountered a practitioner under the grass roots, I would pierce the top of his head with an awl to see if he felt pain. If he did, I would provide for him with a bag of rice. Can it be as easy as you all are? If everyone were like you, how could there be anything happening today? Since you call yourselves wandering monks, you must put in some effort. Do you know that there are no Zen masters in the Great Tang Dynasty?' At that time, a monk asked, 'The venerable elders everywhere are gathering crowds to teach and transform. Why do you say there are no Zen masters?' The master said, 'I don't say there is no Zen, but there are no teachers. Haven't you seen that under Great Master Ma (Mazu Daoyi) there were eighty-four people sitting in the dojo, but only two or three people truly attained Great Master Ma's eye of the true Dharma? The Venerable Guizong of Mount Lu was one of them. A monk must know that there is a lineage passed down from the past. For example, the Niutou School under the Fourth Patriarch (Daoxin), no matter how they explain it, they still don't know the key to upward breakthrough. Only with such insight can one distinguish between the orthodox and the heterodox. Moreover, they cannot comprehend the matters at hand. They only know how to learn language and words, store them in their leather bags, and claim everywhere that they know Zen. Can that replace you in resolving the problem of birth and death? Disregarding old practitioners, falling into hell is as fast as an arrow. As soon as I saw you enter the door, I understood you. Do you understand? You must strive diligently and not take practice lightly. Holding a piece of clothing and eating a mouthful of food, you waste your whole life. People with clear eyes will laugh at you. In the future, you will all be calculated by worldly people. You should see for yourselves what is near and far. Whose affair is this? If you understand, then understand. If you don't understand, then disperse. Take care.' A monk asked, 'What is the meaning of the Westward Transmission?' The master then struck him. The rest of his teachings were all aimed at those of superior capacity. Those of medium and inferior capacity could not fathom their depth. In the Great Zhongnian period of the Tang Dynasty, the Zen master passed away on this mountain and was given the posthumous title 'Zen Master Duanji'. Zen Master Da'an of Changqing in Fuzhou (also known as Lazy An) Was the son of the Chen family in the prefecture. He studied at Mount Huangbo, studying the Vinaya school. He once thought to himself, 'Although I am diligent and hardworking, I have not yet heard of the profound ultimate state.'

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理。乃孤錫遊方。將往洪井。路出上元。逢一老父謂師曰。師往南昌。當有所得。師即造百丈。禮而問曰。學人慾求識佛。何者即是。丈曰。大似騎牛覓牛。師曰。識得后如何。丈曰。如人騎牛至家。師曰。未審始終如何保任。丈曰。如牧牛人執杖視之。不令犯人苗稼。師自茲領旨。更不馳求。同參祐禪師。創居溈山。師躬耕助道。及祐歸寂。眾請接踵住持。上堂。汝諸人總來就安。求覓甚麼。若欲作佛。汝自是佛。擔佛傍家走。如渴鹿趁陽𦦨相似。何時得相應去。汝欲作佛。但無許多顛倒攀緣．妄想惡覺．垢凈眾生之心。便是初心正覺佛。更向何處別討所以。安在溈山三十來年。吃溈山飯。屙溈山屎。不學溈山禪。祇看一頭水牯牛。若落路入草。便把鼻孔拽轉來。才犯人苗稼。即鞭撻。調伏既久。可憐生受人言語。如今變作個露地白牛。常在面前。終日露迥迥地。趁亦不去。汝諸人各自有無價大寶。從眼門放光。照見山河大地。耳門放光。領辨一切善惡音響。如是六門。晝夜常放光明。亦名放光三昧。汝自不識取。影在四大身中。內外扶持。不教傾側。如人負重擔。從獨木橋上過。亦不教失腳。且道是甚麼物任持。便得如是。且無絲髮可見。豈不見志公和尚云。內外追尋覓總無。境上施為渾大有。珍重。僧問。一切

【現代漢語翻譯】 理宗皇帝時期，有一位雲遊四方的僧人，名叫理。他拄著錫杖雲遊四方，打算前往洪井。路過上元時，遇到一位老者對他說：『您前往南昌，應當會有所收穫。』理於是前往百丈山，禮拜百丈禪師，問道：『學人想要認識佛，什麼是佛呢？』百丈禪師說：『這很像騎著牛找牛。』理說：『認識之後又如何呢？』百丈禪師說：『就像人騎著牛回到家。』理說：『不知從始至終該如何保任？』百丈禪師說：『就像牧牛人拿著鞭子看著牛，不讓它侵犯別人的莊稼。』理從此領悟了禪旨，不再四處尋求。他和同參的祐禪師一起開創了溈山。理親自耕田幫助道場。等到祐禪師圓寂后，大眾請理接替住持。理上堂說法：『你們這些人總來溈山，想要尋求什麼呢？如果想要成佛，你們自己就是佛。揹著佛到處跑，就像口渴的鹿追逐陽光下的熱氣一樣，什麼時候才能相應呢？你們想要成佛，只要沒有那麼多的顛倒攀緣、妄想惡覺、垢凈眾生之心，就是初心正覺的佛。還向哪裡另外尋找呢？我在溈山三十多年，吃溈山的飯，拉溈山的屎，不學溈山禪，只看一頭水牯牛。如果它迷路進入草地，就拉住它的鼻子把它拽回來。稍微侵犯別人的莊稼，就用鞭子抽打。調伏的時間長了，可憐它開始聽人話了。現在變成了一頭露地白牛，常常在眼前，整天光溜溜地，趕也趕不走。你們每個人都有無價大寶，從眼門放出光明，照見山河大地；耳門放出光明，分辨一切善惡音響。像這樣六根門頭，晝夜不停地放出光明，也叫做放光三昧（放光禪定）。你們自己不認識，這個光明就在四大假合之身中，內外扶持，不讓身體傾斜。就像人揹著重擔，從獨木橋上走過，也不讓他失腳。請問是什麼東西在任持，才能這樣呢？它沒有一絲一毫的形跡可見。難道沒聽見志公和尚（南北朝時期的僧人）說嗎？「內外追尋覓總無，境上施為渾大有。」珍重。』有僧人問道：『一切』 現代漢語譯本：理宗皇帝時期，有一位雲遊四方的僧人，名叫理。他拄著錫杖雲遊四方，打算前往洪井。路過上元時，遇到一位老者對他說：『您前往南昌，應當會有所收穫。』理於是前往百丈山，禮拜百丈禪師，問道：『學人想要認識佛，什麼是佛呢？』百丈禪師說：『這很像騎著牛找牛。』理說：『認識之後又如何呢？』百丈禪師說：『就像人騎著牛回到家。』理說：『不知從始至終該如何保任？』百丈禪師說：『就像牧牛人拿著鞭子看著牛，不讓它侵犯別人的莊稼。』理從此領悟了禪旨，不再四處尋求。他和同參的祐禪師一起開創了溈山。理親自耕田幫助道場。等到祐禪師圓寂后，大眾請理接替住持。理上堂說法：『你們這些人總來溈山，想要尋求什麼呢？如果想要成佛，你們自己就是佛。揹著佛到處跑，就像口渴的鹿追逐陽光下的熱氣一樣，什麼時候才能相應呢？你們想要成佛，只要沒有那麼多的顛倒攀緣、妄想惡覺、垢凈眾生之心，就是初心正覺的佛。還向哪裡另外尋找呢？我在溈山三十多年，吃溈山的飯，拉溈山的屎，不學溈山禪，只看一頭水牯牛。如果它迷路進入草地，就拉住它的鼻子把它拽回來。稍微侵犯別人的莊稼，就用鞭子抽打。調伏的時間長了，可憐它開始聽人話了。現在變成了一頭露地白牛，常常在眼前，整天光溜溜地，趕也趕不走。你們每個人都有無價大寶，從眼門放出光明，照見山河大地；耳門放出光明，分辨一切善惡音響。像這樣六根門頭，晝夜不停地放出光明，也叫做放光三昧（放光禪定）。你們自己不認識，這個光明就在四大假合之身中，內外扶持，不讓身體傾斜。就像人揹著重擔，從獨木橋上走過，也不讓他失腳。請問是什麼東西在任持，才能這樣呢？它沒有一絲一毫的形跡可見。難道沒聽見志公和尚（南北朝時期的僧人）說嗎？「內外追尋覓總無，境上施為渾大有。」珍重。』有僧人問道：『一切』

【English Translation】 During the reign of Emperor Lizong, there was a wandering monk named Li. He traveled with a tin staff, intending to go to Hongjing. Passing through Shangyuan, he met an old man who said to him, 'If you go to Nanchang, you should gain something.' Li then went to Baizhang Mountain, paid respects to Zen Master Baizhang, and asked, 'This student wants to recognize the Buddha. What is it?' Zen Master Baizhang said, 'It's much like riding an ox to find an ox.' Li said, 'What happens after recognizing it?' Zen Master Baizhang said, 'It's like a person riding an ox home.' Li said, 'I don't know how to maintain it from beginning to end?' Zen Master Baizhang said, 'It's like a cowherd watching the ox with a stick, not letting it invade other people's crops.' From this, Li understood the Zen principle and no longer sought everywhere. Together with his fellow practitioner, Zen Master You, he founded Weishan. Li personally cultivated the fields to help the monastery. When Zen Master You passed away, the community invited Li to take over as abbot. Li ascended the Dharma hall and said, 'What are you all seeking by coming to Weishan? If you want to become a Buddha, you are already Buddhas. Carrying the Buddha around, it's like a thirsty deer chasing the heat haze in the sun. When will you ever correspond? If you want to become a Buddha, just be without so much inverted clinging, deluded thoughts, evil perceptions, and the minds of defiled and pure beings. That is the Buddha of original enlightenment. Where else are you going to look for it? I have been at Weishan for over thirty years, eating Weishan's rice and shitting Weishan's shit, not learning Weishan's Zen, but only watching a water buffalo. If it gets lost and enters the grass, I pull its nose and drag it back. If it slightly invades other people's crops, I whip it. After a long time of taming, it pitifully begins to understand human speech. Now it has transformed into a white ox in the open field, always in front of me, naked all day long, and cannot be driven away. Each of you has a priceless treasure, emitting light from the eye gate, illuminating mountains, rivers, and the great earth; emitting light from the ear gate, distinguishing all good and evil sounds. Like this, the six sense gates constantly emit light day and night, also called the 'Light-Emitting Samadhi' (Fangguang Sanmei). You don't recognize it yourselves. This light is within the four great elements of the body, supporting it internally and externally, not letting the body tilt. It's like a person carrying a heavy burden, crossing a single-plank bridge, also not letting him lose his footing. What is it that sustains it, so that it can be like this? There is not a single trace of it to be seen. Haven't you heard what Zen Master Zhigong (a monk of the Northern and Southern Dynasties) said? 'Searching inside and out, you find nothing at all; acting on the environment, there is complete existence.' Treasure this.' A monk asked, 'Everything' English version: During the reign of Emperor Lizong, there was a wandering monk named Li. He traveled with a tin staff, intending to go to Hongjing. Passing through Shangyuan, he met an old man who said to him, 'If you go to Nanchang, you should gain something.' Li then went to Baizhang Mountain, paid respects to Zen Master Baizhang, and asked, 'This student wants to recognize the Buddha. What is it?' Zen Master Baizhang said, 'It's much like riding an ox to find an ox.' Li said, 'What happens after recognizing it?' Zen Master Baizhang said, 'It's like a person riding an ox home.' Li said, 'I don't know how to maintain it from beginning to end?' Zen Master Baizhang said, 'It's like a cowherd watching the ox with a stick, not letting it invade other people's crops.' From this, Li understood the Zen principle and no longer sought everywhere. Together with his fellow practitioner, Zen Master You, he founded Weishan. Li personally cultivated the fields to help the monastery. When Zen Master You passed away, the community invited Li to take over as abbot. Li ascended the Dharma hall and said, 'What are you all seeking by coming to Weishan? If you want to become a Buddha, you are already Buddhas. Carrying the Buddha around, it's like a thirsty deer chasing the heat haze in the sun. When will you ever correspond? If you want to become a Buddha, just be without so much inverted clinging, deluded thoughts, evil perceptions, and the minds of defiled and pure beings. That is the Buddha of original enlightenment. Where else are you going to look for it? I have been at Weishan for over thirty years, eating Weishan's rice and shitting Weishan's shit, not learning Weishan's Zen, but only watching a water buffalo. If it gets lost and enters the grass, I pull its nose and drag it back. If it slightly invades other people's crops, I whip it. After a long time of taming, it pitifully begins to understand human speech. Now it has transformed into a white ox in the open field, always in front of me, naked all day long, and cannot be driven away. Each of you has a priceless treasure, emitting light from the eye gate, illuminating mountains, rivers, and the great earth; emitting light from the ear gate, distinguishing all good and evil sounds. Like this, the six sense gates constantly emit light day and night, also called the 'Light-Emitting Samadhi' (Fangguang Sanmei). You don't recognize it yourselves. This light is within the four great elements of the body, supporting it internally and externally, not letting the body tilt. It's like a person carrying a heavy burden, crossing a single-plank bridge, also not letting him lose his footing. What is it that sustains it, so that it can be like this? There is not a single trace of it to be seen. Haven't you heard what Zen Master Zhigong (a monk of the Northern and Southern Dynasties) said? 'Searching inside and out, you find nothing at all; acting on the environment, there is complete existence.' Treasure this.' A monk asked, 'Everything'

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施為是法身用。如何是法身。師曰。一切施為是法身用。曰。離卻五蘊。如何是本來身。師曰。地水火風。受想行識。曰。這個是五蘊。師曰。這個異五蘊。問。此陰已謝．彼陰未生時如何。師曰。此陰未謝。那個是大德。曰。不會。師曰。若會此陰。便明彼陰。問。大用現前．不存軌則時如何。師曰。汝用得但用。僧乃脫膊。繞師三匝。師曰。向上事何不道取。僧擬開口。師便打。曰。這野狐精出去。有僧上法堂。顧視東西。不見師。乃曰。好個法堂。祇是無人。師從門裡出。曰。作么。僧無對。雪峰因入山採得一枝木。其形似蛇。于背上題曰。本自天然。不假雕琢。寄與師。師曰。本色住山人。且無刀斧痕。僧問。佛在何處。師曰。不離心。又問。雙峰上人。有何所得。師曰。法無所得。設有所得。得本無得。問。黃巢軍來。和尚向甚麼處迴避。師曰。五蘊山中。曰。忽被他捉著時如何。師曰。惱亂將軍。師大化閩城。唐中和三年歸黃檗示寂。塔于楞伽山。謚圓智禪師。

杭州大慈山寰中禪師

蒲坂盧氏子。頂骨圓聳。其聲如鐘。少丁母憂。廬于墓所。服闋思報罔極。乃于并州童子寺出家。嵩岳登戒。習諸律學。后參百丈。受心印。辭往南嶽常樂寺。結茅于山頂。一日。南泉至。問。如何是庵中主。

【現代漢語翻譯】 現代漢語譯本：施為是法身（Dharmakaya，佛的法性之身）之用。如何是法身？師父說：『一切施為都是法身之用。』（僧人）問：『離卻五蘊（Skandha，構成個體存在的五種要素：色、受、想、行、識），如何是本來身？』師父說：『地、水、火、風，受、想、行、識。』（僧人）問：『這個是五蘊。』師父說：『這個異於五蘊。』問：『此陰（指五蘊中的一蘊）已謝（消逝），彼陰（指五蘊中的另一蘊）未生時如何？』師父說：『此陰未謝，那個是大德。』（僧人）說：『不會。』師父說：『若會此陰，便明彼陰。』問：『大用現前，不存軌則時如何？』師父說：『汝用得但用。』僧人於是脫去上衣，繞師父三圈。師父說：『向上事何不道取？』僧人剛要開口，師父便打。說：『這野狐精出去。』有僧人上法堂，顧視東西，不見師父。便說：『好個法堂，只是無人。』師父從門裡出來，說：『作么？』僧人無言以對。雪峰（Xuefeng，禪師名號）因入山採得一枝木，其形似蛇，于背上題曰：『本自天然，不假雕琢。』寄與師父。師父說：『本色住山人，且無刀斧痕。』僧人問：『佛在何處？』師父說：『不離心。』又問：『雙峰（Shuangfeng，山名）上人，有何所得？』師父說：『法無所得，設有所得，得本無得。』問：『黃巢（Huang Chao，唐末農民起義領袖）軍來，和尚向甚麼處迴避？』師父說：『五蘊山中。』（僧人）問：『忽被他捉著時如何？』師父說：『惱亂將軍。』師父大化閩城，唐中和三年歸黃檗（Huangbo，地名）示寂。塔于楞伽山（Lanka Mountain，山名）。謚圓智禪師（Yuanzhi，謚號）。 杭州大慈山寰中禪師（Huanzhong，禪師名號） 蒲坂（Puban，地名）盧氏子。頂骨圓聳，其聲如鐘。少丁母憂，廬于墓所。服闋思報罔極，乃于并州（Bingzhou，地名）童子寺出家。嵩岳（Songyue，山名）登戒。習諸律學。后參百丈（Baizhang，禪師名號），受心印。辭往南嶽（Nanyue，山名）常樂寺。結茅于山頂。一日，南泉（Nanquan，禪師名號）至。問：『如何是庵中主？』

【English Translation】 English version: 'Activity is the function of the Dharmakaya (法身, the body of the Dharma). What is the Dharmakaya?' The master said, 'All activity is the function of the Dharmakaya.' (The monk) asked, 'Apart from the five Skandhas (五蘊, the five aggregates of existence: form, sensation, perception, volition, and consciousness), what is the original body?' The master said, 'Earth, water, fire, wind, sensation, perception, volition, and consciousness.' (The monk) asked, 'This is the five Skandhas.' The master said, 'This is different from the five Skandhas.' Asked, 'When this Skandha (陰, one of the five aggregates) has ceased and that Skandha has not yet arisen, what is it like?' The master said, 'This Skandha has not ceased; that is the great virtue.' (The monk) said, 'I don't understand.' The master said, 'If you understand this Skandha, you will understand that Skandha.' Asked, 'When great function manifests and does not adhere to rules, what is it like?' The master said, 'If you can use it, then use it.' The monk then took off his upper garment and circled the master three times. The master said, 'Why don't you speak of the matter above?' As the monk was about to open his mouth, the master struck him. He said, 'Get out, you wild fox spirit!' A monk went up to the Dharma hall, looked around, and did not see the master. He then said, 'What a fine Dharma hall, but there is no one here.' The master came out from the door and said, 'What are you doing?' The monk had no reply. Xuefeng (雪峰, name of a Chan master) went into the mountains and obtained a piece of wood shaped like a snake. He wrote on its back, 'Naturally inherent, not requiring carving.' He sent it to the master. The master said, 'A mountain dweller of original color, without the marks of knives and axes.' A monk asked, 'Where is the Buddha?' The master said, 'Not apart from the mind.' He also asked, 'What has the superior person of Shuangfeng (雙峰, name of a mountain) attained?' The master said, 'The Dharma has nothing to be attained. Even if something is attained, the attainment is fundamentally no attainment.' Asked, 'When Huang Chao's (黃巢, leader of a peasant uprising in the late Tang Dynasty) army comes, where will the abbot go to avoid them?' The master said, 'In the mountain of the five Skandhas.' (The monk) asked, 'What if he is caught by them?' The master said, 'Trouble the general.' The master greatly transformed the city of Min. In the third year of Zhonghe in the Tang Dynasty, he returned to Huangbo (黃檗, name of a place) and passed away. His stupa is on Lanka Mountain (楞伽山, name of a mountain). His posthumous title is Chan Master Yuanzhi (圓智, posthumous title). Chan Master Huanzhong (寰中, name of a Chan master) of Daci Mountain in Hangzhou A son of the Lu family of Puban (蒲坂, name of a place). His crown was round and prominent, and his voice was like a bell. He lost his mother at a young age and lived in a hut near her grave. After the mourning period, he thought of repaying her boundless kindness and became a monk at Tongzi Temple in Bingzhou (并州, name of a place). He received the precepts on Songyue (嵩岳, name of a mountain). He studied the various Vinaya teachings. Later, he visited Baizhang (百丈, name of a Chan master) and received the mind seal. He bid farewell and went to Changle Temple on Nanyue (南嶽, name of a mountain). He built a hut on the top of the mountain. One day, Nanquan (南泉, name of a Chan master) arrived and asked, 'What is the master of the hermitage?'

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師曰。蒼天。蒼天。泉曰。蒼天且置。如何是庵中主。師曰。會即便會。莫忉忉。泉拂袖而出。后住大慈。上堂。山僧不解答話。只能識病。時有僧出。師便歸方丈。(法眼云。眾中喚作病在目前。不識。玄覺云。且道大慈識病不識病。此僧出來是病不是病。若言是病。每日行住不可總是病。若言不是病。出來又作么生)。趙州問。般若以何為體。師曰。般若以何為體。州大笑而出。明日。州掃地次。師曰。般若以何為體。州置帚。拊掌大笑。師便歸方丈。僧辭。師問。甚麼處去。曰。江西去。師曰。我勞汝一段事得否。曰。和尚有甚麼事。師曰。將取老僧去得么。曰。更有過於和尚者。亦不能將去。師便休。僧后舉似洞山。山曰。阇黎爭合恁么道。曰。和尚作么生。山曰。得(法眼別云。和尚若去。某甲提笠子)。山又問其僧。大慈別有甚麼言句。曰。有時示眾曰。說得一丈。不如行取一尺。說得一尺。不如行取一寸。山曰。我不恁么道。曰。和尚作么生。山曰。說取行不得底。行取說不得底(云居云。行時無說路。說時無行路。不說不行時。合行甚麼路。洛浦云。行說俱到。即本分事無。行說俱不到。即本分事在)。后屬武宗廢教。師短褐隱居。大中歲重剃染。大揚宗旨。咸通三年不疾而逝。僖宗謚性空大師。

{ "translations": [ "現代漢語譯本", "師父說：『蒼天啊，蒼天啊！』泉禪師說：『蒼天的事情暫且放下，如何是庵中的主人？』師父說：『會了便會了，不要忉忉不休。』泉禪師拂袖而去。後來住持大慈寺，上堂說法時說：『山僧我不解答話語，只能識別病癥。』當時有個僧人出來，師父便回方丈。（法眼禪師評論說：『眾人說這是病在眼前，卻不認識。』玄覺禪師評論說：『且說大慈禪師是識病還是不識病？這個僧人出來是病還是不是病？如果說是病，每日的行住坐臥豈不總是病？如果說不是病，出來又是做什麼？』）", "趙州禪師問：『般若（智慧）以什麼為本體？』師父說：『般若以什麼為本體？』趙州禪師大笑而出。第二天，趙州禪師正在掃地，師父說：『般若以什麼為本體？』趙州禪師放下掃帚，拍手大笑。師父便回方丈。有僧人辭別，師父問：『去什麼地方？』回答說：『去江西。』師父說：『我勞煩你一件事可以嗎？』回答說：『和尚有什麼事？』師父說：『將老僧帶去可以嗎？』回答說：『更有勝過和尚的人，也不能將您帶去。』師父便不再說話。僧人後來將此事告訴洞山禪師，洞山禪師說：『你為什麼這樣說？』回答說：『和尚您怎麼說？』洞山禪師說：『得。』（法眼禪師另外評論說：『和尚如果要去，我給您提著斗笠。』）", "洞山禪師又問那個僧人：『大慈禪師還有什麼別的言語？』回答說：『有時向大眾開示說：說得一丈，不如行取一尺；說得一尺，不如行取一寸。』洞山禪師說：『我不這樣說。』回答說：『和尚您怎麼說？』洞山禪師說：『說那些無法行動的，行動那些無法言說的。』（云居禪師評論說：『行動時沒有言說的道路，言說時沒有行動的道路，不言說不行動時，應該走什麼路？』洛浦禪師評論說：『行動和言說都達到，就是本分事沒有；行動和言說都達不到，就是本分事存在。』）", "後來遇到武宗皇帝廢除佛教，師父穿著粗布短衣隱居。大中年間重新剃髮染衣，大力弘揚宗旨。咸通三年無疾而終，僖宗皇帝謚號為性空大師。" ], "english_translations": [ "English version", "The Master said, 'Heaven, Heaven!' Quan said, 'Let's put Heaven aside for now. What is the master of the hermitage?' The Master said, 'If you understand, you understand. Don't be so agitated.' Quan flicked his sleeves and left. Later, he resided at Daci Temple. In his Dharma talk, he said, 'This monk does not answer questions, but can only recognize illnesses.' At that time, a monk came forward, and the Master returned to his room. (Fayan commented, 'The assembly calls it an illness right before their eyes, but they don't recognize it.' Xuanjue commented, 'Let's say, does Daci recognize the illness or not? Is this monk coming forward an illness or not? If it's said to be an illness, wouldn't daily walking, standing, sitting, and lying down always be an illness? If it's said not to be an illness, then what is he doing coming forward?')", "Zhao Zhou (a Zen master) asked, 'What does Prajna (wisdom) take as its substance?' The Master said, 'What does Prajna take as its substance?' Zhao Zhou laughed loudly and left. The next day, Zhao Zhou was sweeping the ground. The Master said, 'What does Prajna take as its substance?' Zhao Zhou put down the broom and clapped his hands, laughing loudly. The Master then returned to his room. A monk was taking his leave. The Master asked, 'Where are you going?' He replied, 'Going to Jiangxi.' The Master said, 'Could I trouble you with something?' He replied, 'What is it, Master?' The Master said, 'Could you take this old monk with you?' He replied, 'Even someone greater than you, Master, could not take you.' The Master then stopped speaking. The monk later told Dongshan (a Zen master) about this. Dongshan said, 'Why did you say that?' He replied, 'What would you say, Master?' Dongshan said, 'Got it.' (Fayan commented separately, 'If the Master wants to go, I'll hold the bamboo hat for you.')", "Dongshan then asked the monk, 'What other sayings does Daci have?' He replied, 'Sometimes he instructs the assembly, saying, \'Speaking of a zhang (a unit of length), it's better to walk a chi (a unit of length); speaking of a chi, it's better to walk a cun (a unit of length).\' Dongshan said, 'I don't say it that way.' He replied, 'How do you say it, Master?' Dongshan said, 'Speak of what cannot be acted upon, act upon what cannot be spoken of.' (Yunjü commented, 'When acting, there is no path for speaking; when speaking, there is no path for acting. When not speaking and not acting, what path should be taken?' Luopu commented, 'When both acting and speaking are achieved, then the fundamental matter is absent; when both acting and speaking are not achieved, then the fundamental matter is present.')", "Later, during Emperor Wuzong's suppression of Buddhism, the Master lived in seclusion wearing coarse clothing. During the Dachong era, he shaved his head and dyed his robes again, vigorously promoting the teachings. In the third year of Xiantong, he passed away without illness. Emperor Xizong bestowed upon him the posthumous title of Master Xingkong (Nature of Emptiness)." ] }

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天臺平田普岸禪師

洪州人也。于百丈門下得旨。后聞天臺勝概。聖賢間出。思欲高蹈方外。遠追遐躅。乃結茅剃草。宴寂林下。日居月諸。為四眾所知。創平田禪院居之。上堂。神光不昧。萬古徽猷。入此門來。莫存知解。便下座。僧參。師打一拄杖。其僧近前把住拄杖。師曰。老僧適來造次。僧卻打師一拄杖。師曰。作家。作家。僧禮拜。師把住曰。是阇黎造次。僧大笑。師曰。這個師僧今日大敗也。臨濟訪師。到路口先逢一嫂在田使牛。濟問嫂。平田路向甚麼處去。嫂打牛一棒曰。這畜生到處走。到此路也不識。濟又曰。我問你平田路向甚麼處去。嫂曰。這畜生五歲尚使不得。濟心語曰。欲觀前人。先觀所使。便有抽釘拔楔之意。及見師。師問。你還曾見我嫂也未。濟曰。已收下了也。師遂問。近離甚處。濟曰。江西黃檗。師曰。情知你見作家來。濟曰。特來禮拜和尚。師曰。已相見了也。濟曰。賓主之禮。合施三拜。師曰。既是賓主之禮。禮拜著。有偈示眾曰。大道虛曠。常一真心。善惡莫思。神清物表。隨緣飲啄。更復何為。終於本院。遺塔存焉。

瑞州五峰常觀禪師

僧問。如何是五峰境。師曰。險。曰。如何是境中人。師曰。塞。僧辭。師曰。甚麼處去。曰。臺山去。師豎一

【現代漢語翻譯】 現代漢語譯本

天臺平田普岸禪師

是洪州人。在百丈禪師門下領悟宗旨。後來聽聞天臺山風景優美，常有聖賢出現，想要遠離塵世，追隨先賢的足跡。於是結廬而居，修剪茅草，在山林中安靜度日。時間流逝，被四眾弟子所知曉，建立平田禪院居住。上堂說法時說：『神光（指自性光明）不會暗淡，是萬古不變的美好法則。進入此門，不要存有任何知解（分別思量）。』說完便下座。有僧人蔘拜，禪師用拄杖打了一下。僧人上前抓住拄杖，禪師說：『老僧剛才冒犯了。』僧人反過來打禪師一拄杖。禪師說：『真有作為！真有作為！』僧人禮拜。禪師抓住他說：『是阇黎（梵語，意為弟子）冒犯了。』僧人大笑。禪師說：『這個師僧今天徹底失敗了。』臨濟禪師拜訪普岸禪師，在路口先遇到一位婦人在田里使牛。臨濟問婦人：『去平田的路怎麼走？』婦人打牛一棒說：『這畜生到處走，到了這條路也不認識。』臨濟又說：『我問你去平田的路怎麼走？』婦人說：『這畜生五歲了還使喚不得。』臨濟心想：『想要了解前人，先觀察他所使用的人。』便有了抽釘拔楔（比喻除去障礙）的想法。等到見到普岸禪師，禪師問：『你還見過我的嫂子嗎？』臨濟說：『已經領教過了。』禪師於是問：『最近從哪裡來？』臨濟說：『江西黃檗（地名）。』禪師說：『料想你見過有作為的人了。』臨濟說：『特來禮拜和尚。』禪師說：『已經相見了。』臨濟說：『賓主之禮，應該施三拜。』禪師說：『既然是賓主之禮，就禮拜吧。』有偈語告誡眾人說：『大道虛空開闊，常存一顆真心。不要思慮善惡，精神清明，超脫于萬物之外。隨緣飲食起居，還要求什麼呢？』最終在本院圓寂，遺留的塔至今還在。

瑞州五峰常觀禪師

有僧人問：『什麼是五峰的境界？』禪師說：『險峻。』問：『什麼是境界中的人？』禪師說：『閉塞。』僧人告辭。禪師問：『去哪裡？』答：『去臺山。』禪師豎起一根手指。

【English Translation】 English version

Zen Master Pu'an of Ping Tian, Tiantai Mountain

Was a native of Hongzhou. He attained the essence of the teaching under Zen Master Baizhang. Later, hearing of the scenic beauty of Tiantai Mountain and the frequent appearance of sages and worthies, he desired to transcend the mundane world and follow in the footsteps of the predecessors. Thus, he built a hut and cleared the weeds, living in quiet seclusion in the forest. As time passed, he became known to the fourfold assembly (monks, nuns, laymen, and laywomen), and he founded Ping Tian Zen Monastery, where he resided. In his Dharma talk, he said: 'The divine light (referring to the light of self-nature) does not dim; it is the excellent principle of eternity. Upon entering this gate, do not harbor any intellectual understanding (discriminating thoughts).' After saying this, he descended from the seat. A monk came to pay respects, and the Zen master struck him with his staff. The monk stepped forward and grabbed the staff. The Zen master said: 'This old monk was just being impolite.' The monk turned around and struck the Zen master with the staff. The Zen master said: 'A true master! A true master!' The monk bowed. The Zen master grabbed him and said: 'It is you, shramana (Sanskrit, meaning disciple), who is being impolite.' The monk laughed loudly. The Zen master said: 'This monk has been utterly defeated today.' Zen Master Linji visited Zen Master Pu'an. On the way, he first encountered a woman in the field using an ox. Linji asked the woman: 'Which way leads to Ping Tian?' The woman struck the ox with a stick and said: 'This animal wanders everywhere, yet it doesn't recognize this road.' Linji said again: 'I am asking you which way leads to Ping Tian?' The woman said: 'This animal is five years old and still cannot be used properly.' Linji thought to himself: 'If you want to understand the predecessors, first observe the people they employ.' He then had the intention of removing obstacles. When he met Zen Master Pu'an, the Zen master asked: 'Have you seen my sister-in-law yet?' Linji said: 'I have already learned from her.' The Zen master then asked: 'Where have you come from recently?' Linji said: 'Huangbo (place name) in Jiangxi.' The Zen master said: 'I presume you have seen a true master.' Linji said: 'I have come specifically to pay respects to the abbot.' The Zen master said: 'We have already met.' Linji said: 'According to the etiquette between guest and host, one should offer three bows.' The Zen master said: 'Since it is the etiquette between guest and host, then bow.' He had a verse to instruct the assembly, saying: 'The Great Way is vast and empty, always one true mind. Do not think about good and evil; the spirit is clear, beyond all things. Follow conditions in eating and drinking; what more is there to seek?' He eventually passed away at this monastery, and his stupa remains to this day.

Zen Master Changguan of Five Peaks, Ruizhou

A monk asked: 'What is the realm of Five Peaks?' The Zen master said: 'Perilous.' He asked: 'What is the person within the realm?' The Zen master said: 'Obstructed.' The monk took his leave. The Zen master asked: 'Where are you going?' He replied: 'To Mount Tiantai.' The Zen master raised a finger.

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指曰。若見文殊了。卻來這裡與汝相見。僧無語。師問。僧甚麼處來。曰。莊上來。師曰。汝還見牛么。曰。見。師曰。見左角。見右角。僧無語。師代曰。見無左右(仰山別云。還辨左右么)。又僧辭。師曰。汝諸方去。莫謗老僧在這裡。曰。某甲不道和尚在這裡。師曰。汝道老僧在甚麼處。僧豎起一指。師曰。早是謗老僧也。

潭州石霜山性空禪師

僧問。如何是祖師西來意。師曰。如人在千尺井中。不假寸繩。出得此人。即答汝西來意。僧曰。近日湖南暢和尚出世。亦為人東語西話。師喚沙彌。拽出這死屍著(沙彌即仰山。山後問耽源。如何出得井中人。源曰。咄。癡漢。誰在井中。山復問溈山。溈召慧寂。山應諾。溈曰。出也。仰山住后。常舉前語謂眾曰。我在耽源處得名。溈山處得地)。

福州古靈神贊禪師

本州大中寺受業。後行腳遇百丈開悟。卻回受業。本師問曰。汝離吾在外。得何事業。曰。並無事業。遂遣執役。一日。因澡身命師去垢。師乃拊背曰。好所佛堂而佛不聖。本師回首視之。師曰。佛雖不聖。且能放光。本師又一日在牕下看經。蜂子投牕紙求出。師睹之曰。世界如許廣闊不肯出。鉆他故紙驢年去。遂有偈曰。空門不肯出。投窗也大癡。百年鉆故紙。何日出頭時

【現代漢語翻譯】 現代漢語譯本： 禪師用手指點著說：『如果你見到了文殊（Manjusri，智慧的象徵），再來這裡與我相見。』 那僧人無言以對。禪師問：『你從哪裡來？』 僧人回答：『從莊上來。』 禪師說：『你還見到牛了嗎？』 僧人回答：『見到了。』 禪師說：『見到左角，還是見到右角？』 僧人無言以對。禪師代替他回答說：『見到沒有左右（仰山（Yangshan）禪師另外評論說：『還能分辨左右嗎？』）。』 又有僧人告辭，禪師說：『你到各處去，不要誹謗我這個老和尚在這裡。』 僧人回答：『我不會說和尚你在這裡。』 禪師說：『你說老和尚我在什麼地方？』 僧人豎起一根手指。禪師說：『這已經是誹謗我這個老和尚了。』

潭州石霜山性空禪師（Xingshuang Shixingkong，潭州石霜山性空禪師）

有僧人問道：『什麼是祖師西來意（意指達摩祖師從西方來到中國的真正目的）？』 禪師說：『就像一個人在千尺井中，不借助一寸繩子，能把這個人救出來，我就回答你西來意。』 僧人說：『近日湖南暢和尚出世，也為人東說西說。』 禪師叫沙彌：『把這死屍拖出去。』（沙彌就是仰山，仰山後來問耽源（Danyuan）禪師：『如何才能把井裡的人救出來？』 耽源說：『咄！癡漢，誰在井裡？』 仰山又問溈山（Weishan）禪師，溈山叫慧寂（Huiji），仰山答應了一聲。溈山說：『出來了。』 仰山住持一方后，常提起以前的話對大眾說：『我在耽源處得到了名，在溈山處得到了地。』）

福州古靈神贊禪師（Guling Shenzan，福州古靈神贊禪師）

在本地大中寺出家。後來遊方參學，在百丈（Baizhang）禪師處開悟。又回到原來出家的大中寺。本師問他說：『你離開我到外面去，得到了什麼事業？』 他說：『並沒有什麼事業。』 於是被安排做雜役。一天，因為洗澡，讓本師給他擦背。禪師就拍著背說：『好一座佛堂，可惜佛不靈聖。』 本師回頭看著他。禪師說：『佛雖然不靈聖，但還能放光。』 本師又有一天在窗下看經，一隻蜜蜂撞到窗戶紙上想飛出去。禪師看到后說：『世界如此廣闊，不肯出去，卻鉆這破紙，要到驢年才能出去。』 於是作了一首偈語：『空門不肯出，投窗也大癡。百年鉆故紙，何日出頭時。』

【English Translation】 English version: The master pointed and said, 'If you see Manjusri (Manjusri, symbol of wisdom), come back here to see me.' The monk was speechless. The master asked, 'Where do you come from?' The monk replied, 'From the village.' The master said, 'Did you see the ox?' The monk replied, 'I did.' The master said, 'Did you see the left horn or the right horn?' The monk was speechless. The master answered for him, 'I saw neither left nor right (Yangshan (Yangshan) Zen master commented separately: 'Can you still distinguish left from right?').' Another monk bid farewell, and the master said, 'When you go to various places, do not slander this old monk as being here.' The monk replied, 'I will not say that the abbot is here.' The master said, 'Where do you say this old monk is?' The monk raised a finger. The master said, 'That is already slandering this old monk.'

Zen Master Xingkong of Shishuang Mountain in Tanzhou (Xingshuang Shixingkong, Zen Master Xingkong of Shishuang Mountain in Tanzhou)

A monk asked, 'What is the meaning of the Patriarch's coming from the West (referring to Bodhidharma's true purpose in coming to China from the West)?' The master said, 'It is like a person in a thousand-foot well. If you can get this person out without using an inch of rope, I will answer your question about the meaning of coming from the West.' The monk said, 'Recently, Abbot Chang of Hunan has appeared in the world and is also talking east and west for people.' The master called the novice, 'Drag this corpse out.' (The novice was Yangshan. Yangshan later asked Zen Master Danyuan (Danyuan), 'How can the person in the well be rescued?' Danyuan said, 'Bah! Fool, who is in the well?' Yangshan then asked Zen Master Weishan (Weishan), and Weishan called Huiji (Huiji), and Yangshan responded. Weishan said, 'He is out.' After Yangshan became the abbot, he often mentioned the previous words to the public, saying, 'I got my name at Danyuan's place and my land at Weishan's place.')

Zen Master Shenzan of Guling in Fuzhou (Guling Shenzan, Zen Master Shenzan of Guling in Fuzhou)

He became a monk at the Dazhong Temple in his hometown. Later, he traveled and studied, and became enlightened under Zen Master Baizhang (Baizhang). He returned to the Dazhong Temple where he had become a monk. His original master asked him, 'What have you gained by leaving me and going outside?' He said, 'I have gained nothing.' So he was assigned to do chores. One day, while taking a bath, he asked his master to scrub his back. The Zen master patted his back and said, 'What a fine Buddha hall, but the Buddha is not holy.' The original master turned to look at him. The Zen master said, 'Although the Buddha is not holy, he can still emit light.' Another day, the original master was reading scriptures under the window, and a bee bumped into the window paper trying to get out. The Zen master saw this and said, 'The world is so vast, but you refuse to go out, and instead drill through this broken paper. You will only get out in the year of the donkey.' So he composed a verse: 'The empty gate refuses to exit, throwing itself at the window is great foolishness. Drilling through old paper for a hundred years, when will you get out?'

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。本師置經。問曰。汝行腳遇何人。吾前後見汝發言異常。師曰。某甲蒙百丈和尚指個歇處。今欲報慈德耳。本師於是告眾致齋。請師說法。師乃登座。舉唱百丈門風曰。靈光獨耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。本師于言下感悟曰。何期垂老得聞極則事。師后住古靈。聚徒數載。臨遷化。剃浴聲鐘告眾曰。汝等諸人。還識無聲三昧否。眾曰。不識。師曰。汝等靜聽。莫別思惟。眾皆側聆。師儼然順寂。塔存本山。

廣州和安寺通禪師

婺州雙林寺受業。自幼寡言。時人謂之不語通。因禮佛次。有禪者問。座主禮底是甚麼。師曰。是佛。禪者乃指像曰。這個是何物。師無對。至夜。具威儀禮問。今日所問。某甲未知意旨如何。禪者曰。座主幾夏邪。師曰。十夏。禪者曰。還曾出家也未。師轉茫然。禪者曰。若也不會。百夏奚為。乃命同參馬祖。及至江西。祖已圓寂。遂謁百丈。頓釋疑情。有人問師。是禪師否。師曰。貧道不曾學禪。師良久。召其人。其人應諾。師指棕櫚樹子。其人無對。師一日召仰山將床子來。山將到。師曰。卻送本處著。山從之。師召。慧寂。山應諾。師曰。床子那邊是甚麼物。山曰。枕子。師曰。枕子這邊是甚麼物。山曰。無物。師復

【現代漢語翻譯】 現代漢語譯本 本師問道：『你行腳參訪時遇到了什麼人？我之前見你言談舉止與常人不同。』 古靈神贊禪師回答說：『弟子蒙百丈懷海禪師指點了歇息之處，現在想報答他的慈悲恩德。』 本師於是告訴大眾準備齋飯，請古靈神贊禪師說法。禪師於是登上法座，宣揚百丈禪師的宗風說：『靈光（指自性光明）獨自照耀，遠遠地脫離了塵世的束縛。本體顯露出真如常在，不拘泥於文字。心性本來清凈無染，本來就是圓滿成就的。只要離開虛妄的因緣，當下就是如如不動的佛。』 本師聽了這些話，當下有所感悟，說：『沒想到我這把年紀了，還能聽到如此究竟的道理！』 古靈神贊禪師後來住在古靈寺，聚集徒眾數年。臨終遷化時，剃髮沐浴，敲鐘告訴大眾說：『你們這些人，還知道無聲三昧（指超越言語的禪定）嗎？』 大眾說：『不知道。』 禪師說：『你們安靜地聽著，不要胡思亂想。』 大眾都側耳傾聽，禪師安詳地圓寂了。塔至今還儲存在本山。

廣州和安寺通禪師

在婺州雙林寺出家受戒。從小就沉默寡言，當時的人稱他為『不語通』。 有一次禮佛時，有位禪者問他：『座主（指精通經論的僧人）禮拜的是什麼？』 通禪師回答說：『是佛。』 禪者於是指著佛像說：『這個是什麼東西？』 通禪師無言以對。到了晚上，他整理好衣冠，恭敬地請教那位禪者：『今天您問的問題，弟子不明白其中的意思。』 禪者問：『座主出家多少年了？』 通禪師回答說：『十年了。』 禪者說：『還曾出家嗎？』 通禪師更加茫然不知所措。 禪者說：『如果連這個都不懂，就算出家一百年又有什麼用呢？』於是讓他去參訪馬祖道一禪師。等到他到達江西時，馬祖已經圓寂了，於是他去拜見百丈懷海禪師，頓時解開了心中的疑惑。 有人問通禪師：『您是禪師嗎？』 通禪師回答說：『貧道不曾學禪。』 通禪師過了很久，叫那個人過來，那個人答應了一聲。 通禪師指著棕櫚樹的果實，那個人無言以對。 有一天，通禪師叫仰山慧寂禪師把床拿來，仰山拿來了。 通禪師說：『放回原來的地方去。』仰山照做了。 通禪師叫道：『慧寂。』仰山答應了一聲。 通禪師問：『床的那邊是什麼東西？』 仰山回答說：『枕頭。』 通禪師問：『枕頭的這邊是什麼東西？』 仰山回答說：『沒有東西。』 通禪師又問

【English Translation】 English version The original teacher asked: 'What kind of person did you encounter during your pilgrimage? I have noticed that your words and actions are unusual.' Guiling Shenzan (Ancient Spirit, Divine Praise) Zen Master replied: 'This disciple was guided by Zen Master Baizhang (Hundred Zhang) to a place of rest. Now I wish to repay his kindness.' The original teacher then told the assembly to prepare a vegetarian meal and invited the Zen Master to give a Dharma talk. The Zen Master ascended the seat and proclaimed the style of Baizhang's school, saying: 'The spiritual light (referring to the light of self-nature) shines alone, far removed from the defilements of the world. The essence reveals true constancy, not bound by words. The nature of the mind is originally pure and unblemished, originally perfectly complete. Simply separate from deluded conditions, and one is immediately the Thus Come Buddha.' Upon hearing these words, the original teacher had an immediate realization, saying: 'I never expected to hear such ultimate truth in my old age!' Later, Zen Master Guiling Shenzan resided at Guiling Temple, gathering disciples for several years. When he was about to pass away, he shaved his head, bathed, and struck the bell, telling the assembly: 'Do you all recognize the samadhi of no sound (referring to meditation beyond words)?' The assembly said: 'We do not recognize it.' The Zen Master said: 'Listen quietly, and do not think separately.' The assembly all listened attentively, and the Zen Master peacefully passed away. The stupa still exists on the original mountain.

Zen Master Tong of He'an Temple in Guangzhou

He received ordination at Shuanglin Temple in Wuzhou. From a young age, he was taciturn, and people called him 'Silent Tong'. Once, while bowing to the Buddha, a Zen practitioner asked him: 'What is the abbot (referring to a monk well-versed in scriptures and commentaries) bowing to?' Zen Master Tong replied: 'It is the Buddha.' The Zen practitioner then pointed to the Buddha image and said: 'What is this thing?' Zen Master Tong was speechless. That night, he arranged his robes and respectfully asked the Zen practitioner: 'I do not understand the meaning of the question you asked today.' The Zen practitioner asked: 'How many years have you been a monk, abbot?' Zen Master Tong replied: 'Ten years.' The Zen practitioner said: 'Have you ever left home?' Zen Master Tong was even more bewildered. The Zen practitioner said: 'If you don't even understand this, what is the use of being a monk for a hundred years?' He then told him to visit Zen Master Mazu Daoyi. By the time he arrived in Jiangxi, Mazu had already passed away, so he went to see Zen Master Baizhang Huaihai, and his doubts were immediately resolved. Someone asked Zen Master Tong: 'Are you a Zen Master?' Zen Master Tong replied: 'This poor monk has never studied Zen.' After a long time, Zen Master Tong called that person over, and that person responded. Zen Master Tong pointed to the fruit of the palm tree, and that person was speechless. One day, Zen Master Tong called Yangshan Huiji (Mount Yang, Wisdom Stillness) Zen Master to bring a bed, and Yangshan brought it. Zen Master Tong said: 'Put it back where it was.' Yangshan did as he was told. Zen Master Tong called out: 'Huiji.' Yangshan responded. Zen Master Tong asked: 'What is on the other side of the bed?' Yangshan replied: 'A pillow.' Zen Master Tong asked: 'What is on this side of the pillow?' Yangshan replied: 'Nothing.' Zen Master Tong then asked

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召。慧寂。山應諾。師曰。是甚麼。山無對。師曰。去。

江州龍雲臺禪師

僧問。如何是祖師西來意。師曰。昨夜欄中失卻牛。

京兆衛國院道禪師

新到參。師問。何方來。曰。河南來。師曰。黃河清也未。僧無對(溈山代云。小小狐兒。要過但過。用疑作甚麼)。師不安。不見客。有人來謁。乃曰。久聆和尚道德。忽承法體違和。略請和尚相見。師將缽鐼盛缽楮。令侍者擎出呈之。其人無對。

鎮州萬歲和尚

僧問。大眾雲集。合譚何事。師曰。序品第一(歸宗柔別云。禮拜了去)。

洪州東山慧禪師

遊山。見一巖。僧問。此巖還有主也無。師曰。有。曰。是甚麼人。師曰。三家村裡覓甚麼。曰。如何是巖中主。師曰。汝還氣急么。小師行腳回。師問。汝離吾在外多少時邪。曰。十年。師曰。不用指東指西。直道將來。曰。對和尚不敢謾語。師喝曰。這打野榸漢。師同大於．南用到茶堂。有僧近前不審。用曰。我既不納汝。汝亦不見我。不審阿誰。僧無語。師曰。不得平白地恁么問伊。用曰。大於亦無語那。于把定其僧曰。是你恁么累我亦然。便打一摑。用大笑曰。朗月與青天。大於侍者到。師問。金剛正定。一切皆然。秋去冬來。且作么生。者曰。不妨

【現代漢語翻譯】 現代漢語譯本 召。慧寂（人名）。山應諾。師曰：『是什麼？』山無對。師曰：『去。』

江州龍雲臺禪師

僧問：『如何是祖師西來意？』師曰：『昨夜欄中失卻牛。』

京兆衛國院道禪師

新到參。師問：『何方來？』曰：『河南來。』師曰：『黃河清也未？』僧無對（溈山（地名）代云：『小小狐兒，要過但過，用疑作甚麼？』）。師不安，不見客。有人來謁，乃曰：『久聆和尚道德，忽承法體違和，略請和尚相見。』師將缽鐼盛缽楮，令侍者擎出呈之。其人無對。

鎮州萬歲和尚

僧問：『大眾云，譚何事？』師曰：『序品第一（歸宗柔別云：『禮拜了去。』）』

洪州東山慧禪師

遊山，見一巖。僧問：『此巖還有主也無？』師曰：『有。』曰：『是什麼人？』師曰：『三家村裡覓甚麼？』曰：『如何是巖中主？』師曰：『汝還氣急么？』小師行腳回。師問：『汝離吾在外多少時邪？』曰：『十年。』師曰：『不用指東指西，直道將來。』曰：『對和尚不敢謾語。』師喝曰：『這打野榸漢！』師同大於（人名）、南用到茶堂。有僧近前不審。用曰：『我既不納汝，汝亦不見我，不審阿誰？』僧無語。師曰：『不得平白地恁么問伊。』用曰：『大於亦無語那。』于把定其僧曰：『是你恁么累我亦然。』便打一摑。用大笑曰：『朗月與青天。』大於侍者到。師問：『金剛正定，一切皆然，秋去冬來，且作么生？』者曰：『不妨。』

【English Translation】 English version Called. Huiji (name). Shan responded. The master said, 'What is it?' Shan had no reply. The master said, 'Go.'

Zen Master Longyuntai of Jiangzhou

A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Last night, I lost the ox in the pen.'

Zen Master Dao of Weiguo Temple in Jingzhao

A newly arrived monk came for an audience. The master asked, 'Where do you come from?' The monk said, 'From Henan.' The master said, 'Is the Yellow River clear yet?' The monk had no reply (Weishan (place name) said on his behalf, 'A little fox, if you want to cross, just cross. Why hesitate?'). The master was unwell and did not receive guests. Someone came to visit and said, 'I have long admired the master's virtue, but I suddenly hear that your body is unwell. I would like to briefly request to see the master.' The master filled a bowl with paper scraps and had the attendant carry it out to present it. The person had no reply.

Venerable Wansui of Zhenzhou

A monk asked, 'What are the masses discussing?' The master said, 'Chapter One (Guizong Rou said separately, 'Bow and leave.')'

Zen Master Hui of Dongshan in Hongzhou

While traveling in the mountains, he saw a cave. A monk asked, 'Does this cave have an owner?' The master said, 'Yes.' The monk asked, 'Who is it?' The master said, 'What are you looking for in Sanjia Village?' The monk asked, 'What is the master of the cave?' The master said, 'Are you out of breath?' A junior monk returned from walking. The master asked, 'How long have you been away from me?' The monk said, 'Ten years.' The master said, 'No need to point east and west, just tell me directly.' The monk said, 'I dare not lie to the master.' The master shouted, 'You wild rascal!' The master, together with Dayu (name) and Nan, went to the tea hall. A monk approached without understanding. Yong said, 'Since I do not accept you, and you do not see me, who are you asking?' The monk was speechless. The master said, 'You must not ask him so bluntly.' Yong said, 'Dayu is also speechless.' Yu grabbed the monk and said, 'It is because of you that I am also implicated.' Then he slapped him. Yong laughed loudly and said, 'Bright moon and blue sky.' Dayu's attendant arrived. The master asked, 'The Vajra Samadhi, everything is thus, autumn goes and winter comes, what to do?' The attendant said, 'It doesn't matter.'

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和尚借問。師曰。即今即得。去後作么生。者曰。誰敢問著某甲。師曰。大於還得么。者曰。猶要別人點檢在。師曰。輔弼宗師。不廢光彩。侍者禮拜。

清田和尚

與瑫上座煎茶次。師敲繩床三下。瑫亦敲三下。師曰。老僧敲。有個善巧。上座敲。有何道理。瑫曰。某甲敲。有個方便。和尚敲作么生。師舉起盞子。瑫曰。善知識眼應須恁么。茶罷。瑫卻問。和尚適來舉起盞子。意作么生。師曰。不可更別有也。

百丈山涅槃和尚

一日謂眾曰。汝等與我開田。我與汝說大義。眾開田了。歸請說大義。師乃展兩手。眾罔措(洪覺范林間錄云。百丈第二代法正禪師。大智之高弟。其先嚐誦涅槃經。不言姓名。時呼為涅槃和尚。住成法席。師功最多。使眾開田。方說大義者。乃師也。黃檗。古靈諸大士皆推尊之。唐文人黃武翊撰其碑甚詳。柳公權書。妙絕今古。而傳燈所載百丈惟政禪師。又繫於馬祖法嗣之列。誤矣。及觀正宗記。則有惟政．法正。然百丈第代可數。明教但皆見其名。不能辨而俱存也。今當以柳碑為正)。

南泉愿禪師法嗣

趙州觀音院(亦曰東院)。從諗禪師

曹州郝鄉人也。姓郝氏。童稚于本州扈通院從師披剃。未納戒便抵池陽。參南泉。值泉偃息而問曰

【現代漢語翻譯】 現代漢語譯本 和尚請教（借問）。趙州禪師說（師曰）：『當下就是，立刻就能領悟（即今即得）。』和尚說：『離開之後又如何呢（去後作么生）？』和尚回答說（者曰）：『誰敢問我這個問題（誰敢問著某甲）？』趙州禪師說：『你還能夠理解嗎（大於還得么）？』和尚回答說（者曰）：『仍然需要別人來指點（猶要別人點檢在）。』趙州禪師說：『你是輔佐君王的宗師，你的光彩不會被埋沒（輔弼宗師，不廢光彩）。』侍者聽后，向趙州禪師行禮（侍者禮拜）。

清田和尚

清田和尚與瑫上座一起煮茶時（與瑫上座煎茶次），清田和尚敲了三下繩床（師敲繩床三下）。瑫上座也敲了三下（瑫亦敲三下）。清田和尚說（師曰）：『老衲敲擊，有個中的巧妙（老僧敲，有個善巧）。上座敲擊，有什麼道理呢（上座敲，有何道理）？』瑫上座說（瑫曰）：『我敲擊，有個方便之處（某甲敲，有個方便）。和尚敲擊是為什麼呢（和尚敲作么生）？』清田和尚舉起茶盞（師舉起盞子）。瑫上座說（瑫曰）：『善知識的眼光應該就是這樣的（善知識眼應須恁么）。』茶喝完后（茶罷），瑫上座反問（瑫卻問）：『和尚剛才舉起茶盞，是什麼意思呢（和尚適來舉起盞子，意作么生）？』清田和尚說（師曰）：『沒有什麼別的意思（不可更別有也）。』

百丈山涅槃和尚

有一天，涅槃和尚對大家說（一日謂眾曰）：『你們為我開墾田地（汝等與我開田），我就為你們講解佛法大義（我與汝說大義）。』大家開墾完田地后（眾開田了），回來請求涅槃和尚講解佛法大義（歸請說大義）。涅槃和尚於是伸開雙手（師乃展兩手）。大家不知所措（眾罔措）。（洪覺范《林間錄》記載說：百丈懷海禪師的第二代弟子法正禪師，是大智禪師的高徒。他先前曾經誦讀《涅槃經》，不透露姓名，當時人們稱他為涅槃和尚。他主持寺院，功勞最大。讓大家開墾田地，才講解佛法大義的人，就是他。黃檗希運、古靈神贊等大德都非常推崇他。唐朝文人黃武翊撰寫了他的碑文，非常詳細，柳公權書寫，精妙絕倫。而《景德傳燈錄》所記載的百丈惟政禪師，又被列為馬祖道一的法嗣，這是錯誤的。等到檢視《正宗記》，則有惟政、法正兩人。然而百丈懷海的弟子可以計數，明教契嵩只是都見到了他們的名字，不能分辨而都記載了下來。現在應當以柳碑的記載為準。）

南泉愿禪師法嗣

趙州觀音院（也叫東院）從諗禪師

從諗禪師是曹州郝鄉人，姓郝。童年時在本州的扈通院跟隨師父剃度出家。還沒有正式受戒，就前往池陽，參拜南泉普愿禪師。正趕上南泉普愿禪師躺著休息，從諗禪師於是問道（值泉偃息而問曰）：

【English Translation】 English version A monk inquired (borrowed a question). The Master (Zhao Zhou Chan Master) said: 'It's right now, you get it immediately (即今即得).' The monk said: 'What about after leaving (去後作么生)?' The monk replied (者曰): 'Who dares to ask me this question (誰敢問著某甲)?' The Master said: 'Can you still understand (大於還得么)?' The monk replied (者曰): 'Still need someone else to point it out (猶要別人點檢在).' The Master said: 'You are a tutor and assistant to the king, your brilliance will not be buried (輔弼宗師，不廢光彩).' The attendant, upon hearing this, bowed to the Master (侍者禮拜).

Qingtian (清田) Monk

Once, Qingtian Monk was brewing tea with the Venerable Tao (瑫上座煎茶次). The Master knocked the rope bed three times (師敲繩床三下). Venerable Tao also knocked three times (瑫亦敲三下). The Master said (師曰): 'When the old monk knocks, there is a skill in it (老僧敲，有個善巧). When the Venerable knocks, what is the principle (上座敲，有何道理)?' Venerable Tao said (瑫曰): 'When I knock, there is a convenience (某甲敲，有個方便). Why does the Monk knock (和尚敲作么生)?' The Master raised the teacup (師舉起盞子). Venerable Tao said (瑫曰): 'A good teacher's eyes should be like this (善知識眼應須恁么).' After the tea was finished (茶罷), Venerable Tao asked back (瑫卻問): 'What did the Monk mean by raising the teacup just now (和尚適來舉起盞子，意作么生)?' The Master said (師曰): 'There is no other meaning (不可更別有也).'

Nirvana (涅槃) Monk of Baizhang Mountain

One day, Nirvana Monk said to the assembly (一日謂眾曰): 'If you cultivate the fields for me (汝等與我開田), I will explain the great meaning of the Dharma to you (我與汝說大義).' After everyone cultivated the fields (眾開田了), they returned to request the Nirvana Monk to explain the great meaning of the Dharma (歸請說大義). The Nirvana Monk then stretched out both hands (師乃展兩手). Everyone was at a loss (眾罔措). (Hong Juefan's (洪覺范) 'Linjian Lu' (林間錄) records: The second-generation disciple of Baizhang Huaihai (百丈懷海) Chan Master, Chan Master Fazheng (法正), was a senior disciple of Great Wisdom Chan Master. He had previously recited the 'Nirvana Sutra' (涅槃經), without revealing his name, and people at the time called him Nirvana Monk. He presided over the monastery and made the greatest contributions. The person who had everyone cultivate the fields before explaining the great meaning of the Dharma was him. Huangbo Xiyun (黃檗希運), Guling Shenzan (古靈神贊) and other great virtues all highly respected him. Huang Wuyi (黃武翊), a scholar of the Tang Dynasty, wrote his epitaph in great detail, and Liu Gongquan (柳公權) wrote the calligraphy, which was exquisite. However, the 'Jingde Records of the Transmission of the Lamp' (景德傳燈錄) records Baizhang Weizheng (百丈惟政) Chan Master as a Dharma heir of Mazu Daoyi (馬祖道一), which is incorrect. Upon examining the 'Zhengzong Ji' (正宗記), there are both Weizheng and Fazheng. However, the disciples of Baizhang Huaihai can be counted, and Mingjiao Qisong (明教契嵩) only saw their names, unable to distinguish them and recorded them all. Now, the record in Liu's epitaph should be taken as correct.)

Dharma Heir of Nanquan Yuan (南泉愿) Chan Master

Zhaozhou Guanyin (趙州觀音) Monastery (also called East Monastery), Chan Master Congshen (從諗)

Chan Master Congshen was from Hao Village (郝鄉) in Cao Prefecture (曹州), with the surname Hao (郝). As a child, he was tonsured at Hutong Monastery (扈通院) in his prefecture, following his master. Before formally receiving the precepts, he went to Chiyang (池陽) to visit Chan Master Nanquan (南泉普愿). He happened to find Chan Master Nanquan lying down to rest, so Chan Master Congshen asked (值泉偃息而問曰):

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。近離甚處。師曰。瑞像。泉曰。還見瑞像么。師曰。不見瑞像。祇見臥如來。泉便起坐。問。汝是有主沙彌。無主沙彌。師曰。有主沙彌。泉曰。那個是你主。師近前躬身曰。仲冬嚴寒。伏惟和尚尊候萬福。泉器之。許其入室。他日問泉曰。如何是道。泉曰。平常心是道。師曰。還可趣向也無。泉曰。擬向即乖。師曰。不擬爭知是道。泉曰。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不疑之道。猶如太虛。廓然蕩豁。豈可強是非邪。師于言下悟理。乃往嵩岳琉璃壇納戒。仍返南泉。一日問泉曰。知有底人向甚麼處去。泉曰。山前檀越家作一頭水牯牛去。師曰。謝師指示。泉曰。昨夜三更月到牕。泉曰。今時人。須向異類中行始得。師曰。異即不問。如何是類。泉以兩手拓地。師近前一踏。踏倒。卻向涅槃堂里叫曰。悔。悔。泉令侍者問。悔個甚麼。師曰。悔不更與兩踏。南泉上堂。師出問。明頭合。暗頭合。泉便下座。歸方丈。師曰。這老和尚被我一問。直得無言可對。首座曰。莫道和尚無語好。自是上座不會。師便打一掌曰。此掌合是堂頭老漢吃。師到黃檗。檗見來便閉方丈門。師乃把火於法堂內。叫曰。救火。救火。檗開門捉住曰。道。道。師曰。賊過後張弓。到寶壽。壽見來。于禪床上背坐。師展

【現代漢語翻譯】 近離哪裡？趙州禪師說：『瑞像。』（指寺廟裡的佛像）南泉禪師問：『還見到瑞像嗎？』趙州禪師說：『沒見到瑞像，只見到臥如來。』（指涅槃像，也可能是一種雙關，暗示南泉禪師年老體衰）南泉禪師於是起身坐直，問：『你是有主的沙彌，還是無主的沙彌？』趙州禪師說：『有主的沙彌。』南泉禪師問：『哪個是你的主人？』趙州禪師走上前，躬身說：『仲冬嚴寒，祝和尚您安好。』南泉禪師很器重他，允許他進入內室。 後來有一天，趙州禪師問南泉禪師：『什麼是道？』南泉禪師說：『平常心是道。』趙州禪師問：『還可以趨向追求嗎？』南泉禪師說：『想要趨向就錯了。』趙州禪師說：『不想要趨向，怎麼知道是道？』南泉禪師說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。（無記指一種既非善也非惡的狀態，類似於麻木）如果真正通達無疑之道，就像太虛空一樣，廣闊無垠，哪裡可以強行區分是非呢？』趙州禪師在這些話下領悟了道理，於是前往嵩岳琉璃壇受戒，然後返回南泉。 有一天，趙州禪師問南泉禪師：『明白道理的人往哪裡去？』南泉禪師說：『到山前施主家做一頭水牛去了。』趙州禪師說：『謝謝老師指示。』南泉禪師說：『昨夜三更月到窗。』南泉禪師說：『現在的人，必須要在異類中行走才可以。』趙州禪師說：『異我不問，什麼是類？』南泉禪師用兩手按在地上。趙州禪師走上前一腳踏倒他，然後向涅槃堂里叫道：『悔，悔。』南泉禪師讓侍者問：『後悔什麼？』趙州禪師說：『後悔沒再給他兩腳。』 南泉禪師上堂說法，趙州禪師出來問：『明頭合？暗頭合？』（明頭指顯而易見的道理，暗頭指隱晦難懂的道理）南泉禪師便下座，回到方丈室。趙州禪師說：『這老和尚被我一問，竟然無話可說。』首座說：『不要說和尚沒話說，只是上座您不會。』趙州禪師便打了他一掌說：『這一掌合該是堂頭老漢吃。』 趙州禪師到黃檗（Huangbo），黃檗禪師見他來便關閉方丈室的門。趙州禪師於是拿火在法堂內燒，叫道：『救火，救火。』黃檗禪師開門抓住他說：『道！道！』趙州禪師說：『賊過後張弓。』（比喻事後諸葛亮）到寶壽（Baoshou），寶壽禪師見他來，在禪床上背對著他。趙州禪師展開

【English Translation】 Where is the nearest place to leave? Master Zhao Zhou said, 'The auspicious image.' (Referring to the Buddha statue in the temple) Nanquan asked, 'Do you see the auspicious image?' Master Zhao Zhou said, 'I don't see the auspicious image, I only see the reclining Tathagata.' (Referring to the Nirvana image, possibly also a pun implying Nanquan's old age and frailty) Nanquan then sat up straight and asked, 'Are you a novice monk with a master, or a novice monk without a master?' Master Zhao Zhou said, 'A novice monk with a master.' Nanquan asked, 'Who is your master?' Master Zhao Zhou stepped forward, bowed, and said, 'In the cold of midwinter, I wish the Abbot good health.' Nanquan valued him greatly and allowed him to enter the inner chamber. Later, one day, Master Zhao Zhou asked Nanquan, 'What is the Dao?' Nanquan said, 'Ordinary mind is the Dao.' Master Zhao Zhou asked, 'Can it be approached and pursued?' Nanquan said, 'Wanting to approach it is already wrong.' Master Zhao Zhou said, 'If you don't want to approach it, how do you know it is the Dao?' Nanquan said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is oblivion. (Oblivion refers to a state that is neither good nor evil, similar to numbness) If you truly understand the Dao without doubt, it is like the great void, vast and boundless. How can you forcibly distinguish right from wrong?' Master Zhao Zhou realized the truth in these words, and then went to Mount Song's Luli Altar to receive the precepts, and then returned to Nanquan. One day, Master Zhao Zhou asked Nanquan, 'Where do people who understand the truth go?' Nanquan said, 'They go to the benefactor's house in front of the mountain to become a water buffalo.' Master Zhao Zhou said, 'Thank you for your guidance.' Nanquan said, 'Last night, the moon reached the window at the third watch.' Nanquan said, 'People today must walk among different kinds to succeed.' Master Zhao Zhou said, 'I don't ask about the different, what is the same?' Nanquan pressed his hands on the ground. Master Zhao Zhou stepped forward and knocked him down, then shouted in the Nirvana Hall, 'Regret, regret.' Nanquan asked the attendant, 'What do you regret?' Master Zhao Zhou said, 'Regret not giving him two more kicks.' Nanquan ascended the hall to preach, Master Zhao Zhou came out and asked, 'Does it fit the obvious? Does it fit the obscure?' (The obvious refers to easily understood principles, the obscure refers to difficult to understand principles) Nanquan then descended from the seat and returned to his abbot's room. Master Zhao Zhou said, 'This old monk was asked by me and had nothing to say.' The head monk said, 'Don't say the Abbot has nothing to say, it's just that you, the senior monk, don't understand.' Master Zhao Zhou then slapped him and said, 'This slap should be eaten by the old man in the hall.' Master Zhao Zhou went to Huangbo (Huangbo). When Huangbo saw him coming, he closed the door of his abbot's room. Master Zhao Zhou then set fire in the Dharma Hall and shouted, 'Fire, fire!' Huangbo opened the door, grabbed him, and said, 'Dao! Dao!' Master Zhao Zhou said, 'Drawing the bow after the thief has passed.' (Meaning being wise after the event) Arriving at Baoshou (Baoshou), when Baoshou saw him coming, he sat with his back to him on the Zen bed. Master Zhao Zhou spread out

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坐具禮拜。壽下禪床。師便出。又到道吾。才入堂。吾曰。南泉一隻箭來也。師曰。看箭。吾曰。過也。師曰。中。又到茱萸。執拄杖於法堂上。從東過西。萸曰。作甚麼。師曰。探水。萸曰。我這裡一滴也無。探個甚麼。師以杖倚壁。便下。師將游五臺。有大德作偈。留曰。無處青山不道場。何須䇿杖禮清涼。雲中縱有金毛現。正眼觀時非吉祥。師曰。作么生是正眼。德無對(法眼代云。請上座領某甲情。同安顯代云。是上座眼)。師自此道化被于北地。眾請住觀音院。上堂。如明珠在掌。胡來胡現。漢來漢現。老僧把一枝草為丈六金身用。把丈六金身為一枝草用。佛是煩惱。煩惱是佛。僧問。未審佛是誰家煩惱。師曰。與一切人煩惱。曰。如何免得。師曰。用免作么。掃地次。僧問。和尚是大善知識。為甚麼掃地。師曰。塵從外來。曰。既是清凈伽藍。為甚麼有塵。師曰。又一點也。師與官人遊園次。兔見乃驚走。遂問。和尚是大善知識。兔見為甚麼走。師曰。老僧好殺。問。覺華未發時。如何辨真實。師曰。開也。曰。是真是實。師曰。真是實。實是真。曰。甚麼人分上事。師曰。老僧有分。阇黎有分。曰。某甲不招納時如何。師佯不聞。僧無語。師曰。去。石幢子被風吹折。僧問。陀羅尼幢子作凡去。作聖去

【現代漢語翻譯】 坐具禮拜后，（法眼文益）從禪床下來。法眼隨即離開。他又去拜訪道吾（禪師名）。剛進入佛堂，道吾便說：『南泉（禪師名）射來了一支箭。』法眼說：『看箭！』道吾說：『已經過去了。』法眼說：『正中靶心。』 他又去拜訪茱萸（禪師名），在法堂上拿著拄杖，從東邊走到西邊。茱萸問：『在做什麼？』法眼說：『探水。』茱萸說：『我這裡一滴水也沒有，探什麼？』法眼將拄杖靠在墻上，便離開了。 法眼將要遊歷五臺山，有位大德（指有德行的僧人）作了一首偈（佛教詩歌），挽留他說：『無處青山不是道場，何須拄著枴杖去朝拜清涼山（五臺山的別稱）。即使雲中顯現金毛獅子（文殊菩薩的坐騎），用正眼觀看時也並非吉祥。』法眼問：『怎麼才是正眼？』那位大德沒有回答（法眼自己代替回答說：『請上座（指大德）體會我的心情。』同安顯（禪師名）代替回答說：『是上座的眼睛。』）。 法眼從此在北方弘揚佛法，他的教化普及北方地區。大眾請他住持觀音院。上堂說法時，他說：『如同明珠在手掌中，胡人來就顯現胡人的形象，漢人來就顯現漢人的形象。老僧我把一根草當作丈六金身（佛像）來用，把丈六金身當作一根草來用。佛就是煩惱，煩惱就是佛。』 有僧人問：『請問佛是誰家的煩惱？』法眼說：『與一切人煩惱。』僧人問：『如何才能免除煩惱？』法眼說：『用免除做什麼？』 法眼正在掃地，有僧人問：『和尚您是大善知識（指有很高智慧和修行的人），為什麼還要掃地？』法眼說：『塵土從外面來。』僧人問：『既然是清凈的伽藍（寺廟），為什麼會有塵土？』法眼說：『又多了一點（指又多了一點塵土，也指又多了一點執著）。』 法眼與一位官員在花園中游玩，兔子看見他們便驚慌逃跑。官員於是問：『和尚您是大善知識，兔子看見您為什麼會逃跑？』法眼說：『老僧我喜歡殺生。』 僧人問：『覺華（指覺悟之花）未開放時，如何辨別真實？』法眼說：『開放時。』僧人問：『這是真是實嗎？』法眼說：『真是實，實是真。』僧人問：『這是什麼人的本分事？』法眼說：『老僧有本分，你也有本分。』僧人問：『我不接受招納時如何？』法眼假裝沒聽見，僧人無話可說。法眼說：『走吧。』 石幢子被風吹斷了，有僧人問：『陀羅尼幢子（刻有陀羅尼經文的石柱）是作凡夫去呢，還是作聖人去呢？』

【English Translation】 After performing the seated bow, (Fayan Wenyi) descended from the meditation platform. Fayan then departed. He also visited Daowu (a Chan master). As soon as he entered the hall, Daowu said, 'Nanquan (a Chan master) has shot an arrow.' Fayan said, 'Watch the arrow!' Daowu said, 'It has passed.' Fayan said, 'Hit the bullseye.' He also visited Zhuyu (a Chan master), holding a staff in the Dharma hall, walking from east to west. Zhuyu asked, 'What are you doing?' Fayan said, 'Sounding for water.' Zhuyu said, 'There isn't a drop here. What are you sounding for?' Fayan leaned the staff against the wall and left. Fayan was about to travel to Mount Wutai. A virtuous monk (referring to a monk with virtue) composed a verse to persuade him to stay, saying, 'Every green mountain is a place of practice. Why must you rely on a staff to pay homage to Qingliang Mountain (another name for Mount Wutai)? Even if a golden-haired lion (Manjushri Bodhisattva's mount) appears in the clouds, it is not auspicious when viewed with ordinary eyes.' Fayan asked, 'What is the true eye?' The virtuous monk did not answer (Fayan himself answered on his behalf, saying, 'Please, venerable monk (referring to the virtuous monk), understand my feelings.' Tong'an Xian (a Chan master) answered on his behalf, saying, 'It is the venerable monk's eye.'). From then on, Fayan propagated the Dharma in the north, and his teachings spread throughout the northern region. The assembly invited him to reside at Guanyin Monastery. During his Dharma talk, he said, 'Like a bright pearl in the palm of your hand, it manifests the image of a barbarian when a barbarian comes, and it manifests the image of a Han Chinese when a Han Chinese comes. This old monk uses a blade of grass as a sixteen-foot golden body (Buddha statue), and uses a sixteen-foot golden body as a blade of grass. Buddha is affliction, and affliction is Buddha.' A monk asked, 'May I ask, whose affliction is the Buddha?' Fayan said, 'The affliction of all people.' The monk asked, 'How can one be free from affliction?' Fayan said, 'What is the use of being free?' Fayan was sweeping the ground when a monk asked, 'Venerable monk, you are a great virtuous teacher (referring to someone with great wisdom and practice), why are you still sweeping the ground?' Fayan said, 'The dust comes from outside.' The monk asked, 'Since this is a pure Sangharama (monastery), why is there dust?' Fayan said, 'There's another speck (referring to another speck of dust, also referring to another attachment).' Fayan was strolling in the garden with an official. A rabbit saw them and ran away in fright. The official then asked, 'Venerable monk, you are a great virtuous teacher, why did the rabbit run away when it saw you?' Fayan said, 'This old monk likes to kill.' A monk asked, 'When the flower of enlightenment (referring to the flower of enlightenment) has not yet bloomed, how can one discern the truth?' Fayan said, 'When it blooms.' The monk asked, 'Is this true and real?' Fayan said, 'True is real, real is true.' The monk asked, 'Whose responsibility is this?' Fayan said, 'The old monk has a share, and you have a share.' The monk asked, 'What if I do not accept it?' Fayan pretended not to hear, and the monk was speechless. Fayan said, 'Go.' A stone pillar was broken by the wind. A monk asked, 'Is the Dharani pillar (a stone pillar inscribed with Dharani sutras) going to become an ordinary person or a sage?'

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。師曰。也不作凡。亦不作聖。曰。畢竟作甚麼。師曰。落地去也。僧辭。師曰。甚處去。曰。諸方學佛法去。師豎起拂子曰。有佛處不得住。無佛處急走過。三千里外。逢人不得錯舉。曰。與么則不去也。師曰。摘楊花。摘楊花。問。承聞和尚親見南泉。是否。師曰。鎮州出大蘿蔔頭。大眾晚參。師曰。今夜答話去也。有解問者出來。時有一僧便出禮拜。師曰。比來拋磚引玉。卻引得個墼子(保壽云。射虎不真。徒勞沒羽。長慶問覺上座云。那僧才出禮拜。為甚麼便收伊為墼子。覺云。適來那邊亦有人恁么問。慶雲。向伊道甚麼。覺云。也向伊恁么道。玄覺云。甚麼處卻成墼子去。叢林中道才出來。便成墼子。祇如每日出入。行住坐臥。不可總成墼子。且道這僧出來。具眼不具眼)。上堂。金佛不度爐。木佛不度火。泥佛不度水。真佛內里坐。菩提涅槃。真如佛性。儘是貼體衣服。亦名煩惱。實際理地甚麼處著。一心不生。萬法無咎。汝但究理。坐看三二十年。若不會。擷取老僧頭去。夢幻空華。徒勞把捉。心若不異。萬法一如。既不從外得。更拘執作么。如羊相似。亂拾物安向口裡。老僧見藥山和尚道。有人問著。但教合取狗口。老僧亦教合取狗口。取我是垢。不取我是凈。一似獵狗專欲得物吃。佛法在甚麼處。

【現代漢語翻譯】 師父說：『既不作凡夫，也不作聖人。』僧人問：『那究竟是作什麼呢？』師父說：『落地罷了。』僧人告辭。師父問：『去哪裡？』僧人說：『到各處去學習佛法。』師父豎起拂塵說：『有佛的地方不可停留，沒有佛的地方趕緊走過。三千里之外，遇到人不可錯認。』僧人說：『這樣說，那就不去了。』師父說：『採摘楊花，採摘楊花。』有人問：『聽說和尚您親自見過南泉（Nanquan，禪宗大師），是這樣嗎？』師父說：『鎮州出產大蘿蔔頭。』大眾參加晚間的參禪。師父說：『今晚要回答問題。有能提問的人出來。』當時有一位僧人便出來禮拜。師父說：『本來是拋磚引玉，卻引來了一塊磚頭。（保壽（Baoshou，禪宗大師）說：『射虎不真，徒勞無功。』長慶（Changqing，禪宗大師）問覺上座（Jue shangzuo，僧人尊稱）說：『那位僧人剛出來禮拜，為什麼就說他是磚頭呢？』覺上座說：『剛才那邊也有人這樣問。』長慶說：『你對他說什麼？』覺上座說：『也對他這樣說。』玄覺（Xuanjue，禪宗大師）說：『在什麼地方成了磚頭呢？』叢林中說剛出來，就成了磚頭。如果每天出入，行走坐臥，難道都成了磚頭？那麼這位僧人出來，有眼力還是沒有眼力？）』 上堂說法。金佛不能經受熔爐的冶煉，木佛不能經受火的焚燒，泥佛不能經受水的浸泡，真佛在你的內心端坐。菩提（Bodhi，覺悟），涅槃（Nirvana，寂滅），真如（Tathata，事物的本性），佛性（Buddha-nature，成佛的可能性），這些都是貼身的衣物，也可以說是煩惱。在實際的理地上，哪裡能用得上這些呢？一心不生，萬法就沒有過錯。你們只要探究這個道理，靜坐三二十年，如果不能領會，就割下老僧的頭去。夢幻空花，徒勞地去把握。心若沒有分別，萬法就是一樣的。既然不是從外面得來的，還拘泥執著做什麼呢？就像羊一樣，胡亂地撿東西往嘴裡塞。老僧我見過藥山和尚（Yaoshan heshang，禪宗大師）說，有人問到，就教他閉上狗嘴。老僧我也教他閉上狗嘴。取我是污垢，不取我是清凈，就像獵狗專門想要得到東西吃一樣。佛法在哪裡呢？

【English Translation】 The master said, 'Neither acting as an ordinary person, nor acting as a sage.' The monk asked, 'Then what exactly is one doing?' The master said, 'Just landing.' The monk bid farewell. The master asked, 'Where are you going?' The monk said, 'Going to various places to study the Buddha-dharma.' The master raised his whisk and said, 'Where there is Buddha, one must not stay; where there is no Buddha, one must pass quickly. Beyond three thousand miles, one must not mistake people encountered.' The monk said, 'In that case, I will not go.' The master said, 'Picking willow catkins, picking willow catkins.' Someone asked, 'I heard that the abbot personally saw Nanquan (Nanquan, a Zen master), is that so?' The master said, 'Zhenzhou produces large radish heads.' The assembly attended the evening meditation. The master said, 'Tonight, we will answer questions. Let those who can ask questions come forward.' At that time, a monk came forward and bowed. The master said, 'Originally, I was throwing a brick to attract jade, but instead, I attracted a clod of earth. (Baoshou (Baoshou, a Zen master) said, 'Shooting a tiger without truth is a futile waste of feathers.' Changqing (Changqing, a Zen master) asked Jue shangzuo (Jue shangzuo, a respectful term for a monk), 'That monk just came out and bowed, why did you call him a clod of earth?' Jue shangzuo said, 'Just now, someone over there also asked that.' Changqing said, 'What did you say to him?' Jue shangzuo said, 'I said the same thing to him.' Xuanjue (Xuanjue, a Zen master) said, 'Where does it become a clod of earth?' The monastic community says that as soon as one comes out, one becomes a clod of earth. If one is coming and going, walking, standing, sitting, and lying down every day, does that all become a clod of earth? So, does this monk who came out have insight or not?)' Ascending the Dharma hall. A golden Buddha cannot withstand the furnace, a wooden Buddha cannot withstand the fire, a clay Buddha cannot withstand the water; the true Buddha sits within. Bodhi (Bodhi, enlightenment), Nirvana (Nirvana, liberation), Tathata (Tathata, suchness), Buddha-nature (Buddha-nature, the potential for Buddhahood), all these are like close-fitting clothes, and can also be called afflictions. In the realm of actual principle, where can these be used? If a single thought does not arise, then all dharmas are without fault. You only need to investigate this principle, sit and watch for thirty or twenty years; if you do not understand, then cut off this old monk's head. Dreams and illusions, empty flowers, it is futile to grasp at them. If the mind is without difference, then all dharmas are the same. Since it is not obtained from outside, why cling to it? Like a sheep, randomly picking things and putting them in its mouth. This old monk saw Yaoshan heshang (Yaoshan heshang, a Zen master) say, 'If someone asks, just tell them to shut their dog mouths.' This old monk also tells them to shut their dog mouths. Taking me is defilement, not taking me is purity, like a hunting dog that only wants to get something to eat. Where is the Buddha-dharma?

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千人萬人儘是覓佛漢子。于中覓一個道人無。若與空王為弟子。莫教心病最難醫。未有世界。早有此性。世界壞時。此性不壞。一從見老僧后。更不是別人。祇是個主人公。這個更向外覓作么。正恁么時。莫轉頭換腦。若轉頭換腦。即失卻也。僧問。承師有言。世界壞時。此性不壞。如何是此性。師曰。四大五陰。曰。此猶是壞底。如何是此性。師曰。四大五陰(法眼云。是一個兩個。是壞不壞。且作么生會。試斷看)。師因老宿問。近離甚處。曰。滑州。宿曰。幾程到這裡。師曰。一跶到。宿曰。好個捷疾鬼。師曰。萬福大王。宿曰。參堂去。師應喏喏。尼問。如何是密密意。師以手掐之。尼曰和尚猶有這個在。師曰。卻是你有這個在。僧辭。師問。甚麼處去。曰。閩中去。師曰。彼中兵馬隘。你須迴避始得。曰。向甚麼處迴避。師曰。恰好。問。如何是賓中主。師曰。山僧不問婦。曰。如何是主中賓。師曰。山僧無丈人。有僧游五臺。問一婆子曰。臺山路向甚麼處去。婆曰。驀直去。僧便去。婆曰。好個師僧又恁么去。後有僧舉似師。師曰。待我去勘過。明日。師便去問。臺山路向甚麼處去。婆曰。驀直去。師便去。婆曰。好個師僧又恁么去。師歸院謂僧曰。臺山婆子為汝勘破了也(玄覺云。前來僧也恁么道。趙

【現代漢語翻譯】 現代漢語譯本 千人萬人都是尋找佛的漢子。其中能找到一個得道之人嗎？如果要做空王（佛的別名）的弟子，不要讓心病成為最難醫治的。在世界還沒有形成的時候，就已經有了這個本性。世界毀滅的時候，這個本性也不會毀滅。自從見到老僧之後，我就知道自己不是別人，只是這個主人公。這個主人公還向外尋找什麼呢？正在這個時候，不要轉頭換腦，如果轉頭換腦，就失去了它。有僧人問：『承蒙師父您說，世界毀滅的時候，這個本性不會毀滅，那麼什麼是這個本性呢？』師父說：『四大五陰（構成人身的五種要素）。』僧人說：『這仍然是會壞滅的東西，什麼是那個不壞的本性呢？』師父說：『四大五陰。』（法眼禪師評論說：『是一個還是兩個？是壞還是不壞？你們要怎麼理解？試著判斷一下。』） 師父因為一位老修行問：『最近從哪裡來？』回答說：『滑州。』老修行問：『走了幾程路才到這裡？』師父說：『一腳就到了。』老修行說：『好一個捷疾鬼。』師父說：『萬福大王。』老修行說：『去參堂吧。』師父應聲『喏喏』。 一個尼姑問：『什麼是密密意？』師父用手掐她。尼姑說：『和尚你還有這個在。』師父說：『正是因為你有這個在。』 一個僧人告辭。師父問：『去哪裡？』回答說：『去閩中。』師父說：『那裡兵荒馬亂，你必須迴避才行。』僧人說：『向哪裡迴避？』師父說：『恰好。』 有人問：『什麼是賓中主？』師父說：『山僧不問婦。』（比喻不探究外在的、客體的東西）回答說：『什麼是主中賓？』師父說：『山僧無丈人。』（比喻沒有內在的、主體的依賴） 有個僧人游五臺山，問一個老婦人說：『去臺山的路往哪裡走？』老婦人說：『一直走。』僧人就走了。老婦人說：『好個師僧又這樣走了。』後來有個僧人把這件事告訴師父。師父說：『待我去勘驗一下。』第二天，師父就去問：『去臺山的路往哪裡走？』老婦人說：『一直走。』師父就走了。老婦人說：『好個師僧又這樣走了。』師父回到寺院對僧人說：『臺山婆子已經被我勘破了。』（玄覺禪師評論說：『前面的僧人也是這樣說的，趙州禪師也這樣說的。』）

【English Translation】 English version Thousands and tens of thousands of people are all men seeking the Buddha. Among them, can one find a Taoist? If you want to be a disciple of Kong Wang (another name for the Buddha), don't let the disease of the mind be the most difficult to cure. Before the world existed, this nature already existed. When the world is destroyed, this nature will not be destroyed. Since seeing the old monk, I know I am not someone else, just this protagonist. What else is this protagonist seeking outside? At this very moment, don't turn your head and change your mind, if you turn your head and change your mind, you will lose it. A monk asked: 'Having heard you say, Master, that when the world is destroyed, this nature will not be destroyed, then what is this nature?' The master said: 'The four great elements and the five skandhas (the five aggregates that constitute a person).' The monk said: 'These are still things that will be destroyed, what is the indestructible nature?' The master said: 'The four great elements and the five skandhas.' (Chan Master Fayan commented: 'Is it one or two? Is it destroyed or not destroyed? How do you understand it? Try to judge.') The master asked an old practitioner: 'Where did you come from recently?' He replied: 'Huaizhou.' The old practitioner asked: 'How many stages did you travel to get here?' The master said: 'I arrived in one step.' The old practitioner said: 'What a quick ghost.' The master said: 'Hail, Great King.' The old practitioner said: 'Go to the meditation hall.' The master responded 'Yes, yes.' A nun asked: 'What is the secret meaning?' The master pinched her with his hand. The nun said: 'Venerable monk, you still have this.' The master said: 'It is precisely because you have this.' A monk bid farewell. The master asked: 'Where are you going?' He replied: 'Going to Minzhong.' The master said: 'There is war and chaos there, you must avoid it.' The monk said: 'Where should I avoid it?' The master said: 'Exactly.' Someone asked: 'What is the host within the guest?' The master said: 'This monk does not ask about women.' (A metaphor for not exploring external, objective things.) He replied: 'What is the guest within the host?' The master said: 'This monk has no father-in-law.' (A metaphor for having no internal, subjective dependence.) A monk was traveling to Mount Wutai and asked an old woman: 'Which way leads to Mount Wutai?' The old woman said: 'Go straight ahead.' The monk left. The old woman said: 'What a monk, leaving like that again.' Later, a monk told the master about this. The master said: 'I will go and examine it.' The next day, the master went and asked: 'Which way leads to Mount Wutai?' The old woman said: 'Go straight ahead.' The master left. The old woman said: 'What a monk, leaving like that again.' The master returned to the monastery and said to the monks: 'The old woman of Mount Wutai has been seen through by me.' (Chan Master Xuanjue commented: 'The previous monk also said that, and Chan Master Zhaozhou also said that.')

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州去也恁么道。甚麼處是勘破婆子處。又云。非唯被趙州勘破。亦被這僧勘破)。問。恁么來底人。師還接否。師曰。接。曰。不恁么來底。師還接否。師曰。接。曰。恁么來者從師接。不恁么來者如何接。師曰。止。止。不須說。我法妙難思。師因出。路逢一婆。婆問。和尚住甚麼處。師曰。趙州東院西。婆無語。師歸問眾僧。合使那個西字。或言東西字。或言棲泊字。師曰。汝等總作得鹽鐵判官。曰。和尚為甚恁么道。師曰。為汝總識字(法燈別眾僧云。已知去處)。問。如何是囊中寶。師曰。合取口(法燈別云。莫說似人)。有一婆子令人送錢。請轉藏經。師受施利了。卻下禪床轉一匝。乃曰。傳語婆。轉藏經已竟。其人回舉似婆。婆曰。比來請轉全藏。如何祇為轉半藏。(玄覺云。甚麼處是欠半藏處。且道那婆子具甚麼眼。便與么道)。因僧侍次。遂指火問曰。這個是火。你不得喚作火。老僧道了也。僧無對。復筴起火曰。會么。曰。不會。師曰。此去舒州。有投子和尚。汝往禮拜。問之。必為汝說。因緣相契。不用更來。不相契卻來。其僧到投子。子問。近離甚處。曰。趙州。子曰。趙州有何言句。僧舉前話。子曰。汝會么。曰。不會。乞師指示。子下禪床。行三步卻坐。問曰。會么。曰。不會。子曰。你

【現代漢語翻譯】 趙州說：『州也是這樣說的。』哪裡是勘破老婆子的地方？』又說：『不只是被趙州勘破，也被這個僧人勘破。』 問：『像這樣來的人，師父您還接納嗎？』 趙州說：『接納。』 問：『不像這樣來的人，師父您還接納嗎？』 趙州說：『接納。』 問：『像這樣來的人，師父您接納，不像這樣來的人又如何接納呢？』 趙州說：『止！止！不必說。我的佛法玄妙難以思議。』 趙州有一次外出，路上遇到一位老婦。老婦問：『和尚您住在哪裡？』 趙州說：『趙州東院西。』 老婦無語。 趙州回來問眾僧：『應該用哪個「西」字？』 有人說是東西的『西』字，有人說是棲泊的『棲』字。 趙州說：『你們都只能當鹽鐵判官。』 僧人問：『和尚為什麼這麼說？』 趙州說：『因為你們只認得字。（法燈對眾僧說：『已經知道去處了。』）』 問：『什麼是囊中寶？（囊中寶：比喻珍貴之物）』 趙州說：『合上嘴。（法燈另外說：『不要對人說。』）』 有一位老婦讓人送錢來，請求僧人誦經。 趙州接受了施捨，走下禪床繞了一圈，然後說：『告訴老婦，誦經已經完畢。』 那人回去把情況告訴了老婦，老婦說：『之前請誦的是全部的藏經，為什麼只誦了半部？』（玄覺說：『哪裡是欠了半部的地方？且說這位老婦有什麼樣的眼力，竟然這麼說。』） 有一次，僧人侍立在趙州身邊，趙州指著火問：『這個是火，你不能叫它作火。我已經說完了。』僧人無言以對。 趙州又用火鉗夾起火說：『會了嗎？』 僧人說：『不會。』 趙州說：『從這裡去舒州，有位投子和尚（投子和尚：禪宗大師），你前去禮拜，向他請教，他一定會為你解說。如果因緣相合，就不用再來；如果不相合，就再回來。』 那位僧人到了投子，投子問：『最近從哪裡來？』 僧人說：『趙州。』 投子說：『趙州有什麼言語？』 僧人舉了之前趙州說的話。 投子說：『你明白了嗎？』 僧人說：『不明白，請師父指示。』 投子走下禪床，走了三步又坐下，問：『明白了嗎？』 僧人說：『不明白。』 投子說：『你』

【English Translation】 Zhao Zhou said, 'Zhou also says it like that.' Where is the place to see through the old woman?' He also said, 'Not only was he seen through by Zhao Zhou, but also by this monk.' Asked, 'People who come like this, does the master still accept them?' Zhao Zhou said, 'Accept.' Asked, 'People who don't come like this, does the master still accept them?' Zhao Zhou said, 'Accept.' Asked, 'Those who come like this, the master accepts. How about those who don't come like this?' Zhao Zhou said, 'Stop! Stop! No need to say. My Dharma is subtle and difficult to comprehend.' Once, Zhao Zhou went out and met an old woman on the road. The old woman asked, 'Where does the monk live?' Zhao Zhou said, 'West of the East Courtyard of Zhao Zhou.' The old woman was speechless. Zhao Zhou returned and asked the monks, 'Which 'West' character should be used?' Some said the 'West' of east and west, some said the 'West' of dwelling. Zhao Zhou said, 'You can only be salt and iron judges.' The monk asked, 'Why does the master say that?' Zhao Zhou said, 'Because you only recognize characters. (Fa Deng said to the monks, 'Already know where to go.')' Asked, 'What is the treasure in the bag? (Nang Zhong Bao: a metaphor for precious things)' Zhao Zhou said, 'Close your mouth. (Fa Deng said separately, 'Don't tell people.')' An old woman sent someone to send money, requesting the monks to recite the scriptures. Zhao Zhou accepted the donation, stepped down from the Zen bed and circled around, and then said, 'Tell the old woman that the recitation of the scriptures is over.' The man went back and told the old woman the situation. The old woman said, 'Before, I asked to recite the entire Tripitaka, why only half of it was recited?' (Xuan Jue said, 'Where is the place where half of it is owed? And what kind of vision does this old woman have, that she said that?') Once, when the monk was standing by Zhao Zhou, Zhao Zhou pointed to the fire and asked, 'This is fire, you can't call it fire. I have finished speaking.' The monk was speechless. Zhao Zhou then picked up the fire with tongs and said, 'Do you understand?' The monk said, 'I don't understand.' Zhao Zhou said, 'From here to Shuzhou, there is a Touzi monk (Touzi Monk: Zen master), you go to worship him, ask him for advice, he will definitely explain it to you. If the cause and condition are in harmony, you don't need to come back; if they are not in harmony, come back again.' The monk arrived at Touzi, and Touzi asked, 'Where did you come from recently?' The monk said, 'Zhao Zhou.' Touzi said, 'What words does Zhao Zhou have?' The monk cited the words Zhao Zhou said before. Touzi said, 'Do you understand?' The monk said, 'I don't understand, please instruct me, Master.' Touzi stepped down from the Zen bed, walked three steps and sat down, and asked, 'Do you understand?' The monk said, 'I don't understand.' Touzi said, 'You'

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歸舉似趙州。其僧卻回。舉似師。師曰。還會么。曰。不會。師曰。投子與么。不較多也。有新到謂師曰。某甲從長安來。橫擔一條拄杖。不曾撥著一人。師曰。自是大德拄杖短(同安顯別云。老僧這裡不曾見恁么人)。僧無對(法眼代云。呵呵。同安顯代云。也不短)。僧寫師真呈。師曰。且道似我不似我。若似我。即打殺老僧。不似我。即燒卻真。僧無對(玄覺代云。留取供養)。問。如何是祖師西來意。師曰。庭前柏樹子。曰。和尚莫將境示人。師曰。我不將境示人。曰。如何是祖師西來意。師曰。庭前柏樹子。問。僧發足甚處。曰。雪峰。師曰。雪峰有何言句示人。曰。尋常道盡十方世界。是沙門一隻眼。你等諸人。向甚處屙。師曰。阇黎若回。寄個鍬子去。師謂眾曰。我向行腳到南方。火爐頭有個無賓主話。直至如今無人舉著。上堂。至道無難。唯嫌揀擇。才有語言是揀擇。是明白。老僧不在明白里。是汝還護惜也無。時有僧問。既不在明白里。護惜個甚麼。師曰。我亦不知。僧曰。和尚既不知。為甚道不在明白里。師曰。問事即得。禮拜了退。別僧問。至道無難。唯嫌揀擇。是時人窠窟否。師曰。曾有人問我。老僧直得五年分疏不下。又問。至道無難。唯嫌揀擇。如何是不揀擇。師曰。天上天下。唯我獨

【現代漢語翻譯】 現代漢語譯本： 有僧人把趙州和尚的語句拿來請教（歸舉似趙州）。那個僧人回去后，把這件事告訴了（舉似）法眼文益禪師。法眼禪師說：『你領會了嗎（還會么）？』僧人說：『沒有領會（不會）。』法眼禪師說：『投子和尚那樣說，也不過如此，沒有更多了（投子與么，不較多也）。』 有新來的僧人對法眼禪師說：『我從長安來，橫著挑著一根拄杖，不曾碰到過一個人（橫擔一條拄杖，不曾撥著一人）。』法眼禪師說：『那是你的拄杖太短了（自是大德拄杖短）。』（同安顯禪師另外說：『老僧我這裡不曾見過這樣的人。』）僧人無話可說（僧無對）。（法眼禪師代為回答說：『呵呵。』同安顯禪師代為回答說：『也不短。』） 有僧人畫了法眼禪師的畫像呈上。法眼禪師說：『你說說看，像我還是不像我（且道似我不似我）？如果像我，就打死老僧；如果不像我，就燒掉畫像（若似我，即打殺老僧；不似我，即燒卻真）。』僧人無話可說（僧無對）。（玄覺禪師代為回答說：『留下供養。』） 有僧人問：『如何是祖師西來意（如何是祖師西來意）？』法眼禪師說：『庭前的柏樹子（庭前柏樹子）。』僧人說：『和尚不要用外境來開示人（和尚莫將境示人）。』法眼禪師說：『我不將外境來開示人（我不將境示人）。』僧人說：『如何是祖師西來意（如何是祖師西來意）？』法眼禪師說：『庭前的柏樹子（庭前柏樹子）。』 有僧人問：『從哪裡出發（僧發足甚處）？』回答說：『雪峰（雪峰）。』法眼禪師說：『雪峰禪師有什麼言語開示人（雪峰有何言句示人）？』回答說：『尋常說盡十方世界，是沙門的一隻眼；你們這些人，向哪裡拉屎（尋常道盡十方世界，是沙門一隻眼。你等諸人，向甚處屙）？』法眼禪師說：『你如果回去，寄一把鍬子去（阇黎若回，寄個鍬子去）。』 法眼禪師對眾人說：『我以前行腳到南方，在火爐邊聽到一句沒有賓主的話（火爐頭有個無賓主話），直到現在沒有人提起。』 上堂說法，法眼禪師說：『至道沒有困難，只是嫌人挑揀（至道無難，唯嫌揀擇）。只要有了語言就是挑揀，就是明白。老僧我不在明白里，你們還要守護珍惜什麼呢（才有語言是揀擇，是明白。老僧不在明白里，是汝還護惜也無）？』當時有僧人問：『既然不在明白里，還守護珍惜什麼（既不在明白里，護惜個甚麼）？』法眼禪師說：『我也不知道（我亦不知）。』僧人說：『和尚既然不知道，為什麼說不在明白里（和尚既不知，為甚道不在明白里）？』法眼禪師說：『問話可以了，禮拜後退下吧（問事即得，禮拜了退）。』 有別的僧人問：『至道沒有困難，只是嫌人挑揀（至道無難，唯嫌揀擇），這是時人的窠臼嗎？』法眼禪師說：『曾經有人問我，老僧我花了五年時間也分辨不清楚（曾有人問我，老僧直得五年分疏不下）。』又問：『至道沒有困難，只是嫌人挑揀（至道無難，唯嫌揀擇），如何是不挑揀（如何是不揀擇）？』法眼禪師說：『天上天下，唯我獨尊（天上天下，唯我獨）。』

【English Translation】 English version: A monk brought up a saying of Zhao Zhou (Zhao Zhou, a famous Chan master) for instruction (歸舉似趙州). That monk went back and told the matter to Chan Master Fayan Wenyi (法眼文益, Fayan Wenyi). Chan Master Fayan said, 'Did you understand (還會么)?' The monk said, 'I didn't understand (不會).' Chan Master Fayan said, 'That's all that Touzi (投子, another Chan master) said; there's nothing more to it (投子與么，不較多也).' A newly arrived monk said to Chan Master Fayan, 'I came from Chang'an (長安, ancient capital of China), carrying a staff horizontally, and I haven't bumped into anyone (橫擔一條拄杖，不曾撥著一人).' Chan Master Fayan said, 'That's because your staff is too short (自是大德拄杖短).' (Chan Master Tong'an Xian (同安顯, another Chan master) added, 'I, this old monk, have never seen such a person here.') The monk had nothing to say (僧無對). (Chan Master Fayan answered on his behalf, 'Hehe.' Chan Master Tong'an Xian answered on his behalf, 'It's not short either.') A monk presented a portrait of Chan Master Fayan. Chan Master Fayan said, 'Tell me, does it resemble me or not (且道似我不似我)? If it resembles me, then beat the old monk to death; if it doesn't resemble me, then burn the portrait (若似我，即打殺老僧；不似我，即燒卻真).' The monk had nothing to say (僧無對). (Chan Master Xuanjue (玄覺, another Chan master) answered on his behalf, 'Keep it for offering.') A monk asked, 'What is the meaning of the Patriarch's coming from the West (如何是祖師西來意)?' Chan Master Fayan said, 'The cypress tree in front of the courtyard (庭前柏樹子).' The monk said, 'Venerable Master, don't use external objects to instruct people (和尚莫將境示人).' Chan Master Fayan said, 'I am not using external objects to instruct people (我不將境示人).' The monk said, 'What is the meaning of the Patriarch's coming from the West (如何是祖師西來意)?' Chan Master Fayan said, 'The cypress tree in front of the courtyard (庭前柏樹子).' A monk asked, 'Where did you start from (僧發足甚處)?' The answer was, 'Xuefeng (雪峰, a mountain and monastery).' Chan Master Fayan said, 'What words does Xuefeng Chan Master use to instruct people (雪峰有何言句示人)?' The answer was, 'He usually says that the entire ten directions of the world are the one eye of a Shramana (沙門, a Buddhist monk); where do you people go to defecate (尋常道盡十方世界，是沙門一隻眼。你等諸人，向甚處屙)?' Chan Master Fayan said, 'If you go back, send a shovel (阇黎若回，寄個鍬子去).' Chan Master Fayan said to the assembly, 'When I was traveling in the South, I heard a saying by the stove that had no host or guest (火爐頭有個無賓主話), and no one has mentioned it until now.' In an assembly, Chan Master Fayan said, 'The Great Way is not difficult; it only dislikes picking and choosing (至道無難，唯嫌揀擇). As soon as there is language, there is picking and choosing, there is understanding. I, this old monk, am not in understanding; what are you still cherishing and protecting (才有語言是揀擇，是明白。老僧不在明白里，是汝還護惜也無)?' At that time, a monk asked, 'Since you are not in understanding, what are you cherishing and protecting (既不在明白里，護惜個甚麼)?' Chan Master Fayan said, 'I also don't know (我亦不知).' The monk said, 'Since the Venerable Master doesn't know, why do you say you are not in understanding (和尚既不知，為甚道不在明白里)?' Chan Master Fayan said, 'Asking questions is fine; bow and withdraw (問事即得，禮拜了退).' Another monk asked, 'The Great Way is not difficult; it only dislikes picking and choosing (至道無難，唯嫌揀擇); is this a pitfall for people?' Chan Master Fayan said, 'Someone once asked me this, and I, this old monk, couldn't explain it clearly for five years (曾有人問我，老僧直得五年分疏不下).' He also asked, 'The Great Way is not difficult; it only dislikes picking and choosing (至道無難，唯嫌揀擇); what is not picking and choosing (如何是不揀擇)?' Chan Master Fayan said, 'Above the heavens and below the heavens, I alone am honored (天上天下，唯我獨).'

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尊。曰。此猶是揀擇。師曰。田庫奴甚處是揀擇。僧無語。問。至道無難。唯嫌揀擇。才有語言是揀擇。和尚如何為人。師曰。何不引盡此語。僧曰。某甲祇念得到這裡。師曰。至道無難。唯嫌揀擇。問。如何是道。師曰。墻外底。曰。不問這個。師曰。你問那個。曰。大道。師曰。大道透長安。問。道人相見時如何。師曰。呈漆器。上堂。兄弟若從南方來者。即與下載。若從北方來者。即與上載。所以道。近上人問道即失道。近下人問道即得道。師因與文遠行。乃指一片地曰。這裡好造個巡鋪。文遠便去路傍立曰。把將公驗來。師遂與一摑。遠曰。公驗分明過。師與文遠論義曰斗劣不鬥勝。勝者輸果子。遠曰。請和尚立義。師曰。我是一頭驢。遠曰。我是驢胃。師曰。我是驢糞。遠曰。我是糞中蟲。師曰。你在彼中作甚麼。遠曰。我在彼中過夏。師曰。把將果子來。新到參。師問。甚麼處來。曰。南方來。師曰。佛法盡在南方。汝來這裡作甚麼。曰。佛法豈有南北邪。師曰。饒汝從雪峰．云居來。祇是個擔板漢(崇壽稠雲。和尚是據客置主人)。問。如何是佛。師曰。殿里底。曰。殿里者豈不是泥龕塑像。師曰。是。曰。如何是佛。師曰。殿里底。問。學人乍入叢林。乞師指示。師曰。吃粥了也未。曰吃粥了也。師

【現代漢語翻譯】 僧：『這仍然是分別取捨。』 師：『田庫奴（指僧人）哪裡有分別取捨？』 僧無語。 問：『至道（最高的真理）不難，只是討厭分別取捨。一有言語就是分別取捨。和尚如何為人（教導他人）？』 師：『為何不把這句話說完？』 僧：『我只能唸到這裡。』 師：『至道不難，只是討厭分別取捨。』 問：『什麼是道？』 師：『墻外的東西。』 曰：『我不問這個。』 師：『你問哪個？』 曰：『大道（偉大的道路）。』 師：『大道通長安（指道路寬廣）。』 問：『道人相見時如何？』 師：『呈漆器（指樸實無華）。』 上堂（指法會開始）：『各位兄弟如果從南方來，就幫他卸下行李；如果從北方來，就幫他裝上行李。所以說，接近上等人問道就會失去道，接近下等人問道就能得到道。』 師父與文遠同行，指著一片地說道：『這裡適合建一個巡鋪（巡邏站）。』 文遠便走到路旁站立說道：『把公驗（通行證）拿來。』 師父就打了他一下。 文遠說：『公驗分明已經過了。』 師父與文遠辯論義理，說斗差不鬥好，勝的人輸果子。 文遠說：『請和尚立義（確立論點）。』 師：『我是一頭驢。』 遠：『我是驢胃。』 師：『我是驢糞。』 遠：『我是糞中蟲。』 師：『你在那裡做什麼？』 遠：『我在那裡過夏天。』 師：『把果子拿來。』 新來的僧人蔘拜，師父問：『從哪裡來？』 曰：『南方來。』 師：『佛法都在南方，你來這裡做什麼？』 曰：『佛法難道有南北之分嗎？』 師：『饒恕你從雪峰（地名）、云居（地名）來，也只是個擔板漢（指沒有主見的人）。（崇壽稠雲（人名），和尚是據客置主人（指喧賓奪主）。）』 問：『什麼是佛？』 師：『殿里的。』 曰：『殿里的難道不是泥龕塑像嗎？』 師：『是。』 曰：『如何是佛？』 師：『殿里的。』 問：『學人（指初學者）剛入叢林（指寺廟），請師父指示。』 師：『吃粥了嗎？』 曰：『吃粥了。』

【English Translation】 Monk: 'This is still discrimination and selection.' Master: 'Where is the discrimination and selection in Tian Ku Nu (referring to the monk)?' The monk was speechless. Asked: 'The supreme path (the highest truth) is not difficult, only it dislikes discrimination and selection. As soon as there is language, it is discrimination and selection. How does the master act for people (teach others)?' Master: 'Why not finish this sentence?' Monk: 'I can only recite to here.' Master: 'The supreme path is not difficult, only it dislikes discrimination and selection.' Asked: 'What is the Dao (the Way)?' Master: 'That outside the wall.' Said: 'I'm not asking about that.' Master: 'Which one are you asking about?' Said: 'The Great Dao (the great path).' Master: 'The Great Dao leads to Chang'an (referring to the road being wide).' Asked: 'How is it when Daoists meet?' Master: 'Present lacquerware (referring to simplicity and unadornment).' Ascending the hall (referring to the start of a Dharma assembly): 'Brothers, if they come from the South, then help them unload their luggage; if they come from the North, then help them load their luggage. Therefore, it is said that approaching superiors to ask about the Dao will lose the Dao, and approaching inferiors to ask about the Dao will gain the Dao.' The master was walking with Wen Yuan, and pointed to a piece of land, saying: 'This is a good place to build a patrol post (patrol station).' Wen Yuan then went to the side of the road and stood, saying: 'Bring the official certificate (pass).' The master then slapped him. Wen Yuan said: 'The official certificate has clearly been passed.' The master and Wen Yuan debated the meaning, saying to compete in inferiority, not in superiority, and the winner loses fruit. Wen Yuan said: 'Please, Master, establish the meaning (establish the argument).' Master: 'I am a donkey.' Yuan: 'I am the donkey's stomach.' Master: 'I am donkey dung.' Yuan: 'I am a worm in the dung.' Master: 'What are you doing there?' Yuan: 'I am spending the summer there.' Master: 'Bring the fruit.' A new monk came to pay respects, and the master asked: 'Where did you come from?' Said: 'From the South.' Master: 'The Buddha-dharma is all in the South, what are you doing here?' Said: 'Does the Buddha-dharma have a North and South?' Master: 'Even if you come from Xuefeng (place name) and Yunju (place name), you are just a carrier of planks (referring to someone without their own opinions). (Chongshou Chouyun (person's name), the master is based on the guest placing the host (referring to taking over the host's role).)' Asked: 'What is Buddha?' Master: 'The one in the hall.' Said: 'Isn't the one in the hall a clay niche statue?' Master: 'Yes.' Said: 'What is Buddha?' Master: 'The one in the hall.' Asked: 'A student (referring to a beginner) has just entered the Sangha (referring to the monastery), please give instructions, Master.' Master: 'Have you eaten porridge yet?' Said: 'I have eaten porridge.'

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曰。洗缽盂去。其僧忽然省悟。上堂。才有是非。紛然失心。還有答話分也無。僧舉似洛浦。浦扣齒。又舉似云居。居曰。何必。僧回舉似師。師曰。南方大有人喪身失命。曰。請和尚舉。師才舉前語。僧指傍僧曰。這個師僧吃卻飯了。作恁么語話。師休去。問。久向趙州石橋。到來祇見略彴。師曰。汝祇見略彴。且不見石橋。曰。如何是石橋。師曰。度驢度馬。曰。如何是略彴。師曰。個個度人。後有如前問。師如前答。又僧問。如何是石橋。師曰。過來。過來(云居錫云。趙州為當扶石橋。扶略彴)。師聞沙彌喝參。向侍者曰。教伊去。者乃教去。沙彌便珍重。師曰。沙彌得入門。侍者在門外(云居錫云。甚麼處是沙彌入門。侍者在門外。這裡若會得。便見趙州)。問。僧甚麼處來。曰。從南來。師曰。還知有趙州關否。曰。須知有不涉關者。師曰。這販私鹽漢。問。如何是西來意。師下禪床立。曰。莫祇這個便是否。師曰。老僧未有語在。問菜頭。今日吃生菜。吃熟菜。頭拈起菜呈之。師曰。知恩者少。負恩者多。問。狗子還有佛性也無。師曰。無。曰。上至諸佛。下至螻蟻。皆有佛性。狗子為甚麼卻無。師曰。為伊有業識在。師問一婆子。甚麼處去。曰。偷趙州筍去。師曰。忽遇趙州。又作么生。婆便與一掌

【現代漢語翻譯】 現代漢語譯本 僧人問道：『請洗缽盂去。』那僧人忽然醒悟。上堂說法時說：『才一有是非之念，心就紛亂迷失。還有可以回答的話嗎？』僧人把這話告訴洛浦禪師，洛浦禪師只是叩齒。又把這話告訴云居禪師，云居禪師說：『何必呢？』僧人回來把這話告訴趙州禪師，趙州禪師說：『南方有很多人因此喪身失命。』僧人說：『請和尚您說一說。』趙州禪師剛要說之前的話，那僧人指著旁邊的僧人說：『這個師僧吃完飯了，說這樣的話。』趙州禪師便停止了。有人問：『久仰趙州石橋（Zhaozhou Stone Bridge，地名），來到這裡只見到簡陋的木橋。』趙州禪師說：『你只看到了簡陋的木橋，卻沒看到石橋。』那人問：『什麼是石橋？』趙州禪師說：『度驢度馬。』那人問：『什麼是簡陋的木橋？』趙州禪師說：『個個度人。』後來有人像之前那樣問，趙州禪師像之前那樣回答。又有僧人問：『什麼是石橋？』趙州禪師說：『過來，過來。』（云居錫（Yunju Xi，人名）說：趙州禪師是扶著石橋，還是扶著簡陋的木橋呢？）趙州禪師聽到沙彌（Shami，小和尚）喊結束坐禪，對侍者說：『叫他走吧。』侍者就叫他走了。沙彌便珍重地離開了。趙州禪師說：『沙彌得入門徑，侍者還在門外。』（云居錫（Yunju Xi，人名）說：什麼地方是沙彌入門，侍者在門外？這裡如果領會了，就能見到趙州禪師。）有人問：『僧人從哪裡來？』回答說：『從南方來。』趙州禪師說：『還知道有趙州關（Zhaozhou Pass，地名）嗎？』回答說：『須知有不經過關隘的。』趙州禪師說：『這販賣私鹽的漢子。』有人問：『什麼是西來意（the meaning of Bodhidharma's arrival from the West，達摩祖師西來的真意）？』趙州禪師下禪床站立，說：『莫非就是這個嗎？』趙州禪師說：『老僧還沒有說話呢。』問菜頭（the cook，廚師）：『今天吃生菜，還是吃熟菜？』菜頭拿起菜呈給他看。趙州禪師說：『知恩的人少，負恩的人多。』有人問：『狗子還有佛性（Buddha-nature，成佛的可能性）嗎？』趙州禪師說：『沒有。』那人說：『上至諸佛，下至螻蟻，都有佛性，狗子為什麼卻沒有？』趙州禪師說：『因為它有業識（karmic consciousness，業力所形成的意識）在。』趙州禪師問一個老婦：『去哪裡？』回答說：『偷趙州筍（Zhaozhou bamboo shoots，地名）去。』趙州禪師說：『忽然遇到趙州禪師，又怎麼辦？』老婦便打了他一掌。

【English Translation】 English version A monk asked: 'Please go wash the alms bowl.' That monk suddenly awakened. When he ascended the platform to preach, he said: 'As soon as there is a thought of right and wrong, the mind becomes confused and lost. Is there still a way to answer?' The monk told this to Luopu (Luopu, name of a Chan master), and Luopu (Luopu, name of a Chan master) simply tapped his teeth. He also told this to Yunju (Yunju, name of a Chan master), and Yunju (Yunju, name of a Chan master) said: 'Why bother?' The monk returned and told this to Zhaozhou (Zhaozhou, name of a Chan master), and Zhaozhou (Zhaozhou, name of a Chan master) said: 'Many people in the South lose their lives because of this.' The monk said: 'Please, Master, say something about it.' Zhaozhou (Zhaozhou, name of a Chan master) was about to say the previous words when the monk pointed to the monk next to him and said: 'This monk has finished eating and is saying such things.' Zhaozhou (Zhaozhou, name of a Chan master) then stopped. Someone asked: 'I have long admired the Zhaozhou Stone Bridge (Zhaozhou Stone Bridge, place name), but all I see here is a simple wooden bridge.' Zhaozhou (Zhaozhou, name of a Chan master) said: 'You only see the simple wooden bridge, but you don't see the stone bridge.' The person asked: 'What is the stone bridge?' Zhaozhou (Zhaozhou, name of a Chan master) said: 'It carries donkeys and horses.' The person asked: 'What is the simple wooden bridge?' Zhaozhou (Zhaozhou, name of a Chan master) said: 'It carries everyone.' Later, someone asked the same question as before, and Zhaozhou (Zhaozhou, name of a Chan master) answered as before. Another monk asked: 'What is the stone bridge?' Zhaozhou (Zhaozhou, name of a Chan master) said: 'Come over, come over.' (Yunju Xi (Yunju Xi, name of a person) said: Is Zhaozhou (Zhaozhou, name of a Chan master) supporting the stone bridge or supporting the simple wooden bridge?) Zhaozhou (Zhaozhou, name of a Chan master) heard the Shami (Shami, a young monk) call for the end of meditation and said to the attendant: 'Tell him to leave.' The attendant told him to leave. The Shami (Shami, a young monk) then respectfully departed. Zhaozhou (Zhaozhou, name of a Chan master) said: 'The Shami (Shami, a young monk) has entered the gate, but the attendant is still outside the gate.' (Yunju Xi (Yunju Xi, name of a person) said: Where is the Shami (Shami, a young monk) entering the gate, and the attendant outside the gate? If you understand this, you will see Zhaozhou (Zhaozhou, name of a Chan master).) Someone asked: 'Where does the monk come from?' He replied: 'From the South.' Zhaozhou (Zhaozhou, name of a Chan master) said: 'Do you know there is a Zhaozhou Pass (Zhaozhou Pass, place name)?' He replied: 'One must know that there are those who do not pass through the pass.' Zhaozhou (Zhaozhou, name of a Chan master) said: 'This smuggler of salt!' Someone asked: 'What is the meaning of Bodhidharma's arrival from the West (the meaning of Bodhidharma's arrival from the West, the true meaning of Bodhidharma's arrival from the West)?' Zhaozhou (Zhaozhou, name of a Chan master) stepped down from the meditation platform and stood up, saying: 'Could it be this?' Zhaozhou (Zhaozhou, name of a Chan master) said: 'The old monk has not yet spoken.' He asked the cook (the cook, chef): 'Today, do we eat raw vegetables or cooked vegetables?' The cook picked up the vegetables and presented them to him. Zhaozhou (Zhaozhou, name of a Chan master) said: 'Few are grateful, many are ungrateful.' Someone asked: 'Does a dog have Buddha-nature (Buddha-nature, the possibility of becoming a Buddha)?' Zhaozhou (Zhaozhou, name of a Chan master) said: 'No.' The person said: 'From the Buddhas above to the ants below, all have Buddha-nature (Buddha-nature, the possibility of becoming a Buddha). Why doesn't a dog have it?' Zhaozhou (Zhaozhou, name of a Chan master) said: 'Because it has karmic consciousness (karmic consciousness, consciousness formed by karmic force).' Zhaozhou (Zhaozhou, name of a Chan master) asked an old woman: 'Where are you going?' She replied: 'To steal Zhaozhou bamboo shoots (Zhaozhou bamboo shoots, place name).' Zhaozhou (Zhaozhou, name of a Chan master) said: 'What if you suddenly encounter Zhaozhou (Zhaozhou, name of a Chan master)?' The old woman then slapped him.

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。師休去。師一日于雪中臥。曰相救。相救。有僧便去身邊臥。師便起去。問。如何是趙州一句。師曰。老僧半句也無。曰豈無和尚在。師曰。老僧不是一句。師問新到。曾到此間么。曰。曾到。師曰。喫茶去。又問僧。僧曰。不曾到。師曰。喫茶去。後院主問曰。為甚麼曾到也云喫茶去。不曾到也云喫茶去。師召院主。主應喏。師曰。喫茶去。問。二龍爭珠。誰是得者。師曰。老僧只管看。問。空劫中還有人修行也無。師曰。汝喚甚麼作空劫。曰。無一物是。師曰。這個始稱得修行。喚甚麼作空劫。僧無語。問。如何是玄中玄。師曰。汝玄來多少時邪。曰。玄之久矣。師曰。阇黎若不遇老僧。幾被玄殺。問。萬法歸一。一歸何所。師曰。老僧在青州作得一領布衫。重七斤。問。夜生兜率。晝降閻浮。于其中間。摩尼珠為甚麼不現。師曰。道甚麼。其僧再問。師曰。毗婆尸佛早留心。直至如今不得妙。問院主。甚麼處來。主曰。送生來。師曰。鴉為甚麼飛去。主曰。怕某甲。師曰。汝十年知事作恁么語話。主卻問。鴉為甚麼飛去。師曰。院主無殺心。師拓起缽曰。三十年後若見老僧。留取供養。若不見。即撲破。別僧曰。三十年後敢道見和尚。師乃撲破。師在東司上。見遠侍者過。驀召文遠。遠應諾。師曰。東司上不

【現代漢語翻譯】 師父說：『你走吧。』 師父有一天在雪地裡躺著，說：『救命啊，救命啊。』 有個僧人就到他身邊躺下。 師父就起身離開了。 有人問：『什麼是趙州的一句話？』 師父說：『老僧半句也沒有。』 那人說：『難道和尚您沒有嗎？』 師父說：『老僧不是一句話。』 師父問新來的僧人：『你曾經到過這裡嗎？』 僧人說：『曾經到過。』 師父說：『喫茶去。』 又問另一個僧人，僧人說：『不曾到過。』 師父說：『喫茶去。』 後面的院主問：『為什麼曾經到過也說喫茶去，不曾到過也說喫茶去？』 師父叫院主。 院主應聲說：『喏。』 師父說：『喫茶去。』 有人問：『二龍爭珠，誰是得到的人？』 師父說：『老僧只管看著。』 有人問：『空劫（宇宙形成之前的混沌時期）中還有人修行嗎？』 師父說：『你把什麼叫做空劫？』 那人說：『沒有一樣東西存在。』 師父說：『這個才稱得上是修行。 你把什麼叫做空劫？』 僧人無話可說。 有人問：『如何是玄中玄？』 師父說：『你玄了多久了？』 那人說：『玄了很久了。』 師父說：『阇黎（梵語，意為「親教師」）你若不遇到老僧，幾乎被玄給害死了。』 有人問：『萬法歸一，一歸何處？』 師父說：『老僧在青州做了一件布衫，重七斤。』 有人問：『夜裡生在兜率天（佛教欲界第四天），白天降生在閻浮提（我們所居住的這個世界），在這中間，摩尼珠（象徵佛性的寶珠）為什麼不顯現？』 師父說：『說什麼？』 那僧人再問。 師父說：『毗婆尸佛（過去七佛之首）早留心，直到如今不得妙。』 問院主：『從哪裡來？』 院主說：『送生來。』 師父說：『烏鴉為什麼飛走了？』 院主說：『怕我。』 師父說：『你做了十年知事，說這樣的話。』 院主反問：『烏鴉為什麼飛走了？』 師父說：『院主沒有殺心。』 師父拿起缽說：『三十年後如果見到老僧，留著供養。 如果見不到，就打碎它。』 另一個僧人說：『三十年後敢說見到和尚。』 師父就打碎了缽。 師父在東司（廁所）上，看見遠侍者經過，突然叫道：『文遠。』 遠應聲說：『喏。』 師父說：『東司上不...』 現代漢語譯本

【English Translation】 The master said, 'You may leave.' One day, the master was lying in the snow, saying, 'Help! Help!' A monk went and lay down beside him. The master then got up and left. Someone asked, 'What is the one phrase of Zhaozhou (a Chan master)?' The master said, 'This old monk has not even half a phrase.' The person said, 'How can it be that the venerable master has none?' The master said, 'This old monk is not a phrase.' The master asked a newly arrived monk, 'Have you ever been here before?' The monk said, 'I have been here before.' The master said, 'Go have tea.' He then asked another monk. The monk said, 'I have never been here before.' The master said, 'Go have tea.' The head of the monastery later asked, 'Why do you tell those who have been here to go have tea, and also tell those who have not been here to go have tea?' The master called out to the head of the monastery. The head of the monastery responded, 'Yes.' The master said, 'Go have tea.' Someone asked, 'Two dragons are fighting for a pearl. Who is the one who obtains it?' The master said, 'This old monk is just watching.' Someone asked, 'In the empty eon (kalpa) (the period before the formation of the universe), are there still people practicing?' The master said, 'What do you call the empty eon?' The person said, 'There is not a single thing.' The master said, 'This is what can be called practice. What do you call the empty eon?' The monk was speechless. Someone asked, 'What is the profound within the profound?' The master said, 'How long have you been profound?' The person said, 'I have been profound for a long time.' The master said, 'If you, Venerable Sir (Acharya), had not met this old monk, you would have almost been killed by the profound.' Someone asked, 'The myriad dharmas return to one. Where does the one return to?' The master said, 'This old monk made a cloth shirt in Qingzhou (a place name), weighing seven catties (a unit of weight).' Someone asked, 'Born at night in Tushita Heaven (one of the six heavens in the desire realm), descending during the day in Jambudvipa (the world we live in). In between, why does the Mani pearl (a gem symbolizing the Buddha-nature) not appear?' The master said, 'What are you saying?' The monk asked again. The master said, 'Vipashyin Buddha (the first of the seven Buddhas of the past) paid attention early on, but until now has not attained the subtlety.' He asked the head of the monastery, 'Where are you coming from?' The head of the monastery said, 'Bringing the offering.' The master said, 'Why did the crow fly away?' The head of the monastery said, 'It was afraid of me.' The master said, 'You have been in charge for ten years and you speak like this.' The head of the monastery asked in return, 'Why did the crow fly away?' The master said, 'The head of the monastery has no intention to kill.' The master picked up his bowl and said, 'If you see this old monk thirty years from now, keep it for offerings. If you do not see me, then break it.' Another monk said, 'I dare say I will see the venerable master thirty years from now.' The master then broke the bowl. The master was in the toilet and saw the attendant Wenyuan (a name) passing by. He suddenly called out, 'Wenyuan.' Wenyuan responded, 'Yes.' The master said, 'Not in the toilet...' English version

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可與汝說佛法。僧辭。師問。甚麼處去。曰。雪峰去。師曰。雪峰忽若問和尚有何言句。汝作么生只對。曰。某甲道不得。請和尚道。師曰。冬即言寒。夏即道熱。又曰。雪峰更問。汝畢竟事作么生。僧又曰。道不得。師曰。但道親從趙州來。不是傳語人。其僧到雪峰。一依前語祇對。峰曰。也須是趙州始得(玄沙聞曰。大小趙州敗闕也不知。云居錫云。甚麼處是趙州敗闕。若檢得出。是上座眼)。問。如何是出家。師曰。不履高名。不求茍得。問。澄澄絕點時如何。師曰。這裡不著客作漢。問。如何是祖師意。師敲床腳。僧曰。祇這莫便是否。師曰。是。即脫取去。問。如何是毗盧圓相。師曰。老僧自幼出家。不曾眼花。曰。豈不為人。師曰。愿汝常見毗盧圓相。官人問。和尚還入地獄否。師曰。老僧末上入。曰。大善知識為甚麼入地獄。師曰。我若不入。阿誰教化汝。真定帥王公𢹂諸子入院。師坐而問曰。大王會么。王曰。不會。師曰自小持齋身已老。見人無力下禪床。王尤加禮重。翌日令客將傳語。師下禪床受之。侍者曰。和尚見大王來。不下禪床。今日軍將來。為甚麼卻下禪床。師曰。非汝所知。第一等人來。禪床上接。中等人來。下禪床接。末等人來。三門外接。因侍者報大王來也。師曰。萬福大王。者曰

【現代漢語翻譯】 現代漢語譯本 可以為你講說佛法。（那）僧人告辭。（趙州）禪師問：（你）要去哪裡？（僧人）回答：去雪峰。（趙州）禪師說：雪峰如果忽然問『和尚有什麼言句？』你如何應對？（僧人）回答：我不知道，請和尚說。（趙州）禪師說：冬天就說冷，夏天就說熱。又說：雪峰如果再問『你究竟要做什麼？』（僧人）又回答：不知道。（趙州）禪師說：只說『（我）親自從趙州來，不是傳話的人』。那僧人到了雪峰，完全按照之前的話應對。雪峰說：也必須是趙州才行。（玄沙聽到后說：『好大的趙州，失敗了也不知道。』云居錫說：『哪裡是趙州失敗的地方？如果能檢查出來，就是上座的眼力』）。 問：什麼是出家？禪師說：不追求高名，不貪求不義之財。 問：澄澄絕點時如何？禪師說：這裡不需要打工的人。 問：什麼是祖師意？禪師敲床腳。僧人說：僅僅這樣就可以了嗎？禪師說：是。是的話就脫掉（你的執著）。 問：什麼是毗盧圓相（Dharmakaya, 佛的法身）？禪師說：老僧我從小出家，不曾眼花。問：難道不為人（說法）嗎？禪師說：希望你常見毗盧圓相（Dharmakaya, 佛的法身）。 官員問：和尚您還入地獄嗎？禪師說：老僧我最後才入。問：大善知識為什麼入地獄？禪師說：我若不入，誰來教化你？ 真定帥王公（a high-ranking official）帶著兒子們來到寺院。禪師坐著問：大王明白嗎？王說：不明白。禪師說：從小吃齋身體已經老了，見人無力下禪床。王更加敬重。（第二天）命令客人傳話，禪師下禪床接受。侍者說：和尚您見大王來，不下禪床，今天軍將來，為什麼卻下禪床？禪師說：不是你所能知道的。第一等人來，在禪床上接待；中等人來，下禪床接待；末等人來，在三門外接待。因為侍者報告大王來了，禪師說：萬福大王。

【English Translation】 English version I can speak the Dharma for you. The monk took his leave. The Master asked: Where are you going? He replied: To Xuefeng (a mountain name). The Master said: If Xuefeng (a mountain name) suddenly asks, 'What words does the Abbot have?' How will you respond? He replied: I cannot say. Please, Master, tell me. The Master said: In winter, say it's cold; in summer, say it's hot. He also said: If Xuefeng (a mountain name) asks again, 'What is your ultimate concern?' The monk replied again: I cannot say. The Master said: Just say, 'I come personally from Zhaozhou (name of a Zen master), not as a messenger.' When the monk arrived at Xuefeng (a mountain name), he responded exactly as before. Xuefeng (a mountain name) said: It must be Zhaozhou (name of a Zen master) himself to be able to say that. (When Xuansha (name of a Zen master) heard this, he said: 'Great Zhaozhou (name of a Zen master) failed and doesn't even know it.' Yunju Xi (name of a Zen master) said: 'Where is Zhaozhou's (name of a Zen master) failure? If you can find it, you have the eye of a senior monk.') Asked: What is renunciation? The Master said: Not pursuing high reputation, not seeking dishonest gain. Asked: What is it like when the mind is clear and without a single thought? The Master said: This place doesn't need laborers. Asked: What is the meaning of the Patriarch? The Master knocked on the bed leg. The monk said: Is it just this? The Master said: If it is, then take it off (your attachments). Asked: What is the Dharmakaya (Dharmakaya, the body of the Buddha)? The Master said: I, an old monk, have been a monk since I was young and have never had blurred vision. Asked: Aren't you speaking for people? The Master said: I hope you always see the Dharmakaya (Dharmakaya, the body of the Buddha). An official asked: Master, will you still enter hell? The Master said: I, an old monk, will enter last. Asked: Why does a great virtuous teacher enter hell? The Master said: If I don't enter, who will teach you? The Zhen Ding Commander Prince (a high-ranking official) brought his sons to the monastery. The Master sat and asked: Does the Great King understand? The King said: I don't understand. The Master said: Since I was young, I have been vegetarian and my body is old. I am too weak to get off the meditation bed when I see people. The King showed even more respect. The next day, he ordered a guest to deliver a message. The Master got off the meditation bed to receive it. The attendant said: Master, when the Great King came, you didn't get off the meditation bed. Today, a military general came, why did you get off the meditation bed? The Master said: It's not something you can understand. When the first-class people come, I receive them on the meditation bed; when the middle-class people come, I get off the meditation bed to receive them; when the last-class people come, I receive them outside the three gates. Because the attendant reported that the Great King had arrived, the Master said: Greetings, Great King.

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。未到在。師曰。又道來也。師到一庵主處。問。有么。有么。主豎起拳頭。師曰。水淺不是泊船處。便行。又到一庵主處。問。有么。有么。主亦豎起拳頭。師曰。能縱能奪。能殺能活。便作禮。問僧。一日看多少經。曰。或七八。或十卷。師曰。阇黎不會看經。曰。和尚一日看多少。師曰。老僧一日祇看一字。文遠侍者在佛殿禮拜次。師見以拄杖打一下曰。作甚麼。者曰。禮佛。師曰。用禮作甚麼。者曰。禮佛也是好事。師曰。好事不如無。上堂。正人說邪法。邪法悉皆正。邪人說正法。正法悉皆邪。諸方難見易識。我這裡易見難識。問。如何是趙州。師曰。東門西門。南門北門。問。初生孩子還具六識也無。師曰。急水上打毬子。僧卻問投子。急水上打毬子。意旨如何。子曰。唸唸不停留。問。和尚姓甚麼。師曰。常州有。曰。甲子多少。師曰。蘇州有。問。十二時中如何用心。師曰。汝被十二時辰使。老僧使得十二時。乃曰。兄弟莫久立。有事商量。無事向衣缽下坐窮理好。老僧行腳時。除二時粥飯是雜用心處。除外更無別用心處。若不如是大遠在。僧問。如何是古佛心。師曰。三個婆子排班拜。問。如何是不遷義。師曰。一個野雀兒從東飛過西。問。學人有疑時如何。師曰。大宜小宜。曰。大疑。師曰。大

【現代漢語翻譯】 未到那裡。師父說：『又來了。』 師父到一個庵主處，問道：『有嗎？有嗎？』 庵主豎起拳頭。師父說：『水淺不是停船的地方。』 便離開了。又到一個庵主處，問道：『有嗎？有嗎？』 庵主也豎起拳頭。師父說：『能放能收，能殺能活。』 便作禮。問僧人：『一天看多少經？』 僧人說：『或者七八卷，或者十卷。』 師父說：『你不會看經。』 僧人說：『和尚一天看多少？』 師父說：『老僧一天只看一字。』 文遠侍者在佛殿禮拜時，師父看見了，用拄杖打了一下，說：『做什麼？』 侍者說：『禮佛。』 師父說：『禮佛有什麼用？』 侍者說：『禮佛也是好事。』 師父說：『好事不如無。』 上堂說法：『正人說邪法，邪法都變成正法。邪人說正法，正法都變成邪法。』 各處難見而容易認識，我這裡容易見而難以認識。 有人問：『如何是趙州（地名，也是趙州禪師）？』 師父說：『東門西門，南門北門。』 有人問：『初生的孩子還具有六識（眼識、耳識、鼻識、舌識、身識、意識）嗎？』 師父說：『在急流上打球。』 僧人反問投子（禪師名）：『急流上打球，意旨如何？』 投子說：『唸唸不停留。』 有人問：『和尚姓什麼？』 師父說：『常州有。』 問：『年齡多大？』 師父說：『蘇州有。』 有人問：『一天十二個時辰中如何用心？』 師父說：『你被十二個時辰所役使，老僧役使十二個時辰。』 於是說：『各位師兄弟不要久站。有事就商量，沒事就在衣缽下坐著窮究道理最好。老僧行腳的時候，除了早晚兩次吃飯是雜用心處，除此之外更沒有別的用心處。如果不是這樣，那就差太遠了。』 僧人問：『如何是古佛心？』 師父說：『三個老太婆排隊禮拜。』 有人問：『如何是不遷義？』 師父說：『一隻野麻雀從東邊飛到西邊。』 有人問：『學人有疑問的時候該怎麼辦？』 師父說：『大疑問就大解決，小疑問就小解決。』 問：『大疑問。』 師父說：『大解決。』

【English Translation】 Having not arrived there yet. The master said, 'Here it comes again.' The master went to a hermitage and asked, 'Is there anything? Is there anything?' The hermit raised his fist. The master said, 'Shallow water is not a place to moor a boat.' Then he left. He went to another hermitage and asked, 'Is there anything? Is there anything?' The hermit also raised his fist. The master said, 'Able to release and able to seize, able to kill and able to give life.' Then he bowed. He asked a monk, 'How many sutras do you read a day?' The monk said, 'Perhaps seven or eight, perhaps ten scrolls.' The master said, 'You don't know how to read sutras.' The monk said, 'How many does the abbot read a day?' The master said, 'This old monk only reads one word a day.' While attendant Wenyuan was bowing in the Buddha hall, the master saw him and struck him with his staff, saying, 'What are you doing?' The attendant said, 'Worshipping the Buddha.' The master said, 'What's the use of worshipping the Buddha?' The attendant said, 'Worshipping the Buddha is also a good thing.' The master said, 'A good thing is not as good as nothing.' Ascending the platform, he said, 'When a righteous person speaks of a heretical dharma, the heretical dharma all becomes righteous. When a heretical person speaks of a righteous dharma, the righteous dharma all becomes heretical.' It is difficult to see and easy to recognize in other places, but here it is easy to see and difficult to recognize. Someone asked, 'What is Zhao Zhou (place name, also refers to Zen Master Zhao Zhou)?' The master said, 'East gate, west gate, south gate, north gate.' Someone asked, 'Does a newborn child possess the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness)?' The master said, 'Striking a ball on rapid water.' The monk then asked Touzi (Zen master's name) in return, 'Striking a ball on rapid water, what is the meaning?' Touzi said, 'Thoughts never cease.' Someone asked, 'What is the abbot's surname?' The master said, 'It exists in Changzhou.' Asked, 'How old are you?' The master said, 'It exists in Suzhou.' Someone asked, 'How should one use the mind during the twelve periods of the day?' The master said, 'You are used by the twelve periods of the day; this old monk uses the twelve periods of the day.' Then he said, 'Brothers, do not stand for long. If there is something to discuss, then discuss it. If there is nothing to do, then it is best to sit under your robe and bowl and thoroughly investigate the truth. When this old monk travels, other than the two times for congee and rice, which are mixed uses of the mind, there is no other use of the mind. If it is not like this, then it is far off.' A monk asked, 'What is the ancient Buddha's mind?' The master said, 'Three old women lining up to bow.' Someone asked, 'What is the meaning of non-movement?' The master said, 'A wild sparrow flies from east to west.' Someone asked, 'What should a student do when they have doubts?' The master said, 'Big doubts should have big solutions, small doubts should have small solutions.' Asked, 'Big doubts.' The master said, 'Big solutions.'

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宜東北角。小宜僧堂后。問。柏樹子還有佛性也無。師曰。有。曰。幾時成佛。師曰。待虛空落地時。曰。虛空幾時落地。師曰。待柏樹子成佛時。問。如何是毗盧師。師便起立。僧曰。如何是法身主。師便坐。僧禮拜。師曰。且道坐者是。立者是。師謂眾曰。你若一生不離叢林。不語五年十載。無人喚你作啞漢。已后佛也不柰你何。你若不信。擷取老僧頭去。師魚鼓頌曰。四大由來造化功。有聲全貴里頭空。莫嫌不與凡夫說。祇為宮商調不同。師因趙王問。師尊年有幾個齒在。師曰。祇有一個。王曰。爭吃得物。師曰。雖然一個。下下咬著。師寄拂子與王曰。若問何處得來。但說老僧平生用不盡者。師之玄言。佈於天下。時謂趙州門風。皆悚然信伏矣。唐乾寧四年十一月二日。右脅而寂。壽一百二十歲。謚真際大師。

湖南長沙景岑招賢禪師

初住鹿苑為第一世。其後居無定所。但徇緣接物。隨宜說法。時謂之長沙和尚。上堂。我若一向舉揚宗教。法堂里須草深一丈。事不獲已。向汝諸人道。盡十方世界是沙門眼。盡十方世界是沙門全身。盡十方世界是自己光明。盡十方世界在自己光明里。盡十方世界無一人不是自己。我常向汝諸人道。三世諸佛。法界眾生。是摩訶般若光。光未發時。汝等諸人向甚麼

【現代漢語翻譯】 現代漢語譯本 宜在東北角，小宜僧堂後面。 問：柏樹子還有佛性嗎？ 師父說：有。 問：什麼時候成佛？ 師父說：等虛空落地的時候。 問：虛空什麼時候落地？ 師父說：等柏樹子成佛的時候。 問：如何是毗盧師（Vairocana，佛的法身之一）？ 師父便站立起來。 僧人問：如何是法身主？ 師父便坐下。 僧人禮拜。 師父說：你說說看，是坐著的是，還是站著的是？ 師父對眾人說：你們如果一生不離開叢林，不說話五年十年，沒有人會叫你們啞巴。以後佛也奈何不了你們。你們如果不信，砍下老僧的頭去。 師父的魚鼓頌說：四大（地、水、火、風）本來是造化的功勞，有聲音全在於裡面的空。不要嫌我不和凡夫說，只因爲宮商的音調不同。 師父因為趙王問：師父您有多少顆牙齒？ 師父說：只有一顆。 趙王說：怎麼吃東西？ 師父說：雖然只有一顆，上下都能咬著。 師父寄拂塵給趙王說：如果問從哪裡得來，就說老僧平生用不盡的。 師父的玄妙言論，遍佈天下，當時稱為趙州門風，大家都悚然信服。 唐乾寧四年十一月二日，右脅而寂（去世），享年一百二十歲，謚號真際大師。

湖南長沙景岑招賢禪師

最初住在鹿苑，是第一世。其後居無定所，只是順應機緣接引眾生，隨宜說法，當時稱為長沙和尚。 上堂開示：我如果一味地舉揚宗教，法堂里須要草深一丈。事不得已，向你們諸位說，盡十方世界是沙門（出家修道者）的眼睛，盡十方世界是沙門的全身，盡十方世界是自己的光明，盡十方世界在自己光明里，盡十方世界沒有一個人不是自己。我常向你們諸位說，三世諸佛，法界眾生，是摩訶般若（Mahaprajna，大智慧）光。光未發時，你們這些人向什麼地方安身立命？

【English Translation】 English version Suitable in the northeast corner, behind the Xiaoyi Sangha hall. Asked: Does the cypress tree seed still have Buddha-nature? The master said: Yes. Asked: When will it become a Buddha? The master said: When the void falls to the ground. Asked: When will the void fall to the ground? The master said: When the cypress tree seed becomes a Buddha. Asked: What is Vairocana (the cosmic Buddha)? The master stood up. The monk asked: What is the Lord of the Dharmakaya (the body of essence)? The master sat down. The monk prostrated. The master said: Tell me, is it the one who is sitting, or the one who is standing? The master said to the assembly: If you do not leave the monastery for your whole life, and do not speak for five or ten years, no one will call you a mute. Hereafter, even the Buddha can do nothing to you. If you do not believe me, cut off this old monk's head. The master's wooden fish verse says: The four great elements (earth, water, fire, and wind) are originally the work of creation. The value of sound lies entirely in the emptiness within. Do not dislike that I do not speak to ordinary people, it is only because the musical scales are different. The master was asked by King Zhao: How many teeth does the master have? The master said: Only one. The king said: How can you eat? The master said: Although there is only one, it bites down every time. The master sent a whisk to the king, saying: If you ask where it came from, just say it is what the old monk can't use up in his lifetime. The master's profound words spread throughout the world. At that time, it was called the Zhao Zhou (Joshu) school, and everyone was in awe and believed. On the second day of the eleventh month of the fourth year of Qianning in the Tang Dynasty, he passed away lying on his right side, at the age of one hundred and twenty. He was posthumously named Master Zhenji.

Zen Master Jingcen Zhaoxian of Changsha, Hunan

He first lived in Luyuan (Deer Park), as the first generation. After that, he lived in no fixed place, but followed the circumstances to receive beings and expounded the Dharma according to the situation. At that time, he was called the Changsha (Choza) Monk. Ascending the hall, he said: If I were to always promote the teachings of the school, the Dharma hall would have to be a foot deep in grass. As a last resort, I say to you all, the entire ten directions world is the eye of a Shramana (a wandering ascetic), the entire ten directions world is the whole body of a Shramana, the entire ten directions world is your own light, the entire ten directions world is in your own light, in the entire ten directions world there is no one who is not yourself. I often say to you all, the Buddhas of the three times, the sentient beings of the Dharma realm, are the light of Maha Prajna (Great Wisdom). When the light has not yet been emitted, where do you all find a place to settle down?

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處委悉。光未發時。尚無佛無眾生訊息。何處得山河國土來。時有僧問。如何是沙門眼。師曰。長長出不得。又曰。成佛成祖出不得。六道輪迴出不得。僧曰。未審出個甚麼不得。師曰。晝見日。夜見星。曰。學人不會。師曰。妙高山色青又青。問。教中道而常處此菩提座。如何是座。師曰。老僧正坐。大德正立。問。如何是大道。師曰。沒卻汝。問。諸佛師是誰。師曰。從無始劫來。承誰覆蔭。曰。未有諸佛已前作么生。師曰。魯祖開堂。亦與師僧東道西說。問。學人不據地時如何。師曰。汝向甚麼處安身立命。曰。卻據地時如何。師曰。拖出死屍著。問。如何是異類。師曰。尺短寸長。問。如何是諸佛師。師曰。不可更拗直作曲邪。曰。請和尚向上說。師曰。阇黎眼瞎耳聾。作么遊山歸。首座問。和尚甚處去來。師曰。遊山來。座曰。到甚麼處。師曰。始從芳草去。又逐落花回。座曰。大似春意。師曰。也勝秋露滴芙蕖。師遣僧問同參會和尚曰。和尚見南泉后如何。會默然。僧曰。和尚未見南泉已前作么生。會曰。不可更別有也。僧回舉似師。師示偈曰。百尺竿頭不動人。雖然得入未為真。百尺竿頭須進步。十方世界是全身。僧便問。只如百尺竿頭如何進步。師曰。朗州山。澧州水。曰。不會。師曰。四海五湖皇

【現代漢語翻譯】 現代漢語譯本： （此處）已經詳細瞭解。（你）在光明尚未顯現的時候，還沒有佛，也沒有眾生的訊息，那麼山河國土是從哪裡來的呢？當時有僧人問：『什麼是沙門的眼睛？』 師父說：『長長地，出不來。』 又說：『成佛成祖也出不來，六道輪迴也出不來。』 僧人說：『不知道（你）說的是什麼出不來？』 師父說：『白天看見太陽，夜晚看見星星。』 （僧人）說：『學人（我）不明白。』 師父說：『妙高山（須彌山）的顏色青了又青。』 （有僧人）問：『經教中說『而常處此菩提座』，什麼是座？』 師父說：『老僧正在坐著，大德（你）正在站著。』 （有僧人）問：『什麼是大道？』 師父說：『淹沒你。』 （有僧人）問：『諸佛的老師是誰？』 師父說：『從無始劫以來，（你）承受誰的覆蓋和庇護？』 （僧人）說：『在還沒有諸佛之前（是什麼樣的）？』 師父說：『魯祖（像魯祖一樣）開堂說法，也和師父僧人一樣，東一句西一句地說。』 （有僧人）問：『學人不依據任何立足點的時候怎麼樣？』 師父說：『你向什麼地方安身立命？』 （僧人）說：『如果依據立足點的時候又怎麼樣？』 師父說：『拖出死屍來。』 （有僧人）問：『什麼是異類？』 師父說：『尺短寸長。』 （有僧人）問：『什麼是諸佛的老師？』 師父說：『不可再拗直作曲邪（不可以再把直的弄彎了吧）。』 （僧人）說：『請和尚向上說（請您說得更深入一些）。』 師父說：『阇黎（你）眼瞎耳聾，怎麼遊山歸來？』 首座（僧職名）問：『和尚從哪裡來？』 師父說：『遊山來。』 首座說：『到什麼地方了？』 師父說：『開始從芳草地而去，又隨著落花而回。』 首座說：『很像春天的意境。』 師父說：『也勝過秋露滴在芙蕖（荷花）上。』 師父派遣僧人去問同參會和尚說：『和尚您見了南泉（Nanquan，人名）之後怎麼樣？』 會和尚沉默不語。僧人說：『和尚您沒見南泉之前怎麼樣？』 會和尚說：『不可更別有也（不可能再有別的了）。』 僧人回來把情況告訴了師父。師父作偈語說：『百尺竿頭不動人，雖然得入未為真。百尺竿頭須進步，十方世界是全身。』 僧人便問：『像這百尺竿頭，如何進步？』 師父說：『朗州山，澧州水。』 （僧人）說：『不會（不明白）。』 師父說：『四海五湖皇（四海五湖都是皇家的）。』

【English Translation】 English version: Everything was understood in detail. When the light had not yet arisen, there was no news of Buddha or sentient beings. From where did mountains, rivers, lands, and countries come? At that time, a monk asked, 'What is the eye of a Shramana (Śrāmaṇa, a wandering ascetic)?' The master said, 'Long, long, unable to get out.' He also said, 'Becoming a Buddha or an ancestor, unable to get out; the six realms of reincarnation, unable to get out.' The monk said, 'I don't understand what you mean by 'unable to get out'.' The master said, 'In the daytime, you see the sun; at night, you see the stars.' The monk said, 'This student does not understand.' The master said, 'The color of Mount Myōkō (Mount Sumeru) is green and green again.' Someone asked, 'The teachings say, 'And always abide in this Bodhi seat.' What is the seat?' The master said, 'The old monk is sitting right now, and the great virtuous one (you) is standing right now.' Someone asked, 'What is the Great Path?' The master said, 'Submerge you.' Someone asked, 'Who is the teacher of all Buddhas?' The master said, 'From beginningless kalpas (aeons), whose covering and shade have you been receiving?' The monk said, 'What was it like before there were Buddhas?' The master said, 'Like Patriarch Lu (Luzu), opening the hall and speaking, also like the teachers and monks, speaking east and west.' Someone asked, 'What is it like when a student does not rely on any ground?' The master said, 'Where do you settle your body and establish your life?' The monk said, 'What is it like when one does rely on the ground?' The master said, 'Drag out the dead corpse.' Someone asked, 'What is a different kind?' The master said, 'A foot is short, an inch is long.' Someone asked, 'Who is the teacher of all Buddhas?' The master said, 'Can you not straighten what is crooked?' The monk said, 'Please, Master, speak upwards (more profoundly).' The master said, 'You, Ajari (Ācārya, a teacher), are blind and deaf. How did you return from your mountain tour?' The head monk asked, 'Where did the Master come from?' The master said, 'From a mountain tour.' The head monk said, 'Where did you go?' The master said, 'I started from the fragrant grass and returned with the falling flowers.' The head monk said, 'It's very much like the feeling of spring.' The master said, 'It's even better than the autumn dew dripping on the lotus.' The master sent a monk to ask fellow practitioner, Master Hui (Hui, name of a monk), 'Master, how was it after you saw Nanquan (Nanquan, name of a monk)?' Master Hui remained silent. The monk said, 'Master, how was it before you saw Nanquan?' Master Hui said, 'There cannot be anything else.' The monk returned and told the master. The master composed a verse, saying, 'A person who does not move at the top of a hundred-foot pole, although they have entered, it is not yet true. At the top of a hundred-foot pole, one must advance; the ten directions of the world are the whole body.' The monk then asked, 'Like this hundred-foot pole, how does one advance?' The master said, 'Langzhou (Langzhou, a place name) mountain, Lizhou (Lizhou, a place name) water.' The monk said, 'I don't understand.' The master said, 'The four seas and five lakes are all imperial (belong to the emperor).'

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化里。有客來謁。師召尚書。其人應諾。師曰。不是尚書本命。曰。不可離卻即今祇對。別有第二主人。師曰。喚尚袹作至尊得么。曰。恁么。總不祇對時。莫是弟子主人否。師曰。非但祗對與不祗對時。無始劫來。是個生死根本。有偈曰。學道之人不識真只為從來認識神。無始劫來生死本。癡人喚作本來人。有秀才看千佛名經。問曰。百千諸佛。但見其名。未審居何國土。還化物也無。師曰。黃鶴樓崔顥題后。秀才還曾題也未。曰。未曾。師曰。得閑題取一篇好。問。南泉遷化向甚麼處去。師曰。東家作驢。西家作馬。曰。學人不會。此意如何。師曰。要騎即騎。要下即下。皓月供奉問。天下善知識證三德涅槃也未。師曰。大德問果上涅槃。因中涅槃。曰。問果上涅槃。師曰。天下善知識未證。曰。為甚麼未證。師曰。功未齊于諸聖。曰。功未齊于諸聖。何為善知識。師曰。明見佛性。亦得名為善知識。曰。未審功齊何道。名證大涅槃。師示偈曰。摩訶般若照。解脫甚深法。法身寂滅體。三一理圓常。欲識功齊處。此名常寂光。曰。果上三德涅槃。已蒙開示。如何是因中涅槃。師曰。大德是。月又問。教中說幻意是有邪。師曰。大德是何言歟。曰。恁么則幻意是無邪。師曰。大德是何言歟。曰。恁么。則幻意是不有

【現代漢語翻譯】 現代漢語譯本 化里。有客人來拜訪。禪師叫『尚書』。那人應聲答應。禪師說：『這不是尚書的本來面目。』那人說：『即使不能脫離現在應對的身份，難道還有第二個主人嗎？』禪師說：『叫尚袹作至尊可以嗎？』那人說：『如果這樣，完全不應對的時候，莫非弟子就是主人嗎？』禪師說：『不僅僅是應對與不應對的時候，從無始劫以來，這就是生死的根本。』有偈語說：『學道之人不識真，只為從來認識神。無始劫來生死本，癡人喚作本來人。』 有秀才看《千佛名經》。問道：『百千諸佛，只見到他們的名字，不知道居住在哪個國土，還度化眾生嗎？』禪師說：『黃鶴樓崔顥題詩之後，秀才你曾經題過嗎？』回答說：『未曾題過。』禪師說：『得空題一篇也好。』 問：『南泉禪師圓寂後到哪裡去了？』禪師說：『東家作驢，西家作馬。』問道：『學人不能理解，這是什麼意思？』禪師說：『要騎就騎，要下就下。』 皓月供奉問道：『天下的善知識證得三德涅槃了嗎？』禪師說：『大德問的是果上的涅槃，還是因中的涅槃？』回答說：『問的是果上的涅槃。』禪師說：『天下的善知識還沒有證得。』問道：『為什麼沒有證得？』禪師說：『功德還沒有與諸聖齊等。』問道：『功德還沒有與諸聖齊等，怎麼能稱為善知識？』禪師說：『明見佛性，也可以稱為善知識。』問道：『不知道功德齊等到什麼程度，才能證得大涅槃？』禪師開示偈語說：『摩訶般若照，解脫甚深法，法身寂滅體，三一理圓常。欲識功齊處，此名常寂光。』 問道：『果上的三德涅槃，已經蒙受開示。什麼是因中的涅槃？』禪師說：『大德就是。』 皓月又問：『教義中說幻意是有，對嗎？』禪師說：『大德說的是什麼話？』回答說：『這樣說來，幻意是無，對嗎？』禪師說：『大德說的是什麼話？』回答說：『這樣說來，幻意是不有。』

【English Translation】 English version At Hua Li, a guest came to visit. The master called out 'Shangshu' (High Official). The person responded. The master said, 'That is not Shangshu's original face.' The person said, 'Even if I cannot separate from this present role of responding, is there another master?' The master said, 'Can you call Shangbo (another official title) the Most Honored?' The person said, 'If that's the case, when there is no response at all, could it be that the disciple is the master?' The master said, 'It's not just about responding or not responding; from beginningless kalpas, this is the root of birth and death.' There is a verse that says: 'Those who study the Way do not recognize the true, only because they have always recognized the spirit. From beginningless kalpas, the root of birth and death, fools call it the original person.' A scholar was reading the 'Sutra of the Names of a Thousand Buddhas'. He asked, 'Of the hundreds of thousands of Buddhas, we only see their names. I wonder in what land they reside and whether they transform beings?' The master said, 'After Cui Hao wrote a poem on the Yellow Crane Tower, have you, scholar, ever written one there?' The scholar replied, 'I have not.' The master said, 'Find some time to write one, that would be good.' Asked, 'Where did Nanquan (a Zen master) go after his passing?' The master said, 'He becomes a donkey in the east and a horse in the west.' Asked, 'This student does not understand, what does this mean?' The master said, 'Ride when you want to ride, dismount when you want to dismount.' Haoyue (a court official) asked, 'Have the good teachers of the world attained the Nirvana of the Three Virtues?' The master said, 'Are you asking about the Nirvana of the fruit or the Nirvana of the cause?' He replied, 'I am asking about the Nirvana of the fruit.' The master said, 'The good teachers of the world have not yet attained it.' Asked, 'Why have they not attained it?' The master said, 'Their merit is not yet equal to that of all the sages.' Asked, 'If their merit is not yet equal to that of all the sages, how can they be called good teachers?' The master said, 'Clearly seeing the Buddha-nature, one can also be called a good teacher.' Asked, 'I wonder to what extent merit must be equal to attain great Nirvana?' The master revealed a verse, saying: 'Mahaprajna illuminates, liberating the profound Dharma, the Dharmakaya is a body of stillness, the three are one, the principle is perfectly constant. If you want to know where merit is equal, this is called the Light of Eternal Stillness.' Asked, 'The Nirvana of the Three Virtues of the fruit has already been revealed. What is the Nirvana of the cause?' The master said, 'You are.' Haoyue further asked, 'Does the teaching say that illusory thought is existent?' The master said, 'What are you saying?' He replied, 'In that case, illusory thought is non-existent?' The master said, 'What are you saying?' He replied, 'In that case, illusory thought is not existent.'

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不無邪。師曰。大德是何言歟。曰。如某三明盡。不契于幻意。未審和尚如何明教中幻意。師曰。大德信一切法不思議否。曰。佛之誠言。那敢不信。師曰。大德言信。二信之中是何信。曰。如某所明。二信之中是名緣信。師曰。依何教門得生緣信。曰。華嚴云。菩薩摩訶薩以無障無礙智慧。信一切世間境界。是如來境界。又華嚴云。諸佛世尊。悉知世法及諸佛法性無差別。決定無二。又華嚴云。佛法世間法。若見其真實。一切無差別。師曰。大德所舉緣信教門甚有來處。聽老僧與大德明教中幻意。若人見幻本來真。是則名為見佛人。圓通法法無生滅。無滅無生是佛身。月又問。蚯蚓斷為兩段。兩頭俱動。未審佛性在阿那頭。師曰。動與不動是何境界。曰。言不幹典。非智者之所談。祇如和尚言動與不動是何境界。出自何經。師曰。灼然。言不幹典。非智者之所談。大德豈不見首楞嚴云。當知十方無邊。不動虛空。並其動搖。地水火風。均名六大。性真圓融。皆如來藏。本無生滅。師示偈曰。最甚深。最甚深。法界人身便是心。迷者迷心為眾色。悟時剝境是真心。身界二塵無實相。分明達此號知音。月又問。如何是陀羅尼。師指禪床右邊曰。這個師僧卻誦得。曰。別還有人誦得否。師又指禪床左邊曰。這個師僧亦誦得

【現代漢語翻譯】 現代漢語譯本 不無邪。僧人問道：『請問大師這是什麼意思？』 慧海禪師回答：『您說您已經精通三明（宿命明、天眼明、漏盡明），但卻不契合于幻化的真意。不知和尚您是如何闡明教義中關於幻化的真意的？』 慧海禪師反問道：『您相信一切法不可思議嗎？』 僧人回答：『這是佛的真誠教誨，我怎敢不信？』 慧海禪師說：『您說相信，那麼在兩種相信（理信和緣信）中，您屬於哪一種相信？』 僧人回答：『依我所理解，我屬於緣信。』 慧海禪師問：『依據什麼教義才能產生緣信？』 僧人回答：『《華嚴經》中說：菩薩摩訶薩以無障礙的智慧，相信一切世間境界都是如來的境界。《華嚴經》又說：諸佛世尊完全知曉世間法和諸佛法性沒有差別，確定沒有二致。《華嚴經》還說：佛法和世間法，如果能見到它們的真實，一切都沒有差別。』 慧海禪師說：『您所引用的關於緣信的教義很有出處。現在我來為您闡明教義中關於幻化的真意：如果有人能見到幻象的本來真實面目，這個人就可以稱為見到佛的人。圓融的法，法法都沒有生滅。沒有滅，沒有生，就是佛身。』 僧人又問：『蚯蚓被切斷成兩段，兩頭都會動，不知佛性在哪一頭？』 慧海禪師反問：『動與不動是什麼境界？』 僧人回答：『言語不符合經典，不是智者所談論的。只是想問和尚您說的動與不動是什麼境界，出自哪部經典？』 慧海禪師說：『確實，言語不符合經典，不是智者所談論的。您難道沒看到《首楞嚴經》中說：應當知道十方無邊無際、不動的虛空，以及動搖的地、水、火、風，都稱為六大，它們的體性真實圓融，都是如來藏，本來沒有生滅。』 慧海禪師作偈語說：『最甚深啊，最甚深！法界和人身就是心。迷惑的人把心當成各種色相，覺悟時剝離外境才能見到真心。身和界這兩種塵埃沒有真實的相狀，分明通達這個道理才能稱得上是知音。』 僧人又問：『什麼是陀羅尼（總持）？』 慧海禪師指著禪床的右邊說：『這個僧人卻會誦持。』 僧人問：『還有其他人會誦持嗎？』 慧海禪師又指著禪床的左邊說：『這個僧人也會誦持。』

【English Translation】 English version 『Not without evil.』 The monk asked, 『What does the Great Virtue (Dàdé, a respectful title for a monk) mean by this?』 The Master (Huìhǎi) replied, 『You say you have mastered the Three Clear Knowledges (sānmíng, referring to the three kinds of supernatural knowledge:宿命明 sùmìngmíng - knowledge of past lives, 天眼明 tiānyǎnmíng - divine eye, 漏盡明 lòujìnmíng - knowledge of the extinction of outflows), but you do not accord with the meaning of illusion. I wonder how the Abbot explains the meaning of illusion in the teachings?』 The Master asked in return, 『Do you believe that all dharmas are inconceivable?』 The monk replied, 『These are the sincere words of the Buddha; how dare I not believe?』 The Master said, 『You say you believe; among the two kinds of belief (理信 lǐxìn - belief based on reason and 緣信 yuánxìn - belief based on conditions), which belief do you belong to?』 The monk replied, 『According to my understanding, I belong to conditional belief (緣信 yuánxìn).』 The Master asked, 『According to which teachings does conditional belief arise?』 The monk replied, 『The Huayan Sutra says: Bodhisattvas Mahasattvas, with unobstructed wisdom, believe that all realms of the world are the realms of the Tathagata (Rúlái, meaning 'Thus Come One'). The Huayan Sutra also says: All Buddhas, World Honored Ones, fully know that worldly dharmas and the nature of all Buddha dharmas are without difference, definitely not two. The Huayan Sutra also says: Buddha dharma and worldly dharma, if one sees their truth, all are without difference.』 The Master said, 『The teachings on conditional belief that you have cited have a very good source. Now, listen as I explain the meaning of illusion in the teachings: If a person sees the original truth of illusion, that person can be called a person who sees the Buddha. The perfect and all-pervading dharma, dharma by dharma, has no arising or ceasing. No ceasing, no arising, is the Buddha's body.』 The monk then asked, 『When an earthworm is cut into two segments, both ends move. I wonder where the Buddha-nature is in which end?』 The Master asked in return, 『What realm is movement and non-movement?』 The monk replied, 『Words that do not accord with the scriptures are not what wise people discuss. I just want to ask what realm is movement and non-movement according to the Abbot, and from which scripture does it come?』 The Master said, 『Indeed, words that do not accord with the scriptures are not what wise people discuss. Have you not seen that the Shurangama Sutra says: It should be known that the boundless, unmoving space of the ten directions, along with the moving earth, water, fire, and wind, are all called the Six Great Elements (liù dà), their nature is truly perfect and all-pervading, all are the Tathagata-garbha (Rúláizàng, meaning 'Tathagata's Womb'), originally without arising or ceasing.』 The Master composed a verse, saying: 『Most profound, most profound! The dharma-realm and the human body are just the mind. Deluded people take the mind for various forms, when awakened, peeling away the external realm reveals the true mind. The two dusts of body and realm have no real appearance, clearly understanding this can be called a true confidant.』 The monk then asked, 『What is a Dharani (陀羅尼, Tuóluóní, meaning 'mantra')?』 The Master pointed to the right side of the meditation bed and said, 『This monk can recite it.』 The monk asked, 『Are there others who can recite it?』 The Master then pointed to the left side of the meditation bed and said, 『This monk can also recite it.』

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。曰。某甲為甚麼不聞。師曰。大德豈不知道。真誦無響。真聽無聞。曰。恁么。則音聲不入法界性也。師曰。離色求觀非正見。離聲求聽是邪聞。曰。如何是不離色是正見。不離聲是真聞。師示偈曰。滿眼本非色。滿耳本非聲。文殊常觸目。觀音塞耳根。會三元一體。達四本同真。堂堂法界性。無佛亦無人。僧問南泉道。三世諸佛不知有。貍奴白牯卻知有。為甚麼三世諸佛不知有。師曰。未入鹿苑時。猶較些子。曰。貍奴白牯為甚麼卻知有。師曰。汝爭怪得伊。僧問。和尚繼嗣何人。師曰。我無人得繼嗣。曰。還參學也無。師曰。我自參學。曰。師意如何。師有偈曰。虛空問萬象。萬象答虛空。誰人親得聞。木叉丱角童。問。如何是平常心。師曰。要眠即眠。要坐即坐。曰。學人不會。意旨如何。師曰。熱即取涼。寒即向火。問。向上一路。請師道。師曰。一口針。三尺線。曰。如何領會。師曰。益州布。楊州絹。問。動是法王苗。寂是法王根。如何是法王。師指露柱曰。何不問大士。師與仰山玩月次。山曰。人人盡有這個。只是用不得。師曰。恰是倩汝用。山曰。你作么生用。師劈胸與一踏。山曰。㘞。直下似個大蟲(長慶雲。前彼此作家。后彼此不作家。乃別云邪法難扶)。自此諸方稱為岑大蟲。問。本來人還

【現代漢語翻譯】 問：某甲為什麼聽不見？ 師父說：『大德難道不知道嗎？真正的誦唸沒有聲音，真正的聽聞沒有聲響。』 問：『這樣說來，那麼音聲就不能進入法界自性了？』 師父說：『離開色相去尋求觀照，不是正確的見解；離開聲音去尋求聽聞，是邪惡的聽聞。』 問：『怎樣是不離開色相才是正確的見解，不離開聲音才是真正的聽聞？』 師父開示偈語說：『滿眼所見本來就不是色相，滿耳所聽本來就不是聲響。文殊菩薩時常觸及我們的眼，觀音菩薩充塞我們的耳根。領會三元一體的道理，通達四本同真的境界。堂堂正正的法界自性，沒有佛也沒有人。』 有僧人問南泉禪師：『三世諸佛都不知道有，貍奴（貓）和白牯（白牛）卻知道有，為什麼三世諸佛不知道有？』 師父說：『未進入鹿苑（佛陀初轉法輪之地）時，還稍微好一點。』 問：『貍奴和白牯為什麼卻知道有？』 師父說：『你怎能怪得了它們？』 有僧人問：『和尚的繼承人是誰？』 師父說：『我沒有人可以繼承。』 問：『還參禪學習嗎？』 師父說：『我自己參禪學習。』 問：『師父的意思如何？』 師父有偈語說：『虛空詢問萬象，萬象回答虛空。誰人親自聽聞？只有那未成年的牧童。』 問：『什麼是平常心？』 師父說：『要睡覺就睡覺，要坐就坐。』 問：『學人不能領會，其中的意思是什麼？』 師父說：『熱了就取涼，冷了就向火。』 問：『向上的一條路，請師父開示。』 師父說：『一口針，三尺線。』 問：『如何領會？』 師父說：『益州的布，揚州的絹。』 問：『動是法王的苗，寂是法王的根，什麼是法王？』 師父指著露柱說：『為什麼不問大士（菩薩）？』 師父與仰山禪師一起賞月，仰山禪師說：『人人都有這個，只是用不上。』 師父說：『恰恰是請你用。』 仰山禪師說：『你怎麼樣用？』 師父一腳踢在仰山禪師的胸口。 仰山禪師說：『哎喲！簡直像一隻大蟲（長慶禪師說：前面是彼此都是內行，後面是彼此都不是內行。於是另外說是邪法難以扶持）。』 從此以後，各方都稱他為岑大蟲。 問：『本來人還』

【English Translation】 Asked: 'Why can't Moujia (a generic name) hear?' The master said: 'Great Virtue, don't you know? True chanting is without sound; true listening is without hearing.' Asked: 'In that case, then sound cannot enter the Dharma-realm nature?' The master said: 'Seeking observation apart from form is not right view; seeking hearing apart from sound is perverse hearing.' Asked: 'What is it to not be apart from form and be right view? To not be apart from sound and be true hearing?' The master showed a verse, saying: 'What fills the eyes is fundamentally not form; what fills the ears is fundamentally not sound. Manjusri (Bodhisattva of Wisdom) constantly touches the eyes; Avalokiteshvara (Bodhisattva of Compassion) fills the ear-roots. Comprehend the three origins as one body; attain the four fundamentals as the same truth. The dignified Dharma-realm nature has neither Buddha nor person.' A monk asked Nanquan (Zen master): 'The Buddhas of the three times do not know it, but the cat and the white cow do know it. Why do the Buddhas of the three times not know it?' The master said: 'Before entering the Deer Park (where Buddha first taught), it was still a little better.' Asked: 'Why do the cat and the white cow know it?' The master said: 'How can you blame them?' A monk asked: 'Who is the abbot's successor?' The master said: 'I have no one to succeed me.' Asked: 'Do you still practice and study?' The master said: 'I study and practice myself.' Asked: 'What is the master's intention?' The master had a verse, saying: 'Emptiness asks the myriad phenomena; the myriad phenomena answer emptiness. Who personally hears it? Only the young cowherd.' Asked: 'What is ordinary mind?' The master said: 'When you want to sleep, then sleep; when you want to sit, then sit.' Asked: 'The student does not understand; what is the meaning?' The master said: 'When it's hot, seek coolness; when it's cold, turn to the fire.' Asked: 'The path upwards, please master explain.' The master said: 'A needle's eye, three feet of thread.' Asked: 'How to comprehend?' The master said: 'The cloth of Yizhou, the silk of Yangzhou.' Asked: 'Movement is the sprout of the Dharma King; stillness is the root of the Dharma King. What is the Dharma King?' The master pointed to the pillar and said: 'Why not ask the Bodhisattva?' The master and Yangshan (Zen master) were enjoying the moon. Yangshan said: 'Everyone has this, but they just can't use it.' The master said: 'It's precisely asking you to use it.' Yangshan said: 'How do you use it?' The master kicked Yangshan in the chest. Yangshan said: 'Ouch! Directly like a big tiger (Changqing said: Before, both were experts; after, neither were experts. Thus, it is separately said that evil Dharma is difficult to support).' From then on, all quarters called him Cen the Big Tiger. Asked: 'Does the original person still'

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成佛也無。師曰。汝見大唐天子還自種田割稻么。曰。未審是何人成佛。師曰。是汝成佛。僧無語。師曰。會么。曰。不會。師曰。如人因地而倒。依地而起。地道甚麼。三聖令秀上座問曰。南泉遷化向甚麼處去。師曰。石頭作沙彌時參見六祖。秀曰。不問石頭見六祖。南泉遷化向甚麼處去。師曰。教伊尋思去。秀曰。和尚雖有千尺寒松。且無抽條石筍。師默然。秀曰。謝和尚答話。師亦默然。秀回舉似三聖。聖曰。若恁么。猶勝臨濟七步。然雖如此。待我更驗看。至明日。三聖上問。承聞和尚昨日答南泉遷化一則語。可謂光前絕後。今古罕聞。師亦默然。僧問。如何是文殊。師曰。墻壁瓦礫是。曰。如何是觀音。師曰。音聲語言是。曰。如何是普賢。師曰。眾生心是。曰。如何是佛。師曰。眾生色身是。曰。河沙諸佛體皆同。何故有種種名字。師曰。從眼根返源名文殊。耳根返源名觀音。從心返源名普賢。文殊是佛妙觀察智。觀音是佛無緣大慈。普賢是佛無為妙行。三聖是佛之妙用。佛是三聖之真體。用則有河沙假名。體則總名一薄伽梵。問。色即是空。空即是色。此理如何。師曰。聽老僧偈。礙處非墻壁。通處沒虛空。若人如是解。心色本來同。又曰。佛性堂堂顯現。住性有情難見。若悟眾生無我。我面何如佛面

【現代漢語翻譯】 現代漢語譯本 成佛也是不可能的嗎？』 師父說：『你見過大唐天子自己種田割稻嗎？』 僧人說：『不知道是誰成佛了。』 師父說：『是你成佛。』 僧人無語。師父說：『明白了嗎？』 僧人說：『不明白。』 師父說：『就像人因地而倒下，又依地而站起，地做了什麼？』 三聖令秀上座問道：『南泉（Nanquan，禪宗大師）遷化後去了哪裡？』 師父說：『石頭（Shitou，禪宗大師）做沙彌時參見六祖（Liuzu，禪宗六祖慧能）。』 秀上座說：『我不問石頭見六祖的事，南泉遷化後去了哪裡？』 師父說：『教他自己去尋思。』 秀上座說：『和尚您雖有千尺寒松，卻沒有抽條的石筍。』 師父沉默不語。秀上座說：『謝謝和尚的回答。』 師父也沉默不語。秀上座回去把情況告訴了三聖。三聖說：『如果這樣，還勝過臨濟（Linji，禪宗大師）七步。雖然如此，待我再驗證看看。』 到第二天，三聖上前問道：『聽說和尚您昨天回答南泉遷化的問題，可謂光前絕後，古今罕聞。』 師父仍然沉默不語。 有僧人問：『什麼是文殊（Manjusri，智慧的象徵）？』 師父說：『墻壁瓦礫就是。』 僧人說：『什麼是觀音（Guanyin，慈悲的象徵）？』 師父說：『音聲語言就是。』 僧人說：『什麼是普賢（Samantabhadra，大行的象徵）？』 師父說：『眾生心就是。』 僧人說：『什麼是佛（Buddha）？』 師父說：『眾生色身就是。』 僧人說：『河沙諸佛的本體都相同，為什麼有種種名字？』 師父說：『從眼根返源名為文殊，耳根返源名為觀音，從心返源名為普賢。文殊是佛的妙觀察智，觀音是佛的無緣大慈，普賢是佛的無為妙行。三聖是佛的妙用，佛是三聖的真體。用則有河沙假名，體則總名一薄伽梵（Bhagavan，世尊）。』 有人問：『色即是空，空即是色，這個道理如何理解？』 師父說：『聽老僧一偈：礙處非墻壁，通處沒虛空，若人如是解，心色本來同。』 又說：『佛性堂堂顯現，住性有情難見，若悟眾生無我，我面何如佛面。』

【English Translation】 English version 『Is it also impossible to attain Buddhahood?』 The Master said, 『Have you seen the Emperor of Great Tang planting rice and harvesting crops himself?』 The monk said, 『I don't know who attains Buddhahood.』 The Master said, 『It is you who attain Buddhahood.』 The monk was speechless. The Master said, 『Do you understand?』 The monk said, 『I don't understand.』 The Master said, 『It is like a person falling because of the ground and rising again relying on the ground. What does the ground do?』 San Sheng (Sansheng, a Zen master) instructed the Venerable Xiu (Xiu, a monk) to ask, 『Where did Nanquan (Nanquan, a Zen master) go after his transformation?』 The Master said, 『When Shitou (Shitou, a Zen master) was a novice, he paid homage to the Sixth Patriarch (Liuzu, the Sixth Patriarch Huineng).』 Venerable Xiu said, 『I am not asking about Shitou meeting the Sixth Patriarch. Where did Nanquan go after his transformation?』 The Master said, 『Tell him to contemplate it himself.』 Venerable Xiu said, 『Although the Abbot has thousand-foot cold pines, he does not have emerging stone bamboos.』 The Master remained silent. Venerable Xiu said, 『Thank you, Abbot, for your answer.』 The Master also remained silent. Venerable Xiu returned and reported to San Sheng. San Sheng said, 『If that is so, it is still better than Linji's (Linji, a Zen master) seven steps. Even so, I will examine it further.』 The next day, San Sheng stepped forward and asked, 『I heard that the Abbot's answer yesterday regarding Nanquan's transformation can be described as unprecedented and rarely heard in ancient and modern times.』 The Master remained silent. A monk asked, 『What is Manjusri (Manjusri, symbol of wisdom)?』 The Master said, 『Walls and tiles are.』 The monk said, 『What is Guanyin (Guanyin, symbol of compassion)?』 The Master said, 『Sounds and language are.』 The monk said, 『What is Samantabhadra (Samantabhadra, symbol of great practice)?』 The Master said, 『The minds of sentient beings are.』 The monk said, 『What is Buddha (Buddha)?』 The Master said, 『The physical bodies of sentient beings are.』 The monk said, 『The essence of Buddhas as numerous as the sands of the Ganges is the same. Why are there so many different names?』 The Master said, 『Returning to the source from the eye-faculty is called Manjusri, returning to the source from the ear-faculty is called Guanyin, and returning to the source from the mind is called Samantabhadra. Manjusri is the Buddha's Wonderful Observing Wisdom, Guanyin is the Buddha's Unconditional Great Compassion, and Samantabhadra is the Buddha's Non-Action Wonderful Practice. The Three Sages are the Buddha's wonderful functions, and the Buddha is the true essence of the Three Sages. In function, there are countless provisional names; in essence, they are all called one Bhagavan (Bhagavan, the Blessed One).』 Someone asked, 『Form is emptiness, and emptiness is form. How should this principle be understood?』 The Master said, 『Listen to the old monk's verse: Where there is obstruction, it is not a wall; where there is passage, there is no emptiness. If a person understands in this way, mind and form are originally the same.』 He also said, 『Buddha-nature is manifestly revealed, but sentient beings dwelling in nature find it difficult to see. If one realizes that sentient beings are without self, what does my face look like compared to the Buddha's face?』

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。問。第六第七識及第八識畢竟無體。云何得名轉第八為大圓鏡智。師示偈曰。七生依一滅。一滅持七生。一滅滅亦滅。六七永無遷。問。蚯蚓斷為兩段。兩頭俱動。未審佛性在阿那頭。師曰。妄想作么。曰。其如動何。師曰。汝豈不知火風未散。問。如何轉得山河國土歸自己去。師曰。如何轉得自己成山河國土去。曰。不會。師曰。湖南城下好養民。米賤柴多足四鄰。僧無語。師示偈曰。誰問山河轉。山河轉向誰。圓通無兩畔。法性本無歸。華嚴座主問。虛空為是定有。為是定無。師曰。言有亦得。言無亦得。虛空有時但有假有。虛空無時但無假無。曰。如和尚所說。有何教文。師曰。大德豈不聞首楞嚴云。十方虛空生汝心內。猶如片云點太清里。豈不是虛空生時但生假名。又云。汝等一人發真歸源。十方虛空悉皆消殞。豈不是虛空滅時但滅假名。老僧所以道。有是假有。無是假無。又問。經云如凈琉璃中內現真金像。此意如何。師曰。以凈琉璃為法界體。以真金像為無漏智。體能生智。智慧達體。故云如凈琉璃中內現真金像。問。如何是上上人行處。師曰。如死人眼。曰。上上人相見時如何。師曰。如死人手。問。善財為甚麼無量劫游普賢身中世界不遍。師曰。你從無量劫來。還游得遍否。曰。如何是普賢身。師

【現代漢語翻譯】 問：第六識（Manas-vijnana，末那識，意根）第七識（Klista-manas，阿賴耶識，又稱藏識）及第八識（Alaya-vijnana，阿陀那識，又稱持識）畢竟沒有實體，如何能說轉第八識為大圓鏡智（Mahā-ādarśa-jñāna，如實反映一切事物的智慧）？ 師父以偈語開示說：『第七識的生起依賴於第一識的滅去，第一識的滅去維持著第七識的生起。第一識的滅去，連同滅去本身也一同滅去，第六識和第七識永遠不會改變。』 問：蚯蚓被切斷為兩段，兩頭都會動，不知佛性（Buddha-nature，一切眾生皆具的成佛的可能性）在哪一頭？ 師父說：『你在妄想什麼？』 （提問者）說：『那它們為什麼會動呢？』 師父說：『難道你不知道火風（四大元素中的火和風）還沒有消散嗎？』 問：如何才能將山河國土轉為自己所有？ 師父說：『如何才能將自己轉變成山河國土？』 （提問者）說：『不明白。』 師父說：『湖南城下適合養民，米價低廉，柴火充足，足以供應四鄰。』 僧人無言以對。 師父以偈語開示說：『誰問山河的轉變？山河的轉變又指向誰？圓融通達沒有兩端，法性（Dharmata，諸法的真實本性）本來就沒有歸宿。』 華嚴座主問：虛空（Akasa，沒有阻礙的空間）是確定存在，還是確定不存在？ 師父說：『說它存在也可以，說它不存在也可以。虛空有時只是假有，虛空無時只是假無。』 （華嚴座主）說：『如和尚所說，有什麼教文依據嗎？』 師父說：『大德難道沒聽過《首楞嚴經》（Surangama Sutra）說：『十方虛空生於你心中，猶如一片雲彩點綴在太空中。』這豈不是說虛空產生時只是產生一個假名？又說：『你們一人發起真性迴歸本源，十方虛空全部消散。』這豈不是說虛空滅去時只是滅去一個假名？老僧所以我才說，存在是假有，不存在是假無。』 又問：經中說『如凈琉璃中內現真金像』，這是什麼意思？ 師父說：『以凈琉璃比喻法界體（Dharmadhatu，一切法的本體），以真金像比喻無漏智（Anasrava-jnana，沒有煩惱的智慧）。體能生智，智慧達體，所以說『如凈琉璃中內現真金像』。 問：什麼是上上人（具有最高智慧的人）的行處？ 師父說：『如死人的眼睛。』 （提問者）說：『上上人相見時如何？』 師父說：『如死人的手。』 問：善財童子（Sudhana）為什麼在無量劫中游歷普賢菩薩（Samantabhadra）的身中世界卻不能周遍？ 師父說：『你從無量劫以來，遊歷得周遍了嗎？』 （提問者）說：『什麼是普賢菩薩的身？』 師父

【English Translation】 English version Question: The sixth (Manas-vijnana, mind consciousness), seventh (Klista-manas, afflicted mind), and eighth (Alaya-vijnana, storehouse consciousness) consciousnesses ultimately have no substance. How can one speak of transforming the eighth consciousness into the Great Perfect Mirror Wisdom (Mahā-ādarśa-jñāna, the wisdom that reflects all things as they are)? The master gave a verse saying: 'The seventh arises dependent on the extinction of the one; the extinction of the one sustains the arising of the seventh. The extinction of the one, even the extinction itself, is extinguished. The sixth and seventh never change.' Question: When an earthworm is cut into two segments, both ends move. I wonder, where is the Buddha-nature (Buddha-nature, the potential for enlightenment inherent in all beings) in which end? The master said: 'What are you fabricating with your deluded thoughts?' (The questioner) said: 'Then why do they move?' The master said: 'Don't you know that the fire and wind (elements of fire and wind) have not yet dispersed?' Question: How can one transform mountains, rivers, and lands to belong to oneself? The master said: 'How can one transform oneself into mountains, rivers, and lands?' (The questioner) said: 'I don't understand.' The master said: 'Beneath the city of Hunan, it is good to nourish the people. Rice is cheap, firewood is plentiful, enough to supply the four neighbors.' The monk was speechless. The master gave a verse saying: 'Who asks about the transformation of mountains and rivers? To whom do the mountains and rivers turn? Perfect penetration has no two sides; the Dharma-nature (Dharmata, the true nature of all phenomena) originally has no return.' The Huayan (Avatamsaka) master asked: Is emptiness (Akasa, unobstructed space) definitely existent, or definitely non-existent? The master said: 'Saying it exists is acceptable; saying it doesn't exist is also acceptable. Emptiness sometimes only has provisional existence; emptiness at other times only has provisional non-existence.' (The Huayan master) said: 'According to what the venerable monk says, what scriptural basis is there?' The master said: 'Great Virtue, have you not heard the Surangama Sutra (Surangama Sutra) say: 'The ten directions of emptiness arise within your mind, like a wisp of cloud in the vastness of space.' Isn't this saying that when emptiness arises, it only arises as a provisional name? It also says: 'When one of you awakens to the true source and returns to the origin, the ten directions of emptiness will all dissolve.' Isn't this saying that when emptiness ceases, it only ceases as a provisional name? That is why this old monk says that existence is provisional existence, and non-existence is provisional non-existence.' He further asked: The sutra says, 'Like a true golden image appearing within pure crystal.' What does this mean? The master said: 'Use the pure crystal to represent the Dharmadhatu (Dharmadhatu, the essence of all phenomena), and use the true golden image to represent the unconditioned wisdom (Anasrava-jnana, wisdom free from defilements). The essence can generate wisdom, and wisdom can penetrate the essence. Therefore, it is said, 'Like a true golden image appearing within pure crystal.' Question: What is the place where the highest of the high (person with the highest wisdom) walks? The master said: 'Like the eyes of a dead person.' (The questioner) said: 'How do the highest of the high meet each other?' The master said: 'Like the hands of a dead person.' Question: Why does Sudhana (Sudhana) travel through the worlds within the body of Samantabhadra (Samantabhadra) for countless eons without being able to traverse them all? The master said: 'Have you traversed everything since countless eons ago?' (The questioner) said: 'What is the body of Samantabhadra?' The master

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曰。含元殿里。更覓長安。問。如何是學人心。師曰。盡十方世界是你心。曰。恁么。則學人無著身處也。師曰。是你著身處。曰。如何是著身處。師曰。大海水。深又深。曰。學人不會。師曰。魚龍出入任升沉。問。有人問和尚。即隨因緣答。無人問和尚時如何。師曰。困則睡。健則起。曰。教學人作么生會。師曰。夏天赤骨力。冬寒須得被。問。亡僧遷化甚麼處去也。師示偈曰。不識金剛體。卻喚作緣生。十方真寂滅。誰在復誰行。師贊南泉真曰。堂堂南泉。三世之源。金剛常住。十方無邊。生佛無盡。現已卻還。久依南泉。有投機偈曰。今日還鄉入大門。南泉親道遍乾坤。法法分明皆祖父。回頭慚愧好兒孫。泉答曰。今日投機事莫論。南泉不道遍乾坤。還鄉儘是兒孫事。祖父從來不出門。勸學偈曰。萬丈竿頭未得休。堂堂有路少人游。禪師愿達南泉去。滿目青山萬萬秋。臨濟云。赤肉團上。有一無位真人。師因有偈曰。萬法一如不用揀。一如誰揀誰不揀。即今生死本菩提。三世如來同個眼。誡斫松竹偈曰。千年竹。萬年松。枝枝葉葉盡皆同。為報四方玄學者。動手無非觸祖公。

鄂州菜萸山和尚

初住隨州護國。上堂。擎起一橛竹曰。還有人虛空里釘得橛么。時有靈虛上座出衆曰。虛空是橛。師擲

【現代漢語翻譯】 問：『含元殿里，更覓長安。』（含元殿：唐代大明宮的正殿；長安：唐朝的首都，此處代指繁華之地） 問：『如何是學人心？』 師曰：『盡十方世界是你心。』 問：『恁么，則學人無著身處也。』（恁么：如此，這樣；著身處：安身之處） 師曰：『是你著身處。』 問：『如何是著身處？』 師曰：『大海水，深又深。』 問：『學人不會。』 師曰：『魚龍出入任升沉。』 問：『有人問和尚，即隨因緣答。無人問和尚時如何？』 師曰：『困則睡，健則起。』 問：『教學人作么生會？』（作么生：如何） 師曰：『夏天赤骨力，冬寒須得被。』 問：『亡僧遷化甚麼處去也？』（遷化：去世，圓寂） 師示偈曰：『不識金剛體，卻喚作緣生。十方真寂滅，誰在復誰行？』（金剛體：堅固不壞的佛性；緣生：因緣和合而生） 師贊南泉真曰：『堂堂南泉，三世之源。金剛常住，十方無邊。生佛無盡，現已卻還。久依南泉，有投機。』（南泉：指南泉普愿禪師，唐代禪宗大師；三世：過去、現在、未來） 偈曰：『今日還鄉入大門，南泉親道遍乾坤。法法分明皆祖父，回頭慚愧好兒孫。』 泉答曰：『今日投機事莫論，南泉不道遍乾坤。還鄉儘是兒孫事，祖父從來不出門。』 勸學偈曰：『萬丈竿頭未得休，堂堂有路少人游。禪師愿達南泉去，滿目青山萬萬秋。』 臨濟云：『赤肉團上，有一無位真人。』（赤肉團：指人的肉身） 師因有偈曰：『萬法一如不用揀，一如誰揀誰不揀。即今生死本菩提，三世如來同個眼。』（菩提：覺悟） 誡斫松竹偈曰：『千年竹，萬年松。枝枝葉葉盡皆同。為報四方玄學者，動手無非觸祖公。』 鄂州菜萸山和尚 初住隨州護國。上堂。擎起一橛竹曰：『還有人虛空里釘得橛么？』（橛：木樁） 時有靈虛上座出衆曰：『虛空是橛。』 師擲

【English Translation】 Asked: 'In the Hanyuan Hall (Hanyuan Hall: the main hall of the Daming Palace in the Tang Dynasty), where else can one seek Chang'an?' (Chang'an: the capital of the Tang Dynasty, here referring to a prosperous place). Asked: 'What is the mind of a learner?' The master said: 'The entire ten directions world is your mind.' Asked: 'If so, then the learner has nowhere to settle.' (If so: in this way; nowhere to settle: nowhere to rest the body) The master said: 'It is where you settle.' Asked: 'What is the place to settle?' The master said: 'The great sea, deep and deep.' Asked: 'The learner does not understand.' The master said: 'Fish and dragons enter and exit, rising and sinking as they please.' Asked: 'If someone asks the monk, he answers according to conditions. What about when no one asks the monk?' The master said: 'When tired, sleep; when healthy, get up.' Asked: 'How should the learner understand?' The master said: 'In summer, bare bones; in winter, one must have a blanket.' Asked: 'Where does the deceased monk go after passing away?' (Passing away: death, entering Nirvana) The master showed a verse, saying: 'Not recognizing the Vajra body (Vajra body: the indestructible Buddha-nature), yet calling it conditioned arising (conditioned arising: arising from the combination of causes and conditions). In the ten directions, true stillness and extinction, who is there to return and who is there to go?' The master praised Nanquan Zhen, saying: 'Dignified Nanquan (Nanquan: refers to Zen Master Nanquan Puyuan, a Zen master of the Tang Dynasty), the source of the three worlds (three worlds: past, present, and future). The Vajra is eternally abiding, the ten directions are boundless. Sentient beings and Buddhas are endless, appearing and then returning. Having long relied on Nanquan, there is a meeting of minds.' A verse says: 'Today, returning home and entering the great gate, Nanquan personally speaks throughout the universe. Every dharma is clearly an ancestor, turning back in shame, a good descendant.' Nanquan replied: 'Today, do not discuss the meeting of minds, Nanquan does not speak throughout the universe. Returning home is entirely the affair of descendants, the ancestors never leave the gate.' A verse of encouragement says: 'At the top of a ten-thousand-foot pole, one cannot rest, a grand road with few travelers. The Zen master wishes to reach Nanquan, with eyes full of green mountains for ten thousand autumns.' Linji said: 'On the red flesh mass (red flesh mass: refers to the human body), there is a true person without rank.' The master then had a verse, saying: 'The myriad dharmas are one, no need to choose, in oneness, who chooses and who does not choose. This very moment, birth and death are originally Bodhi (Bodhi: enlightenment), the three worlds Tathagatas have the same eye.' A verse of admonishment against cutting pine and bamboo says: 'Thousand-year bamboo, ten-thousand-year pine. Every branch and leaf is all the same. To report to the scholars of the four directions, every hand that moves is none other than touching the ancestral master.' Monk Caiyu Mountain of Ezhou First residing at Huguo in Suizhou. Ascending the hall, holding up a piece of bamboo, he said: 'Is there anyone who can nail a stake into the void?' (stake: wooden post) At that time, the Venerable Lingxu came forward from the assembly and said: 'The void is the stake.' The master threw

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下竹。便下座。趙州到云居。居曰。老老大大。何不覓個住處。曰。甚麼處住得。居曰。山前有個古寺基。州曰。和尚自住取。後到師處。師曰。老老大大。何不覓個住處。州曰。向甚處住。師曰。老老大大。住處也不知。州曰。三十年弄馬騎。今日卻被驢撲(云居錫云。甚麼處是趙州被驢撲處)。眾僧侍立次。師曰。祇恁么白立。無個說處。一場氣悶。僧擬問。師便打。曰。為眾竭力。便入方丈。有行者參。師曰。會去看趙州么。曰。和尚敢道否。師曰。非但茱萸。一切人道不得。曰。和尚放某甲過。師曰。這裡從前不通人情。曰。要且慈悲心在。師便打。曰。醒後來為汝。

衢州子湖巖利蹤禪師

澶州人也。姓周氏。幽州開元寺出家。依年受具。后入南泉之室。乃抵于衢州之馬蹄山。結茅宴居。唐開元二年。邑人翁遷貴施山下子湖創院。師于門下立牌曰。子湖有一隻狗。上取人頭。中取人心。下取人足。擬議即喪身失命。臨濟會下二僧參。方揭簾。師喝曰。看狗。僧回顧。師便歸方丈。與勝光和尚鋤園次。驀按钁。回視光曰。事即不無。擬心即差。光便問。如何是事。被師攔胸踏倒。從此有省。尼到參。師曰。汝莫是劉鐵磨否。曰。不敢。師曰。左轉右轉。曰。和尚莫顛倒。師便打。師一夜于僧堂前

【現代漢語翻譯】 現代漢語譯本： 下竹。便下座。（趙州）趙州去云居。（云居）云居說：『老頭子，這麼老了，怎麼不找個地方住？』（趙州）趙州說：『哪裡住得？』（云居）云居說：『山前有個古寺的地基。』（趙州）趙州說：『和尚你自己住吧。』後來到師父處，師父說：『老頭子，這麼老了，怎麼不找個地方住？』（趙州）趙州說：『向哪裡住？』師父說：『老頭子，這麼老了，住處也不知道。』（趙州）趙州說：『三十年弄馬騎，今天卻被驢撲。（云居錫云：甚麼處是趙州被驢撲處）』眾僧侍立的時候，師父說：『就這麼站著，沒有個說話的地方，真讓人氣悶。』僧人剛要問，師父就打。說：『為大眾竭盡全力。』便回方丈去了。有個行者來參拜，師父說：『會去看趙州嗎？』說：『和尚敢說嗎？』師父說：『不只是茱萸（一種植物），所有人都說不得。』說：『和尚放我過去吧。』師父說：『這裡從來不通人情。』說：『但慈悲心還是在的。』師父便打。說：『醒來后再為你。』

衢州子湖巖利蹤禪師（衢州子湖巖利蹤禪師）： 澶州人，姓周氏。在幽州開元寺出家，按年齡受具足戒。後來進入南泉（南泉普愿禪師）的門下。於是到達衢州的馬蹄山，結茅屋隱居。唐開元二年，當地人翁遷貴捐獻山下的子湖建立寺院。師父在門下立牌子說：『子湖有一隻狗，上取人頭，中取人心，下取人足。擬議就喪身失命。』臨濟（臨濟義玄禪師）會下的兩個僧人來參拜，剛揭開簾子，師父喝道：『看狗！』僧人回頭看，師父便回方丈。與勝光和尚一起鋤園子的時候，忽然按住鋤頭，回頭看著勝光說：『事即不無，擬心即差。』勝光便問：『如何是事？』被師父攔胸踏倒，從此有所領悟。尼姑來參拜，師父說：『你莫非是劉鐵磨（一位著名的女居士）？』說：『不敢。』師父說：『左轉右轉。』說：『和尚莫顛倒。』師父便打。師父一夜在僧堂前

【English Translation】 English version: Xia Zhu. Then he descended from the seat. Zhaozhou went to Yunju. Yunju said, 'Old man, so old, why not find a place to live?' Zhaozhou said, 'Where can I live?' Yunju said, 'There is an old temple foundation in front of the mountain.' Zhaozhou said, 'Venerable monk, you live there yourself.' Later, he went to the master's place. The master said, 'Old man, so old, why not find a place to live?' Zhaozhou said, 'Where can I live?' The master said, 'Old man, so old, you don't even know where to live?' Zhaozhou said, 'For thirty years I rode horses, but today I am kicked by a donkey. (Yunju Xi said, 'Where is the place where Zhaozhou was kicked by a donkey?')' While the monks were standing in attendance, the master said, 'Just standing there like that, there's no place to speak, it's truly frustrating.' As soon as a monk tried to ask, the master struck him. He said, 'Exhausting myself for the sake of the assembly.' Then he returned to his room. A practitioner came to pay respects. The master said, 'Do you know how to look at Zhaozhou?' He said, 'Does the venerable monk dare to say?' The master said, 'Not only rue (a type of plant), but no one can say it.' He said, 'Venerable monk, let me pass.' The master said, 'This place has never been understanding of human feelings.' He said, 'But compassion is still present.' The master then struck him. He said, 'I will do it for you when you wake up.'

Chan Master Lizong of Zihu Rock in Quzhou (衢州子湖巖利蹤禪師): He was from Tanzhou, with the surname Zhou. He left home at Kaiyuan Temple in Youzhou and received the full precepts according to his age. Later, he entered the school of Nanquan (Nanquan Puyuan). Then he arrived at Matishan in Quzhou, where he built a thatched hut and lived in seclusion. In the second year of the Kaiyuan era of the Tang Dynasty, a local man named Weng Qian Gui donated land at the foot of the mountain in Zihu to build a temple. The master erected a sign at the gate saying, 'Zihu has a dog that takes people's heads above, takes people's hearts in the middle, and takes people's feet below. Hesitate and you will lose your life.' Two monks from the Linji (Linji Yixuan) assembly came to pay respects. As soon as they lifted the curtain, the master shouted, 'Look at the dog!' The monks turned to look, and the master returned to his room. While hoeing the garden with Venerable Shengguang, he suddenly pressed down on the hoe, turned to look at Shengguang, and said, 'The matter is not absent, but thinking about it is wrong.' Shengguang then asked, 'What is the matter?' He was knocked down by the master, and from that moment on, he had an awakening. A nun came to pay respects. The master said, 'Are you perhaps Liu Tiemo (a famous female lay practitioner)?' She said, 'I dare not.' The master said, 'Turning left, turning right.' She said, 'Venerable monk, don't be upside down.' The master then struck her. One night, the master was in front of the monks' hall

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叫曰。有賊。眾皆驚動。有一僧在堂內出。師把住曰。維那。捉得也。捉得也。曰。不是某甲。師曰。是即是。祇是汝不肯承當。有偈示眾曰。三十年來住子湖。二時齋粥氣力粗。無事上山行一轉。借問時人會也無。廣明中。無疾歸咎。塔于本山。

荊南白馬曇照禪師

常曰。快活。快活。及臨終時叫。苦。苦。又曰。閻羅王來取我也。院主問曰。和尚當時被節度使拋向水中。神色不動。如今何得恁么地。師舉枕子曰。汝道當時是。如今是。院主無對(法眼代云。此時但掩耳出去)。

終南山雲際師祖禪師

初參南泉。問。摩尼珠人不識。如來藏里親收得。如何是藏。泉曰。與汝往來者是。師曰。不往來者如何。泉曰。亦是。曰。如何是珠。泉召師祖。師應諾。泉曰。去。汝不會我語。師從此信入。

鄧州香嚴下堂義端禪師

上堂。兄弟。彼此未了。有甚麼事相共商量。我三五日即發去也。如今學者。須了卻今時。莫愛他向上人無事。兄弟。縱學得種種差別義路。終不代得自己見解。畢竟著力始得。空記持他巧妙章句。即轉加煩亂去。汝若欲相應。但恭恭地盡。莫停留纖毫。直似虛空。方有少分。以虛空無鎖閉。無壁落。無形段。無心眼。時有僧問。古人相見時如何。師曰。老

【現代漢語翻譯】 現代漢語譯本：

僧人叫道：『有賊！』 眾人皆驚慌騷動。有一僧人從堂內走出。禪師一把抓住他說：『維那（寺院中的一種職務），抓到了！抓到了！』 僧人說：『不是我。』 禪師說：『就是你，只是你不肯承認。』 禪師作偈示眾說：『三十年來住在子湖，一日兩餐齋粥，氣力粗壯。無事時上山走一圈，請問世人，明白了嗎？』 廣明年間，無病而終，塔建在本山。

荊南白馬曇照禪師

常常說：『快活！快活！』 臨終時卻叫：『苦！苦！』 又說：『閻羅王來抓我了！』 院主問：『和尚您當時被節度使拋向水中，神色不變，如今為何這樣？』 禪師舉起枕頭說：『你說當時是，還是現在是？』 院主無言以對（法眼禪師代答說：『此時應該掩耳離開』）。

終南山雲際師祖禪師

最初參拜南泉禪師，問道：『摩尼珠（象徵佛性的寶珠）人不認識，如來藏（蘊藏一切如來功德的清凈藏識）里親自收得。什麼是藏？』 南泉禪師說：『與你往來者就是。』 禪師說：『不往來者如何？』 南泉禪師說：『也是。』 禪師說：『如何是珠？』 南泉禪師呼喚道：『師祖！』 禪師應諾。南泉禪師說：『去！你不會我的話。』 禪師從此深信不疑。

鄧州香嚴下堂義端禪師

上堂說法：『各位同修，彼此未能了悟，有什麼事可以共同商量？我三五日就要離開了。如今的學人，必須了卻當下之事，不要羨慕那些高人無所事事。各位同修，縱然學得種種差別義理，終究不能代替自己的見解。必須切實著力才行。空自記誦那些巧妙的章句，只會增加煩惱。你們若想相應，只要恭敬地盡心盡力，不要停留絲毫，就像虛空一樣，才能有少許領悟。因為虛空沒有鎖閉，沒有墻壁，沒有形狀，沒有心眼。』 當時有僧人問：『古人相見時如何？』 禪師說：『老』

【English Translation】 English version:

A monk shouted, 'There are thieves!' Everyone was alarmed and stirred. A monk came out from the hall. The Master grabbed him and said, 'Vina (a position in the monastery), caught him! Caught him!' The monk said, 'It's not me.' The Master said, 'It is you, but you are not willing to admit it.' The Master composed a verse to show the assembly, saying, 'For thirty years I have lived in Zihu, two meals of vegetarian porridge a day, my strength is robust. When there is nothing to do, I take a walk up the mountain. May I ask the people of the world, do you understand?' In the Guangming era, he passed away without illness, and his pagoda was built on this mountain.

Chan Master Tanzhao of Baima Temple in Jingnan

He often said, 'Happy! Happy!' But when he was dying, he cried, 'Bitter! Bitter!' And said, 'Yama (the King of Hell) is coming to take me!' The abbot asked, 'Master, when you were thrown into the water by the Jiedushi (military governor) at that time, your expression did not change. Why are you like this now?' The Master raised the pillow and said, 'Do you say it was then, or is it now?' The abbot had no answer (Fayan Chan Master answered on his behalf: 'At this time, one should cover one's ears and leave').

Chan Master Shizu of Yunji Temple on Zhongnan Mountain

He initially visited Nanquan Chan Master and asked, 'The Mani pearl (a jewel symbolizing Buddha-nature) is not recognized by people, but it is personally received in the Tathagatagarbha (the pure store consciousness that contains all the merits of the Tathagata). What is the garbha?' Nanquan Chan Master said, 'That which comes and goes with you is it.' The Master said, 'What about that which does not come and go?' Nanquan Chan Master said, 'It is also it.' The Master said, 'What is the pearl?' Nanquan Chan Master called out, 'Shizu!' The Master responded. Nanquan Chan Master said, 'Go! You do not understand my words.' From then on, the Master deeply believed.

Chan Master Yiduan of Xiangyan Temple in Dengzhou

Ascending the hall, he said, 'Brothers, if we have not yet understood each other, what matters can we discuss together? I will be leaving in three to five days. Today's students must finish the present matter and not admire those higher people who have nothing to do. Brothers, even if you learn all kinds of different meanings, you will never be able to replace your own understanding. You must put in real effort to succeed. Vainly memorizing those clever chapters and sentences will only add to the confusion. If you want to correspond, just respectfully do your best, do not stop for a moment, be like the void, and then you will have a little understanding. Because the void has no locks, no walls, no shapes, and no mind's eye.' At that time, a monk asked, 'What is it like when the ancients meet?' The Master said, 'Old.'

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僧不曾見古人。曰。今時血脈不斷處。如何仰羨。師曰。有甚麼仰羨處。問。某甲不問閑事。請和尚答話。師曰。更從我覓甚麼。曰。不為閑事。師曰。汝教我道。乃曰。兄弟。佛是塵。法是塵。終日馳求。有甚麼休歇。但時中不用掛情。情不掛物。無善可取。無惡可棄。莫教他籠罩著。始是學處也。問。某甲曾辭一老宿。宿曰。去則親良朋。附善友。某今辭和尚。未審有何指示。師曰。禮拜著。僧禮拜。師曰。禮拜一任禮拜。不得認奴作郎。上堂。僧問。如何是直截根源。師乃擲下拄杖。便歸方丈。上堂。語是謗。寂是誑。語寂向上有路在。老僧口門窄。不能與汝說得。便下座。上堂。問。正因為甚麼無事。師曰。我不曾停留。乃曰。假饒重重剝得。淨盡無停留。權時施設。亦是方便接人。若是那邊事。無有是處。

池州靈鷲閑禪師

上堂。是汝諸人本分事。若教老僧道。即是與蛇畫足。時有僧問。與蛇畫足即不問。如何是本分事。師曰。阇黎試道看。僧擬再問。師曰。畫足作么。明水和尚問。如何是頓獲法身。師曰。一透龍門云外望。莫作黃河點額魚。仰山問。寂寂無言。如何視聽。師曰。無縫塔前多雨水。僧問。二彼無言時如何。師曰。是常。曰。還有過常者無。師曰。有。曰。請師唱起。師曰。

【現代漢語翻譯】 現代漢語譯本 僧人說：『我未曾見過古人。』禪師說：『現在血脈相傳不斷的地方，有什麼值得你仰慕的呢？』禪師問：『有什麼值得仰慕的？』僧人問：『我不是來問閑事的，請和尚開示。』禪師說：『你還要從我這裡尋找什麼呢？』僧人說：『不是爲了閑事。』禪師說：『你教我說什麼？』於是說：『各位，佛是塵，法是塵，終日奔波追求，何時才能休止？只要時時不用牽掛于情，情不執著於物，無善可取，無惡可棄，不要讓他籠罩著你，這才是學習之處。』僧人問：『我曾經向一位老修行告辭，老修行說：去親近良朋，依附善友。我現在向和尚告辭，不知有什麼指示？』禪師說：『禮拜去吧。』僧人禮拜。禪師說：『禮拜任你禮拜，但不要認奴作郎。』 禪師上堂說法，有僧人問：『如何是直截根源？』禪師於是扔下拄杖，便回方丈。禪師上堂說法：『說語是誹謗，寂靜是欺誑，說語和寂靜之外還有路可走。老僧的口門窄，不能為你們說得明白。』便下座。禪師上堂說法，有僧人問：『正因為什麼而無事？』禪師說：『我不曾停留。』於是說：『假如重重剝開，乾淨無餘，沒有停留，權且施設，也是方便接引人。若是那邊的事，沒有這樣的地方。』 池州靈鷲閑禪師 上堂說法：『這是你們諸位本分的事。如果教老僧來說，就是為蛇畫足。』當時有僧人問：『為蛇畫足就不問了，如何是本分事？』禪師說：『你試著說看。』僧人想要再問，禪師說：『畫足做什麼？』明水和尚問：『如何是頓獲法身？』禪師說：『一透龍門云外望，莫作黃河點額魚。』仰山問：『寂寂無言，如何視聽？』禪師說：『無縫塔前多雨水。』僧人問：『彼此無言時如何？』禪師說：『是常。』說：『還有超過常的嗎？』禪師說：『有。』說：『請師父唱起。』禪師說：『……』

【English Translation】 English version A monk said, 'I have never seen the ancients.' The Zen master said, 'In this time when the bloodline is continuously transmitted, what is there to admire?' The Zen master asked, 'What is there to admire?' The monk asked, 'I am not here to ask about idle matters, please enlighten me, Master.' The Zen master said, 'What else are you seeking from me?' The monk said, 'It is not for idle matters.' The Zen master said, 'What do you want me to say?' Then he said, 'Brothers, Buddha is dust, Dharma is dust, running around seeking all day long, when will there be rest? Just do not be attached to emotions at all times, emotions do not cling to things, there is no good to take, no evil to discard, do not let it cover you, this is the place to learn.' A monk asked, 'I once bid farewell to an old practitioner, who said: Go and be close to good friends, rely on virtuous companions. Now I bid farewell to the Master, I wonder what instructions you have?' The Zen master said, 'Go and bow.' The monk bowed. The Zen master said, 'Bowing is up to you, but do not mistake a slave for a master.' The Zen master ascended the hall to preach, and a monk asked, 'What is the direct root source?' The Zen master then threw down his staff and returned to his room. The Zen master ascended the hall to preach: 'Speaking is slander, silence is deception, there is a path to walk beyond speaking and silence. The old monk's mouth is narrow, and I cannot explain it clearly to you.' Then he descended from the seat. The Zen master ascended the hall to preach, and a monk asked, 'Precisely because of what is there nothing to do?' The Zen master said, 'I have never stopped.' Then he said, 'If you peel it away layer by layer, clean and without remainder, without stopping, temporarily setting up, it is also a convenient way to receive people. If it is that side of things, there is no such place.' Zen Master Xian of Lingjiu (Vulture Peak) Monastery in Chizhou Ascending the hall to preach: 'This is the inherent matter of you all. If I, the old monk, were to say it, it would be like drawing feet for a snake.' At that time, a monk asked, 'I will not ask about drawing feet for a snake, what is the inherent matter?' The Zen master said, 'Try to say it.' The monk wanted to ask again, and the Zen master said, 'What are you doing drawing feet?' Monk Mingshui asked, 'What is the sudden attainment of the Dharmakaya (Dharma Body)?' The Zen master said, 'Once you pass through the Dragon Gate (a metaphor for enlightenment), you look out beyond the clouds, do not become a fish that touches its forehead in the Yellow River (a metaphor for failing to achieve enlightenment).' Yangshan asked, 'In silent speechlessness, how do you see and hear?' The Zen master said, 'There is much rain in front of the seamless stupa.' A monk asked, 'What is it like when there is no speech between the two?' The Zen master said, 'It is constant.' He said, 'Is there anything beyond the constant?' The Zen master said, 'There is.' He said, 'Please, Master, begin to sing.' The Zen master said, '...'

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玄珠自朗耀。何須壁外光。問。今日供養西川無染大師。未審還來否。師曰。本自無所至。今豈隨風轉。曰。恁么則供養何用。師曰。功力有為。不換義相涉。

洛京嵩山和尚

僧問。古路坦然時如何。師曰。不前。曰。為甚麼不前。師曰。無遮障處。問。如何是嵩山境。師曰。日從東出。月向西頹。曰。學人不會。師曰。東西也不會。問。六識俱生時如何。師曰。異。曰。為甚麼如此。師曰。同。

日子和尚

因亞溪來參。師作起勢。溪曰。這老山鬼。猶見某甲在。師曰。罪過。罪過。適來失祗對。溪欲進語。師便喝。溪曰。大陣目前。不妨難御。師曰。是。是。溪曰。不是。不是(趙州云。可憐兩個漢。不識轉身句)。

蘇州西禪和尚

僧問。三乘十二分教則不問。如何是祖師西來的的意。師舉拂子示之。其僧不禮拜。竟參雪峰。峰問。甚麼處來。曰。浙中來。峰曰。今夏甚麼處。曰。西禪。峰曰。和尚安否。曰。來時萬福。峰曰。何不且在彼從容。曰。佛法不明。峰曰。有甚麼事。僧舉前話。峰曰。汝作么生不肯伊。曰。是境。峰曰。汝見蘇州城里人家男女否。曰。見。峰曰。汝見路上林木池沼否。曰。見。峰曰。凡睹人家男女。大地林沼。總是境。汝還肯否。曰。肯。

【現代漢語翻譯】 現代漢語譯本： 玄妙的智慧之珠自然朗照，何須向外尋求光明？有人問：『今天供養西川無染大師，不知他是否會來？』 師父說：『本來就沒有來處，現在又怎會隨風而轉？』 那人說：『這樣說來，供養還有什麼用？』 師父說：『功力所為之事，與真義毫不相干。』 洛京嵩山和尚 有僧人問：『古路坦然無阻時如何？』 師父說：『不向前。』 那人說：『為什麼不向前？』 師父說：『因為沒有遮擋之處。』 問：『如何是嵩山的境界？』 師父說：『太陽從東邊升起，月亮向西邊落下。』 那人說：『弟子不明白。』 師父說：『你連東西都不明白。』 問：『六識（眼識、耳識、鼻識、舌識、身識、意識）同時生起時如何？』 師父說：『不同。』 那人說：『為什麼如此？』 師父說：『相同。』 日子和尚 因為亞溪前來參拜，師父做出要起身的樣子。亞溪說：『這老山鬼，還看到我在。』 師父說：『罪過，罪過，剛才失了禮數。』 亞溪想要進一步說話，師父便喝斥他。亞溪說：『大陣目前，不容易抵擋。』 師父說：『是，是。』 亞溪說：『不是，不是。』（趙州（Zhaozhou）說：『可憐這兩個人，不識得轉身之句。』） 蘇州西禪和尚 有僧人問：『三乘（聲聞乘、緣覺乘、菩薩乘）十二分教（佛教經典的十二種分類）暫且不問，如何是祖師西來（Bodhidharma從印度到中國）的的意？』 師父舉起拂塵（fuchen）示意。那僧人不禮拜，逕直去參拜雪峰（Xuefeng）。雪峰問：『從哪裡來？』 回答說：『從浙中（Zhezhong）來。』 雪峰問：『今年夏天在哪裡？』 回答說：『西禪（Xichan）。』 雪峰問：『和尚安好？』 回答說：『來的時候一切安好。』 雪峰問：『為什麼不先在那裡從容待著？』 回答說：『佛法不明。』 雪峰問：『有什麼事？』 僧人舉出之前的話。雪峰說：『你為什麼不認可他？』 回答說：『那是境（jing）。』 雪峰說：『你見到蘇州（Suzhou）城裡的人家男女嗎？』 回答說：『見到。』 雪峰說：『你見到路上的林木池沼嗎？』 回答說：『見到。』 雪峰說：『凡是看到人家男女，大地林沼，都是境，你還認可嗎？』 回答說：『認可。』

【English Translation】 English version: The mysterious pearl of wisdom shines naturally; why seek light outside? Someone asked: 'Today we are making offerings to Master Wuran (Wuran) of Xichuan (Xichuan). I wonder if he will come?' The master said: 'Originally, there is nowhere to come from, so how can it be turned by the wind now?' The person said: 'In that case, what is the use of making offerings?' The master said: 'Efforts and actions are contrived and have nothing to do with the true meaning.' The Monk of Songshan (Songshan) in Luojing (Luojing) A monk asked: 'What is it like when the ancient road is smooth and unobstructed?' The master said: 'It does not advance.' The person said: 'Why does it not advance?' The master said: 'Because there is no obstruction.' Asked: 'What is the realm of Songshan?' The master said: 'The sun rises from the east, and the moon declines to the west.' The person said: 'This disciple does not understand.' The master said: 'You do not even understand east and west.' Asked: 'What is it like when the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) arise simultaneously?' The master said: 'Different.' The person said: 'Why is it so?' The master said: 'Same.' Monk Rizi (Rizi) Because Yaxi (Yaxi) came to pay respects, the master made a gesture to get up. Yaxi said: 'This old mountain ghost still sees me.' The master said: 'Sin, sin, I was just impolite.' Yaxi wanted to speak further, but the master scolded him. Yaxi said: 'A great array is before me, not easy to resist.' The master said: 'Yes, yes.' Yaxi said: 'No, no.' (Zhaozhou (Zhaozhou) said: 'Pity these two people, they do not recognize the turning phrase.') Monk Xichan (Xichan) of Suzhou (Suzhou) A monk asked: 'The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Twelve Divisions of Teachings (twelve categories of Buddhist scriptures) will not be asked for now, what is the meaning of the Patriarch's (Bodhidharma) coming from the West (India to China)?' The master raised the whisk (fuchen) to indicate it. The monk did not bow and went straight to pay respects to Xuefeng (Xuefeng). Xuefeng asked: 'Where do you come from?' He replied: 'From Zhezhong (Zhezhong).' Xuefeng asked: 'Where were you this summer?' He replied: 'Xichan (Xichan).' Xuefeng asked: 'Is the abbot well?' He replied: 'When I came, all was well.' Xuefeng asked: 'Why didn't you stay there leisurely first?' He replied: 'The Buddha-dharma is not clear.' Xuefeng asked: 'What's the matter?' The monk cited the previous words. Xuefeng said: 'Why don't you agree with him?' He replied: 'It is a realm (jing).' Xuefeng said: 'Have you seen the men and women of the families in the city of Suzhou (Suzhou)?' He replied: 'I have seen them.' Xuefeng said: 'Have you seen the trees and ponds on the road?' He replied: 'I have seen them.' Xuefeng said: 'All that you see, the men and women of the families, the trees and ponds of the earth, are all realms, do you still agree?' He replied: 'I agree.'

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峰曰。祇如舉起拂子。汝作么生不肯。僧乃禮拜曰。學人取次發言。乞師慈悲。峰曰。盡乾坤是個眼。汝向甚麼處蹲坐。僧無語。

宣州刺史陸亙大夫

問南泉。古人瓶中養一鵝。鵝漸長大。出瓶不得。如今不得毀瓶。不得損鵝。和尚作么生出得。泉召大夫。陸應諾。泉曰。出也。陸從此開解。即禮謝。暨南泉圓寂。院主問曰。大夫何不哭先師。陸曰。院主道得即哭。院主無對(長慶代云。合哭不合哭)。

池州甘贄行者

一日入南泉設齋。黃檗為首座。行者請施財。座曰。財法二施。等無差別。甘曰。恁么道。爭消得某甲䞋。便將出去。須臾復入。曰。請施財。座曰。財法二施。等無差別。甘乃行䞋。又一日。入寺設粥。仍請南泉唸誦。泉乃白椎曰。請大眾為貍奴白牯念摩訶般若波羅蜜。甘拂袖便出。泉粥后問典座。行者在甚處。座曰。當時便去也。泉便打破鍋子。甘常接待往來。有僧問曰。行者接待不易。甘曰。譬如餵驢餵馬。僧休去。有住庵僧緣化什物。甘曰。有一問。若道得即施。乃書心字。問。是甚麼字。曰。心字。又問妻。甚麼字。妻曰。心字。甘曰。某甲山妻亦合住庵。其僧無語。甘亦無施。又問一僧。甚麼處來。曰。溈山來。甘曰。曾有僧問溈山。如何是西來意。溈山舉起

【現代漢語翻譯】 現代漢語譯本： 高峰禪師說：『比如我舉起拂塵，你為什麼不肯領會？』僧人於是禮拜說：『學人冒昧發言，乞求師父慈悲。』高峰禪師說：『整個乾坤就是一個眼睛，你向什麼地方蹲坐？』僧人無話可說。

宣州刺史陸亙（官名）大夫問南泉禪師：『古人把一隻鵝養在瓶子里，鵝漸漸長大，出不了瓶子。現在既不能打破瓶子，又不能損傷鵝，和尚您怎麼才能把它弄出來？』南泉禪師叫道：『大夫！』陸亙應諾。南泉禪師說：『出來了。』陸亙從此開悟，立即禮拜感謝。等到南泉禪師圓寂，院主問陸亙：『大夫為什麼不哭先師？』陸亙說：『院主說得出來我就哭。』院主無言以對（長慶禪師代答說：『該哭還是不該哭？』）。

池州甘贄（人名）行者，一天到南泉禪寺設齋，黃檗（人名）擔任首座。行者請求佈施財物。黃檗說：『財施和法施，等同沒有差別。』甘贄說：『這麼說，怎麼能用得了我的錢？』便把錢拿了出去。一會兒又進來，說：『請佈施財物。』黃檗說：『財施和法施，等同沒有差別。』甘贄於是佈施了錢。又有一天，到寺里設粥，仍然請南泉禪師唸誦。南泉禪師於是敲椎說：『請大眾為貍奴（貓）和白牯（白色母牛）念摩訶般若波羅蜜（偉大的智慧到達彼岸）。』甘贄拂袖便出。南泉禪師粥后問典座：『行者在哪裡？』典座說：『當時就走了。』南泉禪師便打破了鍋子。甘贄經常接待往來僧人。有僧人問：『行者接待不容易啊。』甘贄說：『譬如餵驢餵馬。』僧人不再說話。有住在庵里的僧人化緣什物，甘贄說：『有一個問題，如果說得出來就佈施。』於是寫了一個『心』字，問：『這是什麼字？』僧人說：『心字。』又問妻子：『什麼字？』妻子說：『心字。』甘贄說：『我的山妻也適合住在庵里。』那僧人無話可說，甘贄也沒有佈施。又問一個僧人：『從哪裡來？』僧人說：『從溈山（地名）來。』甘贄說：『曾經有僧人問溈山禪師，如何是西來意（禪宗的宗旨）？』溈山禪師舉起……』

【English Translation】 English version: Zen Master Feng said, 'For example, when I raise the whisk, why are you unwilling to understand?' The monk then bowed and said, 'This student spoke rashly, I beg the master's compassion.' Zen Master Feng said, 'The entire universe is an eye, where are you squatting?' The monk was speechless.

The Prefect of Xuanzhou, Lu Geng (official title), asked Zen Master Nanquan, 'An ancient person raised a goose in a bottle. The goose gradually grew larger and could not get out of the bottle. Now, without breaking the bottle or harming the goose, how can the master get it out?' Zen Master Nanquan called out, 'Prefect!' Lu Geng responded. Zen Master Nanquan said, 'It's out.' Lu Geng was enlightened from this and immediately bowed in gratitude. When Zen Master Nanquan passed away, the abbot asked Lu Geng, 'Why don't you cry for the late master?' Lu Geng said, 'If the abbot can say it, then I will cry.' The abbot was speechless (Zen Master Changqing said in his place, 'Should one cry or not?').

The layman Gan Zhi (person's name) of Chizhou, one day entered Nanquan Zen Monastery to offer a vegetarian feast. Huangbo (person's name) was the head seat. The layman requested alms. Huangbo said, 'Material giving and Dharma giving are equally without difference.' Gan Zhi said, 'If that's the case, how can my money be used?' Then he took the money out. After a while, he came in again and said, 'Please give alms.' Huangbo said, 'Material giving and Dharma giving are equally without difference.' Gan Zhi then gave the money. Another day, he entered the temple to offer porridge and still asked Zen Master Nanquan to recite scriptures. Zen Master Nanquan then struck the gavel and said, 'Please everyone recite the Maha Prajna Paramita (great wisdom reaching the other shore) for the Tanu (cat) and the Baigu (white cow).' Gan Zhi flicked his sleeves and left. After the porridge, Zen Master Nanquan asked the cook, 'Where is the layman?' The cook said, 'He left at that time.' Zen Master Nanquan then broke the pot. Gan Zhi often received visiting monks. A monk asked, 'Layman, receiving guests is not easy.' Gan Zhi said, 'It's like feeding a donkey or a horse.' The monk stopped speaking. A monk living in a hermitage was begging for alms. Gan Zhi said, 'I have a question. If you can answer it, I will give alms.' Then he wrote the character '心' (xin, heart) and asked, 'What character is this?' The monk said, 'The character for heart.' He then asked his wife, 'What character is this?' His wife said, 'The character for heart.' Gan Zhi said, 'My mountain wife is also suitable for living in a hermitage.' That monk was speechless, and Gan Zhi did not give alms. He also asked a monk, 'Where are you from?' The monk said, 'From Mount Weishan (place name).' Gan Zhi said, 'A monk once asked Zen Master Weishan, 'What is the meaning of the coming from the West (the purpose of Zen Buddhism)?' Zen Master Weishan raised...'

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拂子。上座作么生會溈山意。曰。借事明心。附物顯理。甘曰。且歸溈山去好(保福聞之。乃仰手覆手)。

鹽官安國師法嗣

襄州關南道常禪師

僧問。如何是西來意。師舉拄杖。曰。會么。曰。不會。師便打。師每見僧來參禮。多以拄杖打趁。或曰。遲一刻。或曰。打動關南鼓。而時輩鮮有唱和者。

洪州雙嶺玄真禪師

初問道吾。無神通菩薩為甚麼足跡難尋。吾曰。同道者方知。師曰。和尚還知否。吾曰。不知。師曰。何故不知。吾曰。去。你不識我語。師後於鹽官處悟旨焉。

杭州徑山鑒宗禪師

湖州錢氏子。依本州開元寺大德高閑出家。學通凈名思益經。后往鹽官抉擇疑滯。唐咸通三年。住徑山。有小師洪諲以講論自矜(諲即法濟大師)。師謂之曰。佛祖正法。直截亡詮。汝算海沙。于理何益。但能莫存知見。泯絕外緣。離一切心。即汝真性。諲茫然。遂禮辭。遊方至溈山。方悟玄旨。乃嗣溈山師。咸通七年示滅。謚無上大師。

歸宗常禪師法嗣

福州芙蓉山靈訓禪師

初參歸宗。問。如何是佛。宗曰。我向汝道。汝還信否。曰。和尚誠言。安敢不信。宗曰。即汝便是。師曰。如何保任。宗曰。一翳在眼。空華亂墜(法眼云。若無後語。有

【現代漢語翻譯】 現代漢語譯本 拂子（fú zǐ，一種拂塵）。有僧人問上座（shàng zuò，寺院中資歷較深的僧人）如何理解溈山（Wéi shān，山名，也指溈山靈祐禪師）的禪意。上座回答說：『借用事物來闡明心性，依附外物來顯現真理。』甘（Gān，人名，具體不詳）說：『不如回到溈山去吧。』（保福（Bǎo fú，人名，具體不詳）聽了之後，做了仰手和覆手的動作）。

鹽官安國師（Yán guān Ān guó shī，禪師名號）法嗣（fǎ sì，指繼承人）：

襄州關南道常禪師（Xiāng zhōu Guān nán Dào cháng Chán shī，禪師名號）：

有僧人問：『如何是西來意（xī lái yì，指禪宗的宗旨）？』禪師舉起拄杖（zhǔ zhàng，僧人用的枴杖），說：『會了嗎？』僧人回答：『不會。』禪師就打了他。禪師每次見到僧人前來參拜，大多用拄杖打他們，或者說：『遲了一刻。』或者說：『打動關南的鼓。』但是當時很少有人能理解並唱和他的禪意。

洪州雙嶺玄真禪師（Hóng zhōu Shuāng lǐng Xuán zhēn Chán shī，禪師名號）：

起初他向道吾（Dào Wú，禪師名號）請教：『無神通的菩薩（pú sà，佛教中修行者）為什麼足跡難尋？』道吾說：『與他同道的人才能知道。』禪師問：『和尚（hé shàng，對僧人的尊稱）您知道嗎？』道吾說：『不知道。』禪師問：『為什麼不知道？』道吾說：『去！你不懂我的話。』禪師後來在鹽官（Yán guān，地名，也指鹽官安國師）處領悟了禪宗的旨意。

杭州徑山鑒宗禪師（Háng zhōu Jìng shān Jiàn zōng Chán shī，禪師名號）：

他是湖州錢氏（Hú zhōu Qián shì，指姓錢的人家）的兒子，在本州的開元寺（Kāi yuán sì，寺廟名）依止大德高閑（dà dé Gāo xián，高僧名號）出家。他精通《凈名經》（Jìng míng jīng，《維摩詰所說經》的簡稱）和《思益經》（Sī yì jīng，《思益梵天所問經》的簡稱）。後來前往鹽官（Yán guān，地名，也指鹽官安國師）辨析疑難。唐朝咸通三年（Táng Xián tōng sān nián，公元862年），住在徑山（Jìng shān，山名）。有個小師洪諲（xiǎo shī Hóng yīn，小沙彌名號）以講論自誇（諲（yīn）就是法濟大師（Fǎ jì dà shī，法號））。禪師對他說：『佛祖的正法，直接了當，超越言語詮釋。你計算海里的沙子，對於理解真理有什麼益處？只要能夠不存知見，斷絕外在的因緣，遠離一切妄心，那就是你的真性。』洪諲茫然不解，於是告辭，遊方到溈山（Wéi shān，山名，也指溈山靈祐禪師），才領悟了玄妙的旨意，於是繼承了溈山禪師的法脈。咸通七年（Xián tōng qī nián，公元866年）圓寂，謚號無上大師（wú shàng dà shī，謚號）。

歸宗常禪師（Guī zōng Cháng Chán shī，禪師名號）法嗣（fǎ sì，指繼承人）：

福州芙蓉山靈訓禪師（Fú zhōu Fú róng shān Líng xùn Chán shī，禪師名號）：

起初參拜歸宗（Guī zōng，指歸宗常禪師），問：『什麼是佛？』歸宗說：『我告訴你，你相信嗎？』禪師回答：『和尚誠實的話，我怎敢不信？』歸宗說：『你就是。』禪師問：『如何保任（bǎo rèn，保持和任持）？』歸宗說：『一隻眼睛裡有了翳障，就會看到虛幻的空花亂墜。（法眼（Fǎ yǎn，禪師名號）說：『如果沒有後面的話，就』

【English Translation】 English version A fuzi (拂子, a kind of whisk). A senior monk asked the zuò chán (上座, senior monk in a monastery): 'How do you understand the meaning of Weishan (溈山, Mount Wei, also refers to Zen Master Lingyou of Weishan)?' The senior monk replied: 'Using things to clarify the mind, relying on objects to reveal the truth.' Gan (甘, personal name, details unknown) said: 'It's better to go back to Weishan.' (Baofu (保福, personal name, details unknown) heard this and made a gesture of raising and lowering his hand).

Successor of Zen Master Anguo of Yanguan (鹽官安國師, Zen master's title):

Zen Master Daocheng of Guannan in Xiangzhou (襄州關南道常禪師, Zen master's title):

A monk asked: 'What is the meaning of the xilaiyi (西來意, the purpose of Zen's arrival from the West)?' The master raised his staff and said: 'Do you understand?' The monk replied: 'I don't understand.' The master then hit him. Whenever the master saw monks coming to pay their respects, he would often hit them with his staff, or say: 'One moment too late,' or 'Strike the drum of Guannan.' But few of his contemporaries could understand and echo his Zen meaning.

Zen Master Xuanzhen of Shuangling in Hongzhou (洪州雙嶺玄真禪師, Zen master's title):

Initially, he asked Daowu (道吾, Zen master's title): 'Why is it difficult to find the footprints of a Bodhisattva (pú sà, a Buddhist practitioner) without supernatural powers?' Daowu said: 'Only those who share the same path can know.' The master asked: 'Does the heshang (和尚, a respectful term for a monk) know?' Daowu said: 'I don't know.' The master asked: 'Why don't you know?' Daowu said: 'Go away! You don't understand my words.' Later, the master realized the essence of Zen at Yanguan (鹽官, place name, also refers to Zen Master Anguo of Yanguan).

Zen Master Jianzong of Jingshan in Hangzhou (杭州徑山鑒宗禪師, Zen master's title):

He was the son of the Qian family (錢氏, the Qian family) in Huzhou, and he became a monk at Kaiyuan Temple (開元寺, temple name) in this state, relying on the virtuous monk Gaoxian (大德高閑, monk's title). He was proficient in the Vimalakirti Sutra (Jìng míng jīng, short for Vimalakirti Nirdesa Sutra) and the Siyi Sutra (Sī yì jīng, short for Siyi Fantian Suowen Jing). Later, he went to Yanguan (Yán guān, place name, also refers to Zen Master Anguo of Yanguan) to resolve his doubts. In the third year of Xiantong of the Tang Dynasty (Táng Xián tōng sān nián, 862 AD), he lived in Jingshan (Jìng shān, mountain name). There was a young monk Hongyin (xiǎo shī Hóng yīn, young novice monk's name) who boasted about his lectures (Yin (諲) is Master Faji (Fǎ jì dà shī, Dharma name)). The master said to him: 'The true Dharma of the Buddha is direct and transcends verbal explanations. What is the benefit of you counting the sand in the sea for understanding the truth? As long as you can eliminate knowledge and views, cut off external conditions, and stay away from all deluded minds, that is your true nature.' Hongyin was at a loss, so he bid farewell and traveled to Weishan (Wéi shān, mountain name, also refers to Zen Master Lingyou of Weishan), where he realized the profound meaning and thus inherited the Dharma lineage of Zen Master Weishan. He passed away in the seventh year of Xiantong (Xián tōng qī nián, 866 AD) and was posthumously named Supreme Master (wú shàng dà shī, posthumous title).

Successor of Zen Master Chang of Guizong (Guī zōng Cháng Chán shī, Zen master's title):

Zen Master Lingxun of Furong Mountain in Fuzhou (Fú zhōu Fú róng shān Líng xùn Chán shī, Zen master's title):

Initially, he visited Guizong (Guī zōng, refers to Zen Master Chang of Guizong) and asked: 'What is Buddha?' Guizong said: 'If I tell you, will you believe it?' The master replied: 'How dare I not believe the honest words of the heshang?' Guizong said: 'You are it.' The master asked: 'How to maintain and uphold it (bǎo rèn, maintain and uphold)?' Guizong said: 'If there is an obstruction in one's eye, one will see illusory flowers falling in confusion. (Fayan (Fǎ yǎn, Zen master's title) said: 'If there were no following words, there would be'

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甚麼歸宗也)。師辭。宗問。甚麼處去。師曰。歸嶺中去。宗曰。子在此多年。裝束了卻來。為子說一上佛法。師結束了上去。宗曰。近前來。師乃近前。宗曰。時寒。途中善為。師聆此言。頓忘前解。歸寂。謚弘照大師。

漢南高亭和尚

有僧自夾山來禮拜。師便打。僧曰。特來禮拜。何得打某甲。僧再禮拜。師又打趁。僧回。舉似夾山。山曰。汝會也無。曰。不會。山曰。賴汝不會。若會。即夾山口啞。

新羅大茅和尚

上堂。欲識諸佛師。向無明心內識取。欲識常住不凋性。向萬物遷變處識取。僧問。如何是大茅境。師曰。不露鋒。曰。為甚麼不露鋒。師曰。無當者。

五臺山智通禪師(自稱大禪佛)

初在歸宗會下。忽一夜連叫曰。我大悟也。眾駭之。明日上堂眾集。宗曰。昨夜大悟底僧出來。師出曰。某甲。宗曰。汝見甚麼道理。便言大悟。試說看。師曰。師姑元是女人作。宗異之。師便辭去。宗門送。與提笠子。師接得笠子。戴頭上便行。更不回顧。后居臺山法華寺。臨終有偈曰。舉手攀南鬥。回身倚北辰。出頭天外看。誰是我般人。

大梅常禪師法嗣

新羅國迦智禪師

僧問。如何是西來意。師曰。待汝里頭來。即與汝道。問。如何是大梅的

【現代漢語翻譯】 現代漢語譯本： （甚麼是歸宗？）。禪師告辭。歸宗問：『你要去哪裡？』禪師說：『回嶺中去。』歸宗說：『你在這裡多年，收拾好了再來，我為你講說佛法。』禪師收拾好後上去。歸宗說：『近前來。』禪師於是走近前。歸宗說：『天氣寒冷，路上好好保重。』禪師聽到這話，頓時忘記了之前的理解，歸寂。謚號弘照大師。

漢南高亭和尚

有僧人從夾山來禮拜。高亭和尚便打他。僧人說：『特地來禮拜，為何打我？』僧人再次禮拜，高亭和尚又打他並趕走。僧人回去，告訴夾山這件事。夾山說：『你領會了嗎？』僧人說：『沒有領會。』夾山說：『幸虧你沒有領會，如果領會了，我就啞口無言了。』

新羅大茅和尚

上堂說法。『想要認識諸佛的老師，就向無明（avidyā）心中去認識。想要認識常住不凋謝的本性，就向萬物遷變之處去認識。』僧人問：『如何是大茅的境界？』禪師說：『不露鋒芒。』僧人問：『為什麼不露鋒芒？』禪師說：『沒有能抵擋的人。』

五臺山智通禪師（自稱大禪佛）

當初在歸宗（Guizong）門下，忽然一夜連聲叫喊說：『我大悟了！』眾人都很驚訝。第二天上堂，眾人聚集。歸宗說：『昨天晚上大悟的僧人出來。』智通禪師出來說：『是我。』歸宗說：『你見到了什麼道理，就說大悟了？試著說來看看。』智通禪師說：『師姑（female buddhist monk）原來是女人做的。』歸宗認為他很特別。智通禪師便告辭離去。歸宗送他出門，給他遞了個斗笠。智通禪師接過斗笠，戴在頭上就走了，再也不回頭。後來住在五臺山法華寺。臨終時有偈語說：『舉手攀南鬥，回身倚北辰。出頭天外看，誰是我般人。』

大梅常禪師法嗣

新羅國迦智禪師

僧人問：『如何是西來意（the meaning of Bodhidharma's arrival from the West）？』禪師說：『等你從里頭來，就告訴你。』問：『如何是大梅（Damei）的…』

【English Translation】 English version: (What is Guizong?). The Chan master bid farewell. Guizong asked: 'Where are you going?' The Chan master said: 'Returning to the mountains.' Guizong said: 'You have been here for many years, pack up and come back, and I will explain the Buddha-dharma for you.' The Chan master packed up and went up. Guizong said: 'Come closer.' The Chan master then approached. Guizong said: 'The weather is cold, take care on the journey.' Upon hearing these words, the Chan master instantly forgot his previous understanding and passed away. He was posthumously named Grand Master Hongzhao.

Hannan Gaoting Monk

A monk came from Jiashan to pay respects. Gaoting Monk immediately struck him. The monk said: 'I came specifically to pay respects, why do you strike me?' The monk bowed again, and Gaoting Monk struck him again and drove him away. The monk returned and told Jiashan about this. Jiashan said: 'Did you understand?' The monk said: 'I did not understand.' Jiashan said: 'Fortunately, you did not understand. If you had understood, I would be speechless.'

Silla Great Mao Monk

Ascending the Dharma hall. 'If you want to know the teacher of all Buddhas, seek to know it within the mind of ignorance (avidyā). If you want to know the constant and unfading nature, seek to know it in the place of the changing of all things.' A monk asked: 'What is the realm of Great Mao?' The Chan master said: 'Not revealing the edge.' The monk asked: 'Why not reveal the edge?' The Chan master said: 'There is no one to withstand it.'

Mount Wutai Zhitong Chan Master (who called himself Great Chan Buddha)

Initially, he was under Guizong (Guizong)'s tutelage. Suddenly, one night, he shouted repeatedly: 'I have attained great enlightenment!' Everyone was astonished. The next day, when the assembly gathered in the Dharma hall, Guizong said: 'The monk who attained great enlightenment last night, come forward.' Zhitong Chan Master came forward and said: 'It is I.' Guizong said: 'What principle did you see that made you say you attained great enlightenment? Try to explain it.' Zhitong Chan Master said: 'A female buddhist monk (Shigu) is originally made of woman.' Guizong considered him extraordinary. Zhitong Chan Master then bid farewell and left. Guizong saw him off, handing him a bamboo hat. Zhitong Chan Master took the hat, put it on his head, and left, never looking back. Later, he resided at Mount Wutai's Fahua Temple. At the time of his death, he had a verse saying: 'Raising my hand to grasp the Southern Dipper, turning around to lean on the Northern Star. Looking out beyond the heavens, who is like me?'

Dharma Successor of Great Mei Chang Chan Master

Silla Kingdom Jiazhi Chan Master

A monk asked: 'What is the meaning of Bodhidharma's arrival from the West (the meaning of Bodhidharma's arrival from the West)?' The Chan master said: 'When you come from within, I will tell you.' Asked: 'What is Great Mei (Damei)'s...'

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旨。師曰。酪本一時拋。

杭州天龍和尚

上堂。大眾莫待老僧上來便上來。下去便下去。各有華藏性海。具足功德。無礙光明。各各參取。珍重。僧問。如何得出三界去。師曰。汝即今在甚麼處。

佛光滿禪師法嗣

杭州刺史白居易

字樂天。久參佛光得心法。兼稟大乘金剛寶戒。元和中造于京兆興善法堂。致四問(語見興善章)。十五年。牧杭州。訪鳥窠和尚。有問答語句(見鳥窠章)。嘗致書于濟法師。以佛無上大慧演出教理。安有狥機高下。應病不同。與平等一味之說相反。援引維摩及金剛三昧等六經。辟二義而難之。又以五蘊十二緣說名色。前後不類。立理而徴之。並鉤深索隱。通幽洞微。然未睹法師酬對。後來亦鮮有代答者。復受東都凝禪師八漸之目。各廣一言而為一偈。釋其旨趣。自淺之深。猶貫珠焉。凡守任處多訪祖道。學無常師。后為賓客。分司東都。罄己俸修龍門香山寺。寺成自撰記。凡為文動關教化。無不讚美佛乘。見於本集。其歷官次第歸全代祀。即史傳存焉。

五泄默禪師法嗣

福州龜山正元禪師

宣州蔡氏子。嘗述偈示徒。一曰。滄溟幾度變桑田。唯有虛空獨湛然。已到岸人休戀筏。未曾度者要須船。二曰。尋師認得本心源。兩岸俱

【現代漢語翻譯】 旨。師曰。'酪本一時拋。' 現代漢語譯本：旨。（禪）師說：'（就像）奶酪原本只是一時拋棄（的）。'

杭州天龍和尚

上堂。大眾莫待老僧上來便上來。下去便下去。各有華藏性海（華藏世界，比喻清凈的自性），具足功德，無礙光明。各各參取。珍重。僧問。如何得出三界（欲界、色界、無色界）去。師曰。汝即今在甚麼處。 現代漢語譯本：上堂開示。各位不要等老僧上來才上來，下去才下去。各自都有華藏性海（華藏世界，比喻清凈的自性），具足一切功德，擁有無礙的光明。各自去參悟體會。珍重。有僧人問：'如何才能跳出三界（欲界、色界、無色界）？' 禪師說：'你現在又身在何處呢？'

佛光滿禪師法嗣

杭州刺史白居易（772年－846年）

字樂天。久參佛光得心法。兼稟大乘金剛寶戒。元和中造于京兆興善法堂。致四問(語見興善章)。十五年。牧杭州。訪鳥窠和尚。有問答語句(見鳥窠章)。嘗致書于濟法師。以佛無上大慧演出教理。安有狥機高下。應病不同。與平等一味之說相反。援引維摩及金剛三昧等六經。辟二義而難之。又以五蘊（色、受、想、行、識）十二緣說名色。前後不類。立理而徴之。並鉤深索隱。通幽洞微。然未睹法師酬對。後來亦鮮有代答者。復受東都凝禪師八漸之目。各廣一言而為一偈。釋其旨趣。自淺之深。猶貫珠焉。凡守任處多訪祖道。學無常師。后為賓客。分司東都。罄己俸修龍門香山寺。寺成自撰記。凡為文動關教化。無不讚美佛乘。見於本集。其歷官次第歸全代祀。即史傳存焉。 現代漢語譯本：字樂天。白居易長期參學佛光禪師，得到了心法，並接受了大乘金剛寶戒。元和年間，在京兆興善法堂提出了四個問題（內容見興善章）。元和十五年，擔任杭州刺史，拜訪了鳥窠和尚，有問答的語句（見鳥窠章）。曾經寫信給濟法師，認為佛陀以無上的智慧闡述教理，怎麼會有遷就根機高下，應病施藥的不同，這與平等一味的說法相悖。他引用《維摩經》和《金剛三昧經》等六部經典，駁斥了這兩種觀點並加以詰難。又用五蘊（色、受、想、行、識）和十二因緣來解釋名色，認為前後不一致，於是立論來質問。他深入挖掘，探究隱秘，通達幽深微妙之處。然而沒有看到濟法師的迴應，後來也很少有人代替回答。他又接受了東都凝禪師的'八漸'之說，各自擴充套件一言而寫成一首偈頌，解釋其中的旨趣，從淺到深，就像用繩子串聯珍珠一樣。凡是到任的地方，大多尋訪祖師之道，學習沒有固定的老師。後來擔任賓客，分司東都，用盡自己的俸祿來修繕龍門香山寺。寺廟建成后，親自撰寫記文。凡是所寫的文章都關係到教化，沒有不讚美佛法的，這些都可以在他的文集中看到。他歷任官職的次第和最終歸宿，都可以在史書中查到。

五泄默禪師法嗣

福州龜山正元禪師

宣州蔡氏子。嘗述偈示徒。一曰。滄溟幾度變桑田。唯有虛空獨湛然。已到岸人休戀筏。未曾度者要須船。二曰。尋師認得本心源。兩岸俱 現代漢語譯本：宣州蔡氏之子。曾經作偈語開示弟子。一首說：'滄海幾度變為桑田，唯有虛空獨自澄澈。已經到達彼岸的人不要再留戀木筏，沒有渡過的人還需要船。' 另一首說：'尋訪明師認識了本來的心源，兩岸都'

【English Translation】 Zhi. The Master said, 'The cheese was originally discarded for a time.' English version: Zhi. The Master said, '(It's like) cheese was originally discarded for a time.'

The Monk Tianlong of Hangzhou

Entering the hall: 'Everyone, don't wait for this old monk to come up before you come up, or go down before you go down. Each of you possesses the Huazang Nature Sea (Huazang World, a metaphor for pure self-nature), complete with merits and virtues, and unobstructed light. Each of you should contemplate and realize it. Treasure this.' A monk asked, 'How can one escape the Three Realms (Desire Realm, Form Realm, Formless Realm)?' The Master said, 'Where are you at this very moment?' English version: Entering the hall for instruction: 'Everyone, don't wait for this old monk to come up before you come up, or go down before you go down. Each of you possesses the Huazang Nature Sea (Huazang World, a metaphor for pure self-nature), complete with all merits and virtues, and unobstructed light. Each of you should contemplate and realize it. Treasure this.' A monk asked, 'How can one escape the Three Realms (Desire Realm, Form Realm, Formless Realm)?' The Master said, 'Where are you at this very moment?'

Lineage of Zen Master Foguang Man

Bai Juyi (772-846), Prefect of Hangzhou

Style name Letian. He studied with Foguang for a long time and obtained the mind-dharma. He also received the Mahayana Vajra Precepts. During the Yuanhe period, he built the Xingshan Dharma Hall in Jingzhao and posed four questions (see the Xingshan chapter for the questions). In the fifteenth year of Yuanhe, he governed Hangzhou and visited the Monk Niaoke, with whom he had question-and-answer exchanges (see the Niaoke chapter). He once wrote a letter to Dharma Master Ji, arguing that the Buddha expounded the teachings with supreme wisdom, so how could there be differences in accommodating different capacities and prescribing medicine according to the illness, which contradicts the teaching of equality and oneness. He cited six scriptures, including the Vimalakirti Sutra and the Vajrasamadhi Sutra, to refute these two views and challenge them. He also used the Five Skandhas (form, feeling, perception, volition, consciousness) and the Twelve Nidanas to explain name and form, arguing that they were inconsistent, and thus established a theory to question them. He delved deeply, explored the hidden, and penetrated the profound and subtle. However, he did not see Dharma Master Ji's response, and later there were few who answered on his behalf. He also received the 'Eight Gradual Stages' from Zen Master Ning of Dongdu, and expanded each stage into a verse to explain its meaning, from shallow to deep, like stringing pearls together. Wherever he served, he often sought the way of the patriarchs, and his learning had no fixed teacher. Later, he served as a guest official and was assigned to Dongdu, where he used all his俸祿 (bànglù: official salary in feudal China) to repair the Longmen Xiangshan Temple. After the temple was completed, he personally wrote a record. All his writings concerned teaching and transformation, and all praised the Buddha's teachings, which can be found in his collected works. His successive official positions and final destination are recorded in historical records. English version: Style name Letian. Bai Juyi studied with Zen Master Foguang for a long time and obtained the mind-dharma. He also received the Mahayana Vajra Precepts. During the Yuanhe period, he built the Xingshan Dharma Hall in Jingzhao and posed four questions (see the Xingshan chapter for the questions). In the fifteenth year of Yuanhe, he governed Hangzhou and visited the Monk Niaoke, with whom he had question-and-answer exchanges (see the Niaoke chapter). He once wrote a letter to Dharma Master Ji, arguing that the Buddha expounded the teachings with supreme wisdom, so how could there be differences in accommodating different capacities and prescribing medicine according to the illness, which contradicts the teaching of equality and oneness. He cited six scriptures, including the Vimalakirti Sutra and the Vajrasamadhi Sutra, to refute these two views and challenge them. He also used the Five Skandhas (form, feeling, perception, volition, consciousness) and the Twelve Nidanas to explain name and form, arguing that they were inconsistent, and thus established a theory to question them. He delved deeply, explored the hidden, and penetrated the profound and subtle. However, he did not see Dharma Master Ji's response, and later there were few who answered on his behalf. He also received the 'Eight Gradual Stages' from Zen Master Ning of Dongdu, and expanded each stage into a verse to explain its meaning, from shallow to deep, like stringing pearls together. Wherever he served, he often sought the way of the patriarchs, and his learning had no fixed teacher. Later, he served as a guest official and was assigned to Dongdu, where he used all his 俸祿 (bànglù: official salary in feudal China) to repair the Longmen Xiangshan Temple. After the temple was completed, he personally wrote a record. All his writings concerned teaching and transformation, and all praised the Buddha's teachings, which can be found in his collected works. His successive official positions and final destination are recorded in historical records.

Lineage of Zen Master Wuxie Mo

Zen Master Guishan Zhengyuan of Fuzhou

A native of the Cai family in Xuanzhou. He once composed verses to instruct his disciples. The first verse says: 'The vast ocean has changed into mulberry fields many times, only the empty space remains clear and still. Those who have reached the shore should not cling to the raft, those who have not crossed still need a boat.' The second verse says: 'Seeking a teacher to recognize the source of the original mind, both shores are' English version: A native of the Cai family in Xuanzhou. He once composed verses to instruct his disciples. The first verse says: 'The vast ocean has changed into mulberry fields many times, only the empty space remains clear and still. Those who have reached the shore should not cling to the raft, those who have not crossed still need a boat.' The second verse says: 'Seeking a teacher to recognize the source of the original mind, both shores are'

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玄一不全。是佛不須更覓佛。祇因如此便忘緣。咸通十年終於本山。謚性空大師。

蘇溪和尚

僧問。如何是定光佛。師曰。鴨吞螺師。曰。還許學人轉身也無。師曰。眼睛突出。

盤山積禪師法嗣

鎮州普化和尚者

不知何許人也。師事盤山。密受真訣。而徉狂出言無度。暨盤山順世。乃于北地行化。或城市。或冢間。振一鐸曰。明頭來。明頭打。暗頭來。暗頭打。四方八面來。旋風打。虛空來。連架打。一日。臨濟令僧捉住曰。總不恁么來時如何。師拓開曰。來日大悲院裡有齋。僧回舉似濟。濟曰。我從來疑著這漢。凡見人無高下。皆振鐸一聲。時號普化和尚。或將鐸就人耳邊振之。或附其背。有回顧者。即展手曰。乞我一錢。非時遇食亦吃。嘗暮入臨濟院吃生菜。濟曰。這漢大似一頭驢。師便作驢鳴。濟謂直歲曰。細抹草料著。師曰。少室人不識。金陵又再來。臨濟一隻眼。到處為人開。師見馬步使出喝道。師亦喝道作相撲勢。馬步使令人打五棒。師曰。似即似。是即不是。師嘗于阛阓間搖鐸唱曰。覓個去處不可得。時道吾遇之。把住問曰。汝擬去甚麼處。師曰。汝從甚麼處來。吾無語。師掣手便去。臨濟一日與河陽木塔長老同在僧堂內坐。正說師每日在街市掣風掣顛。知他是

【現代漢語翻譯】 現代漢語譯本 玄一不全（玄一禪師的生平事蹟不完整）。是佛不須更覓佛（如果已經證悟到佛性，就不需要再向外尋求佛）。只因爲這樣就忘記了因緣（只因爲這樣就忘記了修行的因緣）。咸通十年在原來的山中圓寂，謚號性空大師。

蘇溪和尚

有僧人問：『什麼是定光佛（過去七佛之一）？』 蘇溪和尚說：『鴨子吞螺螄。』 僧人說：『還允許學人轉身嗎？』 蘇溪和尚說：『眼睛突出。』

盤山積禪師法嗣

鎮州普化和尚

不知道是哪裡人。他侍奉盤山禪師，秘密地接受了真正的訣竅，但是表面上裝作瘋狂，說話沒有節制。等到盤山禪師圓寂后，他就在北方各地游化。有時在城市裡，有時在墳墓間，搖著鈴鐺說：『明頭來，明頭打；暗頭來，暗頭打；四方八面來，旋風打；虛空來，連架打。』 有一天，臨濟禪師命令僧人抓住普化和尚說：『如果完全不是這樣來的時候，該怎麼辦？』 普化和尚掙脫開，說：『明天大悲院裡有齋飯。』 僧人回去把這件事告訴臨濟禪師，臨濟禪師說：『我一直懷疑這個人。』 凡是見到人，無論地位高低，都搖鈴鐺一聲，當時號稱普化和尚。有時把鈴鐺放在人的耳朵邊搖，有時貼在人的背上，有人回頭看，他就伸出手說：『乞討我一文錢。』 不是吃飯的時間也吃東西。曾經在晚上進入臨濟禪院吃生菜，臨濟禪師說：『這個人很像一頭驢。』 普化和尚就學驢叫。臨濟禪師對值班的僧人說：『仔細地給他準備草料。』 普化和尚說：『少室山的人不認識我，金陵我還要再去。臨濟禪師只有一隻眼，到處為人開示。』 普化和尚看見馬步使出行時清場，他也大聲喊叫，做出相撲的姿勢。馬步使命令人打了他五棒，普化和尚說：『像倒是像，是卻不是。』 普化和尚曾經在鬧市中搖著鈴鐺唱道：『找個去處找不到。』 當時道吾禪師遇到他，抓住他問：『你打算去什麼地方？』 普化和尚說：『你從什麼地方來？』 道吾禪師無話可說。普化和尚掙脫手就走了。臨濟禪師有一天和河陽木塔長老一同在僧堂內坐著，正在說普化和尚每天在街市上瘋瘋癲癲。

【English Translation】 English version Xuan Yi's biography is incomplete. 'If you are already a Buddha, there is no need to seek another Buddha.' Just because of this, he forgot the karmic conditions. In the tenth year of Xiantong, he passed away at his original mountain. His posthumous title was Great Master Xingkong (性空大師).

Monk Suxi

A monk asked: 'What is Dipamkara Buddha (定光佛, one of the past seven Buddhas)?' The master said: 'A duck swallowing a snail.' The monk said: 'Is it permissible for the student to turn around?' The master said: 'Eyes bulging out.'

Disciple of Chan Master Panshan Ji

Venerable Puhua (普化和尚) of Zhenzhou

It is not known where he was from. He served Chan Master Panshan (盤山), secretly receiving the true secrets, but outwardly acted mad and spoke without restraint. After Panshan passed away, he traveled and transformed in the northern regions. Sometimes in cities, sometimes among tombs, he shook a bell and said: 'The bright head comes, the bright head strikes; the dark head comes, the dark head strikes; from all directions, a whirlwind strikes; from emptiness, a continuous strike.' One day, Linji (臨濟) ordered a monk to seize Puhua and said: 'What if it doesn't come like that at all?' Puhua broke free and said: 'Tomorrow there will be a vegetarian meal at the Great Compassion Monastery.' The monk returned and told Linji, who said: 'I have always suspected this man.' Whenever he saw someone, regardless of their status, he would ring the bell once, and was known as Venerable Puhua. Sometimes he would shake the bell near people's ears, or attach it to their backs. If someone looked back, he would stretch out his hand and say: 'Give me a penny.' He would also eat at odd hours. Once, he entered Linji Monastery at night and ate raw vegetables. Linji said: 'This man is very much like a donkey.' Puhua then brayed like a donkey. Linji said to the duty monk: 'Prepare the fodder carefully.' Puhua said: 'The people of Shaoshi (少室) do not recognize me, I will go to Jinling (金陵) again. Linji has only one eye, opening it for people everywhere.' Puhua saw a military officer clearing the road, and he also shouted loudly, making wrestling gestures. The officer ordered his men to strike him five times. Puhua said: 'Similar, yes similar, but is not it.' Puhua once shook his bell in the marketplace, chanting: 'A place to go cannot be found.' Daowu (道吾) encountered him, grabbed him, and asked: 'Where do you intend to go?' Puhua said: 'Where do you come from?' Daowu was speechless. Puhua snatched his hand away and left. One day, Linji and Elder Muta of Heyang were sitting together in the monks' hall, discussing how Puhua was acting crazy in the streets every day.

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凡是聖。師忽入來。濟便問。汝是凡是聖。師曰。汝且道我是凡是聖。濟便喝。師以手指曰。河陽新婦子。木塔老婆禪。臨濟小廝兒。卻具一隻眼。濟曰。這賊。師曰。賊。賊。便出去。唐咸通初。將示滅。乃入市謂人曰。乞我一個直裰。人或與披襖。或與布裘。皆不受。振鐸而去。臨濟令人送與一棺。師笑曰。臨濟廝兒饒舌。便受之。乃辭眾曰。普化明日去東門死也。郡人相率送出城。師厲聲曰。今日葬不合青烏。乃曰。明日南門遷化。人亦隨之。又曰。明日出西門。方吉。人出漸稀。出已還返。人意稍怠。第四日。自擎棺出北門外。振鐸入棺而逝。郡人奔走出城。揭棺視之。已不見。唯聞空中鐸聲漸遠。莫測其由。

麻谷徹禪師法嗣

壽州良遂禪師

參麻谷。谷見來。便將鋤頭去鋤草。師到鋤草處。谷殊不顧。便歸方丈。閉卻門。師次日復去。谷又閉門。師乃敲門。谷問。阿誰。師曰。良遂。才稱名。忽然契悟曰。和尚莫謾良遂。良遂若不來禮拜和尚。洎被經論賺過一生。谷便開門相見。及歸講肆。謂眾曰。諸人知處。良遂總知。良遂知處。諸人不知。

東寺會禪師法嗣

吉州薯山慧超禪師

洞山來禮拜次。師曰。汝已住一方。又來這裡作么。曰。良價無柰疑何。特來見和

【現代漢語翻譯】 現代漢語譯本 凡是聖？有位禪師忽然進來，臨濟（Linji，人名，禪宗大師）便問：『你是凡人還是聖人？』禪師說：『你且說說我是凡人還是聖人？』臨濟便大喝一聲。禪師用手指著說：『河陽（Heyang，地名）的新媳婦，木塔（Muta，地名）的老婆禪，臨濟的小廝兒，卻長著一隻眼。』臨濟說：『這賊！』禪師說：『賊！賊！』便出去了。唐咸通初年，禪師將要示寂，便到集市上對人說：『乞討一件僧衣。』有人給他披上襖，有人給他布裘，他都不接受，搖著鈴鐺走了。臨濟讓人送給他一口棺材。禪師笑著說：『臨濟這小子饒舌。』便接受了棺材。於是辭別眾人說：『普化（Puhua，人名，禪師）明天去東門死了。』郡里的人爭相送他出城。禪師厲聲說：『今天埋葬不合青烏（Qingwu，古代相墓術）。』於是說：『明天在南門遷化。』人們也跟著去。又說：『明天出西門，才吉利。』人們出來的人漸漸稀少。出來后又返回。人們的心意稍微懈怠了。第四天，他自己扛著棺材出北門外，搖著鈴鐺進入棺材而逝。郡里的人奔跑出城，打開棺材看，已經不見了，只聽到空中鈴鐺的聲音漸漸遠去，沒有人能測知其中的緣由。

麻谷徹禪師（Magu Che，人名，禪師）法嗣

壽州良遂禪師（Liangshui，人名，禪師）

良遂禪師參拜麻谷禪師。麻谷禪師見他來了，便拿著鋤頭去鋤草。良遂禪師走到鋤草的地方，麻谷禪師卻不理睬他，便回到方丈，關上門。良遂禪師第二天又去，麻谷禪師又關上門。良遂禪師便敲門。麻谷禪師問：『是誰？』良遂禪師說：『良遂。』剛一報上名字，忽然開悟說：『和尚不要欺騙良遂，良遂若不來禮拜和尚，幾乎被經論欺騙過了一生。』麻谷禪師便開門相見。等到良遂禪師回到講經的地方，對眾人說：『你們知道的地方，良遂全都知道；良遂知道的地方，你們卻不知道。』

東寺會禪師（Dongsi Hui，人名，禪師）法嗣

吉州薯山慧超禪師（Shushan Huichao，人名，禪師）

洞山（Dongshan，人名，禪師）前來禮拜。慧超禪師說：『你已經住持一方，又來這裡做什麼？』洞山說：『良價（Liangjia，人名，洞山的法名）無奈還有疑問，特來拜見和尚。』

【English Translation】 English version Once, a monk suddenly entered. Linji (Linji, a name, a Chan master) asked, 'Are you an ordinary person or a sage?' The monk said, 'Then tell me, am I an ordinary person or a sage?' Linji then shouted loudly. The monk pointed with his finger and said, 'The new bride of Heyang (Heyang, a place name), the old woman's Chan of Muta (Muta, a place name), the little servant of Linji, yet possesses one eye.' Linji said, 'This thief!' The monk said, 'Thief! Thief!' and then left. In the early years of the Xiantong era of the Tang Dynasty, the monk was about to enter Nirvana, so he went to the market and said to people, 'Beg me for a kasaya.' Some people draped him with a jacket, some gave him a cloth fur coat, but he did not accept any of them, and walked away shaking his bell. Linji had someone send him a coffin. The monk smiled and said, 'That Linji is verbose.' Then he accepted the coffin. Then he bid farewell to the crowd and said, 'Puhua (Puhua, a name, a Chan master) will die at the east gate tomorrow.' The people of the county rushed to send him out of the city. The monk said sternly, 'Today's burial does not conform to Qingwu (Qingwu, an ancient art of tomb selection).' Then he said, 'Tomorrow I will transform at the south gate.' People also followed him. He also said, 'Tomorrow out of the west gate will be auspicious.' The number of people coming out gradually decreased. After coming out, they returned again. People's intentions were slightly slackened. On the fourth day, he carried the coffin himself outside the north gate, shook the bell and entered the coffin and passed away. The people of the county ran out of the city, opened the coffin to look, but he was no longer there, only the sound of the bell in the air gradually faded away, and no one could fathom the reason.

Disciple of Chan Master Magu Che (Magu Che, a name, a Chan master)

Chan Master Liangshui of Shouzhou (Liangshui, a name, a Chan master)

Liangshui Chan Master visited Magu Chan Master. When Magu Chan Master saw him coming, he took a hoe to weed. Liangshui Chan Master went to the place where he was weeding, but Magu Chan Master ignored him and returned to his room and closed the door. Liangshui Chan Master went again the next day, and Magu Chan Master closed the door again. Liangshui Chan Master then knocked on the door. Magu Chan Master asked, 'Who is it?' Liangshui Chan Master said, 'Liangshui.' As soon as he said his name, he suddenly realized and said, 'Venerable, don't deceive Liangshui. If Liangshui hadn't come to pay homage to the Venerable, he would have been deceived by scriptures and treatises all his life.' Magu Chan Master then opened the door to meet him. When Liangshui Chan Master returned to the place where he lectured on scriptures, he said to the crowd, 'What you all know, Liangshui knows everything; what Liangshui knows, you all do not know.'

Disciple of Chan Master Dongsi Hui (Dongsi Hui, a name, a Chan master)

Chan Master Huichao of Shushan in Jizhou (Shushan Huichao, a name, a Chan master)

Dongshan (Dongshan, a name, a Chan master) came to pay homage. Huichao Chan Master said, 'You are already in charge of one place, what are you doing here again?' Dongshan said, 'Liangjia (Liangjia, a name, Dongshan's Dharma name) has no choice but to have doubts, so I have come to see the Venerable.'

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尚。師召良價。價應諾。師曰。是甚麼。價無語。師曰。好個佛。祇是無光𦦨。

西堂藏禪師法嗣

䖍州處微禪師

僧問。三乘十二分教體理得妙。與祖意是同是別。師曰。須向六句外鑒。不得隨聲色轉。曰。如何是六句。師曰。語底默底。不語不默。總是總不是。汝合作么生。僧無對。問仰山。汝名甚麼。山曰。慧寂。師曰。那個是慧。那個是寂。山曰。祇在目前。師曰。猶有前後在。山曰。前後且置。和尚見個甚麼。師曰。喫茶去。

章敬腪禪師法嗣

京兆大薦福寺弘辯禪師

唐宣宗問。禪宗何有南北之名。對曰。禪門本無南北。昔如來以正法眼付大迦葉。展轉相傳。至二十八祖菩提達磨。來游此方為初祖。暨第五祖弘忍大師在蘄州東山開法。時有二弟子。一名慧能。受衣法。居嶺南為六祖。一名神秀。在北揚化。其後神秀門人普寂者。立秀為第六祖。而自稱七祖。其所得法雖一。而開導發悟有頓漸之異。故曰南頓北漸。非禪宗本有南北之號也。帝曰。云何名戒。對曰。防非止惡謂之戒。帝曰。云何為定。對曰。六根涉境。心不隨緣名定。帝曰。云何為慧。對曰。心境俱空。照鑒無惑名慧。帝曰。何為方便。對曰。方便者。隱實覆相權巧之門也。被接中下。曲施誘迪謂之方

【現代漢語翻譯】 現代漢語譯本： 尚。師父召喚良價（人名）。良價應聲回答。師父說：『這是什麼？』良價沒有說話。師父說：『好一個佛，只是沒有光彩。』

西堂藏禪師的法嗣

虔州處微禪師

有僧人問：『三乘十二分教（佛教的分類和教義）的體和理非常精妙，與祖師的意旨是相同還是不同？』 禪師說：『必須在六句之外去領會，不能隨著聲音和顏色而轉移。』 僧人說：『什麼是六句？』 禪師說：『語底、默底、不語不默、總是、總不是。你打算怎麼做？』 僧人無言以對。 禪師問仰山（人名）：『你叫什麼名字？』 仰山說：『慧寂（人名）。』 禪師說：『哪個是慧？哪個是寂？』 仰山說：『就在眼前。』 禪師說：『還有先後之分。』 仰山說：『先後暫且不談，和尚您見到什麼？』 禪師說：『喫茶去。』

章敬腪禪師的法嗣

京兆大薦福寺弘辯禪師

唐宣宗問：『禪宗為什麼有南北之分？』 弘辯禪師回答說：『禪門本來沒有南北之分。從前如來將正法眼藏（佛法的精髓）傳給大迦葉（人名），輾轉相傳，到第二十八祖菩提達磨（人名），來到此地成為初祖。到第五祖弘忍大師（人名）在蘄州東山開創佛法。當時有兩位弟子，一位名叫慧能（人名），接受了衣缽和佛法，在嶺南成為六祖。一位名叫神秀（人名），在北方弘揚佛法。之後神秀的門人普寂（人名），立神秀為第六祖，而自稱七祖。他們所得到的佛法雖然一樣，但是開導啓發有所不同，有頓悟和漸悟的區別，所以說南頓北漸，並非禪宗本來就有南北的稱號。』 皇帝問：『什麼叫做戒？』 弘辯禪師回答說：『防止錯誤，停止惡行，叫做戒。』 皇帝問：『什麼叫做定？』 弘辯禪師回答說：『六根接觸外境，內心不隨外緣而動，叫做定。』 皇帝問：『什麼叫做慧？』 弘辯禪師回答說：『心和境都空寂，照亮一切而沒有迷惑，叫做慧。』 皇帝問：『什麼是方便？』 弘辯禪師回答說：『方便，就是隱藏真實，覆蓋表相，權宜巧妙的法門。用來接引中等和下等根器的人，委婉地施教引導，叫做方便。』

【English Translation】 English version: Shang. The master called Liangjia (name). Liangjia responded. The master said, 'What is this?' Liangjia was silent. The master said, 'A good Buddha, but without radiance.'

Successor of Zen Master Xitangzang

Qianzhou Chuwei Zen Master

A monk asked, 'The essence and principles of the Three Vehicles and Twelve Divisions of Teachings (Buddhist classifications and doctrines) are extremely profound. Are they the same as or different from the intention of the Patriarch?' The master said, 'You must discern beyond the six phrases, and not be swayed by sound and color.' The monk said, 'What are the six phrases?' The master said, 'Speaking, silence, neither speaking nor silence, all is, all is not. What do you intend to do?' The monk was speechless. The master asked Yangshan (name), 'What is your name?' Yangshan said, 'Huiji (name).' The master said, 'Which is wisdom? Which is stillness?' Yangshan said, 'It is right before your eyes.' The master said, 'There is still a distinction between before and after.' Yangshan said, 'Let's put aside before and after for now. What does the master see?' The master said, 'Go have some tea.'

Successor of Zen Master Zhangjingyun

Hongbian Zen Master of Dajianfu Temple in Jingzhao

Emperor Xuanzong of Tang asked, 'Why does Zen Buddhism have a distinction between North and South?' Hongbian Zen Master replied, 'Zen Buddhism originally had no distinction between North and South. In the past, the Tathagata entrusted the Correct Dharma Eye (the essence of Buddhism) to Mahakashyapa (name), which was transmitted through successive generations until the twenty-eighth patriarch, Bodhidharma (name), came to this land and became the first patriarch. When the Fifth Patriarch, Great Master Hongren (name), established the Dharma at Dongshan in Qizhou, he had two disciples. One was named Huineng (name), who received the robe and Dharma and became the Sixth Patriarch in Lingnan. The other was named Shenxiu (name), who propagated the Dharma in the North. Later, Shenxiu's disciple, Puji (name), established Shenxiu as the Sixth Patriarch and proclaimed himself the Seventh Patriarch. Although what they obtained was the same Dharma, their guidance and enlightenment differed, with distinctions between sudden and gradual enlightenment. Therefore, it is said that there is sudden enlightenment in the South and gradual enlightenment in the North, but Zen Buddhism originally had no such titles of North and South.' The emperor asked, 'What is called precept?' Hongbian Zen Master replied, 'Preventing errors and stopping evil is called precept.' The emperor asked, 'What is called samadhi?' Hongbian Zen Master replied, 'When the six senses encounter external objects, the mind does not follow external conditions, this is called samadhi.' The emperor asked, 'What is called wisdom?' Hongbian Zen Master replied, 'When both mind and object are empty, illuminating everything without delusion is called wisdom.' The emperor asked, 'What is expediency?' Hongbian Zen Master replied, 'Expediency is the skillful means of concealing the truth and covering up appearances. It is used to guide those of medium and lower capacity, teaching and leading them in a tactful way, this is called expediency.'

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便。設為上根言。舍方便但說無上道者。斯亦方便之譚。乃至祖師玄言。忘功絕謂。亦無出方便之跡。帝曰。何為佛心。對曰。佛者西天之語。唐言覺。謂人有智慧覺照為佛心。心者佛之別名。有百千異號。體唯其一。無形狀。非青黃赤白．男女等相。在天非天。在人非人。而現天現人。能男能女。非始非終。無生無滅。故號靈覺之性。如陛下日應萬機。即是陛下佛心。假使千佛共傳。而不念別有所得也。帝曰。如今有人唸佛如何。對曰。如來出世為天人師。善知識隨根器而說法。為上根者開最上乘頓悟至理。中下者未能頓曉。是以佛為韋提希權開十六觀門。令唸佛生於極樂。故經云。是心是佛。是心作佛。心外無佛。佛外無心。帝曰。有人持經唸佛。持咒求佛。如何。對曰。如來種種開贊。皆為最上一乘。如百川眾流。莫不朝宗于海。如是差別諸數。皆歸薩婆若海。帝曰。祖師既契會心印。金剛經云無所得法。如何。對曰。佛之一化。實無一法與人。但示眾人。各各自性。同一法藏。當時然燈如來但印釋迦本法而無所得。方契然燈本意。故經云。無我無人。無眾生。無壽者。是法平等。修一切善法。不住于相。帝曰。禪師既會祖意。還禮佛轉經否。對曰。沙門釋子。禮佛轉經。蓋是住持常法。有四報焉。然依佛戒修

【現代漢語翻譯】 現代漢語譯本 就假設為對上等根器的人說。捨棄方便法門只說無上道的，這也是一種方便的說法。乃至祖師的玄妙言論，忘卻功用，斷絕言語，也沒有超出方便的痕跡。皇帝問：『什麼是佛心？』 對曰：『佛』是西天（印度）的說法，唐朝話叫『覺』，就是說人有智慧覺悟照見就是佛心。『心』是佛的別名，有成百上千不同的名稱，本體只有一個。沒有形狀，不是青黃赤白等顏色，也不是男女等相。在天不是天，在人不是人，卻能顯現天和人，能男能女。沒有開始也沒有終結，沒有生也沒有滅，所以叫做靈覺之性。就像陛下您每天處理各種政務，這就是陛下的佛心。即使千佛共同傳授，也不應該認為另外有所得。 皇帝問：『現在有人唸佛，怎麼樣？』 對曰：如來出世，作為天人的導師，善知識根據不同根器的人說法。為上等根器的人開示最上乘的頓悟至理，中下等根器的人不能立刻明白。所以佛為韋提希夫人權且開示十六觀門，讓她念佛往生到極樂世界。所以經上說：『是心是佛，是心作佛。心外無佛，佛外無心。』 皇帝問：『有人持經唸佛，持咒求佛，怎麼樣？』 對曰：如來種種開示讚歎，都是爲了最上一乘。如同百川眾流，沒有不朝向大海的。這樣種種差別，最終都歸於薩婆若海（一切智慧海）。 皇帝問：『祖師既然契合了心印，《金剛經》說沒有所得之法，怎麼樣解釋？』 對曰：佛的一生教化，實際上沒有一法可以給人，只是向眾人展示，各自的自性，都是同一個法藏。當時然燈如來只是印證了釋迦牟尼佛本來的佛法，而沒有另外得到什麼，才符合然燈如來的本意。所以經上說：『無我無人，無眾生，無壽者。是法平等，修一切善法，不住于相。』 皇帝問：『禪師既然領會了祖師的意旨，還禮佛轉經嗎？』 對曰：沙門釋子，禮佛轉經，這是住持佛法的常規做法，有四種報答之意。然而依據佛的戒律修行

【English Translation】 English version Then, let's assume it's spoken to those of superior faculties. To abandon expedient means and only speak of the unsurpassed path is also an expedient way of speaking. Even the profound words of the Patriarchs, forgetting merit and cutting off speech, do not escape the traces of expedient means. The Emperor asked: 'What is the Buddha-mind?' He replied: 'Buddha' is a term from the Western Heaven (India), which in Tang language is called 'Awakening.' It means that a person with wisdom and awareness is the Buddha-mind. 'Mind' is another name for the Buddha, with hundreds and thousands of different names, but the essence is only one. It has no form, is not blue, yellow, red, or white, nor is it male or female. It is not in heaven, nor is it in humans, yet it manifests as heaven and humans, able to be male and female. It has no beginning and no end, no birth and no death, therefore it is called the nature of spiritual awareness. Just as Your Majesty handles all kinds of state affairs every day, this is Your Majesty's Buddha-mind. Even if a thousand Buddhas transmit it together, one should not think that there is something else to be gained.' The Emperor asked: 'What about people who recite the Buddha's name now?' He replied: 'The Tathagata appeared in the world as a teacher of gods and humans, and good teachers teach according to the different faculties of people. For those of superior faculties, they reveal the ultimate truth of sudden enlightenment of the supreme vehicle; those of middle and lower faculties cannot understand it immediately. Therefore, the Buddha expediently revealed the sixteen contemplations for Lady Vaidehi, so that she could be reborn in the Pure Land by reciting the Buddha's name. Therefore, the sutra says: 'This mind is the Buddha, this mind makes the Buddha. Outside the mind there is no Buddha, outside the Buddha there is no mind.' The Emperor asked: 'What about people who uphold the sutras, recite the Buddha's name, and chant mantras to seek the Buddha?' He replied: 'All the Tathagata's various teachings and praises are for the supreme vehicle. Like hundreds of rivers and streams, all flow towards the sea. In this way, all kinds of differences ultimately return to the Sarvajna Sea (the sea of all wisdom).' The Emperor asked: 'Since the Patriarchs have attained the mind-seal, how do you explain the Diamond Sutra's saying that there is no Dharma to be attained?' He replied: 'In the Buddha's entire life of teaching, there is actually no Dharma that can be given to people, but only to show everyone that their own nature is the same Dharma-treasure. At that time, Dipankara Buddha only certified Shakyamuni Buddha's original Dharma and did not gain anything else, which is in accordance with Dipankara Buddha's original intention. Therefore, the sutra says: 'No self, no person, no sentient being, no lifespan. This Dharma is equal, cultivate all good Dharmas, and do not dwell on appearances.' The Emperor asked: 'Since the Chan masters have understood the Patriarch's intention, do they still bow to the Buddha and turn the sutras?' He replied: 'Shramanas and disciples of the Shakya clan, bowing to the Buddha and turning the sutras, are the regular practices of upholding the Dharma, with four kinds of repayment. However, according to the Buddha's precepts, cultivate'

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身。參尋知識。漸修梵行。履踐如來所行之跡。帝曰。何為頓見。何為漸修。對曰。頓明自性。與佛同儔。然有無始染習。故假漸修對治。令順性起用。如人吃飯。不一口便飽。師是日辯對七刻。賜紫方袍。號圓智禪師。仍來修天下祖塔。各令守護。

福州龜山智具禪師

揚州柳氏子。初謁章敬。敬問。何所而至。師曰。至無所至。來無所來。敬雖默然。師亦自悟。住后。上堂。動容瞬目。無出當人一念凈心。本來是佛。仍說偈曰。心本絕塵何用洗。身中無病豈求醫。欲知是佛非身處。明鑑高懸未照時。后值武宗沙汰。有偈示眾曰。來命如雷下翠微。風前垂淚脫禪衣。雲中有寺不容住。塵里無家何處歸。明月分形處處新。白衣寧墜解空人。誰言在俗妨修道。金粟曾為居士身。忍仙林下坐禪時。曾被歌王割截肢。況我聖朝無此事。祇令休道亦何悲。暨宣宗中興。乃不復披緇。咸通六年終於本山。謚歸寂禪師。

金州操禪師

請米和尚齋。不排坐位。米到。展坐具禮拜。師下禪床。米乃坐師位。師卻席地而坐。齋訖。米便去。侍者曰。和尚受一切人欽仰。今日坐位被人奪卻。師曰。三日後若來即受救在。米三日後果來。曰。前日遭賊(僧問鏡清。古人道。前日遭賊。意旨如何。清云。祇見錐頭利

【現代漢語翻譯】 現代漢語譯本： 身。參訪知識，逐漸修行梵行（清凈的行為），踐行如來所行的道路。皇帝問：『什麼是頓悟？什麼是漸修？』禪師回答：『頓悟是明白自己的本性，與佛相同。然而有無始以來的染污習氣，所以藉助漸修來對治，使之順應本性而起作用。就像人吃飯，不是一口就能吃飽的。』禪師當天辯論了七個時辰，皇帝賜予他紫色袈裟，號為圓智禪師，讓他回去修繕天下祖塔，各自令其守護。 福州龜山智具禪師 揚州柳氏之子。最初拜訪章敬禪師。章敬問：『從哪裡來？』智具禪師說：『到無所到，來無所來。』章敬雖然沉默不語，智具禪師自己也領悟了。後來，智具禪師住持寺院后，上堂說法：『一舉一動，一眨眼，都離不開當人一念清凈心，本來就是佛。』並說了偈語：『心本絕塵何用洗，身中無病豈求醫。欲知是佛非身處，明鑑高懸未照時。』後來遇到唐武宗滅佛，智具禪師作偈示眾說：『來命如雷下翠微，風前垂淚脫禪衣。雲中有寺不容住，塵里無家何處歸。明月分形處處新，白衣寧墜解空人。誰言在俗妨修道，金粟曾為居士身。忍仙林下坐禪時，曾被歌王割截肢。況我聖朝無此事，祇令休道亦何悲。』等到唐宣宗中興佛教，智具禪師就不再穿僧衣。咸通六年，在龜山圓寂，謚號歸寂禪師。 金州操禪師 請米和尚吃齋，沒有安排座位。米和尚來到后，展開坐具禮拜。操禪師下禪床。米和尚就坐在操禪師的位子上，操禪師卻坐在地上。齋飯完畢，米和尚就離開了。侍者說：『和尚您受到所有人的欽佩仰慕，今天座位卻被人奪走了。』操禪師說：『三天後如果他來，就得到救助了。』米和尚三天後果然來了，說：『前天遇到賊了』（有僧人問鏡清禪師：『古人說，前天遇到賊了，意旨如何？』鏡清禪師說：『只看見錐子的尖利。』）

【English Translation】 English version: He visited teachers, gradually cultivated pure conduct (brahmacharya), and followed the path walked by the Tathagata (another name for the Buddha). The Emperor asked, 'What is sudden enlightenment? What is gradual cultivation?' The Zen master replied, 'Sudden enlightenment is understanding one's own nature, being the same as the Buddha. However, there are beginningless defiled habits, so gradual cultivation is used to counteract them, allowing them to arise and function in accordance with one's nature. It's like eating a meal; one cannot be full with just one bite.' That day, the Zen master debated for seven quarters of the day, and the Emperor bestowed upon him a purple robe, giving him the title Zen Master Yuanzhi (Perfect Wisdom), and ordered him to return to repair the ancestral pagodas throughout the land, each to be guarded. Zen Master Zhiju of Guishan Mountain in Fuzhou He was a son of the Liu family in Yangzhou. He first visited Zen Master Zhangjing. Zhangjing asked, 'Where have you come from?' The Zen master said, 'Arriving at nowhere to arrive, coming from nowhere to come.' Although Zhangjing remained silent, the Zen master himself realized enlightenment. Later, after residing in the temple, the Zen master ascended the Dharma hall and said, 'Every movement, every blink of an eye, cannot be separated from the pure mind of the present moment, which is originally the Buddha.' He then spoke a verse: 'The mind is originally free from dust, why wash it? The body has no illness, why seek medicine? If you want to know where the Buddha is not in the body, the bright mirror hangs high, not yet illuminating.' Later, during Emperor Wuzong's persecution of Buddhism, the Zen master composed a verse to show the assembly: 'The decree of death descends like thunder on Cuiwei Mountain, before the wind, tears fall as I take off my Zen robe. There is a temple in the clouds that cannot be inhabited, there is no home in the dust, where can I return? The bright moon divides its form, everywhere new, would a layman rather fall than one who understands emptiness? Who says being a layman hinders cultivating the Way? Golden Millet (another name for a Buddha) was once a layman. When the Patient Immortal sat in meditation under the forest, he was once dismembered by the Singing King. Moreover, our holy dynasty has no such thing, only ordering to cease speaking, what sorrow is there?' When Emperor Xuanzong revived Buddhism, the Zen master no longer wore monastic robes. In the sixth year of Xiantong, he passed away on Guishan Mountain, and was given the posthumous title Zen Master Guiji (Returning to Stillness). Zen Master Cao of Jinzhou He invited Monk Mi to a vegetarian meal but did not arrange seating. When Monk Mi arrived, he spread out his sitting cloth and bowed. The Zen master descended from the Zen bed. Monk Mi then sat in the Zen master's seat, while the Zen master sat on the ground. After the meal, Monk Mi left. The attendant said, 'Venerable Sir, you are admired and respected by everyone, but today your seat was taken away.' The Zen master said, 'If he comes in three days, he will be saved.' Monk Mi indeed came three days later and said, 'I encountered thieves the day before yesterday.' (A monk asked Zen Master Jingqing, 'The ancients said, "I encountered thieves the day before yesterday," what is the meaning?' Zen Master Jingqing said, 'I only see the sharpness of the awl.')

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。不見鑿頭方)。

朗州古堤和尚

尋常見僧來。但曰。去。汝無佛性。僧無對。或有對者。莫契其旨。仰山到參。師曰。去。汝無佛性。山叉手近前三步應喏。師笑曰。子甚麼處得此三昧來。山曰。我從耽源處得名。溈山處得地。師曰。莫是溈山的子么。山曰。世諦即不無。佛法即不敢。山卻問。和尚從甚處得此三昧。師曰。我從章敬處得此三昧。山嘆曰。不可思議。來者難為湊泊。

河中府公畿和尚

僧問。如何是道。如何是禪。師以偈示之曰。有名非大道。是非俱不禪。欲識箇中意。黃葉止啼錢。

永泰湍禪師法嗣

湖南上林戒靈禪師

初參溈山。山曰。大德作甚麼來。師曰。介冑全具。山曰。盡卸了來。與大德相見。師曰。卸了也。山咄曰。賊尚未打。卸作甚麼。師無對。仰山代曰。請和尚屏卻左右。溈山以手揖曰。喏。喏。師后參永泰。方諭其旨。

五臺山秘魔巖和尚

常持一木叉。每見僧來禮拜。即叉卻頸曰。那個魔魅教汝出家。那個魔魅教汝行腳。道得也叉下死。道不得也叉下死。速道。速道。學徒鮮有對者(法眼代云。乞命。法燈代。但引頸示之。玄覺代云。老兒家放下叉子得也)。霍山通和尚訪師。才見不禮拜。便攛入懷裡。師拊通背三

【現代漢語翻譯】 現代漢語譯本： （不見鑿頭方）。

朗州古堤和尚

尋常看見僧人前來，（古堤和尚）只是說：『走開！你沒有佛性。』僧人沒有回答。或者有回答的，也不契合他的旨意。仰山（Yangshan）前來參拜，（古堤和尚）說：『走開！你沒有佛性。』仰山拱手向前走了三步，應了一聲『喏』。古堤和尚笑著說：『你從什麼地方得到這種三昧（Samadhi，定）？』仰山說：『我從耽源（Danyuan）處得到名，從溈山（Weishan）處得到地。』古堤和尚說：『莫非你是溈山的弟子嗎？』仰山說：『世俗諦上不能說沒有，佛法上不敢說有。』仰山反問：『和尚從什麼地方得到這種三昧？』古堤和尚說：『我從章敬（Zhangjing）處得到這種三昧。』仰山感嘆道：『不可思議！來者難以接近。』

河中府公畿和尚

僧人問：『什麼是道？什麼是禪？』（公畿和尚）用偈語開示說：『有名就不是大道，說有說非都不是禪。想要知道其中的意思，就像用黃葉來哄小孩停止哭泣的錢。』

永泰湍禪師的法嗣

湖南上林戒靈禪師

當初參拜溈山（Weishan），溈山問：『大德（Dade，對僧人的尊稱）來做什麼？』（戒靈禪師）說：『全副盔甲都穿戴好了。』溈山說：『全都卸下來，與大德相見。』（戒靈禪師）說：『卸下來了。』溈山呵斥道：『賊還沒有打，卸下來做什麼？』（戒靈禪師）無言以對。仰山（Yangshan）代為回答說：『請和尚屏退左右。』溈山拱手說：『喏，喏。』（戒靈禪師）後來參拜永泰（Yongtai），才明白其中的旨意。

五臺山秘魔巖和尚

常常拿著一根木叉，每當看見僧人前來禮拜，就用木叉叉住僧人的脖子說：『哪個魔魅教你出家？哪個魔魅教你行腳？說得出來就叉下死，說不出來也叉下死。快說！快說！』學徒很少有能回答的。（法眼（Fayan）代為回答說：『乞命。』法燈（Fadeng）代為回答：只是伸出脖子給他叉。玄覺（Xuanjue）代為回答說：『老人家放下叉子好嗎？』）霍山通和尚（Huoshan Tong）拜訪（秘魔巖和尚），剛一見面，不禮拜，就竄入（秘魔巖和尚）懷裡。（秘魔巖和尚）拍打（霍山通）的背部三下。

【English Translation】 English version: (Not seeing the chisel head's squareness).

The Venerable Guti of Langzhou

He often saw monks coming, and would simply say, 'Go away! You have no Buddha-nature.' The monks would have no reply. Or if they did reply, it would not accord with his meaning. When Yangshan (Yangshan, a Zen master) came to visit, the master said, 'Go away! You have no Buddha-nature.' Yangshan, with hands folded, stepped forward three paces and responded with 'Yes.' The master laughed and said, 'From where did you obtain this Samadhi (Samadhi, a state of meditative consciousness)?' Yangshan said, 'I obtained the name from Danyuan (Danyuan, a Zen master), and the ground from Weishan (Weishan, a Zen master).' The master said, 'Could you be a disciple of Weishan?' Yangshan said, 'In terms of worldly truth, it is not nonexistent; in terms of Buddhist Dharma, I dare not say it is.' Yangshan then asked, 'From where did the master obtain this Samadhi?' The master said, 'I obtained this Samadhi from Zhangjing (Zhangjing, a Zen master).' Yangshan exclaimed, 'Inconceivable! It is difficult for those who come to approach.'

The Venerable Gongji of Hezhong Prefecture

A monk asked, 'What is the Dao (Dao, the Way)? What is Zen (Zen, a school of Mahayana Buddhism)?' The master revealed it in a verse, saying, 'What has a name is not the Great Dao; affirming or denying is not Zen. If you wish to know the meaning within, it is like yellow leaves used as money to stop a child's crying.'

Dharma Heir of Chan Master Tuan of Yongtai

Chan Master Jieling of Shanglin Monastery in Hunan

When he first visited Weishan (Weishan, a Zen master), Weishan asked, 'What has the Great Virtue (Dade, a respectful term for monks) come to do?' The master said, 'I am fully equipped with armor.' Weishan said, 'Take it all off and meet with the Great Virtue.' The master said, 'I have taken it off.' Weishan scolded, 'The thief has not yet been struck; why take it off?' The master had no reply. Yangshan (Yangshan, a Zen master) replied on his behalf, saying, 'Please ask the master to dismiss those around him.' Weishan, with hands folded, said, 'Yes, yes.' Later, when the master visited Yongtai (Yongtai, a Zen master), he finally understood the meaning.

The Venerable Mimo Rock Hermit of Mount Wutai

He always carried a wooden fork. Whenever he saw a monk come to bow, he would immediately fork the monk's neck and say, 'Which demon (魔魅) taught you to leave home? Which demon taught you to travel on foot? If you can say it, you will die under the fork; if you cannot say it, you will also die under the fork. Speak quickly! Speak quickly!' Few students could answer. (Fayan (Fayan, a Zen master) replied on their behalf, saying, 'Beg for life.' Fadeng (Fadeng, a Zen master) replied on their behalf, simply extending his neck to be forked. Xuanjue (Xuanjue, a Zen master) replied on their behalf, saying, 'Old man, how about putting down the fork?') When Venerable Tong of Mount Huo (Huoshan Tong) visited the master, he did not bow upon seeing him but immediately rushed into the master's embrace. The master patted Tong's back three times.

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下。通起拍手曰。師兄三千里外賺我來。三千里外賺我來。便回。

湖南祇林和尚

每叱文殊普賢皆為精魅。手持木劍。自謂降魔。才見僧來參。便曰。魔來也。魔來也。以劍亂揮。歸方丈。如是十二年後。置劍無言。僧問。十二年前為甚麼降魔。師曰。賊不打貧兒家。曰。十二年後為甚麼不降魔。師曰。賊不打貧兒家。

華嚴藏禪師法嗣

黃州齊安禪師

上堂。言不落句。佛祖徒施。玄韻不墜。誰人知得。僧問。如何識得自己佛。師曰。一葉明時消不盡。松風韻罷怨無人。曰。如何是自己佛。師曰。草前駿馬實難窮。妙盡還須畜生行。有人問。師年多少。師曰。五六四三不得類。豈同一二實難窮。師有偈曰。猛熾𦦨中人有路。旋風頂上屹然棲。鎮常歷劫誰差互。杲日無言運照齊。

南嶽下四世

黃檗運禪師法嗣

睦州陳尊宿

諱道明。江南陳氏之後也。生時紅光滿室。祥雲蓋空。旬日方散。目有重瞳。面列七星。形相奇特。與眾奪倫。因往開元寺禮佛。見僧如故知。歸白父母。愿求出家。父母聽許為僧。后持戒精嚴。學通三藏。遊方契旨于黃檗。后為四眾請住觀音院。常百餘眾。經數十載。學者叩激。隨問遽答。詞語峻險。既非循轍。故淺機之流。往往嗤

【現代漢語翻譯】 下。通起拍手說：『師兄，你從三千里外騙我來。三千里外騙我來。』說完便回去了。

湖南祇林和尚（Qilin Heshang）： 總是斥責文殊（Wenshu，智慧的象徵）和普賢（Puxian，行動的象徵）都是妖精鬼怪。手持木劍，自稱降魔。只要見到僧人來參拜，便說：『魔來了！魔來了！』然後揮舞木劍。回到方丈室后，如此過了十二年，便放下劍不再說話。僧人問：『十二年前為什麼要降魔？』師父說：『賊不打貧兒家（小偷不會光顧窮人家）。』僧人問：『十二年後為什麼不降魔了？』師父說：『賊不打貧兒家。』

華嚴藏禪師（Huayanzang Chanshi）法嗣

黃州齊安禪師（Qian Chanshi）： 上堂說法：『言語不落入固定的句式，佛和祖師的教誨都成了徒勞。玄妙的韻味不曾衰落，有誰能領悟？』僧人問：『如何才能認識自己的佛性？』師父說：『一葉知秋時節也消磨不盡，松風停止了韻律也無人抱怨。』僧人問：『什麼是自己的佛性？』師父說：『草前的駿馬實在難以窮盡，妙到極致還需畜生般的行為。』有人問師父多少歲了，師父說：『五六四三不成類，豈同一二實在難以窮盡。』師父有一首偈語說：『猛烈的火焰中人有出路，旋風頂上安然棲息。鎮定恒常經歷劫難誰有差錯？太陽無言地執行普照一切。』

南嶽下四世

黃檗運禪師（Huangbo Yun Chanshi）法嗣

睦州陳尊宿（Muzhou Chen Zunsou）： 名諱道明（Daoming），是江南陳氏的後代。出生時紅光滿屋，祥雲覆蓋天空，過了十天才消散。眼睛裡有雙重瞳孔，面部排列著七星，形貌奇特，與眾人不同。因為去開元寺禮佛，見到僧人如同見到故人，回家告訴父母，希望出家。父母聽從了他的意願，讓他做了僧人。後來持戒精嚴，學通三藏（San Zang，佛教經典），遊歷四方，在黃檗處領悟了禪旨。後來被四眾弟子請到觀音院居住，常有百餘人追隨。經過數十年，學者前來請教，他隨問隨答，言辭峻峭險峻。既然不是遵循常規，所以淺薄之輩往往嗤笑。

【English Translation】 Down. Tong clapped his hands and said, 'Senior brother, you tricked me from three thousand miles away. Tricked me from three thousand miles away.' Then he went back.

Hunan Qilin Heshang (Qilin Heshang, a monk from Hunan): Always scolded Manjusri (Wenshu, symbol of wisdom) and Samantabhadra (Puxian, symbol of practice) as goblins and monsters. Holding a wooden sword, he claimed to be subduing demons. Whenever he saw a monk coming to pay respects, he would say, 'The demon is here! The demon is here!' Then he would wave the wooden sword wildly. After returning to his abbot's room, he continued like this for twelve years, then put down the sword and stopped speaking. A monk asked, 'Why did you subdue demons twelve years ago?' The master said, 'Thieves don't rob poor families.' The monk asked, 'Why don't you subdue demons after twelve years?' The master said, 'Thieves don't rob poor families.'

Dharma heir of Huayanzang Chanshi (Huayanzang Chanshi):

Huangzhou Qian Chanshi (Qian Chanshi): Ascended the Dharma hall and said: 'Words that do not fall into fixed patterns render the teachings of the Buddhas and Patriarchs futile. The profound rhyme does not decline; who can understand it?' A monk asked, 'How can one recognize one's own Buddha-nature?' The master said, 'The inexhaustible feeling when one leaf knows autumn, no one complains when the pine wind stops its rhythm.' The monk asked, 'What is one's own Buddha-nature?' The master said, 'A fine horse before the grass is truly difficult to exhaust; to reach the ultimate subtlety, one must act like a beast.' Someone asked the master how old he was. The master said, 'Five, six, four, three are not alike; how can they be the same as one or two, which are truly difficult to exhaust?' The master had a verse that said: 'In the midst of fierce flames, there is a path for people; on top of a whirlwind, one dwells securely. Calming and constant, who errs through eons? The bright sun silently moves and shines equally.'

Fourth generation under Nanyue

Dharma heir of Huangbo Yun Chanshi (Huangbo Yun Chanshi):

Muzhou Chen Zunsou (Muzhou Chen Zunsou): His name was Daoming, and he was a descendant of the Chen family of Jiangnan. At birth, red light filled the room, and auspicious clouds covered the sky, not dissipating for ten days. His eyes had double pupils, and seven stars were arranged on his face. His appearance was unique and different from others. Because he went to Kaiyuan Temple to worship the Buddha, he saw the monks as if they were old acquaintances. He returned home and told his parents that he wished to become a monk. His parents listened to his wishes and allowed him to become a monk. Later, he strictly observed the precepts, mastered the Three Baskets (San Zang, Buddhist scriptures), and traveled to various places, where he understood the meaning of Chan at Huangbo's place. Later, he was invited by the fourfold assembly to reside in Guanyin Monastery, where he was often followed by more than a hundred people. After decades, scholars came to ask for instruction, and he answered immediately as they asked, his words being steep and dangerous. Since he did not follow the usual conventions, shallow people often sneered at him.

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之。唯玄學性敏者欽伏。由是諸方歸慕。咸以尊宿稱。后歸開元(今改兜率)。居房織蒲鞋以養母。故有陳蒲鞋之號。巢寇入境。師標大草屨于城門。巢欲棄之。竭力不能舉。嘆曰。睦州有大聖人。舍城而去。遂免擾攘。一日晚參。謂眾曰。汝等諸人還得個入頭處也未。若未得個入頭處。須覓個入頭處。若得個入頭處。已后不得孤負老僧。時有僧出禮拜。曰。某甲終不敢孤負和尚。師曰。早是孤負我了也。又曰。明明向你道。尚自不會。何況蓋覆將來。又曰。老僧在此住持。不曾見個無事人到來。汝等何不近前。時有一僧方近前。師曰。維那不在。汝自領去三門外。與二十棒。曰。某甲過在甚麼處。師曰。枷上更著杻。師尋常見衲僧來。即閉門。或見講僧。乃召曰。座主。主應諾。師曰。擔板漢。或曰。這裡有桶。與我取水。一日在廊階上立。僧問。陳尊宿房在何處。師脫草屨驀頭打。僧便走。師召。大德。僧回首。師指曰。卻從那邊去。天使問。三門俱開。從那門入。師喚尚書。使應諾。師曰。從信門入。使又見畫壁。問曰。二尊者對譚何事。師摑露柱曰。三身中那個不說法。座主參。師問。莫是講唯識論否。曰。不敢。師曰。朝去西天。暮歸唐土。會么。曰。不會。師曰。吽。吽。五戒不持。師問一長老。了即毛

【現代漢語翻譯】 唯有那些玄學思辨能力敏銳的人才敬佩信服他。因此，各方人士都仰慕前來，都尊稱他為『尊宿』（德高望重的僧人）。後來他回到開元寺（現在改名為兜率寺），住在寺里一邊編織蒲草鞋一邊贍養母親，所以有了『陳蒲鞋』的稱號。黃巢的軍隊入侵時，睦州禪師在城門上豎起巨大的草鞋。黃巢想丟棄它，但竭盡全力也無法舉起。黃巢感嘆道：『睦州有大聖人啊！』於是放棄攻城離去，城中百姓因此免受戰亂侵擾。一天晚上，睦州禪師在晚參時對眾人說：『你們這些人，可曾找到一個入門的地方嗎？如果還沒有找到入門的地方，就必須去尋找一個入門的地方。如果已經找到了入門的地方，以後就不能辜負老僧我。』當時有一個僧人出來禮拜，說：『弟子終究不敢辜負和尚。』睦州禪師說：『你早就已經辜負我了！』又說：『明明地告訴你，尚且不能領會，更何況遮蓋掩飾起來呢？』又說：『老僧我在這裡住持，不曾見過一個無事之人到來。你們為何不走近前來？』當時有一個僧人正要走近前來，睦州禪師說：『維那（寺院中的職務，負責僧眾的事務）不在，你自己領他到三門外，打二十棒。』僧人說：『弟子錯在什麼地方？』睦州禪師說：『枷鎖上還要再套上腳鐐！』睦州禪師經常見到雲遊僧人前來，就關上門。或者見到講經的僧人，就召喚說：『座主（精通經論的僧人）。』座主應諾。睦州禪師說：『擔板漢（比喻見識狹隘的人）！』或者說：『這裡有個水桶，給我去取水。』一天，睦州禪師站在走廊的臺階上，有僧人問：『陳尊宿（指睦州禪師自己）的房間在哪裡？』睦州禪師脫下草鞋朝他頭上打去。僧人便跑開了。睦州禪師召喚道：『大德（對僧人的尊稱）！』僧人回頭。睦州禪師指著說：『卻從那邊去。』天使問：『三門都打開了，從哪個門進入？』睦州禪師呼喚道：『尚書（古代官名）！』天使應諾。睦州禪師說：『從信門進入。』天使又看見墻上的壁畫，問道：『二尊者（指兩位尊貴的僧人）在談論什麼事情？』睦州禪師拍打著柱子說：『三身（佛的三種化身，即法身、報身、應身）中哪個沒有說法？』座主前來參拜，睦州禪師問：『莫非是講《唯識論》嗎？』座主說：『不敢。』睦州禪師說：『早上去了西天（指印度），晚上回到唐土（指中國），明白嗎？』座主說：『不明白。』睦州禪師說：『吽！吽！五戒（佛教的基本戒律）都不持守！』睦州禪師問一位長老：『了悟之後，就像毫毛一樣嗎？』

【English Translation】 Only those with keen metaphysical insight admired and submitted to him. Consequently, people from all directions admired and came to him, respectfully calling him 'Elder Master' (venerable monk). Later, he returned to Kaiyuan Temple (now renamed Doushuai Temple), living there while weaving cattail shoes to support his mother, hence the title 'Chen Cattail Shoes'. When Huang Chao's army invaded, Chan Master Muzhou erected a giant straw sandal at the city gate. Huang Chao wanted to discard it, but could not lift it despite his best efforts. Huang Chao exclaimed, 'Muzhou has a great sage!' So he abandoned the siege and left, and the people of the city were spared from the ravages of war. One evening, during evening meditation, Chan Master Muzhou said to the assembly, 'Have you all found a place to enter? If you have not yet found a place to enter, you must seek a place to enter. If you have already found a place to enter, you must not fail this old monk in the future.' At that time, a monk came forward to bow and said, 'This disciple will never dare to fail the Abbot.' Chan Master Muzhou said, 'You have already failed me!' He also said, 'Even when I tell you plainly, you still cannot comprehend, let alone when it is covered up and concealed?' He also said, 'This old monk resides here, and I have never seen a person without affairs arrive. Why do you not come closer?' At that time, a monk was about to come closer, Chan Master Muzhou said, 'The Director (a position in the monastery, responsible for the affairs of the monks) is not here, take him to the three gates and give him twenty blows.' The monk said, 'Where did this disciple go wrong?' Chan Master Muzhou said, 'Add shackles to the cangue!' Chan Master Muzhou often closed the door when he saw wandering monks coming. Or when he saw a sutra-lecturing monk, he would summon him and say, 'Lecturer (a monk proficient in scriptures and treatises).' The lecturer would respond. Chan Master Muzhou said, 'Man carrying a plank (a metaphor for a person with narrow views)!' Or he would say, 'There is a bucket here, fetch me some water.' One day, Chan Master Muzhou was standing on the steps of the corridor, and a monk asked, 'Where is the room of Elder Master Chen (referring to Chan Master Muzhou himself)?' Chan Master Muzhou took off his straw sandal and hit him on the head. The monk then ran away. Chan Master Muzhou summoned him, 'Virtuous One (a respectful term for monks)!' The monk turned his head. Chan Master Muzhou pointed and said, 'Go back that way.' An angel asked, 'All three gates are open, which gate should I enter?' Chan Master Muzhou called out, 'Minister (an ancient official title)!' The angel responded. Chan Master Muzhou said, 'Enter through the gate of faith.' The angel then saw a mural on the wall and asked, 'What are the two Venerables (referring to two venerable monks) discussing?' Chan Master Muzhou slapped the pillar and said, 'Which of the three bodies (the three forms of the Buddha, namely Dharmakaya, Sambhogakaya, and Nirmanakaya) does not preach the Dharma?' A lecturer came to pay respects, and Chan Master Muzhou asked, 'Are you lecturing on the Vijnaptimatrata (Consciousness-only) doctrine?' The lecturer said, 'I dare not.' Chan Master Muzhou said, 'Going to the Western Heaven (referring to India) in the morning and returning to the Tang land (referring to China) in the evening, do you understand?' The lecturer said, 'I do not understand.' Chan Master Muzhou said, 'Hum! Hum! Not even upholding the five precepts (the basic precepts of Buddhism)!' Chan Master Muzhou asked an elder, 'After enlightenment, is it like a hair?'

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端吞巨海。始知大地一微塵。長老作么生。曰。問阿誰。師曰。問長老。曰。何不領話。師曰。汝不領話。我不領話。問。座主講甚麼經。曰。講涅槃經。師曰。問一段義得么。曰。得。師以腳踢空。吹一吹。曰。是甚麼義。曰。經中無此義。師曰。脫空謾語漢。五百力士揭石義。卻道無。師見僧乃曰。見成公案。放汝三十棒。曰。某甲如是。師曰。三門頭金剛為甚麼舉拳。曰。金剛尚乃如是。師便打。問。如何是向上一路。師曰。要道有甚麼難。曰。請師道。師曰。初三十一。中九下七。問。以一重去一重即不問。不以一重去一重時如何。師曰。昨朝栽茄子。今日種冬瓜。問。如何是曹溪的的意。師曰。老僧愛嗔不愛喜。曰。為甚麼如是。師曰。路逢劍客須呈劍。不是詩人莫說詩。問僧。甚處來。曰。瀏陽。師曰。彼中老宿祇對佛法大意道甚麼。曰。遍地無行路。師曰。老宿實有此語否。曰。實有。師拈拄杖打曰。這念言語漢。師問一長老。若有兄弟來。將何祇對。曰。待他來。師曰。何不道。曰。和尚欠少甚麼。師曰請不煩葛藤。僧參。師曰。汝豈不是行腳僧。曰。是。師曰。禮佛也未。曰。禮那土堆作么。師曰。自領出去。問。某甲講兼行腳。不會教意時如何。師曰。灼然實語當懺悔。曰。乞師指示。師曰汝若

{ "translations": [ "現代漢語譯本", "端吞巨海（形容其廣大）。 剛開始知道大地不過是一粒微塵。 長老你認為如何？ 回答：問誰？ 師父說：問長老。 回答：為什麼不理解我的話？ 師父說：你不理解我的話，我也不理解你的話。", "問：座主講的是什麼經？ 回答：講的是《涅槃經》（Mahāparinirvāṇa Sūtra）。 師父說：問一段經義可以嗎？ 回答：可以。 師父用腳踢了一下天空，吹了一口氣，說：這是什麼意思？ 回答：經中沒有這個意思。 師父說：真是個只會空談的傢伙！ 五百力士揭石的典故，你卻說沒有。", "師父看見一個僧人，就說：現成的公案，該打你三十棒。 回答：我就是這樣。 師父說：山門前的金剛（守護神）為什麼舉拳？ 回答：金剛尚且如此。 師父就打了他。 問：如何是向上一路？ 師父說：要說有什麼難的？ 回答：請師父說。 師父說：初三十一，中九下七（指禪宗的機鋒，難以言傳）。", "問：以一重境界去掉一重境界就不問了，不以一重境界去掉一重境界時如何？ 師父說：昨天栽茄子，今天種冬瓜（比喻不落入常規）。 問：如何是曹溪（六祖慧能弘法之地）的的意？ 師父說：老僧愛嗔不愛喜。 回答：為什麼這樣？ 師父說：路逢劍客須呈劍，不是詩人莫說詩（比喻要與同道中人交流）。", "問僧人：從哪裡來？ 回答：瀏陽。 師父說：那裡的老宿（指有經驗的僧人）對佛法大意怎麼說？ 回答：遍地無行路。 師父說：老宿真的說了這話嗎？ 回答：真的。 師父拿起拄杖打他說：你這隻會念言語的傢伙！ 師父問一位長老：如果有兄弟來，將如何招待？ 回答：等他來。 師父說：為什麼不說？ 回答：和尚你還缺什麼？ 師父說：請不要多費口舌。", "僧人來參拜。 師父說：你難道不是行腳僧（雲遊四方的僧人）嗎？ 回答：是。 師父說：禮佛了嗎？ 回答：禮拜那些泥土堆做什麼？ 師父說：自己出去。 問：我既講經又行腳，不明白教義時如何？ 師父說：確實是實話，應當懺悔。 回答：請師父指示。 師父說：你如果..." ], "english_translations": [ "English version", 'Swallowing the vast ocean. Only then does one realize the earth is but a tiny speck of dust. What does the Elder say? He replies: Ask whom? The Master says: Ask the Elder. He replies: Why don\'t you understand my words? The Master says: You don\'t understand my words, and I don\'t understand your words.', 'Question: What Sutra does the Abbot lecture on? Answer: He lectures on the Nirvana Sutra (Mahāparinirvāṇa Sūtra). The Master says: May I ask about a passage of its meaning? Answer: You may. The Master kicks the air with his foot and blows on it, saying: What is the meaning of this? Answer: This meaning is not in the Sutra. The Master says: You are a mere talker of empty words! The meaning of the five hundred strongmen lifting the stone, and you say it is not there!', 'The Master sees a monk and says: A ready-made case! You deserve thirty blows. He replies: I am like this. The Master says: Why do the Vajra (guardian deities) at the gate raise their fists? He replies: Even the Vajra are like this. The Master then strikes him. Question: What is the path upwards? The Master says: What difficulty is there in speaking of it? He replies: Please, Master, speak of it. The Master says: The first thirty-one, the middle nine, the lower seven (referring to Zen koans, difficult to express in words).', 'Question: I won\'t ask about removing one layer with another layer. What about not removing one layer with another layer? The Master says: Yesterday I planted eggplants, today I plant winter melons (metaphor for not falling into convention). Question: What is the true meaning of Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma)? The Master says: This old monk loves anger and does not love joy. He replies: Why is it like this? The Master says: When you meet a swordsman on the road, you must present your sword; if you are not a poet, do not speak of poetry (metaphor for communicating with like-minded people).', 'He asks a monk: Where do you come from? He replies: Liuyang. The Master says: What do the old monks (experienced monks) there say about the general meaning of the Buddha Dharma? He replies: There is no road to walk anywhere. The Master says: Did the old monk really say these words? He replies: He really did. The Master picks up his staff and strikes him, saying: You are just a talker of words! The Master asks an Elder: If a brother comes, how will you treat him? He replies: Wait for him to come. The Master says: Why don\'t you say? He replies: What is the Master lacking? The Master says: Please, no unnecessary talk.', 'A monk comes to pay respects. The Master says: Aren\'t you a traveling monk (a monk who travels around)? He replies: Yes. The Master says: Have you paid respects to the Buddha? He replies: What is the point of paying respects to those piles of dirt? The Master says: Take yourself out of here. Question: I both lecture on the scriptures and travel around, but what if I don\'t understand the meaning of the teachings? The Master says: Indeed, it is the truth, you should repent. He replies: Please, Master, instruct me. The Master says: If you...' ] }

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不問。老僧即緘口無言。汝既問。老僧不可緘口去也。曰。請師便道。師曰。心不負人。面無慚色。問。一句道盡時如何。師曰。義墮也。曰。甚麼處是學人義墮處。師曰。三十棒教誰吃。問。高揖釋迦。不拜彌勒時如何。師曰。昨日有人問。趁出了也。曰。和尚恐某甲不實邪。師曰。拄杖不在。苕帚柄聊與三十。上堂。我見百丈不識好惡。大眾才集。以拄杖一時打下。復召大眾。眾回首。乃云。是甚麼。有甚共語處。又黃檗和尚亦然。復召大眾。眾回首。乃云。月似彎弓。少雨多風。猶較些子。問僧。近離甚處。僧便喝。師曰。老僧被你一喝。僧又喝。師曰。三喝四喝後作么生。僧無語。師便打曰。這掠虛漢。秀才訪師。稱會二十四家書。師以拄杖空中點一點。曰。會么。秀才罔措。師曰。又道會二十四家書。永字八法也不識。上堂。裂開也在我。捏聚也在我。時有僧問。如何是裂開。師曰。三九二十七。菩提涅槃。真如解脫。即心即佛。我且與么道。你又作么生。曰。某甲不與么道。師曰。盞子撲落地。碟子成七片。曰。如何是捏聚。師乃斂手而坐。問。教意祖意是同是別。師曰。青山自青山。白雲自白雲。曰。如何是青山。師曰。還我一滴雨來。曰。道不得。請師道。師曰。法華鋒前陣。涅槃句后收。問僧。今

【現代漢語翻譯】 現代漢語譯本 不問。老僧我就閉口不說話。你既然問了，老僧我不能閉口不答啊。問：請師父開示。師父說：心中沒有對不起人的事，臉上就沒有慚愧的顏色。 問：一句道盡的時候如何？師父說：義理墮落了。問：什麼地方是學人義理墮落的地方？師父說：這三十棒教誰來吃？ 問：高傲地作揖告別釋迦牟尼（Śākyamuni，佛教創始人），不拜彌勒（Maitreya，未來佛）時如何？師父說：昨天有人問過，已經被趕出去了。問：和尚您是怕我不實在嗎？師父說：拄杖不在，就拿苕帚把子給你三十下。 上堂說法。我說百丈（Baizhang，禪宗祖師）不識好壞。大眾剛聚集，就用拄杖一下子打下去。又叫大眾，大眾回頭。就說：這是什麼？有什麼可說的？ 又如黃檗（Huangbo，禪宗祖師）和尚也是這樣。又叫大眾，大眾回頭。就說：月亮像彎弓，少雨多風。還算好一點。 問僧人：最近從哪裡來？僧人便喝（大聲呵斥）。師父說：老僧我被你一喝。僧人又喝。師父說：三喝四喝之後怎麼樣？僧人無語。師父便打他說：這虛張聲勢的傢伙。 秀才拜訪師父，自稱會寫二十四家書法。師父用拄杖在空中點一點，說：會嗎？秀才不知所措。師父說：又說會寫二十四家書法，《永字八法》也不認識。 上堂說法。裂開也在我，捏合也在我。當時有僧人問：如何是裂開？師父說：三九二十七，菩提（bodhi，覺悟）涅槃（nirvana，寂滅），真如（tathata，事物的本性）解脫（vimoksha，自在），即心即佛。我且這麼說，你又怎麼說？ 說：我不是這麼說的。師父說：盞子撲落地，碟子成七片。問：如何是捏合？師父就斂手而坐。 問：教意（佛陀的教義）祖意（禪宗祖師的意旨）是相同還是不同？師父說：青山自是青山，白雲自是白雲。問：如何是青山？師父說：還我一滴雨來。說：說不出來，請師父說。師父說：法華（Lotus Sutra，《法華經》）鋒前陣，涅槃（Nirvana Sutra，《涅槃經》）句后收。問僧人：現在...

【English Translation】 English version Not asking. The old monk would just shut his mouth and say nothing. Since you ask, the old monk cannot keep silent. Asked: Please, Master, enlighten me. The Master said: 'If the heart is not unfaithful to others, the face will have no shame.' Asked: What is it like when a single sentence says it all? The Master said: 'The meaning falls away.' Asked: Where is the place where the student's meaning falls away? The Master said: 'Who will take these thirty blows?' Asked: What if I bow deeply to Śākyamuni (the founder of Buddhism) but do not bow to Maitreya (the future Buddha)? The Master said: 'Someone asked that yesterday and was chased out.' Asked: Is the Abbot afraid that I am not genuine? The Master said: 'The staff is not here, so I'll give you thirty blows with the broom handle.' Ascending the hall. I said that Baizhang (a Zen master) does not know good from bad. As soon as the assembly gathered, he struck down with his staff. Then he called to the assembly. The assembly turned their heads. Then he said: 'What is this? What is there to talk about?' Also like the Venerable Huangbo (a Zen master). Again he called to the assembly. The assembly turned their heads. Then he said: 'The moon is like a bent bow, with little rain and much wind. It's still a little better.' Asked a monk: Where did you recently come from? The monk then shouted (a loud shout). The Master said: 'This old monk has been shouted at by you.' The monk shouted again. The Master said: 'What will you do after three or four shouts?' The monk was speechless. The Master then struck him, saying: 'This pretentious fellow.' A scholar visited the Master, claiming to be proficient in the calligraphy of twenty-four schools. The Master pointed in the air with his staff, saying: 'Do you understand?' The scholar was at a loss. The Master said: 'You said you knew the calligraphy of twenty-four schools, but you don't even recognize the Eight Principles of Yong.' Ascending the hall. Splitting open is also in me, and gathering together is also in me. At that time, a monk asked: What is splitting open? The Master said: 'Three nines are twenty-seven, bodhi (enlightenment), nirvana (liberation), tathata (suchness), and vimoksha (deliverance). I will say it like this for now, but what do you say?' Said: 'I don't say it like that.' The Master said: 'The cup falls to the ground, and the plate breaks into seven pieces.' Asked: What is gathering together? The Master then folded his hands and sat down. Asked: Are the teachings of the Buddha (Buddha's teachings) and the intentions of the Patriarchs (Zen ancestors' intentions) the same or different? The Master said: 'The green mountains are naturally green mountains, and the white clouds are naturally white clouds.' Asked: What are the green mountains? The Master said: 'Return a drop of rain to me.' Said: 'I cannot say it, please Master say it.' The Master said: 'The Lotus Sutra (Lotus Sutra) is at the front of the battle, and the Nirvana Sutra (Nirvana Sutra) is at the end of the sentence.' Asked a monk: Now...

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夏在甚麼處。曰。待和尚有住處即說。師曰。狐非師子類。燈非日月明。問僧。甚處來。僧瞪目視之。師曰。驢前馬後漢。曰。請師鑒。師曰。驢前馬後漢。道將一句來。僧無對。師看經次。陳操尚書問。和尚看甚麼經。師曰。金剛經。書曰。六朝翻譯。此當第幾。師舉起經曰。一切有為法。如夢幻泡影。看經次。僧問。和尚看甚麼經。師曰。涅槃經。茶毗品最在後。問僧。今夏在甚處。曰。徑山。曰。這吃夜飯漢。曰。尊宿叢林。何言吃夜飯。師以棒趁出。師聞一老宿難親近。躬往相訪。才入方丈。宿便喝。師側掌曰。兩重公案。宿曰。過在甚麼處。師曰。這野狐精。便退。問僧。近離甚處。曰。江西。師曰。踏破多少草鞋。僧無對。與講僧喫茶次。師曰。我救汝不得也。曰。某甲不曉。乞師垂示。師拈油餅曰。這個是甚麼。曰。色法。師曰。這入鑊湯漢。紫衣大德到。禮拜。師拈帽子帶問曰。這個喚作甚麼。曰。朝天帽。師曰。恁么則老僧不卸也。復問。所習何業。曰。唯識。師曰。作么生說。曰。三界唯心。萬法唯識。師指門扇曰。這個是甚麼。曰。是色法。師曰。簾前賜紫。對御譚經。何得不持五戒。德無對。問。某甲乍入叢林。乞師指示。師曰。你不解問。曰。和尚作么生。師曰。放汝三十棒。自領出去。

{ "translations": [ "夏日在什麼地方？", "師父說：『等老衲有了住處就告訴你。』", "師父說：『狐貍不是獅子一類，燈的光亮也比不上日月。』", "問僧人：『從哪裡來？』", "僧人瞪大眼睛看著他。", "師父說：『真是個糊塗人。』", "僧人說：『請師父指教。』", "師父說：『真是個糊塗人，說一句來聽聽。』", "僧人無言以對。", "師父在看經書的時候，陳操尚書問：『和尚看什麼經？』", "師父說：『《金剛經》(Vajra Sutra)。』", "尚書說：『六朝時翻譯的，這是第幾譯本？』", "師父舉起經書說：『一切有為法，如夢幻泡影。』", "看經書的時候，僧人問：『和尚看什麼經？』", "師父說：『《涅槃經》(Nirvana Sutra)，茶毗品在最後面。』", "問僧人：『今年夏天在哪裡？』", "答：『徑山(Jingshan)。』", "師父說：『你這吃夜宵的傢伙。』", "僧人說：『作為德高望重的僧人，怎麼能說吃夜宵呢？』", "師父用棒子把他趕了出去。", "師父聽說一位老修行很難接近，親自前去拜訪。", "剛進入方丈室，老修行就大喝一聲。", "師父側著手掌說：『這是兩重公案(gongan)。』", "老修行說：『錯在哪裡？』", "師父說：『你這野狐精。』", "便退了出來。", "問僧人：『最近從哪裡離開？』", "答：『江西(Jiangxi)。』", "師父說：『踏破了多少草鞋？』", "僧人無言以對。", "與講經的僧人一起喝茶時，師父說：『我救不了你啊。』", "僧人說：『我不明白，請師父開示。』", "師父拿起油餅說：『這個是什麼？』", "答：『色法(rupa)。』", "師父說：『你這要下油鍋的傢伙。』", "一位身穿紫色袈裟的大德到來，行禮拜。", "師父拿起帽子上的帶子問：『這個叫做什麼？』", "答：『朝天帽。』", "師父說：『這樣的話老衲就不摘了。』", "又問：『所學的是什麼？』", "答：『唯識(Vijnanavada)。』", "師父說：『怎麼說？』", "答：『三界唯心，萬法唯識。』", "師父指著門扇說：『這個是什麼？』", "答：『是色法。』", "師父說：『在皇宮面前被賜紫，對皇帝講解經書，怎麼能不持五戒(Panca-sila)？』", "大德無言以對。", "問：『我剛入寺院，請師父指示。』", "師父說：『你不會問。』", "問：『和尚怎麼問？』", "師父說：『放你三十棒，自己領悟去吧。』" ], "english_translations": [ "Where is summer?", "The master said, 'I will tell you when I have a place to stay.'", "The master said, 'A fox is not of the lion's kind, and the light of a lamp is not as bright as the sun and moon.'", "He asked a monk, 'Where do you come from?'", "The monk stared at him.", "The master said, 'A fool.'", "The monk said, 'Please, master, enlighten me.'", "The master said, 'A fool, say a sentence and let me hear it.'", "The monk had no reply.", "The master was reading a sutra when Chen Cao, the Minister, asked, 'What sutra are you reading, master?'", "The master said, 'The Diamond Sutra (Vajra Sutra).'", "The Minister said, 'Translated in the Six Dynasties, which translation is this?'", "The master raised the sutra and said, 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows.'", "While reading the sutra, a monk asked, 'What sutra are you reading, master?'", "The master said, 'The Nirvana Sutra (Nirvana Sutra), the cremation chapter is at the very end.'", "He asked a monk, 'Where were you this summer?'", "He replied, 'Jingshan (Jingshan).'", "The master said, 'You night-eating fellow.'", "The monk said, 'How can you say \'eating at night\' in a respected monastery?'", "The master chased him out with a stick.", "The master heard that an old monk was difficult to approach, so he went to visit him in person.", "As soon as he entered the abbot's room, the old monk shouted.", "The master held out his palm and said, 'Two layers of gongan (gongan).'", "The old monk said, 'Where is the fault?'", "The master said, 'You wild fox spirit.'", "Then he retreated.", "He asked a monk, 'Where did you recently leave from?'", "He replied, 'Jiangxi (Jiangxi).'", "The master said, 'How many straw sandals have you worn out?'", "The monk had no reply.", "While drinking tea with a monk who lectured on the sutras, the master said, 'I cannot save you.'", "The monk said, 'I do not understand, please master, show me.'", "The master picked up an oil cake and said, 'What is this?'", "He replied, 'Rupa (rupa).'", "The master said, 'You are going to the cauldron of boiling water.'", "A virtuous monk in purple robes arrived and bowed.", "The master picked up the hat string and asked, 'What is this called?'", "He replied, 'A court hat.'", "The master said, 'In that case, I will not take it off.'", "He then asked, 'What do you study?'", "He replied, 'Vijnanavada (Vijnanavada).'", "The master said, 'How do you explain it?'", "He replied, 'The three realms are only mind, all dharmas are only consciousness.'", "The master pointed to the door and said, 'What is this?'", "He replied, 'It is rupa.'", "The master said, 'Being granted purple robes in front of the emperor and lecturing on the sutras, how can you not uphold the five precepts (Panca-sila)?'", "The virtuous monk had no reply.", "He asked, 'I have just entered the monastery, please master, instruct me.'", "The master said, 'You do not know how to ask.'", "He asked, 'How does the master ask?'", "The master said, 'Give you thirty blows, go and understand for yourself.'" ] }

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問。教意請師提綱。師曰。但問將來。與你道。曰。請和尚道。師曰。佛殿里燒香。三門頭合掌。問。如何是展演之言。師曰。量才補職。曰。如何是不展演之言。師曰。伏惟尚饗。焦山借斧頭次。師呼童子取斧來。童取斧至。曰。未有繩墨且斫粗。師便喝。又問童曰。作么生是你斧頭。童遂作斫勢。師曰。斫你老爺頭不得。師問秀才。先輩治甚經。才曰。治易。師曰。易中道。百姓日用而不知。且道不知個甚麼。才曰。不知其道。師曰。作么生是道。才無對。僧問。一氣還轉得一大藏教也無。師曰。有甚饆羅錘子。快下將來。問。如何是一代時教。師曰。上大人。丘乙己。問。如何是禪。師曰。猛火著油煎。僧參。師曰。汝是新到否。曰。是。師曰。且放下葛藤。會么。曰。不會。師曰。擔枷陳狀。自領出去。僧便出。師曰。來。來。我實問你甚處來。曰。江西。師曰。泐潭和尚在汝背後。怕你亂道。見么。僧無對。問。寺門前金剛。拓即乾坤大地。不拓即絲髮不逢時如何。師曰。吽。吽。我不曾見此。師卻問。先跳三千。倒退八百。你合作么生。曰。諾。師曰。先責一紙罪狀好。便打。其僧擬出。師曰。來。我共你葛藤。拓即乾坤大地。你且道洞庭湖水深多少。曰。不曾量度。師曰。洞庭湖又作么生。曰。祇為今

【現代漢語翻譯】 問：請老師提綱挈領地說明教義的要旨。 師父說：『只問將來之事，我便告訴你。』 （學僧）問：『請和尚開示。』 師父說：『佛殿里燒香，三門前合掌。』 問：『什麼是充分表達的言語？』 師父說：『量才錄用。』 問：『什麼是不充分表達的言語？』 師父說：『伏惟尚饗（fú wéi shàng xiǎng，祭祀時希望神靈享用祭品的謙辭）。』 焦山（Jiāo shān，山名）借斧頭時，師父叫童子拿斧頭來。 童子拿來斧頭，師父說：『沒有繩墨，先粗略地砍。』 師父便喝斥。 又問童子：『哪個是你的斧頭？』 童子便做出砍的姿勢。 師父說：『砍你老爺的頭也不行。』 師父問秀才：『先生研究什麼經典？』 秀才說：『研究《易經》。』 師父說：『《易經》中說，百姓每天都在用它卻不知道。那麼，你說說不知道的是什麼？』 秀才說：『不知道其中的道。』 師父說：『什麼是道？』 秀才無言以對。 有僧人問：『一口氣能轉動整個大藏教（Dàzàng jiào，佛教經典的總稱）嗎？』 師父說：『有什麼饆羅錘子（bì luó chuí zi，一種比喻，指有力的工具或手段）？快拿下來。』 問：『什麼是佛一代時教（yídài shí jiào，佛教根據不同時期眾生的根器而施設的教法）？』 師父說：『上大人，丘乙己（shàng dà rén, qiū yǐ jǐ，一種文字遊戲，類似於兒童識字歌）。』 問：『什麼是禪（chán，佛教的一種修行方法）？』 師父說：『猛火上澆油煎。』 有僧人蔘拜，師父說：『你是新來的嗎？』 回答：『是的。』 師父說：『先放下葛藤（géteng，比喻糾纏不清的事務），明白嗎？』 回答：『不明白。』 師父說：『擔枷陳狀（dān jiā chén zhuàng，比喻自找麻煩），自己領出去。』 僧人便要出去，師父說：『來，來，我問你從哪裡來？』 回答：『江西。』 師父說：『泐潭（Lè tán，地名）和尚在你背後，怕你亂說，看見了嗎？』 僧人無言以對。 問：『寺門前的金剛（jīngāng，佛教護法神），拓開就是乾坤大地，不拓開就是絲髮不逢時，該如何是好？』 師父說：『吽（hōng，佛教咒語），吽，我不曾見過這樣的情況。』 師父反問道：『先跳三千，倒退八百，你該怎麼做？』 回答：『諾（nuò，表示應允的詞）。』 師父說：『先責罰你寫一張罪狀再說。』 便打。 那僧人想要出去，師父說：『來，我和你辯論。拓開就是乾坤大地，你說說洞庭湖（Dòngtíng Hú，湖名）水有多深？』 回答：『不曾測量過。』 師父說：『洞庭湖又怎麼樣呢？』 回答：『只爲了現在。』

【English Translation】 Q: Please, Master, provide a concise summary of the essence of the teachings. The Master said: 'Just ask about future matters, and I will tell you.' (The monk) asked: 'Please, Venerable Monk, enlighten me.' The Master said: 'Burning incense in the Buddha hall, joining palms at the three gates.' Q: 'What are words of full expression?' The Master said: 'Appointing people according to their abilities.' Q: 'What are words of incomplete expression?' The Master said: 'I humbly offer this sacrifice for your enjoyment (fú wéi shàng xiǎng, a humble expression used during sacrifices, hoping the deities will enjoy the offerings).' When borrowing an axe at Jiao Mountain (Jiāo shān, name of a mountain), the Master called a young attendant to bring the axe. The attendant brought the axe, and the Master said: 'Without a measuring line, just chop it roughly first.' The Master then shouted. He then asked the attendant: 'Which one is your axe?' The attendant then made a chopping gesture. The Master said: 'You can't even chop your master's head.' The Master asked the scholar: 'What classics do you study, sir?' The scholar said: 'I study the Book of Changes.' The Master said: 'The Book of Changes says that the people use it daily without knowing it. Then, tell me, what is it that they don't know?' The scholar said: 'They don't know the Dao (dào, the Way).' The Master said: 'What is the Dao?' The scholar was speechless. A monk asked: 'Can one breath turn the entire Tripitaka (Dàzàng jiào, the complete collection of Buddhist scriptures)?' The Master said: 'What kind of vajra hammer (bì luó chuí zi, a metaphor for a powerful tool or means) do you have? Bring it down quickly.' Q: 'What is the teaching of the Buddha's lifetime (yídài shí jiào, the teachings that Buddhism provides according to the capacity of sentient beings in different periods)?' The Master said: 'Superior adult, Qiu Yi Ji (shàng dà rén, qiū yǐ jǐ, a kind of word game, similar to a children's literacy song).' Q: 'What is Chan (chán, a method of Buddhist practice)?' The Master said: 'Pouring oil on a raging fire.' A monk came to pay respects, and the Master said: 'Are you newly arrived?' He replied: 'Yes.' The Master said: 'First put down the tangled vines (géteng, a metaphor for entangled affairs), do you understand?' He replied: 'I don't understand.' The Master said: 'Wearing a cangue and presenting a complaint (dān jiā chén zhuàng, a metaphor for bringing trouble upon oneself), take yourself out of here.' The monk was about to leave, and the Master said: 'Come, come, I ask you, where do you come from?' He replied: 'Jiangxi.' The Master said: 'Master Letan (Lè tán, place name) is behind you, afraid you will speak nonsense, do you see him?' The monk was speechless. Q: 'The Vajra (jīngāng, Buddhist guardian deity) in front of the temple gate, expanding is the universe, not expanding is missing the opportune moment by a hair's breadth, what should be done?' The Master said: 'Hum (hōng, Buddhist mantra), Hum, I have never seen such a situation.' The Master asked in return: 'First jump three thousand, then retreat eight hundred, what would you do?' He replied: 'Yes (nuò, a word indicating agreement).' The Master said: 'First punish you to write a confession.' Then he struck. The monk wanted to leave, and the Master said: 'Come, I will debate with you. Expanding is the universe, tell me, how deep is Dongting Lake (Dòngtíng Hú, name of a lake)?' He replied: 'I have never measured it.' The Master said: 'What about Dongting Lake?' He replied: 'Only for now.'

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時。師曰。祇這葛藤尚不會。便打。問。如何是觸途無滯底句。師曰。我不恁么道。曰。師作么生道。師曰。箭過西天十萬里。卻向大唐國里等候。看華嚴經次。僧問。看甚麼經。師曰。大光明雲。青色光明雲。紫色光明雲。卻指面前曰。那邊是甚麼云。曰。南邊是黑雲。師曰。今日須有雨。問。以字不成。入字不是。是何章句。師彈指一聲。曰。會么。曰。不會。師曰。上來講贊無限勝因。蝦蟆𨁝跳上天。蚯蚓驀過東海。問僧。近離甚處。曰。河北。師曰。彼中有趙州和尚。你曾到否。曰。某甲近離彼中。師曰。趙州有何言句示徒。僧舉喫茶話。師乃呵呵大笑曰。慚愧。卻問。趙州意作么生。曰。祇是一期方便。師曰。苦哉。趙州被你將一杓屎潑了也。便打。師卻問沙彌。你作么生會。彌便設拜。師亦打。其僧往沙彌處問。適來和尚打你作甚麼。彌曰。若不是我。和尚不打某甲。新到參。方禮拜。師叱曰。阇黎因何偷常住果子吃。曰。學人才到。和尚為甚麼道偷果子。師曰。贓物見在。問僧。近離甚處。曰。仰山。師曰。五戒也不持。曰。某甲甚麼處是妄語。師曰。這裡不著沙彌。師臨終召門人曰。此處緣息。吾當逝矣。乃跏趺而寂。郡人以香薪焚之。舍利如雨。乃收靈骨。塑像于寺。壽九十八。臘七十六。

【現代漢語翻譯】 當時，禪師說：『僅僅是這糾纏不清的葛藤（geteng，比喻錯綜複雜的事物）你尚且不明白，就敢打人？』 有僧人問：『如何是觸處無礙的語句？』 禪師說：『我不這樣說。』 僧人問：『禪師您怎麼說？』 禪師說：『箭已射過西天十萬里，卻在大唐國里等候。』 （禪師）又問：『看《華嚴經》（Huayan Jing）嗎？』 僧人問：『看什麼經？』 禪師說：『大光明雲，青色光明雲，紫色光明雲。』 禪師指著面前說：『那邊是什麼云？』 僧人說：『南邊是黑雲。』 禪師說：『今日必定有雨。』 有僧人問：『以字不成，入字不是，是什麼章句？』 禪師彈指一聲，說：『會嗎？』 僧人說：『不會。』 禪師說：『上來講贊無限殊勝的因緣，蛤蟆跳上天，蚯蚓橫過東海。』 禪師問僧人：『最近從哪裡來？』 僧人說：『河北。』 禪師說：『那裡有趙州和尚（Zhaozhou heshang），你曾去過嗎？』 僧人說：『我最近從那裡來。』 禪師說：『趙州和尚有什麼言語開示學徒？』 僧人舉了『喫茶話』（chicha hua）的典故。 禪師聽后，呵呵大笑說：『慚愧。』 禪師反問道：『趙州和尚的用意是什麼？』 僧人說：『只是一種方便。』 禪師說：『可悲啊！趙州和尚被你用一勺屎潑了。』說完便打了他。 禪師又問沙彌（shami，小和尚）：『你作何理解？』 沙彌便行禮拜。 禪師也打了他。 那僧人到沙彌處問：『剛才和尚打你做什麼？』 沙彌說：『如果不是我，和尚不會打我。』 新來的僧人蔘拜，剛要禮拜，禪師呵斥道：『阇黎（sheli，出家人的尊稱）為何偷吃常住的果子？』 僧人說：『學人剛到，和尚為什麼說我偷果子？』 禪師說：『贓物就在眼前。』 禪師問僧人：『最近從哪裡來？』 僧人說：『仰山（Yangshan）。』 禪師說：『五戒（wujie）也不持守？』 僧人說：『我哪裡說了妄語？』 禪師說：『這裡不留沙彌。』 禪師臨終時召集門人說：『此處的緣分已盡，我當離去。』 於是結跏趺坐而圓寂。 郡里的人用香木焚化他的遺體，舍利（sheli，佛教中的聖物，通常指高僧火化后的結晶體）如雨般落下。 於是人們收集他的靈骨，在寺廟裡塑了他的像。 禪師享年九十八歲，僧臘七十六年。

【English Translation】 At that time, the master said, 'You don't even understand this entangled geteng (a metaphor for complex and intricate matters), yet you dare to hit people?' A monk asked, 'What is a phrase that is unobstructed in all situations?' The master said, 'I don't say it that way.' The monk asked, 'How does the master say it?' The master said, 'The arrow has already shot past the Western Heaven by ten thousand miles, yet it waits in the Great Tang country.' (The master) then asked, 'Do you read the Huayan Jing (Flower Garland Sutra)?' The monk asked, 'What sutra do you read?' The master said, 'Great Brightness Cloud, Azure Brightness Cloud, Purple Brightness Cloud.' The master pointed in front of him and said, 'What is that cloud over there?' The monk said, 'The black cloud is to the south.' The master said, 'It must rain today.' A monk asked, '』Yi』 (以) is not formed, 『Ru』 (入) is not right, what is the chapter and verse?' The master snapped his fingers and said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'Coming up to praise the infinite and supreme causes, the toad jumps to the sky, the earthworm crosses the Eastern Sea.' The master asked the monk, 'Where have you come from recently?' The monk said, 'Hebei.' The master said, 'There is Zhaozhou heshang (Zen master Zhaozhou) there, have you been there?' The monk said, 'I recently came from there.' The master said, 'What words does Zhaozhou heshang have to instruct his disciples?' The monk cited the story of 'drinking tea' (chicha hua). The master laughed heartily and said, 'Ashamed.' The master asked in return, 'What is Zhaozhou heshang's intention?' The monk said, 'It's just a skillful means.' The master said, 'How sad! Zhaozhou heshang has been splashed with a spoonful of excrement by you.' Then he hit him. The master then asked the shami (novice monk), 'How do you understand it?' The shami then bowed. The master also hit him. That monk went to the shami and asked, 'What did the master hit you for just now?' The shami said, 'If it weren't for me, the master wouldn't hit me.' A newly arrived monk paid respects, and just as he was about to bow, the master scolded, 'Why did you, sheli (a respectful term for a monk), steal the monastery's fruit?' The monk said, 'I just arrived, why does the master say I stole fruit?' The master said, 'The stolen goods are right here.' The master asked the monk, 'Where have you come from recently?' The monk said, 'Yangshan.' The master said, 'You don't even uphold the five precepts (wujie)?' The monk said, 'Where have I spoken falsely?' The master said, 'We don't keep shami here.' When the master was dying, he summoned his disciples and said, 'The karmic connection here is exhausted, I should depart.' Then he sat in the lotus position and passed away. The people of the county burned his body with fragrant wood, and relics (sheli, sacred objects in Buddhism, usually referring to the crystallized remains of eminent monks after cremation) fell like rain. So people collected his spiritual bones and sculpted his image in the temple. The master lived to be ninety-eight years old, with seventy-six years as a monk.

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杭州千頃山楚南禪師

福州張氏子。初參芙蓉。蓉見曰。吾非汝師。汝師江外黃檗是也。師禮辭。遂參黃檗。檗問。子未現三界影像時如何。師曰。即今豈是有邪。檗曰。有無且置。即今如何。師曰。非今古。檗曰。吾之法眼。已在汝躬。住后。上堂。諸子設使解得三世佛教。如瓶注水。及得百千三昧。不如一念修無漏道。免被人天因果繫絆。時有僧問。無漏道如何修。師曰。未有阇黎時體取。曰。未有某甲時教誰體。師曰。體者亦無。問。如何是易。師曰。著衣吃飯。不用讀經看教。不用行道禮拜。燒身煉頂。豈不易邪。曰。如何是難。師曰。微有念生。便具五陰三界。輪迴生死皆從汝一念生。所以佛教諸菩薩云。佛所護念。師雖應機無倦。而常寂然處定。或逾月。或浹旬。文德六年五月遷化。塔于院之西隅。大順二年宣州孫儒寇錢塘。發塔。睹師全身儼然。爪發俱長。拜謝而去。

福州烏石山靈觀禪師(時稱老觀)

尋常扄戶。人罕見之。唯一信士每至食時送供。方開。一日。雪峰伺便扣門。師開門。峰驀胸搊住曰。是凡是聖。師唾曰。這野狐精。便推出閉卻門。峰曰。也祇要識老兄。刬草次。問僧。汝何處去。曰。西院禮拜安和尚去。時竹上有一青蛇。師指蛇曰。欲識西院老野狐精。祇這

便是。師問西院。此一片地。堪著甚麼物。院曰。好著個無相佛。師曰。好片地被兄放不凈污了也。引面次。僧參。師引面示之。僧便去。師至暮。問小師。適來僧在何處。小師曰。當時便去也。師曰。是即是。祇得一橛(玄覺云。甚麼處是少一橛)。問。如何是佛。師出舌示之。其僧禮謝。師曰。住。住。你見甚麼便禮拜。曰。謝和尚慈悲。出舌相示。師曰。老僧近日舌上生瘡。僧到敲門。行者開門。便出去。僧入禮拜。問。如何是西來意。師曰。適來出去者。是甚麼人。僧擬近前。師便推出。閉卻門。曹山行腳時。問。如何是毗盧師法身主。師曰。我若向你道。即別有也。曹山舉似洞山。山曰。好個話頭。祇欠進語。何不問為甚麼不道。曹卻來進前語。師曰。若言我不道。即啞卻我口。若言我道。即謇卻我舌。曹山歸舉似洞山。山深肯之。

杭州羅漢院宗徹禪師

湖州吳氏子。上堂。僧問。如何是祖師西來意。師曰。骨剉也(師對機多用此語。時號骨剉和尚)。問。如何是南宗北宗。師曰。心為宗。曰。還看教也無。師曰。教是心。問。性地多昏。如何了悟。師曰。煩云風捲。太虛廓清。曰。如何得明去。師曰。一輪皎潔。萬里騰光。

相國裴休居士

字公美。河東聞喜人也。守新安日

【現代漢語翻譯】 現代漢語譯本 師父問道西院的僧人：『這一片地，適合用來做什麼？』西院僧人回答：『適合用來安放一尊無相佛（沒有具體形象的佛）。』師父說：『好好的地被你用不清凈的東西玷污了。』 師父轉過臉，一位僧人前來參拜。師父轉過臉給他看。僧人隨即離開。到了晚上，師父問小沙彌：『剛才那位僧人在哪裡？』小沙彌說：『當時就走了。』師父說：『是這樣沒錯，只是少了一截。』（玄覺禪師評論說：『哪裡是少了一截？』） 有人問：『什麼是佛？』師父伸出舌頭給他看。那僧人便要禮拜感謝，師父說：『住，住，你看到什麼便要禮拜？』僧人說：『感謝和尚慈悲，伸出舌相來開示。』師父說：『老僧我近日舌頭上生了瘡。』 有僧人來敲門，行者（負責雜務的僧人）開門，僧人便出去了。僧人進入禮拜，問：『什麼是西來意（達摩祖師從西天來到東土的意旨）？』師父說：『剛才出去的那個人，是什麼人？』僧人想要靠近，師父便把他推出門外，關上了門。 曹山（禪師名）行腳參學時，問：『什麼是毗盧師法身主（宇宙本體的化身）？』師父說：『我如果向你說了，就變成另外的東西了。』曹山把這話告訴洞山（禪師名），洞山說：『好一句問話，只是欠缺進一步的追問，為什麼不問他為什麼不說呢？』曹山於是回來進一步追問。師父說：『如果說我不說，就等於我成了啞巴；如果說我說了，就等於我成了口吃。』曹山回去把這話告訴洞山，洞山深深地認可了。 杭州羅漢院宗徹禪師 是湖州吳氏的兒子。上堂說法時，有僧人問：『什麼是祖師西來意（達摩祖師從西天來到東土的意旨）？』師父說：『骨剉也（粉身碎骨）。』（師父應對機鋒多用此語，當時人號稱他為『骨剉和尚』）。有人問：『什麼是南宗北宗？』師父說：『心為宗。』問：『還看經教嗎？』師父說：『經教就是心。』問：『自性心地多昏昧，如何才能了悟？』師父說：『煩惱的雲彩被風吹散，廣闊的天空自然清明。』問：『如何才能得到光明？』師父說：『一輪明月皎潔，光芒照耀萬里。』 相國裴休居士 字公美，是河東聞喜人。擔任新安的太守時。

【English Translation】 English version The master asked the monk of the West Courtyard, 'What is this piece of land suitable for?' The monk of the West Courtyard replied, 'It is suitable for placing a formless Buddha (a Buddha without a specific image).』 The master said, 'A good piece of land has been defiled by you with unclean things.' The master turned his face, and a monk came to pay homage. The master turned his face to show it to him. The monk then left. In the evening, the master asked the young novice, 'Where is the monk who came just now?' The young novice said, 'He left at that time.' The master said, 'That's right, but it's missing a section.' (Zen Master Xuanjue commented, 'Where is the missing section?') Someone asked, 'What is Buddha?' The master stuck out his tongue to show him. The monk was about to bow and thank him, but the master said, 'Stop, stop, what did you see that you want to bow to?' The monk said, 'Thank you, Abbot, for your compassion in showing me the tongue sign.' The master said, 'This old monk has sores on his tongue these days.' A monk came to knock on the door, and the attendant (the monk in charge of chores) opened the door, and the monk went out. The monk entered and bowed, asking, 'What is the meaning of the Westward Journey (Bodhidharma's intention in coming from the West to the East)?' The master said, 'Who was the person who just went out?' The monk tried to approach, but the master pushed him out and closed the door. When Caoshan (a Zen master's name) was traveling and studying, he asked, 'What is the master of the Dharmakaya of Vairocana (the embodiment of the cosmic entity)?' The master said, 'If I tell you, it will become something else.' Caoshan told Dongshan (a Zen master's name) about this, and Dongshan said, 'That's a good question, but it lacks further questioning. Why not ask him why he doesn't say it?' So Caoshan came back and asked further. The master said, 'If I say I don't say it, it's like I'm mute; if I say I say it, it's like I'm stuttering.' Caoshan went back and told Dongshan about this, and Dongshan deeply approved of it. Zen Master Zongche of Luohan Temple in Hangzhou Was the son of the Wu family of Huzhou. When he ascended the hall to preach, a monk asked, 'What is the meaning of the Patriarch's Westward Journey (Bodhidharma's intention in coming from the West to the East)?' The master said, 'Bone crushing.' (The master often used this phrase in response to opportunities, and people at the time called him 'Bone Crushing Abbot'). Someone asked, 'What is the Southern School and the Northern School?' The master said, 'The mind is the school.' Asked, 'Do you still read the teachings?' The master said, 'The teachings are the mind.' Asked, 'If the nature of the mind is often dim, how can one attain enlightenment?' The master said, 'The clouds of trouble are blown away by the wind, and the vast sky is naturally clear.' Asked, 'How can one obtain brightness?' The master said, 'A round moon is bright, and its light shines for thousands of miles.' Layman Pei Xiu, the Prime Minister His courtesy name was Gongmei, and he was from Wenxi in Hedong. When he was the governor of Xin'an.

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。屬運禪師初于嶺南黃檗山舍眾入大安精舍。混跡勞侶。掃灑殿堂。公入寺燒香。主事祇接。因觀壁畫。乃問。是何圖相。主事對曰。高僧真儀。公曰。真儀可觀。高僧何在。主事無對。公曰。此間有禪人否。曰。近有一僧。投寺執役。頗似禪者。公曰。可請來詢問得否。於是遽尋檗至。公睹之欣然曰。休適有一問。諸德吝辭。今請上人代酬一語。檗曰。請相公垂問。公舉前話。檗朗聲曰。裴休。公應諾。檗曰。在甚麼處。公當下知旨。如獲髻珠。曰。吾師真善知識也。示人克的若是。何故汩沒於此乎。寺眾愕然。自此延入府署。執弟子禮。屢辭不已。復堅請住黃檗山。薦興祖道。有暇即躬入山頂謁。或渴聞玄論。即請入州中。公既通徹祖意。復博綜教相。諸方禪學咸謂裴相不浪出黃檗之門也。至遷鎮宣城。還思瞻禮。亦創精藍。迎請居之。雖圭峰該通禪講。為裴之所重。未若歸心於黃檗而傾竭服膺者也。又撰圭峰碑云。休與師於法為昆仲。于義為交友。于恩為善知識。于教為內外護。斯可見矣。仍集黃檗語要。親書序引。冠于編首。留鎮山門。又親書大藏經五百函號。迄今寶之。又圭峰禪師著禪源詮．原人論及圓覺經疏注．法界觀。皆為之序。公篤志內典。深入法會。有發願文傳於世。

長慶安禪師法嗣

【現代漢語翻譯】 現代漢語譯本：屬運禪師最初在嶺南黃檗山離開大眾，進入大安精舍，混跡于勞作的僧侶之中，負責掃灑殿堂。裴休（人名）進入寺廟燒香，主事僧人接待了他。裴休看到墻上的壁畫，問道：『這是什麼圖畫？』主事回答說：『是高僧的畫像。』裴休說：『畫像可以觀看，高僧在哪裡呢？』主事無言以對。裴休問：『這裡有禪人嗎？』主事說：『最近有一個僧人，在寺里做雜役，很像個禪者。』裴休說：『可以請他來問話嗎？』於是立刻找到黃檗（人名，即黃檗禪師）。裴休見到他很高興，說：『我有一個問題，各位都不肯回答，現在請上人代為回答一句。』黃檗說：『請相公提問。』裴休舉起之前的問題。黃檗大聲喊道：『裴休！』裴休應諾。黃檗說：『在什麼地方？』裴休當下明白了他的意思，如同得到了髻珠（比喻珍貴之物）。說：『我的老師真是善知識啊！指示人如此透徹。為什麼埋沒在這裡呢？』寺里的僧眾都很驚訝。從此，裴休將黃檗請入府署，以弟子之禮對待他，多次辭謝都不被允許。後來，裴休堅決請求黃檗住在黃檗山，推薦他振興祖道。有空的時候，就親自到山頂拜謁。或者渴望聽聞玄妙的理論，就請他到州里。裴休既通徹了祖師的意旨，又廣泛地研究了佛教的教相。各地的禪學之人都說裴休沒有白出黃檗之門。等到裴休調任宣城，還想著瞻仰禮拜黃檗，也建造了精舍，迎接黃檗居住。雖然圭峰（人名，即圭峰宗密禪師）精通禪宗和講經，被裴休所器重，但不如他歸心於黃檗而竭盡全力地服從。又撰寫了圭峰的碑文說：『裴休與老師在佛法上是昆仲，在道義上是朋友，在恩情上是善知識，在教化上是內護和外護。』這就可以看出來了。仍然收集了《黃檗語要》，親自寫了序言，放在書的開頭，留在山門。又親自書寫了大藏經五百函的編號，直到現在還被珍藏著。另外，圭峰禪師著有《禪源詮》、《原人論》以及《圓覺經疏注》、《法界觀》，裴休都為之作序。裴休篤志于佛經，深入佛法，有發願文流傳於世。 長慶安禪師法嗣

【English Translation】 English version: Zen Master Shuyun initially left the assembly at Huangbo Mountain (黃檗山) in Lingnan and entered the Da'an Hermitage (大安精舍), mingling with the laboring monks, sweeping and cleaning the halls. Pei Xiu (裴休, a name) entered the temple to burn incense, and the abbot received him. Observing the murals on the wall, Pei Xiu asked, 'What are these pictures?' The abbot replied, 'They are portraits of eminent monks.' Pei Xiu said, 'The portraits are visible, but where are the eminent monks?' The abbot was speechless. Pei Xiu asked, 'Are there any Chan practitioners here?' The abbot said, 'Recently, there is a monk who serves in the temple, doing chores, who seems like a Chan practitioner.' Pei Xiu said, 'Can he be invited for questioning?' So they immediately found Huangbo (黃檗, Huangbo Xiyun, a Chan master). Pei Xiu was delighted to see him and said, 'I have a question, but the other monks are reluctant to answer. Now, I invite the venerable one to answer it for me.' Huangbo said, 'Please, sir, ask your question.' Pei Xiu raised the previous question. Huangbo loudly called out, 'Pei Xiu!' Pei Xiu responded. Huangbo said, 'Where is he?' Pei Xiu immediately understood his meaning, as if he had found a jewel in his topknot (髻珠, metaphor for something precious). He said, 'My teacher is truly a good advisor! He instructs people so thoroughly. Why are you hidden here?' The monks in the temple were astonished. From then on, Pei Xiu invited Huangbo into his official residence, treating him with the respect due to a disciple, but Huangbo repeatedly declined. Later, Pei Xiu insisted that Huangbo reside at Huangbo Mountain, recommending him to revive the ancestral way. Whenever he had time, he would personally visit him at the mountain peak. Or, when he longed to hear profound theories, he would invite him into the city. Pei Xiu not only thoroughly understood the ancestral teachings but also extensively studied the Buddhist doctrines. Chan scholars from all over said that Pei Xiu did not leave Huangbo's school in vain. When Pei Xiu was transferred to Xuancheng, he still thought of paying homage to Huangbo and built a hermitage to welcome him to reside there. Although Guifeng (圭峰, Guifeng Zongmi, a Chan master) was proficient in both Chan and sutra lectures and was valued by Pei Xiu, he was not as devoted to Huangbo and as wholeheartedly obedient to him. Furthermore, he wrote Guifeng's epitaph, saying, 'Pei Xiu and the teacher are like brothers in the Dharma, friends in righteousness, good advisors in kindness, and protectors both internally and externally in teaching.' This can be seen. He also collected the 'Essential Sayings of Huangbo,' personally wrote a preface, and placed it at the beginning of the book, leaving it at the temple gate. He also personally wrote the numbers for five hundred cases of the Great Treasury Sutra (大藏經), which are still treasured today. In addition, Zen Master Guifeng wrote 'Exposition on the Source of Chan,' 'Treatise on the Origin of Humanity,' and 'Commentary on the Perfect Enlightenment Sutra' and 'Contemplation on the Realm of Dharma,' for which Pei Xiu wrote prefaces. Pei Xiu was devoted to the Buddhist scriptures, deeply immersed in the Dharma assembly, and a vow he made has been passed down through the generations. Successor of Zen Master Changqing An

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益州大隨法真禪師

梓州王氏子。妙齡夙悟。決志尋師。于慧義寺出家。圓具后南遊。初見藥山．道吾．云巖．洞山．次至嶺外大溈會下。數載食不至充。臥不求暖。清苦煉行。操履不群。溈深器之。一日問曰。阇黎在老僧此間。不曾問一轉話。師曰。教某甲向甚麼處下口。溈曰。何不道如何是佛。師便作手勢掩溈口。溈嘆曰。子真得其髓。從此名傳四海。爾後還蜀。寄錫天彭堋口山龍懷寺。于路旁煎茶普施三年。因往後山。見一古院號大隨。群峰矗秀。澗水清冷。中有一樹。圍四丈餘。南開一門。中空無礙。不假斤斧。自然一庵。時自為木禪庵。師乃居之十餘載。影不出山。聲聞于外。四方玄學。千里趨風。蜀主欽尚。遣使屢徴。師皆辭以老病。署神照大師。上堂。此性本來清凈。具足萬德。但以染凈二緣。而有差別。故諸聖悟之。一向凈用。而成覺道。凡夫迷之。一向染用。沒溺輪迴。其體不二。故般若云。無二無二分。無別無斷故。僧問。劫火洞然。大千俱壞。未審這個壞不壞。師曰。壞。曰。恁么則隨他去也。師曰。隨他去。僧不肯。後到投子。舉前話。子遂裝香遙禮曰。西川古佛出世。謂其僧曰。汝速回去懺悔。僧回。大隨師已歿。僧再至投子。子亦遷化。問。如何是大人相。師曰。肚上不貼榜

【現代漢語翻譯】 現代漢語譯本

益州大隨法真禪師

梓州王氏之子。年少時就很有領悟，下定決心尋訪名師。在慧義寺出家。受具足戒后南遊。最初拜見藥山（Yaoshan），道吾（Daowu），云巖（Yunyan），洞山（Dongshan），之後到達嶺外大溈（Dawei）的門下。數年間，吃飯不能吃飽，睡覺不求溫暖，清苦修行，品行出衆。大溈很器重他。一天，大溈問：『你在這兒，不曾問過一句佛法。』禪師說：『教我從哪裡問起呢？』大溈說：『何不問什麼是佛？』禪師就用手去捂大溈的嘴。大溈讚歎說：『你真是得到了精髓。』從此名聲傳遍四海。之後回到蜀地，寄居在天彭堋口山龍懷寺。在路旁施茶三年。一次前往後山，看見一座古院，名叫大隨（Dasui）。群峰聳立秀麗，澗水清澈寒冷，中間有一棵樹，樹幹周長四丈多，南面天然形成一個門，樹幹中空沒有阻礙，不用斧頭砍鑿，自然形成一座禪庵。當時人們稱之為木禪庵。禪師於是居住在那裡十多年，身影不出山，名聲卻傳揚在外。四方的玄學之士，千里迢迢前來學習。蜀主欽佩仰慕，多次派使者徵召，禪師都以年老多病為由推辭。蜀主賜號神照大師。禪師上堂說法：『這個自性本來清凈，具足萬德，只是因為染凈二緣，才有了差別。所以諸聖覺悟了它，一向用清凈的一面，成就了覺悟之道。凡夫迷惑了它，一向用染污的一面，沉溺在輪迴之中。它的本體沒有分別。所以《般若經》說，無二無二分，無別無斷故。』有僧人問：『劫火燃燒，整個大千世界都毀壞了，請問這個（自性）壞不壞？』禪師說：『壞。』僧人說：『既然這樣，那就隨它去了。』禪師說：『隨它去。』僧人不肯。後來到了投子（Touzi），舉了之前的話。投子於是點燃香遙拜說：『西川的古佛出世了。』對那個僧人說：『你快回去懺悔。』僧人回去后，大隨禪師已經去世。僧人再次來到投子，投子也已經圓寂。』問：『如何是大人相？』禪師說：『肚子上不貼榜。』 English version

Chan Master Dasui Fazhen of Yizhou

He was a son of the Wang family in Zizhou. He had early enlightenment in his youth and resolved to seek a teacher. He left home at Huiyi Temple. After receiving full ordination, he traveled south. He first visited Yaoshan (Medicine Mountain, a Chan master), Daowu (another Chan master), Yunyan (Cloud Cliff, another Chan master), and Dongshan (Cave Mountain, another Chan master), and then arrived at Dawei (Great Wei, another Chan master) outside the mountains. For several years, he did not eat enough and did not seek warmth in bed. He practiced diligently with purity and hardship, and his conduct was outstanding. Dawei deeply valued him. One day, Dawei asked: 'Since you came here, you have not asked a single question about the Dharma.' The Master said: 'Teach me, where should I start?' Dawei said: 'Why not ask what is Buddha?' The Master then made a gesture to cover Dawei's mouth. Dawei sighed and said: 'You have truly grasped its essence.' From then on, his name spread throughout the world. Later, he returned to Shu and stayed at Longhuai Temple on Pengkou Mountain in Tianpeng. He offered tea by the roadside for three years. Once, he went to the back mountain and saw an ancient temple called Dasui (Great Following). The surrounding peaks were towering and beautiful, and the stream water was clear and cold. In the middle was a tree with a circumference of more than four zhang (ancient Chinese unit of length, about 3.3 meters), with a natural opening to the south, hollow and unobstructed. Without the need for axes, a natural hermitage was formed. At that time, it was called the Wooden Chan Hermitage. The Master then lived there for more than ten years, his shadow never leaving the mountain, but his voice was heard far and wide. Scholars of metaphysics from all directions traveled thousands of miles to learn from him. The Lord of Shu admired him and repeatedly sent envoys to invite him, but the Master declined, citing old age and illness. The Lord of Shu bestowed upon him the title of Great Master Shenzhao (Divine Illumination). The Master ascended the hall and said: 'This nature is originally pure and complete with myriad virtues, but it is differentiated by the two conditions of defilement and purity. Therefore, the sages awaken to it and always use the pure aspect to achieve the path of enlightenment. Ordinary people are deluded by it and always use the defiled aspect, drowning in the cycle of reincarnation. Its essence is not two. Therefore, the Prajna Sutra says, 'No two, no division of two, no difference, no cessation.'' A monk asked: 'When the fire of the kalpa (an aeon in Hindu and Buddhist cosmology) burns and the entire great thousand world is destroyed, I don't know if this (nature) is destroyed or not?' The Master said: 'Destroyed.' The monk said: 'If so, then let it go.' The Master said: 'Let it go.' The monk was not satisfied. Later, he went to Touzi (another Chan master) and mentioned the previous conversation. Touzi then lit incense and bowed remotely, saying: 'The ancient Buddha of Xichuan (West River, another name for Sichuan) has appeared in the world.' He said to the monk: 'You should quickly return and repent.' When the monk returned, Master Dasui had already passed away. The monk came to Touzi again, and Touzi had also passed away. Asked: 'What is the appearance of a great person?' The Master said: 'There is no list pasted on the belly.'

【English Translation】 English version

Chan Master Dasui Fazhen of Yizhou

He was a son of the Wang family in Zizhou. He had early enlightenment in his youth and resolved to seek a teacher. He left home at Huiyi Temple. After receiving full ordination, he traveled south. He first visited Yaoshan (Medicine Mountain, a Chan master), Daowu (another Chan master), Yunyan (Cloud Cliff, another Chan master), and Dongshan (Cave Mountain, another Chan master), and then arrived at Dawei (Great Wei, another Chan master) outside the mountains. For several years, he did not eat enough and did not seek warmth in bed. He practiced diligently with purity and hardship, and his conduct was outstanding. Dawei deeply valued him. One day, Dawei asked: 'Since you came here, you have not asked a single question about the Dharma.' The Master said: 'Teach me, where should I start?' Dawei said: 'Why not ask what is Buddha?' The Master then made a gesture to cover Dawei's mouth. Dawei sighed and said: 'You have truly grasped its essence.' From then on, his name spread throughout the world. Later, he returned to Shu and stayed at Longhuai Temple on Pengkou Mountain in Tianpeng. He offered tea by the roadside for three years. Once, he went to the back mountain and saw an ancient temple called Dasui (Great Following). The surrounding peaks were towering and beautiful, and the stream water was clear and cold. In the middle was a tree with a circumference of more than four zhang (ancient Chinese unit of length, about 3.3 meters), with a natural opening to the south, hollow and unobstructed. Without the need for axes, a natural hermitage was formed. At that time, it was called the Wooden Chan Hermitage. The Master then lived there for more than ten years, his shadow never leaving the mountain, but his voice was heard far and wide. Scholars of metaphysics from all directions traveled thousands of miles to learn from him. The Lord of Shu admired him and repeatedly sent envoys to invite him, but the Master declined, citing old age and illness. The Lord of Shu bestowed upon him the title of Great Master Shenzhao (Divine Illumination). The Master ascended the hall and said: 'This nature is originally pure and complete with myriad virtues, but it is differentiated by the two conditions of defilement and purity. Therefore, the sages awaken to it and always use the pure aspect to achieve the path of enlightenment. Ordinary people are deluded by it and always use the defiled aspect, drowning in the cycle of reincarnation. Its essence is not two. Therefore, the Prajna Sutra says, 'No two, no division of two, no difference, no cessation.'' A monk asked: 'When the fire of the kalpa (an aeon in Hindu and Buddhist cosmology) burns and the entire great thousand world is destroyed, I don't know if this (nature) is destroyed or not?' The Master said: 'Destroyed.' The monk said: 'If so, then let it go.' The Master said: 'Let it go.' The monk was not satisfied. Later, he went to Touzi (another Chan master) and mentioned the previous conversation. Touzi then lit incense and bowed remotely, saying: 'The ancient Buddha of Xichuan (West River, another name for Sichuan) has appeared in the world.' He said to the monk: 'You should quickly return and repent.' When the monk returned, Master Dasui had already passed away. The monk came to Touzi again, and Touzi had also passed away. Asked: 'What is the appearance of a great person?' The Master said: 'There is no list pasted on the belly.'

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。問。僧甚處去。曰。西山住庵去。師曰。我向東山頭喚汝。汝便來得么。曰。不然。師曰。汝住庵未得。問。生死到來時如何。師曰。遇茶喫茶。遇飯吃飯。曰。誰受供養。師曰。合取缽盂。庵側有一龜。僧問。一切眾生皮裹骨。這個眾生為甚骨裹皮。師拈草履覆龜背上。僧無語。問。如何是諸佛法要。師舉拂子曰。會么。曰。不會。師曰。麈尾拂子。問。如何是學人自己。師曰。是我自己。曰。為甚麼卻是和尚自己。師曰。是汝自己。問。如何是大隨一面事。師曰。東西南北。問。佛法遍在一切處。教學人向甚麼處駐足。師曰。大海從魚躍。長空任鳥飛。問。父子至親。岐路各別時如何。師曰。為有父子。問。如何是無縫塔。師曰。高五尺。曰。學人不會。師曰。鶻侖磚。問。和尚百年後法付何人。師曰。露柱火爐。曰。還受也無。師曰。火爐露柱。行者領眾參。師問。參得底人喚東作甚麼。曰。不可喚作東。師咄曰。臭驢漢。不喚作東喚作甚麼。者無語。問。如何是和尚家風。師曰。赤土畫簸箕。曰。未審此理如何。師曰。簸箕有唇。米跳不出。問。僧講甚麼教法。曰。百法論。師拈杖曰。從何而起。曰。從緣而起。師曰。苦哉。苦哉。問。僧甚處去。曰。峨嵋禮普賢去。師舉拂子曰。文殊．普賢總在這裡。僧

作圓相拋向后。乃禮拜。師喚侍者取一貼茶與這僧。眾僧參次。師以口作患風勢。曰。還有人醫得吾口么。眾僧競送藥以至。俗士聞之。亦多送藥。師並不受。七日後。師自摑口令正。乃曰。如許多時鼓這兩片皮。至今無人醫得。即端坐而逝。

韶州靈樹如敏禪師

閩人也。廣主劉氏奕世欽重。署知聖大師。僧問。佛法至理如何。師展手而已。問。如何是和尚家風。師曰。千年田．八百主。曰。如何是千年田．八百主。師曰。郎當屋舍沒人修。問。如何是西來意。師曰。童子莫徭兒。曰。乞師指示。師曰。汝從虔州來。問。是甚麼得恁么難會。師曰。火官頭上風車子。有尼送瓷缽與師。師拓起問曰。這個出在甚麼。曰。出在定州(法燈別云。不遠此間)。師乃撲破。尼無對(保福代云。欺敵者亡)。問。和尚年多少。師曰。今日生。來朝死。又問。和尚生緣甚麼處。師曰。日出東。月落西。師四十餘年化被嶺表。頗有異跡。廣主將興兵。躬入院請師決臧𠘶。師已先知。怡然坐化。主怒知事曰。和尚何時得疾。對曰。不曾有疾。適封一函子。令呈大王。主開函得一帖子云。人天眼目。堂中上座。主悟師旨。遂寢兵。乃召第一座開堂說法(即雲門也)。龕塔葬儀。廣主具辦。謚靈樹禪師。真身塔焉。

【現代漢語翻譯】 現代漢語譯本：

（禪師）作圓相（用手勢比劃圓形）拋向身後，然後禮拜。禪師叫侍者拿一帖茶給這位僧人。眾僧依次參拜。禪師用口作出患風病的樣子，說：『還有人能醫治我的口嗎？』眾僧爭相送藥來，甚至俗家人士聽說了，也多有送藥來的。禪師一概不接受。七天後，禪師自己拍正了嘴，然後說：『這麼長時間用這兩片皮（指嘴）說話，至今沒有人能醫治。』說完就端坐而逝。

韶州靈樹如敏禪師

是福建人。廣州的統治者劉氏世代欽佩尊重他，授予『知聖大師』的稱號。有僧人問：『佛法至理是什麼？』禪師只是展開手。問：『什麼是和尚的家風？』禪師說：『千年田，八百主。』問：『什麼是千年田，八百主？』禪師說：『破敗的房屋沒人修理。』問：『什麼是西來意（達摩祖師西來的意圖）？』禪師說：『童子莫徭兒（指天真無邪）。』問：『請禪師指示。』禪師說：『你從虔州來。』問：『是什麼這麼難以理解？』禪師說：『火官頭上的風車子（指旋轉不定）。』有尼姑送瓷缽給禪師，禪師舉起瓷缽問道：『這個出自哪裡？』尼姑說：『出自定州（法燈禪師另外說：不遠此間）。』禪師於是把瓷缽摔破，尼姑無言以對（保福禪師代答說：欺騙敵人的人會滅亡）。問：『和尚您多少歲了？』禪師說：『今天生，明天死。』又問：『和尚您出生在什麼地方？』禪師說：『日出東，月落西。』禪師四十多年來教化嶺南一帶，頗有一些奇異的事蹟。廣州統治者將要興兵，親自到寺院請禪師決斷吉兇。禪師已經預先知道，安然坐化。統治者憤怒地問知事僧：『和尚什麼時候得的病？』知事僧回答說：『不曾有病，只是封了一個函子，讓呈給大王。』統治者打開函子，得到一個帖子，上面寫著：『人天眼目，堂中上座。』統治者領悟了禪師的旨意，於是停止了用兵。於是召集第一座（指雲門禪師）開堂說法。龕塔葬禮，廣州統治者全部置辦。謚號為靈樹禪師，真身葬于塔中。

【English Translation】 English version:

(The Chan master) made a circular gesture (drawing a circle with his hand) and threw it behind him, then bowed. The Chan master called the attendant to bring a dose of tea to this monk. The monks paid their respects in turn. The Chan master made a gesture as if suffering from a wind disease, saying, 'Is there anyone who can cure my mouth?' The monks vied to send medicine, and even laypeople, upon hearing of it, sent medicine. The Chan master refused all of it. Seven days later, the Chan master slapped his mouth straight and then said, 'Speaking with these two pieces of skin (referring to the mouth) for so long, yet no one has been able to cure it.' After saying this, he sat upright and passed away.

Chan Master Rumin of Lingshu Monastery in Shaozhou

He was a native of Fujian. The ruler of Guangzhou, Liu, revered and respected him for generations, bestowing upon him the title 'Master Knowing Saint'. A monk asked, 'What is the ultimate truth of the Buddha-dharma?' The Chan master simply spread out his hand. Asked, 'What is the family style of the abbot?' The Chan master said, 'A thousand-year field, eight hundred owners.' Asked, 'What is a thousand-year field, eight hundred owners?' The Chan master said, 'Dilapidated houses no one repairs.' Asked, 'What is the meaning of the Westward Journey (Bodhidharma's intention in coming from the West)?' The Chan master said, 'A child Mo Yao (referring to innocence).' Asked, 'Please instruct me, Master.' The Chan master said, 'You come from Qianzhou.' Asked, 'What is it that is so difficult to understand?' The Chan master said, 'A windmill on the head of the fire official (referring to being constantly turning).' A nun sent a porcelain bowl to the Chan master, who lifted it up and asked, 'Where does this come from?' The nun said, 'It comes from Dingzhou (Chan Master Fadeng said separately: not far from here).' The Chan master then smashed the porcelain bowl, and the nun had no reply (Chan Master Baofu replied on her behalf: He who deceives the enemy will perish). Asked, 'How old are you, Master?' The Chan master said, 'Born today, die tomorrow.' Asked again, 'Where were you born, Master?' The Chan master said, 'The sun rises in the east, the moon sets in the west.' For more than forty years, the Chan master's teachings influenced the Lingnan region, and there were quite a few extraordinary events. The ruler of Guangzhou was about to raise troops and personally went to the monastery to ask the Chan master to decide on good or bad omens. The Chan master already knew in advance and passed away peacefully while sitting. The ruler angrily asked the monastery manager, 'When did the abbot get sick?' The monastery manager replied, 'He was never sick, but he sealed a letter and asked to present it to the Great King.' The ruler opened the letter and found a note that read: 'The eye of humans and gods, the senior monk in the hall.' The ruler understood the Chan master's intention and stopped the military action. Then he summoned the first seat (referring to Chan Master Yunmen) to open the hall and preach the Dharma. The ruler of Guangzhou provided everything for the stupa burial ceremony. He was posthumously named Chan Master Lingshu, and his true body was buried in the stupa.

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福州靈云志勤禪師

本州長溪人也。初在溈山。因見桃華悟道。有偈曰。三十年來尋劍客。幾回落葉又抽枝。自從一見桃華后。直至如今更不疑。溈覽偈。詰其所悟。與之符契。溈曰。從緣悟達。永無退失。善自護持(有僧舉似玄沙。沙云。諦當甚諦當。敢保老兄未徹在。眾疑此語。沙問地藏。我恁么道。汝作么生會。藏云。不是桂琛。即走殺天下人)。住后。上堂。諸仁者所有長短。盡至不常。且觀四時草木。葉落華開。何況塵劫來。天人七趣。地水火風。成壞輪轉。因果將盡。三惡道苦。毛髮不曾添減。唯根蒂神識常存。上根者遇善友伸明。當處解脫。便是道場。中下癡愚。不能覺照。沉迷三界。流轉生死。釋尊為伊天上人間。設教證明。顯發智道。汝等還會么。僧問。如何得出離生老病死。師曰。青山元不動。浮雲任去來。問。君王出陣時如何。師曰。春明門外。不問長安。曰。如何得覲天子。師曰。盲鶴下清池。魚從腳底過。問。如何是佛法大意。師曰。驢事未去。馬事到來。曰。學人不會。師曰。彩氣夜常動。精靈日少逢。雪峰有偈送雙峰。末句云。雷罷不停聲。師別云。雷震不聞聲。峰聞乃曰。靈雲山頭古月現。峰后問曰。古人道。前三三后三三。意旨如何。師曰。水中魚。天上鳥。峰曰。意作么

【現代漢語翻譯】 現代漢語譯本： 福州靈云志勤禪師

是本州長溪人。最初在溈山（Weishan，山名）。因為見到桃花而悟道。作偈說：『三十年來尋劍客，幾回落葉又抽枝。自從一見桃花后，直至如今更不疑。』溈山看了偈，盤問他所悟到的，與他的見解相符。溈山說：『從因緣悟達，永遠不會退失。好好地守護保持。』（有僧人把這件事告訴玄沙（Xuansha），玄沙說：『確實很確實，但我敢保證這位老兄還沒有徹底領悟。』大家懷疑這句話。玄沙問地藏（Dizang）：『我這樣說，你作何理解？』地藏說：『不是桂琛（Guichen），就走遍天下也找不到這樣的人。』）

住持寺院后，上堂說法：『各位仁者所有的一切長處和短處，最終都會歸於無常。且看四季的草木，葉落花開。何況從無盡的時間以來，天人七趣，地水火風，成住壞空輪轉不停，因果終將耗盡。三惡道的痛苦，毛髮也不曾增減。只有根蒂神識常存。上根器的人遇到善友開導，當下就能解脫，那就是道場。中下等根器的人愚癡，不能覺悟照見，沉迷於三界，流轉于生死。釋尊爲了他們，在天上人間，設立教法來證明，顯發智慧之道。你們能領會嗎？』

有僧人問：『如何才能出離生老病死？』禪師說：『青山原本不動，浮雲任它來去。』問：『君王出征時如何？』禪師說：『春明門外，不問長安。』問：『如何才能覲見天子？』禪師說：『瞎鶴下清池，魚從腳底過。』問：『如何是佛法大意？』禪師說：『驢事未去，馬事到來。』問：『學人不會。』禪師說：『彩氣夜裡常動，精靈白天少見。』

雪峰（Xuefeng）有偈送給雙峰（Shuangfeng），末句說：『雷罷不停聲。』禪師另外說：『雷震不聞聲。』雪峰聽了說：『靈雲山頭古月現。』雪峰後來問：『古人道：前三三后三三，意旨如何？』禪師說：『水中魚，天上鳥。』雪峰說：『意作么？』

【English Translation】 English version: Zen Master Zhiqin of Lingyun (Lingyun, mountain name) in Fuzhou

He was a native of Changxi in this prefecture. Initially, he was at Weishan (Weishan, mountain name). He attained enlightenment upon seeing peach blossoms. He composed a verse saying: 'For thirty years, I've sought the swordsman; how many times have leaves fallen and branches sprouted again. Since seeing the peach blossoms, I've had no further doubts until now.' Weishan examined the verse and questioned his understanding, which aligned with his own. Weishan said, 'Enlightenment arising from conditions will never be lost. Cherish and maintain it well.' (A monk related this to Xuansha (Xuansha), who said, 'Indeed, very indeed, but I dare say this brother hasn't thoroughly penetrated it.' The assembly doubted this statement. Xuansha asked Dizang (Dizang), 'How do you understand my saying?' Dizang said, 'If it weren't Guichen (Guichen), one could search the world without finding such a person.')

After residing at the monastery, he ascended the Dharma hall and said: 'All of you, benevolent ones, all lengths and shortcomings will ultimately return to impermanence. Observe the grasses and trees of the four seasons, leaves falling and flowers blooming. How much more so the beings in the seven realms of gods and humans since beginningless time, the earth, water, fire, and wind, the cycles of formation, existence, decay, and emptiness turning without cease, the karmic consequences nearing their end. The suffering of the three evil paths has never increased or decreased by a hair's breadth. Only the root essence and consciousness constantly remain. Those of superior capacity, encountering virtuous friends who clarify, attain liberation on the spot, and that is the Bodhimanda. Those of middling and inferior capacity are foolish and cannot awaken to illumination, becoming immersed in the three realms, transmigrating through birth and death. Shakyamuni Buddha, for their sake, in the heavens and human realm, established teachings to prove and reveal the path of wisdom. Can you all understand?'

A monk asked, 'How can one escape birth, old age, sickness, and death?' The Master said, 'The green mountains are originally still; the floating clouds come and go as they please.' Asked, 'What is it like when the king goes to battle?' The Master said, 'Outside Chunming Gate, not asking about Chang'an.' Asked, 'How can one have an audience with the Emperor?' The Master said, 'A blind crane descends into a clear pond; fish pass beneath its feet.' Asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'The donkey's business hasn't gone, the horse's business arrives.' Asked, 'This student doesn't understand.' The Master said, 'Auspicious clouds often move at night; spirits are rarely encountered during the day.'

Xuefeng (Xuefeng) had a verse to send to Shuangfeng (Shuangfeng), the last line saying: 'The thunder ceases but the sound doesn't stop.' The Master separately said: 'The thunder roars but no sound is heard.' Xuefeng, upon hearing this, said: 'The ancient moon appears above Lingyun Mountain.' Xuefeng later asked: 'The ancients said: 'Before three three, after three three,' what is the meaning?' The Master said: 'Fish in the water, birds in the sky.' Xuefeng said: 'What is the meaning?'

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生。師曰。高可射兮深可釣。僧問。諸方悉皆雜食。未審和尚如何。師曰。獨有閩中異。雄雄鎮海涯。問。久戰沙場。為甚麼功名不就。師曰。君王有道三邊靜。何勞萬里筑長城。曰。罷卻干戈。束手歸朝時如何。師曰。慈雲普潤無邊剎。枯樹無華爭柰何。長生問。混沌未分時含生何來。師曰。如露柱懷胎。曰。分后如何。師曰。如片云點太清。曰。未審太清還受點也無。師不答。曰。恁么則含生不來也。師亦不答。曰。直得純清絕點時如何。師曰。猶是真常流注。曰。如何是真常流注。師曰。似鏡長明。曰。向上更有事也無。師曰。有。曰。如何是向上事。師曰。打破鏡來。與汝相見。僧問。如何是西來意。師曰。井底種林擒。曰。學人不會。師曰。今年桃李貴。一顆直千金。問。摩尼珠不隨眾色。未審作何色。師曰。白色。曰。恁么則隨眾色也。師曰。趙璧本無瑕。相如誑秦主。問。僧甚處去。曰。雪峰去。師曰。我有一信寄雪峰。得么。曰。便請。師脫只履拋向面前。僧便去。至雪峰。峰問。甚處來。曰。靈云來。峰曰。靈雲安否。曰。有一信相寄。峰曰。在那裡。僧脫只履。拋向峰面前。峰休去。

福州壽山師解禪師

嘗參洞山。山問。阇黎生緣何處。師曰。和尚若實問。某甲即是閩中人也。曰

【現代漢語翻譯】 生。師父說：『高處可以射獵，深處可以垂釣。』僧人問：『各處寺院都吃雜食，不知和尚您如何？』師父說：『唯獨閩中與衆不同，雄踞海邊。』問：『久經沙場，為何功名不成？』師父說：『君王英明天下太平，何必萬里修築長城。』（僧人）說：『停止戰爭，束手歸朝時如何？』師父說：『慈祥的雲彩普遍滋潤無邊的世界，枯樹沒有花朵又能怎樣呢？』 長生問：『混沌未開時，含靈之物從何而來？』師父說：『如同露柱懷孕。』（長生）說：『開分之後如何？』師父說：『如同一片雲彩點綴天空。』（長生）說：『不知天空還會被點綴嗎？』師父不回答。（長生）說：『如此說來，含靈之物不是無從而來嗎？』師父也不回答。（長生）說：『直至純凈無染時如何？』師父說：『仍然是真常的流注。』（長生）說：『如何是真常的流注？』師父說：『如同鏡子長久明亮。』（長生）說：『向上還有更高的境界嗎？』師父說：『有。』（長生）說：『如何是向上之事？』師父說：『打破鏡子，與你相見。』 僧人問：『如何是西來意（Bodhidharma帶來的禪宗真諦）？』師父說：『井底種植林檎（一種水果）。』（僧人）說：『學人不懂。』師父說：『今年桃李昂貴，一顆價值千金。』問：『摩尼珠（Mani jewel）不隨眾色而變，不知是什麼顏色？』師父說：『白色。』（僧人）說：『如此說來，還是隨眾色而變了。』師父說：『趙璧（Zhao璧，指和氏璧）本來沒有瑕疵，藺相如（Lin Xiangru）欺騙秦王。』問：『僧人去哪裡？』（僧人）說：『去雪峰（Xuefeng，地名）。』師父說：『我有一封信寄給雪峰，可以嗎？』（僧人）說：『請便。』師父脫下一隻鞋子扔到面前，僧人便走了。到雪峰后，雪峰問：『從哪裡來？』（僧人）說：『從靈云（Lingyun，地名）來。』雪峰說：『靈雲安好嗎？』（僧人）說：『有一封信相寄。』雪峰說：『在哪裡？』僧人脫下一隻鞋子，扔到雪峰面前。雪峰便作罷了。 福州壽山師解禪師 曾經參拜洞山（Dongshan，人名）。洞山問：『你出生在哪裡？』師父說：『和尚如果真要問，我就是閩中（Minzhong，地名）人。』（洞山）說：

【English Translation】 A monk asked, 'What is life?' The master said, 'High enough to shoot at, deep enough to fish in.' A monk asked, 'All places eat mixed food, I don't know what does the master eat?' The master said, 'Only Minzhong is different, heroically guarding the sea.' Asked, 'After a long battle on the battlefield, why hasn't fame been achieved?' The master said, 'The king is wise and the borders are peaceful, why bother building the Great Wall for thousands of miles?' (The monk) said, 'What about when the fighting stops and we surrender to the court?' The master said, 'Compassionate clouds universally moisten the boundless world, what can withered trees do without flowers?' Chang Sheng asked, 'Before the chaos was divided, where did sentient beings come from?' The master said, 'Like a dew pillar conceiving a child.' (Chang Sheng) said, 'What about after the division?' The master said, 'Like a piece of cloud dotting the sky.' (Chang Sheng) said, 'I don't know if the sky will still be dotted?' The master did not answer. (Chang Sheng) said, 'In that case, sentient beings do not come from nowhere?' The master also did not answer. (Chang Sheng) said, 'What about when it is purely clear and spotless?' The master said, 'It is still the flow of true constancy.' (Chang Sheng) said, 'What is the flow of true constancy?' The master said, 'Like a mirror that is always bright.' (Chang Sheng) said, 'Is there anything higher?' The master said, 'Yes.' (Chang Sheng) said, 'What is the higher matter?' The master said, 'Break the mirror and meet you.' A monk asked, 'What is the meaning of the West's coming (the true essence of Zen Buddhism brought by Bodhidharma)?' The master said, 'Planting crabapples (a kind of fruit) at the bottom of a well.' (The monk) said, 'The student does not understand.' The master said, 'This year peaches and plums are expensive, one is worth a thousand gold.' Asked, 'The Mani jewel (Mani jewel) does not follow the colors of the crowd, I don't know what color it is?' The master said, 'White.' (The monk) said, 'In that case, it still follows the colors of the crowd.' The master said, 'Zhao's jade (Zhao's jade, referring to the He Shi Bi) was originally flawless, Lin Xiangru (Lin Xiangru) deceived the King of Qin.' Asked, 'Where is the monk going?' (The monk) said, 'Going to Xuefeng (Xuefeng, place name).' The master said, 'I have a letter to send to Xuefeng, can I?' (The monk) said, 'Please do.' The master took off a shoe and threw it in front of him, and the monk left. When he arrived at Xuefeng, Xuefeng asked, 'Where did you come from?' (The monk) said, 'From Lingyun (Lingyun, place name).' Xuefeng said, 'Is Lingyun well?' (The monk) said, 'I have a letter to send.' Xuefeng said, 'Where is it?' The monk took off a shoe and threw it in front of Xuefeng. Xuefeng gave up. Zen Master Shijie of Shoushan in Fuzhou Once visited Dongshan (Dongshan, person's name). Dongshan asked, 'Where were you born?' The master said, 'If the master really wants to ask, I am from Minzhong (Minzhong, place name).' (Dongshan) said:

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。汝父名甚麼。師曰。今日蒙和尚致此一問。直得忘前失后。住后。上堂。諸上座幸有真實言語相勸。諸兄弟合各自體悉。凡聖情盡。體露真常。但一時卸卻從前虛妄。攀緣塵垢。心如虛空相似。他時後日。合識得些子好惡。閩帥問。壽山年多少。師曰。與虛空齊年。曰。虛空年多少。師曰。與壽山齊年。

饒州峣山和尚

僧問。如何是西來意。師曰。仲冬嚴寒。問。如何是和尚深深處。師曰。待汝舌頭落地。即向汝道。問。如何是丈六金身。師曰。判官斷案相公改。長慶問。從上宗乘。此間如何言論。師曰。有愿不負先聖。慶曰。不負先聖作么生。師曰。不露。慶曰。恁么則請師領話。師曰。甚麼處去來。慶曰。祇守甚麼處去來。

泉州國歡崇福院文矩慧日禪師

福州黃氏子。生而有異。及長為縣獄卒。每每棄役。往神光觀和尚及西院安禪師所。吏不能禁。后謁萬歲塔譚空禪師落髮。不披袈裟。不受具戒。唯以雜彩為掛子。復至神光。光曰。我非汝師。汝禮西院去。師攜一小青竹杖。入西院法堂。院遙見笑曰。入涅槃堂去。師應諾。輪竹杖而入。時有五百許僧染時疾。師以杖次第點之。各隨點而起。閩王禮重。創院以居之。厥後頗多靈蹟。唐乾寧中示滅。

臺州浮江和尚

雪

【現代漢語翻譯】 現代漢語譯本： 你父親叫什麼名字？ 師父說：『今日承蒙和尚您問這個問題，真是讓我忘前失后。』 後來，師父上堂說法：『各位，幸好有真實的言語互相勸勉。各位同修應該各自體會。凡夫和聖人的情執都消盡，本體顯露出真常。只要一時卸下從前的虛妄，以及攀緣的塵垢，心就像虛空一樣。他日，自然會認識到一些好壞。』 閩地的長官問：『壽山的年齡有多大？』 師父說：『與虛空同歲。』 長官問：『虛空有多大歲數？』 師父說：『與壽山同歲。』

饒州峣山（Yao Shan）和尚

有僧人問：『如何是西來意（指禪宗的宗旨）？』 師父說：『仲冬（農曆十一月）嚴寒。』 問：『如何是和尚您最深奧的地方？』 師父說：『等你舌頭掉到地上，我就告訴你。』 問：『如何是丈六金身（佛像）？』 師父說：『判官斷案，相公改。』 長慶（Changqing）問：『從上古傳下來的宗乘，在這裡如何談論？』 師父說：『有願望不辜負先聖。』 長慶問：『不辜負先聖怎麼做？』 師父說：『不露。』 長慶說：『既然這樣，請師父您引導我。』 師父說：『什麼地方去來？』 長慶說：『只是守著什麼地方去來。』

泉州國歡崇福院文矩慧日禪師（Wenju Huiri Chanshi）

是福州黃氏的兒子，出生時就與衆不同。長大后做了縣裡的獄卒，常常拋棄差役，前往神光觀和尚以及西院安禪師那裡。官吏無法禁止。後來拜見萬歲塔譚空禪師（Tankong Chanshi）落髮。不穿袈裟，不接受具足戒，只用雜色的綵綢做裝飾。又到神光觀，神光說：『我不是你的師父，你到西院去吧。』師父拿著一根小青竹杖，進入西院的法堂。西院遠遠地看見他，笑著說：『到涅槃堂去吧。』師父答應了，輪著竹杖走了進去。當時有五百多僧人染上了時疫，師父用竹杖依次點他們，各人都隨著點而站了起來。閩王非常敬重他，建立寺院讓他居住。此後有很多靈異的事蹟。唐朝乾寧年間圓寂。

臺州浮江（Fujiang）和尚

雪

【English Translation】 English version: What is your father's name? The master said, 'Today, I am grateful to the venerable monk for asking this question, which makes me forget the past and lose the future.' Later, the master ascended the hall and said, 'Fortunately, all of you have truthful words to advise each other. All fellow practitioners should each realize this. The emotional attachments of ordinary people and saints are exhausted, and the essence reveals true constancy. Just temporarily cast off the previous falsehoods and clinging to the dust, let the mind be like the void. In the future, you will naturally recognize some good and bad.' The governor of Min asked, 'How old is Mount Shou (Shou Shan)?' The master said, 'The same age as the void.' The governor asked, 'How old is the void?' The master said, 'The same age as Mount Shou.'

Venerable Yao Shan of Raozhou

A monk asked, 'What is the meaning of the Westward Transmission (referring to the essence of Zen Buddhism)?' The master said, 'Severe cold in mid-winter (eleventh month of the lunar calendar).' Asked, 'What is the deepest place of the venerable monk?' The master said, 'When your tongue falls to the ground, I will tell you.' Asked, 'What is the sixteen-foot golden body (Buddha statue)?' The master said, 'The judge makes a ruling, and the minister changes it.' Changqing asked, 'How should the teachings passed down from ancient times be discussed here?' The master said, 'Have the aspiration to not fail the former sages.' Changqing asked, 'How do you not fail the former sages?' The master said, 'Do not reveal.' Changqing said, 'In that case, please guide me, Master.' The master said, 'Where are you coming from and going to?' Changqing said, 'Just guarding where you are coming from and going to.'

Zen Master Wenju Huiri of Chongfu Temple, Quanzhou

He was the son of the Huang family of Fuzhou, and he was extraordinary from birth. When he grew up, he became a jailer in the county, often abandoning his duties to go to the monk of Shenguang Temple and Zen Master An of the West Courtyard. The officials could not stop him. Later, he visited Zen Master Tankong of Wansui Pagoda and had his head shaved. He did not wear a kasaya or receive the full precepts, but only used colorful silks as decorations. He went to Shenguang Temple again, and Shenguang said, 'I am not your master, you should go to the West Courtyard.' The master carried a small green bamboo staff and entered the Dharma hall of the West Courtyard. The West Courtyard saw him from afar and said with a smile, 'Go to the Nirvana Hall.' The master agreed and swung the bamboo staff as he entered. At that time, more than five hundred monks were infected with the epidemic, and the master touched them one by one with the bamboo staff, and each person stood up as they were touched. The King of Min respected him very much and built a temple for him to live in. After that, there were many miraculous events. He passed away in the Qianning period of the Tang Dynasty.

Venerable Fujiang of Taizhou

Snow

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峰領眾到。問。即今有二百人寄此過夏。得么。師將拄杖畫一畫。著不得即道。峰休去。

潞州淥水和尚

僧問。如何是祖師西來意。師曰。還見庭前華藥欄么。僧無語。

廣州文殊院圓明禪師

福州陳氏子。參大溈得旨后。造雪峰請益。法無異味。嘗游五臺山。睹文殊化現。乃隨方建院。以文殊為額。開寶中樞密使李崇矩巡護南方。因入院睹地藏菩薩像。問僧。地藏何以展手。僧曰。手中珠被賊偷卻也。李卻問師。既是地藏。為甚麼遭賊。曰。今日捉下也。李禮謝之。

趙州諗禪師法嗣

洪州新興嚴陽尊者

諱善信。初參趙州。問。一物不將來時如何。州曰。放下著。師曰。既是一物不將來。放下個甚麼。州曰。放不下。擔取去。師于言下大悟。住后。僧問。如何是佛。師曰。土塊。曰。如何是法。師曰。地動也。曰。如何是僧。師曰。吃粥吃飯。問。如何是新興水。師曰。面前江里。問。如何是應物現形。師曰。與我拈床子過來。師常有一蛇一虎。隨從手中與食。

揚州光孝院慧覺禪師

僧問。覺華才綻。遍滿娑婆。祖印西來。合談何事。師曰。情生智隔。曰。此是教意。師曰。汝披甚麼衣服。問。一棒打破虛空時如何。師曰。困即歇去。師問相國宋齊

【現代漢語翻譯】 現代漢語譯本 峰領著眾人來到。問道：『現在有兩百人要在這裡過夏天，可以嗎？』 禪師用拄杖在地上畫了一下，說：『如果住不下就離開。』 峰於是離開了。

潞州淥水和尚

有僧人問道：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 禪師說：『你看見庭前的花葯欄了嗎？』 僧人無語。

廣州文殊院圓明禪師

是福州陳氏的兒子，參訪大溈禪師后領悟了禪宗的宗旨。之後去雪峰禪師處請教，發現禪法沒有不同的意味。曾經遊歷五臺山，親眼見到文殊菩薩（Manjusri）顯現。於是隨處建立寺院，以『文殊』為寺院的名稱。開寶年間，樞密使李崇矩巡視南方，因為進入寺院看到了地藏菩薩（Ksitigarbha）的雕像，問僧人：『地藏菩薩為什麼伸出手？』 僧人說：『手中的寶珠被賊偷走了。』 李崇矩反問禪師：『既然是地藏菩薩，為什麼會被賊偷？』 禪師說：『今天已經把賊抓住了。』 李崇矩向禪師行禮表示感謝。

趙州諗禪師（Zhaozhou Congshen）的法嗣

洪州新興嚴陽尊者

法名善信。最初參訪趙州禪師，問道：『當一物都沒有帶來的時候，該怎麼辦？』 趙州禪師說：『放下它。』 嚴陽尊者說：『既然是一物都沒有帶來，放下什麼呢？』 趙州禪師說：『放不下，那就擔著走吧。』 嚴陽尊者在言語下大悟。住持寺院后，有僧人問道：『什麼是佛（Buddha）？』 禪師說：『土塊。』 僧人問：『什麼是法（Dharma）？』 禪師說：『地動了。』 僧人問：『什麼是僧（Sangha）？』 禪師說：『吃粥吃飯。』 僧人問：『什麼是新興的水？』 禪師說：『面前的江里的水。』 僧人問：『什麼是應物現形？』 禪師說：『給我把床搬過來。』 禪師經常有一條蛇和一隻老虎跟隨，他會從手中餵它們食物。

揚州光孝院慧覺禪師

有僧人問道：『覺華（enlightenment flower）才剛剛綻放，就遍滿了娑婆世界（Saha world）。祖師西來，應該談論什麼事情？』 禪師說：『情念產生，智慧就被隔斷了。』 僧人說：『這是教義的意思。』 禪師說：『你披的是什麼衣服？』 僧人問：『一棒打破虛空的時候怎麼樣？』 禪師說：『困了就休息去吧。』 禪師問相國宋齊

【English Translation】 English version Feng led the assembly to the master and asked, 'There are two hundred people who want to stay here for the summer. Is that acceptable?' The master drew a line with his staff and said, 'If it's not suitable, then leave.' So Feng departed.

Venerable Lushui of Luzhou

A monk asked, 'What is the meaning of Bodhidharma's intention in coming from the West?' The master said, 'Do you see the flower garden in front of the courtyard?' The monk was speechless.

Zen Master Yuanming of Wenshu Monastery in Guangzhou

He was the son of the Chen family of Fuzhou. After studying with Great Master Dawei, he understood the essence of Zen. Later, he visited Xuefeng to seek further instruction and found that the Dharma had no different flavor. He once traveled to Mount Wutai and witnessed the manifestation of Manjusri (Bodhisattva of Wisdom). Therefore, he built monasteries everywhere, naming them 'Wenshu'. During the Kaibao era, Privy Councilor Li Chongju inspected the South and, upon entering the monastery, saw the statue of Ksitigarbha (Bodhisattva of the Earth Store). He asked a monk, 'Why is Ksitigarbha extending his hand?' The monk said, 'The pearl in his hand has been stolen by a thief.' Li then asked the master, 'Since he is Ksitigarbha, why was he robbed?' The master said, 'The thief has been caught today.' Li bowed and thanked him.

Dharma Heir of Zen Master Zhaozhou Congshen

Venerable Yanyang of Xinxing in Hongzhou

His given name was Shanxin. He initially visited Zhaozhou and asked, 'What should be done when not bringing a single thing?' Zhaozhou said, 'Put it down.' The master said, 'Since I am not bringing a single thing, what should I put down?' Zhaozhou said, 'If you can't put it down, then carry it away.' The master had a great awakening upon hearing these words. After residing in the monastery, a monk asked, 'What is Buddha (enlightened being)?' The master said, 'A clod of earth.' The monk asked, 'What is Dharma (universal law)?' The master said, 'The earth is moving.' The monk asked, 'What is Sangha (community of practitioners)?' The master said, 'Eating congee and rice.' The monk asked, 'What is the water of Xinxing?' The master said, 'The water in the river in front of you.' The monk asked, 'What is manifesting forms in response to beings?' The master said, 'Bring the bed over here for me.' The master often had a snake and a tiger following him, and he would feed them from his hand.

Zen Master Huijue of Guangxiao Monastery in Yangzhou

A monk asked, 'When the enlightenment flower (覺華) just blooms, it fills the Saha world (娑婆). When the Patriarch came from the West, what should we discuss?' The master said, 'When emotions arise, wisdom is obstructed.' The monk said, 'This is the meaning of the teachings.' The master said, 'What kind of clothes are you wearing?' The monk asked, 'What happens when a staff breaks through the void?' The master said, 'If you are tired, go rest.' The master asked Chancellor Song Qi

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丘曰。還會道么。宋曰。若是道也著不得。師曰。是有著不得。是無著不得。宋曰。總不恁么。師曰。著不得底聻。宋無對。師領眾出。見露柱。乃合掌曰。不審世尊。僧曰。和尚。是露柱。師曰。啼得血流無用處。不如緘口過殘春。問。遠遠投師。師意如何。師曰。官家嚴切。不許安排。曰。豈無方便。師曰。且向火倉里一宿。師到崇壽。法眼問。近離甚處。師曰。趙州。眼曰。承聞趙州有庭前柏樹子話。是否。師曰。無。眼曰。往來皆謂僧問。如何是祖師西來意。州曰。庭前柏樹子。上座何得言無。師曰。先師實無此語。和尚莫謗先師好。張居士問。爭奈老何。師曰。年多少。張曰。八十也。師曰。可謂老也。曰。究竟如何。師曰。直至千歲也未在。俗士問。某甲平生殺牛。還有罪否。師曰。無罪。曰。為甚麼無罪。師曰。殺一個。還一個。

隴州國清院奉禪師

僧問。祖意教意是同是別。師曰。雨滋三草秀。春風不裹頭。曰。畢竟是一是二。師曰。祥雲競起。巖洞不虧。問。如何是和尚家風。師曰。檯盤椅子。火爐牕牖。問。如何是出家人。師曰。銅頭鐵額。鳥觜鹿身。曰。如何是出家人本分事。師曰。早起不審。夜間珍重。問。牛頭未見四祖時。為甚麼百鳥銜花。師曰。如陜府人送錢財與鐵牛。

【現代漢語翻譯】 現代漢語譯本： 丘（指一位僧人）問道：『還會說道嗎？』 宋（指另一位僧人）回答：『如果是道，就著不得（無法執著）。』 師（指禪師）說：『是有著不得，是無著不得。』 宋說：『總不這樣。』 師說：『著不得的是什麼？』 宋無言以對。 禪師帶領眾人出去，看見露柱（石柱），於是合掌說：『不審世尊（不知是否是世尊）。』 僧人說：『和尚，這是露柱。』 禪師說：『啼得血流無用處，不如緘口過殘春。』 有僧人問道：『遠遠地來投師，師父意下如何？』 禪師說：『官家嚴切，不許安排。』 僧人說：『難道沒有方便之法嗎？』 禪師說：『且向火倉里一宿。』 禪師到了崇壽寺，法眼禪師問道：『最近從哪裡來？』 禪師說：『趙州。』 法眼說：『聽說趙州有庭前柏樹子話，是否如此？』 禪師說：『沒有。』 法眼說：『往來的人都說有僧人問：如何是祖師西來意？趙州說：庭前柏樹子。上座為何說沒有？』 禪師說：『先師實在沒有此語，和尚莫要誹謗先師才好。』 張居士問道：『爭奈老何（如何是好）？』 禪師說：『年多少？』 張說：『八十也。』 禪師說：『可謂老也。』 張說：『究竟如何？』 禪師說：『直至千歲也未在（也不算什麼）。』 有俗人問道：『我平生殺牛，還有罪否？』 禪師說：『無罪。』 俗人說：『為什麼無罪？』 禪師說：『殺一個，還一個。』

隴州國清院奉禪師

有僧人問道：『祖意（達摩祖師的意旨）和教意（佛教的教義）是同是別？』 禪師說：『雨滋三草秀，春風不裹頭。』 僧人說：『畢竟是一是二？』 禪師說：『祥雲競起，巖洞不虧。』 有僧人問道：『如何是和尚家風？』 禪師說：『檯盤椅子，火爐牕牖。』 有僧人問道：『如何是出家人？』 禪師說：『銅頭鐵額，鳥觜鹿身。』 僧人說：『如何是出家人本分事？』 禪師說：『早起不審，夜間珍重。』 有僧人問道：『牛頭（牛頭法融禪師）未見四祖（道信禪師）時，為什麼百鳥銜花？』 禪師說：『如陜府人送錢財與鐵牛。』

【English Translation】 English version: Qiu (referring to a monk) asked, 'Can you still speak of the Dao?' Song (referring to another monk) replied, 'If it is the Dao, it cannot be clung to.' The Master (referring to the Zen master) said, 'It cannot be clung to whether it is existence or non-existence.' Song said, 'It's not like that at all.' The Master said, 'What is it that cannot be clung to?' Song had no reply. The Zen master led the assembly out and saw a pillar (stone pillar), whereupon he put his palms together and said, 'I do not know if this is the World-Honored One (Shìzūn).' A monk said, 'Master, this is a pillar.' The Zen master said, 'Crying blood is useless; better to keep silent and pass the remaining spring.' A monk asked, 'Having come from afar to seek the Master, what is the Master's intention?' The Zen master said, 'The government is strict and does not allow arrangements.' The monk said, 'Is there no expedient means?' The Zen master said, 'Spend the night in the fire storehouse.' The Zen master arrived at Chongshou Temple, and Zen Master Fayen (Fǎyǎn) asked, 'Where have you come from recently?' The Zen master said, 'Zhaozhou (Zhàozhōu).' Fayen said, 'I have heard that Zhaozhou has the story of the cypress tree in the courtyard. Is this so?' The Zen master said, 'No.' Fayen said, 'Everyone who comes and goes says that a monk asked: What is the meaning of the Patriarch's coming from the West? Zhaozhou said: The cypress tree in the courtyard. Why do you say there is none?' The Zen master said, 'My late teacher truly did not have this saying. Master, it would be better not to slander my late teacher.' Layman Zhang (Zhāng) asked, 'What to do with old age?' The Zen master said, 'How old are you?' Zhang said, 'Eighty.' The Zen master said, 'You can be called old.' Zhang said, 'What is the ultimate truth?' The Zen master said, 'Even reaching a thousand years is not enough.' A layman asked, 'I have killed cattle all my life. Is there any sin?' The Zen master said, 'No sin.' The layman said, 'Why is there no sin?' The Zen master said, 'Kill one, repay one.'

Zen Master Feng of Guoqing Monastery in Longzhou (Lǒngzhōu)

A monk asked, 'Are the Patriarch's intention (Zǔ yì) (the intention of Bodhidharma) and the teaching's intention (Jiào yì) (the intention of the Buddhist teachings) the same or different?' The Zen master said, 'Rain nourishes the three grasses to flourish, the spring breeze does not cover the head.' The monk said, 'Ultimately, are they one or two?' The Zen master said, 'Auspicious clouds rise together, the cave does not diminish.' A monk asked, 'What is the family style of the Master?' The Zen master said, 'Trays and chairs, stove and windows.' A monk asked, 'What is a renunciate?' The Zen master said, 'Bronze head and iron forehead, bird's beak and deer's body.' The monk said, 'What is the fundamental duty of a renunciate?' The Zen master said, 'Not inquiring in the morning, cherishing at night.' A monk asked, 'When Niu-t'ou Fa-jung (Niútóu Fǎróng) (Master Fǎróng of Niútóu Mountain) had not yet seen the Fourth Patriarch (Dàoxìn), why did hundreds of birds carry flowers?' The Zen master said, 'Like the people of Shaanxi (Shǎnxī) sending money and goods to an iron ox.'

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曰。見后為甚麼不銜花。師曰。木馬投明行八百。問。十二時中如何降伏其心。師曰。敲冰求火。論劫不逢。問。十二分教是止啼之義。離卻止啼。請師一句。師曰。孤峰頂上雙角女。問。如何是佛法大意。師曰。釋迦是牛頭獄卒。祖師是馬面阿旁。問。如何是西來意。師曰。東壁打西壁。問。如何是撲不破底句。師曰。不隔毫牦。時人遠向。

婺州木陳從朗禪師

僧問。放鶴出籠和雪去時如何。師曰。我道不一色。因金剛倒。僧問。既是金剛不壞身。為甚麼卻倒地。師敲禪床曰。行住坐臥。師將歸寂。有偈曰。三十年來住木陳。時中無一假功成。有人問我西來意。展似眉毛作么生。

婺州新建禪師

不度小師。有僧問。和尚年老。何不畜一童子侍奉。師曰。有瞽瞆者為吾討來。僧辭。師問。甚處去。曰。府下開元寺去。師曰。我有一信附與了寺主。汝將去得否。曰。便請。師曰。想汝也不奈何。

杭州多福和尚

僧問。如何是多福一叢竹。師曰。一莖兩莖斜。曰。學人不會。師曰。三莖四莖曲。問。如何是衲衣下事。師曰。大有人疑著在。曰。為甚麼如是。師曰。月里藏頭。

益州西睦和尚

上堂。有俗士舉手曰。和尚便是一頭驢。師曰。老僧被汝騎。士無語。

【現代漢語翻譯】 現代漢語譯本： 問：為什麼得道之後不再銜花？師父說：『木馬在黎明時分能行八百里。』 問：一天十二個時辰中，如何降伏自己的心？師父說：『如同敲冰求火，歷經劫數也無法遇到。』 問：《十二分教》是用來止啼哭的，如果拋開止啼哭，請師父說一句（更深層次的含義）。師父說：『孤峰頂上站著一個長著雙角的女子。』 問：什麼是佛法的大意？師父說：『釋迦牟尼是牛頭獄卒，祖師是馬面阿旁。』 問：什麼是西來意（Bodhidharma帶來的禪宗真意）？師父說：『在東墻打西墻。』 問：什麼是無法打破的句子（真理）？師父說：『不隔毫釐，世人卻遠遠地向外尋求。』

婺州木陳從朗禪師

有僧人問：『放鶴出籠，和雪一起飛去時，是怎樣的景象？』師父說：『我說它們不是同一種顏色，因為金剛（Vajra）倒下了。』僧人問：『既然是金剛不壞之身，為什麼會倒地呢？』師父敲擊禪床說：『行住坐臥（都是禪）。』師父將要圓寂時，留下一偈：『三十年來住在木陳，時時刻刻沒有虛假的功夫。如果有人問我西來意，就展開眉毛給他看，那又是什麼呢？』

婺州新建禪師

不度小師（不收年幼的沙彌）。有僧人問：『和尚您年老了，為什麼不收一個童子來侍奉您？』師父說：『找一個又瞎又聾的人來為我尋找。』僧人告辭。師父問：『去哪裡？』答道：『去府下的開元寺。』師父說：『我有一封信要附帶給開元寺的住持，你能帶去嗎？』答道：『可以。』師父說：『我想你也是無可奈何吧。』

杭州多福和尚

有僧人問：『什麼是多福寺的一叢竹子？』師父說：『一莖兩莖斜。』僧人說：『弟子不明白。』師父說：『三莖四莖曲。』問：『什麼是衲衣（僧衣）下的事（本分事）？』師父說：『很多人懷疑它就在那裡。』問：『為什麼會這樣？』師父說：『月亮里藏著頭。』

益州西睦和尚

上堂說法。有俗人舉手說：『和尚你就是一頭驢。』師父說：『老僧被你騎了。』那俗人無話可說。

【English Translation】 English version: Question: After enlightenment, why don't you offer flowers anymore? The Master said: 'A wooden horse can travel eight hundred miles at dawn.' Question: How does one subdue the mind in the twelve periods of the day? The Master said: 'It's like striking ice to find fire; one won't encounter it even after countless kalpas (aeons).' Question: The 'Twelve Divisions of Teachings' are meant to stop crying. Leaving aside stopping crying, please, Master, say a phrase (with deeper meaning). The Master said: 'On the peak of a solitary mountain stands a woman with two horns.' Question: What is the great meaning of the Buddha-dharma (Buddha's teachings)? The Master said: 'Shakyamuni (釋迦) is a bull-headed jailer, and the Patriarchs (祖師) are horse-faced wardens.' Question: What is the meaning of the coming from the West (Bodhidharma's intention in bringing Zen to China)? The Master said: 'Hitting the west wall from the east wall.' Question: What is the unbreakable phrase (truth)? The Master said: 'It's not separated by a hair's breadth, yet people seek it far away.'

Zen Master Mu-chen Ts'ung-lang of Wu-chou (婺州木陳從朗禪師)

A monk asked: 'What is it like when a crane is released from its cage and flies away with the snow?' The Master said: 'I say they are not the same color, because the Vajra (金剛) has fallen.' The monk asked: 'Since it is the indestructible Vajra body, why did it fall to the ground?' The Master struck the Zen platform and said: 'Walking, standing, sitting, and lying down (are all Zen).' As the Master was about to enter Nirvana, he left a verse: 'For thirty years I have lived in Mu-chen; at every moment, there has been no false effort. If someone asks me the meaning of the coming from the West, I will show them my eyebrows; what is that?'

Zen Master Hsin-chien of Wu-chou (婺州新建禪師)

He did not ordain young novices. A monk asked: 'Venerable Master, you are old; why don't you keep a young boy to serve you?' The Master said: 'Find someone who is both blind and deaf to find one for me.' The monk took his leave. The Master asked: 'Where are you going?' He replied: 'I am going to Kaiyuan Temple (開元寺) in the prefecture.' The Master said: 'I have a letter to attach to the abbot of Kaiyuan Temple; can you take it?' He replied: 'Certainly.' The Master said: 'I suppose you are also helpless.'

Monk To-fu of Hang-chou (杭州多福和尚)

A monk asked: 'What is a clump of bamboo at To-fu Temple?' The Master said: 'One stalk, two stalks, slanting.' The monk said: 'This student does not understand.' The Master said: 'Three stalks, four stalks, crooked.' Question: 'What is the matter beneath the kasaya (衲衣, monk's robe)?' The Master said: 'Many people suspect it is there.' Question: 'Why is it like this?' The Master said: 'The head is hidden in the moon.'

Monk Hsi-mu of I-chou (益州西睦和尚)

Ascending the Dharma hall. A layman raised his hand and said: 'Venerable Master, you are just a donkey.' The Master said: 'This old monk is being ridden by you.' The layman was speechless.

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去後三日再來。白言。某甲三日前著賊。師拈杖趁出。師有時驀喚侍者。者應諾。師曰。更深夜靜。共伊商量。

長沙岑禪師法嗣

明州雪竇常通禪師

邢州李氏子。參長沙。沙問。何處人。師曰。邢州人。沙曰。我道汝不從彼來。師曰。和尚還曾住此否。沙然之。乃容入室。住后。僧問。如何是密室。師曰。不通風信。曰。如何是密室中人。師曰。諸聖求睹不見。僧作禮。師曰。千聖不能思。萬聖不能議。乾坤壞不壞。虛空包不包。一切無比倫。三世唱不起。問。如何是三世諸佛出身處。師曰。伊不肯知有汝三世。僧良久。師曰。薦否。不然者且向著佛不得處體取。時中常在。識盡功亡。瞥然而起。即是傷他。而況言句乎。天祐二年七月示寂。塔于寺西南隅。

茱萸和尚法嗣

石梯和尚

因侍者請浴。師曰。既不洗塵。亦不洗體。汝作么生。者曰。和尚先去。某甲將皁角來。師呵呵大笑。有新到于師前立。少頃便出去。師曰。有甚麼辨白處。僧再回。師曰。辨得也。曰。辨後作么生。師曰。埋卻得也。曰。蒼天。蒼天。師曰。適來卻恁么。如今還不當。僧乃出去。一日見侍者拓缽赴堂。乃喚侍者。者應諾。師曰。甚處去。者曰。上堂齋去。師曰。我豈不知汝上堂齋去。者曰。

【現代漢語翻譯】 現代漢語譯本 『去後三日再來。』（那人）說完。（雪竇常通禪師）說：『某甲（某甲，泛指某人）三天前被賊偷了。』 禪師拿起禪杖趕了出去。禪師有時突然叫喚侍者。侍者應諾。禪師說：『更深夜靜，與你商量個事。』

長沙岑禪師法嗣

明州雪竇常通禪師

邢州李氏子，參拜長沙岑禪師。長沙岑禪師問：『哪裡人？』 禪師說：『邢州人。』 長沙岑禪師說：『我說你不是從那邊來的。』 禪師說：『和尚（和尚，對僧人的尊稱）還曾住在這裡嗎？』 長沙岑禪師認可了他，於是允許他進入內室。住下後，有僧人問：『如何是密室？』 禪師說：『不通風信。』 （僧人）問：『如何是密室中人？』 禪師說：『諸聖求睹不見。』 僧人作禮。禪師說：『千聖不能思，萬聖不能議。乾坤壞不壞，虛空包不包。一切無比倫，三世唱不起。』 問：『如何是三世諸佛出身處？』 禪師說：『伊不肯知有汝三世。』 僧人沉默良久。禪師說：『領會了嗎？不然就向著佛不得處體會。』 （雪竇常通禪師說）時時心中常在，識盡功亡。稍微一動念，就是傷害了他（指本性）。何況是言語呢？』 天祐二年七月圓寂，塔建在寺院西南角。

茱萸和尚法嗣

石梯和尚

因為侍者請求洗浴，禪師說：『既不洗塵，也不洗體，你做什麼？』 侍者說：『和尚先去，我拿皁角來。』 禪師哈哈大笑。有新來的僧人在禪師面前站立，一會兒就出去了。禪師說：『有什麼辨白之處？』 僧人再次回來。禪師說：『辨得了。』 （僧人）問：『辨後作么生？』 禪師說：『埋卻得也。』 （僧人）說：『蒼天，蒼天。』 禪師說：『剛才卻那樣，如今還不當。』 僧人於是出去了。一日，（石梯和尚）看見侍者拿著缽去齋堂，於是叫喚侍者。侍者應諾。禪師說：『去哪裡？』 侍者說：『上堂齋去。』 禪師說：『我豈不知你上堂齋去。』 侍者說：『』

【English Translation】 English version 『Come back in three days.』 After saying that, (Xuedou Changtong Chan Master) said, 『Someone (Moujia, a generic term for someone) was robbed three days ago.』 The Chan master picked up his staff and chased him out. Sometimes the Chan master would suddenly call out to the attendant. The attendant would respond. The Chan master said, 『It's late at night and very quiet. I want to discuss something with you.』

Lineage of Chan Master Cen of Changsha

Chan Master Xuedou Changtong of Mingzhou

A son of the Li family from Xingzhou, he visited Chan Master Cen of Changsha. Chan Master Cen of Changsha asked, 『Where are you from?』 The Chan master said, 『From Xingzhou.』 Chan Master Cen of Changsha said, 『I say you didn't come from there.』 The Chan master said, 『Has the Abbot (heshang, a respectful term for monks) ever lived here?』 Chan Master Cen of Changsha acknowledged him, and then allowed him to enter the inner chamber. After residing there, a monk asked, 『What is a secret chamber?』 The Chan master said, 『It doesn't let wind or news through.』 (The monk) asked, 『What is a person in a secret chamber?』 The Chan master said, 『The sages seek to see him but cannot.』 The monk bowed. The Chan master said, 『A thousand sages cannot think of it, ten thousand sages cannot discuss it. Whether the universe is destroyed or not, whether the void encompasses or not. Everything is incomparable, and cannot be sung of in the three worlds.』 (The monk) asked, 『What is the birthplace of the Buddhas of the three worlds?』 The Chan master said, 『He doesn't acknowledge that you have three worlds.』 The monk remained silent for a long time. The Chan master said, 『Have you understood? If not, then try to experience it where the Buddha cannot be attained.』 (Chan Master Xuedou Changtong said) 『Always be present in your mind, exhaust your knowledge and your efforts will cease. A slight movement of thought is to harm him (referring to one's original nature). How much more so with words?』 He passed away in July of the second year of Tianyou. His stupa was built in the southwest corner of the temple.

Lineage of the Monk Zhuyu

Monk Shiti

Because the attendant requested a bath, the Chan master said, 『Since it neither washes away dust nor washes the body, what are you doing?』 The attendant said, 『Abbot, go first, I'll bring the soapberry.』 The Chan master laughed heartily. A newly arrived monk stood before the Chan master, and after a while, left. The Chan master said, 『Is there anything to explain?』 The monk returned again. The Chan master said, 『You can explain it.』 (The monk) asked, 『What happens after explaining it?』 The Chan master said, 『It can be buried.』 (The monk) said, 『Heavens, heavens.』 The Chan master said, 『You were like that just now, but now it's not appropriate.』 The monk then left. One day, (Monk Shiti) saw the attendant taking a bowl to the dining hall, so he called out to the attendant. The attendant responded. The Chan master said, 『Where are you going?』 The attendant said, 『Going to the hall for the meal.』 The Chan master said, 『How could I not know you're going to the hall for the meal?』 The attendant said, 『』

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除此外別道個甚麼。師曰。我祇問汝本分事。者曰。和尚若問本分事。某甲實是上堂齋去。師曰。汝不謬為吾侍者。

子湖蹤禪師法嗣

臺州勝光和尚

僧問。如何是和尚家風。師曰。福州荔枝。泉州刺桐。問。如何是佛法兩字。師曰。要道即道。曰。請師道。師曰。穿耳胡僧笑點頭。龍華照和尚來。師把住曰。作么生。照曰。莫錯。師乃放手。照曰。久向勝光。師默然。照乃辭。師門送曰。自此一別。甚麼處相見。照呵呵而去。

漳州浮石和尚

上堂。山僧開個卜鋪。能斷人貧富。定人生死。僧問。離卻生死貧富。不落五行。請師直道。師曰。金木水火土。

紫桐和尚

僧問。如何是紫桐境。師曰。汝眼裡著沙得么。曰。大好紫桐境也不識。師曰。老僧不諱此事。其僧擬出去。師下禪床擒住曰。今日好個公案。老僧未得分文入手。曰。賴遇某甲是僧。師拓開曰。禍不單行。

日容遠和尚

因奯上座參。師拊掌三下。曰。猛虎當軒。誰是敵者。奯曰。俊鷂沖天。阿誰捉得。師曰。彼此難當。奯曰。且休。未要斷這公案。師將拄杖舞歸方丈。奯無語。師曰。死卻這漢也。

關南常禪師法嗣

襄州關南道吾和尚

始經村墅。聞巫者樂神云識神

【現代漢語翻譯】 現代漢語譯本 僧問：『除此之外還說什麼？』 師父說：『我只是問你本分的事情。』 那人說：『和尚如果問本分的事情，我實在是要上堂吃飯去了。』 師父說：『你沒有搞錯，是我的侍者。』

子湖蹤禪師法嗣

臺州勝光和尚

僧問：『什麼是和尚的家風？』 師父說：『福州的荔枝，泉州的刺桐。』 問：『什麼是佛法兩字？』 師父說：『要說就說。』 那人說：『請師父說。』 師父說：『穿耳胡僧笑點頭。』 龍華照和尚來，師父一把抓住他說：『作什麼？』 照說：『不要搞錯。』 師父於是放手。照說：『久仰勝光。』 師父沉默不語。照於是告辭。師父送出門說：『從此一別，在什麼地方相見？』 照笑著離開了。

漳州浮石和尚

上堂，師父說：『山僧開了個算命鋪，能斷定人的貧富，決定人的生死。』 僧人問：『離開生死貧富，不落入五行，請師父直說。』 師父說：『金木水火土。』

紫桐和尚

僧人問：『什麼是紫桐境？』 師父說：『你眼裡能放進沙子嗎？』 那人說：『這麼好的紫桐境也不認識。』 師父說：『老僧不隱瞞這件事。』 那僧人想要出去，師父下禪床抓住他說：『今天是個好公案，老僧還沒得到一分錢。』 那人說：『幸虧我是個僧人。』 師父放開他說：『禍不單行。』

日容遠和尚

因為奯(huò)上座參拜，師父拍掌三下，說：『猛虎當軒，誰是敵手？』 奯說：『俊鷂(yào)沖天，誰能捉到？』 師父說：『彼此難當。』 奯說：『暫且停止，不要斷這個公案。』 師父將拄杖舞動著回到方丈。奯無話可說。師父說：『這人死了。』

關南常禪師法嗣

襄州關南道吾和尚

剛經過村莊，聽到巫師樂神，說『識神』。

【English Translation】 English version A monk asked: 'Besides this, what else is there to say?' The master said: 'I am only asking about your fundamental duty.' The monk said: 'If the master asks about fundamental duty, I am really going to the hall for the meal.' The master said: 'You are not mistaken, you are my attendant.'

Successor of Zen Master Zihu Zong

Monk Shengguang of Taizhou

A monk asked: 'What is the family style of the master?' The master said: 'The lychees of Fuzhou, the coral trees of Quanzhou.' Asked: 'What are the two words of Buddha-dharma?' The master said: 'If you want to say it, then say it.' The monk said: 'Please, master, say it.' The master said: 'The ear-pierced barbarian monk smiles and nods.' When Monk Longhua Zhao came, the master grabbed him and said: 'What are you doing?' Zhao said: 'Don't be mistaken.' The master then let go. Zhao said: 'I have long admired Shengguang.' The master remained silent. Zhao then took his leave. The master saw him off and said: 'After this farewell, where shall we meet?' Zhao laughed and left.

Monk Fushi of Zhangzhou

Ascending the hall, the master said: 'This mountain monk has opened a fortune-telling shop, able to determine people's wealth and poverty, and decide people's life and death.' A monk asked: 'Apart from life, death, wealth, and poverty, not falling into the Five Elements, please, master, speak directly.' The master said: 'Metal, wood, water, fire, earth.'

Monk Zitong

A monk asked: 'What is the Zitong realm?' The master said: 'Can you put sand in your eyes?' The monk said: 'Such a good Zitong realm, yet I don't recognize it.' The master said: 'This old monk does not conceal this matter.' The monk intended to leave. The master came down from the meditation platform, grabbed him, and said: 'Today is a good case. This old monk has not received a penny yet.' The monk said: 'Fortunately, I am a monk.' The master released him and said: 'Misfortunes never come singly.'

Monk Rirong Yuan

Because Upper Seat Hui (奯) paid respects, the master clapped his hands three times and said: 'A fierce tiger in the doorway, who is the enemy?' Hui said: 'A swift falcon soaring into the sky, who can catch it?' The master said: 'Difficult to match each other.' Hui said: 'Let's stop for now, don't break this case.' The master waved his staff and returned to his abbot's room. Hui was speechless. The master said: 'This man is dead.'

Successor of Zen Master Guannan Chang

Monk Daowu of Guannan, Xiangzhou

Having just passed through a village, he heard the shaman making music to the gods, saying 'consciousness-spirit'.

---

無。忽然省悟。后參常禪師。印其所解。復游德山之門。法味彌著。住后。凡上堂。戴蓮華笠。披襕執簡。擊鼓吹笛。口稱魯三郎神。識神不識神。神從空里來。卻往空里去。便下座。有時曰。打動關南鼓。唱起德山歌。僧問。如何是祖師西來意。師以簡揖曰。喏。有時執木劍。橫肩上作舞。僧問。手中劍甚處得來。師擲于地。僧卻置師手中。師曰。甚處得來。僧無對。師曰。容汝三日內。下取一轉語。其僧亦無對。師自代拈劍橫肩上。作舞曰。須恁么始得。趙州訪師。師乃著豹皮裈。執吉獠棒。在三門下翹一足等候。才見州便高聲唱喏而立。州曰。小心祇候著。師又唱喏一聲而去。問。如何是和尚家風。師下禪床作女人拜曰。謝子遠來。無可祇待。問灌溪。作么生。溪曰。無位。師曰。莫同虛空么。溪曰。這屠兒。師曰。有生可殺即不倦。

漳州羅漢和尚

初參關南。問。如何是大道之源。南打師一拳。師遂有省。乃為歌曰。咸通七載初參道。到處逢言不識言。心裡疑團若栲栳。三春不樂止林泉。忽遇法王氈上坐。便陳疑懇向師前。師從氈上那伽起。袒膊當胸打一拳。駭散疑團獦狙落。舉頭看見日初圓。從茲蹬蹬以碣碣。直至如今常快活。只聞肚裡飽膨脝。更不東西去持缽。又述偈曰。宇內為閑客。人

【現代漢語翻譯】 現代漢語譯本： （無。忽然醒悟。）後來參訪常禪師，常禪師印證了他的理解。他又遊歷到德山門下，對佛法的領悟更加深刻。住持寺院后，每次上堂說法，他都頭戴蓮花笠，身披袈裟，手持竹簡，擊鼓吹笛，口中稱念『魯三郎神』。『識神不識神，神從空里來，卻往空里去。』說完便下座。有時說：『打動關南的鼓，唱起德山的歌。』有僧人問：『如何是祖師西來意？』禪師拿著竹簡作揖說：『喏。』有時拿著木劍，橫在肩上跳舞。僧人問：『手中的劍從哪裡得來？』禪師把劍扔在地上。僧人又把劍放在禪師手中。禪師問：『從哪裡得來？』僧人無言以對。禪師說：『容你三日內，說出一句轉語。』那僧人仍然無言以對。禪師自己拿起劍橫在肩上，跳舞說：『須得這樣才行。』趙州（Zhaozhou，唐代禪宗大師）拜訪禪師，禪師就穿著豹皮褲，拿著吉獠棒，在三門下翹起一隻腳等待。剛一見到趙州，就高聲唱喏而立。趙州說：『小心伺候著。』禪師又唱喏一聲離去。有人問：『如何是和尚的家風？』禪師從禪床下來說女人拜禮說：『感謝您遠道而來，沒有什麼可以招待的。』問灌溪（Guanxi，唐代禪師）：『作么生？』灌溪說：『無位。』禪師說：『莫非同于虛空嗎？』灌溪說：『這屠夫。』禪師說：『有生可殺就不覺得疲倦。』

漳州羅漢和尚（Zhangzhou Luohan Heshang，唐代禪師）

當初參訪關南（Guannan，地名），問：『如何是大道之源？』關南打了他一拳。禪師於是有所領悟，就作歌說：『咸通七年（Xiantong seventh year，唐懿宗年號）初次參訪道，到處聽到言語卻不識得。心裡疑團像栲栳一樣大，整個春天都不快樂，只想待在林泉。忽然遇到法王在氈上坐，便陳述疑慮懇求指教。師父從氈上像那伽（Naga，龍）一樣站起，袒露胸膛當胸打了一拳。疑團駭散，像獦狙（Geju，猿類）一樣墜落，抬頭看見太陽剛剛升起。從此蹬蹬以碣碣（Dengdeng yi jejie，形容走路輕快），直到如今常常快樂。只覺得肚裡飽脹，再也不用東西去持缽。』又述說偈語說：『宇內為閑客，人』

【English Translation】 English version: (Without. Suddenly awakened.) Later, he visited Chan Master Chang, who confirmed his understanding. He also traveled to the gate of Deshan, and his understanding of the Dharma became deeper. After residing in the monastery, every time he ascended the hall to preach, he wore a lotus hat, a kasaya, held a bamboo slip, beat drums and played the flute, and chanted 'Lu Sanlang God' in his mouth. 'The knowing spirit does not know the spirit, the spirit comes from emptiness, but goes to emptiness.' After saying this, he stepped down from the seat. Sometimes he said: 'Beat the drum of Guannan, sing the song of Deshan.' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Chan master bowed with a bamboo slip and said: 'Nuo.' Sometimes he held a wooden sword and danced with it across his shoulders. A monk asked: 'Where did the sword in your hand come from?' The Chan master threw the sword on the ground. The monk put the sword back in the Chan master's hand. The Chan master asked: 'Where did it come from?' The monk was speechless. The Chan master said: 'I will allow you three days to say a turning word.' The monk was still speechless. The Chan master himself picked up the sword and danced with it across his shoulders, saying: 'It must be like this.' Chan Master Zhaozhou visited the Chan master, who was wearing leopard-skin trousers, holding a Jiliao stick, and waiting under the three gates with one foot raised. As soon as he saw Zhaozhou, he loudly greeted him and stood there. Zhaozhou said: 'Be careful to serve.' The Chan master greeted him again and left. Someone asked: 'What is the family style of the abbot?' The Chan master came down from the meditation bed and bowed like a woman, saying: 'Thank you for coming from afar, there is nothing to entertain you with.' Asked Guanxi: 'What to do?' Guanxi said: 'No position.' The Chan master said: 'Isn't it the same as emptiness?' Guanxi said: 'This butcher.' The Chan master said: 'I don't get tired of killing if there is life.'

Chan Master Luohan of Zhangzhou

Initially, he visited Guannan and asked: 'What is the source of the Great Way?' Guannan punched him. The Chan master then had some understanding and composed a song saying: 'In the seventh year of Xiantong, I first visited the Way, and everywhere I heard words but did not recognize them. The doubt in my heart was as big as a basket, and I was not happy all spring, I just wanted to stay in the forest spring. Suddenly I met the Dharma King sitting on the felt, and I expressed my doubts and asked for guidance. The master stood up from the felt like a Naga, bared his chest and punched me in the chest. The doubts were scattered, like a Geju falling, and I looked up and saw the sun just rising. From then on, Dengdeng yi jejie, until now I am always happy. I only feel full in my stomach, and I no longer need to go east and west to hold a bowl.' He also narrated a verse saying: 'The universe is a free guest, people'

---

中作野僧。任從他笑我。隨處自騰騰。

高安大愚禪師法嗣

瑞州末山尼瞭然禪師

因灌溪閑和尚到。曰。若相當即住。不然即推倒禪床。便入堂內。師遣侍者問。上座遊山來。為佛法來。溪曰。為佛法來。師乃升座。溪上參。師問。上座今日離何處。曰。路口。師曰。何不蓋卻。溪無對(末山代云。爭得到這裡)。始拜禮。問。如何是末山。師曰。不露頂。曰。如何是末山主。師曰。非男女相。溪乃喝曰。何不變去。師曰。不是神。不是鬼。變個甚麼。溪於是伏膺。作園頭三載。僧到參。師曰。太襤褸生。曰。雖然如此。且是師子兒。師曰。既是師子兒。為甚麼被文殊騎。僧無對。問。如何是古佛心。師曰。世界傾壞。曰。世界為甚麼傾壞。師曰。寧無我身。

杭州天龍和尚法嗣

婺州金華山俱胝和尚

初住庵時。有尼名實際來。戴笠子執錫繞師三匝。曰。道得即下笠子。如是三問。師皆無對。尼便去。師曰。日勢稍晚。何不且住。尼曰。道得即住。師又無對。尼去後。師嘆曰。我雖處丈夫之形。而無丈夫之氣。不如棄庵。往諸方參尋知識去。其夜山神告曰。不須離此。將有肉身菩薩來為和尚說法也。逾旬。果天龍和尚到庵。師乃迎禮。具陳前事。龍豎一指示之。師當下大悟

【現代漢語翻譯】 現代漢語譯本： 身處荒野做個粗野的僧人，任憑他人嘲笑我，我自隨處自在逍遙。

高安大愚禪師的法嗣

瑞州末山尼瞭然禪師

灌溪閑和尚來訪時，說道：『如果彼此相契合，我就留下；不然，我就推倒禪床。』說完便進入堂內。瞭然禪師派侍者問道：『上座（對僧人的尊稱）是來遊山，還是為佛法而來？』灌溪答道：『為佛法而來。』瞭然禪師於是升座，灌溪上前參拜。禪師問道：『上座今日從何處而來？』灌溪答道：『路口。』禪師說：『為何不把路口蓋住？』灌溪無言以對（末山代答說：『怎能到這裡來？』）。灌溪這才拜禮，問道：『如何是末山？』禪師說：『不露頂。』（意指末山不顯山露水）問道：『如何是末山主？』禪師說：『非男女相。』灌溪於是大喝一聲：『為何不變去？』禪師說：『不是神，不是鬼，變個什麼？』灌溪於是心悅誠服，做了三年園頭（負責管理菜園的僧人）。有僧人來參拜，禪師說：『太襤褸了。』僧人說：『雖然如此，我可是師子兒（比喻有能力的人）。』禪師說：『既是師子兒，為何被文殊（Manjusri，智慧的象徵）騎？』僧人無言以對。僧人問：『如何是古佛心？』禪師說：『世界傾壞。』僧人問：『世界為何傾壞？』禪師說：『寧無我身。』

杭州天龍和尚的法嗣

婺州金華山俱胝和尚

最初住在庵時，有個尼姑名叫實際（Shijizai），戴著斗笠，拄著錫杖，繞著俱胝禪師轉了三圈，說道：『說得出來，我就放下斗笠。』這樣問了三次，俱胝禪師都無法回答。尼姑便要離開。俱胝禪師說：『天色已晚，為何不暫且住下？』尼姑說：『說得出來，我就住下。』俱胝禪師又無法回答。尼姑走後，俱胝禪師嘆息道：『我雖有丈夫之形，卻無丈夫之氣，不如棄庵，往各處參訪求教。』當夜，山神告訴他說：『不必離開這裡，將有肉身菩薩來為和尚說法。』過了十多天，果然天龍和尚來到庵里。俱胝禪師於是上前迎接行禮，詳細陳述了之前的事情。天龍和尚豎起一指來開示他。俱胝禪師當下大悟。

【English Translation】 English version: Dwelling in the wilderness, I act as a rustic monk, letting others laugh at me as they please. I roam freely and at ease wherever I go.

Successor of Chan Master Dayu of Gaoan

Chan Master Liaoran, a nun of Mount Moshan in Ruizhou

When Layman Guanxi Xian arrived, she said, 'If we are compatible, I will stay; otherwise, I will overturn the meditation bed.' Then she entered the hall. The Chan Master sent an attendant to ask, 'Venerable Sir, have you come to tour the mountains or for the Dharma?' Guanxi said, 'For the Dharma.' The Chan Master then ascended the seat, and Guanxi came forward to pay respects. The Chan Master asked, 'Where did you leave from today, Venerable Sir?' Guanxi said, 'The crossroads.' The Chan Master said, 'Why didn't you cover it up?' Guanxi was speechless (Moshan replied on his behalf, 'How could I have gotten here?'). Only then did Guanxi bow and pay respects, asking, 'What is Moshan?' The Chan Master said, 'Not revealing the crown.' (implying Moshan doesn't show off) Guanxi asked, 'What is the master of Moshan?' The Chan Master said, 'Neither male nor female form.' Guanxi then shouted, 'Why don't you transform?' The Chan Master said, 'Not a god, not a ghost, what is there to transform?' Guanxi was then convinced and served as a gardener for three years. A monk came to visit, and the Chan Master said, 'Too ragged.' The monk said, 'Even so, I am still a lion cub.' The Chan Master said, 'Since you are a lion cub, why are you ridden by Manjusri (Manjusri, symbol of wisdom)?' The monk was speechless. The monk asked, 'What is the mind of the ancient Buddha?' The Chan Master said, 'The world collapses.' The monk asked, 'Why does the world collapse?' The Chan Master said, 'Rather than have my self.'

Successor of Monk Tianlong of Hangzhou

Monk Jushi of Mount Jinhua in Wuzhou

When he first lived in the hermitage, a nun named Shijizai (Shijizai) came, wearing a bamboo hat and carrying a staff, circling the master three times, saying, 'If you can say it, I will take off my hat.' She asked this three times, and the master could not answer. The nun was about to leave. The master said, 'The sun is getting late, why not stay for a while?' The nun said, 'If you can say it, I will stay.' The master still could not answer. After the nun left, the master sighed, 'Although I have the form of a man, I do not have the spirit of a man. I might as well abandon the hermitage and go to various places to seek knowledge.' That night, the mountain god told him, 'No need to leave here, there will be a bodhisattva in the flesh coming to preach the Dharma to the monk.' More than ten days later, Monk Tianlong indeed came to the hermitage. Monk Jushi then welcomed him and paid respects, explaining the previous events in detail. Monk Tianlong raised one finger to enlighten him. Monk Jushi had a great awakening immediately.

---

。自此凡有學者參問。師唯舉一指。無別提唱。有一供過童子。每見人問事。亦豎指祇對。人謂師曰。和尚。童子亦會佛法。凡有問皆如和尚豎指。師一日潛袖刀子。問童曰。聞你會佛法。是否。童曰。是。師曰。如何是佛。童豎起指頭。師以刀斷其指。童叫喚走出。師召童子。童回首。師曰。如何是佛。童舉手不見指頭。豁然大悟。師將順世。謂眾曰。吾得天龍一指頭禪。一生用不盡。言訖。示滅(長慶代眾云。美食不中飽人吃。玄沙云。我當時若見拗折指頭。玄覺云。且道玄沙恁么道。意作么生。云居錫云。祇如玄沙恁么道。肯伊不肯伊。若肯。何言拗折指頭。若不肯。俱胝過在甚麼處。先曹山云。俱胝承當處鹵莽。祇認得一機一境。一等是拍手拊掌。是他西園奇怪。玄覺又云。且道俱胝還悟也無。若悟。為甚麼道承當處鹵莽。若不悟。又道用一指頭禪不盡。且道曹山意在甚麼處)。

南嶽下五世

睦州陳尊宿法嗣

睦州刺史陳操尚書

齋次。拈起糊餅。問僧。江西．湖南還有這個么。曰。尚書適來吃個甚麼。公曰。敲鐘謝響。又齋僧次。躬自行餅。一僧展手擬接。公卻縮手。僧無語。公曰。果然。果然。問僧。有個事與上座商量。得么。曰。合取狗口。公自摑口曰。某甲罪過。曰。知

【現代漢語翻譯】 現代漢語譯本： 此後，凡是有學人前來參問，俱胝禪師只舉一指，沒有其他任何開示。有一個負責齋飯的童子，每次見到有人問事，也豎起手指來應對。有人對俱胝禪師說：『和尚，這童子也懂得佛法，凡是有人問問題，都像和尚您一樣豎起手指。』俱胝禪師有一天偷偷地藏了一把刀子，問童子說：『聽說你懂得佛法，是嗎？』童子回答說：『是。』禪師問：『什麼是佛？』童子豎起指頭。禪師用刀砍斷了他的手指。童子叫著跑了出去。禪師叫住童子，童子回頭。禪師問：『什麼是佛？』童子舉起手，卻發現沒有了指頭，豁然大悟。禪師將要圓寂的時候，對眾人說：『我得到了天龍禪師的一指頭禪，一生都用不完。』說完，就示寂了。（長慶禪師代替大眾說：『美味佳餚不能讓已經吃飽的人再吃。』玄沙禪師說：『我當時如果見到，就拗斷他的指頭。』玄覺禪師說：『那麼玄沙禪師這樣說，意圖是什麼呢？』云居錫禪師說：『就像玄沙禪師這樣說，是肯定他還是否定他呢？如果肯定，為何說要拗斷指頭？如果否定，俱胝禪師的過錯又在哪裡呢？』先曹山禪師說：『俱胝禪師的承當之處太草率，只認識到一機一境。同樣是拍手撫掌，卻是他西園禪師覺得奇怪。』玄覺禪師又說：『那麼俱胝禪師到底開悟了沒有？如果開悟了，為什麼說他的承當之處太草率？如果沒開悟，又說用一指頭禪用不盡。那麼曹山禪師的用意又是什麼呢？』）

南嶽下五世

睦州陳尊宿法嗣

睦州刺史陳操尚書

齋飯時，陳操拿起一個糊餅，問僧人：『江西、湖南還有這個嗎？』僧人回答說：『尚書您剛才吃了什麼？』陳操說：『敲鐘感謝迴響。』又一次齋僧，陳操親自發放餅。一個僧人伸出手來想要接，陳操卻縮回了手。僧人無話可說。陳操說：『果然，果然。』問僧人：『有件事想和上座您商量，可以嗎？』僧人說：『閉上你的狗嘴。』陳操自己打自己的嘴巴說：『我陳操的罪過。』僧人說：『知道就好。』

【English Translation】 English version: Thereafter, whenever scholars came to inquire, Zen Master Jutei (Kutei) (俱胝, also known as倶胝尊者, meaning 'Seventy Million') would only raise one finger, without any other instruction. There was a young boy who served the meals, and whenever he saw someone asking a question, he would also raise his finger in response. Someone said to Zen Master Jutei: 'Venerable Sir, this boy also understands the Buddha-dharma; whenever someone asks a question, he raises his finger just like you do.' One day, Zen Master Jutei secretly hid a knife and asked the boy: 'I hear you understand the Buddha-dharma, is that so?' The boy replied: 'Yes.' The Zen master asked: 'What is Buddha?' The boy raised his finger. The Zen master cut off his finger with the knife. The boy cried out and ran away. The Zen master called the boy back, and the boy turned around. The Zen master asked: 'What is Buddha?' The boy raised his hand, but found that his finger was gone, and he suddenly attained great enlightenment. When the Zen master was about to pass away, he said to the assembly: 'I have obtained the one-finger Zen of Tianlong (天龍, a Zen master), and I will never exhaust it in my lifetime.' After saying this, he passed away. (Zen Master Changqing (長慶, a Zen master) said on behalf of the assembly: 'Delicious food should not be given to those who are already full.' Zen Master Xuansha (玄沙, a Zen master) said: 'If I had seen it at that time, I would have broken his finger.' Zen Master Xuanjue (玄覺, a Zen master) said: 'Then what was Zen Master Xuansha's intention in saying this?' Zen Master Yunju Xi (雲居錫, a Zen master) said: 'Just like Zen Master Xuansha said, is he affirming him or denying him? If he is affirming him, why say to break the finger? If he is denying him, then where is Zen Master Jutei's fault?' The former Zen Master Caoshan (曹山, a Zen master) said: 'Zen Master Jutei's acceptance was too rash; he only recognized one opportunity and one state. The same goes for clapping and patting, but Zen Master Xiyuan (西園, a Zen master) found it strange.' Zen Master Xuanjue also said: 'Then did Zen Master Jutei attain enlightenment or not? If he attained enlightenment, why say that his acceptance was too rash? If he did not attain enlightenment, then why say that the one-finger Zen is inexhaustible? Then what was Zen Master Caoshan's intention?')

Fifth Generation under Nanyue (南嶽, a mountain)

Dharma Heir of Venerable Chen of Muzhou (睦州, a place name)

Chen Cao (陳操, a person), Minister of Muzhou

During a vegetarian meal, Chen Cao picked up a sesame cake and asked the monks: 'Do Jiangxi (江西, a province) and Hunan (湖南, a province) have this?' A monk replied: 'What did Your Excellency just eat?' Chen Cao said: 'Ringing the bell to thank the echo.' Another time, while serving a vegetarian meal to the monks, Chen Cao personally distributed the cakes. A monk stretched out his hand to receive one, but Chen Cao withdrew his hand. The monk was speechless. Chen Cao said: 'Indeed, indeed.' He asked a monk: 'Is there something I can discuss with you, Venerable Sir?' The monk said: 'Shut your dog mouth.' Chen Cao slapped his own mouth and said: 'My fault, Chen Cao's fault.' The monk said: 'Good to know.'

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過必改。公曰。恁么則乞上座口吃飯。得么。又齋僧自行食次。乃曰。上座施食。僧曰。三德六味。公曰。錯。僧無對。又與僚屬登樓次。見數僧行來。有一官人曰。來者總是行腳僧。公曰。不是。曰。焉知不是。公曰。待來勘過。須臾僧至樓前。公驀喚上座。僧皆舉首。公謂諸官曰。不通道。又與禪者頌曰。禪者有玄機。機玄是復非。欲了機前旨。咸于句下違。

光孝覺禪師法嗣

升州長慶道巘禪師

廬州人也。初侍光孝便領悟微言。即于湖南大光山剃度。既化緣彌盛。出住長慶。上堂。彌勒朝入伽藍。暮成正覺。說偈曰。三界上下法。我說皆是心。離於諸心法。更無有可得。看他恁么道。也太殺惺惺。若比吾徒。猶是鈍漢。所以一念見道。三世情盡。如印印泥。更無前後。諸子生死事大。快須薦取。莫為等閑。業識茫茫。蓋為迷己逐物。世尊臨入涅槃。文殊請再轉法輪。世尊咄曰。吾四十九年住世。不曾說一字。汝請吾再轉法輪。是吾曾轉法輪邪。然今時眾中。建立個賓主問答。事不獲已。蓋為初心耳。僧問。如何是長慶境。師曰。阇黎履踐看。問。如何是佛法大意。師曰。今日三月三。曰。學人不會。師曰。止。止。不須說。我法妙難思。便下座。咸平二年示寂。

五燈會元卷第四

【現代漢語翻譯】 現代漢語譯本： 過錯一定要改正。太守說：『如果這樣，那麼請問上座（指僧人，德高望重的僧人）可以用嘴吃飯嗎？』可以嗎？又一次齋僧，太守親自巡視供食，說道：『上座施捨食物。』僧人回答：『具備三德六味。』太守說：『錯了。』僧人無言以對。又有一次，太守與下屬登樓，看見幾位僧人走來。一位官員說：『來的這些人都是行腳僧（雲遊四方的僧人）。』太守說：『不是。』官員說：『您怎麼知道不是？』太守說：『等他們來了，我查驗一下。』一會兒，僧人來到樓前。太守突然喊道：『上座！』僧人都抬起頭。太守對各位官員說：『不相信我說的話吧？』又為禪者題頌說：『禪者有玄機，機玄是復非。欲了機前旨，咸于句下違。』 光孝覺禪師法嗣 升州長慶道巘禪師 廬州人。最初侍奉光孝禪師，便領悟了精微的道理。於是在湖南大光山剃度出家。後來教化因緣越來越興盛，便出任長慶寺住持。上堂說法時說：『彌勒（未來佛）早上進入伽藍（寺廟），晚上就成就正覺（覺悟）。』又說偈語：『三界上下法，我說皆是心。離於諸心法，更無有可得。』看他說的這些話，也太聰明了。如果和我們這些人相比，還是個遲鈍的人。所以說一念之間就能見到真道，三世的感情都消盡。就像用印章蓋在泥上，沒有先後之分。各位，生死是大事，要趕快領悟啊！不要把它當成平常的事情。業識茫茫，就是因為迷惑了自己，追逐外物。世尊（釋迦牟尼佛）臨近涅槃（圓寂）時，文殊（文殊菩薩）請求再次轉法輪（講經說法）。世尊呵斥道：『我四十九年住世，不曾說過一個字。你請我再次轉法輪，難道我曾經轉過法輪嗎？』然而現在大眾之中，建立賓主問答的方式，也是不得已而為之，只是爲了初學者罷了。』有僧人問：『什麼是長慶境？』道巘禪師說：『阇黎（梵語，意為弟子）自己去走走看看。』問：『什麼是佛法大意？』道巘禪師說：『今日三月三。』僧人說：『學人不會。』道巘禪師說：『止，止，不必說了。我法妙難思。』說完便下座。咸平二年圓寂。 《五燈會元》卷第四

【English Translation】 English version: One must correct one's mistakes. The prefect said, 'If that's the case, may I ask if the Upadhyaya (指僧人，德高望重的僧人, referring to a monk, a highly respected monk) can eat with his mouth?' Is that possible? Another time, during a monastic meal, the prefect personally inspected the food distribution and said, 'The Upadhyaya bestows food.' The monk replied, 'It possesses the three virtues and six flavors.' The prefect said, 'Wrong.' The monk had no response. On another occasion, the prefect and his subordinates were ascending a tower when they saw several monks walking by. An official said, 'Those who are coming are all traveling monks (雲遊四方的僧人, wandering monks).' The prefect said, 'No.' The official said, 'How do you know they are not?' The prefect said, 'I'll examine them when they arrive.' After a while, the monks arrived in front of the tower. The prefect suddenly called out, 'Upadhyaya!' The monks all raised their heads. The prefect said to the officials, 'Don't you believe me?' He also wrote a verse for the Chan practitioners, saying, 'The Chan practitioner has a profound secret, the secret is both yes and no. If you want to understand the meaning before the secret, you will all deviate from the meaning in the words.' Successor of Chan Master Jue of Guangxiao Temple Chan Master Daoyan of Changqing Temple in Shengzhou He was a native of Luzhou. He initially served Chan Master Guangxiao and immediately understood the subtle meaning. He was tonsured at Daguan Mountain in Hunan. Later, his teaching became increasingly prosperous, and he became the abbot of Changqing Temple. During a Dharma talk, he said, 'Maitreya (未來佛, the future Buddha) enters the Sangharama (寺廟, monastery) in the morning and attains perfect enlightenment (覺悟, awakening) in the evening.' He also said in a verse, 'The Dharma above and below the Three Realms, I say it is all mind. Apart from all mental Dharmas, there is nothing else to be obtained.' Look at what he said, it's too clever. Compared to us, he is still a dullard. Therefore, in a single thought, one can see the true path, and the emotions of the three lifetimes are exhausted. It's like stamping a seal on mud, there is no before or after. Everyone, the matter of life and death is a major event, you must quickly realize it! Don't take it as an ordinary matter. The karma consciousness is vast and boundless, because one is deluded by oneself and pursues external objects. When the World Honored One (釋迦牟尼佛, Shakyamuni Buddha) was about to enter Nirvana (圓寂, passing away), Manjushri (文殊菩薩, Manjushri Bodhisattva) requested to turn the Dharma wheel (講經說法, preach the Dharma) again. The World Honored One scolded, 'I have lived in the world for forty-nine years and have not said a single word. You ask me to turn the Dharma wheel again, have I ever turned the Dharma wheel?' However, now among the assembly, establishing the method of guest and host questions and answers is also a last resort, only for beginners.' A monk asked, 'What is the realm of Changqing?' Chan Master Daoyan said, 'Go and walk around and see for yourself, Shramana (梵語，意為弟子, Sanskrit, meaning disciple).' Asked, 'What is the great meaning of the Buddha Dharma?' Chan Master Daoyan said, 'Today is the third day of the third month.' The monk said, 'This student does not understand.' Chan Master Daoyan said, 'Stop, stop, no need to say. My Dharma is subtle and difficult to contemplate.' After saying that, he stepped down from the seat. He passed away in the second year of Xianping. Volume Four of the Wudeng Huiyuan

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卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第五

六祖大鑒禪師法嗣

吉州青原山靜居寺行思禪師

本州安城劉氏子。幼歲出家。每群居論道。師唯默然。聞曹溪法席。乃往參禮。問曰。當何所務。即不落階級。祖曰。汝曾作甚麼來。師曰。聖諦亦不為。祖曰。落何階級。師曰。聖諦尚不為。何階級之有。祖深器之。會下學徒雖眾。師居首焉。亦猶二祖不言。少林謂之得髓矣。一日。祖謂師曰。從上衣法雙行。師資遞授。衣以表信。法乃印心。吾今得人。何患不信。吾受衣以來。遭此多難。況乎後代。爭競必多。衣即留鎮山門。汝當分化一方。無令斷絕。師既得法。歸住青原。六祖將示滅。有沙彌希遷(即石頭和尚)。問曰。和尚百年後。希遷未審當依附何人。祖曰。尋思去。及祖順世。遷每於靜處端坐。寂若忘生。第一座問曰。汝師已逝。空坐奚為。遷曰。我稟遺誡。故尋思爾。座曰。汝有師兄思和尚。今住吉州。汝因緣在彼。師言甚直。汝自迷耳。遷聞語。便禮辭祖龕。直詣靜居參禮。師曰。子何方來。遷曰。曹溪。師曰。將得甚麼來。曰。未到曹溪亦不失。師曰。若恁么。用去曹溪作甚麼。曰。若不到曹溪。爭知不失。遷又曰。曹溪大師還識和尚否。師

【現代漢語翻譯】 現代漢語譯本

五燈會元 卷第五

六祖大鑒禪師法嗣

吉州青原山靜居寺行思禪師

行思禪師是本州安城劉家之子。他年幼時就出家了。每次大家聚在一起討論佛法時，行思禪師總是沉默不語。聽聞六祖慧能(六祖大鑒禪師)在曹溪說法，於是前去參拜。他問道：『應當做什麼，才能不落入任何階級？』六祖慧能說：『你曾經做過什麼？』行思禪師說：『聖諦我也不做。』六祖慧能說：『那會落入什麼階級？』行思禪師說：『聖諦尚且不做，哪裡還有什麼階級可言？』六祖慧能非常器重他。門下弟子雖然眾多，行思禪師是其中的佼佼者。這就像二祖慧可不說話，達摩在少林寺說他得到了真髓一樣。一天，六祖慧能對行思禪師說：『從上代以來，衣缽和佛法是同時傳授的，師父和弟子之間互相傳遞。袈裟用來表示信任，佛法用來印證心性。我現在找到了傳人，還擔心什麼不被信任呢？自從我得到袈裟以來，遭遇了很多災難，更何況後代，爭奪一定會很多。袈裟就留在山門鎮守，你應當到一方去弘揚佛法，不要讓佛法斷絕。』行思禪師得到佛法后，回到青原山居住。六祖慧能將要圓寂時，有個沙彌叫希遷(即石頭和尚)，問道：『和尚您圓寂后，希遷我應該依附誰呢？』六祖慧能說：『去尋思。』等到六祖慧能圓寂后，希遷經常在安靜的地方端坐，寂靜得好像忘記了生死。第一座(寺院中的首座)問道：『你的師父已經去世了，空坐著有什麼用？』希遷說：『我接受了遺囑，所以才尋思。』第一座說：『你有師兄行思和尚，現在住在吉州，你的因緣在那裡，師父的話很直接，是你自己迷惑了。』希遷聽了這話，就禮拜告別六祖慧能的靈龕，直接前往靜居寺參拜行思禪師。行思禪師問道：『你從哪裡來？』希遷說：『曹溪。』行思禪師說：『帶來了什麼？』希遷說：『沒到曹溪也沒有失去什麼。』行思禪師說：『如果這樣，去曹溪做什麼？』希遷說：『如果不到曹溪，怎麼知道沒有失去什麼？』希遷又問：『曹溪大師還認識和尚您嗎？』行思禪師

【English Translation】 English version

Volume 5 of the Wudeng Huiyuan (Compendium of Five Lamps)

Successor of the Sixth Patriarch, Dajian Zen Master

Zen Master Xingsi of Qingyuan Mountain Jingju Temple in Jizhou

Zen Master Xingsi was a son of the Liu family of Ancheng in this prefecture. He left home at a young age. Whenever the community gathered to discuss the Way, the Master remained silent. Hearing of the Dharma seat at Caoxi (Cao Xi, where Huineng taught), he went to pay his respects and asked: 'What should one do to avoid falling into any class?' The Sixth Patriarch (Huineng) said: 'What have you ever done?' The Master said: 'Even the Noble Truths I do not do.' The Sixth Patriarch said: 'Into what class do you fall?' The Master said: 'Even the Noble Truths I do not do, what class is there?' The Sixth Patriarch deeply valued him. Although there were many disciples under him, the Master was the foremost among them. It was like the Second Patriarch (Huike) not speaking, and Bodhidharma in Shaolin saying he had obtained the marrow. One day, the Sixth Patriarch said to the Master: 'From above, the robe and Dharma have been transmitted together, teacher and disciple passing them on. The robe is to show faith, and the Dharma is to seal the mind. Now that I have found a successor, what worry is there about not being believed? Since I received the robe, I have encountered many difficulties. How much more so in later generations, where contention will surely be great. The robe should be left to guard the mountain gate. You should go and transform one region, lest it be cut off.' Having obtained the Dharma, the Master returned to live at Qingyuan. When the Sixth Patriarch was about to pass away, a Shami (novice monk) named Xiqian (i.e., Stone Monk) asked: 'After the Abbot passes away, to whom should Xiqian attach himself?' The Sixth Patriarch said: 'Go and contemplate.' After the Sixth Patriarch passed away, Xiqian often sat quietly in a secluded place, as still as if he had forgotten life and death. The First Seat (the senior monk in the monastery) asked: 'Your teacher has passed away, what is the use of sitting idly?' Xiqian said: 'I received the last words, so I am contemplating.' The First Seat said: 'You have a Dharma brother, the monk Xingsi, who now lives in Jizhou. Your affinity is there. The teacher's words were very direct, you are just deluded.' Hearing these words, Xiqian bowed and took leave of the Sixth Patriarch's shrine, and went directly to Jingju Temple to pay his respects to Zen Master Xingsi. The Master said: 'Where do you come from?' Xiqian said: 'Caoxi.' The Master said: 'What did you bring?' Xiqian said: 'Before arriving at Caoxi, I did not lose anything.' The Master said: 'If so, what did you go to Caoxi for?' Xiqian said: 'If I did not go to Caoxi, how would I know that I had not lost anything?' Xiqian also asked: 'Does the Great Master of Caoxi still recognize you, Abbot?' The Master

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曰。汝今識吾否。曰。識。又爭能識得。師曰。眾角雖多。一麟足矣。遷又問。和尚自離曹溪。甚麼時至此間。師曰。我卻知汝早晚離曹溪。曰。希遷不從曹溪來。師曰。我亦知汝去處也。曰。和尚幸是大人。莫造次。他日。師復問遷。汝甚麼處來。曰。曹溪。師乃舉拂子曰。曹溪還有這個么。曰。非但曹溪。西天亦無。師曰。子莫曾到西天否。曰。若到即有也。師曰。未在。更道。曰。和尚也須道取一半。莫全靠學人。師曰。不辭向汝道。恐已后無人承當。師令遷持書與南嶽讓和尚曰。汝達書了。速回。吾有個鈯斧子。與汝住山。遷至彼。未呈書便問。不慕諸聖不重己靈時如何。岳曰。子問太高生。何不向下問。遷曰。寧可永劫受沉淪。不從諸聖求解脫。岳便休(玄沙曰。大小石頭被南嶽推倒。直至如今起不得)。遷便回。師問。子返何速。書信達否。遷曰。書亦不通。信亦不達。去日蒙和尚許個鈯斧子。祇今便請。師垂一足。遷便禮拜。尋辭往南嶽。荷澤神會來參。師問。甚處來。曰。曹溪。師曰。曹溪意旨如何。會振身而立。師曰。猶帶瓦礫在。曰。和尚此間莫有真金與人么。師曰。設有。汝向甚麼處著(玄沙云。果然。云居錫云。只如玄沙道。果然是真金。是瓦礫)。僧問。如何是佛法大意。師曰。廬陵米作

【現代漢語翻譯】 石頭希遷（Shi Tou Xiqian）問：『你現在認識我嗎？』希遷答：『認識。』石頭又問：『那你憑什麼認識我？』石頭說：『眾多的角雖然很多，但有一隻麒麟就足夠了。』 希遷又問：『和尚您自從離開曹溪（Cao Xi，六祖慧能駐錫之地）后，是什麼時候來到這裡的？』石頭說：『我卻知道你什麼時候離開曹溪。』希遷說：『希遷不是從曹溪來的。』石頭說：『我也知道你去的地方。』希遷說：『和尚您幸虧是大人，不要隨便亂說。』 後來有一天，石頭又問希遷：『你從哪裡來？』答：『曹溪。』石頭於是舉起拂子說：『曹溪還有這個嗎？』答：『不只是曹溪，西天（Xi Tian，指印度）也沒有。』石頭說：『你莫非到過西天？』答：『如果到過，那就有。』石頭說：『還不到位，再說一遍。』答：『和尚您也必須說一半，不要完全依靠學人。』石頭說：『不是不肯對你說，只是恐怕以後沒有人能承擔。』 石頭讓希遷把信交給南嶽懷讓（Nan Yue Huairang）和尚，說：『你送信到了，就趕快回來。我有個鈯斧子，給你住山用。』希遷到了南嶽，還沒呈上信就問：『不羨慕諸聖，不看重自己的靈性時，會怎麼樣？』懷讓說：『你問得太高深了，為什麼不向下問？』希遷說：『寧可永遠沉淪，也不向諸聖求解脫。』懷讓便不再說話。（玄沙（Xuan Sha）說：『巨大的石頭被南嶽推倒，直到現在也起不來。』） 希遷便返回。石頭問：『你回來得這麼快？信送到了嗎？』希遷說：『信也沒有送，資訊也沒有傳達。去的時候蒙和尚答應給我一把鈯斧子，現在就請給我。』石頭垂下一隻腳，希遷便禮拜。隨後告辭前往南嶽。 荷澤神會（He Ze Shenhui）前來參拜。石頭問：『從哪裡來？』答：『曹溪。』石頭說：『曹溪的意旨是什麼？』神會振身而立。石頭說：『還帶著瓦礫在。』答：『和尚您這裡莫非有真金給人嗎？』石頭說：『即使有，你往哪裡放？』（玄沙說：『果然。』云居錫（Yun Ju Xi）說：『就像玄沙說的，果然是真金，還是瓦礫？』） 有僧人問：『什麼是佛法的大意？』石頭說：『廬陵米作（Lu Ling Mi Zuo）。』

【English Translation】 Shi Tou Xiqian asked: 'Do you recognize me now?' Xi Qian replied: 'I do.' Shi Tou then asked: 'Then how do you recognize me?' Shi Tou said: 'Although there are many horns, one Qilin (mythical Chinese unicorn) is enough.' Xi Qian then asked: 'Venerable monk, since you left Cao Xi (Cao Xi, the place where the Sixth Patriarch Huineng resided), when did you come here?' Shi Tou said: 'I know when you left Cao Xi.' Xi Qian said: 'Xi Qian did not come from Cao Xi.' Shi Tou said: 'I also know where you are going.' Xi Qian said: 'Venerable monk, you are fortunate to be a great man, do not speak carelessly.' Later, one day, Shi Tou asked Xi Qian again: 'Where do you come from?' He replied: 'Cao Xi.' Shi Tou then raised his whisk and said: 'Does Cao Xi still have this?' He replied: 'Not only Cao Xi, but also Xi Tian (Xi Tian, referring to India) does not have it.' Shi Tou said: 'Have you perhaps been to Xi Tian?' He replied: 'If I had been there, then it would exist.' Shi Tou said: 'Not yet in place, say it again.' He replied: 'Venerable monk, you must also say half, do not rely entirely on the student.' Shi Tou said: 'It's not that I'm unwilling to tell you, but I'm afraid that later no one will be able to bear it.' Shi Tou asked Xi Qian to deliver a letter to Nan Yue Huairang, saying: 'After you deliver the letter, return quickly. I have a tuo axe for you to live in the mountains.' When Xi Qian arrived at Nan Yue, before presenting the letter, he asked: 'What happens when one does not admire the saints and does not value one's own spirituality?' Huairang said: 'You ask too high, why not ask lower?' Xi Qian said: 'I would rather sink into eternal suffering than seek liberation from the saints.' Huairang then stopped speaking. (Xuan Sha said: 'The huge stone was pushed down by Nan Yue, and it cannot be lifted up to this day.') Xi Qian then returned. Shi Tou asked: 'Why did you return so quickly? Was the letter delivered?' Xi Qian said: 'The letter was not delivered, and the message was not conveyed. When I left, the venerable monk promised me a tuo axe, please give it to me now.' Shi Tou lowered one foot, and Xi Qian bowed. Then he bid farewell and went to Nan Yue. He Ze Shenhui came to pay respects. Shi Tou asked: 'Where do you come from?' He replied: 'Cao Xi.' Shi Tou said: 'What is the meaning of Cao Xi?' Shenhui stood up and shook his body. Shi Tou said: 'You are still carrying tiles and rubble.' He replied: 'Venerable monk, do you have real gold to give to people here?' Shi Tou said: 'Even if I have it, where would you put it?' (Xuan Sha said: 'Indeed.' Yun Ju Xi said: 'Just like Xuan Sha said, is it really gold, or is it tiles and rubble?') A monk asked: 'What is the great meaning of the Buddha-dharma?' Shi Tou said: 'Lu Ling Mi Zuo (Rice made in Luling).'

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么價。師既付法石頭。唐開元二十八年十一月十三日。升堂告眾。跏趺而逝。僖宗謚弘濟禪師．歸真之塔。

青原思禪師法嗣(第一世)

南嶽石頭希遷禪師

端州高要陳氏子。母初懷娠。不喜葷茹。師雖在孩提。不煩保母。既冠。然諾自許。鄉洞獠民畏鬼神。多淫祀。殺牛釃酒。習以為常。師輒往毀叢祠。奪牛而歸。歲盈數十。鄉老不能禁。后直造曹溪。得度未具戒。屬祖圓寂。稟遺命謁青原。乃攝衣從之(緣會語句。青原章敘之)。一日。原問師曰。有人道嶺南有訊息。師曰。有人不道嶺南有訊息。曰。若恁么。大藏小藏從何而來。師曰。盡從這裡去。原然之。師于唐天寶初。薦之衡山南寺。寺之東有石。狀如臺。乃結庵其上。時號石頭和尚。師因看肇論至會萬物為己者。其唯聖人乎。師乃拊幾曰。聖人無己。靡所不己。法身無象。誰云自他。圓鑒靈照于其間。萬象體玄而自現。境智非一。孰云去來。至哉斯語也。遂掩卷。不覺寢夢。自身與六祖同乘一龜。游泳深池之內。覺而詳之。靈龜者。智也。池者。性海也。吾與祖師同乘靈智游性海矣。遂著參同契曰。竺土大仙心。東西密相付。人根有利鈍。道無南北祖。靈源明皎潔。枝派暗流注。執事元是迷。契理亦非悟。門門一切境。回互不回互。

【現代漢語翻譯】 么價。（無法翻譯，此為方言口語，詢問價格）師父將衣缽傳給石頭希遷禪師。唐開元二十八年十一月十三日，希遷禪師升座向大眾告別，結跏趺坐而逝。唐僖宗追諡他為弘濟禪師，並建歸真之塔。

青原思禪師法嗣（第一世）

南嶽石頭希遷禪師

希遷禪師是端州高要人陳氏之子。他的母親懷孕時，就不喜歡吃葷腥。希遷禪師雖然年幼，卻不需要保姆照顧。成年後，他很講信用。當地的獠民敬畏鬼神，經常舉行淫祀，宰殺牛來釀酒祭祀，習以為常。希遷禪師就去毀壞他們的神廟，搶奪他們的牛回來，每年都有幾十頭。當地的父老鄉親都無法阻止他。後來，他直接去了曹溪，剃度后還未受具足戒，就趕上六祖慧能圓寂。他謹遵六祖的遺命去拜見青原行思禪師，於是整理衣物跟隨了他（相關的因緣和語句，在青原行思禪師的章節里有敘述）。有一天，青原行思禪師問希遷禪師：『有人說嶺南有訊息傳來。』希遷禪師說：『有人說沒有嶺南的訊息傳來。』青原行思禪師說：『如果這樣，大藏經和小藏經從哪裡來呢？』希遷禪師說：『都從這裡去。』青原行思禪師認可了他的說法。唐天寶初年，希遷禪師被推薦到衡山南寺。寺廟的東邊有一塊石頭，形狀像檯子，於是他在上面結茅庵居住，當時人們稱他為石頭和尚。希遷禪師讀《肇論》至『會萬物為己者，其唯聖人乎』時，拍著桌子說：『聖人沒有自我，沒有什麼不是自我。法身沒有形象，誰說是自己或他人呢？圓滿的智慧如明鏡般照耀其中，萬象體現玄妙而自然顯現。境和智不是一，誰說是來或去呢？』這句話真是太好了。於是合上書卷，不知不覺睡著了。他夢見自己和六祖慧能禪師一同乘坐一隻烏龜，在深池中游泳。醒來后仔細思量，靈龜代表智慧，池代表自性之海。我和祖師一同乘坐靈智遊歷于自性之海啊。』於是他寫了《參同契》說：『印度的大覺金仙的心法，東西方秘密地互相傳授。人們的根器有利鈍之分，但道沒有南北之祖。靈源明亮而皎潔，枝流暗中流淌。執著於事相原本就是迷惑，契合真理也不是覺悟。種種門徑，種種境界，回互又非回互。』

【English Translation】 What price? (Unable to translate, this is a dialectal colloquialism, asking about the price). The master passed the Dharma to Shitou Xiqian (石頭希遷) Zen Master. On the 13th day of the 11th month of the 28th year of the Kaiyuan era of the Tang Dynasty, Shitou Xiqian ascended the platform to bid farewell to the assembly, sat in the lotus position, and passed away. Emperor Xizong posthumously honored him as Zen Master Hongji (弘濟禪師) and built the Returning to Truth Pagoda (歸真之塔).

Lineage of Zen Master Qingyuan Si (青原思) (First Generation)

Nanyue Shitou Xiqian (南嶽石頭希遷) Zen Master

Zen Master Xiqian was a son of the Chen family from Gao Yao (高要) in Duanzhou (端州). When his mother was pregnant, she disliked eating meat. Although Zen Master Xiqian was young, he did not need a nanny to take care of him. After he came of age, he kept his promises. The local Liao people (獠民) feared ghosts and gods and often held licentious sacrifices, slaughtering cattle to brew wine for offerings, which was their custom. Zen Master Xiqian would go and destroy their shrines and seize their cattle, bringing back dozens each year. The local elders could not stop him. Later, he went directly to Caoqi (曹溪). After being tonsured but before receiving the full precepts, he encountered the passing away of the Sixth Patriarch Huineng (慧能). He respectfully followed the Sixth Patriarch's last wish to visit Zen Master Qingyuan Xingsi (青原行思), and thus he arranged his robes and followed him (the related causes and statements are narrated in the chapter on Zen Master Qingyuan Xingsi). One day, Zen Master Qingyuan asked Zen Master Xiqian, 'Someone said there is news from Lingnan (嶺南).' Zen Master Xiqian said, 'Someone said there is no news from Lingnan.' Zen Master Qingyuan said, 'If that's the case, where do the Great Canon (大藏) and Small Canon (小藏) come from?' Zen Master Xiqian said, 'They all go from here.' Zen Master Qingyuan acknowledged his statement. In the early years of the Tianbao era of the Tang Dynasty, Zen Master Xiqian was recommended to Nansi Temple (南寺) on Mount Heng (衡山). To the east of the temple was a stone shaped like a platform, so he built a hermitage on it. At that time, people called him Stone Monk (石頭和尚). When Zen Master Xiqian read the Zhao Lun (肇論) to the passage 'Only the sage can unite all things as himself,' he slapped the table and said, 'The sage has no self; there is nothing that is not self. The Dharmakaya (法身) has no form; who says it is self or other? Perfect wisdom shines like a bright mirror within, and all phenomena manifest mysteriously and naturally. Realm and wisdom are not one; who says there is coming or going?' These words are truly excellent. Then he closed the book and unknowingly fell asleep. He dreamed that he and the Sixth Patriarch Huineng were riding a turtle together, swimming in a deep pond. After waking up, he pondered carefully. The spiritual turtle represents wisdom, and the pond represents the sea of self-nature. I and the Patriarch are riding spiritual wisdom and traveling in the sea of self-nature.' Thereupon, he wrote the Sandokai (參同契), saying, 'The mind of the great immortal of India, secretly transmitted between East and West. People's capacities are sharp or dull, but the Way has no northern or southern ancestor. The spiritual source is bright and pure, while branches flow secretly. Attachment to phenomena is originally delusion, and conformity to truth is not enlightenment. All kinds of gates, all kinds of realms, interpenetrate and yet do not interpenetrate.'

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回而更相涉。不爾依位住。色本殊質象。聲元異樂苦。暗合上中言。明明清濁句。四大性自復。如子得其母。火熱風動搖。水濕地堅固。眼色耳音聲。鼻香舌咸醋。然依一一法。依根葉分佈。本末須歸宗。尊卑用其語。當明中有暗。勿以暗相遇。當暗中有明。勿以明相睹。明暗各相對。比如前後步。萬物自有功。當言用及處。事存涵蓋合。理應箭鋒拄。承言須會宗。勿自立規矩。觸目不會道。運足焉知路。進步非近遠。迷隔山河固。謹白參玄人。光陰莫虛度。上堂。吾之法門。先佛傳受。不論禪定精進。唯達佛之知見。即心即佛。心佛眾生。菩提煩惱。名異體一。汝等當知。自己心靈。體離斷常。性非垢凈。湛然圓滿。凡聖齊同。應用無方。離心意識。三界六道。唯自心現。水月映象。豈有生滅。汝能知之。無所不備。時門人道悟問。曹溪意旨誰人得。師曰。會佛法人得。曰。師還得否。師曰。不得。曰。為甚麼不得。師曰。我不會佛法。僧問。如何是解脫。師曰。誰縛汝。問。如何是凈土。師曰。誰垢汝。問。如何是涅槃。師曰。誰將生死與汝。師問新到。從甚麼處來。曰。江西來。師曰。見馬大師否。曰。見。師乃指一橛柴曰。馬師何似這個。僧無對(卻回舉似馬祖。祖曰。汝見橛柴大小。曰。沒量大。祖曰。汝

【現代漢語翻譯】 現代漢語譯本 回過頭來又互相牽涉。不然就按照各自的位置安住。色（Rupa，物質）的本體有各種不同的形態，聲音的本源有各種不同的樂音和苦音。在隱晦不明中契合上中之言，在明明之中分辨清濁之句。四大（地、水、火、風）的自性自然恢復，如同兒子回到母親的懷抱。火的性質是熱，風的性質是動搖，水的性質是濕潤，地的性質是堅固。眼根對色塵，耳根對聲塵，鼻根對香塵，舌根對鹹味和醋味。然而，要依據一一法，依據根和葉的分佈。本和末必須歸於宗，尊和卑要使用相應的語言。應當明白光明中有黑暗，不要用黑暗去相遇。應當明白黑暗中有光明，不要用光明去相看。光明和黑暗各自相對，比如前面的腳步和後面的腳步。萬物自有其功用，應當說出它的作用和處所。事情的儲存如同涵蓋相合，道理的應對如同箭鋒相拄。領會言語必須會歸於宗，不要自己設立規矩。觸目所見卻不會道，移動腳步又怎能知道道路。進步並非近或遠，迷惑的阻隔如同山河般堅固。謹此告知參玄之人，光陰不要虛度。 上堂說法。我的法門，是先佛傳授下來的。不講禪定精進，只求通達佛的知見，即心即佛。心、佛、眾生，菩提、煩惱，名稱不同而本體是一樣的。你們應當知道，自己的心靈，本體遠離斷和常，自性不是垢和凈，清澈而圓滿，凡人和聖人都是一樣的。應用無窮無盡，遠離心意識。三界六道，唯有自心顯現，如同水中的月亮和鏡中的影像，哪裡有生和滅呢？你如果能知道這些，就無所不備了。 當時，門人道悟問道：『曹溪（Caoxi）的意旨，誰人能夠得到？』 師父說：『會佛法的人能夠得到。』 道悟說：『師父您能得到嗎？』 師父說：『我得不到。』 道悟說：『為什麼得不到？』 師父說：『我不會佛法。』 有僧人問道：『如何是解脫？』 師父說：『誰束縛你了？』 問道：『如何是凈土？』 師父說：『誰污染你了？』 問道：『如何是涅槃（Nirvana）？』 師父說：『誰把生死給你了？』 師父問新來的僧人：『從什麼地方來？』 答道：『從江西來。』 師父說：『見過馬大師（Mazu）嗎？』 答道：『見過。』 師父於是指著一截木柴說：『馬大師像這個嗎？』 僧人無言以對（後來回去告訴馬祖，馬祖說：『你見那截木柴有多大？』 答道：『沒法測量的大。』 馬祖說：『你』

【English Translation】 English version Turning back, they become mutually involved. If not, abide in your respective positions. The essence of Rupa (form, matter) has various qualities and appearances. The origin of sound has different pleasant and unpleasant tones. In obscurity, align with the words of the middle way. In clarity, distinguish between pure and impure phrases. The nature of the Four Great Elements (earth, water, fire, wind) naturally returns, like a child finding its mother. The nature of fire is heat, the nature of wind is movement, the nature of water is moisture, and the nature of earth is solidity. The eye corresponds to forms, the ear to sounds, the nose to scents, and the tongue to salty and sour tastes. However, rely on each and every dharma, rely on the distribution of roots and leaves. The origin and the end must return to the source, and the noble and the humble must use appropriate language. One should understand that there is darkness within light; do not use darkness to encounter it. One should understand that there is light within darkness; do not use light to gaze upon it. Light and darkness are relatively opposed, like the front step and the back step. All things have their own function; one should speak of their use and place. The preservation of things is like a box and its lid fitting together; the response to reason is like an arrow meeting its target head-on. To understand speech, one must return to the source; do not establish your own rules. If you do not understand the Way when you see it, how can you know the path when you move your feet? Progress is neither near nor far; the obstruction of delusion is as solid as mountains and rivers. I respectfully inform those who seek the profound: do not waste your time. Ascending the hall to preach. My Dharma gate is transmitted from the past Buddhas. It does not discuss dhyana (meditation) or diligent progress, but only seeks to attain the knowledge and vision of the Buddha, that is, mind is Buddha. Mind, Buddha, sentient beings, Bodhi (enlightenment), and afflictions are different in name but one in essence. You should know that your own mind, in essence, is apart from permanence and impermanence, and its nature is neither defiled nor pure, clear and complete, the same for both ordinary beings and sages. Its application is limitless, apart from mind, consciousness, the Three Realms and Six Paths are only manifestations of your own mind, like the moon in water and images in a mirror, where is there birth and death? If you can know this, you will lack nothing. At that time, the disciple Daowu asked: 'Who can attain the meaning of Caoxi?' The master said: 'Those who understand the Buddha-dharma can attain it.' Daowu said: 'Can the master attain it?' The master said: 'I cannot attain it.' Daowu said: 'Why can't you attain it?' The master said: 'I do not understand the Buddha-dharma.' A monk asked: 'What is liberation?' The master said: 'Who has bound you?' Asked: 'What is Pure Land?' The master said: 'Who has defiled you?' Asked: 'What is Nirvana?' The master said: 'Who gave you birth and death?' The master asked a newly arrived monk: 'Where do you come from?' He replied: 'From Jiangxi.' The master said: 'Have you seen Master Mazu?' He replied: 'I have seen him.' The master then pointed to a piece of firewood and said: 'Is Master Mazu like this?' The monk was speechless (later he returned and told Mazu, Mazu said: 'How big did you see that piece of firewood?' He replied: 'Immeasurably big.' Mazu said: 'You'

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甚有力。僧曰。何也。祖曰。汝從南嶽負一橛柴來。豈不是有力)。問。如何是西來意。師曰。問取露柱。曰。學人不會。師曰。我更不會。大顛問。古人云。道有道無俱是謗。請師除。師曰。一物亦無。除個甚麼。師卻問。並卻咽喉唇吻。道將來。顛曰。無這個。師曰。若恁么。汝即得入門。道悟問。如何是佛法大意。師曰。不得不知。悟曰。向上更有轉處也無。師曰。長空不礙白雲飛。問。如何是禪。師曰。碌磚。問。如何是道。師曰。木頭。自余門屬領旨所有問答。各于本章出焉。南嶽鬼神多顯跡聽法。師皆與授戒。廣德二年。門人請下於梁端。廣闡玄化。貞元六年順寂。塔于東嶺。德宗謚無際大師。塔曰見相。

青原下二世

石頭遷禪師法嗣

澧州藥山惟儼禪師

絳州韓氏子。年十七。依朝陽西山慧照禪師出家。納戒于衡岳希操律師。博通經論。嚴持戒律。一日。自嘆曰。大丈夫當離法自凈。誰能屑屑事細行於布巾邪。首造石頭之室。便問。三乘十二分教某甲粗知。嘗聞南方直指人心。見性成佛。實未明瞭。伏望和尚慈悲指示。頭曰。恁么也不得。不恁么也不得。恁么不恁么總不得。子作么生。師罔措。頭曰。子因緣不在此。且往馬大師處去。師稟命恭禮馬祖。仍伸前問。祖曰。我

【現代漢語翻譯】 現代漢語譯本 『甚有力』（非常有力量）。僧人問：『何也？』（為什麼這樣說？）祖師說：『你從南嶽揹著一截木柴來，豈不是很有力嗎？』問：『如何是西來意？』（什麼是達摩祖師西來的真意？）師父說：『去問露柱。』（露天的柱子）說：『學人不會。』（學生不明白。）師父說：『我更不會。』大顛（人名）問：『古人說，道有道無都是謗，請師父去除。』師父說：『一物也沒有，去除個什麼？』師父反問：『併攏你的咽喉和嘴唇，說出來。』大顛說：『沒有這個。』師父說：『如果這樣，你就入門了。』道悟（人名）問：『如何是佛法大意？』（什麼是佛法最重要的意義？）師父說：『不得不知。』（必須知道。）道悟說：『向上還有轉圜的餘地嗎？』師父說：『長空不妨礙白雲飛。』問：『如何是禪？』（什麼是禪？）師父說：『碌磚。』（粗糙的磚頭。）問：『如何是道？』（什麼是道？）師父說：『木頭。』其餘門下弟子領悟旨意后的所有問答，各自在本章中記載。南嶽的鬼神多次顯現聽法，師父都為他們授戒。廣德二年，門人請師父下山到梁端，廣泛宣揚玄妙的教化。貞元六年圓寂，塔在東嶺。德宗皇帝謚號為無際大師，塔名為見相。

青原下二世

石頭遷禪師法嗣

澧州藥山惟儼禪師

絳州韓氏之子。十七歲時，依朝陽西山慧照禪師出家。在衡岳希操律師處受戒。博通經論，嚴格遵守戒律。一天，他嘆息道：『大丈夫應當離開外在的法相，自我清凈，誰能拘泥於細微的行為，像擦拭布巾一樣呢？』於是首先拜訪石頭禪師，便問：『三乘十二分教（佛教經典分類）我大致瞭解。常聽人說南方禪宗直指人心，見性成佛，實在不明白。希望和尚慈悲指示。』石頭禪師說：『這樣也不行，那樣也不行，這樣那樣都不行。你怎麼辦？』藥山禪師不知所措。石頭禪師說：『你的因緣不在這裡，還是去馬大師（馬祖道一）那裡吧。』藥山禪師聽從命令，恭敬地拜見馬祖，仍然提出之前的問題。馬祖說：『我

【English Translation】 English version 『Shen You Li』 (Extremely powerful). A monk asked: 『He Ye?』 (Why do you say that?) The Patriarch said: 『You carried a piece of firewood from Nan Yue (Mount Heng), isn't that powerful?』 Asked: 『What is the meaning of the Patriarch's coming from the West?』 The Master said: 『Ask the Lu Zhu.』 (Exposed pillar) Said: 『This student does not understand.』 The Master said: 『I understand even less.』 Da Dian (name of a person) asked: 『The ancients said, saying that the Dao exists or does not exist is all slander, please remove it, Master.』 The Master said: 『There is not a single thing, what is there to remove?』 The Master asked back: 『Close your throat and lips, and say it.』 Da Dian said: 『There is no such thing.』 The Master said: 『If that's the case, then you have entered the gate.』 Dao Wu (name of a person) asked: 『What is the great meaning of the Buddha-dharma?』 (What is the most important meaning of the Buddha-dharma?) The Master said: 『Must not not know.』 (Must know.) Dao Wu said: 『Is there still room for maneuver upwards?』 The Master said: 『The long sky does not hinder the white clouds from flying.』 Asked: 『What is Chan?』 (What is Chan?) The Master said: 『Lu Zhuan.』 (Rough brick.) Asked: 『What is the Dao?』 (What is the Dao?) The Master said: 『Wood.』 All the questions and answers from the disciples who understood the meaning are recorded in their respective chapters. The ghosts and gods of Nan Yue often appeared to listen to the Dharma, and the Master gave them precepts. In the second year of Guangde, the disciples invited the Master to go down the mountain to Liang Duan, to widely promote the profound teachings. He passed away in the sixth year of Zhenyuan, and his pagoda is in Dong Ling. Emperor Dezong posthumously named him Master Wuji, and the pagoda was named Jian Xiang.

Second Generation under Qingyuan

Dharma Successor of Zen Master Shitou Qian

Zen Master Yaoshan Weiyan of Lizhou

A son of the Han family in Jiangzhou. At the age of seventeen, he became a monk under Zen Master Huizhao of Xishan in Chaoyang. He received the precepts from Lawyer Xicao of Heng Yue (Mount Heng). He was well-versed in scriptures and treatises, and strictly observed the precepts. One day, he sighed and said: 『A great man should leave external Dharmas and purify himself. Who can be meticulous in trivial actions, like wiping a cloth?』 So he first visited Zen Master Shitou and asked: 『I roughly understand the Three Vehicles and Twelve Divisions of Teachings (classification of Buddhist scriptures). I have often heard that the Southern Chan School directly points to the human mind and sees one's nature to become a Buddha, but I really don't understand. I hope the Abbot will compassionately instruct me.』 Zen Master Shitou said: 『That won't do, that won't do either, neither that nor this will do. What will you do?』 Zen Master Yaoshan was at a loss. Zen Master Shitou said: 『Your karma is not here, you should go to Master Ma (Mazu Daoyi).』 Zen Master Yaoshan obeyed the order and respectfully visited Mazu, still asking the previous question. Mazu said: 『I』

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有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時揚眉瞬目者是。有時揚眉瞬目者不是。子作么生。師于言下契悟。便禮拜。祖曰。你見甚麼道理便禮拜。師曰。某甲在石頭處。如蚊子上鐵牛。祖曰。汝既如是。善自護持。侍奉三年。一日。祖問。子近日見處作么生。師曰。面板脫落盡。唯有一真實。祖曰。子之所得。可謂協於心體。佈於四肢。既然如是。將三條篾束取肚皮。隨處住山去。師曰。某甲又是何人。敢言住山。祖曰。不然。未有常行而不住。未有常住而不行。欲益無所益。欲為無所為。宜作舟航。無久住此。師乃辭祖返石頭。一日在石上坐次。石頭問曰。汝在這裡作么。曰。一物不為。頭曰。恁么即閑坐也。曰。若閑坐即為也。頭曰。汝道不為。不為個甚麼。曰。千聖亦不識。頭以偈贊曰。從來共住不知名。任運相將祇么行。自古上賢猶不識。造次凡流豈可明。后石頭垂語曰。言語動用沒交涉。師曰。非言語動用亦沒交涉。頭曰。我這裡針劄不入。師曰。我這裡如石上栽華。頭然之。后居澧州藥山。海眾云會。師與道吾說茗溪上世為節察來。吾曰。和尚上世曾為甚麼。師曰。我痿痿羸羸。且恁么過時。吾曰。憑何如此。師曰。我不曾展他書卷(石霜別云。書卷不曾展)。院主報。打鐘也。請和尚上堂。師曰

【現代漢語翻譯】 現代漢語譯本： 有時教他揚眉瞬目（通過面部表情來表達禪意）。有時不教他揚眉瞬目。有時揚眉瞬目是（正確的表達）。有時揚眉瞬目不是（正確的表達）。你作何理解？ 馬祖道一禪師聽后當下領悟，便禮拜。馬祖說：『你見到了什麼道理便禮拜？』 藥山惟儼禪師說：『弟子在石頭希遷禪師處，如同蚊子叮咬鐵牛，無處下口。』 馬祖說：『你既然如此，好好守護自己的領悟。』 藥山惟儼禪師侍奉馬祖三年。一日，馬祖問：『你近日的見解如何？』 藥山禪師說：『面板脫落殆盡，唯有一真實存在。』 馬祖說：『你的所得，可謂與心體相合，遍佈於四肢。既然如此，用三條竹篾束緊肚皮，隨意到山中居住吧。』 藥山禪師說：『弟子又是何人，敢說住山？』 馬祖說：『不是這樣的。沒有常行而不住，沒有常住而不行。想要增益也無所增益，想要作為也無所作為。應該作為舟船，不要久留在此。』 藥山禪師於是辭別馬祖，返回石頭希遷處。一日，藥山禪師在石頭上坐禪，石頭問：『你在這裡做什麼？』 藥山禪師說：『一物不為（什麼都不做）。』 石頭說：『這麼說就是閑坐了。』 藥山禪師說：『如果閑坐就是有所作爲了。』 石頭說：『你說不為，不為的是什麼？』 藥山禪師說：『千聖（所有聖人）也不識。』 石頭希遷禪師以偈頌讚嘆說：『從來共同居住卻不知你的名字，任由自然相伴而行。自古以來上等賢人尚且不認識你，輕率的凡夫俗子怎麼可能明白？』 後來石頭希遷禪師開示說：『言語動用都沒有交涉（沒有關係）。』 藥山禪師說：『非言語動用也沒有交涉。』 石頭說：『我這裡針扎不入。』 藥山禪師說：『我這裡如石上栽花。』 石頭希遷禪師認可了他的說法。 後來藥山惟儼禪師居住在澧州藥山，僧眾雲集。藥山禪師與道吾宗智禪師談論茗溪上世是節度觀察使轉世的事情。 道吾禪師問：『和尚上世曾是什麼？』 藥山禪師說：『我痿痿羸羸（形容身體衰弱），且這麼過日子。』 道吾禪師問：『憑什麼如此？』 藥山禪師說：『我不曾展開他的書卷（石霜楚圓禪師另有說法：書卷不曾展開）。』 院主稟報：『打鐘了，請和尚上堂。』 藥山禪師說：

【English Translation】 English version: Sometimes he taught him to raise his eyebrows and blink (to express Zen through facial expressions). Sometimes he didn't teach him to raise his eyebrows and blink. Sometimes raising eyebrows and blinking is (the correct expression). Sometimes raising eyebrows and blinking is not (the correct expression). What do you make of it? Upon hearing this, Zen Master Mazu Daoyi immediately understood and bowed. Mazu said, 'What principle did you see that made you bow?' Zen Master Yaoshan Weiyan said, 'At Zen Master Shitou Xiqian's place, I am like a mosquito biting an iron ox, with no place to start.' Mazu said, 'Since you are like this, take good care of your understanding.' Zen Master Yaoshan Weiyan served Mazu for three years. One day, Mazu asked, 'What is your understanding these days?' Zen Master Yaoshan said, 'The skin has completely fallen off, and only one truth remains.' Mazu said, 'What you have attained can be said to be in harmony with the essence of the mind and pervades the four limbs. Since this is the case, tie your belly with three bamboo strips and live in the mountains wherever you please.' Zen Master Yaoshan said, 'Who am I to dare to say I will live in the mountains?' Mazu said, 'It is not like that. There is no constant movement without dwelling, and no constant dwelling without movement. There is nothing to be gained by wanting to gain, and nothing to be done by wanting to do. You should be like a boat, not staying here for long.' Zen Master Yaoshan then bid farewell to Mazu and returned to Shitou Xiqian. One day, Zen Master Yaoshan was sitting in meditation on a rock when Shitou asked, 'What are you doing here?' Zen Master Yaoshan said, 'Doing nothing.' Shitou said, 'So you are sitting idly.' Zen Master Yaoshan said, 'If I am sitting idly, then I am doing something.' Shitou said, 'You say you are doing nothing, what is it that you are not doing?' Zen Master Yaoshan said, 'Even the thousand sages do not know.' Zen Master Shitou Xiqian praised him in a verse: 'We have always lived together but do not know your name, letting nature take its course and accompanying each other. Since ancient times, even the superior sages have not recognized you, how can rash ordinary people understand?' Later, Zen Master Shitou Xiqian instructed, 'Words and actions have no connection (no relation).' Zen Master Yaoshan said, 'Non-words and non-actions also have no connection.' Shitou said, 'Here, a needle cannot penetrate.' Zen Master Yaoshan said, 'Here, it is like planting flowers on a rock.' Shitou Xiqian acknowledged his statement. Later, Zen Master Yaoshan Weiyan resided at Yaoshan in Lizhou, where monks gathered like clouds. Zen Master Yaoshan was discussing with Zen Master Daowu Zongzhi the matter of Mingxi's previous life being a Jiedushi (military governor). Zen Master Daowu asked, 'What was the abbot in his previous life?' Zen Master Yaoshan said, 'I am weak and feeble, just passing the time like this.' Zen Master Daowu asked, 'What is the basis for this?' Zen Master Yaoshan said, 'I have never unfolded his books (Zen Master Shishuang Chuyuan has a different saying: the books have never been unfolded).' The monastery director reported, 'The bell has been struck, please, Abbot, ascend the Dharma hall.' Zen Master Yaoshan said:

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。汝與我擎缽盂去。曰。和尚無手來多少時。師曰。汝祇是枉披袈裟。曰。某甲祇恁么。和尚如何。師曰。我無這個眷屬。謂云巖曰。與我喚沙彌來。巖曰。喚他來作甚麼。師曰。我有個折腳鐺子。要他提上挈下。巖曰。恁么則與和尚出一隻手去也。師便休。園頭栽菜次。師曰。栽即不障汝栽。莫教根生。曰。既不教根生。大眾吃甚麼。師曰。汝還有口么。頭無對。道吾．云巖侍立次。師指按山上枯榮二樹。問道吾曰。枯者是。榮者是。吾曰。榮者是。師曰。灼然一切處。光明燦爛去。又問云巖。枯者是。榮者是。巖曰。枯者是。師曰。灼然一切處。放教枯淡去。高沙彌忽至。師曰。枯者是。榮者是。彌曰。枯者從他枯。榮者從他榮。師顧道吾．云巖曰。不是。不是。問。如何得不被諸境惑。師曰。聽他何礙汝。曰。不會。師曰。何境惑汝。問。如何是道中至寶。師曰。莫諂曲。曰。不諂曲時如何。師曰。傾國不換。有僧再來依附。師問。阿誰。曰。常坦。師呵曰。前也是常坦。后也是常坦。師久不升堂。院主白曰。大眾久思和尚示誨。師曰。打鐘著。眾才集。師便下座。歸方丈。院主隨後問曰。和尚既許為大眾說話。為甚麼一言不措。師曰。經有經師。論有論師。爭怪得老僧。師問云巖。作甚麼。巖曰。擔屎。師曰

【現代漢語翻譯】 現代漢語譯本 『你』和我一起拿著缽盂去化緣。』僧人』說：『和尚您沒有手有多少時間了？』 師父說：『你只是白白披著袈裟。』 『僧人』說：『我只是這樣，和尚您怎麼樣？』 師父說：『我沒有你這樣的眷屬。』 師父對云巖（Yunyan，人名）說：『你給我叫沙彌（Shami，小和尚）來。』 云巖說：『叫他來做什麼？』 師父說：『我有個折了腳的鐺子，要他提上挈下。』 云巖說：『這樣，就等於給和尚您伸出一隻手去了。』 師父便不再說話。 園頭（Yuantou，菜園負責人）正在栽菜，師父說：『栽菜不妨礙你栽，但不要讓它生根。』 『園頭』說：『既然不讓它生根，大眾吃什麼？』 師父說：『你還有嘴嗎？』 『園頭』無言以對。 道吾（Daowu，人名）、云巖侍立在師父身旁，師父指著庵山上枯萎和茂盛的兩棵樹，問道吾：『枯萎的是什麼？茂盛的是什麼？』 道吾說：『茂盛的是。』 師父說：『確實一切處，光明燦爛。』 又問云巖：『枯萎的是什麼？茂盛的是什麼？』 云巖說：『枯萎的是。』 師父說：『確實一切處，放任它枯淡。』 高沙彌（Gao Shami，人名）忽然來到，師父說：『枯萎的是什麼？茂盛的是什麼？』 『沙彌』說：『枯萎的任它枯萎，茂盛的任它茂盛。』 師父回頭看著道吾、云巖說：『不是，不是。』 問：『如何才能不被各種境象迷惑？』 師父說：『聽任它有什麼妨礙你？』 『僧人』說：『不明白。』 師父說：『什麼境象迷惑你？』 問：『什麼是道中的至寶？』 師父說：『不要諂媚虛偽。』 『僧人』說：『不諂媚虛偽時如何？』 師父說：『傾國也不換。』 有個僧人再次來依附師父，師父問：『你是誰？』 『僧人』說：『常坦（Changtan，人名）。』 師父呵斥道：『先前也是常坦，後來也是常坦。』 師父很久沒有升堂說法，院主（Yuanzhu，寺院主管）稟告說：『大眾很久想念和尚您的開示教誨。』 師父說：『打鐘。』 大眾才聚集，師父便下座，回到方丈（Fangzhang，寺院住持的住所）。院主隨後問道：『和尚您既然答應為大眾說法，為什麼一言不發？』 師父說：『經有經師講解，論有論師講解，怎麼能怪老僧我呢？』 師父問云巖：『你在做什麼？』 云巖說：『挑糞。』 師父說：

【English Translation】 English version You and I will go together with alms bowls. The monk said, 'How long has it been since the Abbot had no hands?' The Master said, 'You are just wearing the kasaya (Jiasha, monastic robe) in vain.' The monk said, 'I am just like this, how about you, Abbot?' The Master said, 'I don't have such a dependent as you.' The Master said to Yunyan (Yunyan, name of a person), 'Call the Shami (Shami, novice monk) for me.' Yunyan said, 'What are you calling him for?' The Master said, 'I have a broken-legged pot, and I want him to carry it up and down.' Yunyan said, 'In that case, it's like extending a hand to the Abbot.' The Master then stopped speaking. The gardener (Yuantou, person in charge of the garden) was planting vegetables, and the Master said, 'Planting vegetables doesn't hinder you from planting, but don't let them take root.' The gardener said, 'If you don't let them take root, what will the assembly eat?' The Master said, 'Do you still have a mouth?' The gardener was speechless. Daowu (Daowu, name of a person) and Yunyan were standing beside the Master, and the Master pointed to the two trees, one withered and one flourishing, on the mountain of the monastery, and asked Daowu, 'What is the withered one? What is the flourishing one?' Daowu said, 'The flourishing one is.' The Master said, 'Indeed, everywhere is bright and radiant.' He then asked Yunyan, 'What is the withered one? What is the flourishing one?' Yunyan said, 'The withered one is.' The Master said, 'Indeed, everywhere, let it be withered and plain.' Suddenly, Gao Shami (Gao Shami, name of a person) arrived, and the Master said, 'What is the withered one? What is the flourishing one?' The Shami said, 'Let the withered one wither, and let the flourishing one flourish.' The Master turned to look at Daowu and Yunyan and said, 'No, no.' Asked, 'How can one not be deluded by all phenomena?' The Master said, 'What harm is there in letting them be?' The monk said, 'I don't understand.' The Master said, 'What phenomena delude you?' Asked, 'What is the supreme treasure in the Way?' The Master said, 'Do not be flattering and deceitful.' The monk said, 'What if one is not flattering and deceitful?' The Master said, 'It cannot be exchanged even for a kingdom.' A monk came to rely on the Master again, and the Master asked, 'Who are you?' The monk said, 'Changtan (Changtan, name of a person).' The Master scolded, 'Before was also Changtan, and after is also Changtan.' The Master had not ascended the Dharma hall for a long time, and the abbot (Yuanzhu, person in charge of the monastery) reported, 'The assembly has been longing for your teachings for a long time, Abbot.' The Master said, 'Ring the bell.' Only when the assembly gathered did the Master descend from the seat and return to his room (Fangzhang, the abbot's residence). The abbot then asked, 'Since you promised to speak for the assembly, Abbot, why didn't you say a word?' The Master said, 'There are teachers for the sutras and teachers for the treatises, how can you blame this old monk?' The Master asked Yunyan, 'What are you doing?' Yunyan said, 'Carrying manure.' The Master said:

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。那個聻。巖曰。在。師曰。汝來去為誰。曰。替他東西。師曰。何不教並行。曰。和尚莫謗他。師曰。不合恁么道。曰。如何道。師曰。還曾擔么。師坐次。僧問。兀兀地思量甚麼。師曰。思量個不思量底。曰。不思量底如何思量。師曰。非思量。問。學人擬歸鄉時如何。師曰。汝父母遍身紅爛。臥在荊棘林中。汝歸何所。曰。恁么則不歸去也。師曰。汝卻須歸去。汝若歸鄉。我示汝個休糧方子。曰。便請。師曰。二時上堂。不得咬破一粒米。問。如何是涅槃。師曰。汝未開口時喚作甚麼。問僧。甚處來。曰。湖南來。師曰。洞庭湖水滿也未。曰。未。師曰。許多時雨水。為甚麼未滿。僧無語(道吾云。滿也。云巖云。湛湛地。洞山云。甚麼劫中曾增減來。雲門云。祇在這裡)。師問僧。甚處來。曰。江西來。師以拄杖敲禪床三下。僧曰。某甲粗知去處。師拋下拄杖。僧無語。師召侍者。點茶與這僧。踏州縣困。師問龐居士。一乘中還著得這個事么。士曰。某甲祇管日求升合。不知還著得么。師曰。道居士不見石頭。得么。士曰。拈一放一。未為好手。師曰。老僧住持事繁。士珍重便出。師曰。拈一放一。的是好手。士曰。好個一乘問宗。今日失卻也。師曰。是。是。上堂。祖師祇教保護。若貪嗔癡起來。切須防禁

【現代漢語翻譯】 問：『那個聻（zhì，古代傳說中的小鬼）。』 巖（指云巖曇晟，Yunyan Tansheng）說：『在。』 師（指溈山靈佑，Weishan Lingyou）說：『你來去是爲了誰？』 答：『替他拿東西。』 師說：『為何不教他一起走？』 答：『和尚莫要誹謗他。』 師說：『不該這麼說。』 答：『那該怎麼說？』 師說：『你可曾替他擔過東西嗎？』 師坐著的時候，有僧人問：『兀兀地（wù wù dì，形容沉思的樣子）在思量什麼？』 師說：『思量個不思量底。』 答：『不思量底如何思量？』 師說：『非思量。』 問：『學人想要歸鄉時如何是好？』 師說：『你父母遍身紅爛，臥在荊棘林中，你歸向何處？』 答：『這樣的話就不歸去了。』 師說：『你卻必須歸去。你若歸鄉，我告訴你一個休糧方子。』 答：『請說。』 師說：『二時上堂，不得咬破一粒米。』 問：『如何是涅槃（Nirvana，佛教用語，指解脫生死的狀態）？』 師說：『你未開口時喚作什麼？』 問僧：『從哪裡來？』 答：『湖南來。』 師說：『洞庭湖水滿了嗎？』 答：『未滿。』 師說：『下了這麼多時雨水，為什麼還沒滿？』 僧人無語。（道吾（Daowu）說：『滿了。』云巖（Yunyan）說：『湛湛地（zhàn zhàn dì，水深廣貌）。』洞山（Dongshan）說：『什麼劫中曾增減來？』雲門（Yunmen）說：『祇（zhǐ，只）在這裡。』） 師問僧：『從哪裡來？』 答：『江西來。』 師用拄杖敲禪床三下，僧人說：『某甲（mǒu jiǎ，古代人自稱的謙詞）粗知去處。』 師拋下拄杖，僧人無語。 師叫侍者：『點茶給這位僧人，他踏州縣困了。』 師問龐居士（Pang Ju Shi，唐代著名在家佛教徒）：『一乘（Ekayana，佛教術語，唯一能達到解脫的道路）中還放得下這件事嗎？』 居士說：『我只管每日求升斗之糧，不知還放得下嗎？』 師說：『道居士不見石頭（Shitou，指石頭希遷，Shitou Xiqian）得道嗎？』 居士說：『拈一放一，未為好手。』 師說：『老僧住持事繁。』 居士珍重便出。 師說：『拈一放一，的是好手。』 居士說：『好個一乘問宗，今日失卻也。』 師說：『是。是。』 上堂：『祖師只教保護，若貪嗔癡（貪嗔癡，佛教三毒）起來，切須防禁。』

【English Translation】 Question: 『What about that Nian (Nian, a small ghost in ancient legends)?』 Yan (referring to Yunyan Tansheng) said: 『Here.』 The Master (referring to Weishan Lingyou) said: 『Who are you coming and going for?』 Answer: 『Carrying things for him.』 The Master said: 『Why not teach him to walk together?』 Answer: 『Monk, don't slander him.』 The Master said: 『You shouldn't say that.』 Answer: 『How should I say it?』 The Master said: 『Have you ever carried things for him?』 While the Master was sitting, a monk asked: 『What are you pondering so intently?』 The Master said: 『Pondering the unponderable.』 Answer: 『How to ponder the unponderable?』 The Master said: 『Non-pondering.』 Question: 『What should a student do when intending to return home?』 The Master said: 『Your parents are covered in red sores, lying in a thorn forest. Where will you return to?』 Answer: 『In that case, I won't return.』 The Master said: 『You must return. If you return home, I will show you a formula for abstaining from grain.』 Answer: 『Please tell me.』 The Master said: 『When ascending the hall at two times, you must not break a single grain of rice.』 Question: 『What is Nirvana (Nirvana, a Buddhist term referring to the state of liberation from birth and death)?』 The Master said: 『What is it called when you haven't opened your mouth?』 Asked a monk: 『Where do you come from?』 Answer: 『From Hunan.』 The Master said: 『Is Dongting Lake full yet?』 Answer: 『Not yet.』 The Master said: 『It has rained so much, why isn't it full yet?』 The monk was speechless. (Daowu said: 『It's full.』 Yunyan said: 『Deep and vast.』 Dongshan said: 『In what kalpa has it ever increased or decreased?』 Yunmen said: 『It's right here.』) The Master asked a monk: 『Where do you come from?』 Answer: 『From Jiangxi.』 The Master struck the Zen bed three times with his staff. The monk said: 『I roughly know where I'm going.』 The Master threw down his staff, and the monk was speechless. The Master called the attendant: 『Make tea for this monk; he is tired from traveling through the counties.』 The Master asked Layman Pang (Pang Ju Shi, a famous Buddhist layman of the Tang Dynasty): 『Can this matter still be accommodated within the One Vehicle (Ekayana, a Buddhist term for the only path to liberation)?』 The Layman said: 『I only manage to seek measures of grain every day; I don't know if it can be accommodated.』 The Master said: 『Did Layman not see Shitou (Shitou, referring to Shitou Xiqian) attain enlightenment?』 The Layman said: 『Picking one up and putting one down is not a good hand.』 The Master said: 『This old monk is busy with managing the monastery.』 The Layman respectfully took his leave and departed. The Master said: 『Picking one up and putting one down is indeed a good hand.』 The Layman said: 『Such a good question about the One Vehicle, it is lost today.』 The Master said: 『Yes. Yes.』 Ascending the hall: 『The Patriarchs only taught to protect; if greed, anger, and delusion (greed, anger, and delusion, the three poisons of Buddhism) arise, you must be vigilant and restrain them.』

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。莫教掁觸。是你欲知枯木。石頭卻須擔荷。實無枝葉可得。雖然如此。更宜自看。不得絕言語。我今為你說。這個語顯無語底。他那個本來無耳目等貌。師與云巖遊山。腰間刀響。巖問。甚麼物作聲。師抽刀驀口作斫勢(洞山舉示眾云。看他藥山橫身。為這個事。今時人慾明向上事。須體此意始得)。遵布衲浴佛。師曰。這個從汝浴。還浴得那個么。遵曰。把將那個來。師乃休(長慶雲。邪法難扶。玄覺云。且道長慶恁么道。在賓在主。眾中喚作浴佛語。亦曰兼帶語。且道盡善不盡善)。問。學人有疑。請師決。師曰。待上堂時來。與阇黎決疑。至晚。上堂眾集。師曰。今日請決疑上座在甚麼處。其僧出衆而立。師下禪床。把住曰。大眾。這僧有疑。便與一推。卻歸方丈(玄覺曰。且道與伊決疑否。若決疑。甚麼處是決疑。若不與決疑。又道待上堂時與汝決疑)。師問飯頭。汝在此多少時也。曰。三年。師曰。我總不識汝。飯頭罔測。發憤而去。問。身命急處如何。師曰。莫種雜種。曰。將何供養。師曰。無物者。師令供養主抄化。甘行者問。甚處來。曰。藥山來。甘曰。來作么。曰。教化。甘曰。將得藥來么。曰。行者有甚麼病。甘便舍銀兩鋌。意山中有人。此物卻回。無人即休。主便歸納疏。師問曰。子歸何速

{ "translations": [ "不要教人觸碰冒犯。你如果想知道枯木和石頭，就必須承擔起它們，因為它們實際上沒有枝葉可以獲得。雖然是這樣，更應該自己去觀察，但也不能完全不說話。我現在為你解說，這個言語顯明瞭無言語的境界。那個本性本來就沒有耳目等形貌。藥山和云巖一起遊山，腰間的刀發出聲響。云巖問：『什麼東西在響？』藥山拔出刀，對著嘴巴做出砍的姿勢（洞山舉出來向大眾開示說：『看藥山橫身處世，就是爲了這件事。現在的人想要明白向上之事，必須體會這個意思才行。』）。遵布衲在浴佛時，藥山說：『這個由你來浴，能浴到那個嗎？』遵說：『把那個拿來。』藥山於是停止了（長慶說：『邪法難以扶持。』玄覺說：『且說長慶這樣說，是在賓位還是在主位？大眾稱之為浴佛語，也說是兼帶語。且說這樣是盡善還是不盡善？』）。有人問：『學人有疑問，請師父解答。』藥山說：『等上堂的時候來，我為阇黎（Acharya，阿阇黎，意為導師）解答疑問。』到了晚上，上堂時大眾聚集。藥山說：『今天請來解答疑問的上座（長老）在哪裡？』那個僧人從人群中站出來。藥山走下禪床，抓住他說：『大眾，這個僧人有疑問。』便推了他一把，然後回到方丈（玄覺說：『且說藥山為他解答疑問了嗎？如果解答了疑問，哪裡是解答疑問的地方？如果沒有為他解答疑問，又說等上堂時為你解答疑問。』）。藥山問飯頭：『你在這裡多久了？』飯頭說：『三年了。』藥山說：『我總是不認識你。』飯頭感到茫然不知所措，於是發憤離開了。有人問：『身命危急的時候該怎麼辦？』藥山說：『不要種雜亂的種子。』問：『用什麼來供養？』藥山說：『沒有東西的人。』藥山讓供養主去抄化（募集）。甘行者問：『從哪裡來？』答：『藥山來。』甘問：『來做什麼？』答：『教化。』甘問：『帶來藥了嗎？』答：『行者有什麼病？』甘便捨棄銀兩鋌。心想山中如果有人需要，這東西就留下，如果沒人需要就算了。供養主便回去登記在冊。藥山問：『你回來為什麼這麼快？』" ], "english_translations": [ 'Do not teach people to touch or offend. If you want to know about withered trees and stones, you must bear them, because they actually have no branches or leaves to obtain. Although this is so, you should observe for yourself, but you cannot completely stop speaking. I will now explain to you that this speech reveals the realm of no speech. That nature originally has no forms such as ears and eyes. Yaoshan and Yunyan were traveling in the mountains, and the knife at his waist made a sound. Yunyan asked, \'What is making the sound?\' Yaoshan drew his knife and made a chopping gesture towards his mouth (Dongshan raised it to show the public and said: \'Look at Yaoshan\'s way of living in the world, it is for this matter. People who want to understand the upward matter now must understand this meaning.\'). When Zunbuna was bathing the Buddha, Yaoshan said, \'If you bathe this, can you bathe that?\'. Zun said, \'Bring that here.\' Yaoshan then stopped (Changqing said, \'It is difficult to support evil dharma.\' Xuanjue said, \'Let\'s say that Changqing said this, is it in the position of guest or host? The public calls it the bathing Buddha language, and also says it is a combined language. Let\'s say whether this is perfect or not perfect?\'). Someone asked, \'The student has doubts, please master answer.\' Yaoshan said, \'Wait until the time of the lecture, and I will answer the doubts for the Acharya (阿阇黎, meaning teacher).\'. In the evening, when the lecture began, the public gathered. Yaoshan said, \'Where is the elder who was invited to answer questions today?\'. That monk stood out from the crowd. Yaoshan walked down from the meditation bed, grabbed him and said, \'Everyone, this monk has doubts.\' Then he pushed him and returned to the abbot\'s room (Xuanjue said, \'Let\'s say Yaoshan answered his doubts? If he answered his doubts, where is the place to answer his doubts? If he didn\'t answer his doubts, he said that he would answer your doubts when he lectured.\'). Yaoshan asked the cook, \'How long have you been here?\'. The cook said, \'Three years.\' Yaoshan said, \'I don\'t know you at all.\' The cook felt at a loss and left angrily. Someone asked, \'What should I do when my life is in danger?\'. Yaoshan said, \'Don\'t plant mixed seeds.\' Asked, \'What should I offer?\'. Yaoshan said, \'Those who have nothing.\' Yaoshan asked the offering master to copy and transform (raise funds). Traveler Gan asked, \'Where are you from?\'. Answered, \'From Yaoshan.\'. Gan asked, \'What are you doing here?\'. Answered, \'Teaching.\'. Gan asked, \'Did you bring medicine?\'. Answered, \'What is the traveler\'s illness?\'. Gan then abandoned two ingots of silver. He thought that if someone in the mountain needed it, this thing would be left, and if no one needed it, it would be fine. The offering master went back to register it. Yaoshan asked, \'Why did you come back so quickly?\'" ] }

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。主曰。問佛法相當得銀兩鋌。師令舉其語。主舉已。師曰。速送還他。子著賊了也。主便送還。甘曰。由來有人。遂添銀施之(同安顯云。早知行者恁么問。終不道藥山來)。問僧。見說汝解算。是否。曰。不敢。師曰。汝試算老僧看。僧無對(云巖舉問洞山。汝作么生。山曰。請和尚生月)。師書佛字。問道吾。是甚麼字。吾曰。佛字。師曰。多口阿師。問。己事未明。乞和尚指示。師良久曰。吾今為汝道一句亦不難。祇宜汝于言下便見去。猶較些子。若更入思量。卻成吾罪過。不如且各合口。免相累及。大眾夜參。不點燈。師垂語曰。我有一句子。待特牛生兒。即向你道。有僧曰。特牛生兒。也祇是和尚不道。師曰。侍者把燈來。其僧抽身入眾(云巖舉似洞山。山曰。這僧卻會。只是不肯禮拜)。問僧。甚處來。曰。南泉來。師曰。在彼多少時。曰。粗經冬夏。師曰。恁么。則成一頭水牯牛去也。曰。雖在彼中。且不曾上他食堂。師曰。口欱東南風那。曰。和尚莫錯。自有拈匙把箸人在。問。達磨未來時。此土還有祖師意否。師曰。有。曰。既有。祖師又來作甚麼。師曰。祇為有。所以來。看經次。僧問。和尚尋常不許人看經。為甚麼卻自看。師曰。我祇圖遮眼。曰。某甲學和尚還得也無。師曰。汝若看。牛皮

【現代漢語翻譯】 主（施主）問：『問佛法能得到銀兩嗎？』 師（禪師）讓他重複這句話。主重複后，師說：『快還給他，你著了賊的道了！』 主便還了回去。甘（另一施主）說：『原來真有人這樣問。』 於是又添了些銀子施捨。（同安顯云說：『早知行者這樣問，我就不說到藥山去了。』） 問僧人：『聽說你很會算數，是嗎？』 答：『不敢當。』 師說：『你試著算算老僧。』 僧人無言以對。（云巖問洞山：『你怎麼辦？』 洞山說：『請和尚說出他的生辰年月。』） 師寫了一個『佛』字，問（道）吾：『這是什麼字？』 吾說：『佛字。』 師說：『多嘴的阿師！』 問：『己事（自身大事，即開悟）未明，請和尚指示。』 師沉默良久說：『我為你道一句也不難，只希望你能在言下就領悟，這樣還好些。如果再入思量，卻成了我的罪過。不如暫且都閉口，免得互相牽累。』 大眾夜晚參禪，不點燈。師開示說：『我有一句話，等特牛（沒有角的牛）生了小牛，就告訴你們。』 有僧人說：『特牛生小牛，也只是和尚不說罷了。』 師說：『侍者，把燈拿來。』 那僧人抽身退入人群。（云巖告訴洞山，洞山說：『這僧人卻會，只是不肯禮拜。』） 問僧人：『從哪裡來？』 答：『南泉（地名，也是一位禪師的名字）來。』 師說：『在那裡多久了？』 答：『大概經過了冬夏。』 師說：『這樣說來，就成了一頭水牯牛了。』 答：『雖在那裡，卻不曾上他的食堂。』 師說：『口喝西北風嗎？』 答：『和尚別弄錯了，自有拿匙把筷的人在。』 問：『達磨（菩提達摩，禪宗初祖）未來時，此土還有祖師意（禪宗心法）嗎？』 師說：『有。』 問：『既然有，祖師又來做什麼？』 師說：『只因爲有，所以來。』 看經時，僧人問：『和尚尋常不許人看經，為什麼自己卻看？』 師說：『我只是爲了遮遮眼。』 答：『某甲（我）學和尚，行得通嗎？』 師說：『你若看，牛皮（指經書）』 現代漢語譯本

【English Translation】 The patron asked: 'Can one obtain silver taels by inquiring about the Buddha-dharma?' The master (Zen master) asked him to repeat the question. After the patron repeated it, the master said: 'Quickly return it to him, you have been tricked by a thief!' The patron then returned it. Gan (another patron) said: 'So there really are people who ask like this.' Thereupon, he added some silver for donation. (Xianyun of Tongan said: 'Had I known the practitioner would ask like this, I would not have mentioned Yaoshan.') A monk asked: 'I hear you are good at arithmetic, is that so?' He replied: 'I dare not claim that.' The master said: 'Try calculating the old monk.' The monk was speechless. (Yunyan asked Dongshan: 'What would you do?' Dongshan said: 'Please ask the abbot for his birth date.') The master wrote the character '佛' (Fo, Buddha), and asked (Dao) Wu: 'What character is this?' Wu said: 'The character '佛' (Fo, Buddha).' The master said: 'You talkative teacher!' Asked: 'My own affair (oneself's great matter, i.e., enlightenment) is not clear, please instruct me, venerable master.' The master remained silent for a long time and then said: 'It is not difficult for me to say a word for you, I only hope that you can understand it immediately upon hearing it, that would be better. If you further engage in thinking, it would become my fault. It is better for everyone to keep silent for now, so as not to burden each other.' The assembly practiced Zen meditation at night without lighting lamps. The master gave instructions, saying: 'I have a saying, I will tell you when a hornless cow gives birth to a calf.' A monk said: 'A hornless cow giving birth to a calf is just that the venerable master does not say it.' The master said: 'Attendant, bring the lamp.' That monk withdrew into the crowd. (Yunyan told Dongshan, Dongshan said: 'This monk understands, but he is just unwilling to bow.') Asked a monk: 'Where do you come from?' Replied: 'From Nanquan (place name, also the name of a Zen master).' The master said: 'How long were you there?' Replied: 'Roughly through winter and summer.' The master said: 'In that case, you have become a water buffalo.' Replied: 'Although I was there, I never went to his dining hall.' The master said: 'Drinking the northwest wind?' Replied: 'Venerable master, don't be mistaken, there are people who hold spoons and chopsticks.' Asked: 'Before Dharma (Bodhidharma, the first patriarch of Zen) came, did this land have the intention of the patriarch (the Zen mind)?' The master said: 'Yes.' Asked: 'Since it existed, what did the patriarch come for?' The master said: 'Just because it existed, that's why he came.' While reading the sutras, a monk asked: 'Venerable master, you usually don't allow people to read the sutras, why do you read them yourself?' The master said: 'I just do it to cover my eyes.' Replied: 'Can I (I) learn from the venerable master?' The master said: 'If you read, the cowhide (referring to the sutras)' English version

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也須穿(長慶雲。眼有何過。玄覺云。且道長慶會藥山意不會藥山意)。問。平田淺草。麈鹿成群。如何射得麈中主。師曰。看箭。僧放身便倒。師曰。侍者。拖出這死漢。僧便走。師曰。弄泥團漢有甚麼限。朗州刺史李翱問。師何姓。師曰。正是時。李不委。卻問院主。某甲適來問和尚姓。和尚曰。正是時。未審姓甚麼。主曰。恁么則姓韓也。師聞乃曰。得恁么不識好惡。若是夏時對他。便是姓熱。師一夜登山經行。忽云開見月。大嘯一聲。應澧陽東九十里許。居民盡謂東家。明晨迭相推問。直至藥山。徒眾曰。昨夜和尚山頂大嘯。李贈詩曰。選得幽居愜野情。終年無送亦無迎。有時直上孤峰頂。月下披雲嘯一聲。太和八年十一月六日臨順世。叫曰。法堂倒。法堂倒。眾皆持柱撐之。師舉手曰。子不會我意。乃告寂。塔于院東隅。唐文宗謚弘道大師。塔曰化城。

鄧州丹霞天然禪師

本習儒業。將入長安應舉。方宿于逆旅。忽夢白光滿室。占者曰。解空之祥也。偶禪者問曰。仁者何往。曰。選官去。禪者曰。選官何如選佛。曰。選佛當往何所。禪者曰。今江西馬大師出世。是選佛之場。仁者可往。遂直造江西。才見祖。師以手拓幞頭額。祖顧視良久。曰。南嶽石頭是汝師也。遽抵石頭。還以前意投之。

【現代漢語翻譯】 現代漢語譯本 也須穿（長慶雲（人名）。眼有什麼過錯？玄覺云（人名）。且說道長慶（人名）領會藥山（地名）的意圖，還是不領會藥山（地名）的意圖？）。問：平坦的田地，淺淺的草地，麈鹿（一種鹿）成群。如何射中麈鹿中的首領？師父說：看箭！僧人隨即倒地。師父說：侍者，把這死人拖出去。僧人便跑走了。師父說：玩泥巴的人有什麼限度！朗州刺史李翱（人名）問：師父姓什麼？師父說：正是時候。李翱（人名）不明白，便問院主：我剛才問和尚姓什麼，和尚說『正是時候』，不知道姓什麼？院主說：那麼就姓韓吧。師父聽了說：竟然這麼不識好歹。如果是夏天問他，便是姓熱。師父一夜登山經行，忽然云開見月，大叫一聲，迴應澧陽（地名）東九十里左右。居民都以為是東家，第二天互相詢問，直到藥山（地名）。徒眾說：昨夜和尚在山頂大叫。李翱（人名）贈詩說：選得幽靜的居所，很合乎田野的情趣，終年沒有人送往迎來。有時直接登上孤峰頂，在月光下撥開雲霧大叫一聲。太和八年十一月六日臨近圓寂，叫道：法堂倒了，法堂倒了。眾人都拿著柱子支撐它。師父舉手說：你們不明白我的意思。於是圓寂。塔在寺院東邊的角落。唐文宗謚號弘道大師，塔名化城。

鄧州丹霞天然禪師（人名）

本來學習儒家學業，將要進入長安（地名）應試。暫住在旅店裡，忽然夢見白光充滿房間。占卜的人說：這是領悟空性的祥兆。恰巧有禪者問：仁者要到哪裡去？回答說：選官去。禪者說：選官怎麼比得上選佛？回答說：選佛應當到哪裡去？禪者說：現在江西馬大師（人名）出世，是選佛的場所，仁者可以去。於是直接前往江西。剛見到馬祖（人名），師父用手拍打幞頭（一種帽子）的額頭。馬祖（人名）看了很久，說：南嶽石頭（人名）是你的老師。隨即前往石頭（人名）處，仍然用以前的意思請教他。

【English Translation】 English version Also need to wear (Changqing Yun (person's name). What fault does the eye have? Xuanjue Yun (person's name). Let me ask, does Changqing (person's name) understand Yaoshan's (place name) intention, or does he not understand Yaoshan's (place name) intention?). Asked: Flat fields, shallow grass, sika deer (a type of deer) in groups. How to shoot the leader among the sika deer? The master said: Look at the arrow! The monk immediately fell to the ground. The master said: Attendant, drag this dead man out. The monk then ran away. The master said: What limit is there to those who play with mud! Li Ao (person's name), the prefect of Langzhou, asked: What is the master's surname? The master said: It's the right time. Li Ao (person's name) didn't understand, so he asked the abbot: I just asked the monk what his surname was, and the monk said 'It's the right time,' I don't know what his surname is? The abbot said: In that case, his surname is Han. The master heard this and said: How can you be so ignorant of good and evil. If you asked him in summer, his surname would be Hot. One night, the master climbed the mountain for meditation, and suddenly the clouds cleared and he saw the moon. He shouted loudly, echoing about ninety miles east of Liyang (place name). The residents all thought it was their neighbor. The next morning, they asked each other until they reached Yaoshan (place name). The disciples said: Last night, the monk shouted loudly on the top of the mountain. Li Ao (person's name) presented a poem saying: Choosing a secluded residence suits the wildness, there is no sending off or welcoming all year round. Sometimes I go straight to the top of the lonely peak, and under the moonlight, I part the clouds and shout. On November 6th of the eighth year of Taihe, nearing his passing, he shouted: The Dharma hall is falling, the Dharma hall is falling. Everyone held up the pillars to support it. The master raised his hand and said: You don't understand my intention. Then he passed away. The pagoda is in the eastern corner of the monastery. Emperor Wenzong of Tang posthumously named him Grand Master Hongdao, and the pagoda is called Huacheng.

Zen Master Danxia Tianran (person's name) of Dengzhou

Originally studied Confucianism, and was about to enter Chang'an (place name) to take the imperial examination. He stayed temporarily in an inn, and suddenly dreamed that white light filled the room. The diviner said: This is an auspicious omen of understanding emptiness. Coincidentally, a Zen practitioner asked: Where are you going, benevolent one? He replied: To be selected as an official. The Zen practitioner said: How can being selected as an official compare to being selected as a Buddha? He replied: Where should I go to be selected as a Buddha? The Zen practitioner said: Now Master Ma (person's name) of Jiangxi has appeared in the world, it is the place to be selected as a Buddha, you can go. So he went directly to Jiangxi. As soon as he saw Mazu (person's name), the master patted his forehead with his turban (a type of hat). Mazu (person's name) looked at him for a long time and said: Nanyue Shitou (person's name) is your teacher. He then went to Shitou (person's name), still asking him with his previous intention.

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頭曰。著槽廠去。師禮謝。入行者房。隨次執㸑役。凡三年。忽一日。石頭告眾曰。來日刬佛殿前草。至來日。大眾諸童行各備鍬钁刬草。獨師以盆盛水。沐頭于石頭前。胡跪。頭見而笑之。便與剃髮。又為說戒。師乃掩耳而出。再往江西謁馬祖。未參禮。便入僧堂內。騎聖僧頸而坐。時大眾驚愕。遽報馬祖。祖躬入堂。視之曰。我子天然。師即下地禮拜曰。謝師賜法號。因名天然。祖問。從甚處來。師曰。石頭。祖曰。石頭路滑。還跶倒汝么。師曰。若跶倒即不來也。乃杖錫觀方。居天臺華頂峰三年。往餘杭徑山禮國一禪師。唐元和中至洛京龍門香山。與伏牛和尚為友。後於慧林寺遇天大寒。取木佛燒火向。院主訶曰。何得燒我木佛。師以杖子撥灰曰。吾燒取捨利。主曰。木佛何有舍利。師曰。既無舍利。更取兩尊燒。主自後眉須墮落。后謁忠國師。問侍者。國師在否。曰。在即在。不見客。師曰。太深遠生。曰。佛眼亦覷不見。師曰。龍生龍子。鳳生鳳兒。國師睡起。侍者以告。國師乃打侍者三十棒。遣出。師聞曰。不謬為南陽國師。明日再往禮拜。見國師便展坐具。國師曰。不用。不用。師退後。國師曰。如是。如是。師卻進前。國師曰。不是。不是。師繞國師一匝便出。國師曰。去聖時遙。人多懈怠。三十年

后。覓此漢也難得。訪龐居士。見女子靈照洗菜次。師曰。居士在否。女子放下菜籃。斂手而立。師又問。居士在否。女子提籃便行。師遂回。須臾居士歸。女子乃舉前話。士曰。丹霞在么。女曰。去也。士曰。赤土涂牛奶。又一日訪龐居士。至門首相見。師乃問。居士在否。士曰。飢不擇食。師曰。龐老在否。士曰。蒼天。蒼天。便入宅去。師曰。蒼天。蒼天。便回。師因去馬祖處。路逢一老人與一童子。師問。公住何處。老人曰。上是天。下是地。師曰。忽遇天崩地陷。又作么生。老人曰。蒼天。蒼天。童子噓一聲。師曰。非父不生其子。老人便與童子入山去。師問龐居士。昨日相見。何似今日。士曰。如法舉昨日事來作個宗眼。師曰。祇如宗眼。還著得龐公么。士曰。我在你眼裡。師曰。某甲眼窄。何處安身。士曰。是眼何窄。是身何安。師休去。士曰。更道取一句。便得此話圓。師亦不對。士曰。就中這一句無人道得。師與龐居士行次。見一泓水。士以手指曰。便與么也還辨不出。師曰。灼然是辨不出。士乃戽水。潑師二掬。師曰。莫與么。莫與么。士曰。須與么。須與么。師卻戽水潑士三掬。師曰。正與么時。堪作甚麼。士曰。無外物。師曰。得便宜者少。士曰。誰是落便宜者。元和三年。于天津橋橫臥。

【現代漢語翻譯】 現代漢語譯本： 後來，丹霞想尋找這位漢子（指有道之士），但很難找到。於是他去拜訪龐居士（一位在家修行的佛教居士）。見到龐居士的女兒靈照正在洗菜。丹霞問道：『居士在家嗎？』女子放下菜籃，收手站立。丹霞又問：『居士在家嗎？』女子提起菜籃就走了。丹霞於是返回。不久，龐居士回來了，女兒便說了之前的事情。龐居士說：『丹霞在嗎？』女兒說：『走了。』龐居士說：『真是赤土涂牛奶（比喻徒勞無功）。』 又有一天，丹霞去拜訪龐居士，在門口相遇。丹霞問道：『居士在家嗎？』龐居士說：『飢不擇食（比喻急切）。』丹霞說：『龐老在家嗎？』龐居士說：『蒼天，蒼天。』便走進屋裡去了。丹霞說：『蒼天，蒼天。』便返回。 丹霞因為要去馬祖（唐代禪宗大師）那裡，路上遇到一位老人和一個童子。丹霞問：『您住在哪裡？』老人說：『上是天，下是地。』丹霞說：『如果忽然遇到天崩地陷，又該怎麼辦？』老人說：『蒼天，蒼天。』童子噓了一聲。丹霞說：『不是父親生不出這樣的兒子（比喻言行相似）。』老人便和童子進山去了。 丹霞問龐居士：『昨天相見，和今天相比如何？』龐居士說：『像你這樣提問，把昨天的事拿來當做宗眼（禪宗的關鍵）。』丹霞說：『就像宗眼，還能安放龐公嗎？』龐居士說：『我在你的眼裡。』丹霞說：『我的眼睛窄小，哪裡能安身呢？』龐居士說：『是眼為何窄？是身為何安？』丹霞沉默了。龐居士說：『再說一句，才能使這個話圓滿。』丹霞也沒有回答。龐居士說：『其中這一句沒有人能說得出來。』 丹霞和龐居士走著，看到一泓水。龐居士用手指著說：『即使這樣，也辨別不出來。』丹霞說：『確實是辨別不出來。』龐居士於是舀水，潑了丹霞兩掬。丹霞說：『不要這樣，不要這樣。』龐居士說：『必須這樣，必須這樣。』丹霞卻舀水潑了龐居士三掬。丹霞說：『正在這樣的時候，能做什麼呢？』龐居士說：『沒有外物。』丹霞說：『得到便宜的人少。』龐居士說：『誰是落入便宜的人？』 元和三年（公元808年），丹霞在天津橋橫臥（預示圓寂）。

【English Translation】 English version: Later, Danxia sought this man (referring to an enlightened person), but he was hard to find. He visited Layman Pang (a Buddhist layman who practiced at home). He saw the layman's daughter, Lingzhao, washing vegetables. The master said, 'Is the layman at home?' The girl put down the vegetable basket, folded her hands, and stood still. The master asked again, 'Is the layman at home?' The girl picked up the basket and left. So the master returned. After a while, the layman returned, and the girl told him what had happened. The layman said, 'Is Danxia here?' The girl said, 'He left.' The layman said, 'It's like painting milk with red clay (a metaphor for futile effort).' One day, Danxia visited Layman Pang again and met him at the door. Danxia asked, 'Is the layman at home?' The layman said, 'A hungry man doesn't choose his food (a metaphor for urgency).' Danxia said, 'Is old Pang at home?' The layman said, 'Heaven, heaven.' Then he went into the house. Danxia said, 'Heaven, heaven.' and returned. Because Danxia was going to Mazu's (a Zen master of the Tang Dynasty) place, he met an old man and a boy on the road. Danxia asked, 'Where do you live?' The old man said, 'Above is heaven, below is earth.' Danxia said, 'If suddenly heaven collapses and the earth caves in, what will you do?' The old man said, 'Heaven, heaven.' The boy sighed. Danxia said, 'A father cannot give birth to a son like this (a metaphor for similar words and deeds).' The old man and the boy went into the mountain. Danxia asked Layman Pang, 'How is yesterday's meeting compared to today?' The layman said, 'Like you asking, taking yesterday's matter as the zongyan (the key point of Zen).' Danxia said, 'Like the zongyan, can it still accommodate Pang Gong?' The layman said, 'I am in your eyes.' Danxia said, 'My eyes are narrow, where can I find a place to settle?' The layman said, 'Why are the eyes narrow? Why is the body at peace?' Danxia was silent. The layman said, 'Say one more sentence, and this conversation will be complete.' Danxia did not answer. The layman said, 'No one can say this sentence.' Danxia and Layman Pang were walking and saw a pool of water. The layman pointed to it and said, 'Even like this, you can't distinguish it.' Danxia said, 'Indeed, I can't distinguish it.' The layman then scooped up water and splashed Danxia twice. Danxia said, 'Don't do this, don't do this.' The layman said, 'Must do this, must do this.' Danxia scooped up water and splashed the layman three times. Danxia said, 'What can you do at this very moment?' The layman said, 'There are no external objects.' Danxia said, 'Few are those who gain an advantage.' The layman said, 'Who is the one who falls into advantage?' In the third year of Yuanhe (808 AD), Danxia lay across the Tianjin Bridge (foreshadowing his passing).

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會留守鄭公出。呵之不起。吏問其故。師徐曰。無事僧。留守異之。奉束素及衣兩襲。日給米麵。洛下翕然歸信。至十五年春。告門人曰。吾思林泉終老之所。時門人齊靜卜南陽丹霞山結庵。三年間玄學者至盈三百眾。建成大院。上堂。阿你渾家。切須保護。一靈之物。不是你造作名邈得。更說甚薦與不薦。吾往日見石頭。亦祇教切須自保護。此事不是你談話得。阿你渾家。各有一坐具地。更疑甚麼。禪可是你解底物。豈有佛可成。佛之一字。永不喜聞。阿你自看。善巧方便。慈悲喜捨。不從外得。不著方寸。善巧是文殊。方便是普賢。你更擬趁逐甚麼物。不用經求落空去。今時學者。紛紛擾擾。皆是參禪問道。吾此間無道可修。無法可證。一飲一啄。各自有分。不用疑慮。在在處處有恁么底。若識得釋迦即老凡夫是。阿你須自看取。莫一盲引眾盲。相將入火坑。夜裡暗雙陸。賽彩若為生。無事珍重。有僧到參。于山下見師。便問。丹霞山向甚麼處去。師指山曰。青黯黯處。曰。莫只這個便是么。師曰。真師子兒。一撥便轉。問僧。甚麼處宿。曰。山下宿。師曰。甚麼處吃飯。曰。山下吃飯。師曰。將飯與阇黎吃底人。還具眼也無。僧無對(長慶問保福。將飯與人吃。感恩有分。為甚麼不具眼。福云。施者受者。二俱

【現代漢語翻譯】 現代漢語譯本 鄭公（官名）要離開，（師傅）呵斥他也不起來。官吏問他原因，師傅慢慢地說：『我是個無事的僧人。』留守（官名）覺得他很特別，於是贈送他一束絲綢和兩套衣服，每天供給米麵。洛陽一帶的人都紛紛歸順信服他。到十五年春天，（師傅）告訴門人說：『我想念山林泉水，那是可以終老的地方。』當時門人齊靜在南陽丹霞山占卜選址，結廬而居。三年間，研究玄學的人達到三百多人，建成了大的院落。（師傅）上堂說法：『你們這些人啊，一定要好好保護自己那一靈之物（指本性）。不是你們造作名相可以得到的。還說什麼推薦不推薦的。我以前見到石頭和尚（人名），他也只是教導大家一定要好好保護自己。這件事不是你們談論可以明白的。你們這些人啊，各自都有一塊坐具的地方（指本來具有的佛性），還懷疑什麼呢？禪難道是你們可以理解的東西嗎？哪裡有什麼佛可以成？『佛』這個字，我永遠都不喜歡聽。你們自己看吧，善巧方便，慈悲喜捨，不是從外面得來的，不要執著于方寸之間（指心）。善巧就是文殊菩薩（菩薩名），方便就是普賢菩薩（菩薩名）。你們還想追求什麼東西呢？不用去經書中尋求，最終會落空的。現在的學人，紛紛擾擾，都是參禪問道。我這裡沒有什麼道可以修，沒有什麼法可以證。一飲一啄，各自有自己的緣分，不用疑慮。到處都有這樣的東西。如果認識到釋迦牟尼（佛名），他就是個老凡夫。你們一定要自己看清楚，不要一個瞎子帶領一群瞎子，一起掉進火坑。夜裡玩暗雙陸（遊戲名），比賽輸贏又有什麼意義呢？沒事了，珍重。』有僧人來參拜，在山下見到師傅，便問：『丹霞山往哪裡去？』師傅指著山說：『青黑色處。』（僧人）說：『莫非就是這個嗎？』師傅說：『真是獅子兒，一撥就轉。』問僧人：『在哪裡住宿？』（僧人）說：『山下住宿。』師傅說：『在哪裡吃飯？』（僧人）說：『山下吃飯。』師傅說：『把飯給阇黎（梵語，意為弟子）吃的人，還具有眼力嗎？』僧人無言以對。（長慶問保福：『把飯給人吃，感恩是應有的。為什麼說不具有眼力？』保福說：『施者和受者，二者都...』

【English Translation】 English version When Zheng Gong (official title) was about to leave, the master scolded him, but he didn't get up. The official asked him the reason, and the master slowly said, 'I am a monk with nothing to do.' The Resident Officer (official title) found him very special, so he presented him with a bundle of silk and two sets of clothes, and provided him with rice and flour every day. People in the Luoyang area all followed and believed in him. In the spring of the fifteenth year, the master told his disciples, 'I miss the mountains, forests, and springs, which are places where I can spend my old age.' At that time, the disciple Qi Jing divined and selected a site on Danxia Mountain in Nanyang, and built a hermitage. Within three years, more than three hundred people studying metaphysics arrived, and a large courtyard was built. The master ascended the hall and said, 'All of you, be sure to protect your one spiritual thing (referring to inherent nature). It is not something you can obtain by creating names and appearances. What more is there to say about recommending or not recommending? I used to see Stone Monk (person's name), and he only taught everyone to protect themselves well. This matter is not something you can understand by talking about it. All of you have a place for your sitting cloth (referring to the inherent Buddha-nature), what are you still doubting? Is Chan something you can understand? Where is there a Buddha to be attained? I never like to hear the word 'Buddha'. Look at yourselves, skillful means, compassion, joy, and equanimity are not obtained from the outside, do not cling to the square inch (referring to the heart). Skillful means are Manjushri Bodhisattva (Bodhisattva's name), and expedient means are Samantabhadra Bodhisattva (Bodhisattva's name). What else do you want to pursue? There is no need to seek in the scriptures, it will eventually be in vain. Today's scholars are all disturbed, all meditating and asking about the Way. There is no Way to cultivate here, no Dharma to prove. Each drink and peck has its own share, no need to worry. There is such a thing everywhere. If you recognize Shakyamuni (Buddha's name), he is just an old ordinary man. You must see clearly for yourselves, do not let a blind man lead a group of blind men, and fall into the fire pit together. Playing dark Shuanglu (game's name) at night, what is the meaning of competing for victory or defeat? Nothing more, take care.' A monk came to visit and saw the master at the foot of the mountain, and asked, 'Where does Danxia Mountain go?' The master pointed to the mountain and said, 'The dark green place.' The monk said, 'Is it just this?' The master said, 'Truly a lion's child, turned with one flick.' He asked the monk, 'Where do you stay?' The monk said, 'I stay at the foot of the mountain.' The master said, 'Where do you eat?' The monk said, 'I eat at the foot of the mountain.' The master said, 'Does the person who gives food to the Ajari (Sanskrit, meaning disciple) have eyes?' The monk was speechless. (Changqing asked Baofu, 'Giving food to people, gratitude is due. Why say they don't have eyes?' Baofu said, 'The giver and the receiver, both...'

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瞎漢。慶雲。盡其機來還成瞎不。福云。道某甲瞎得么。玄覺徴云。且道長慶明丹霞意。為復自用家財)。長慶四年六月。告門人曰。備湯沐浴。吾欲行矣。乃戴笠䇿杖受屨。垂一足未及地而化。門人建塔。謚智通禪師。塔曰妙覺。

潭州大川禪師(亦曰大湖)

江陵僧參。師問。幾時發足江陵。僧提起坐具。師曰。謝子遠來。下去。僧繞禪床一匝。便出。師曰。若不恁么。爭知眼目端的。僧拊掌曰。苦殺人。洎合錯判諸方。師曰。甚得禪宗道理(僧舉似丹霞。霞曰。于大川法道即得。我這裡不然。曰。未審此間作么生。霞曰。猶較大川三步在。僧禮拜。霞曰。錯判諸方者多。洞山云。不是丹霞。難分玉石)。

潮州靈山大顛寶通禪師

初參石頭。頭問。那個是汝心。師曰。見言語者是。頭便喝出。經旬日。師卻問。前者既不是。除此外何者是心。頭曰。除卻揚眉瞬目。將心來。師曰。無心可將來。頭曰。元來有心。何言無心。無心盡同謗。師于言下大悟。異日侍立次。頭問。汝是參禪僧。是州縣白蹋僧。師曰。是參禪僧。頭曰。何者是禪。師曰。揚眉瞬目。頭曰。除卻揚眉瞬目外。將你本來面目呈看。師曰。請和尚除卻揚眉瞬目外鑒。頭曰。我除竟。師曰。將呈了也。頭曰。汝既將呈我心

【現代漢語翻譯】 現代漢語譯本： 瞎漢問：『慶雲（人名）窮盡了他的機鋒后，最終還是個瞎子嗎？』福云回答：『你說某甲（指慶雲）是瞎子嗎？』玄覺徴說：『且說說長慶（禪師）和丹霞（禪師）的用意，還是他們只是在炫耀自己的家底？』長慶禪師在四年六月，告訴他的弟子們：『準備熱水沐浴，我將要走了。』於是他戴上斗笠，拄著枴杖，穿上鞋子，一隻腳還沒來得及落地就圓寂了。弟子們為他建造了塔，謚號為智通禪師，塔名為妙覺。 潭州大川禪師（也叫大湖禪師）： 一位江陵來的僧人蔘訪。禪師問：『你什麼時候從江陵出發的？』僧人提起坐具。禪師說：『感謝你遠道而來，下去吧。』僧人繞著禪床轉了一圈，然後就出去了。禪師說：『如果不是這樣，怎麼知道眼力是否端正呢？』僧人拍手說：『害死人啊！差點錯判了各方禪師。』禪師說：『你很懂得禪宗的道理。』（僧人把這件事告訴了丹霞禪師，丹霞禪師說：『在大川禪師那裡，他的法道是行得通的，但我這裡不一樣。』僧人問：『不知道您這裡是怎麼做的？』丹霞禪師說：『我比大川禪師高明三步。』僧人禮拜。丹霞禪師說：『錯判各方禪師的人很多。』洞山禪師說：『不是丹霞禪師，很難分辨玉石。』） 潮州靈山大顛寶通禪師： 最初參訪石頭禪師。石頭禪師問：『哪個是你的心？』禪師回答：『能見言語的就是。』石頭禪師便喝斥他。過了十天，禪師反問：『先前那個既然不是，除了那個之外，哪個是心？』石頭禪師說：『除了揚眉瞬目之外，把你的心拿來。』禪師說：『沒有心可以拿來。』石頭禪師說：『原來有心，為什麼說無心？說無心就等同於誹謗。』禪師在言下大悟。有一天侍立在石頭禪師旁邊，石頭禪師問：『你是參禪的僧人，還是州縣裡混飯吃的僧人？』禪師說：『是參禪的僧人。』石頭禪師說：『什麼是禪？』禪師說：『揚眉瞬目。』石頭禪師說：『除了揚眉瞬目之外，把你的本來面目拿出來看看。』禪師說：『請和尚您除了揚眉瞬目之外來鑑別。』石頭禪師說：『我已經除掉了。』禪師說：『已經呈給您了。』石頭禪師說：『你既然已經呈給我心了。』

【English Translation】 English version: A blind man asked: 'Qingyun (a person's name), after exhausting his wit, is he still blind?' Fuyun replied: 'Are you saying that Moujia (referring to Qingyun) is blind?' Xuanjue Zheng said: 'Let's talk about the intentions of Changqing (Chan master) and Danxia (Chan master), or are they just showing off their family wealth?' In June of the fourth year of Changqing, Chan Master Changqing told his disciples: 'Prepare hot water for bathing, I am about to leave.' So he put on a bamboo hat, leaned on a cane, put on his shoes, and passed away before one foot could touch the ground. The disciples built a pagoda for him, and his posthumous title was Chan Master Zhitong, and the pagoda was named Miaojue. Chan Master Dachuan of Tanzhou (also known as Dahu): A monk from Jiangling came to visit. The Chan master asked: 'When did you leave Jiangling?' The monk raised his sitting cloth. The Chan master said: 'Thank you for coming from afar, go down.' The monk walked around the Zen bed once and then left. The Chan master said: 'If it weren't like this, how would you know if your eyesight is correct?' The monk clapped his hands and said: 'It's killing people! I almost misjudged the Chan masters of various places.' The Chan master said: 'You understand the principles of Chan very well.' (The monk told Chan Master Danxia about this, and Chan Master Danxia said: 'In Chan Master Dachuan's place, his Dharma way works, but it's different here. ' The monk asked: 'I don't know what you do here?' Chan Master Danxia said: 'I am three steps better than Chan Master Dachuan.' The monk bowed. Chan Master Danxia said: 'There are many people who misjudge the Chan masters of various places.' Chan Master Dongshan said: 'Without Chan Master Danxia, it is difficult to distinguish jade from stone.') Chan Master Datian Baotong of Lingshan, Chaozhou: Initially, he visited Chan Master Shitou. Chan Master Shitou asked: 'Which is your mind?' The Chan master replied: 'The one who sees words is.' Chan Master Shitou scolded him. After ten days, the Chan master asked in return: 'Since the previous one is not, what is the mind besides that?' Chan Master Shitou said: 'Apart from raising your eyebrows and blinking your eyes, bring your mind.' The Chan master said: 'There is no mind to bring.' Chan Master Shitou said: 'So you have a mind, why say no mind? Saying no mind is tantamount to slander.' The Chan master had a great enlightenment under the words. One day, while standing beside Chan Master Shitou, Chan Master Shitou asked: 'Are you a Chan monk, or a rice-eating monk in the state and county?' The Chan master said: 'I am a Chan monk.' Chan Master Shitou said: 'What is Chan?' The Chan master said: 'Raising eyebrows and blinking eyes.' Chan Master Shitou said: 'Apart from raising your eyebrows and blinking your eyes, show me your original face.' The Chan master said: 'Please, Master, discern apart from raising your eyebrows and blinking your eyes.' Chan Master Shitou said: 'I have already removed it.' The Chan master said: 'It has already been presented to you.' Chan Master Shitou said: 'Since you have already presented your mind to me.'

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如何。師曰。不異和尚。頭曰。不關汝事。師曰。本無物。頭曰。汝亦無物。師曰。既無物。即真物。頭曰。真物不可得。汝心見量。意旨如此。也大須護持。師住后。學者四集。上堂。夫學道人須識自家本心。將心相示。方可見道。多見時輩祇認揚眉瞬目。一語一默。驀頭印可。以為心要。此實未了。吾今為你諸人分明說出。各須聽受。但除卻一切妄運想念。見量即汝真心。此心與塵境。及守認靜默時全無交涉。即心是佛。不待修治。何以故。應機隨照。泠泠自用。窮其用處。了不可得。喚作妙用。乃是本心。大須護持。不可容易。僧問。其中人相見時如何。師曰。早不其中也。曰。其中者如何。師曰。不作個問。韓文公一日相訪。問師。春秋多少。師提起數珠。曰。會么。公曰。不會。師曰。晝夜一百八。公不曉。遂回。次日再來。至門前見首座。舉前話問意旨如何。座扣齒三下。及見師。理前問。師亦扣齒三下。公曰。原來佛法無兩般。師曰。是何道理。公曰。適來問首座亦如是。師乃召首座。是汝如此對否。座曰。是。師便打趁出院。文公又一日白師曰。弟子軍州事繁。佛法省要處。乞師一語。師良久。公罔措。時三平為侍者。乃敲禪床三下。師曰。作么。平曰。先以定動。后以智拔。公乃曰。和尚門風高峻

【現代漢語翻譯】 現代漢語譯本 問：如何？（指什麼是道） 師（禪師）說：『不異和尚。』（指與不異和尚所證悟的並無不同） 頭（提問者）說：『不關汝事。』（指與你無關） 師說：『本無物。』（指本來就沒有任何東西） 頭說：『汝亦無物。』（指你也沒有任何東西） 師說：『既無物，即真物。』（既然什麼都沒有，那就是真正的實相） 頭說：『真物不可得。汝心見量，意旨如此，也大須護持。』（真正的實相是無法得到的。你的心所見所量，道理就是這樣，要好好守護。） 師住后，學者四集。上堂。（禪師住持后，學人從四面八方聚集而來。禪師開始上堂說法。） 夫學道人須識自家本心，將心相示，方可見道。（學道之人必須認識自己的本心，用心來互相印證，才能見到道。） 多見時輩祇認揚眉瞬目，一語一默，驀頭印可，以為心要。此實未了。（常見現在的學人只認揚眉、眨眼，一句話、一個沉默，就隨便印可，以為這就是心要。這實在是沒有明白。） 吾今為你諸人分明說出，各須聽受。（我現在為你們諸位分明地說出來，各自都要聽好。） 但除卻一切妄運想念，見量即汝真心。（只要去除一切虛妄的運作和想念，你所見所量的就是你的真心。） 此心與塵境，及守認靜默時全無交涉。（這個心與塵世的境界，以及守著靜默的時候，完全沒有關係。） 即心是佛，不待修治。（這個心就是佛，不需要修飾。） 何以故？應機隨照，泠泠自用，窮其用處，了不可得。（為什麼呢？因為它能隨機應變，清澈地自然運用，窮盡它的用處，卻了不可得。） 喚作妙用，乃是本心，大須護持，不可容易。（這叫做妙用，就是本心，要好好守護，不可輕易放過。） 僧問：其中人相見時如何？（僧人問：在其中（指本心）人相見時如何？） 師曰：早不其中也。（禪師說：早就不是在其中了。） 曰：其中者如何？（問：那在其中是什麼樣的？） 師曰：不作個問。（禪師說：不要這樣問。） 韓文公（韓愈）一日相訪，問師：春秋多少？（韓愈有一天來拜訪禪師，問：年齡多大？） 師提起數珠（念珠），曰：會么？（禪師拿起念珠，說：明白嗎？） 公曰：不會。（韓愈說：不明白。） 師曰：晝夜一百八。（禪師說：晝夜一百零八。） 公不曉，遂回。（韓愈不明白，就回去了。） 次日再來，至門前見首座（寺院中職位最高的僧人），舉前話問意旨如何。（第二天再來，到門前見到首座，提起之前的話問是什麼意思。） 座扣齒三下。（首座敲了三下牙齒。） 及見師，理前問，師亦扣齒三下。（等到見到禪師，韓愈重複之前的問題，禪師也敲了三下牙齒。） 公曰：原來佛法無兩般。（韓愈說：原來佛法沒有兩樣。） 師曰：是何道理？（禪師說：是什麼道理？） 公曰：適來問首座亦如是。（韓愈說：剛才問首座也是這樣。） 師乃召首座：是汝如此對否？（禪師於是叫來首座：是你這樣回答的嗎？） 座曰：是。（首座說：是。） 師便打趁出院。（禪師就打了他，把他趕出寺院。） 文公又一日白師曰：弟子軍州事繁，佛法省要處，乞師一語。（韓愈又有一天對禪師說：弟子在軍州事務繁忙，請禪師用一句話說出佛法最重要的地方。） 師良久，公罔措。（禪師沉默了很久，韓愈不知所措。） 時三平為侍者，乃敲禪床三下。（當時三平禪師是侍者，就敲了三下禪床。） 師曰：作么？（禪師說：做什麼？） 平曰：先以定動，后以智拔。（三平說：先用定力來觸動，後用智慧來拔除。） 公乃曰：和尚門風高峻。（韓愈於是說：和尚的門風高峻。）

【English Translation】 English version Question: What is it? (referring to the Dao) The Master (Zen Master) said: 'Not different from the Venerable Bu Yi.' (meaning there is no difference from what Venerable Bu Yi has realized) The questioner said: 'None of your business.' (meaning it's not related to you) The Master said: 'Originally, there is nothing.' (meaning originally there is nothing at all) The questioner said: 'You also have nothing.' (meaning you also don't have anything) The Master said: 'Since there is nothing, that is the true thing.' (Since there is nothing, that is the true reality) The questioner said: 'The true thing cannot be obtained. Your mind's seeing and measuring, the meaning is like this, and you must greatly protect it.' (The true reality cannot be obtained. What your mind sees and measures, the principle is like this, and you must protect it well.) After the Master resided there, scholars gathered from all directions. He ascended the hall. (After the Zen Master took residence, students gathered from all directions. The Zen Master began to give a Dharma talk.) Those who study the Dao must recognize their own original mind, and show each other their minds, then they can see the Dao. (Those who study the Dao must recognize their own original mind, and use their minds to verify each other, then they can see the Dao.) Often I see contemporaries only recognizing raising eyebrows, blinking eyes, a word, a silence, and readily approving, thinking this is the essence of the mind. This is truly not understanding. (Often I see contemporary students only recognizing raising eyebrows, blinking eyes, a word, a silence, and readily approving, thinking this is the essence of the mind. This is truly not understanding.) I will now clearly explain it for all of you, each must listen and receive. (I will now clearly explain it for all of you, each must listen carefully.) Just remove all deluded operations of thought and ideation, and what you see and measure is your true mind. (Just remove all deluded operations of thought and ideation, and what you see and measure is your true mind.) This mind has nothing to do with the dust realms, or with guarding and recognizing stillness and silence. (This mind has nothing to do with the dust realms, or with guarding and recognizing stillness and silence.) This very mind is Buddha, it does not need cultivation. (This very mind is Buddha, it does not need to be cultivated.) Why? It responds to opportunities and illuminates accordingly, using itself clearly and naturally. Exhausting its use, it cannot be obtained. (Why? Because it can respond to opportunities and illuminate accordingly, using itself clearly and naturally. Exhausting its use, it cannot be obtained.) This is called wondrous function, it is the original mind, you must greatly protect it, do not be careless. (This is called wondrous function, it is the original mind, you must greatly protect it, do not be careless.) A monk asked: When people meet in it, what is it like? (A monk asked: When people meet in it (referring to the original mind), what is it like?) The Master said: Early on, it is not in it. (The Master said: Early on, it is not in it.) He said: What is in it like? (Asked: What is it like in it?) The Master said: Do not ask such a question. (The Master said: Do not ask such a question.) Han Yu (Han Wengong) visited one day and asked the Master: How old are you? (Han Yu (Han Wengong) visited one day and asked the Master: How old are you?) The Master picked up a rosary (prayer beads) and said: Do you understand? (The Master picked up a rosary and said: Do you understand?) Han Yu said: I do not understand. (Han Yu said: I do not understand.) The Master said: Day and night, one hundred and eight. (The Master said: Day and night, one hundred and eight.) Han Yu did not understand and left. (Han Yu did not understand and left.) The next day he came again, and at the gate he saw the head seat (the highest-ranking monk in the monastery), and asked about the meaning of the previous words. (The next day he came again, and at the gate he saw the head seat, and asked about the meaning of the previous words.) The head seat knocked his teeth three times. (The head seat knocked his teeth three times.) When he saw the Master, he repeated the previous question, and the Master also knocked his teeth three times. (When he saw the Master, he repeated the previous question, and the Master also knocked his teeth three times.) Han Yu said: Originally, the Buddha-dharma is not two different things. (Han Yu said: Originally, the Buddha-dharma is not two different things.) The Master said: What is the principle? (The Master said: What is the principle?) Han Yu said: Just now I asked the head seat, and he did the same. (Han Yu said: Just now I asked the head seat, and he did the same.) The Master then summoned the head seat: Is it you who answered like this? (The Master then summoned the head seat: Is it you who answered like this?) The head seat said: Yes. (The head seat said: Yes.) The Master then hit him and drove him out of the monastery. (The Master then hit him and drove him out of the monastery.) Han Yu again said to the Master one day: This disciple is busy with military and administrative affairs, please, Master, with one word, tell me the most important thing in the Buddha-dharma. (Han Yu again said to the Master one day: This disciple is busy with military and administrative affairs, please, Master, with one word, tell me the most important thing in the Buddha-dharma.) The Master was silent for a long time, and Han Yu was at a loss. (The Master was silent for a long time, and Han Yu was at a loss.) At that time, Sanping was the attendant, and he knocked on the Zen bed three times. (At that time, Sanping was the attendant, and he knocked on the Zen bed three times.) The Master said: What are you doing? (The Master said: What are you doing?) Sanping said: First use stillness to move, then use wisdom to uproot. (Sanping said: First use stillness to move, then use wisdom to uproot.) Han Yu then said: The Master's school is lofty and stern. (Han Yu then said: The Master's school is lofty and stern.)

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。弟子于侍者邊得個入處。僧問。苦海波深。以何為船筏。師曰。以木為船筏。曰。恁么即得度也。師曰。盲者依前盲。啞者依前啞。一日。將癢和子廊下行。逢一僧問訊次。師以癢和子驀口打曰。會么。曰。不會。師曰。大顛老野狐。不曾孤負人。

潭州長髭曠禪師

曹溪禮祖塔回。參石頭。頭問。甚麼處來。曰。嶺南來。頭曰。大庾嶺頭一鋪功德成就也未。師曰。成就久矣。祇欠點眼在。頭曰。莫要點眼么。師曰。便請。頭乃垂下一足。師禮拜。頭曰。汝見個甚麼道理便禮拜。師曰。據某甲所見。如紅爐上一點雪(玄覺云。且道長髭具眼祇對。不具眼祇對。若具眼。為甚麼請他點眼。若不具眼。又道成就久矣。具作么生商量。法燈代云。和尚可謂眼昏)。僧參。繞禪床一匝。卓然而立。師曰。若是石頭法席。一點也用不著。僧又繞禪床一匝。師曰。卻是恁么時。不易道個來處。僧便出去。師乃喚。僧不顧。師曰。這漢猶少教詔在。僧卻回曰。有一人不從人得。不受教詔。不落階級。師還許么。師曰。逢之不逢。逢必有事。僧乃退身三步。師卻繞禪床一匝。僧曰。不唯宗眼分明。亦乃師承有據。師乃打三棒。問僧。甚處來。曰。九華山控石庵。師曰。庵主是甚麼人。曰。馬祖下尊宿。師曰。名甚麼。曰

【現代漢語翻譯】 現代漢語譯本：弟子在侍者那裡得到一個入門的途徑。有僧人問：『苦海波濤深廣，用什麼作為船筏來渡過？』禪師說：『用木頭做船筏。』僧人說：『這樣就能得度了嗎？』禪師說：『盲人依舊是盲人，啞巴依舊是啞巴。』有一天，禪師拿著癢和子在廊下行走，遇到一個僧人問訊。禪師用癢和子對著他的嘴就打，說：『會了嗎？』僧人說：『不會。』禪師說：『大顛（Da Dian）這老野狐，從來沒有辜負人。』

潭州長髭曠禪師（Tan Zhou Chang Zhi Kuang Chan Shi）

（禪師）從曹溪（Cao Xi）禮拜六祖慧能的塔后回來，參拜石頭（Shi Tou）。石頭問：『從哪裡來？』禪師說：『從嶺南（Ling Nan）來。』石頭說：『大庾嶺（Da Yu Ling）頭的一鋪功德成就了嗎？』禪師說：『成就很久了，只欠點眼。』石頭說：『需要點眼嗎？』禪師說：『請便。』石頭於是垂下一隻腳。禪師禮拜。石頭說：『你見到什麼道理便禮拜？』禪師說：『據我所見，如紅爐上的一點雪。（玄覺（Xuan Jue）說：且說長髭（Chang Zhi）是具眼回答，還是不具眼回答？如果具眼，為什麼請他點眼？如果不具眼，又說成就很久了。該如何商量？法燈（Fa Deng）代答說：和尚可謂眼昏。』）有僧人蔘拜，繞禪床一圈，卓然而立。禪師說：『如果是石頭（Shi Tou）的法席，一點也用不著。』僧人又繞禪床一圈。禪師說：『卻是這個時候，不容易說出個來處。』僧人便出去。禪師於是呼喚。僧人不回頭。禪師說：『這漢還少教詔。』僧人卻回來，說：『有一個人不從人得，不受教詔，不落階級。禪師還認可嗎？』禪師說：『逢之不逢，逢必有事。』僧人於是退身三步。禪師卻繞禪床一圈。僧人說：『不唯宗眼分明，亦乃師承有據。』禪師於是打三棒。問僧人：『從哪裡來？』僧人說：『九華山（Jiu Hua Shan）控石庵（Kong Shi An）。』禪師說：『庵主是什麼人？』僧人說：『馬祖（Ma Zu）門下的尊宿。』禪師說：『叫什麼名字？』僧人說：

【English Translation】 English version: The disciple obtained an entry point from the attendant. A monk asked, 'The sea of suffering is deep and vast, what should be used as a boat to cross it?' The master said, 'Use wood to make a boat.' The monk said, 'So, one can be delivered?' The master said, 'The blind remain blind, and the mute remain mute.' One day, the master was walking in the corridor with a 'yang he zi' (a tool for scratching itch), and met a monk who greeted him. The master hit him in the mouth with the 'yang he zi' and said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'Old fox Da Dian (Da Dian), has never let anyone down.'

Chan Master Chang Zhi Kuang (Chang Zhi Kuang) of Tanzhou (Tan Zhou)

After returning from paying respects at the Sixth Patriarch Huineng's (Huineng) pagoda in Cao Xi (Cao Xi), (the master) visited Shi Tou (Shi Tou). Shi Tou asked, 'Where do you come from?' The master said, 'From Ling Nan (Ling Nan).' Shi Tou said, 'Has the paving of merit at the top of Da Yu Ling (Da Yu Ling) been completed?' The master said, 'It has been completed for a long time, only lacking the dotting of the eyes.' Shi Tou said, 'Do you want the eyes dotted?' The master said, 'Please do so.' Shi Tou then lowered one foot. The master bowed. Shi Tou said, 'What principle did you see that made you bow?' The master said, 'According to what I see, it is like a snowflake on a red-hot stove. (Xuan Jue (Xuan Jue) said: Let's say, does Chang Zhi (Chang Zhi) answer with eyes or without eyes? If with eyes, why ask him to dot the eyes? If without eyes, then he says it has been completed for a long time. How should we discuss this? Fa Deng (Fa Deng) replied on his behalf: The monk can be said to have dim eyes.)' A monk came to visit, walked around the meditation bed once, and stood upright. The master said, 'If it is Shi Tou's (Shi Tou) Dharma seat, there is no need for even a little bit.' The monk walked around the meditation bed again. The master said, 'But at this time, it is not easy to say where it comes from.' The monk then left. The master then called out. The monk did not turn back. The master said, 'This man still lacks teaching.' The monk returned and said, 'There is a person who does not obtain from others, does not accept teaching, and does not fall into categories. Does the master approve?' The master said, 'Meeting without meeting, meeting must have something to do.' The monk then took three steps back. The master then walked around the meditation bed once. The monk said, 'Not only is the eye of the sect clear, but also the lineage is well-founded.' The master then struck three times with a stick. He asked the monk, 'Where do you come from?' The monk said, 'Kong Shi An (Kong Shi An) on Jiu Hua Mountain (Jiu Hua Shan).' The master said, 'Who is the abbot of the hermitage?' The monk said, 'A venerable monk under Ma Zu (Ma Zu).' The master said, 'What is his name?' The monk said:

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。不委他法號。師曰。他不委。你不委。曰。尊宿眼在甚處。師曰。若是庵主親來。今日也須吃棒。曰。賴遇和尚。放過某甲。師曰。百年後討個師僧也難得。龐居士到。師升座。眾集定。士出曰。各請自檢好。卻于禪床右立。時有僧問。不觸主人翁。請師答話。師曰。識龐公么。曰。不識。士便搊住曰。苦哉。苦哉。僧無對。士便拓開。師少間卻問。適來這僧還吃棒否。士曰。待伊甘始得。師曰。居士祇見錐頭利。不見鑿頭方。士曰。恁么說話。某甲即得。外人聞之。要且不好。師曰。不好個甚麼。士曰。阿師祇見錐頭尖。不見鑿頭利。李行婆來。師乃問。憶得在絳州時事么。婆曰。非師不委。師曰。多虛少實在。婆曰。有甚諱處。師曰。念你是女人。放你拄杖。婆曰。某甲終不見尊宿過。師曰。老僧過在甚麼處。婆曰。和尚無過。婆豈有過。師曰。無過的人作么生。婆乃豎拳曰。與么。總成顛倒。師曰。實無諱處。師見僧。乃擒住曰。師子兒。野干屬。僧以手作撥眉勢。師曰。雖然如此。猶欠哮吼在。僧擒住師曰。偏愛行此一機。師與一摑。僧拍手三下。師曰。若見同風。汝甘與么否。曰。終不由別人。師作撥眉勢。僧曰。猶欠哮吼在。師曰。想料不由別人。師見僧問訊次。師曰。步步是汝證明處。汝還知么。曰

【現代漢語翻譯】 不委託他法號。（僧人）說：『他不委託。你不委託。』（趙州）禪師說：『尊宿（指有德行的老僧）的眼睛在哪裡？』禪師說：『如果是庵主親自來，今天也必須吃棒。』（僧人）說：『幸虧和尚放過我。』禪師說：『百年之後想找個師僧也難得了。』 龐居士（Layman Pang，唐代著名佛教居士）到，趙州禪師升座，眾人聚集完畢。龐居士出來說：『請各位自己好好檢查。』然後在禪床右邊站立。當時有個僧人問：『不觸犯主人翁（指佛性），請禪師回答。』禪師說：『認識龐公嗎？』（僧人）說：『不認識。』龐居士便抓住（他）說：『苦啊，苦啊。』僧人無言以對。龐居士便放開（他）。禪師過了一會兒卻問：『剛才那個僧人還該吃棒嗎？』龐居士說：『等他心甘情願才行。』禪師說：『居士只看到錐子的尖利，沒看到鑿子的方正。』龐居士說：『這麼說話，我就明白了。外人聽了，總歸不好。』禪師說：『不好在哪裡？』龐居士說：『阿師（對禪師的尊稱）只看到錐子的尖，沒看到鑿子的利。』 李行婆（Li Xingpo，一位女居士）來，禪師便問：『記得在絳州（Jiang Prefecture，古地名）時的事嗎？』（李行婆）說：『不是禪師不委託。』禪師說：『多虛少實。』（李行婆）說：『有什麼避諱的地方？』禪師說：『念你是女人，放你一根拄杖（指不追究）。』（李行婆）說：『我始終沒看到尊宿的過錯。』禪師說：『老僧的過錯在哪裡？』（李行婆）說：『和尚沒有過錯，我哪裡會有過錯？』禪師說：『沒有過錯的人怎麼做？』（李行婆）便豎起拳頭說：『像這樣，全都成了顛倒。』禪師說：『實在沒有什麼避諱的地方。』 禪師見到一個僧人，便擒住（他）說：『是獅子兒（比喻有佛性的人），還是野干（一種野獸）的同類？』僧人用手做了個撥眉毛的姿勢。禪師說：『雖然如此，還欠缺一聲哮吼（比喻徹底覺悟）。』僧人擒住禪師說：『偏愛使用這一種機鋒。』禪師給（他）一巴掌。僧人拍手三下。禪師說：『如果見到志同道合的人，你甘願這樣嗎？』（僧人）說：『始終不由別人。』禪師做了個撥眉毛的姿勢。僧人說：『還欠缺一聲哮吼。』禪師說：『想來不由別人。』 禪師見到一個僧人問訊（佛教禮儀）完畢，禪師說：『步步都是你證明的地方，你還知道嗎？』（僧人）說：

【English Translation】 Not entrusting him with a Dharma name. The master said, 'He doesn't entrust. You don't entrust.' (The monk) said, 'Where are the eyes of the venerable elder (referring to a virtuous old monk)?' The master said, 'If the master of the hermitage came in person, he would have to take a beating today.' (The monk) said, 'Fortunately, the monk has let me off.' The master said, 'After a hundred years, it will be difficult to find a monk.' Layman Pang (Pang Ju-shi, a famous Buddhist layman in the Tang Dynasty) arrived, and Zen Master Zhao Zhou ascended the seat, and the crowd gathered. Layman Pang came out and said, 'Please check yourselves well.' Then he stood on the right side of the Zen bed. At that time, a monk asked, 'Without offending the master (referring to Buddha-nature), please answer, Master.' The master said, 'Do you know Pang Gong?' (The monk) said, 'I don't know.' Layman Pang then grabbed (him) and said, 'Bitter, bitter.' The monk was speechless. Layman Pang then released (him). After a while, the master asked, 'Should that monk still be beaten?' Layman Pang said, 'Only when he is willing.' The master said, 'Layman, you only see the sharpness of the awl, but you don't see the squareness of the chisel.' Layman Pang said, 'Speaking like this, I understand. Outsiders hear it, and it's not good after all.' The master said, 'What's not good about it?' Layman Pang said, 'Master, you only see the tip of the awl, but you don't see the sharpness of the chisel.' Li Xingpo (a female lay practitioner) came, and the master asked, 'Do you remember what happened in Jiang Prefecture (an ancient place name)?' (Li Xingpo) said, 'It's not that the master doesn't entrust.' The master said, 'More false than true.' (Li Xingpo) said, 'What is there to avoid?' The master said, 'Considering you are a woman, I'll let you have a staff (meaning not to pursue the matter).' (Li Xingpo) said, 'I have never seen the venerable elder's fault.' The master said, 'Where is the old monk's fault?' (Li Xingpo) said, 'The monk has no fault, how could I have a fault?' The master said, 'What does a person without fault do?' (Li Xingpo) then raised her fist and said, 'Like this, it all becomes inverted.' The master said, 'There is really nothing to avoid.' The master saw a monk and grabbed (him), saying, 'Is it a lion cub (a metaphor for someone with Buddha-nature), or a jackal (a type of wild animal)?' The monk made a gesture of plucking his eyebrows with his hand. The master said, 'Even so, it still lacks a roar (a metaphor for complete enlightenment).' The monk grabbed the master and said, 'I prefer to use this kind of koan.' The master gave (him) a slap. The monk clapped three times. The master said, 'If you see someone who shares your views, are you willing to do this?' (The monk) said, 'It's never up to others.' The master made a gesture of plucking his eyebrows. The monk said, 'It still lacks a roar.' The master said, 'I suppose it's not up to others.' The master saw a monk finish his greetings (Buddhist etiquette), and the master said, 'Every step is where you prove it, do you know?' (The monk) said:

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。某甲不知。師曰。汝若知。我堪作甚麼。僧禮拜。師曰。我不堪。汝卻好。

京兆府尸利禪師

問石頭。如何是學人本分事。頭曰。汝何從吾覓。曰。不從師覓。如何即得。石頭曰。汝還曾失么。師乃契會厥旨。

潭州招提寺慧朗禪師

始興曲江人也。初參馬祖。祖問。汝來何求。曰。求佛知見。祖曰。佛無知見。知見乃魔耳。汝自何來。曰。南嶽來。祖曰。汝從南嶽來。未識曹溪心要。汝速歸彼。不宜他往。師歸石頭。便問。如何是佛。頭曰。汝無佛性。師曰。蠢動含靈。又作么生。頭曰。蠢動含靈。卻有佛性。曰。慧朗為甚麼卻無。頭曰。為汝不肯承當。師于言下信入。住后。凡學者至。皆曰。去。去。汝無佛性。其接機大約如此(時謂大朗)。

長沙興國寺振朗禪師

初參石頭。便問。如何是祖師西來意。頭曰。問取露柱。曰。振朗不會。頭曰。我更不會。師俄省悟。住后。有僧來參。師召上座。僧應諾。師曰。孤負去也。曰。師何不鑒。師乃拭目而見之。僧無語(時謂小朗)。

汾州石樓禪師

上堂。僧問。未識本來性。乞師方便指。師曰。石樓無耳朵。曰。某甲自知非。師曰。老僧還有過。曰。和尚過在甚麼處。師曰。過在汝非處。僧禮拜。師便打。

【現代漢語翻譯】 某甲（某人）不知。師父說：『你如果知道，我還能做什麼？』 僧人禮拜。師父說：『我不行，你卻可以。』

京兆府尸利禪師

問石頭（希遷禪師）。『什麼是學人（求道者）本分事？』 石頭說：『你為何從我這裡尋找？』 說：『不從師父這裡尋找，如何才能得到？』 石頭說：『你還曾失去過嗎？』 禪師於是領會了其中的旨意。

潭州招提寺慧朗禪師

始興曲江人。最初參拜馬祖（道一禪師）。馬祖問：『你來這裡求什麼？』 回答：『求佛的知見。』 馬祖說：『佛沒有知見，知見是魔。你從哪裡來？』 回答：『從南嶽來。』 馬祖說：『你從南嶽來，還不認識曹溪（六祖慧能）的心要。你趕快回去，不適合去其他地方。』 慧朗禪師回到石頭（希遷禪師）處，便問：『什麼是佛？』 石頭說：『你沒有佛性。』 慧朗禪師說：『蠢動含靈（所有活動和有感知的生命），又怎麼樣呢？』 石頭說：『蠢動含靈，卻有佛性。』 慧朗禪師說：『慧朗為什麼卻沒有？』 石頭說：『因為你不肯承擔。』 慧朗禪師在言語之下深信不疑。住持寺院后，凡是有來求學的人，都說：『去，去，你沒有佛性。』 他接引學人的方式大概就是這樣（當時人稱大朗）。

長沙興國寺振朗禪師

最初參拜石頭（希遷禪師），便問：『什麼是祖師西來意（達摩祖師從西方來到中國的目的）？』 石頭說：『去問露柱（寺院中的柱子）。』 回答：『振朗不明白。』 石頭說：『我更不明白。』 禪師隨即醒悟。住持寺院后，有僧人來參拜。禪師叫道：『上座（對僧人的尊稱）。』 僧人應諾。禪師說：『辜負了。』 僧人說：『師父為何不鑑察？』 禪師於是擦亮眼睛去看他。僧人無話可說（當時人稱小朗）。

汾州石樓禪師

上堂說法。有僧人問：『未認識本來的自性，請師父方便開示。』 禪師說：『石樓沒有耳朵。』 回答：『我知道自己錯了。』 禪師說：『老僧還有過錯嗎？』 回答：『和尚的過錯在哪裡？』 禪師說：『過錯在你錯的地方。』 僧人禮拜。禪師便打了他。

【English Translation】 Someone (Moujia) didn't know. The master said, 'If you knew, what could I do?' The monk bowed. The master said, 'I am not capable, but you are good.'

Zen Master Shili of Jingzhao Prefecture

Asked Shitou (Xiqian Zen Master), 'What is the fundamental matter for a student (seeker of the Way)?' Shitou said, 'Why do you seek it from me?' Said, 'If I don't seek it from the master, how can I obtain it?' Shitou said, 'Have you ever lost it?' The Zen master then understood the meaning.

Zen Master Huilang of Zhaoti Temple in Tanzhou

He was from Qujiang, Shixing. He initially visited Mazu (Daoyi Zen Master). Mazu asked, 'What do you seek by coming here?' He replied, 'I seek the knowledge and vision of the Buddha.' Mazu said, 'The Buddha has no knowledge or vision; knowledge and vision are demons. Where do you come from?' He replied, 'From Nanyue.' Mazu said, 'Since you come from Nanyue, you do not yet recognize the essential of Caoxi (the Sixth Patriarch Huineng). You should quickly return there; it is not suitable for you to go elsewhere.' Zen Master Huilang returned to Shitou (Xiqian Zen Master) and asked, 'What is Buddha?' Shitou said, 'You have no Buddha-nature.' Zen Master Huilang said, 'What about all moving and sentient beings?' Shitou said, 'All moving and sentient beings do have Buddha-nature.' Zen Master Huilang said, 'Why then do I, Huilang, not have it?' Shitou said, 'Because you are unwilling to accept it.' Zen Master Huilang had deep faith in these words. After residing in the temple, whenever students came to seek instruction, he would say, 'Go, go, you have no Buddha-nature.' His method of guiding students was generally like this (at the time, he was called Dalang).

Zen Master Zhenlang of Xingguo Temple in Changsha

He initially visited Shitou (Xiqian Zen Master) and asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' Shitou said, 'Ask the pillar.' He replied, 'Zhenlang does not understand.' Shitou said, 'I understand even less.' The Zen master then awakened. After residing in the temple, a monk came to visit. The Zen master called out, 'Senior Monk!' The monk responded. The Zen master said, 'Failed.' The monk said, 'Why doesn't the master discern?' The Zen master then wiped his eyes and saw him. The monk was speechless (at the time, he was called Xiaolang).

Zen Master Shilou of Fenzhou

Ascended the Dharma hall. A monk asked, 'Not yet recognizing my original nature, I beg the master to provide a convenient instruction.' The master said, 'Shilou has no ears.' He replied, 'I know that I am wrong.' The master said, 'Does the old monk still have faults?' He replied, 'Where is the fault of the abbot?' The master said, 'The fault is in where you are wrong.' The monk bowed. The master then struck him.

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問僧。近離甚處。曰。漢國。師曰。漢國主人還重佛法么。曰。苦哉。賴遇問著某甲。若問別人。即禍生。師曰。作么生。曰。人尚不見。有何佛法可重。師曰。汝受戒得多少夏。曰。三十夏。師曰。大好不見有人。便打。

鳳翔府法門寺佛陀禪師

尋常持一串數珠。念三種名號。曰一釋迦．二元和．三佛陀。自余是甚麼碗跶丘。乃過一珠。終而復始。事蹟異常。時人莫測。

水空和尚

一日廊下見一僧。乃問。時中事作么生。僧良久。師曰。祇恁便得么。曰。頭上安頭。師打曰。去。去。已后惑亂人家男女在。

澧州大同濟禪師

米胡領眾來。才欲相見。師便拽轉禪床。面壁而坐。米于背後立。少時卻回客位。師曰。是即是。若不驗破。已后遭人貶剝。令侍者請米來。卻拽轉禪床便坐。師乃繞禪床一匝。便歸方丈。米卻拽倒禪床。領眾便出。師訪龐居士。士曰。憶在母胎時。有一則語。舉似阿師。切不得作道理主持。師曰。猶是隔生也。士曰。向道不得作道理。師曰。驚人之句。爭得不怕。士曰。如師見解。可謂驚人。師曰。不作道理。卻成作道理。士曰。不但隔一生．兩生。師曰。粥飯底僧。一任檢責。士鳴指三下。師一日見龐居士來。便掩卻門曰。多知老翁。莫與相見。

【現代漢語翻譯】 現代漢語譯本 僧人被問：『你最近從哪裡來？』回答說：『漢國。』禪師問：『漢國的主人還重視佛法嗎？』僧人說：『糟糕。幸好是問我。如果問別人，就要惹禍了。』禪師問：『為什麼這樣說？』僧人說：『人都不見了，哪裡還有什麼佛法可重視呢？』禪師問：『你受戒有多少年了？』回答說：『三十年了。』禪師說：『真好，三十年了還沒見過人，該打。』

鳳翔府法門寺的佛陀禪師

平時拿著一串念珠，念三種名號，說：『一是釋迦（釋迦牟尼佛），二是元和（唐憲宗年號），三是佛陀（佛）。』其餘的都是些什麼碗跶丘（指不值得一提的人）？』然後撥動一顆珠子，唸完一輪又重新開始。他的行為異於常人，當時的人都無法理解。

水空和尚

一天，水空和尚在走廊下看見一個僧人，就問：『平常時候如何修行？』僧人沉默了很久。和尚說：『這樣就可以了嗎？』僧人說：『頭上安頭（比喻多此一舉）。』和尚打了他一下說：『走，走。以後會迷惑人家的男女。』

澧州大同濟禪師

米胡帶領眾人前來，剛要拜見禪師，禪師就轉過禪床，面壁而坐。米胡站在禪師背後。過了一會兒，禪師回到客位。禪師說：『這樣是對的。如果不驗證清楚，以後會被人貶低。』讓侍者請米胡過來，禪師卻又轉過禪床坐下。禪師繞著禪床走了一圈，就回到方丈。米胡卻推倒禪床，帶領眾人離開了。禪師拜訪龐居士（唐代著名佛教居士），龐居士說：『記得還在母胎里的時候，有一句話，說給禪師聽，千萬不要用道理來主持。』禪師說：『這還是隔了一世啊。』龐居士說：『我說過不要用道理。』禪師說：『驚人之語，怎能不怕？』龐居士說：『像禪師這樣的見解，才可謂是驚人。』禪師說：『不用道理，反而成了用道理。』龐居士說：『不只是隔了一生、兩生。』禪師說：『吃粥吃飯的僧人，任憑你檢查。』龐居士彈了三下手指。禪師有一天看見龐居士來了，就關上門說：『多知的傢伙，不要與他相見。』

【English Translation】 English version A monk was asked: 'Where have you come from recently?' He replied: 'Han country.' The master said: 'Does the ruler of Han country still value Buddhism?' The monk said: 'Alas. Fortunately, you asked me. If you asked someone else, trouble would arise.' The master said: 'Why is that?' The monk said: 'People are not even seen, so what Buddhism is there to value?' The master said: 'How many years have you been ordained?' He replied: 'Thirty years.' The master said: 'Very good, after thirty years you still haven't seen anyone, you deserve a beating.'

Zen Master F陀 (F陀, Buddha) of Famen Temple in Fengxiang Prefecture

He usually held a string of prayer beads and recited three names: 'First, Sakyamuni (釋迦, Sakyamuni Buddha); second, Yuanhe (元和, reign title of Emperor Xianzong of Tang Dynasty); third, Buddha (佛陀, Buddha).' 'What are the rest but mere bowl-licking monks?' Then he would move a bead, starting again after finishing a round. His actions were unusual, and people at the time could not fathom them.

Monk Shui Kong (水空, Water-Emptiness)

One day, Monk Shui Kong saw a monk in the corridor and asked: 'How do you practice at ordinary times?' The monk remained silent for a long time. The master said: 'Is that all there is to it?' The monk said: 'Adding a head on top of a head (頭上安頭, adding redundancy).' The master struck him and said: 'Go, go. You will confuse other people's men and women in the future.'

Zen Master Datong Ji (大同濟, Great Universal Salvation) of Lizhou

Mi Hu (米胡, a person's name) led a group to come. Just as they were about to meet the master, the master turned the Zen bed around and sat facing the wall. Mi Hu stood behind the master. After a while, the master returned to the guest seat. The master said: 'That is correct. If it is not verified, you will be belittled by others in the future.' He asked the attendant to invite Mi Hu over, but the master turned the Zen bed around and sat down again. The master walked around the Zen bed once and then returned to his room. Mi Hu then overturned the Zen bed and led the group away. The master visited Layman Pang (龐居士, a famous Buddhist layman in the Tang Dynasty). Layman Pang said: 'I remember when I was still in my mother's womb, there was a saying that I would tell the master, but you must not use reason to preside over it.' The master said: 'That is still separated by a lifetime.' Layman Pang said: 'I said not to use reason.' The master said: 'Startling words, how can one not be afraid?' Layman Pang said: 'With the master's understanding, it can be said to be startling.' The master said: 'Not using reason, but instead becoming using reason.' Layman Pang said: 'Not just separated by one or two lifetimes.' The master said: 'Rice-eating monks, you are free to examine them.' Layman Pang snapped his fingers three times. One day, the master saw Layman Pang coming and closed the door, saying: 'A knowledgeable old man, do not meet with him.'

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士曰。獨坐獨語。過在阿誰。師便開門。才出被士把住曰。師多知。我多知。師曰。多知且置。閉門開門。卷之與舒。相較幾許。士曰。祇此一問。氣急殺人。師默然。士曰。弄巧成拙。僧問。此個法門。如何繼紹。師曰。冬寒夏熱。人自委知。曰。恁么則蒙分付去也。師曰。頑嚚少智。勉臔多癡。問。十二時中如何合道。師曰。汝還識十二時么。曰。如何是十二時。師曰。子丑寅卯。僧禮拜。師示頌曰。十二時中那事別。子丑寅卯吾今說。若會唯心萬法空。釋迦．彌勒從茲決。

青原下三世

藥山儼禪師法嗣

潭州道吾山宗智禪師

豫章海昏張氏子。幼依槃和尚受教登戒。預藥山法會。密契心印。一日。山問。子去何處來。師曰。遊山來。山曰。不離此室。速道將來。師曰。山上烏兒頭似雪。澗底游魚忙不徹。師離藥山見南泉。泉問。阇黎名甚麼。師曰。宗智。泉曰。智不到處。作么生宗。師曰。切忌道著。泉曰。灼然。道著即頭角生。三日後。師與云巖在後架把針。泉見乃問。智頭陀前日道。智不到處切忌道著。道著即頭角生。合作么生行履。師便抽身入僧堂。泉便歸方丈。師又來把針。巖曰。師弟適來為甚不祇對和尚。師曰。你不妨靈利。巖不薦。卻問南泉。適來智頭陀為甚不祇對和

【現代漢語翻譯】 現代漢語譯本： 有位士人問道：『獨自靜坐，獨自說話，過錯在誰？』 禪師隨即打開門。士人剛要出去，一把抓住禪師說：『禪師您很博學，我也很博學。』 禪師說：『博學姑且不論，關門開門，捲起與舒展，相比之下有多少差別？』 士人說：『僅僅這一問，就讓人氣得要死。』 禪師沉默不語。士人說：『弄巧成拙。』 有僧人問道：『這個法門，如何繼承發揚？』 禪師說：『冬天寒冷夏天炎熱，人們自然知道。』 僧人說：『既然這樣，我就領受您的教誨去了。』 禪師說：『愚笨頑固缺少智慧，勉強行事徒增癡迷。』 有僧人問道：『一天十二個時辰中，如何與道相合？』 禪師說：『你還認識十二個時辰嗎？』 僧人說：『什麼是十二個時辰？』 禪師說：『子、丑、寅、卯。』 僧人禮拜。禪師作偈語說：『十二時中那事別，子丑寅卯吾今說。若會唯心萬法空，釋迦 (Śākyamuni，佛教創始人)．彌勒 (Maitreya，未來佛) 從茲決。』

青原下三世

藥山儼禪師法嗣

潭州道吾山宗智禪師

豫章海昏張氏之子。年幼時依止槃和尚受教並受戒。參與藥山禪師的法會，秘密地契合了心印。有一天，藥山禪師問道：『你從哪裡來？』 宗智禪師說：『遊山而來。』 藥山禪師說：『不離這個房間，快說出來。』 宗智禪師說：『山上烏鴉的頭好像雪一樣白，澗底的游魚忙個不停。』 宗智禪師離開藥山禪師后，去拜見南泉禪師。南泉禪師問道：『阇黎 (Ācārya，意為導師) 你的名字是什麼？』 宗智禪師說：『宗智。』 南泉禪師說：『智慧達不到的地方，怎麼去宗呢？』 宗智禪師說：『切忌說出來。』 南泉禪師說：『確實如此，說出來就長出頭角。』 三天後，宗智禪師與云巖禪師在後架縫補衣物。南泉禪師看見后問道：『智頭陀 (智頭陀，對宗智禪師的稱呼) 前幾天說，智慧達不到的地方切忌說出來，說出來就長出頭角，應該怎麼做？』 宗智禪師立刻抽身進入僧堂。南泉禪師便回到方丈。宗智禪師又來縫補衣物。云巖禪師說：『師弟剛才為什麼不回答和尚？』 宗智禪師說：『不妨你靈敏。』 云巖禪師不明白，就去問南泉禪師：『剛才智頭陀為什麼不回答和尚？』

【English Translation】 English version: A scholar asked: 'Sitting alone, speaking alone, whose fault is it?' The master then opened the door. As the scholar was about to leave, he grabbed the master and said: 'Master, you are very knowledgeable, and I am also very knowledgeable.' The master said: 'Let's put aside the matter of being knowledgeable for now. Closing the door and opening the door, rolling up and unfolding, how much difference is there in comparison?' The scholar said: 'Just this one question is enough to make one angry to death.' The master remained silent. The scholar said: 'Trying to be clever but ending up clumsy.' A monk asked: 'How is this Dharma gate to be continued and developed?' The master said: 'Winter is cold and summer is hot, people naturally know.' The monk said: 'Since that's the case, I will receive your teachings and leave.' The master said: 'Being foolish and stubborn lacks wisdom, and forcing things only increases delusion.' A monk asked: 'How can one be in accord with the Dao (the Way) in the twelve periods of the day?' The master said: 'Do you even recognize the twelve periods?' The monk said: 'What are the twelve periods?' The master said: 'Zi (11pm-1am), Chou (1am-3am), Yin (3am-5am), Mao (5am-7am).' The monk bowed. The master presented a verse, saying: 'Within the twelve periods, what is different? Zi, Chou, Yin, Mao, I now speak of them. If you understand that the mind alone is empty of all dharmas, Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) will be decided from this.'

The Third Generation Below Qingyuan

Dharma Successor of Zen Master Yaoshan Yan

Zen Master Zongzhi of Daowu Mountain in Tanzhou

He was the son of the Zhang family of Haihun in Yuzhang. As a child, he relied on the monk Pan to receive teachings and take precepts. He participated in the Dharma assembly of Zen Master Yaoshan and secretly corresponded with the mind seal. One day, Yaoshan asked: 'Where have you come from?' Zen Master Zongzhi said: 'From wandering in the mountains.' Yaoshan said: 'Without leaving this room, quickly tell me.' Zen Master Zongzhi said: 'The crows on the mountain have heads as white as snow, and the fish in the stream are busy without end.' After leaving Zen Master Yaoshan, Zen Master Zongzhi went to visit Zen Master Nanquan. Zen Master Nanquan asked: 'Ācārya (meaning teacher), what is your name?' Zen Master Zongzhi said: 'Zongzhi.' Zen Master Nanquan said: 'Where wisdom cannot reach, how do you practice Zong?' Zen Master Zongzhi said: 'Be careful not to speak of it.' Zen Master Nanquan said: 'Indeed, speaking of it will cause horns to grow.' Three days later, Zen Master Zongzhi and Zen Master Yunyan were mending clothes in the back shed. Zen Master Nanquan saw them and asked: 'The other day, the Zhi Tuduo (Zhi Tuduo, a name for Zen Master Zongzhi) said, 'Where wisdom cannot reach, be careful not to speak of it, speaking of it will cause horns to grow.' How should one act?' Zen Master Zongzhi immediately withdrew and entered the monks' hall. Zen Master Nanquan then returned to his abbot's quarters. Zen Master Zongzhi came again to mend clothes. Zen Master Yunyan said: 'Why didn't you answer the abbot just now, brother?' Zen Master Zongzhi said: 'You might as well be clever.' Zen Master Yunyan did not understand and went to ask Zen Master Nanquan: 'Why didn't Zhi Tuduo answer the abbot just now?'

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尚。某甲不會。乞師垂示。泉曰。他卻是異類中行。巖曰。如何是異類中行。泉曰。不見道。智不到處切忌道著。道著即頭角生。直須向異類中行。巖亦不會。師知云巖不薦。乃曰。此人因緣不在此。卻同回藥山。山問。汝回何速。巖曰。祇為因緣不契。山曰。有何因緣。巖舉前話。山曰。子作么生會他。這個時節便回。巖無對。山乃大笑。巖便問。如何是異類中行。山曰。吾今日睏倦。且待別時來。巖曰。某甲特為此事歸來。山曰。且去。巖便出。師在方丈外。聞巖不薦。不覺咬得指頭血出。師卻下來問巖。師兄去問和尚那因緣作么生。巖曰。和尚不與某甲說。師便低頭(僧問云居。切忌道著。意作么生。居云。此語最毒。云。如何是最毒底語。居云。一棒打殺龍蛇)。云巖臨遷化。遣書辭師。師覽書了。謂洞山．密師伯曰。云巖不知有。我悔當時不向伊道。雖然如是。要且不違藥山之子(玄覺云。古人恁么道。還知有也未。又云。云巖當時不會。且道甚麼處是伊不會處)。藥山上堂曰。我有一句子。未曾說向人。師出曰。相隨來也。僧問。藥山一句子如何說。山曰。非言說。師曰。早言說了也。師一日提笠出。云巖指笠曰。用這個作甚麼。師曰。有用處。巖曰。忽遇黑風猛雨來時如何。師曰。蓋覆著。巖曰。他還

【現代漢語翻譯】 現代漢語譯本 尚。某甲不明白。請老師開示。 泉禪師說：『他卻是在異類中行走。』 云巖禪師問：『如何是異類中行走？』 泉禪師說：『沒聽過嗎？智慧不到的地方，切忌妄加評論。一評論，就生出頭角。必須要在異類中行走。』 云巖禪師仍然不明白。 溈山禪師知道云巖禪師沒有領悟，就說：『此人的機緣不在這裡。』於是和他一同返回藥山。 藥山禪師問：『你回來得這麼快？』 云巖禪師說：『只因爲機緣不契合。』 藥山禪師問：『有什麼因緣？』 云巖禪師舉了之前的話。 藥山禪師說：『你作何理解？這個時候就回來了。』 云巖禪師無言以對。 藥山禪師於是大笑。 云巖禪師便問：『如何是異類中行走？』 藥山禪師說：『我今天睏倦，暫且等以後再說。』 云巖禪師說：『我特地為此事回來。』 藥山禪師說：『先去吧。』 云巖禪師便出去了。 道吾禪師在方丈外面，聽到云巖禪師沒有領悟，不覺咬破手指流出血來。 道吾禪師下來問云巖禪師：『師兄去問和尚那個因緣怎麼樣了？』 云巖禪師說：『和尚不與我說。』 道吾禪師便低下了頭。（有僧人問云居禪師：『切忌道著，是什麼意思？』云居禪師說：『這句話最毒。』問：『如何是最毒的話？』云居禪師說：『一棒打殺龍蛇。』） 云巖禪師臨終遷化時，寫信辭別道吾禪師。 道吾禪師看完信后，對洞山禪師、密師伯說：『云巖禪師不知有。我後悔當時沒有向他說清楚。雖然如此，但終究沒有違背藥山禪師的教誨。』（玄覺禪師說：『古人這樣說，還知道有嗎？』又說：『云巖禪師當時不明白，那麼，他到底哪裡不明白呢？』） 藥山禪師上堂說法時說：『我有一句話，未曾對人說過。』 道吾禪師出來說：『我相隨而來了。』 有僧人問：『藥山禪師的一句話如何說？』 藥山禪師說：『非言語所能表達。』 道吾禪師說：『已經用言語表達了。』 道吾禪師一日拿著斗笠出門，云巖禪師指著斗笠說：『用這個做什麼？』 道吾禪師說：『有用處。』 云巖禪師說：『萬一遇到黑風暴雨來時怎麼辦？』 道吾禪師說：『蓋在頭上。』 云巖禪師說：『他還…』

【English Translation】 English version Shang. Someone doesn't understand. Beg the teacher to instruct. Quán said, 'He is walking among different kinds.' Yún Yán asked, 'What is walking among different kinds?' Quán said, 'Haven't you heard it said, 'Where wisdom doesn't reach, be very careful about speaking. Once you speak, horns will grow. You must walk among different kinds.' Yún Yán still didn't understand. Dào Wú knew that Yún Yán hadn't realized it, so he said, 'This person's affinity is not here.' Then he returned to Yào Shān together. Yào Shān asked, 'Why did you return so quickly?' Yún Yán said, 'Only because the affinity didn't match.' Yào Shān asked, 'What affinity?' Yún Yán repeated the previous words. Yào Shān said, 'How do you understand it? You returned at this time.' Yún Yán was speechless. Yào Shān then laughed loudly. Yún Yán then asked, 'What is walking among different kinds?' Yào Shān said, 'I am tired today. Let's wait for another time.' Yún Yán said, 'I came back specifically for this matter.' Yào Shān said, 'Go for now.' Yún Yán then left. Dào Wú was outside the abbot's room and, hearing that Yún Yán hadn't realized it, he unknowingly bit his finger until it bled. Dào Wú then came down and asked Yún Yán, 'How did it go when you asked the Abbot about that affinity, senior brother?' Yún Yán said, 'The Abbot didn't tell me.' Dào Wú then lowered his head. (A monk asked Yún Jū, 'What does 'Be very careful about speaking' mean?' Yún Jū said, 'These words are the most poisonous.' He asked, 'What are the most poisonous words?' Yún Jū said, 'Killing dragons and snakes with one blow.') When Yún Yán was about to pass away, he sent a letter to bid farewell to Dào Wú. After reading the letter, Dào Wú said to Dòng Shān and Mì Shī Bó, 'Yún Yán didn't know what 'is' is. I regret not having told him clearly at the time. Even so, he ultimately didn't violate the teachings of Yào Shān.' (Xuán Jué said, 'When the ancients said this, did they know what 'is' is? Also, Yún Yán didn't understand at the time, so where exactly was his misunderstanding?') When Yào Shān ascended the platform to preach, he said, 'I have a sentence that I have never said to anyone.' Dào Wú came out and said, 'I have come along with it.' A monk asked, 'How should Yào Shān's sentence be spoken?' Yào Shān said, 'It cannot be expressed in words.' Dào Wú said, 'It has already been expressed in words.' One day, Dào Wú went out carrying a bamboo hat. Yún Yán pointed at the hat and said, 'What is this for?' Dào Wú said, 'It is useful.' Yún Yán said, 'What if a black wind and heavy rain suddenly come?' Dào Wú said, 'I'll cover myself with it.' Yún Yán said, 'He still...'

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受蓋覆么。師曰。然雖如是。且無滲漏。溈山問云巖。菩提以何為座。巖曰。以無為為座。巖卻問溈山。山曰。以諸法空為座。又問。師作么生。師曰。坐也聽伊坐。臥也聽伊臥。有一人不坐不臥。速道。速道。山休去。溈山問師。甚麼處去來。師曰。看病來。山曰。有幾人病。師曰。有病底。有不病底。山曰。不病底莫是智頭陀么。師曰。病與不病。總不干他事。速道。速道。山曰。道得也與他沒交涉。僧問。萬里無雲未是本來天。如何是本來天。師曰。今日好曬麥。云巖問。師弟家風近日如何。師曰。教師兄指點。堪作甚麼。巖曰。無這個來多少時也。師曰。牙根猶帶生澀在。僧問。如何是今時著力處。師曰。千人萬人喚不回頭。方有少分相應。曰。忽然火起時如何。師曰。能燒大地。師卻問僧。除卻星與焰。那個是火。曰。不是火。別一僧卻問。師還見火么。師曰。見。曰。見從何起。師曰。除卻行住坐臥。別請一問。有施主施裈。藥山提起示眾曰。法身還具四大也無。有人道得。與他一腰裈。師曰。性地非空。空非性地。此是地大。三大亦然。山曰。與汝一腰裈。師指佛桑花問僧曰。這個何似那個。曰。直得寒毛卓豎。師曰。畢竟如何。曰。道吾門下底。師曰。十里大王。云巖不安。師乃謂曰。離此殼漏子。

【現代漢語翻譯】 現代漢語譯本 『被覆蓋了嗎？』 師父說：『雖然如此，卻不會滲漏。』 溈山（Weishan，人名）問云巖（Yunyan，人名）：『菩提（Bodhi，覺悟）以什麼為座？』 云巖說：『以無為為座。』 云巖反問溈山，溈山說：『以諸法空為座。』 又問：『師父您在做什麼？』 師父說：『坐也隨他坐，臥也隨他臥。 有一個人不坐不臥，快說！快說！』 溈山離開了。 溈山問師父：『從哪裡來？』 師父說：『看病回來。』 溈山說：『有多少人生病？』 師父說：『有生病的，有沒生病的。』 溈山說：『沒生病的莫非是智頭陀（Zhitoutuo，人名）嗎？』 師父說：『生病與不生病，總不關他的事。快說！快說！』 溈山說：『說出來也與他沒關係。』 有僧人問：『萬里無雲還不是本來的天空，什麼是本來的天空？』 師父說：『今天適合曬麥子。』 云巖問：『師兄弟的家風近日如何？』 師父說：『教老師兄指點，能做什麼？』 云巖說：『沒有這個（指家風）來多久了？』 師父說：『牙根還帶著生澀。』 有僧人問：『如何是現在用功的地方？』 師父說：『千人萬人呼喚不回頭，方有少分相應。』 僧人說：『忽然起火時如何？』 師父說：『能燒大地。』 師父反問僧人：『除去星光與火焰，哪個是火？』 僧人說：『不是火。』 另一個僧人問：『師父您還看見火嗎？』 師父說：『看見。』 僧人說：『看見從何而起？』 師父說：『除去行住坐臥，另外請問。』 有施主佈施褲子，藥山（Yaoshan，人名）提起褲子向大眾展示說：『法身（Dharmakaya，佛的法性之身）還具有四大（四大元素）嗎？有人說得出來，就給他一條褲子。』 師父說：『性地非空，空非性地，這是地大（地元素）。三大（其他三大元素）也是這樣。』 藥山說：『給你一條褲子。』 師父指著佛桑花問僧人說：『這個像那個嗎？』 僧人說：『簡直寒毛直豎。』 師父說：『到底如何？』 僧人說：『道吾（Daowu，人名）門下的。』 師父說：『十里大王。』 云巖感到不安，師父於是說：『離開這個軀殼。』

【English Translation】 English version 『Are they covered?』 The master said, 『Yes, but even so, there is no leakage.』 Weishan (person's name) asked Yunyan (person's name), 『What does Bodhi (enlightenment) take as its seat?』 Yunyan said, 『It takes non-being as its seat.』 Yunyan then asked Weishan in return. Weishan said, 『It takes the emptiness of all dharmas as its seat.』 He further asked, 『What is the master doing?』 The master said, 『Let him sit when he sits, let him lie down when he lies down. There is someone who neither sits nor lies down. Speak quickly! Speak quickly!』 Weishan left. Weishan asked the master, 『Where have you been?』 The master said, 『I went to see the sick.』 Weishan said, 『How many people are sick?』 The master said, 『Some are sick, some are not sick.』 Weishan said, 『Isn't the one who is not sick Zhitoutuo (person's name)?』 The master said, 『Being sick or not being sick has nothing to do with him. Speak quickly! Speak quickly!』 Weishan said, 『Even if you say it, it has nothing to do with him.』 A monk asked, 『Ten thousand miles without clouds is not yet the original sky. What is the original sky?』 The master said, 『Today is a good day for drying wheat.』 Yunyan asked, 『How is the family style of the fellow disciples recently?』 The master said, 『What can be done by teaching the senior brother to guide?』 Yunyan said, 『How long has it been since there was this (referring to family style)?』 The master said, 『The roots of the teeth still have a raw taste.』 A monk asked, 『What is the place to exert effort now?』 The master said, 『Only when thousands and ten thousands of people call without turning their heads back, will there be a slight correspondence.』 The monk said, 『What if a fire suddenly starts?』 The master said, 『It can burn the earth.』 The master asked the monk in return, 『Apart from the stars and flames, which one is fire?』 The monk said, 『It is not fire.』 Another monk asked, 『Master, do you still see fire?』 The master said, 『I see it.』 The monk said, 『Where does seeing arise from?』 The master said, 『Apart from walking, standing, sitting, and lying down, please ask another question.』 A donor donated trousers. Yaoshan (person's name) raised the trousers and showed them to the assembly, saying, 『Does the Dharmakaya (the Dharma body of the Buddha) still possess the four great elements (the four elements)? If someone can say it, I will give him a pair of trousers.』 The master said, 『The nature ground is not empty, and emptiness is not the nature ground. This is the earth element. The other three great elements are also like this.』 Yaoshan said, 『I will give you a pair of trousers.』 The master pointed to the hibiscus flower and asked the monk, 『What is this like to that?』 The monk said, 『It makes one's hair stand on end.』 The master said, 『What is it ultimately like?』 The monk said, 『It is like those under Daowu's (person's name) gate.』 The master said, 『The king of ten miles.』 Yunyan felt uneasy, so the master said, 『Leave this shell.』

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向甚麼處相見。巖曰。不生不滅處相見。師曰。何不道非不生不滅處。亦不求相見。云巖補鞋次。師問。作甚麼。巖曰。將敗壞補敗壞。師曰。何不道即敗壞非敗壞。師聞僧念維摩經云。八千菩薩．五百聲聞。皆欲隨從文殊師利。師問曰。甚麼處去。其僧無對。師便打(后僧問禾山。山曰。給侍者方諧)。師到五峰。峰問。還識藥山老宿否。師曰。不識。峰曰。為甚麼不識。師曰。不識。不識。問。如何是祖師西來意。師曰。東土不曾逢。因設先師齋。僧問。未審先師還來也無。師曰。汝諸人用設齋作甚麼。石霜問。和尚一片骨。敲著似銅鳴。向甚麼處去也。師喚侍者。者應諾。師曰。驢年去。唐太和九年九月示疾。有苦。僧眾慰問體候。師曰。有受非償。子知之乎。眾皆愀然。越十日將行。謂眾曰。吾當西邁。理無東移。言訖告寂。阇維得靈骨數片。建塔道吾。后雷。遷於石霜山之陽。

潭州云巖曇晟禪師

鐘陵建昌王氏子。少出家于石門。參百丈海禪師二十年。因緣不契。后造藥山。山問。甚處來。曰。百丈來。山曰。百丈有何言句示徒。師曰。尋常道。我有一句子。百味具足。山曰。咸則鹹味。淡則淡味。不咸不淡是常味。作么生是百味具足底句。師無對。山曰。爭柰目前生死何。師曰。目前無生

【現代漢語翻譯】 現代漢語譯本 問：在什麼地方相見？云巖（Yunyan，人名）說：『在不生不滅的地方相見。』 師父說：『為什麼不說在非不生不滅的地方，也不求相見呢？』 云巖（Yunyan）在補鞋子的時候，師父問：『在做什麼？』 云巖（Yunyan）說：『將敗壞的補好。』 師父說：『為什麼不說即是敗壞也非敗壞呢？』 師父聽到僧人念《維摩經》（Vimalakirti Sutra）說：『八千菩薩、五百聲聞，都想跟隨文殊師利（Manjusri）。』 師父問：『去什麼地方？』 那僧人無言以對。 師父就打了他（後來僧人問禾山（Heshan，地名），禾山（Heshan）說：『給侍者方諧。』）。 師父到五峰（Wufeng，地名），五峰（Wufeng）問：『還認識藥山（Yaoshan，地名）老宿嗎？』 師父說：『不認識。』 五峰（Wufeng）說：『為什麼不認識？』 師父說：『不認識，不認識。』 問：『如何是祖師西來意？』 師父說：『東土不曾逢。』 因為要設先師的齋飯，僧人問：『不知道先師還來不來？』 師父說：『你們這些人用設齋飯做什麼？』 石霜（Shishuang，人名）問：『和尚一片骨，敲著像銅鳴，向什麼地方去了？』 師父叫侍者，侍者答應。 師父說：『驢年去。』 唐太和九年九月，師父生病，感到痛苦。 僧眾慰問他的身體狀況。 師父說：『有受非償，你們知道嗎？』 眾人都很憂愁。 過了十天，師父將要離世，對眾人說：『我應當西去，道理上沒有東移。』 說完就圓寂了。 火化后得到靈骨數片，建塔在道吾（Daowu，地名）。 後來被雷劈，遷到石霜山（Shishuang Mountain，地名）的南面。 潭州云巖曇晟（Tan Zhou Yunyan Tancheng，人名）禪師 鐘陵建昌（Zhongling Jianchang，地名）王氏之子。 年少時在石門（Shimen，地名）出家。 參拜百丈海（Baizhang Hai，人名）禪師二十年，因緣不合。 後來拜訪藥山（Yaoshan，地名）。 藥山（Yaoshan）問：『從什麼地方來？』 回答說：『從百丈（Baizhang，地名）來。』 藥山（Yaoshan）說：『百丈（Baizhang）有什麼言語開示徒弟？』 師父說：『平常說，我有一句話，百味具足。』 藥山（Yaoshan）說：『咸則有鹹味，淡則有淡味，不咸不淡是常味，怎麼樣是百味具足的那句話？』 師父無言以對。 藥山（Yaoshan）說：『爭奈目前生死何？』 師父說：『目前無生。』

【English Translation】 English version Question: Where shall we meet? Yunyan (Yunyan, a name) said: 'We shall meet in the place of neither birth nor death.' The master said: 'Why not say in the place of neither non-birth nor non-death, nor seek to meet?' When Yunyan (Yunyan) was mending shoes, the master asked: 'What are you doing?' Yunyan (Yunyan) said: 'Mending the broken.' The master said: 'Why not say that it is broken yet not broken?' The master heard a monk reciting the Vimalakirti Sutra, saying: 'Eight thousand Bodhisattvas and five hundred Sravakas all wish to follow Manjusri (Manjusri).' The master asked: 'Where are they going?' The monk had no reply. The master then struck him (later, a monk asked Heshan (Heshan, a place name), and Heshan (Heshan) said: 'Give it to the attendant Fang Xie.'). The master arrived at Wufeng (Wufeng, a place name). Wufeng (Wufeng) asked: 'Do you still recognize the old monk of Yaoshan (Yaoshan, a place name)?' The master said: 'I do not recognize him.' Wufeng (Wufeng) said: 'Why do you not recognize him?' The master said: 'I do not recognize him, I do not recognize him.' Question: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'I have never encountered it in the Eastern Land.' Because he was setting up a vegetarian feast for the late master, a monk asked: 'I wonder if the late master will come or not?' The master said: 'What are you people doing setting up a vegetarian feast for?' Shishuang (Shishuang, a name) asked: 'Venerable Monk, a piece of bone, when struck, sounds like bronze. Where has it gone?' The master called the attendant, and the attendant responded. The master said: 'Gone in the year of the donkey.' In the ninth year of the Taihe era of the Tang Dynasty, in the ninth month, the master fell ill and felt pain. The monks inquired about his health. The master said: 'There is suffering that is not repaid. Do you know this?' The monks were all sorrowful. After ten days, the master was about to pass away and said to the assembly: 'I should go west, but there is no reason to move east.' After speaking, he passed away peacefully. After cremation, several pieces of spiritual bone were obtained, and a pagoda was built at Daowu (Daowu, a place name). Later, it was struck by lightning and moved to the south side of Shishuang Mountain (Shishuang Mountain, a place name). Chan Master Yunyan Tancheng (Tan Zhou Yunyan Tancheng, a name) of Tanzhou He was the son of the Wang family of Jianchang (Zhongling Jianchang, a place name) in Zhongling. He became a monk at Shimen (Shimen, a place name) at a young age. He studied with Chan Master Baizhang Hai (Baizhang Hai, a name) for twenty years, but their affinity did not match. Later, he visited Yaoshan (Yaoshan, a place name). Yaoshan (Yaoshan) asked: 'Where do you come from?' He replied: 'From Baizhang (Baizhang, a place name).' Yaoshan (Yaoshan) said: 'What words of instruction does Baizhang (Baizhang) give to his disciples?' The master said: 'He usually says, I have a sentence that contains all flavors.' Yaoshan (Yaoshan) said: 'If it is salty, it has a salty taste; if it is bland, it has a bland taste; if it is neither salty nor bland, it is the ordinary taste. What is that sentence that contains all flavors?' The master was speechless. Yaoshan (Yaoshan) said: 'What about the present matter of birth and death?' The master said: 'There is no birth in the present moment.'

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死。山曰。在百丈多少時。師曰。二十年。山曰。二十年在百丈。俗氣也不除。他日侍立次。山又問。百丈更說甚麼法。師曰。有時道。三句外省去。六句內會取。山曰。三千里外。且喜沒交涉。山又問。更說甚麼法。師曰。有時上堂。大眾立定。以拄杖一時趁散。復召大眾。眾回首。丈曰。是甚麼。山曰。何不早恁么道。今日因子得見海兄。師于言下頓省。便禮拜。一日山問。汝除在百丈。更到甚麼處來。師曰。曾到廣南來。曰。見說廣州城東門外有一片石。被州主移去。是否。師曰。非但州主。闔國人移亦不動。山又問。聞汝解弄師子。是否。師曰。是。曰。弄得幾齣。師曰。弄得六出。曰。我亦弄得。師曰。和尚弄得幾齣。曰。我弄得一出。師曰。一即六。六即一。後到溈山。溈問。承聞長老在藥山弄師子。是否。師曰。是。曰。長弄。有置時。師曰。要弄即弄。要置即置。曰。置時師子在甚麼處。師曰。置也。置也。僧問。從上諸聖甚麼處去。師良久。曰。作么。作么。問。暫時不在。如同死人時如何。師曰。好埋卻。問。太保任底人。與那個是一是二。師曰。一機之絹。是一段是兩段(洞山代云。如人接樹)。師煎茶次。道吾問。煎與阿誰。師曰。有一人要。曰。何不教伊自煎。師曰。幸有某甲在。師問石

【現代漢語翻譯】 現代漢語譯本 死。（藥）山（惟儼，唐代高僧）問：（你）在百丈（懷海禪師處）多少時間？師（洞山良價，唐代禪師）說：二十年。（藥）山說：二十年在百丈，俗氣也不除。他日侍立時，（藥）山又問：百丈（懷海禪師）還說什麼法？師說：有時說，『三句外省去，六句內會取』。（藥）山說：三千里外，且喜沒交涉。（藥）山又問：還說什麼法？師說：有時上堂，大眾立定，（百丈懷海禪師）用拄杖一時趕散，又召大眾，眾回頭，（百）丈說：是什麼？（藥）山說：為什麼不早這麼說？今日因你（的回答）得見海兄（百丈懷海禪師）。師（洞山良價）在言下頓悟，便禮拜。一日（藥）山問：你除了在百丈（懷海禪師處），還到什麼地方來？師說：曾到廣南來。（藥）山說：聽說廣州城東門外有一片石，被州主移走，是嗎？師說：非但州主，闔國人移也不動。（藥）山又問：聽說你（洞山良價）會弄獅子，是嗎？師說：是。（藥）山說：弄得幾齣？師說：弄得六出。（藥）山說：我也弄得。師說：和尚（藥山惟儼）弄得幾齣？（藥）山說：我弄得一出。師說：一即是六，六即是一。後到溈山（靈佑禪師處），溈（山靈佑）問：聽說長老（洞山良價）在藥山（惟儼處）弄獅子，是嗎？師說：是。溈（山靈佑）說：長弄，有停止的時候嗎？師說：要弄就弄，要停止就停止。溈（山靈佑）說：停止時獅子在什麼地方？師說：停止了，停止了。僧問：從上諸聖到什麼地方去了？師良久，說：作么？作么？（做什麼？做什麼？）問：暫時不在，如同死人時如何？師說：好埋掉。問：太保（王敬初）是什麼樣的人，與那個（佛性）是一還是二？師說：一機之絹，是一段還是兩段（洞山代云：如人接樹）。師煎茶時，道吾（宗智禪師）問：煎給誰？師說：有一個人要。道吾說：為什麼不教他自己煎？師說：幸好有某甲（我）在。師問石

【English Translation】 English version Death. (Yao)shan (Weiyan, a prominent monk of the Tang Dynasty) asked: 'How long were you at Baizhang's (Huaihai Zen Master's) place?' The Master (Dongshan Liangjie, a Zen Master of the Tang Dynasty) said: 'Twenty years.' (Yao)shan said: 'Even after twenty years at Baizhang's, your worldly air hasn't been dispelled.' Another day, while attending him, (Yao)shan asked again: 'What Dharma does Baizhang (Huaihai Zen Master) further teach?' The Master said: 'Sometimes he says, 'Omit beyond the three phrases, comprehend within the six phrases.'' (Yao)shan said: 'Beyond three thousand miles, fortunately, there's no involvement.' (Yao)shan asked again: 'What Dharma does he further teach?' The Master said: 'Sometimes, when he ascends the hall, the assembly stands still, (Baizhang Huaihai Zen Master) uses his staff to disperse them all at once, then summons the assembly again. When the assembly turns their heads, (Bai)zhang says: 'What is it?'' (Yao)shan said: 'Why didn't you say so earlier? Today, because of your (answer), I get to see Brother Hai (Baizhang Huaihai Zen Master).' The Master (Dongshan Liangjie) had a sudden awakening upon hearing this and bowed in gratitude. One day, (Yao)shan asked: 'Besides being at Baizhang's (Huaihai Zen Master's), where else have you been?' The Master said: 'I once went to Guangnan.' (Yao)shan said: 'I heard that there was a stone outside the east gate of Guangzhou city, which was moved away by the governor. Is that so?' The Master said: 'Not only the governor, but even if the whole country tried to move it, it wouldn't budge.' (Yao)shan asked again: 'I heard that you (Dongshan Liangjie) know how to play with the lion, is that so?' The Master said: 'Yes.' (Yao)shan said: 'How many acts can you perform?' The Master said: 'I can perform six acts.' (Yao)shan said: 'I can also perform.' The Master said: 'How many acts can the Abbot (Yao Shan Weiyan) perform?' (Yao)shan said: 'I can perform one act.' The Master said: 'One is six, and six is one.' Later, he arrived at Guishan's (Lingyou Zen Master's) place. Gui (Shan Lingyou) asked: 'I heard that Elder (Dongshan Liangjie) played with the lion at Yaoshan's (Weiyan's) place, is that so?' The Master said: 'Yes.' Gui (Shan Lingyou) said: 'Do you always play it, or is there a time to put it down?' The Master said: 'When I want to play, I play; when I want to put it down, I put it down.' Gui (Shan Lingyou) said: 'When you put it down, where is the lion?' The Master said: 'It's put down, it's put down.' A monk asked: 'Where have all the sages of the past gone?' The Master remained silent for a long time, then said: 'What to do? What to do?' Asked: 'When temporarily absent, like when a person is dead, what is it like?' The Master said: 'Good to bury it.' Asked: 'What kind of person is Taibao (Wang Jingchu), and is he one with or different from that (Buddha-nature)?' The Master said: 'A bolt of silk from one loom, is it one piece or two pieces? (Dongshan said instead: Like a person grafting a tree).' While the Master was brewing tea, Daowu (Zongzhi Zen Master) asked: 'Who are you brewing it for?' The Master said: 'There is someone who wants it.' Daowu said: 'Why not teach him to brew it himself?' The Master said: 'Fortunately, there is Moujia (me) here.' The Master asked Shi

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霜。甚麼處來。曰。溈山來。師曰。在彼中得多少時。曰。粗經冬夏。師曰。恁么即成山長也。曰。雖在彼中卻不知。師曰。他家亦非知非識。石霜無對(道吾聞云。得恁么無佛法身心)。住后。上堂示眾曰。有個人家兒子。問著無有道不得底。洞山出問曰。他屋裡有多少典籍。師曰。一字也無。曰。爭得恁么多知。師曰。日夜不曾眠。山曰。問一段事還得否。師曰。道得卻不道。問僧。甚處來。曰。添香來。師曰。還見佛否。曰。見。師曰。甚麼處見。曰。地獄見。師曰。古佛。古佛。道吾問。大悲千手眼。那個是正眼。師曰。如人夜間背手摸枕子。吾曰。我會也。師曰。作么生會。吾曰。遍身是手眼。師曰。道也太煞道。祇道得八成。吾曰。師兄作么生。師曰。通身是手眼。掃地次。道吾曰。太區區生。師曰。須知有不區區者。吾曰。恁么則有第二月也。師豎起掃帚曰。是第幾月。吾便行(玄沙聞云。正是第二月)。問僧。甚處來。曰。石上語話來。師曰。石還點頭也無。僧無對。師自代曰。未語話時卻點頭。師作草鞋次。洞山近前曰。乞師眼睛得么。師曰。汝底與阿誰去也。曰。良價無。師曰。設有。汝向甚麼處著。山無語。師曰。乞眼睛底是眼否。師曰。非眼。師便喝出。尼僧禮拜。師問。汝爺在否。曰。在

【現代漢語翻譯】 現代漢語譯本 霜（Shishuang，人名）。從哪裡來？（僧人）答：從溈山（Weishan，地名）來。師（洞山，Dongshan，人名）說：在那裡待了多久？（僧人）答：大概經過了冬夏。師說：那麼你就是成山長（Chen Shanchang，人名）了。（僧人）答：雖然在那裡，卻什麼也不知道。師說：他家也是非知非識。石霜（Shishuang，人名）無言以對。（道吾（Daowu，人名）聽后說：得到了如此沒有佛法身心的境界）。 住持后，上堂向大眾開示說：有個人家兒子，問什麼都能說得出來。洞山（Dongshan，人名）出來問：他屋裡有多少典籍？師說：一個字也沒有。問：怎麼會知道這麼多？師說：日夜不曾睡覺。洞山問：問一件事可以嗎？師說：說得出卻不說。問僧人：從哪裡來？答：添香來。師說：還見到佛了嗎？答：見到了。師說：在哪裡見到？答：地獄見到。師說：古佛，古佛。 道吾（Daowu，人名）問：大悲千手眼（Dabei Qianshouyan，佛教用語），哪個是正眼？師說：如同人在夜間揹著手摸枕頭。道吾說：我明白了。師說：怎麼明白的？道吾說：遍身是手眼。師說：說得太過了，只說對了八成。道吾說：師兄您怎麼說？師說：通身是手眼。掃地時，道吾說：太侷限了。師說：須知有不侷限的。道吾說：那麼就有第二個月亮了。師豎起掃帚說：是第幾個月亮？道吾便離開了。（玄沙（Xuansha，人名）聽后說：正是第二個月亮）。 問僧人：從哪裡來？答：石上語話來。師說：石頭還點頭了嗎？僧人無言以對。師自己回答說：未語話時卻點頭。師編織草鞋時，洞山走近前來說：可以向您乞討眼睛嗎？師說：你的眼睛給誰去了？答：良價（Liangjia，人名，洞山俗名）沒有。師說：即使有，你放在哪裡？洞山無語。師說：乞討眼睛的是眼睛嗎？師說：不是眼睛。師便喝斥出去。尼僧禮拜。師問：你父親在嗎？答：在。

【English Translation】 English version Shishuang (name). Where do you come from? (A monk) replied: From Weishan (place name). The Master (Dongshan, name) said: How long have you been there? (The monk) replied: Roughly through winter and summer. The Master said: Then you are Chen Shanchang (name). (The monk) replied: Although I am there, I don't know anything. The Master said: His family is also neither knowing nor not knowing. Shishuang (name) was speechless. (Daowu (name) heard this and said: He has attained such a state of no Buddha-dharma body and mind). After becoming the abbot, he ascended the hall and instructed the assembly, saying: There is a son of a family who can answer anything he is asked. Dongshan (name) came out and asked: How many scriptures are there in his house? The Master said: Not a single word. Asked: How does he know so much? The Master said: He never sleeps day or night. Dongshan asked: May I ask about one thing? The Master said: He can say it but doesn't say it. Asked a monk: Where do you come from? Replied: To add incense. The Master said: Did you see the Buddha? Replied: Yes. The Master said: Where did you see him? Replied: I saw him in the lower realm. The Master said: Ancient Buddha, ancient Buddha. Daowu (name) asked: Of the Great Compassion Thousand Hands and Eyes (Dabei Qianshouyan, Buddhist term), which is the true eye? The Master said: It's like a person touching a pillow in the dark with their hands behind their back. Daowu said: I understand. The Master said: How do you understand? Daowu said: The whole body is hands and eyes. The Master said: You've said too much, you're only 80% correct. Daowu said: How would you, senior brother, say it? The Master said: The whole body is hands and eyes. While sweeping the floor, Daowu said: Too limited. The Master said: You must know that there is something that is not limited. Daowu said: Then there is a second moon. The Master raised the broom and said: Which moon is it? Daowu then left. (Xuansha (name) heard this and said: It is precisely the second moon). Asked a monk: Where do you come from? Replied: From talking to the stone. The Master said: Did the stone nod? The monk was speechless. The Master answered himself: It nodded before speaking. While the Master was weaving straw sandals, Dongshan approached and said: Can I beg for your eyes? The Master said: Where did your eyes go? Replied: Liangjia (name, Dongshan's secular name) doesn't have them. The Master said: Even if you had them, where would you put them? Dongshan was speechless. The Master said: Is the one begging for eyes an eye? The Master said: It is not an eye. The Master then shouted him out. A nun bowed. The Master asked: Is your father there? Replied: Yes.

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。師曰。年多少。曰。年八十。師曰。汝有個爺不年八十。還知否。曰。莫是恁么來者。師曰。恁么來者。猶是兒孫(洞山代云。直是不恁么來者。亦是兒孫)。僧問。一念瞥起便落魔界時如何。師曰。汝因甚麼卻從佛界來。僧無對。師曰。會么。曰。不會。師曰。莫道體不得。設使體得。也祇是左之右之。院主游石室回。師問。汝去入到石室裡許。為祇恁么便回。師無對。洞山代曰。彼中已有人佔了也。師曰。汝更去作甚麼。山曰。不可人情斷絕去也。會昌元年辛酉十月二十六日示疾。命澡身竟。喚主事令備齋。來日有上座發去。至二十七夜歸寂。茶毗得舍利一千餘粒。瘞于石塔。謚無住大師。

秀州華亭船子德誠禪師

節操高邈。度量不群。自印心於藥山。與道吾。云巖為同道交。洎離藥山。乃謂二同志曰。公等應各據一方。建立藥山宗旨。予率性疏野。唯好山水。樂情自遣。無所能也。他後知我所止之處。若遇靈利座主。指一人來。或堪雕琢。將授生平所得。以報先師之恩。遂分攜。至秀州華亭。泛一小舟。隨緣度日。以接四方往來之者。時人莫知其高蹈。因號船子和尚。一日。泊船岸邊閑坐。有官人問。如何是和尚日用事。師豎橈子曰。會么。官人曰。不會。師曰。棹撥清波。金鱗罕遇。師有偈

【現代漢語翻譯】 現代漢語譯本： 師父問：『你多少歲了？』僧人答：『八十歲。』師父說：『你有個不也是八十歲的父親，你還知道嗎？』僧人說：『莫非就是這樣來的？』師父說：『這樣來的，也還是兒孫。』（洞山禪師代替他說：『即使不是這樣來的，也還是兒孫。』）

僧人問：『一念之間稍微生起就落入魔界，這時該怎麼辦？』師父說：『你為什麼卻從佛界來？』僧人無言以對。師父說：『明白了嗎？』僧人說：『不明白。』師父說：『不要說你體會不到，即使體會到了，也只是左邊右邊而已。』

院主從石室遊玩回來，師父問：『你進去到石室裡，是隻這樣就回來了嗎？』師父沒有回答。洞山禪師代替他說：『那裡已經有人佔領了。』師父說：『你再去幹什麼？』洞山禪師說：『不能人情斷絕啊。』

會昌元年辛酉年十月二十六日，師父示現疾病，命令沐浴身體完畢，叫來主事僧人準備齋飯，說：『明天有上座要出發。』到二十七日夜間圓寂。火化后得到舍利一千多粒，埋葬在石塔中，謚號為無住大師。

秀州華亭船子德誠禪師

節操高尚，氣度不凡。自從在藥山禪師處印心，與道吾、云巖禪師結為同道。離開藥山時，對兩位同修說：『你們應該各自佔據一方，建立藥山禪師的宗旨。我天性疏懶，只喜歡山水，隨性自適，沒有什麼才能。以後如果知道我所居住的地方，如果遇到聰明的座主，指一個人來，或許可以雕琢，我將傳授平生所學，以報答先師的恩德。』於是分別。到秀州華亭，泛著一艘小船，隨緣度日，接引四方來往的人。當時的人不知道他的高尚，因此號稱船子和尚。一天，停船在岸邊閑坐，有官員問：『什麼是和尚的日常事務？』師父豎起船槳說：『明白嗎？』官員說：『不明白。』師父說：『船槳撥動清澈的波浪，金色的魚很少遇到。』師父有偈語。

【English Translation】 English version: The master asked: 'How old are you?' The monk replied: 'Eighty years old.' The master said: 'Do you have a father who is also eighty years old? Do you know that?' The monk said: 'Is it perhaps like this that it comes?' The master said: 'Coming like this is still children and grandchildren.' (Dongshan (洞山) [a Chan master] said on his behalf: 'Even if it doesn't come like this, it is still children and grandchildren.')

A monk asked: 'What should be done when a single thought arises and one falls into the realm of demons?' The master said: 'Why did you come from the realm of Buddhas?' The monk had no reply. The master said: 'Do you understand?' The monk said: 'I don't understand.' The master said: 'Don't say you can't realize it. Even if you realize it, it's just left and right.'

The abbot returned from a visit to the stone chamber. The master asked: 'Did you just go into the stone chamber and then come back?' The master had no reply. Dongshan (洞山) [a Chan master] said on his behalf: 'Someone has already occupied that place.' The master said: 'What are you going to do there?' Dongshan (洞山) [a Chan master] said: 'One cannot sever human relations.'

On the twenty-sixth day of the tenth month of the first year of Huichang (會昌) [era name] (Xin You year), the master showed signs of illness. He ordered that he be bathed and then summoned the head monk to prepare a vegetarian meal, saying: 'Tomorrow, a senior monk will depart.' He passed away on the night of the twenty-seventh. After cremation, more than a thousand relics (舍利) [śarīra] were obtained and buried in a stone pagoda. He was posthumously named Great Master Wuzhu (無住大師) [Master of No Abiding].

Chan Master De Cheng (德誠) [Virtue and Sincerity] of the Boatman (船子) [Chuánzi] of Huating (華亭) [a place name] in Xiuzhou (秀州) [a place name]

His integrity was lofty and his measure was extraordinary. Since having his mind sealed at Yaoshan (藥山) [Medicine Mountain], he became a fellow practitioner with Daowu (道吾) [a Chan master] and Yunyan (云巖) [a Chan master]. When he left Yaoshan (藥山) [Medicine Mountain], he said to his two companions: 'You should each occupy a place and establish the principles of Yaoshan (藥山) [Medicine Mountain]. I am naturally lazy and only love mountains and rivers, enjoying myself freely and without any ability. Later, if you know where I am staying, if you encounter a clever abbot, point out one person who can be carved and polished, and I will impart what I have learned in my life to repay the kindness of my former teacher.' Then they parted. He went to Huating (華亭) [a place name] in Xiuzhou (秀州) [a place name], sailed a small boat, and lived day by day according to circumstances, receiving those who came and went from all directions. People at that time did not know his loftiness, so they called him the Boatman Monk (船子和尚) [Chuánzi Héshàng]. One day, he moored his boat on the shore and sat idly. An official asked: 'What is the daily business of the monk?' The master raised his oar and said: 'Do you understand?' The official said: 'I don't understand.' The master said: 'The oar stirs the clear waves, and golden scales are rarely encountered.' The master has a verse.

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曰。三十年來坐釣臺。鉤頭往往得黃能。金鱗不遇空勞力。收取絲綸歸去來。千尺絲綸直下垂。一波才動萬波隨。夜靜水寒魚不食。滿船空載月明歸。三十年來海上游。水清魚現不吞鉤。釣竿斫盡重栽竹。不計功程得便休。有一魚兮偉莫裁。混融包納信奇哉。能變化。吐風雷。下線何曾釣得來。別人祇看采芙蓉。香氣長粘繞指風。兩岸映。一船紅。何曾解染得虛空。問我生涯祇是船。子孫各自賭機緣。不由地。不由天。除卻蓑衣無可傳。道吾後到京口。遇夾山上堂。僧問。如何是法身。山曰。法身無相。曰。如何是法眼。山曰。法眼無瑕。道吾不覺失笑。山便下座。請問道吾。某甲適來祇對這僧話必有不是。致令上座失笑。望上座不吝慈悲。吾曰。和尚一等是出世未有師在。山曰。某甲甚處不是。望為說破。吾曰。某甲終不說。請和尚卻往華亭船子處去。山曰。此人如何。吾曰。此人上無片瓦。下無卓錐。和尚若去。須易服而往。山乃散眾束裝。直造華亭。船子才見。便問。大德住甚麼寺。山曰。寺即不住。住即不似。師曰。不似。似個甚麼。山曰。不是目前法。師曰。甚處學得來。山曰。非耳目之所到。師曰。一句合頭語。萬劫系驢橛。師又問。垂絲千尺。意在深潭。離鉤三寸。子何不道。山擬開口。被師一橈打落

【現代漢語翻譯】 現代漢語譯本 說：『三十年來我坐在釣魚臺上，魚鉤上常常能釣到小魚。釣不到大魚只是白費力氣，還是收起魚線回家吧。千尺長的魚線垂直放下，一個波浪涌起，千萬個波浪隨之而來。夜深人靜，水冷魚不吃食，滿船空載，沐浴著月光回家。三十年來我在海上漂游，水清澈，魚兒出現卻不吞鉤。釣竿砍斷了，重新栽竹子，不計較功勞，覺得合適就休息。有一條魚啊，偉大得無法衡量，混融包納，真是奇妙啊。能變化，吐出風雷，放下魚線也從來釣不到它。別人只看到採摘芙蓉，香氣長久地粘在指尖的風上。兩岸相互輝映，一船都是紅色，哪裡能用顏色來沾染虛空呢？問我以什麼為生，我只是以船為生。子孫們各自賭自己的機緣，不由得天，不由得地，除了蓑衣，沒有什麼可以傳給他們。』 道吾後來到了京口，遇到夾山上堂說法。有僧人問：『什麼是法身？』夾山說：『法身無相。』僧人又問：『什麼是法眼？』夾山說：『法眼無瑕。』道吾聽了忍不住失笑。夾山於是走下座位，請問道吾：『我剛才對這個僧人說的話一定有不對的地方，才讓上座您失笑。希望上座您不要吝惜慈悲，指點出來。』道吾說：『和尚您也算是出世之人了，難道還沒有老師嗎？』夾山說：『我哪裡不對，希望您能說破。』道吾說：『我終究不會說，請和尚您去華亭船子那裡去吧。』夾山問：『這個人怎麼樣？』道吾說：『這個人上無片瓦遮身，下無立錐之地。和尚您如果要去，必須換了衣服再去。』夾山於是遣散了眾人，收拾行裝，直接去華亭拜訪船子。船子剛一見到夾山，便問：『大德您住在什麼寺廟？』夾山說：『寺廟不住，住即不似。』船子說：『不似，像個什麼？』夾山說：『不是目前法。』船子說：『從哪裡學來的？』夾山說：『非耳目之所能及。』船子說：『一句合頭語，萬劫系驢橛。』船子又問：『垂絲千尺，意在深潭，離鉤三寸，你為什麼不說？』夾山剛要開口，被船子用船槳打落水中。

【English Translation】 English version He said, 'For thirty years I have sat on the fishing platform, often catching small fish with my hook. Failing to catch big fish is just a waste of effort, so I should reel in the line and go home. A thousand feet of fishing line hangs straight down, and when one wave rises, ten thousand waves follow. The night is quiet, the water is cold, and the fish don't bite. The boat returns empty, bathed in moonlight. For thirty years I have wandered on the sea, the water is clear, and the fish appear but don't take the bait. The fishing rod is broken, so I replant bamboo, not counting the effort, and rest when it feels right. There is a fish, so great it cannot be measured, encompassing everything in a harmonious blend, truly wondrous. It can transform, spewing wind and thunder, and can never be caught by lowering a line. Others only see the picking of lotuses, the fragrance lingering on the wind around their fingers. The two banks reflect each other, the boat is all red, how can emptiness be stained with color? Ask me what I live by, I only live by the boat. The descendants each gamble on their own opportunities, not by heaven, not by earth, and there is nothing to pass on except a raincoat.' Later, Daowu arrived at Jingkou and encountered Jiashan giving a sermon. A monk asked, 'What is the Dharmakaya (法身, the body of the Dharma)?' Jiashan said, 'The Dharmakaya is without form.' The monk then asked, 'What is the Dharma eye (法眼, the eye of wisdom)?' Jiashan said, 'The Dharma eye is without flaw.' Daowu couldn't help but laugh. Jiashan then stepped down from the seat and asked Daowu, 'What I said to this monk just now must have been incorrect, causing you to laugh. I hope you will not begrudge your compassion and point it out.' Daowu said, 'You are also a person who has left the world, don't you have a teacher?' Jiashan said, 'Where am I wrong, I hope you can explain it.' Daowu said, 'I will not say, please go to Boatman (船子, Chuanzi) at Huating.' Jiashan asked, 'What is this person like?' Daowu said, 'This person has no tile above his head and no awl to stand on below. If you want to go, you must change your clothes before going.' Jiashan then dismissed the assembly, packed his bags, and went directly to Huating to visit Boatman. As soon as Boatman saw Jiashan, he asked, 'Great Virtue, what temple do you live in?' Jiashan said, 'I don't live in a temple, to live is not to be like.' Boatman said, 'Not like, what is it like?' Jiashan said, 'It is not the present Dharma.' Boatman said, 'Where did you learn it?' Jiashan said, 'It is beyond what the ears and eyes can reach.' Boatman said, 'A sentence that fits the head, ten thousand kalpas tie the donkey's stake.' Boatman then asked, 'Dropping a thousand feet of silk, the intention is in the deep pool, three inches from the hook, why don't you say it?' As Jiashan was about to speak, he was knocked into the water by Boatman with an oar.

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水中。山才上船。師又曰。道。道。山擬開口。師又打。山豁然大悟。乃點頭三下。師曰。竿頭絲線從君弄。不犯清波意自殊。山遂問。拋綸擲釣。師意如何。師曰。絲懸淥水。浮定有無之意。山曰。語帶玄而無路。舌頭談而不談。師曰。釣盡江波。金鱗始遇。山乃掩耳。師曰。如是。如是。遂囑曰。汝向去直須藏身處沒軌跡。沒軌跡處莫藏身。吾三十年在藥山。祇明斯事。汝今已得。他后莫住城隍聚落。但向深山裡。钁頭邊。覓取一個半個接續。無令斷絕。山乃辭行。頻頻回顧。師遂喚阇黎。山乃回首。師豎起橈子曰。汝將謂別有。乃覆船入水而逝。

宣州椑樹慧省禪師

洞山參。師問。來作甚麼。山曰。來親近和尚。師曰。若是親近。用動這兩片皮作么。山無對(曹山云。一子親得)。僧問。如何是佛。師曰。貓兒上露柱。曰。學人不會。師曰。問取露柱去。

鄂州百巖明哲禪師

藥山看經次。師曰。和尚休猱人好。山置經曰。日頭早晚也。師曰。正當午。山曰。猶有文彩在。師曰。某甲無亦無。山曰。汝太煞聰明。師曰。某甲祇恁么。和尚作么生。師曰。跛跛挈挈。百丑千拙。且恁么過。洞山與密師伯到參。師問。二上座甚處來。山曰。湖南。師曰。觀察使姓甚麼。曰。不得姓。師曰

【現代漢語翻譯】 現代漢語譯本： 水中。山才上船。（云巖曇晟禪師）又說：『道，道。』山正要開口，（云巖曇晟禪師）又打他。山豁然大悟，於是點了三下頭。（云巖曇晟禪師）說：『竿頭絲線任你擺弄，不觸犯清澈的水波，意境自然不同。』山於是問：『拋出釣線，放下魚鉤，（您）意欲如何？』（云巖曇晟禪師）說：『絲線懸在綠水上，漂浮著有無的意境。』山說：『言語玄妙而無路可尋，舌頭談論卻又像沒有談論。』（云巖曇晟禪師）說：『釣盡江中的波濤，才能遇到金色的魚。』山於是摀住耳朵。（云巖曇晟禪師）說：『正是這樣，正是這樣。』於是囑咐說：『你今後一定要在藏身的地方不留軌跡，沒有軌跡的地方不要藏身。我三十年在藥山，只明白這件事。你現在已經明白了。以後不要住在城池聚落，只向深山裡，在鋤頭邊，尋找一個半個能接續（佛法）的人，不要讓它斷絕。』山於是告辭離去，頻頻回頭看。（云巖曇晟禪師）於是叫（他的）侍者，山於是回頭。（云巖曇晟禪師）豎起船槳說：『你以為還有別的（什麼）嗎？』於是翻船入水而逝。

宣州椑樹慧省禪師（宣州椑樹慧省禪師）

洞山（良價禪師）參拜。（椑樹慧省禪師）問：『來做什麼？』山說：『來親近和尚（您）。』（椑樹慧省禪師）說：『如果是來親近，用得著動這兩片皮（指嘴）嗎？』山無言以對。（曹山（本寂禪師）說：『（洞山良價禪師）一下子就親近到了。』）僧人問：『什麼是佛？』（椑樹慧省禪師）說：『貓兒上露柱。』（僧人）說：『學人不會。』（椑樹慧省禪師）說：『問露柱去。』

鄂州百巖明哲禪師（鄂州百巖明哲禪師）

藥山（惟儼禪師）在看經書的時候，（百巖明哲禪師）說：『和尚不要戲弄人好嗎？』藥山放下經書說：『太陽什麼時候了？』（百巖明哲禪師）說：『正當午。』藥山說：『還有文采在。』（百巖明哲禪師）說：『我沒有也沒有。』藥山說：『你太聰明了。』（百巖明哲禪師）說：『我只是這樣，和尚您怎麼樣？』藥山說：『跛跛挈挈，百丑千拙，且這樣過吧。』洞山（良價禪師）和密師伯一起來參拜，（百巖明哲禪師）問：『二位上座從哪裡來？』山說：『湖南。』（百巖明哲禪師）說：『觀察使姓什麼？』（洞山良價禪師）說：『不得姓。』（百巖明哲禪師）說：

【English Translation】 English version: In the water. Shan (the disciple) just got on the boat. The Master (Yunyan Tansheng) further said, 'Dao (the Way), Dao (the Way).' Shan was about to open his mouth, but the Master (Yunyan Tansheng) hit him again. Shan suddenly had a great realization, and nodded three times. The Master (Yunyan Tansheng) said, 'The silk thread at the end of the fishing rod is yours to play with, without disturbing the clear waves, the meaning is naturally different.' Shan then asked, 'Casting the line and dropping the hook, what is your intention?' The Master (Yunyan Tansheng) said, 'The silk thread hangs on the green water, floating with the meaning of existence and non-existence.' Shan said, 'The words are profound and without a path to follow, the tongue speaks but it's like not speaking.' The Master (Yunyan Tansheng) said, 'Fish out all the waves in the river, and then you will meet the golden fish.' Shan then covered his ears. The Master (Yunyan Tansheng) said, 'So it is, so it is.' Then he instructed, 'In the future, you must hide yourself where there is no trace, and do not hide yourself where there is no trace. For thirty years I have been on Yaoshan (Mount Yao), and I only understand this matter. Now you have already understood it. In the future, do not live in cities and villages, but go to the deep mountains, by the hoe, and find one or two people to continue (the Dharma), do not let it be cut off.' Shan then bid farewell and left, looking back frequently. The Master (Yunyan Tansheng) then called his attendant, and Shan then turned his head. The Master (Yunyan Tansheng) raised his oar and said, 'Did you think there was something else?' Then he overturned the boat into the water and passed away.

Chan Master Huisheng of Beishu in Xuanzhou (Chan Master Huisheng of Beishu in Xuanzhou)

Dongshan (Liangjie) paid a visit. The Master (Huisheng) asked, 'What have you come to do?' Shan said, 'I have come to be close to the Abbot (you).' The Master (Huisheng) said, 'If you are coming to be close, why use these two pieces of skin (referring to the mouth)?' Shan was speechless. (Caoshan (Benji) said, 'He (Dongshan Liangjie) became close in one go.') A monk asked, 'What is Buddha?' The Master (Huisheng) said, 'A cat on a dew pillar.' (The monk) said, 'This student does not understand.' The Master (Huisheng) said, 'Go ask the dew pillar.'

Chan Master Mingzhe of Baiyan in Ezhou (Chan Master Mingzhe of Baiyan in Ezhou)

When Yaoshan (Weiyan) was reading the scriptures, the Master (Mingzhe) said, 'Abbot, please don't tease people.' Yaoshan put down the scriptures and said, 'What time is it?' The Master (Mingzhe) said, 'It's noon.' Yaoshan said, 'There is still literary embellishment.' The Master (Mingzhe) said, 'I have neither existence nor non-existence.' Yaoshan said, 'You are too clever.' The Master (Mingzhe) said, 'I am just like this, what about you, Abbot?' Yaoshan said, 'Limping and dragging, a hundred ugliness and a thousand clumsiness, let's just get by like this.' Dongshan (Liangjie) and Shibo Mi came together to pay a visit. The Master (Mingzhe) asked, 'Where have you two monks come from?' Shan said, 'Hunan.' The Master (Mingzhe) said, 'What is the surname of the Inspector?' (Dongshan Liangjie) said, 'Cannot have a surname.' The Master (Mingzhe) said:

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。名甚麼。曰。不得名。師曰。還治事也無。曰。自有郎幕任。師曰。還出入也無。曰。不出入。師曰。豈不出入。師拂袖便出。師次早入堂。召二上座曰。昨日老僧對阇黎一轉語不相契。一夜不安。今請阇黎別下一轉語。若愜老僧意。便開粥相伴過夏。山曰。請和尚問。師曰。豈不出入。山曰。太尊貴生。師乃開粥。同共過夏。

澧州高沙彌

初參藥山。山問。甚處來。師曰。南嶽來。山曰。何處去。師曰。江陵受戒去。山曰。受戒圖甚麼。師曰。圖免生死。山曰。有一人不受戒。亦無生死可免。汝還知否。師曰。恁么則佛戒何用。山曰。這沙彌猶掛唇齒在。師禮拜而退。道吾來侍立。山曰。適來有個跛腳沙彌。卻有些子氣息。吾曰。未可全信。更須勘過始得。至晚。山上堂。召曰。早來沙彌在甚麼處。師出衆立。山問。我聞長安甚鬧。你還知否。師曰。我國晏然(法眼別云。見誰說)。山曰。汝從看經得。請益得。師曰。不從看經得。亦不從請益得。山曰。大有人不看經．不請益。為甚麼不得。師曰。不道他不得。祇是不肯承當。山顧道吾．云巖曰。不通道。師一日辭藥山。山問。甚麼處去。師曰。某甲在。眾有妨。且往路邊卓個草菴。接待往來茶湯去。山曰。生死事大。何不受戒去。師曰。知是般

【現代漢語翻譯】 現代漢語譯本： 僧人問：『叫什麼名字？』（名甚麼）回答說：『沒有名字。』（不得名） 禪師說：『還處理事務嗎？』（還治事也無）回答說：『自有手下人負責。』（自有郎幕任）禪師說：『還出入嗎？』（還出入也無）回答說：『不出入。』（不出入）禪師說：『怎麼會不出入？』（豈不出入）禪師拂袖便走。禪師第二天進入佛堂，召集兩位上座說：『昨天老衲對這位阇黎（dàlí，梵語，意為阿阇梨，指精通佛法、堪為師範的僧人）說了一句不投機的話，一夜不安。現在請阇黎另說一句，如果合老衲的心意，就開齋一起過夏天。』（今請阇黎別下一轉語。若愜老僧意。便開粥相伴過夏）山說：『請和尚問。』（請和尚問）禪師說：『怎麼會不出入？』（豈不出入）山說：『太尊貴了。』（太尊貴生）禪師於是開齋，一起過夏天。

澧州的高沙彌（shāmí，佛教出家男子，年齡未滿二十歲者）

最初參拜藥山禪師。藥山問：『從哪裡來？』（甚處來）沙彌說：『從南嶽來。』（南嶽來）藥山說：『到哪裡去？』（何處去）沙彌說：『到江陵受戒去。』（江陵受戒去）藥山說：『受戒爲了什麼？』（受戒圖甚麼）沙彌說：『爲了免除生死。』（圖免生死）藥山說：『有個人不受戒，也沒有生死可以免除，你還知道嗎？』（有一人不受戒。亦無生死可免。汝還知否）沙彌說：『這樣說來，佛戒有什麼用？』（恁么則佛戒何用）藥山說：『這沙彌還停留在口頭上。』（這沙彌猶掛唇齒在）沙彌禮拜後退下。道吾禪師來侍立。藥山說：『剛才有個跛腳沙彌，還有些氣息。』（適來有個跛腳沙彌。卻有些子氣息）道吾說：『還不能完全相信，還要再考察一下才行。』（未可全信。更須勘過始得）到了晚上，藥山禪師上堂，召集大家說：『早上的沙彌在哪裡？』（早來沙彌在甚麼處）沙彌從人群中站出來。藥山問：『我聽說長安很熱鬧，你知道嗎？』（我聞長安甚鬧。你還知否）沙彌說：『我國很安定。』（我國晏然）（法眼禪師另說：『見誰說』）藥山說：『你是從看經書得到的，還是從請教別人得到的？』（汝從看經得。請益得）沙彌說：『不是從看經書得到的，也不是從請教別人得到的。』（不從看經得。亦不從請益得）藥山說：『有很多人不看經書，不請教別人，為什麼不能得到？』（大有人不看經．不請益。為甚麼不得）沙彌說：『不是說他不能得到，只是不肯承擔。』（不道他不得。祇是不肯承當）藥山回頭看著道吾、云巖說：『不相信嗎？』（不通道）沙彌有一天向藥山辭行。藥山問：『到哪裡去？』（甚麼處去）沙彌說：『我在大眾中，多有妨礙，暫且到路邊搭個草菴，接待來往的人，提供茶水。』（某甲在。眾有妨。且往路邊卓個草菴。接待往來茶湯去）藥山說：『生死事大，為什麼不受戒去？』（生死事大。何不受戒去）沙彌說：『知道是這樣。』（知是般）

【English Translation】 English version: A monk asked: 'What is your name?' (名甚麼) He replied: 'I have no name.' (不得名) The master said: 'Do you still handle affairs?' (還治事也無) He replied: 'I have subordinates to take care of them.' (自有郎幕任) The master said: 'Do you still go in and out?' (還出入也無) He replied: 'I do not go in and out.' (不出入) The master said: 'How can you not go in and out?' (豈不出入) The master flicked his sleeve and left. The next morning, the master entered the hall and summoned two senior monks, saying: 'Yesterday, the old monk had a conversation with this dajari (dàlí, Sanskrit for Acharya, referring to a monk who is proficient in Buddhism and can be a role model) that was not in harmony, and I was uneasy all night. Now, please dajari say something else. If it pleases the old monk, we will start the summer retreat together.' (今請阇黎別下一轉語。若愜老僧意。便開粥相伴過夏) Shan said: 'Please ask, Master.' (請和尚問) The master said: 'How can you not go in and out?' (豈不出入) Shan said: 'Too noble.' (太尊貴生) The master then started the summer retreat and spent it together.

The novice (shāmí, a Buddhist male who has left home and is under the age of twenty) of Gao in Lizhou

Initially, he visited Master Yaoshan. Yaoshan asked: 'Where do you come from?' (甚處來) The novice said: 'From Nanyue.' (南嶽來) Yaoshan said: 'Where are you going?' (何處去) The novice said: 'To Jiangling to receive the precepts.' (江陵受戒去) Yaoshan said: 'What do you seek by receiving the precepts?' (受戒圖甚麼) The novice said: 'To be free from birth and death.' (圖免生死) Yaoshan said: 'There is a person who does not receive the precepts and has no birth and death to be freed from. Do you know this?' (有一人不受戒。亦無生死可免。汝還知否) The novice said: 'In that case, what is the use of the Buddhist precepts?' (恁么則佛戒何用) Yaoshan said: 'This novice is still clinging to words.' (這沙彌猶掛唇齒在) The novice bowed and retreated. Dao Wu came to stand by. Yaoshan said: 'Just now there was a lame novice who had some spirit.' (適來有個跛腳沙彌。卻有些子氣息) Dao Wu said: 'We cannot fully trust him yet; we must examine him further.' (未可全信。更須勘過始得) In the evening, Master Yaoshan ascended the hall and summoned everyone, saying: 'Where is the novice from this morning?' (早來沙彌在甚麼處) The novice stood out from the crowd. Yaoshan asked: 'I heard that Chang'an is very lively; do you know this?' (我聞長安甚鬧。你還知否) The novice said: 'My country is peaceful.' (我國晏然) (Fayan said separately: 'Who did you hear it from?') Yaoshan said: 'Did you get it from reading scriptures or from asking others?' (汝從看經得。請益得) The novice said: 'I did not get it from reading scriptures, nor did I get it from asking others.' (不從看經得。亦不從請益得) Yaoshan said: 'There are many people who do not read scriptures and do not ask others; why can't they get it?' (大有人不看經．不請益。為甚麼不得) The novice said: 'It's not that they can't get it, it's just that they are unwilling to take responsibility.' (不道他不得。祇是不肯承當) Yaoshan turned to look at Dao Wu and Yun Yan and said: 'Don't you believe it?' (不通道) One day, the novice bid farewell to Yaoshan. Yaoshan asked: 'Where are you going?' (甚麼處去) The novice said: 'I am a hindrance to the assembly, so I will temporarily build a hut by the roadside to receive passersby and provide tea.' (某甲在。眾有妨。且往路邊卓個草菴。接待往來茶湯去) Yaoshan said: 'The matter of birth and death is great; why not receive the precepts?' (生死事大。何不受戒去) The novice said: 'I know it is so.' (知是般)

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事便休。更喚甚麼作戒。山曰。汝既如是。不得離吾左右。時復要與子相見。師住庵后。一日歸來。值雨。山曰。你來也。師曰。是。山曰。可煞濕。師曰。不打這個鼓笛。云巖曰。皮也無。打甚麼鼓。道吾曰。鼓也無。打甚麼皮。山曰。今日大好一場曲調。僧問。一句子還有該不得處否。師曰。不順世。藥山齋時。自打鼓。師捧缽作舞入堂。山便擲下鼓槌曰。是第幾和。師曰。是第二和。山曰。如何是第一和。師就桶舀一杓飯便出。

鼎州李翱刺史

向藥山玄化。屢請不赴。乃躬謁之。山執經卷不顧。侍者曰。太守在此。守性褊急。乃曰。見面不如聞名。拂袖便出。山曰。太守何得貴耳賤目。守回拱謝。問曰。如何是道。山以手指上下。曰。會么。守曰。不會。山曰。云在青天水在瓶。守忻愜作禮。而述偈曰。煉得身形似鶴形。千株松下兩函經。我來問道無餘說。云在青天水在瓶(玄覺云。且道李太守是讚他語。明他語。須是行腳眼始得)。守又問。如何是戒定慧。山曰。貧道這裡無此閑傢俱。守莫測玄旨。山曰。太守欲得保任此事。直須向高高山頂立。深深海底行。閨閣中物。捨不得便為滲漏。守見老宿獨坐。問曰。端居丈室。當何所務。宿曰。法身凝寂。無去無來(法眼別云。汝作甚麼來。法燈別

【現代漢語翻譯】 現代漢語譯本：事情就這樣結束了。還問什麼是戒律呢？藥山說：『你既然這樣，就不能離開我左右。』有時又想和你相見。道吾在藥山庵后居住。一日回來，正趕上下雨。藥山說：『你來了。』道吾說：『是的。』藥山說：『可真夠濕的。』道吾說：『不打這個鼓笛。』云巖說：『皮都沒有，打什麼鼓？』道吾說：『鼓都沒有，打什麼皮？』藥山說：『今天真是好一場曲調。』有僧人問：『一句話還有說不到的地方嗎？』藥山說：『不順應世俗。』藥山齋飯時，自己打鼓。道吾捧著缽作舞進入佛堂。藥山便扔下鼓槌說：『是第幾和？』道吾說：『是第二和。』藥山說：『如何是第一和？』道吾就用勺子從桶裡舀了一勺飯便出去了。

鼎州李翱（地名，人名）刺史

嚮往藥山（山名，也指藥山禪師）的玄妙教化，多次邀請藥山禪師不來赴任。於是親自去拜訪他。藥山拿著經卷不看他。侍者說：『太守（官名）在這裡。』李翱性情急躁，就說：『見面不如聞名。』拂袖便要出去。藥山說：『太守怎麼能貴耳賤目呢？』李翱回身拱手謝罪，問道：『如何是道？』藥山用手指指上指下，說：『會嗎？』李翱說：『不會。』藥山說：『云在青天水在瓶。』李翱欣喜地作禮，並作偈說：『煉得身形似鶴形，千株松下兩函經。我來問道無餘說，云在青天水在瓶。』（玄覺（人名）說：『且說李太守是贊同他的話，還是明白了他的話？必須是行腳僧的眼力才能看得出來。』）李翱又問：『如何是戒定慧（佛教術語，指戒律、禪定和智慧）？』藥山說：『貧道這裡沒有這些閑傢俱。』李翱不明白其中的玄妙旨意。藥山說：『太守想要保任這件事，就必須在高高的山頂上站立，在深深的海底裡行走。閨房中的東西，捨不得就會有滲漏。』李翱看見一位老僧獨自坐著，問道：『端居丈室，應當做什麼呢？』老僧說：『法身（佛教術語，指佛的真身）凝寂，無去無來。』（法眼（人名）另外說：『你做什麼來？』法燈（人名）另外說

【English Translation】 English version: The matter ends here. What more is there to ask about precepts? Yaoshan (name of a mountain and a monk) said, 'Since you are like this, you must not leave my side.' Sometimes I want to see you again. Daowu (name of a monk) lived behind Yaoshan's hermitage. One day he returned, and it was raining. Yaoshan said, 'You've come.' Daowu said, 'Yes.' Yaoshan said, 'It's quite wet.' Daowu said, 'I'm not playing this drum and flute.' Yunyan (name of a monk) said, 'There's no skin, what drum are you beating?' Daowu said, 'There's no drum, what skin are you beating?' Yaoshan said, 'Today is a great tune.' A monk asked, 'Is there still a place where a single phrase cannot reach?' Yaoshan said, 'It doesn't conform to the world.' During Yaoshan's meal, he beat the drum himself. Daowu held a bowl and danced into the hall. Yaoshan then threw down the drumstick and said, 'Which beat is this?' Daowu said, 'It's the second beat.' Yaoshan said, 'What is the first beat?' Daowu scooped a spoonful of rice from the bucket and left.

Prefect Li Ao (name of a person and a place), the governor of Dingzhou (name of a place)

Longing for the profound teachings of Yaoshan (name of a mountain and a monk), he repeatedly invited Yaoshan to take office, but he did not come. So he personally went to visit him. Yaoshan held the scriptures and did not look at him. The attendant said, 'The prefect (official title) is here.' Li Ao was impatient and said, 'Seeing is not as good as hearing.' He flicked his sleeves and was about to leave. Yaoshan said, 'How can the prefect value ears and despise eyes?' Li Ao turned back, bowed and apologized, and asked, 'What is the Dao (the Way)?' Yaoshan pointed up and down with his finger and said, 'Do you understand?' Li Ao said, 'I don't understand.' Yaoshan said, 'Clouds are in the blue sky, water is in the bottle.' Li Ao was delighted and bowed, and composed a verse saying, 'Refined my body into the shape of a crane, two cases of scriptures under a thousand pine trees. I came to ask about the Dao, there is nothing more to say, clouds are in the blue sky, water is in the bottle.' (Xuanjue (name of a monk) said, 'Tell me, is Prefect Li praising his words, or understanding his words? You must have the eyes of a wandering monk to see it.') Li Ao then asked, 'What are precepts (śīla), concentration (samādhi), and wisdom (prajñā)?' Yaoshan said, 'This poor monk has no such idle furniture here.' Li Ao did not understand the profound meaning. Yaoshan said, 'If the prefect wants to maintain this matter, he must stand on the high mountain top and walk in the deep seabed. If you can't let go of things in the boudoir, there will be leakage.' Li Ao saw an old monk sitting alone and asked, 'Sitting quietly in the room, what should you do?' The old monk said, 'The Dharmakāya (Buddha's body of essence) is still and silent, without going or coming.' (Fayan (name of a monk) said separately, 'What are you doing here?' Fadeng (name of a monk) said separately

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云。非公境界)。

丹霞然禪師法嗣

京兆府翠微無學禪師

初問丹霞。如何是諸佛師。霞咄曰。幸自可憐生。須要執巾帚作么。師退身三步。霞曰。錯。師進前。霞曰。錯。錯。師翹一足。旋身一轉而出。霞曰。得即得。孤他諸佛。師由是領旨。住后。投子問。未審二祖初見達磨。有何所得。師曰。汝今見吾。復何所得。投子頓悟玄旨。一日。師在法堂內行。投子進前接禮。問曰。西來密旨。和尚如何示人。師駐步少時。子曰。乞師垂示。師曰。更要第二杓惡水那。子便禮謝。師曰。莫垛根。子曰。時至根苗自生。師因供養羅漢。僧問。丹霞燒木佛。和尚為甚麼供養羅漢。師曰。燒也不燒著。供養亦一任供養。曰。供養羅漢。羅漢還來也無。師曰。汝每日還吃飯么。僧無語。師曰。少有靈利底。

吉州孝義寺性空禪師

僧參。師乃展手示之。僧近前。卻退後。師曰。父母俱喪。略不慘顏。僧呵呵大笑。師曰。少間與阇黎舉哀。僧打筋斗而出。師曰。蒼天。蒼天。僧參人事畢。師曰。與么下去。還有佛法道理也無。曰。某甲結舌有分。師曰。老僧又作么生。曰。素非好手。師便仰身合掌。僧亦合掌。師乃撫掌三下。僧拂袖便出。師曰。烏不前。兔不后。幾人於此茫然走。祇有阇黎達本

【現代漢語翻譯】 現代漢語譯本 云。（非公境界）

丹霞然禪師法嗣

京兆府翠微無學禪師

起初，他問丹霞（Danxia，人名）：『如何是諸佛師？』丹霞呵斥道：『幸自可憐生，須要執巾帚作么？』禪師退後三步。丹霞說：『錯。』禪師向前。丹霞說：『錯。錯。』禪師翹起一隻腳，轉身一圈而出。丹霞說：『得即得，孤他諸佛。』禪師由此領悟旨意。住持寺院后，投子（Touzi，人名）問：『未審二祖初見達磨（Damo，菩提達摩的簡稱），有何所得？』禪師說：『汝今見吾，復何所得？』投子頓悟玄旨。一日，禪師在法堂內行走，投子走上前行禮，問道：『西來密旨，和尚如何示人？』禪師停步片刻。投子說：『乞師垂示。』禪師說：『更要第二杓惡水那？』投子便行禮感謝。禪師說：『莫垛根。』投子說：『時至根苗自生。』禪師因為供養羅漢（Luohan，阿羅漢），僧人問：『丹霞燒木佛，和尚為甚麼供養羅漢？』禪師說：『燒也不燒著，供養亦一任供養。』僧人說：『供養羅漢，羅漢還來也無？』禪師說：『汝每日還吃飯么？』僧人無語。禪師說：『少有靈利底。』

吉州孝義寺性空禪師

僧人蔘拜。禪師於是展開手指示他。僧人走近前，卻又退後。禪師說：『父母俱喪，略不慘顏。』僧人呵呵大笑。禪師說：『少間與阇黎（Sheli，梵語，尊稱）舉哀。』僧人打筋斗而出。禪師說：『蒼天，蒼天。』僧人蔘拜人事完畢。禪師說：『與么下去，還有佛法道理也無？』僧人說：『某甲結舌有分。』禪師說：『老僧又作么生？』僧人說：『素非好手。』禪師便仰身合掌。僧人也合掌。禪師於是撫掌三下。僧人拂袖便出。禪師說：『烏不前，兔不后，幾人於此茫然走。祇有阇黎達本。』

【English Translation】 English version Cloud. (Non-public realm).

Successor of Chan Master Danxia Ran

Chan Master Wuxue of Cuiwei Temple in Jingzhao Prefecture

Initially, he asked Danxia (Danxia, a person's name): 'What is the teacher of all Buddhas?' Danxia scolded: 'Fortunately, you are pitiful enough already, why do you need to hold a towel and broom?' The Chan master stepped back three steps. Danxia said: 'Wrong.' The Chan master stepped forward. Danxia said: 'Wrong. Wrong.' The Chan master raised one foot, turned around once, and went out. Danxia said: 'Got it, got it, but he isolates all the Buddhas.' The Chan master thus understood the meaning. After residing in the temple, Touzi (Touzi, a person's name) asked: 'I wonder, when the Second Patriarch first met Damo (Damo, short for Bodhidharma), what did he gain?' The Chan master said: 'Now that you see me, what do you gain?' Touzi suddenly understood the profound meaning. One day, the Chan master was walking in the Dharma hall, and Touzi stepped forward to greet him, asking: 'The secret decree from the West, how does the abbot show it to people?' The Chan master paused for a moment. Touzi said: 'Beg the master to show it.' The Chan master said: 'Do you want a second ladle of dirty water?' Touzi then bowed and thanked him. The Chan master said: 'Don't pile up roots.' Touzi said: 'When the time comes, the roots and sprouts will grow naturally.' Because the Chan master was offering to the Luohans (Luohan, Arhats), a monk asked: 'Danxia burned a wooden Buddha, why does the abbot offer to the Luohans?' The Chan master said: 'Burning or not burning, offering is also up to offering.' The monk said: 'Offering to the Luohans, will the Luohans come?' The Chan master said: 'Do you still eat every day?' The monk was speechless. The Chan master said: 'Few are clever.'

Chan Master Xingkong of Xiaoyi Temple in Jizhou

A monk came to visit. The Chan master then stretched out his hand to show him. The monk stepped forward, but then stepped back. The Chan master said: 'Both parents are dead, but you show no grief.' The monk laughed loudly. The Chan master said: 'In a little while, I will hold a memorial service for you, Venerable (Sheli, Sanskrit, an honorific title).' The monk somersaulted and went out. The Chan master said: 'Heaven, heaven.' The monk finished his visit. The Chan master said: 'If it goes on like this, is there still any Buddhist principle?' The monk said: 'I have a share in being speechless.' The Chan master said: 'What about the old monk?' The monk said: 'Originally not a good hand.' The Chan master then leaned back and put his palms together. The monk also put his palms together. The Chan master then clapped three times. The monk flicked his sleeves and went out. The Chan master said: 'The crow doesn't go forward, the rabbit doesn't go backward, how many people wander here in confusion. Only the Venerable understands the origin.'

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源。結舌何曾著空有。

米倉和尚

新到參。繞師三匝。敲禪床曰。不見主人公。終不下參眾。師曰。甚麼處情識去來。曰。果然不在。師便打一拄杖。僧曰。幾落情識。師曰。村草步頭逢著一個。有甚麼話處。曰。且參眾去。

丹霞山義安禪師

僧問。如何是佛。師曰。如何是上座。曰。恁么即無異去也。師曰。誰向汝道。

本童禪師

因僧寫師真呈。師曰。此若是我。更呈阿誰。曰。豈可分外也。師曰。若不分外。汝卻收取。僧擬收。師打曰。正是分外強為。曰。若恁么即須呈于師也。師曰。收取。收取。

大川禪師法嗣

仙天禪師

新羅僧參。方展坐具。擬禮拜。師捉住云。未發本國時道取一句。僧無語。師便推出曰。問伊一句。便道兩句。僧參。展坐具。師曰。這裡會得孤負平生去也。曰。不向這裡會得。又作么生。師曰。不向這裡會。更向那裡會。便打出。僧參。才展坐具。師曰。不用通時暄。還我文彩未生時道理來。曰。某甲有口。啞卻即閑。苦死覓個臘月扇子作么。師拈棒作打勢。僧把住曰。還我未拈棒時道理。師曰。隨我者隨之南北。不隨我者死住東西。曰。隨與不隨且置。請師指出東西南北。師便打。披雲和尚來。才入方丈。師便問。未

【現代漢語翻譯】 現代漢語譯本 源頭本性，哪裡曾沾染過空和有呢？

米倉和尚

有新來的僧人前來參拜。繞著米倉和尚走了三圈，敲著禪床說：『不見主人公（指自性）。』始終不肯下去參拜大眾。米倉和尚說：『什麼地方有情識的來去？』僧人說：『果然不在。』米倉和尚便打了他一拄杖。僧人說：『幾乎落入情識。』米倉和尚說：『在村草叢生的路口遇到一個，有什麼話可說呢？』僧人說：『且去參拜大眾吧。』

丹霞山義安禪師

有僧人問：『什麼是佛？（指佛的境界或本質）』義安禪師說：『什麼是上座（指資歷高的僧人）？』僧人說：『這樣說來就沒有差別了嗎？』義安禪師說：『誰跟你說的？』

本童禪師

因為僧人畫了本童禪師的畫像呈給他看，本童禪師說：『這如果是我，還要呈給誰看呢？』僧人說：『難道可以分內外嗎？』本童禪師說：『如果不分內外，你卻收起來。』僧人想要收起畫像，本童禪師打了一下說：『正是分外強求。』僧人說：『如果這樣，就必須呈給師父您了。』本童禪師說：『收起來，收起來。』

大川禪師法嗣

仙天禪師

有新羅（古代朝鮮半島國家）僧人前來參拜。剛展開坐具，想要禮拜，仙天禪師抓住他說：『未出發離開本國時說一句。』僧人無語。仙天禪師便推開他說：『問他一句，便要說兩句。』僧人再次參拜，展開坐具，仙天禪師說：『在這裡領會就辜負了一生。』僧人說：『不向這裡領會，又該怎麼做？』仙天禪師說：『不向這裡領會，更向哪裡領會？』便打了他出去。僧人再次參拜，才展開坐具，仙天禪師說：『不用說那些客套話，還我文彩未生時的道理來。』僧人說：『我雖然有口，啞了卻也清閑，何苦費力尋找臘月里的扇子呢？』仙天禪師拿起棒子作勢要打。僧人抓住棒子說：『還我未拿起棒子時的道理。』仙天禪師說：『隨我的人就隨我走南闖北，不隨我的人就死守東西。』僧人說：『隨與不隨暫且放下，請師父指出東西南北。』仙天禪師便打了他。披雲和尚來訪，剛進入方丈室，仙天禪師便問：『未』

【English Translation】 English version The source and nature of the tongue, how could it ever be stained by emptiness and existence?

Monk Micang

A newly arrived monk came to pay respects. He circled the master three times, knocked on the meditation bed, and said, 'I do not see the main character (referring to self-nature).' He refused to go down to pay respects to the assembly. The master said, 'Where do emotional thoughts come and go?' The monk said, 'Indeed, they are not there.' The master then struck him with a staff. The monk said, 'Almost falling into emotional thoughts.' The master said, 'Meeting one at the weedy crossroads, what is there to say?' The monk said, 'Let me go pay respects to the assembly.'

Zen Master Yi'an of Mount Danxia

A monk asked, 'What is Buddha? (referring to the state or essence of Buddha)' The master said, 'What is an elder (referring to a senior monk)?' The monk said, 'Does that mean there is no difference?' The master said, 'Who told you that?'

Zen Master Bentong

Because a monk presented a portrait of Zen Master Bentong to him, Zen Master Bentong said, 'If this is me, who else should I present it to?' The monk said, 'Can there be an inside and outside?' The master said, 'If there is no inside and outside, then you should take it back.' The monk tried to take the portrait back, and Zen Master Bentong struck him, saying, 'That is precisely forcing what is beyond.' The monk said, 'If that's the case, then it must be presented to you, Master.' Zen Master Bentong said, 'Take it back, take it back.'

Dharma Heir of Zen Master Dachuan

Zen Master Xiantian

A Silla (ancient Korean kingdom) monk came to pay respects. Just as he spread his sitting cloth, intending to bow, Zen Master Xiantian grabbed him and said, 'Say a word before leaving your home country.' The monk was speechless. Zen Master Xiantian pushed him away and said, 'Ask him one question, and he wants to say two.' The monk paid respects again, spreading his sitting cloth. Zen Master Xiantian said, 'Understanding here would be wasting a lifetime.' The monk said, 'If I don't understand here, what should I do?' Zen Master Xiantian said, 'If you don't understand here, where else would you understand?' Then he struck him and drove him out. The monk paid respects again, just as he spread his sitting cloth. Zen Master Xiantian said, 'No need for polite greetings, return to me the principle before the birth of literary embellishments.' The monk said, 'Although I have a mouth, being mute is peaceful, why bother searching for a winter fan?' Zen Master Xiantian raised his staff as if to strike. The monk grabbed the staff and said, 'Return to me the principle before you raised the staff.' Zen Master Xiantian said, 'Those who follow me follow me north and south, those who do not follow me die clinging to east and west.' The monk said, 'Let's put aside following and not following, please point out east, west, south, and north.' Zen Master Xiantian then struck him. When Monk Piyun came to visit, just as he entered the abbot's room, Zen Master Xiantian asked: 'Before'

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見東越老人時。作么生為物。云曰。祇見云生碧嶂。焉知月落寒潭。師曰。祇與么也難得。曰。莫是未見時么。師便喝。云展兩手。師曰。錯怪人者有甚麼限。云掩耳而出。師曰。死卻這漢平生也。洛瓶和尚參。師問。甚處來。瓶曰。南溪。師曰。還將南溪訊息來么。曰。消即消已。息即未息。師曰。最苦是未息。瓶曰。且道未息個甚麼。師曰。一回見面。千載忘名。瓶拂袖便出。師曰。弄死蛇手有甚麼限。僧參。擬禮拜。師曰。野狐兒見甚麼了便禮拜。曰。老禿奴見甚麼了便恁么問。師曰。苦哉。苦哉。仙天今日忘前失后。曰。要且得時。終不補失。師曰。爭不如此。曰。誰甘。師呵呵大笑曰。遠之遠矣。僧四顧便出。

福州普光禪師

僧侍立次。師以手開胸曰。還委老僧事么。曰。猶有這個在。師卻掩胸曰。不妨太顯。曰。有甚麼避處。師曰。的是無避處。曰。即今作么生。師便打。

大顛通禪師法嗣

漳州三平義忠禪師

福州楊氏子。初參石鞏。鞏常張弓架箭接機。師詣法席。鞏曰。看箭。師乃撥開胸曰。此是殺人箭。活人箭又作么生。鞏彈弓弦三下。師乃禮拜。鞏曰。三十年張弓架箭。只射得半個聖人。遂拗折弓箭。后參大顛。舉前話。顛曰。既是活人箭。為甚麼向弓弦上辨

【現代漢語翻譯】 現代漢語譯本： （僧人）拜見東越老人時。（東越老人）如何為人指示（佛法）？（東越老人）說：『只見雲彩飄生於碧綠的山峰，哪裡知道月亮沉落於寒冷的深潭。』禪師說：『即使這樣也很難得。』（東越老人）說：『莫非是（禪師）還沒有開悟的時候嗎？』禪師便大喝一聲。（東越老人）張開雙手，禪師說：『錯怪他人的人有什麼限度？』（東越老人）捂著耳朵跑了出去。禪師說：『這人一輩子都白活了。』洛瓶和尚來參拜。（禪師）問：『從哪裡來？』（洛瓶和尚）說：『南溪。』禪師說：『還把南溪的訊息帶來了嗎？』（洛瓶和尚）說：『訊息已經消散，氣息還沒有停止。』禪師說：『最苦的就是氣息還沒有停止。』（洛瓶和尚）說：『那麼你說，未停止的是什麼？』禪師說：『一回見面，千載忘名。』（洛瓶和尚）拂袖便走。禪師說：『玩弄死蛇的手有什麼限度？』有僧人來參拜，想要禮拜，禪師說：『野狐精看見了什麼就禮拜？』（僧人）說：『老禿驢看見了什麼就這麼問？』禪師說：『苦啊，苦啊，仙天今天忘記了過去，失去了未來。』（僧人）說：『即使得到了時機，最終也無法彌補失去的。』禪師說：『怎麼會不是這樣呢？』（僧人）說：『誰甘心？』禪師呵呵大笑說：『太遠了，太遠了。』僧人四處張望便走了。

福州普光禪師

有僧人侍立在旁。禪師用手打開胸膛說：『還明白老僧的事嗎？』（僧人）說：『還有這個（胸膛）在。』禪師卻掩上胸膛說：『不妨太顯露。』（僧人）說：『有什麼地方可以迴避？』禪師說：『確實沒有地方可以迴避。』（僧人）說：『現在該怎麼辦？』禪師便打了他。

大顛通禪師法嗣

漳州三平義忠禪師

（禪師是）福州楊氏之子。最初參拜石鞏（禪師名號）。石鞏（禪師）常常張弓搭箭來接引學人。禪師來到石鞏（禪師）的法席。石鞏（禪師）說：『看箭！』禪師便撥開胸膛說：『這是殺人的箭，活人的箭又是什麼樣的？』石鞏（禪師）彈了三下弓弦。禪師便禮拜。石鞏（禪師）說：『三十年張弓搭箭，只射得半個聖人。』於是拗斷了弓箭。後來參拜大顛（禪師名號），舉了之前的事情。大顛（禪師）說：『既然是活人的箭，為什麼要在弓弦上辨別？』

【English Translation】 English version: When (a monk) visited Elder Dongyue, how did (Elder Dongyue) instruct people (in the Dharma)? (Elder Dongyue) said, 'I only see clouds rising from the green peaks; how would I know the moon is setting in the cold, deep pool?' The Zen master said, 'Even that is hard to come by.' (Elder Dongyue) said, 'Could it be when (the Zen master) was not yet enlightened?' The Zen master then shouted loudly. (Elder Dongyue) spread out both hands. The Zen master said, 'What limit is there to those who wrongly accuse others?' (Elder Dongyue) covered his ears and ran out. The Zen master said, 'This man has wasted his entire life.' Monk Luoping came to visit. (The Zen master) asked, 'Where do you come from?' (Monk Luoping) said, 'Nanxi (name of a place).' The Zen master said, 'Did you bring the news of Nanxi with you?' (Monk Luoping) said, 'The news has dissipated, but the breath has not stopped.' The Zen master said, 'The greatest suffering is that the breath has not stopped.' (Monk Luoping) said, 'Then tell me, what is it that has not stopped?' The Zen master said, 'One meeting, and a thousand years forget the name.' (Monk Luoping) flicked his sleeve and left. The Zen master said, 'What limit is there to a hand that plays with a dead snake?' A monk came to visit, intending to bow. The Zen master said, 'What did the wild fox spirit see that it bows?' (The monk) said, 'What did the old bald donkey see that he asks such a question?' The Zen master said, 'Bitter, bitter, the celestial realm today forgets the past and loses the future.' (The monk) said, 'Even if one gains the opportunity, one can never make up for what is lost.' The Zen master said, 'How could it not be so?' (The monk) said, 'Who would accept it?' The Zen master laughed heartily and said, 'Too far, too far.' The monk looked around and left.

Zen Master Puguang of Fuzhou

A monk was standing in attendance. The Zen master opened his chest with his hand and said, 'Do you understand the old monk's affairs?' (The monk) said, 'There is still this (chest) here.' The Zen master then covered his chest and said, 'It doesn't hurt to be too obvious.' (The monk) said, 'Where is there to avoid?' The Zen master said, 'Indeed, there is nowhere to avoid.' (The monk) said, 'What should be done now?' The Zen master then struck him.

Dharma Successor of Zen Master Datong

Zen Master Yizhong of Sanping in Zhangzhou

(The Zen master was) a son of the Yang family of Fuzhou. He initially visited Shigong (name of a Zen master). Shigong (Zen master) often drew his bow and nocked an arrow to receive students. The Zen master arrived at Shigong's (Zen master) Dharma seat. Shigong (Zen master) said, 'Look at the arrow!' The Zen master then opened his chest and said, 'This is a killing arrow; what is a life-giving arrow like?' Shigong (Zen master) plucked the bowstring three times. The Zen master then bowed. Shigong (Zen master) said, 'For thirty years, I have drawn my bow and nocked an arrow, only to shoot half a sage.' Thereupon, he broke the bow and arrow. Later, he visited Datian (name of a Zen master) and recounted the previous event. Datian (Zen master) said, 'Since it is a life-giving arrow, why distinguish it on the bowstring?'

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。平無對。顛曰。三十年後。要人舉此話也難得。師問大顛。不用指東劃西。便請直指。顛曰。幽州江口石人蹲。師曰。猶是指東劃西。顛曰。若是鳳凰兒。不向那邊討。師作禮。顛曰。若不得后句。前話也難圓。師住三平。上堂曰。今時人出來盡學馳求造作。將當自己眼目。有甚麼相當。阿汝欲學么。不要諸餘。汝等各有本分事。何不體取。作么心憤憤．口悱悱。有甚麼利益。分明向汝說。若要修行路及諸聖建立化門。自有大藏教文在。若是宗門中事宜。汝切不得錯用心。僧問。宗門中還有學路也無。師曰。有一路滑如苔。曰。學人還攝得否。師曰。不擬心。汝自看。問。黑豆未生芽時如何。師曰。佛亦不知。講僧問。三乘十二分教。某甲不疑。如何是祖師西來意。師曰。龜毛拂子。兔角拄杖。大德藏向甚麼處。曰。龜毛兔角豈是有邪。師曰。肉重千斤。智無銖兩。上堂。諸人若未曾見知識即不可。若曾見作者來。便合體取些子意度。向巖谷間木食草衣恁么去。方有少分相應。若馳求知解義句。即萬里望鄉關去也。珍重。問侍者。姓甚麼。者曰。與和尚同姓。師曰。你道三平姓甚麼。者曰。問頭何在。師曰。幾時問汝。者曰。問姓者誰。師曰。念汝初機。放汝三十棒。師有偈曰。即此見聞非見聞。無餘聲色可呈君。

【現代漢語翻譯】 現代漢語譯本 平（三平義忠禪師）無言以對。大顛（寶通禪師）說：『三十年後，想要人舉出這句話也很難得了。』 三平禪師問大顛禪師：『不用指東劃西，請直接指示。』大顛禪師說：『幽州江口石人蹲。』 三平禪師說：『仍然是指東劃西。』大顛禪師說：『如果是鳳凰的後代，就不會向那邊去尋找。』三平禪師向大顛禪師作禮。 大顛禪師說：『如果得不到后一句，前一句也難以圓滿。』 三平禪師住在三平山，上堂說法時說：『現在的人出來都學著馳求造作，將這些當作自己的眼目，有什麼相干的？你們想要學嗎？不要其他的，你們各有本分事，為何不體會？為何心中憤憤不平，口中喋喋不休，有什麼利益？分明地告訴你們，如果要修行路以及諸聖建立的教化之門，自有《大藏經》的教文在那裡。如果是宗門中的事宜，你們千萬不要錯用心。』 有僧人問：『宗門中還有學習的路徑嗎？』三平禪師說：『有一條路滑如苔蘚。』僧人說：『學人還能把握得住嗎？』三平禪師說：『不擬心，你自己看。』 問：『黑豆未生芽時如何？』三平禪師說：『佛也不知道。』 講經的僧人問：『三乘十二分教，我沒有疑問。如何是祖師西來意？』三平禪師說：『龜毛拂子，兔角拄杖。大德你藏向什麼地方？』僧人說：『龜毛兔角哪裡是有的東西呢？』三平禪師說：『肉重千斤，智慧沒有銖兩。』 三平禪師上堂說法：『諸位如果沒有見過知識（善知識）也就算了，如果曾見過有作為的人，便應該體會一些意度，向巖谷間木食草衣那樣去，方有少分相應。如果馳求知解義句，那就是萬里望鄉關去了。珍重。』 三平禪師問侍者：『姓什麼？』侍者說：『與和尚同姓。』三平禪師說：『你說三平姓什麼？』侍者說：『問話的頭在哪裡？』三平禪師說：『什麼時候問你？』侍者說：『問姓的是誰？』三平禪師說：『念你初學，放你三十棒。』 三平禪師有偈語說：『即此見聞非見聞，無餘聲色可呈君。』

【English Translation】 English version Ping (Chan Master Yizhong of Sanping) was speechless. Da Dian (Chan Master Baotong) said, 'After thirty years, it will be difficult for people to bring up this saying.' Chan Master Sanping asked Chan Master Da Dian, 'Without pointing east or west, please point directly.' Chan Master Da Dian said, 'A stone man squats at the river mouth of Youzhou.' Chan Master Sanping said, 'That is still pointing east and west.' Chan Master Da Dian said, 'If it is the offspring of a phoenix, it will not seek there.' Chan Master Sanping bowed to Chan Master Da Dian. Chan Master Da Dian said, 'If you do not get the latter sentence, the former sentence will be difficult to complete.' Chan Master Sanping resided at Sanping Mountain. When he ascended the hall to preach, he said, 'People today come out and learn to seek and create, taking these as their own eyes. What is the connection? Do you want to learn? Do not seek other things. Each of you has your own duty. Why not understand it? Why are you resentful in your hearts and garrulous in your mouths? What benefit is there? I tell you clearly, if you want the path of practice and the gates of teaching established by the sages, the teachings of the Great Treasury Sutra (Da Zang Jing) are there. If it is a matter of the Zen school, you must not misuse your mind.' A monk asked, 'Is there still a path of learning in the Zen school?' Chan Master Sanping said, 'There is a path as slippery as moss.' The monk said, 'Can the student still grasp it?' Chan Master Sanping said, 'Do not intend with your mind, look for yourself.' Asked, 'What is it like when a black bean has not yet sprouted?' Chan Master Sanping said, 'Even the Buddha does not know.' A sutra-lecturing monk asked, 'I have no doubt about the Three Vehicles and the Twelve Divisions of the Teachings. What is the meaning of the Patriarch's (Zu Shi) coming from the West?' Chan Master Sanping said, 'A whisk made of tortoise hair, a staff made of rabbit horns. Great Virtue (Da De), where are you hiding them?' The monk said, 'Where can tortoise hair and rabbit horns exist?' Chan Master Sanping said, 'The flesh weighs a thousand pounds, but wisdom has not an ounce.' Chan Master Sanping ascended the hall to preach: 'If you have not seen a knowledgeable person (Shan Zhi Shi), that is one thing. If you have seen an accomplished person, you should understand some of their intentions, and live like those who eat wood and wear grass in the valleys, then there will be a small degree of correspondence. If you seek knowledge and understanding of sentences, then you are ten thousand miles away from your homeland. Treasure this.' Chan Master Sanping asked the attendant, 'What is your surname?' The attendant said, 'The same surname as the Abbot.' Chan Master Sanping said, 'What do you say is the surname of Sanping?' The attendant said, 'Where is the head that asks?' Chan Master Sanping said, 'When did I ask you?' The attendant said, 'Who is it that asks the surname?' Chan Master Sanping said, 'Considering you are a beginner, I will spare you thirty blows.' Chan Master Sanping has a verse that says: 'This very seeing and hearing is not seeing and hearing; there is no remaining sound or form that can be presented to you.'

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箇中若了全無事。體用何妨分不分。升座次。有道士出衆從東過西。一僧從西過東。師曰。適來道士卻有見處。師僧未在。士出禮曰。謝師接引。師便打。僧出作禮曰。乞師指示。師亦打。復謂眾曰。此兩件公案作么生斷。還有人斷得么。如是三問。眾無對。師曰。既無人斷得。老僧為斷去。乃擲下拄杖。歸方丈。

馬頰山本空禪師

上堂。祇這施為動轉。還合得本來祖翁么。若合得。十二時中無虛棄底道理。若合不得。喫茶說話往往喚作茶話在。僧便問。如何免得不成茶話去。師曰。你識得口也未。曰。如何是口。師曰。兩片皮也不識。曰。如何是本來祖翁。師曰。大眾前不要牽爺恃娘。曰。大眾欣然去也。師曰。你試點大眾性看。僧作禮。師曰。伊往往道一性一切性在。僧欲進語。師曰。孤負平生行腳眼。問。去卻即今言句。請師直指本來性。師曰。你迷源來得多少時。曰。即今蒙和尚指示。師曰。若指示你。我即迷源。曰。如何即是。師示頌曰。心是性體。性是心用。心性一如。誰別誰共。妄外迷源。祇者難洞。古今凡聖。如幻如夢。

本生禪師

拈拄杖示眾曰。我若拈起。你便向未拈起時作道理。我若不拈起。你便向拈起時作主宰。且道老僧為人在甚處。時有僧出曰。不敢妄生節目

【現代漢語翻譯】 現代漢語譯本 箇中如果了悟到完全沒有事情，本體和作用不妨礙區分或不區分。升座之後，有個道士從人群中出來，從東邊走到西邊。一個僧人從西邊走到東邊。禪師說：『剛才那個道士還有些見地，那個僧人還差得遠。』道士出來行禮說：『感謝禪師接引。』禪師就打了他。僧人出來作禮說：『請禪師指示。』禪師也打了他。又對大眾說：『這兩件公案，你們打算怎麼判斷？有人能判斷嗎？』這樣問了三次，大眾都沒有回答。禪師說：『既然沒有人能判斷，老僧就替你們判斷了。』於是扔下拄杖，回到方丈。

馬頰山本空禪師

上堂開示說：『就這些施為動作，還符合本來的祖翁（指自性）嗎？如果符合，那麼十二時辰中就沒有虛度光陰的道理。如果不符合，那麼喝茶說話往往就被當作茶話了。』有個僧人便問：『如何才能避免變成茶話呢？』禪師說：『你認識口了嗎？』僧人說：『什麼是口？』禪師說：『兩片皮也不認識。』僧人說：『什麼是本來祖翁？』禪師說：『大眾面前不要牽著你爹孃不放。』僧人說：『大眾欣然離去了。』禪師說：『你試試點一點大眾的自性看看。』僧人作禮。禪師說：『他往往說一性一切性。』僧人想要說話，禪師說：『辜負了你平生行腳的眼力。』僧人問：『去掉現在的言語，請禪師直接指示本來的自性。』禪師說：『你迷失本源有多久了？』僧人說：『現在蒙和尚指示。』禪師說：『如果指示你，我就迷失本源了。』僧人說：『如何才是？』禪師示頌說：『心是性的本體，性是心的作用。心性本來就是一體，誰能區分誰能共同？向外執妄而迷失本源，這種情況很難洞察。古今的凡人和聖人，都如幻如夢。』

本生禪師

拿起拄杖向大眾展示說：『我如果拿起拄杖，你們就向我未拿起拄杖的時候去作道理。我如果不拿起拄杖，你們就向我拿起拄杖的時候去作主宰。那麼老僧我為人處世在什麼地方呢？』當時有個僧人出來說：『不敢妄自生出事端。』

【English Translation】 English version If one realizes that there is absolutely nothing to be concerned about, there is no harm in distinguishing or not distinguishing between substance and function. After ascending the seat, a Taoist came out from the crowd, walking from east to west. A monk walked from west to east. The Zen master said, 'The Taoist just now had some insight, but the monk is far from it.' The Taoist came out and bowed, saying, 'Thank you, Master, for your guidance.' The Zen master then struck him. The monk came out and bowed, saying, 'Please, Master, give instructions.' The Zen master also struck him. He then said to the assembly, 'How do you intend to judge these two cases? Is there anyone who can judge?' He asked this three times, but no one in the assembly answered. The Zen master said, 'Since no one can judge, this old monk will judge for you.' Thereupon, he threw down his staff and returned to his room.

Zen Master Benkong of Mount Majia

Ascending the hall, he gave a Dharma talk, saying, 'Do these actions and movements accord with the original Ancestor (referring to one's self-nature)? If they do, then there is no reason to waste time in the twelve periods of the day. If they do not, then drinking tea and talking will often be regarded as mere tea talk.' A monk then asked, 'How can one avoid turning it into mere tea talk?' The Zen master said, 'Do you recognize the mouth?' The monk said, 'What is the mouth?' The Zen master said, 'You don't even recognize two pieces of skin.' The monk said, 'What is the original Ancestor?' The Zen master said, 'Don't cling to your parents in front of the assembly.' The monk said, 'The assembly departs with joy.' The Zen master said, 'Try to point out the self-nature of the assembly.' The monk bowed. The Zen master said, 'He often says that one nature is all natures.' The monk wanted to speak, but the Zen master said, 'You have wasted your eyes of pilgrimage all your life.' The monk asked, 'Leaving aside the present words, please directly point to the original nature.' The Zen master said, 'How long have you been lost from the source?' The monk said, 'Now I receive the Master's instruction.' The Zen master said, 'If I instruct you, then I will be lost from the source.' The monk said, 'What is it then?' The Zen master showed a verse, saying, 'The mind is the substance of nature, nature is the function of the mind. Mind and nature are originally one, who can distinguish or share? Clinging to delusion and losing the source, this situation is difficult to penetrate. The ordinary and the sages of ancient and modern times are like illusions and dreams.'

Zen Master Bensheng

Holding up his staff, he showed it to the assembly, saying, 'If I pick up the staff, you will try to reason about the time before I picked it up. If I don't pick up the staff, you will try to dominate the time when I pick it up. Then where is this old monk's way of being in the world?' At that time, a monk came out and said, 'I dare not rashly create trouble.'

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。師曰。也知阇黎不分外。曰。低低處平之有餘。高高處觀之不足。師曰。節目上更生節目。僧無語。師曰。掩鼻偷香。空招罪犯。

長髭曠禪師法嗣

潭州石室善道禪師

作沙彌時。長髭遣令受戒。謂之曰。汝回日須到石頭和尚處禮拜。師受戒后。仍參石頭。一日隨頭遊山次。頭曰。汝與我斫卻面前樹子。免礙我。師曰。不將刀來。頭乃抽刀倒與。師曰。何不過那頭來。頭曰。你用那頭作甚麼。師即大悟。便歸長髭。髭問。汝到石頭否。師曰。到即到。只是不通號。髭曰。從誰受戒。師曰。不依他。髭曰。在彼即恁么。來我這裡作么生。師曰。不違背。髭曰。太忉忉生。師曰。舌頭未曾點著在。髭喝曰。沙彌出去。師便出。髭曰。爭得不遇於人。師尋值沙汰。乃作行者。居於石室。每見僧。便豎起杖子曰。三世諸佛。盡由這個。對者少得冥契。長沙聞。乃曰。我若見即令放下拄杖。別通個訊息。三聖將此語只對。被師認破是長沙語。杏山聞三聖失機。乃親到石室。師見杏山。僧眾相隨。潛入碓坊碓米。杏曰。行者接待不易。貧道難消。師曰。開心碗子盛將來。無蓋盤子合取去。說甚麼難消。杏便休。仰山問。佛之與道。相去幾何。師曰。道如展手。佛似握拳。曰。畢竟如何的當。可信可依。師以

【現代漢語翻譯】 師父說：『你也知道你並不理解外在的事物。』僧人說：『低窪的地方，填平后還有剩餘；高聳的地方，從遠處看還覺得不足。』師父說：『在節骨眼上又生出新的節骨眼。』僧人無話可說。師父說：『捂著鼻子偷香，只會自找罪受。』

長髭曠禪師的法嗣

潭州石室善道禪師

當他還是沙彌（佛教出家男子最初階段）時，長髭禪師讓他去受戒，並對他說：『你回來的時候一定要去石頭和尚（禪師名號）那裡禮拜。』善道禪師受戒后，仍然參拜石頭和尚。一天，他跟隨石頭和尚遊山，石頭和尚說：『你幫我砍掉面前的樹，免得擋我的路。』善道禪師說：『我沒有帶刀來。』石頭和尚就抽出刀，倒著遞給他。善道禪師說：『為什麼不過來砍我的頭呢？』石頭和尚說：『你要我的頭做什麼？』善道禪師當下大悟。於是回到長髭禪師那裡。長髭禪師問：『你到石頭和尚那裡了嗎？』善道禪師說：『去了是去了，只是不通報姓名。』長髭禪師說：『你從誰那裡受戒的？』善道禪師說：『我不依靠他。』長髭禪師說：『你在他那裡是那樣，來我這裡又想怎麼樣？』善道禪師說：『我不違背。』長髭禪師說：『太啰嗦了。』善道禪師說：『我的舌頭還沒碰到呢。』長髭禪師喝道：『沙彌出去！』善道禪師就出去了。長髭禪師說：『怎麼會遇不到人呢？』善道禪師後來遇到沙汰（佛教用語，指淘汰不合格的僧人），於是做了行者（佛教中未正式出家的人），住在石室。每次見到僧人，就豎起手中的杖子說：『三世諸佛（過去、現在、未來一切諸佛），都由此而來。』但很少有人能心領神會。長沙禪師（禪師名號）聽說了這件事，就說：『我如果見到他，就讓他放下拄杖，另外傳達一個訊息。』三聖禪師（禪師名號）把這句話拿去問善道禪師，被善道禪師識破是長沙禪師的話。杏山禪師（禪師名號）聽說三聖禪師沒有成功，就親自到石室。善道禪師看到杏山禪師和僧眾相隨而來，就悄悄地躲進碓坊（舂米的作坊）舂米。杏山禪師說：『行者接待不易，貧道難以消受。』善道禪師說：『用開心碗子盛過來，用無蓋盤子合起來拿走，說什麼難以消受？』杏山禪師便不再說話。仰山禪師（禪師名號）問：『佛（佛教修行的最終目標）與道（宇宙的本源）相差多少？』善道禪師說：『道如展開手掌，佛似握緊拳頭。』仰山禪師說：『究竟應該如何才是恰當的，可以相信和依靠的？』善道禪師用……

【English Translation】 English version: The master said, 'You also know that you do not understand external things.' The monk said, 'In low-lying places, there is more than enough after leveling; in high places, it seems insufficient when viewed from afar.' The master said, 'New nodes grow on the joints.' The monk was speechless. The master said, 'Covering your nose to steal fragrance only invites trouble.'

Successor of Zen Master Changzi Kuang

Zen Master Shishi Shandao of Tanzhou

When he was a Shami (the initial stage for a Buddhist male monastic), Changzi sent him to receive precepts, telling him, 'When you return, you must go to pay respects to Monk Shitou (Zen master's name).' After receiving the precepts, Zen Master Shandao still visited Monk Shitou. One day, while following Monk Shitou on a mountain tour, Monk Shitou said, 'Help me chop down the tree in front of me to avoid blocking my way.' Zen Master Shandao said, 'I didn't bring a knife.' Monk Shitou then drew his knife and handed it to him upside down. Zen Master Shandao said, 'Why not chop my head off?' Monk Shitou said, 'What would you do with my head?' Zen Master Shandao had a great enlightenment at that moment. So he returned to Zen Master Changzi. Changzi asked, 'Did you go to Monk Shitou's place?' Zen Master Shandao said, 'I went, but I didn't announce my name.' Changzi said, 'From whom did you receive the precepts?' Zen Master Shandao said, 'I don't rely on him.' Changzi said, 'You were like that there, what do you want to do here with me?' Zen Master Shandao said, 'I do not disobey.' Changzi said, 'Too verbose.' Zen Master Shandao said, 'My tongue hasn't even touched it yet.' Changzi shouted, 'Shami, get out!' Zen Master Shandao then left. Changzi said, 'How could he not meet someone?' Zen Master Shandao later encountered Shata (Buddhist term, referring to the elimination of unqualified monks), so he became a practitioner (a person who has not formally become a monk in Buddhism) and lived in a stone room. Whenever he saw a monk, he would raise his staff and say, 'All the Buddhas of the three worlds (past, present, and future) come from this.' But few people could understand it intuitively. Zen Master Changsha (Zen master's name) heard about this and said, 'If I saw him, I would ask him to put down his staff and convey another message.' Zen Master Sansheng (Zen master's name) took this sentence to ask Zen Master Shandao, and Zen Master Shandao recognized that it was Zen Master Changsha's words. Zen Master Xing Shan (Zen master's name) heard that Zen Master Sansheng had failed, so he personally went to the stone room. Zen Master Shandao saw Zen Master Xing Shan and the monks accompanying him, and quietly hid in the rice mill to pound rice. Zen Master Xing Shan said, 'It is not easy for a practitioner to receive guests, and the poor monk finds it difficult to bear.' Zen Master Shandao said, 'Bring it over with an open-hearted bowl, and take it away with a lidless plate, what are you talking about being difficult to bear?' Zen Master Xing Shan then stopped talking. Zen Master Yangshan (Zen master's name) asked, 'How far apart are Buddha (the ultimate goal of Buddhist practice) and Dao (the origin of the universe)?' Zen Master Shandao said, 'Dao is like an open hand, Buddha is like a clenched fist.' Zen Master Yangshan said, 'What exactly should be appropriate, trustworthy, and reliable?' Zen Master Shandao used...

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手撥空三下曰。無恁么事。無恁么事。曰。還假看教否。師曰。三乘十二分教是分外事。若與他作對。即是心境兩法。能所雙行。便有種種見解。亦是狂慧。未足為道。若不與他作對。一事也無。所以祖師道本來無一物。汝不見小兒出胎時。可道我解看教．不解看教。當恁么時。亦不知有佛性義．無佛性義。及至長大。便學種種知解出來。便道我能我解。不知總是客塵煩惱。十六行中。嬰兒行為最哆哆和和時。喻學道之人離分別取捨心。故讚歎嬰兒。可況喻取之。若謂嬰兒是道。今時人錯會。師一夕與仰山玩月。山問。這個月尖時。圓相甚麼處去。圓時。尖相又甚麼處去。師曰。尖時圓相隱。圓時尖相在(云巖云。尖時圓相在。圓時無尖相。道吾云。尖時亦不尖。圓時亦不圓)。仰山辭。師送出門。乃召曰。阇黎。山應諾。師曰。莫一向去。卻回這邊來。僧問。曾到五臺否。師曰。曾到。曰。還見文殊么。師曰。見。曰。文殊向行者道甚麼。師曰。文殊道。你生身父母在深草里。

青原下四世

道吾智禪師法嗣

潭州石霜山慶諸禪師

廬陵新淦陳氏子。依洪井西山紹鑾禪師落髮。詣洛下學毗尼教。雖知聽制。絡為漸宗。回抵溈山。為米頭。一日篩米次。溈曰。施主物。莫拋散。師曰。不拋撒

【現代漢語翻譯】 現代漢語譯本： （手撥動三次）說：『沒有這樣的事，沒有這樣的事。』（有人）問：『還需要看經書嗎？』 師父說：『三乘十二分教（佛教的各種教義分類）是分外之事。如果與它作對，就是心境兩法，能所雙行（能取的心和所取的境同時運作）。便有種種見解，也是狂慧（錯誤的智慧），不足以成為道。如果不與它作對，一事也沒有。所以祖師說本來無一物。』 『你不見小兒出胎時，可說我解看教、不解看教？當那時，也不知道有佛性義、無佛性義。及至長大，便學種種知解出來，便說我能我解，不知總是客塵煩惱（外來的煩惱）。十六行中，嬰兒行為最哆哆和和時，比喻學道之人離開分別取捨心。所以讚歎嬰兒，可以況喻取之。若說嬰兒是道，今時人錯會。』 師父一夜與仰山（慧寂禪師）玩月。仰山問：『這個月尖時，圓相甚麼處去？圓時，尖相又甚麼處去？』 師父說：『尖時圓相隱，圓時尖相在。』（云巖（曇晟禪師）說：『尖時圓相在，圓時無尖相。』道吾（宗智禪師）說：『尖時亦不尖，圓時亦不圓。』） 仰山辭別。師父送到門外，乃召喚說：『阇黎（對僧人的尊稱）。』仰山應諾。師父說：『莫一向去，卻回這邊來。』 僧人問：『曾到五臺（山名，文殊菩薩道場）否？』師父說：『曾到。』 （僧人）問：『還見文殊（文殊菩薩）么？』師父說：『見。』 （僧人）問：『文殊向行者道甚麼？』師父說：『文殊道：你生身父母在深草里。』

青原下四世

道吾智禪師法嗣

潭州石霜山慶諸禪師

廬陵新淦陳氏子。依洪井西山紹鑾禪師落髮。詣洛下學毗尼教（佛教戒律）。雖知聽制，絡為漸宗（逐漸領悟的宗派）。回抵溈山（溈山靈佑禪師道場），為米頭（負責管理米糧的僧人）。一日篩米次，溈（溈山靈佑禪師）曰：『施主物，莫拋散。』師（慶諸禪師）曰：『不拋撒。』

【English Translation】 English version: (He snapped his fingers three times) and said, 'There is no such thing. There is no such thing.' (Someone) asked, 'Is it still necessary to study the scriptures?' The master said, 'The Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist doctrines) are extraneous matters. If you oppose them, it is the duality of mind and environment, the simultaneous operation of the grasper and the grasped. Then there will be various views, which are also wild wisdom (incorrect wisdom), insufficient to become the Way. If you do not oppose them, there is nothing at all. Therefore, the Patriarch said, 'Originally there is not a single thing.' 'Don't you see that when a child is born, can he say, 'I understand studying the scriptures, I don't understand studying the scriptures?' At that time, he also doesn't know whether there is the meaning of Buddha-nature or no Buddha-nature. When he grows up, he learns various understandings and says, 'I can, I understand,' not knowing that they are all guest dust afflictions (external afflictions). Among the Sixteen Acts, the infant's behavior of being most do-do and harmonious is a metaphor for a person learning the Way who is free from the mind of discrimination and acceptance. Therefore, praising the infant can be taken as a metaphor. If you say the infant is the Way, people today misunderstand.' One night, the master was enjoying the moon with Yangshan (Huiji Chan Master). Yangshan asked, 'When the moon is crescent-shaped, where does the round aspect go? When it is round, where does the crescent aspect go?' The master said, 'When it is crescent-shaped, the round aspect is hidden; when it is round, the crescent aspect is present.' (Yunyan (Tansheng Chan Master) said, 'When it is crescent-shaped, the round aspect is present; when it is round, there is no crescent aspect.' Daowu (Zongzhi Chan Master) said, 'When it is crescent-shaped, it is not crescent-shaped; when it is round, it is not round.') Yangshan bid farewell. The master saw him off to the door and then called out, 'Ajari (a respectful term for a monk).' Yangshan responded. The master said, 'Don't go in one direction, but come back this way.' A monk asked, 'Have you ever been to Mount Wutai (a mountain name, the Bodhimanda of Manjusri Bodhisattva)?' The master said, 'I have been there.' (The monk) asked, 'Did you see Manjusri (Manjusri Bodhisattva)?' The master said, 'I saw him.' (The monk) asked, 'What did Manjusri say to the practitioner?' The master said, 'Manjusri said, 'Your birth parents are in the deep grass.'

Four Generations under Qingyuan

Dharma Successor of Daowu Zhi Chan Master

Qingzhu Chan Master of Shishuang Mountain in Tanzhou

A son of the Chen family from Xingan in Luling. He had his head shaved under Shao Luan Chan Master of Xishan in Hongjing. He went to Luoyang to study the Vinaya teachings (Buddhist precepts). Although he knew how to listen to the precepts, he was associated with the gradual school (a school of gradual enlightenment). Returning to Guishan (the monastery of Guishan Lingyou Chan Master), he became the rice manager (the monk in charge of managing rice). One day, while sifting rice, Gui (Guishan Lingyou Chan Master) said, 'The donor's property, do not scatter it.' The master (Qingzhu Chan Master) said, 'I am not scattering it.'

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。溈于地上拾得一粒曰。汝道不拋撒。這個是甚麼。師無對。溈又曰。莫輕這一粒。百千粒盡從這一粒生。師曰。百千粒從這一粒生。未審這一粒從甚麼處生。溈呵呵大笑。歸方丈。溈至晚。上堂曰。大眾。米里有蟲。諸人好看。后參道吾。問。如何是觸目菩提。吾喚沙彌。彌應諾。吾曰。添凈瓶水著。良久卻問師。汝適來問甚麼。師擬舉。吾便起去。師於此有省。吾將順世。垂語曰。我心中有一物。久而為患。誰能為我除之。師曰。心物俱非。除之益患。吾曰。賢哉。賢哉。師后避世。混俗于長沙瀏陽陶家坊。朝游夕處。人莫能識。后因僧自洞山來。師問。和尚有何言句示徒。曰。解夏上堂云。秋初夏末。兄弟或東去西去。直須向萬里無寸草處去。良久曰。只如萬里無寸草處作么生去。師曰。有人下語否。曰。無。師曰。何不道。出門便是草。僧回。舉似洞山。山曰。此是一千五百人善知識語。因茲囊錐始露。果熟香飄。眾命住持。上堂。汝等諸人自有本分事。不用馳求。無你是非處。無你咬嚼處。一代時教。整理時人腳手。凡有其由。皆落今時。直至法身非身。此是教家極則。我輩沙門全無肯路。若分則差。不分則坐著泥水。但由心意妄說見聞。僧問。如何是西來意。師曰。空中一片石。僧禮拜。師曰。會么。曰

【現代漢語翻譯】 現代漢語譯本 溈山（溈山，地名）在地上撿起一粒米說：『你說沒有拋撒，這是什麼？』 弟子無對答。 溈山又說：『不要輕視這一粒米，成百上千粒米都從這一粒米生出。』 弟子說：『成百上千粒米從這一粒米生出，不知道這一粒米是從什麼地方生出來的？』 溈山呵呵大笑，回到方丈。 溈山晚上升座說法：『各位，米里有蟲，大家仔細看好。』 後來弟子參訪道吾（人名），問道：『如何是觸目菩提（觸目所及皆是覺悟）？』 道吾叫沙彌（小和尚）：『沙彌應聲答諾。』 道吾說：『添凈瓶水進去。』 過了一會兒，道吾反問弟子：『你剛才問什麼？』 弟子剛要回答，道吾就起身離開了。弟子因此有所領悟。 道吾將要圓寂（去世），留下遺言說：『我心中有一物，很久以來成為禍患，誰能為我除去它？』 弟子說：『心和物都不是實在的，除去它反而增加禍患。』 道吾說：『賢明啊！賢明啊！』 弟子後來隱居避世，混跡于長沙瀏陽陶家坊，早出晚歸，沒有人能夠認出他。後來因為有僧人從洞山（地名）來，弟子問：『和尚有什麼言語開示徒弟？』 僧人說：『解夏（夏季安居結束）上堂時說，秋初夏末，各位兄弟有的向東去，有的向西去，必須向萬里無寸草的地方去。』 停頓了很久，又說：『只是這萬里無寸草的地方，要怎麼去呢？』 弟子問：『有人回答嗎？』 僧人說：『沒有。』 弟子說：『為什麼不說，出門便是草呢？』 僧人回去，把這件事告訴了洞山。洞山說：『這是具備廣博知識的人說的話。』 因此，就像袋中的錐子終於露了出來，果實成熟香氣飄散。大家推舉弟子主持寺院。上堂說法：『你們這些人自有本分事，不用四處奔波尋求。沒有你的爭是論非之處，沒有你的尋根究底之處。 一代時教，是爲了整理時人的腳步和手段。凡是有原因的，都落在當今這個時代。直到法身（佛的化身）非身，這是教義的最高境界。我們這些沙門完全沒有肯定的路。 如果分別，就會有差錯；如果不分別，就會像坐在泥水裡一樣。只是隨心所欲地妄說見聞。』 僧人問：『如何是西來意（禪宗的宗旨）？』 弟子說：『空中一片石。』 僧人禮拜。弟子說：『明白了嗎？』 僧人說：『不明白。』 弟子說：『去！』 English version Master Wei (Wei Mountain, place name) picked up a grain of rice from the ground and said, 'You say nothing is discarded, what is this?' The disciple had no answer. Master Wei then said, 'Do not underestimate this one grain of rice, hundreds and thousands of grains of rice are born from this one grain.' The disciple said, 'Hundreds and thousands of grains of rice are born from this one grain, I wonder where this one grain comes from?' Master Wei laughed heartily and returned to his abbot's room. In the evening, Master Wei ascended the platform and said, 'Everyone, there are insects in the rice, everyone should watch carefully.' Later, the disciple visited Daowu (person's name) and asked, 'What is Bodhi (enlightenment) that is visible to the eye?' Daowu called the Shami (novice monk): 'Shami responded.' Daowu said, 'Add water to the clean bottle.' After a while, Daowu asked the disciple in return, 'What did you ask just now?' As the disciple was about to answer, Daowu got up and left. The disciple thus had some understanding. Daowu was about to pass away, leaving a last word saying, 'There is something in my heart that has been a disaster for a long time, who can remove it for me?' The disciple said, 'Neither the mind nor things are real, removing it will only increase the disaster.' Daowu said, 'Wise! Wise!' The disciple later lived in seclusion, hiding in Taojiafang, Changsha Liuyang, leaving early and returning late, no one could recognize him. Later, because a monk came from Dongshan (place name), the disciple asked, 'What words does the monk have to instruct his disciples?' The monk said, 'At the end of the summer retreat, he said, at the beginning of autumn and the end of summer, some brothers go east and some go west, they must go to a place where there is not an inch of grass for thousands of miles.' After a long pause, he said, 'But how to go to this place where there is not an inch of grass for thousands of miles?' The disciple asked, 'Did anyone answer?' The monk said, 'No.' The disciple said, 'Why not say, going out the door is grass?' The monk went back and told Dongshan about this. Dongshan said, 'These are the words of someone with broad knowledge.' Therefore, it is like the awl in the bag finally showing, the fruit is ripe and the fragrance is spreading. Everyone elected the disciple to preside over the monastery. Ascending the platform to preach: 'You people have your own duties, no need to run around seeking. There is no place for your arguments, no place for your investigation. The teachings of a generation are to organize the steps and means of the people of the time. Everything that has a reason falls in this present time. Until the Dharmakaya (Buddha's incarnation) is not the body, this is the highest state of doctrine. We Shamans have no definite path at all. If you distinguish, there will be mistakes; if you do not distinguish, you will be like sitting in mud. Just arbitrarily talking about what you see and hear.' The monk asked, 'What is the meaning of the arrival from the West (the purpose of Zen Buddhism)?' The disciple said, 'A piece of stone in the air.' The monk bowed. The disciple said, 'Do you understand?' The monk said, 'I don't understand.' The disciple said, 'Go!'

【English Translation】 Master Wei (Wei Mountain, place name) picked up a grain of rice from the ground and said, 'You say nothing is discarded, what is this?' The disciple had no answer. Master Wei then said, 'Do not underestimate this one grain of rice, hundreds and thousands of grains of rice are born from this one grain.' The disciple said, 'Hundreds and thousands of grains of rice are born from this one grain, I wonder where this one grain comes from?' Master Wei laughed heartily and returned to his abbot's room. In the evening, Master Wei ascended the platform and said, 'Everyone, there are insects in the rice, everyone should watch carefully.' Later, the disciple visited Daowu (person's name) and asked, 'What is Bodhi (enlightenment) that is visible to the eye?' Daowu called the Shami (novice monk): 'Shami responded.' Daowu said, 'Add water to the clean bottle.' After a while, Daowu asked the disciple in return, 'What did you ask just now?' As the disciple was about to answer, Daowu got up and left. The disciple thus had some understanding. Daowu was about to pass away, leaving a last word saying, 'There is something in my heart that has been a disaster for a long time, who can remove it for me?' The disciple said, 'Neither the mind nor things are real, removing it will only increase the disaster.' Daowu said, 'Wise! Wise!' The disciple later lived in seclusion, hiding in Taojiafang, Changsha Liuyang, leaving early and returning late, no one could recognize him. Later, because a monk came from Dongshan (place name), the disciple asked, 'What words does the monk have to instruct his disciples?' The monk said, 'At the end of the summer retreat, he said, at the beginning of autumn and the end of summer, some brothers go east and some go west, they must go to a place where there is not an inch of grass for thousands of miles.' After a long pause, he said, 'But how to go to this place where there is not an inch of grass for thousands of miles?' The disciple asked, 'Did anyone answer?' The monk said, 'No.' The disciple said, 'Why not say, going out the door is grass?' The monk went back and told Dongshan about this. Dongshan said, 'These are the words of someone with broad knowledge.' Therefore, it is like the awl in the bag finally showing, the fruit is ripe and the fragrance is spreading. Everyone elected the disciple to preside over the monastery. Ascending the platform to preach: 'You people have your own duties, no need to run around seeking. There is no place for your arguments, no place for your investigation. The teachings of a generation are to organize the steps and means of the people of the time. Everything that has a reason falls in this present time. Until the Dharmakaya (Buddha's incarnation) is not the body, this is the highest state of doctrine. We Shamans have no definite path at all. If you distinguish, there will be mistakes; if you do not distinguish, you will be like sitting in mud. Just arbitrarily talking about what you see and hear.' The monk asked, 'What is the meaning of the arrival from the West (the purpose of Zen Buddhism)?' The disciple said, 'A piece of stone in the air.' The monk bowed. The disciple said, 'Do you understand?' The monk said, 'I don't understand.' The disciple said, 'Go!'

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。不會。師曰。賴汝不會。若會即打破汝頭。問。如何是和尚本分事。師曰。石頭還汗出么。問。到這裡。為甚麼卻道不得。師曰。腳底著口。問。真身還出世也無。師曰。不出世。曰。爭奈真身何。師曰。琉璃瓶子口。問。如何是和尚深深處。師曰。無須鎖子兩頭搖。師在方丈內。僧在牕外問。咫尺之間為甚麼不睹師顏。師曰。遍界不曾藏。僧舉問雪峰。遍界不曾藏。意旨如何。峰曰。甚麼處不是石霜。師聞曰。這老漢著甚麼死急。峰聞曰。老僧罪過(東禪齊云。祇如雪峰是會石霜意不會石霜意。若會。他為甚麼道死急。若不會。雪峰作么不會。然法且無異。奈以師承不同。解之差別。他云。遍界不曾藏。也須曾學來始得會。亂說即不可)。裴相公來。師拈起裴笏問。在天子手中為圭。在官人手中為笏。在老僧手中且道喚作甚麼。裴無對。師乃留下笏。示眾初機。未覯大事。先須識取頭。其尾自至。疏山仁參。問。如何是頭。師曰。直須知有。曰。如何是尾。師曰。盡卻今時。曰。有頭無尾時如何。師曰。吐得黃金堪作甚麼。曰。有尾無頭時如何。師曰。猶有依倚在。曰。直得頭尾相稱時如何。師曰。渠不作個解。會亦未許渠在。僧辭。師問。船去陸去。曰。遇船即船。遇陸即陸。師曰。我道半途稍難。僧無對。僧

【現代漢語翻譯】 現代漢語譯本 僧人問：『我不會。』 石霜慶諸禪師說：『幸虧你不會。如果會了，我就打破你的頭。』 僧人問：『如何是和尚的本分事？』 石霜慶諸禪師說：『石頭還會流汗嗎？』 僧人問：『到了這裡，為什麼卻說不得？』 石霜慶諸禪師說：『腳底長著嘴。』 僧人問：『真身還出世嗎？』 石霜慶諸禪師說：『不出世。』 僧人說：『那真身怎麼辦呢？』 石霜慶諸禪師說：『琉璃瓶子的口。』 僧人問：『如何是和尚深深處？』 石霜慶諸禪師說：『無須鎖子兩頭搖。』 石霜慶諸禪師在方丈內，僧人在窗外問：『咫尺之間為什麼看不見您的顏容？』 石霜慶諸禪師說：『遍滿世界不曾隱藏。』 僧人舉此問雪峰義存禪師：『遍滿世界不曾隱藏，意旨如何？』 雪峰義存禪師說：『什麼地方不是石霜？』 石霜慶諸禪師聽后說：『這老漢著什麼急？』 雪峰義存禪師聽后說：『老僧罪過。』（東禪齊云：『如果雪峰是會石霜的意，還是不會石霜的意？如果會，他為什麼說「死急」？如果不會，雪峰怎麼會不明白？然而法本無異，只是師承不同，理解的差別。他說，遍滿世界不曾隱藏，也必須曾經學過才能明白，胡說八道就不行。』） 裴休相公來訪，石霜慶諸禪師拿起裴休的笏板問：『在天子手中是圭（古代帝王所執的玉器），在官人手中是笏（古代官員上朝時所執的手板），在老僧手中且說叫作什麼？』 裴休無言以對。 石霜慶諸禪師於是放下笏板，開示大眾：『初學之人，未遇到大事，先要認識頭，尾自然就到了。』 疏山仁參禪師問：『如何是頭？』 石霜慶諸禪師說：『直接知道有。』 疏山仁參禪師說：『如何是尾？』 石霜慶諸禪師說：『盡了現在。』 疏山仁參禪師說：『有頭無尾時如何？』 石霜慶諸禪師說：『吐出黃金能做什麼？』 疏山仁參禪師說：『有尾無頭時如何？』 石霜慶諸禪師說：『還有依靠在。』 疏山仁參禪師說：『直到頭尾相稱時如何？』 石霜慶諸禪師說：『他不作個解釋，會了也不允許他在。』 僧人告辭，石霜慶諸禪師問：『船去還是陸去？』 僧人說：『遇船就船，遇陸就陸。』 石霜慶諸禪師說：『我說半途稍微難。』 僧人無言以對。 僧人...

【English Translation】 English version A monk asked: 'I don't understand.' Shishuang Qingzhu (石頭慶諸) Chan master said: 'Fortunately, you don't understand. If you did, I would break your head.' A monk asked: 'What is the fundamental affair of a monk?' Shishuang Qingzhu (石頭慶諸) Chan master said: 'Does the stone still sweat?' A monk asked: 'Having arrived here, why can't it be spoken?' Shishuang Qingzhu (石頭慶諸) Chan master said: 'Mouth growing on the sole of the foot.' A monk asked: 'Does the true body still appear in the world?' Shishuang Qingzhu (石頭慶諸) Chan master said: 'It does not appear in the world.' The monk said: 'What about the true body then?' Shishuang Qingzhu (石頭慶諸) Chan master said: 'The mouth of a crystal bottle.' A monk asked: 'What is the deep place of the monk?' Shishuang Qingzhu (石頭慶諸) Chan master said: 'No need for a lock, shaking both ends.' Shishuang Qingzhu (石頭慶諸) Chan master was inside the abbot's room, and a monk asked from outside the window: 'Why can't I see your face within such a short distance?' Shishuang Qingzhu (石頭慶諸) Chan master said: 'It has never been hidden throughout the entire realm.' The monk raised this question to Xuefeng Yicun (雪峰義存) Chan master: 'It has never been hidden throughout the entire realm, what is the meaning?' Xuefeng Yicun (雪峰義存) Chan master said: 'Where is not Shishuang (石頭)?' Shishuang Qingzhu (石頭慶諸) Chan master, upon hearing this, said: 'What is this old man so anxious about?' Xuefeng Yicun (雪峰義存) Chan master, upon hearing this, said: 'This old monk is at fault.' (Dongchan Qiyun (東禪齊雲): 'Does Xuefeng understand Shishuang's meaning or not? If he understands, why did he say 'so anxious'? If he doesn't understand, how could Xuefeng not understand? However, the Dharma is inherently the same, but the lineage is different, and the understanding varies. He said, 'It has never been hidden throughout the entire realm,' one must have studied it before to understand, random talk is not acceptable.') When Chancellor Pei Xiu (裴休) came to visit, Shishuang Qingzhu (石頭慶諸) Chan master picked up Pei Xiu's tablet and asked: 'In the hands of the emperor, it is a gui (圭, an ancient jade tablet held by emperors), in the hands of an official, it is a hu (笏, a tablet held by officials during court), in the hands of an old monk, what would you call it?' Pei Xiu was speechless. Shishuang Qingzhu (石頭慶諸) Chan master then put down the tablet and instructed the assembly: 'For beginners, before encountering great matters, you must first recognize the head, and the tail will naturally arrive.' Shushan Rencan (疏山仁參) Chan master asked: 'What is the head?' Shishuang Qingzhu (石頭慶諸) Chan master said: 'Directly know that there is.' Shushan Rencan (疏山仁參) Chan master said: 'What is the tail?' Shishuang Qingzhu (石頭慶諸) Chan master said: 'Exhaust the present.' Shushan Rencan (疏山仁參) Chan master said: 'What if there is a head without a tail?' Shishuang Qingzhu (石頭慶諸) Chan master said: 'What can you do with the gold you spit out?' Shushan Rencan (疏山仁參) Chan master said: 'What if there is a tail without a head?' Shishuang Qingzhu (石頭慶諸) Chan master said: 'There is still reliance.' Shushan Rencan (疏山仁參) Chan master said: 'What if the head and tail match perfectly?' Shishuang Qingzhu (石頭慶諸) Chan master said: 'He doesn't make an explanation, and even if he understands, he is not allowed to be here.' A monk bid farewell, and Shishuang Qingzhu (石頭慶諸) Chan master asked: 'By boat or by land?' The monk said: 'If I encounter a boat, then by boat; if I encounter land, then by land.' Shishuang Qingzhu (石頭慶諸) Chan master said: 'I say the halfway is slightly difficult.' The monk was speechless. The monk...

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問。三千里外。遠聞石霜有個不顧。師曰。是。曰。祇如萬象歷然。是顧不顧。師曰。我道不驚眾。曰。不驚眾是與萬象合。如何是不顧。師曰。遍界不曾藏。問。如何是祖師西來意。師乃咬齒示之。僧不會。后問九峰曰。先師咬齒。意旨如何。峰曰。我寧可截舌。不犯國諱。又問云蓋。蓋曰。我與先師有甚麼冤仇。問僧。近離甚處。曰。審道。師于面前畫一畫曰。汝刺腳與么來。還審得這個么。曰。審不得。師曰。汝納衣與么厚。為甚卻審這個不得。曰。某甲衲衣雖厚。爭奈審這個不得。師曰。與么。則七佛出世也救你不得。曰。說甚七佛。千佛出世也救某甲不得。師曰。太懵憧生。曰。爭奈聻。師曰。參堂去。僧曰。喏。喏。問。童子不坐白雲床時如何。師曰。不打水。魚自驚。洞山問。向前一個童子甚了事。如今向甚處去也。師曰。火焰上泊不得。卻歸清涼世界去也。問。佛性如虛空。是否。師曰。臥時即有。坐時即無。問。忘收一足時如何。師曰。不共汝同盤。問。風生浪起時如何。師曰。湖南城裡太煞鬧。有人不肯過江西。問。如何是佛法大意。師曰。落花隨水去。曰。意旨如何。師曰。修竹引風來。問。如何是塵劫來事。師曰。冬天則有。夏天則無。師頌洞山五位王子。誕生曰。天然貴胤本非功。德合乾

【現代漢語翻譯】 現代漢語譯本 問：三千里外，遠聞石霜有個『不顧』（不執著于外在事物）。 師（石霜慶諸）曰：是。 曰：既然萬象歷歷分明，是『顧』（執著）還是『不顧』？ 師曰：我道不驚眾（我所說的不會讓大家驚慌）。 曰：『不驚眾』是與萬象相合，那麼如何是『不顧』？ 師曰：遍界不曾藏（整個世界沒有隱藏任何東西）。 問：如何是祖師西來意（達摩祖師從西方來到中國的真正目的）？ 師乃咬齒示之（石霜慶諸於是咬緊牙齒來表示）。 僧不會（僧人不能領會）。 后問九峰曰：先師咬齒，意旨如何？ 峰曰：我寧可截舌，不犯國諱（我寧願割掉舌頭，也不觸犯國家的禁忌）。 又問云蓋：蓋曰：我與先師有甚麼冤仇（我和先師有什麼仇恨）？ 問僧：近離甚處？ 曰：審道（審道的寺廟）。 師于面前畫一畫曰：汝刺腳與么來（你這樣一路走來），還審得這個么？ 曰：審不得。 師曰：汝納衣與么厚（你的僧衣這麼厚），為甚卻審這個不得？ 曰：某甲衲衣雖厚，爭奈審這個不得（我的僧衣雖然厚，但是確實不能領會）。 師曰：與么，則七佛出世也救你不得（這樣的話，即使七佛出世也救不了你）。 曰：說甚七佛，千佛出世也救某甲不得（別說七佛，就算千佛出世也救不了我）。 師曰：太懵憧生（太糊塗了）。 曰：爭奈聻（那又怎麼樣呢）？ 師曰：參堂去（到禪堂去吧）。 僧曰：喏，喏（是，是）。 問：童子不坐白雲床時如何？ 師曰：不打水，魚自驚（不攪動水，魚自己也會驚動）。 洞山問：向前一個童子甚了事（以前那個童子很了不起），如今向甚處去也？ 師曰：火焰上泊不得（不能停留在火焰上），卻歸清涼世界去也（回清涼世界去了）。 問：佛性如虛空，是否？ 師曰：臥時即有，坐時即無（躺下時就有，坐起來就沒有）。 問：忘收一足時如何？ 師曰：不共汝同盤（不和你同在一個盤子里吃飯）。 問：風生浪起時如何？ 師曰：湖南城裡太煞鬧（湖南城裡太吵鬧），有人不肯過江西（有人不願意過江西）。 問：如何是佛法大意？ 師曰：落花隨水去。 曰：意旨如何？ 師曰：修竹引風來。 問：如何是塵劫來事（從久遠劫以來就存在的事）？ 師曰：冬天則有，夏天則無。 師頌洞山五位王子，誕生曰：天然貴胤本非功，德合乾

【English Translation】 English version Question: From three thousand miles away, I heard that Shishuang (Shishuang Qingzhu) has a 'non-attachment' (not being attached to external things). Master (Shishuang Qingzhu) said: Yes. Question: Since all phenomena are clearly distinct, is it 'attachment' or 'non-attachment'? Master said: What I say does not startle the crowd (what I say will not make everyone panic). Question: 'Not startling the crowd' is in accordance with all phenomena, so what is 'non-attachment'? Master said: The entire world has never hidden anything (the whole world has nothing hidden). Question: What is the meaning of the Patriarch's coming from the West (the true purpose of Bodhidharma's arrival in China from the West)? The Master then showed it by clenching his teeth (Shishuang Qingzhu then showed it by clenching his teeth). The monk did not understand. Later, he asked Jiufeng: What is the meaning of the late Master's clenching his teeth? Jiufeng said: I would rather cut off my tongue than violate the national taboo (I would rather cut off my tongue than violate the country's taboo). He also asked Yungai: Yungai said: What feud do I have with the late Master? Question to a monk: Where did you recently depart from? Answer: Shendao (Shendao's temple). The Master drew a line in front of him and said: You came here by piercing your feet like this, have you understood this? Answer: I have not understood. The Master said: Your kasaya (monk's robe) is so thick, why can't you understand this? Answer: Although my kasaya is thick, I cannot understand this. The Master said: If that's the case, then even if the Seven Buddhas appeared in the world, they could not save you. Answer: Don't talk about the Seven Buddhas, even if a thousand Buddhas appeared in the world, they could not save me. The Master said: Too ignorant. Answer: What about it? The Master said: Go to the meditation hall. The monk said: Yes, yes. Question: What is it like when the boy is not sitting on the white cloud bed? The Master said: Without disturbing the water, the fish will be startled on their own. Dongshan asked: The boy who was in front was very capable, where has he gone now? The Master said: He cannot stay on the flames, he has returned to the Pure Land of Coolness. Question: Is Buddha-nature like emptiness? The Master said: It exists when lying down, and does not exist when sitting up. Question: What is it like when one forgets to retract one foot? The Master said: I will not share a plate with you. Question: What is it like when the wind rises and the waves surge? The Master said: It is too noisy in the city of Hunan, and some people are unwilling to cross Jiangxi. Question: What is the great meaning of the Buddha-dharma? The Master said: Falling flowers follow the water. Question: What is the meaning? The Master said: Slender bamboos bring the wind. Question: What is the matter of the kalpas of dust (things that have existed since distant kalpas)? The Master said: It exists in winter, but not in summer. The Master praised Dongshan's five ranks of princes, saying at their birth: Natural noble lineage is not due to merit, virtue matches Qian.

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坤育勢隆。始末一朝無雜種。分宮六宅不他宗。上和下睦陰陽順。共氣連枝器量同。欲識誕生王子父。鶴衝霄漢出銀籠。朝生曰。苦學論情世莫群。出來凡事已超倫。詩成五字三冬雪。筆落分毫四海云。萬卷積功彰聖代。一心忠孝輔明君。鹽梅不是生知得。金榜何勞顯至勛。末生曰。久棲巖壑用功夫。草榻柴扉守志孤。十載見聞心自委。一身冬夏衣縑無。澄凝含笑三秋思。清苦高名上哲圖。業就高科酬志極。比來臣相不當途。化生曰。傍分帝位為傳持。萬里山河佈政威。紅影日輪凝地獄。碧油風冷暑炎時。高低豈廢尊卑奉。五褲蘇途遠近知。妙印手持煙塞靜。當陽那肯露纖機。內生曰。九重密處復何宣。掛弊由來顯妙傳。只奉一人天地貴。從他諸道自分權。紫羅帳合君臣隔。黃閣簾垂禁制全。為汝方隅宮屬戀。遂將黃葉止啼錢。師居石霜山二十年間。學眾有長坐不臥。屹若株杌。天下謂之枯木眾也。唐僖宗聞師道譽。賜紫衣。師牢辭不受。光啟四年示疾告寂。葬于院之西北隅。謚普會大師。

潭州漸源仲興禪師

在道吾為侍者。因過茶與吾。吾提起盞曰。是邪是正。師叉手近前。目視吾。吾曰。邪則總邪。正則總正。師曰。某甲不恁么道。吾曰。汝則么生。師奪盞子提起曰。是邪是正。吾曰。汝不虛為吾

侍者。師便禮拜。一日。侍吾往檀越家弔慰。師撫棺曰。生邪死邪。吾曰。生也不道。死也不道。師曰。為甚麼不道。吾曰。不道。不道。歸至中路。師曰。和尚今日須與某甲道。若不道。打和尚去也。吾曰。打即任打。道即不道。師便打。吾歸院曰。汝宜離此去。恐知事得知。不便。師乃禮辭。隱於村院。經三年後。忽聞童子念觀音經。至應以比丘身得度者即現比丘身。忽然大省。遂焚香遙禮曰。信知先師遺言。終不虛發。自是我不會。卻怨先師。先師既沒。唯石霜是嫡嗣。必為證明。乃造石霜。霜見便問。離道吾後到甚處來。師曰。祇在村院寄足。霜曰。前來打先師因緣會也未。師起身進前曰。卻請和尚道一轉語。霜曰。不見道。生也不道。死也不道。師乃述在村院得底因緣。遂禮拜石霜。設齋懺悔。他日。持鍬復到石霜。於法堂上從東過西。從西過東。霜曰。作么。師曰。覓先師靈骨。霜曰。洪波浩渺。白浪滔天。覓甚先師靈骨。師曰。正好著力。霜曰。這裡針劄不入。著甚麼力。源持鍬肩上便出(大原孚上座代云。先師靈骨猶在)。師后住漸源。一日在紙帳內坐。有僧來撥開帳曰。不審。師以目視之。良久曰。會么。曰。不會。師曰。七佛已前事。為甚麼不會。僧舉似石霜。霜曰。如人解射。箭不虛發。一日

【現代漢語翻譯】 現代漢語譯本： 侍者（指服侍僧人的），師傅便禮拜。一日，師傅讓我去檀越（施主）家弔唁慰問。師傅撫摸著棺材說：『是生還是死？』我說：『說生也不對，說死也不對。』師傅說：『為什麼不對？』我說：『不對，就是不對。』 回去的路上，師傅說：『和尚今天必須告訴我，如果不說，我就要打和尚了。』我說：『打就任你打，說就是不說。』師傅就打了我。我回到寺院說：『你最好離開這裡，恐怕被知事（寺院的管理者）知道，就不好了。』師傅於是告辭，隱居在村裡的寺院。 三年後，忽然聽到童子唸誦觀音經，唸到『應以比丘身得度者，即現比丘身』。忽然大悟。於是焚香遙拜說：『相信先師的遺言，終究不會虛假。只是我不會，反而埋怨先師。』先師已經去世，只有石霜（人名，僧人）是嫡傳弟子，必定能為我證明。於是去拜訪石霜。石霜見到他便問：『離開道吾（人名，僧人）后，去了哪裡？』他說：『只是在村裡的寺院寄身。』石霜說：『先前捱打先師的因緣，明白了沒有？』他起身向前說：『請和尚說一句轉語（禪語）。』石霜說：『不是說過了嗎，說生也不對，說死也不對。』 他於是講述了在村裡寺院領悟的因緣，於是禮拜石霜，設齋懺悔。之後，拿著鋤頭又來到石霜處，在法堂上從東走到西，又從西走到東。石霜說：『做什麼？』他說：『尋找先師的靈骨。』石霜說：『洪波浩渺，白浪滔天，尋找什麼先師的靈骨？』他說：『正好著力。』石霜說：『這裡針都扎不進去，用什麼力？』源（人名，僧人）扛著鋤頭就出去了（大原孚上座代替他說：『先師的靈骨還在』）。 他後來住在漸源（地名）。一天在紙帳內坐著，有僧人來撥開帳子說：『請問。』他用眼睛看著他，良久說：『明白嗎？』僧人說：『不明白。』他說：『七佛（過去七佛）以前的事，為什麼不明白？』僧人把這件事告訴了石霜。石霜說：『如同善於射箭的人，箭不會虛發。』一天。

【English Translation】 English version: The attendant (referring to someone who serves a monk), the master then bowed. One day, the master asked me to go to the home of a Danapati (benefactor) to offer condolences. The master touched the coffin and said, 'Is it life or death?' I said, 'Saying it's life is not right, saying it's death is not right.' The master said, 'Why is it not right?' I said, 'It's not right, it's just not right.' On the way back, the master said, 'Monk, you must tell me today. If you don't tell me, I will beat you.' I said, 'Beat me if you want, but I won't tell you.' The master then beat me. I returned to the monastery and said, 'You should leave here, lest the director (of the monastery) finds out, which would be inconvenient.' The master then took his leave and hid in a village monastery. Three years later, he suddenly heard a child reciting the Avalokiteśvara (觀音) Sutra, reciting 'Those who should be delivered in the form of a Bhiksu (比丘, monk) will appear in the form of a Bhiksu.' He suddenly had a great awakening. So he burned incense and bowed remotely, saying, 'I believe the late master's words will not be false in the end. It's just that I didn't understand, and instead blamed the late master.' The late master has passed away, and only Shishuang (石霜, personal name, monk) is the direct successor, who will surely prove it for me.' So he went to visit Shishuang. When Shishuang saw him, he asked, 'Where did you go after leaving Daowu (道吾, personal name, monk)?' He said, 'I just stayed in a village monastery.' Shishuang said, 'Have you understood the cause and condition of being beaten by the late master before?' He got up and stepped forward, saying, 'Please, Master, say a turning word (禪語, Zen saying).' Shishuang said, 'Didn't I say it already? Saying it's life is not right, saying it's death is not right.' He then recounted the cause and condition of his enlightenment in the village monastery, and then bowed to Shishuang, offering a vegetarian feast and repenting. Later, carrying a hoe, he came to Shishuang again, walking from east to west and from west to east in the Dharma hall. Shishuang said, 'What are you doing?' He said, 'I am looking for the late master's spiritual bones.' Shishuang said, 'The vast waves are boundless, the white waves are滔天 (towering to the sky), what spiritual bones of the late master are you looking for?' He said, 'It's just right to exert effort.' Shishuang said, 'A needle cannot be inserted here, what effort are you exerting?' Yuan (源, personal name, monk) shouldered the hoe and went out (Senior Seat Dayuan Fu said on his behalf: 'The late master's spiritual bones are still there'). Later, he lived in Jianyuan (漸源, place name). One day, he was sitting inside a paper tent, and a monk came and opened the tent, saying, 'Excuse me.' He looked at him with his eyes, and after a long time, said, 'Do you understand?' The monk said, 'I don't understand.' He said, 'Why don't you understand the matter before the Seven Buddhas (過去七佛, past seven Buddhas)?' The monk told Shishuang about this. Shishuang said, 'Like a person who is good at archery, the arrow will not be fired in vain.' One day.

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。寶蓋和尚來訪。師便捲起簾子。在方丈內坐。蓋一見乃下卻簾。便歸客位。師令侍者傳語。長老遠來不易。猶隔津在。蓋擒住侍者。與一掌。者曰。不用打某甲。有堂頭和尚在。蓋曰。為有堂頭老漢。所以打你。者回舉似師。師曰。猶隔津在。

淥清禪師

僧問。不落道吾機。請師道。師曰。庭前紅莧樹。生葉不生華。僧良久。師曰。會么。曰。不會。師曰。正是道吾機。因甚麼不會。僧禮拜。師打曰。須是老僧打你始得。問。如何是無相。師曰。山青水綠。僧參。師以目視之。僧曰。是個機關。于某甲分上用不著。師彈指三下。僧繞禪床一匝。依位立。師曰。參堂去。僧始出。師便喝。僧卻以目視之。師曰。灼然用不著。僧禮拜。

云巖晟禪師法嗣

𣵠州杏山鑒洪禪師

臨濟問。如何是露地白牛。師曰。吽吽。濟曰。啞卻杏山口。師曰。老兄作么生。濟曰。這畜生。師便休。示滅后茶毗。收五色舍利建塔。

潭州神山僧密禪師

師在南泉打羅次。泉問。作甚麼。師曰。打羅。曰。手打腳打。師曰。卻請和尚道。泉曰。分明記取。向後遇明眼作家。但恁么舉似(云巖代云。無手腳者始解打)。師與洞山渡水。山曰。莫錯下腳。師曰。錯即過不得也。山曰。不錯底事作么

【現代漢語翻譯】 現代漢語譯本： 寶蓋和尚來訪。禪師便捲起簾子，在方丈內坐著。寶蓋和尚一見，便放下簾子，回到客位。禪師讓侍者傳話：『長老遠道而來，很不容易，但仍然隔著渡口。』寶蓋和尚擒住侍者，打了他一掌。侍者說：『不用打我，有堂頭和尚在。』寶蓋和尚說：『正因為有堂頭老漢，所以才打你。』侍者回去把情況告訴禪師。禪師說：『仍然隔著渡口。』

淥清禪師

僧人問：『不落入道吾的機鋒，請禪師說。』禪師說：『庭前的紅莧樹，只長葉子不開花。』僧人沉默良久。禪師說：『會了嗎？』僧人說：『不會。』禪師說：『這正是道吾的機鋒，為什麼不會？』僧人禮拜。禪師打他說：『必須老僧打你才行。』問：『如何是無相？』禪師說：『山青水綠。』僧人蔘拜。禪師用眼睛看著他。僧人說：『這是個機關，在我這裡用不著。』禪師彈指三下。僧人繞禪床一圈，回到原來的位置站立。禪師說：『去參堂吧。』僧人剛要出去，禪師便喝斥。僧人卻用眼睛看著他。禪師說：『果然用不著。』僧人禮拜。

云巖晟禪師法嗣

𣵠州杏山鑒洪禪師

臨濟問：『如何是露地白牛？』禪師說：『吽吽。』臨濟說：『啞了杏山口。』禪師說：『老兄做什麼？』臨濟說：『這畜生。』禪師便停止了。圓寂火化后，收得五色舍利，建塔供奉。

潭州神山僧密禪師

禪師在南泉打鑼的時候，南泉問：『做什麼？』禪師說：『打鑼。』南泉說：『手打還是腳打？』禪師說：『請和尚說。』南泉說：『分明記取，向後遇到明眼作家，就這麼舉出來（云巖代說：沒有手腳的人才懂得打）。』禪師與洞山一起渡水，洞山說：『不要下錯腳。』禪師說：『錯就過不去了。』洞山說：『不錯的事情做什麼？』

【English Translation】 English version: Baogai (name of a monk) visited. The Zen master rolled up the curtain and sat in his abbot's room. Upon seeing this, Baogai lowered the curtain and returned to the guest seat. The Zen master instructed the attendant to convey the message: 'The elder has come from afar, which is not easy, yet he is still separated by the ferry.' Baogai seized the attendant and struck him with a palm. The attendant said, 'No need to hit me; there is the head monk here.' Baogai said, 'Precisely because there is the old head monk that I hit you.' The attendant returned and reported this to the Zen master. The Zen master said, 'Still separated by the ferry.'

Zen Master Luqing

A monk asked, 'Not falling into Daowu's (name of a monk) trap, please tell me, Master.' The Zen master said, 'The red amaranth tree in front of the courtyard grows leaves but does not blossom.' The monk remained silent for a long time. The Zen master said, 'Do you understand?' The monk said, 'I do not understand.' The Zen master said, 'This is precisely Daowu's trap; why don't you understand?' The monk prostrated. The Zen master struck him, saying, 'It must be that the old monk strikes you for you to understand.' Asked, 'What is non-form (Wu Xiang)?' The Zen master said, 'Mountains are green, and water is blue.' The monk paid respects. The Zen master looked at him with his eyes. The monk said, 'This is a trick; it is useless for me.' The Zen master snapped his fingers three times. The monk circled the Zen bed once and stood in his original position. The Zen master said, 'Go to the meditation hall.' As the monk was about to leave, the Zen master shouted. The monk looked at him with his eyes. The Zen master said, 'Indeed, it is useless.' The monk prostrated.

Dharma Successor of Zen Master Yunyan Sheng

Zen Master Jianhong of Xingshan in 𣵠 Prefecture

Linji (name of a monk) asked, 'What is a white ox in the open field?' The Zen master said, 'Hoom, hoom.' Linji said, 'Mute the mouth of Xingshan.' The Zen master said, 'What are you doing, brother?' Linji said, 'This animal.' The Zen master then stopped. After passing away and being cremated, five-colored relics were collected, and a pagoda was built.

Zen Master Sengmi of Shenshan in Tanzhou

When the Zen master was striking the gong in Nanquan (name of a place), Nanquan asked, 'What are you doing?' The Zen master said, 'Striking the gong.' Nanquan said, 'Striking with hands or striking with feet?' The Zen master said, 'Please tell me, Master.' Nanquan said, 'Clearly remember, and later, when you encounter a discerning master, just present it like this (Yunyan said on his behalf: Only those without hands and feet know how to strike).' The Zen master and Dongshan (name of a monk) were crossing the water together. Dongshan said, 'Don't step wrongly.' The Zen master said, 'If I step wrongly, I won't be able to cross.' Dongshan said, 'What is the point of not stepping wrongly?'

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生。師曰。共長老過水。一日。與洞山鋤茶園。山擲下钁頭曰。我今日一點氣力也無。師曰。若無氣力。爭解恁么道。山曰。汝將謂有氣力底是。裴大夫問僧。供養佛。佛還吃否。僧曰。如大夫祭家神。大夫舉似云巖。巖曰。這僧未出家在。曰。和尚又如何。巖曰。有幾般飯食。但一時下來。巖卻問師。一時下來又作么生。師曰。合取缽盂。巖肯之。問。一地不見二地時如何。師曰。汝莫錯否。汝是何地。問。生死事。乞師一言。師曰。汝何時死去來。曰。某甲不會。請師說。師曰。不會須死一場始得。師與洞山行次。忽見白兔走過。師曰。俊哉。洞曰。作么生。師曰。大似白衣拜相。洞曰。老老大大。作這個說話。師曰。你作么生。洞曰。積代簪纓。暫時落魄。師把針次。洞山問曰。作甚麼。師曰。把針。洞曰。把針事作么生。師曰。針針相似。洞曰。二十年同行。作這個語話。豈有與么工夫。師曰。長老又作么生。洞曰。如大地火發底道理。師問洞山。智識所通。莫不游踐。徑截處乞師一言。洞曰。師伯意何得取功。師因斯頓覺。下語非常。后與洞山過獨木橋。洞先過了。拈起木橋曰。過來。師喚價阇黎。洞乃放下橋木。

幽溪和尚

僧問。大用現前。不存軌則時如何。師起。繞禪床一匝而坐。僧擬

【現代漢語翻譯】 生。（僧人）。師曰：『與長老一同過河。』一日，與洞山（Dongshan，人名）在茶園鋤地。洞山放下鋤頭說：『我今天一點力氣也沒有。』師曰：『若沒有力氣，怎麼能這樣說？』洞山說：『你以為有氣力的人是怎樣的？』裴大夫問僧人：『供養佛，佛會吃嗎？』僧人說：『如同大夫祭祀家神。』大夫把這話告訴云巖（Yunyan，人名）。云巖說：『這僧人還沒出家呢。』大夫說：『和尚您又怎麼說？』云巖說：『有多少種飯食，但一時都端上來。』云巖反問師：『一時都端上來又怎麼樣？』師說：『合起缽盂。』云巖認可了。問：『一地不見二地時如何？』師說：『你莫不是弄錯了？你是何地？』問：『生死事，乞求師父一句話。』師說：『你何時死去來？』曰：『我不會，請師父說。』師說：『不會須死一場才行。』師與洞山行走時，忽然看見白兔跑過。師說：『真俊啊！』洞山說：『怎麼說？』師說：『很像白衣拜相。』洞山說：『老老大大，說這種話。』師說：『你怎麼說？』洞山說：『積代簪纓，暫時落魄。』師拿著針線，洞山問：『做什麼？』師說：『拿著針線。』洞山說：『拿著針線做什麼？』師說：『針針相似。』洞山說：『二十年同行，說這種話，哪有這樣的功夫？』師說：『長老又怎麼說？』洞山說：『如大地火發的道理。』師問洞山：『智識所通，莫不游踐，逕截處乞師一言。』洞山說：『師伯意何得取功？』師因此頓覺，下語非常。后與洞山過獨木橋，洞山先過去了，拿起木橋說：『過來。』師喚『價阇黎』（jiaheli，對僧人的稱呼），洞山就放下了橋木。

幽溪和尚（Youxi Heshang，人名）

僧人問：『大用現前，不存軌則時如何？』師起身，繞禪床一圈而坐。僧人想要...

【English Translation】 A monk: The teacher said, 'Crossing the river with the elder.' One day, working with Dongshan (name of a person) hoeing in the tea garden, Dongshan threw down his hoe and said, 'I have no strength at all today.' The teacher said, 'If you have no strength, how can you say that?' Dongshan said, 'What do you think someone with strength is like?' Official Pei asked a monk, 'If we make offerings to the Buddha, does the Buddha eat them?' The monk said, 'It's like when you, sir, make offerings to your household gods.' Official Pei told Yunyan (name of a person) about this. Yunyan said, 'This monk hasn't left home yet.' Official Pei said, 'What would you say, Master?' Yunyan said, 'However many kinds of food there are, just bring them all out at once.' Yunyan then asked the teacher, 'What happens when they are all brought out at once?' The teacher said, 'Put your bowl away.' Yunyan acknowledged this. A monk asked, 'What is it like when one ground does not see the second ground?' The teacher said, 'Are you mistaken? What ground are you?' A monk asked, 'The matter of birth and death, I beg the teacher for a word.' The teacher said, 'When did you die and come back?' The monk said, 'I don't understand, please tell me, Master.' The teacher said, 'If you don't understand, you must die once to get it.' The teacher and Dongshan were walking when they suddenly saw a white rabbit run by. The teacher said, 'How splendid!' Dongshan said, 'What do you mean?' The teacher said, 'It's very much like a commoner being appointed prime minister.' Dongshan said, 'You're old and still talking like that.' The teacher said, 'What would you say?' Dongshan said, 'Generations of officials, temporarily down on their luck.' The teacher was holding a needle and thread when Dongshan asked, 'What are you doing?' The teacher said, 'Holding a needle.' Dongshan said, 'What are you doing with the needle?' The teacher said, 'Each stitch is like another.' Dongshan said, 'We've been together for twenty years, and you're saying such things? How can you have such skill?' The teacher said, 'What would you say, Elder?' Dongshan said, 'It's like the principle of the earth erupting in flames.' The teacher asked Dongshan, 'Where knowledge extends, there is no place unvisited. I beg the teacher for a word on the direct path.' Dongshan said, 'How can the teacher's uncle expect to gain merit?' Because of this, the teacher suddenly awakened and spoke extraordinarily. Later, when crossing a single-plank bridge with Dongshan, Dongshan crossed first, picked up the wooden plank, and said, 'Come over.' The teacher called out 'jiaheli' (a term for a monk), and Dongshan put down the wooden plank.

Youxi Heshang (name of a person)

A monk asked, 'When great function manifests, and there are no rules, what is it like?' The teacher got up, walked around the meditation platform once, and sat down. The monk intended to...

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進語。師與一蹋。僧歸位而立。師曰。汝恁么我不恁么。汝不恁么我卻恁么。僧再擬進語。師又與一蹋。曰。三十年後。吾道大行。問。如何是祖師禪。師曰。泥牛步步出人前。問。處處該不得時如何。師曰。夜半石人無影像。縱橫不辨往來源。

船子誠禪師法嗣

澧州夾山善會禪師

廣州廖氏子。幼歲出家。依年受戒。聽習經論。該練三學。出住潤州鶴林。因道吾勸發。往見船子。由是師資道契。微眹不留(語見船子章)。恭稟遺命。遁世忘機。尋以學者交湊。廬室星布。嘵夕參依。咸通庚寅。海眾卜于夾山。遂成院宇。上堂。有祖以來。時人錯會。相承至今。以佛祖言句為人師範。若或如此。卻成狂人。無智人去。他祇指示汝。無法本是道。道無一法。無佛可成。無道可得。無法可取。無法可舍。所以老僧道。目前無法。意在目前。他不是目前法。若向佛祖邊學。此人未具眼在。何故皆屬所依。不得自在。本祇為生死茫茫。識性無自由分。千里萬里求善知識。須具正眼。求脫虛謬之見。定取目前生死為復實有。為復實無。若有人定得。許汝出頭。上根之人。言下明道。中下根器。波波浪走。何不向生死中定當取。何處更疑佛疑祖替汝生死。有智人笑汝。汝若不會。更聽一頌。勞持生死法。唯向

【現代漢語翻譯】 現代漢語譯本： 僧人上前想說話，禪師踢了他一腳。僧人回到自己的位置站好。禪師說：『你這樣，我不這樣；你不這樣，我卻這樣。』僧人再次想要說話，禪師又踢了他一腳，說：『三十年後，我的道將會大行於世。』有人問：『什麼是祖師禪？』禪師說：『泥牛步步走在人前。』有人問：『處處都不能契合時，該怎麼辦？』禪師說：『夜半石人沒有影像，縱橫交錯也分辨不清往來的源頭。』

船子誠禪師的法嗣

澧州夾山善會禪師（Shan-hui）：

是廣州廖氏之子，年幼時出家，按年齡受戒，聽習經論，精通戒、定、慧三學。後來住在潤州鶴林，因為道吾的勸勉，前去拜見船子禪師，因此師徒之間道義相合，細微的隔閡也不存在（語見船子章）。恭敬地接受船子禪師的遺命，隱遁於世，忘卻機巧。不久因為前來學習的人聚集，茅屋星羅棋佈，早晚都來參拜依靠。咸通庚寅年，眾多僧人在夾山占卜，於是建成了寺院。禪師上堂說法：『自古以來，世人錯誤理解，相互承襲至今，把佛祖的言語作為爲人師表的準則。如果這樣，就成了狂人、沒有智慧的人。他們只是指示你，法本就是道，道沒有一法，沒有佛可以成，沒有道可以得，沒有法可以取，沒有法可以舍。所以老僧我說，目前沒有法，意念就在目前。他不是目前的法。如果向佛祖那裡學習，這個人還沒有開悟。為什麼呢？都屬於有所依賴，不能自在。本來只是因為生死茫茫，識性沒有自由的份，千里萬里地尋求善知識，必須要有正眼，求得脫離虛假的見解，確定目前的生死到底是真實存在，還是根本不存在。如果有人能確定，就允許你出人頭地。上等根器的人，聽了就能明白道理；中下等根器的人，隨波逐流。為什麼不在生死中確定呢？哪裡還要懷疑佛、懷疑祖來代替你生死？有智慧的人會嘲笑你。如果你不明白，再聽一首偈語：徒勞地執持生死之法，只向』

【English Translation】 English version: The monk stepped forward to speak, and the Master kicked him. The monk returned to his place and stood still. The Master said, 'You are like this, but I am not; you are not like this, but I am.' The monk tried to speak again, and the Master kicked him again, saying, 'Thirty years from now, my Way will greatly flourish.' Someone asked, 'What is the Zen of the Patriarchs?' The Master said, 'A clay ox walks ahead of people step by step.' Someone asked, 'What if one cannot fit in anywhere?' The Master said, 'A stone man has no shadow in the middle of the night; one cannot distinguish the source of comings and goings in all directions.'

Successor of Zen Master Chuanzi Cheng

Zen Master Shanhui (Good-meeting) of Jiashan (Mount Jia) in Lizhou (Li Prefecture):

He was a son of the Liao family in Guangzhou (Canton). He left home at a young age, received the precepts according to his age, listened to and studied the scriptures and treatises, and was proficient in the Three Studies (sila, samadhi, prajna). Later, he lived in Helin (Crane Forest) in Runzhou (Run Prefecture). Because of Daowu's encouragement, he went to see Zen Master Chuanzi, and thus the teacher and disciple were in accord, with no subtle separation remaining (as mentioned in the chapter on Chuanzi). Respectfully accepting Zen Master Chuanzi's last instructions, he retreated from the world and forgot about scheming. Soon, because those who came to study gathered, huts were scattered like stars, and they came to pay respects and rely on him morning and evening. In the year Gengyin of the Xiantong era, the assembly of monks divined at Jiashan, and thus a monastery was built. The Zen Master ascended the hall and said, 'Since the ancient patriarchs, people have misunderstood, inheriting this misunderstanding to this day, taking the words of the Buddhas and Patriarchs as the standard for being a teacher. If it is like this, then they become madmen, people without wisdom. They only point out to you that the Dharma is originally the Way, the Way has no Dharma, there is no Buddha to be attained, no Way to be gained, no Dharma to be taken, no Dharma to be abandoned. Therefore, this old monk says, there is no Dharma before the eyes, the intention is in the present moment. It is not the Dharma of the present moment. If you learn from the side of the Buddhas and Patriarchs, this person has not yet opened their eyes. Why? All belong to what is relied upon, and one cannot be free. Originally, it is only because of the vastness of birth and death, that the knowing-nature has no freedom. Traveling thousands of miles to seek a good teacher, one must have the right eye, seeking to escape from false views, and determine whether the present birth and death is truly existent or fundamentally non-existent. If someone can determine this, then I will allow you to stand out. People of superior capacity understand the Way upon hearing it; people of medium and inferior capacity drift along with the waves. Why not determine it within birth and death? Where else do you need to doubt the Buddha or doubt the Patriarch to take your place in birth and death? Wise people will laugh at you. If you do not understand, then listen to another verse: Laboriously holding onto the Dharma of birth and death, only towards'

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佛邊求。目前迷正理。撥火覓浮漚。僧問。從上立祖意教意。和尚為甚麼卻言無。師曰。三年不吃飯。目前無饑人。曰。既是無饑人。某甲為甚麼不悟。師曰。只為悟迷卻阇黎。復示偈曰。明明無悟法。悟法卻迷人。長舒兩腳睡。無偽亦無真。問。十二分教及祖意。和尚為甚麼不許人問。師曰。是老僧坐具。曰。和尚以何法示人。師曰。虛空無掛針之路。子虛徒捻線之功。又曰。會么。曰。不會。師曰。金粟之苗裔。舍利之真身。罔象之玄談。是野狐之窟宅。上堂。不知天曉。悟不由師。龍門躍鱗。不墮漁人之手。但意不寄私緣。舌不親玄旨。正好知音。此名俱生話。若向玄旨疑去。賺殺阇黎。困魚止濼。鈍鳥棲蘆。雲水非阇黎。阇黎非雲水。老僧于雲水而得自在。阇黎又作么生。西川座主罷講。遍參到襄州華嚴和尚處。問曰。祖意教意。是同是別。嚴曰。如車二輪。如鳥二翼。主曰。將為禪門別有長處。元來無。遂歸蜀。后聞師道播諸方。令小師持此語問。師曰。雕砂無鏤玉之談。結草乖道人之意。主聞舉。遙禮曰。元來禪門中別有長處。上堂。聞中生解。意下丹青。目前即美。久蘊成病。青山與白雲。從來不相到。機絲不掛梭頭事。文彩縱橫意自殊。嘉祥一路。智者知疏。瑞草無根。賢者不貴。問。如何是道。師

【現代漢語翻譯】 現代漢語譯本 佛向外尋求（真理），目前卻迷惑于正確的道理，如同在撥開火焰尋找水泡一樣（不可能）。有僧人問：『從古以來，達摩祖師所立的祖師禪和佛陀所說的教義，和尚您為什麼卻說沒有呢？』 師父說：『三年不吃飯，眼前就沒有飢餓的人。』僧人說：『既然沒有飢餓的人，為什麼我不能開悟呢？』 師父說：『只因爲你執著于開悟，反而迷惑了你。』又作偈語開示說：『本來就沒有什麼開悟的方法，執著于開悟反而會迷惑人。舒舒服服地伸開雙腿睡覺，沒有虛偽也沒有真實。』 有人問：『佛經的十二分教和祖師的意旨，和尚您為什麼不允許人問呢？』師父說：『這是老僧的坐具。』僧人問：『和尚您用什麼方法來開示人呢？』 師父說：『虛空中沒有可以掛針的路，你白白地做了捻線的功夫。』又說：『明白了嗎？』僧人說：『不明白。』 師父說：『（如果自以為是），那就是金粟如來的末流，舍利弗的假身，虛妄不實的玄談，那是野狐的巢穴。』 師父上堂說法：『不知道天亮，開悟不是老師能給予的。龍門的魚躍過龍門，就不會落入漁夫的手中。只要心意不寄託于私人的情緣，口舌不親近玄妙的旨意，正好可以成為知音。這叫做俱生話。如果向玄妙的旨意去懷疑，就會被它迷惑。』 『被困的魚只能停留在淺水洼里，遲鈍的鳥只能棲息在蘆葦叢中。雲水不是你，你也不是雲水。老僧在雲水中得到自在，你又怎麼樣呢？』 西川的一位座主停止講經，到處參訪，到了襄州華嚴和尚那裡，問道：『祖師的意旨和佛陀的教意，是相同還是不同？』華嚴和尚說：『如同車的兩個輪子，如同鳥的兩隻翅膀。』 座主說：『我以為禪門有什麼特別的長處，原來也沒有。』於是回到了四川。後來聽說師父的道風傳遍四方，就讓小徒弟拿著這句話來問師父。 師父說：『在沙子上雕刻不出玉石，用草繩打結不符合修道人的心意。』座主聽了小徒弟的轉述，遙遙地禮拜說：『原來禪門中確實有特別的長處。』 師父上堂說法：『從聽聞中產生理解，在意識中描繪丹青，眼前的東西看起來很美好，長久積壓就會變成疾病。青山和白雲，從來不互相到達。織布機上的絲線不掛在梭頭上，文采縱橫，意境自然不同。嘉祥大師所走的路，有智慧的人知道疏遠。瑞草沒有根，賢能的人不看重。』有人問：『什麼是道？』 English version Seeking the Buddha externally, one is currently deluded about the correct principles, like trying to find bubbles by stirring up a fire (impossible). A monk asked, 'From the beginning, the meaning of the Patriarchal Zen established by Bodhidharma and the teachings of the Buddha, why does the Abbot say they are not there?' The Master said, 'If you don't eat for three years, there will be no hungry people before your eyes.' The monk said, 'Since there are no hungry people, why can't I attain enlightenment?' The Master said, 'Just because you are attached to enlightenment, it confuses you.' He further gave a verse to instruct: 'Originally, there is no method of enlightenment; clinging to enlightenment only deludes people. Stretching out both legs to sleep comfortably, there is neither falsehood nor truth.' Someone asked, 'The twelve divisions of the scriptures and the Patriarch's intent, why does the Abbot not allow people to ask about them?' The Master said, 'This is the old monk's sitting cloth.' The monk asked, 'What method does the Abbot use to instruct people?' The Master said, 'In emptiness, there is no path for hanging a needle; you are doing the work of twisting thread in vain.' He also said, 'Do you understand?' The monk said, 'I don't understand.' The Master said, '(If you are self-righteous), then that is the descendant of the Golden Millet Buddha, the false body of Sariputra, the empty and untrue profound talks, that is the den of wild foxes.' The Master ascended the hall to preach: 'Not knowing when it is dawn, enlightenment cannot be given by a teacher. A dragon-gate fish leaping over the dragon gate will not fall into the hands of a fisherman. As long as the mind is not attached to personal affections, and the tongue is not close to profound meanings, it is good to be a kindred spirit. This is called co-arising speech. If you doubt the profound meaning, you will be deceived by it.' 'Trapped fish can only stay in puddles, and dull birds can only perch in reeds. Clouds and water are not you, and you are not clouds and water. The old monk finds freedom in clouds and water; what about you?' A lecturer from Xichuan stopped lecturing and visited everywhere, arriving at the place of Abbot Huayan of Xiangzhou, and asked, 'Are the Patriarch's intent and the Buddha's teachings the same or different?' Abbot Huayan said, 'Like the two wheels of a cart, like the two wings of a bird.' The lecturer said, 'I thought the Zen school had some special strengths, but it turns out it doesn't.' So he returned to Sichuan. Later, hearing that the Master's virtue had spread in all directions, he sent a young disciple to ask the Master this question. The Master said, 'Carving jade on sand is not possible, and tying knots with grass does not accord with the mind of a cultivator.' The lecturer, hearing the disciple's report, bowed from afar and said, 'Originally, the Zen school does indeed have special strengths.' The Master ascended the hall to preach: 'Understanding arises from hearing, and painting is depicted in consciousness. What is before your eyes seems beautiful, but prolonged accumulation becomes a disease. Green mountains and white clouds never reach each other. The thread on the loom does not hang on the shuttle, and the literary talent is horizontal and vertical, and the meaning is naturally different. The path taken by Master Jixiang, the wise know to avoid. Auspicious grass has no roots, and the virtuous do not value it.' Someone asked, 'What is the Dao?'

【English Translation】 English version Seeking the Buddha externally, one is currently deluded about the correct principles, like trying to find bubbles by stirring up a fire (impossible). A monk asked, 'From the beginning, the meaning of the Patriarchal Zen established by Bodhidharma and the teachings of the Buddha, why does the Abbot say they are not there?' The Master said, 'If you don't eat for three years, there will be no hungry people before your eyes.' The monk said, 'Since there are no hungry people, why can't I attain enlightenment?' The Master said, 'Just because you are attached to enlightenment, it confuses you.' He further gave a verse to instruct: 'Originally, there is no method of enlightenment; clinging to enlightenment only deludes people. Stretching out both legs to sleep comfortably, there is neither falsehood nor truth.' Someone asked, 'The twelve divisions of the scriptures and the Patriarch's intent, why does the Abbot not allow people to ask about them?' The Master said, 'This is the old monk's sitting cloth.' The monk asked, 'What method does the Abbot use to instruct people?' The Master said, 'In emptiness, there is no path for hanging a needle; you are doing the work of twisting thread in vain.' He also said, 'Do you understand?' The monk said, 'I don't understand.' The Master said, '(If you are self-righteous), then that is the descendant of the Golden Millet Buddha (Jin Su Ru Lai), the false body of Sariputra (She Li Fu), the empty and untrue profound talks, that is the den of wild foxes.' The Master ascended the hall to preach: 'Not knowing when it is dawn, enlightenment cannot be given by a teacher. A dragon-gate fish leaping over the dragon gate will not fall into the hands of a fisherman. As long as the mind is not attached to personal affections, and the tongue is not close to profound meanings, it is good to be a kindred spirit. This is called co-arising speech. If you doubt the profound meaning, you will be deceived by it.' 'Trapped fish can only stay in puddles, and dull birds can only perch in reeds. Clouds and water are not you, and you are not clouds and water. The old monk finds freedom in clouds and water; what about you?' A lecturer from Xichuan stopped lecturing and visited everywhere, arriving at the place of Abbot Huayan (Hua Yan) of Xiangzhou, and asked, 'Are the Patriarch's intent and the Buddha's teachings the same or different?' Abbot Huayan said, 'Like the two wheels of a cart, like the two wings of a bird.' The lecturer said, 'I thought the Zen school had some special strengths, but it turns out it doesn't.' So he returned to Sichuan. Later, hearing that the Master's virtue had spread in all directions, he sent a young disciple to ask the Master this question. The Master said, 'Carving jade on sand is not possible, and tying knots with grass does not accord with the mind of a cultivator.' The lecturer, hearing the disciple's report, bowed from afar and said, 'Originally, the Zen school does indeed have special strengths.' The Master ascended the hall to preach: 'Understanding arises from hearing, and painting is depicted in consciousness. What is before your eyes seems beautiful, but prolonged accumulation becomes a disease. Green mountains and white clouds never reach each other. The thread on the loom does not hang on the shuttle, and the literary talent is horizontal and vertical, and the meaning is naturally different. The path taken by Master Jixiang (Jia Xiang), the wise know to avoid. Auspicious grass has no roots, and the virtuous do not value it.' Someone asked, 'What is the Dao?'

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曰。太陽溢目。萬里不掛片云。曰。不會。師曰。清清之水。游魚自迷。問。如何是本。師曰。飲水不迷源。問。古人布發掩泥。當爲何事。師曰。九烏射盡。一翳猶存。一箭墮地。天下黯黑。問。祖意教意是同是別。師曰。風吹荷葉滿池青。十里行人較一程。問。撥塵見佛時如何。師曰。直須揮劍。若不揮劍。漁父棲巢。僧后問石霜。撥塵見佛時如何。霜曰。渠無國土。甚處逢渠。僧回舉似師。師上堂舉了。乃曰。門庭施設。不如老僧。入理深談。猶較石霜百步。問。兩鏡相照時如何。師曰。蚌呈無價寶。龍吐腹中珠。問。如何是寂默中事。師曰。寢殿無人。師喫茶了。自烹一碗。過與侍者。者擬接。師乃縮手。曰。是甚麼。者無對。座主問。若是教意。某甲即不疑。只如禪門中事如何。師曰。老僧只解變生為熟。問。如何是實際之理。師曰。石上無根樹。山含不動云。問。如何是出窟師子。師曰。虛空無影像。足下野云生。師在溈山作典座。溈問。今日吃甚菜。師曰。二年同一春。溈曰。好好修事著。師曰。龍宿鳳巢。問。如何識得家中寶。師曰。忙中爭得作閑人。問。如何是相似句。師曰。荷葉團團團似鏡。菱角尖尖尖似錐。復曰。會么。曰。不會。師曰。風吹柳絮毛毬走。雨打梨花蛺蝶飛。問。如何是一老一

【現代漢語翻譯】 現代漢語譯本 問：太陽光芒四射，萬里無雲，是這樣嗎？ 答：不是。 師父說：清澈的水中，游魚也會迷失方向。 問：什麼是根本？ 師父說：飲水時不迷失水源。 問：古人鋪散頭髮掩蓋泥土，是爲了什麼事？ 師父說：九個太陽都被射盡了，還剩下一片陰影存在。一支箭掉在地上，天下就一片黑暗。 問：祖師的意旨和教義是相同還是不同？ 師父說：風吹荷葉，滿池都是青色，十里路程的行人，要比較一下誰走得更快。 問：撥開塵土見到佛時，會是怎樣？ 師父說：直接需要揮劍。如果不揮劍，漁夫就會在樹上築巢。 僧人後來問石霜（Shishuang，人名）：撥開塵土見到佛時，會是怎樣？ 石霜（Shishuang）說：他沒有國土，在哪裡能遇到他？ 僧人回來把這話告訴了師父，師父上堂舉了這個例子，於是說：在門庭的佈置上，不如老僧。在深入的道理上，還比石霜（Shishuang）差一百步。 問：兩面鏡子互相照耀時，會是怎樣？ 師父說：蚌呈現出無價的寶物，龍吐出腹中的珍珠。 問：什麼是寂靜無聲中的事情？ 師父說：寢宮裡沒有人。 師父喝完茶，自己又煮了一碗，遞給侍者。侍者想要接，師父卻縮回手，說：這是什麼？ 侍者無言以對。 座主問：如果是教義，我沒有什麼疑問。只是禪門中的事情是怎樣的？ 師父說：老僧只會把生的變成熟的。 問：什麼是實際的道理？ 師父說：石頭上沒有根的樹，山中含有不動的云。 問：什麼是出窟的獅子？ 師父說：虛空中沒有影像，腳下生出野云。 師父在溈山（Weishan，地名）做典座（負責寺院飲食的人）。溈山（Weishan）問：今天吃什麼菜？ 師父說：兩年都是同一個春天。 溈山（Weishan）說：好好地準備。 師父說：龍住在鳳的巢穴里。 問：如何才能認識到家中的寶物？ 師父說：忙碌之中才能爭得做個閑人。 問：什麼是相似的句子？ 師父說：荷葉圓圓，圓得像鏡子；菱角尖尖，尖得像錐子。 又說：明白了嗎？ 答：不明白。 師父說：風吹柳絮，像毛球一樣滾動；雨打梨花，蝴蝶飛舞。 問：什麼是'一老一…'？

【English Translation】 English version Asked: The sun overflows with light, and ten thousand miles are without a wisp of cloud, is that so? Answered: No. The Master said: In clear water, fish themselves get lost. Asked: What is the origin? The Master said: Drinking water without losing the source. Asked: What was the purpose of the ancients spreading their hair to cover the mud? The Master said: All nine suns have been shot down, yet a shadow still remains. If an arrow falls to the ground, the world will be plunged into darkness. Asked: Are the Patriarch's intention and the teaching the same or different? The Master said: The wind blows the lotus leaves, filling the pond with green; travelers over ten miles compare who travels a further stage. Asked: What is it like when one sees the Buddha after clearing away the dust? The Master said: You must directly wield the sword. If you do not wield the sword, the fisherman will nest in the trees. A monk later asked Shishuang (Shishuang, a name): What is it like when one sees the Buddha after clearing away the dust? Shishuang (Shishuang) said: He has no country; where can you meet him? The monk returned and told the Master this. The Master ascended the hall and cited this example, then said: In the arrangement of the gate, I am not as good as the old monk. In deep discussions of principle, I am still a hundred paces behind Shishuang (Shishuang). Asked: What is it like when two mirrors reflect each other? The Master said: The clam presents a priceless treasure; the dragon spits out a pearl from its belly. Asked: What is the matter within stillness and silence? The Master said: The sleeping palace is empty of people. The Master finished his tea and brewed another bowl for himself, passing it to the attendant. The attendant reached out to take it, but the Master withdrew his hand and said: What is this? The attendant had no reply. The Zuo Zhu (a high-ranking monk) asked: If it is the teaching, I have no doubts. But what about the matters within the Chan school? The Master said: The old monk only knows how to transform the raw into the cooked. Asked: What is the principle of actuality? The Master said: A tree without roots on a stone; a mountain containing motionless clouds. Asked: What is a lion emerging from its cave? The Master said: Empty space has no image; wild clouds arise beneath your feet. The Master was serving as the Tenzo (cook in charge of the monastery's food) at Weishan (Weishan, a place name). Weishan (Weishan) asked: What vegetables are we eating today? The Master said: Two years are the same spring. Weishan (Weishan) said: Take good care of the preparations. The Master said: The dragon dwells in the phoenix's nest. Asked: How can one recognize the treasure of one's own home? The Master said: In the midst of busyness, one strives to be an idle person. Asked: What is a similar phrase? The Master said: The lotus leaf is round and round, round like a mirror; the water chestnut is sharp and sharp, sharp like an awl. He added: Do you understand? Answered: I do not understand. The Master said: The wind blows the willow catkins, rolling like a wool ball; the rain beats the pear blossoms, butterflies fly. Asked: What is 'one old and one...'?

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不老。師曰。青山元不動。澗水鎮長流。手執夜明符。幾個知天曉。上堂。金烏玉兔。互動爭輝。坐卻日頭。天下黯黑。上唇與下唇。從來不相識。明明向君道。莫令眼顧著。何也。日月未足為明。天地未足為大。空中不運斤。巧匠不遺蹤。見性不留佛。悟道不存師。尋常老僧道。目睹瞿曇。猶如黃葉。一大藏教是老僧坐具。祖師玄旨是破草鞋。寧可赤腳不著最好。僧問。如何是佛。師曰。此問無賓主。曰。尋常與甚麼人對談。師曰。文殊與吾𢹂水去。普賢猶未折花來。上堂。我二十年住此山。未曾舉著宗門中事。有僧問。承和尚有言。二十年住此山。未曾舉著宗門中事。是否。師曰。是。僧便掀倒禪床。師休去。至明日普請。掘一坑。令侍者請昨日僧至。曰。老僧二十年說無義語。今日請上座打殺老僧。埋向坑裡。便請。便請。若不打殺老僧。上座自著打殺。埋在坑中始得。其僧歸堂。束裝潛去。上堂。百草頭薦取老僧。鬧市裡識取天子。虎頭上座參。師問。甚處來。曰。湖南來。師曰。曾到石霜么。曰。要路經過。爭得不到。師曰。聞石霜有毬子話。是否。曰。和尚也須急著眼始得。師曰。作么生是毬子。曰。跳不出。師曰。作么生是毬杖。曰。沒手足。師曰。且去。老僧未與阇黎相見。明日昇座。師曰。昨日新

【現代漢語翻譯】 現代漢語譯本： 不老。師父說：『青山原本就不動，澗水一直長流。手持夜明符（比喻智慧），有幾個人知道天亮？』 上堂說法。『太陽和月亮，交替爭奪光輝。坐著太陽，天下就一片黑暗。上嘴唇和下嘴唇，從來就不相識。明明地告訴你們，不要讓眼睛只顧著看。』為什麼呢？日月的光明還不足夠明亮，天地的廣大還不足夠大。在空中不用斧頭砍削，巧匠也不會留下痕跡。見性的人不會留下佛的痕跡，悟道的人不會留下老師的痕跡。平常老僧說，親眼見到瞿曇（釋迦牟尼），也猶如一片黃葉。整個大藏經，是老僧的坐具。祖師的玄妙旨意，是破爛的草鞋。寧可赤腳，不穿最好。 有僧人問：『什麼是佛？』師父說：『這個問題沒有賓主之分。』僧人說：『平常和什麼人對話？』師父說：『文殊菩薩和我一起挑水去，普賢菩薩還沒折花回來。』 上堂說法。『我二十年住在這座山裡，未曾提起宗門中的事。』有僧人問：『聽和尚您說，二十年住在這座山裡，未曾提起宗門中的事，是這樣嗎？』師父說：『是這樣。』僧人便掀翻禪床。師父便作罷。到第二天，大眾出坡勞動，挖了一個坑。讓侍者請昨天那位僧人來，說：『老僧二十年說沒有意義的話，今天請上座打死老僧，埋到坑裡。』便請，便請。如果不打死老僧，上座自己就要被打死，埋在坑裡才行。』那位僧人回到禪堂，收拾行李悄悄地走了。 上堂說法。『在百草頭上推薦老僧，在鬧市裡認識天子。』 虎頭上座來參拜。師父問：『從哪裡來？』答：『從湖南來。』師父說：『曾經到過石霜（地名）嗎？』答：『要路經過，怎麼會沒到？』師父說：『聽說石霜有毬子（球）的話頭，是這樣嗎？』答：『和尚您也須要趕緊睜開眼睛才行。』師父說：『怎麼是毬子？』答：『跳不出。』師父說：『怎麼是毬杖（球桿）？』答：『沒手足。』師父說：『先去吧。老僧還沒和阇黎（出家人）相見。』 第二天升座說法。師父說：『昨天新…』

【English Translation】 English version: Not old. The master said, 'The green mountains are originally still, the stream water flows eternally. Holding the night-shining talisman (metaphor for wisdom), how many know the dawn?' Ascending the hall to preach. 'The golden crow (sun) and jade rabbit (moon) alternately contend for glory. Sitting on the sun, the world is plunged into darkness. The upper lip and the lower lip have never known each other. Clearly telling you, do not let your eyes only focus on seeing.' Why? The brightness of the sun and moon is not bright enough, the vastness of heaven and earth is not vast enough. Without using an axe in the sky, a skilled craftsman leaves no trace. Seeing the nature leaves no trace of the Buddha, realizing the Tao leaves no trace of the teacher. The ordinary old monk says that seeing Gautama (Sakyamuni) with one's own eyes is like a yellow leaf. The entire Tripitaka is the old monk's seat. The profound meaning of the Patriarch is a broken straw sandal. It is better to be barefoot than to wear them. A monk asked, 'What is Buddha?' The master said, 'This question has no distinction between guest and host.' The monk said, 'Who do you usually talk to?' The master said, 'Manjusri Bodhisattva goes to fetch water with me, and Samantabhadra Bodhisattva has not yet returned with flowers.' Ascending the hall to preach. 'I have lived in this mountain for twenty years and have never mentioned matters of the Zen school.' A monk asked, 'Hearing you say, venerable monk, that you have lived in this mountain for twenty years and have never mentioned matters of the Zen school, is that so?' The master said, 'That is so.' The monk then overturned the Zen bed. The master then stopped. The next day, the assembly did labor, digging a pit. He had the attendant invite the monk from yesterday and said, 'The old monk has spoken meaningless words for twenty years. Today, I invite the senior monk to beat the old monk to death and bury him in the pit.' Please, please. If you do not beat the old monk to death, the senior monk will be beaten to death and buried in the pit.' That monk returned to the meditation hall, packed his bags, and quietly left. Ascending the hall to preach. 'Recommend the old monk on the tips of the hundred grasses, recognize the emperor in the bustling marketplace.' The monk Hutou came to pay respects. The master asked, 'Where do you come from?' He replied, 'From Hunan.' The master said, 'Have you been to Shishuang (place name)?' He replied, 'It is a necessary route, how could I not have been there?' The master said, 'I heard that Shishuang has the topic of the ball (qiúzi), is that so?' He replied, 'Venerable monk, you must also open your eyes quickly.' The master said, 'What is the ball?' He replied, 'Cannot jump out.' The master said, 'What is the ball stick (qiúzhàng)?' He replied, 'Has no hands or feet.' The master said, 'Go for now. The old monk has not yet met the acarya (ordained monk).' Ascending the seat to preach the next day. The master said, 'Yesterday's new...'

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到在么。頭出應諾。師曰。目前無法。意在目前。不是目前法。非耳目之所到。頭曰。今日雖問。要且不是。師曰。片月難明。非關天地。頭曰。莫𡱰沸。便作掀禪床勢。師曰。且緩緩。虧著上座甚麼處。頭豎起拳曰。目前還著得這個么。師曰。作家。作家。頭又作掀禪床勢。師曰。大眾看這一員戰將。若是門庭佈列。山僧不如他。若據入理之談。也較山僧一級地。上堂。眼不掛戶。意不停玄。直得靈草不生。猶是五天之位。珠光月魄。不是出頭時。此間無老僧。五路頭無阇黎。問。如何是夾山境。師曰。猿抱子歸青嶂里。鳥銜華落碧巖前(法眼云。我二十年只作境話會)。師問僧。甚麼處來。曰。洞山來。師曰。洞山有何言句示徒。曰。尋常教學人三路學。師曰。何者三路。曰。玄路．鳥道．展手。師曰。實有此語否。曰。實有。師曰。軌持千里鈔。林下道人悲。師再闡玄樞。迨於一紀。唐中和元年十一月七日。召主事曰。吾與眾僧話道累歲。佛法深旨。各應自知。吾今幻質。時盡即去。汝等善保護。如吾在日。勿得雷同世人。輒生惆悵。言訖奄然而逝。塔于本山。謚傳明大師。

翠微學禪師法嗣

鄂州清平山安樂院令遵禪師

東平人也。初參翠微。便問。如何是西來的的意。微曰。待無人即向

【現代漢語翻譯】 現代漢語譯本： 僧人問道：『到了嗎？』頭應聲而出。禪師說：『目前無法領會，意境在於目前，但不是目前之法。不是耳目所能達到的。』僧人說：『今日雖然發問，但要緊的還不是這個。』禪師說：『片面的理解難以明白，與天地無關。』僧人說：『不要吵吵嚷嚷的。』便做出要掀翻禪床的姿勢。禪師說：『且慢，虧欠了上座什麼？』僧人豎起拳頭說：『目前還用得著這個嗎？』禪師說：『行家，行家。』僧人又做出要掀翻禪床的姿勢。禪師說：『大家看這位戰將。如果是門庭的佈置，我不如他。如果根據入理的談論，也比我高一級。』 禪師上堂說法：『眼不掛礙於門戶，意不停留在玄妙之處。即使靈草不生，仍然是五天（指印度）的位置。珠光月魄，不是出頭的時候。這裡沒有老僧，五路頭沒有阇黎（Acarya，阿阇梨，意為導師）。』有人問：『如何是夾山（Jiashan）的境界？』禪師說：『猿猴抱著幼崽回到青色的山峰里，鳥兒銜著花朵落在碧綠的巖石前。』（法眼（Fayan）說：『我二十年只作境界的話頭。』） 禪師問僧人：『從哪裡來？』回答說：『從洞山（Dongshan）來。』禪師說：『洞山有什麼言語開示學徒？』回答說：『尋常教人三路學。』禪師說：『哪三路？』回答說：『玄路、鳥道、展手。』禪師說：『確實有此語嗎？』回答說：『確實有。』禪師說：『軌持千里鈔，林下道人悲。』禪師再次闡述玄樞，長達一紀（十二年）。唐朝中和元年十一月七日，召集主事說：『我與眾僧談論佛法多年，佛法深奧的旨意，各位應該自己知道。我如今的幻化之身，時間到了就要離去。你們要好好保護自己，如同我在世一樣。不要像世人一樣，隨便產生惆悵。』說完就安然去世了，塔葬在本山，謚號傳明大師。

翠微（Cuiwei）學禪師的法嗣

鄂州（Ezhou）清平山（Qingpingshan）安樂院（Anleyuan）令遵（Lingzun）禪師

東平（Dongping）人。最初參拜翠微，便問：『如何是西來的的意（Bodhidharma's intention in coming from the West）？』翠微說：『等到沒有人的時候就告訴你。』

【English Translation】 English version: A monk asked: 'Have you arrived?' The head monk responded immediately. The Zen master said: 'It cannot be comprehended at the moment; the meaning lies in the present, but it is not the law of the present. It cannot be reached by the ears and eyes.' The monk said: 'Although I ask today, the important thing is not this.' The Zen master said: 'A one-sided understanding is difficult to grasp; it is unrelated to heaven and earth.' The monk said: 'Don't make a fuss.' Then he made a gesture as if to overturn the Zen meditation bed. The Zen master said: 'Wait a moment; what do I owe you, venerable monk?' The monk raised his fist and said: 'Is this still useful at the moment?' The Zen master said: 'An expert, an expert.' The monk again made a gesture as if to overturn the Zen meditation bed. The Zen master said: 'Everyone, look at this warrior. If it is a matter of arranging the gate, I am not as good as him. If it is based on discussions of entering into the truth, he is also one level above me.' The Zen master ascended the hall and gave a Dharma talk: 'The eye does not cling to the door, and the mind does not dwell on the mysterious. Even if spiritual herbs do not grow, it is still the position of the Five Heavens (referring to India). The pearl light and moon essence are not the time to come forward. There is no old monk here, and there is no Acarya (teacher) at the five crossroads.' Someone asked: 'What is the state of Jiashan (Mount Jia)?' The Zen master said: 'Monkeys carry their cubs back to the green peaks, and birds carry flowers and drop them in front of the green rocks.' (Fayan said: 'For twenty years, I have only spoken of states.') The Zen master asked a monk: 'Where do you come from?' He replied: 'From Dongshan (Mount Dong).' The Zen master said: 'What words does Dongshan use to instruct his disciples?' He replied: 'He usually teaches people to learn through three paths.' The Zen master said: 'What are the three paths?' He replied: 'The mysterious path, the bird path, and the outstretched hand.' The Zen master said: 'Is this really what he said?' He replied: 'Yes, it is.' The Zen master said: 'To hold the standard of a thousand miles of notes, the Daoist in the forest is sad.' The Zen master further expounded the mysterious pivot for a full cycle (twelve years). On the seventh day of the eleventh month of the first year of the Zhonghe era of the Tang Dynasty, he summoned the chief administrator and said: 'I have discussed the Dharma with the monks for many years, and you should all know the profound meaning of the Buddha-dharma. My illusory body will depart when the time is up. You must protect yourselves well, as if I were still alive. Do not be like worldly people, casually generating sorrow.' After saying this, he passed away peacefully and was buried in a pagoda on this mountain, with the posthumous title of Great Master Chuanming.

Dharma successor of Zen Master Xue of Cuiwei (Mount Cuiwei)

Zen Master Lingzun of Anleyuan (Peace and Joy Temple) on Qingping Mountain (Clear Peace Mountain) in Ezhou (E Prefecture)

He was from Dongping (East Peace). He first visited Cuiwei and asked: 'What is Bodhidharma's intention in coming from the West?' Cuiwei said: 'I will tell you when there is no one around.'

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汝說。師良久。曰。無人也。請和尚說。微下禪床。引師入竹園。師又曰。無人也。請和尚說。微指竹曰。這竿得恁么長。那竿得恁么短。師雖領其微言。猶未徹其玄旨。出住大通。上堂。舉初見翠微機緣謂眾曰。先師入泥入水為我。自是我不識好惡。師自此化導。次遷清平。上堂。諸上座。夫出家人須會佛意始得。若會佛意。不在僧俗男女貴賤。但隨家豐儉安樂便得。諸上座儘是久處叢林。遍參尊宿。且作么生會佛意。試出來大家商量。莫空氣高。至后一事無成。一生空度。若未會佛意。直饒頭上出水。足下出火。燒身煉臂。聰慧多辯。聚徒一千二千。說法如雲如雨。講得天華亂墜。祇成個邪說。爭競是非。去佛法大遠在。諸人幸值色身安健。不值諸難。何妨近前著些工夫。體取佛意好。僧問。如何是大乘。師曰。井索。曰。如何是小乘。師曰。錢貫。問。如何是清平家風。師曰。一斗面作三個蒸餅。問。如何是禪。師曰。猢猻上樹尾連顛。問。如何是有漏。師曰。笊籬。曰。如何是無漏。師曰。木杓。曰。覿面相呈時如何。師曰。分付與典座。自余逗機方便。靡狥時情。逆順卷舒。語超格量。天祐十六年。終於本山。謚法喜禪師。

舒州投子山大同禪師

本州懷寧劉氏子。幼歲依洛下保唐滿禪師出家

【現代漢語翻譯】 現代漢語譯本 你說。禪師沉默良久，說：『沒有人啊。』請和尚開示。禪師稍微走下禪床，引禪師進入竹園。禪師又說：『沒有人啊。』請和尚開示。禪師稍微指著竹子說：『這根竹子怎麼這麼長，那根竹子怎麼這麼短？』禪師雖然領會了其中的微妙之意，但還沒有徹底明白其玄妙的旨意。後來到大通寺擔任住持。上堂說法時，舉出當初拜見翠微禪師的機緣，對大眾說：『先師爲了我，不惜弄得滿身泥水。只是我不識好歹。』禪師從此開始教化引導。之後遷往清平寺。上堂說法時說：『各位上座，出家人必須領會佛意才行。如果領會了佛意，就不在於僧俗男女貴賤。只要隨順各家的豐儉，安樂自在就好。各位上座都是久居叢林，遍參各位尊宿。那麼，如何領會佛意呢？試著出來和大家商量商量。不要空自氣高，到最後什麼事都做不成，一生空度。如果還沒有領會佛意，即使頭上出水，腳下出火，燒身煉臂，聰明多辯，聚集一千兩千人，說法如雲如雨，講得天花亂墜，也只是成為邪說，爭競是非，離佛法太遠了。各位有幸身心安康，沒有遇到各種災難，何不趁此機會，近前下些功夫，體會佛意呢？』有僧人問：『什麼是大乘（Mahayana，佛教宗派之一，意為『大運載』）？』禪師說：『井索。』（井上的繩索）。問：『什麼是小乘（Hinayana，原始佛教或部派佛教）？』禪師說：『錢貫。』（穿錢的繩子）。問：『什麼是清平寺的家風？』禪師說：『一斗面做三個蒸餅。』問：『什麼是禪（Dhyana，一種冥想狀態）？』禪師說：『猢猻上樹尾連顛。』（猴子上樹，尾巴也跟著搖擺）。問：『什麼是有漏（Sasrava，指有煩惱，會輪迴的）？』禪師說：『笊籬。』（一種竹製的漏勺）。問：『什麼是無漏（Anasrava，指沒有煩惱，不會輪迴的）？』禪師說：『木杓。』（木製的水勺）。問：『覿面相呈時如何？』（直面相對時如何？）禪師說：『分付與典座。』（交給典座）。禪師其餘的隨機應變的方便教導，都不拘泥於世俗的情感，逆順自如，言語超越常規。天祐十六年，禪師在本山圓寂。謚號法喜禪師。

舒州投子山大同禪師

是本州懷寧縣劉氏之子。幼年時依從洛陽保唐寺的滿禪師出家。

【English Translation】 English version You speak. The master was silent for a long time, then said, 'There is no one.' Please, Venerable, explain. The master slightly stepped down from the Zen seat and led the master into the bamboo garden. The master again said, 'There is no one.' Please, Venerable, explain. The master slightly pointed to the bamboo and said, 'Why is this bamboo so long, and that bamboo so short?' Although the master understood the subtle meaning, he had not yet thoroughly grasped its profound intent. Later, he went to Datong Temple to serve as abbot. During the Dharma talk, he cited the opportunity of his initial meeting with Cuiwei Zen Master, saying to the assembly, 'The former master entered the mud and water for my sake. It's just that I didn't know good from bad.' From then on, the master began to teach and guide. Later, he moved to Qingping Temple. During the Dharma talk, he said, 'All of you, senior monks, must understand the Buddha's intent. If you understand the Buddha's intent, it doesn't matter whether you are monks, laity, male, female, noble, or lowly. Just follow the abundance or frugality of your family and be at peace and happiness. All of you, senior monks, have been in the Sangha for a long time and have visited many venerable elders. So, how do you understand the Buddha's intent? Try to come out and discuss it with everyone. Don't be arrogant, only to end up achieving nothing and wasting your life. If you haven't understood the Buddha's intent, even if water comes out of your head and fire comes out of your feet, burning your body and refining your arms, being intelligent and eloquent, gathering one or two thousand disciples, and preaching like clouds and rain, speaking of heavenly flowers falling in disarray, you will only become a heretical teaching, contending over right and wrong, and be far away from the Buddha's Dharma. Fortunately, you all have healthy bodies and minds and have not encountered various calamities. Why not take this opportunity to put in some effort and understand the Buddha's intent?' A monk asked, 'What is Mahayana (Mahayana, one of the Buddhist schools, meaning 'Great Vehicle')?' The master said, 'Well rope.' (The rope on the well). Asked, 'What is Hinayana (Hinayana, Early Buddhism or sectarian Buddhism)?' The master said, 'Coin string.' (The string for threading coins). Asked, 'What is the family style of Qingping Temple?' The master said, 'One dou of flour makes three steamed buns.' Asked, 'What is Dhyana (Dhyana, a state of meditation)?' The master said, 'Monkey climbing a tree, tail swinging.' (A monkey climbing a tree, its tail also swaying). Asked, 'What is Sasrava (Sasrava, referring to having afflictions and being in Samsara)?' The master said, 'Bamboo ladle.' (A bamboo ladle). Asked, 'What is Anasrava (Anasrava, referring to being without afflictions and not being in Samsara)?' The master said, 'Wooden ladle.' (A wooden ladle). Asked, 'What about when facing each other?' (What about when facing each other?) The master said, 'Entrust it to the cook.' (Hand it over to the cook). The master's other expedient teachings, which adapted to the situation, did not adhere to worldly emotions, were free in accordance and opposition, and his words transcended conventional measures. In the sixteenth year of Tianyou, the master passed away at this mountain. His posthumous title was Zen Master Faxi.

Zen Master Datong of Touzi Mountain in Shuzhou

Was the son of the Liu family of Huaining County in this prefecture. As a child, he left home to become a monk under Zen Master Man of Baotang Temple in Luoyang.

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。初習安般觀。次閱華嚴教。發明性海。復謁翠微。頓悟宗旨(語見翠微章)。由是放意周遊。后旋故土。隱投子山。結茅而居。一日趙州和尚至桐城縣。師亦出山。途中相遇。乃逆而問曰。莫是投子山主么。師曰。茶鹽錢布施我。州先歸庵中坐。師后攜一瓶油歸。州曰。久向投子。及乎到來。只見個賣油翁。師曰。汝祇識賣油翁。且不識投子。州曰。如何是投子。師提起油瓶曰。油。油。州問。大死底人。卻活時如何。師曰。不許夜行。投明須到。州曰。我早候白。伊更候黑。上堂。汝諸人來這裡。擬覓新鮮語句。攢華四六。圖口裡有可道。我老兒氣力稍劣。唇舌遲鈍。亦無閑言語與汝。汝若問我。便隨汝答。也無玄妙可及於汝。亦不教汝垛根。終不說向上向下．有佛有法．有凡有聖。亦不存坐繫縛。汝諸人變現千般。總是汝自生見解。擔帶將來。自作自受。我這裡無可與汝。也無表無里。說似諸人。有疑便問。僧問。表裡不收時如何。師曰。汝擬向這裡垛根。便下座。問。大藏教中還有奇特事也無。師曰。演出大藏教。問。如何是眼未開時事。師曰。目凈修廣如青蓮。問。一切諸佛及諸佛法。皆從此經出。如何是此經。師曰。以是名字。汝當奉持。問。枯木中還有龍吟也無。師曰。我道髑髏里有師子吼。問。一法

【現代漢語翻譯】 現代漢語譯本 初學修習安般觀（通過呼吸來集中和平靜思想的禪修方法），接著閱讀《華嚴經》（佛教經典，闡述宇宙的相互聯繫）。發明了自性之海（比喻自性廣大如海）。之後拜訪翠微禪師，頓悟了禪宗的宗旨（語出翠微章）。由此放開胸懷四處遊歷，後來返回故鄉，隱居在投子山，結茅為廬。有一天，趙州和尚（唐代著名禪師）來到桐城縣，投子禪師也出山，在途中相遇。趙州和尚迎上前問道：『莫非是投子山的主人嗎？』投子禪師說：『茶、鹽、錢，佈施給我一些吧。』趙州和尚先回到庵中坐下，投子禪師隨後提著一瓶油回來。趙州和尚說：『久仰投子禪師的大名，及至到來，只見一個賣油的老翁。』投子禪師說：『你只認識賣油翁，卻不認識投子。』趙州和尚問：『如何是投子？』投子禪師提起油瓶說：『油，油。』趙州和尚問：『大死底人（指斷絕一切妄念的人），卻活時如何？』投子禪師說：『不許夜行，投明須到。』趙州和尚說：『我早就在等待天亮，他更是在等待天黑。』 上堂說法時，投子禪師說：『你們諸位來到這裡，想要尋找新鮮的語句，堆砌華麗的辭藻，圖的是口裡有可說的話。我老頭子氣力稍微差些，口舌也遲鈍，也沒有閒言碎語給你們。你們如果問我，我就隨著你們回答，也沒有什麼玄妙的東西可以給你們，也不教你們打地基（指執著于基礎），始終不說向上向下，不說有佛有法，有凡有聖，也不存在坐禪的束縛。你們諸位變現出千般花樣，都是你們自己產生的見解，自己揹負著，自作自受。我這裡沒有什麼可以給你們的，也沒有表裡之分。告訴你們，有疑問就問。』 有僧人問：『表裡都不收的時候如何？』投子禪師說：『你想要在這裡打地基嗎？』便下座。 問：『大藏教（佛教經典的總稱）中還有奇特的事情嗎？』投子禪師說：『演出大藏教。』 問：『如何是眼未開時事？』投子禪師說：『目凈修廣如青蓮（眼睛清澈明亮，像青色的蓮花一樣）。』 問：『一切諸佛及諸佛法，皆從此經出，如何是此經？』投子禪師說：『以是名字，汝當奉持（用這個名字，你應該奉行保持）。』 問：『枯木中還有龍吟嗎？』投子禪師說：『我道髑髏里有師子吼（我說在骷髏里有獅子的吼聲）。』 問：『一法（指唯一的真理）……』

【English Translation】 English version Initially, he practiced Anban Guan (a meditation method to concentrate and calm the mind through breathing). Then, he read the Avatamsaka Sutra (a Buddhist scripture that elaborates on the interconnectedness of the universe). He discovered the 'Sea of Self-Nature' (a metaphor for the vastness of one's true nature). Later, he visited Zen Master Cuiwei and had a sudden enlightenment of the Zen school's tenets (as mentioned in the Cuiwei chapter). From then on, he traveled freely. Eventually, he returned to his hometown and lived in seclusion on Touzi Mountain, dwelling in a thatched hut. One day, Zen Master Zhaozhou (a famous Zen master of the Tang Dynasty) came to Tongcheng County, and Zen Master Touzi also left the mountain. They met on the road. Zen Master Zhaozhou went up and asked: 'Are you the master of Touzi Mountain?' Zen Master Touzi said: 'Give me some tea, salt, and money.' Zen Master Zhaozhou returned to the hermitage and sat down first. Zen Master Touzi then came back carrying a bottle of oil. Zen Master Zhaozhou said: 'I have long admired Zen Master Touzi, but upon arrival, I only see an old oil vendor.' Zen Master Touzi said: 'You only recognize the oil vendor, but you do not recognize Touzi.' Zen Master Zhaozhou asked: 'What is Touzi?' Zen Master Touzi raised the oil bottle and said: 'Oil, oil.' Zen Master Zhaozhou asked: 'When a person who is greatly dead (referring to someone who has cut off all delusions) comes back to life, what is it like?' Zen Master Touzi said: 'No night travel is allowed; you must arrive by dawn.' Zen Master Zhaozhou said: 'I have been waiting for dawn, and he is waiting for darkness.' During an assembly, Zen Master Touzi said: 'All of you come here wanting to find fresh phrases, piling up flowery language, hoping to have something to say. I, an old man, am a little weak, and my tongue is also slow. I have no idle words for you. If you ask me, I will answer you accordingly. There is nothing profound I can give you, nor will I teach you to lay foundations (referring to clinging to the basics). I will never talk about up or down, about the existence of Buddha or Dharma, about the existence of ordinary beings or sages, nor will I impose the constraints of seated meditation. All the thousands of transformations you manifest are your own views, which you carry and bear the consequences of yourselves. There is nothing I can give you here, and there is no distinction between inside and outside. I tell you, if you have any doubts, ask.' A monk asked: 'What happens when neither the inside nor the outside is collected?' Zen Master Touzi said: 'Do you want to lay a foundation here?' Then he stepped down from the seat. Asked: 'Are there any extraordinary things in the Tripitaka (the complete collection of Buddhist texts)?' Zen Master Touzi said: 'Enacting the Tripitaka.' Asked: 'What is it like before the eyes are opened?' Zen Master Touzi said: 'Eyes are pure, cultivated, broad, like a blue lotus (eyes are clear and bright, like a blue lotus flower).' Asked: 'All Buddhas and all Buddha-dharmas come from this sutra. What is this sutra?' Zen Master Touzi said: 'With this name, you should uphold it.' Asked: 'Is there still a dragon's roar in a withered tree?' Zen Master Touzi said: 'I say there is a lion's roar in a skull.' Asked: 'One Dharma (referring to the ultimate truth)...'

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普潤一切群生。如何是一法。師曰。雨下也。問。一塵含法界時如何。師曰。早是數塵也。問。金鎖未開時如何。師曰。開也。問。學人擬欲修行時如何。師曰。虛空不曾爛壞。巨榮禪客參次。師曰。老僧未曾有一言半句掛諸方唇齒。何用要見老僧。榮曰。到這裡不施三拜。要且不甘。師曰。出家兒得恁么沒碑記。榮乃繞禪床一匝而去。師曰。有眼無耳朵。六月火邊坐。問。一切聲是佛聲。是不。師曰。是。曰。和尚莫𡱰沸碗鳴聲。師便打。問。粗言及細語。皆歸第一義。是不。師曰。是。曰。喚和尚作頭驢。得么。師便打。問。如何是十身調御。師下禪床立。師指庵前一片石。謂雪峰曰。三世諸佛總在里許。峰曰。須知有不在里許者。師曰。不快漆桶。師與雪峰游龍眠。有兩路。峰問。那個是龍眠路。師以杖指之。峰曰。東去西去。師曰。不快漆桶。問。一槌便就時如何。師曰。不是性燥漢。曰。不假一槌時如何。師曰。不快漆桶。峰問。此間還有人蔘也無。師將钁頭拋向峰面前。峰曰。恁么則當處掘去也。師曰。不快漆桶。峰辭。師送出門。召曰。道者。峯迴首應諾。師曰。途中善為。問。故歲已去。新歲到來。還有不涉二途者也無。師曰。有。曰。如何是不涉二途者。師曰。元正啟祚。萬物咸新。問。依稀似半

月。彷彿若三星。乾坤收不得。師於何處明。師曰。道甚麼。曰。想師祇有湛水之波。且無滔天之浪。師曰。閑言語。問。類中來時如何。師曰。人類中來。馬類中來。問。祖祖相傳。傳個甚麼。師曰。老僧不解妄語。問。如何是出門不見佛。師曰。無所睹。曰。如何是入室別爺孃。師曰。無所生。問。如何是火焰里身。師曰。有甚麼掩處。曰。如何是炭庫里藏身。師曰。我道汝黑似漆。問。的的不明時如何。師曰。明也。問。如何是末後一句。師曰。最初明不得。問。從苗辨地。因語識人。未審將何辨識。師曰。引不著。問。院中有三百人。還有不在數者也無。師曰。一百年前。五十年後看取。問僧。久向疏山．姜頭。莫便是否。僧無對(法眼代云。向重和尚日久)。問。抱璞投師。請師雕琢。師曰。不為棟樑材。曰。恁么則卞和無出身處也。師曰。擔帶即竛竮辛苦。曰。不擔帶時如何。師曰。不教汝抱璞投師。請師雕琢。問。那吒析骨還父。析肉還母。如何是那吒本來身。師放下拂子。叉手。問。佛法二字。如何辯得清濁。師曰。佛法清濁。曰。學人不會。師曰。汝適來問個甚麼。問。一等是水。為甚麼海咸河淡。師曰。天上星。地下水(法眼別云。大似相違)。問。如何是祖師意。師曰。彌勒覓個受記處不得。

【現代漢語翻譯】 現代漢語譯本 問：月亮彷彿三星一樣，乾坤都無法容納，請問禪師在哪裡開悟的？ 師父說：說什麼？ 問：我想禪師只有平靜的水波，而沒有滔天巨浪。 師父說：少說廢話。 問：從同類中來時是怎樣的？ 師父說：人類中來，馬類中來。 問：祖祖相傳，傳的是什麼？ 師父說：老衲不打妄語。 問：如何是出門看不見佛？ 師父說：無所見。 問：如何是入室不見爺孃（父母）？ 師父說：無所生。 問：如何是火焰里身？ 師父說：有什麼可掩蓋的？ 問：如何是炭庫里藏身？ 師父說：我說你黑得像漆一樣。 問：確實不明白時該怎麼辦？ 師父說：明白。 問：如何是末後一句？ 師父說：最初就沒明白。 問：從苗辨地，因語識人，不知用什麼來辨識？ 師父說：引不著（無法引導）。 問：寺院中有三百人，還有不在數內的嗎？ 師父說：一百年前，五十年後看。 問僧：久仰疏山（地名）姜頭（人名），莫非就是您？ 僧人無言以對（法眼（禪師名）代答說：向重和尚（人名）很久了）。 問：抱著璞玉來拜師，請師父雕琢。 師父說：不是做棟樑的材料。 問：這樣說來，卞和（人名）就沒有出頭的機會了。 師父說：擔著就辛苦。 問：不擔著時如何？ 師父說：不教你抱璞投師，請師父雕琢。 問：那吒（神話人物）析骨還父，析肉還母，如何是那吒本來面目？ 師父放下拂子，叉手。 問：佛法二字，如何辨別清濁？ 師父說：佛法清濁。 問：學人不會。 師父說：你剛才問的是什麼？ 問：同樣是水，為什麼海水咸而河水淡？ 師父說：天上星，地下水（法眼（禪師名）另說：大似相違）。 問：如何是祖師意？ 師父說：彌勒（未來佛）找不到受記的地方。

【English Translation】 English version Question: The moon is like three stars, and the universe cannot contain it. Where did the master attain enlightenment? The master said: What are you saying? Question: I think the master only has calm water waves, but no滔天巨浪 (tāo tiān jù làng, gigantic waves). The master said: Stop talking nonsense. Question: What is it like when coming from the same category? The master said: Coming from the human category, coming from the horse category. Question: What is passed down from generation to generation? The master said: This old monk does not lie. Question: What is 'not seeing the Buddha when going out the door'? The master said: Nothing is seen. Question: What is 'not seeing parents when entering the room'? The master said: Nothing is born. Question: What is 'the body in the flames'? The master said: What is there to cover up? Question: What is 'hiding in the charcoal pile'? The master said: I say you are as black as lacquer. Question: What should I do when I really don't understand? The master said: Understand. Question: What is the last sentence? The master said: It was not understood from the beginning. Question: Distinguishing the land from the seedling, recognizing people from their words, how should I distinguish? The master said: Cannot be guided. Question: There are three hundred people in the monastery, are there any who are not counted? The master said: Look a hundred years ago, fifty years later. Question to the monk: I have long admired 疏山 (Shū Shān, place name) 姜頭 (Jiāng Tóu, person's name), is that you? The monk was speechless (法眼 (Fǎ Yǎn, a Chan master) answered instead: Venerable 向重 (Xiàng Chóng, a monk's name) has been around for a long time). Question: Bringing uncut jade to the master, please carve it. The master said: Not the material for beams and pillars. Question: In that case, 卞和 (Biàn Hé, a person's name) has no chance to succeed. The master said: Carrying it is hard work. Question: What if I don't carry it? The master said: I won't teach you to bring uncut jade to the master and ask him to carve it. Question: 那吒 (Nezha, a mythological figure) returns bones to his father and flesh to his mother, what is 那吒's original face? The master put down the whisk and crossed his hands. Question: How to distinguish the purity and impurity of the two words 'Buddha Dharma'? The master said: The purity and impurity of Buddha Dharma. Question: The student does not understand. The master said: What did you ask just now? Question: It's all water, why is the sea salty and the river fresh? The master said: Stars in the sky, water on the ground (法眼 (Fǎ Yǎn, a Chan master) said differently: Very similar to contradiction). Question: What is the meaning of the Patriarch? The master said: 彌勒 (Maitreya, the future Buddha) cannot find a place to receive the prophecy.

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問。不斷煩惱而入涅槃時如何。師作色曰。這個師僧。好發業殺人。問。和尚自住此山。有何境界。師曰。丫角女子白頭絲。問。如何是無情說法。師曰。惡。問。如何是毗盧。師曰。已有名字。曰。如何是毗盧師。師曰。未有毗盧時會取。問。歷落一句。請師道。師曰。好。問。四山相逼時如何。師曰。五蘊皆空。問。一念未生時如何。師曰。真個謾語。問。凡聖相去幾何。師下禪床立。問。學人一問即和尚答。忽若千問萬問時如何。師曰。如雞抱卵。問。天上天下。唯我獨尊。如何是我。師曰。推倒這老胡。有甚麼罪過。問。如何是和尚師。師曰。迎之不見其首。隨之罔眺其後。問。鑄像未成。身在甚麼處。師曰。莫造作。曰。爭奈現不現何。師曰。隱在甚麼處。問。無目底人如何進步。師曰。遍十方。曰。無目為甚麼遍十方。師曰。還更著得目也無。問。如何是西來意。師曰。不諱。問。月未圓時如何。師曰。吞卻三個四個。曰。圓后如何。師曰。吐卻七個八個。問。日月未明。佛與眾生在甚麼處。師曰。見老僧嗔便道嗔。見老僧喜便道喜。問僧。甚麼處來。曰。東西山禮祖師來。師曰。祖師不在東西山。僧無語(法眼代云。和尚識祖師)。問。如何是玄中的。師曰。不到汝口裡道。問。牛頭未見四祖時如何。

【現代漢語翻譯】 現代漢語譯本 問：不斷煩惱而入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）時如何？ 師父臉色一變說：『這個和尚，喜歡造業殺人。』 問：和尚您住在這山裡，有什麼境界？ 師父說：『丫角女子白頭絲。』（比喻時間流逝，青春不再） 問：如何是無情說法？ 師父說：『惡。』 問：如何是毗盧（Vairocana，即毗盧遮那佛，象徵法身佛）？ 師父說：『已經有了名字。』 問：如何是毗盧師？ 師父說：『未有毗盧時會取。』（在沒有毗盧遮那佛這個概念時就領會） 問：歷落一句，請師父說。 師父說：『好。』 問：四山相逼時如何？ 師父說：『五蘊（Skandha，佛教術語，指構成人身的五種要素：色、受、想、行、識）皆空。』 問：一念未生時如何？ 師父說：『真個謾語。』（真是謊話） 問：凡聖相去幾何？ 師父下禪床站立。 問：學人一問師父就答，如果千問萬問時如何？ 師父說：『如雞抱卵。』 問：天上天下，唯我獨尊，如何是我？ 師父說：『推倒這老胡（指佛陀），有什麼罪過？』 問：如何是和尚師？ 師父說：『迎之不見其首，隨之罔眺其後。』 問：鑄像未成，身在甚麼處？ 師父說：『莫造作。』 問：爭奈現不現何？ 師父說：『隱在甚麼處？』 問：無目底人如何進步？ 師父說：『遍十方。』 問：無目為甚麼遍十方？ 師父說：『還更著得目也無？』（難道還需要安上眼睛嗎？） 問：如何是西來意（Bodhidharma，指達摩祖師從西方帶來的禪宗真意）？ 師父說：『不諱。』 問：月未圓時如何？ 師父說：『吞卻三個四個。』 問：圓后如何？ 師父說：『吐卻七個八個。』 問：日月未明，佛與眾生在甚麼處？ 師父說：『見老僧嗔便道嗔，見老僧喜便道喜。』 問僧：甚麼處來？ 僧答：東西山禮祖師來。 師父說：『祖師不在東西山。』 僧無語（法眼代云：和尚識祖師）。 問：如何是玄中的？ 師父說：『不到汝口裡道。』 問：牛頭（指牛頭法融禪師）未見四祖（指禪宗四祖道信）時如何？

【English Translation】 English version Question: What happens when one enters Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) with continuous afflictions? The master's expression changed and he said, 'This monk is fond of creating karma by killing people.' Question: What is the state of mind of the venerable monk living in this mountain? The master said, 'A young girl with pigtails has white hair.' (A metaphor for the passage of time and the loss of youth) Question: What is the meaning of insentient beings preaching the Dharma? The master said, 'Evil.' Question: What is Vairocana (Vairocana, referring to Vairocana Buddha, symbolizing the Dharmakaya Buddha)? The master said, 'It already has a name.' Question: What is the teacher of Vairocana? The master said, 'Comprehend it before there is a Vairocana.' (Understand it before the concept of Vairocana Buddha exists) Question: Please, Master, say a distinct sentence. The master said, 'Good.' Question: What happens when the four mountains are closing in? The master said, 'The five skandhas (Skandha, a Buddhist term referring to the five elements that constitute a person: form, feeling, perception, volition, and consciousness) are all empty.' Question: What happens when a single thought has not yet arisen? The master said, 'Truly a lie.' Question: How far apart are the mundane and the sacred? The master stepped down from the meditation platform and stood up. Question: If the student asks one question, the master answers. What if there are thousands of questions? The master said, 'Like a hen hatching eggs.' Question: 'Above the heavens and below the heavens, I alone am honored.' What is this 'I'? The master said, 'What fault is there in pushing down this old barbarian (referring to the Buddha)?' Question: What is the master of the venerable monk? The master said, 'Meeting him, one does not see his head; following him, one cannot see his back.' Question: Before the statue is cast, where is the body? The master said, 'Do not create it.' Question: What about its appearance or non-appearance? The master said, 'Where is it hidden?' Question: How does a person without eyes advance? The master said, 'Throughout the ten directions.' Question: Why does one without eyes pervade the ten directions? The master said, 'Do you still need to attach eyes?' (Is it still necessary to attach eyes?) Question: What is the meaning of Bodhidharma's (Bodhidharma, referring to the patriarch Bodhidharma, who brought the true meaning of Zen from the West) coming from the West? The master said, 'Not to be avoided.' Question: What is it like when the moon is not yet full? The master said, 'Swallowing three or four.' Question: What is it like after it is full? The master said, 'Spitting out seven or eight.' Question: When the sun and moon are not shining, where are the Buddha and sentient beings? The master said, 'When you see the old monk angry, you say he is angry; when you see the old monk happy, you say he is happy.' Question to a monk: Where do you come from? The monk replied: I came from the eastern and western mountains to pay respects to the patriarch. The master said, 'The patriarch is not in the eastern and western mountains.' The monk was speechless (Fayan said on his behalf: The venerable monk recognizes the patriarch). Question: What is the meaning of the mystery within the mystery? The master said, 'I will not say it to you.' Question: What was it like when Niutou (referring to Chan Master Fa-jung of Niutou Mountain) had not yet met the Fourth Patriarch (referring to the Fourth Zen Patriarch Daoxin)?

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師曰。與人為師。曰。見后如何。師曰。不與人為師。問。諸佛出世為一大事因緣。和尚出世當爲何事。師曰。尹司空請老僧開堂。問。如何是佛。師曰。幻不可求。問。千里投師。乞師一接。師曰。今日老僧腰痛。菜頭請益。師曰。且去。待無人時來。頭明日伺得無人。又來。師曰。近前來。頭近前。師曰。輒不得舉似於人。問。並卻咽喉唇吻。請師道。師曰。師只要我道不得。問。達磨未來時如何。師曰。遍天遍地。曰。來后如何。師曰。蓋覆不得。問。如何是無情說法。師曰。莫惡口。問。和尚未見先師時如何。師曰。通身不柰何。曰。見后如何。師曰。通身撲不碎。曰。還從師得也無。師曰。終不相孤負。曰。恁么則從師得也。師曰。得個甚麼。曰。恁么則孤負先師也。師曰。非但孤負先師。亦乃孤負老僧。問。七佛是文殊弟子。文殊還有師也無。師曰。適來恁么道。也大似屈己推人。問。金雞未鳴時如何。師曰。無這個音響。曰。鳴后如何。師曰。各自知時。問。師子是獸中之王。為甚麼被六塵吞。師曰。不作大。無人我。師居投子山三十餘載。往來激發。請益者常盈于室。縱以無畏之辯。隨問遽答。啐啄同時。微言頗多。今錄少分而已。中和中巢寇暴起。天下喪亂。有狂徒持刃問師曰。住此何為。師乃隨

【現代漢語翻譯】 現代漢語譯本 師父說：『給人當老師。』（學僧）問：『當老師之後如何？』師父說：『不給人當老師。』（學僧）問：『諸佛出世是因為一個重大因緣，和尚您出世應當是爲了什麼事？』師父說：『尹司空請老僧來開堂說法。』（學僧）問：『如何是佛？』師父說：『虛幻不實，不可追求。』（學僧）問：『我從千里之外來投師，乞求師父您接引。』師父說：『今日老僧腰痛。』菜頭（指一位僧人）前來請教，師父說：『你先去吧，等沒人的時候再來。』菜頭第二天等到沒人的時候，又來了。師父說：『靠近前來。』菜頭靠近前，師父說：『千萬不要告訴別人。』（學僧）問：『閉上咽喉和嘴唇，請師父您說。』師父說：『你只想讓我說不出來。』（學僧）問：『達磨（Bodhidharma）未來中國時如何？』師父說：『遍佈天上地下。』（學僧）說：『來之後如何？』師父說：『遮蓋不住。』（學僧）問：『如何是無情說法？』師父說：『不要惡語傷人。』（學僧）問：『和尚您未見到先師（您的老師）時如何？』師父說：『渾身不知如何是好。』（學僧）說：『見到之後如何？』師父說：『渾身粉碎不了。』（學僧）說：『還是從師父那裡得到的嗎？』師父說：『終究不會互相辜負。』（學僧）說：『這麼說就是從師父那裡得到的了。』師父說：『得到個什麼？』（學僧）說：『這麼說就是辜負先師了。』師父說：『非但辜負先師，也辜負老僧我。』（學僧）問：『七佛（Seven Buddhas）是文殊（Manjusri）的弟子，文殊還有老師嗎？』師父說：『剛才你這麼說，也太像是委屈自己來推舉別人了。』（學僧）問：『金雞未鳴叫時如何？』師父說：『沒有這個音響。』（學僧）說：『鳴叫后如何？』師父說：『各自知道時機。』（學僧）問：『獅子是獸中之王，為什麼會被六塵（Six sense objects）吞噬？』師父說：『不自以為大，沒有你我的分別。』 師父居住在投子山三十多年，來往請教的人常常擠滿房間。師父縱橫無礙地辯論，隨著提問立即回答，師生之間配合默契。師父的精妙言論很多，現在只記錄少部分而已。中和年間，巢寇（指王仙芝、黃巢領導的農民起義軍）突然興起，天下陷入戰亂。有個狂徒拿著刀問師父說：『你住在這裡幹什麼？』師父於是...

【English Translation】 English version The master said, 'To be a teacher for others.' (A monk) asked, 'What is it like after being a teacher?' The master said, 'Not to be a teacher for others.' (A monk) asked, 'The Buddhas appear in the world for a great cause and condition. What is the purpose of the venerable monk's appearance in the world?' The master said, 'Yin Sikong invited this old monk to open a Dharma hall.' (A monk) asked, 'What is Buddha?' The master said, 'Illusory and unattainable.' (A monk) asked, 'I have come from a thousand miles away to seek a teacher, begging the master for guidance.' The master said, 'Today, this old monk has a backache.' Cai Tou (referring to a monk) came to ask for instruction, and the master said, 'Go away for now, and come back when there is no one around.' The next day, Cai Tou waited until there was no one around and came again. The master said, 'Come closer.' Cai Tou came closer, and the master said, 'Do not tell anyone about this.' (A monk) asked, 'Shutting off the throat and lips, please tell me, master.' The master said, 'You just want me to be unable to speak.' (A monk) asked, 'What was it like before Bodhidharma (達磨) came to China?' The master said, 'Pervading heaven and earth.' (A monk) said, 'What is it like after he came?' The master said, 'Cannot be covered up.' (A monk) asked, 'What is insentient beings preaching the Dharma?' The master said, 'Do not speak harshly.' (A monk) asked, 'What was it like when the venerable monk had not yet seen his late teacher (your teacher)?' The master said, 'The whole body is helpless.' (A monk) said, 'What is it like after seeing him?' The master said, 'The whole body cannot be shattered.' (A monk) said, 'Did you still get it from the teacher?' The master said, 'In the end, we will not betray each other.' (A monk) said, 'So, it was obtained from the teacher.' The master said, 'Obtained what?' (A monk) said, 'So, it is betraying the late teacher.' The master said, 'Not only betraying the late teacher, but also betraying this old monk.' (A monk) asked, 'The Seven Buddhas (七佛) are disciples of Manjusri (文殊). Does Manjusri have a teacher?' The master said, 'What you just said is too much like humbling yourself to promote others.' (A monk) asked, 'What is it like when the golden rooster has not yet crowed?' The master said, 'There is no such sound.' (A monk) said, 'What is it like after it crows?' The master said, 'Each knows the time.' (A monk) asked, 'The lion is the king of beasts. Why is it swallowed by the six sense objects (六塵)?' The master said, 'Do not think highly of yourself, and do not have the distinction between you and me.' The master lived in Touzi Mountain for more than thirty years, and those who came to ask for instruction often filled the room. The master debated freely and answered immediately as questions were raised, with perfect coordination between teacher and student. The master's subtle words were numerous, and only a small portion is recorded now. During the Zhonghe era, the Chao rebels (referring to the peasant uprising led by Wang Xianzhi and Huang Chao) suddenly rose up, and the world fell into war. A madman holding a knife asked the master, 'What are you doing living here?' The master then...

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宜說法。渠魁聞而拜伏。脫身服。施之而去。乾化四年四月六日示微疾。大眾請醫。師謂眾曰。四大動作。聚散常程。汝等勿慮。吾自保矣。言訖跏趺而寂。謚慈濟大師。

安吉州道場山如訥禪師

僧問。如何是教意。師曰。汝自看。僧禮拜。師曰。明月鋪霄漢。山川勢自分。問。如何得聞性不隨緣去。師曰。汝聽看。僧禮拜。師曰。聾人也唱胡笳調。好惡高低自不聞。曰。恁么則聞性宛然也。師曰。石從空里立。火向水中焚。問。虛空還有邊際否。師曰。汝也太多知。僧禮拜。師曰。三尺杖頭挑日月。一塵飛起任遮天。問。如何是道人。師曰。行運無軌跡。起坐絕人知。曰。如何即是。師曰。三爐力盡無煙𦦨。萬頃平田水不流。問。一念不生時如何。師曰。堪作甚麼。僧無語。師又曰。透出龍門雲雨合。山川大地入無蹤。師目有重瞳。手垂過膝。自翠微受訣。止於此山。剃草卓庵。學徒四至。廣闡法化。遂成叢社焉。

建州白雲約禪師

僧問。不坐遍空堂。不居無學位。此人合向甚麼處安置。師曰。青天無電影。韶國師參。師問。甚麼處來。韶曰。江北來。師曰。船來陸來。曰。船來。師曰。還逢見魚鱉么。曰。往往遇之。師曰。遇時作么生。韶曰。咄。縮頭去。師大笑。

孝義性

【現代漢語翻譯】 現代漢語譯本： 宜說法，那群首領聽了，都拜服在地，脫下身上的衣服，佈施給他然後離去。乾化四年四月六日，他略微感到不適，大眾請醫生來診治。禪師對大家說：『四大（指地、水、火、風四種元素）的運作，聚合和離散是常理，你們不必擔憂，我自己會保重的。』說完，就結跏趺坐而圓寂了。謚號為慈濟大師。 安吉州道場山如訥禪師 有僧人問：『什麼是教意？』禪師說：『你自己去看。』僧人禮拜。禪師說：『明月照耀整個天空，山川的形勢自然分明。』問：『如何才能使聞性不隨外緣而流逝？』禪師說：『你聽聽看。』僧人禮拜。禪師說：『聾子也在唱胡笳的曲調，好壞高低自己都聽不見。』說：『這樣說來，聞性就宛然存在了。』禪師說：『石頭從空中豎立，火焰在水中燃燒。』問：『虛空還有邊際嗎？』禪師說：『你也知道得太多了。』僧人禮拜。禪師說：『三尺長的竹杖挑著日月，一粒塵埃飛起也能遮蔽天空。』問：『什麼是道人？』禪師說：『行動沒有軌跡，起居坐臥沒有人知道。』說：『如何才是道人？』禪師說：『三個爐子的火力耗盡沒有一絲煙氣，萬頃平坦的田地水也不流動。』問：『一念不生的時候怎麼樣？』禪師說：『能做什麼？』僧人無語。禪師又說：『穿透龍門雲雨交合，山川大地都進入無蹤無跡的境界。』禪師的眼睛有重瞳，雙手下垂超過膝蓋。他從翠微處接受心法，在此山駐錫，砍草搭建茅庵，學徒從四面八方趕來，廣泛地闡揚佛法教化，於是形成了一個大的僧團。 建州白雲約禪師 有僧人問：『不坐在遍滿虛空的禪堂，不居於無學之位，這個人應該安置在什麼地方？』禪師說：『青天沒有電影。』韶國師參拜禪師，禪師問：『從哪裡來？』韶國師說：『從江北來。』禪師問：『是乘船來的還是走陸路來的？』答：『乘船來的。』禪師問：『還遇到魚鱉嗎？』答：『常常遇到。』禪師問：『遇到的時候怎麼樣？』韶國師說：『咄！縮回腦袋去。』禪師大笑。 孝義性

【English Translation】 English version: He appropriately expounded the Dharma. The chieftains, upon hearing this, prostrated themselves in reverence, removed their garments, offered them as alms, and then departed. On the sixth day of the fourth month of the fourth year of the Qianhua era, he displayed a slight illness. The assembly requested a physician. The Master said to the assembly, 'The operation of the Four Great Elements (earth, water, fire, and wind), their aggregation and dispersion, are a constant process. You need not worry; I will take care of myself.' Having spoken these words, he sat in the lotus position and passed away peacefully. He was posthumously honored with the title 'Great Master of Compassionate Relief'. Zen Master Ru Ne of Daocheng Mountain in Anji Prefecture A monk asked, 'What is the meaning of the teachings?' The Master said, 'Look for yourself.' The monk bowed. The Master said, 'The bright moon illuminates the entire sky, the shapes of mountains and rivers are naturally distinct.' Asked, 'How can one ensure that the faculty of hearing does not follow external conditions?' The Master said, 'Listen and see.' The monk bowed. The Master said, 'Even a deaf person sings a Tartar flute tune; good, bad, high, and low, they cannot hear for themselves.' Said, 'In that case, the faculty of hearing is clearly present.' The Master said, 'A stone stands in the empty sky, fire burns in the water.' Asked, 'Does emptiness have boundaries?' The Master said, 'You know too much.' The monk bowed. The Master said, 'A three-foot staff carries the sun and moon, a single speck of dust can rise and obscure the sky.' Asked, 'What is a Daoist?' The Master said, 'Movement without a trace, rising and sitting unknown to others.' Said, 'What is it then?' The Master said, 'The power of three furnaces exhausted without smoke, ten thousand acres of flat fields where water does not flow.' Asked, 'What is it like when a single thought does not arise?' The Master said, 'What can it be used for?' The monk was speechless. The Master added, 'Piercing through the Dragon Gate, clouds and rain unite, mountains and rivers enter a state of tracelessness.' The Master had double pupils in his eyes and hands that hung down past his knees. He received the secret teachings from Cuiwei and stayed at this mountain, cutting grass to build a thatched hut. Students came from all directions, widely expounding the Dharma and transforming beings, thus forming a large monastic community. Zen Master Baiyun Yue of Jianzhou A monk asked, 'Not sitting in the hall that pervades emptiness, not dwelling in the position of no-learning, where should this person be placed?' The Master said, 'The blue sky has no shadows.' National Teacher Shao paid a visit to the Master. The Master asked, 'Where do you come from?' Shao said, 'From Jiangbei.' The Master asked, 'Did you come by boat or by land?' He replied, 'By boat.' The Master asked, 'Did you encounter fish and turtles?' He replied, 'Often.' The Master asked, 'What happened when you encountered them?' Shao said, 'Hmph! They retracted their heads.' The Master laughed loudly. Filial Piety Nature

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空禪師法嗣

歙州茂源禪師

因平田參。師欲起身。田乃把住曰。開口即失。閉口即喪。去此二途。請師速道。師以手掩耳。田放手曰。一步易。兩步難。師曰。有甚麼死急。田曰。若非此個。師不免諸方點檢。師不對。

棗山光仁禪師

上堂眾集。師于座前謂眾曰。不負平生行腳眼目。致個問來。還有么。眾無對。師曰。若無。即升座去也。便登座。僧出禮拜。師曰。負我且從大眾。何也。便歸方丈。翌日。有僧請辨前語意旨如何。師曰。齋時有飯與汝吃。夜後有床與汝眠。一向煎迫我作甚麼。僧禮拜。師曰。苦。苦。僧曰。請師直指。師乃垂足曰。舒縮一任老僧。

五燈會元卷第五 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第六

青原下五世

石霜諸禪師法嗣

潭州大光山居誨禪師

京兆人也。初造石霜。長坐不臥。麻衣草履。亡身為法。霜遂令主性空塔院。一日。霜知緣熟。試其所得。問曰。國家每年放舉人及第。朝門還得拜也無。師曰。有一人不求進。霜曰。憑何。師曰。他且不為名。霜曰。除卻今日。別更有時也無。師曰。他亦不道今日是。如是酬問。往復無滯。盤桓二十餘祀。眾請出世。僧問。祇如達磨是祖

【現代漢語翻譯】 現代漢語譯本 空禪師法嗣

歙州茂源禪師

因平田參（人名）。禪師想要起身，平田便抓住他說：『開口就失去，閉口就喪失。除去這兩條路，請禪師快說！』禪師用手摀住耳朵。平田放開手說：『一步容易，兩步難。』禪師說：『有什麼要命的急事？』平田說：『如果不是這樣，禪師不免要被各方禪師盤問。』禪師沒有回答。

棗山光仁禪師

上堂時大眾聚集。禪師在座位前對大眾說：『不辜負我平生行腳的眼力，給我提出個問題來。還有人要問嗎？』大眾沒有回答。禪師說：『如果沒有，我就升座了。』便登上座位。僧人出來禮拜。禪師說：『辜負我暫且隨大眾吧。』為什麼呢？便回到方丈。第二天，有僧人請教禪師辨析之前那句話的意旨是什麼。禪師說：『齋飯時有飯給你吃，夜晚後有床給你睡。一直逼迫我做什麼？』僧人禮拜。禪師說：『苦啊，苦啊。』僧人說：『請禪師直接指示。』禪師於是垂下腳說：『伸縮都由老僧我。』

《五燈會元》卷第五 《卍新續藏》第 80 冊 No. 1565 《五燈會元》

《五燈會元》卷第六

青原下五世

石霜諸禪師法嗣

潭州大光山居誨禪師

京兆人。最初拜訪石霜（禪師名）。長期打坐不睡覺，身穿麻衣腳穿草鞋，爲了佛法捨棄自身。石霜於是讓他主管性空塔院。一天，石霜知道（居誨禪師）機緣成熟，試探他的領悟，問道：『國家每年放榜錄取舉人，他們到朝廷還要拜謝嗎？』禪師說：『有一個人不求進取。』石霜說：『憑什麼？』禪師說：『他本來就不爲了名利。』石霜說：『除去今天，還有別的時機嗎？』禪師說：『他也不說今天是什麼。』像這樣對答，往復沒有滯礙。盤桓二十多年，大眾請他出世弘法。僧人問道：『比如達磨（Bodhidharma，禪宗初祖）是祖師，

【English Translation】 English version Successor of Zen Master Kong

Zen Master Maoyuan of Shezhou

Because of Ping Tian's (name of a person) visit. The master wanted to get up, but Tian grabbed him and said, 'Opening your mouth is losing, closing your mouth is also losing. Apart from these two paths, please tell me quickly!' The master covered his ears with his hands. Tian released his hand and said, 'One step is easy, two steps are difficult.' The master said, 'What's the urgent matter?' Tian said, 'If it weren't for this, the master would inevitably be inspected by Zen masters from all directions.' The master did not answer.

Zen Master Guangren of Zaoshan

When the assembly gathered for the Dharma talk, the master said to the assembly in front of the seat, 'I have not failed the eyesight of my lifelong pilgrimage, bring me a question. Is there anyone who wants to ask?' The assembly did not answer. The master said, 'If not, then I will ascend the seat.' Then he ascended the seat. A monk came out to bow. The master said, 'Let me fail myself and follow the assembly for now.' Why? Then he returned to his abbot's room. The next day, a monk asked the master to explain the meaning of the previous words. The master said, 'At mealtime, there is rice for you to eat, and after night, there is a bed for you to sleep on. Why do you keep pressing me?' The monk bowed. The master said, 'Bitter, bitter.' The monk said, 'Please give a direct instruction, Master.' The master then lowered his feet and said, 'Stretching and shrinking are all up to this old monk.'

The Fifth Volume of the Transmission of the Lamp Supplement to the Buddhist Canon Continued, Volume 80, No. 1565, Transmission of the Lamp

The Sixth Volume of the Transmission of the Lamp

Five Generations Under Qingyuan

Successors of the Zen Masters of Shishuang

Zen Master Juhui of Daguan Mountain in Tanzhou

He was from Jingzhao. He first visited Shishuang (name of a Zen master). He sat in meditation for a long time without sleeping, wearing hemp clothes and straw sandals, sacrificing himself for the Dharma. Shishuang then made him in charge of the Xingkong Pagoda Courtyard. One day, Shishuang knew that the conditions were ripe, and tested his understanding, asking, 'Every year the country releases the list of successful candidates, do they still have to pay homage at the imperial court?' The master said, 'There is one person who does not seek advancement.' Shishuang said, 'Based on what?' The master said, 'He is not for fame and fortune.' Shishuang said, 'Apart from today, is there another opportunity?' The master said, 'He also does not say what today is.' Like this answering, back and forth without hindrance. After lingering for more than twenty years, the assembly asked him to come out to teach the Dharma. A monk asked, 'For example, Bodhidharma (Bodhidharma, the first patriarch of Zen) is the ancestor,'

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否。師曰。不是。祖曰。既不是祖。又來作甚麼。師曰。祇為汝不薦。曰。薦后如何。師曰。方知不是祖。問。混沌未分時如何。師曰。時教阿誰敘。上堂。一代時教。祇是整理時人手腳。直饒剝盡到底。也祇成得個了事人。不可將當衲衣下事。所以道四十九年明不盡。標不起。到這裡合作么生。更若忉忉。恐成負累。珍重。

瑞州九峰道虔禪師

福州人也。嘗為石霜侍者。洎霜歸寂。眾請首座繼住持。師白眾曰。須明得先師意。始可。座曰。先師有甚麼意。師曰。先師道。休去。歇去。冷湫湫地去。一念萬年去。寒灰枯木去。古廟香爐去。一條白練去。其餘則不問。如何是一條白練去。座曰。這個祇是明一色邊事。師曰。元來未會先師意在。座曰。你不肯我那。但裝香來。香菸斷處。若去不得。即不會先師意。遂焚香。香菸未斷。座已脫去。師拊座背曰。坐脫立亡即不無。先師意未夢見在。住后。僧問。無間中人行甚麼行。師曰。畜生行。曰。畜生復行甚麼行。師曰。無間行。曰。此猶是長生路上人。師曰。汝須知有不共命者。曰。不共甚麼命。師曰。長生氣不常。師乃曰。諸兄弟還識得命么。欲知命。流泉是命。湛寂是身。千波競涌。是文殊境界。一亙晴空。是普賢床榻。其次。借一句子是指月。于

【現代漢語翻譯】 現代漢語譯本 否。師[禪師]曰：『不是。』祖[達摩祖師]曰：『既不是祖，又來作甚麼？』師[禪師]曰：『只為你不薦[不理解]。』曰：『薦[理解]后如何？』師[禪師]曰：『方知不是祖。』問：『混沌未分時如何？』師[禪師]曰：『時教阿誰敘？』 上堂[禪宗術語，指禪師升座說法]。一代時教[佛教的教義]，只是整理時人手腳[比喻束縛人的行為]。直饒剝盡到底，也只成得個了事人[指能夠明白事理的人]。不可將當衲衣下事[指不能當作根本大事]。所以道四十九年明不盡，標不起。到這裡合作么生[應該如何做]？更若忉忉[喋喋不休]，恐成負累[成為負擔]。珍重。

瑞州九峰道虔禪師

福州人也。嘗為石霜[禪師名號]侍者。洎[等到]霜[石霜禪師]歸寂[圓寂]。眾請首座[寺院中職位最高的僧人]繼住持[繼承主持寺院]。師[道虔禪師]白眾曰：『須明得先師意，始可。』座[首座]曰：『先師有甚麼意？』師[道虔禪師]曰：『先師道：休去，歇去，冷湫湫地去，一念萬年去，寒灰枯木去，古廟香爐去，一條白練去，其餘則不問。如何是一條白練去？』座[首座]曰：『這個只是明一色邊事。』師[道虔禪師]曰：『元來未會先師意在。』座[首座]曰：『你不肯我那？但裝香來，香菸斷處，若去不得，即不會先師意。』遂焚香。香菸未斷，座[首座]已脫去[圓寂]。師[道虔禪師]拊[撫摸]座背曰：『坐脫立亡即不無，先師意未夢見在。』 住后，僧問：『無間[無間地獄]中人行甚麼行？』師[道虔禪師]曰：『畜生行。』曰：『畜生復行甚麼行？』師[道虔禪師]曰：『無間行。』曰：『此猶是長生路上人。』師[道虔禪師]曰：『汝須知有不共命者。』曰：『不共甚麼命？』師[道虔禪師]曰：『長生氣不常。』師[道虔禪師]乃曰：『諸兄弟還識得命么？欲知命，流泉是命，湛寂是身。千波競涌，是文殊[文殊菩薩]境界。一亙晴空，是普賢[普賢菩薩]床榻。其次，借一句子是指月。于

【English Translation】 English version No.' The master [Zen master] said, 'It is not.' The patriarch [Bodhidharma] said, 'Since it is not the patriarch, what are you doing here?' The master [Zen master] said, 'Only because you do not understand [do not comprehend].' Said, 'What after understanding [comprehending]?' The master [Zen master] said, 'Then you will know it is not the patriarch.' Asked, 'What about when chaos was not yet divided?' The master [Zen master] said, 'Who would describe it then?' Ascending the hall [Zen term, referring to the Zen master ascending the seat to give a Dharma talk]. The teachings of a generation [Buddhist teachings] are merely tidying up people's hands and feet [metaphor for restricting people's behavior]. Even if you strip everything bare, you only end up with someone who understands things [refers to someone who can understand the principles of things]. This cannot be taken as the main thing under the kasaya [referring to not being taken as the fundamental matter]. Therefore, it is said that forty-nine years are not enough to explain, and cannot be marked. What should be done here? If you keep chattering, I fear it will become a burden. Treasure this.

Zen Master Daogian of Jiufeng in Ruizhou

He was a native of Fuzhou. He once served as an attendant to Shishuang [Zen master's name]. When Shuang [Zen Master Shishuang] passed away [passed into Nirvana], the assembly requested the head seat [the highest-ranking monk in the monastery] to succeed as abbot [inherit and preside over the monastery]. The master [Zen Master Daogian] said to the assembly, 'You must understand the intention of the former master before it is permissible.' The seat [head seat] said, 'What was the former master's intention?' The master [Zen Master Daogian] said, 'The former master said: Rest, stop, go coldly and quietly, go with one thought for ten thousand years, go like cold ashes and dead wood, go like an ancient temple incense burner, go like a strip of white silk, and the rest is not asked. What is going like a strip of white silk?' The seat [head seat] said, 'This is just clarifying the matter of one color.' The master [Zen Master Daogian] said, 'So you have not understood the former master's intention.' The seat [head seat] said, 'You do not agree with me? Just bring incense, and if you cannot leave when the incense smoke breaks, then you do not understand the former master's intention.' Then he burned incense. Before the incense smoke broke, the seat [head seat] had already departed [passed into Nirvana]. The master [Zen Master Daogian] patted the back of the seat and said, 'Sitting and dying or standing and dying is not impossible, but the former master's intention has not even been dreamed of.' After residing there, a monk asked, 'What practice do people in Avici [Avici Hell] practice?' The master [Zen Master Daogian] said, 'Animal practice.' Said, 'What practice do animals practice again?' The master [Zen Master Daogian] said, 'Avici practice.' Said, 'This is still a person on the road to longevity.' The master [Zen Master Daogian] said, 'You must know that there are those who do not share life.' Said, 'What life do they not share?' The master [Zen Master Daogian] said, 'The breath of longevity is not constant.' The master [Zen Master Daogian] then said, 'Brothers, do you recognize life? If you want to know life, the flowing spring is life, the serene stillness is the body. The myriad waves surging are the realm of Manjusri [Manjusri Bodhisattva]. The clear sky stretching across is the bed of Samantabhadra [Samantabhadra Bodhisattva]. Next, borrowing a phrase is like pointing at the moon. At

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中事是話月。從上宗門中事。如節度使信旗相似。且如諸方先德。未建許多名目指陳已前。諸兄弟約甚麼體格商量。到這裡不假三寸試話會看。不假耳試辨聽看。不假眼試辯白看。所以道。聲前拋不出。句后不藏形。盡乾坤大地都來。是汝當人個體。向甚麼處安眼耳鼻舌。莫但向意根下圖度作解。盡未來際亦未有休歇分。所以洞山道。擬將心意學玄宗。大似西行卻向東。珍重。問。承古有言。向外紹則臣位。向內紹則王種。是否。師曰。是。曰。如何是外紹。師曰。若不知事極頭。祇得了事。喚作外紹。是為臣種。曰。如何是內紹。師曰。知向里許承當擔荷。是為內紹。曰。如何是王種。師曰。須見無承當底人。無擔荷底人。始得同一色。同一色了。所以借為誕生。是為王種。曰。恁么則內紹亦須得轉。師曰。灼然。有承當擔荷。爭得不轉。汝道內紹便是人王種。你且道如今還有紹底道理么。所以古人道。紹是功。紹了非是功。轉功位了。始喚作人王種。曰。未審外紹還轉也無。師曰。外紹全未知有。且教渠知有。曰。如何是知有。師曰。天明不覺曉。問。如何是外紹。師曰。不借別人家裡事。曰。如何是內紹。師曰。推爺向里頭。曰。二語之中。那語最親。師曰。臣在門裡。王不出門。曰。恁么則不出門者。不落二

邊。師曰。渠也不獨坐世界。里紹王種名。外紹王種姓。所以道。紹是功。名臣是偏中正。紹了轉功。名君是正中偏。問。誕生還更知聞也無。師曰。更知聞阿誰。曰。恁么則莫便是否。師曰。若是。古人為甚麼道誕生王有父。曰。既有父。為甚麼不知聞。師曰。同時不識祖。問。古人云。直得不恁么來者。猶是兒孫。意旨如何。師曰。古人不謾語。曰。如何是來底兒孫。師曰。猶守珍御在。曰。如何是父。師曰。無家可坐。無世可興。問。諸聖間出。祇是個傳語底人。豈不是和尚語。師曰。是。曰。祇如世尊生下。一手指天。一手指地。云。天上天下。唯我獨尊。為甚麼喚作傳語底人。師曰。為他指天指地。所以喚作傳語底人。僧禮拜而退。問。九重無信。恩赦何來。師曰。流光雖遍。閫內不周。曰。流光與閫內相去多少。師曰。綠水騰波。青山秀色。問。人人盡言請益。未審師將何拯濟。師曰。汝道巨岳還曾乏寸土也無。曰。恁么則四海蔘尋。當爲何事。師曰。演若迷頭心自狂。曰。還有不狂者么。師曰。有。曰。如何是不狂者。師曰。突曉途中眼不開。問。如何是學人自己。師曰。更問阿誰。曰。便恁么承當時如何。師曰。須彌還更戴須彌。問。祖祖相傳。復傳何事。師曰。釋迦慳。迦葉富。曰。如何是釋迦慳

【現代漢語翻譯】 現代漢語譯本 邊。師曰：『他也不只是獨坐在世界之中。』里紹是王族的血脈，外紹是王族的姓氏。所以說，『紹』是功，名臣是偏中正；『紹』了轉功，名君是正中偏。問：『誕生時還會有知覺嗎？』師曰：『有知覺的話，是誰在知覺？』曰：『這麼說，難道是否認嗎？』師曰：『如果是這樣，古人為什麼說誕生為國王的人有父親？』曰：『既然有父親，為什麼沒有知覺？』師曰：『同時不認識祖先。』問：『古人說，即使是「直得不恁么來者」，仍然是兒孫，這話是什麼意思？』師曰：『古人不說謊。』曰：『什麼是「來底兒孫」？』師曰：『仍然守護著珍貴的御物。』曰：『什麼是父親？』師曰：『沒有家可以坐，沒有世可以興。』問：『諸聖相繼出現，只是個傳話的人，難道不是和尚您說的話嗎？』師曰：『是。』曰：『比如世尊降生時，一手指天，一手指地，說：「天上天下，唯我獨尊」，為什麼稱作傳話的人？』師曰：『因為他指天指地，所以稱作傳話的人。』僧人禮拜後退下。問：『九重宮闕沒有信任，恩赦從何而來？』師曰：『陽光雖然普照，但後宮內院卻照不到。』曰：『陽光與後宮內院相距多少？』師曰：『綠水涌起波濤，青山顯露秀色。』問：『人人都說要請教，不知道和尚您用什麼來拯救？』師曰：『你說巨大的山嶽還缺少過一寸土嗎？』曰：『這麼說，四處參訪尋覓，是爲了什麼事？』師曰：『就像演若達多迷失了自己的頭，心就發狂。』曰：『還有不發狂的人嗎？』師曰：『有。』曰：『什麼是不發狂的人？』師曰：『天剛亮的時候，眼睛卻睜不開。』問：『什麼是學人自己的本來面目？』師曰：『還要問誰？』曰：『如果就這樣承擔下來，當時會怎麼樣？』師曰：『須彌山還要再戴一座須彌山。』問：『祖祖相傳，又傳什麼事？』師曰：『釋迦牟尼吝嗇，迦葉佛富有。』曰：『什麼是釋迦牟尼的吝嗇？』 English version Edge. The master said, 'He doesn't just sit alone in the world.' 'Li Shao' refers to the lineage of the royal family, and 'Wai Shao' refers to the surname of the royal family. Therefore, it is said, 'Shao' is merit, and a famous minister is partially upright; 'Shao' transforms merit, and a famous ruler is upright and partial. Question: 'At birth, is there still awareness?' The master said, 'If there is awareness, who is aware?' Said, 'Does that mean denying it?' The master said, 'If so, why did the ancients say that the one born as a king has a father?' Said, 'Since there is a father, why is there no awareness?' The master said, 'At the same time, he doesn't recognize his ancestors.' Question: 'The ancients said, "Even if it comes not like that (直得不恁么來者), it is still a descendant." What does this mean?' The master said, 'The ancients don't lie.' Said, 'What is a "coming descendant (來底兒孫)"?' The master said, 'Still guarding the precious imperial possessions.' Said, 'What is a father?' The master said, 'No home to sit in, no world to prosper.' Question: 'The sages appear one after another, just as messengers. Isn't that what you, the monk, are saying?' The master said, 'Yes.' Said, 'For example, when the World Honored One was born, one hand pointed to the sky and one hand pointed to the earth, saying, "Above and below the heavens, I alone am honored." Why is he called a messenger?' The master said, 'Because he points to the sky and points to the earth, he is called a messenger.' The monk bowed and withdrew. Question: 'There is no trust in the ninefold palace, from where does grace come?' The master said, 'Although the light shines everywhere, it does not reach the inner chambers.' Said, 'How far apart are the light and the inner chambers?' The master said, 'Green waters rise in waves, and green mountains reveal their beauty.' Question: 'Everyone says they want to ask for instruction. I wonder what you, the monk, will use to save them?' The master said, 'Do you say that a huge mountain has ever lacked an inch of soil?' Said, 'In that case, what is the purpose of seeking everywhere?' The master said, 'Like Yan Ruo Da Duo (演若達多) losing his head and his mind going crazy.' Said, 'Are there any who are not crazy?' The master said, 'Yes.' Said, 'What is a person who is not crazy?' The master said, 'When the sky is just dawning, the eyes cannot be opened.' Question: 'What is the student's own self?' The master said, 'Who else are you asking?' Said, 'If I just take it on like that, what would happen then?' The master said, 'Mount Sumeru (須彌山) would have to wear another Mount Sumeru.' Question: 'What is passed down from ancestor to ancestor?' The master said, 'Shakyamuni (釋迦牟尼) is stingy, and Kashyapa (迦葉佛) is rich.' Said, 'What is Shakyamuni's stinginess?'

【English Translation】 Edge. The master said: 'He does not just sit alone in the world.' 'Li Shao' refers to the lineage of the royal family, and 'Wai Shao' refers to the surname of the royal family. Therefore, it is said, 'Shao' is merit, and a famous minister is partially upright; 'Shao' transforms merit, and a famous ruler is upright and partial. Question: 'At birth, is there still awareness?' The master said, 'If there is awareness, who is aware?' Said, 'Does that mean denying it?' The master said, 'If so, why did the ancients say that the one born as a king has a father?' Said, 'Since there is a father, why is there no awareness?' The master said, 'At the same time, he doesn't recognize his ancestors.' Question: 'The ancients said, "Even if it comes not like that (直得不恁么來者), it is still a descendant." What does this mean?' The master said, 'The ancients don't lie.' Said, 'What is a "coming descendant (來底兒孫)"?' The master said, 'Still guarding the precious imperial possessions.' Said, 'What is a father?' The master said, 'No home to sit in, no world to prosper.' Question: 'The sages appear one after another, just as messengers. Isn't that what you, the monk, are saying?' The master said, 'Yes.' Said, 'For example, when the World Honored One was born, one hand pointed to the sky and one hand pointed to the earth, saying, "Above and below the heavens, I alone am honored." Why is he called a messenger?' The master said, 'Because he points to the sky and points to the earth, he is called a messenger.' The monk bowed and withdrew. Question: 'There is no trust in the ninefold palace, from where does grace come?' The master said, 'Although the light shines everywhere, it does not reach the inner chambers.' Said, 'How far apart are the light and the inner chambers?' The master said, 'Green waters rise in waves, and green mountains reveal their beauty.' Question: 'Everyone says they want to ask for instruction. I wonder what you, the monk, will use to save them?' The master said, 'Do you say that a huge mountain has ever lacked an inch of soil?' Said, 'In that case, what is the purpose of seeking everywhere?' The master said, 'Like Yan Ruo Da Duo (演若達多) losing his head and his mind going crazy.' Said, 'Are there any who are not crazy?' The master said, 'Yes.' Said, 'What is a person who is not crazy?' The master said, 'When the sky is just dawning, the eyes cannot be opened.' Question: 'What is the student's own self?' The master said, 'Who else are you asking?' Said, 'If I just take it on like that, what would happen then?' The master said, 'Mount Sumeru (須彌山) would have to wear another Mount Sumeru.' Question: 'What is passed down from ancestor to ancestor?' The master said, 'Shakyamuni (釋迦牟尼) is stingy, and Kashyapa (迦葉佛) is rich.' Said, 'What is Shakyamuni's stinginess?'

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。師曰。無物與人。曰。如何是迦葉富。師曰。國內孟嘗君。曰。畢竟傳底事作么生。師曰。百歲老人分夜燈。問。諸佛非我道。如何是我道。師曰。我非諸佛。曰。既非諸佛。為甚麼卻立我道。師曰。適來暫喚來。如今卻遣出。曰。為甚麼卻遣出。師曰。若不遣出。眼裡塵生。問。一切處覓不得。豈不是聖。師曰。是甚麼聖。曰。牛頭未見四祖時。豈不是聖。師曰。是聖境未忘。曰。二聖相去幾何。師曰。塵中雖有隱形術。爭奈全身入帝鄉。問。古人道。因真立妄。從妄顯真。是否。師曰。是。曰。如何是真心。師曰。不雜食是。曰。如何是妄心。師曰。攀緣起倒是。曰。離此二途。如何是本體。師曰。本體不離。曰。為甚麼不離。師曰。不敬功德天。誰嫌黑暗女。問。盡乾坤都來是個眼。如何是乾坤眼。師曰。乾坤在里許。曰。乾坤眼何在。師曰。正是乾坤眼。曰。還照矚也無。師曰。不借三光勢。曰。既不借三光勢。憑何喚作乾坤眼。師曰。若不如是。髑髏前見鬼人無數。問。一筆丹青為甚麼邈志公真不得。師曰。僧繇卻許志公。曰。未審僧繇得甚麼人證旨。卻許志公。師曰。烏龜稽首須彌柱。問。動容沉古路。身沒乃方知。此意如何。師曰。偷佛錢買佛香。曰。學人不會。師曰。不會即燒香供養本爺孃。師后

【現代漢語翻譯】 現代漢語譯本 師父說：『沒有什麼東西可以給予別人。』 學僧問：『什麼是迦葉富（Kāśyapa，飲光佛）？』 師父說：『就像國內的孟嘗君一樣。』 學僧問：『究竟要傳達什麼事情？』 師父說：『百歲老人還在分夜燈。』 學僧問：『諸佛不是我的道，那麼什麼是我的道？』 師父說：『我不是諸佛。』 學僧問：『既然不是諸佛，為什麼還要設立我的道？』 師父說：『剛才暫時叫你過來，現在卻要遣你出去。』 學僧問：『為什麼要遣我出去？』 師父說：『如果不遣你出去，眼裡就會生塵。』 學僧問：『在一切處都找不到，豈不是聖人？』 師父說：『是什麼聖人？』 學僧問：『牛頭（法融禪師）未見四祖（道信禪師）時，豈不是聖人？』 師父說：『是聖境未忘。』 學僧問：『二聖相差多少？』 師父說：『塵世中雖有隱形術，怎奈全身已入帝鄉。』 學僧問：『古人說，因真而立妄，從妄而顯真，是這樣嗎？』 師父說：『是這樣。』 學僧問：『什麼是真心？』 師父說：『不雜食就是。』 學僧問：『什麼是妄心？』 師父說：『攀緣而生起顛倒就是。』 學僧問：『離開這兩種途徑，什麼是本體？』 師父說：『本體不離。』 學僧問：『為什麼不離？』 師父說：『不敬功德天，誰會嫌棄黑暗女？』 學僧問：『整個乾坤都來是一個眼，什麼是乾坤眼？』 師父說：『乾坤就在里許。』 學僧問：『乾坤眼在哪裡？』 師父說：『正是乾坤眼。』 學僧問：『還照耀嗎？』 師父說：『不借三光之勢。』 學僧問：『既然不借三光之勢，憑什麼叫做乾坤眼？』 師父說：『若不如是，骷髏前見鬼人無數。』 學僧問：『一筆丹青為什麼畫不像志公（寶誌禪師）的真容？』 師父說：『僧繇（張僧繇，南朝梁代的畫家）卻認可志公。』 學僧問：『不知道僧繇得到什麼人的印證，才認可志公？』 師父說：『烏龜稽首須彌柱（Mount Sumeru，佛教宇宙觀中的聖山）。』 學僧問：『動容沉古路，身沒乃方知，此意如何？』 師父說：『偷佛錢買佛香。』 學僧問：『學人不會。』 師父說：『不會就燒香供養本爺孃。』 師父之後...

【English Translation】 English version The master said, 'There is nothing to give to others.' The monk asked, 'What is Kāśyapa (the Buddha who drinks light)?' The master said, 'Like Lord Mengchang in the country.' The monk asked, 'What exactly is being transmitted?' The master said, 'A hundred-year-old man is still distributing night lamps.' The monk asked, 'The Buddhas are not my path, so what is my path?' The master said, 'I am not the Buddhas.' The monk asked, 'Since you are not the Buddhas, why establish my path?' The master said, 'I just called you over temporarily, but now I am sending you away.' The monk asked, 'Why send me away?' The master said, 'If I don't send you away, dust will grow in your eyes.' The monk asked, 'If it cannot be found everywhere, isn't that a sage?' The master said, 'What kind of sage?' The monk asked, 'When Niu-tou (Fǎróng Chánshī) had not yet seen the Fourth Patriarch (Dàoxìn Chánshī), wasn't he a sage?' The master said, 'It is the sage realm not yet forgotten.' The monk asked, 'How far apart are the two sages?' The master said, 'Although there is invisibility in the dust, how can the whole body enter the imperial land?' The monk asked, 'The ancients said, 'Because of the true, the false is established; from the false, the true is revealed.' Is that so?' The master said, 'It is so.' The monk asked, 'What is the true mind?' The master said, 'Not eating mixed food is.' The monk asked, 'What is the false mind?' The master said, 'Clinging and arising upside down is.' The monk asked, 'Apart from these two paths, what is the original substance?' The master said, 'The original substance does not depart.' The monk asked, 'Why does it not depart?' The master said, 'If you don't respect the Goddess of Merit (Lakshmi), who will dislike the Dark Woman (Kali)?' The monk asked, 'The entire universe comes down to one eye, what is the eye of the universe?' The master said, 'The universe is within it.' The monk asked, 'Where is the eye of the universe?' The master said, 'It is precisely the eye of the universe.' The monk asked, 'Does it still illuminate?' The master said, 'It does not borrow the power of the three lights.' The monk asked, 'Since it does not borrow the power of the three lights, what is it called the eye of the universe?' The master said, 'If it were not so, there would be countless ghost people in front of the skull.' The monk asked, 'Why can't a stroke of painting capture the true likeness of Zhìgōng (Baozhi Chan Master)?' The master said, 'Sēngyáo (Zhang Sengyao, a painter of the Liang Dynasty in the Southern Dynasties) acknowledged Zhìgōng.' The monk asked, 'I don't know what person's endorsement Sēngyáo received to acknowledge Zhìgōng?' The master said, 'The tortoise bows to Mount Sumeru (the sacred mountain in Buddhist cosmology).' The monk asked, 'Moving the countenance sinks the ancient road, the body disappears and then one knows, what does this mean?' The master said, 'Stealing Buddha's money to buy Buddha's incense.' The monk asked, 'This student does not understand.' The master said, 'If you don't understand, burn incense and make offerings to your own parents.' The master then...

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住泐潭而終。謚大覺禪師。

臺州涌泉景欣禪師

泉州人也。自石霜開示而止涌泉。一日。不披袈裟吃飯。有僧問。莫成俗否。師曰。即今豈是僧邪。強．德二禪客于路次見師騎牛。不識師。忽曰。蹄角甚分明。爭柰騎者不鑒。師驟牛而去。強．德憩于樹下煎茶。師回。卻下牛問曰。二禪客近離甚麼處。強曰。那邊。師曰。那邊事作么生。強提起茶盞。師曰。此猶是這邊事。那邊事作么生。強無對。師曰。莫道騎者不鑒好。上堂。我四十九年在這裡。尚自有時走作。汝等諸人莫開大口。見解人多。行解人萬中無一個。見解言語總要知通。若識不盡。敢道輪迴去在。為何如此。蓋為識漏未盡。汝但盡卻今時。始得成立。亦喚作立中功。轉功就他去。亦喚作就中功。親他去。我所以道。親人不得度。渠不度親人。恁么譬喻。尚不會薦取渾侖底。但管取性。亂動舌頭。不見洞山道。相續也大難。汝須知有此事。若不知有啼。哭有日在。上堂。拍盲不見佛。開眼遇途人。借問途中事。渠無丈六身。不從五天來。漢地不曾踏。不是張家生。誰云李家子。三人拄一杖．臥一床。似伊不似伊。拈來搭肩上。為他十八兒。論不奈伊何。

潭州云蓋山志元圓凈禪師

遊方時問云居曰。志元不奈何時如何。居曰。

【現代漢語翻譯】 現代漢語譯本：

他住在泐潭寺，在那裡圓寂，謚號為大覺禪師。

臺州涌泉寺的景欣禪師，

是泉州人。自從得到石霜的開示后，便駐錫在涌泉寺。有一天，他沒有穿袈裟就吃飯。有僧人問：『莫非要還俗了嗎？』禪師說：『現在難道是僧人嗎？』強、德兩位禪客在路途中見到禪師騎牛，卻不認識他。忽然說：『蹄和角很分明，可惜騎牛的人沒有眼力。』禪師立刻驅牛離開了。強、德二人在樹下休息煎茶。禪師回來，下牛後問道：『二位禪客剛從哪裡來？』強說：『那邊。』禪師說：『那邊的事情怎麼樣？』強提起茶盞。禪師說：『這仍然是這邊的事情，那邊的事情怎麼樣？』強無言以對。禪師說：『不要說騎牛的人沒有眼力啊！』上堂時說：『我四十九年在這裡，尚且有時要走動。你們這些人不要誇誇其談。有見解的人多，有修行的人萬里無一。見解和言語總要通達。如果認識不透徹，恐怕還要輪迴。』為什麼這樣說呢？因為識漏還沒有窮盡。你們只要窮盡現在，才能成立。也叫做立中功。轉化功用讓他去，也叫做就中功，親近他去。所以我說，親人不能度，他不度親人。這樣譬喻，尚且不會領會渾侖的道理。只要管好自己的本性，不要亂動舌頭。不見洞山禪師說，相續也太難了。你們要知道有這件事。如果不知道，有啼哭的時候。』上堂時說：『瞎子看不見佛，睜眼遇到路人。請問路上的事，他沒有丈六金身。不從印度來，漢地不曾踏過。不是姓張的人生的，誰說是姓李的人的兒子？三人拄一根枴杖，睡一張床。像他不像他？拿來搭在肩上，爲了他十八歲的兒子，說也奈何不了他。』

潭州云蓋山的志元圓凈禪師，

遊方時問云居禪師：『志元不奈何時如何？』云居禪師說：

【English Translation】 English version:

He resided at Le Tan Temple and passed away there, receiving the posthumous title of Greatly Enlightened Zen Master (Dajue Chanshi).

Zen Master Jingxin of Yongquan Temple in Taizhou,

was a native of Quanzhou. After receiving instruction from Shishuang, he stayed at Yongquan Temple. One day, he ate without wearing his kasaya (袈裟, jiasha - monastic robe). A monk asked, 'Are you perhaps returning to lay life?' The Zen Master said, 'Am I a monk right now?' Two Zen travelers, Qiang and De, saw the Zen Master riding an ox on the road but did not recognize him. Suddenly, they said, 'The hooves and horns are very clear, but unfortunately, the rider has no discernment.' The Zen Master immediately drove the ox away. Qiang and De rested under a tree, brewing tea. The Zen Master returned, dismounted the ox, and asked, 'Where have you two Zen travelers just come from?' Qiang said, 'From over there.' The Zen Master said, 'What is happening over there?' Qiang raised a teacup. The Zen Master said, 'This is still a matter of 'here'; what is happening 'over there'?' Qiang was speechless. The Zen Master said, 'Don't say the rider has no discernment!' In the Dharma hall, he said, 'I have been here for forty-nine years, and I still sometimes move around. All of you, don't boast. There are many with understanding, but only one in ten thousand who practices. Understanding and speech must all be clear. If you don't understand thoroughly, I fear you will still be in samsara (輪迴, lunhui - cycle of rebirth).' Why do I say this? Because the outflows of consciousness (識漏, shilou - outflows of consciousness) have not been exhausted. You must exhaust the present moment to establish yourselves. This is also called 'merit within establishment' (立中功, lizhong gong). Transform the merit and let it go to him; this is also called 'merit within attainment' (就中功, jiuzhong gong), get close to him. That's why I say, relatives cannot be delivered; he does not deliver relatives. Even with such a metaphor, you still don't understand the holistic principle. Just manage your own nature and don't move your tongue recklessly. Haven't you seen Dongshan (洞山 - Zen master) say, 'Continuity is also very difficult.' You must know that this is the case. If you don't know, there will be days of weeping.' In the Dharma hall, he said, 'A blind man does not see the Buddha; an open-eyed man meets a passerby. May I ask about the affairs on the road? He has no sixteen-foot body (丈六金身, zhangliu jin shen - the physical body of the Buddha). He does not come from India; he has never set foot in Han lands. He was not born into the Zhang family; who says he is the son of the Li family? Three people lean on one staff and sleep on one bed. Is he like him or not like him? Take him and put him on your shoulder; for his eighteen-year-old son, there is nothing you can do about him.'

Zen Master Zhiyuan Yuanjing of Yungai Mountain in Tanzhou,

While traveling, asked Zen Master Yunju, 'Zhiyuan, what should I do when I cannot help myself?' Zen Master Yunju said,

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祇為阇黎功力不到。師不禮拜。直造石霜。亦如前問。霜曰。非但阇黎。老僧亦不奈何。師曰。和尚為甚麼不奈何。霜曰。老僧若奈何。拈過汝不奈何。師便禮拜。僧問石霜。萬戶俱閉即不問。萬戶俱開時如何。霜曰。堂中事作么生。僧無對。經半年。方始下一轉語曰。無人接得渠。霜曰。道即太煞道。祇道得八成。曰。和尚又且如何。霜曰。無人識得渠。師知乃禮拜。乞為舉。霜不肯。師乃抱霜上方丈曰。和尚若不道。打和尚去在。霜曰。得在。師頻禮拜。霜曰。無人識得渠。師于言下頓省。住后。僧問。如何是佛。師曰。黃面底是。曰。如何是法。師曰。藏里是。問。然燈未出時如何。師曰。昧不得。問。蛇為甚麼吞卻師。師曰。通身色不同。問。如何是衲僧。師曰。參尋訪道。潭州道正表聞馬王。乞師論義。王請師上殿相見。茶罷。師就王乞劍。師握劍問道正曰。你本教中道。恍恍惚惚。其中有物。是何物。杳杳冥冥。其中有精。是何精。道得不斬。道不得即斬。道正茫然。便禮拜懺悔。師謂王曰。還識此人否。王曰。識。師曰。是誰。王曰。道正。師曰。不是。其道若正。合對得臣僧。此祇是個無主孤魂。因茲道士更不紛紜。

潭州谷山藏禪師

僧問。法尚應舍。何況非法。如何是法尚應舍。師

【現代漢語翻譯】 現代漢語譯本： 只因爲阇黎（梵語，意為弟子）的功力不到家。禪師沒有禮拜，直接去拜訪石霜（人名，禪師）。也像之前一樣提問。石霜說：『不只是阇黎你，老僧我也沒辦法。』禪師說：『和尚（對僧人的尊稱）為什麼沒辦法？』石霜說：『老僧我如果能奈何，就越過你的沒辦法了。』禪師於是禮拜。有僧人問石霜：『萬戶都關閉的情況暫且不問，萬戶都打開時如何？』石霜說：『堂中的事情怎麼樣了？』僧人無言以對。過了半年，才說出一句轉語：『沒有人能接得住他。』石霜說：『說得是太過了，只說對了八成。』僧人說：『和尚您又會如何說呢？』石霜說：『沒有人能認識他。』禪師知道后便禮拜，請求石霜為他解說。石霜不肯。禪師於是抱著石霜上到方丈（寺院住持的住所）說：『和尚如果不說，我就要打和尚了。』石霜說：『可以。』禪師頻頻禮拜。石霜說：『沒有人能認識他。』禪師在聽到這句話的當下頓悟。住持寺院后，有僧人問：『什麼是佛？』禪師說：『黃面底（指佛像）就是。』問：『什麼是法？』禪師說：『在經藏里就是。』問：『然燈佛（過去佛之一）未出世時如何？』禪師說：『掩蓋不了。』問：『蛇為什麼吞掉了禪師？』禪師說：『通身顏色不同。』問：『如何是衲僧（指雲遊僧人）？』禪師說：『參尋訪道。』潭州道正（人名，道士）聽說馬王（人名，禪師）的事蹟，請求與禪師論辯。馬王請禪師上殿相見。茶喝完后，禪師向道正乞要劍。禪師握著劍問道正說：『你本教中說，恍恍惚惚，其中有物，是什麼物？杳杳冥冥，其中有精，是什麼精？說得出來就不斬你，說不出來就斬你。』道正茫然不知所措，便禮拜懺悔。禪師對潭州王說：『你認識這個人嗎？』潭州王說：『認識，是道正。』禪師說：『不是。如果他的道是正的，就應該能對答得了臣僧。這只是個無主的孤魂。』因此道士們不再紛紛議論。潭州谷山藏禪師 僧人問：『法尚且應該捨棄，何況非法。什麼是法尚且應該捨棄？』禪師

【English Translation】 English version: It was only because the Shali (Sanskrit, meaning disciple) did not have enough skill. The Zen master did not bow and went directly to visit Shishuang (personal name, Zen master). He asked the same question as before. Shishuang said, 'It's not just you, Shali, but I, the old monk, can't do anything about it either.' The Zen master said, 'Why can't the He Shang (a respectful term for monks) do anything about it?' Shishuang said, 'If I, the old monk, could do anything about it, I would have surpassed your inability.' The Zen master then bowed. A monk asked Shishuang, 'I won't ask about the situation when all the doors are closed, but what about when all the doors are open?' Shishuang said, 'What's happening in the hall?' The monk was speechless. After half a year, he finally said a turning phrase, 'No one can catch him.' Shishuang said, 'That's too much to say, you're only about 80% right.' The monk said, 'What would you say, He Shang?' Shishuang said, 'No one can recognize him.' The Zen master knew and bowed, asking Shishuang to explain it to him. Shishuang refused. The Zen master then carried Shishuang to the abbot's room (the residence of the abbot of the monastery) and said, 'If He Shang doesn't speak, I will hit He Shang.' Shishuang said, 'Okay.' The Zen master bowed repeatedly. Shishuang said, 'No one can recognize him.' The Zen master had a sudden enlightenment upon hearing these words. After residing in the monastery, a monk asked, 'What is Buddha?' The Zen master said, 'The yellow-faced one (referring to the Buddha statue) is.' Asked, 'What is Dharma?' The Zen master said, 'It's in the Sutra Pitaka.' Asked, 'What was it like when Dipamkara Buddha (one of the past Buddhas) had not yet appeared in the world?' The Zen master said, 'It cannot be concealed.' Asked, 'Why did the snake swallow the Zen master?' The Zen master said, 'The colors of the whole body are different.' Asked, 'What is a Na Seng (referring to a wandering monk)?' The Zen master said, 'Participating in seeking the Way.' Taoist Daozheng (personal name, Taoist) of Tanzhou heard about the deeds of Zen master Mawang (personal name, Zen master) and requested to debate with the Zen master. Mawang invited the Zen master to meet in the hall. After drinking tea, the Zen master asked Daozheng for a sword. The Zen master held the sword and asked Daozheng, 'Your original teaching says, 'Vaguely, vaguely, there is something in it, what is it? Dimly, dimly, there is essence in it, what is the essence?' If you can say it, I won't kill you, if you can't say it, I will kill you.' Daozheng was at a loss and bowed in repentance. The Zen master said to the King of Tanzhou, 'Do you know this person?' The King of Tanzhou said, 'I know him, he is Daozheng.' The Zen master said, 'No. If his Tao is correct, he should be able to answer the monk. This is just a masterless lonely soul.' Therefore, the Taoists no longer discussed it one after another. Zen Master Zang of Gushan, Tanzhou A monk asked, 'Even the Dharma should be abandoned, let alone what is not Dharma. What is the Dharma that should be abandoned?' The Zen master

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曰。空里撒醍醐。曰。如何是非法。師曰。嵩山道士詐明頭。問。逼迫出來時如何。師曰。還曾拶著汝么。

潭州中雲蓋禪師

僧問。和尚開堂。當爲何事。師曰。為汝驢漢。曰。諸佛出世。當爲何事。師曰。為汝驢漢。問。祖佛未出世時如何。師曰。像不得。曰。出世后如何。師曰。阇黎也須側身始得。問。如何是向上一句。師曰。文殊失卻口。曰。如何是門頭一句。師曰。頭上插花子。問。如何是超百億。師曰。超人不得肯。

河中南際山僧一禪師

僧問。幸獲親近。乞師指示。師曰。我若指示。即屈著汝。曰。教學人作么生即是。師曰。切忌是非。問。如何是衲僧氣息。師曰。還曾薰著汝也無。問。同類即不問。如何是異類。師曰。要頭斫將去。問。如何是法身主。師曰。不過來。問。如何是毗盧師。師曰。不超越。師終於長慶。謚本凈大師。

廬山棲賢懷祐禪師

泉州人也。僧問。如何是五老峰前事。師曰。萬古千秋。曰。恁么則成絕嗣去也。師曰。躊躇欲與誰。問。自遠趨風。請師激發。師曰。他不憑時。曰。請師憑時。師曰。我亦不換。問。如何是法法無差。師曰。雪上更加霜。上堂。若會此個事。無有下口處。問。如何是祖師西來意。師曰。井底寒蟾。天中明月

【現代漢語翻譯】 問：在虛空中撒下醍醐（sā tí hú，酥油提煉的精華，比喻最高的佛法），是什麼意思？師父說：什麼是『是非法』？師父說：嵩山（Sōng Shān）的道士假裝明白事理。問：當被逼迫到不得不說的時候，該怎麼辦？師父說：你曾經被逼到那個份上嗎？

潭州（Tán Zhōu）中雲蓋禪師（Zhōng Yún Gài Chán Shī）

僧人問：和尚您開堂說法，是爲了什麼事？師父說：爲了你這個蠢驢。問：諸佛出世，是爲了什麼事？師父說：爲了你這個蠢驢。問：在祖佛未出世的時候，是什麼樣的？師父說：無法描繪。問：出世之後呢？師父說：即使是阇黎（shé lí，梵語，意為弟子）也必須側身才能通過。問：什麼是向上的一句？師父說：文殊（Wén Shū，文殊菩薩）說不出話來。問：什麼是門頭一句？師父說：頭上戴著花。問：什麼是超越百億？師父說：超越之人不肯承認。

河中（Hé Zhōng）南際山（Nán Jì Shān）僧一禪師（Sēng Yī Chán Shī）

僧人問：有幸親近您，請師父指示。師父說：我如果指示你，就委屈了你。問：教導學人應該怎麼做？師父說：切記不要說是非。問：什麼是衲僧（nà sēng，指僧人）的氣息？師父說：你曾經被熏到過嗎？問：同類就不問了，什麼是異類？師父說：把頭砍下來拿走。問：什麼是法身主？師父說：不過來。問：什麼是毗盧（Pí Lú，毗盧遮那佛）師？師父說：不超越。禪師最終在長慶（Cháng Qìng）圓寂，謚號本凈大師（Běn Jìng Dà Shī）。

廬山（Lú Shān）棲賢懷祐禪師（Qī Xián Huái Yòu Chán Shī）

是泉州（Quán Zhōu）人。僧人問：什麼是五老峰（Wǔ Lǎo Fēng）前的事？師父說：萬古千秋。問：這樣說豈不是要絕後了嗎？師父說：猶豫著要給誰呢？問：從遠方趕來，請師父激發。師父說：他不憑時機。問：請師父憑時機。師父說：我也不換。問：什麼是法法無差？師父說：雪上加霜。上堂：如果領會了這個事，就沒有下口處。問：什麼是祖師西來意？師父說：井底寒蟾（chán，蟾蜍），天中明月。

【English Translation】 Asked: 'What does it mean to sprinkle the finest ghee (sā tí hú, the essence of clarified butter, a metaphor for the highest Dharma) in emptiness?' The master said: 'What is 'non-Dharma'?' The master said: 'The Taoist of Mount Song (Sōng Shān) pretends to be enlightened.' Asked: 'What should be done when forced to speak?' The master said: 'Have you ever been squeezed like that?'

Zen Master Zhong Yun Gai (Zhōng Yún Gài Chán Shī) of Tanzhou (Tán Zhōu)

A monk asked: 'What is the purpose of the Abbot opening the Dharma hall?' The master said: 'For you, you donkey!' Asked: 'What is the purpose of the Buddhas appearing in the world?' The master said: 'For you, you donkey!' Asked: 'What was it like before the ancestral Buddhas appeared in the world?' The master said: 'It cannot be depicted.' Asked: 'What is it like after they appear?' The master said: 'Even a Shramana (shé lí, Sanskrit for disciple) must squeeze to get through.' Asked: 'What is the upward phrase?' The master said: 'Manjusri (Wén Shū, Manjusri Bodhisattva) loses his mouth.' Asked: 'What is the phrase at the gate?' The master said: 'Wearing flowers on the head.' Asked: 'What is surpassing hundreds of billions?' The master said: 'The one who surpasses does not acknowledge it.'

Zen Master Seng Yi (Sēng Yī Chán Shī) of Nanji Mountain (Nán Jì Shān) in Hezhong (Hé Zhōng)

A monk asked: 'I am fortunate to be close to you; please instruct me, Master.' The master said: 'If I instruct you, I would be demeaning you.' Asked: 'What should I teach students to do?' The master said: 'Absolutely avoid right and wrong.' Asked: 'What is the breath of a mendicant monk (nà sēng, refers to a monk)?' The master said: 'Have you ever been熏ed by it?' Asked: 'I won't ask about the same kind; what is the different kind?' The master said: 'Chop off your head and take it away.' Asked: 'What is the master of the Dharmakaya?' The master said: 'Does not come over.' Asked: 'Who is Vairocana (Pí Lú, Vairocana Buddha) Master?' The master said: 'Does not transcend.' The Zen master eventually passed away in Changqing (Cháng Qìng), and his posthumous title was Great Master Benjing (Běn Jìng Dà Shī).'

Zen Master Huaiyou of Qixian (Qī Xián Huái Yòu Chán Shī) on Mount Lu (Lú Shān)

He was a native of Quanzhou (Quán Zhōu). A monk asked: 'What is the matter before the Five Old Peaks (Wǔ Lǎo Fēng)?' The master said: 'Ten thousand ages and a thousand autumns.' Asked: 'In that case, wouldn't it become extinct?' The master said: 'Hesitating, who should I give it to?' Asked: 'I have come from afar, drawn by the wind; please inspire me, Master.' The master said: 'He does not rely on the time.' Asked: 'Please, Master, rely on the time.' The master said: 'I also do not exchange it.' Asked: 'What is it that all dharmas are without difference?' The master said: 'Adding frost on snow.' Ascending the hall: 'If you understand this matter, there is no place to put your mouth.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'A cold toad (chán, toad) at the bottom of a well, a bright moon in the sky.'

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。

福州覆船山洪薦禪師

僧問。如何是本來面目。師便閉目吐舌。又開目吐舌。曰。本來有許多面目。師曰。適來見甚麼。僧無語。問。如何是師子。師曰。善哮吼。僧拊掌曰。好手。好手。師曰。青天白日。卻被鬼迷。僧作掀禪床勢。師便打。曰。驢事未去。馬事到來。師曰。灼然作家。僧拂袖便出。師曰。將甌盛水。擬比大洋。問。如何是玄妙。師曰。未聞已前。道吾問。久向和尚會禪。是否。師曰。蒼天。蒼天。吾近前掩師口。曰。低聲。低聲。師與一掌。吾曰。蒼天。蒼天。師把住曰。得恁么無禮。吾卻與一掌。師曰。老僧罪過。吾拂袖便行。師呵呵大笑曰。早知如是。不見如是。僧參。師便作起勢。僧便出。師曰。阇黎且來人事。僧回作抽坐具勢。師卻歸方丈。僧曰。蒼天。蒼天。師曰。龍頭蛇尾。僧近前叉手立。師曰。敗將投王。不存性命。問。抱璞投師。師還接否。師以手拍香臺。僧禮拜。師曰。禮拜則不無。其中事作么生。僧卻拍香臺。師曰。舌頭不出口。師將示寂。三日前令侍者喚第一座來。師臥。出氣一聲。座喚侍者曰。和尚渴。要湯水吃。師乃面壁而臥。臨終令集眾。乃展兩手出舌示之。時第三座曰。諸人。和尚舌根硬也。師曰。苦哉。苦哉。誠如第三座所言。舌根硬去也。言

【現代漢語翻譯】 現代漢語譯本

福州覆船山洪薦禪師

有僧人問：『什麼是本來面目？』 洪薦禪師便閉上眼睛，吐出舌頭。又睜開眼睛，吐出舌頭，說：『本來面目有很多。』 禪師問：『你剛才看到了什麼？』 僧人無言以對。

（有僧人）問：『什麼是師子（獅子，比喻佛的威猛）？』 禪師說：『善於吼叫。』 僧人拍手說：『好手段！好手段！』 禪師說：『****（此處原文為髒話，不翻譯），卻被鬼迷惑了。』 僧人做出掀翻禪床的姿勢，禪師便打他，說：『驢的事情還沒解決，馬的事情又來了。』 禪師說：『確實是能有所作為的人。』 僧人拂袖便走。 禪師說：『用甌（小盆）盛水，想比作大海。』

（有僧人）問：『什麼是玄妙？』 禪師說：『在未聽聞之前。』 道吾（禪師名）問：『早就聽說和尚您精通禪，是這樣嗎？』 禪師說：『蒼天啊！蒼天啊！』 道吾走上前摀住禪師的嘴，說：『小聲點！小聲點！』 禪師打了他一掌。 道吾說：『蒼天啊！蒼天啊！』 禪師抓住他說：『竟然如此無禮！』 道吾又打了他一掌。 禪師說：『老僧的罪過啊！』 道吾拂袖便走。 禪師呵呵大笑說：『早就知道會這樣，不見得就是這樣。』

有僧人來參拜，禪師便做出要起身的樣子，僧人便離開。 禪師說：『阇黎（對僧人的尊稱）且慢，還有人事（禮節）未完成。』 僧人回來做出要抽出坐具的姿勢，禪師卻回方丈了。 僧人說：『蒼天啊！蒼天啊！』 禪師說：『龍頭蛇尾。』 僧人走上前叉手站立。 禪師說：『敗將投降，不顧性命。』

（有僧人）問：『抱著璞玉來拜見禪師，禪師您還接納嗎？』 禪師用手拍打香臺。 僧人禮拜。 禪師說：『禮拜是做了，但其中的事情怎麼樣呢？』 僧人也拍打香臺。 禪師說：『舌頭不說話。』

禪師將要示寂（圓寂）時，三天前讓侍者叫來第一座（寺院中的首座）。 禪師躺著，出了一口氣。 首座對侍者說：『和尚渴了，要喝湯水。』 禪師便面壁而臥。 臨終時讓大家集合，然後伸出雙手，吐出舌頭給眾人看。 當時第三座說：『各位，和尚的舌根很硬啊！』 禪師說：『苦啊！苦啊！確實像第三座所說，舌根變硬了啊！』 說

【English Translation】 English version

Chan Master Hongjian of Fuchuan Mountain in Fuzhou

A monk asked: 'What is the original face?' The Master then closed his eyes and stuck out his tongue. Then he opened his eyes and stuck out his tongue again, saying: 'The original face has many faces.' The Master asked: 'What did you see just now?' The monk was speechless.

A monk asked: 'What is a shizi (lion, a metaphor for the Buddha's power)?' The Master said: 'Good at roaring.' The monk clapped his hands and said: 'Good skill! Good skill!' The Master said: '** (original text is vulgar, not translated), but you are deluded by ghosts.' The monk made a gesture of overturning the meditation bed, and the Master hit him, saying: 'The donkey's matter has not been resolved, and the horse's matter has arrived.' The Master said: 'Indeed, a person who can accomplish something.' The monk flicked his sleeves and left. The Master said: 'Using a ou (small basin) to hold water, trying to compare it to the ocean.'

A monk asked: 'What is the profound mystery?' The Master said: 'Before hearing it.' Daowu (name of a Chan master) asked: 'I have long heard that you, Master, are proficient in Chan, is that so?' The Master said: 'Heavens! Heavens!' Daowu stepped forward and covered the Master's mouth, saying: 'Keep it down! Keep it down!' The Master slapped him. Daowu said: 'Heavens! Heavens!' The Master grabbed him and said: 'How can you be so rude!' Daowu slapped him again. The Master said: 'This old monk is at fault!' Daowu flicked his sleeves and left. The Master laughed loudly and said: 'I knew it would be like this, but it doesn't necessarily mean it is like this.'

A monk came to pay respects, and the Master made a gesture of getting up, and the monk left. The Master said: 'Shali (a respectful term for monks), wait a moment, there are still human affairs (etiquette) to be completed.' The monk returned and made a gesture of pulling out the sitting mat, but the Master returned to his abbot's room. The monk said: 'Heavens! Heavens!' The Master said: 'Dragon head, snake tail.' The monk stepped forward and stood with his hands clasped. The Master said: 'A defeated general surrenders, disregarding his life.'

A monk asked: 'Bringing uncut jade to see the Master, will the Master accept it?' The Master patted the incense table with his hand. The monk bowed. The Master said: 'The bowing has been done, but what about the matter within it?' The monk also patted the incense table. The Master said: 'The tongue does not speak.'

When the Master was about to enter shiji (parinirvana), three days before, he asked the attendant to call the first seat (the head seat in the monastery). The Master lay down and let out a breath. The first seat said to the attendant: 'The Master is thirsty, he wants to drink soup.' The Master then lay facing the wall. At the time of his death, he asked everyone to gather, then stretched out his hands and stuck out his tongue for everyone to see. At that time, the third seat said: 'Everyone, the Master's tongue root is hard!' The Master said: 'Suffering! Suffering! It is indeed as the third seat said, the tongue root has become hard!'

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訖而寂。謚紹隆大師。

鼎州德山存德慧空禪師

僧問。如何是一句。師曰。更請問。問。如何是和尚先陀婆。師曰。昨夜三更見月明。

吉州崇恩禪師

僧問。祖意教意是同是別。師曰。少林雖有月。蔥嶺不穿云。問。如何是類。師曰。奈何橋畔嘶聲切。劍樹林中去復來。

石霜暉禪師

僧問。世尊出世。先度五俱輪。和尚出世。先度何人。師曰。總不度。曰。為甚麼不度。師曰。為伊不是五俱輪。

郢州芭蕉禪師

僧問。從上宗乘。如何舉唱。師曰。已被人冷眼覷破了。問。不落諸緣。請師直指。師曰。有問有答。問。如何是和尚為人一句。師曰。祗恐阇黎不問。問。如何是向去底人。師曰。董家稚子聲聲哭。曰。如何是卻來底人。師曰。枯木驪龍露爪牙。

潭州肥田慧覺伏禪師

僧問。如何是未出世邊事。師曰。髻中珠未解。石女斂雙眉。曰。出世后如何。師曰。靈龜呈卦兆。失卻自家身。問。此地名甚麼。師曰。肥田。曰。宜種甚麼。師便打。師有偈曰。修多好句枉工夫。返本還源是大愚。祖佛不從修證得。縱行玄路也崎嶇。

潭州鹿苑暉禪師

僧問。不假諸緣。請師道。師敲火爐曰。會么。曰。不會。師曰。瞌睡漢。問。牛頭

【現代漢語翻譯】 圓寂后，謚號為紹隆大師。

鼎州德山存德慧空禪師

有僧人問：『如何是一句？』禪師說：『請再問。』僧人問：『如何是和尚的先陀婆（Sendhava，意為鹽或水，取決於語境）？』禪師說：『昨夜三更見月明。』

吉州崇恩禪師

有僧人問：『祖意（Patriarchal intent）和教意（doctrinal intent）是相同還是不同？』禪師說：『少林寺雖然有月亮，蔥嶺（Pamir Mountains）卻有云。』僧人問：『如何是類？』禪師說：『奈何橋畔嘶聲切，劍樹林中去復來。』

石霜暉禪師

有僧人問：『世尊（釋迦牟尼佛）出世時，先度五俱輪（Pancha Varga，指最初跟隨佛陀的五位比丘），和尚出世時，先度何人？』禪師說：『總不度。』僧人說：『為什麼不度？』禪師說：『因為他們不是五俱輪。』

郢州芭蕉禪師

有僧人問：『從上宗乘（the supreme vehicle of Zen），如何舉唱？』禪師說：『已被人冷眼覷破了。』僧人問：『不落諸緣（not falling into various conditions），請師直指。』禪師說：『有問有答。』僧人問：『如何是和尚為人一句？』禪師說：『只恐阇黎（Ajari，梵語，意為弟子）不問。』僧人問：『如何是向去底人？』禪師說：『董家稚子聲聲哭。』僧人問：『如何是卻來底人？』禪師說：『枯木驪龍露爪牙。』

潭州肥田慧覺伏禪師

有僧人問：『如何是未出世邊事？』禪師說：『髻中珠未解，石女斂雙眉。』僧人說：『出世后如何？』禪師說：『靈龜呈卦兆，失卻自家身。』僧人問：『此地名甚麼？』禪師說：『肥田。』僧人說：『宜種甚麼？』禪師便打。禪師有偈曰：修多好句枉工夫，返本還源是大愚。祖佛不從修證得，縱行玄路也崎嶇。

潭州鹿苑暉禪師

有僧人問：『不假諸緣（without relying on any conditions），請師道。』禪師敲火爐說：『會么？』僧人說：『不會。』禪師說：『瞌睡漢。』僧人問：『牛頭（Niutou，指牛頭宗）……』

【English Translation】 He passed away peacefully and was posthumously honored as Grand Master Shaolong.

Zen Master Huikong Cunde of Deshan in Dingzhou

A monk asked, 'What is a single phrase?' The Master said, 'Please ask again.' The monk asked, 'What is the Abbot's Sendhava (Sendhava, meaning either salt or water depending on the context)?' The Master said, 'Last night, at the third watch, I saw the bright moon.'

Zen Master Chong'en of Jizhou

A monk asked, 'Are the Patriarchal intent (Patriarchal intent) and the doctrinal intent (doctrinal intent) the same or different?' The Master said, 'Although Shaolin Temple has the moon, the Pamir Mountains (Pamir Mountains) have clouds.' The monk asked, 'What is category?' The Master said, 'The neighing sound is poignant by the Naihe Bridge, going and returning in the Sword Tree Forest.'

Zen Master Hui of Shishuang

A monk asked, 'When the World-Honored One (Shakyamuni Buddha) appeared in the world, he first liberated the Pancha Varga (Pancha Varga, referring to the first five bhikkhus who followed the Buddha). When the Abbot appears in the world, whom does he liberate first?' The Master said, 'I don't liberate anyone at all.' The monk said, 'Why don't you liberate?' The Master said, 'Because they are not the Pancha Varga.'

Zen Master Bajiao of Yingzhou

A monk asked, 'How is the supreme vehicle of Zen (the supreme vehicle of Zen) to be proclaimed?' The Master said, 'It has already been seen through with cold eyes.' The monk asked, 'Without falling into various conditions (not falling into various conditions), please point directly, Master.' The Master said, 'There is asking and answering.' The monk asked, 'What is the Abbot's phrase for the sake of others?' The Master said, 'I only fear that Ajari (Ajari, Sanskrit for disciple) will not ask.' The monk asked, 'What is a person who is going away?' The Master said, 'The young child of the Dong family cries again and again.' The monk asked, 'What is a person who is returning?' The Master said, 'A withered tree dragon reveals its claws and teeth.'

Zen Master Huijue Fu of Feitian in Tanzhou

A monk asked, 'What is the matter before emerging into the world?' The Master said, 'The jewel in the hair knot is not yet untied, and the stone woman knits her brows.' The monk said, 'What about after emerging into the world?' The Master said, 'The divine turtle presents an omen, losing one's own self.' The monk asked, 'What is the name of this place?' The Master said, 'Feitian.' The monk said, 'What is suitable to plant?' The Master then struck him. The Master had a verse saying: 'Fine phrases of sutras are wasted effort; returning to the origin is great foolishness. The Buddhas and Patriarchs are not attained through cultivation and realization; even if you walk the mysterious path, it is still rugged.'

Zen Master Hui of Luyuan in Tanzhou

A monk asked, 'Without relying on any conditions (without relying on any conditions), please speak, Master.' The Master knocked on the fire stove and said, 'Do you understand?' The monk said, 'I don't understand.' The Master said, 'Sleepyhead.' The monk asked, 'Niutou (Niutou, referring to the Niutou School)...'

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未見四祖時如何。師曰。如月在水。曰。見后如何。師曰。如水在月。問。祖祖相傳。未審傳個甚麼。師曰。汝問我。我問汝。曰。恁么則緇素不分也。師曰。甚麼處去來。

潭州寶蓋約禪師

僧問。寶蓋高高掛。其中事若何。請師言下旨。一句不消多。師曰。寶蓋掛空中。有路不曾通。儻求言下旨。便是有西東。

越州雲門山拯迷寺海晏禪師

僧問。如何是衲衣下事。師曰。如咬硬石頭。問。如何是古寺一爐香。師曰。歷代無人嗅。曰。嗅者如何。師曰。六根俱不到。問。久向拯迷。到來為甚麼不見拯迷。師曰。阇黎不識拯迷。

湖南文殊禪師

僧問。僧繇為甚麼邈志公真不得。師曰。非但僧繇。志公也邈不得。曰。志公為甚麼邈不得。師曰。彩繪不將來。曰。和尚還邈得也無。師曰。我亦邈不得。曰。和尚為甚麼邈不得。師曰。渠不以茍我顏色。教我作么生邈。問。如何是密室。師曰。緊不就。曰。如何是密室中人。師曰。不坐上色牛。

鳳翔府石柱禪師

遊方時到洞山。時虔和尚垂語曰。有四種人。一人說過佛祖。一步行不得。一人行過佛祖。一句說不得。一人說得行得。一人說不得行不得阿那個是其人師出衆曰。一人說過佛祖行不得者。祇是無舌不許行。

【現代漢語翻譯】 問：未見四祖（Bodhidharma's successor，菩提達摩的繼承者）時如何？ 師（禪師）說：如月在水。 問：見后如何？ 師說：如水在月。 問：祖祖相傳，未審傳個甚麼？ 師說：汝問我，我問汝。 問：恁么則緇素不分也。 師說：甚麼處去來。

潭州寶蓋約禪師

僧問：寶蓋高高掛，其中事若何？請師言下旨，一句不消多。 師說：寶蓋掛空中，有路不曾通。儻求言下旨，便是有西東。

越州雲門山拯迷寺海晏禪師

僧問：如何是衲衣下事？ 師說：如咬硬石頭。 問：如何是古寺一爐香？ 師說：歷代無人嗅。 問：嗅者如何？ 師說：六根俱不到。 問：久向拯迷，到來為甚麼不見拯迷？ 師說：阇黎（āchélí，梵語 आचार्य的音譯，意為導師）不識拯迷。

湖南文殊禪師

僧問：僧繇（Zhāng Sēngyáo，南朝梁代的畫家）為甚麼邈志公（Baozhi，南北朝時期的僧人）真不得？ 師說：非但僧繇，志公也邈不得。 問：志公為甚麼邈不得？ 師說：彩繪不將來。 問：和尚還邈得也無？ 師說：我亦邈不得。 問：和尚為甚麼邈不得？ 師說：渠不以茍我顏色，教我作么生邈。 問：如何是密室？ 師說：緊不就。 問：如何是密室中人？ 師說：不坐上色牛。

鳳翔府石柱禪師

遊方時到洞山。時虔和尚垂語曰：有四種人。一人說過佛祖，一步行不得。一人行過佛祖，一句說不得。一人說得行得。一人說不得行不得。阿那個是其人？ 師出衆曰：一人說過佛祖行不得者，祇是無舌不許行。

【English Translation】 Question: What is it like before seeing the Fourth Patriarch (Bodhidharma's successor)? Master (Zen Master) said: Like the moon in the water. Question: What is it like after seeing him? Master said: Like water in the moon. Question: What is transmitted from ancestor to ancestor? I don't know what is being transmitted. Master said: You ask me, and I ask you. Question: In that case, there is no distinction between monks and laypeople. Master said: Where did you come from?

Zen Master Yue of Baogai Temple in Tanzhou

A monk asked: The precious canopy hangs high, what is the matter within it? Please, Master, give the meaning in a word, no need for more. Master said: The precious canopy hangs in the air, there is no path that has ever been traversed. If you seek the meaning in a word, then there is east and west.

Zen Master Haiyan of Zhengmi Temple on Yunmen Mountain in Yuezhou

A monk asked: What is the matter beneath the patched robe? Master said: Like biting a hard stone. Question: What is the one incense burner in the ancient temple? Master said: No one has smelled it for generations. Question: What about those who smell it? Master said: The six senses do not reach it. Question: I have long admired Zhengmi (拯迷, 'Saving from Delusion'), but why don't I see Zhengmi upon arrival? Master said: Āchélí (梵語 आचार्य的音譯，meaning 'teacher') does not recognize Zhengmi.

Zen Master Wenshu of Hunan

A monk asked: Why couldn't Zhang Sengyao (Zhāng Sēngyáo，a painter of the Liang Dynasty in the Southern Dynasties) truly depict Baozhi (Baozhi，a monk of the Northern and Southern Dynasties)? Master said: Not only Zhang Sengyao, but Baozhi himself cannot be depicted. Question: Why can't Baozhi be depicted? Master said: He doesn't bring along colors and paintings. Question: Can the Abbot depict him or not? Master said: I also cannot depict him. Question: Why can't the Abbot depict him? Master said: He doesn't rely on superficial appearances, how can I depict him? Question: What is the secret chamber? Master said: Tightly, it doesn't work. Question: What is the person in the secret chamber? Master said: He doesn't ride a lustful bull.

Zen Master Shizhu of Fengxiang Prefecture

When traveling, he arrived at Dongshan. At that time, Venerable Qian gave a teaching, saying: There are four kinds of people. One person speaks about the Buddhas and Patriarchs, but cannot take a single step. One person walks beyond the Buddhas and Patriarchs, but cannot say a single word. One person can speak and act. One person can neither speak nor act. Which one is that person? The Master came forward from the crowd and said: The one who speaks about the Buddhas and Patriarchs but cannot act, simply has no tongue and is not allowed to act.

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一人行過佛祖一句說不得者。祇是無足不許說。一人說得行得者。祇是涵蓋相稱。一人說不得行不得者。如斷命求活。此是石女兒。披枷帶鎖。山曰。阇黎分上作么生。師曰。該通分上卓卓寧彰。山曰。祇如海上明公秀又作么生。師曰。幻人相逢。拊掌呵呵。

河中府棲巖山大通院存壽禪師

初講經論。後於石霜之室忘筌。住后。僧問。如何是和尚得力處。師曰。不居無理位。豈坐白牛車。問。蓮華未出水時如何。師曰。汝莫問出水后蓮華事么。僧無語。師平居罕言。叩之則應。謚真寂禪師。

南嶽玄泰禪師

沉靜寡言。未嘗衣帛。時謂之泰布衲。始見德山。升于堂矣。后謁石霜。遂入室焉。掌翰二十年。與貫休齊己為友。后居蘭若。曰金剛臺。誓不立門徒。四方後進依附。皆用交友之禮。嘗以衡山多被山民斬伐燒畬。為害滋甚。乃作畬山謠曰。畬山兒。畬山兒。無所知。年年斫斷青山嵋。就中最好衡岳色。杉松利斧摧貞枝。靈禽野鶴無因依。白雲迴避青煙飛。猿猱路絕巖崖出。芝術失根茆草肥。年年斫罷仍再鋤。千秋終是難復初。又道今年種不來。來年更斫當陽坡。國家岳域向如此。不知此理如之何。遠邇傳播。達於九重。有詔禁止。故岳中蘭若無復延燎。師之力也。將示滅。乃召一僧令

【現代漢語翻譯】 現代漢語譯本：

有人能行卻說不出佛祖的一句話，只是因為沒有立足之處，所以不能說。有人能說也能行，只是因為涵蓋相稱。有人既說不出也行不通，就像斷命求活，這是石女兒，披枷帶鎖。山問道：『阇黎（梵語：Sramana，指沙門）您怎麼看？』師父說：『在該通達的地方，卓然彰顯。』山又問：『比如海上明公秀（人名）又如何呢？』師父說：『幻人相逢，拍手大笑。』 河中府棲巖山大通院存壽禪師：

最初講經論，後來在石霜的門下忘卻了筌蹄（比喻達到目的后就忘掉所使用的工具）。住持后，有僧人問：『如何是和尚您得力之處？』師父說：『不居於無理的位置，豈能坐上白牛車（比喻佛法）。』問：『蓮花未出水時如何？』師父說：『你莫問出水后的蓮花事么。』僧人無語。師父平時很少說話，叩問他才回答。謚號真寂禪師。 南嶽玄泰禪師：

沉靜寡言，從不穿絲綢，當時人稱他為泰布衲。最初拜見德山，德山已經升堂說法了。後來拜謁石霜，於是進入他的門室。掌管文翰二十年，與貫休、齊己為友。後來居住在蘭若（梵語：Aranya，指寺院），名為金剛臺，發誓不收門徒。四方後進之人依附他，都用交友的禮節。曾經因為衡山多被山民砍伐燒荒，危害非常嚴重，於是作《畬山謠》說：『畬山兒，畬山兒，無所知。年年斫斷青山嵋。就中最好衡岳色，杉松利斧摧貞枝。靈禽野鶴無因依。白雲迴避青煙飛。猿猱路絕巖崖出，芝術失根茆草肥。年年斫罷仍再鋤，千秋終是難復初。又道今年種不來，來年更斫當陽坡。國家岳域向如此，不知此理如之何。』遠近傳播，傳到朝廷。有詔書禁止，所以岳中的蘭若不再遭受焚燒，這是禪師的力量啊。將要示寂（佛教用語，指僧人去世）時，於是召來一個僧人，令……

【English Translation】 English version:

Someone can act but cannot speak a word of the Buddha, simply because there is no foothold, so they cannot speak. Someone can speak and act, simply because the cover and content match. Someone can neither speak nor act, like seeking life after being sentenced to death, this is a stone child, wearing shackles and chains. The mountain asked: 'Sramana (Sanskrit: Sramana, referring to a monk), what is your view?' The master said: 'In the place where it should be understood, it is clearly manifested.' The mountain asked again: 'For example, what about Minggong Xiu (a person's name) on the sea?' The master said: 'Illusory people meet, clapping and laughing.' Zen Master Cunshou of Datong Temple, Qixiyan Mountain, Hezhong Prefecture:

Initially lectured on scriptures and treatises, later forgot the trap (metaphor for forgetting the tools used after reaching the goal) under Shishuang's tutelage. After becoming the abbot, a monk asked: 'What is the source of your strength, Master?' The master said: 'Not dwelling in an unreasonable position, how can one ride the white ox cart (metaphor for the Buddha's teachings)?' Asked: 'What is it like when the lotus flower has not yet emerged from the water?' The master said: 'Don't you ask about the lotus flower after it emerges from the water?' The monk was speechless. The master rarely spoke in ordinary times, only answering when asked. Posthumous title: Zen Master Zhenji. Zen Master Xuantai of Nanyue:

Quiet and taciturn, never wore silk, people at the time called him Tai Bunna (Cloth-robed monk). Initially visited Deshan, who was already ascending the hall to preach. Later visited Shishuang, and then entered his room. In charge of writing for twenty years, befriended Guanxiu and Qiji. Later resided in a Aranya (Sanskrit: Aranya, referring to a monastery), named Vajra Platform, vowing not to accept disciples. Later generations from all directions who attached themselves to him all used the etiquette of friendship. Once, because Hengshan was often cut down and burned for cultivation by mountain people, causing great harm, he wrote the 'Yao of Burning Mountain': 'Burning mountain children, burning mountain children, know nothing. Year after year, cutting off the green mountain's brow. Among them, the best is the color of Hengyue, fir and pine, sharp axes destroy chaste branches. Spiritual birds and wild cranes have no refuge. White clouds avoid green smoke flying. Apes and monkeys have no way to go, cliffs appear, ganoderma and artemisia lose their roots, thatch and grass are fertile. Year after year, after cutting, they still hoe again, it is difficult to restore the beginning after thousands of years. Also said that this year's planting will not come, next year will cut the sunny slope. The country's mountain area is like this, I don't know what this principle is like.' It spread far and wide, reaching the court. There was an imperial decree prohibiting it, so the Aranya in Yue no longer suffered burning, this is the power of the Zen master. When about to enter Nirvana (Buddhist term, referring to the death of a monk), he summoned a monk and ordered...

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備薪蒸。留偈曰。今年六十五。四大將離主。其道自玄玄。箇中無佛祖。不用剃頭。不須澡浴。一堆猛火。千足萬足。端坐垂一足而逝。阇維收舍利。建塔于迎云亭側。

潭州云蓋禪師

僧問。佛未出世時如何。師曰。月中藏玉兔。曰。出后如何。師曰。日裡背金烏。問。不可以情測時如何。師曰。無舌童兒機智盡。風穴參。師問。石角穿雲路。攜筇意若何。穴曰。紅霞籠玉象。擁嶂照川源。師曰。相隨來也。穴曰。和尚也須低聲。師曰。且坐喫茶。

邵武軍龍湖普聞禪師

唐僖宗太子也。幼不茹葷。長無經世意。僖宗鍾愛之。然百計陶寫。終不能回。中和初。僖宗幸蜀。師斷髮逸游。人無知者。造石霜。問曰。祖師別傳事。肯以相付乎。霜曰。莫謗祖師。師曰。天下宗旨盛大。豈妄為之邪。霜曰。是實事那。師曰。師意如何。霜曰。待案山點頭。即向汝道。師于言下頓省。辭去至邵武城外。見山郁然深秀。遂撥草。至煙起處。有一苦行居焉。苦行見師至。乃曰。上人當興此。長揖而去。師居十餘年。一日有一老人拜謁。師問。住在何處。至此何求。老人曰。住在此山。然非人。龍也。行雨不職。上天有罰當死。愿垂救護。師曰。汝得罪上帝。我何能致力。雖然。可易形來。俄失老人所在。

【現代漢語翻譯】 現代漢語譯本： 備好柴火準備火化。留下偈語說：『今年六十五，四大（指地、水、火、風四種構成物質世界的元素）將要離開主體。其中的道理自然玄妙，其中沒有佛祖。不用剃頭，不須洗澡。一堆猛火，千足萬足。』端坐著垂下一隻腳而逝世。火化后收取捨利（佛教中的聖物，通常是高僧火化后的遺骸結晶），在迎云亭旁建塔供奉。

潭州云蓋禪師

有僧人問：『佛未出世時是怎樣的？』禪師說：『月中藏著玉兔。』僧人說：『出世后又是怎樣的？』禪師說：『太陽里揹著金烏（古代神話中的太陽神鳥）。』問：『不可以情理推測的時候是怎樣的？』禪師說：『無舌的孩童機智用盡。』風穴（禪師名號）參拜云蓋禪師。云蓋禪師問：『石角穿云的路，攜帶竹杖意欲何為？』風穴禪師說：『紅霞籠罩著玉象，群山環繞照耀著川流的源頭。』云蓋禪師說：『跟隨我來了嗎？』風穴禪師說：『和尚您也須要低聲。』云蓋禪師說：『且坐下喝茶。』

邵武軍龍湖普聞禪師

是唐僖宗的太子。從小不吃葷腥，長大后沒有治理世事的意願。唐僖宗非常鍾愛他，然而用盡方法引導，最終也不能使他回心轉意。中和初年，唐僖宗前往蜀地避難，禪師剪掉頭發出游，沒有人知道他的去向。他來到石霜（地名或寺廟名），問道：『祖師別傳的事，肯傳授給我嗎？』石霜禪師說：『不要誹謗祖師。』禪師說：『天下宗旨盛大，難道是隨便說的嗎？』石霜禪師說：『這是真實的事嗎？』禪師說：『禪師您的意思如何？』石霜禪師說：『等到案山點頭，就告訴你。』禪師在言語下頓悟。辭別後到達邵武城外，看見山鬱鬱蔥蔥，非常秀麗，於是撥開草叢，到冒煙的地方，有一個苦行僧住在那裡。苦行僧看見禪師到來，就說：『上人您應當在這裡興盛佛法。』長作一揖就離開了。禪師在這裡住了十多年。有一天，有一位老人來拜訪。禪師問：『住在哪裡？到這裡來有什麼要求？』老人說：『住在這座山裡，然而不是人，是龍。因為行雨不盡職，上天要懲罰我，我將要死了，希望您能垂憐救護。』禪師說：『你得罪了上帝，我怎麼能幫得上忙呢？雖然如此，你可以改變形體來。』隨即老人就消失了。

【English Translation】 English version: He prepared firewood for cremation. He left a verse saying: 'This year I am sixty-five, the four elements (referring to earth, water, fire, and wind, the four elements that constitute the material world) will leave the master. The principle within is naturally profound, there are no Buddhas or Patriarchs within it. No need to shave the head, no need to bathe. A pile of fierce fire, a thousand feet, ten thousand feet.' He passed away sitting upright with one foot hanging down. After cremation, relics (sacred objects in Buddhism, usually crystallized remains of eminent monks after cremation) were collected, and a pagoda was built beside the Yinyun Pavilion to enshrine them.

Chan Master Yungai of Tanzhou

A monk asked: 'What was it like before the Buddha appeared in the world?' The Master said: 'A jade rabbit is hidden in the moon.' The monk said: 'What is it like after he appeared?' The Master said: 'A golden crow (a mythical solar bird) turns its back in the sun.' Asked: 'What is it like when it cannot be measured by emotion?' The Master said: 'A tongueless child exhausts his ingenuity.' Fenghsueh (name of a Chan master) visited the Master. Master Yungai asked: 'The rocky peak pierces the cloud path, what is the intention of carrying a bamboo staff?' Master Fenghsueh said: 'Red clouds envelop the jade elephant, mountains surround and illuminate the source of the river.' Master Yungai said: 'Are you coming along with me?' Master Fenghsueh said: 'The abbot must also lower his voice.' Master Yungai said: 'Sit down and have some tea.'

Chan Master Puwen of Longhu Army in Shaowu

He was the prince of Emperor Xizong of the Tang Dynasty. He did not eat meat from a young age and had no intention of managing worldly affairs when he grew up. Emperor Xizong loved him very much, but no matter how he tried to guide him, he could not change his mind. In the early years of Zhonghe, Emperor Xizong went to Shu to take refuge, and the Chan Master cut his hair and traveled around, no one knew where he went. He came to Shishuang (place name or temple name) and asked: 'Are you willing to pass on the special transmission of the Patriarch?' Chan Master Shishuang said: 'Do not slander the Patriarch.' The Chan Master said: 'The principles of the world are grand, how can they be spoken casually?' Chan Master Shishuang said: 'Is this a real thing?' The Chan Master said: 'What is the Master's intention?' Chan Master Shishuang said: 'When Anshan nods, I will tell you.' The Chan Master had a sudden enlightenment in his words. After saying goodbye, he arrived outside Shaowu City and saw that the mountain was lush and beautiful, so he cleared the grass and went to the place where smoke was rising, where an ascetic lived. When the ascetic saw the Chan Master arrive, he said: 'You should prosper the Dharma here.' He bowed deeply and left. The Chan Master lived here for more than ten years. One day, an old man came to visit. The Chan Master asked: 'Where do you live? What do you want here?' The old man said: 'I live in this mountain, but I am not a human, I am a dragon. Because I have not performed my duties in raining, the heavens will punish me, and I am about to die. I hope you can have mercy and protect me.' The Chan Master said: 'You have offended God, how can I help you? However, you can change your form.' Then the old man disappeared.

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視坐傍有一小蛇。延緣入袖。至暮雷電震山。風雨交作。師危坐不傾。達旦晴霽。垂袖。蛇墮地而去。有頃。老人拜而泣曰。自非大士慈悲。為血腥穢此山矣。念何以報斯恩。即穴巖下為泉。曰。此泉為他日多眾之設。今號龍湖。邦人聞其事。施財施力。相與建寺。衲子云趨。師闡化三十餘年。臨示寂聲鐘集眾。說偈曰。我逃世難來出家。宗師指示個歇處。住山聚眾三十年。尋常不欲輕分付。今日分明說似君。我斂目時齊聽取。安然而逝。塔于本山。謚圓覺禪師。

張拙秀才

因禪月大師指參石霜。霜問。秀才何姓。曰。姓張名拙。霜曰。覓巧尚不可得。拙自何來。公忽有省。乃呈偈曰。光明寂照遍河沙。凡聖含靈共我家。一念不生全體現。六根才動被云遮。斷除煩惱重增病。趣向真如亦是邪。隨順世緣無掛礙。涅槃生死等空花。

夾山會禪師法嗣

澧州洛浦山元安禪師

鳳翔麟遊人也。丱年出家。具戒通經論。問道臨濟。后為侍者。濟嘗對眾美之曰。臨濟門下一隻箭。誰敢當鋒。師蒙印可。自謂已足。一日侍立次。有座主參濟。濟問。有一人於三乘十二分教明得。有一人不於三乘十二分教明得。且道此二人是同是別。主曰。明得即同。明不得即別。師曰。這裡是甚麼所在。說同說別

【現代漢語翻譯】 現代漢語譯本 禪師坐在座位旁邊，有一條小蛇，沿著他的衣袖爬進去。到了傍晚，雷電震動山巒，風雨交加。禪師端坐不動，直到天亮雨過天晴。他放下衣袖，蛇掉到地上離開了。過了一會兒，一位老人跪拜並哭泣著說：『如果不是大士（Mahāsattva）的慈悲，這座山早就被血腥玷污了。我該如何報答這份恩情呢？』於是他在巖石下鑿出一個泉眼，說：『這泉水是爲了將來眾多的人而準備的。』現在稱它為龍湖。當地人聽說了這件事，紛紛捐錢出力，共同建造寺廟，僧人雲集而來。禪師弘揚佛法三十多年，臨近圓寂時敲鐘召集眾人，說了偈語：『我爲了逃避世間的災難而出家，宗師指示我一個安身之處。住山聚眾三十年，平常不輕易傳授。今天明白地告訴你們，我閉上眼睛時仔細聽好。』說完安詳地去世了，塔建在本山，謚號圓覺禪師。

張拙秀才

因為禪月大師（Chan Yue Da Shi）的指引去參訪石霜（Shi Shuang）。石霜問：『秀才姓什麼？』回答說：『姓張名拙。』石霜說：『尋找巧都找不到，拙從哪裡來？』張拙忽然有所領悟，於是呈上偈語說：『光明寂靜地照耀著遍佈恒河沙數的世界，凡夫、聖人和一切有情眾生都同屬於一個家。一個念頭不生起，全體就顯現出來；六根稍微一動，就被烏雲遮蔽。斷除煩惱反而增加疾病，趨向真如也是邪見。隨順世間的因緣沒有牽掛，涅槃和生死都如同空中的花朵。』

夾山會禪師（Jia Shan Hui Chan Shi）的法嗣

澧州洛浦山元安禪師（Li Zhou Luo Pu Shan Yuan An Chan Shi）

是鳳翔麟遊人。年少時出家，受具足戒，通達經論。向臨濟（Lin Ji）問道，後來做了侍者。臨濟曾經當著眾人讚美他說：『臨濟門下的一支箭，誰敢抵擋它的鋒芒？』元安禪師得到印可，自認為已經足夠了。一天，侍立在旁邊時，有一位座主來參訪臨濟。臨濟問：『有一個人對於三乘十二分教（San Cheng Shi Er Fen Jiao）通達明白，有一個人對於三乘十二分教不通達明白，那麼這兩人是相同還是不同？』座主說：『明白就相同，不明白就不同。』元安禪師說：『這裡是什麼地方，還說相同說不同？』

【English Translation】 English version Beside the meditation seat, there was a small snake. It crawled along and entered the sleeve. At dusk, thunder and lightning shook the mountain, and wind and rain poured down. The Master sat upright without tilting. At dawn, the weather cleared. He lowered his sleeve, and the snake fell to the ground and left. After a while, an old man bowed and wept, saying, 'If it were not for the compassion of the Mahāsattva (Great Being), this mountain would have been defiled by blood. How can I repay this kindness?' Then he dug a spring under the rock, saying, 'This spring is for the benefit of the many in the future.' It is now called Dragon Lake. When the local people heard about this, they donated money and labor to build a temple together, and monks flocked to it. The Master propagated the Dharma for more than thirty years. When he was about to pass away, he rang the bell to gather the assembly and said in a verse: 'I escaped the difficulties of the world to become a monk. The teacher pointed out a place of rest for me. I have lived on this mountain and gathered the assembly for thirty years. I usually do not want to give it away lightly. Today I clearly tell you, listen carefully when I close my eyes.' After saying this, he passed away peacefully. His stupa was built on this mountain, and he was posthumously named Zen Master Yuánjué (Perfect Enlightenment).

Scholar Zhang Zhuō (Zhang Zhuo)

Because of the guidance of Chan Yue Da Shi (Zen Master Chan Yue), he went to visit Shishuang (Stone Frost). Shishuang asked, 'What is the scholar's surname?' He replied, 'My surname is Zhang, and my name is Zhuō (Clumsy).' Shishuang said, 'It is impossible to find cleverness, so where does clumsiness come from?' Zhang Zhuō suddenly had an insight, and then presented a verse saying, 'The light shines quietly throughout the worlds as numerous as the sands of the Ganges. Ordinary beings, sages, and all sentient beings belong to the same family. When a single thought does not arise, the whole is revealed; as soon as the six senses move, they are covered by clouds. Cutting off afflictions only increases illness, and pursuing Suchness is also a heresy. Following worldly conditions without hindrance, Nirvana and birth-and-death are like flowers in the sky.'

Dharma heir of Zen Master Jia Shan Hui (Jia Shan Hui Chan Shi)

Zen Master Yuan An of Mount Luopu in Lizhou (Li Zhou Luo Pu Shan Yuan An Chan Shi)

He was a native of Lin You in Fengxiang. He became a monk at a young age, received the full precepts, and was well-versed in the scriptures and treatises. He asked about the Way from Linji (Lin Ji), and later became his attendant. Linji once praised him in front of the assembly, saying, 'An arrow from the Linji school, who dares to withstand its sharpness?' Zen Master Yuan An received approval and thought he was already sufficient. One day, while standing beside him, a lecturer came to visit Linji. Linji asked, 'There is one person who understands the Three Vehicles and Twelve Divisions of the Teachings (San Cheng Shi Er Fen Jiao), and there is one person who does not understand the Three Vehicles and Twelve Divisions of the Teachings. Are these two people the same or different?' The lecturer said, 'If they understand, they are the same; if they do not understand, they are different.' Zen Master Yuan An said, 'What kind of place is this, that you are still talking about same and different?'

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。濟顧師曰。汝又作么生。師便喝。濟送座主回。問師。汝豈不是適來喝老僧者。師曰。是。濟便打。師后辭濟。濟問。甚麼處去。師曰。南方去。濟以拄杖畫一畫。曰。過得這個便去。師乃喝。濟便打。師作禮而去。濟明日昇堂曰。臨濟門下有個赤梢鯉魚。搖頭擺尾。向南方去。不知向誰家齏甕里淹殺。師遊歷罷。直往夾山卓庵。經年不訪夾山。山乃修書。令僧馳往。師接得便坐卻。再展手索。僧無對。師便打。曰。歸去舉似和尚。僧回舉似。山曰。這僧若開書。三日內必來。若不開書。斯人救不得也。師果三日後至。見夾山不禮拜。乃當面叉手而立。山曰。雞棲鳳巢。非其同類。出去。師曰。自遠趨風。請師一接。山曰。目前無阇黎。此間無老僧。師便喝。山曰。住。住。且莫草草匆匆。云月是同。溪山各異。截斷天下人舌頭即不無。阇黎。爭教無舌人解語。師佇思。山便打。因茲服膺(興化代云。但知作佛。莫愁眾生)。一日問山。佛魔不到處如何體會。山曰。燭明千里像。闇室老僧迷。又問。朝陽已升。夜月不現時如何。山曰。龍銜海珠。游魚不顧。山將示滅。垂語曰。石頭一枝。看看即滅矣。師曰。不然。山曰。何也。師曰。他家自有青山在。山曰。茍如是。即吾宗不墜矣。暨夾山順世。師抵于涔陽。遇故

【現代漢語翻譯】 濟顧師說：『你又想做什麼？』 師父便大喝一聲。濟送座主回去后，問師父：『你難道不是剛才呵斥老僧的人嗎？』 師父說：『是。』 濟便打他。師父後來向濟告辭。濟問：『去哪裡？』 師父說：『去南方。』 濟用拄杖在地上畫了一下，說：『過了這個才能去。』 師父便大喝一聲。濟便打他。師父作揖而去。濟第二天升座說法，說：『臨濟門下有條赤梢鯉魚（指該僧人），搖頭擺尾，向南方去了，不知要被誰家的鹹菜罈子里腌死。』 師父遊歷結束后，直接到夾山，在山腳下搭了個茅庵。一年多都沒去拜訪夾山。夾山於是寫了封信，讓僧人送去。師父接過信就坐下了，又伸出手來索要東西。僧人無言以對。師父便打他，說：『回去告訴你的和尚。』 僧人回去稟告夾山。夾山說：『這僧人如果打開信，三天內必定會來。如果不打開信，這個人就沒救了。』 師父果然三天後到了。見到夾山不禮拜，而是當面叉手而立。夾山說：『雞棲息在鳳凰的窩裡，不是同類，出去。』 師父說：『從遠方趕來仰慕您的風範，請師父接引。』 夾山說：『目前沒有阇黎（梵語，指僧人），這裡沒有老僧。』 師父便大喝一聲。夾山說：『住，住，且莫草草匆匆。雲和月是相同的，溪和山各有不同。截斷天下人的舌頭並非難事，阇黎，要怎麼教沒有舌頭的人說話呢？』 師父佇立思考。夾山便打他。因此師父心悅誠服（興化代說：『但知作佛，莫愁眾生』）。一天，師父問夾山：『佛和魔都達不到的地方，如何體會？』 夾山說：『燭光照亮千里景象，黑暗的房間里老僧迷路。』 又問：『朝陽已經升起，夜裡的月亮不出現時如何？』 夾山說：『龍銜著海里的珍珠，游魚卻不顧。』 夾山將要示寂（指僧人圓寂）時，留下遺言說：『石頭宗這一支，看看就要滅亡了。』 師父說：『不然。』 夾山說：『為什麼？』 師父說：『他家自有青山在。』 夾山說：『如果這樣，那麼我的宗派就不會衰落了。』 等到夾山圓寂后，師父到了涔陽，遇到了故人。

【English Translation】 Ji Gu asked the master: 'What are you doing again?' The master then shouted. After Ji sent the chief monk back, he asked the master: 'Aren't you the one who just scolded the old monk?' The master said: 'Yes.' Ji then hit him. Later, the master bid farewell to Ji. Ji asked: 'Where are you going?' The master said: 'Going south.' Ji drew a line on the ground with his staff and said: 'You can only go after passing this.' The master then shouted. Ji then hit him. The master bowed and left. The next day, Ji ascended the platform and said: 'Under Linji's gate, there is a red-tailed carp (referring to the monk), wagging its head and tail, going south. I wonder who will pickle it to death in their pickle jar.' After the master finished his travels, he went directly to Jiashan and built a thatched hut at the foot of the mountain. He didn't visit Jiashan for more than a year. Jiashan then wrote a letter and sent a monk to deliver it. The master took the letter and sat down, then stretched out his hand to ask for something. The monk was speechless. The master then hit him and said: 'Go back and tell your monk.' The monk returned and reported to Jiashan. Jiashan said: 'If this monk opens the letter, he will definitely come within three days. If he doesn't open the letter, this person is beyond saving.' The master indeed arrived three days later. Upon seeing Jiashan, he did not bow but stood with his hands clasped in front of his chest. Jiashan said: 'A chicken roosting in a phoenix's nest is not of the same kind, get out.' The master said: 'I have come from afar to admire your virtue, please receive me.' Jiashan said: 'There is no Acharya (Sanskrit term for a teacher) here, and there is no old monk here.' The master then shouted. Jiashan said: 'Stop, stop, don't be hasty. The clouds and moon are the same, but the streams and mountains are different. Cutting off the tongues of all people in the world is not difficult, Acharya, how can you teach a person without a tongue to speak?' The master stood in thought. Jiashan then hit him. Therefore, the master was sincerely convinced (Xinghua said on behalf: 'Only know to become a Buddha, don't worry about sentient beings'). One day, the master asked Jiashan: 'How to experience the place where neither Buddha nor demon can reach?' Jiashan said: 'The candlelight illuminates the scenery for thousands of miles, but the old monk is lost in the dark room.' He also asked: 'What about when the morning sun has risen and the night moon does not appear?' Jiashan said: 'The dragon holds the pearl in its mouth, but the swimming fish does not care.' When Jiashan was about to enter parinirvana (the death of an enlightened being), he left a last word saying: 'The Stone Sect is about to perish.' The master said: 'Not so.' Jiashan said: 'Why?' The master said: 'His family has its own green mountains.' Jiashan said: 'If that is the case, then my sect will not decline.' After Jiashan passed away, the master arrived at Cenyang and met an old friend.

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人因話武陵事。問曰。倏忽數年。何處逃難。師曰。只在阛阓中。曰。何不向無人處去。師曰。無人處有何難。曰。阛阓中如何逃避。師曰。雖在阛阓中。要且人不識。故人罔測。又問。佛佛相應。祖祖相傳。彼此不垂曲時如何。師曰。野老門前。不話朝堂之事。曰。合譚何事。師曰。未逢別者。終不開拳。曰。有人不從朝堂來。相逢還話會否。師曰。量外之機。徒勞目擊。師尋之澧陽洛浦山卜築宴處。后遷止朗州蘇溪。四方玄侶。憧憧奔湊。上堂。末後一句始到牢關。鎖斷要津。不通凡聖。尋常向諸人道。任從天下樂欣欣。我獨不肯。欲知上流之士。不將佛祖言教貼在額頭上。如龜負圖。自取喪身之兆。鳳縈金網。趍霄漢以何期。直須旨外明宗。莫向言中取則。是以石人機似汝。也解唱巴歌。汝若似石人。雪曲也應和。指南一路。智者知疏。僧問。瞥然便見時如何。師曰。曉星分曙色。爭似太陽輝。又問。恁么來不立。恁么去不泯時如何。師曰。鬻薪樵子貴。衣錦道人輕。問。供養百千諸佛。不如供養一個無心道人。未審百千諸佛有何過。無心道人有何德。師曰。一片白雲橫谷口。幾多歸鳥盡迷巢。問。日未出時如何。師曰。水竭滄溟龍尚隱。云騰碧漢鳳猶飛。問。如何是本來事。師曰。一粒在荒田。不耘苗自秀。

【現代漢語翻譯】 現代漢語譯本 有人因為話武陵的事情來請教。問道：『匆匆數年，您在哪裡避難？』 師父說：『就在熱鬧的街市中。』 那人說：『為什麼不到沒有人的地方去呢？』 師父說：『沒有人的地方有什麼難的？』 那人說：『在熱鬧的街市中如何逃避呢？』 師父說：『雖然身在熱鬧的街市中，但是人們並不認識我，過去的熟人也無法猜測我的行蹤。』 又有人問：『佛佛相應（諸佛之間心心相印），祖祖相傳（禪宗的傳承），彼此不直接說明的時候該怎麼辦？』 師父說：『鄉下老人的家門前，不談論朝廷上的事情。』 那人說：『那應該談論什麼事情呢？』 師父說：『沒有遇到特別的人，我是終究不會輕易出手的。』 那人說：『如果有人不是從朝廷來的，相遇時還會談論朝廷的事情嗎？』 師父說：『超出常理的玄機，即使親眼看見也是徒勞。』 師父後來在澧陽（地名）洛浦山（地名）選擇地方建造住所安居，之後又遷居到朗州（地名）蘇溪（地名）。四面八方的學道之人，紛紛前來聚集。師父上堂說法：『最後一句才是到達牢固關卡的關鍵，鎖斷重要的通道，不讓凡人和聖人通過。我平時對你們說，任憑天下人都高興快樂，我獨自不肯這樣。想要知道上等的人，不會把佛祖的言教貼在額頭上，就像烏龜揹負著圖，自己招來喪身的預兆。鳳凰被金網纏繞，還怎麼能期望飛向天空呢？必須要在言語之外明白宗旨，不要在言語中尋求法則。因此石人（比喻沒有情感的人）的機鋒像你一樣，也會唱巴歌（地方歌曲）。你如果像石人一樣，雪曲（高雅的歌曲）也應該能夠應和。』 指南的道路，聰明人知道要疏遠。 有僧人問：『突然見到真性的時候怎麼樣？』 師父說：『曉星（啟明星）分辨出曙色，怎麼能比得上太陽的光輝呢？』 又有人問：『這樣一來不建立，那樣離去不消失的時候怎麼樣？』 師父說：『賣柴的樵夫身價高貴，穿著華麗衣服的道人反而被人輕視。』 問：『供養百千諸佛，不如供養一個無心的道人，不知道百千諸佛有什麼過錯，無心的道人有什麼功德？』 師父說：『一片白雲橫在山谷口，多少歸巢的鳥兒都迷失了方向。』 問：『太陽沒有出來的時候怎麼樣？』 師父說：『水乾涸了，滄海中的龍還隱藏著；云升騰了，碧空中的鳳凰還在飛翔。』 問：『什麼是本來面目？』 師父說：『一粒種子落在荒蕪的田地裡，不用耕耘，苗也會自己生長。』

【English Translation】 English version Someone inquired about the affairs of Wuling. Asked: 'In these fleeting years, where have you been escaping from difficulties?' The Master said: 'Just in the bustling marketplace.' The person said: 'Why not go to a place where there is no one?' The Master said: 'What difficulty is there in a place where there is no one?' The person said: 'How do you escape in the bustling marketplace?' The Master said: 'Although I am in the bustling marketplace, people do not recognize me, and acquaintances cannot fathom my whereabouts.' Someone further asked: 'Buddha responds to Buddha (mutual resonance between Buddhas), Patriarch transmits to Patriarch (lineage of Zen transmission), what happens when they do not directly reveal the meaning to each other?' The Master said: 'An old man in front of his door does not discuss affairs of the imperial court.' The person said: 'What should they discuss?' The Master said: 'Without encountering a special person, I will not readily reveal my skills.' The person said: 'If someone does not come from the imperial court, will they still discuss court affairs when they meet?' The Master said: 'The mechanism beyond measure is futile to witness even with your own eyes.' Later, the Master chose a place in Luopu Mountain (place name) in Liyang (place name) to build a residence and live in seclusion. Afterwards, he moved to Suxi (place name) in Langzhou (place name). Scholars of the profound from all directions flocked to gather. The Master ascended the platform and said: 'The final phrase is the key to reaching the secure pass, locking off the essential path, preventing both ordinary beings and sages from passing through. I usually say to you all, let the world rejoice and be happy, I alone refuse to do so. If you want to know the superior person, they will not paste the Buddha's and Patriarchs' teachings on their foreheads, like a turtle carrying a map on its back, inviting its own demise. A phoenix entangled in a golden net, how can it hope to soar into the sky? You must understand the principle beyond words, do not seek the rule within words. Therefore, the stone man's (metaphor for someone without emotions) wit is like yours, he also knows how to sing local songs. If you are like the stone man, you should also be able to harmonize with elegant songs.' The path of guidance, the wise know to distance themselves from. A monk asked: 'What happens when one suddenly sees the true nature?' The Master said: 'The morning star distinguishes the dawn, how can it compare to the radiance of the sun?' Someone further asked: 'What happens when coming in this way does not establish, and departing in that way does not vanish?' The Master said: 'A firewood seller is valued, while a Taoist in brocade robes is looked down upon.' Asked: 'Making offerings to hundreds of thousands of Buddhas is not as good as making offerings to a mindless Taoist. I wonder what faults the hundreds of thousands of Buddhas have, and what virtues the mindless Taoist has?' The Master said: 'A white cloud lies across the mouth of the valley, how many returning birds are lost and confused?' Asked: 'What is it like before the sun rises?' The Master said: 'When the water dries up, the dragon still hides in the vast sea; when the clouds rise, the phoenix still flies in the blue sky.' Asked: 'What is the original matter?' The Master said: 'A seed falls in a barren field, without cultivation, the seedling will grow by itself.'

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曰。若也不耘。莫被草埋卻也無。師曰。肌骨異芻蕘。稊稗終難隱。問。不傷物命者如何。師曰。眼花山影轉。迷者謾彷徨。問。不譚今古時如何。師曰。靈龜無卦兆。空殼不勞鉆。曰。爭奈空殼何。師曰。見盡無機所。邪正不可立。曰。恁么則無棲泊處也。師曰。玄象始於未形。虛勞煩于飾彩。問。龍機不吐霧滋益事如何。師曰。道本無名。不存明暗。曰。不掛明暗底事。又作么生。師曰。言中易舉。意外難提。問。不生如來家。不坐華王座時如何。師曰。汝道火爐重多少。問。祖意教意。是同是別。師曰。師子窟中無異獸。像王行處絕狐蹤。問。一時舉來時如何。師曰。獻璞不知機。徒勞招刖足。問僧。近離甚處。曰。荊南。師曰。有一人與么去。還逢么。曰。不逢。師曰。為甚不逢。曰。若逢即頭粉碎。師曰。阇黎三寸甚密。雲門于江西見其僧。乃問。還有此語否。曰。是。門曰。洛浦倒退三千里。問。行不思議處如何。師曰。青山常舉足。白日不移輪。問。枯盡荒田獨立事如何。師曰。鷺倚雪巢猶可辯。烏投漆立事難分。問。如何是主中賓。師曰。逢人常問路。足下鎮長迷。曰。如何是賓主雙舉。師曰。枯樹無橫枝。鳥來難措足。問。終日朦朧時如何。師曰。擲寶淵沙中。識者天然異。曰。恁么則展手不逢師

【現代漢語翻譯】 問：如果也不耕耘，難道不怕被雜草掩埋嗎？ 師父說：『肌骨與草木不同，稊稗（tí bài，兩種雜草）終究難以隱藏。』 問：如何才能不傷害生命？ 師父說：『眼花時會覺得山影在轉動，迷惑的人徒然彷徨。』 問：如果不談論古今之事，又該如何？ 師父說：『靈龜沒有用來占卜的紋路，空殼不必費力去鉆。』 問：但畢竟是空殼啊，怎麼辦？ 師父說：『看盡一切沒有生機的處所，邪與正都無法立足。』 問：這樣說來，豈不是沒有安身之處了？ 師父說：『玄妙的景象始於未成形之時，在虛幻的色彩上裝飾是徒勞的。』 問：龍的機能不吐霧來滋養萬物，這又是什麼道理？ 師父說：『道本來就沒有名字，也不存在光明與黑暗。』 問：不涉及光明與黑暗的事情，又是怎麼回事？ 師父說：『說中的容易舉起，意料之外的難以提起。』 問：不出生在如來（Rúlái，Tathagata，佛的稱號）之家，不坐在華王座上時，又該如何？ 師父說：『你說火爐有多重？』 問：祖師的意旨和教義，是相同還是不同？ 師父說：『獅子的洞穴中沒有其他的野獸，像王行走的地方沒有狐貍的軌跡。』 問：一時全部舉出來時，又該如何？ 師父說：『獻上璞玉卻不懂得鑑別時機，徒勞地招致被砍斷腳的災禍。』 問一位僧人：『你最近從哪裡來？』 答：『荊南。』 師父說：『有一個人這樣去了，遇到了嗎？』 答：『沒有遇到。』 師父說：『為什麼沒有遇到？』 答：『如果遇到，就會頭粉身碎。』 師父說：『阇黎（shélí，disciple）的三寸舌頭非常嚴密。』 雲門（Yúnmén，Zen master）在江西見到這位僧人，就問：『還有這句話嗎？』 答：『是的。』 雲門說：『洛浦倒退三千里。』 問：如何在不可思議的境界中行走？ 師父說：『青山經常抬起腳，太陽每天都不會移動輪子。』 問：枯竭荒蕪的田地獨立存在，這又是什麼道理？ 師父說：『白鷺棲息在雪白的鳥巢上還容易辨認，烏鴉投身於漆黑的環境中就難以分辨了。』 問：什麼是主中賓？ 師父說：『遇到人總是問路，腳下卻一直迷路。』 問：什麼是賓主雙方同時舉起？ 師父說：『枯樹沒有橫生的枝條，鳥兒來了也難以落腳。』 問：整天都昏昏沉沉的時候，又該如何？ 師父說：『把寶物丟到深淵的泥沙中，識貨的人自然會覺得它不同尋常。』 問：這樣說來，伸出手也遇不到師父了。

【English Translation】 Asked: 'If one does not weed, is there no fear of being buried by the weeds?' The master said: 'Flesh and bones are different from grass and weeds; tares (tí bài, two kinds of weeds) are ultimately difficult to hide.' Asked: 'How can one avoid harming living beings?' The master said: 'When the eyes are blurred, the mountain shadows seem to turn; the deluded wander in vain.' Asked: 'If one does not discuss the past and present, what then?' The master said: 'The divine tortoise has no markings for divination; the empty shell need not be drilled.' Asked: 'But after all, it is an empty shell; what to do?' The master said: 'Having seen all lifeless places, neither evil nor righteousness can stand.' Asked: 'In that case, there is no place to dwell?' The master said: 'Mysterious phenomena begin in the unformed; it is futile to adorn with illusory colors.' Asked: 'The dragon's mechanism does not emit mist to nourish things; what is the principle?' The master said: 'The Dao (Dào, the Way) originally has no name, nor does it exist in light or darkness.' Asked: 'What about matters that do not involve light or darkness?' The master said: 'What is said is easy to lift; what is unexpected is difficult to raise.' Asked: 'If one is not born into the family of the Tathagata (Rúlái, Buddha's title), and does not sit on the throne of the Flower King, what then?' The master said: 'How much do you say the stove weighs?' Asked: 'Are the ancestral intent and the teachings the same or different?' The master said: 'In the lion's den, there are no other beasts; where the elephant king walks, there are no traces of foxes.' Asked: 'When everything is brought up at once, what then?' The master said: 'Offering uncut jade without knowing the opportunity, one invites the misfortune of having one's feet cut off in vain.' Asked a monk: 'Where have you come from recently?' Answered: 'Jingnan.' The master said: 'Did someone go that way and meet him?' Answered: 'Did not meet.' The master said: 'Why did you not meet him?' Answered: 'If I had met him, my head would be crushed to pieces.' The master said: 'The Venerable's (shélí, disciple) three inches of tongue are very tight-lipped.' Yunmen (Yúnmén, Zen master) saw this monk in Jiangxi and asked: 'Is there still this saying?' Answered: 'Yes.' Yunmen said: 'Luopu retreats three thousand miles.' Asked: 'How to walk in the inconceivable realm?' The master said: 'The green mountains often lift their feet; the white sun does not move its wheel.' Asked: 'What is the matter of standing alone in a withered and barren field?' The master said: 'It is still easy to distinguish a heron perched on a snowy nest, but it is difficult to distinguish a crow standing in black lacquer.' Asked: 'What is the guest within the host?' The master said: 'Meeting people, one always asks for directions, but one's feet are always lost.' Asked: 'What is it when both guest and host are raised together?' The master said: 'The withered tree has no horizontal branches; it is difficult for birds to find a foothold.' Asked: 'What to do when one is drowsy all day long?' The master said: 'Throwing a treasure into the mud and sand of the abyss, those who know its value will naturally find it extraordinary.' Asked: 'In that case, stretching out my hand, I will not meet the master.'

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也。師曰。莫將鶴唳誤作鶯啼。問。圓伊三點人皆會。洛浦家風事若何。師曰。雷霆一震。布鼓聲銷。問。正當亭午時如何。師曰。亭午猶虧半。烏沈始得圓。要會個中意。牛頭尾上安。問。如何是祖師西來意。師曰。颯颯當軒竹。經霜不自寒。僧擬進語。師曰。祇聞風擊響。知是幾千竿。上堂。孫臏收鋪去也。有卜者出來。僧曰。請和尚卜。師曰。汝家爺死。僧無對(法眼代拊掌三下)。問。如何是西來意。師以拂子擊禪床曰。會么。曰。不會。師曰。天上忽雷驚宇宙。井底蝦蟆不舉頭。問。如何是佛法大意。師曰。雪覆孤峰峰不白。雨滋石筍筍鬚生。問。法身無為。不墮諸數。是否。師曰。惜取眉毛好。曰。如何免得斯咎。師曰。泥龜任你千年。終不解隨云鶴。曰。直是孫臏。也遭貶剝。師曰。不穿鼻孔底牛。有甚御處。僧便作牛吼。師曰。這畜生。僧便喝。師曰。掩尾露牙。終非好手。問。萬丈懸崖撒手去。如何免得喪于身時如何。師曰。須彌系藕絲。曰。是何境界。師曰。剎竿頭上仰蓮心。曰。恁么則湛湛澄澄去也。師曰。須彌頂上再翻身。曰。恁么則兢兢切切去也。師曰。空隨媒鴿走。虛喪網羅身。曰。如何得不隨去。師曰。罌鵝瓶項小。擬透望天飛。問。露不垂群木時如何。師曰。有虎鴉須噪。無人鳥不

【現代漢語翻譯】 也。師父說：『不要把鶴的鳴叫錯誤地當作黃鶯的啼叫。』 問：『圓伊三點人皆會（圓伊三點人皆會：指「心」字），洛浦家風事若何？』 師父說：『雷霆一震，布鼓聲銷。』 問：『正當亭午時如何？』 師父說：『亭午猶虧半，烏沈始得圓。要會個中意，牛頭尾上安。』 問：『如何是祖師西來意（祖師西來意：指禪宗的根本宗旨）？』 師父說：『颯颯當軒竹，經霜不自寒。』 僧人想要進一步發問，師父說：『只聽見風吹竹子的響聲，知道有幾千竿竹子。』 師父上堂說法，說：『孫臏收鋪去也（孫臏收鋪去也：比喻停止使用計謀或手段）。』 有個算命先生出來，僧人說：『請和尚算一卦。』 師父說：『你家父親死了。』 僧人無言以對（法眼禪師代替拍掌三下）。 問：『如何是西來意（西來意：指禪宗的根本宗旨）？』 師父用拂子擊打禪床說：『會么？』 僧人說：『不會。』 師父說：『天上忽雷驚宇宙，井底蝦蟆不舉頭。』 問：『如何是佛法大意？』 師父說：『雪覆孤峰峰不白，雨滋石筍筍鬚生。』 問：『法身無為，不墮諸數，是否？』 師父說：『惜取眉毛好。』 僧人說：『如何免得斯咎？』 師父說：『泥龜任你千年，終不解隨云鶴。』 僧人說：『直是孫臏，也遭貶剝。』 師父說：『鼻孔底牛（鼻孔底牛：比喻難以控制的妄心），有甚御處？』 僧人便作牛吼，師父說：『這畜生。』 僧人便喝，師父說：『掩尾露牙，終非好手。』 問：『萬丈懸崖撒手去，如何免得喪于身時如何？』 師父說：『須彌系藕絲（須彌系藕絲：比喻不可能的事情）。』 僧人說：『是何境界？』 師父說：『剎竿頭上仰蓮心。』 僧人說：『恁么則湛湛澄澄去也。』 師父說：『須彌頂上再翻身。』 僧人說：『恁么則兢兢切切去也。』 師父說：『空隨媒鴿走，虛喪網羅身。』 僧人說：『如何得不隨去？』 師父說：『罌鵝瓶項小，擬透望天飛。』 問：『露不垂群木時如何？』 師父說：『有虎鴉須噪，無人鳥不』

【English Translation】 Also. The master said, 'Do not mistake the cry of a crane for the song of a nightingale.' Asked, 'The three dots of Yuanyi are understood by all (圓伊三點人皆會: refers to the character '心' (xin, heart)), what is the matter with the family style of Luopu?' The master said, 'A thunderclap, the sound of a cloth drum disappears.' Asked, 'What about the time when it is exactly noon?' The master said, 'Noon is still half lacking, the crow sinks and then it is complete. To understand the meaning within, place it on the head and tail of the ox.' Asked, 'What is the meaning of the Patriarch's coming from the West (祖師西來意: refers to the fundamental principle of Zen Buddhism)?' The master said, 'The bamboo rustles in front of the window, it does not feel cold despite the frost.' The monk intended to speak further, the master said, 'I only hear the sound of the wind striking, knowing there are thousands of stalks of bamboo.' The master ascended the hall and said, 'Sun Bin has closed his shop (孫臏收鋪去也: metaphor for ceasing to use strategies or means).' A fortune teller came out, and the monk said, 'Please, venerable monk, tell a fortune.' The master said, 'Your father is dead.' The monk had no reply (Dharma Eye Zen master clapped his hands three times in his place). Asked, 'What is the meaning of the coming from the West (西來意: refers to the fundamental principle of Zen Buddhism)?' The master struck the Zen bed with a whisk and said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'A sudden thunderclap in the sky startles the universe, the frog at the bottom of the well does not raise its head.' Asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'Snow covers the solitary peak, the peak is not white, rain nourishes the stone bamboo shoots, the bamboo shoots must grow.' Asked, 'The Dharmakaya is non-active, not falling into numbers, is that so?' The master said, 'Cherish your eyebrows.' The monk said, 'How can one avoid this fault?' The master said, 'A mud turtle, even after a thousand years, will never understand how to follow the cloud crane.' The monk said, 'Even Sun Bin was demoted and stripped of his position.' The master said, 'The ox at the bottom of the nostrils (鼻孔底牛: metaphor for the uncontrollable deluded mind), what is there to control?' The monk then made the sound of an ox roaring, and the master said, 'This beast.' The monk then shouted, and the master said, 'Hiding its tail and showing its teeth, it is ultimately not a good hand.' Asked, 'Releasing your hand on a cliff ten thousand feet high, how can you avoid losing your life?' The master said, 'Mount Sumeru is tied to a lotus root thread (須彌系藕絲: metaphor for an impossible thing).' The monk said, 'What is that state?' The master said, 'The lotus heart looks up at the top of the flagpole.' The monk said, 'Then it goes into a state of serene clarity.' The master said, 'Turn over again on the top of Mount Sumeru.' The monk said, 'Then it goes into a state of cautious diligence.' The master said, 'In vain, following the matchmaker dove, losing your body in the net.' The monk said, 'How can one avoid following?' The master said, 'The neck of the ying'e bottle is small, trying to fly through to look at the sky.' Asked, 'What about when the dew does not drip on the trees?' The master said, 'If there is a tiger, the crows must crow, if there is no one, the birds do not'

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驚。問。撥亂乾坤底人來。師還接否。師豎拂子。僧曰。恁么則得遇明君去也。師曰。依稀似曲才堪聽。又被風吹別調中。問。佛魔不到處。如何辨得。師曰。演若頭非失。鏡中認取乖。問。如何是救離生死。師曰。執水茍延生。不聞天樂妙。問。四大從何而有。師曰。湛水無波。漚因風激。曰。漚滅歸水時如何。師曰。不渾不濁。魚龍任躍。問。如何離得生死去。師曰。一念忘機。太虛無玷。問。如何是道。師曰。存機猶滯跡。去杌卻通途。問。如何是一大藏教收不得者。師曰。雨滋三草秀。片玉本來輝。問。一毫吞盡巨海。于中更復何言。師曰。家有白澤之圖。必無如是妖怪(保福別云。家無白澤之圖。亦無如是妖怪)。問。凝然時如何。師曰。時雷應節。震岳驚蟄。曰。千般運動。不異個凝然時如何。師曰。靈鶴翥空外。鈍鳥不離巢。曰。如何。師曰。白首拜少年。舉世人難信。問。諸聖恁么來。將何供養。師曰。土宿雖持錫。不是婆羅門。問。祖意教意。是同是別。師曰。日月並輪輝。誰家別有路。曰。恁么則顯晦殊途。事非一概。師曰。但自不亡羊。何須泣岐路。問。學人擬歸鄉時如何。師曰。家破人亡。子歸何處。曰。恁么則不歸去也。師曰。庭前殘雪日輪消。室內游塵遣誰掃。乃有偈曰。決志歸鄉去。

【現代漢語翻譯】 現代漢語譯本： 僧人問：『請問，撥亂反正的人來了，老師您還接待嗎？』 老師豎起拂塵。 僧人說：『這樣說來，就是遇到了英明的君主了。』 老師說：『（他的演奏）依稀像是動聽的樂曲，又被風吹散，變了調。』 僧人問：『佛和魔都無法到達的地方，如何辨別？』 老師說：『（就像）演若（Yanruo，人名）並沒有丟失頭顱，只是在鏡子里認錯了。』 僧人問：『如何才能脫離生死輪迴？』 老師說：『（如果只）執著于用水來茍延殘喘，就聽不到美妙的天樂。』 僧人問：『地、水、火、風四大元素從何而來？』 老師說：『平靜的水面本來沒有波浪，只是因為風的攪動才產生了水泡。』 僧人說：『水泡消失，迴歸水面時，會怎麼樣？』 老師說：『（水面）不渾濁也不清澈，魚和龍都可以自由跳躍。』 僧人問：『如何才能脫離生死輪迴？』 老師說：『一念放下算計，太虛（Tai Xu，指宇宙）就沒有瑕疵。』 僧人問：『什麼是道？』 老師說：『心存機巧就仍然滯留在（道的）痕跡上，去除障礙才能通向大道。』 僧人問：『什麼是所有經藏都無法涵蓋的？』 老師說：『雨水滋潤，三草（San Cao，指三種草藥）生長茂盛，寶玉本來就光輝燦爛。』 僧人問：『一根毫毛吞盡大海，對此還能說什麼呢？』 老師說：『家裡有白澤（Bai Ze，神獸）的圖，一定不會有這樣的妖怪。（保福（Bao Fu，人名）另外說：家裡沒有白澤的圖，也不會有這樣的妖怪。）』 僧人問：『（進入）凝然（Ning Ran，指禪定狀態）的狀態時，會怎麼樣？』 老師說：『（就像）應時的雷聲，震動山嶽，驚醒蟄伏的生物。』 僧人說：『各種各樣的運動，和凝然的狀態沒有區別，那會怎麼樣？』 老師說：『靈鶴在天空翱翔，笨鳥卻離不開巢穴。』 僧人說：『那會怎麼樣？』 老師說：『白髮老人向少年跪拜，世上的人難以相信。』 僧人問：『各位聖人是這樣來的，用什麼來供養他們？』 老師說：『土宿（Tu Su，星名）雖然拿著錫杖，但不是婆羅門（Poluomen，指修行者）。』 僧人問：『祖師的意旨和佛教的教義，是相同還是不同？』 老師說：『太陽和月亮一起發光，誰家還有另外的路？』 僧人說：『這樣說來，顯現和隱晦的道路不同，事情也不一樣。』 老師說：『只要自己不丟失羊，何必在岔路口哭泣？』 僧人問：『學人想要回歸故鄉時，會怎麼樣？』 老師說：『家破人亡，（你）要回到哪裡？』 僧人說：『這樣說來，就不回去了。』 老師說：『庭前的殘雪被太陽融化，室內的灰塵要派誰去打掃？』 於是作偈語說：『下定決心要回歸故鄉，』

【English Translation】 English version: A monk asked: 'May I ask, will the person who restores order be received by the teacher?' The teacher raised his whisk. The monk said: 'In that case, it means encountering an enlightened ruler.' The teacher said: '(His performance) vaguely resembles a pleasant melody, but it is blown away by the wind and changes its tune.' A monk asked: 'How can one discern the place where neither Buddha nor demon can reach?' The teacher said: '(It's like) Yanruo (Yanruo, a person's name) did not lose his head; he just mistook his reflection in the mirror.' A monk asked: 'How can one escape the cycle of birth and death?' The teacher said: '(If one only) clings to water to prolong life, one will not hear the wonderful music of the heavens.' A monk asked: 'Where do the four great elements (earth, water, fire, and wind) come from?' The teacher said: 'The calm water originally had no waves; bubbles only arise due to the agitation of the wind.' The monk said: 'When the bubble disappears and returns to the water, what happens?' The teacher said: '(The water is) neither turbid nor clear; fish and dragons can leap freely.' A monk asked: 'How can one escape the cycle of birth and death?' The teacher said: 'If one abandons calculating thoughts, the Tai Xu (Tai Xu, referring to the universe) will be without blemish.' A monk asked: 'What is the Dao?' The teacher said: 'Clinging to contrivances still leaves traces (of the Dao); removing obstacles leads to the great path.' A monk asked: 'What is it that all the sutras cannot contain?' The teacher said: 'Rain nourishes, and the three herbs (San Cao, referring to three kinds of herbs) grow luxuriantly; the precious jade is inherently radiant.' A monk asked: 'A single hair swallows the vast ocean; what more can be said about this?' The teacher said: 'If there is a picture of Bai Ze (Bai Ze, a mythical creature) in the house, there will certainly be no such monsters. (Bao Fu (Bao Fu, a person's name) said separately: If there is no picture of Bai Ze in the house, there will be no such monsters either.)' A monk asked: 'What happens when one enters the state of Ning Ran (Ning Ran, referring to a state of meditative absorption)?' The teacher said: '(It's like) the timely thunder, shaking the mountains and awakening the hibernating creatures.' The monk said: 'How is it that all kinds of movement are no different from the state of Ning Ran?' The teacher said: 'The spiritual crane soars in the sky, but the dull bird cannot leave its nest.' The monk said: 'What about it?' The teacher said: 'An old man with white hair bows to a young man; people in the world find it hard to believe.' A monk asked: 'How do all the sages come; what should be offered to them?' The teacher said: 'Although Tu Su (Tu Su, a star name) carries a staff, he is not a Brahmin (Poluomen, referring to a practitioner).' A monk asked: 'Are the intentions of the patriarchs and the teachings of Buddhism the same or different?' The teacher said: 'The sun and moon shine together; who has another path?' The monk said: 'In that case, the paths of manifestation and concealment are different, and matters are not the same.' The teacher said: 'As long as you don't lose your sheep, why cry at the crossroads?' A monk asked: 'What happens when a student wants to return home?' The teacher said: 'The family is broken and the people are dead; where do you want to return to?' The monk said: 'In that case, I won't return.' The teacher said: 'The remaining snow in front of the courtyard is melted by the sun; who should be sent to sweep the dust in the room?' Then he composed a verse, saying: 'Having resolved to return home,'

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乘船渡五湖。舉篙星月隱。停棹日輪孤。解䌫離邪岸。張帆出正途。到來家蕩盡。免作屋中愚。問。動是法王苗。寂是法王根。根苗即不問。如何是法王。師舉拂子。僧曰。此猶是法王苗。師曰。龍不出洞。誰人奈何。侍者謂師曰。肇法師製得四論。甚奇怪。師曰。肇公甚奇怪。要且不見祖師。者無對(法燈代云。和尚甚麼處是。云居錫云。甚麼處是肇公不見祖師處。莫是有許多言語么。又云。肇公有多少言語)。問。如何是生機一路。師曰。敲空有響。擊木無聲。曰兩山開法。語播諸方。光化元年八月。誡主事曰。出家之法。長物不留。播種之時。切宜減省。締構之務。悉從廢停。流光迅速。大道玄深。茍或因循。曷由體悟。雖激厲懇切。眾以為常。略不相儆。至冬示微疾。亦不倦參請。十二月一日告眾曰。吾非明即后也。今有一事問汝等。若道這個是。即頭上安頭。若道不是。即斬頭求活。第一座對曰。青山不舉足。日下不挑燈。師曰。是甚麼時節。作這個語話。時有彥從上座對曰。離此二途。請和尚不問。師曰。未在更道。曰。彥從道不盡。師曰。我不管汝盡不盡。曰。彥從無侍者祇對和尚。師便休。至夜令侍者喚從問曰。阇黎今日祇對。甚有道理。汝合體得先師意。先師道。目前無法。意在目前。不是目前法

【現代漢語翻譯】 現代漢語譯本 乘船渡過五湖，舉起竹篙，星月都隱沒不見；停下船槳，只有太陽孤零零地懸掛著。解開纜繩，離開邪僻的岸邊；張開風帆，駛向正途。最終到達時，家產蕩然無存，免於成為屋中的庸碌之輩。 問：『動』是法王的苗，『寂』是法王的根。根苗暫且不問，如何是法王？ 師父舉起拂塵。 僧人說：這仍然是法王的苗。 師父說：龍不從洞中出來，誰能奈何它？ 侍者對師父說：肇法師（Zhao Fashi，人名，精通佛學）所著的《四論》非常奇特。 師父說：肇公（Zhao Gong，對肇法師的尊稱）非常奇特，但終究沒有見到祖師。 這個人無言以對。（法燈（Fadeng，人名）代為回答說：和尚，什麼地方是？云居錫（Yunjuxi，地名）說：什麼地方是肇公沒有見到祖師的地方？莫非是有這麼多的言語嗎？又說：肇公有多少言語？） 問：如何是生機一路？ 師父說：敲打空處有響聲，敲打木頭沒有聲音。 （僧人）說：兩山（Liangshan，地名）開壇說法，言語傳遍四方。 光化元年八月，（師父）告誡主管事務的人說：出家修行的法則，是不留下任何多餘的物品。播種的時候，一定要減少用量。建造房屋的事情，全部停止。時光流逝迅速，大道玄妙深奧，如果茍且因循，怎麼能夠體悟？ 雖然言辭激烈懇切，但眾人都習以為常，略微沒有警惕。 到了冬天，（師父）顯示出輕微的疾病，但仍然不厭倦地接受參訪請益。 十二月一日，（師父）告訴眾人說：我不是明天就離開人世，現在有一件事要問你們。如果說『這個』是，那就是頭上安頭；如果說『這個』不是，那就是斬頭求活。 第一座回答說：青山（Qingshan，地名）不舉足，日下不挑燈。 師父說：是什麼時候了，說這樣的話？ 當時有彥從（Yancong，人名）上座回答說：離開這兩種途徑，請和尚不要問。 師父說：還沒有到（那個地步），再說。 （彥從）說：彥從道不盡。 師父說：我不管你盡不盡。 （彥從）說：彥從沒有侍者來應對和尚。 師父便停止了（問話）。 到了晚上，（師父）讓侍者叫來彥從，問道：阇黎（Sheli，對僧人的尊稱）今天應對，很有道理。你應當體會到先師的意圖。先師說：目前無法，意在目前，不是目前的法。

【English Translation】 English version Sailing across the Five Lakes, raising the pole, the stars and moon disappear. Stopping the oars, only the sun hangs solitary. Untying the ropes, leaving the heretical shore; raising the sails, setting out on the right path. Arriving at the end, the family fortune is exhausted, avoiding being a foolish person in the house. Question: 'Movement' is the sprout of the Dharma King, 'Stillness' is the root of the Dharma King. The root and sprout are not asked for now, what is the Dharma King? The master raises the whisk. The monk says: This is still the sprout of the Dharma King. The master says: If the dragon does not come out of the cave, who can do anything about it? The attendant says to the master: Dharma Master Zhao's (Zhao Fashi, a person's name, proficient in Buddhism) 'Four Treatises' are very peculiar. The master says: Zhao Gong (Zhao Gong, an honorific title for Dharma Master Zhao) is very peculiar, but ultimately did not see the Patriarch. This person is speechless. (Fadeng (Fadeng, a person's name) answers on his behalf: Master, where is it? Yunjuxi (Yunjuxi, a place name) says: Where is the place where Zhao Gong did not see the Patriarch? Could it be that there are so many words? Also says: How many words does Zhao Gong have?) Question: What is the one path of vitality? The master says: Striking the empty space makes a sound, striking wood makes no sound. (The monk) says: Liangshan (Liangshan, a place name) opens the Dharma assembly, and the words spread in all directions. In the eighth month of the first year of Guanghua, (the master) admonishes the person in charge of affairs: The law of leaving home to practice is to leave nothing superfluous behind. When sowing seeds, be sure to reduce the amount. The construction of houses should be completely stopped. Time flows quickly, and the Great Path is profound and deep. If one is complacent and follows the old ways, how can one realize it? Although the words were intense and earnest, everyone was used to it and did not take heed. In winter, (the master) showed a slight illness, but still tirelessly accepted visits and requests for instruction. On the first day of December, (the master) told the assembly: I am not leaving this world tomorrow. Now I have something to ask you. If you say 'this' is, then it is adding a head on top of a head; if you say 'this' is not, then it is seeking life by cutting off the head. The first seat answers: Qingshan (Qingshan, a place name) does not lift its feet, and does not light a lamp under the sun. The master says: What time is it, saying such words? At that time, the senior seat Yancong (Yancong, a person's name) answers: Leaving these two paths, please do not ask, Master. The master says: It has not reached (that point) yet, say more. (Yancong) says: Yancong cannot say it all. The master says: I don't care whether you can say it all or not. (Yancong) says: Yancong has no attendant to respond to the Master. The master then stops (asking questions). In the evening, (the master) asks the attendant to call Yancong and asks: Venerable (Sheli, an honorific title for monks) your response today was very reasonable. You should understand the intention of the former master. The former master said: There is no Dharma before the eyes, the intention is before the eyes, it is not the Dharma that is before the eyes.

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。非耳目之所到。且道那句是賓。那句是主。若擇得出。分付缽袋子。曰。彥從不會。師曰。汝合會。曰。彥從實不會。師喝出。乃曰。苦。苦(玄覺云。且道從上座實不會。是怕見缽袋子粘著伊)。二日午時。別僧舉前話問師。師曰。慈舟不棹清波上。劍峽徒勞放木鵝。便告寂。

撫州逍遙山懷忠禪師

僧問。不似之句還有人道得否。師曰。或即五日齋前。或即五日齋后。問。劍鏡明利。毫毛何惑。師曰。不空罥索。問。洪爐猛焰。烹鍛何物。師曰。烹佛烹祖。曰。佛祖作么生烹。師曰。業在其中。曰。喚作甚麼業。師曰。佛力不如。問。四十九年不說一句。如何是不說底句。師曰。只履西行。道人不顧。曰。莫便是和尚消停處也無。師曰。馬是官馬不用印。問。如何是一老一不老。師曰。三從六義。曰。如何是奇特一句。師曰。坐佛床。斫佛樸。問。祖與佛阿那個最親。師曰。真金不肯博。誰肯換泥丸。曰。恁么則不肯去也。師曰。汝貴我賤。問。懸劍萬年松時如何。師曰。非言可及。曰。當爲何事。師曰。為汝道話。曰。言外事如何明得。師曰。日久年多筋骨成。問。不敵魔軍。如何證道。師曰。海水不勞杓子陷。問。不住有云山。常居無底船時如何。師曰。果熟自然香。曰。更請師道。師曰。門

【現代漢語翻譯】 現代漢語譯本：不是耳和眼所能達到的地方。那麼哪一句是賓，哪一句是主？如果能分辨出來，就把缽袋子交付給你。彥回答：『彥實在不會。』 禪師說：『你應該會。』 彥說：『彥真的不會。』 禪師大喝一聲。然後說：『苦啊，苦啊！』（玄覺說：『且說這位座主是真的不會，是怕缽袋子粘著他。』）第二天午時，有僧人拿之前的話問禪師，禪師說：『慈悲的船槳不在清波上劃動，在劍峽白白地放木頭鵝。』 於是就圓寂了。

撫州逍遙山懷忠禪師

有僧人問：『不像的句子還有人能說出來嗎？』 禪師說：『或許是五日齋前，或許是五日齋后。』 問：『劍和鏡子明亮鋒利，毫毛為何會迷惑？』 禪師說：『不空的罥索（指觀音菩薩的法器）。』 問：『洪爐猛烈的火焰，烹煉什麼東西？』 禪師說：『烹佛烹祖。』 問：『佛和祖怎麼烹煉？』 禪師說：『業在其中。』 問：『稱作什麼業？』 禪師說：『佛力也比不上。』 問：『四十九年不說一句話，如何是不說的那句話？』 禪師說：『只穿著一隻鞋子向西走，傳道人不回頭。』 問：『莫非這就是和尚您休息的地方嗎？』 禪師說：『馬是官家的馬，不用蓋印。』 問：『如何是一老一不老？』 禪師說：『三從六義。』 問：『如何是奇特的一句？』 禪師說：『坐佛的床，砍佛的木頭。』 問：『祖和佛哪個最親？』 禪師說：『真金不肯賭博，誰肯換泥丸？』 問：『這樣說來是不肯去了？』 禪師說：『你貴我賤。』 問：『懸掛寶劍在萬年松樹上時如何？』 禪師說：『不是言語可以表達的。』 問：『應當做什麼事？』 禪師說：『為你說法。』 問：『言語之外的事如何明白？』 禪師說：『日久年深筋骨成。』 問：『不敵魔軍，如何證道？』 禪師說：『海水不用勺子舀。』 問：『不住在有云的山，常住在無底的船上時如何？』 禪師說：『果子熟了自然香。』 問：『請禪師再說一句。』 禪師說：『門。』

【English Translation】 English version: Not a place reachable by ears and eyes. Then, which sentence is the guest, and which is the host? If you can discern them, I will entrust the alms bowl to you. Yan replied: 'Yan really doesn't know.' The Zen master said: 'You should know.' Yan said: 'Yan truly doesn't know.' The Zen master shouted. Then said: 'Suffering, suffering!' (Xuanjue said: 'Let's say this abbot really doesn't know, he is afraid that the alms bowl will stick to him.') The next day at noon, a monk asked the Zen master about the previous words, the Zen master said: 'The compassionate boat does not row on the clear waves, in the Sword Gorge it is futile to release wooden geese.' Then he passed away.

Zen Master Huaizhong of Xiaoyao Mountain in Fuzhou

A monk asked: 'Can anyone still say the 'unlike' sentence?' The Zen master said: 'Perhaps it is before the five-day fast, or perhaps it is after the five-day fast.' Asked: 'The sword and mirror are bright and sharp, why are the fine hairs confused?' The Zen master said: 'The unfailing snare (referring to Avalokiteśvara's weapon).' Asked: 'The fierce flames of the furnace, what is being cooked?' The Zen master said: 'Cooking Buddhas and cooking Patriarchs.' Asked: 'How are Buddhas and Patriarchs cooked?' The Zen master said: 'Karma is within it.' Asked: 'What kind of karma is it called?' The Zen master said: 'The power of the Buddha is not as good.' Asked: 'For forty-nine years, not saying a word, what is the word that is not spoken?' The Zen master said: 'Walking west with only one shoe, the preacher does not look back.' Asked: 'Could this be the place where the monk rests?' The Zen master said: 'The horse is the official's horse, no need to stamp it.' Asked: 'What is one old and one not old?' The Zen master said: 'Three obediences and six virtues.' Asked: 'What is the unique sentence?' The Zen master said: 'Sitting on the Buddha's bed, chopping the Buddha's wood.' Asked: 'Which is closer, the Patriarch or the Buddha?' The Zen master said: 'True gold is not willing to gamble, who would be willing to exchange mud pills?' Asked: 'So you are not willing to go?' The Zen master said: 'You are noble and I am cheap.' Asked: 'What is it like when hanging the sword on the ten-thousand-year pine tree?' The Zen master said: 'It cannot be expressed in words.' Asked: 'What should be done?' The Zen master said: 'Speaking Dharma for you.' Asked: 'How can things outside of words be understood?' The Zen master said: 'Bones and muscles are formed over time.' Asked: 'Unable to defeat the demon army, how to attain enlightenment?' The Zen master said: 'The sea does not need a ladle to scoop it.' Asked: 'What is it like to not live in a mountain with clouds, but always live in a bottomless boat?' The Zen master said: 'The fruit is naturally fragrant when ripe.' Asked: 'Please say another sentence, Zen master.' The Zen master said: 'Door.'

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前真佛子。曰。學人為甚麼不見。師曰。處處王老師。

袁州蟠龍山可文禪師

僧問。亡僧遷化向甚麼處去也。師曰。石牛㳂古路。日裡夜明燈。問。如何是佛。師曰。癡兒舍父逃。

撫州黃山月輪禪師

福唐許氏子。初謁三峰。機緣靡契。尋聞夾山盛化。乃往叩之。山問。名甚麼。師曰。月輪。山作一圓相。曰。何似這個。師曰。和尚恁么語話。諸方大有人不肯在。山曰。阇黎作么生。師曰。還見月輪么。山曰。阇黎恁么道。此間大有人不肯諸方。師乃服膺參訊。一日。夾山抗聲問曰。子是甚麼處人。師曰。閩中人。山曰。還識老僧么。師曰。和尚還識學人么。山曰。不然。子且還老僧草鞋錢。然後老僧還子廬陵米價。師曰。恁么則不識和尚也。未委廬陵米作么價。山曰。真師子兒。善能哮吼。乃入室受印。依附七年。眾請住黃山。上堂。祖師西來。特唱此事。自是諸人不薦。向外馳求。投赤水以尋珠。就荊山而覓玉。所以道。從門入者。不是家珍。認影迷頭。豈非大錯。僧問。如何是祖師西來意。師曰。梁殿不施功。魏邦絕心跡。問。如何是道。師曰。石牛頻吐三春霧。木馬嘶聲滿道途。問。如何得見本來面目。師曰。不勞懸石鏡。天曉自雞鳴。問。宗乘一句。請師商量。師曰。黃峰獨

【現代漢語翻譯】 現代漢語譯本 前真佛子問道：『學人為什麼不能得見（真理）？』 禪師回答說：『到處都是王老師（指真理無處不在，只是你沒有發現）。』

袁州蟠龍山可文禪師

有僧人問道：『亡故的僧人往哪裡去了？』 禪師回答說：『石牛沿著古路走，白天拿著夜明燈。』 （有僧人）問道：『什麼是佛？』 禪師回答說：『癡兒捨棄父親逃走。』

撫州黃山月輪禪師

福唐許氏之子，最初拜訪三峰禪師，但機緣不合。後來聽說夾山禪師盛名遠揚，於是前去拜訪。 夾山禪師問道：『你叫什麼名字？』 月輪禪師回答說：『月輪。』 夾山禪師畫了一個圓圈，說：『像這個嗎？』 月輪禪師回答說：『和尚您這樣說話，很多地方的人都不會認可。』 夾山禪師說：『你怎麼樣呢？』 月輪禪師回答說：『還見到月輪嗎？』 夾山禪師說：『你這樣說，這裡很多人不會認可其他地方的說法。』 月輪禪師於是心悅誠服地參學請教。一天，夾山禪師大聲問道：『你是哪裡人？』 月輪禪師回答說：『閩中人。』 夾山禪師說：『還認識老僧嗎？』 月輪禪師回答說：『和尚還認識學人嗎？』 夾山禪師說：『不認識。你且還老僧草鞋錢，然後老僧還你廬陵米價。』 月輪禪師回答說：『這樣說來，就是不認識和尚了。還不知道廬陵的米是什麼價錢。』 夾山禪師說：『真是師子兒（比喻有能力的人），善於怒吼。』 於是讓月輪禪師進入內室，傳授心印。月輪禪師依附夾山禪師七年。大眾請他住持黃山。 （月輪禪師）上堂說法：『祖師西來，特別宣揚這件事，只是人們不理解，向外追逐尋求。如同到赤水去尋找珍珠，到荊山去尋找玉石。所以說，從門進入的，不是家裡的珍寶。認影子而迷失了頭腦，豈不是大錯特錯。』 有僧人問道：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』 禪師回答說：『梁殿不施功，魏邦絕心跡。』 （有僧人）問道：『如何是道（the Way）？』 禪師回答說：『石牛頻繁吐出三春的霧氣，木馬嘶鳴的聲音響徹道路。』 （有僧人）問道：『如何才能得見本來面目（original face）？』 禪師回答說：『不用懸掛石鏡，天亮了自然有雞鳴。』 （有僧人）問道：『宗乘一句，請禪師商量。』 禪師回答說：『黃峰獨』

【English Translation】 English version A former true Buddhist disciple asked: 'Why can't a student see (the truth)?' The master replied: 'Everywhere is Teacher Wang (referring to the truth being everywhere, but you haven't discovered it).'

Zen Master Kewen of Panlong Mountain in Yuanzhou

A monk asked: 'Where do deceased monks go?' The master replied: 'A stone ox walks along the ancient road, holding a bright lamp during the day and night.' (A monk) asked: 'What is Buddha?' The master replied: 'A foolish child abandons his father and runs away.'

Zen Master Yuelun of Huangshan in Fuzhou

The son of the Xu family of Futang, initially visited Zen Master Sanfeng, but the opportunity did not align. Later, hearing of the great reputation of Zen Master Jiashan, he went to visit him. Zen Master Jiashan asked: 'What is your name?' Zen Master Yuelun replied: 'Yuelun (Moon Wheel).' Zen Master Jiashan drew a circle and said: 'How is this?' Zen Master Yuelun replied: 'Master, speaking like this, many places will not agree.' Zen Master Jiashan said: 'How about you?' Zen Master Yuelun replied: 'Do you still see the moon wheel?' Zen Master Jiashan said: 'You speaking like this, many people here will not agree with the sayings of other places.' Zen Master Yuelun then wholeheartedly studied and inquired. One day, Zen Master Jiashan loudly asked: 'Where are you from?' Zen Master Yuelun replied: 'From Minzhong.' Zen Master Jiashan said: 'Do you recognize this old monk?' Zen Master Yuelun replied: 'Does the master recognize this student?' Zen Master Jiashan said: 'No. You should return the old monk's straw sandal money first, and then the old monk will return your Luling rice price.' Zen Master Yuelun replied: 'In that case, I don't recognize the master. I don't know what the price of rice in Luling is.' Zen Master Jiashan said: 'Truly a lion's child (a metaphor for a capable person), good at roaring.' Then he allowed Zen Master Yuelun to enter the inner chamber and transmitted the mind seal. Zen Master Yuelun stayed with Zen Master Jiashan for seven years. The assembly invited him to reside at Huangshan. (Zen Master Yuelun) ascended the Dharma hall and said: 'The Patriarch came from the West, especially to proclaim this matter, but people do not understand it and chase after external pursuits. It is like going to Chishui to find pearls and going to Jingshan to find jade. Therefore, it is said that what enters through the door is not the treasure of the home. Recognizing the shadow and losing the head, isn't that a big mistake?' A monk asked: 'What is Bodhidharma's intention in coming from the West?' The master replied: 'The Liang palace does not apply effort, and the Wei state cuts off traces of the mind.' (A monk) asked: 'What is the Way?' The master replied: 'The stone ox frequently spits out the mist of the three springs, and the wooden horse's neighing sound fills the road.' (A monk) asked: 'How can one see the original face?' The master replied: 'No need to hang a stone mirror, the rooster crows naturally at dawn.' (A monk) asked: 'A phrase of the Zen school, please discuss it, Master.' The master replied: 'Huangfeng alone'

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脫物外秀。年來月往冷颼颼。問。不辨中言。如何指撥。師曰。劍去遠矣。爾方刻舟。問。如何是衲衣下事。師曰。石牛水上臥。東西得自由。問。如何是目前意。師曰。秋風有韻。片月無方。問。如何是學人用心處。師曰。覺戶不掩。對月莫迷。問。如何是青霄路。師曰。鶴棲云外樹。不倦苦風霜。問。過去事如何。師曰。龍叫清潭。波瀾自肅。師于同光三年示寂。塔于院之西北隅。

洛京韶山寰普禪師

有僧到參。禮拜起立。師曰。大才藏拙戶。僧過一邊立。師曰。喪卻棟樑材。問。如何是韶山境。師曰。古今猿鳥叫。翠色薄煙籠。曰。如何是境中人。師曰。退後看。僧參。師問。莫是多口白頭因么。因曰。不敢。師曰。有多少口。曰。通身是。師曰。尋常向甚麼處屙。曰。向韶山口裡屙。師曰。有韶山口即得。無韶山口向甚麼處屙。因無語。師便打。遵布衲訪師。在山下相見。遵問。韶山路向甚麼處去。師以手指曰。嗚。那青青黯黯處去。遵近前把住曰。久向韶山。莫便是否。師曰。是即是。阇黎有甚麼事。遵曰。擬伸一問。師還答否。師曰。看君不是金牙作。爭解彎弓射尉遲。遵曰。鳳凰直入煙霄去。誰怕林間野雀兒。師曰。當軒畫鼓從君擊。試展家風似老僧。遵曰。一句迥超千聖外。松蘿不與

【現代漢語翻譯】 現代漢語譯本 脫離事物表象，顯露出內在的秀美。一年又一年，時光流逝，寒意陣陣。有人問：『不明白直接的言語，如何引導開示？』 禪師說：『劍已經離去了很遠，你才開始刻舟求劍。』 有人問：『什麼是僧人修行的事情？』 禪師說：『石牛躺在水面上，東西方向都自由自在。』 有人問：『什麼是眼前的意境？』 禪師說：『秋風富有韻味，月亮沒有固定的形狀。』 有人問：『學人應該在哪裡用心？』 禪師說：『覺悟之門不要關閉，對著月亮不要迷惑。』 有人問：『什麼是通往青霄的道路？』 禪師說：『仙鶴棲息在云外的樹上，不畏懼嚴酷的風霜。』 有人問：『過去的事情怎麼樣了？』 禪師說：『龍在清澈的深潭中鳴叫，波濤自然肅靜。』 禪師在同光三年圓寂，塔建在寺院的西北角。

洛京韶山寰普禪師（Huanpu，洛京韶山禪師）

有僧人前來參拜，禮拜後站立。禪師說：『大才之人往往隱藏自己的才能。』 僧人走到一邊站立。禪師說：『喪失了棟樑之材。』 有人問：『什麼是韶山（Shaoshan）的境界？』 禪師說：『自古以來猿猴鳥雀都在鳴叫，翠綠的景色被淡淡的煙霧籠罩。』 （僧人）說：『什麼是境界中的人？』 禪師說：『退後看。』 僧人蔘拜。禪師問：『莫非是多嘴多舌的白頭翁？』 （僧人）回答：『不敢。』 禪師說：『有多少張嘴？』 （僧人）說：『渾身上下都是。』 禪師說：『平時向什麼地方排泄？』 （僧人）說：『向韶山（Shaoshan）的口裡排泄。』 禪師說：『有韶山（Shaoshan）的口還可以，沒有韶山（Shaoshan）的口向什麼地方排泄？』 （僧人）無話可說。禪師就打了他。遵布衲（Zunbuna）拜訪禪師，在山下相見。遵布衲（Zunbuna）問：『通往韶山（Shaoshan）的路向什麼地方去？』 禪師用手指著說：『嗚，向那青青暗暗的地方去。』 遵布衲（Zunbuna）走上前抓住禪師說：『久聞韶山（Shaoshan）大名，莫非就是您？』 禪師說：『是就是，您有什麼事？』 遵布衲（Zunbuna）說：『想問一個問題，您還回答嗎？』 禪師說：『看你不是金牙做的，怎麼能拉開弓射尉遲（Yuchi）？』 遵布衲（Zunbuna）說：『鳳凰直接飛入雲霄，誰怕林間的野雀？』 禪師說：『當著廳堂的畫鼓，任你敲擊，試試展現你的家風，像老僧一樣。』 遵布衲（Zunbuna）說：『一句話遠遠超越千聖之外，松蘿不與……』

【English Translation】 English version Detached from the appearance of things, revealing inner beauty. Year after year, time passes, and the cold intensifies. Someone asked: 'Not understanding direct words, how can one be guided and enlightened?' The Master said: 'The sword has gone far away, and you are only now beginning to carve the boat to find it.' Someone asked: 'What is the matter of a monk's practice?' The Master said: 'A stone ox lies on the water, free in all directions.' Someone asked: 'What is the present state of mind?' The Master said: 'The autumn wind has rhythm, and the moon has no fixed form.' Someone asked: 'Where should a student focus their mind?' The Master said: 'Do not close the door of enlightenment, and do not be deluded by the moon.' Someone asked: 'What is the road to the blue sky?' The Master said: 'Cranes perch on trees beyond the clouds, unafraid of the harsh wind and frost.' Someone asked: 'What about past events?' The Master said: 'The dragon cries in the clear deep pool, and the waves naturally become still.' The Master passed away in the third year of Tongguang, and his pagoda was built in the northwest corner of the temple.

Zen Master Huanpu (Huanpu, Zen Master of Shaoshan in Luojing) of Shaoshan in Luojing

A monk came to pay respects, bowed, and stood up. The Master said: 'A person of great talent often hides their abilities.' The monk stepped aside and stood there. The Master said: 'Losing the timber for the ridgepole.' Someone asked: 'What is the realm of Shaoshan (Shaoshan)?' The Master said: 'Since ancient times, monkeys and birds have been calling, and the emerald green scenery is shrouded in a light mist.' (The monk) said: 'What is the person in the realm?' The Master said: 'Look from a distance.' The monk paid respects. The Master asked: 'Could it be a talkative white-headed old man?' (The monk) replied: 'I dare not.' The Master said: 'How many mouths are there?' (The monk) said: 'The whole body is one.' The Master said: 'Where do you usually excrete?' (The monk) said: 'I excrete into the mouth of Shaoshan (Shaoshan).' The Master said: 'Having the mouth of Shaoshan (Shaoshan) is fine, but without the mouth of Shaoshan (Shaoshan), where would you excrete?' (The monk) was speechless. The Master then struck him. Zunbuna (Zunbuna) visited the Master and met him at the foot of the mountain. Zunbuna (Zunbuna) asked: 'Where does the road to Shaoshan (Shaoshan) go?' The Master pointed with his finger and said: 'Ooh, it goes to that green and dim place.' Zunbuna (Zunbuna) stepped forward, grabbed the Master, and said: 'I have long admired Shaoshan (Shaoshan), could it be you?' The Master said: 'It is, it is, what is the matter?' Zunbuna (Zunbuna) said: 'I would like to ask a question, will you answer?' The Master said: 'Seeing that you are not made of gold teeth, how can you draw a bow to shoot Yuchi (Yuchi)?' Zunbuna (Zunbuna) said: 'The phoenix flies directly into the clouds, who is afraid of the wild sparrows in the forest?' The Master said: 'In front of the painted drum in the hall, let you beat it, try to show your family style, like the old monk.' Zunbuna (Zunbuna) said: 'A sentence far beyond the thousands of sages, the pine and cypress do not...'

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月輪齊。師曰。饒君直出威音外。猶較韶山半月程。遵曰。過在甚處。師曰。倜儻之辭。時人知有。遵曰。恁么則真玉泥中異。不撥萬機塵。師曰。魯般門下。徒施巧妙。遵曰。學人即恁么。未審師意如何。師曰。玉女夜拋梭。織錦于西舍。遵曰。莫便是和尚家風也無。師曰。耕夫制玉漏。不是行家作。遵曰。此猶是文言。如何是和尚家風。師曰。橫身當宇宙。誰是出頭人。遵無語。師遂同歸山。才人事了。師召近前曰。阇黎有沖天之氣。老僧有入地之謀。阇黎橫吞巨海。老僧揹負須彌。阇黎按劍上來。老僧挜槍相待。向上一路。速道。速道。遵曰。明鏡當臺。請師一鑒。師曰。不鑒。遵曰。為甚不鑒。師曰。水淺無魚。徒勞下釣。遵無對。師便打。僧問。如何是一如相。師曰。鷺飛霄漢白。山遠色深青。問。是非不到處。還有句也無。師曰。有。曰。是甚麼句。師曰。一片白雲不露醜。終后謚無畏禪師。

洪州上藍令超禪師

初住瑞州上藍山。唱夾山之道。學侶俱會。後於洪井創禪苑。還以上藍為名。化道益盛。僧問。如何是上藍本分事。師曰。不從千聖借。豈向萬機求。曰。祇如不借不求時如何。師曰。不可拈放汝手裡。得么。問。鋒前如何辨的。師曰。鋒前不露影。莫向舌頭尋。問。如何是無舌人

【現代漢語翻譯】 現代漢語譯本： 月輪齊。（僧人）遵問：『月亮圓滿時如何？』 （韶山）師說：『即使你直接超出威音王佛（Weiyin, 指過去古佛），仍然比韶山（Shaoshan）的半個月路程要遠。』 遵說：『過失在哪裡？』 師說：『這是倜儻的言辭，世人知道有。』 遵說：『這樣說來，真玉在泥土中也是特別的，不沾染世俗的塵埃。』 師說：『（你就像）魯班（Luban, 指古代工匠）門下的人，只是施展巧妙的技藝。』 遵說：『學人就是這樣，不知道師父您的意思如何？』 師說：『玉女（Jade maiden）夜晚拋梭，在西邊的屋舍里織錦。』 遵說：『莫非這就是和尚您的家風嗎？』 師說：『耕夫製作玉漏，不是行家所為。』 遵說：『這還是文言，什麼是和尚的家風？』 師說：『橫身佔據宇宙，誰是出頭的人？』 遵無語。 師於是同他歸山。才人事完畢，師召喚他到近前說：『阇黎（Ajari, 梵語，意為導師）有沖天的氣概，老僧有入地的謀略。阇黎橫吞巨海，老僧揹負須彌山（Mount Sumeru）。阇黎按劍上來，老僧挜槍相待。向上一路，快說！快說！』 遵說：『明鏡當臺，請師父您照一照。』 師說：『不照。』 遵說：『為什麼不照？』 師說：『水淺無魚，徒勞下釣。』 遵無對，師便打。 僧人問：『如何是一如之相？』 師說：『鷺鳥飛翔在霄漢，一片雪白；山遙遠，顏色深青。』 問：『是非不到的地方，還有語句嗎？』 師說：『有。』 問：『是什麼語句？』 師說：『一片白雲不露醜。』 （禪師）最終謚號為無畏禪師（Wuwei）。

洪州（Hongzhou）上藍（Shanglan）令超禪師（Lingchao）

最初住在瑞州（Ruizhou）上藍山，宣揚夾山（Jiashan）的禪道，學徒們都聚集而來。後來在洪井（Hongjing）建立禪院，仍然以上藍為名，教化更加興盛。 僧人問：『什麼是上藍的本分事？』 師說：『不從千聖那裡借，豈能向萬機中求？』 （僧人）說：『如果是不借不求時，又如何呢？』 師說：『不可放在你手裡，可以嗎？』 問：『鋒刃之前如何辨別？』 師說：『鋒刃之前不露影，不要在舌頭上尋找。』 問：『什麼是無舌人？』

【English Translation】 English version: 『The moon is full.』 (The monk) Zun asked, 『What is it like when the moon is full?』 The master (of Shaoshan) said, 『Even if you directly transcend Weiyin (Weiyin, referring to an ancient Buddha of the past), it is still farther than half a month's journey from Shaoshan (Shaoshan).』 Zun said, 『Where is the fault?』 The master said, 『These are unconventional words, which people know exist.』 Zun said, 『In that case, true jade is special even in the mud, not stained by worldly dust.』 The master said, 『(You are like) someone from Luban's (Luban, referring to an ancient craftsman) school, only displaying skillful techniques.』 Zun said, 『That's how the student is, I don't know what your intention is, Master?』 The master said, 『The Jade Maiden (Jade maiden) throws the shuttle at night, weaving brocade in the western house.』 Zun said, 『Could this be the style of your family, Master?』 The master said, 『A farmer makes a jade clepsydra, not something a professional would do.』 Zun said, 『This is still literary language, what is the style of the monk's family?』 The master said, 『Sprawling across the universe, who is the one to stand out?』 Zun was speechless. The master then returned to the mountain with him. After the affairs were completed, the master summoned him and said, 『Ajari (Ajari, Sanskrit, meaning teacher) has the spirit to soar to the sky, and the old monk has the strategy to enter the earth. Ajari swallows the vast sea, and the old monk carries Mount Sumeru (Mount Sumeru) on his back. Ajari comes up with a sword, and the old monk waits with a spear. On the upward path, speak quickly! Speak quickly!』 Zun said, 『A bright mirror is on the platform, please, Master, take a look.』 The master said, 『I won't look.』 Zun said, 『Why not?』 The master said, 『The water is shallow and there are no fish, it's useless to fish.』 Zun had no answer, and the master hit him. A monk asked, 『What is the aspect of oneness?』 The master said, 『The egret flies in the sky, pure white; the mountain is far away, the color is deep blue.』 Asked, 『Is there a saying where right and wrong do not reach?』 The master said, 『Yes.』 Asked, 『What is the saying?』 The master said, 『A piece of white cloud does not reveal ugliness.』 (The Chan master's) posthumous title was Wuwei Chan Master (Wuwei).

Chan Master Lingchao (Lingchao) of Shanglan (Shanglan) in Hongzhou (Hongzhou)

Initially, he lived in Shanglan Mountain in Ruizhou (Ruizhou), propagating the Chan of Jiashan (Jiashan), and the students gathered. Later, he founded a Zen monastery in Hongjing (Hongjing), still named Shanglan, and the teaching became even more prosperous. A monk asked, 『What is the fundamental matter of Shanglan?』 The master said, 『Not borrowing from the thousand sages, how can one seek it in the myriad affairs?』 (The monk) said, 『If it is neither borrowing nor seeking, then what?』 The master said, 『Can it be placed in your hand?』 Asked, 『How to discern before the blade?』 The master said, 『Not revealing a shadow before the blade, do not seek it on the tongue.』 Asked, 『What is a tongueless person?』

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唱歌。師曰。韻震青霄。宮商不犯。問。二龍爭珠。誰是得者。師曰。其珠遍地。目睹如泥。問。善財見文殊后。為甚卻往南方。師曰。學𠗦入室。知乃通方。曰。為甚麼彌勒卻遣見文殊。師曰。道廣無涯。逢人不盡。至唐大順正月初。告眾曰。吾本約住此十年。今化事既畢。當即行矣。齋畢聲鐘。端坐長往。謚元真禪師。

鄆州四禪禪師

僧問。古人有請不背。今請和尚入井。還去也無。師曰。深深無別源。飲者消諸患。問。如何是和尚家風。師曰。會得底人意。須知月色寒。問。諸佛未出世時如何。師曰。王宮絕訊息。曰。出世后如何。師曰。榮枯各不同。

太原海湖禪師

因有人請灌頂三藏供養。敷坐訖。師乃就彼位坐。時有云涉座主問曰。和尚甚麼年行道。師曰。座主近前來。涉近前。師曰。祇如憍陳如是甚麼年行道。涉茫然。師喝曰。這尿床鬼。問。和尚院內人何太少。定水院人何太多。師曰。草深多野鹿。巖高獬豸稀。問。如何是無問而自答。師曰。松韻琴聲響。

嘉州白水禪師

僧問。如何是西來意。師曰。四溟無窟宅。一滴潤乾坤。問。曹溪一路。合譚何事。師曰。澗松千載鶴來聚。月中香桂鳳凰歸。問。如何是此經。師曰。拋梭石女遼空響。海底泥牛夜叫頻

【現代漢語翻譯】 現代漢語譯本 唱歌。禪師說：『歌聲震動青天，音律和諧沒有錯亂。』 問：『二龍爭珠，誰是得到珠子的人？』禪師說：『珠子遍佈大地，（即使）親眼看見也如同泥土一般（不覺得珍貴）。』 問：『善財童子拜見文殊菩薩后，為什麼卻往南方去？』禪師說：『（因為）學問精深才能登堂入室，知識淵博才能通達四方。』 問：『為什麼彌勒菩薩卻要（善財童子）去拜見文殊菩薩？』禪師說：『道法廣闊無邊，（即使）遇到人也無法窮盡。』 到了唐朝大順元年正月，（禪師）告訴眾人說：『我本來約定住在這裡十年，現在教化之事已經完畢，應當立即離開了。』齋飯完畢，敲鐘，（禪師）端坐著圓寂了。謚號為元真禪師。

鄆州四禪禪師

僧人問：『古人有請（人）不違背（承諾）的說法，現在請和尚跳入井中，（和尚）還去嗎？』禪師說：『（井水）深深的沒有別的源頭，飲用的人可以消除各種疾病。』 問：『什麼是和尚的家風？』禪師說：『領會其中道理的人，要知道月色寒冷。』 問：『諸佛沒有出世的時候是怎樣的？』禪師說：『王宮斷絕訊息。』 問：『出世后又是怎樣的？』禪師說：『榮盛和枯萎各有不同。』

太原海湖禪師

因為有人請灌頂三藏（Guan Ding Sanzang，人名）接受供養，鋪設好座位后，禪師就坐在那個位置上。當時有云涉座主（Yun She Zuozhu，人名）問道：『和尚您是什麼時候開始修道的？』禪師說：『座主你靠近前來。』云涉靠近上前。禪師說：『比如憍陳如（Ajnatakaundinya，五比丘之一），是什麼時候開始修道的？』云涉茫然不知所措。禪師呵斥道：『你這尿床鬼！』 問：『和尚您的寺院裡人為什麼這麼少，定水寺（Ding Shui Temple，寺名）里的人為什麼那麼多？』禪師說：『草深的地方野鹿多，山巖高峻的地方獬豸（一種神獸）稀少。』 問：『什麼是沒有提問卻自己回答？』禪師說：『松樹的韻律如同琴聲響亮。』

嘉州白水禪師

僧人問：『什麼是西來意（Bodhidharma's intention in coming from the West）？』禪師說：『四海沒有固定的住所，一滴水滋潤整個天地。』 問：『曹溪（Cao Xi，六祖慧能弘法之地）這一路，應該談論什麼事？』禪師說：『澗邊的松樹千年以來引來仙鶴聚集，月中的香桂引來鳳凰歸來。』 問：『什麼是這部經？』禪師說：『拋梭的石女在空曠的天空中發出聲響，海底的泥牛在夜晚頻繁地叫喚。』

【English Translation】 English version Singing. The master said, 'The melody resonates through the blue sky, the musical notes are harmonious and without error.' Asked, 'Two dragons are fighting for a pearl, who is the one who obtains it?' The master said, 'The pearl is all over the ground, (even if) seen with one's own eyes, it is like mud (not considered precious).' Asked, 'After Sudhana (Shan Cai, a seeker of enlightenment) saw Manjushri (Wenshu, the Bodhisattva of Wisdom), why did he go south?' The master said, '(Because) profound knowledge allows one to enter the room, and extensive knowledge allows one to be well-informed in all directions.' Asked, 'Why did Maitreya (Mile, the future Buddha) send (Sudhana) to see Manjushri?' The master said, 'The Dharma is vast and boundless, (even if) one encounters people, it cannot be exhausted.' In the first month of the first year of the Dashun era of the Tang Dynasty, (the master) told the assembly, 'I originally agreed to stay here for ten years, now that the work of teaching has been completed, I should leave immediately.' After the vegetarian meal was finished, the bell was struck, and (the master) passed away in a seated posture. His posthumous title was Zen Master Yuanzhen.

Zen Master Sichen of Yunzhou

A monk asked, 'The ancients have a saying that one should not go against a request. Now I invite the master to jump into the well, will (the master) go?' The master said, '(The well water) is deep and has no other source, those who drink it can eliminate all diseases.' Asked, 'What is the family style of the master?' The master said, 'Those who understand the principle should know that the moonlight is cold.' Asked, 'What was it like when all the Buddhas had not yet appeared in the world?' The master said, 'The royal palace has no news.' Asked, 'What is it like after they appear in the world?' The master said, 'Glory and decay are different.'

Zen Master Haihu of Taiyuan

Because someone invited Guan Ding Sanzang (Guan Ding Sanzang, a person's name) to receive offerings, after the seat was laid out, the master sat in that position. At that time, Yun She Zuozhu (Yun She Zuozhu, a person's name) asked, 'Master, when did you begin to practice the Way?' The master said, 'Zuozhu, come closer.' Yun She came closer. The master said, 'For example, Ajnatakaundinya (Qiaochenru, one of the five first disciples of the Buddha), when did he begin to practice the Way?' Yun She was at a loss. The master scolded, 'You bed-wetting ghost!' Asked, 'Why are there so few people in your monastery, Master, and why are there so many people in Ding Shui Temple (Ding Shui Temple, temple name)?' The master said, 'Where the grass is deep, there are many wild deer, and where the rocks are high, there are few Xie Zhi (a mythical beast).' Asked, 'What is it to answer without being asked?' The master said, 'The rhythm of the pine trees is like the sound of a zither.'

Zen Master Baishui of Jia Zhou

A monk asked, 'What is the meaning of Bodhidharma's intention in coming from the West (Xi Lai Yi)?' The master said, 'The four seas have no fixed abode, a drop of water nourishes the entire world.' Asked, 'On the road of Cao Xi (Cao Xi, the place where the Sixth Patriarch Huineng propagated the Dharma), what should be discussed?' The master said, 'The pine trees by the stream have attracted cranes to gather for thousands of years, and the fragrant cassia in the moon attracts phoenixes to return.' Asked, 'What is this sutra?' The master said, 'The stone woman throwing the shuttle makes a sound in the empty sky, and the mud ox at the bottom of the sea cries frequently at night.'

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鳳翔府天蓋山幽禪師

僧問。如何是天蓋水。師曰。四海滂沲。不犯涓滴。問。學人擬看經時如何。師曰。既是大商。何求小利。問。對境不動時如何。師曰。邊方雖有令。不是太平年。

清平遵禪師法嗣

蘄州三角山令圭禪師

初參清平。平問。來作么。師曰。來禮拜。平曰。禮拜阿誰。師曰。特來禮拜和尚。平咄曰。這鈍根阿師。師乃禮拜。平以手斫師頸一下。從此領旨。住后。僧問。如何是佛。師曰。明日來。向汝道。如今道不得。

投子同禪師法嗣

投子感溫禪師

僧問。師登寶座。接示何人。師曰。如月赴千溪。曰。恁么則滿地不虧也。師曰。莫恁么道。問。父不投。為甚麼卻投子。師曰。豈是別人屋裡事。曰。父與子還屬功也無。師曰。不屬。曰。不屬功底如何。師曰。父子各自脫。曰。為甚麼如此。師曰。汝與我會。師遊山見蟬蛻。侍者問曰。殼在這裡。蟬向甚麼處去也。師拈殼就耳畔搖三五下。作蟬聲。侍者於是開悟。

福州牛頭微禪師

上堂。三世諸佛。用一點伎倆不得。天下老師口似匾擔。諸人作么生。大不容易。除非知有。余莫能知。僧問。如何是和尚家風。師曰。山畬脫粟飯。野菜澹黃齏。曰。忽遇上客來。又作么生。

【現代漢語翻譯】 現代漢語譯本 鳳翔府天蓋山幽禪師

僧人問：『如何是天蓋水？』（天蓋山的水是什麼樣的？）禪師說：『四海的水浩瀚無邊，卻沒有一滴是多餘的。』（形容水的廣大和精確）僧人問：『學人打算看經時應該如何？』（學習者想要閱讀佛經時應該怎麼做？）禪師說：『既然是大商人，為何還要追求小利？』（比喻已經掌握大道，不必拘泥於小節）僧人問：『面對外境心不動搖時如何？』（如何才能在面對外界事物時保持內心的平靜？）禪師說：『邊境即使有命令，也不是太平年。』（比喻即使有外在的干擾，內心也難以真正平靜）

清平遵禪師法嗣

蘄州三角山令圭禪師

最初參拜清平禪師（禪師名）。清平禪師問：『來做什麼？』令圭禪師說：『來禮拜。』清平禪師問：『禮拜誰？』令圭禪師說：『特來禮拜和尚（對僧人的尊稱）。』清平禪師呵斥道：『這遲鈍的阿師（對僧人的稱呼）！』令圭禪師於是禮拜。清平禪師用手砍了令圭禪師的脖子一下。令圭禪師從此領悟了禪旨。住持寺院后，僧人問：『如何是佛？』禪師說：『明日來，向你道。如今說不得。』（現在不能說）

投子同禪師法嗣

投子感溫禪師

僧人問：『師父登上寶座，接引開示何人？』（您登上法座，要教導什麼人？）禪師說：『如月亮映照在千條溪流中。』（比喻佛性普照一切眾生）僧人說：『如此說來，那麼月亮在各地都不會虧損了。』（佛性在各處都不會減少）禪師說：『不要這樣說。』僧人問：『父親不投靠，為什麼卻投靠投子？』（為什麼不繼承父業，反而來投靠投子禪師？）禪師說：『豈是別人家裡的事。』（這不是外人能理解的）僧人問：『父親與兒子還屬於功德嗎？』（父子關係還算是功德嗎？）禪師說：『不屬於。』僧人問：『不屬於功德的又如何呢？』禪師說：『父子各自解脫。』僧人問：『為什麼如此？』禪師說：『你與我會意。』禪師遊山時看見蟬蛻。侍者問：『殼在這裡，蟬向什麼地方去了？』禪師拿起蟬蛻在耳邊搖晃三五下，發出蟬的聲音。侍者於是開悟。

福州牛頭微禪師

上堂說法。三世諸佛，用一點伎倆都用不上。天下老師口似扁擔（比喻老師們說法空洞無物）。諸位怎麼做？（你們如何理解？）太不容易了。除非知有（除非真正領悟），其餘莫能知（否則無法理解）。僧人問：『如何是和尚家風？』（什麼是您的修行風格？）禪師說：『山裡自種的糙米飯，清淡的野菜鹹菜。』僧人說：『忽然遇到貴客來，又怎麼辦？』

【English Translation】 English version You Chan Master of Tiangai Mountain, Fengxiang Prefecture

A monk asked, 'What is Tiangai water?' (What is the nature of the water at Tiangai Mountain?) The Master said, 'The four seas are vast and boundless, yet not a single drop is superfluous.' (Describing the vastness and precision of water) The monk asked, 'When a student intends to read the scriptures, what should they do?' (What should a learner do when they want to read Buddhist scriptures?) The Master said, 'Since you are a great merchant, why seek small profits?' (Metaphor for already grasping the great path, no need to be attached to small details) The monk asked, 'What about when the mind does not move when facing external circumstances?' (How to maintain inner peace when facing external things?) The Master said, 'Even if there are orders from the borderlands, it is not a year of peace.' (Metaphor for even with external disturbances, the heart is difficult to truly calm)

Lineage of Chan Master Zun of Qingping

Chan Master Linggui of Triangle Mountain, Qizhou

Initially, he visited Chan Master Qingping (name of a Chan Master). Qingping asked, 'What have you come to do?' Linggui said, 'I have come to pay respects.' Qingping asked, 'To whom are you paying respects?' Linggui said, 'I have come specifically to pay respects to the Abbot (a respectful term for monks).' Qingping scolded, 'You dull-rooted monk (a term for monks)!' Linggui then bowed. Qingping struck Linggui's neck once with his hand. From this, Linggui understood the essence of Chan. After residing in a monastery, a monk asked, 'What is Buddha?' The Master said, 'Come tomorrow, and I will tell you. I cannot say it now.' (Cannot be said now)

Lineage of Chan Master Tong of Touzi

Chan Master Ganwen of Touzi

A monk asked, 'When the Master ascends the precious seat, who does he receive and instruct?' (Who do you teach when you ascend the Dharma seat?) The Master said, 'Like the moon reflecting in a thousand streams.' (Metaphor for Buddha-nature shining on all beings) The monk said, 'In that case, the moon is not diminished anywhere.' (Buddha-nature is not reduced anywhere) The Master said, 'Do not say it like that.' The monk asked, 'The father does not rely on, why rely on Touzi?' (Why not inherit the father's business, but instead rely on Chan Master Touzi?) The Master said, 'How could it be affairs of another's house?' (This is not something outsiders can understand) The monk asked, 'Do father and son still belong to merit?' (Is the father-son relationship still considered merit?) The Master said, 'They do not belong.' The monk asked, 'What is it like when they do not belong to merit?' The Master said, 'Father and son each liberate themselves.' The monk asked, 'Why is it like this?' The Master said, 'You and I understand each other.' The Master was traveling in the mountains and saw a cicada slough. The attendant asked, 'The shell is here, where has the cicada gone?' The Master picked up the cicada slough and shook it three or five times near his ear, making the sound of a cicada. The attendant then became enlightened.

Chan Master Wei of Niutou Mountain, Fuzhou

Ascending the hall to preach. The Buddhas of the three worlds cannot use even a little trickery. The mouths of the teachers of the world are like flat carrying poles (metaphor for teachers' teachings being empty and without substance). What do you all do? (How do you understand?) It is not easy at all. Unless you know there is (unless you truly understand), the rest cannot know (otherwise you cannot understand). A monk asked, 'What is the Abbot's family style?' (What is your style of practice?) The Master said, 'Coarse rice grown in the mountains, plain wild vegetable pickles.' The monk said, 'What if a distinguished guest suddenly comes?'

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師曰。吃即從君吃。不吃任東西。問。不問驪龍頷下珠。如何識得家中寶。師曰。忙中爭得作閑人。

西川青城香山澄照禪師

僧問。諸佛有難。向火焰里藏身。未審衲僧有難。向甚麼處藏身。師曰。水精甕里著波斯。問。如何是初生月。師曰。太半人不見。

陜府天福禪師

僧問。如何是佛法大意。師曰。黃河無滴水。華岳總平沈。

興元府中梁山遵古禪師

僧問。空劫無人能問法。即今有問法何安。師曰。大悲菩薩甕里坐。問。如何是祖師西來意。師曰。道士擔漏卮。

襄州谷隱禪師

僧問。如何是不觸白雲機。師曰。鶴帶鴉顏。浮生不棄。

安州九嵕山禪師

僧問。遠聞九嵕。及乎到來。祇見一嵕。師曰。阇黎祇見一嵕。不見九嵕。曰。如何是九嵕。師曰。水急浪花驪。

幽州盤山禪師(二世)

僧問。如何出得三界。師曰。在里頭來多少時邪。曰。如何出得。師曰。青山不礙白雲飛。問。承教有言。如化人煩惱。如石女兒。此理如何。師曰。阇黎直如石女兒去。

九嵕敬慧禪師

僧問。解脫深坑。如何過得。師曰。不求過。曰。如何過得。師曰。求過亦非。

東京觀音院巖俊禪師者

邢臺廉氏子。初參

【現代漢語翻譯】 現代漢語譯本： 師父說：『吃就隨你吃，不吃就隨你便。』 僧人問：『不問驪龍（傳說中的黑龍）頷下的寶珠，如何能認識到自己家中的寶藏？』 師父說：『忙碌之中才能爭取得來閑暇。』 西川青城香山澄照禪師 僧人問：『諸佛有難時，向火焰里藏身，不知衲僧（僧人的自稱）有難時，向什麼地方藏身？』 師父說：『水精甕里放著波斯貨。』 僧人問：『什麼是初生的月亮？』 師父說：『大多數人看不見。』 陜府天福禪師 僧人問：『什麼是佛法的大意？』 師父說：『黃河沒有一滴水，華山全部被夷為平地。』 興元府中梁山遵古禪師 僧人問：『空劫（極長的時間）中沒有人能夠問法，如今有人問法，該如何安頓？』 師父說：『大悲菩薩坐在甕里。』 僧人問：『什麼是祖師西來意？』 師父說：『道士挑著漏水的酒器。』 襄州谷隱禪師 僧人問：『如何是不觸及白雲的玄機？』 師父說：『鶴帶著烏鴉的顏色，浮生不捨棄。』 安州九嵕山禪師 僧人問：『遠遠地聽說有九嵕山，等到來到這裡，只見到一座山峰。』 師父說：『你只見到一座山峰，沒見到九嵕山。』 僧人問：『什麼是九嵕山？』 師父說：『水流湍急，浪花像驪龍一樣。』 幽州盤山禪師(二世) 僧人問：『如何才能出離三界（欲界、色界、無色界）？』 師父說：『在裡面待了多久了？』 僧人問：『如何才能出離？』 師父說：『青山不妨礙白雲飛。』 僧人問：『承蒙教誨說，如化人（幻化出來的人）有煩惱，如石女兒（石頭做的孩子）。這個道理是什麼？』 師父說：『你就直接像石女兒一樣去吧。』 九嵕敬慧禪師 僧人問：『解脫的深坑，如何才能過去？』 師父說：『不求過去。』 僧人問：『如何才能過去？』 師父說：『求過去也是不對的。』 東京觀音院巖俊禪師 邢臺廉氏之子，最初參學

【English Translation】 English version: The Master said, 'Eat if you want to eat; if you don't want to eat, do as you please.' A monk asked, 'Without asking for the pearl under the chin of the L驪龍 (lí lóng, a mythical black dragon), how can one recognize the treasure in one's own home?' The Master said, 'Only in the midst of busyness can one strive to become a person of leisure.' Zen Master Cheng Zhao of Xiangshan, Qingcheng, Xichuan A monk asked, 'When the Buddhas have difficulties, they hide in the flames. I don't know where a衲僧 (nà sēng, a self-稱 for monks) hides when he has difficulties?' The Master said, 'Putting Persian goods in a crystal jar.' A monk asked, 'What is the newly born moon?' The Master said, 'Most people don't see it.' Zen Master Tianfu of Shanfu A monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'The Yellow River has not a single drop of water; Mount Hua is completely leveled.' Zen Master Zungu of Liangshan in Xingyuan Prefecture A monk asked, 'In the empty aeon (空劫, kōng jié, an extremely long period of time), no one could ask about the Dharma. Now that someone is asking about the Dharma, where should it be settled?' The Master said, 'The Bodhisattva of Great Compassion sits in a jar.' A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'A Taoist priest carries a leaking wine vessel.' Zen Master Guyin of Xiangzhou A monk asked, 'What is the mechanism that does not touch the white clouds?' The Master said, 'A crane with the face of a crow does not abandon fleeting life.' Zen Master of Jiuzong Mountain, Anzhou A monk asked, 'From afar, I heard of Jiuzong Mountain; having arrived, I only see one peak.' The Master said, 'You only see one peak; you don't see Jiuzong Mountain.' The monk asked, 'What is Jiuzong Mountain?' The Master said, 'The water is rapid, and the waves are like black dragons.' Zen Master Panshan of Youzhou (Second Generation) A monk asked, 'How can one escape the Three Realms (三界, sān jiè, the realms of desire, form, and formlessness)?' The Master said, 'How long have you been inside?' The monk asked, 'How can one escape?' The Master said, 'Green mountains do not hinder white clouds from flying.' A monk asked, 'I have received the teaching that it is like a transformation person (化人, huà rén, a person created by magic) having afflictions, like a stone daughter (石女兒, shí nǚ ér, a child made of stone). What is the principle?' The Master said, 'You should just go directly like a stone daughter.' Zen Master Jinghui of Jiuzong A monk asked, 'How can one cross the deep pit of liberation?' The Master said, 'Don't seek to cross.' The monk asked, 'How can one cross?' The Master said, 'Seeking to cross is also wrong.' Zen Master Yan Jun of Guanyin Temple in Tokyo A son of the Lian family of Xingtai, who initially studied

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祖席。遍歷衡．廬．岷．蜀。嘗經鳳林深谷。欻睹珍寶發現。同侶相顧。意將取之。師曰。古人鋤園。觸黃金若瓦礫。待吾菅覆頂。須此供四方僧。言訖捨去。謁投子。子問。昨夜宿何處。師曰。不動道場。子曰。既言不動。曷由至此。師曰。至此豈是動邪。子曰。元來宿不著處。投子默許之。尋住觀音。眾常數百。周高祖．世宗二帝潛隱時。每登方丈。必施禮。及即位。特賜紫衣。署凈戒大師。示寂垂誡門人訖。怡顏合掌而逝。

濠州思明禪師

在眾時。僧問。如何是上座沙彌童行。師曰。諾。問。如何是清凈法身。師曰。屎里蛆兒。頭出頭沒。

鳳翔府招福禪師

僧問。東牙烏牙皆出隊。和尚為甚麼不出隊。師曰。住持各不同。阇黎爭得怪。

青原下六世

大光誨禪師法嗣

潭州谷山有緣禪師

僧問。竛竮之子如何得歸向。師曰。會人路不通。曰。恁么則無奉重處也。師曰。我道你缽盂落地拈不起。問。一撥便轉時如何。師曰。野馬走時鞭轡斷。石人撫掌笑呵呵。

潭州龍興禪師

僧問。一撥便轉時如何。師曰。根不利。問。得坐披衣時如何。師曰。不端嚴。曰。為甚麼不端嚴。師曰。不從修證得。問。如何是道中人。師曰。終日寂攢眉。問。文

【現代漢語翻譯】 現代漢語譯本 祖席禪師，遊歷了衡山、廬山、岷山、蜀地。曾經經過鳳林深谷，忽然看到珍寶顯現。同伴們互相看著，想要拿取那些珍寶。祖席禪師說：『古人鋤地，碰到黃金就像瓦礫一樣。等我用茅草蓋好屋頂，需要這些來供養四方僧眾。』說完就離開了。他去拜訪投子禪師，投子禪師問：『昨晚住在哪裡？』祖席禪師說：『不動道場。』投子禪師說：『既然說不動，怎麼會到這裡來？』祖席禪師說：『到這裡難道就是動嗎？』投子禪師說：『原來是住在無所住的地方。』投子禪師默默地認可了他。不久，祖席禪師住在觀音寺，常有數百僧眾。周高祖、世宗兩位皇帝潛藏隱居時，每次登上他的方丈室，必定施禮。等到他們即位后，特地賜予他紫衣，署名凈戒大師。祖席禪師示寂時，告誡門人完畢，怡然合掌而逝。

濠州思明禪師

在僧眾中時，有僧人問：『什麼是上座沙彌（shami，佛教出家男子）童行？』思明禪師說：『諾（nuo，應答聲）。』僧人問：『什麼是清凈法身（qingjing fashen，佛的清凈法性之身）？』思明禪師說：『屎里的蛆蟲，頭出頭沒。』

鳳翔府招福禪師

有僧人問：『東牙（dongya）烏牙（wuya）都出隊了，和尚為什麼不出隊？』招福禪師說：『住持各有不同，你這阇黎（sheli，出家男子）有什麼可奇怪的？』

青原下六世

大光誨禪師法嗣

潭州谷山有緣禪師

有僧人問：『竛竮（lingping，孤獨無依）之人如何才能歸向？』有緣禪師說：『會的人路不通。』僧人說：『這樣說來就沒有奉重之處了。』有緣禪師說：『我說你缽盂（boyu，僧人使用的食器）落地了也撿不起來。』僧人問：『一撥便轉時如何？』有緣禪師說：『野馬跑起來的時候鞭子都斷了，石人撫掌呵呵笑。』

潭州龍興禪師

有僧人問：『一撥便轉時如何？』龍興禪師說：『根基不利。』僧人問：『得到坐席披上袈裟時如何？』龍興禪師說：『不端莊。』僧人說：『為什麼不端莊？』龍興禪師說：『不是從修行證悟得來的。』僧人問：『什麼是道中人？』龍興禪師說：『終日寂寞皺著眉頭。』僧人問：『文

【English Translation】 English version Zen Master Zuxi traveled through Heng, Lu, Min, and Shu mountains. He once passed through the deep valleys of Fenglin, and suddenly saw precious treasures appear. His companions looked at each other, intending to take them. The Master said, 'In ancient times, people who hoed the garden treated gold like tiles and stones. When I have thatched my roof, I will need these to provide for monks from all directions.' After saying this, he left. He went to visit Zen Master Touzi, who asked, 'Where did you stay last night?' The Master said, 'The immovable Bodhimanda (bodhimanda, place of enlightenment).' Touzi said, 'Since you say immovable, how did you get here?' The Master said, 'Is arriving here considered moving?' Touzi said, 'So you originally dwell in a place of non-dwelling.' Touzi silently acknowledged him. Soon after, the Master lived in Guanyin Temple, where there were often hundreds of monks. When Emperors Gaozu and Shizong of the Zhou Dynasty were in hiding, they would always pay their respects when they visited his abbot's room. After they ascended the throne, they specially bestowed upon him a purple robe and the title of Great Master of Pure Precepts. When the Master entered Nirvana, he finished his admonishments to his disciples, and passed away peacefully with his palms together.

Zen Master Siming of Haozhou

When he was among the monks, a monk asked, 'What is the senior seat Shami (shami, novice monk) child conduct?' The Master said, 'Nuo (nuo, a response).' The monk asked, 'What is the pure Dharma body (qingjing fashen, pure dharma body of the Buddha)?' The Master said, 'Maggots in the excrement, heads emerging and submerging.'

Zen Master Zhaofu of Fengxiang Prefecture

A monk asked, 'Dongya (dongya) and Wuya (wuya) have all gone out in formation, why doesn't the Abbot go out in formation?' The Master said, 'The duties of the abbot are different, what is there to be surprised about, Sramana (sheli, monk)?'

The Sixth Generation under Qingyuan

Dharma Successor of Zen Master Daguanhui

Zen Master Youyuan of Gushan in Tanzhou

A monk asked, 'How can a lonely and helpless person return?' Youyuan said, 'For those who understand, the road is blocked.' The monk said, 'In that case, there is no place to offer respect.' Youyuan said, 'I say you can't even pick up your bowl (boyu, a monk's bowl) when it falls to the ground.' The monk asked, 'What about when one turn is made?' Youyuan said, 'When a wild horse runs, the reins break, and the stone man claps his hands and laughs heartily.'

Zen Master Longxing of Tanzhou

A monk asked, 'What about when one turn is made?' The Master said, 'The roots are not strong.' The monk asked, 'What about when one receives a seat and puts on the robe?' The Master said, 'Not dignified.' The monk asked, 'Why not dignified?' The Master said, 'Not obtained through cultivation and realization.' The monk asked, 'What is a person in the Way?' The Master said, 'All day long, silently knitting their brows.' The monk asked, 'Wen'

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不加點時如何。師曰。無目童兒不出戶。問。賓主未分時如何。師曰。雙陸盤中不喝彩。曰。分后如何。師曰。骰子未曾拋。

潭州伏龍山禪師(第一世)

僧問。攪長河為酥酪。變大地作黃金時如何。師曰。臂長衫袖短。問。隨緣認得時如何。師曰。雪內牡丹花。問。如何是祖師西來意。師曰。你得恁么不識痛癢。

京兆白雲善藏禪師

僧問。如何是和尚深深處。師曰。矮子渡深溪。問。赤腳時如何。師曰。何不脫卻。問。如何是法法不生。師曰。萬類千差。曰。如何是法法不滅。師曰。縱橫滿目。

伏龍山禪師(第二世)

僧問。隨緣認得時如何。師曰。汝道興國門樓高多少。問。子不譚父德時如何。師曰。阇黎且低聲。

陜府龍峻山禪師

僧問。如何是不知善惡底人。師曰。千聖近不得。曰。此人還知有向上事也無。師曰。不知。曰。為甚麼不知。師曰。不識善惡。說甚麼向上事。曰。畢竟如何。師曰。不見道犴𤞞。問。如何是佛向上人。師曰。不帶容。問。凡有展拓盡落今時。不展拓時如何。師曰。不展。不展。曰。畢竟如何。師曰。不拓。不拓。

伏龍山和尚(第三世)

僧問。行盡千山路。玄機事若何。師曰。鳥道不曾棲。問。既是師。

【現代漢語翻譯】 現代漢語譯本 問：不加點時如何？（不加點時會怎麼樣？） 師父說：無目童兒不出戶。（沒有眼睛的孩童是不會出門的。） 問：賓主未分時如何？（賓與主尚未分清時會怎麼樣？） 師父說：雙陸盤中不喝彩。（在雙陸棋盤中，不為任何一方喝彩。） 問：分后如何？（分清之後會怎麼樣？） 師父說：骰子未曾拋。（骰子還沒有擲出。）

潭州伏龍山禪師(第一世)

僧人問：攪長河為酥酪，變大地作黃金時如何？（如果能將漫長的河流攪成酥酪，將廣闊的大地變成黃金，那會怎麼樣？） 師父說：臂長衫袖短。（手臂很長，但是衣袖卻很短。） 問：隨緣認得時如何？（如果能夠隨順因緣而領悟，那會怎麼樣？） 師父說：雪內牡丹花。（雪中的牡丹花。） 問：如何是祖師西來意？（什麼是祖師西來的真意？） 師父說：你得恁么不識痛癢。（你怎麼會如此不知痛癢。）

京兆白雲善藏禪師

僧人問：如何是和尚深深處？（什麼是和尚最深奧的地方？） 師父說：矮子渡深溪。（矮個子過深溪。） 問：赤腳時如何？（赤腳的時候會怎麼樣？） 師父說：何不脫卻？（為什麼不乾脆脫掉？） 問：如何是法法不生？（什麼是法法不生？） 師父說：萬類千差。（萬物千差萬別。） 問：如何是法法不滅？（什麼是法法不滅？） 師父說：縱橫滿目。（縱橫交錯，充滿眼簾。）

伏龍山禪師(第二世)

僧人問：隨緣認得時如何？（如果能夠隨順因緣而領悟，那會怎麼樣？） 師父說：汝道興國門樓高多少？（你說興國寺的門樓有多高？） 問：子不譚父德時如何？（兒子不談論父親的德行時會怎麼樣？） 師父說：阇黎且低聲。（阇黎（梵語，意為弟子）請小聲一點。）

陜府龍峻山禪師

僧人問：如何是不知善惡底人？（什麼是不知道善惡的人？） 師父說：千聖近不得。（千聖都無法接近。） 問：此人還知有向上事也無？（這個人還知道有更進一步的事情嗎？） 師父說：不知。（不知道。） 問：為甚麼不知？（為什麼不知道？） 師父說：不識善惡。說甚麼向上事。（不辨善惡，說什麼更進一步的事情。） 問：畢竟如何？（究竟如何？） 師父說：不見道犴𤞞。（沒聽說過犴𤞞（一種野獸的名字）。） 問：如何是佛向上人？（什麼是超越佛的人？） 師父說：不帶容。（不帶任何面容。） 問：凡有展拓盡落今時。不展拓時如何？（凡是開展和拓展都落入現在，不開展和拓展時會怎麼樣？） 師父說：不展。不展。（不開展，不開展。） 問：畢竟如何？（究竟如何？） 師父說：不拓。不拓。（不拓展，不拓展。）

伏龍山和尚(第三世)

僧人問：行盡千山路。玄機事若何？（走遍千山萬水，玄妙的機緣又如何呢？） 師父說：鳥道不曾棲。（鳥道不曾棲息。） 問：既是師？（既然是師父？）

【English Translation】 English version Question: What about when no dot is added? The master said: 'A child without eyes does not leave the house.' Question: What about when guest and host are not yet distinguished? The master said: 'In a backgammon game, there is no cheering.' Question: What about after they are distinguished? The master said: 'The dice have not yet been thrown.'

Chan Master of Fulong Mountain (伏龍山) in Tanzhou (潭州) (First Generation)

A monk asked: 'What about stirring the long river into ghee and transforming the great earth into gold?' The master said: 'Long arms, short sleeves.' Question: What about when one recognizes through following conditions? The master said: 'Peonies in the snow.' Question: What is the meaning of the Patriarch's (祖師) coming from the West? The master said: 'How can you be so insensitive?'

Chan Master Shanzang (善藏) of Baiyun (白雲) in Jingzhao (京兆)

A monk asked: 'What is the deep place of the abbot?' The master said: 'A short person crossing a deep stream.' Question: What about when barefoot? The master said: 'Why not take them off?' Question: What is it that dharma (法) does not arise? The master said: 'Ten thousand kinds, a thousand differences.' Question: What is it that dharma does not cease? The master said: 'Crisscrossing, filling the eyes.'

Chan Master of Fulong Mountain (Second Generation)

A monk asked: 'What about when one recognizes through following conditions?' The master said: 'How high do you say the gate tower of Xingguo (興國) is?' Question: What about when a son does not speak of his father's virtue? The master said: 'Dharma brother, please lower your voice.'

Chan Master of Longjun Mountain (龍峻山) in Shan Prefecture (陜府)

A monk asked: 'What is a person who does not know good and evil?' The master said: 'A thousand sages cannot approach.' Question: Does this person still know if there is something beyond? The master said: 'Does not know.' Question: Why does he not know? The master said: 'Does not recognize good and evil. What is there to say about something beyond?' Question: What is it ultimately? The master said: 'Have you not seen the 犴𤞞 (a type of wild animal)?' Question: What is a person beyond the Buddha? The master said: 'Does not carry a face.' Question: All that is expanded and developed falls into the present. What about when not expanded and developed? The master said: 'Not expanded. Not expanded.' Question: What is it ultimately? The master said: 'Not developed. Not developed.'

The Venerable of Fulong Mountain (Third Generation)

A monk asked: 'Having traveled a thousand mountains, what about the mysterious opportunity?' The master said: 'The bird path has never been inhabited.' Question: Since you are the master?

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為甚卻無位次。師曰。古今排不出。三際豈能安。曰。恁么則某甲隨手去也。師曰。春風吹柳絮。往復幾時休。問。如何是真際。師曰。曠劫無異。不存階級。

九峰虔禪師法嗣

新羅國清院禪師

僧問。奔馬爭毬。誰是得者。師曰。誰是不得者。曰。恁么則不在爭也。師曰。直得不爭。亦有過在。曰。如何免得此過。師曰。要且不曾失。曰。不失處如何鍛鍊。師曰。兩手捧不起。

洪州泐潭神黨禪師

僧問。四威儀中如何辨主。師曰。正遇寶峰不脫鞋。問。如何是佛法大意。師曰。虛空駕鐵船。岳頂浪滔天。

袁州南源行修慧觀禪師(亦曰光睦)

僧問。如何是南源境。師曰。幾處峰巒猿鳥叫。一帶平川遊子迷。問。如何是南源深深處。師曰。眾人皆見。曰。恁么則淺也。師曰。也是兩頭搖。問。有口談不得。無心未見伊時如何。師曰。古洞有龍吟不出。巖前木馬喊無形。

泐潭明禪師

一日下到客位。眾請師歸方丈。師曰。道得即去。時牟和尚對曰。大眾請。師乃上法堂。僧問。非思量處識情難測時如何。師曰。我不欲違古人。曰。不違古人意作么生。師曰。也合消得汝三拜。僧問。碓搗磨磨。不得忘卻。此意如何。師曰。虎口裡活雀兒。問。定慧不生

【現代漢語翻譯】 現代漢語譯本： 問：為什麼卻沒有位次？ 師父說：自古至今都無法排列出位次，過去、現在、未來三際又怎麼能安立呢？ （僧人）說：既然這樣，那麼我就隨手而去了。 師父說：春風吹拂柳絮，往來飄動何時才能停止？ 問：如何是真際（Reality's Limit）？ 師父說：曠劫以來沒有差異，不存在階級。

九峰虔禪師法嗣

新羅國清院禪師

僧人問：奔馬爭奪球，誰是得勝者？ 師父說：誰又是不勝者呢？ （僧人）說：既然這樣，那就不在於爭奪了。 師父說：即使做到不爭奪，也還是有過失存在。 （僧人）說：如何才能免除這個過失？ 師父說：本來就不曾失去。 （僧人）說：不失去之處如何鍛鍊？ 師父說：兩手捧不起來。

洪州泐潭神黨禪師

僧人問：在行住坐臥四威儀中，如何辨別主（Master）？ 師父說：正遇到寶峰（Bao Feng）也不脫鞋。 問：如何是佛法大意（The main idea of Buddhadharma）？ 師父說：虛空中駕駛鐵船，山嶽頂上波浪滔天。

袁州南源行修慧觀禪師（也叫光睦）

僧人問：如何是南源（Nan Yuan）的境界？ 師父說：幾處峰巒猿猴鳥雀鳴叫，一帶平川遊人迷路。 問：如何是南源（Nan Yuan）深深處？ 師父說：眾人都看得見。 （僧人）說：既然這樣，那就是淺顯的了。 師父說：這也是兩頭搖擺不定。 問：有口卻談論不得，無心也未曾見到它時，又該如何？ 師父說：古老的洞穴里有龍吟卻不發出聲音，巖石前的木馬嘶喊卻沒有形跡。

泐潭明禪師

一天，（禪師）下到客位，眾人請師父回到方丈（Abbot's room）。 師父說：說得出來就回去。 當時牟和尚回答說：大眾請。 師父於是登上法堂。 僧人問：在非思量之處，識情難以測度時，該如何？ 師父說：我不願違背古人。 （僧人）說：不違背古人的意思，又該怎麼做？ 師父說：也應該消受得起你三次拜。 僧人問：碓搗磨磨，不得忘卻，此意如何？ 師父說：虎口裡活著的雀兒。 問：定慧不生

【English Translation】 English version: Question: Why then is there no rank or order? The Master said: From ancient times to the present, it cannot be arranged. How can the three periods of time (past, present, and future) be settled? Said: If that's so, then I'll just go as I please. The Master said: The spring breeze blows willow catkins; when will the back-and-forth cease? Question: What is Reality's Limit (Zhenji)? The Master said: Throughout endless eons, there is no difference; there are no levels or grades.

Dharma Descendant of Zen Master Jiufeng Qian

Zen Master of Cheongwon Temple in Silla (Korea)

A monk asked: In a polo match with galloping horses, who is the winner? The Master said: Who is the non-winner? Said: If that's so, then it's not about competing. The Master said: Even achieving non-contention still has faults. Said: How can one avoid this fault? The Master said: You never lost it in the first place. Said: How is the place of non-loss cultivated? The Master said: You can't lift it with both hands.

Zen Master Shentang of Letan Temple in Hongzhou

A monk asked: How does one discern the master (zhu) within the four dignities (walking, standing, sitting, and lying down)? The Master said: You encounter Baofeng (Precious Peak) and don't take off your shoes. Question: What is the main idea of Buddhadharma (Fo Fa Da Yi)? The Master said: An iron boat sails in empty space, and waves surge on the mountain peak.

Zen Master Xingxiu Huiguan of Nanyuan in Yuanzhou (also called Guangmu)

A monk asked: What is the realm of Nanyuan (South Source)? The Master said: In several mountain peaks, monkeys and birds cry; in a stretch of flat land, travelers get lost. Question: What is the deepest place of Nanyuan (South Source)? The Master said: Everyone sees it. Said: If that's so, then it's shallow. The Master said: That's also swaying between two extremes. Question: When one cannot speak of it with the mouth and has not seen it with the mind, what then? The Master said: In the ancient cave, the dragon roars but makes no sound; before the cliff, the wooden horse neighs without form.

Zen Master Ming of Letan

One day, the Master went down to the guest seat. The assembly requested the Master to return to the abbot's room (Fangzhang). The Master said: If you can say it, I'll go back. At that time, Monk Mou replied: The assembly invites you. The Master then ascended the Dharma Hall. A monk asked: When the mind's emotions are difficult to fathom in a place beyond thought, what then? The Master said: I do not wish to go against the ancients. Said: What does it mean to not go against the ancients? The Master said: You should be able to bear three bows from you. A monk asked: The pestle pounds, the mill grinds, one must not forget; what is the meaning of this? The Master said: A sparrow living in the tiger's mouth. Question: When Samadhi and Prajna do not arise

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時如何。師曰。鐵牛草上臥。昏昏不舉頭。問。如何是道者。師曰。毛𣯶𣯶地。曰。如何是道者家風。師曰。佛殿前逢尊者。問。如何是和尚終日事。師曰。缽盂里無折箸。曰。如何是沙門日用事。師曰。轟轟不借萬人機。

吉州禾山禪師

僧問。如何是祖師西來意。師曰。杉樹子。問。文殊以何為師。師曰。風箏有韻真堪聽。聽得由來曲不成。

泐潭延茂禪師

僧問。如何是古佛心。師曰。終不道土木瓦礫是。問。日落西山去。林中事若何。師曰。庭前花盛發。室內不知春。問。如何是閉門造車。師曰。失卻斑貓兒。曰。如何是出門合轍。師曰。坐地到長安。問。如何是和尚正主。師曰。畫鼓連槌響。耳畔不聞聲。

洪州鳳棲同安院常察禪師

僧問。如何是鳳棲家風。師曰。鳳棲無家風。曰。既是鳳棲。為甚麼無家風。師曰。不迎賓。不待客。曰。恁么則四海蔘尋。當爲何事。師曰。盤饤自有旁人施。問。如何是鳳棲境。師曰。千峰連岳秀。萬嶂不知春。曰。如何是境中人。師曰。孤巖倚石坐。不下白雲心。問。祖意教意。是同是別。師曰。鐵狗吠石牛。幻人看月色。問。如何是披毛戴角底人。師曰。蓑衣箬笠賣黃金。幾個相逢不解喚。問。學人未曉時機。乞師指示。師曰。

【現代漢語翻譯】 現代漢語譯本： 問：什麼是『時』（指當下、時機）？ 師父說：鐵牛臥在草地上，昏沉沉地抬不起頭。（鐵牛比喻頑固不化的心，草地比喻迷惑的環境。意思是說，被迷惑的心像鐵牛一樣沉重，無法覺醒。） 問：什麼是『道』（真理、道路）？ 師父說：毛茸茸的。（形容道的自然、原始狀態。） 問：什麼是『道者』（修行者）的家風（傳承、風格）？ 師父說：在佛殿前遇到尊者。（意思是說，修行者應在日常生活中保持恭敬心，處處皆是道場。） 問：什麼是和尚（住持）整天要做的事？ 師父說：缽盂里沒有斷裂的筷子。（比喻生活簡單樸素，沒有多餘的慾望。） 問：什麼是沙門（出家人）每天要做的事？ 師父說：轟轟烈烈，不需要藉助任何人的機巧。（意思是說，修行要靠自己，不依賴外力。）

吉州禾山禪師

僧人問：什麼是祖師西來意（達摩祖師從西方來到中國的真正目的）？ 師父說：杉樹子。（意思是說，祖師西來意就像杉樹子一樣，自然而然，無需刻意追求。） 問：文殊菩薩以什麼為老師？ 師父說：風箏有韻真堪聽，聽得由來曲不成。（意思是說，文殊菩薩以萬法為師，從一切現象中學習，但又不執著于任何一種形式。）

泐潭延茂禪師

僧人問：什麼是古佛心（原始佛陀的心）？ 師父說：始終不說土木瓦礫是。（意思是說，古佛心不是物質的東西，而是超越一切形相的。） 問：太陽落到西山後，林中的景象如何？ 師父說：庭院前的花盛開，室內卻不知道春天。（比喻人們往往只看到外在的現象，而忽略了內在的真理。） 問：什麼是閉門造車？ 師父說：丟失了斑貓兒。（斑貓兒是一種中藥，比喻關鍵的東西。意思是說，閉門造車會失去關鍵的要素。） 問：什麼是出門合轍？ 師父說：坐地到長安。（比喻修行得法，即使身處原地，也能到達目標。） 問：什麼是和尚的正主（真正的自我）？ 師父說：畫鼓連槌響，耳畔不聞聲。（比喻真正的自我超越一切聲音和形相。）

洪州鳳棲同安院常察禪師

僧人問：什麼是鳳棲（寺院名）的家風？ 師父說：鳳棲沒有家風。 問：既然是鳳棲，為什麼沒有家風？ 師父說：不迎接賓客，不招待客人。（意思是說，鳳棲的家風是自由自在，不拘泥於形式。） 問：那麼四處參訪，是爲了什麼？ 師父說：盤中的食物自然有人施捨。（意思是說，修行者應放下執著，隨緣而安。） 問：什麼是鳳棲的境界？ 師父說：千峰連岳秀，萬嶂不知春。（比喻鳳棲的境界是超越一切時空限制的。） 問：什麼是境界中的人？ 師父說：孤巖倚石坐，不下白雲心。（比喻境界中的人是自由自在，不為外物所動搖的。） 問：祖意（祖師的意旨）和教意（佛教的教義）是相同還是不同？ 師父說：鐵狗吠石牛，幻人看月色。（比喻祖意和教意都是爲了引導人們覺悟，但它們本身都不是真實的。） 問：什麼是披毛戴角底人（指畜生道眾生，也指迷惑顛倒的人）？ 師父說：蓑衣箬笠賣黃金，幾個相逢不解喚。（比喻人們身懷寶藏，卻不自知。） 問：學人還不明白時機，請師父指示。 師父說：

【English Translation】 English version: Question: What is 'time' (referring to the present moment, opportunity)? The Master said: An iron ox lies on the grass, drowsily unable to lift its head. (The iron ox is a metaphor for a stubborn and unyielding mind, and the grass is a metaphor for a confusing environment. It means that a deluded mind is as heavy as an iron ox, unable to awaken.) Question: What is 'the Way' (truth, path)? The Master said: Hairy and fuzzy. (Describing the natural and original state of the Way.) Question: What is the family style (tradition, style) of a 'Daoist' (practitioner)? The Master said: Meeting a venerable one in front of the Buddha hall. (It means that practitioners should maintain a respectful mind in daily life, and everywhere is a place of practice.) Question: What is the abbot's (住持) daily task? The Master said: There are no broken chopsticks in the alms bowl. (A metaphor for a simple and frugal life, without excessive desires.) Question: What is the daily task of a Shramana (沙門, renunciate)? The Master said: Booming and vigorous, not borrowing the machinery of ten thousand people. (It means that cultivation depends on oneself, not relying on external forces.)

Zen Master Heshan of Jizhou

A monk asked: What is the meaning of the Patriarch's coming from the West (達摩祖師, Bodhidharma's true purpose in coming to China from the West)? The Master said: A cedar cone. (It means that the meaning of the Patriarch's coming from the West is like a cedar cone, natural and unforced, without deliberate pursuit.) Question: Who does Manjusri (文殊) take as his teacher? The Master said: The rhyme of a kite is truly worth listening to, but the tune cannot be completed. (It means that Manjusri takes all dharmas as his teacher, learning from all phenomena, but not clinging to any particular form.)

Zen Master Yanmao of Letan

A monk asked: What is the mind of the ancient Buddha (原始佛陀, the original Buddha)? The Master said: Never say that it is earth, wood, tiles, or gravel. (It means that the mind of the ancient Buddha is not a material thing, but transcends all forms.) Question: When the sun sets in the western mountains, what is the scene in the forest? The Master said: The flowers in the courtyard are in full bloom, but inside the room, one does not know it is spring. (A metaphor for people often only seeing external phenomena and neglecting the inner truth.) Question: What is building a cart behind closed doors? The Master said: Losing the blister beetle. (斑貓兒, Blister beetle is a kind of Chinese medicine, a metaphor for the key thing. It means that building a cart behind closed doors will lose the key elements.) Question: What is following the tracks when going out? The Master said: Sitting in place and arriving in Chang'an. (長安, Chang'an, ancient capital of China. A metaphor for practicing the Dharma effectively, even if one stays in place, one can reach the goal.) Question: What is the true master (the true self) of the abbot? The Master said: The painted drum sounds continuously with the mallet, but the ears do not hear the sound. (A metaphor for the true self transcending all sounds and forms.)

Zen Master Changcha of Tong'an Temple, Fengqi, Hongzhou

A monk asked: What is the family style of Fengqi (鳳棲, temple name)? The Master said: Fengqi has no family style. Question: Since it is Fengqi, why is there no family style? The Master said: Not welcoming guests, not entertaining visitors. (It means that Fengqi's family style is free and unconstrained, not adhering to formalities.) Question: Then what is the purpose of visiting everywhere? The Master said: Food on the plate is naturally given by others. (It means that practitioners should let go of attachments and be at peace with circumstances.) Question: What is the realm of Fengqi? The Master said: Thousands of peaks are connected to the mountains, and ten thousand peaks do not know spring. (A metaphor for the realm of Fengqi transcending all limitations of time and space.) Question: What is the person in the realm? The Master said: Sitting alone on a rock, not letting down the white cloud mind. (A metaphor for the person in the realm being free and unconstrained, not moved by external things.) Question: Are the Patriarch's intention (祖意) and the teaching's intention (教意) the same or different? The Master said: An iron dog barks at a stone ox, and an illusionary person watches the moonlight. (A metaphor for both the Patriarch's intention and the teaching's intention being to guide people to enlightenment, but they themselves are not real.) Question: What is a person wearing fur and horns (披毛戴角底人, referring to beings in the animal realm, also referring to confused and deluded people)? The Master said: Selling gold with a raincoat and bamboo hat, but few recognize it when they meet. (A metaphor for people possessing treasures but not knowing it themselves.) Question: The student does not yet understand the opportunity, please instruct me, Master. The Master said:

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參差松竹煙籠薄。重疊峰巒月上遲。僧擬進語。師曰。劍甲未施。賊身已露。僧曰。何也。師曰。精陽不剪霜前竹。水墨徒夸海上龍。僧繞禪床而出。師曰。閉目食蝸牛。一場酸澀苦。問。返本還源時如何。師曰。蟭蟟雖脫殼。不免抱寒枝。問。如何是猛利底人。師曰。石牛步步吼深潭。紙馬聲聲火中叫。新到持錫繞師三匝。振錫一下曰。凡聖不到處。請師道。師鳴指三下。僧曰。同安今日嚇得忘前失后。師曰。阇黎發足何處。僧珍重便出。師曰。五湖衲子。一錫禪人。未到同安。不妨疑著。僧回首。曰。遠聞不如近見。師曰。貪他一杯酒。失卻滿船魚。問。如何是大沒慚愧底人。師曰。老僧見作這業次。問。如何是祖師西來意。師曰。犀因玩月紋生角。像被雷驚花入牙。問。如何是向去底人。師曰。寒蟬抱枯木。泣盡不回頭。曰。如何是卻來底人。師曰。火里蘆花秀。逢春恰似秋。曰。如何是不來不去底人。師曰。石羊遇石虎。相看早晚休。座主問。三乘十二分教。某甲粗知。未審和尚說何法示人。師曰。我說一乘法。曰。如何是一乘法。師曰。幾般云色出峰頂。一樣泉聲落檻前。曰。不問這個。如何是一乘法。師曰。你不妨靈利。玩月次。謂僧曰。奇哉。奇哉。星明月朗。足可觀瞻。豈異道乎。僧曰。如何是道。

【現代漢語翻譯】 現代漢語譯本 參差的松樹和竹林籠罩著淡淡的煙霧，重重疊疊的山峰，月亮也遲遲才升起。一位僧人想要進一步提問，同安禪師說：『劍甲還沒施展，賊身已經暴露了。』僧人問：『為什麼這樣說？』禪師說：『就像精壯的竹子未經修剪就在霜前凋零，水墨畫徒然誇耀海上的龍。』僧人繞著禪床走了出去。禪師說：『閉著眼睛吃蝸牛，只會感到一陣酸澀苦楚。』 有人問：『返本還源時如何？』禪師說：『蟭蟟（一種小蟲）雖然脫了殼，卻免不了抱著寒冷的樹枝。』有人問：『如何是勇猛精進的人？』禪師說：『石牛步步吼叫在深潭，紙馬聲聲嘶鳴在火焰中。』 一位新來的僧人拿著錫杖繞禪師三圈，振了一下錫杖說：『凡聖都無法到達的地方，請禪師開示。』禪師彈指三下。僧人說：『同安禪師今天嚇得我忘了前因後果。』禪師說：『阇黎（梵語，意為弟子）從哪裡出發？』僧人行禮后便出去了。禪師說：『五湖的雲遊僧，一根錫杖的禪人，還沒到同安，不妨先懷疑著。』僧人回頭說：『遠聽不如近見。』禪師說：『貪圖一杯酒，卻失去了滿船的魚。』 有人問：『如何是最大的不知慚愧的人？』禪師說：『老僧我正在做這種事情。』有人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『犀牛因為玩賞月亮而角上生出紋路，大象被雷聲驚嚇而花紋進入牙齒。』 有人問：『如何是前進的人？』禪師說：『寒蟬抱著枯木，哭盡了也不回頭。』（僧人）說：『如何是返回的人？』禪師說：『火焰中蘆花盛開，春天到來卻恰似秋天。』（僧人）說：『如何是不來不去的人？』禪師說：『石羊遇到石虎，相看何時休。』 座主（寺院中負責講經的僧人）問：『三乘十二分教（Three Vehicles and Twelve Divisions of Teachings），我大致瞭解。不知道和尚您說什麼法來開示世人？』禪師說：『我說一乘法（One Vehicle Teaching）。』（座主）說：『如何是一乘法？』禪師說：『幾般顏色的雲彩從峰頂飄出，一樣的泉水聲音落在欄桿前。』（座主）說：『我不問這個，如何是一乘法？』禪師說：『你不妨靈敏一點。』 賞月時，禪師對僧人說：『奇妙啊，奇妙啊！星星明亮，月亮皎潔，足以觀賞。這與道有什麼不同呢？』僧人問：『如何是道？』

【English Translation】 English version Scattered pines and bamboos are shrouded in thin mist. Layered peaks and ridges, the moon rises late. A monk intends to ask further. The Master says, 'The armor of swords has not yet been deployed, but the thief's body is already exposed.' The monk asks, 'What is the reason for this?' The Master says, 'Like a strong bamboo that withers before the frost without being pruned, a water-ink painting vainly boasts of the dragon in the sea.' The monk walks out around the meditation bed. The Master says, 'Eating snails with your eyes closed, you will only feel a burst of sourness and bitterness.' Someone asks, 'What is it like when returning to the origin?' The Master says, 'Although the tiny insect (jiao liao) sheds its shell, it cannot avoid embracing the cold branch.' Someone asks, 'What is a fiercely diligent person?' The Master says, 'The stone ox roars step by step in the deep pool, the paper horse cries out in the fire.' A newly arrived monk, holding a staff, circles the Master three times, shakes the staff once, and says, 'Where the ordinary and the holy cannot reach, please enlighten us, Master.' The Master snaps his fingers three times. The monk says, 'Today, Master Tong'an has frightened me into forgetting the past and losing the future.' The Master says, 'Where did the Bhikkhu (disciple) set out from?' The monk bows and leaves. The Master says, 'The wandering monks of the Five Lakes, the Chan practitioners with a single staff, before arriving at Tong'an, might as well be suspicious first.' The monk turns his head and says, 'Hearing from afar is not as good as seeing up close.' The Master says, 'Greedy for a cup of wine, you lose a boat full of fish.' Someone asks, 'What is the most shameless person?' The Master says, 'This old monk is doing this kind of thing.' Someone asks, 'What is Bodhidharma's intention in coming from the West?' The Master says, 'The rhinoceros grows patterns on its horn from admiring the moon, the elephant's tusks are marked by flowers from being startled by thunder.' Someone asks, 'What is a person who is going forward?' The Master says, 'The cicada clings to the dead tree, weeping until it has no tears left, without turning back.' (The monk) says, 'What is a person who is returning?' The Master says, 'Reeds bloom in the fire, spring arrives but it is just like autumn.' (The monk) says, 'What is a person who neither comes nor goes?' The Master says, 'A stone sheep meets a stone tiger, watching each other until when they will rest.' The Abbot (the monk in charge of lecturing in the monastery) asks, 'The Three Vehicles and Twelve Divisions of Teachings, I roughly understand. I wonder what Dharma does the Master speak to enlighten the world?' The Master says, 'I speak of the One Vehicle Teaching.' (The Abbot) says, 'What is the One Vehicle Teaching?' The Master says, 'Several colors of clouds emerge from the peak, the same sound of the spring falls before the railing.' (The Abbot) says, 'I am not asking about this, what is the One Vehicle Teaching?' The Master says, 'You might as well be more clever.' While admiring the moon, the Master says to the monk, 'Wonderful, wonderful! The stars are bright, the moon is clear, enough to admire. How is this different from the Dao?' The monk asks, 'What is the Dao?'

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師曰。汝試道看。曰。彼自無瘡。勿傷之也。師曰。負笈攻文。不閑弓矢。問僧。近離何處。曰。江西。師曰。江西法道何似此間。曰。賴遇問著某甲。若問別人。則禍生也。師曰。老僧適來造次。曰。某甲不是嬰兒。徒用止啼黃葉。師曰。傷鱉恕龜。殺活由我。問僧。甚處來。曰。五臺。師曰。還見文殊么。僧展兩手。師曰。展手頗多。文殊誰睹。曰。氣急殺人。師曰。不睹雲中雁。焉知沙塞寒。問。遠趨丈室。乞師一言。師曰。孫臏門下。徒話鉆龜。曰。名不浪得。師曰。喫茶去。僧便珍重。師曰。雖得一場榮。刖卻一雙足。師看經次。有僧來問訊。師曰。古佛今佛。皆無別理。曰。和尚如何。師打一掌。僧曰。如是。如是。師曰。這風顛漢。曰。今古皆然。師曰。擬欲降龍。卻逢死虎。曰。同安甚生光彩。師曰。守株停舶。非汝而誰。曰。和尚聻。師曰。胡羊往楚。抱屈而歸。師問僧。眼界無光。如何得見。曰。北斗東轉。南斗西移。師曰。夫子入太廟。曰。與么則同安門下。道絕人荒去也。師曰。橫抱嬰孩。擬彰皇簡。師聞鵲聲。謂眾曰。喜鵲鳴寒檜。心印是渠傳。僧出問曰。何別。師曰。眾中有人在。曰。同安門下。道絕人荒。師曰。胡人飲乳。返怪良醫。曰。休。休。師曰。老鶴入枯池。不見魚軌跡。

洪州泐潭匡悟禪師

僧問。如何是直截一路。師曰。恰好訊息。曰。還通向上事也無。師曰。魚從下過。問。幽關未度。資訊不通時如何。師曰。客路如天遠。侯門似海深。問。香菸馥郁。大張法筵。從上宗乘。如何舉唱。師曰。莫錯舉似人。曰。恁么則總應如是。師曰。還是沒交涉。問。六葉芬芳。師傳何葉。師曰。六葉不相續。花開果不成。曰。豈無今日事。師曰。若是今日即有。曰。今日事如何。師曰。葉葉連枝秀。花開處處芳。

吉州禾山無殷禪師

福州吳氏子。七歲從雪峰出家。依年受具。謁九峰。峰問。汝遠遠而來。暉暉(音袞)隨眾。見何境界而可修行。由何徑路而能出離。師曰。重昏廓辟。盲者自盲。峰乃許入室。后住禾山。學徒濟濟。諸方降嘆。江南李氏召而問曰。和尚何處來。師曰。禾山來。曰。山在甚麼處。師曰。人來朝鳳闕。山嶽不曾移。國主重之。命居楊州祥光院。復乞入山。以翠巖而棲止焉。時上藍亦虛其室。命師來往闡化。號澄源禪師。僧問。學人乍入叢林。乞師指示。師曰。于汝不惜。問。仰山插鍬意旨如何。師曰。汝問我。曰。玄沙踏倒鍬又作么生。師曰。我問汝。曰。未辯其宗。如何體悉。師曰。頭大尾尖。問。咫尺之間。為甚麼不睹師顏。師曰。且

【現代漢語翻譯】 現代漢語譯本 洪州泐潭匡悟禪師 有僧人問道：『什麼是直截了當的道路？』 匡悟禪師說：『恰好是訊息。』 僧人說：『還通向更高的境界嗎？』 匡悟禪師說：『魚從下面遊過。』 又問：『幽暗的關隘尚未度過，資訊不通暢時該怎麼辦？』 匡悟禪師說：『客居的路途像天一樣遙遠，侯門像大海一樣深邃。』 又問：『香菸濃郁，盛大法會已經展開，從上的宗門，該如何宣揚？』 匡悟禪師說：『不要錯誤地告訴別人。』 僧人說：『這麼說，一切都應該是這樣了？』 匡悟禪師說：『還是沒有關係。』 又問：『六葉芬芳，禪師傳承的是哪一葉？』 匡悟禪師說：『六葉不相連續，花開卻結不出果實。』 僧人說：『難道沒有今天的事情嗎？』 匡悟禪師說：『如果是今天，那就是有。』 僧人說：『今天的事情是怎樣的？』 匡悟禪師說：『葉葉連著枝條秀美，花開處處飄香。』 吉州禾山無殷禪師 是福州吳氏的兒子，七歲時跟隨雪峰禪師出家，按照年齡受了具足戒。去拜訪九峰禪師，九峰禪師問：『你遠遠地來，光輝（暉暉）跟隨大眾，見到什麼樣的境界才可以修行？通過什麼樣的途徑才能出離？』 無殷禪師說：『重重昏暗被廓清開闢，盲人自己還是盲人。』 九峰禪師於是允許他進入內室。後來住在禾山，學徒眾多，各方都讚歎。江南李氏召見他並問道：『和尚從哪裡來？』 無殷禪師說：『從禾山來。』 李氏說：『山在哪裡？』 無殷禪師說：『人們來朝拜皇宮，山嶽不曾移動。』 國主很器重他，命他住在揚州祥光院。他又請求回到山裡，在翠巖棲息。當時上藍寺也空出了房間，命無殷禪師來往宣揚教化，號稱澄源禪師。有僧人問道：『學人剛進入叢林，請禪師指示。』 無殷禪師說：『對於你，我不吝惜。』 又問：『仰山禪師插鍬的意旨是什麼？』 無殷禪師說：『你問我。』 僧人說：『玄沙禪師踏倒鍬又是怎麼回事？』 無殷禪師說：『我問你。』 僧人說：『未能辨明其宗旨，如何體會領悟？』 無殷禪師說：『頭大尾巴尖。』 又問：『在咫尺之間，為什麼看不到禪師的容顏？』 無殷禪師說：『且』

【English Translation】 English version Hongzhou Letan Kuangwu Zen Master A monk asked: 'What is the direct path?' The Master said: 'It's precisely the news.' The monk said: 'Does it also lead to higher matters?' The Master said: 'The fish passes from below.' The monk asked: 'When the dark gate has not been crossed and information is not communicated, what should be done?' The Master said: 'The traveler's road is as far as the sky, and the noble's gate is as deep as the sea.' The monk asked: 'The incense is rich and fragrant, and the great Dharma assembly is widely opened. How should the supreme teaching be proclaimed?' The Master said: 'Do not mistakenly tell others.' The monk said: 'In that case, everything should be like this?' The Master said: 'It's still irrelevant.' The monk asked: 'The six leaves are fragrant. Which leaf does the Master transmit?' The Master said: 'The six leaves are not continuous; the flower blooms but bears no fruit.' The monk said: 'Is there nothing for today?' The Master said: 'If it is today, then there is.' The monk said: 'What is the matter of today?' The Master said: 'Each leaf is connected to the branch, and the flowers bloom everywhere fragrant.' Jizhou Heshan Wuyin Zen Master He was the son of the Wu family of Fuzhou. At the age of seven, he left home to become a monk under Xuefeng. He received the full precepts according to his age. He visited Jiufeng. Jiufeng asked: 'You have come from afar, with radiance (huihui) following the crowd. What kind of realm must you see in order to cultivate? By what path can you be liberated?' The Master said: 'The heavy darkness is cleared and opened, but the blind remain blind.' Jiufeng then allowed him to enter the inner chamber. Later, he lived in Heshan, and his students were numerous, and all sides praised him. Li, the ruler of Jiangnan, summoned him and asked: 'Where does the monk come from?' The Master said: 'From Heshan.' Li said: 'Where is the mountain?' The Master said: 'People come to worship the imperial palace, but the mountains have not moved.' The ruler valued him greatly and ordered him to live in Xiangguang Monastery in Yangzhou. He then requested to return to the mountains and resided in Cuiyan. At that time, Shanglan Monastery also vacated its room, ordering the Master to come and go to propagate the teachings, and he was called Zen Master Chengyuan. A monk asked: 'A student has just entered the monastery. Please give me instructions.' The Master said: 'I will not be stingy with you.' The monk asked: 'What is the meaning of Yangshan planting a hoe?' The Master said: 'You ask me.' The monk said: 'What about Xuansha kicking over the hoe?' The Master said: 'I ask you.' The monk said: 'I have not yet discerned its purpose. How can I understand it?' The Master said: 'Big head and pointed tail.' The monk asked: 'Why can't I see the Master's face within a short distance?' The Master said: 'Just'

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與阇黎道一半。曰。為甚麼不全道。師曰。盡法無民。曰。不怕無民。請師盡法。師曰。推倒禾山也。問。習學謂之聞。絕學謂之鄰。過此二者。謂之真過。如何是真過。師曰。禾山解打鼓。曰。如何是真諦。師曰。禾山解打鼓。問。即心即佛則不問。如何是非心非佛。師曰。禾山解打鼓。曰。如何是向上事。師曰。禾山解打鼓。問。萬法齊興時如何。師曰。禾山解打鼓。問。如何是古佛心。師曰。世界崩陷。曰。為甚如此。師曰。寧無我身。問。尊者撥眉擊目。視育王時如何。師曰。即今也恁么。曰。學人如何領會。師曰。莫非摩利支山。問。摩尼寶殿有四角。一角常露。如何是露底角。師舉手曰。汝打我。復曰。汝還會么。曰。不會。師曰。汝爭解打得我。問。如何是西來意。師曰。撲破著。問。已在紅爐。請師烹煉。師曰。槌下成器。曰。恁么則烹煉去也。師曰。池州和尚。問。四壁打禾。中間刬草。和尚赴阿那頭。師曰。甚麼處不赴。曰。恁么則同於眾去也。師曰。小師弟子。建隆元年二月示微疾。三月二日辭眾。乃曰。後來學者未識禾山。即今識取。珍重。言訖而寂。謚法性禪師。

洪州泐潭牟禪師

僧問。如何是學人著力處。師曰。正是著力處。上堂。僧問。百丈卷席意旨如何。師曰。珍重

【現代漢語翻譯】 現代漢語譯本： 有位僧人與阇黎（Acharya，阿阇黎，意為導師）交談到一半，僧人問道：『為什麼不全部說完？』 禾山回答說：『盡法無民。』 僧人說：『不怕沒有聽眾，請老師全部講完。』 禾山回答說：『推倒禾山（山名）也。』 僧人問：『習學可以稱為聞，絕學可以稱為鄰，超過這兩者，可以稱為真過，如何是真過？』 禾山回答說：『禾山解打鼓。』 僧人說：『如何是真諦（Paramārtha，究竟真理）？』 禾山回答說：『禾山解打鼓。』 僧人問：『即心即佛則不問，如何是非心非佛？』 禾山回答說：『禾山解打鼓。』 僧人問：『如何是向上事？』 禾山回答說：『禾山解打鼓。』 僧人問：『萬法齊興時如何？』 禾山回答說：『禾山解打鼓。』 僧人問：『如何是古佛心？』 禾山回答說：『世界崩陷。』 僧人說：『為什麼如此？』 禾山回答說：『寧無我身。』 僧人問：『尊者撥眉擊目，視育王（阿育王，印度孔雀王朝的國王）時如何？』 禾山回答說：『即今也恁么。』 僧人說：『學人如何領會？』 禾山回答說：『莫非摩利支山（Marici，摩利支天，意為光明）？』 僧人問：『摩尼寶殿有四角，一角常露，如何是露底角？』 禾山舉手說：『你打我。』 又說：『你還會么？』 僧人說：『不會。』 禾山說：『你爭解打得我？』 僧人問：『如何是西來意（Bodhidharma，達摩祖師西來意，指禪宗的根本宗旨）？』 禾山回答說：『撲破著。』 僧人問：『已在紅爐，請老師烹煉。』 禾山回答說：『槌下成器。』 僧人說：『恁么則烹煉去也。』 禾山回答說：『池州和尚。』 僧人問：『四壁打禾，中間刬草，和尚赴阿那頭？』 禾山回答說：『甚麼處不赴？』 僧人說：『恁么則同於眾去也。』 禾山回答說：『小師弟子。』 建隆元年二月，禾山示現微疾，三月二日辭別大眾，於是說：『後來學者未識禾山，即今識取，珍重。』 說完就寂滅了。 謚號法性禪師。

洪州泐潭牟禪師

僧人問：『如何是學人著力處？』 牟禪師回答說：『正是著力處。』 上堂。僧人問：『百丈卷席意旨如何？』 牟禪師回答說：『珍重。』

【English Translation】 English version: A monk was talking with Acharya (Acharya, meaning teacher) halfway through. The monk asked, 'Why not say it all?' He Shan replied, 'Exhausting the Dharma leaves no people.' The monk said, 'Not afraid of having no people, please, teacher, exhaust the Dharma.' He Shan replied, 'Knocking down He Mountain (mountain name) too.' The monk asked, 'Learning is called hearing, cutting off learning is called neighboring, surpassing these two is called true passing. What is true passing?' He Shan replied, 'He Mountain knows how to beat the drum.' The monk said, 'What is Paramārtha (ultimate truth)?' He Shan replied, 'He Mountain knows how to beat the drum.' The monk asked, 'If mind is Buddha, then I won't ask. What is neither mind nor Buddha?' He Shan replied, 'He Mountain knows how to beat the drum.' The monk asked, 'What is the matter of upward striving?' He Shan replied, 'He Mountain knows how to beat the drum.' The monk asked, 'When all dharmas arise together, what then?' He Shan replied, 'He Mountain knows how to beat the drum.' The monk asked, 'What is the mind of the ancient Buddha?' He Shan replied, 'The world collapses.' The monk said, 'Why is it so?' He Shan replied, 'Rather have no self.' The monk asked, 'When the Venerable one twitched his eyebrows and blinked his eyes, how did he view King Ashoka (an Indian Maurya Empire emperor)?' He Shan replied, 'It's just like this now.' The monk said, 'How should the student understand?' He Shan replied, 'Could it be Marici (Marici, meaning light)?' The monk asked, 'The Mani jewel palace has four corners, one corner is always exposed. What is the exposed corner?' He Shan raised his hand and said, 'You hit me.' Again he said, 'Do you understand?' The monk said, 'I don't understand.' He Shan said, 'How can you hit me?' The monk asked, 'What is Bodhidharma's (Bodhidharma, the first patriarch of Zen Buddhism in China) intention in coming from the West?' He Shan replied, 'Smash it!' The monk asked, 'Already in the red furnace, please, teacher, refine me.' He Shan replied, 'A tool is made under the hammer.' The monk said, 'Then I will go to be refined.' He Shan replied, 'The monk of Chizhou.' The monk asked, 'Beating rice on the four walls, cutting grass in the middle, where is the monk going?' He Shan replied, 'Where is there not going?' The monk said, 'Then it is the same as the crowd.' He Shan replied, 'Little monk disciple.' In the second month of the first year of Jianlong, He Shan showed a slight illness. On the second day of the third month, he bid farewell to the assembly, and then said, 'Later learners do not recognize He Shan, recognize it now, cherish it.' After speaking, he passed into silence. His posthumous title was Chan Master Faxing.

Chan Master Mou of Letan in Hongzhou

A monk asked, 'What is the place where the student exerts effort?' Chan Master Mou replied, 'It is precisely the place where effort is exerted.' Ascending the hall, a monk asked, 'What is the meaning of Baizhang rolling up the mat?' Chan Master Mou replied, 'Cherish it.'

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。便下座。

涌泉欣禪師法嗣

臺州六通院紹禪師

一日。涌泉問。甚麼處去來。師曰。燒畬來。泉曰。火後事作么生。師曰。鐵蛇鉆不入。住后。僧問。不出咽喉唇吻事如何。師曰。待汝一钁斸斷巾子山。我亦不向汝道。問。南山有一毒蛇。如何近得。師曰。非但阇黎。千聖亦近不得。人問。承聞南方有一劍話。如何是一劍。師曰。不當鋒。曰。頭落又作么生。師曰。我道不當鋒。有甚麼頭。其人禮謝而去。問。父母未生時。那人何處立。師曰。卦兆未興。孫臏失算。問。如何是大千頂。師曰。不與眾峰齊。師休夏。入天臺山華頂峰晦跡。莫知所終。

云蓋元禪師法嗣

潭州云蓋山志罕禪師

僧問。如何是須彌頂上浪滔天。師曰。文殊正作鬧。曰。如何是正位中事。師曰。不向機前展大悲。問。如何是那邊人。師曰。鋒前不露影。句后覓無蹤。

新羅國臥龍禪師

僧問。如何是大人相。師曰。紫羅帳里不垂手。曰。為甚麼不垂手。師曰。不尊貴。問。十二時中如何用心。師曰。猢猻吃毛蟲。問。如何是潭中意。師曰。絲綸垂不到。磻溪謾放鉤。曰。如何是潭外事。師曰。日裡金烏叫。蟾中玉兔驚。

彭州天臺燈禪師

僧問。古佛向甚麼處去也。師曰

【現代漢語翻譯】 現代漢語譯本： 於是（他）便走下座位。

涌泉欣禪師（Yongquan Xin Chanshi）的法嗣

臺州六通院紹禪師（Taizhou Liutongyuan Shao Chanshi）

有一天，涌泉禪師問：（你）從哪裡來？禪師說：燒荒地回來。涌泉禪師問：火燒之後的事情怎麼樣了？禪師說：鐵蛇也鉆不進去。住持之後，有僧人問：不從咽喉和嘴唇說出的事情是怎樣的？禪師說：等你用鋤頭砍斷巾子山（Jinzi Mountain），我也不會告訴你。問：南山（Nan Mountain）有一條毒蛇，如何才能靠近它？禪師說：不僅僅是阇黎（Dharani，僧侶），即使是千聖也無法靠近。有人問：聽說南方有一種劍的話頭，什麼是那一劍？禪師說：不當鋒芒。那人說：頭掉了又怎麼樣呢？禪師說：我說不當鋒芒，哪裡來的頭？那人行禮感謝后離去。問：父母未出生時，那個人在哪裡？禪師說：卦象還沒有顯現，孫臏（Sun Bin）也無法計算。問：如何是大千世界的頂端？禪師說：不與其他的山峰一樣高。禪師結束夏安居后，進入天臺山（Tiantai Mountain）的華頂峰（Huading Peak）隱居，沒有人知道他的最終去向。

云蓋元禪師（Yungai Yuan Chanshi）的法嗣

潭州云蓋山志罕禪師（Tanzhou Yungai Mountain Zhihan Chanshi）

有僧人問：什麼是須彌山（Mount Sumeru）頂上的浪濤天？禪師說：文殊菩薩（Manjusri）正在製造喧鬧。問：什麼是正位中的事情？禪師說：不在機會面前展現大悲心。問：什麼是那邊的人？禪師說：鋒芒前不露身影，話語后尋找無軌跡。

新羅國臥龍禪師（Silla Waryong Chanshi）

有僧人問：什麼是大人之相？禪師說：在紫羅帳里不垂下手。問：為什麼不垂下手？禪師說：不尊貴。問：十二時中如何用心？禪師說：猢猻吃毛蟲。問：什麼是潭中的意思？禪師說：絲線垂不到，磻溪（Panxi）白白地放下魚鉤。問：什麼是潭外的事情？禪師說：太陽里金烏叫，月亮里玉兔驚。

彭州天臺燈禪師（Pengzhou Tiantai Deng Chanshi）

有僧人問：古佛（Ancient Buddha）向什麼地方去了？禪師說：

【English Translation】 English version: Then (he) descended from his seat.

Successor of Chan Master Yongquan Xin (Yongquan Xin Chanshi)

Chan Master Shao of Liutong Monastery in Taizhou (Taizhou Liutongyuan Shao Chanshi)

One day, Yongquan asked: 'Where have you been?' The Master said: 'Burning the wasteland.' Yongquan said: 'What happens after the fire?' The Master said: 'An iron snake cannot penetrate it.' After residing (at the monastery), a monk asked: 'What is it that does not come out of the throat and lips?' The Master said: 'When you have chopped Mount Jinzi (Jinzi Mountain) in two with a hoe, I will not tell you either.' Asked: 'There is a poisonous snake on Nan Mountain (Nan Mountain). How can one approach it?' The Master said: 'Not only the Dharani (Dharani, monk), but even a thousand sages cannot approach it.' Someone asked: 'I have heard that there is a sword saying in the South. What is the one sword?' The Master said: 'It does not meet the edge.' The person said: 'What happens when the head falls?' The Master said: 'I said it does not meet the edge. What head is there?' That person bowed and thanked him before leaving. Asked: 'Before parents were born, where was that person standing?' The Master said: 'The divination has not yet arisen, and Sun Bin (Sun Bin) miscalculates.' Asked: 'What is the summit of the great thousand world?' The Master said: 'It is not as high as the other peaks.' After the summer retreat, the Master entered Huading Peak (Huading Peak) of Tiantai Mountain (Tiantai Mountain) to hide his traces, and no one knew his final whereabouts.

Successor of Chan Master Yungai Yuan (Yungai Yuan Chanshi)

Chan Master Zhihan of Yungai Mountain in Tanzhou (Tanzhou Yungai Mountain Zhihan Chanshi)

A monk asked: 'What is the wave soaring to the sky on the summit of Mount Sumeru (Mount Sumeru)?' The Master said: 'Manjusri (Manjusri) is making a commotion.' Asked: 'What is the matter within the correct position?' The Master said: 'Do not display great compassion before the opportunity.' Asked: 'Who is the person over there?' The Master said: 'Does not reveal a shadow before the edge, and leaves no trace after the phrase.'

Chan Master Waryong of Silla (Silla Waryong Chanshi)

A monk asked: 'What is the appearance of a great man?' The Master said: 'Does not lower his hand inside the purple silk curtain.' Asked: 'Why does he not lower his hand?' The Master said: 'Not honorable.' Asked: 'How should one use the mind during the twelve periods of the day?' The Master said: 'A monkey eats hairy worms.' Asked: 'What is the meaning in the pool?' The Master said: 'The silk thread cannot reach it, and Panxi (Panxi) vainly casts the hook.' Asked: 'What is the matter outside the pool?' The Master said: 'The golden crow cries in the sun, and the jade rabbit is startled in the moon.'

Chan Master Deng of Tiantai Mountain in Pengzhou (Pengzhou Tiantai Deng Chanshi)

A monk asked: 'Where did the Ancient Buddha (Ancient Buddha) go?' The Master said:

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。中央甲第高。歲歲出靈苗。問。古鏡未磨時如何。師曰。不施功。曰。磨后如何。師曰。不照燭。問。如何是佛。師曰。紅蓮座上。不睹天冠。

谷山藏禪師法嗣

新羅國瑞巖禪師

僧問。黑白兩亡開佛眼時如何。師曰。恐你守內。問。如何是誕生王子。師曰。深宮引不出。曰。如何是朝生王子。師曰。宮中不列位。曰。如何是末生王子。師曰。處處無標的。不展萬人機。

新羅國百巖禪師

僧問。如何是禪。師曰。古冢不為家。曰。如何是道。師曰。徒勞車馬跡。曰。如何是教。師曰。貝葉收不盡。

新羅國大嶺禪師

僧問。古人道。祇到潼關便即休。會了便休。未會便休。師曰。祇為迷途中活計。曰。離卻迷途。還得其中活計也無。師曰。體即得。當即不得。曰。既是體得。為甚麼當不得。師曰。體是甚麼人分上事。曰。其中事如何。師曰。不作尊貴。問。如何是一切處清凈。師曰。截瓊枝寸寸是寶。析旃檀片片皆香。問。如何是用中無礙。師曰。一片白雲繚亂飛。

中雲蓋禪師法嗣

潭州云蓋山證覺景禪師

僧問。國土晏清。功歸何處。師曰。銀臺門下不展賀。曰。轉功無位時如何。師曰。王家事宛然。曰。如何是閫外底事。師曰。畫鼓聲終

【現代漢語翻譯】 現代漢語譯本：中央甲第高，歲歲出靈苗。問：古鏡未磨時如何？師曰：不施功。曰：磨后如何？師曰：不照燭。問：如何是佛？師曰：紅蓮座上，不睹天冠。

谷山藏禪師法嗣

新羅國瑞巖禪師

僧問：黑白兩亡開佛眼時如何？師曰：恐你守內。問：如何是誕生王子？師曰：深宮引不出。曰：如何是朝生王子？師曰：宮中不列位。曰：如何是末生王子？師曰：處處無標的，不展萬人機。

新羅國百巖禪師

僧問：如何是禪？師曰：古冢不為家。曰：如何是道？師曰：徒勞車馬跡。曰：如何是教？師曰：貝葉收不盡。

新羅國大嶺禪師

僧問：古人道：『祇到潼關便即休，會了便休，未會便休。』師曰：祇為迷途中活計。曰：離卻迷途，還得其中活計也無？師曰：體即得，當即不得。曰：既是體得，為甚麼當不得？師曰：體是甚麼人分上事？曰：其中事如何？師曰：不作尊貴。問：如何是一切處清凈？師曰：截瓊枝寸寸是寶，析旃檀片片皆香。問：如何是用中無礙？師曰：一片白雲繚亂飛。

中雲蓋禪師法嗣

潭州云蓋山證覺景禪師

僧問：國土晏清，功歸何處？師曰：銀臺門下不展賀。曰：轉功無位時如何？師曰：王家事宛然。曰：如何是閫外底事？師曰：畫鼓聲終。

【English Translation】 English version: The central mansion is high, and spiritual seedlings emerge every year. Question: What is it like when the ancient mirror is not yet polished? The master said: No effort is applied. Question: What is it like after polishing? The master said: It does not illuminate. Question: What is Buddha? The master said: On the red lotus seat, one does not see the heavenly crown.

Successor of Zen Master Gu Shan Zang

Zen Master Ruiyan of Silla (ancient Korean kingdom)

A monk asked: When black and white are both gone, what is it like when the Buddha-eye opens? The master said: I fear you are guarding the internal. Question: What is the newly born prince? The master said: He cannot be drawn out from the deep palace. Question: What is the prince born in the morning? The master said: He is not listed in the palace. Question: What is the prince born at the end? The master said: There are no marks everywhere; he does not display the mechanisms of ten thousand people.

Zen Master Baiyan of Silla

A monk asked: What is Zen (Dhyana)? The master said: An ancient tomb is not a home. Question: What is the Tao (the Way)? The master said: It is a futile trace of carriages and horses. Question: What is the Teaching (Dharma)? The master said: The palm-leaf manuscripts cannot be fully collected.

Zen Master Daling of Silla

A monk asked: An ancient person said, 'Just arriving at Tong Pass, then stop; understanding, then stop; not understanding, then stop.' The master said: It is just a means of livelihood in the midst of delusion. Question: Leaving behind delusion, can one still obtain a means of livelihood within it? The master said: One can realize the essence, but one cannot act upon it directly. Question: Since one has realized the essence, why can't one act upon it directly? The master said: What kind of person's affair is essence? Question: What is the affair within it? The master said: It does not create nobility. Question: What is purity in all places? The master said: Cutting jade branches, every inch is a treasure; splitting sandalwood, every piece is fragrant. Question: What is unobstructedness in application? The master said: A piece of white cloud flies in confusion.

Successor of Zen Master Zhong Yun Gai

Zen Master Zhengjue Jing of Yun Gai Mountain in Tanzhou

A monk asked: The country is peaceful and clear; to whom does the merit belong? The master said: No congratulations are offered at the Silver Terrace Gate. Question: What is it like when merit is transferred to a positionless state? The master said: The affairs of the royal family are completely clear. Question: What are the affairs outside the boudoir? The master said: The sound of the painted drum ends.

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后。將軍不點頭。

吉州禾山師陰禪師

僧問。王子未來登。誰人當治化。師曰。閫外不行邊塞令。將軍自致太平年。曰。恁么則治化之功猶不當。師曰。亦有當。曰。如何是當。師曰。十方國土盡屬于王。問。久久尋源。為甚麼不見。師曰。為步數太多。曰。恁么則不覓去也。師曰。還同避溺而投火。問。如何是佛。師曰。承當者不是好手。

幽州柘溪從實禪師

僧問。如何是道。師曰。箇中無紫皂。曰。如何是禪。師曰。不與白雲連。師問。僧作甚麼來。曰。親近來。師曰。任你白雲朝岳頂。爭奈青山不展眉。

洛浦安禪師法嗣

蘄州烏牙山彥賓禪師

僧問。未作人身已前。作甚麼來。師曰。三腳石牛坡上走。一枝瑞草目前分。問。疋馬單槍直入時如何。師曰。饒你雄信解拈槍。猶較秦王百步在。問。久戰沙場。為甚麼功名不就。師曰。雙鵰隨箭落。李廣不當名。問。百步穿楊。中的者誰。師曰。將軍不上便橋。金牙徒勞拈筈。問。螮蝀飲雲根時如何。師曰。金輪天子下閻浮。鐵縵頭上金花異。曰。正當恁么時如何。師曰。當今不坐靈明殿。畫鼓休停八佾音。

鳳翔府青峰傳楚禪師

涇州人也。一日。洛浦問曰。院主去甚麼處來。師曰。掃雪來。浦曰。

【現代漢語翻譯】 現代漢語譯本 后。將軍不點頭。

吉州禾山師陰禪師

僧問：『王子未來登基，誰來治理教化？』師說：『閫（kǔn）外不施行邊塞的命令，將軍自然帶來太平之年。』僧說：『如此說來，治理教化的功勞還是不應當。』師說：『也有應當。』僧說：『如何是應當？』師說：『十方國土都屬於王。』問：『長久地尋找源頭，為什麼不見？』師說：『因為步數太多。』僧說：『如此說來，就不尋找了。』師說：『還如同爲了躲避溺水而投向火中。』問：『如何是佛？』師說：『輕易承當的人不是好手。』

幽州柘溪從實禪師

僧問：『如何是道？』師說：『箇中沒有冤屈之事。』僧說：『如何是禪？』師說：『不與白雲相連。』師問：『僧人做什麼來？』答：『親近而來。』師說：『任你白雲朝向岳頂，無奈青山依舊不展眉。』

洛浦安禪師法嗣

蘄州烏牙山彥賓禪師

僧問：『未做人身之前，做什麼來？』師說：『三腳石牛在山坡上走，一枝瑞草在眼前分明。』問：『單人匹馬直入敵陣時如何？』師說：『饒你雄信（指唐朝將領）懂得拈槍，還比秦王（指李世民）差百步。』問：『久戰沙場，為什麼功名不成就？』師說：『雙鵰隨著箭落下，李廣（指漢朝將領）不因箭法好而得名。』問：『百步穿楊，射中的是誰？』師說：『將軍不上便橋，金牙（指箭靶）徒勞地被拈起。』問：『彩虹飲雲根時如何？』師說：『金輪天子下到閻浮（指人間），鐵縵頭上金花奇異。』僧說：『正當這樣的時候如何？』師說：『當今不坐在靈明殿，畫鼓停止演奏八佾（指古代宮廷舞蹈）。』

鳳翔府青峰傳楚禪師

涇州人。一日，洛浦（禪師名）問：『院主去什麼地方來？』師說：『掃雪來。』浦說：『

【English Translation】 English version After. The general does not nod.

Zen Master Shiyin of Heshan in Jizhou

A monk asked, 'If the prince does not ascend the throne in the future, who will govern and civilize?' The master said, 'Orders from beyond the inner quarters are not enforced on the border; the general himself brings years of peace.' The monk said, 'In that case, the merit of governing and civilizing is still not appropriate.' The master said, 'There is also appropriateness.' The monk said, 'What is appropriateness?' The master said, 'The lands of the ten directions all belong to the king.' Asked, 'Searching for the source for a long time, why is it not seen?' The master said, 'Because there are too many steps.' The monk said, 'In that case, I will not seek it.' The master said, 'It is like avoiding drowning by throwing oneself into the fire.' Asked, 'What is Buddha?' The master said, 'One who readily undertakes is not a good hand.'

Zen Master Congshi of Zhexi in Youzhou

A monk asked, 'What is the Dao?' The master said, 'There are no injustices within it.' The monk said, 'What is Zen?' The master said, 'It is not connected to the white clouds.' The master asked, 'What do monks come to do?' He replied, 'To draw near.' The master said, 'Let the white clouds face the peak of the mountain, but the green mountains still do not unfold their brows.'

Successor of Zen Master An of Luopu

Zen Master Yanbin of Wuyashan in Qizhou

A monk asked, 'Before becoming a human, what did one do?' The master said, 'A three-legged stone ox walks on the hillside, and a branch of auspicious grass is clearly distinguished before the eyes.' Asked, 'What is it like to enter the enemy's formation alone with a single spear?' The master said, 'Even if you, Xiong Xin (referring to a general of the Tang Dynasty), know how to wield a spear, you are still a hundred paces behind King Qin (referring to Li Shimin).' Asked, 'Why is it that after fighting on the battlefield for a long time, fame and achievement are not attained?' The master said, 'Two eagles fall with the arrow, and Li Guang (referring to a general of the Han Dynasty) is not known for his archery skills.' Asked, 'Who is the one who shoots through the willow from a hundred paces?' The master said, 'If the general does not cross the Bian Bridge, the golden tooth (referring to the target) is picked up in vain.' Asked, 'What is it like when the rainbow drinks from the cloud roots?' The master said, 'The Golden Wheel King descends to Jambudvipa (referring to the human world), and the golden flowers on the iron net head are extraordinary.' The monk said, 'What is it like at just such a time?' The master said, 'Today, one does not sit in the Lingming Hall, and the painted drums cease playing the eight rows (referring to ancient court dances).'

Zen Master Chuan Chu of Qingfeng in Fengxiang Prefecture

He was a person from Jingzhou. One day, Luopu (name of a Zen master) asked, 'Where did the abbot go?' The master said, 'To sweep snow.' Pu said, '

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雪深多少。師曰。樹上總是。浦曰。得即得。汝向後住個雪窟定矣。后訪白水。水曰。見說洛浦有生機一路。是否。師曰。是。水曰。止卻生路。向熟路上來。師曰。生路上死人無數。熟路上不著活漢。水曰。此是洛浦底。你底作么生。師曰。非但洛浦。夾山亦不奈何。水曰。夾山為甚麼不奈何。師曰。不見道生機一路。住后。僧問。佛魔未現。向甚麼處應。師曰。諸上座聽祇對。問。大事已明。為甚麼也如喪考妣。師曰。不得春風花不開。及至花開又吹落。問。如何是一色。師曰。全無一滴水。浪激似銀山。問。如何是臨機一句。師曰。便道將來。曰。請和尚道。師曰。穿過髑髏。不知痛癢。問。如何是明瞭底人一句。師曰。駿馬寸步不移。鈍鳥升騰出路。

京兆府永安院善靜禪師

郡之王氏子。母夢金像。覺而有娠。師幼習儒學。博通群言。年二十七。忽厭浮幻。潛詣終南山禮廣度禪師披削。唐天覆中。南謁洛浦。浦器之。容其入室。乃典園務。力營眾事。一日。有僧辭浦。浦曰。四面是山。阇黎向甚麼處去。僧無對。浦曰。限汝十日。下語得中。即從汝去。其僧經行冥搜。偶入園中。師問曰。上座既是辭去。今何在此。僧具陳所以。堅請代語。師曰。竹密豈妨流水過。山高那阻野云飛。其僧喜踴。

【現代漢語翻譯】 現代漢語譯本 僧人問：『雪有多深？』 洛浦禪師說：『樹上總是積著雪。』 僧人說：『領會就是領會了。你以後註定要住在雪窟里。』 後來（洛浦禪師）拜訪白水禪師。白水禪師問：『聽說洛浦禪師有生機一路的說法，是這樣嗎？』 洛浦禪師說：『是這樣。』 白水禪師說：『停止生路，從熟路上來。』 洛浦禪師說：『生路上死人無數，熟路上沒有活人。』 白水禪師說：『這是洛浦禪師的見地，你的見地是什麼？』 洛浦禪師說：『不僅洛浦禪師，夾山禪師也奈何不了。』 白水禪師問：『夾山禪師為什麼奈何不了？』 洛浦禪師說：『沒聽過「生機一路」嗎？』 後來，（洛浦禪師）住持一方。有僧人問：『佛和魔尚未顯現時，應該向什麼地方迴應？』 洛浦禪師說：『各位聽眾仔細聽我的回答。』 僧人問：『大事已經明白，為什麼還像死了父母一樣悲傷？』 洛浦禪師說：『沒有春風，花不會開放；即使花開了，也會被風吹落。』 僧人問：『如何是一色？』 洛浦禪師說：『完全沒有一滴水，浪花激起卻像銀山一樣。』 僧人問：『如何是臨機一句？』 洛浦禪師說：『當場說出來。』 僧人說：『請和尚說。』 洛浦禪師說：『穿過頭骨，不知痛癢。』 僧人問：『如何是明瞭的人說的一句話？』 洛浦禪師說：『駿馬寸步不移，遲鈍的鳥也能找到出路。』

京兆府永安院善靜禪師

（善靜禪師是）郡里王家的兒子。他的母親夢見金像，醒來后就懷孕了。禪師從小學習儒學，博通各種學說。二十七歲時，忽然厭倦了虛幻的生活，偷偷地到終南山拜見廣度禪師剃度出家。唐朝天覆年間，（善靜禪師）南下拜訪洛浦禪師。洛浦禪師很器重他，允許他進入內室，並讓他管理園務，盡力操持各種事務。有一天，有個僧人向洛浦禪師告辭。洛浦禪師問：『四面都是山，你打算到哪裡去？』 僧人無言以對。洛浦禪師說：『限你十天，說出符合情理的話，就允許你離開。』 那個僧人來回走動，冥思苦想，偶然進入園中。善靜禪師問他說：『上座既然要告辭離開，現在為什麼還在這裡？』 僧人詳細地說明了原因，懇請善靜禪師代為回答。善靜禪師說：『竹子茂密，哪裡妨礙流水流過？山再高，又怎麼能阻擋野云飛翔？』 那個僧人聽了，非常高興。

【English Translation】 English version A monk asked: 'How deep is the snow?' The Master (Luopu Chanshi) said: 'It's always on the trees.' The monk said: 'Understanding is understanding. You are destined to live in a snow cave in the future.' Later, (Luopu Chanshi) visited Baishui Chanshi. Baishui Chanshi asked: 'I heard that Luopu Chanshi has a saying of a path of vitality, is that so?' Luopu Chanshi said: 'It is so.' Baishui Chanshi said: 'Stop the path of vitality, and come from the familiar path.' Luopu Chanshi said: 'Countless people die on the path of vitality, and no living person is found on the familiar path.' Baishui Chanshi said: 'This is the view of Luopu Chanshi, what is your view?' Luopu Chanshi said: 'Not only Luopu Chanshi, but also Jiashan Chanshi can't do anything about it.' Baishui Chanshi asked: 'Why can't Jiashan Chanshi do anything about it?' Luopu Chanshi said: 'Haven't you heard of the 'path of vitality'?' Later, (Luopu Chanshi) resided in one place. A monk asked: 'When the Buddha and the demon have not yet appeared, where should one respond?' Luopu Chanshi said: 'Everyone, listen carefully to my answer.' A monk asked: 'The great matter has been understood, why is it still as sad as the death of one's parents?' Luopu Chanshi said: 'Without the spring breeze, the flowers will not bloom; even if the flowers bloom, they will be blown away by the wind.' A monk asked: 'What is one color?' Luopu Chanshi said: 'There is not a single drop of water, but the waves are like silver mountains.' A monk asked: 'What is a phrase on the spot?' Luopu Chanshi said: 'Say it on the spot.' The monk said: 'Please, Master, say it.' Luopu Chanshi said: 'Passing through the skull, one does not feel pain.' A monk asked: 'What is a phrase from a person who understands?' Luopu Chanshi said: 'A fine horse does not move an inch, and a dull bird can find a way out.'

Zen Master Shanjing of Yongan Temple in Jingzhao Prefecture

(Zen Master Shanjing) was the son of the Wang family in the prefecture. His mother dreamed of a golden statue and became pregnant upon waking up. The Zen Master studied Confucianism from a young age and was well-versed in various doctrines. At the age of twenty-seven, he suddenly became tired of the illusory life and secretly went to Zhongnan Mountain to pay homage to Zen Master Guangdu to have his head shaved and become a monk. During the Tianfu period of the Tang Dynasty, (Zen Master Shanjing) went south to visit Zen Master Luopu. Zen Master Luopu valued him very much, allowed him to enter the inner chamber, and put him in charge of the garden affairs, doing his best to manage various affairs. One day, a monk bid farewell to Zen Master Luopu. Zen Master Luopu asked: 'All around are mountains, where do you plan to go?' The monk was speechless. Zen Master Luopu said: 'I will give you ten days to say something reasonable, and then I will allow you to leave.' That monk walked back and forth, thinking hard, and accidentally entered the garden. Zen Master Shanjing asked him: 'Since you are going to say goodbye and leave, why are you still here?' The monk explained the reason in detail and begged Zen Master Shanjing to answer on his behalf. Zen Master Shanjing said: 'The dense bamboo does not hinder the flowing water; the high mountain cannot stop the flying wild clouds.' The monk was very happy when he heard this.

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師囑之曰。不得道是某甲語。僧遂白浦。曰。誰語。曰。某甲語。浦曰。非汝語。僧具言園頭見教。浦至晚。上堂謂眾曰。莫輕園頭。他日座下有五百人在。后住永安。眾餘五百。果符洛浦之記。僧問。知有道不得時如何。師曰。知有個甚麼。曰。不可無去也。師曰。恁么則合道得。曰。道即不無。爭奈語偏。師曰。水凍魚難躍。山寒花發遲。問。如何是和尚家風。師曰。木馬背斜陽。入草無軌跡。問。如何是一色。師曰。易分雪裡粉。難辯墨中煤。問。如何是衲衣向上事。師曰。龍魚不出海。水月不吞光。問。不可以智知。不可以識識時如何。師曰。鶴鷺並頭踏雪睡。月明驚起兩遲疑。問。牛頭未見四祖時如何。師曰。異境靈松。睹者皆羨。曰。見后如何。師曰。葉落已枝摧。風來不得韻。問。如何得生如來家。師曰。披衣望曉。論劫不明。曰。明後如何。師曰。一句不可得。曰。如何是不坐如來座。師曰。抱頭石女歸來晚。祇園會裡沒蹤由。師往游[(束*束)/火]道。避昭宗蒙塵之亂。以漢開運丙午冬。鳴犍槌集僧。囑累入方丈。東向右脅而化。謚凈悟禪師。

鄧州中度禪師

僧問。海內不逢師。如何是寰中主。師曰。金雞常報曉。時人自不聞。問。如何是暗中明鏡。師曰。昧不得。曰。未審照

【現代漢語翻譯】 現代漢語譯本： 老師囑咐他說：『說不得道』是某甲（某人）說的。僧人於是稟告洛浦（禪師名號），說：『是誰說的？』回答說：『是某甲說的。』洛浦說：『不是你說的。』僧人詳細說了園頭（菜園負責人）教他的話。洛浦到了晚上，上堂對眾人說：『不要輕視園頭，將來座下會有五百人。』後來園頭住在永安，門徒超過五百人，果然應驗了洛浦的預言。有僧人問：『知道有說不得道的時候，該怎麼辦？』老師說：『知道有個什麼？』僧人說：『不能沒有去處啊。』老師說：『這樣就應該得道了。』僧人說：『道並非沒有，只是言語有偏差。』老師說：『水凍魚難躍，山寒花發遲。』問：『什麼是和尚的家風？』老師說：『木馬背斜陽，入草無軌跡。』問：『如何是一色？』老師說：『易分雪裡粉，難辨墨中煤。』問：『什麼是衲衣向上事？』老師說：『龍魚不出海，水月不吞光。』問：『不可以智知，不可以識識時，該怎麼辦？』老師說：『鶴鷺並頭踏雪睡，月明驚起兩遲疑。』問：『牛頭（法融禪師）未見四祖（道信禪師）時，是什麼樣子？』老師說：『異境靈松，睹者皆羨。』說：『見后呢？』老師說：『葉落已枝摧，風來不得韻。』問：『如何才能生在如來家？』老師說：『披衣望曉，論劫不明。』說：『明白之後呢？』老師說：『一句不可得。』說：『如何是不坐如來座？』老師說：『抱頭石女歸來晚，祇園會裡沒蹤由。』老師前往游[(束*束)/火]道，避開昭宗蒙塵之亂。在漢開運丙午年冬天，鳴犍槌召集僧眾，囑咐完畢後進入方丈，面向東方，右脅而臥圓寂。謚號為凈悟禪師。 鄧州中度禪師 僧人問：『海內不逢師，如何是寰中主？』老師說：『金雞常報曉，時人自不聞。』問：『如何是暗中明鏡？』老師說：『昧不得。』說：『不知道如何照』

【English Translation】 English version: The master instructed him, saying: 『'Cannot speak of the Dao' is what Moujia (a certain person) said.』 The monk then reported to Luopu (a Chan master's name), saying: 『Who said it?』 He replied: 『Moujia said it.』 Luopu said: 『It was not you who said it.』 The monk explained in detail what the head gardener had taught him. Luopu, in the evening, ascended the hall and said to the assembly: 『Do not underestimate the head gardener; in the future, there will be five hundred people under his seat.』 Later, the head gardener resided in Yong'an, and his disciples exceeded five hundred, indeed fulfilling Luopu's prediction. A monk asked: 『Knowing that there is a time when one cannot speak of the Dao, what should one do?』 The master said: 『Knowing what is there?』 The monk said: 『One cannot be without a destination.』 The master said: 『In that case, one should attain the Dao.』 The monk said: 『The Dao is not absent, but the words are biased.』 The master said: 『When the water freezes, the fish find it hard to leap; when the mountain is cold, the flowers bloom late.』 Asked: 『What is the family style of the abbot?』 The master said: 『A wooden horse carries the setting sun, entering the grass without a trace.』 Asked: 『What is oneness?』 The master said: 『Easy to distinguish powder in the snow, difficult to discern coal in the ink.』 Asked: 『What is the matter of the patched robe pointing upwards?』 The master said: 『Dragon fish do not leave the sea, water and moon do not swallow light.』 Asked: 『What should one do when it cannot be known by intellect, nor recognized by consciousness?』 The master said: 『Cranes and egrets sleep head to head in the snow, startled awake by the bright moon, both hesitant.』 Asked: 『What was Niu Tou (Fazong Chan Master) like before he met the Fourth Patriarch (Daoxin Chan Master)?』 The master said: 『Extraordinary scenery, spiritual pines, all who see them admire them.』 Said: 『What about after seeing him?』 The master said: 『Leaves have fallen, branches have withered, the wind comes without rhythm.』 Asked: 『How can one be born into the family of the Tathagata?』 The master said: 『Donning robes and gazing at dawn, discussing kalpas without understanding.』 Said: 『What about after understanding?』 The master said: 『Not a single word can be obtained.』 Said: 『What is not sitting on the Tathagata's seat?』 The master said: 『The stone woman returns late, holding her head; in the Jeta Grove assembly, there is no trace.』 The master went to travel to You[(束*束)/火] Dao, avoiding the chaos of Emperor Zhaozong's reign. In the winter of the Bingwu year of the Han Kaiyun era, he struck the gavel to gather the monks, finished his instructions, and entered the abbot's room, facing east, lying on his right side and passed away. His posthumous title was Chan Master Jingwu. Chan Master Zhongdu of Dengzhou A monk asked: 『If one does not meet a teacher within the seas, what is the master of the universe?』 The master said: 『The golden rooster always crows at dawn, but people do not hear it themselves.』 Asked: 『What is a bright mirror in the dark?』 The master said: 『Cannot be obscured.』 Said: 『I do not know how to illuminate.』

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何物。師曰。甚麼物不照。問。如何是實際理地不受一塵。佛事門中不捨一法。師曰。真常塵不染。海納百川流。曰。請和尚離聲色外答。師曰。木人常對語。有性不能言。

嘉州洞溪戒定禪師

初問洛浦。月樹無枝長覆蔭。請師直指妙玄微。浦曰。森羅秀處。事不相依。淥水千波。孤峰自異。師於是領旨。住后。僧問。蛇師為甚麼被蛇吞。師曰。幾度扣門招不出。將身直入里頭看。有官人問。既是清凈伽藍。為甚打魚鼓。師曰。直須打出青霄外。免見龍門點額人。

京兆府臥龍禪師

僧問。杲日符天際。珠光照舊都。浦津通法海。今日意如何。師曰。寶劍揮時。豈該明暗。

逍遙忠禪師法嗣

泉州福清院師巍通玄禪師

僧問。枝分夾嶺。的紹逍遙。寶座既登。法雷請震。師曰。逍遙迥物外。物外霞不生。問。如何是西來的的意。師曰。立雪未為勞。斷臂方為的。曰。恁么則一華開五葉。芬芳直至今。師曰。因圓三界外。果滿十方知。

京兆府白雲無休禪師

僧問。路逢猛虎。如何降伏。師曰。歸依佛法。僧問。如何是白雲境。師曰。月夜樓邊海客愁。

蟠龍文禪師法嗣

廬山永安凈悟禪師

僧問。如何是出家底事。師曰。萬丈懸崖撒手

【現代漢語翻譯】 現代漢語譯本 問：什麼是那個？ 師父說：什麼東西不照亮？ 問：什麼是實際理地，不受一絲塵埃？佛事門中，不捨棄任何一法？ 師父說：真常的本性不會被塵埃污染，如同大海能容納百川的流水。 問：請和尚撇開聲色之外來回答。 師父說：木頭人經常相對說話，有靈性卻不能言語。

嘉州洞溪戒定禪師

當初請教洛浦禪師：月樹沒有枝條卻能長久地覆蓋廕庇，請老師直接指出其中玄妙的精微之處。 洛浦禪師說：森羅萬象顯現秀麗之處，事物之間並不互相依賴；清澈的水面涌起千層波浪，孤立的山峰自然顯得與衆不同。 禪師於是領悟了其中的旨意。 住持寺院后，有僧人問：蛇師為什麼會被蛇吞噬？ 禪師說：多次敲門都無法叫出，不如將自身直接投入裡面觀看。 有官員問：既然是清凈的伽藍（僧眾所居住的園林），為什麼還要敲打魚鼓？ 禪師說：必須敲打到響徹青霄之外，才能免於被龍門點額。

京兆府臥龍禪師

有僧人問：光明的太陽照耀天邊，珠光照亮舊都，渡口連通法海，今日的意旨如何？ 禪師說：寶劍揮動之時，哪裡還分得清明暗？

逍遙忠禪師法嗣

泉州福清院師巍通玄禪師

有僧人問：法脈從夾嶺分出，真正繼承了逍遙宗的宗旨。 既然已經登上寶座，請震動法雷。 禪師說：逍遙的境界超越萬物之外，萬物之外沒有云霞產生。 問：什麼是西來（指達摩祖師從西方來到中國）的真切意旨？ 禪師說：立雪求法還不算勞苦，斷臂求法才算是真切。 僧人說：如此說來，就是一花開五葉，芬芳一直流傳至今。 禪師說：因為圓滿所以在三界之外，果實成熟所以十方都知道。

京兆府白雲無休禪師

有僧人問：路上遇到猛虎，如何降伏？ 禪師說：歸依佛法。 僧人問：什麼是白雲的境界？ 禪師說：月夜裡樓邊的遊子滿懷愁緒。

蟠龍文禪師法嗣

廬山永安凈悟禪師

有僧人問：什麼是出家人的本分事？ 禪師說：萬丈懸崖撒手。

【English Translation】 English version Question: What is 'that'? The Master said: What is it that does not illuminate? Question: What is the 'actual ground of principle' where not a speck of dust can settle, and within the gate of Buddhist affairs, not a single dharma is abandoned? The Master said: True permanence is unstained by dust; the sea accepts the flow of a hundred rivers. Question: Please, Master, answer apart from sound and form. The Master said: A wooden man often speaks in response; having sentience, yet cannot speak.

Chan Master Jieding of Dongxi in Jia Prefecture

Initially, he inquired of Luopu: 'The moon-tree has no branches, yet it provides long-lasting shade. Please, Master, directly point out the subtle and profound mystery.' Luopu said: 'Where the myriad phenomena display their beauty, affairs do not rely on each other; on the clear water, a thousand waves arise, the solitary peak naturally appears distinct.' Thereupon, the Master grasped the meaning. After residing at the monastery, a monk asked: 'Why was the snake charmer swallowed by the snake?' The Master said: 'Many times knocking at the door, unable to call him out; better to enter directly inside to see.' An official asked: 'Since this is a pure sangharama (a monastery), why beat the fish drum?' The Master said: 'You must beat it until it resounds beyond the blue sky, to avoid being marked on the forehead by the Dragon Gate.'

Chan Master Wolong of Jingzhao Prefecture

A monk asked: 'The bright sun matches the sky's edge, the pearl's light illuminates the old capital, the ferry crossing connects to the sea of dharma; what is the intention today?' The Master said: 'When the precious sword is wielded, how can one distinguish between light and darkness?'

Dharma Heir of Chan Master Xiaoyao Zhong

Chan Master Shiwei Tongxuan of Fuqing Monastery in Quanzhou

A monk asked: 'The branch divides from Jia Ridge, truly inheriting the lineage of Xiaoyao. Now that you have ascended the precious seat, please thunder the dharma.' The Master said: 'The realm of Xiaoyao transcends all things; beyond all things, no clouds or mists arise.' Question: What is the direct meaning of the coming from the West (referring to Bodhidharma's arrival from India)? The Master said: 'Standing in the snow is not considered hardship; cutting off an arm is truly essential.' The monk said: 'In that case, one flower opens five petals, its fragrance continues straight until today.' The Master said: 'Because it is perfect, it is beyond the three realms; because the fruit is ripe, it is known in the ten directions.'

Chan Master Wuxiu of Baiyun in Jingzhao Prefecture

A monk asked: 'If one encounters a fierce tiger on the road, how should one subdue it?' The Master said: 'Take refuge in the Buddha and the Dharma.' A monk asked: 'What is the realm of White Clouds?' The Master said: 'On a moonlit night, the traveler by the tower is filled with sorrow.'

Dharma Heir of Chan Master Panlong Wen

Chan Master Jingwu of Yong'an Monastery on Mount Lu

A monk asked: 'What is the fundamental matter of leaving home?' The Master said: 'Let go at the edge of a ten-thousand-foot cliff.'

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去。曰。如何是不出家底事。師曰。迥殊雪嶺安巢節。有異許由掛一瓢。問。六門不通。如何達信。師曰。阇黎外邊與誰相識。問。脫籠頭．卸角䭾來時如何。師曰。換骨洗腸投紫塞。雁門切忌更銜蘆。問。從上諸聖將何示人。師曰。有異祖龍行化節。迥超棲鳳越揚塵。問。如何是解作客底人。師曰。寶御珍裝猶尚棄。誰能歷劫傍他門。問。如何是西來意。師曰。海底泥牛吼。雲中木馬嘶。問。眾手淘金。誰是得者。師曰。黃帝不曾游赤水。神珠罔象也虛然。問。雪覆蘆華時如何。師曰。雖則冱凝呈瑞色。太陽暉后卻迷人。

袁州木平山善道禪師

初謁洛浦。問。一漚未發已前。如何辨其水脈。浦曰。移舟諳水脈。舉棹別波瀾。師不契。乃參蟠龍。語同前問。龍曰。移舟不別水。舉棹即迷源。師從此悟入。僧問。如何是西來意。師曰。石羊頭子向東看。問。如何是正法眼。師曰。拄杖孔。問。如何是不動尊。師曰。浪浪蕩蕩。問。如何是木平一句。師曰。逼塞虛空。曰。逼塞虛空即不問。如何是一句。師便打。凡有新到。未許參禮。先令運土三擔。而示偈曰。南山路側東山低。新到莫辭三轉泥。嗟汝在途經日久。明明不曉卻成迷。師肉髻螺紋。金陵李氏向其道譽。迎請供養。待以師禮。嘗問。如何是木平

【現代漢語翻譯】 現代漢語譯本： 僧：如何是不出家（指出家修行）的真諦？ 師：迥然不同于雪山（指喜馬拉雅山）靈鷲安穩築巢，有別於許由（古代隱士）高潔掛著水瓢。 僧：六根（眼、耳、鼻、舌、身、意）不通達，如何才能達到真正的信解？ 師：阇黎（梵語，指僧人）在外面與誰相識？（意指向內求證，而非向外尋求知識） 僧：脫去籠頭，卸下牛角，擺脫束縛后是什麼樣的？ 師：換骨洗腸，遠投邊塞，切記不要像大雁一樣在雁門關銜著蘆葦（比喻不要再受任何羈絆）。 僧：從古至今的聖賢們用什麼來開示世人？ 師：不同於秦始皇巡遊天下的方式，遠超鳳凰棲息，超越塵世喧囂。 僧：如何是真正懂得做客的人？ 師：即使是珍貴的寶物和華麗的裝飾都捨棄，誰又能經歷無數劫難還依傍著別人的門戶？ 僧：什麼是西來意（禪宗用語，指達摩祖師從西方來到中國的目的，即禪宗的根本宗旨）？ 師：海底的泥牛在吼叫，雲中的木馬在嘶鳴。（比喻不可思議，突破常理） 僧：眾人一起淘金，誰是真正得到黃金的人？ 師：黃帝不曾遊歷赤水，神珠罔象也是虛幻的。（比喻真正的道不可言傳，不可強求） 僧：雪覆蓋著蘆葦花時是什麼景象？ 師：雖然寒冷凝結呈現出祥瑞的色彩，但太陽出來后卻讓人迷惑。

袁州木平山善道禪師

最初拜見洛浦禪師，問道：一漚（水泡）未生之前，如何辨別水的脈絡？ 洛浦禪師說：移動船隻才能熟悉水的脈絡，舉起船槳才能分辨波浪的紋理。 善道禪師沒有領悟，於是參拜蟠龍禪師，問了同樣的問題。 蟠龍禪師說：移動船隻也無法分辨水，舉起船槳就迷失了源頭。 善道禪師從此開悟。 僧人問：什麼是西來意？ 善道禪師說：石羊的頭朝著東方看。 僧人問：什麼是正法眼（指能夠正確認識佛法的智慧）？ 善道禪師說：拄杖上的孔。 僧人問：什麼是不動尊（指堅定不移的佛性）？ 善道禪師說：浪浪蕩蕩。 僧人問：什麼是木平山的一句話（指木平山禪師的最高境界）？ 善道禪師說：逼塞虛空。 僧人說：逼塞虛空就不問了，什麼是（真正的）一句話？ 善道禪師便打了他。 凡是有新來的人，不許先參拜，先讓他們運三擔土，並作偈語說： 南山路側東山低，新到莫辭三轉泥。 嗟汝在途經日久，明明不曉卻成迷。 善道禪師的頭頂有肉髻螺紋。金陵李氏仰慕他的道行和聲譽，迎請他供養，以對待老師的禮節對待他。曾問道：什麼是木平山（的真諦）？

【English Translation】 English version: Monk: What is the matter of not leaving home (referring to practicing without monasticism)? Master: It's distinctly different from the snow mountain (referring to the Himalayas) where the sacred vulture securely nests, and different from Xu You (an ancient hermit) who virtuously hangs a gourd. Monk: If the six senses (eyes, ears, nose, tongue, body, and mind) are not clear, how can one attain true faith and understanding? Master: Who do you recognize outside, ajari (Sanskrit, referring to a monk)? (implying seeking inner proof rather than external knowledge) Monk: What is it like when the halter is removed, the horns are unloaded, and one is free from bondage? Master: Change bones and wash intestines, cast yourself far into the borderlands, and remember not to hold reeds in your mouth at Yanmen Pass like a wild goose (metaphor for not being subject to any more fetters). Monk: What do the sages of all times use to enlighten people? Master: It's different from the way Emperor Qin Shi Huang traveled the world, far beyond the phoenix dwelling, surpassing the noise and dust of the world. Monk: What is a person who truly knows how to be a guest? Master: Even precious treasures and gorgeous decorations are discarded, who can rely on someone else's door after countless eons? Monk: What is the meaning of the Westward Journey (Zen term, referring to the purpose of Bodhidharma's arrival in China from the West, i.e., the fundamental purpose of Zen)? Master: The mud cow roars at the bottom of the sea, and the wooden horse neighs in the clouds. (metaphor for the incredible, breaking through common sense) Monk: When everyone is panning for gold, who is the one who truly gets the gold? Master: The Yellow Emperor never traveled to the Red River, and the divine pearl Wangxiang is also illusory. (metaphor that the true Tao cannot be expressed in words and cannot be forced) Monk: What is the scene when snow covers the reed flowers? Master: Although the cold solidifies and presents an auspicious color, it is confusing after the sun shines.

Zen Master Shandao of Muping Mountain, Yuanzhou

Initially, he visited Zen Master Luopu and asked: Before a bubble arises, how can one distinguish the veins of the water? Zen Master Luopu said: Moving the boat allows one to understand the veins of the water, and raising the oar allows one to distinguish the patterns of the waves. Zen Master Shandao did not understand, so he visited Zen Master Panlong and asked the same question. Zen Master Panlong said: Moving the boat does not distinguish the water, and raising the oar loses the source. Zen Master Shandao became enlightened from this. A monk asked: What is the meaning of the Westward Journey? Zen Master Shandao said: The stone sheep's head looks east. A monk asked: What is the Dharma Eye (referring to the wisdom to correctly recognize the Dharma)? Zen Master Shandao said: The hole in the staff. A monk asked: What is the Immovable One (referring to unwavering Buddha-nature)? Zen Master Shandao said: Wandering and wandering. A monk asked: What is the one sentence of Muping Mountain (referring to the highest realm of Zen Master Muping Mountain)? Zen Master Shandao said: Crowding the void. The monk said: I won't ask about crowding the void, what is the (real) one sentence? Zen Master Shandao then hit him. Whenever there are newcomers, they are not allowed to pay respects first, but are first asked to carry three loads of soil, and a verse is made saying: The south mountain road is on the side, and the east mountain is low, newcomers should not refuse to turn the mud three times. Alas, you have been on the road for many days, clearly not understanding but becoming confused. Zen Master Shandao had a spiral protuberance on the top of his head. Li of Jinling admired his Taoist practice and reputation, welcomed him to offer alms, and treated him with the etiquette of a teacher. He once asked: What is the (true meaning of) Muping Mountain?

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。師曰。不勞斤斧。曰。為甚麼不勞斤斧。師曰。木平。法眼禪師有偈贈曰。木平山裡人。貌古言復少。相看陌路同。論心秋月皎。壞衲線非蠶。助歌聲有鳥。城闕今日來。一漚曾已曉。滅后。門人建塔。謚真寂禪師。

崇福志禪師

僧問。供養百千諸佛。不如供養一無心道人。未審諸佛有何過。無心道人有何德。師曰。雪深宜近火。身暖覺春遲。問。貧子獻珠時如何。師曰。甚麼處得來。問。如何是道。師曰。回車有分。

陜府龍溪禪師

上堂。僧問。如何是無縫塔。師曰。百寶莊嚴今已了。四門開豁幾多時。師乃曰。直饒說似個無縫塔。也不免老僧下個橛。作么生免得去。眾無對。師曰。下去。

黃山輪禪師法嗣

郢州桐(或作潼)泉山禪師

參黃山。山問。天門一合。十方無路。有人道得。擺手出漳江。師曰。蟄戶不開。龍無龍句。山曰。是你恁么道。師曰。是即直言是。不是直言不是。山曰。擺手出漳江。山復問。卞和到處荊山秀。玉印從他天子傳時如何。師曰。靈鶴不于林下憩。野老不重太平年。山深肯之。住后。僧問。如何是相傳底事。師曰。龍吐長生水。魚吞無盡漚。曰。請師挑剔。師曰。擂鼓轉船頭。棹穿波里月。

韶山普禪師法嗣

潭州

【現代漢語翻譯】 現代漢語譯本： 師父說：『不用斧頭砍削。』（師父）問：『為什麼不用斧頭砍削？』師父說：『木頭本來就是平的。』法眼禪師有偈語贈送說：『木平山裡人，相貌古樸話語少。互相看視如同陌路人，談論心性如同秋月皎潔。破舊的僧袍線不是蠶絲所製，助興歌唱的是鳥兒的聲音。今天來到城闕，如同一個水泡已經醒悟。』（禪師）圓寂后，弟子們建造佛塔，謚號為真寂禪師。

崇福志禪師

有僧人問：『供養百千諸佛，不如供養一個無心道人，請問諸佛有什麼過錯？無心道人有什麼功德？』師父說：『雪深的時候適合靠近火，身體暖和了就覺得春天來得遲。』問：『貧窮的人獻出寶珠的時候怎麼樣？』師父說：『從什麼地方得來的？』問：『什麼是道？』師父說：『回頭是岸。』

陜府龍溪禪師

（禪師）上堂說法。有僧人問：『什麼是無縫塔？』師父說：『百寶莊嚴如今已經完成，四門大開已經有多久了。』師父於是說：『即使說得像個無縫塔，也免不了老僧我在這裡打個樁。要怎麼樣才能免去呢？』眾人沒有回答。師父說：『下去吧。』

黃山輪禪師法嗣

郢州桐泉山禪師（或寫作潼泉山禪師）

（禪師）參拜黃山禪師。黃山禪師問：『天門一旦關閉，十方就沒有道路。如果有人能說得出來，就擺手走出漳江。』（桐泉山）禪師說：『蟄伏的門戶不打開，龍就沒有龍的句子。』黃山禪師說：『是你這樣說的嗎？』（桐泉山）禪師說：『是就直說是，不是就直說不是。』黃山禪師說：『擺手走出漳江。』黃山禪師又問：『卞和（人名）到處都使荊山（山名）顯得秀美，玉印（玉璽）由他傳給天子的時候怎麼樣？』（桐泉山）禪師說：『靈鶴不在林下棲息，鄉野老翁不看重太平年景。』黃山禪師深深地認可了他。住持寺院后，有僧人問：『什麼是相傳的事？』師父說：『龍吐長生水，魚吞無盡的泡沫。』（僧人）說：『請師父挑明說。』師父說：『擂鼓轉船頭，船槳劃破水中的月亮。』

韶山普禪師法嗣

潭州

【English Translation】 English version: The master said, 'No need for axes.' (The master) asked, 'Why no need for axes?' The master said, 'The wood is already level.' Zen Master Fayan presented a verse, saying: 'The person in Muping Mountain, has an ancient appearance and speaks little. Looking at each other like strangers, discussing the mind like the bright autumn moon. The worn-out robe's thread is not made of silk, the singing is aided by the birds' voices. Coming to the city today, like a bubble that has already awakened.' After (the Zen master's) death, the disciples built a pagoda, posthumously named Zen Master Zhenji (True Stillness).

Zen Master Chongfu Zhi

A monk asked, 'Offering to hundreds of thousands of Buddhas is not as good as offering to a mind-less Daoist. May I ask what faults the Buddhas have? What virtues does the mind-less Daoist have?' The master said, 'When the snow is deep, it is good to be near the fire; when the body is warm, one feels that spring is late.' Asked, 'What is it like when a poor man offers a pearl?' The master said, 'Where did you get it?' Asked, 'What is the Dao?' The master said, 'Turning back is the shore.'

Zen Master Longxi of Shan Prefecture

(The Zen master) ascended the hall to preach. A monk asked, 'What is a seamless pagoda?' The master said, 'The hundred treasures of adornment are now complete, the four gates have been open for how long?' The master then said, 'Even if you speak of something like a seamless pagoda, I, the old monk, cannot avoid driving a stake into it. How can you avoid it?' The assembly had no response. The master said, 'Go down.'

Dharma Heir of Zen Master Huangshan Lun

Zen Master Tongquan Mountain of Yingzhou (or written as Zen Master Tongquan Mountain)

(The Zen master) visited Zen Master Huangshan. Huangshan asked, 'Once the Heavenly Gate is closed, there is no road in the ten directions. If someone can say it, wave your hand and leave the Zhang River.' (Tongquan Mountain) Zen master said, 'If the hibernating door is not opened, the dragon has no dragon's phrase.' Huangshan Zen master said, 'Is that how you say it?' (Tongquan Mountain) Zen master said, 'If it is, say it directly; if it is not, say it directly.' Huangshan Zen master said, 'Wave your hand and leave the Zhang River.' Huangshan Zen master further asked, 'How is it when Bian He (personal name) makes Jing Mountain (mountain name) appear beautiful everywhere, and the jade seal (imperial seal) is passed from him to the Son of Heaven?' (Tongquan Mountain) Zen master said, 'The spiritual crane does not rest under the forest, the old man in the countryside does not value the years of peace.' Huangshan Zen master deeply acknowledged him. After residing in the temple, a monk asked, 'What is the matter that is passed down?' The master said, 'The dragon spits out the water of longevity, the fish swallows endless bubbles.' (The monk) said, 'Please, master, explain it clearly.' The master said, 'Beat the drum and turn the bow of the boat, the oar breaks the moon in the water.'

Dharma Heir of Zen Master Shaoshan Pu

Tanzhou

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文殊禪師

僧問。如何是祝融峰前事。師曰。巖前瑞草生。問。仁王登位。萬姓沾恩。和尚出世。有何祥瑞。師曰。萬里長沙駕鐵船。問。如何是本爾莊嚴。師曰。菊花原上景。行人去路長。

耀州密行禪師

僧問。密室之言。請師垂示。師曰。南方水闊。北地風多。曰。不會。乞師再指。師曰。鳥棲林麓易。人出是非難。

思明禪師法嗣

襄州鷲嶺善本禪師

浴次。僧問。和尚是離垢人。為甚麼卻浴。師曰。定水湛然滿。浴此無垢人。問。祖意教意。是同是別。師曰。鷲嶺峰上。青草參天。鹿野苑中。狐兔交橫。

青原下七世

藤霞禪師法嗣

澧州藥山禪師

上堂。夫學般若菩薩。不懼得失。有事近前。時有僧問。藥山祖裔。請師舉唱。師曰。萬機挑不出。曰。為甚麼萬機挑不出。師曰。他緣岸谷。問。如何是藥山家風。師曰。葉落不如初。問。法雷哮吼時如何。師曰。宇宙不曾震。曰。為甚麼不曾震。師曰。遍地娑婆。未嘗哮吼。曰。不哮吼底事如何。師曰。闔國無人知。

云蓋景禪師法嗣

衡岳南臺寺藏禪師

僧問。遠遠投師。請師一接。師曰。不隔戶。問。如何是南臺境。師曰。松韻拂時石不點。孤峰山下壘難齊。曰。如

【現代漢語翻譯】 現代漢語譯本 文殊禪師

有僧人問：『什麼是祝融峰（Zhurong Peak）前的事？』禪師說：『巖石前生長著吉祥的草。』 僧人問：『仁王（Benevolent King）登基，萬民都蒙受恩惠。和尚您出世，有什麼祥瑞？』禪師說：『在萬里長沙（Wanli Changsha）駕著鐵船。』 僧人問：『什麼是本來就有的莊嚴？』禪師說：『菊花盛開的原野景色，行人前往的路途漫長。』

耀州密行禪師

有僧人問：『密室中的話語，請禪師開示。』禪師說：『南方水域寬廣，北方風沙很多。』 僧人說：『不明白，請禪師再次指點。』禪師說：『鳥兒棲息在樹林山谷容易，人要脫離是非之地卻很難。』

思明禪師法嗣

襄州鷲嶺善本禪師

禪師沐浴時，有僧人問：『和尚您是脫離塵垢的人，為什麼還要沐浴？』禪師說：『定水清澈而充滿，沐浴這無垢之人。』 僧人問：『祖師的意旨和教義，是相同還是不同？』禪師說：『鷲嶺（鷲嶺，Vulture Peak）峰上，青草長得參天高。鹿野苑（鹿野苑，Mrigadava）中，狐貍和兔子交錯橫行。』

青原下七世

藤霞禪師法嗣

澧州藥山禪師

禪師上堂說法：『學習般若（Prajna）的菩薩，不懼怕得失。有事就靠近前來。』 當時有僧人問：『藥山（藥山，Yaoshan）祖師的後裔，請禪師您舉揚唱導。』禪師說：『萬般機巧也挑不出來。』 僧人說：『為什麼萬般機巧也挑不出來？』禪師說：『因為他緣于岸邊山谷。』 僧人問：『什麼是藥山（藥山，Yaoshan）的家風？』禪師說：『葉子凋落不如最初。』 僧人問：『法雷轟鳴震響時如何？』禪師說：『宇宙不曾震動。』 僧人說：『為什麼不曾震動？』禪師說：『遍地都是娑婆（娑婆，Saha），未曾轟鳴震響。』 僧人說：『不轟鳴震響的事情是怎樣的？』禪師說：『全國沒有人知道。』

云蓋景禪師法嗣

衡岳南臺寺藏禪師

有僧人問：『遠遠地來投奔禪師，請禪師接引。』禪師說：『不隔著門。』 僧人問：『什麼是南臺（南臺，Nantai）的境界？』禪師說：『松樹的聲韻拂過時，石頭不會留下痕跡，孤立的山峰下，石塊難以堆砌整齊。』 僧人說：『如果』

【English Translation】 English version Zen Master Wenshu (文殊禪師)

A monk asked: 'What is the matter before Zhurong Peak (祝融峰)?' The Master said: 'Auspicious grass grows before the rock.' A monk asked: 'When the Benevolent King (仁王) ascends the throne, all people receive grace. When the Master appears in the world, what auspicious signs are there?' The Master said: 'Sailing an iron boat on the ten-thousand-mile-long Changsha (萬里長沙).' A monk asked: 'What is the original adornment?' The Master said: 'The scenery on the chrysanthemum plain, the road for travelers is long.'

Zen Master Mixing of Yaozhou (耀州密行禪師)

A monk asked: 'Words from the secret chamber, please Master reveal them.' The Master said: 'The waters are wide in the South, the winds are strong in the North.' The monk said: 'I don't understand, please Master point it out again.' The Master said: 'It is easy for birds to nest in forests and valleys, but it is difficult for people to escape from right and wrong.'

Dharma Heir of Zen Master Siming (思明禪師法嗣)

Zen Master Shanben of鷲嶺 in Xiangzhou (襄州鷲嶺善本禪師)

While bathing, a monk asked: 'Master, you are a person free from defilement, why do you still bathe?' The Master said: 'The water of Samadhi (定水) is clear and full, bathing this undefiled person.' A monk asked: 'Are the Patriarch's intention and the teachings the same or different?' The Master said: 'On Vulture Peak (鷲嶺), the green grass reaches the sky. In Mrigadava (鹿野苑), foxes and rabbits run rampant.'

Seventh Generation Under Qingyuan (青原下七世)

Dharma Heir of Zen Master Tengxia (藤霞禪師法嗣)

Zen Master Yaoshan of Lizhou (澧州藥山禪師)

The Master ascended the hall and said: 'A Bodhisattva who studies Prajna (般若) does not fear gain or loss. If there is something, come forward.' At that time, a monk asked: 'A descendant of Zen Master Yaoshan (藥山), please Master raise and chant.' The Master said: 'Ten thousand devices cannot pick it out.' The monk said: 'Why can't ten thousand devices pick it out?' The Master said: 'Because it is related to the banks and valleys.' The monk asked: 'What is the family style of Yaoshan (藥山)?' The Master said: 'Fallen leaves are not as good as the beginning.' The monk asked: 'What is it like when the Dharma thunder roars?' The Master said: 'The universe has never shaken.' The monk said: 'Why has it never shaken?' The Master said: 'Saha (娑婆) everywhere has never roared.' The monk said: 'What is the matter of not roaring?' The Master said: 'No one in the whole country knows.'

Dharma Heir of Zen Master Yungaijing (云蓋景禪師法嗣)

Zen Master Zang of Nantai Temple on Mount Heng (衡岳南臺寺藏禪師)

A monk asked: 'I have come to rely on the Master from afar, please Master receive me.' The Master said: 'Not separated by a door.' The monk asked: 'What is the realm of Nantai (南臺)?' The Master said: 'When the sound of the pines brushes, the stones are not marked, and under the solitary peak, the stones are difficult to pile up evenly.' The monk said: 'If'

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何是境中人。師曰。巖前栽野果。接待往來賓。曰。恁么則謝師供養。師曰。怎生滋味。問。如何是法堂。師曰。無壁落。問。不顧諸緣時如何。師良久。

潭州云蓋山證覺禪師

僧問。如何是和尚家風。師曰。四海不曾通。問。如何是一塵含法界。師曰。通身體不圓。曰。如何是九世剎那分。師曰。繁興不布彩。問。如何是宗門中的的意。師曰。萬里胡僧。不入波瀾。

烏牙賓禪師法嗣

安州大安山興古禪師

僧問。亡僧遷化。向甚麼處去也。師曰。昨夜三更拜南郊。問。維摩默然。意旨如何。師曰。黯黑石牛兒。超然不出戶。問。如何是那邊事。師曰。黑漆牧童不展手。銀籠鶴畔野云飛。

蘄州烏牙山行朗禪師

僧問。未作人身已前作甚麼來。師曰。海上石牛歌三拍。一條紅線掌間分。問。迦葉上行衣。何人合得披。師曰。天然無相子。不掛出塵衣。

青峰楚禪師法嗣

西川靈龕禪師

僧問。如何是諸佛出身處。師曰。出處非干佛。春來草自青。問。碌碌地時如何。師曰。試進一步看。

京兆府紫閣山端己禪師

僧問。四相俱盡。立甚麼為真。師曰。你甚麼處去來。問。渭水正東流時如何。師曰。從來無間斷。

房州開山懷晝

【現代漢語翻譯】 現代漢語譯本 問：什麼是境中人？（境中人：指處於某種境界或狀態中的人） 師父說：巖石前栽種野果，用來接待來往的客人。 （僧人）說：既然這樣，就感謝師父的供養。 師父說：滋味怎麼樣？ 問：什麼是法堂？（法堂：寺院中講經說法的地方） 師父說：沒有墻壁。 問：不顧及各種因緣時如何？ 師父沉默了很久。

潭州云蓋山證覺禪師

僧人問：什麼是和尚的家風？（和尚的家風：指禪師的修行風格和傳承） 師父說：四海不曾相通。 問：如何是一塵含法界？（一塵含法界：指微小的塵埃包含整個宇宙） 師父說：通身軀體不圓滿。 （僧人）說：什麼是九世剎那分？（九世剎那分：指極短的時間內包含過去、現在、未來） 師父說：繁榮興盛卻不顯露色彩。 問：什麼是宗門中的的意？（宗門中的的意：指禪宗的核心要義） 師父說：遠在萬里的胡僧，不進入波濤洶涌的地方。

烏牙賓禪師法嗣

安州大安山興古禪師

僧人問：亡故的僧人遷化后，到什麼地方去了？ 師父說：昨夜三更時分在南郊祭拜。 問：《維摩經》中維摩詰的沉默，意旨是什麼？ 師父說：黯淡無光的石牛，超然地不走出家門。 問：什麼是那邊的事？（那邊的事：指超越世俗的境界） 師父說：黑色的牧童不伸出手，銀色的籠子旁野云飛舞。

蘄州烏牙山行朗禪師

僧人問：未做人身之前做什麼來的？ 師父說：海上的石牛唱三拍，一條紅線在掌間分開。 問：迦葉尊者的上行衣，什麼人適合披？ 師父說：天然沒有相貌的人，不穿出世的衣服。

青峰楚禪師法嗣

西川靈龕禪師

僧人問：什麼是諸佛出身的地方？ 師父說：出身的地方並非是佛，春天來了草自然變青。 問：忙碌不停的時候如何？ 師父說：試著進一步看看。

京兆府紫閣山端己禪師

僧人問：四相（四相：生、老、病、死）都消盡了，立什麼為真？ 師父說：你從什麼地方來？ 問：渭水正向東流的時候如何？ 師父說：從來沒有間斷過。

房州開山懷晝

English version What is a person in a state? (Person in a state: refers to someone who is in a certain state or realm) The master said: Planting wild fruits in front of the rock, to receive guests coming and going. Said: In that case, thank you for the master's offering. The master said: How is the taste? Asked: What is the Dharma hall? (Dharma hall: the place in the temple where scriptures are preached) The master said: No walls. Asked: What if you don't care about all kinds of karma? The master was silent for a long time.

Zen Master Zhengjue of Yungai Mountain in Tanzhou

A monk asked: What is the style of the abbot's family? (Abbot's family style: refers to the Zen master's practice style and inheritance) The master said: The four seas have never been connected. Asked: How does one dust contain the Dharma realm? (One dust contains the Dharma realm: refers to the tiny dust containing the entire universe) The master said: The whole body is not round. Said: What is the division of nine worlds in an instant? (Division of nine worlds in an instant: refers to the past, present, and future in a very short time) The master said: Prosperity is flourishing but does not show color. Asked: What is the meaning of the sect? (The meaning of the sect: refers to the core meaning of Zen) The master said: The distant foreign monk, does not enter the turbulent place.

Successor of Zen Master Wuyabin

Zen Master Xinggu of Daan Mountain in Anzhou

A monk asked: Where does the deceased monk go after his transformation? The master said: I worshiped in the southern suburbs at the third watch last night. Asked: What is the meaning of Vimalakirti's silence in the Vimalakirti Sutra? The master said: The dim stone cow does not go out of the house. Asked: What is the matter over there? (The matter over there: refers to the realm beyond the mundane) The master said: The black shepherd boy does not reach out, and wild clouds fly beside the silver cage.

Zen Master Xinglang of Wuya Mountain in Qizhou

A monk asked: What did you do before you became a human? The master said: The stone cow on the sea sings three beats, and a red line is divided in the palm. Asked: Who is suitable to wear Kashyapa's upper garment? The master said: A person with a natural appearance does not wear worldly clothes.

Successor of Zen Master Qingfeng Chu

Zen Master Lingkan of Xichuan

A monk asked: Where is the birthplace of all Buddhas? The master said: The place of birth is not the Buddha, the grass turns green naturally in spring. Asked: What about when you are busy? The master said: Try to take a step further.

Zen Master Duanji of Zigge Mountain in Jingzhao Prefecture

A monk asked: When the four aspects (four aspects: birth, old age, sickness, and death) are exhausted, what is established as truth? The master said: Where did you come from? Asked: What about when the Wei River is flowing eastward? The master said: It has never been interrupted.

Huaizhou, founder of Fangzhou

【English Translation】 English version What is a person in a state? (Person in a state: refers to someone who is in a certain state or realm) The master said: Planting wild fruits in front of the rock, to receive guests coming and going. Said: In that case, thank you for the master's offering. The master said: How is the taste? Asked: What is the Dharma hall? (Dharma hall: the place in the temple where scriptures are preached) The master said: No walls. Asked: What if you don't care about all kinds of karma? The master was silent for a long time.

Zen Master Zhengjue of Yungai Mountain in Tanzhou

A monk asked: What is the style of the abbot's family? (Abbot's family style: refers to the Zen master's practice style and inheritance) The master said: The four seas have never been connected. Asked: How does one dust contain the Dharma realm? (One dust contains the Dharma realm: refers to the tiny dust containing the entire universe) The master said: The whole body is not round. Said: What is the division of nine worlds in an instant? (Division of nine worlds in an instant: refers to the past, present, and future in a very short time) The master said: Prosperity is flourishing but does not show color. Asked: What is the meaning of the sect? (The meaning of the sect: refers to the core meaning of Zen) The master said: The distant foreign monk, does not enter the turbulent place.

Successor of Zen Master Wuyabin

Zen Master Xinggu of Daan Mountain in Anzhou

A monk asked: Where does the deceased monk go after his transformation? The master said: I worshiped in the southern suburbs at the third watch last night. Asked: What is the meaning of Vimalakirti's silence in the Vimalakirti Sutra? The master said: The dim stone cow does not go out of the house. Asked: What is the matter over there? (The matter over there: refers to the realm beyond the mundane) The master said: The black shepherd boy does not reach out, and wild clouds fly beside the silver cage.

Zen Master Xinglang of Wuya Mountain in Qizhou

A monk asked: What did you do before you became a human? The master said: The stone cow on the sea sings three beats, and a red line is divided in the palm. Asked: Who is suitable to wear Kashyapa's upper garment? The master said: A person with a natural appearance does not wear worldly clothes.

Successor of Zen Master Qingfeng Chu

Zen Master Lingkan of Xichuan

A monk asked: Where is the birthplace of all Buddhas? The master said: The place of birth is not the Buddha, the grass turns green naturally in spring. Asked: What about when you are busy? The master said: Try to take a step further.

Zen Master Duanji of Zigge Mountain in Jingzhao Prefecture

A monk asked: When the four aspects (four aspects: birth, old age, sickness, and death) are exhausted, what is established as truth? The master said: Where did you come from? Asked: What about when the Wei River is flowing eastward? The master said: It has never been interrupted.

Huaizhou, founder of Fangzhou

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禪師

僧問。作何行業。即得不違于千聖。師曰。妙行無倫匹。情玄體自殊。問。有耳不臨清水洗。無心誰為白雲幽時如何。師曰。無木掛千金。曰。掛后如何。師曰。杳杳人難辯。問。如何是塵中師。師曰。荊棘林中隨處到。旃檀林里任縱橫。問。如何是祖師西來意。師曰。月隱澄潭。金輝正午。

幽州傳法禪師

僧問。教意祖意。是同是別。師曰。華開金線秀。古洞白雲深。問。別人為甚麼徒弟多。師為甚麼無徒弟。師曰。海島龍多隱。茅茨鳳不棲。

益州凈眾寺歸信禪師

僧問。蓮華未出水時如何。師曰。菡萏滿池流。曰。出水后如何。師曰。葉落不知秋。問。不假浮囊。便登巨海時如何。師曰。紅觜飛超三界外。綠毛也解道煎茶。問。如何是自在底人。師曰。劍樹霜林去便行。曰。如何是不自在底人。師曰。釋迦在阇黎后。

青峰山清勉禪師

僧問。久醞蒲萄酒。今日為誰開。師曰。飲者方知。問。如何是祖師西來意。師曰。耨池無一滴。四海自滔滔。

宋世玉音

宋太宗皇帝

一日幸相國寺。見僧看經。問曰。是甚麼經。僧曰。仁王經。帝曰。既是寡人經。因甚卻在卿手裡。僧無對(雪竇代云。皇天無親。唯德是輔)。幸開寶塔。問僧。卿

【現代漢語翻譯】 現代漢語譯本 禪師

有僧人問道：『做什麼修行，才能不違背諸佛菩薩的教誨？』禪師說：『微妙的修行沒有可以比擬的，情與玄妙的本體自然不同。』僧人問：『有耳朵卻不用清水洗，沒有心誰為白雲隱居時如何？』禪師說：『沒有樹木可以懸掛千金重物。』僧人說：『懸掛之後又如何？』禪師說：『隱隱約約難以分辨。』僧人問：『什麼是塵世中的老師？』禪師說：『在荊棘林中隨處可到，在旃檀（Chandana）林里任意縱橫。』僧人問：『什麼是祖師西來意？』禪師說：『月亮隱沒在澄澈的潭水中，太陽的光輝正在正午。』

幽州傳法禪師

有僧人問道：『教意和祖意，是相同還是不同？』禪師說：『花開時金線般秀麗，古老的洞穴里白雲深深。』僧人問：『別人為什麼徒弟多，禪師你為什麼沒有徒弟？』禪師說：『海島上龍多隱匿，茅草屋裡鳳凰不棲息。』

益州凈眾寺歸信禪師

有僧人問道：『蓮花未出水時如何？』禪師說：『含苞待放的蓮花滿池流動。』僧人說：『出水后如何？』禪師說：『葉子飄落了也不知道秋天來了。』僧人問：『不借助浮囊，便能登上巨海時如何？』禪師說：『紅嘴鳥飛越三界之外，綠毛鸚鵡也懂得說煮茶。』僧人問：『如何是自在的人？』禪師說：『劍樹霜林想去就去。』僧人說：『如何是不自在的人？』禪師說：『釋迦（釋迦牟尼佛，Sakyamuni）跟在阇黎（Acharya，阿阇黎，意為導師）後面。』

青峰山清勉禪師

有僧人問道：『久釀的葡萄酒，今天為誰開啟？』禪師說：『飲用的人才知道。』僧人問：『如何是祖師西來意？』禪師說：『耨（Nou）池沒有一滴水，四海自然滔滔。』

宋世玉音

宋太宗皇帝

有一天，宋太宗皇帝駕臨相國寺，看見僧人在看經書，問道：『這是什麼經？』僧人說：『《仁王經》。』皇帝說：『既然是寡人的經，為什麼卻在你的手裡？』僧人無言以對。（雪竇（Xuedou）代答說：『皇天無親，唯德是輔。』）皇帝駕臨開寶塔，問僧人：『你……』

【English Translation】 English version Zen Master

A monk asked: 'What kind of practice allows one to not go against the teachings of all Buddhas and Bodhisattvas?' The Master said: 'Sublime practice is unparalleled; the nature of emotion and the mysterious essence are naturally distinct.' The monk asked: 'Having ears but not washing them with clear water; without a mind, who dwells in seclusion with the white clouds, what is it like?' The Master said: 'There is no tree to hang a thousand gold coins on.' The monk said: 'What about after hanging?' The Master said: 'Vaguely, it is difficult to discern.' The monk asked: 'What is a teacher in the world of dust?' The Master said: 'In the thorny forest, one arrives everywhere; in the Chandana (sandalwood) forest, one roams freely.' The monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'The moon is hidden in the clear pond; the golden radiance is at high noon.'

Zen Master Chuanfa of Youzhou

A monk asked: 'Are the meaning of the teachings and the meaning of the Patriarch the same or different?' The Master said: 'When flowers bloom, golden threads are exquisite; in the ancient cave, the white clouds are deep.' The monk asked: 'Why do others have many disciples, while you, Master, have none?' The Master said: 'On the islands, many dragons hide; in thatched huts, phoenixes do not dwell.'

Zen Master Guixin of Jingzhong Temple in Yizhou

A monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' The Master said: 'The budding lotuses fill the pond and flow.' The monk said: 'What about after emerging from the water?' The Master said: 'The leaves fall, and one does not know that autumn has arrived.' The monk asked: 'Without relying on a floating bladder, how is it when one ascends the great ocean?' The Master said: 'The red-beaked bird flies beyond the three realms; the green-feathered parrot also knows how to talk about brewing tea.' The monk asked: 'What is a person who is at ease?' The Master said: 'One goes and acts in the sword tree and frost forest.' The monk said: 'What is a person who is not at ease?' The Master said: 'Sakyamuni (Sakyamuni Buddha) follows behind the Acharya (teacher).'

Zen Master Qingmian of Qingfeng Mountain

A monk asked: 'The long-brewed grape wine, for whom is it opened today?' The Master said: 'Only the drinker knows.' The monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'In the Nou pond, there is not a single drop; the four seas are naturally surging.'

Jade Edict of the Song Dynasty

Emperor Taizong of the Song Dynasty

One day, Emperor Taizong of the Song Dynasty visited Xiangguo Temple and saw a monk reading a scripture. He asked: 'What scripture is this?' The monk said: 'The Renwang Sutra.' The Emperor said: 'Since it is my scripture, why is it in your hands?' The monk was speechless. (Xuedou replied on his behalf: 'Heaven has no favorites; it only assists virtue.') The Emperor visited Kaibao Pagoda and asked the monk: 'You...'

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是甚人。對曰。塔主。帝曰。朕之塔為甚麼卿作主。僧無對(雪竇代曰。合國咸知)。一日。因僧朝見。帝問。甚處來。對曰。廬山臥云庵。帝曰。朕聞臥云深處不朝天。為甚到此。僧無對(雪竇代云。難逃至化)。僧入對次。奏曰。陛下還記得么。帝曰。甚處相見來。奏曰。靈山一別。直至如今。帝曰。卿以何為驗。僧無對(雪竇代曰。貧道得得而來)。京寺回祿。藏經悉為煨燼。僧欲乞宣賜。召問。昔日摩騰不燒。如今為甚卻燒。僧無對。(雪竇代云。陛下不忘付囑)。帝嘗夢神人報曰。請陛下發菩提心。因早朝宣問左右街。菩提心作么生髮。街無對(雪竇代云。實謂今古罕聞)。智寂大師進三界圖。帝問。朕在那一界中。寂無對(保寧勇代曰。陛下何處不稱尊)。一日朝罷。帝擎缽問丞相王隨曰。既是大庾嶺頭提不起。為甚麼卻在朕手裡。隨無對。

徽宗皇帝

政和三年。嘉州巡捕官奏。本部路傍有大古樹。因風摧折。中有一僧禪定。鬚髮被體。指爪繞身。帝降旨。令肩輿入京。命西天總持三藏以金磬出其定。遂問。何代僧。曰。我乃東林遠法師之弟。名慧持。因游峨嵋。入定於樹。遠法師無恙否。藏曰。遠法師晉人也。化去七百年矣。持不復語。藏問。師既至此。欲歸何所。持曰。陳留縣。復入

【現代漢語翻譯】 現代漢語譯本：

『是誰？』回答說：『是塔的主人。』皇帝說：『我的塔為什麼由你來做主？』僧人無言以對（雪竇禪師代答說：『全國上下都知道』）。

一天，因為僧人前來朝見，皇帝問：『從哪裡來？』回答說：『廬山臥云庵。』皇帝說：『我聽說臥云深處不朝天，為什麼到這裡來？』僧人無言以對（雪竇禪師代答說：『難逃聖上的教化』）。

僧人入殿對答時，奏道：『陛下還記得嗎？』皇帝說：『在哪裡見過？』奏道：『靈山一別，直到如今。』皇帝說：『你用什麼來驗證？』僧人無言以對（雪竇禪師代答說：『貧道辛辛苦苦而來』）。

京城寺廟遭遇火災，藏經全部燒成灰燼。僧人想要請求皇上賞賜，皇帝召來詢問：『過去摩騰（Kāśyapa Mātanga）的經書沒有被燒燬，現在為什麼反而被燒燬了？』僧人無言以對。（雪竇禪師代答說：『陛下沒有忘記佛的囑託』）。

皇帝曾經夢見神人告知說：『請陛下發菩提心（bodhicitta）。』因此早朝時詢問左右大臣：『菩提心（bodhicitta）該如何發？』大臣們無言以對（雪竇禪師代答說：『實在可以說是古今罕見』）。

智寂大師進獻三界圖，皇帝問：『朕在哪一界中？』智寂無言以對（保寧勇禪師代答說：『陛下在哪裡不稱尊貴？』）。

一天退朝後，皇帝拿著缽問丞相王隨說：『既然在大庾嶺頭提不起來，為什麼卻在朕手裡？』王隨無言以對。

徽宗皇帝

政和三年，嘉州巡捕官上奏：本部路旁有一棵大古樹，因為風吹折斷，樹中有一僧人禪定，鬚髮覆蓋身體，指甲纏繞全身。皇帝下旨，用肩輿抬入京城。命令西天總持三藏（Tripitaka master）用金磬敲擊使其出定。於是問：『是哪個朝代的僧人？』回答說：『我是東林遠法師（Huiyuan）的弟弟，名叫慧持（Huichi）。因為遊歷峨嵋山，入定於樹中。遠法師（Huiyuan）安好嗎？』三藏（Tripitaka master）說：『遠法師（Huiyuan）是晉朝人，已經去世七百年了。』慧持（Huichi）不再說話。三藏（Tripitaka master）問：『師父既然來到這裡，想要回到哪裡？』慧持（Huichi）說：『陳留縣。』又再次入定。 English version:

'Who are you?' He replied, 'The master of the pagoda.' The Emperor said, 'Why do you, sir, preside over my pagoda?' The monk had no reply (Xuedou substituted, saying, 'The whole country knows').

One day, because a monk came to pay homage, the Emperor asked, 'Where do you come from?' He replied, 'Woyun (reclining cloud) Hermitage on Mount Lu.' The Emperor said, 'I have heard that in the depths of Woyun (reclining cloud), one does not pay homage to the heavens. Why have you come here?' The monk had no reply (Xuedou substituted, saying, 'It is difficult to escape the ultimate transformation').

When the monk entered to answer, he reported, 'Does Your Majesty still remember?' The Emperor said, 'Where have we met?' He reported, 'Since our separation at Ling Mountain, it has been until now.' The Emperor said, 'What do you use as proof?' The monk had no reply (Xuedou substituted, saying, 'This poor monk has come with great effort').

The capital's temples suffered a fire, and all the sutras were reduced to ashes. The monk wanted to request a decree. Summoning him, the Emperor asked, 'In the past, the sutras of Kāśyapa Mātanga were not burned. Why are they burned now?' The monk had no reply (Xuedou substituted, saying, 'Your Majesty has not forgotten the Buddha's entrustment').

The Emperor once dreamed that a divine person told him, 'Please, Your Majesty, arouse the Bodhicitta (bodhicitta).' Therefore, in the early court, he asked the officials on the left and right, 'How does one arouse the Bodhicitta (bodhicitta)?' The officials had no reply (Xuedou substituted, saying, 'It can truly be said to be rarely heard in ancient and modern times').

Great Master Zhiji presented a map of the Three Realms. The Emperor asked, 'In which realm am I?' Zhiji had no reply (Baoning Yong substituted, saying, 'Where does Your Majesty not deserve respect?').

One day, after court, the Emperor held a bowl and asked Prime Minister Wang Sui, 'Since it cannot be lifted at the top of Dayu Ridge, why is it in my hand?' Sui had no reply.

Emperor Huizong

In the third year of Zhenghe, the patrol officer of Jia Prefecture reported: 'Beside the road in this department, there is a large ancient tree. It was broken by the wind, and inside the tree, there is a monk in meditation. His beard and hair cover his body, and his fingernails are wrapped around him.' The Emperor issued an edict to have him carried into the capital by sedan chair. He ordered the Tripitaka master of the Western Heaven to use a golden chime to bring him out of meditation. Then he asked, 'Which dynasty is this monk from?' He replied, 'I am the younger brother of Dharma Master Huiyuan of Donglin, named Huichi. Because I traveled to Mount Emei, I entered meditation in the tree. Is Dharma Master Huiyuan well?' The Tripitaka master said, 'Dharma Master Huiyuan was a person of the Jin Dynasty and passed away seven hundred years ago.' Huichi did not speak again. The Tripitaka master asked, 'Since the master has come here, where does he want to return to?' Huichi said, 'Chenliu County.' And again, he entered meditation.

【English Translation】 'Who is it?' Replied: 'The master of the pagoda.' The emperor said: 'Why do you, sir, preside over my pagoda?' The monk had no reply (Xuedou substituted, saying, 'The whole country knows'). One day, because a monk came to pay homage, the emperor asked: 'Where do you come from?' Replied: 'Woyun (reclining cloud) Hermitage on Mount Lu.' The emperor said: 'I have heard that in the depths of Woyun (reclining cloud), one does not pay homage to the heavens. Why have you come here?' The monk had no reply (Xuedou substituted, saying, 'It is difficult to escape the ultimate transformation'). When the monk entered to answer, he reported: 'Does Your Majesty still remember?' The emperor said: 'Where have we met?' He reported: 'Since our separation at Ling Mountain, it has been until now.' The emperor said: 'What do you use as proof?' The monk had no reply (Xuedou substituted, saying, 'This poor monk has come with great effort'). The capital's temples suffered a fire, and all the sutras were reduced to ashes. The monk wanted to request a decree. Summoning him, the emperor asked: 'In the past, the sutras of Kāśyapa Mātanga were not burned. Why are they burned now?' The monk had no reply (Xuedou substituted, saying, 'Your Majesty has not forgotten the Buddha's entrustment'). The emperor once dreamed that a divine person told him: 'Please, Your Majesty, arouse the Bodhicitta (bodhicitta).' Therefore, in the early court, he asked the officials on the left and right: 'How does one arouse the Bodhicitta (bodhicitta)?' The officials had no reply (Xuedou substituted, saying, 'It can truly be said to be rarely heard in ancient and modern times'). Great Master Zhiji presented a map of the Three Realms. The emperor asked: 'In which realm am I?' Zhiji had no reply (Baoning Yong substituted, saying, 'Where does Your Majesty not deserve respect?'). One day, after court, the emperor held a bowl and asked Prime Minister Wang Sui: 'Since it cannot be lifted at the top of Dayu Ridge, why is it in my hand?' Sui had no reply. Emperor Huizong In the third year of Zhenghe, the patrol officer of Jia Prefecture reported: 'Beside the road in this department, there is a large ancient tree. It was broken by the wind, and inside the tree, there is a monk in meditation. His beard and hair cover his body, and his fingernails are wrapped around him.' The emperor issued an edict to have him carried into the capital by sedan chair. He ordered the Tripitaka master of the Western Heaven to use a golden chime to bring him out of meditation. Then he asked: 'Which dynasty is this monk from?' He replied: 'I am the younger brother of Dharma Master Huiyuan of Donglin, named Huichi. Because I traveled to Mount Emei, I entered meditation in the tree. Is Dharma Master Huiyuan well?' The Tripitaka master said: 'Dharma Master Huiyuan was a person of the Jin Dynasty and passed away seven hundred years ago.' Huichi did not speak again. The Tripitaka master asked: 'Since the master has come here, where does he want to return to?' Huichi said: 'Chenliu County.' And again, he entered meditation.

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定。帝制三偈。令繪像頒行。偈曰。七百年來老古錐。定中訊息許誰知。爭如只履西歸去。生死何勞木作皮。藏山于澤亦藏身。天下無藏道可親。寄語莊周休擬議。樹中不是負趍人。有情身不是無情。彼此人人定里身。會得菩提本無樹。不須辛苦問盧能。

孝宗皇帝

宣問靈隱佛照光禪師。曰。釋迦佛入山修道。六年而成。所成者何事。請師明說。對曰。將謂陛下忘卻。

未詳法嗣

實性大師

因同參芙蓉訓禪師至。上堂。以右手拈拄杖。倚放左邊。良久曰。此事若不是芙蓉師兄。也大難委悉。便下座。

茶陵郁山主

不曾行腳。因廬山有化士至。論及宗門中事。教令看僧問法燈。百尺竿頭。如何進步。燈云。惡。凡三年。一日乘驢度橋。一踏橋板而墮。忽然大悟。遂有頌云。我有神珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。因茲更不遊方。師乃白雲端和尚得度師。云有贊曰。百尺竿頭曾進步。溪橋一踏沒山河。從茲不出茶川上。吟嘯無非啰哩啰。

僧肇法師

遭秦王難。臨就刑說偈曰。四大元無主。五陰本來空。將頭臨白刃。猶似斬春風(玄沙云。大小肇法師。臨死猶寱語)。

禪月貫休禪師

有詩曰。禪客相逢祇彈指。此心能

【現代漢語翻譯】 現代漢語譯本 定。帝制三偈（皇帝御製的三首偈頌）。令繪像頒行（命令繪製畫像並頒佈施行）。偈曰（偈頌說）：七百年來老古錐（七百年來像老錐子一樣的人，指有智慧的人）。定中訊息許誰知（禪定中的訊息又有誰能知道呢）。爭如只履西歸去（不如像達摩祖師那樣，只穿著一隻鞋子西歸）。生死何勞木作皮（生死之事何必依靠肉身）。藏山于澤亦藏身（把山藏在沼澤里，也如同隱藏自身）。天下無藏道可親（天下沒有可以隱藏的地方，道才是最親近的）。寄語莊周休擬議（告訴莊周不要再猜測議論了）。樹中不是負趍人（樹中並沒有揹著東西趕路的人）。有情身不是無情（有情眾生的身體不是無情的）。彼此人人定里身（彼此每個人都在禪定之中）。會得菩提本無樹（如果領悟到菩提樹本來就不存在）。不須辛苦問盧能（就不需要辛苦地去問惠能了）。 孝宗皇帝 宣問靈隱佛照光禪師（孝宗皇帝召見靈隱佛照光禪師）。曰（問道）：釋迦佛入山修道。六年而成。所成者何事（釋迦牟尼佛入山修行，六年而成道，他成就了什麼事情）？請師明說（請禪師明白地說說）。對曰（禪師回答說）：將謂陛下忘卻（我還以為陛下忘記了）。 未詳法嗣（未詳細考證傳承法脈） 實性大師 因同參芙蓉訓禪師至（因為同參道友芙蓉訓禪師到來）。上堂（大師上堂說法）。以右手拈拄杖（用右手拿起拄杖）。倚放左邊（靠放在左邊）。良久曰（過了一會兒說）：此事若不是芙蓉師兄（這件事如果不是芙蓉師兄）。也大難委悉（也很難詳細瞭解）。便下座（說完就走下座位）。 茶陵郁山主 不曾行腳（不曾四處參學）。因廬山有化士至（因為廬山有募化僧人到來）。論及宗門中事（談論到禪宗的事情）。教令看僧問法燈（教他參看僧人問法燈禪師的公案）。百尺竿頭。如何進步（百尺竿頭，如何更進一步）？燈云（法燈禪師說）：惡（呵斥）。凡三年（這樣過了三年）。一日乘驢度橋（一天騎驢過橋）。一踏橋板而墮（一腳踩在橋板上掉了下去）。忽然大悟（忽然大悟）。遂有頌云（於是作偈說）：我有神珠一顆（我有一顆神珠）。久被塵勞關鎖（長久被塵世的煩惱鎖住）。今朝塵盡光生（今天塵埃消盡光明生起）。照破山河萬朵（照亮山河萬朵）。因茲更不遊方（因此不再四處遊歷）。師乃白雲端和尚得度師（郁山主是白雲端和尚的剃度師）。云有贊曰（白雲端有讚語說）：百尺竿頭曾進步（百尺竿頭曾經進步）。溪橋一踏沒山河（溪橋一踏山河不見）。從茲不出茶川上（從此不出茶川之上）。吟嘯無非啰哩啰（吟唱呼嘯無非是啰哩啰）。 僧肇法師 遭秦王難（遭遇秦王的災難）。臨就刑說偈曰（臨近被處決時說偈）：四大元無主（四大原本沒有主宰）。五陰本來空（五蘊本來是空）。將頭臨白刃（將頭面對白色的刀刃）。猶似斬春風（就像斬斷春風一樣）（玄沙云（玄沙禪師說）：大小肇法師（大小僧肇法師）。臨死猶寱語（臨死還在說夢話））。 禪月貫休禪師 有詩曰（有詩說）：禪客相逢祇彈指（禪客相逢只是彈指）。此心能

【English Translation】 English version Settled. The Emperor composed three Gathas (verses composed by the emperor). Ordered the portraits to be painted and promulgated (ordered portraits to be painted and distributed). The Gatha says: For seven hundred years, an old awl (referring to a wise person like an old awl). Who knows the news in Samadhi (who can know the news in Samadhi)? It's better to return to the West with only one shoe (better to return to the West with only one sandal, like Bodhidharma). Why bother with a wooden skin for life and death (why rely on the physical body for matters of life and death)? Hiding a mountain in a swamp is also hiding oneself (hiding a mountain in a swamp is like hiding oneself). There is nowhere to hide in the world; the Tao is the closest (there is nowhere to hide in the world; the Tao is the closest). Tell Zhuang Zhou to stop speculating (tell Zhuang Zhou to stop speculating). The tree is not carrying a fleeing person (the tree is not carrying a person fleeing with burdens). Sentient beings are not without feeling (sentient beings are not without feeling). Each person is in Samadhi (each person is in Samadhi). If you understand that Bodhi has no tree (if you understand that the Bodhi tree does not exist). You don't need to ask Lu Neng (Huineng) with hardship (you don't need to ask Huineng with hardship). Emperor Xiaozong Summoned Zen Master Fozhao Guang of Lingyin Temple (Emperor Xiaozong summoned Zen Master Fozhao Guang of Lingyin Temple). Said (asked): Shakyamuni Buddha entered the mountain to cultivate the Tao. He achieved it in six years. What did he achieve (Shakyamuni Buddha entered the mountain to cultivate the Tao and achieved enlightenment in six years. What did he achieve)? Please explain it clearly, Master (please explain it clearly, Master). Replied (the Zen Master replied): I thought Your Majesty had forgotten (I thought Your Majesty had forgotten). Lineage not detailed (the Dharma lineage is not detailed) Great Master Shixing Because fellow practitioner Zen Master Furong Xun arrived (because fellow practitioner Zen Master Furong Xun arrived). Ascended the Dharma Hall (the Master ascended the Dharma Hall to give a Dharma talk). Picked up the staff with his right hand (picked up the staff with his right hand). Leaned it on the left side (leaned it on the left side). After a long while, said (after a long while, said): If it weren't for my fellow practitioner Furong (if it weren't for my fellow practitioner Furong). It would be difficult to know the details (it would be difficult to know the details). Then descended the seat (then descended the seat). Mountain Master Chaling Yu Never traveled (never traveled around to study). Because a mendicant monk from Mount Lu arrived (because a mendicant monk from Mount Lu arrived). Discussed matters of the Zen school (discussed matters of the Zen school). Taught him to contemplate the case of a monk asking Dharma Lamp (taught him to contemplate the case of a monk asking Zen Master Dharma Lamp). 'A hundred-foot pole, how to progress further' ('A hundred-foot pole, how to progress further')? Lamp said (Dharma Lamp said): 'Evil!' (scolded). For three years (this went on for three years). One day, riding a donkey across a bridge (one day, riding a donkey across a bridge). He fell when he stepped on a bridge plank (he fell when he stepped on a bridge plank). Suddenly, he had a great enlightenment (suddenly, he had a great enlightenment). Then he had a verse saying (then he composed a verse saying): 'I have a divine pearl' ('I have a divine pearl'). 'Long locked by worldly dust' ('Long locked by worldly dust'). 'Today, the dust is gone, and light is born' ('Today, the dust is gone, and light is born'). 'Illuminating mountains and rivers with ten thousand blossoms' ('Illuminating mountains and rivers with ten thousand blossoms'). Because of this, he no longer travels (because of this, he no longer travels). The Master was the ordination teacher of Monk Baiyun Duan (Mountain Master Yu was the ordination teacher of Monk Baiyun Duan). Yun had a eulogy saying (Yun had a eulogy saying): 'Once progressed on a hundred-foot pole' ('Once progressed on a hundred-foot pole'). 'One step on the stream bridge, mountains and rivers disappear' ('One step on the stream bridge, mountains and rivers disappear'). 'From now on, he will not leave Chachuan' ('From now on, he will not leave Chachuan'). 'His singing and whistling are nothing but lala lala' ('His singing and whistling are nothing but lala lala'). Dharma Master Sengzhao Encountered the Qin King's difficulty (encountered the Qin King's difficulty). Said a verse before being executed (said a verse before being executed): 'The four elements originally have no master' ('The four elements originally have no master'). 'The five aggregates are originally empty' ('The five aggregates are originally empty'). 'Facing the white blade with my head' ('Facing the white blade with my head'). 'It's like cutting the spring breeze' ('It's like cutting the spring breeze') (Zen Master Xuansha said (Zen Master Xuansha said): 'Big and small Dharma Master Zhao' ('Big and small Dharma Master Zhao'). 'He is still talking in his sleep before death' ('He is still talking in his sleep before death')). Zen Master Guanhxiu of Chanyue Had a poem saying (had a poem saying): 'Zen practitioners only snap their fingers when they meet' ('Zen practitioners only snap their fingers when they meet'). 'This mind can'

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有幾人知。大隨和尚舉問曰。如何是此心。師無對(歸宗柔代云。能有幾人知)。

先凈照禪師

問楞嚴大師。經中道。若能轉物。即同如來。若被物轉。即名凡夫。祇如升元閣作么生轉。嚴無對(汾陽代云。彼此老大)。

公期和尚

因往羅漢。路逢一騎牛公子。師問。羅漢路向甚麼處去。公拍牛曰。道。道。師喝曰。這畜生。公曰。羅漢路向甚麼處去。師卻拍牛曰。道。道。公曰。直饒恁么。猶少蹄角在。師便打。公拍牛便走。

唐朝因禪師

微時。嘗運槌擊土次。見一大塊。戲槌猛擊之。應碎。豁然大悟(後有老宿聞云。盡山河大地。被因禪師一擊百雜碎)。

福州東山雲頂禪師

泉州人(遺其氏)。以再下春闈。往雲臺大吼寺剃染具戒。即謁大愚．芝神．鼎諲。后見羅漢下尊宿。始徹己事。道學有聞叢林。稱為頂三教。僧問。如何是和尚日用事。師曰。我吃飯。汝受饑。曰。法法不相到。又作么生。師曰。汝作罪。我皆知。問。如何是和尚一枝拂。師曰。打破修行窟。曰。恁么則本來無一物也。師曰。知無者是誰。曰。學人罪過。師曰。再思可矣。居士問洞山道。有一物上拄天。下拄地。未審是甚麼物。師曰。擔鐵架。吃鐵棒。曰。天地黑。山河走。師曰

【現代漢語翻譯】 現代漢語譯本 有幾人知道？大隨和尚舉起話頭問道：『如何是此心？』 師父沒有回答。（歸宗柔代為回答說：『能有幾人知道？』）

先凈照禪師

問楞嚴大師：『經中說道：若能轉化外物，就等同於如來(Tathagata)。若被外物所轉，就叫做凡夫。那麼升元閣(Sheng Yuan Pavilion)要如何轉化呢？』 楞嚴大師沒有回答。（汾陽代為回答說：『彼此都是老朽之人。』）

公期和尚

（公期和尚）有一次前往羅漢寺(Luohan Temple)，路上遇到一位騎牛的公子。師父問道：『通往羅漢寺的路往哪裡走？』 公子拍著牛說：『道，道。』 師父呵斥道：『這畜生！』 公子說：『通往羅漢寺的路往哪裡走？』 師父卻拍著牛說：『道，道。』 公子說：『即使這樣，還是缺少蹄角。』 師父便打他，公子拍著牛就跑了。

唐朝因禪師

（因禪師）貧微之時，曾經運錘擊打泥土。看到一大塊泥土，開玩笑地用錘猛擊它，泥土應聲碎裂，（因禪師）豁然大悟。（後來有老修行聽到這件事說：『整個山河大地，都被因禪師一擊打得粉碎。』）

福州東山雲頂禪師

（雲頂禪師是）泉州人（遺忘了他的姓氏）。因為再次參加科舉考試落榜，前往雲臺大吼寺(Yun Tai Da Hou Temple)剃度出家，受具足戒。之後拜見了大愚(Da Yu)、芝神(Zhi Shen)、鼎諲(Ding Yin)。後來見到羅漢下尊宿(Luohan Xia Zunsou)，才徹底明白了自己的事情。道學上的名聲傳遍叢林，被稱為『頂三教』。有僧人問道：『什麼是和尚您每天都在做的事情？』 師父說：『我吃飯，你捱餓。』 僧人說：『法法之間互不相干，那又如何呢？』 師父說：『你作罪，我都知道。』 僧人問：『什麼是和尚您的一枝拂塵？』 師父說：『打破修行窟。』 僧人說：『既然這樣，那麼本來就什麼都沒有啊。』 師父說：『知道沒有的是誰？』 僧人說：『學人罪過。』 師父說：『再想想就可以了。』 有居士問洞山道(Dong Shan Dao)：『有一物上頂天，下拄地，不知道是什麼東西？』 師父說：『擔鐵架，吃鐵棒。』 居士說：『天地黑暗，山河奔走。』 師父說：

【English Translation】 English version How many people know? Great Master Dasui raised the question, saying, 'What is this mind?' The master had no response (Guizong Rou answered on his behalf, saying, 'How many people could know?')

Zen Master Xianjingzhao

Asked Great Master Lengyan, 'The sutra says, 'If one can transform things, one is the same as the Tathagata (Tathagata). If one is transformed by things, one is called a common mortal.' So how does the Shengyuan Pavilion (Sheng Yuan Pavilion) transform?' Lengyan had no response (Fenyang answered on his behalf, saying, 'Both are old and decrepit.')

Monk Gongqi

Once, on the way to Luohan Temple (Luohan Temple), (Monk Gongqi) met a young master riding an ox. The master asked, 'Which way leads to Luohan Temple?' The young master patted the ox and said, 'This way, this way.' The master scolded, 'This animal!' The young master said, 'Which way leads to Luohan Temple?' The master then patted the ox and said, 'This way, this way.' The young master said, 'Even so, it still lacks hooves and horns.' The master then struck him, and the young master patted the ox and ran away.

Zen Master Yin of the Tang Dynasty

In his humble days, (Zen Master Yin) was once striking the earth with a hammer. Seeing a large clod of earth, he jokingly struck it hard with the hammer. The clod shattered, and (Zen Master Yin) suddenly awakened. (Later, an old practitioner heard of this and said, 'The entire mountains, rivers, and earth were shattered into a hundred pieces by Zen Master Yin's one strike.')

Zen Master Yunding of Dongshan, Fuzhou

(Zen Master Yunding) was from Quanzhou (his surname is forgotten). Because he failed the imperial examination again, he went to Yuntai Dahou Temple (Yun Tai Da Hou Temple) to shave his head and become a monk, receiving the full precepts. Later, he visited Dayu (Da Yu), Zhishen (Zhi Shen), and Dingyin (Ding Yin). Later, upon seeing the Venerable Zunsou of Luohan Xia (Luohan Xia Zunsou), he thoroughly understood his own affairs. His reputation for doctrinal learning spread throughout the monasteries, and he was called 'Top of the Three Teachings.' A monk asked, 'What is the abbot doing every day?' The master said, 'I eat, you go hungry.' The monk said, 'If the dharmas do not relate to each other, then what?' The master said, 'You commit sins, I know them all.' A monk asked, 'What is the abbot's whisk?' The master said, 'Breaks the practice cave.' The monk said, 'In that case, there is originally nothing.' The master said, 'Who is it that knows there is nothing?' The monk said, 'This student's fault.' The master said, 'Think again, it is permissible.' A layman asked Dongshan Dao (Dong Shan Dao), 'There is a thing that supports the sky above and props up the earth below. I wonder what it is?' The master said, 'Carries iron frames, eats iron rods.' The layman said, 'Heaven and earth are dark, mountains and rivers run.' The master said:

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。閻老殿前添一鬼。北邙山下臥千年。士叫。快活。快活。師曰。也是野狐吞老鼠。九龍觀道士並三士人。請上堂。儒門畫八卦。造契書。不救六道輪迴。道門朝九皇。煉真氣。不達三祇劫數。我釋迦世尊。洞三祇劫數。救六道輪迴。以大愿攝人天。如風輪持日月。以大智破生死。若劫火焚秋毫。入得我門者。自然轉變天地。幽察鬼神。使須彌．鐵圍．大地．大海入一毛孔中。一切眾生。不覺不知。我說此法門。如虛空俱含萬象。一為無量。無量為一。若人得一。即萬事畢。珍重。

婺州云幽重惲禪師(今曰法雲)

初謁雪峰。次依石霜。乃開悟。旋里隱居。蔽形唯一衲。住后。上堂。云幽一隻箭。虛空無背面。射去遍十方。要且無人見。時有僧問。如何是和尚一隻箭。師曰。盡大地人無髑髏。

雙溪布衲如禪師

因嵩禪師戲以詩悼之曰。繼祖當吾代。生緣行可規。終身常在道。識病懶尋醫。貌古筆難寫。情高世莫知。慈雲布何處。孤月自相宜。師讀罷舉筆答曰。道契平生更有誰。閑卿於我最心知。當初未欲成相別。恐誤同參一首詩。投筆坐亡。於六十年後。塔戶自啟。其真容儼然。

舒州投子通禪師

僧問。達磨未來時如何。師曰。兩岸唱漁歌。曰。來后如何。師曰。大海涌

【現代漢語翻譯】 閻王殿前又添一鬼，北邙山下埋葬千年屍骨。世人呼叫：『快活，快活！』 禪師說：『這也不過是野狐吞吃老鼠。』 九龍觀的道士和三位士人，請禪師上堂說法。儒家描繪八卦，製造契約文書，卻不能解救六道輪迴之苦。道家朝拜九皇，修煉真氣，卻不能達到三祇劫數（kalpa，極長的時間單位）。我釋迦世尊（Śākyamuni，佛教創始人），洞悉三祇劫數，救度六道輪迴，以大願力攝受人天，猶如風輪支撐日月；以大智慧破除生死，如同劫火焚燒秋毫。進入我佛門的人，自然能轉變天地，明察鬼神，能使須彌山（Sumeru，佛教宇宙觀中的聖山）、鐵圍山（Cakravāḍa，環繞須彌山的鐵山）、大地、大海都納入一個毛孔之中，而一切眾生卻不覺不知。我說此法門，猶如虛空包含萬象，一即是無量，無量即是一。若有人得此『一』，即萬事皆了。珍重！

婺州云幽重惲禪師（今稱法雲禪師）

最初參謁雪峰禪師，後來依止石霜禪師，於是開悟。回到家鄉隱居，用一件衲衣遮蔽身形。住持寺院后，上堂說法：『云幽的一支箭，虛空沒有正反面。射出去遍及十方，然而沒有人看見。』 當時有僧人問：『如何是和尚的一支箭？』 禪師說：『整個大地的人都沒有頭顱。』

雙溪布衲如禪師

嵩禪師曾作詩戲謔悼念他說：『繼承祖師的道統當在我這一代，一生的因緣行為可以傚法。終身常在道中，明瞭病根懶得尋醫。古樸的容貌難以用筆墨描繪，高尚的情操世人難以理解。慈悲的雲彩佈施在何處？只有孤月獨自相宜。』 如禪師讀完后提筆回答說：『道義相契平生還有誰？只有你閑卿最瞭解我。當初不是想要成就永別，恐怕耽誤了同參的一首詩。』 隨即投筆坐化。六十年後，塔戶自己開啟，他的真容依然如生。

舒州投子通禪師

有僧人問：『達磨（Bodhidharma，禪宗初祖）未來到中國時是什麼樣子？』 禪師說：『兩岸傳來漁歌。』 僧人問：『來之後是什麼樣子？』 禪師說：『大海涌動。

【English Translation】 Before Yama's (閻老, King of Hell) hall, another ghost is added; beneath the Northern Mound (北邙山, a burial site), a thousand-year-old corpse lies. People shout, 'Joy! Joy!' The Master says, 'This is just a wild fox swallowing a rat.' A Taoist priest from the Nine Dragons Temple (九龍觀) and three scholars request the Master to ascend the hall.

The Confucian school draws the Eight Trigrams (八卦) and creates contracts, but cannot save from the six realms of reincarnation. The Taoist school worships the Nine Emperors (九皇) and cultivates true qi (真氣), but cannot reach the three kalpas (三祇劫數, extremely long periods of time). Our Śākyamuni Buddha (釋迦世尊, founder of Buddhism) penetrates the three kalpas and saves from the six realms of reincarnation, embracing humans and gods with great vows, like the wind wheel holding the sun and moon; shattering birth and death with great wisdom, like the kalpa fire burning an autumn hair. Those who enter my gate will naturally transform heaven and earth, clearly observe ghosts and spirits, and make Mount Sumeru (須彌, the sacred mountain in Buddhist cosmology), the Iron Ring Mountains (鐵圍, the iron mountains surrounding Mount Sumeru), the earth, and the great ocean enter a single pore, without all sentient beings being aware. I speak of this Dharma gate, like the void containing all phenomena; one is immeasurable, and immeasurable is one. If one attains this 'one,' then all is accomplished. Treasure this!

Chan Master Yunyou Chongyun (云幽重惲) of Wuzhou (婺州) (now called Fayun (法雲))

First he visited Xuefeng (雪峰), then he relied on Shishuang (石霜), and thus he attained enlightenment. He returned to his hometown to live in seclusion, concealing his form with only a robe. After residing in the monastery, he ascended the hall and said, 'Yunyou's one arrow, the void has no front or back. Shot out, it pervades the ten directions, yet no one sees it.' At that time, a monk asked, 'What is the Master's one arrow?' The Master said, 'All the people on the great earth have no skulls.'

Chan Master Buna Ru (布衲如) of Shuangxi (雙溪)

Chan Master Song (嵩) jokingly wrote a poem mourning him, saying, 'Inheriting the ancestral lineage should be in my generation; the causes and conditions of life can be followed. Throughout his life, he was always in the Way; understanding the illness, he was too lazy to seek a cure. His ancient appearance is difficult to depict with a brush; his lofty sentiments are not known by the world. Where does the compassionate cloud spread? The solitary moon is naturally suitable.' After reading it, Master Ru picked up his brush and replied, 'Who else shares my understanding of the Way throughout my life? Only you, Xianqing (閑卿), know me best. Originally, I did not intend to achieve a final farewell, fearing to mislead a fellow practitioner with a poem.' Then he threw down his brush and passed away while sitting. Sixty years later, the pagoda door opened by itself, and his true form was still intact.

Chan Master Touzi Tong (投子通) of Shuzhou (舒州)

A monk asked, 'What was it like before Bodhidharma (達磨, the first patriarch of Zen) came?' The Master said, 'Fishermen's songs are sung on both banks.' The monk asked, 'What is it like after he came?' The Master said, 'The great ocean surges.'

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風波。問。如何是孤峰頂上節操長松。師曰。能為萬象主。不逐四時凋。問。如何是和尚這裡佛法。師曰。東壁打西壁。

處州法海立禪師

因朝廷有旨。革本寺為神霄宮。師升座謂眾曰。都緣未徹。所以說是說非。蓋為不真。便乃分彼分此。我身尚且不有。身外烏足道哉。正眼觀來。一場笑俱。今則聖君垂旨。更僧寺作神霄。佛頭上添個冠兒。算來有何不可。山僧今日不免橫擔拄杖。高掛缽囊。向無縫塔中安身立命。于無根樹下嘯月吟風。一任乘雲仙客。駕鶴高人。來此咒水書符。叩牙作法。他年成道。白日上升。堪報不報之恩。以助無為之化。只恐不是玉。是玉也大奇。然雖如是。且道山僧轉身一句作么生道。還委悉么。擲下拂子。竟爾趨寂。郡守具奏其事。奉旨改其寺曰真身。

汝州天寧明禪師

改德士日。師登座謝恩畢。乃曰。木簡信手拈來。坐具乘時放下。雲散水流去。寂然天地空。即斂目而逝。

蜀中仁王欽禪師

僧問。如何是佛。師曰。聞名不如見面。曰。如何是祖師西來意。師曰。鬧市裡弄猢猻。曰。如何是道。曰。大蟲看水磨。

金陵鐵索山主(遺其名)

僧問。久向鐵索。未審作何面目。主打露柱。僧曰。謝見示。主曰。你據個甚麼便恁么道

【現代漢語翻譯】 現代漢語譯本 風波。問：如何是孤峰頂上節操長松？（如何才能像孤峰頂上的長松一樣，保持高潔的節操？）師說：能為萬象主，不逐四時凋。（能夠主宰萬物，不隨四季而凋零。）問：如何是和尚這裡佛法？（如何才是和尚您這裡的佛法？）師說：東壁打西壁。（就像用東邊的墻壁敲打西邊的墻壁一樣，直截了當，不落言詮。）

處州法海立禪師

因朝廷有旨，革本寺為神霄宮。（因為朝廷有旨意，要將本寺改為神霄宮。）師升座對大眾說：都緣未徹，所以說是說非。（都是因為沒有徹底領悟，所以才會有是是非非的爭論。）蓋為不真，便乃分彼分此。（因為不夠真實，所以才會有你我彼此的分別。）我身尚且不有，身外烏足道哉。（我自身尚且不存在，身外之物又有什麼值得說的呢？）正眼觀來，一場笑俱。（用正眼來看，這一切都只是一場笑話。）今則聖君垂旨，更僧寺作神霄。（現在聖明的君主下達旨意，將僧寺改為神霄宮。）佛頭上添個冠兒，算來有何不可。（在佛頭上加個帽子，算來又有什麼不可以呢？）山僧今日不免橫擔拄杖，高掛缽囊，向無縫塔中安身立命，于無根樹下嘯月吟風。（老衲今日不得不橫著挑起拄杖，高高掛起缽囊，到無縫塔中安身立命，在無根樹下嘯月吟風。）一任乘雲仙客，駕鶴高人，來此咒水書符，叩牙作法。（任憑那些乘坐雲彩的仙客，駕著仙鶴的高人，來這裡唸咒畫符，叩齒作法。）他年成道，白日上升，堪報不報之恩，以助無為之化。（他年修成正果，白日飛昇，可以報答該報答和不該報答的恩情，以助無為的教化。）只恐不是玉，是玉也大奇。（只恐怕不是真玉，如果是真玉那就太稀奇了。）然雖如是，且道山僧轉身一句作么生道？（雖然如此，且說老衲轉身一句該怎麼說呢？）還委悉么？（明白了嗎？）擲下拂子，竟爾趨寂。（扔下拂塵，竟然就圓寂了。）郡守具奏其事，奉旨改其寺曰真身。（郡守將此事上奏朝廷，奉旨將寺廟改為真身寺。）

汝州天寧明禪師

改德士日，師登座謝恩畢，乃曰：木簡信手拈來，坐具乘時放下。（在改為德士的日子，禪師登上法座感謝皇恩完畢，於是說：木簡信手拈來，坐具乘時放下。）雲散水流去，寂然天地空。（雲彩消散，流水流逝，寂靜空曠，天地空明。）即斂目而逝。（隨即閉上眼睛圓寂了。）

蜀中仁王欽禪師

僧問：如何是佛？（什麼是佛？）師說：聞名不如見面。（聽聞其名不如親眼相見。）曰：如何是祖師西來意？（什麼是祖師西來的真意？）師說：鬧市裡弄猢猻。（在熱鬧的集市裡耍猴。）曰：如何是道？（什麼是道？）師說：大蟲看水磨。（老虎看著水磨。）

金陵鐵索山主（遺其名）

僧問：久向鐵索，未審作何面目？（久聞鐵索之名，不知是怎樣的面目？）主打露柱。（山主擊打露天的柱子。）僧說：謝見示。（感謝您的開示。）主說：你據個甚麼便恁么道？（你根據什麼這樣說？）

【English Translation】 English version Turbulence. Question: What is the long pine of integrity on the peak of a solitary peak? (How can one maintain a noble integrity like a long pine on the peak of a solitary peak?) The master said: Able to be the master of all phenomena, not withering with the four seasons. (Able to dominate all things, not withering with the four seasons.) Question: What is the Buddha-dharma here at the monastery? (What is the Buddha-dharma here at the monastery?) The master said: The east wall hits the west wall. (Like using the east wall to hit the west wall, direct and without relying on words.)

Chan Master Fa Hai Li of Chuzhou

Because the imperial court had an edict to change the temple into the Shenxiao Palace. The master ascended the seat and said to the assembly: All because of not thoroughly understanding, therefore there is talk of right and wrong. (All because of not thoroughly understanding, therefore there is talk of right and wrong.) Because it is not true, then there is division of this and that. (Because it is not true, then there is division of this and that.) My body is still not existent, what is there to say about things outside the body? (My body is still not existent, what is there to say about things outside the body?) Looking with the true eye, it is all a joke. (Looking with the true eye, it is all a joke.) Now the wise ruler has issued an edict to change the monastery into the Shenxiao Palace. (Now the wise ruler has issued an edict to change the monastery into the Shenxiao Palace.) Adding a crown to the Buddha's head, what is so bad about it? (Adding a crown to the Buddha's head, what is so bad about it?) This old monk today cannot avoid carrying a staff horizontally, hanging a bowl high, settling down in the seamless pagoda, whistling at the moon and chanting in the wind under the rootless tree. (This old monk today cannot avoid carrying a staff horizontally, hanging a bowl high, settling down in the seamless pagoda, whistling at the moon and chanting in the wind under the rootless tree.) Let the cloud-riding immortals and crane-riding masters come here to chant spells and write talismans, knock their teeth and perform rituals. (Let the cloud-riding immortals and crane-riding masters come here to chant spells and write talismans, knock their teeth and perform rituals.) In the future, attaining the Dao and ascending in broad daylight, they can repay the kindness that should and should not be repaid, to assist the transformation of non-action. (In the future, attaining the Dao and ascending in broad daylight, they can repay the kindness that should and should not be repaid, to assist the transformation of non-action.) I am only afraid that it is not jade, but if it is jade, it is very rare. (I am only afraid that it is not jade, but if it is jade, it is very rare.) Although it is so, how should this old monk say a turning phrase? (Although it is so, how should this old monk say a turning phrase?) Do you understand? (Do you understand?) He threw down the whisk and passed away. (He threw down the whisk and passed away.) The prefect reported the matter to the court, and the imperial edict changed the temple to True Body Temple.

Chan Master Tianning Ming of Ruzhou

On the day of changing to Dushi, the master ascended the seat and finished thanking the emperor, and then said: The wooden slip is picked up casually, and the seat is put down in time. (On the day of changing to Dushi, the master ascended the seat and finished thanking the emperor, and then said: The wooden slip is picked up casually, and the seat is put down in time.) The clouds disperse and the water flows away, and the heaven and earth are empty and silent. (The clouds disperse and the water flows away, and the heaven and earth are empty and silent.) Then he closed his eyes and passed away. (Then he closed his eyes and passed away.)

Chan Master Renwang Qin of Sichuan

A monk asked: What is Buddha? (What is Buddha?) The master said: Hearing the name is not as good as meeting the face. (Hearing the name is not as good as meeting the face.) He said: What is the meaning of the Patriarch's coming from the West? (What is the meaning of the Patriarch's coming from the West?) The master said: Playing with monkeys in the busy market. (Playing with monkeys in the busy market.) He said: What is the Dao? (What is the Dao?) The master said: A tiger watching a water mill. (A tiger watching a water mill.)

Mountain Master Tiesuo (Iron Chain) of Jinling (name unknown)

A monk asked: I have long admired Iron Chain, but I don't know what it looks like. (I have long admired Iron Chain, but I don't know what it looks like.) The master hit the exposed pillar. (The master hit the exposed pillar.) The monk said: Thank you for the instruction. (Thank you for the instruction.) The master said: What are you relying on to say that? (What are you relying on to say that?)

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。僧卻打露柱。主曰。且道索在恁么處。僧作量勢。主曰。今日遇個同參。

樓子和尚

不知何許人也。遺其名氏。一日偶經遊街市間。于酒樓下整襪帶次。聞樓上人唱曲云。你既無心我也休。忽然大悟。因號樓子焉。

神照本如法師

嘗以經王請益四明尊者。者震聲曰。汝名本如。師即領悟。作偈曰。處處逢歸路。頭頭達故鄉。本來成現事。何必待思量。

臨安府上竺圓智證悟法師

臺州林氏子。依白蓮仙法師。問具變之道。蓮指行燈曰。如此燈者。離性絕非。本自空寂。理則具矣。六凡四聖。所見不同。變則在焉。師不契。后因掃地誦法華經。至知法常無性。佛種從緣起。始諭旨。告蓮。蓮然之。師領徒以來。嘗患本宗學者囿於名相。膠于筆錄。至以天臺之傳為文字之學。南宗鄙之。乃謁護國此庵元禪師。夜語次。師舉東坡宿東林偈。且曰。也不易到此田地。庵曰。尚未見路徑。何言到耶。曰。祇如他道。溪聲便是廣長舌。山色豈非清凈身。若不到此田地。如何有這個訊息。庵曰。是門外漢耳。曰。和尚不吝。可為說破。庵曰。卻只從這裡猛著精彩覷捕看。若覷捕得他破。則亦知本命元辰落著處。師通夕不寐。及曉鐘鳴。去其秘畜。以前偈別曰。東坡居士太饒舌。聲色關中

【現代漢語翻譯】 現代漢語譯本： 僧人卻打露柱（寺廟中支撐屋頂的柱子）。主持問：『你說說看，索（尋找，探求）在哪裡？』僧人做出尋找的樣子。主持說：『今天遇到一個同參（一起參禪修行的同道）。』

樓子和尚

不知道是哪裡人，遺失了他的名字。一天偶然經過街市，在酒樓下整理襪帶時，聽到樓上人唱曲說：『你既無心我也休。』忽然大悟，因此號為樓子。

神照本如法師

曾經用《經王》（指《法華經》）向四明尊者請教。尊者大聲說：『你名本如。』法師隨即領悟，作偈說：『處處逢歸路，頭頭達故鄉。本來成現事，何必待思量。』

臨安府上竺圓智證悟法師

是臺州林氏的兒子，依止白蓮仙法師。問關於具變（變化，神通）的道理。白蓮指著行燈說：『像這燈一樣，離性絕非，本來空寂，道理就具備了。六凡（六道輪迴中的凡夫）四聖（聲聞、緣覺、菩薩、佛），所見不同，變化就在其中。』法師不領會。後來因為掃地誦《法華經》，讀到『知法常無性，佛種從緣起』，才明白旨意，告訴白蓮，白蓮認可了他。法師帶領徒弟以來，常常擔心本宗學者侷限於名相，拘泥於筆錄，甚至把天臺宗的傳承當作文字之學，南宗鄙視這種做法。於是拜訪護國此庵元禪師。晚上談話時，法師舉出蘇東坡的《宿東林寺》偈，並且說：『也不容易達到這種田地。』此庵說：『尚未見到路徑，怎麼說達到呢？』法師說：『就像他說的，溪聲便是廣長舌，山色豈非清凈身。若不到這種田地，怎麼會有這個訊息？』此庵說：『這是門外漢的見解。』法師說：『和尚不吝惜，可以為我說明白嗎？』此庵說：『就從這裡猛著精彩覷捕看。若覷捕得他破，則亦知本命元辰落著處。』法師整夜不睡。等到曉鐘鳴響，去掉他秘藏的見解，用以前的偈語告別說：『東坡居士太饒舌，聲色關中…』

【English Translation】 English version: A monk struck the pillar (the pillar supporting the roof in a temple). The master said, 'Tell me, where is the 'searching' (seeking, exploring) at?' The monk made a gesture of searching. The master said, 'Today I met a fellow practitioner (someone who practices Chan meditation together).'

Monk Louzi

It is not known where he was from, and his name has been lost. One day, he happened to pass through the street market and was adjusting his sock straps under a wine shop when he heard someone upstairs singing, 'Since you have no heart, I will give up too.' He suddenly had a great enlightenment and was therefore named Louzi.

Dharma Master Shenzhao Benru

He once used the 'King of Sutras' (referring to the Lotus Sutra) to ask Venerable Siming for instruction. The Venerable loudly said, 'Your name is Benru.' The Dharma Master immediately understood and composed a verse saying, 'Everywhere I meet the way home, everywhere I reach my old village. Originally, it is already present, why wait for thought?'

Dharma Master Yuanzhi Zhengwu of Shangzhu, Lin'an Prefecture

He was the son of the Lin family of Taizhou, and he relied on Dharma Master Bailian Xian. He asked about the principle of 'manifesting transformations' (changes, supernatural powers). Bailian pointed to a lamp and said, 'Like this lamp, it is apart from nature and absolutely non-existent, originally empty and silent, the principle is complete. The six ordinary beings (ordinary people in the six realms of reincarnation) and the four sages (Sravakas, Pratyekabuddhas, Bodhisattvas, Buddhas) have different views, and transformation lies within them.' The Dharma Master did not understand. Later, while sweeping the floor and reciting the Lotus Sutra, when he read 'Knowing that the Dharma is always without nature, the Buddha-seed arises from conditions,' he finally understood the meaning and told Bailian, who acknowledged him. Since the Dharma Master led his disciples, he often worried that scholars of his own school were limited to terminology and stuck to written records, even regarding the transmission of the Tiantai school as the study of writing, which the Southern school despised. Therefore, he visited Chan Master Ci'an Yuan of Huguo. During an evening conversation, the Dharma Master cited Su Dongpo's verse 'Lodging at Donglin Temple' and said, 'It is not easy to reach this state.' Ci'an said, 'You have not yet seen the path, how can you say you have reached it?' The Dharma Master said, 'Just as he said, the sound of the stream is the long, broad tongue, and the color of the mountains is none other than the pure body. If you do not reach this state, how can you have this message?' Ci'an said, 'This is the view of an outsider.' The Dharma Master said, 'The Master is not stingy, can you explain it to me clearly?' Ci'an said, 'Just focus your energy and look for it here. If you can see through it, then you will also know where your original destiny lies.' The Dharma Master did not sleep all night. When the morning bell rang, he removed his secretly held views and bid farewell with the previous verse, saying, 'Layman Dongpo is too verbose, within the realm of sound and form...'

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欲透身。溪若是聲山是色。無山無水好愁人。特以告此庵。庵曰。向汝道是門外漢。師禮謝。未幾。有化馬祖殿瓦者。求語發揚。師書曰。寄語江西老古錐。從教日炙與風吹。兒孫不是無料理。要見冰消瓦解時。此庵見之。笑曰。須是這阇黎始得。

本嵩律師

因無為居士楊杰請問宣律師所講毗尼性體。師以偈答曰。情智何嘗異。犬吠蛇自行。終南的的意。日午打三更。

昔有一老宿。一夏不為師僧說話。有僧嘆曰。我只恁么空過一夏。不敢望和尚說佛法。得聞正因兩字也得。老宿聞。乃曰。阇黎莫𧬊速。若論正因。一字也無。道了叩齒云。適來無端。不合與么道。鄰壁有一老宿聞曰。好一釜羹。被一顆鼠糞污卻(雪竇代云。誰家釜里無一兩顆)。

昔有一僧。在經堂內不看經。每日打坐。藏主曰。何不看經。僧曰。某甲不識字。主曰。何不問人。僧近前。叉手鞠躬曰。這個是甚麼字。主無對(大通本代云。大道不識)。

昔有一老宿。住庵。于門上書心字。于牕上書心字。于壁上書心字(法眼云。門上但書門字。牕上但書牕字。壁上但書壁字。玄覺云。門上不要書門字。牕上不要書牕字。壁上不要書壁字。何故。字義炳然)。

昔有二庵主。住庵。旬日不相見。忽相會。上庵

【現代漢語翻譯】 現代漢語譯本 想要透脫自身。溪流的聲音是聲音，山巒的景色是景色。沒有山沒有水，更讓人發愁。特地來告訴此庵（地名或人名）。庵（地名或人名）說：『跟你說這些，你真是門外漢。』師（指僧人）禮拜感謝。不久，有人化緣修繕馬祖殿（Mazu Temple）的瓦片，請求開示。師（指僧人）寫道：『寄語江西老古錐（對馬祖的稱呼，意為老前輩），任憑太陽曬和風吹。兒孫們不是沒有料理，要見冰消瓦解時。』此庵（地名或人名）見了，笑著說：『必須是這位阇黎（對僧人的尊稱）才行。』

本嵩律師（僧人名號） 因為無為居士楊杰（人名）請問宣律師（僧人名號）所講的毗尼性體（Vinaya-svabhava，戒律的本質）。師（指本嵩律師）以偈語回答說：『情與智何嘗有差異？犬吠蛇自行。終南山（Zhongnan Mountain）的的意，日午打三更。』

過去有一位老宿（有經驗的僧人），一個夏天不為師僧說話。有僧人嘆息說：『我只是這樣空過了一個夏天，不敢期望和尚說佛法，能聽到『正因』（zhengyin，正確的因）兩個字也好。』老宿（有經驗的僧人）聽了，就說：『阇黎（對僧人的尊稱）不要著急。若論『正因』（zhengyin，正確的因），一字也沒有。』說完，叩齒說：『剛才無端，不該這麼說。』鄰壁有一位老宿（有經驗的僧人）聽了說：『好一鍋羹，被一顆老鼠屎污染了。』（雪竇禪師（Xuedou）代說：『誰家的鍋里沒有一兩顆老鼠屎？』）

過去有一位僧人，在經堂內不看經，每天打坐。藏主（寺院管理者）說：『為什麼不看經？』僧人說：『我（某甲）不識字。』藏主說：『為什麼不問人？』僧人走上前，叉手鞠躬說：『這個是什麼字？』藏主無言以對。（大通禪師（Datong）代說：『大道不識。』）

過去有一位老宿（有經驗的僧人），住在庵里，在門上寫『心』字，在窗上寫『心』字，在墻上寫『心』字。（法眼禪師（Fayan）說：『門上只寫『門』字，窗上只寫『窗』字，墻上只寫『墻』字。』玄覺禪師（Xuanjue）說：『門上不要寫『門』字，窗上不要寫『窗』字，墻上不要寫『墻』字。』為什麼？字義明顯。』）

過去有兩位庵主，住在庵里，十幾天不相見。忽然相遇，上庵

【English Translation】 English version Wanting to transcend oneself. The sound of the stream is sound, the scenery of the mountains is scenery. Without mountains and without water, one is even more worried. I specially come to tell this An (place name or person's name). An (place name or person's name) said: 'Telling you this, you are truly an outsider.' The master (referring to the monk) bowed and thanked him. Not long after, someone was soliciting donations to repair the tiles of Mazu Temple (Mazu Temple), requesting guidance. The master (referring to the monk) wrote: 'Tell the old Gu Chui (a term for Mazu, meaning old senior) of Jiangxi, let the sun and wind blow as they may. The descendants are not without management, wanting to see the time when the ice melts and the tiles disintegrate.' This An (place name or person's name) saw it and smiled, saying: 'It must be this Acarya (a respectful term for monks) who can do it.'

Lawyer Ben Song (monk's name) Because layman Wuwei Yang Jie (person's name) asked Lawyer Xuan (monk's name) about the Vinaya-svabhava (the essence of precepts) he spoke of. The master (referring to Lawyer Ben Song) answered with a verse: 'How are emotions and wisdom ever different? Dogs bark and snakes go their own way. The clear meaning of Zhongnan Mountain (Zhongnan Mountain), striking the third watch at noon.'

In the past, there was an old monk (experienced monk) who did not speak to the monks for a summer. A monk sighed and said: 'I just wasted a summer like this, not daring to expect the monk to speak Dharma, it would be good to hear the two words 'Zhengyin' (correct cause).' The old monk (experienced monk) heard it and said: 'Acarya (a respectful term for monks), don't rush. If we talk about 'Zhengyin' (correct cause), there isn't even one word.' After speaking, he knocked his teeth and said: 'Just now, for no reason, I shouldn't have said that.' An old monk (experienced monk) in the neighboring wall heard it and said: 'A good pot of soup, contaminated by a rat dropping.' (Zen Master Xuedou (Xuedou) said instead: 'Whose pot doesn't have one or two rat droppings?')

In the past, there was a monk who did not read the scriptures in the scripture hall, but meditated every day. The librarian (temple manager) said: 'Why don't you read the scriptures?' The monk said: 'I (Moujia) am illiterate.' The librarian said: 'Why don't you ask someone?' The monk stepped forward, clasped his hands and bowed, saying: 'What is this word?' The librarian was speechless. (Zen Master Datong (Datong) said instead: 'The Great Dao is not recognized.')

In the past, there was an old monk (experienced monk) who lived in a hermitage, writing the word 'heart' on the door, writing the word 'heart' on the window, and writing the word 'heart' on the wall. (Zen Master Fayan (Fayan) said: 'Just write the word 'door' on the door, just write the word 'window' on the window, just write the word 'wall' on the wall.' Zen Master Xuanjue (Xuanjue) said: 'Don't write the word 'door' on the door, don't write the word 'window' on the window, don't write the word 'wall' on the wall.' Why? The meaning of the words is clear.')

In the past, there were two hermits who lived in hermitages and did not see each other for ten days. Suddenly they met, the upper hermitage

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主問下庵主。多時不相見。向甚麼處去。下庵主曰。在庵中造個無縫塔。上庵主曰。某甲也要造一個。就兄借取塔樣子。下庵主曰。何不早說。恰被人借去了也(法眼云。且道是借他樣。不借他樣)。

昔有一庵主。見僧來豎起火筒曰。會么。曰。不會。主曰。三十年用不盡底。僧卻問。三十年前用個甚麼。主無對(歸宗柔代云。也要知)。

昔有一老宿。因江南國主問。予有一頭水牯牛。萬里無寸草。未審向甚麼處放。宿無對(歸宗柔代云。好處放)。

昔有一老宿。問僧。甚麼處來。僧曰。牛頭山禮拜祖師來。宿曰。還見祖師么。僧無對。(歸宗柔代云。大似不相信)。

昔有一老宿。有偈曰。五蘊山頭一段空。同門出入不相逢。無量劫來賃屋住。到頭不識主人公。(有老宿云。既不識他。當初問甚麼人賃)。

僧問老宿。如何是密室中人。老宿曰。有客不答話(玄沙云。何曾密。歸宗柔別老宿云。你因甚麼得見)。

昔有一老宿。因僧問。魂兮歸去來。食我家園葚。如何是家園葚(玄覺代云。是亦食不得。法燈云。污卻你口)。

昔有一老宿。曰。祖師九年面壁。為訪知音。若恁么會得。吃鐵棒有日在。又一老宿曰。祖師九年面壁。何不慚惶。若恁么會得。更買草

【現代漢語翻譯】 現代漢語譯本： 上庵主問下庵主：『很久不見了，你到哪裡去了？』下庵主說：『我在庵中建造一座無縫塔。』上庵主說：『我也想建造一座，向你借個塔的樣子。』下庵主說：『怎麼不早說，恰好被人借走了。』（法眼禪師評論說：『你們說他是借了他的樣子，還是沒借他的樣子？』） 過去有一位庵主，看見僧人來，豎起火筒說：『會嗎？』僧人說：『不會。』庵主說：『三十年也用不完。』僧人反問：『三十年前用什麼？』庵主無言以對。（歸宗柔禪師代答說：『也要知道。』） 過去有一位老宿（有道行的老和尚），因為江南國主問他：『我有一頭水牯牛（水牛），萬里沒有寸草，不知道該把它放到哪裡？』老宿無言以對。（歸宗柔禪師代答說：『好處放。』） 過去有一位老宿，問僧人：『從哪裡來？』僧人說：『從牛頭山（佛教名山）禮拜祖師（指牛頭宗的創始人法融禪師）來。』老宿說：『還見到祖師了嗎？』僧人無言以對。（歸宗柔禪師代答說：『太像不相信了。』） 過去有一位老宿，有一首偈（佛教詩歌）說：『五蘊（色、受、想、行、識）山頭一段空，同門出入不相逢。無量劫（極長的時間）來賃屋住，到頭不識主人公。』（有老宿評論說：『既然不認識他，當初問什麼人租的房子？』） 僧人問老宿：『如何是密室中人？』老宿說：『有客不答話。』（玄沙禪師評論說：『何曾密？』歸宗柔禪師另外對老宿說：『你因為什麼得見？』） 過去有一位老宿，因為僧人問：『魂兮歸去來，食我家園葚（桑葚）。如何是家園葚？』（玄覺禪師代答說：『也是吃不得。』法燈禪師說：『污了你的口。』） 過去有一位老宿說：『祖師（指達摩祖師）九年面壁，為訪知音。若這樣理解，吃鐵棒的日子有的是。』又一位老宿說：『祖師九年面壁，為什麼不慚愧？若這樣理解，更要買草鞋。』

【English Translation】 English version: Superior Abbot asked Inferior Abbot: 'Long time no see, where have you been?' Inferior Abbot said: 'I am building a seamless pagoda in the hermitage.' Superior Abbot said: 'I also want to build one, may I borrow the pagoda's design from you?' Inferior Abbot said: 'Why didn't you say so earlier? It was just borrowed by someone else.' (Fayan commented: 'Tell me, did he borrow the design or not borrow the design?') In the past, there was a hermit who, upon seeing a monk arrive, held up a fire poker and said: 'Do you understand?' The monk said: 'I don't understand.' The hermit said: 'It can't be used up in thirty years.' The monk then asked: 'What was used thirty years ago?' The hermit had no reply. (Guizong Rou substituted: 'Also needs to know.') In the past, there was an old monk who, because the ruler of Jiangnan asked him: 'I have a water buffalo, and there is not an inch of grass for ten thousand miles. I don't know where to put it.' The old monk had no reply. (Guizong Rou substituted: 'Put it in a good place.') In the past, there was an old monk who asked a monk: 'Where do you come from?' The monk said: 'I come from Niu Tou Mountain (a famous Buddhist mountain) to pay respects to the Patriarch (referring to Farong, the founder of the Niutou School of Chan Buddhism).' The old monk said: 'Did you see the Patriarch?' The monk had no reply. (Guizong Rou substituted: 'Too much like disbelief.') In the past, there was an old monk who had a verse that said: 'On the mountain of the five aggregates (skandhas: form, feeling, perception, volition, consciousness) is a section of emptiness, fellow practitioners enter and exit without meeting. For countless kalpas (aeons) I have rented a house to live in, but in the end, I do not recognize the master of the house.' (An old monk commented: 'Since you don't recognize him, whom did you ask to rent the house in the first place?') A monk asked an old monk: 'What is a person in a secret room?' The old monk said: 'A guest does not answer.' (Xuansha commented: 'How is it secret?' Guizong Rou separately said to the old monk: 'Why did you get to see?') In the past, there was an old monk who, because a monk asked: 'O soul, return home, eat the mulberries of my garden. What are the mulberries of the garden?' (Xuanjue substituted: 'Also cannot be eaten.' Fadeng said: 'It will stain your mouth.') In the past, there was an old monk who said: 'The Patriarch (Bodhidharma) faced the wall for nine years, seeking a kindred spirit. If you understand it this way, there will be days when you eat an iron rod.' Another old monk said: 'The Patriarch faced the wall for nine years, why not be ashamed? If you understand it this way, you should buy more straw sandals.'

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鞋行腳三十年(瑯玡覺云。既不然。且道祖師面壁意作么生。良久云。欲得不招無間業。莫謗如來正法輪)。

昔有一老宿。因僧問。師子捉兔亦全其力。捉象亦全其力。未審全個甚麼力。老宿曰。不欺之力(法眼別云。不會古人語)。

昔有一老宿。曰。這一片田地分付來多時也。我立地待汝構去(法眼云。山僧如今坐地。待汝構去。還有道理也無。那個親。那個疏。試裁斷看)。

昔有老宿。畜一童子。並不知軌則。有一行腳僧到。乃教童子禮儀。晚間見老宿外歸。遂去問訊。老宿怪訝。遂問童子曰。阿誰教你。童曰。堂中某上座。老宿喚其僧來。問。上座傍家行腳。是甚麼心行。這童子養來二三年了。幸自可憐生。誰教上坐教壞伊。快束裝起去。黃昏雨淋淋地。被趁出(眼云。古人恁么顯露些子家風。甚怪。且道意在於何)。

昔有僧到曹溪。時守衣缽僧提起衣曰。此是大庾嶺頭提不起底。僧曰。為甚麼在上座手裡。僧無對(雲門云。彼此不了。又云。將謂是師子兒)。

昔有僧因看法華經至諸法從本來。常自寂滅相。忽疑不決。行住坐臥。每自體究。都無所得。忽春月聞鶯聲。頓然開悟。遂續前偈曰。諸法從本來。常自寂滅相。春至百花開。黃鶯啼柳上。

昔有老宿問

【現代漢語翻譯】 現代漢語譯本 『鞋行腳三十年』（瑯玡覺云禪師語。如果不是這樣，那麼祖師面壁的用意是什麼？良久后說，想要不招致無間地獄的業報，就不要誹謗如來的正法輪）。

過去有一位老修行，有僧人問：『獅子捉兔子也用全力，捉大象也用全力，請問這全部的力量是什麼力量？』老修行說：『不欺騙的力量。』（法眼禪師另有評語：『不會古人的話。』）

過去有一位老修行說：『這一片田地交付給你們很久了，我站在這裡等你們去耕耘。』（法眼禪師說：『山僧我現在坐在這裡，等你們來耕耘。還有道理嗎？哪個親近？哪個疏遠？試著判斷看看。』）

過去有一位老修行，養了一個童子，什麼規矩都不懂。有一位雲遊僧人來到，就教童子禮儀。晚上，老修行回來，童子就去問訊。老修行感到奇怪，就問童子說：『是誰教你的？』童子說：『是堂中的某位上座。』老修行叫來那位僧人，問：『上座四處雲遊，是什麼心行？這童子養了二三年了，幸好還算可愛，誰教上座把他教壞了？快收拾行李走吧。』黃昏時下著雨，被趕了出去。（法眼禪師說：『古人這樣顯露出一些家風，很奇怪。且說他的用意在哪裡？』）

過去有僧人到曹溪（指曹溪南華寺，禪宗六祖慧能弘法道場），當時守護衣缽的僧人提起衣缽說：『這是在大庾嶺（地名，慧能在此被追趕）提不起來的。』僧人說：『為什麼在上座手裡？』僧人無言以對。（雲門禪師說：『彼此都不瞭解。』又說：『還以為是獅子兒。』）

過去有僧人因為看《法華經》，看到『諸法從本來，常自寂滅相』，忽然疑惑不決，行走坐臥，每時每刻都在自身探究，都沒有所得。忽然春天聽到黃鶯的聲音，頓時開悟，於是續寫前偈說：『諸法從本來，常自寂滅相，春至百花開，黃鶯啼柳上。』

過去有一位老修行問

【English Translation】 English version 'Walking in shoes for thirty years' (Said by Zen Master Jueyun of Langye. If not so, then what was the intention of the Patriarch facing the wall? After a long silence, he said, 'If you want to avoid the karma of incessant hell, do not slander the true Dharma wheel of the Tathagata').

In the past, there was an old practitioner. A monk asked, 'A lion uses its full strength to catch a rabbit, and it also uses its full strength to catch an elephant. What is this full strength?' The old practitioner said, 'The strength of not deceiving.' (Dharma Eye commented differently: 'Does not understand the words of the ancients.')

In the past, there was an old practitioner who said, 'This piece of land has been entrusted to you for a long time. I stand here waiting for you to cultivate it.' (Dharma Eye said, 'This mountain monk now sits here, waiting for you to cultivate it. Is there any reason in this? Which is close? Which is distant? Try to judge.')

In the past, there was an old practitioner who raised a young boy who knew nothing of the rules. A traveling monk arrived and taught the boy etiquette. In the evening, the old practitioner returned and the boy went to greet him. The old practitioner was surprised and asked the boy, 'Who taught you?' The boy said, 'A certain senior monk in the hall.' The old practitioner called the monk and asked, 'Senior monk, what is your intention in traveling around? This boy has been raised for two or three years, and he is fortunately still lovable. Who taught you to spoil him? Quickly pack your bags and leave.' He was driven out in the pouring rain at dusk. (Dharma Eye said, 'The ancients revealed some of their family style in this way, which is very strange. What is the intention in this?')

In the past, a monk arrived at Caoxi (referring to Nanhua Temple in Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma). At that time, the monk guarding the robe and bowl raised the robe and said, 'This is what could not be lifted at Dayu Ridge (a place name, where Huineng was chased).' The monk said, 'Why is it in the senior monk's hands?' The monk was speechless. (Yunmen said, 'Neither understands the other.' He also said, 'I thought it was a lion cub.')

In the past, a monk, while reading the Lotus Sutra, came to the passage 'All dharmas from the beginning, are always of the nature of tranquil extinction.' Suddenly, he was filled with doubt and could not resolve it. Whether walking, standing, sitting, or lying down, he constantly investigated himself, but gained nothing. Suddenly, in the spring, he heard the song of a yellow oriole and was instantly enlightened. He then continued the previous verse, saying, 'All dharmas from the beginning, are always of the nature of tranquil extinction. When spring arrives, a hundred flowers bloom, and the yellow oriole sings on the willow tree.'

In the past, there was an old practitioner who asked

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一座主。疏鈔解義。廣略如何。主曰。鈔解疏。疏解經。宿曰。經解甚麼。主無對。

昔高麗國。來錢塘刻觀音聖像。及舁上船。竟不能動。因請入明州開元寺供養。後有設問。無剎不現身。聖像為甚不去高麗國(長慶棱云。現身雖普。睹相生偏。法眼別云。識得觀音未)。

泗州塔前。一僧禮拜。有人問。上座日日禮拜。還見大聖么(法眼代云。汝道禮拜是甚麼義)。

泗州塔頭侍者。及時鎖門。有人問。既是三界大師。為甚麼被弟子鎖。侍者無對(法眼代云。弟子鎖。大師鎖。法燈代云。還我鎖匙來。又老宿代云。吉州鎖。虔州鎖)。

聖僧像被屋漏滴。有人問僧。既是聖僧。為甚麼有漏。僧無對(韶國師代云。無漏不是聖僧)。

有人問。僧點甚麼燈。僧曰。長明燈。曰。甚麼時點。曰。去年點。曰。長明何在。僧無語。(長慶棱代云。若不如此。知公不受人謾。法眼別云。利動君子)。

有座主念彌陀名號次。小師喚和尚。及回顧。小師不對。如是數四。和尚叱曰。三度四度喚。有甚麼事。小師曰。和尚幾年喚他即得。某甲才喚便發業(法燈代云。咄叱)。

有僧與童子上經了。令持經著函內。童子曰。某甲念底。著向那裡(法燈代云。汝念甚麼經)。

【現代漢語翻譯】 現代漢語譯本 一位座主（寺院或佛學院的講師）問：『疏鈔』（對經文的註釋的註釋）的解釋，廣義和略義是什麼？ 主事僧回答：『疏鈔』解釋『疏』（對經文的註釋），『疏』解釋『經』（佛經）。 座主問：『經』解釋什麼？ 主事僧無言以對。

過去高麗國（古代朝鮮半島國家）有人來錢塘（今杭州）雕刻觀音（Avalokiteśvara，佛教菩薩，代表慈悲）聖像。當抬上船時，竟然無法移動。 因此，他們請求將聖像供養在明州（今寧波）開元寺。 後來有人提問：『無剎不現身』（觀音菩薩在任何地方都可以顯現），聖像為什麼不去高麗國？（長慶棱禪師說：『現身雖然普遍，但人們睹相會產生偏執。』法眼禪師另外說：『你認識觀音嗎？』）

在泗州（今江蘇盱眙）塔前，一位僧人禮拜。有人問：『上座（對僧人的尊稱）每天禮拜，還見到大聖（指佛或菩薩）嗎？』（法眼禪師代答：『你說禮拜是什麼意思？』）

泗州塔的侍者，按時鎖門。有人問：『既然是三界大師（佛的尊稱，指在欲界、色界、無色界中最偉大的導師），為什麼被弟子鎖起來？』侍者無言以對。（法眼禪師代答：『弟子鎖，大師鎖。』法燈禪師代答：『還我鑰匙來。』又一位老宿代答：『吉州鎖，虔州鎖。』）

聖僧（指有德行的僧人）像被屋漏滴到。有人問僧人：『既然是聖僧，為什麼會有漏？』僧人無言以對。（韶國師代答：『無漏就不是聖僧。』）

有人問：『僧人點什麼燈？』僧人說：『長明燈。』問：『什麼時候點的？』答：『去年點的。』問：『長明在哪裡？』僧人無語。（長慶棱禪師代答：『如果不這樣，就知道你不會被人欺騙。』法眼禪師另外說：『利益驅動君子。』）

有位座主在念彌陀（Amitābha，阿彌陀佛，西方極樂世界的佛）名號時，小沙彌叫『和尚』（對僧人的尊稱）。座主回頭看，小沙彌卻不說話。如此數次，和尚斥責說：『三番四次叫我，有什麼事？』小沙彌說：『和尚幾年叫他（指阿彌陀佛）才能得到迴應，我才叫您就發火。』（法燈禪師代答：『咄叱』，表示斥責的聲音）

有僧人與童子一起誦經完畢，讓童子把經書放到經函里。童子說：『我念的經，放到哪裡？』（法燈禪師代答：『你念什麼經？』）

【English Translation】 English version A lecturer (Zuozhu, a lecturer in a monastery or Buddhist academy) asked: 'What are the broad and concise meanings of the commentary on the commentary (Shuchao)?' The abbot (Zhu) replied: 'The commentary on the commentary explains the commentary (Shu), and the commentary explains the sutra (Jing, Buddhist scripture).' The lecturer asked: 'What does the sutra explain?' The abbot had no answer.

In the past, someone from Goryeo (an ancient Korean kingdom) came to Qiantang (present-day Hangzhou) to carve a sacred image of Avalokiteśvara (Guanyin, the Bodhisattva of compassion). When they tried to load it onto the boat, it wouldn't move. Therefore, they requested to enshrine the image at Kaiyuan Temple in Mingzhou (present-day Ningbo). Later, someone asked: 'Since Avalokiteśvara manifests everywhere ('Wu cha bu xianshen', Avalokiteśvara manifests in every land), why doesn't the image go to Goryeo?' (Zen Master Changqing Leng said: 'Although the manifestation is universal, seeing the form leads to attachment.' Zen Master Fayan added: 'Do you know Avalokiteśvara?')

In front of the pagoda in Sizhou (present-day Xuyi, Jiangsu), a monk was prostrating. Someone asked: 'Venerable monk (Shangzuo, a respectful term for monks), do you see the Great Sage (Dasheng, referring to a Buddha or Bodhisattva) when you prostrate every day?' (Zen Master Fayan answered on his behalf: 'What do you say is the meaning of prostration?')

The attendant of the Sizhou pagoda locked the door on time. Someone asked: 'Since he is the Great Teacher of the Three Realms (Sanjie Dashi, an honorific title for the Buddha, referring to the greatest teacher in the Desire Realm, Form Realm, and Formless Realm), why is he locked up by his disciple?' The attendant had no answer. (Zen Master Fayan answered on his behalf: 'The disciple locks, the master locks.' Zen Master Fadeng answered on his behalf: 'Give me the key.' Another old monk answered on his behalf: 'Jizhou lock, Qianzhou lock.')

The image of the Holy Monk (Seng, referring to a virtuous monk) was dripped on by a leaky roof. Someone asked the monk: 'Since he is a Holy Monk, why is there a leak?' The monk had no answer. (National Teacher Shao answered on his behalf: 'If there were no leak, he wouldn't be a Holy Monk.')

Someone asked: 'What kind of lamp are the monks lighting?' The monk said: 'A perpetual lamp (Changmingdeng).' The person asked: 'When was it lit?' The monk replied: 'Last year.' The person asked: 'Where is the perpetual light?' The monk was speechless. (Zen Master Changqing Leng answered on his behalf: 'If it weren't like this, you would know that you cannot be deceived.' Zen Master Fayan added: 'Benefit moves the gentleman.')

A lecturer was reciting the name of Amitābha (Amituo, the Buddha of the Western Pure Land). A young novice called out 'Venerable monk (Heshang, a respectful term for monks)'. When the lecturer looked back, the novice didn't say anything. This happened several times. The monk scolded: 'You called me three or four times, what is it?' The novice said: 'How many years does the monk have to call him (referring to Amitābha) to get a response, but you get angry when I just call you?' (Zen Master Fadeng answered on his behalf: 'Tut, scold', expressing the sound of rebuke)

A monk and a child finished reciting a sutra, and the monk told the child to put the sutra in the sutra box. The child said: 'Where should I put the sutra that I recited?' (Zen Master Fadeng answered on his behalf: 'What sutra did you recite?')

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一僧注道德經。人問曰。久向大德注道德經。僧曰。不敢。曰。何如明皇(法燈代云。是弟子)。

有僧入冥見地藏菩薩。藏問。你平生修何業。僧曰。念法華經。曰。止止不須說。我法妙難思。為是說。是不說。僧無對(歸宗柔代云。此迴歸去。敢為流通)。

鹽官會下有一主事僧。忽見一鬼使來追。僧告曰。某甲身為主事。未暇修行。乞容七日得否。使曰。待為白王。若許即七日後來。不然。須臾便至。言訖不見。至七日後。復來。覓其僧。了不可得。後有人舉問一僧。若被覓著時。如何抵擬他(洞山代云。被他覓得也)。

臺州六通院僧欲渡船。有人問。既是六通。為甚麼假船。僧無對(天臺韶國師代云。不欲驚眾)。

洪州太守宋令公。一日大寧寺僧陳乞請第二座開堂。公曰。何不請第一座。眾無語(法眼代云。不勞如此)。

江南相馮延巳與數僧游鐘山。至一人泉。問。一人泉許多人爭得足。一僧對曰。不教欠少。延巳不肯。乃別曰。誰人欠少(法眼別云。誰是不足者)。

官人問。僧名甚麼。曰。無揀。官人曰。忽然將一碗沙與上座。又作么生。曰。謝官人供養。(法眼別云。此猶是揀底)。

廣南有僧住庵。國主出獵。左右報庵主。大王來。請起。主曰。

【現代漢語翻譯】 現代漢語譯本： 一位僧人註釋《道德經》。有人問：『我一直仰慕大德您註釋《道德經》。』僧人說：『不敢當。』那人問：『（您的見解）和明皇（玄宗）相比如何？』（法燈禪師代答說：『他是弟子。』） 有僧人進入陰間，見到了地藏菩薩（佛教中一位重要的菩薩，誓願救度一切地獄眾生）。地藏菩薩問：『你平生修習什麼法門？』僧人說：『唸誦《法華經》（佛教經典）。』地藏菩薩說：『停止，停止，不必說了。《法華經》的法門微妙難以思議，說是它，又不是說它。』僧人無言以對。（歸宗柔禪師代答說：『這次回去，我敢於流通此經。』） 鹽官禪師座下有一位主事僧，忽然看見一個鬼使來追捕他。僧人告訴鬼使說：『我身為寺院主事，沒有時間修行，請寬限七天可以嗎？』鬼使說：『我替你稟告閻王，如果允許就七天後再來，不然，很快就到。』說完就不見了。到了七天後，鬼使又來了，尋找那位僧人，卻怎麼也找不到。後來有人舉這件事問一位僧人：『如果被鬼使找到時，如何抵擋他？』（洞山禪師代答說：『已經被他找到了。』） 臺州六通院的僧人想要渡船。有人問：『既然是六通（擁有六種神通），為什麼還要藉助船隻？』僧人無言以對。（天臺韶國師代答說：『不想驚動大眾。』） 洪州太守宋令公，有一天，大寧寺的僧人請求請第二座（寺院中地位僅次於住持的僧人）開堂說法。宋令公說：『為什麼不請第一座（住持）？』眾僧無話可說。（法眼禪師代答說：『不必如此。』） 江南宰相馮延巳與幾位僧人遊覽鐘山。到了一個名叫『一人泉』的地方，馮延巳問：『一人泉，這麼多人爭用，夠用嗎？』一位僧人回答說：『不會讓誰欠缺。』馮延巳不認可，於是另外問道：『誰人欠缺？』（法眼禪師另外回答說：『誰是不滿足的人？』） 一位官員問僧人：『你的法名叫什麼？』僧人說：『無揀（沒有分別）。』官員說：『如果忽然拿一碗沙子給上座（對僧人的尊稱），又該怎麼辦？』僧人說：『感謝官人供養。』（法眼禪師另外回答說：『這仍然是有揀擇。』） 廣南有位僧人住在庵中。國主（地方統治者）外出打獵，左右侍從稟報庵主：『大王來了，請起身迎接。』庵主說：

【English Translation】 English version: A monk was annotating the Dao De Jing (Tao Te Ching, a classic text of Taoism). Someone asked: 'I have long admired your annotation of the Dao De Jing, Great Master.' The monk said: 'I dare not claim that.' The person asked: 'How does it compare to that of Emperor Minghuang (Emperor Xuanzong of Tang Dynasty)?' (Zen Master Fadeng answered on his behalf: 'He is a disciple.') A monk entered the underworld and saw Ksitigarbha Bodhisattva (a bodhisattva in Buddhism who vowed to save all beings in hell). Ksitigarbha asked: 'What practice have you cultivated in your life?' The monk said: 'Reciting the Lotus Sutra (a Buddhist scripture).' Ksitigarbha said: 'Stop, stop, no need to say more. The Dharma of the Lotus Sutra is subtle and difficult to comprehend; to say it is, is also not to say it.' The monk had no reply. (Zen Master Guizong Rou answered on his behalf: 'This time upon returning, I dare to propagate it.') Under Zen Master Yanguan, there was a managing monk who suddenly saw a ghost messenger coming to arrest him. The monk told the ghost messenger: 'I am in charge of the temple affairs and have no time to cultivate. Can you grant me seven days?' The ghost messenger said: 'I will report to King Yama (the King of the Underworld) for you. If he allows it, I will come back in seven days; otherwise, I will arrive shortly.' After saying that, he disappeared. After seven days, the ghost messenger came again, looking for the monk, but he could not be found. Later, someone raised this matter and asked a monk: 'If he were to be found by the ghost messenger, how would he resist him?' (Zen Master Dongshan answered on his behalf: 'He has already been found by him.') A monk from the Six Penetrations Temple in Taizhou wanted to cross the river by boat. Someone asked: 'Since you have the six supernatural powers (abilities attained through advanced meditation), why do you need a boat?' The monk had no reply. (National Teacher Tiantai Shao answered on his behalf: 'He does not want to alarm the public.') Prefect Song of Hongzhou, one day, the monks of Daning Temple requested to invite the Second Seat (the second-highest-ranking monk in the temple, after the abbot) to give a Dharma talk. Prefect Song said: 'Why not invite the First Seat (the abbot)?' The monks were speechless. (Zen Master Fayan answered on his behalf: 'No need to go to such lengths.') Chancellor Feng Yanji of Jiangnan was touring Zhongshan Mountain with several monks. When they arrived at a spring called 'One Person Spring,' Feng Yanji asked: 'One Person Spring, with so many people competing for it, is it enough?' One monk replied: 'It will not leave anyone lacking.' Feng Yanji did not agree and asked separately: 'Who is lacking?' (Zen Master Fayan answered separately: 'Who is the one who is not satisfied?') An official asked a monk: 'What is your Dharma name?' The monk said: 'Wu Jian (No Discrimination).' The official said: 'If I suddenly give the Venerable (a respectful term for a monk) a bowl of sand, what would you do?' The monk said: 'Thank you, official, for your offering.' (Zen Master Fayan answered separately: 'This is still discrimination.') In Guangnan, there was a monk living in a hermitage. The ruler (local ruler) went hunting. The attendants reported to the hermit: 'The Great King is coming, please rise to greet him.' The hermit said:

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非但大王來。佛來亦不起。王問。佛豈不是汝師。主曰。是。王曰。見師為甚麼不起(法眼代云。未足酬恩)。

福州洪塘橋上有僧列坐。官人問。此中還有佛么。僧無對(法眼代云。汝是甚麼人)。

昔有官人入鎮州天王院。睹神像。因問院主曰。此是甚麼功德。曰。護國天王。曰。只護此國。遍護余國。曰。在秦為秦。在楚為楚。曰。臘月二十九日打破鎮州城。天王向甚處去。主無對。

昔有官人作無鬼論。中夜揮毫次。忽見一鬼出雲。汝道無我。聻(五祖演云。老僧當時若見。但以手作鵓鴆觜。向伊道。谷呱呱)。

昔有道流。在佛殿前背佛而坐。僧曰。道士莫背佛。道流曰。大德本教中道。佛身充滿於法界。向甚麼處坐得。僧無對(法眼代云。識得汝)。

有一行者。隨法師入佛殿。行者向佛而唾。師曰。行者少去就。何以唾佛。者曰。將無佛處來與某甲唾。師無對(溈山云。仁者卻不仁者。不仁者卻仁者。仰山代法師云。但唾行者。又云。行者若有語。即向伊道。還我無行者處來)。

死魚浮於水上。有人問僧。魚豈不是以水為命。僧曰。是。曰。為甚麼卻向水中死。僧無對。(杭州天龍機和尚代云。是伊為甚麼不去岸上死)。

鷂子趁鴿子。飛向佛殿欄干上

【現代漢語翻譯】 現代漢語譯本： 非但大王來了，即使是佛來了，我也不起身。（國王）問：『佛難道不是你的老師嗎？』主人說：『是。』（國王）問：『見到老師為什麼不起身？』（法眼禪師代答說：『還不足以報答恩情。』）

福州洪塘橋上，有僧人一字排開坐著。官員問：『這裡面還有佛嗎？』僧人無言以對。（法眼禪師代答說：『你是甚麼人？』）

過去有位官員來到鎮州天王院，看到神像，於是問院主說：『這是什麼功德？』（院主）說：『護國天王。』（官員）說：『只守護這個國家，還是普遍守護其他國家？』（院主）說：『在秦國就顯現為秦國的樣子，在楚國就顯現為楚國的樣子。』（官員）說：『如果臘月二十九日打破鎮州城，天王往哪裡去？』院主無言以對。

過去有位官員寫《無鬼論》，半夜揮筆寫作時，忽然看見一個鬼出來說：『你說沒有我，那麼我呢？』（五祖法演禪師說：『老僧當時如果見到，就用手學鵓鴣的嘴，對著他說：『谷呱呱。』）

過去有位道士，在佛殿前背對著佛而坐。僧人說：『道士不要背對佛。』道士說：『大德，你們佛教中說，佛身充滿於法界，向什麼地方坐才背對佛呢？』僧人無言以對。（法眼禪師代答說：『我認識你了。』）

有一個行者，跟隨法師進入佛殿。行者向佛像吐唾沫。法師說：『行者太不講究了，為什麼要向佛吐唾沫？』行者說：『你找一個沒有佛的地方來給我吐唾沫。』法師無言以對。（溈山禪師說：『仁者卻是不仁者，不仁者卻是仁者。』仰山禪師代替法師說：『只管向行者吐唾沫。』又說：『行者如果有什麼話說，就對他說：『還我沒有行者的地方來。』）

死魚浮在水面上，有人問僧人：『魚難道不是以水為生命嗎？』僧人說：『是。』（那人）問：『為什麼卻在水中死去？』僧人無言以對。（杭州天龍機和尚代答說：『是它為什麼不去岸上死？』）

老鷹追趕鴿子，鴿子飛向佛殿的欄桿上。

【English Translation】 English version: Not only if the great king comes, but even if the Buddha comes, I will not rise. The king asked, 'Isn't the Buddha your teacher?' The master said, 'Yes.' The king asked, 'Why don't you rise to greet your teacher?' (Fayan [Fayan Wenyi, a prominent Chan Buddhist monk] answers on his behalf: 'It is not enough to repay the kindness.')

On the Hongtang Bridge in Fuzhou, monks were sitting in a row. An official asked, 'Is there a Buddha among you?' The monks were speechless. (Fayan answers on his behalf: 'Who are you?')

In the past, an official entered the Tianwang Temple (Temple of the Heavenly King) in Zhenzhou. Seeing the divine image, he asked the abbot, 'What merit is this?' The abbot said, 'The Heavenly King who protects the country.' The official asked, 'Does he only protect this country, or does he universally protect other countries?' The abbot said, 'In Qin [ancient state in China] he appears as Qin, in Chu [another ancient state in China] he appears as Chu.' The official asked, 'If the city of Zhenzhou is broken on the twenty-ninth day of the twelfth month, where will the Heavenly King go?' The abbot was speechless.

In the past, an official wrote 'On the Non-Existence of Ghosts.' In the middle of the night, as he was writing, he suddenly saw a ghost appear and say, 'You say I don't exist, then what about me?' (Wuzu Yan [another Chan Buddhist monk] said, 'If I, the old monk, had seen him at that time, I would have made a pigeon's beak with my hand and said to him, 'Gugu, gugu.')

In the past, a Daoist was sitting in front of the Buddha hall with his back to the Buddha. A monk said, 'Daoist, don't turn your back to the Buddha.' The Daoist said, 'Great Virtue, your Buddhist teachings say that the Buddha's body fills the entire Dharma realm. Where can I sit that is not facing the Buddha?' The monk was speechless. (Fayan answers on his behalf: 'I recognize you.')

There was a practitioner who followed a Dharma master into the Buddha hall. The practitioner spat towards the Buddha image. The master said, 'Practitioner, you are being disrespectful. Why are you spitting at the Buddha?' The practitioner said, 'Find me a place where there is no Buddha for me to spit.' The master was speechless. (Guishan [another Chan Buddhist monk] said, 'The benevolent one is not benevolent, and the non-benevolent one is benevolent.' Yangshan [another Chan Buddhist monk] answers on behalf of the Dharma master: 'Just spit at the practitioner.' He also said, 'If the practitioner has something to say, tell him, 'Return to me the place where there is no practitioner.')

A dead fish was floating on the water. Someone asked a monk, 'Isn't the fish's life water?' The monk said, 'Yes.' (The person) asked, 'Why then did it die in the water?' The monk was speechless. (The monk Tianlong Ji of Hangzhou answers on his behalf: 'Why didn't it die on the shore?')

A hawk was chasing a pigeon, and the pigeon flew onto the railing of the Buddha hall.

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顫。有人問僧。一切眾生。在佛影中常安常樂。鴿子見佛為甚麼卻顫。僧無對(法燈代云。怕佛)。

昔有一僧去覆船。路逢一賣鹽翁。僧問。覆船路向甚麼處去。翁良久。僧再問。翁曰。你患聾那。僧曰。你向我道甚麼。翁曰。向你道覆船路。僧曰。翁莫會禪么。翁曰。莫道會禪。佛法也會盡。僧曰。你試說看。翁挑起鹽籃。僧曰。難。翁曰。你喚這個作甚麼。僧曰。鹽。翁曰。有甚麼交涉。僧曰。你喚作甚麼。曰。不可更向你道是鹽。

昔有婆子供養一庵主。經二十年。常令一二八女子送飯給侍。一日。令女子抱定。曰。正恁么時如何。主曰。枯木倚寒巖。三冬無暖氣。女子舉似婆。婆曰。我二十年祗供養得個俗漢。遂遣出。燒卻庵。

昔有一僧參米胡。路逢一婆住庵。僧問。婆有眷屬否。曰。有。僧曰。在甚麼處。曰。山河大地。若草若木。皆是我眷屬。僧曰。婆莫作師姑來否。曰。汝見我是甚麼。僧曰。俗人。婆曰。汝不可是僧。僧曰。婆莫混濫佛法好。婆曰。我不混濫佛法。僧曰。汝恁么。豈不是混濫佛法。婆曰。你是男子。我是女人。豈曾混濫。

龐行婆。入鹿門寺設齋。維那請意旨。婆拈梳子插向髻后曰。迴向了也。便出去。

溫州陳道婆。嚐遍扣諸方名宿。後於長老

【現代漢語翻譯】 現代漢語譯本： 有人問一位僧人：『一切眾生在佛的光影中，常得安穩常得快樂，為什麼鴿子見到佛卻會顫抖呢？』這位僧人無法回答。（法燈禪師代替他回答說：『因為害怕佛。』） 過去有一位僧人前往覆船（地名）。路上遇到一位賣鹽的老翁。僧人問：『去覆船的路怎麼走？』老翁沉默了很久。僧人再次詢問。老翁說：『你耳朵聾了嗎？』僧人說：『你對我說了什麼？』老翁說：『告訴你去覆船的路。』僧人說：『老翁莫非懂得禪？』老翁說：『不要說懂得禪，佛法我也全部懂得。』僧人說：『你試著說說看。』老翁挑起鹽籃。僧人說：『難。』老翁說：『你叫這個做什麼？』僧人說：『鹽。』老翁說：『有什麼關係？』僧人說：『你叫它做什麼？』老翁說：『不可再對你說這是鹽。』 過去有一位老婦人供養一位庵主（住在庵中的修行人），已經二十年了。常常讓一位十六歲的女子送飯服侍他。有一天，老婦人讓女子抱住庵主，問：『正在這個時候，你覺得如何？』庵主說：『枯木倚靠著寒冷的巖石，整個冬天都沒有暖氣。』女子把這件事告訴了老婦人。老婦人說：『我二十年只供養了一個俗人。』於是把庵主趕走，燒掉了庵。 過去有一位僧人蔘訪米胡（禪師名）。路上遇到一位老婦人住在庵中。僧人問：『老婦人有眷屬嗎？』老婦人說：『有。』僧人問：『在哪裡？』老婦人說：『山河大地，若草若木，都是我的眷屬。』僧人問：『老婦人莫非是尼姑？』老婦人說：『你見我是什麼？』僧人說：『俗人。』老婦人說：『你莫非是僧人？』僧人說：『老婦人不要混淆佛法。』老婦人說：『我不混淆佛法。』僧人說：『你這樣說，豈不是混淆佛法？』老婦人說：『你是男子，我是女人，怎麼會混淆？』 龐行婆（龐蘊之妻）到鹿門寺設齋。維那（寺院中的職務，負責管理僧眾事務）請她開示意旨。龐行婆拿起梳子插到髮髻后，說：『迴向完畢了。』便出去了。 溫州陳道婆，曾經遍訪各地的名宿（有名的修行人）。後來在長老（對年長有德僧人的尊稱）

【English Translation】 English version: Someone asked a monk: 'All sentient beings are constantly peaceful and happy in the Buddha's shadow. Why do pigeons tremble when they see the Buddha?' The monk had no answer. (Fadeng (a Chan master) answered on his behalf: 'Because they are afraid of the Buddha.') In the past, there was a monk going to Fuchuan (place name). On the way, he met an old man selling salt. The monk asked: 'Which way leads to Fuchuan?' The old man was silent for a long time. The monk asked again. The old man said: 'Are you deaf?' The monk said: 'What did you say to me?' The old man said: 'I told you the way to Fuchuan.' The monk said: 'Old man, do you understand Chan?' The old man said: 'Don't say understand Chan, I understand all of the Buddha's teachings.' The monk said: 'Try to explain it.' The old man picked up the salt basket. The monk said: 'Difficult.' The old man said: 'What do you call this?' The monk said: 'Salt.' The old man said: 'What's the connection?' The monk said: 'What do you call it?' The old man said: 'I can't tell you again that it's salt.' In the past, there was an old woman who supported a hermitage master (a practitioner living in a hermitage) for twenty years. She always had a sixteen-year-old girl deliver food and serve him. One day, the old woman had the girl hug the hermitage master and asked: 'What do you feel at this moment?' The hermitage master said: 'A withered tree leans against a cold rock, without warmth throughout the winter.' The girl told the old woman about this. The old woman said: 'I have only supported a layman for twenty years.' So she drove the hermitage master away and burned down the hermitage. In the past, there was a monk visiting Mihu (a Chan master's name). On the way, he met an old woman living in a hermitage. The monk asked: 'Old woman, do you have family?' The old woman said: 'Yes.' The monk asked: 'Where are they?' The old woman said: 'The mountains, rivers, and earth, all the grass and trees, are my family.' The monk asked: 'Old woman, are you perhaps a nun?' The old woman said: 'What do you see me as?' The monk said: 'A layperson.' The old woman said: 'Are you perhaps a monk?' The monk said: 'Old woman, don't confuse the Buddha's teachings.' The old woman said: 'I don't confuse the Buddha's teachings.' The monk said: 'If you say that, aren't you confusing the Buddha's teachings?' The old woman said: 'You are a man, and I am a woman, how could there be confusion?' Pang Xingpo (Pang Yun's wife) went to Lumentemple to offer a vegetarian feast. The director (Vina, a position in the temple, responsible for managing the affairs of the monks) asked her to explain the meaning. Pang Xingpo picked up a comb and inserted it into her hair bun, saying: 'The dedication is complete.' Then she left. Chen Daopo of Wenzhou, once visited famous masters (famous practitioners) everywhere. Later, at the Elder (an honorific for elderly and virtuous monks)

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山凈和尚語下發明。有偈曰。高坡平頂上。儘是採樵翁。人人盡懷刀斧意。不見山花映水紅。

昔有施主婦人入院。行眾僧隨年錢。僧曰。聖僧前著一分。婦人曰。聖僧年多少。僧無對(法眼代云。心期滿處即知)。年只供養得個俗漢。遂遣出。燒卻庵。

昔有一僧參米胡。路逢一婆住庵。僧問。婆有眷屬否。曰。有。僧曰。在甚麼處。曰。山河大地。若草若木。皆是我眷屬。僧曰。婆莫作師姑來否。曰。汝見我是甚麼。僧曰。俗人。婆曰。汝不可是僧。僧曰。婆莫混濫佛法好。婆曰。你是男子。我是女人。豈曾混濫。

龐行婆。入鹿門寺設齋。維那請意旨。婆拈梳子插向髻后曰。迴向了也。便出去。

溫州陳道婆。嚐遍扣諸方名宿。後於長老山凈和尚語下發明。有偈曰。高坡平頂上。儘是採樵翁。人人盡懷刀斧意。不見山花映水紅。

昔有施主婦人入院。行眾僧隨年錢。僧曰。聖僧前著一分。婦人曰。聖僧年多少。僧無對(法眼代云。心期滿處即知)。

五燈會元卷第六 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第七

青原下二世

石頭遷禪師法嗣

荊州天皇道悟禪師

婺州東陽張氏子。神儀挺異。幼而生知。年

【現代漢語翻譯】 現代漢語譯本 山凈和尚在言語開示下使人領悟。有偈語說：『高高的山坡和平坦的山頂上，到處都是砍柴的樵夫。人人都懷著刀斧的意圖，卻看不見山花倒映在水中的紅色。』 過去有一位施主婦人到寺院，佈施給眾僧隨年錢。僧人說：『給聖僧也放一份。』婦人問：『聖僧有多少歲了？』僧人無言以對（法眼禪師代答說：『心願滿足之處自然知曉』）。（婦人認為）一年只供養了一個俗人，於是把僧人趕了出去，燒掉了庵堂。 過去有一位僧人蔘訪米胡禪師，路上遇到一位老婦人住在庵堂里。僧人問：『婆婆有眷屬嗎？』老婦人說：『有。』僧人問：『在哪裡？』老婦人說：『山河大地，若草若木，都是我的眷屬。』僧人說：『婆婆莫非是尼姑？』老婦人說：『你見我是什麼？』僧人說：『俗人。』老婦人說：『你莫非不是僧人？』僧人說：『婆婆最好不要混淆佛法。』老婦人說：『你是男子，我是女人，怎麼會混淆呢？』 龐行婆（龐蘊之妻）到鹿門寺設齋。維那（寺院中負責僧眾事務的僧人）請問她的意旨。龐行婆拿起梳子插到髮髻后說：『迴向完畢了。』便出去了。 溫州陳道婆，曾經遍訪各地的名宿。後來在長老山凈和尚的開示下領悟。有偈語說：『高高的山坡和平坦的山頂上，到處都是砍柴的樵夫。人人都懷著刀斧的意圖，卻看不見山花倒映在水中的紅色。』 過去有一位施主婦人到寺院，佈施給眾僧隨年錢。僧人說：『給聖僧也放一份。』婦人問：『聖僧有多少歲了？』僧人無言以對（法眼禪師代答說：『心願滿足之處自然知曉』）。 《五燈會元》卷第六 《卍新續藏》第 80 冊 No. 1565 《五燈會元》 《五燈會元》卷第七 青原下二世 石頭遷禪師法嗣 荊州天皇道悟禪師 婺州東陽張氏之子。神態儀表與衆不同，從小就很有智慧。年齡...

【English Translation】 English version Venerable Shan Jing enlightened people through his words. There's a verse that says: 'On high slopes and flat hilltops, everywhere are woodcutters. Everyone harbors the intent of axes and knives, yet they don't see the mountain flowers reflected red in the water.' In the past, there was a donor woman who came to the monastery to give annual money to the monks. A monk said, 'Put aside a portion for the Holy Monk.' The woman asked, 'How old is the Holy Monk?' The monk had no reply (Fa Yan (Dharma Eye) answered on his behalf, 'One knows when the heart's desire is fulfilled'). (The woman thought) she was only supporting a layman for the year, so she drove the monk out and burned down the hermitage. In the past, there was a monk who visited Zen Master Mi Hu. On the road, he met an old woman living in a hermitage. The monk asked, 'Does the old woman have family?' The old woman said, 'Yes.' The monk asked, 'Where are they?' The old woman said, 'The mountains, rivers, and earth, every blade of grass and tree, are all my family.' The monk said, 'Is the old woman perhaps a nun?' The old woman said, 'What do you see me as?' The monk said, 'A layperson.' The old woman said, 'Are you perhaps not a monk?' The monk said, 'The old woman should not confuse the Buddha Dharma.' The old woman said, 'You are a man, and I am a woman, how could there be confusion?' Laywoman Pang (Pang Yun's wife) came to Luming Temple to offer a vegetarian feast. The director (Vina, the monk in charge of monastic affairs) asked her intention. Laywoman Pang picked up a comb and inserted it into her hair bun, saying, 'The dedication is complete.' Then she left. Laywoman Chen of Wenzhou once visited famous masters everywhere. Later, she attained enlightenment under the guidance of Elder Shan Jing. There's a verse that says: 'On high slopes and flat hilltops, everywhere are woodcutters. Everyone harbors the intent of axes and knives, yet they don't see the mountain flowers reflected red in the water.' In the past, there was a donor woman who came to the monastery to give annual money to the monks. A monk said, 'Put aside a portion for the Holy Monk.' The woman asked, 'How old is the Holy Monk?' The monk had no reply (Fa Yan (Dharma Eye) answered on his behalf, 'One knows when the heart's desire is fulfilled'). 'Wudeng Huiyuan' (Compendium of Five Lamps), Volume 6 'Wan Xu Zang' (Supplement to the Buddhist Canon), Volume 80, No. 1565, 'Wudeng Huiyuan' (Compendium of Five Lamps) 'Wudeng Huiyuan' (Compendium of Five Lamps), Volume 7 Second Generation under Qingyuan Dharma Successor of Zen Master Shitou Qian Zen Master Tiantong Daowu of Jingzhou Son of the Zhang family of Dongyang, Wuzhou. His appearance and demeanor were extraordinary, and he was intelligent from a young age. Age...

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十四。懇求出家。父母不聽。遂損減飲膳。日才一食。形體羸悴。父母不得已而許之。依明州大德披削。二十五詣杭州竹林寺具戒。精修梵行。推為勇猛。或風雨昏夜。宴坐丘冢。身心安靜。離諸怖畏。一日。游餘杭。首謁徑山國一受心法。服勤五載。后參馬祖。重印前解。法無異說。依止二夏。乃謁石頭而致問曰。離卻定慧。以何法示人。頭曰。我這裡無奴婢。離個甚麼。曰。如何明得。頭曰。汝還撮得虛空么。曰。恁么則不從。今日去也。頭曰。未審汝早晚從那邊來。曰。道悟不是那邊人。頭曰。我早知汝來處也。曰。師何以贓誣於人。頭曰。汝身見在。曰。雖然如是。畢竟如何示於後人。頭曰。汝道誰是後人。師從此頓悟。罄殫前二哲匠言下有所得心。后卜荊州當陽紫陵山。學徒駕肩接跡。都人士女。向風而至。時崇業寺上首以狀聞于連師。迎入城。郡之左有天皇寺。乃名藍也。因火而廢。主僧靈鑒將謀修復。乃曰。茍得悟禪師為化主。必能福我。乃中宵潛往哀請。肩舁而至。時江陵尹右僕射裴公稽首問法。致禮勤至。師素不迎送。客無貴賤。皆坐而揖之。裴公愈加歸向。由是石頭法道盛矣。師因龍潭問。從上相承底事如何。師曰。不是明汝來處不得。潭曰。這個眼目。幾人具得。師曰。淺草易為長蘆。僧問。

如何是玄妙之說。師曰。莫道我解佛法好。曰。爭奈學人疑滯何。師曰。何不問老僧。曰。即今問了也。師曰。去。不是汝存泊處。元和丁亥四月示疾。命弟子先期告終。至晦日大眾問疾。師驀召典座。座近前。師曰。會么。曰。不會。師拈枕子拋于地上。即便告寂。壽六十。臘月三十五。以其年八月五日。塔于郡東(按景德傳燈錄稱。青原下出石頭遷。遷下出天皇悟。悟下出龍潭信。信下出德山鑒。鑒下出雪峰存。存下出雲門偃．玄沙備。備再傳為法眼益。皆謂雲門．法眼二宗來自青原石頭。雖二家兒孫。亦自謂青原石頭所自出。不知其差誤所從來久矣。道悟同時有二人。一住荊南城西天王寺。嗣馬祖。一住荊南城東天皇寺。嗣石頭。其下出龍潭信者。乃馬祖下天王道悟。非石頭下天皇道悟也。何以明之。按唐正議大夫戶部侍郎平章事荊南節度使丘玄素所撰天王道悟禪師碑云。道悟。渚宮人。姓崔氏。子玉之後胤也。年十五依長沙寺曇翥律師出家。二十三詣嵩山受戒。三十參石頭頻沐指示。曾未投機。次謁忠國師。三十四與國師侍者應真南還謁馬祖。祖曰。識取自心本來是佛。不屬漸次。不假修持。體自如如。萬德圓滿。師于言下大悟。祖囑曰。汝若住持。莫離舊處。師蒙旨已。便返荊門。去郭不遠。結草為廬。后

【現代漢語翻譯】 現代漢語譯本 如何是玄妙之說？ 師（指禪師）說：『不要說我理解佛法很好。』 （學人）問：『奈何學人還有疑惑呢？』 師說：『為什麼不問老僧我呢？』 （學人）說：『現在就問了啊。』 師說：『去！這裡不是你停留的地方。』 元和丁亥四月，禪師示現疾病，命令弟子提前告知圓寂的時間。到了月底，大眾問候禪師的病情。禪師突然叫典座（負責寺院事務的僧人）。典座走近前來。 禪師問：『會么（明白嗎）？』 （典座）說：『不會。』 禪師拿起枕頭扔在地上，隨即圓寂。享年六十歲，僧臘三十五年。于當年八月五日，在郡東建塔安葬。 （按《景德傳燈錄》記載，青原行思（Qingyuan Xingsi）門下出了石頭希遷（Shitou Xiqian），希遷門下出了天皇道悟（Tianhuang Daowu），道悟門下出了龍潭崇信（Longtan Chongxin），崇信門下出了德山宣鑒（Deshan Xuanjian），宣鑒門下出了雪峰義存（Xuefeng Yicun），義存門下出了雲門文偃（Yunmen Wenyan）、玄沙師備（Xuansha Shibei）。師備再傳為法眼文益（Fayan Wenyi）。都說雲門宗（Yunmen school）、法眼宗（Fayan school）來自青原石頭。即使這兩家的後代，也自認為是青原石頭所出。不知道這個差錯從何而來很久了。道悟同時有兩個人，一個住在荊南（Jingnan）城西天王寺（Tianwang Temple），是馬祖道一（Mazu Daoyi）的弟子；一個住在荊南城東天皇寺（Tianhuang Temple），是石頭希遷的弟子。他的門下出了龍潭崇信的，是馬祖門下的天王道悟，不是石頭門下的天皇道悟。憑什麼證明呢？按照唐朝正議大夫戶部侍郎平章事荊南節度使丘玄素（Qiu Xuansu）所撰寫的天王道悟禪師碑文記載，道悟是渚宮（Zhugong）人，姓崔（Cui），是子玉（Ziyu）的後代。十五歲時依長沙寺（Changsha Temple）的曇翥（Tan Zhu）律師出家，二十三歲到嵩山（Songshan）受戒，三十歲參拜石頭希遷，多次受到指示，但一直沒有領悟。後來拜見忠國師（Zhong Guoshi），三十四歲與國師的侍者應真（Yingzhen）一起南還拜見馬祖。馬祖說：『認識到自己的心本來就是佛，不屬於漸修，不需要修持，本體自然如如不動，萬德圓滿。』道悟在言下大悟。馬祖囑咐說：『你如果住持寺院，不要離開原來的地方。』道悟領受旨意后，便返回荊門（Jingmen），離城不遠，結草為廬，後來…）

【English Translation】 English version What is the explanation of the profound mystery? The Master (referring to the Zen master) said, 'Don't say that I understand the Buddha-dharma well.' The (student) asked, 'What about the student's doubts and hesitations?' The Master said, 'Why don't you ask this old monk?' The (student) said, 'I'm asking now.' The Master said, 'Go! This is not a place for you to linger.' In the fourth month of Yuanhe Dinghai, the Master manifested illness and ordered his disciples to announce his passing in advance. On the last day of the month, the assembly inquired about the Master's condition. The Master suddenly called the superintendent (the monk in charge of temple affairs). The superintendent approached. The Master asked, 'Do you understand?' The (superintendent) said, 'I don't understand.' The Master picked up a pillow and threw it on the ground, and then passed away. He lived to be sixty years old, with thirty-five years as a monk. On the fifth day of the eighth month of that year, a pagoda was built in the east of the prefecture for his burial. (According to the 'Jingde Records of the Transmission of the Lamp', Xingsi of Qingyuan (Qingyuan Xingsi) had Shitou Xiqian (Shitou Xiqian) as a disciple, Xiqian had Daowu of Tianhuang (Tianhuang Daowu), Daowu had Chongxin of Longtan (Longtan Chongxin), Chongxin had Xuanjian of Deshan (Deshan Xuanjian), Xuanjian had Yicun of Xuefeng (Xuefeng Yicun), and Yicun had Wenyan of Yunmen (Yunmen Wenyan) and Shibei of Xuansha (Xuansha Shibei). Shibei then transmitted to Wenyi of Fayan (Fayan Wenyi). It is said that the Yunmen school (Yunmen school) and the Fayan school (Fayan school) originated from Shitou of Qingyuan. Even the descendants of these two schools consider themselves to have come from Shitou of Qingyuan. It is not known how long this error has persisted. There were two Daowus at the same time, one living in Tianwang Temple (Tianwang Temple) west of Jingnan (Jingnan) city, a disciple of Daoyi of Mazu (Mazu Daoyi); the other living in Tianhuang Temple (Tianhuang Temple) east of Jingnan city, a disciple of Xiqian of Shitou. The one who had Chongxin of Longtan as a disciple was Daowu of Tianwang under Mazu, not Daowu of Tianhuang under Shitou. How can this be proven? According to the inscription on the stele of Zen Master Daowu of Tianwang, written by Qiu Xuansu (Qiu Xuansu), Grand Master of Tang Dynasty, Vice Minister of the Ministry of Revenue, and Military Commissioner of Jingnan, Daowu was a native of Zhugong (Zhugong), with the surname Cui (Cui), a descendant of Ziyu (Ziyu). At the age of fifteen, he became a monk under the lawyer Tan Zhu (Tan Zhu) of Changsha Temple (Changsha Temple). At the age of twenty-three, he received the precepts at Songshan (Songshan). At the age of thirty, he visited Xiqian of Shitou and received instructions many times, but he never understood. Later, he visited National Teacher Zhong (Zhong Guoshi). At the age of thirty-four, he returned south with Yingzhen (Yingzhen), the attendant of the National Teacher, to visit Mazu. Mazu said, 'Recognize that your own mind is originally Buddha, it does not belong to gradual cultivation, it does not require practice, the essence is naturally unmoving, and all virtues are complete.' Daowu had a great enlightenment upon hearing these words. Mazu instructed, 'If you are to preside over a temple, do not leave the original place.' After receiving the decree, Daowu returned to Jingmen (Jingmen), not far from the city, and built a thatched hut, later...)

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因節使顧問左右。申其端緒。節使親臨訪道。見其路隘。車馬難通。極自荒榛。曾未修削。睹茲發怒。令人擒師。拋於水中。旌旆才歸。乃見遍衙火發。內外烘焰。莫可近之。唯聞空中聲曰。我是天王神。我是天王神。節使迴心設拜。煙焰都息。宛然如初。遂往江邊。見師在水。都不濕衣。節使重伸懺悔迎請。在衙供養。于府西造寺。額號天王。師常云。快活。快活。及臨終時。叫苦。苦。又云。閻羅王來取我也。院主問曰。和尚當時被節度使拋向水中。神色不動。如今何得恁么地。師舉枕子云。汝道當時是。如今是。院主無對。便入滅。當元和三年戊子十月十三日也。年八十二。坐六十三夏。嗣法一人。曰崇信。即龍潭也。城東天皇道悟禪師者。協律郎符載撰碑。乃與景德傳燈合其碑云。道悟。姓張氏。婺州東陽人。十四出家。依明州大德祝髮。二十五受戒于杭州竹林寺。初參國一。留五年。大曆十一年。隱於大梅山。建中初。謁江西馬祖。二年參石頭。乃大悟。遂隱當陽紫陵山。後於荊南城東有天皇廢寺。靈鑒請居之。元和二年丁亥四月十三日。以背痛入滅。年六十。坐三十五夏。法嗣三人。曰慧真。曰文赍。曰幽閑。今荊南城東有天皇巷存焉。唐聞人歸登。撰南嶽讓禪師碑。列法孫數人於後。有天王道悟名。圭

【現代漢語翻譯】 現代漢語譯本 節度使的顧問左右將事情的來龍去脈稟告了他。節度使親自前去拜訪道悟禪師，發現道路狹窄，車馬難以通行，極其荒涼，未經修整。節度使見此情景，勃然大怒，命人將道悟禪師擒拿，拋入水中。節度使的儀仗隊剛回到衙門，就看見整個衙門燃起大火，內外一片火海，無法靠近。只聽見空中傳來聲音說：『我是天王神（護法神），我是天王神。』節度使幡然醒悟，連忙跪拜，火焰立刻熄滅，一切恢復如初。於是節度使前往江邊，看見道悟禪師在水中，衣服都沒有濕。節度使再次懺悔，將道悟禪師迎請回衙門供養，並在府衙西邊建造寺廟，命名為天王寺。道悟禪師經常說：『快活，快活。』臨終時，卻叫喊：『苦，苦。閻羅王（地獄之主）來抓我了。』院主問：『和尚您當初被節度使拋入水中，神色不變，如今為何如此？』道悟禪師舉起枕頭說：『你說當時是真，還是現在是真？』院主無言以對。道悟禪師隨即圓寂，時間是元和三年戊子年十月十三日，享年八十二歲，僧臘六十三年。嗣法弟子一人，名叫崇信，就是龍潭崇信禪師。城東天皇道悟禪師，協律郎符載撰寫碑文，與《景德傳燈錄》所載碑文相合，碑文說：道悟禪師，姓張，婺州東陽人，十四歲出家，依止明州大德剃度，二十五歲在杭州竹林寺受戒。最初參訪國一禪師，住了五年。大曆十一年，隱居於大梅山。建中初年，拜謁江西馬祖（馬祖道一禪師），二年後參訪石頭（石頭希遷禪師），於是大悟。遂隱居於當陽紫陵山。後來在荊南城東有一座廢棄的天皇寺，靈鑒禪師請他去住持。元和二年丁亥四月十三日，因背痛圓寂，享年六十歲，僧臘三十五年。法嗣弟子三人，分別是慧真、文赍、幽閑。現在荊南城東還有一條天皇巷存在。唐朝聞人歸登撰寫的《南嶽讓禪師碑》中，在列舉法孫時，有天王道悟的名字，圭。

【English Translation】 English version The aides and advisors of the Jiedushi (military governor) reported the matter to him in detail. The Jiedushi personally went to visit Daowu (Enlightenment of the Way) Zen Master, and found the road narrow, difficult for carriages and horses to pass, extremely desolate, and unmaintained. Seeing this, the Jiedushi was furious and ordered his men to seize the Zen Master and throw him into the water. As soon as the Jiedushi's retinue returned to the yamen (government office), they saw the entire yamen engulfed in flames, inside and out, impossible to approach. They only heard a voice in the air saying, 'I am the Heavenly King God (guardian deity), I am the Heavenly King God.' The Jiedushi suddenly repented and knelt down to worship, and the flames immediately extinguished, everything returning to normal. Thereupon, the Jiedushi went to the riverbank and saw Daowu Zen Master in the water, his clothes not even wet. The Jiedushi again repented and invited Daowu Zen Master back to the yamen for offerings, and built a temple west of the yamen, naming it Heavenly King Temple. Daowu Zen Master often said, 'Happy, happy.' But when he was dying, he cried out, 'Suffering, suffering. Yama (Lord of Death) is coming to take me.' The abbot asked, 'Venerable Master, when you were thrown into the water by the Jiedushi, your expression did not change, why are you like this now?' Daowu Zen Master raised his pillow and said, 'Do you say what was true then, or what is true now?' The abbot was speechless. Daowu Zen Master then passed away, on the thirteenth day of the tenth month of the year Wuzi in the Yuanhe era (808 AD), at the age of eighty-two, with sixty-three years as a monk. He had one Dharma heir, named Chongxin (Esteem of Faith), who was Longtan (Dragon Pool) Chongxin Zen Master. Zen Master Daowu of Heavenly King Temple in the east of the city, had his epitaph written by Xie Lü Lang Fu Zai, which matches the epitaph recorded in the Jingde Records of the Transmission of the Lamp, which says: Zen Master Daowu, surname Zhang, was from Dongyang in Wuzhou. He left home at the age of fourteen, and had his head shaved by a virtuous monk in Mingzhou. At the age of twenty-five, he received the precepts at Zhulin Temple in Hangzhou. He first visited Zen Master Guoyi, and stayed for five years. In the eleventh year of the Dali era, he lived in seclusion on Mount Damei. At the beginning of the Jianzhong era, he visited Jiangxi Mazu (Mazu Daoyi Zen Master), and two years later visited Shitou (Shitou Xiqian Zen Master), and thus attained great enlightenment. He then lived in seclusion on Mount Ziling in Dangyang. Later, there was an abandoned Heavenly King Temple in the east of Jingnan city, and Zen Master Lingjian invited him to reside there. On the thirteenth day of the fourth month of the year Dinghai in the Yuanhe era (807 AD), he passed away due to back pain, at the age of sixty, with thirty-five years as a monk. He had three Dharma heirs, namely Huizhen, Wenzhai, and Youxian. Today, there is still a Heavenly King Lane in the east of Jingnan city. In the epitaph of Zen Master Rang of Nanyue, written by the famous Tang scholar Gui Deng, the name of Heavenly King Daowu is listed among the Dharma grandsons, Gui.

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峰答裴相國宗趣狀。列馬祖法嗣六人。首曰江陵道悟。權德輿撰馬祖塔銘。載弟子慧海智藏等十一人。道悟其一也。又呂夏卿張無盡著書皆稱道悟嗣馬祖。宗門反以為誤。然佛國白續燈錄。敘雪竇顯為大寂九世孫。祖源通要錄中。收為馬祖之嗣。達觀穎以丘玄素碑證之。疑信相半。蓋獨見丘玄素碑。而未見符載碑耳。今以二碑參合。則應以天皇道悟嗣石頭。以慧真．文責．幽閑嗣之。而於馬祖法嗣下增入天王道悟。以龍潭．崇信嗣之。始為不差誤矣)。

青原下三世

天皇悟禪師法嗣

澧州龍潭崇信禪師

渚宮人也。其家賣餅。師少而英異。初悟和尚為靈鑒潛請居天皇寺。人莫之測。師家于寺巷。常日以十餅饋之。天皇受之。每食畢。常留一餅曰。吾惠汝以蔭子孫。師一日自唸曰。餅是我持去。何以返遺我邪。其別有旨乎。遂造而問焉。皇曰。是汝持來。復汝何咎。師聞之。頗曉玄旨。因投出家。皇曰。汝昔崇福善。今信吾言。可名崇信。由是服勤左右。一日問曰。某自到來。不蒙指示心要。皇曰。自汝到來。吾未嘗不指汝心要。師曰。何處指示。皇曰。汝擎茶來。吾為汝接。汝行食來。吾為汝受。汝和南時。吾便低首。何處不指示心要。師低頭良久。皇曰。見則直下便見。擬思即差。師當

【現代漢語翻譯】 現代漢語譯本： 峰禪師回覆裴相國的關於宗門宗旨的信中，列舉了馬祖（Mazu，指馬祖道一禪師）的六位法嗣。首位是江陵道悟（Jiangling Daowu）。權德輿（Quan Deyi）撰寫的《馬祖塔銘》中，記載了慧海（Huihai）、智藏（Zhizang）等十一位弟子，道悟也在其中。此外，呂夏卿（Lü Xiaqing）、張無盡（Zhang Wujin）的著作都稱道悟是馬祖的法嗣。但宗門反而認為這是個錯誤。然而，《佛國白續燈錄》（Foguo Bai Xudeng Lu）中，敘述雪竇顯（Xuedou Xian）是大寂（Daji，指馬祖道一禪師）的九世孫。《祖源通要錄》（Zuyuan Tongyao Lu）中，將道悟收錄為馬祖的法嗣。達觀穎（Daguan Ying）用丘玄素（Qiu Xuansu）的碑文來證明這一點，讓人半信半疑。大概是因為只看到了丘玄素的碑文，而沒有看到符載（Fu Zai）的碑文。現在將兩塊碑文參合起來看，那麼道悟應當是天皇道悟（Tianhuang Daowu）的法嗣，慧真（Huizhen）、文責（Wenze）、幽閑（Youxian）是道悟的弟子。應該在馬祖的法嗣下增加天王道悟，龍潭崇信（Longtan Chongxin）是天王道悟的法嗣。這樣才不會有差錯。

青原（Qingyuan）下三世

天皇悟禪師法嗣

澧州龍潭崇信禪師

是渚宮（Zhugong）人。他家是賣餅的。禪師從小就英俊不凡。當初悟和尚（Wu Heshang，指天皇道悟禪師）被靈鑒（Lingjian）秘密請到天皇寺（Tianhuang Temple）居住，人們都無法猜測。禪師的家就在寺廟附近的巷子里，每天都用十個餅供養悟和尚。天皇接受了，每次吃完后，總是留一個餅說：『我用這個來庇廕你的子孫。』禪師有一天自己想：『餅是我拿去的，為什麼要返回給我呢？其中另有深意嗎？』於是就去問天皇。天皇說：『是你拿來的，還給你有什麼過錯？』禪師聽了，稍微明白了一些玄妙的旨意。因此就投身出家。天皇說：『你過去崇尚福善，現在相信我的話，可以叫做崇信。』從此就在天皇左右服侍。有一天，崇信問：『我自從來到這裡，沒有得到您的指示心要。』天皇說：『自從你來到這裡，我未嘗沒有指示你的心要。』崇信說：『在哪裡指示的呢？』天皇說：『你端茶來，我為你接。你送飯來，我為你接受。你合掌致敬時，我就低頭。哪裡沒有指示你的心要？』崇信低頭沉思了很久。天皇說：『見到就當下見到，稍微思索就差了。』崇信當時就...

【English Translation】 English version: Zen Master Feng's reply to Chancellor Pei concerning the tenets of the school lists six Dharma heirs of Mazu (Mazu, referring to Zen Master Mazu Daoyi). The first is Daowu of Jiangling (Jiangling Daowu). Quan Deyi's (Quan Deyi) 'Epitaph for Mazu's Stupa' records eleven disciples including Huihai (Huihai) and Zhizang (Zhizang), with Daowu among them. Furthermore, the writings of Lü Xiaqing (Lü Xiaqing) and Zhang Wujin (Zhang Wujin) both state that Daowu was Mazu's Dharma heir. However, the Zen school considers this an error. Nevertheless, the 'Foguo Bai Xudeng Lu' narrates that Xuedou Xian (Xuedou Xian) was the ninth-generation descendant of Daji (Daji, referring to Zen Master Mazu Daoyi). The 'Zuyuan Tongyao Lu' includes Daowu as Mazu's heir. Daguan Ying (Daguan Ying) uses Qiu Xuansu's (Qiu Xuansu) inscription to prove this, leaving people half in doubt. This is probably because they only saw Qiu Xuansu's inscription and not Fu Zai's (Fu Zai) inscription. Now, combining the two inscriptions, Daowu should be the Dharma heir of Tianhuang Daowu (Tianhuang Daowu), with Huizhen (Huizhen), Wenze (Wenze), and Youxian (Youxian) as his disciples. Tianwang Daowu should be added under Mazu's Dharma heirs, and Longtan Chongxin (Longtan Chongxin) is the heir of Tianwang Daowu. Only then will there be no errors.

Three Generations Below Qingyuan (Qingyuan)

Dharma Heir of Zen Master Tianhuang Wu

Zen Master Chongxin of Longtan in Lizhou

He was a native of Zhugong (Zhugong). His family sold cakes. The Zen master was exceptionally talented from a young age. Initially, Abbot Wu (Wu Heshang, referring to Zen Master Tianhuang Daowu) was secretly invited by Lingjian (Lingjian) to reside at Tianhuang Temple (Tianhuang Temple), which people could not fathom. The Zen master's home was in the alley near the temple, and he would offer ten cakes to Abbot Wu every day. Tianhuang accepted them, and after each meal, he would always leave one cake, saying, 'I will use this to bless your descendants.' One day, the Zen master thought to himself, 'The cakes are brought by me, why return them to me? Is there another meaning in this?' So he went to ask Tianhuang. Tianhuang said, 'You brought them, what fault is there in returning them to you?' The Zen master heard this and slightly understood some profound meaning. Therefore, he devoted himself to becoming a monk. Tianhuang said, 'You used to admire blessings and goodness, now believe my words, you can be called Chongxin.' From then on, he served Tianhuang. One day, Chongxin asked, 'Since I came here, I have not received your instruction on the essential of mind.' Tianhuang said, 'Since you came here, I have never not instructed you on the essential of mind.' Chongxin said, 'Where did you instruct me?' Tianhuang said, 'You bring tea, I receive it for you. You bring food, I accept it for you. When you put your palms together in respect, I bow my head. Where have I not instructed you on the essential of mind?' Chongxin lowered his head and pondered for a long time. Tianhuang said, 'If you see it, see it directly, a slight thought is a mistake.' Chongxin then...

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下開解。復問。如何保任。皇曰。任性逍遙。隨緣放曠。但盡凡心。別無聖解。師后詣澧陽龍潭棲止。僧問。髻中珠誰人得。師曰。不賞玩者得。曰。安著何處。師曰。有處即道來。有尼問。如何得為僧去。師曰。作尼來多少時也。曰。還有為僧時也無。師曰。汝即今是甚麼。曰。現是尼身。何得不識。師曰。誰識汝。李翱刺史問。如何是真如般若。師曰。我無真如般若。李曰。幸遇和尚。師曰。此猶是分外之言。

青原下四世

龍潭信禪師法嗣

鼎州德山宣鑒禪師

簡州周氏子。丱歲出家。依年受具。精究律藏。于性相諸經。貫通旨趣。常講金剛般若。時謂之周金剛。嘗謂同學曰。一毛吞海。海性無虧。纖芥投鋒。鋒利不動。學與無學。唯我知焉。后聞南方禪席頗盛。師氣不平。乃曰。出家兒千劫學佛威儀。萬劫學佛細行。不得成佛。南方魔子敢言直指人心。見性成佛。我當摟其窟穴。滅其種類。以報佛恩。遂擔青龍疏鈔出蜀。至澧陽路上。見一婆子賣餅。因息肩買餅點心。婆指擔曰。這個是甚麼文字。師曰。青龍䟽鈔。婆曰。講何經。師曰。金剛經。婆曰。我有一問。你若答得。施與點心。若答不得。且別處去。金剛經道。過去心不可得。現在心不可得。未來心不可得。未審上座點那個

【現代漢語翻譯】 現代漢語譯本： 繼續開導解惑。又問：『如何保任？』 皇檗禪師說：『任由自性逍遙自在，隨順因緣放開胸懷。只要斷盡凡夫之心，別無其他聖人的見解。』 後來，這位禪師前往澧陽龍潭居住。有僧人問：『髻中珠（比喻自性）是誰得到的？』 皇檗禪師說：『不賞玩它的人得到。』 僧人問：『安放在哪裡？』 皇檗禪師說：『有處所就說出來。』 有尼姑問：『如何才能成為僧人？』 皇檗禪師說：『做尼姑多久了？』 尼姑問：『還有成為僧人的時候嗎？』 皇檗禪師說：『你現在是什麼？』 尼姑說：『現在是尼姑之身，怎麼會不認識？』 皇檗禪師說：『誰認識你？』 李翱（刺史名）問：『如何是真如（事物本來的樣子）般若（智慧）？』 皇檗禪師說：『我沒有真如般若。』 李翱說：『幸好遇到了和尚您。』 皇檗禪師說：『這話還是多餘了。』

青原行思禪師門下四世

龍潭信禪師的法嗣

鼎州德山宣鑒禪師

德山宣鑒禪師是簡州周氏之子，從小就出家，按照年齡受了具足戒。精通研究律藏，對於性相諸經，貫通其中的旨趣。經常講解《金剛般若經》（佛教經典），當時人們稱他為周金剛。曾經對同學說：『一毛吞入大海，大海的本性沒有虧損；纖細的芥菜投入鋒利的刀鋒，刀鋒的鋒利不會動搖。學與無學，只有我知道。』 後來聽說南方禪宗非常興盛，德山宣鑒禪師心中不平，於是說：『出家之人千劫學習佛的威儀，萬劫學習佛的細行，都不能成佛。南方的魔子竟然敢說直指人心，見性成佛。我應當搗毀他們的巢穴，滅絕他們的種類，來報答佛恩。』 於是挑著《青龍疏鈔》（經書註解）離開四川，到達澧陽的路上，看見一位老婦人賣餅。於是放下擔子買餅充飢。老婦人指著擔子說：『這上面是什麼文字？』 德山宣鑒禪師說：『《青龍疏鈔》。』 老婦人問：『講解什麼經？』 德山宣鑒禪師說：『《金剛經》。』 老婦人說：『我有一個問題，你如果答得上來，就施捨給你點心，如果答不上來，就到別處去。《金剛經》說：過去心不可得，現在心不可得，未來心不可得。不知道上座您要點哪個心？』

【English Translation】 English version: He continued to enlighten and解惑 (kai jie - dispel doubts). He further asked, 'How to maintain this state?' Huangbo (name of a Chan master) said, 'Let your nature roam freely, and let your mind be open to circumstances. Just exhaust the mind of ordinary people, and there is no other understanding of sages.' Later, this Chan master went to live in Longtan (Dragon Pool) in Liyang. A monk asked, 'Who obtained the jewel in the bun (a metaphor for self-nature)?' Huangbo said, 'Those who do not appreciate it obtain it.' The monk asked, 'Where is it placed?' Huangbo said, 'If there is a place, then speak of it.' A nun asked, 'How can I become a monk?' Huangbo said, 'How long have you been a nun?' The nun asked, 'Is there still a time to become a monk?' Huangbo said, 'What are you now?' The nun said, 'I am currently a nun, how can you not recognize it?' Huangbo said, 'Who recognizes you?' Li Ao (name of a governor) asked, 'What is 真如 (zhen ru - suchness) 般若 (ban ruo - prajna/wisdom)?' Huangbo said, 'I have no 真如 般若.' Li Ao said, 'Fortunately, I met you, venerable monk.' Huangbo said, 'These words are still superfluous.'

Four generations under Qingyuan Xingsi

Dingshan Xuanjian Chan Master, a Dharma heir of Longtan Xin Chan Master

Dingshan Xuanjian Chan Master

Chan Master Dingshan Xuanjian was the son of the Zhou family in Jianzhou. He became a monk at a young age and received the complete precepts according to his age. He was proficient in the Vinaya Pitaka (monastic rules) and thoroughly understood the meaning of the 性相 (xing xiang - nature and characteristics) scriptures. He often lectured on the Diamond Sutra (a Buddhist scripture), and at that time people called him Zhou Jingang (Zhou Diamond). He once said to his classmates, 'A single hair swallowing the sea, the nature of the sea is not diminished; a tiny mustard seed thrown into a sharp blade, the sharpness of the blade does not waver. Learning and non-learning, only I know.' Later, hearing that the Southern Chan school was very prosperous, Chan Master Dingshan Xuanjian was indignant and said, 'Those who leave home spend thousands of kalpas (eons) learning the Buddha's demeanor, and ten thousand kalpas learning the Buddha's subtle actions, yet they cannot become Buddhas. The demons of the South dare to say 'directly pointing to the human mind, seeing one's nature and becoming a Buddha.' I should destroy their nests and exterminate their kind to repay the Buddha's grace.' So he carried the 青龍疏鈔 (Qinglong Commentary) out of Sichuan. On the road to Liyang, he saw an old woman selling cakes. So he put down his burden and bought cakes to eat. The old woman pointed to the burden and said, 'What are these words on it?' Chan Master Dingshan Xuanjian said, 'The 青龍疏鈔.' The old woman asked, 'What sutra does it explain?' Chan Master Dingshan Xuanjian said, 'The Diamond Sutra.' The old woman said, 'I have a question. If you can answer it, I will give you snacks. If you can't answer it, go elsewhere. The Diamond Sutra says: The past mind is unattainable, the present mind is unattainable, the future mind is unattainable. I don't know which mind you want to have, venerable monk?'

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心。師無語。遂往龍潭。至法堂曰。久向龍潭。及乎到來。潭又不見。龍又不現。潭引身曰。子親到龍潭。師無語。遂棲止焉。一夕侍立次。潭曰。更深何不下去。師珍重便出。卻回曰。外面黑。潭點紙燭度與師。師擬接。潭復吹滅。師於此大悟。便禮拜。潭曰。子見個甚麼。師曰。從今向去。更不疑天下老和尚舌頭也。至來日。龍潭升座。謂眾曰。可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。他時向孤峰頂上。立吾道去在。師將疏鈔堆法堂前。舉火炬曰。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。遂焚之。於是禮辭。直抵溈山。挾復子上法堂。從西過東。從東過西。顧視方丈曰。有么。有么。山坐次。殊不顧眄。師曰。無。無。便出至門首。乃曰。雖然如此。也不得草草。遂具威儀。再入相見。才跨門。提起坐具曰。和尚。山擬取拂子。師便喝。拂袖而出。溈山至晚問首座。今日新到在否。座曰。當時背卻法堂。著草鞋出去也。山曰。此子已後向孤峰頂上盤結草菴。呵佛罵祖去在。師住澧陽三十年。屬唐武宗廢教。避難於獨浮山之石室。大中初。武陵太守薛廷望再崇德山精舍。號古德禪院。將訪求哲匠住持。聆師道行。屢請不下山。廷望乃設詭計。遣吏以茶鹽誣之。言犯禁法。取師入州。瞻禮

【現代漢語翻譯】 現代漢語譯本： 心。 禪師沒有說話。 於是前往龍潭（地名）。 到達法堂后說：『久仰龍潭（地名）之名，及至到來，潭（水潭）卻不見了，龍（神龍）也不顯現。』 龍潭（禪師法號）引身說：『你親自到了龍潭（這裡指我）。』 禪師沒有說話，於是就在那裡住下了。 一天晚上侍立時，龍潭（禪師法號）說：『夜深了，為何不下去休息？』 禪師恭敬地退了出來，卻又回來，說：『外面很黑。』 龍潭（禪師法號）點燃紙燭遞給禪師。 禪師剛要接，龍潭（禪師法號）又吹滅了。 禪師因此大悟，便禮拜。 龍潭（禪師法號）問：『你見到了什麼？』 禪師說：『從今以後，不再懷疑天下老和尚的舌頭了（不再懷疑他們的教誨了）。』 到了第二天，龍潭（禪師法號）升座，對眾人說：『你們當中有個人，牙齒像劍樹一樣鋒利，口像血盆一樣可怕，一棒打下去也不會回頭。 他日後會在孤峰頂上，確立我的道。』 禪師將疏鈔堆在法堂前，舉起火炬說：『窮盡一切玄妙的辯論，就像一根毫毛放在太空中一樣渺小；竭盡世間一切樞要的機巧，就像一滴水投到巨大的深淵中一樣微不足道。』 於是焚燒了疏鈔。 於是告辭，直接前往溈山（地名）。 禪師挾著復子走上法堂，從西邊走到東邊，從東邊走到西邊，環顧方丈室說：『有嗎？有嗎？』 溈山（禪師法號）正在打坐，始終不看他。 禪師說：『沒有，沒有。』 便走出到門口，又說：『雖然如此，也不能草率。』 於是整理好威儀，再次進去拜見。 剛跨過門檻，提起坐具說：『和尚。』 溈山（禪師法號）想要拿拂子，禪師便大喝一聲，拂袖而去。 溈山（禪師法號）晚上問首座：『今天新來的還在嗎？』 首座說：『當時背對著法堂，穿著草鞋出去了。』 溈山（禪師法號）說：『這人以後會在孤峰頂上盤結草菴，呵佛罵祖去了。』 禪師住在澧陽（地名）三十年。 適逢唐武宗（人名）廢除佛教，禪師在獨浮山（地名）的石室中避難。 大中（年號）初年，武陵太守薛廷望（人名）重新修繕德山（地名）精舍，命名為古德禪院。 想要訪求有德行的禪師來住持，聽到禪師的道行，多次請他下山，禪師都不肯。 薛廷望（人名）於是設下詭計，派官吏以茶鹽之事誣陷他，說他觸犯了禁法，將禪師帶到州里，瞻仰禮拜。

【English Translation】 English version: Mind. The Master was silent. Then he went to Longtan (place name). Arriving at the Dharma Hall, he said, 'I have long admired Longtan (place name), but now that I have arrived, the pool (water pool) is nowhere to be seen, and the dragon (divine dragon) does not appear.' Longtan (Dharma name of a Zen master) leaned forward and said, 'You have personally arrived at Longtan (referring to me here).' The Master was silent and stayed there. One night, while standing in attendance, Longtan (Dharma name of a Zen master) said, 'It is late, why don't you go down to rest?' The Master respectfully withdrew, but then returned and said, 'It is dark outside.' Longtan (Dharma name of a Zen master) lit a paper candle and handed it to the Master. Just as the Master was about to take it, Longtan (Dharma name of a Zen master) blew it out. The Master had a great enlightenment and bowed. Longtan (Dharma name of a Zen master) asked, 'What did you see?' The Master said, 'From now on, I will no longer doubt the tongues of the old masters in the world (no longer doubt their teachings).' The next day, Longtan (Dharma name of a Zen master) ascended the seat and said to the assembly, 'Among you, there is a person whose teeth are as sharp as sword trees and whose mouth is as terrifying as a blood basin. He will not turn back even if struck with a staff. In the future, he will establish my Way on the solitary peak.' The Master piled the commentaries in front of the Dharma Hall, raised a torch, and said, 'Exhausting all the subtle arguments is like placing a hair in the vast emptiness; exhausting all the crucial mechanisms of the world is like dropping a drop of water into a huge abyss.' Then he burned the commentaries. Then he bid farewell and went directly to Weishan (place name). The Master, carrying his seat, walked up to the Dharma Hall, from west to east, from east to west, and looked around the abbot's room, saying, 'Is there? Is there?' Weishan (Dharma name of a Zen master) was sitting in meditation, not paying attention to him at all. The Master said, 'No, no.' Then he went out to the door and said, 'Even so, it cannot be done carelessly.' Then he arranged his robes and went in to see him again. Just as he crossed the threshold, he raised his seat and said, 'Venerable Monk.' Weishan (Dharma name of a Zen master) was about to take the whisk, but the Master shouted and left with a flick of his sleeve. Weishan (Dharma name of a Zen master) asked the head monk in the evening, 'Is the newcomer still here?' The head monk said, 'At that time, he turned his back to the Dharma Hall and went out wearing straw sandals.' Weishan (Dharma name of a Zen master) said, 'This person will later build a thatched hut on the solitary peak and scold the Buddhas and patriarchs.' The Master lived in Liyang (place name) for thirty years. During the reign of Emperor Wuzong of Tang (person name), who abolished Buddhism, the Master took refuge in the stone chamber of Dufu Mountain (place name). In the early years of Dazhong (era name), Xue Tingwang (person name), the governor of Wuling, rebuilt the Jing She (secluded dwelling for monks) of Deshan (place name) and named it Gude Zen Monastery. He wanted to seek out virtuous Zen masters to preside over it. Hearing of the Master's virtue, he repeatedly invited him to come down the mountain, but the Master refused. Xue Tingwang (person name) then devised a trick, sending officials to falsely accuse him of tea and salt matters, saying that he had violated the forbidden laws, and brought the Master to the state, where he paid homage and respect.

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。堅請居之。大闡宗風。上堂。若也於己無事。則勿妄求。妄求而得。亦非得也。汝但無事於心。無心於事。則虛而靈。空而妙。若毛端許。言之本末者。皆為自欺。何故。毫牦繫念。三塗業因。瞥爾情生。萬劫羈鎖。聖名凡號。儘是虛聲。殊相劣形。皆為幻色。汝欲求之。得無累乎。及其厭之。又成大患。終而無益。小參示眾曰。今夜不答話。問話者三十棒。時有僧出禮拜。師便打。僧曰。某甲話也未問。和尚因甚麼打某甲。師曰。汝是甚麼處人。曰。新羅人。師曰。未跨船舷。好與三十棒(法眼云。大小德山話作兩橛。玄覺云。叢林中喚作隔下語。且從祇如德山道。問話者三十棒。意作么生)。僧參。師問維那。今日幾人新到。曰。八人。師曰。喚來。一時生按著。龍牙問。學人仗鏌鎁劍擬取師頭時如何。師引頸近前。曰。㘞(法眼別云。汝向甚麼處下手)。牙曰。頭落也。師呵呵大笑。牙後到洞山。舉前話。山曰。德山道甚麼。牙曰。德山無語。洞曰。莫道無語。且將德山落底頭呈似老僧看。牙方省。便懺謝。有僧舉似師。師曰。洞山老人不識好惡。這漢死來多少時。救得有甚麼用處。僧問。如何是菩提。師打曰。出去。莫向這裡屙。問。如何是佛。師曰。佛是西天老比丘。雪峰問。從上宗乘。學人還有分也無

【現代漢語翻譯】 現代漢語譯本： （眾人）堅決地請求他（德山宣鑒）留下，（他）大力弘揚宗門風範。（德山宣鑒）上堂開示說：『如果對於自己沒有（任何）事情，就不要胡亂追求。胡亂追求而得到，也不是真的得到。你只要心裡沒有事，對事情沒有心，那麼（你的心）就虛空而靈妙，空寂而玄妙。如果（有）像毫毛尖端那麼一點點的，談論事情的本末，都是在自欺欺人。為什麼呢？（因為）絲毫的牽掛，都是三惡道的業因；一閃念的情感產生，就是萬劫的束縛。聖人的名號、凡夫的稱謂，都是虛幻的聲音；粗劣的相貌、低下的形體，都是虛幻的色相。你想要追求它，難道不會被它連累嗎？等到你厭惡它，又會成為大禍患，最終沒有任何益處。』 小參時（德山宣鑒）向大眾開示說：『今晚不回答問題，問問題的人打三十棒！』當時有個僧人出來禮拜，（德山宣鑒）就打他。僧人說：『我話還沒問，和尚為什麼打我？』（德山宣鑒）說：『你是哪裡人？』（僧人）說：『新羅人。』（德山宣鑒）說：『還沒跨上船舷，就該打三十棒！』（法眼文益評論說：『德山宣鑒的話，把大的小的都截斷了。』玄覺永嘉玄覺說：『叢林中稱作隔靴搔癢的話。且只如德山宣鑒說，問話的人打三十棒，意圖是什麼？』） 有僧人蔘拜（德山宣鑒），（德山宣鑒）問維那（寺院中的職務，負責僧眾的事務）：『今天有幾個人新來？』（維那）說：『八個人。』（德山宣鑒）說：『叫他們來。』（德山宣鑒）一時把他們都按倒在地。（有一次）龍牙（居遁）問：『學人拿著鏌鎁劍（古代名劍）想要取師父的頭時，怎麼樣？』（德山宣鑒）伸長脖子湊上前去，說：『㘞（kēng，象聲詞）。』（法眼文益另外評論說：『你向哪裡下手？』）龍牙（居遁）說：『頭掉了。』（德山宣鑒）哈哈大笑。龍牙（居遁）後來到了洞山（良價），提起之前的話。洞山（良價）說：『德山（宣鑒）說了什麼？』龍牙（居遁）說：『德山（宣鑒）沒有說話。』洞山（良價）說：『不要說沒有說話，且把德山（宣鑒）掉落的頭拿來給老僧看看。』龍牙（居遁）才醒悟，便懺悔謝罪。有僧人把這件事告訴德山（宣鑒），德山（宣鑒）說：『洞山（良價）老和尚不識好壞，這人死了多久了，救他有什麼用？』 有僧人問：『什麼是菩提（bodhi，覺悟）？』（德山宣鑒）打（他）說：『出去！不要在這裡拉屎！』問：『什麼是佛（buddha）？』（德山宣鑒）說：『佛是西天老比丘。』雪峰（義存）問：『從上宗乘（zōngchéng，佛教宗派的傳承），學人還有份嗎？』

【English Translation】 English version: They earnestly requested him (Deshan Xuanjian) to stay, and he greatly promoted the style of the (Zen) school. (Deshan Xuanjian) ascended the hall and instructed: 'If you have nothing to do with yourself, then do not seek recklessly. Even if you obtain something through reckless seeking, it is not truly obtained. You only need to have no affairs in your mind and no mind for affairs, then (your mind) will be empty and spiritual, vacant and wondrous. If (there is) even as little as the tip of a hair, discussing the beginning and end of things, it is all self-deception. Why? Because the slightest attachment is the karmic cause of the three evil realms; a fleeting emotion arises, and it becomes the shackles of myriad kalpas. The names of sages and the titles of ordinary people are all illusory sounds; coarse appearances and inferior forms are all illusory colors. If you want to seek them, will you not be burdened by them? And when you become disgusted with them, it will become a great disaster, ultimately without any benefit.' During a private audience, (Deshan Xuanjian) instructed the assembly: 'Tonight, I will not answer questions. Whoever asks a question will receive thirty blows!' At that time, a monk came forward to prostrate, and (Deshan Xuanjian) struck him. The monk said: 'I have not yet asked a question, why is the abbot striking me?' (Deshan Xuanjian) said: 'Where are you from?' The monk said: 'A Silla person.' (Deshan Xuanjian) said: 'Before even crossing the ship's gunwale, you deserve thirty blows!' (Fayan Wenyi commented: 'Deshan Xuanjian's words cut off both the big and the small.' Yongjia Xuanjue said: 'In the monastic community, it is called scratching an itch through a boot. Just like Deshan Xuanjian said, whoever asks a question will receive thirty blows, what is the intention?') A monk paid respects to (Deshan Xuanjian), (Deshan Xuanjian) asked the director (Vina, a position in the monastery responsible for the affairs of the monks): 'How many new arrivals are there today?' (The director) said: 'Eight people.' (Deshan Xuanjian) said: 'Call them here.' (Deshan Xuanjian) pressed them all to the ground at once. (Once) Longya (Judun) asked: 'What if the student wields the Moyé sword (a famous ancient sword) and wants to take the master's head?' (Deshan Xuanjian) stretched his neck forward and said: '㘞 (kēng, onomatopoeia).' (Fayan Wenyi commented separately: 'Where would you start?') Longya (Judun) said: 'The head has fallen.' (Deshan Xuanjian) laughed heartily. Longya (Judun) later went to Dongshan (Liangjie) and mentioned the previous conversation. Dongshan (Liangjie) said: 'What did Deshan (Xuanjian) say?' Longya (Judun) said: 'Deshan (Xuanjian) said nothing.' Dongshan (Liangjie) said: 'Don't say he said nothing, but bring the head that Deshan (Xuanjian) dropped and show it to this old monk.' Longya (Judun) then realized and repented and apologized. A monk told Deshan (Xuanjian) about this, and Deshan (Xuanjian) said: 'The old monk Dongshan (Liangjie) does not know good from bad, how long has this person been dead, what is the use of saving him?' A monk asked: 'What is Bodhi (bodhi, enlightenment)?' (Deshan Xuanjian) hit (him) and said: 'Get out! Don't shit here!' Asked: 'What is Buddha (buddha)?' (Deshan Xuanjian) said: 'Buddha is an old monk from the Western Heaven.' Xuefeng (Yicun) asked: 'Is there a share for the student in the transmission of the Zen school (zōngchéng, the lineage of Buddhist sects) from above?'

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。師打一棒曰。道甚麼。曰。不會。至明日請益。師曰。我宗無語句。實無一法與人。峰因此有省。巖頭聞之曰。德山老人一條脊樑骨硬似鐵。拗不折。然雖如此。于唱教門中。猶較些子(保福問招慶。祇如巖頭出世。有何言教過於德山。便恁么道。慶雲。汝不見巖頭道。如人學射。久久方中。福云。中后如何。慶雲。展阇黎。莫不識痛癢。福云。和尚今日非唯舉話。慶雲。展阇黎是甚麼心行。明招云。大小招慶。錯下名言)。示眾曰。道得也三十棒。道不得也三十棒。臨濟聞得。謂洛浦曰。汝去問他。道得為甚麼也三十棒。待伊打汝。接住棒送一送。看伊作么生。浦如教而問。師便打。浦接住送一送。師便歸方丈。浦回舉似臨濟。濟曰。我從來疑著這漢。雖然如是。你還識德山么。浦擬議。濟便打(巖頭云。德山老人尋常只據一條白棒。佛來亦打。祖來亦打。爭奈較些子。東禪齊云。祇如臨濟道。我從前疑著這漢。是肯底語。不肯底語。為當別有道理。試斷看)。上堂。問即有過。不問猶乖。有僧出禮拜。師便打。僧曰。某甲始禮拜。為甚麼便打。師曰。待汝開口。堪作甚麼。師令侍者喚義存(即雪峰也)。存上來。師曰。我自喚義存。汝又來作甚麼。存無對。上堂。我先祖見處即不然。這裡無祖無佛。達磨是老臊

【現代漢語翻譯】 現代漢語譯本： 德山宣鑒禪師打了他一棒，問道：『你說什麼？』那僧人回答：『不會。』第二天，那僧人再次請教。德山禪師說：『我宗門沒有語句，實際上沒有一法可以給人。』那僧人因此有所領悟。巖頭全豁禪師聽聞此事後說：『德山老人的脊樑骨硬得像鐵一樣，拗不斷。』然而，即便如此，在唱教方面，德山禪師還是稍微遜色一些。（保福禪師問招慶禪師：『就像巖頭禪師出世，有什麼言教能超過德山禪師？』招慶禪師便這樣說：『你沒看見巖頭禪師說，就像人學射箭，很久才能射中。』保福禪師問：『射中之後如何？』招慶禪師說：『展阇黎，難道不知道痛癢嗎？』保福禪師說：『和尚今天不僅僅是舉例子。』招慶禪師說：『展阇黎是什麼心行？』明招禪師說：『招慶禪師啊招慶禪師，錯用了名言。』） 德山禪師開示大眾說：『說得對也打三十棒，說不對也打三十棒。』臨濟義玄禪師聽聞后，對洛浦禪師說：『你去問他，說得對為什麼也要打三十棒？等他打你的時候，接住他的棒子送他一下，看他怎麼做。』洛浦禪師按照臨濟禪師的指示去問，德山禪師就打他。洛浦禪師接住棒子送了一下，德山禪師便回到方丈。洛浦禪師回來告訴臨濟禪師，臨濟禪師說：『我從來就懷疑這個傢伙。』雖然如此，你還認識德山禪師嗎？洛浦禪師猶豫不決，臨濟禪師就打了他。（巖頭禪師說：『德山老人通常只用一條白棒，佛來也打，祖師來也打，只是稍微遜色一些。』東禪齊禪師說：『就像臨濟禪師說，我從前就懷疑這個傢伙，這是肯定的話，還是否定的話？還是另有道理？試著判斷一下。』） 德山禪師上堂說法：『問就有過失，不問仍然不對。』有個僧人出來禮拜，德山禪師就打他。僧人說：『我才剛禮拜，為什麼就打我？』德山禪師說：『等你開口，能做什麼？』德山禪師讓侍者叫義存（即雪峰義存禪師）。義存禪師上來，德山禪師說：『我叫的是義存，你又來做什麼？』義存禪師無言以對。德山禪師上堂說法：『我先祖的見解就不是這樣，這裡無祖無佛，達摩是老臊。』

【English Translation】 English version: Master Deshan Xuanjian struck him with a staff and said, 'What are you saying?' The monk replied, 'I don't know.' The next day, the monk asked for further instruction. Master Deshan said, 'Our school has no words or phrases; in reality, there is not a single dharma to give to others.' The monk then had some understanding. When Yantou Quanhuo heard of this, he said, 'Old man Deshan's spine is as hard as iron; it cannot be broken.' However, even so, in terms of teaching, Master Deshan is still slightly inferior. (Baofu asked Zhaoqing, 'Just like when Master Yantou appeared in the world, what teachings could surpass those of Master Deshan?' Zhaoqing then said, 'Didn't you see Master Yantou say, just like a person learning to shoot arrows, it takes a long time to hit the target?' Baofu asked, 'What happens after hitting the target?' Zhaoqing said, 'Dharma Master Zhan, don't you know pain?' Baofu said, 'The abbot is not just giving an example today.' Zhaoqing said, 'What is Dharma Master Zhan's state of mind?' Mingzhao said, 'Zhaoqing, oh Zhaoqing, you have misused words.') Master Deshan addressed the assembly, saying, 'If you speak correctly, I'll hit you thirty times; if you speak incorrectly, I'll still hit you thirty times.' When Linji Yixuan heard this, he said to Luopu, 'Go and ask him, why hit thirty times even if you speak correctly? When he hits you, catch his staff and push it back at him; see what he does.' Luopu went as instructed, and Master Deshan struck him. Luopu caught the staff and pushed it back, and Master Deshan returned to his room. Luopu returned and told Linji, who said, 'I have always doubted this fellow.' Even so, do you still recognize Deshan? Luopu hesitated, and Linji struck him. (Yantou said, 'Old man Deshan usually only uses a white staff; he hits Buddhas and he hits Patriarchs, but he is still slightly inferior.' Dongchan Qi said, 'Just like Linji said, I have always doubted this fellow, is this an affirmation, a negation, or is there another reason? Try to judge.') Master Deshan ascended the platform and said, 'To ask is to err; not to ask is still wrong.' A monk came out and bowed, and Master Deshan struck him. The monk said, 'I just bowed; why did you hit me?' Master Deshan said, 'What can you do when you open your mouth?' Master Deshan told the attendant to call Yicun (i.e., Xuefeng Yicun). When Yicun came forward, Master Deshan said, 'I called Yicun; what are you doing here?' Yicun was speechless. Master Deshan ascended the platform and said, 'My ancestors' view is not like this; here there are no ancestors and no Buddhas; Bodhidharma is an old stinker.'

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胡。釋迦老子是乾屎橛。文殊普賢是擔屎漢。等覺妙覺是破執凡夫。菩提涅槃是系驢橛。十二分教是鬼神簿．拭瘡疣紙。四果三賢．初心十地是守古冢鬼。自救不了。有僧相看。乃近前作相撲勢。師曰。與么無禮。合吃山僧手裡棒。僧拂袖便行。師曰。饒汝如是。也祇得一半。僧轉身便喝。師打曰。須是我打你始得。曰。諸方有明眼人在。師曰。天然有眼。僧擘開眼曰。貓。便出。師曰。黃河三千年一度清。師見僧來。乃閉門。其僧敲門。師曰。阿誰。曰。師子兒。師乃開門。僧禮拜。師騎僧項曰。這畜生甚處去來。雪峰問。南泉斬貓兒。意旨如何。師乃打趁。卻喚曰。會么。峰曰。不會。師曰。我恁么老婆心。也不會。僧問。凡聖相去多少。師便喝。師因疾。僧問。還有不病者也無。師曰。有。曰。如何是不病者。師曰。阿㖿。阿㖿。師復告眾曰。捫空追響。勞汝心神。夢覺覺非。竟有何事。言訖。安坐而化。即唐咸通六年十二月三日也。謚見性禪師。

洪州泐潭寶峰和尚

新到參。師問。其中事即易道。不落其中事始終難道。曰。某甲在途中時。便知有此一問。師曰。更與二十年行腳。也不較多。曰。莫不契和尚意么。師曰。苦瓜那堪待客。問僧。古人有一路接後進初心。汝還知否。曰。請師指出古

【現代漢語翻譯】 現代漢語譯本 胡（感嘆詞）。釋迦老子（釋迦牟尼佛）是擦屁股的干糞橛。文殊（文殊菩薩）普賢（普賢菩薩）是挑大糞的漢子。等覺（菩薩果位名）妙覺（佛果位名）是執著未破的凡夫。菩提（覺悟）涅槃（寂滅）是拴驢的木樁。十二分教（佛經的十二種分類）是鬼神名錄，是擦拭瘡口的廢紙。四果（聲聞乘的四種果位）三賢（菩薩修行過程中的三個階段），初心十地（菩薩修行過程中的十個階段）是守護古墓的鬼，自身都無法解脫。有僧人前來拜見，禪師便上前做出相撲的姿勢。禪師說：『如此無禮，該吃我手裡的棒子！』僧人拂袖而去。禪師說：『饒你如此，也只得一半。』僧人轉身便喝。禪師打了一下說：『須得我打你才行。』僧人說：『各處都有明眼人。』禪師說：『天然就有眼。』僧人睜大眼睛說：『貓！』便離開了。禪師說：『黃河三千年才清一次。』禪師看見僧人來，便關上門。僧人敲門。禪師說：『是誰？』僧人說：『獅子兒。』禪師便開門。僧人禮拜。禪師騎在僧人脖子上說：『這畜生從哪裡來？』雪峰（禪師名）問：『南泉（禪師名）斬貓兒，意旨如何？』禪師便打他，趕他走，卻又叫住他問：『會么？』雪峰說：『不會。』禪師說：『我這麼老婆心切，也不會。』僧人問：『凡夫和聖人相差多少？』禪師便喝。禪師因病，僧人問：『還有不生病的人嗎？』禪師說：『有。』僧人說：『如何是不生病的人？』禪師說：『阿㖿，阿㖿。』禪師又告訴眾人說：『捫空追響，徒勞你們的心神。夢醒了才知道不是真的，究竟有什麼事呢？』說完，安然坐化。即唐咸通六年十二月三日。謚號見性禪師。

洪州泐潭寶峰和尚

新來的僧人蔘拜。禪師問：『其中的事容易說，不落入其中的事始終難以說。』僧人說：『我在來的路上，便知道有此一問。』禪師說：『再給你二十年行腳，也不見得增加多少。』僧人說：『莫非不合和尚您的意思嗎？』禪師說：『苦瓜不堪用來招待客人。』問僧人：『古人有一條路接引後進的初學者，你還知道嗎？』僧人說：『請師父指出古路。』

【English Translation】 English version Hu (exclamation). Shakya Laozi (Sakyamuni Buddha) is a dry dung stick for wiping the buttocks. Manjusri (Manjusri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva) are men carrying manure. Equal Enlightenment (a Bodhisattva's stage) and Wonderful Enlightenment (a Buddha's stage) are ordinary people with unbroken attachments. Bodhi (enlightenment) and Nirvana (extinction) are donkey-tethering stakes. The Twelve Divisions of Teachings (twelve categories of Buddhist scriptures) are ghost and spirit registers, paper for wiping sores. The Four Fruits (four stages of the Hearer Vehicle), the Three Sages (three stages in the Bodhisattva's practice), the Initial Mind and the Ten Grounds (ten stages in the Bodhisattva's practice) are ghosts guarding ancient tombs, unable to save themselves. A monk came to visit, and the master made a sumo wrestling posture. The master said, 'So rude, you deserve a beating from my hand!' The monk flicked his sleeve and left. The master said, 'Even if you are like this, you only get half of it.' The monk turned around and shouted. The master hit him and said, 'I have to hit you to make it work.' The monk said, 'There are clear-eyed people everywhere.' The master said, 'Naturally there are eyes.' The monk opened his eyes wide and said, 'Cat!' and left. The master said, 'The Yellow River clears once every three thousand years.' The master saw a monk coming and closed the door. The monk knocked on the door. The master said, 'Who is it?' The monk said, 'A lion cub.' The master opened the door. The monk bowed. The master rode on the monk's neck and said, 'Where did this beast come from?' Xuefeng (a Zen master's name) asked, 'What is the meaning of Nanquan (a Zen master's name) cutting the cat?' The master hit him and chased him away, then called him back and asked, 'Do you understand?' Xuefeng said, 'I don't understand.' The master said, 'Even with my grandmotherly heart, you still don't understand.' A monk asked, 'How far apart are ordinary people and sages?' The master shouted. The master was ill, and a monk asked, 'Is there anyone who is not sick?' The master said, 'Yes.' The monk said, 'What is the one who is not sick?' The master said, 'Ah ya, ah ya.' The master then told the assembly, 'Grasping at emptiness and chasing after echoes, you are wasting your mind and spirit. When you wake up from a dream, you know it is not real, what is the point?' After saying this, he sat peacefully and passed away. It was the third day of the twelfth month of the sixth year of Xiantong in the Tang Dynasty. His posthumous title was Zen Master Jianxing.

Hongzhou Letan Baofeng Monk

A newly arrived monk came to pay respects. The master asked, 'The matter within is easy to speak of, but the matter of not falling into it is always difficult to speak of.' The monk said, 'On the way here, I knew there would be this question.' The master said, 'Even if you travel for another twenty years, it won't increase much.' The monk said, 'Doesn't it agree with your meaning, Master?' The master said, 'Bitter melon is not suitable for entertaining guests.' He asked a monk, 'The ancients had a path to guide beginners, do you still know it?' The monk said, 'Please point out the ancient path, Master.'

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人一路。師曰。恁么則阇黎知了也。曰。頭上更安頭。師曰。寶峰不合問仁者。曰。問又何妨。師曰。這裡不曾有人亂說道理。出去。巖頭僧來參。師豎起拂子曰。落在此機底人。未具眼在。僧擬近前。師曰。恰落在此機。僧回舉似巖頭。頭曰。我當時若見。奪卻拂子。看他作么生。師聞乃曰。我豎起拂子從伊奪。總不將物時又作么生。巖頭聞得。又曰。無星秤子。有甚辨處。

青原下五世

德山鑒禪師法嗣

鄂州巖頭全奯禪師

泉州柯氏子。少禮青原誼公。落髮往長安寶壽寺。稟戒習經律諸部。優遊禪苑。與雪峰．欽山為友。自杭州大慈山邐迤造于臨濟。屬濟歸寂。乃謁仰山。才入門。提起坐具曰。和尚。仰山取拂子擬舉。師曰。不妨好手。后參德山。執坐具上法堂瞻視。山曰。作么。師便喝。山曰。老僧過在甚麼處。師曰。兩重公案。乃下參堂。山曰。這個阿師稍似個行腳人。至來日上問訊。山曰。阇黎是昨日新到否。曰。是。山曰。甚麼處學得這虛頭來。師曰。全奯終不自謾。山曰。他后不得孤負老僧。一日。參德山。方跨門便問。是凡是聖。山便喝。師禮拜。有人舉似洞山。山曰。若不是奯公。大難承當。師曰。洞山老人不識好惡。錯下名言。我當時一手抬。一手搦。雪峰在德山作

【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是人走的路？』 師父說：『既然這樣，阇黎（梵語Sramana的音譯，指沙門，出家修道者）你已經知道了。』 僧人說：『頭上又安一個頭。』 師父說：『寶峰（地名，此處代指師父自己）不應該問仁者（對人的敬稱）。』 僧人說：『問問又有什麼妨礙？』 師父說：『這裡沒有人胡說八道。出去！』 巖頭（人名）的僧人來參拜。師父豎起拂子說：『落在這種機鋒下的人，還沒有具備慧眼。』 僧人想要上前。師父說：『恰恰就落在這個機鋒里。』 僧人回去把這件事告訴巖頭。巖頭說：『我當時如果見到，就奪過他的拂子，看他怎麼辦。』 師父聽了后說：『我豎起拂子，任憑他奪去，完全不執著于任何事物時，又該怎麼辦？』 巖頭聽了后又說：『沒有星的秤子，有什麼辨別之處？』

青原（地名）下第五代

德山鑒禪師（人名）的法嗣

鄂州巖頭全奯禪師（人名）

是泉州柯氏的兒子。年輕時向青原誼公（人名）學習。剃度后前往長安寶壽寺（地名）。受戒，學習經律各部。悠遊于禪院，與雪峰（人名）、欽山（人名）為友。從杭州大慈山（地名）一路前往臨濟（地名）。適逢臨濟圓寂。於是拜訪仰山（地名）。剛入門，提起坐具說：『和尚。』 仰山拿起拂子想要舉起。師父說：『不妨，好身手。』 後來參拜德山（地名）。拿著坐具登上法堂觀看。德山說：『作什麼？』 師父便喝斥。德山說：『老僧的過錯在哪裡？』 師父說：『兩重公案。』 於是下到參堂。德山說：『這個阿師（對僧人的稱呼）稍微像個行腳僧。』 到第二天，師父前去問訊。德山說：『阇黎是昨天新到的嗎？』 師父說：『是的。』 德山說：『從哪裡學來這些虛頭？』 師父說：『全奯（人名，即巖頭全奯禪師）終究不會自欺。』 德山說：『以後不要辜負老僧。』 一天，參拜德山，剛跨進門就問：『是凡是聖？』 德山便喝斥。師父禮拜。有人把這件事告訴洞山（人名）。洞山說：『如果不是奯公（人名，即巖頭全奯禪師），很難承擔。』 師父說：『洞山老人不識好壞，錯誤地下了定論。我當時一手抬起，一手握住。』 雪峰（人名）在德山（地名）做...

【English Translation】 English version A monk asked: 'What is the road that people walk?' The Master said: 'If that's the case, then Sramana (Sanskrit term for a renunciate, a religious ascetic) you already know.' The monk said: 'Adding another head on top of the head.' The Master said: 'Baofeng (place name, here referring to the Master himself) should not ask the Venerable One (a respectful term for someone).' The monk said: 'What harm is there in asking?' The Master said: 'Here, no one speaks nonsense. Get out!' A monk from Yantou (person's name) came to visit. The Master raised his whisk and said: 'Those who fall under this mechanism do not yet have the eye of wisdom.' The monk tried to approach. The Master said: 'Precisely falling into this mechanism.' The monk returned and told Yantou about this. Yantou said: 'If I had seen it at that time, I would have snatched the whisk away and seen what he would do.' The Master heard this and said: 'I raise the whisk, let him snatch it away; when I don't cling to anything, what then?' Yantou heard this and said again: 'A scale without stars, what is there to distinguish?'

Fifth generation under Qingyuan (place name)

Dushan Jian Chan Master's (person's name) Dharma heir

Ezhou Yantou Quanhuo Chan Master (person's name)

He was the son of the Ke family of Quanzhou. In his youth, he studied with Qingyuan Yigong (person's name). After tonsure, he went to Baoshou Temple (place name) in Chang'an. He received precepts and studied various parts of the scriptures and Vinaya. He leisurely wandered in Zen monasteries, befriending Xuefeng (person's name) and Qinshan (person's name). From Daci Mountain (place name) in Hangzhou, he traveled all the way to Linji (place name). He happened to arrive when Linji had passed away. So he visited Yangshan (place name). As soon as he entered the gate, he raised his sitting cloth and said: 'Heshang (monk).' Yangshan took the whisk and tried to raise it. The Master said: 'Not bad, good skill.' Later, he visited Deshan (place name). Holding the sitting cloth, he ascended the Dharma hall and looked around. Deshan said: 'What are you doing?' The Master then shouted. Deshan said: 'Where is the old monk's fault?' The Master said: 'A double case.' Then he went down to the meditation hall. Deshan said: 'This Ajari (term for a monk) is somewhat like a traveling monk.' The next day, the Master went to inquire. Deshan said: 'Ajari, did you just arrive yesterday?' The Master said: 'Yes.' Deshan said: 'Where did you learn these empty tricks?' The Master said: 'Quanhuo (person's name, i.e., Yantou Quanhuo Chan Master) will never deceive himself.' Deshan said: 'Don't let the old monk down in the future.' One day, visiting Deshan, he asked as soon as he crossed the threshold: 'Is it mundane or sacred?' Deshan then shouted. The Master bowed. Someone told Dongshan (person's name) about this. Dongshan said: 'If it weren't for Huo Gong (person's name, i.e., Yantou Quanhuo Chan Master), it would be difficult to bear.' The Master said: 'The old man Dongshan doesn't know good from bad, and made a wrong conclusion. I would have lifted it with one hand and grasped it with the other at that time.' Xuefeng (person's name) was at Deshan (place name) doing...

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飯頭。一日飯遲。德山擎缽下法堂。峰曬飯巾次。見德山乃曰。鐘未鳴。鼓未響。拓缽向甚麼處去。德山便歸方丈。峰舉似師。師曰。大小德山未會末後句在。山聞。令侍者喚師去。問。汝不肯老僧那。師密啟其意。山乃休。明日昇堂。果與尋常不同。師至僧堂前。拊掌大笑曰。且喜堂頭老漢會末後句。他後天下人不奈伊何。雖然。也只得三年活(山果三年後示滅)。一日。與雪峰．欽山聚話。峰驀指一碗水。欽曰。水清月現。峰曰。水清月不現。師踢卻水碗而去。師與雪峰同辭德山。山問。甚麼處去。師曰。暫辭和尚下山去。曰。子他後作么生。師曰。不忘。曰。子憑何有此說。師曰。豈不聞。智過於師。方堪傳受。智與師齊。減師半德。曰。如是如是。當善護持。二士禮拜而退。師住鄂州巖頭。值沙汰。于湖邊作渡子。兩岸各掛一板。有人過渡。打板一下。師曰。阿誰。或曰。要過那邊去。師乃舞棹迎之。一日。因一婆抱一孩兒來。乃曰。呈橈舞棹即不問。且道婆手中兒甚處得來。師便打。婆曰。婆生七子。六個不遇知音。只這一個。也不消得。便拋向水中。師后庵于洞庭臥龍山。徒侶臻萃。僧問。無師還有出身處也無。師曰。聲前古毳爛。問。堂堂來時如何。師曰。刺破眼。上堂。吾嘗究涅槃經七八年。睹三兩

【現代漢語翻譯】 現代漢語譯本： 飯頭（負責僧眾飲食的僧人）。有一天，飯做晚了。德山（指德山宣鑒禪師）拿著缽下法堂。雪峰（指雪峰義存禪師）正在晾曬飯巾。雪峰看見德山，就說：『鐘沒有敲，鼓沒有響，拿著缽要去哪裡？』德山便回方丈去了。雪峰把這件事告訴巖頭（指巖頭全豁禪師）。巖頭說：『大小德山，還沒領會末後句啊。』德山聽說了，讓侍者請巖頭去，問道：『你不認可老僧嗎？』巖頭私下向他說明了其中的意思，德山這才作罷。第二天升堂，德山果然與往常不同。巖頭走到僧堂前，拍手大笑說：『可喜可賀，堂頭老漢領會了末後句。』以後天下人拿他也沒辦法了。雖然如此，也只能再活三年了（德山果然在三年後圓寂）。 有一天，巖頭與雪峰、欽山（指欽山文邃禪師）聚在一起談話。雪峰忽然指著一碗水，欽山說：『水清則月亮顯現。』雪峰說：『水清則月亮不顯現。』巖頭踢翻了水碗就走了。 巖頭與雪峰一同告別德山。德山問：『你們要去哪裡？』巖頭說：『暫時告別和尚下山去。』德山說：『你們以後打算怎麼做？』巖頭說：『不敢忘記。』德山說：『你們憑什麼這麼說？』巖頭說：『難道沒聽說過嗎？智慧超過老師，才堪稱傳授；智慧與老師相等，就減少了老師一半的德行。』德山說：『是這樣，是這樣。應當好好守護保持。』兩人禮拜後退下。 巖頭住在鄂州巖頭，正趕上官府清理僧侶，於是他在湖邊做擺渡人。兩岸各掛一塊木板，有人要過河，就敲一下木板。巖頭就問：『是誰？』有人說：『要到那邊去。』巖頭就搖著船槳去迎接。 有一天，一個老婦抱著一個孩子來，說：『搖船劃槳暫且不問，且說說老婦手中的孩子是從哪裡來的？』巖頭就打她。老婦說：『我生了七個孩子，六個沒遇到知音，只有這一個，也不值得要。』說完就把孩子扔到水裡。 巖頭後來在洞庭湖臥龍山建庵，跟隨的徒弟很多。有僧人問：『沒有老師，還有出路嗎？』巖頭說：『聲前的舊毛都爛了。』問：『堂堂正正來時如何？』巖頭說：『刺破眼。』上堂時說：『我曾經研究《涅槃經》七八年，看到三兩

【English Translation】 English version: Fantou (the monk in charge of the meals for the monastic community). One day, the meal was late. Deshan (referring to Zen Master Deshan Xuanjian) carried his bowl down the Dharma Hall. Xuefeng (referring to Zen Master Xuefeng Yicun) was drying the meal cloth. Seeing Deshan, Xuefeng said, 'The bell hasn't rung, the drum hasn't sounded, where are you going with your bowl?' Deshan then returned to his abbot's room. Xuefeng told Yantou (referring to Zen Master Yantou Quanhuo) about this. Yantou said, 'Big and small Deshan, he hasn't understood the last phrase.' Deshan heard this and asked the attendant to invite Yantou, asking, 'Do you not approve of this old monk?' Yantou privately explained his meaning, and Deshan then let it go. The next day, when Deshan ascended the Dharma Hall, he was indeed different from usual. Yantou went to the front of the monks' hall, clapped his hands and laughed loudly, saying, 'Congratulations, the old man in charge of the hall has understood the last phrase.' From now on, no one in the world can do anything to him. Although that's the case, he can only live for three more years (Deshan indeed passed away three years later). One day, Yantou was talking with Xuefeng and Qinshan (referring to Zen Master Qinshan Wensui). Xuefeng suddenly pointed to a bowl of water, and Qinshan said, 'When the water is clear, the moon appears.' Xuefeng said, 'When the water is clear, the moon does not appear.' Yantou kicked over the bowl of water and left. Yantou and Xuefeng together bid farewell to Deshan. Deshan asked, 'Where are you going?' Yantou said, 'We are temporarily taking leave of the Abbot to go down the mountain.' Deshan said, 'What do you plan to do in the future?' Yantou said, 'We will not forget.' Deshan said, 'What makes you say that?' Yantou said, 'Haven't you heard? If wisdom exceeds the teacher, then one is worthy of receiving the transmission; if wisdom is equal to the teacher, then one diminishes the teacher's virtue by half.' Deshan said, 'So it is, so it is. You should carefully protect and maintain this.' The two bowed and retreated. Yantou lived in Yantou in Ezhou. It happened to be a time when the government was purging monks, so he worked as a ferryman by the lake. A plank was hung on each bank. When someone wanted to cross the river, they would knock on the plank. Yantou would ask, 'Who is it?' Someone would say, 'I want to go to the other side.' Yantou would then row the boat to meet them. One day, an old woman came holding a child, saying, 'I won't ask about rowing the boat, but tell me, where did the child in the old woman's hand come from?' Yantou then hit her. The old woman said, 'I gave birth to seven children, six of whom did not meet a kindred spirit, and even this one is not worth keeping.' She then threw the child into the water. Later, Yantou built a hermitage on Wolong Mountain in Dongting Lake, and many disciples gathered around him. A monk asked, 'Without a teacher, is there still a way out?' Yantou said, 'The old fur before sound is rotten.' Asked, 'How is it when coming forthrightly?' Yantou said, 'Pierce the eye.' Ascending the Dharma Hall, he said, 'I once studied the Nirvana Sutra for seven or eight years, seeing three or two

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段義似衲僧說話。又曰。休。休。時有一僧出禮拜。請師舉。師曰。吾教意如<X80p0144_01.gif字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂。此是第一段義。又曰。吾教意如摩醯首羅。擘開面門。豎亞一隻眼。此是第二段義。又曰。吾教意猶如涂毒鼓。擊一聲遠近聞者皆喪。此是第三段義。時小嚴上座問。如何是涂毒鼓。師以兩手按膝。亞身曰。韓信臨朝底。嚴無語。夾山下一僧到石霜。才跨門便道。不審。霜曰。不必。阇黎。僧曰。恁么則珍重。又到師處。如前道不審。師噓一噓。僧曰。恁么則珍重。方回步。師曰。雖是後生。亦能管帶。其僧歸。舉似夾山。山上堂曰。前日到巖頭．石霜底阿師出來。如法舉似前話。其僧舉了。山曰。大眾還會么。眾無對。山曰。若無人道得。山僧不惜兩莖眉毛道去也。乃曰。石霜雖有殺人刀。且無活人劍。巖頭亦有殺人刀。亦有活人劍。師與羅山卜塔基。羅山中路忽曰。和尚。師回顧曰。作么。山舉手指曰。這裡好片地。師咄曰。瓜州賣瓜漢。又行數里歇次。山禮拜問曰。和尚豈不是三十年前在洞山而不肯洞山。師曰。是。又曰。和尚豈不是嗣德山又不肯德山。師曰。

【現代漢語翻譯】 現代漢語譯本： 這段話的意思就像衲僧（指雲遊四方的僧人）說話一樣。又說：『休，休。』當時有一位僧人出來禮拜，請教禪師開示。禪師說：『我的教義就像「X80p0144_01.gif」字的三點。第一點向東方點下去，點開諸位菩薩的眼睛。第二點向西方點下去，點諸位菩薩的命根。第三點向上方點下去，點諸位菩薩的頭頂。』這是第一段的意思。又說：『我的教義就像摩醯首羅（Maheśvara，印度教主神濕婆的別名），劈開面門，豎起一隻眼睛。』這是第二段的意思。又說：『我的教義就像涂毒鼓，敲一聲，遠近聽到的人都會喪命。』這是第三段的意思。 當時小嚴上座問：『什麼是涂毒鼓？』禪師用兩手按著膝蓋，彎著身子說：『就像韓信臨朝一樣。』小嚴無話可說。夾山（禪師名）座下的一位僧人到石霜（禪師名）處，剛跨進門就說：『請問。』石霜說：『不必了，阇黎（對僧人的尊稱）。』僧人說：『既然這樣，那麼珍重。』又到巖頭（禪師名）處，像之前一樣說『請問。』巖頭噓了一口氣。僧人說：『既然這樣，那麼珍重。』然後轉身離開。巖頭說：『雖然是後生晚輩，也能管束自己。』 那位僧人回去后，把這件事告訴了夾山。夾山上堂說法時說：『前些日子到巖頭、石霜處的阿師（對僧人的尊稱）出來，像實情一樣地把之前的話說一遍。』那位僧人說了之後，夾山說：『大眾明白了嗎？』大眾沒有回答。夾山說：『如果沒人能說得出來，山僧我不惜捨棄兩道眉毛來說明。』於是說：『石霜雖然有殺人的刀，卻沒有活人的劍。巖頭既有殺人的刀，也有活人的劍。』 巖頭禪師與羅山（禪師名）一起選擇建塔的地點。羅山走到半路忽然說：『和尚。』巖頭回頭說：『做什麼？』羅山舉起手指說：『這裡是塊好地方。』巖頭呵斥道：『你是瓜州賣瓜的漢子嗎？』又走了幾里路，休息的時候，羅山禮拜問道：『和尚您是不是三十年前在洞山（禪寺名）而不肯認可洞山？』巖頭說：『是。』羅山又問：『和尚您是不是繼承了德山（禪師名）的法脈又不肯認可德山？』巖頭說：『是。』

【English Translation】 English version: The meaning of this passage is like a nāsṃgha (mendicant monk) speaking. It also says, 'Stop, stop.' At that time, a monk came out to prostrate and asked the master for instruction. The master said, 'My teaching is like the three dots of the character 「X80p0144_01.gif」. The first dot goes down towards the east, opening the eyes of all the bodhisattvas (enlightened beings). The second dot goes down towards the west, touching the life-roots of all the bodhisattvas. The third dot goes down towards the top, touching the crowns of all the bodhisattvas.' This is the meaning of the first section. It also says, 'My teaching is like Maheśvara (another name for the Hindu god Shiva), splitting open his face and raising a single eye.' This is the meaning of the second section. It also says, 'My teaching is like a drum coated with poison. One strike, and all who hear it near and far will perish.' This is the meaning of the third section. At that time, Senior Seat Xiao Yan asked, 'What is a drum coated with poison?' The master pressed his knees with both hands, leaned forward, and said, 'It's like Han Xin attending court.' Yan was speechless. A monk from under Jiashan (name of a Chan master) went to Shishuang (name of a Chan master). As soon as he crossed the threshold, he said, 'I inquire.' Shishuang said, 'No need, Ajari (a respectful term for a monk).' The monk said, 'In that case, take care.' He then went to the master Yantou (name of a Chan master), and as before, said, 'I inquire.' Yantou sighed. The monk said, 'In that case, take care.' Then he turned to leave. Yantou said, 'Although he is a junior, he can also manage himself.' After that monk returned, he told Jiashan about it. Jiashan, when ascending the hall to preach, said, 'The Ajari who went to Yantou and Shishuang the other day, come out and repeat the previous conversation as it happened.' After that monk spoke, Jiashan said, 'Does the assembly understand?' The assembly did not answer. Jiashan said, 'If no one can say it, this old monk will not hesitate to sacrifice his two eyebrows to explain it.' Then he said, 'Shishuang has a sword that kills, but no sword that gives life. Yantou also has a sword that kills, and also a sword that gives life.' Yantou and Luoshan (name of a Chan master) were choosing a site to build a pagoda. Luoshan, halfway there, suddenly said, 'Venerable.' Yantou turned around and said, 'What?' Luoshan raised his finger and said, 'This is a good piece of land.' Yantou scolded, 'Are you a melon seller from Guazhou?' After walking several more li (Chinese mile) and resting, Luoshan prostrated and asked, 'Venerable, isn't it true that thirty years ago you were at Dongshan (name of a Chan monastery) but refused to acknowledge Dongshan?' Yantou said, 'Yes.' Luoshan then asked, 'Venerable, isn't it true that you inherited the Dharma (Buddhist teachings) from Deshan (name of a Chan master) but refused to acknowledge Deshan?' Yantou said, 'Yes.'

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是。山曰。不肯德山即不問。祇如洞山有何虧闕。師良久曰。洞山好佛。祇是無光。山禮拜。僧問。利劍斬天下。誰是當頭者。師曰。暗。僧擬再問。師咄曰。這鈍漢出去。問。不歷古今時如何。師曰。卓朔地。曰。古今事如何。師曰。任爛。問僧。甚處來。曰。西京來。師曰。黃巢過後。還收得劍么。曰。收得。師引頸近前曰。㘞。曰。師頭落也。師呵呵大笑。僧後到雪峰。峰問。甚處來。曰。巖頭來。峰曰。巖頭有何言句。僧舉前話。峰便打三十棒。趁出。問。二龍爭珠。誰是得者。師曰。俱錯。僧問雪峰。聲聞人見性。如夜見月。菩薩人見性。如晝見日。未審和尚見性如何。峰打拄杖三下。僧后舉前語問師。師與三摑。問。如何是三界主。師曰。汝還解吃鐵棒么。德山一日謂師曰。我這裡有兩僧入山。住庵多時。汝去看他怎生。師遂將一斧去。見兩人在庵內坐。師乃拈起斧曰。道得也一下斧。道不得也一下斧。二人殊不顧。師擲下斧曰。作家。作家。歸。舉似德山。山曰。汝道他如何。師曰。洞山門下不道全無。若是德山門下。未夢見在。僧參。於左邊作一圓相。又于右邊作一圓相。又于中心作一圓相。欲成未成。被師以手一撥。僧無語。師便喝。出。僧欲跨門。師卻喚回。問。汝是洪州觀音來否。曰。是。師

【現代漢語翻譯】 是。巖頭和尚說：『如果不是德山和尚，我就不問了。』只是洞山和尚有什麼缺陷呢？巖頭和尚沉默了很久，說：『洞山和尚喜歡佛，只是沒有光芒。』那僧人便禮拜。有僧人問：『利劍斬斷天下，誰是當頭之人？』巖頭和尚說：『暗。』那僧人想要再問，巖頭和尚呵斥道：『你這遲鈍的傢伙，出去！』問：『不經歷古今之時是怎樣的？』巖頭和尚說：『卓朔地。』說：『古今之事又是怎樣的？』巖頭和尚說：『任憑它腐爛。』問僧人：『從哪裡來？』答：『從西京來。』巖頭和尚說：『黃巢（Huang Chao，唐末農民起義領袖）過後，還收得劍嗎？』答：『收得。』巖頭和尚伸長脖子靠近他說：『㘞。』答：『和尚的頭掉了。』巖頭和尚哈哈大笑。那僧人後來到了雪峰（Xuefeng，禪宗大師）處，雪峰問：『從哪裡來？』答：『從巖頭（Yantou，禪宗大師）處來。』雪峰說：『巖頭有什麼言句？』那僧人便舉了之前的話。雪峰便打了三十棒，趕了出去。問：『二龍爭珠，誰是得到者？』巖頭和尚說：『都錯了。』有僧人問雪峰：『聲聞（Shengwen，小乘佛教修行者）人見性，如夜晚見月；菩薩（Pusa，大乘佛教修行者）人見性，如白晝見日。不知和尚見性如何？』雪峰打了拄杖三下。那僧人後來舉了之前的話問巖頭和尚，巖頭和尚給了他三個耳光。問：『如何是三界主（Sanjie Zhu，佛教宇宙觀中的欲界、色界、無色界之主）？』巖頭和尚說：『你還懂得吃鐵棒嗎？』德山（Deshan，禪宗大師）有一天對巖頭和尚說：『我這裡有兩僧人入山，住在庵里很久了，你去看他們怎麼樣。』巖頭和尚於是拿了一把斧頭去，看見兩人在庵內坐著。巖頭和尚便拿起斧頭說：『說得對就一下斧頭，說不對也一下斧頭。』兩人都不理睬。巖頭和尚扔下斧頭說：『作家（Zuojia，有作為的人），作家。』回去了。把情況告訴德山，德山說：『你說他們怎麼樣？』巖頭和尚說：『洞山（Dongshan，禪宗大師）門下不能說完全沒有，如果是德山門下，還沒夢見呢。』有僧人蔘拜，在左邊畫一個圓相（Yuanxiang，佛教影象），又在右邊畫一個圓相，又在中心畫一個圓相，想要完成卻未完成，被巖頭和尚用手一撥，那僧人無話可說。巖頭和尚便喝了一聲，讓他出去。那僧人想要跨出門檻，巖頭和尚卻叫住他，問：『你是洪州（Hongzhou，江西古稱）觀音（Guanyin，佛教菩薩）來的嗎？』答：『是。』

【English Translation】 Yes. Yantou (Yantou, a Zen master) said, 'If it weren't Deshan (Deshan, a Zen master), I wouldn't ask. But what shortcomings does Dongshan (Dongshan, a Zen master) have?' Yantou was silent for a long time and said, 'Dongshan likes Buddha, but he has no light.' Then the monk bowed. A monk asked, 'A sharp sword cuts through the world, who is the one at the head?' Yantou said, 'Dark.' The monk wanted to ask again, but Yantou scolded, 'You dull fellow, get out!' Asked, 'What is it like not to experience ancient and modern times?' Yantou said, 'Zhuo Shuo Di.' Said, 'What about ancient and modern affairs?' Yantou said, 'Let it rot.' Asked the monk, 'Where do you come from?' Answered, 'From Xijing.' Yantou said, 'After Huang Chao (Huang Chao, leader of the peasant uprising in the late Tang Dynasty), did you still retrieve the sword?' Answered, 'Retrieved it.' Yantou stretched his neck closer and said, '㘞.' Answered, 'The monk's head has fallen off.' Yantou laughed loudly. The monk later went to Xuefeng (Xuefeng, a Zen master), and Xuefeng asked, 'Where do you come from?' Answered, 'From Yantou.' Xuefeng said, 'What words does Yantou have?' The monk then repeated the previous words. Xuefeng then hit him thirty times and drove him out. Asked, 'Two dragons fighting for a pearl, who is the winner?' Yantou said, 'Both are wrong.' A monk asked Xuefeng, 'A Shravaka (Shengwen, a practitioner of Hinayana Buddhism) sees the nature, like seeing the moon at night; a Bodhisattva (Pusa, a practitioner of Mahayana Buddhism) sees the nature, like seeing the sun in the daytime. I wonder how the master sees the nature?' Xuefeng struck his staff three times. The monk later repeated the previous words and asked Yantou, and Yantou slapped him three times. Asked, 'What is the Lord of the Three Realms (Sanjie Zhu, the lord of the Desire Realm, Form Realm, and Formless Realm in Buddhist cosmology)?' Yantou said, 'Do you still know how to eat an iron rod?' One day, Deshan said to Yantou, 'There are two monks here who have entered the mountain and lived in the hermitage for a long time. Go and see how they are.' Yantou then took an axe and went, and saw two people sitting in the hermitage. Yantou then picked up the axe and said, 'One axe for saying it right, and one axe for saying it wrong.' Neither of them paid attention. Yantou threw down the axe and said, 'A creator (Zuojia, an accomplished person), a creator.' He went back. He told Deshan about the situation, and Deshan said, 'What do you say about them?' Yantou said, 'One cannot say that there is nothing at all under Dongshan's (Dongshan, a Zen master) gate, but if it were under Deshan's gate, they haven't even dreamed of it yet.' A monk came to pay respects, drew a circle (Yuanxiang, a Buddhist image) on the left, then drew a circle on the right, and then drew a circle in the center, wanting to complete it but not completing it, and Yantou brushed it away with his hand, and the monk had nothing to say. Yantou then shouted and told him to get out. The monk wanted to step over the threshold, but Yantou called him back and asked, 'Are you Guanyin (Guanyin, a Buddhist Bodhisattva) from Hongzhou (Hongzhou, an ancient name for Jiangxi)?' Answered, 'Yes.'

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曰。祇如適來左邊一圓相作么生。曰。是有句。師曰。右邊圓相聻。曰。是無句。師曰。中心圓相作么生。曰。是不有不無句。師曰。祇如吾與么又作么生。曰。如刀畫水。師便打。瑞巖問。如何是毗盧師。師曰。道甚麼。巖再問。師曰。汝年十七八。未問弓折箭盡時如何。師曰。去。問。如何是巖中的的意。師曰。謝指示。曰。請和尚答話。師曰。珍重。問。三界競起時如何。師曰。坐卻著。曰。未審師意如何。師曰。移取廬山來。即向汝道。問。起滅不停時如何。師喝曰。是誰起滅。問。輪中不得轉時如何。師曰。澀。問。路逢猛虎時如何。師曰。拶。問。如何是道。師曰。破草鞋。與拋向湖裡著。問。萬丈井中如何得到底。師曰。吽。僧再問。師曰。腳下過也。問。古帆未掛時如何。師曰。小魚吞大魚。又僧如前問。師曰。後園驢吃草。邇後人或問佛．問法．問道．問禪者。師皆作噓聲。師嘗謂眾曰。老漢去時。大吼一聲了去。唐光啟之後。中原盜起。眾皆避地。師端居晏如也。一日賊大至。責以無供饋。遂倳刃焉。師神色自若。大叫一聲而終。聲聞數十里。即光啟三年丁未四月八日也。門人後焚之。獲舍利四十九粒。眾為起塔。謚清嚴禪師。

福州雪峰義存禪師

泉州南安曾氏子。家世奉佛。師

【現代漢語翻譯】 問：如果像剛才那樣，左邊的圓相（圓滿的表象）是怎樣的？答：是有句（肯定）。師父問：右邊的圓相呢？答：是無句（否定）。師父問：中心的圓相又是怎樣的？答：是不有不無句（非肯定非否定）。師父問：如果我這樣問，你又怎麼回答？答：如刀畫水（不留痕跡）。師父便打了他。瑞巖（人名）問：如何是毗盧師（宇宙本體）？師父說：說什麼？瑞巖再問。師父說：你才十七八歲，還沒問到弓折箭盡時如何。師父說：去。問：如何是巖中的的意（巖石中真正的意義）？師父說：謝指示（謝謝你的提示）。問：請和尚答話。師父說：珍重（保重）。問：三界（欲界、色界、無色界）競起時如何？師父說：坐卻著（坐下）。問：未審師意如何（不知道師父的意思如何）？師父說：移取廬山來（把廬山移來），即向汝道（就告訴你）。問：起滅不停時如何（生滅不停的時候如何）？師父喝道：是誰起滅？問：輪中不得轉時如何（車輪無法轉動時如何）？師父說：澀（阻塞）。問：路逢猛虎時如何（路上遇到老虎時如何）？師父說：拶（逼迫）。問：如何是道（什麼是道）？師父說：破草鞋（破舊的草鞋），與拋向湖裡著（把它扔到湖裡去）。問：萬丈井中如何得到底（在萬丈深的井裡如何到達底部）？師父說：吽（表示力量的咒語）。僧人再問。師父說：腳下過也（已經從腳下過去了）。問：古帆未掛時如何（舊帆未掛起時如何）？師父說：小魚吞大魚（小魚吞食大魚）。又有僧人如前問。師父說：後園驢吃草（後花園的驢在吃草）。此後，有人問佛、問法、問道、問禪者，師父都作噓聲。師父曾對眾人說：老漢去時（我離開的時候），大吼一聲了去（大吼一聲就走了）。唐光啟之後，中原盜起（中原地區盜賊四起），眾皆避地（眾人都逃離避難）。師父端居晏如也（師父安然端坐）。一日賊大至（一天盜賊大舉來犯），責以無供饋（責備沒有供奉），遂倳刃焉（於是用刀殺了他）。師父神色自若（師父神色自若），大叫一聲而終（大叫一聲而終）。聲聞數十里（聲音傳到數十里外）。即光啟三年丁未四月八日也（就是光啟三年丁未年四月八日）。門人後焚之（門人後來火化了他），獲舍利四十九粒（得到舍利四十九粒）。眾為起塔（眾人為他建塔），謚清嚴禪師（謚號為清嚴禪師）。 福州雪峰義存禪師（Xuefeng Yicun, a Chan master from Fuzhou) 泉州南安曾氏子（a person named Zeng from Nan'an, Quanzhou），家世奉佛（his family had been Buddhist for generations）。師（the master）

【English Translation】 Asked: 'What is the left circle like, as you just mentioned?' Answered: 'It is the sentence of existence.' The master asked: 'What about the right circle?' Answered: 'It is the sentence of non-existence.' The master asked: 'What about the central circle?' Answered: 'It is the sentence of neither existence nor non-existence.' The master asked: 'If I ask like this, how would you answer?' Answered: 'Like drawing water with a knife (leaving no trace).' The master then struck him. Ruiruiyan (name) asked: 'What is Vairocana Buddha (the cosmic body)?' The master said: 'What are you saying?' Ruiruiyan asked again. The master said: 'You are only seventeen or eighteen years old, you haven't asked about what happens when the bow is broken and the arrows are exhausted.' The master said: 'Go.' Asked: 'What is the true meaning within the rocks?' The master said: 'Thank you for the indication.' Asked: 'Please, Master, answer the question.' The master said: 'Take care.' Asked: 'What happens when the Three Realms (Desire Realm, Form Realm, Formless Realm) arise together?' The master said: 'Sit down.' Asked: 'I don't understand the Master's meaning?' The master said: 'Move Mount Lu here, and I will tell you.' Asked: 'What happens when arising and ceasing never stop?' The master shouted: 'Who is arising and ceasing?' Asked: 'What happens when the wheel cannot turn?' The master said: 'Stuck.' Asked: 'What happens when encountering a fierce tiger on the road?' The master said: 'Press on.' Asked: 'What is the Dao (the Way)?' The master said: 'A broken straw sandal, throw it into the lake.' Asked: 'How to reach the bottom of a ten-thousand-foot well?' The master said: 'Hum (a mantra representing power).' The monk asked again. The master said: 'It has already passed under your feet.' Asked: 'What happens when the old sail is not yet hoisted?' The master said: 'A small fish swallows a big fish.' Another monk asked the same question as before. The master said: 'The donkey in the back garden is eating grass.' After this, whenever someone asked about the Buddha, the Dharma, the Dao, or Chan, the master would make a hissing sound. The master once said to the assembly: 'When this old man departs, I will let out a great roar and leave.' After the Guangqi era of the Tang Dynasty, bandits rose in the Central Plains, and everyone fled to avoid them. The master remained seated peacefully. One day, the bandits arrived in force, blaming him for not providing offerings, and then killed him with a knife. The master remained calm and composed, let out a great roar, and died. The sound was heard for dozens of miles. This was on the eighth day of the fourth month of the Dingwei year of the Guangqi era. Later, his disciples cremated him and obtained forty-nine relics. The assembly built a pagoda for him and gave him the posthumous title of Chan Master Qingyan. Chan Master Xuefeng Yicun (Xuefeng Yicun, a Chan master) of Fuzhou A person named Zeng from Nan'an, Quanzhou (a person named Zeng from Nan'an, Quanzhou), whose family had been Buddhist for generations (his family had been Buddhist for generations). The master (the master)

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生惡葷茹。于襁褓中聞鐘梵之聲。或見幡花像設。必為之動容。年十二。從其父游莆田玉澗寺。見慶玄律師。遽拜曰。我師也。遂留侍焉。十七落髮。謁芙蓉常照大師。照撫而器之。后往幽州寶剎寺受戒。久歷禪會。緣契德山。唐咸通中回閩中雪峰創院。徒侶翕然。懿宗錫號真覺禪師。仍賜紫袈裟。初與巖頭至澧州鰲山鎮阻雪。頭每日祇是打睡。師一向坐禪。一日喚曰。師兄。師兄。且起來。頭曰。作甚麼。師曰。今生不著便。共文邃個漢行腳。到處被他帶累。今日到此。又祇管打睡。頭喝曰。噇。眠去。每日床上坐。恰似七村裡土地。他時後日魔魅人家男女去在。師自點胸曰。我這裡未穩在。不敢自謾。頭曰。我將謂你他日向孤峰頂上盤結草菴。播揚大教。猶作這個語話。師曰。我實未穩在。頭曰。你若實如此。據你見處一一通來。是處與你證明。不是處與你刬卻。師曰。我初到鹽官。見上堂舉色空義。得個入處。頭曰。此去三十年。切忌舉著。又見洞山過水偈曰。切忌從他覓。迢迢與我疏。渠今正是我。我今不是渠。頭曰。若與么。自救也未徹在。師又曰。后問德山。從上宗乘中事。學人還有分也無。德山打一棒曰。道甚麼。我當時如桶底脫相似。頭喝曰。你不聞道。從門入者不是家珍。師曰。他后如何即是。頭

【現代漢語翻譯】 現代漢語譯本 厭惡食用葷腥。還在襁褓之中時，聽到鐘聲和梵唄的聲音，或者看到幡幢、鮮花和佛像等陳設，必定會感動。十二歲時，跟隨父親遊覽莆田的玉澗寺，見到慶玄律師，立刻拜見說：『這是我的老師啊。』於是留在寺中侍奉他。十七歲時剃度出家，拜見芙蓉常照大師，常照大師很器重他。後來前往幽州寶剎寺受戒。長期在禪宗寺院參學。因緣相契于德山（指德山宣鑒，唐代禪宗大師）。唐咸通年間回到閩中雪峰山建立寺院。僧眾聚集而來。懿宗皇帝賜號真覺禪師，並賜予紫色袈裟。當初與巖頭（指巖頭全豁，唐代禪宗大師）一同前往澧州鰲山鎮，因大雪受阻。巖頭每天只是睡覺。雪峰義存一直坐禪。一天，雪峰義存呼喚說：『師兄，師兄，起來一下。』巖頭說：『做什麼？』雪峰義存說：『今生不努力，和文邃（具體人物待考）這樣的人一起行腳，到處被他拖累。今天到了這裡，又只是睡覺。』巖頭呵斥說：『吃！睡去。每天在床上坐著，就像七個村莊里的土地神一樣。將來會迷惑人家的男女。』雪峰義存指著自己的胸口說：『我這裡還沒有穩固，不敢欺騙自己。』巖頭說：『我以為你將來會在孤峰頂上結廬而居，弘揚佛法，還說這樣的話。』雪峰義存說：『我確實還沒有穩固。』巖頭說：『你如果真是這樣，把你所見所解一一說來。對的地方我為你證明，不對的地方我為你去除。』雪峰義存說：『我當初到鹽官（指鹽官齊安禪師，唐代禪宗大師），聽他上堂說法，講說色空的道理，得到一個入門之處。』巖頭說：『此後三十年，切忌提起這件事。』又說，見到洞山（指洞山良價，唐代禪宗大師）的過水偈說：『切忌從他覓，迢迢與我疏。渠今正是我，我今不是渠。』巖頭說：『如果這樣，自救還沒有徹底。』雪峰義存又說：『後來問德山，從上宗乘中的事，學人還有份嗎？德山打了一棒說：『說什麼？』我當時就像桶底脫落一樣。』巖頭呵斥說：『你沒聽過嗎？從門入者不是家珍。』雪峰義存說：『以後怎麼樣才是？』巖頭

【English Translation】 English version He detested eating meat and strong-smelling vegetables. While still in his swaddling clothes, upon hearing the sound of bells and chanting, or seeing banners, flowers, and images, he would be moved. At the age of twelve, he traveled with his father to Yujian Temple in Putian, where he saw the lawyer Qingxuan (a Buddhist lawyer). He immediately bowed and said, 'This is my teacher.' He then stayed to serve him. At seventeen, he had his head shaved and visited the Great Master Changzhao of Furong. Changzhao cherished him and saw his potential. Later, he went to Baosha Temple in Youzhou to receive the precepts. He spent a long time in Chan gatherings. His affinity aligned with Deshan (Xuanjian) [a Chan master of the Tang Dynasty]. During the Xiantong era of the Tang Dynasty, he returned to Minzhong and founded a monastery on Xuefeng Mountain. Disciples gathered there. Emperor Yizong bestowed upon him the title of Chan Master Zhenjue and also granted him a purple kasaya. Initially, he and Yantou (Quanhuo) [a Chan master of the Tang Dynasty] were traveling to Aoshan Town in Lizhou when they were blocked by snow. Yantou would only sleep every day. Yicun of Xuefeng always sat in meditation. One day, Yicun of Xuefeng called out, 'Brother, brother, please get up.' Yantou said, 'What for?' Yicun of Xuefeng said, 'If we don't make an effort in this life, traveling with someone like Wensui (specific person to be verified) will only lead to being a burden everywhere. Having arrived here today, you are still just sleeping.' Yantou scolded, 'Eat! Go to sleep. Sitting on the bed every day, you are just like the local earth god of seven villages. In the future, you will bewitch the men and women of other people's families.' Yicun of Xuefeng pointed to his chest and said, 'This place within me is not yet stable; I dare not deceive myself.' Yantou said, 'I thought that in the future you would build a thatched hut on the peak of a solitary mountain and propagate the great teachings, yet you still speak like this.' Yicun of Xuefeng said, 'I am indeed not yet stable.' Yantou said, 'If you are truly like this, tell me everything you have seen and understood. I will verify what is correct for you and remove what is incorrect.' Yicun of Xuefeng said, 'When I first arrived at Yanguan (Qian) [a Chan master of the Tang Dynasty], I heard him give a lecture on the meaning of form and emptiness and gained an entry point.' Yantou said, 'For the next thirty years, be sure not to mention this matter.' He also said that he saw Dongshan's (Liangjie) [a Chan master of the Tang Dynasty] verse on crossing the water, which said: 'Be sure not to seek from him; Distant and estranged from me. He is now precisely me; I am now not him.' Yantou said, 'If that is so, your self-salvation is not yet thorough.' Yicun of Xuefeng also said, 'Later, I asked Deshan, 'In the affairs of the ancestral vehicle, do students have a share?' Deshan struck me with a stick and said, 'What are you saying?' At that time, I was like the bottom falling out of a bucket.' Yantou scolded, 'Have you not heard it said, 'What enters through the door is not a family treasure?'' Yicun of Xuefeng said, 'What will it be like in the future?' Yantou

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曰。他后若欲播揚大教。一一從自己胸襟流出。將來與我蓋天蓋地去。師于言下大悟。便作禮起。連聲叫曰。師兄。今日始是鰲山成道。師在洞山作飯頭。淘米次。山問。淘沙去米。淘米去沙。師曰。沙米一時去。山曰。大眾吃個甚麼。師遂覆卻米盆。山曰。據子因緣。合在德山。洞山一日問師。作甚麼來。師曰。斫槽來。山曰。幾斧斫成。師曰。一斧斫成。山曰。猶是這邊事。那邊事作么生。師曰。直得無下手處。山曰。猶是這邊事。那邊事作么生。師休去(汾陽代云。某甲早困也)。師辭洞山。山曰。子甚處去。師曰。歸嶺中去。山曰。當時從甚麼路出。師曰。從飛猿嶺出。山曰。今迴向甚麼路去。師曰。從飛猿嶺去。山曰。有一人不從飛猿嶺去。子還識么。師曰。不識。山曰。為甚麼不識。師曰。他無面目。山曰。子既不識。爭知無面目。師無對。住后。僧問。和尚見德山。得個甚麼。便休去。師曰。我空手去。空手歸。問。祖意教意。是同是別。師曰。雷聲震地。室內不聞。又曰。阇黎行腳。為甚麼事。問。我眼本正。因師故邪時如何。師曰。迷逢達磨。曰。我眼何在。師曰。得不從師。問。剃髮染衣。受佛依蔭。為甚麼不許認佛。師曰。好事不如無。師問座主。如是兩字儘是科文。作么生是本文。主無對(

【現代漢語翻譯】 問：『他日如果想要弘揚佛法，要一一從自己的內心流露出來，將來與我的佛法遍佈天地。』 師父聽了這些話，當下大徹大悟，便行禮起身，連聲叫道：『師兄，今天才算是鰲山真正得道。』 師父在洞山做飯頭，一次淘米的時候，洞山問：『淘沙是爲了留下米，還是淘米爲了去除沙？』 師父說：『沙和米同時去除。』 洞山說：『那大眾吃什麼？』 師父於是把米盆打翻。 洞山說：『依你的因緣，應該去德山。』 洞山有一天問師父：『你在做什麼？』 師父說：『在砍木槽。』 洞山說：『要砍幾斧才能砍成？』 師父說：『一斧就砍成。』 洞山說：『這還是這邊的事，那邊的事怎麼樣？』 師父說：『簡直無從下手。』 洞山說：『這還是這邊的事，那邊的事怎麼樣？』 師父沉默不語。（汾陽代答說：『我早就困了。』） 師父向洞山告辭，洞山問：『你要去哪裡？』 師父說：『回山裡去。』 洞山說：『當初從哪條路出來的？』 師父說：『從飛猿嶺出來的。』 洞山說：『這次要從哪條路回去？』 師父說：『從飛猿嶺回去。』 洞山說：『有一個人不從飛猿嶺走，你還認識嗎？』 師父說：『不認識。』 洞山說：『為什麼不認識？』 師父說：『他沒有面目。』 洞山說：『你既然不認識，怎麼知道他沒有面目？』 師父無言以對。 住持寺院后，有僧人問：『和尚您在德山見到了什麼，就頓悟了？』 師父說：『我空手去，空手回。』 問：『祖師的意旨和佛教的教義，是相同還是不同？』 師父說：『雷聲震動大地，但在室內卻聽不見。』 又說：『你雲遊四方，是爲了什麼事？』 問：『我的眼睛本來是正的，因為老師的緣故而變得不正，這時該怎麼辦？』 師父說：『迷途時遇到了達摩（Bodhidharma）。』 問：『我的眼睛在哪裡？』 師父說：『得到真理不依靠老師。』 問：『剃了頭髮，穿了僧衣，接受佛的庇護，為什麼不允許我們執著于佛？』 師父說：『好事不如沒有。』 師父問座主：『「如是」這兩個字全是科文，什麼是本文？』 座主無言以對。

【English Translation】 Asked: 'If in the future you wish to propagate the great teaching, let it flow forth from your own heart, so that in the future it will cover heaven and earth with my Dharma.' The master, upon hearing these words, had a great enlightenment, and bowed and rose, exclaiming repeatedly: 'Elder brother, today is the first day that Aoshan (name of a mountain) has truly attained the Dao!' The master was a cook in Dongshan (name of a mountain). Once, while washing rice, Dongshan asked: 'Are you washing away the sand to keep the rice, or washing away the rice to keep the sand?' The master said: 'The sand and rice are removed at the same time.' Dongshan said: 'Then what will the assembly eat?' The master then overturned the rice pot. Dongshan said: 'According to your karma, you should go to Deshan (name of a mountain).' One day, Dongshan asked the master: 'What are you doing?' The master said: 'I am chopping a trough.' Dongshan said: 'How many axe blows will it take to make it?' The master said: 'One axe blow.' Dongshan said: 'That is still this side of the matter; what about the other side?' The master said: 'There is simply no place to begin.' Dongshan said: 'That is still this side of the matter; what about the other side?' The master remained silent. (Fen-yang (name of a person) said in his stead: 'I am already sleepy.') The master bid farewell to Dongshan. Dongshan asked: 'Where are you going?' The master said: 'I am returning to the mountains.' Dongshan said: 'Which road did you come out of back then?' The master said: 'I came out of Flying Ape Ridge (name of a mountain pass).' Dongshan said: 'Which road are you returning to this time?' The master said: 'I am going from Flying Ape Ridge.' Dongshan said: 'There is a person who does not go from Flying Ape Ridge; do you recognize him?' The master said: 'I do not recognize him.' Dongshan said: 'Why do you not recognize him?' The master said: 'He has no face.' Dongshan said: 'Since you do not recognize him, how do you know he has no face?' The master was speechless. After residing in the monastery, a monk asked: 'Venerable, what did you gain from seeing Deshan that you became enlightened?' The master said: 'I went empty-handed and returned empty-handed.' Asked: 'Are the Patriarch's (referring to Bodhidharma) intent and the Buddha's teachings the same or different?' The master said: 'The sound of thunder shakes the earth, but it is not heard indoors.' He also said: 'What is the purpose of your pilgrimage?' Asked: 'My eyes were originally straight, but they have become crooked because of the teacher; what should I do?' The master said: 'In delusion, you met Bodhidharma (name of a person).' Asked: 'Where are my eyes?' The master said: 'Attaining does not depend on the teacher.' Asked: 'Having shaved our heads, dyed our robes, and taken refuge in the Buddha's protection, why are we not allowed to cling to the Buddha?' The master said: 'A good thing is better left undone.' The master asked the lecturer: 'The two words 'thus thus' are all commentary; what is the main text?' The lecturer was speechless.

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五云代云。更分三段著)。問。如何是佛。師曰。寐語作甚麼。問。如何是覿面事。師曰。千里未是遠。問。如何是大人相。師曰。瞻仰即有分。問。文殊與維摩對談何事。師曰。義墮也。問。寂然無依時如何。師曰。猶是病。曰。轉后如何。師曰。船子下揚州。問。承古有言。師便作臥勢。良久起曰。問甚麼。僧再舉。師曰。虛生浪死漢。問。箭頭露鋒時如何。師曰。好手不中的。曰。盡眼沒標的時如何。師曰。不妨隨分好手。問。古人道。路逢達道人。不將語默對。未審將甚麼對。師曰。喫茶去。問僧。甚處來。曰。神光來。師曰。晝喚作日光。夜喚作火光。作么生是神光。僧無對。師自代曰。日光火光。棲典座問。古人有言。知有佛向上事。方有語話分。如何是語話。師把住曰。道。道。棲無對。師遂蹋倒。棲當下汗流。問僧。甚處來。曰。近離浙中。師曰。船來陸來。曰。二途俱不涉。師曰。爭得到這裡。曰。有甚麼隔礙。師便打。問。古人道。覿面相呈時如何。師曰。是。曰。如何是覿面相呈。師曰。蒼天。蒼天。師謂眾曰。此個水牯牛年多少。眾皆無對。師自代曰。七十九也。僧曰。和尚為甚麼作水牯牛去。師曰。有甚麼罪過。問僧。甚處去。曰。禮拜徑山和尚去。師曰。徑山若問汝。此間佛法如何。汝

【現代漢語翻譯】 現代漢語譯本 五雲和尚接替云居弘覺禪師（五云代云，指五云接替云居的位置）。接下來分三段來記錄問答（更分三段著）。 問：什麼是佛？ 師（五雲和尚）說：說夢話幹什麼？ 問：什麼是直接面對的事實？（覿面事） 師說：千里不算遠。 問：什麼是大人之相？ 師說：瞻仰就能有所領悟。 問：文殊菩薩（文殊，Manjusri）和維摩詰（維摩，Vimalakirti）對談了什麼？ 師說：義理墮落了。 問：寂然無所依靠時如何？ 師說：這仍然是種病。 問：轉變之後如何？ 師說：船伕在揚州。 問：承蒙古人有句話… 師便作出躺臥的姿勢。良久之後起身說：問什麼？ 僧人再次提起剛才的問題。 師說：虛度一生，白白送死的傢伙。 問：箭頭露出鋒芒時如何？ 師說：好手也射不中。 問：用盡眼力也找不到目標時如何？ 師說：不妨隨緣做好本分。 問：古人說：路上遇到得道之人，不要用言語或沉默來應對。那麼應該用什麼來應對？ 師說：喫茶去。 問僧人：從哪裡來？ 答：從神光寺來。 師說：白天叫做日光，夜晚叫做火光。什麼是神光？ 僧人無言以對。 師自己回答說：日光火光。 棲典座問：古人有言，知道有佛向上之事，才能有說話的份。什麼是說話？ 師抓住棲典座說：說！說！ 棲典座無言以對。 師於是將他踢倒。棲典座當下汗流浹背。 問僧人：從哪裡來？ 答：最近從浙中來。 師說：是乘船來的還是走陸路來的？ 答：兩條路都沒走。 師說：那你怎麼到這裡的？ 答：有什麼阻礙嗎？ 師便打了他。 問：古人說：直接相見時如何？（覿面相呈） 師說：是。 問：什麼是直接相見？（覿面相呈） 師說：蒼天，蒼天。 師對眾人說：這頭水牯牛（指自己）多少歲了？ 眾人都無言以對。 師自己回答說：七十九歲了。 僧人說：和尚為什麼要做水牯牛去？ 師說：有什麼罪過嗎？ 問僧人：去哪裡？ 答：去禮拜徑山和尚。 師說：徑山和尚如果問你，這裡的佛法如何，你

【English Translation】 English version The monk Wuyun replaced Yunju Hongjue (Wuyun succeeded Yun, meaning Wuyun replaced Yunju's position). Next, it is divided into three sections to record the questions and answers (more divided into three sections). Question: What is Buddha? The master (Monk Wuyun) said: What are you talking about in your sleep? Question: What is the directly facing fact? (Dìmian shì) The master said: A thousand miles is not far. Question: What is the appearance of a great man? The master said: Looking up to it will give you some understanding. Question: What did Manjusri (文殊, Manjusri) Bodhisattva and Vimalakirti (維摩, Vimalakirti) discuss? The master said: The meaning has fallen. Question: What if there is silence and no reliance? The master said: This is still a disease. Question: What about after the transformation? The master said: The boatman is in Yangzhou. Question: Thank you for the words of the ancients... The master made a lying posture. After a long time, he got up and said: What are you asking? The monk raised the question again. The master said: A guy who lives in vain and dies in vain. Question: What if the arrow is exposed? The master said: A good shooter can't hit it. Question: What if you can't find the target even if you use all your eyesight? The master said: It's okay to do your part according to the situation. Question: The ancients said: When you meet a Taoist on the road, don't respond with words or silence. So what should you use to respond? The master said: Go drink tea. Asked the monk: Where did you come from? Answer: From Shenguang Temple. The master said: It is called sunlight during the day and firelight at night. What is Shenguang? The monk was speechless. The master answered himself: Sunlight and firelight. Dianzuo Qi asked: The ancients said that only by knowing that there is something about the Buddha can you have the right to speak. What is speaking? The master grabbed Dianzuo Qi and said: Speak! Speak! Dianzuo Qi was speechless. So the master kicked him down. Dianzuo Qi was sweating profusely. Asked the monk: Where did you come from? Answer: Recently from Zhejiang. The master said: Did you come by boat or by land? Answer: Neither way. The master said: How did you get here? Answer: Is there any obstacle? The master hit him. Question: The ancients said: What about when you meet face to face? (Dìmian xiāng chéng) The master said: Yes. Question: What is meeting face to face? (Dìmian xiāng chéng) The master said: Blue sky, blue sky. The master said to everyone: How old is this water buffalo (referring to himself)? Everyone was speechless. The master answered himself: Seventy-nine years old. The monk said: Why does the monk want to be a water buffalo? The master said: Is there any sin? Asked the monk: Where are you going? Answer: Go to worship the monk Jingshan. The master said: If the monk Jingshan asks you, how is the Dharma here, you

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作么生祇對。曰。待問即道。師便打。后舉問鏡清。這僧過在甚麼處。清曰。問得徑山徹困。師曰。徑山在浙中因甚麼問得徹困。清曰。不見道遠問近對。師曰。如是。如是。一日謂長慶曰。吾見溈山問仰山。從上諸聖向甚麼處去。他道或在天上。或在人間。汝道仰山意作么生。慶曰。若問諸聖出沒處。恁么道即不可。師曰。汝渾不肯。忽有人問。汝作么生道。慶曰。但道錯。師曰。是汝不錯。慶曰。何異於錯。問僧。甚處來。曰。江西。師曰。與此間相去多少。曰。不遙。師豎起拂子曰。還隔這個么。曰。若隔這個。即遙去也。師便打出。問。學人乍入叢林。乞師指個入路。師曰。寧自碎身如微塵。終不敢瞎卻一僧眼。問。四十九年後事即不問。四十九年前事如何。師以拂子驀口打。僧辭去。參靈云。問。佛未出世時如何。云舉拂子。曰。出世后如何。云亦舉拂子。其僧卻回。師曰。返太速乎。曰。某甲到彼。問佛法不契乃回。師曰。汝問甚麼事。僧舉前話。師曰。汝問。我為汝道。僧便問。佛未出世時如何。師舉起拂子。曰。出世后如何。師放下拂子。僧禮拜。師便打(后僧舉問玄沙。沙云。汝欲會么。我與汝說個喻。如人賣一片園。東西南北一時結契了也。中心樹子猶屬我在。崇壽稠雲。為當打伊解處。別有道

【現代漢語翻譯】 現代漢語譯本 如何應對？（僧）說：『等待提問時再說。』 禪師隨即打了他。後來，禪師舉此事問鏡清（Jingqing，人名）。『這個僧人的過錯在哪裡？』 鏡清說：『問得徑山（Jingshan，地名）徹底困惑。』 禪師說：『徑山在浙江，為什麼會被問得徹底困惑？』 鏡清說：『沒聽過『遠問近對』嗎？』 禪師說：『是這樣，是這樣。』 一天，禪師對長慶（Changqing，人名）說：『我見溈山（Weishan，人名）問仰山（Yangshan，人名），『歷代諸聖都到哪裡去了？』 仰山回答說：『或者在天上，或者在人間。』 你說仰山是什麼意思？』 長慶說：『如果問諸聖的出現和消失之處，這樣說就不對了。』 禪師說：『你完全不贊同。如果有人問你，你打算怎麼說？』 長慶說：『只說錯了。』 禪師說：『是你沒錯。』 長慶說：『和錯有什麼區別？』 禪師問僧人：『從哪裡來？』 （僧人）說：『江西。』 禪師說：『和這裡相距多遠？』 （僧人）說：『不遠。』 禪師豎起拂塵說：『還隔著這個嗎？』 （僧人）說：『如果隔著這個，就遠了。』 禪師隨即把他打出去。 （僧人）問：『學人剛入叢林，請禪師指條入門的路。』 禪師說：『寧願自己粉身碎骨如微塵，終究不敢瞎了一位僧人的眼睛。』 （僧人）問：『四十九年後的事暫且不問，四十九年前的事如何？』 禪師用拂塵朝他嘴上打去。僧人告辭離去，去參拜靈云（Lingyun，人名），問：『佛未出世時如何？』 靈云舉起拂塵。（僧人）問：『出世后如何？』 靈云也舉起拂塵。那位僧人又回來了，禪師說：『返回太快了吧？』 （僧人）說：『我到那裡，問佛法不契合，所以回來了。』 禪師說：『你問了什麼事？』 僧人舉了之前的話。禪師說：『你問，我為你解答。』 僧人便問：『佛未出世時如何？』 禪師舉起拂塵。（僧人）問：『出世后如何？』 禪師放下拂塵。僧人禮拜，禪師隨即打了他。（後來有僧人舉此事問玄沙（Xuansha，人名），玄沙說：『你想領會嗎？我給你說個比喻，如同人賣一片園子，東西南北一時都簽訂了契約，中心的那棵樹仍然屬於我。』 崇壽稠雲（Chongshou Chouyun，人名）說：『是應當打他理解之處，還是另有說法？』

【English Translation】 English version How should one respond? (The monk) said, 'I'll speak when asked.' The master then struck him. Later, the master raised this matter and asked Jingqing (Jingqing, a name), 'Where was this monk's fault?' Jingqing said, 'He asked Jingshan (Jingshan, a place name) into utter confusion.' The master said, 'Jingshan is in Zhejiang, why was he asked into utter confusion?' Jingqing said, 'Haven't you heard of 'asking about the near with the far'?' The master said, 'So it is, so it is.' One day, the master said to Changqing (Changqing, a name), 'I saw Weishan (Weishan, a name) ask Yangshan (Yangshan, a name), 'Where have all the past sages gone?' Yangshan replied, 'Perhaps in the heavens, perhaps in the human realm.' What do you say Yangshan meant?' Changqing said, 'If asked about the arising and ceasing of all the sages, to say it like that is not right.' The master said, 'You completely disagree. If someone were to ask you, how would you answer?' Changqing said, 'Just say it's wrong.' The master said, 'It is you who are not wrong.' Changqing said, 'What's the difference from being wrong?' The master asked a monk, 'Where do you come from?' (The monk) said, 'Jiangxi.' The master said, 'How far is it from here?' (The monk) said, 'Not far.' The master raised his whisk and said, 'Does this still separate us?' (The monk) said, 'If this separates us, then it is far.' The master then struck him out. (The monk) asked, 'This student has just entered the sangha. I beg the master to point out a path for entry.' The master said, 'I would rather shatter myself into dust than blind the eye of a single monk.' (The monk) asked, 'I won't ask about what happens forty-nine years from now. What about what happened forty-nine years ago?' The master struck him across the mouth with his whisk. The monk took his leave and went to visit Lingyun (Lingyun, a name), asking, 'What was it like before the Buddha appeared in the world?' Lingyun raised his whisk. (The monk) asked, 'What was it like after he appeared in the world?' Lingyun also raised his whisk. That monk returned, and the master said, 'You've returned too quickly!' (The monk) said, 'I went there, but my questions about the Buddha-dharma didn't align, so I returned.' The master said, 'What did you ask?' The monk repeated his previous questions. The master said, 'You ask, and I will answer for you.' The monk then asked, 'What was it like before the Buddha appeared in the world?' The master raised his whisk. (The monk) asked, 'What was it like after he appeared in the world?' The master put down his whisk. The monk bowed, and the master then struck him. (Later, a monk raised this matter and asked Xuansha (Xuansha, a name). Xuansha said, 'Do you want to understand? I'll give you an analogy. It's like someone selling a garden. The contracts for east, west, north, and south are all signed at once, but the tree in the center still belongs to me.' Chongshou Chouyun (Chongshou Chouyun, a name) said, 'Should he be struck for where he understands, or is there another way to say it?'

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理)。師舉。六祖道。不是風動。不是幡動。仁者心動。乃曰。大小祖師。龍頭蛇尾。好與二十拄杖。時太原孚上座侍立。不覺咬齒。師曰。我適來恁么道。也好吃二十拄杖。師行腳時參烏石觀和尚。才敲門。石問。誰。師曰。鳳凰兒。石曰。來作么。師曰。來啖老觀。石便開門搊住曰。道。道。師擬議。石拓開。閉卻門。師住后示眾曰。我當時若入得老觀門。你這一隊噇酒糟漢向甚麼處摸索。師問慧全。汝得入處作么生。全曰。共和尚商量了。師曰。甚麼處商量。曰。甚麼處去來。師曰。汝得入處又作么生。全無對。師便打。全坥問。平田淺草。麈鹿成群。如何射得麈中主。師喚全坥。坥應諾。師曰。喫茶去。問僧。甚處來。曰。溈山來。師曰。溈山有何言句。曰。某甲曾問如何是祖師西來意。溈山據坐。師曰。汝肯他否。曰。某甲不肯他。師曰。溈山古佛。汝速去懺悔(玄沙云。山頭老漢蹉過溈山也)。閩王問曰。擬欲蓋一所佛殿去時如何。師曰。大王何不蓋取一所空王殿。曰。請師樣子。師展兩手(雲門云。一舉四十九)。僧問。學人道不得處。請師道。師曰。我為法惜人。師舉拂子示一僧。其僧便出去(長慶舉似王延彬大傅了。乃曰。此僧合喚轉與一頓棒。王曰。和尚是甚麼心行。曰。幾放過)。師問長慶。

【現代漢語翻譯】 現代漢語譯本： （理）。師傅舉例說。六祖慧能說：『不是風在動，不是幡在動，是仁者的心在動。』於是說：『大小祖師，都是虎頭蛇尾。應該打二十棍。』當時太原孚上座侍立在旁，不自覺地咬牙切齒。師傅說：『我剛才那樣說，也該打二十棍。』師傅行腳參訪烏石觀和尚，剛敲門，烏石問：『誰？』師傅說：『鳳凰兒。』烏石說：『來做什麼？』師傅說：『來吃老觀。』烏石便開門抓住他說：『說！說！』師傅猶豫不決，烏石推開他，關上門。師傅住持后對大眾說：『我當時如果能進入老觀的門，你們這一群吃酒糟的漢子向什麼地方摸索？』師傅問慧全：『你得入處是怎麼樣的？』慧全說：『和和尚商量過了。』師傅說：『在什麼地方商量？』慧全說：『什麼地方去來？』師傅說：『你得入處又是怎麼樣的？』慧全無言以對。師傅便打他。慧全問：『平坦的田野，淺淺的草地，麈鹿成群，如何射得麈鹿中的首領？』師傅叫慧全。慧全應諾。師傅說：『喫茶去。』問僧人：『從哪裡來？』答：『從溈山（地名）來。』師傅說：『溈山有什麼言語？』答：『我曾問如何是祖師西來意，溈山據案而坐。』師傅說：『你認可他嗎？』答：『我不認可他。』師傅說：『溈山是古佛，你快去懺悔。（玄沙（人名）說：山頭老漢錯過溈山了。』）閩王（官名）問：『打算蓋一所佛殿，該怎麼做？』師傅說：『大王為什麼不蓋一所空王殿？』閩王說：『請師傅示範。』師傅展開雙手。（雲門（人名）說：一舉四十九。）僧人問：『學人說不出來的地方，請師傅說。』師傅說：『我為法愛惜人才。』師傅舉起拂塵給一個僧人看，那個僧人便出去了。（長慶（人名）把這件事告訴王延彬大傅，說：『這個僧人應該叫回來打一頓。』王延彬說：『和尚是什麼心行？』長慶說：『差點放過了。』）師傅問長慶。

【English Translation】 English version: (Principle). The master gave an example. The Sixth Patriarch Huineng (the Sixth Patriarch of Zen Buddhism) said: 'It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent that moves.' Then he said: 'The great and small patriarchs are all tiger-headed and snake-tailed. They should be beaten twenty times with a staff.' At that time, the Venerable Fushang of Taiyuan was standing by, unconsciously gnashing his teeth. The master said: 'I should also be beaten twenty times with a staff for saying that just now.' When the master was traveling, he visited the monk Wushi Guan. As soon as he knocked on the door, Wushi asked: 'Who is it?' The master said: 'The phoenix.' Wushi said: 'What are you here for?' The master said: 'To eat the old temple.' Wushi opened the door and grabbed him, saying: 'Speak! Speak!' The master hesitated. Wushi pushed him away and closed the door. After the master took charge, he said to the public: 'If I could have entered the door of the old temple at that time, where would you drunken men be groping?' The master asked Huiquan: 'What is your entry point like?' Huiquan said: 'I have discussed it with the monk.' The master said: 'Where did you discuss it?' Huiquan said: 'Where did you come from?' The master said: 'What is your entry point like?' Huiquan had no answer. The master then hit him. Huiquan asked: 'In the flat fields and shallow grass, herds of deer gather. How can one shoot the leader of the deer?' The master called Huiquan. Huiquan answered. The master said: 'Go have tea.' He asked a monk: 'Where did you come from?' He replied: 'From Mount Weishan (place name).' The master said: 'What words does Weishan have?' He replied: 'I once asked what the meaning of the Patriarch's coming from the West was. Weishan sat on the seat.' The master said: 'Do you agree with him?' He replied: 'I do not agree with him.' The master said: 'Weishan is an ancient Buddha. You should quickly repent.' (Xuansha (person's name) said: 'The old man on the mountain missed Weishan.') The King of Min (official title) asked: 'If I want to build a Buddhist hall, what should I do?' The master said: 'Why doesn't the King build a Kongwang Hall?' The King of Min said: 'Please show me an example, Master.' The master spread out his hands. (Yunmen (person's name) said: 'One action, forty-nine.') A monk asked: 'Please tell me what the student cannot say.' The master said: 'I cherish talents for the sake of the Dharma.' The master held up a duster and showed it to a monk, and that monk went out. (Changqing (person's name) told this to the Grand Tutor Wang Yanbin, saying: 'This monk should be called back and beaten.' Wang Yanbin said: 'What is the monk's intention?' Changqing said: 'Almost let him go.') The master asked Changqing.

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古人道前三三。后三三。意作么生。慶便出去(鵝湖別云。喏)。問僧。甚處來。曰。藍田來。師曰。何不入草(長慶雲。險)。上堂。南山有一條鱉鼻蛇。汝等諸人切須好看。長慶出曰。今日堂中大有人喪身失命。雲門以拄杖攛向師前。作怕勢。有僧舉似玄沙。沙曰。須是棱兄始得。然雖如是。我即不然。曰。和尚作么生。沙曰。用南山作么。一日。有兩僧來。師以手拓庵門。放身出曰。是甚麼。僧亦曰。是甚麼。師低頭歸庵。僧辭去。師問。甚麼處去。曰。湖南。師曰。我有個同行住巖頭。附汝一書去。書曰。某書上師兄。某一自鰲山成道后。迄至於今。飽不饑。同參某書上。僧到巖頭問。甚麼處來。曰。雪峰來。有書達和尚。頭接了。乃問僧。別有何言句。僧遂舉前話。頭曰。他道甚麼。曰。他無語低頭歸庵。頭曰。噫。我當初悔不向伊道末後句。若向伊道。天下人不奈雪老何。僧至夏末。請益前話。頭曰。何不早問。曰。未敢容易。頭曰。雪峰雖與我同條生。不與我同條死。要識末後句。祇這是。上堂。盡大地撮來如粟米粒大。拋向面前。漆桶不會打鼓。普請看(長慶問雲門曰。雪峰與么道。還有出頭不得處么。門曰。有。曰。作么生。門曰。不可總作野狐精見解。文曰。狼籍不少)。問僧。甚麼處去。曰。

【現代漢語翻譯】 現代漢語譯本： 古人說前三三，后三三，意圖是什麼？雪峰慶便走出去（鵝湖別說：『喏』）。 雪峰問僧人：『從哪裡來？』僧人說：『從藍田來。』雪峰說：『為什麼不入草？』（長慶說：『危險！』） 雪峰上堂說法：『南山有一條鱉鼻蛇，你們這些人一定要好好看！』長慶出來說：『今天堂中大有人喪身失命。』雲門用拄杖指向雪峰面前，做出害怕的樣子。有僧人把這件事告訴玄沙，玄沙說：『必須是棱兄才行。』雖然如此，我卻不這樣認為。』僧人問：『和尚您怎麼認為？』玄沙說：『要南山做什麼？』 一天，有兩位僧人來訪。雪峰用手推開庵門，放出身子出來說：『是什麼？』僧人也說：『是什麼？』雪峰低頭回到庵里。僧人告辭離去。雪峰問：『去哪裡？』僧人說：『去湖南。』雪峰說：『我有個同行住在巖頭，托你帶一封信去。信上寫道：某某書信給師兄，我自從在鰲山成道后，直到如今，飽也不覺得飢餓。同參某某書信。』 僧人到了巖頭，巖頭問：『從哪裡來？』僧人說：『從雪峰來，有封信給和尚。』巖頭接過信，問僧人：『還有什麼話？』僧人於是把之前雪峰說的話說了。巖頭說：『他說了什麼？』僧人說：『他沒有說話，低頭回到庵里。』巖頭說：『唉！我當初後悔沒有向他說末後句。如果向他說了，天下人奈何不了雪老。』 僧人到了夏末，請教之前的話。巖頭說：『為什麼不早問？』僧人說：『未敢輕易。』巖頭說：『雪峰雖然與我同條生，不與我同條死。要認識末後句，就是這個。』 雪峰上堂說法：『將整個大地撮起來像粟米粒那麼大，拋向面前，漆桶不會打鼓，請大家看！』（長慶問雲門：『雪峰這樣說，還有不能出頭的地方嗎？』雲門說：『有。』長慶問：『怎麼說？』雲門說：『不可都作野狐精見解。』文偃說：『狼藉不少。』） 雪峰問僧人：『去哪裡？』僧人說：

【English Translation】 English version: The ancients said 'the first three three, the latter three three.' What is the meaning of this? Xuefeng Qing then went out (Ehu said separately: 'Nuo'). Xuefeng asked a monk: 'Where do you come from?' The monk said: 'From Lantian.' Xuefeng said: 'Why not enter the grass?' (Changqing said: 'Dangerous!') Xuefeng ascended the hall and said: 'There is a soft-shelled turtle snake in Nanshan. All of you must watch it carefully!' Changqing came out and said: 'Today, many people in the hall will lose their lives.' Yunmen pointed his staff at Xuefeng, making a gesture of fear. A monk told Xuansha about this, and Xuansha said: 'It must be Brother Leng who can do this.' Even so, I don't think so.' The monk asked: 'What do you think, Abbot?' Xuansha said: 'What do I need Nanshan for?' One day, two monks came to visit. Xuefeng pushed open the door of the hermitage with his hand, released his body and said: 'What is it?' The monk also said: 'What is it?' Xuefeng lowered his head and returned to the hermitage. The monks bid farewell and left. Xuefeng asked: 'Where are you going?' The monk said: 'To Hunan.' Xuefeng said: 'I have a fellow practitioner living in Yantou. Please take a letter to him. The letter reads: So-and-so writes to my senior brother, since I attained enlightenment in Aoshan, I have not felt hungry even when full. Fellow practitioner so-and-so writes.' The monk arrived at Yantou, and Yantou asked: 'Where do you come from?' The monk said: 'From Xuefeng, I have a letter for the Abbot.' Yantou took the letter and asked the monk: 'Are there any other words?' The monk then repeated what Xuefeng had said earlier. Yantou said: 'What did he say?' The monk said: 'He didn't say anything, he lowered his head and returned to the hermitage.' Yantou said: 'Alas! I regret not telling him the last word back then. If I had told him, the people of the world could not do anything to old Xue.' The monk asked about the previous words at the end of summer. Yantou said: 'Why didn't you ask earlier?' The monk said: 'I didn't dare to easily.' Yantou said: 'Although Xuefeng and I were born on the same branch, we will not die on the same branch. If you want to know the last word, it is this.' Xuefeng ascended the hall and said: 'Gather the entire earth into a grain of millet and throw it in front of you. The lacquer bucket cannot beat the drum. Please everyone look!' (Changqing asked Yunmen: 'Is there still a place where Xuefeng cannot get out?' Yunmen said: 'Yes.' Changqing asked: 'How do you say it?' Yunmen said: 'Don't all have the views of wild fox spirits.' Wenyen said: 'There is quite a mess.') Xuefeng asked the monk: 'Where are you going?' The monk said:

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識得即知去處。師曰。你是了事人。亂走作么。曰。和尚莫涂污人好。師曰。我即不塗污你。古人吹布毛作么生。與我說來看。曰。殘羹餿飯已有人吃了。師休去。有一僧在山下卓庵多年。不剃頭。畜一長柄杓。溪邊舀水。時有僧問。如何是祖師西來意。主曰。溪深杓柄長。師聞得。乃曰。也甚奇怪。一日。將剃刀同侍者去訪。才相見便舉前話。問。是庵主語否。主曰。是。師曰。若道得。即不剃你頭。主便洗頭。胡跪師前。師即與剃卻。師領徒南遊。時黃涅槃預知師至。搘䇿前迎。抵蘇溪邂逅。師問。近離何處。槃曰。辟支巖。師曰。巖中還有主么。槃以竹䇿敲師轎。師乃出轎相見。槃曰。曾郎萬福。師遽展丈夫拜。槃作女人拜。師曰。莫是女人么。槃又設兩拜。遂以竹䇿畫地。右繞師轎三匝。師曰。某甲三界內人。你三界外人。你前去。某甲後來。槃回。師隨至。止囊山憩數日。槃供事隨行徒眾。一無所缺。上堂。此事如一片田地相似。一任諸人耕種。無有不承此恩力者。玄沙曰。且作么生是這田地。師曰。看。沙曰。是即是。某甲不與么。師曰。你作么生。沙曰。祇是人人底。三聖問。透網金鱗。以何為食。師曰。待汝出網來向汝道。聖曰。一千五百人善知識。話頭也不識。師曰。老僧住持事繁。上堂。盡大地

【現代漢語翻譯】 現代漢語譯本 『識得即知去處』（一旦認識到，就知道該去哪裡）。 師（溈山靈祐，下同）曰：『你是了事人』（你是個明白人）。『亂走作么？』（瞎跑什麼？） 曰：『和尚莫涂污人好』（和尚你別冤枉好人）。 師曰：『我即不塗污你』（我沒有冤枉你）。『古人吹布毛作么生？與我說來看』（古人吹掉布上的毛，是怎麼做的？說來聽聽）。 曰：『殘羹餿飯已有人吃了。師休去』（剩下的飯菜已經有人吃了，你走吧）。 有一僧在山下卓庵多年，不剃頭，畜一長柄杓（勺子）。溪邊舀水。時有僧問：『如何是祖師西來意？』（什麼是祖師達摩從西天來的真意？） 主曰：『溪深杓柄長』（溪水深，勺柄長）。 師聞得，乃曰：『也甚奇怪』（也真奇怪）。 一日，將剃刀同侍者去訪。才相見便舉前話，問：『是庵主語否？』（是庵主說的話嗎？） 主曰：『是』（是的）。 師曰：『若道得，即不剃你頭』（如果說得對，就不剃你的頭）。 主便洗頭，胡跪師前。師即與剃卻（庵主就洗了頭，跪在溈山靈祐面前，溈山靈祐就給他剃了頭）。 師領徒南遊。時黃涅槃（人名）預知師至，搘䇿（拄著枴杖）前迎。抵蘇溪邂逅。師問：『近離何處？』（最近從哪裡來？） 槃曰：『辟支巖』（辟支巖）。 師曰：『巖中還有主么？』（巖洞里還有主人嗎？） 槃以竹䇿敲師轎。師乃出轎相見。槃曰：『曾郎萬福』（曾郎萬福）。 師遽展丈夫拜。槃作女人拜。師曰：『莫是女人么？』（莫非是女人嗎？） 槃又設兩拜。遂以竹䇿畫地，右繞師轎三匝。師曰：『某甲三界內人，你三界外人。你前去，某甲後來』（我是三界內的人，你是三界外的人。你先走，我隨後就來）。 槃回。師隨至。止囊山憩數日。槃供事隨行徒眾，一無所缺。上堂。此事如一片田地相似，一任諸人耕種，無有不承此恩力者（這件事就像一片田地，任憑大家耕種，沒有不承受這恩惠的）。 玄沙（玄沙師備）曰：『且作么生是這田地？』（且說這田地是什麼？） 師曰：『看』（看）。 沙曰：『是即是，某甲不與么』（是就是，我不這麼認為）。 師曰：『你作么生？』（你認為怎麼樣？） 沙曰：『祇是人人底』（只是人人的）。 三聖（三聖慧然）問：『透網金鱗，以何為食？』（突破漁網的金鱗，吃什麼？） 師曰：『待汝出網來向汝道』（等你出了網再告訴你）。 聖曰：『一千五百人善知識，話頭也不識』（一千五百人的善知識，連話頭都不懂）。 師曰：『老僧住持事繁』（老僧住持事務繁忙）。 上堂。盡大地（上堂說法，整個大地……）

【English Translation】 English version 'Recognizing is knowing where to go' (Once you recognize it, you know where to go). The Master (Weishan Lingyou, the same below) said: 'You are a person who understands things' (You are a clear-minded person). 'What are you running around for?' He said: 'Monk, don't slander good people' (Monk, don't wrong good people). The Master said: 'I am not slandering you' (I am not wronging you). 'How did the ancients blow the fluff off the cloth? Tell me about it.' He said: 'The leftover scraps have already been eaten by someone. Master, please leave.' There was a monk who had been living in a hermitage at the foot of the mountain for many years, not shaving his head, and keeping a long-handled ladle. He used it to scoop water from the stream. At that time, a monk asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of Bodhidharma's coming from the West?) The host said: 'The stream is deep, and the ladle handle is long.' The Master heard this and said: 'That's quite strange.' One day, he took a razor and went to visit with his attendant. As soon as they met, he brought up the previous conversation and asked: 'Are those the words of the hermitage master?' The host said: 'Yes.' The Master said: 'If you can say it correctly, I won't shave your head.' The host then washed his head and knelt before the Master. The Master then shaved his head. The Master led his disciples on a southern tour. At that time, Huang Niepan (personal name) knew in advance that the Master would arrive and greeted him with a staff (leaning on a cane). They encountered each other at Su Stream. The Master asked: 'Where have you come from recently?' Pan said: 'Pizhi Cliff' (Pizhi Cliff). The Master said: 'Is there still a master in the cave?' Pan knocked on the Master's sedan with a bamboo staff. The Master then got out of the sedan to meet him. Pan said: 'Greetings, Zeng Lang' (Greetings, Zeng Lang). The Master quickly made a man's bow. Pan made a woman's bow. The Master said: 'Could it be a woman?' Pan then made two more bows. Then he drew on the ground with a bamboo staff, circling the Master's sedan three times to the right. The Master said: 'I am a person within the Three Realms, and you are a person outside the Three Realms. You go ahead, and I will come later.' Pan returned. The Master followed. They stopped at Nang Mountain for several days. Pan provided for the Master and his followers, lacking nothing. He ascended the hall and said: 'This matter is like a piece of farmland, allowing everyone to cultivate it, and no one will fail to receive this grace.' Xuansha (Xuansha Shibei) said: 'Then what is this farmland?' The Master said: 'Look.' Sha said: 'It is, but I don't think so.' The Master said: 'What do you think?' Sha said: 'It's just everyone's.' Sansheng (Sansheng Huiran) asked: 'What does a golden scale that breaks through the net eat?' The Master said: 'I will tell you when you get out of the net.' Saint said: 'A good teacher of one thousand five hundred people doesn't even recognize the topic of conversation.' The Master said: 'The old monk is busy with the affairs of the monastery.' Ascending the hall. The entire earth...

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是個解脫門。把手拽伊不肯入。時一僧出曰。和尚怪某甲不得。又一僧曰。用入作甚麼。師便打。玄沙謂師曰。某甲如今大用去。和尚作么生。師將三個木毬一時拋出。沙作斫牌勢。師曰。你親在靈山方得如此。沙曰。也是自家事。一日昇座。眾集定。師輥出木毬。玄沙遂捉來安舊處。師一日在僧堂內燒火。閉卻前後門。乃叫曰。救火。救火。玄沙將一片柴從牕欞中拋入。師便開門。問。古澗寒泉時如何。師曰。瞪目不見底。曰。飲者如何。師曰。不從口入。僧舉似趙州。州曰。不從口入。不可從鼻孔里入。僧卻問。古澗寒泉時如何。州曰。苦。曰。飲者如何。州曰。死。師聞得。乃曰。趙州古佛。遙望作禮。自此不答話。師因閩王封柑橘各一顆。遣使送至。柬問。既是一般顏色。為甚名字不同。師遂依舊封回。王復馳問玄沙。沙將一張紙蓋卻。問僧。近離甚處。曰。覆船。師曰。生死海未渡。為甚麼覆卻船。僧無語。乃回舉似覆船。船曰。何不道渠無生死。僧再至。進此語。師曰。此不是汝語。曰。是覆船恁么道。師曰。我有二十棒寄與覆船。二十棒老僧自吃。不幹阇黎事。問。大事作么生。師執僧手曰。上座將此問誰。有僧禮拜。師打五棒。僧曰。過在甚麼處。師又打五棒。喝出。問僧。甚處來。曰。嶺外來。師

【現代漢語翻譯】 現代漢語譯本：這是一個解脫之門（指脫離輪迴痛苦的方法）。（如果）拉著他的手，他也不肯進入。當時，一位僧人出來說：『和尚您不能怪我。』又一位僧人說：『進入（解脫門）做什麼？』 師父便打了他。玄沙（指玄沙師備禪師）對師父說：『我現在要大用了，和尚您怎麼樣？』 師父將三個木球一時拋出。玄沙做出砍牌的姿勢。師父說：『你親自在靈山（指佛陀說法之地）才能這樣。』 玄沙說：『這也是自家的事情。』 一天，師父升座說法，眾人聚集完畢。師父滾出一個木球。玄沙便捉來放在原來的地方。一天，師父在僧堂內燒火，關閉了前後門，於是叫道：『救火！救火！』 玄沙將一片柴從窗欞中拋入。師父便打開門。問：『古澗寒泉（指清澈寒冷的泉水）時如何？』 師父說：『瞪大眼睛也看不見底。』 （僧人）問：『飲用的人如何？』 師父說：『不從口入。』 僧人將此事告訴趙州（指趙州從諗禪師）。趙州說：『不從口入，難道從鼻孔里入嗎？』 僧人反問：『古澗寒泉時如何？』 趙州說：『苦。』 （僧人）問：『飲用的人如何？』 趙州說：『死。』 師父聽了，便說：『趙州是古佛啊！』 遙望作禮。從此不再回答別人的話。師父因為閩王（指福建的統治者）送來柑橘各一顆，派遣使者送到。信中問道：『既然是一樣的顏色，為什麼名字不同？』 師父於是依舊封好送回。閩王又派人去問玄沙。玄沙將一張紙蓋住（柑橘），問僧人：『最近從哪裡來？』 （僧人）說：『覆船（地名）。』 師父說：『生死海（指輪迴）還沒渡過，為什麼翻了船？』 僧人無話可說。於是回去告訴覆船。覆船說：『為什麼不說他沒有生死？』 僧人再次來到，進獻這句話。師父說：『這不是你的話。』 （僧人）說：『是覆船這樣說的。』 師父說：『我有二十棒寄給覆船。二十棒老僧自己吃，不關你的事。』 問：『大事（指開悟）怎麼樣？』 師父握著僧人的手說：『上座你拿這個問題去問誰？』 有僧人禮拜，師父打了他五棒。僧人說：『過錯在哪裡？』 師父又打了他五棒，喝令出去。問僧人：『從哪裡來？』 （僧人）說：『嶺外來。』 師 父

【English Translation】 English version: This is a gate of liberation (referring to a method to escape the suffering of Samsara). (If you) pull his hand, he is unwilling to enter. At that time, a monk came out and said, 'Venerable, you cannot blame me.' Another monk said, 'What is the use of entering (the gate of liberation)?' The master then hit him. Xuansha (referring to Zen Master Xuansha Shibei) said to the master, 'I am now going to make great use of it, what about you, Venerable?' The master threw out three wooden balls at once. Xuansha made a gesture of chopping with a shield. The master said, 'You can only do this if you are personally at Ling鷲峰 Mountain (referring to the place where the Buddha preached).' Xuansha said, 'This is also my own business.' One day, the master ascended the seat to preach, and the assembly gathered. The master rolled out a wooden ball. Xuansha then caught it and placed it back in its original place. One day, the master was burning firewood in the monks' hall, closing the front and back doors, and then shouted, 'Fire! Fire!' Xuansha threw a piece of firewood in through the window lattice. The master then opened the door. He asked, 'What is it like at the time of the cold spring in the ancient ravine (referring to clear and cold spring water)?' The master said, 'You can't see the bottom even if you stare with wide eyes.' (The monk) asked, 'What about the drinker?' The master said, 'It doesn't enter through the mouth.' The monk told Zhao Zhou (referring to Zen Master Zhao Zhou Congshen) about this. Zhao Zhou said, 'If it doesn't enter through the mouth, does it enter through the nostrils?' The monk asked back, 'What is it like at the time of the cold spring in the ancient ravine?' Zhao Zhou said, 'Bitter.' (The monk) asked, 'What about the drinker?' Zhao Zhou said, 'Dead.' The master heard this and said, 'Zhao Zhou is an ancient Buddha!' He bowed in reverence from afar. From then on, he no longer answered other people's questions. The master, because the King of Min (referring to the ruler of Fujian) sent one tangerine and one orange each, dispatched an envoy to deliver them. The letter asked, 'Since they are the same color, why are the names different?' The master then sealed them back as before. The King of Min sent someone to ask Xuansha again. Xuansha covered (the tangerines and oranges) with a piece of paper and asked the monk, 'Where did you come from recently?' (The monk) said, 'Fuchuan (place name).' The master said, 'The sea of birth and death (referring to Samsara) has not yet been crossed, why did the boat capsize?' The monk had nothing to say. So he went back and told Fuchuan. Fuchuan said, 'Why didn't you say that he has no birth and death?' The monk came again and presented this sentence. The master said, 'These are not your words.' (The monk) said, 'Fuchuan said so.' The master said, 'I have twenty blows to send to Fuchuan. The old monk will take the twenty blows himself, it's none of your business.' He asked, 'What about the great matter (referring to enlightenment)?' The master held the monk's hand and said, 'Who are you going to ask this question to, venerable?' A monk bowed, and the master hit him five times. The monk said, 'Where is the fault?' The master hit him five more times and ordered him to leave. He asked the monk, 'Where did you come from?' (The monk) said, 'From outside the mountains.'

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曰。還逢達磨也無。曰。青天白日。師曰。自己作么生。曰。更作么生。師便打。師送僧出。行三五步。召曰。上座。僧回首。師曰。途中善為。問。拈槌豎拂。不當宗乘。未審和尚如何。師豎起拂子。僧乃抱頭出去。師不顧(法眼代云。大眾看此一員戰將)。問。三乘十二分教。為凡夫開演。不為凡夫開演。師曰。不消一曲楊柳枝。師謂鏡清曰。古來有老宿。引官人巡堂曰。此一眾儘是學佛法僧。官人曰。金屑雖貴。又作么生。老宿無對。清代曰。比來拋磚引玉(法眼別云。官人何得貴耳賤目)。上堂。舉拂子曰。這個為中下。僧問。上上人來時如何。師舉拂子。僧曰。這個為中下。師便打。問。國師三喚侍者意如何。師乃起入方丈。問僧。今夏在甚麼處。曰。涌泉。師曰。長時涌。暫時涌。曰。和尚問不著。師曰。我問不著。僧曰。是。師乃打。普請次。路逢一獼猴。師曰。人人有一面古鏡。這個獼猴亦有一面古鏡。三聖曰。曠劫無名。何以彰為古鏡。師曰。瑕生也。聖曰。這老漢著甚麼死急。話頭也不識。師曰。老僧住持事繁。閩帥施銀交床。僧問。和尚受大王如此供養。將何報答。師以手拓地曰。輕打我。輕打我(僧問疏山云。雪峰道輕打我。意作么生。山云。頭上插瓜齏。垂尾腳跟齊)。問。吞盡毗盧時如

【現代漢語翻譯】 現代漢語譯本 問：還遇到過達摩（Bodhidharma，禪宗始祖）嗎？ 答：****。 師父說：你自己怎麼樣？ 答：還怎麼樣呢？ 師父就打了他。師父送僧人出門，走了三五步，叫道：上座。 僧人回頭。 師父說：路上好自為之。 問：拈槌豎拂（舉起木槌和拂塵），不符合宗乘（佛教正法），不知道和尚您怎麼樣？ 師父豎起拂塵。 僧人於是抱著頭出去。師父不理睬（法眼禪師代替他說：大家看這位戰將）。 問：三乘十二分教（佛教的各種教義），是為凡夫開演的，還是不為凡夫開演的？ 師父說：不需要一曲《楊柳枝》（比喻多餘）。 師父對鏡清禪師說：古時候有位老宿（老和尚），帶領官人巡視禪堂說：這一眾都是學佛法僧（學習佛法的僧人）。官人說：金屑雖然貴重，又有什麼用呢？老宿無言以對。鏡清禪師代替回答說：這是拋磚引玉（法眼禪師另外說：官人怎麼能貴耳賤目呢？）。 上堂說法，舉起拂塵說：這個是為中下根器的人準備的。 僧人問：上上根器的人來時怎麼樣？ 師父舉起拂塵。 僧人說：這個是為中下根器的人準備的。 師父就打了他。 問：國師（南陽慧忠國師）三次呼喚侍者，意圖是什麼？ 師父於是起身進入方丈。 問僧人：今年夏天在哪裡？ 答：涌泉寺。 師父說：長時間涌出，還是暫時涌出？ 答：和尚您問錯了。 師父說：我問錯了？ 答：是。 師父就打了他。 正在普請（集體勞動）的時候，路上遇到一隻獼猴。 師父說：人人有一面古鏡（比喻本性），這隻獼猴也有一面古鏡。 三聖禪師說：曠劫（極長的時間）以來沒有名字，用什麼來彰顯為古鏡？ 師父說：有了瑕疵。 三聖禪師說：這老漢這麼著急幹什麼？話頭也不認識。 師父說：老僧住持事務繁忙。 閩帥（地方長官）施捨銀交床（一種床）。僧人問：和尚您接受大王如此供養，將用什麼來報答？ 師父用手拍地，說：輕打我，輕打我（僧人問疏山禪師說：雪峰禪師說『輕打我』，是什麼意思？疏山禪師說：頭上插著醃菜，尾巴拖到腳跟）。 問：吞盡毗盧（Vairocana，毗盧遮那佛，法身佛）時，怎麼樣？

【English Translation】 English version Asked: Did you encounter Bodhidharma (the first patriarch of Zen Buddhism) again? Answered: ****. The master said: What about yourself? Answered: What more can be done? The master then struck him. The master saw the monk off, and after walking three or five steps, called out: 'Senior Monk'. The monk turned his head. The master said: 'Take care on your journey'. Asked: 'Raising the mallet and holding up the whisk do not accord with the essence of the teaching (Dharma). I wonder, what is the master's way?' The master raised his whisk. The monk then ran out holding his head. The master paid no attention (Fayan substituted: 'Everyone, look at this warrior'). Asked: 'The Three Vehicles and Twelve Divisions of Teachings (various Buddhist doctrines), are they expounded for ordinary people or not?' The master said: 'No need for a song of 'Willow Branch' (a metaphor for something superfluous).' The master said to Zen Master Jingqing: 'In ancient times, there was an old monk who led an official to inspect the meditation hall, saying: 'This assembly is all monks studying the Buddha's Dharma'. The official said: 'Although gold dust is precious, what is its use?' The old monk had no reply. Jingqing substituted: 'This is throwing a brick to attract jade (Fayan said differently: 'How can the official value ears and despise eyes?')'. Ascending the Dharma hall, he raised his whisk and said: 'This is for those of medium and lower capacity'. A monk asked: 'What about when someone of the highest capacity comes?' The master raised his whisk. The monk said: 'This is for those of medium and lower capacity'. The master then struck him. Asked: 'What was the National Teacher's (Nanyang Huizhong) intention in calling the attendant three times?' The master then rose and entered his room. Asked a monk: 'Where were you this summer?' Answered: 'Yongquan Temple'. The master said: 'Is it gushing forth for a long time, or temporarily?' Answered: 'The master is asking incorrectly'. The master said: 'Am I asking incorrectly?' Answered: 'Yes'. The master then struck him. During communal labor, he encountered a macaque on the road. The master said: 'Everyone has an ancient mirror (a metaphor for inherent nature), this macaque also has an ancient mirror'. Zen Master Sansheng said: 'For countless eons (kalpas) there has been no name, how can it be manifested as an ancient mirror?' The master said: 'There are flaws'. Zen Master Sansheng said: 'Why is this old man so anxious? He doesn't even recognize the topic'. The master said: 'This old monk is busy with affairs of the monastery'. The governor of Min (a region in China) donated a silver folding bed. A monk asked: 'Venerable, you receive such offerings from the great king, how will you repay him?' The master slapped the ground with his hand and said: 'Hit me lightly, hit me lightly' (A monk asked Zen Master Shushan: 'What did Zen Master Xuefeng mean by saying 'Hit me lightly'?' Shushan said: 'Pickled vegetables on his head, tail dragging on his heels'). Asked: 'What is it like when one swallows Vairocana (the cosmic Buddha)?'

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何。師曰。福唐歸來還平善否。上堂。我若東道西道。汝則尋言逐句。我若羚羊掛角。汝向甚麼處捫摸(僧問保福。祇如雪峰有甚麼言教。便似羚羊掛角時。福云。我不可作雪峰弟子不得)。師之法席。常不減千五百眾。梁開平戊辰三月示疾。閩帥命醫。師曰。吾非疾也。竟不服藥。遺偈付法。五月二日。朝游藍田。暮歸澡身。中夜入滅。

洪州感潭資國禪師

白兆問。家內停喪。請師慰問。師曰。苦痛蒼天。曰。死卻爺。死卻娘。師打了趁出。師凡接機皆如此。

天臺瑞龍慧恭禪師

福州羅氏子。謁德山。山問。會么。曰。作么。山曰。請相見。曰。識么。山大笑。遂許入室。洎山順世。乃開法焉。

泉州瓦棺和尚

在德山為侍者。一日。同入山斫木。山將一碗水與師。師接得便吃卻。山曰。會么。師曰。不會。山又將一碗水與師。師又接吃卻。山曰。會么。師曰。不會。山曰。何不成褫取不會底。師曰。不會又成褫個甚麼。山曰。子大似個鐵橛。住后。雪峰訪師。茶話次。峰問。當時在。德山。斫木因緣作么生。師曰。先師當時肯我。峰曰。和尚離師太早。時面前偶有一碗水。峰曰。將水來。師便度與。峰接得便潑卻(雲門云。莫壓良為賤)。

襄州高亭簡禪師

【現代漢語翻譯】 現代漢語譯本： 何（指什麼）。師（禪師）說：『從福唐回來，一切都還平安順利嗎？』上堂說法時，禪師說：『我如果按照固定的方式講解佛法，你們就會尋章摘句。如果我像羚羊掛角一樣，不落痕跡，你們又從哪裡去尋找摸索呢？』（有僧人問保福禪師：『雪峰禪師有什麼樣的言教，就像羚羊掛角一樣？』保福禪師說：『我不能冒充雪峰禪師的弟子。』）禪師的法席，常常不少於一千五百人。梁開平戊辰年三月，禪師示現生病。閩地的長官派醫生來診治，禪師說：『我不是生病。』最終沒有服藥。留下遺偈，交付佛法。五月二日，早上游覽藍田，傍晚回來洗浴身體，半夜入滅。

洪州感潭資國禪師

白兆禪師問：『家中有人去世，請禪師慰問。』禪師說：『真是令人悲痛啊！』白兆禪師說：『死了父親，死了母親。』禪師打了白兆禪師，把他趕了出去。禪師接引學人的方式都是這樣。

天臺瑞龍慧恭禪師

慧恭禪師是福州羅氏的兒子。去拜見德山禪師。德山禪師問：『會嗎？』慧恭禪師說：『怎麼做？』德山禪師說：『請相見。』慧恭禪師說：『認識嗎？』德山禪師大笑。於是允許慧恭禪師進入內室。等到德山禪師圓寂后，慧恭禪師才開始弘揚佛法。

泉州瓦棺和尚

瓦棺和尚在德山禪師那裡做侍者。有一天，和德山禪師一起進山砍柴。德山禪師遞給瓦棺和尚一碗水。瓦棺和尚接過就喝了。德山禪師問：『會嗎？』瓦棺和尚說：『不會。』德山禪師又遞給瓦棺和尚一碗水。瓦棺和尚又接過喝了。德山禪師問：『會嗎？』瓦棺和尚說：『不會。』德山禪師說：『為什麼不把這個「不會」拿出來？』瓦棺和尚說：『「不會」又能拿出什麼呢？』德山禪師說：『你真像個鐵橛子一樣。』瓦棺和尚住持一方后，雪峰禪師去拜訪他。喝茶聊天時，雪峰禪師問：『當時在德山禪師那裡，砍柴的因緣是怎麼回事？』瓦棺和尚說：『先師當時認可了我。』雪峰禪師說：『和尚你離開師父太早了。』當時面前正好有一碗水，雪峰禪師說：『把水拿來。』瓦棺和尚就遞給了雪峰禪師。雪峰禪師接過就潑掉了。（雲門禪師評論說：『不要把好的當成壞的。』）

襄州高亭簡禪師

【English Translation】 English version: What. The Master (Chan Master) said: 'Since returning from Futang (place name), is everything still peaceful and well?' Ascending the Dharma hall, the Master said: 'If I explain the Dharma in a fixed way, you will search for words and follow sentences. If I am like a羚羊掛角(líng yáng guà jiǎo, antelope hanging its horns on a tree, meaning traceless and beyond grasp), where will you seek and grope?' (A monk asked Baofu (Chan Master): 'What kind of teachings does Xuefeng (Chan Master) have, like a羚羊掛角(líng yáng guà jiǎo)?' Baofu (Chan Master) said: 'I cannot pretend to be a disciple of Xuefeng (Chan Master).') The Master's Dharma assembly often had no fewer than fifteen hundred people. In the third month of the Wuchen year of Kaiping in the Liang Dynasty, the Master manifested illness. The governor of Min (ancient state) sent a doctor to treat him, but the Master said: 'I am not ill.' In the end, he did not take medicine. He left a verse and entrusted the Dharma. On the second day of the fifth month, he toured Lantian (place name) in the morning, returned in the evening to bathe, and entered Nirvana in the middle of the night.

Chan Master Gantan Ziguo of Hongzhou

Baizhao (Chan Master) asked: 'There is a funeral in my family, please Master offer condolences.' The Master said: 'How painful, oh heavens!' Baizhao (Chan Master) said: 'My father died, my mother died.' The Master struck Baizhao (Chan Master) and drove him out. The Master's way of receiving students was always like this.

Chan Master Huigong of Ruilong Temple in Tiantai

Chan Master Huigong was the son of the Luo family of Fuzhou (place name). He visited Deshan (Chan Master). Deshan (Chan Master) asked: 'Do you understand?' Huigong (Chan Master) said: 'How?' Deshan (Chan Master) said: 'Please meet.' Huigong (Chan Master) said: 'Do you recognize?' Deshan (Chan Master) laughed loudly. Thereupon, he allowed Huigong (Chan Master) to enter his inner chamber. After Deshan (Chan Master) passed away, Huigong (Chan Master) began to propagate the Dharma.

Monk Waguan of Quanzhou

Monk Waguan was an attendant to Deshan (Chan Master). One day, he went into the mountains with Deshan (Chan Master) to chop wood. Deshan (Chan Master) gave Monk Waguan a bowl of water. Monk Waguan took it and drank it. Deshan (Chan Master) asked: 'Do you understand?' Monk Waguan said: 'I don't understand.' Deshan (Chan Master) gave Monk Waguan another bowl of water. Monk Waguan took it and drank it again. Deshan (Chan Master) asked: 'Do you understand?' Monk Waguan said: 'I don't understand.' Deshan (Chan Master) said: 'Why don't you take out this 'I don't understand'?' Monk Waguan said: 'What can be taken out of 'I don't understand'?' Deshan (Chan Master) said: 'You are just like an iron stake.' After Monk Waguan became an abbot, Xuefeng (Chan Master) visited him. While drinking tea and chatting, Xuefeng (Chan Master) asked: 'What was the cause of the chopping wood incident at Deshan (Chan Master)'s place back then?' Monk Waguan said: 'The late Master acknowledged me at that time.' Xuefeng (Chan Master) said: 'You left your teacher too early.' At that time, there happened to be a bowl of water in front of them. Xuefeng (Chan Master) said: 'Bring the water here.' Monk Waguan handed it to Xuefeng (Chan Master). Xuefeng (Chan Master) took it and splashed it away. (Yunmen (Chan Master) commented: 'Don't devalue the good as the bad.')

Chan Master Jian of Gaoting in Xiangzhou

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參德山。隔江才見。便云。不審。山乃搖扇招之。師忽開悟。乃橫趨而去。更不回顧。

青原下六世

巖頭奯禪師法嗣

臺州瑞巖師彥禪師

閩之許氏子。自幼披緇。秉戒無缺。初禮巖頭。問曰。如何是本常理。頭曰。動也。曰。動時如何。頭曰。不是本常理。師良久。頭曰。肯即未脫根塵。不肯即永沉生死。師遂領悟。便禮拜。頭每與語。徴酬無忒。后謁夾山。山問。甚處來。曰。臥龍來。山曰。來時龍還起也未。師乃顧視之。山曰。炙瘡瘢上更著艾燋。曰。和尚又苦如此作甚麼。山休去。師乃問山。與么即易。不與么即難。與么與么即惺惺。不與么不與么即居空界。與么不與么。請師速道。山曰。老僧謾阇黎去也。師喝曰。這老和尚。而今是甚時節。便出去(後有僧舉似巖頭。頭云。苦哉。將我一枝佛法。與么流將去)。師尋居丹丘瑞巖。坐磐石。終日如愚。每自喚主人公。復應諾。乃曰。惺惺著。他后莫受人謾。(後有僧參玄沙。沙問。近離甚處。云。瑞巖。沙云。有何言句示徒。僧舉前話。沙云。一等是弄精魂。也甚奇怪。乃云。何不且在彼住。云。已遷化也。沙云。而今還喚得應么。僧無對)。師統眾嚴整。江表稱之。僧問。頭上寶蓋現。足下云生時如何。師曰。披枷帶鎖漢

【現代漢語翻譯】 現代漢語譯本： 　　（瑞巖師彥禪師）去參拜德山宣鑒禪師。隔著江水剛一見面，（師彥禪師）便說：『不審（請禪師指教）。』德山禪師於是搖動扇子來招引他。師彥禪師忽然開悟，於是橫著走開，再也不回頭。

（瑞巖師彥禪師是）青原下六世的弟子

（瑞巖師彥禪師是）巖頭全豁禪師的法嗣

臺州瑞巖師彥禪師

（瑞巖師彥禪師是）閩地許氏之子，從小就出家為僧，嚴守戒律沒有缺失。起初拜見巖頭全豁禪師，問道：『如何是本常理（什麼是事物原本不變的道理）？』巖頭禪師說：『動也（就是動）。』（師彥禪師）說：『動時如何（動的時候又是怎樣的）？』巖頭禪師說：『不是本常理（就不是原本不變的道理）。』師彥禪師沉默了很久。巖頭禪師說：『肯即未脫根塵（如果你肯定這個「動」，那就還沒有脫離六根六塵的束縛），不肯即永沉生死（如果不肯定，那就永遠沉淪在生死輪迴之中）。』師彥禪師於是領悟了，便禮拜巖頭禪師。巖頭禪師每次與他交談，問答之間沒有差錯。後來（師彥禪師）去拜見夾山善會禪師，夾山禪師問：『甚處來（從哪裡來）？』（師彥禪師）說：『臥龍來（從臥龍寺來）。』夾山禪師說：『來時龍還起也未（來的時候龍還飛起來了嗎）？』師彥禪師於是回頭看了一下。夾山禪師說：『炙瘡瘢上更著艾燋（在燒灼過的瘡疤上再用艾草燒灼）。』（師彥禪師）說：『和尚又苦如此作甚麼（和尚您又何苦這樣）？』夾山禪師便停止了談話。（師彥禪師）於是問夾山禪師：『與么即易，不與么即難（這樣說就容易，不這樣說就難），與么與么即惺惺，不與么不與么即居空界（這樣這樣就清醒，不這樣不這樣就住在空無的境界里），與么不與么（這樣不這樣），請師速道（請禪師快說）！』夾山禪師說：『老僧謾阇黎去也（老僧我是在戲弄你啊）。』師彥禪師喝道：『這老和尚（這個老和尚），而今是甚時節（現在是什麼時候了）！』便出去了（後來有僧人把這件事告訴巖頭禪師，巖頭禪師說：『苦哉（可惜啊）！將我一枝佛法（把我這一支佛法），與么流將去（就這樣流傳下去了）！』）。師彥禪師不久住在丹丘瑞巖，坐在磐石上，整天像個愚人。每天自己呼喚『主人公（真我）』，又自己應答。然後說：『惺惺著（要清醒啊）！他后莫受人謾（以後不要被人欺騙了）！』（後來有僧人蔘拜玄沙師備禪師，玄沙禪師問：『近離甚處（最近從哪裡來）？』（僧人）說：『瑞巖（從瑞巖來）。』玄沙禪師說：『有何言句示徒（有什麼言語教導弟子）？』僧人舉了前面的話。玄沙禪師說：『一等是弄精魂（同樣是玩弄精神），也甚奇怪（也很奇怪）。』於是說：『何不且在彼住（為什麼不暫時住在那裡）？』（僧人）說：『已遷化也（已經圓寂了）。』玄沙禪師說：『而今還喚得應么（現在還能呼喚應答嗎）？』僧人無言以對）。師彥禪師統領僧眾非常嚴整，江浙一帶都稱讚他。有僧人問：『頭上寶蓋現，足下云生時如何（頭上出現寶蓋，腳下生出雲彩的時候怎麼樣）？』（師彥禪師）說：『披枷帶鎖漢（是戴著枷鎖的罪人）。』

【English Translation】 English version: 　　(Zen Master Shiyan of Ruiyan in Taizhou) visited Deshan Xuanjian (德山宣鑒). Just seeing him across the river, (Shiyan) said, 'I do not understand (please instruct me, Zen Master).' Thereupon, Zen Master Deshan waved his fan to beckon him. Zen Master Shiyan suddenly attained enlightenment and walked away sideways, never looking back.

(Zen Master Shiyan of Ruiyan) was a sixth-generation disciple of Qingyuan (青原).

(Zen Master Shiyan of Ruiyan) was a Dharma heir of Zen Master Yantou Quanhuo (巖頭全豁).

Zen Master Shiyan of Ruiyan in Taizhou (臺州瑞巖師彥禪師)

(Zen Master Shiyan of Ruiyan) was a son of the Xu family from Min (閩). He became a monk at a young age and upheld the precepts without fault. Initially, he paid respects to Yantou Quanhuo (巖頭全豁) and asked, 'What is the fundamental constant principle (本常理)?' Yantou (巖頭) said, 'It is movement (動也).' (Shiyan) said, 'What about when it moves (動時如何)?' Yantou (巖頭) said, 'It is not the fundamental constant principle (不是本常理).' Shiyan (師彥) remained silent for a long time. Yantou (巖頭) said, 'If you affirm it, you have not escaped the root dust (肯即未脫根塵); if you do not affirm it, you will forever sink into birth and death (不肯即永沉生死).' Thereupon, Shiyan (師彥) understood and bowed to Yantou (巖頭). Every time Yantou (巖頭) spoke with him, their exchanges were without error. Later, (Shiyan) visited Jiashan Shanhui (夾山善會). Jiashan (夾山) asked, 'Where do you come from (甚處來)?' (Shiyan) said, 'From Wolong (臥龍) [Sleeping Dragon Temple].' Jiashan (夾山) said, 'When you came, did the dragon rise yet (來時龍還起也未)?' Shiyan (師彥) then looked around. Jiashan (夾山) said, 'Adding moxa cautery to a burned scar (炙瘡瘢上更著艾燋).' (Shiyan) said, 'Venerable Monk, why do you bother to do this (和尚又苦如此作甚麼)?' Jiashan (夾山) stopped talking. Shiyan (師彥) then asked Jiashan (夾山), 'Saying it this way is easy, not saying it this way is difficult (與麼即易，不與麼即難). Saying it this way, this way is being clear; not saying it this way, not this way is dwelling in the realm of emptiness (與麼與麼即惺惺，不與麼不與麼即居空界). This way, not this way (與麼不與麼), please tell me quickly, Master (請師速道)!' Jiashan (夾山) said, 'This old monk is teasing you (老僧謾阇黎去也).' Shiyan (師彥) shouted, 'This old monk (這老和尚), what time is it now (而今是甚時節)?!' and then left (Later, a monk told Yantou (巖頭) about this, and Yantou (巖頭) said, 'Alas (苦哉)! My branch of the Buddha-dharma (將我一枝佛法) has been passed on in this way (與麼流將去)!' ). Shiyan (師彥) soon resided at Ruiyan (瑞巖) in Danqiu (丹丘), sitting on a large rock, appearing foolish all day long. Every day, he would call out to 'the master of himself (主人公) [true self]' and then answer himself. Then he would say, 'Be awake (惺惺著)! Do not be deceived by others in the future (他後莫受人謾)!' (Later, a monk visited Xuansha Shibei (玄沙師備). Xuansha (玄沙) asked, 'Where did you recently come from (近離甚處)?' (The monk) said, 'Ruiyan (瑞巖).' Xuansha (玄沙) said, 'What words do they use to instruct disciples (有何言句示徒)?' The monk recounted the previous story. Xuansha (玄沙) said, 'It's all the same, playing with the spirit (一等是弄精魂), it's also very strange (也甚奇怪).' Then he said, 'Why not stay there for a while (何不且在彼住)?' (The monk) said, 'He has already passed away (已遷化也).' Xuansha (玄沙) said, 'Can you still call out and get a response now (而今還喚得應麼)?' The monk had no reply). Shiyan (師彥) led the monastic community with strict discipline, and he was praised throughout the Jiangzhe (江浙) region. A monk asked, 'What about when a jeweled canopy appears above the head and clouds arise beneath the feet (頭上寶蓋現，足下雲生時如何)?' (Shiyan) said, 'A man wearing a cangue and chains (披枷帶鎖漢) [a prisoner].'

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。曰。頭上無寶蓋。足下無雲生時如何。師曰。猶有杻在。曰。畢竟如何。師曰。齋后困。鏡清問。天不能覆。地不能載。豈不是。師曰。若是即被覆載。清曰。若不是瑞巖幾遭也。師自稱曰。師彥。僧問。如何是佛。師曰。石牛。曰。如何是法。師曰。石牛兒。曰。恁么即不同也。師曰。合不得。曰。為甚麼合不得。師曰。無同可同。合甚麼。問。作么生商量。即得不落階級。師曰。排不出。曰。為甚麼排不出。師曰。他從前無階級。曰。未審居何位次。師曰。不坐普光殿。曰。還理化也無。師曰。名聞三界重。何處不歸朝。一日有村媼作禮。師曰。汝速歸。救取數千物命。媼回舍。見兒婦拾田螺歸。媼遂放之水濵。師之異跡頗多。茲不繁錄。逝后塔于本山。謚空照禪師。

懷州玄泉彥禪師

僧問。如何是道中人。師曰。日落投孤店。問。如何是佛。師曰。張家三個兒。曰。學人不會。師曰。孟．仲．季也不會。問。如何是聲前一句。師曰。吽。曰。轉后如何。師曰。是甚麼。

福州羅山道閑禪師

長溪陳氏子。出家于龜山。年滿受具。遍歷諸方。嘗謁石霜。問。去住不寧時如何。霜曰。直須盡卻。師不契。乃參巖頭。亦如前問。頭曰。從他去住。管他作么。師於是服膺。閩帥飲其法味。

【現代漢語翻譯】 問：頭上沒有寶蓋，腳下沒有祥雲升起時，會是怎樣？師父說：『還有枷鎖在。』問：『究竟會怎樣？』師父說：『齋飯後會睏倦。』鏡清問：『天不能覆蓋，地不能承載，難道不是……？』師父說：『如果是這樣，那就被覆蓋承載了。』鏡清說：『如果不是這樣，瑞巖就差點遭殃了。』師父自稱：『我是師彥。』有僧人問：『什麼是佛？』師父說：『石牛。』問：『什麼是法？』師父說：『石牛的兒子。』問：『這樣說來，就是不同了？』師父說：『合不來。』問：『為什麼合不來？』師父說：『沒有相同之處可以相同，合什麼？』問：『怎樣商量，才能不落入階級？』師父說：『排不出來。』問：『為什麼排不出來？』師父說：『它從前就沒有階級。』問：『不知道它居於什麼位次？』師父說：『不坐在普光殿。』問：『還治理教化嗎？』師父說：『名聲響徹三界，哪裡不歸順朝廷？』一天，有位村婦向師父作禮，師父說：『你快回去，救取數千條性命。』村婦回到家，看見兒媳婦撿田螺回來，村婦就把田螺放回水邊。』師父的奇異事蹟很多，這裡就不一一記載了。圓寂后，塔建在本山，謚號為空照禪師。

懷州玄泉彥禪師

有僧人問：『什麼是道中人？』師父說：『日落時投宿在偏僻的旅店。』問：『什麼是佛？』師父說：『張家的三個兒子。』問：『弟子不明白。』師父說：『孟、仲、季也不明白。』問：『什麼是聲音之前的一句？』師父說：『吽（hōng）。』問：『轉過之後如何？』師父說：『是什麼？』

福州羅山道閑禪師

是長溪陳氏的兒子，在龜山出家。成年後受具足戒，遊歷各地。曾經拜訪石霜（Shishuang），問：『去留不定時，該怎麼辦？』石霜說：『必須完全放下。』師父不領悟，於是參拜巖頭（Yantou），也像之前那樣問。巖頭說：『隨他去留，管他做什麼？』師父於是信服。閩帥欽佩他的佛法。

【English Translation】 Asked: 'What is it when there is no jeweled canopy above the head and no clouds rising beneath the feet?' The Master said: 'There is still a yoke.' Asked: 'What is it ultimately?' The Master said: 'Sleepy after the meal.' Jingqing asked: 'Heaven cannot cover, earth cannot bear; isn't it...?' The Master said: 'If it is so, then it is being covered and borne.' Jingqing said: 'If it were not so, Ruiyan (Ruiyan, a Zen master) would have almost suffered.' The Master called himself: 'I am Shiyan.' A monk asked: 'What is Buddha (Buddha, the enlightened one)?' The Master said: 'A stone ox.' Asked: 'What is Dharma (Dharma, the teachings of Buddha)?' The Master said: 'The stone ox's son.' Asked: 'In that case, they are different?' The Master said: 'They cannot be combined.' Asked: 'Why can't they be combined?' The Master said: 'There is nothing the same to be the same, what is there to combine?' Asked: 'How can one discuss without falling into hierarchy?' The Master said: 'Cannot be arranged.' Asked: 'Why can't it be arranged?' The Master said: 'It never had hierarchy before.' Asked: 'May I ask, in what position does it reside?' The Master said: 'It does not sit in the Puguang Hall (Puguang Hall, a hall in a temple).' Asked: 'Does it still govern and transform?' The Master said: 'Its fame is heavy in the Three Realms (Three Realms, the realm of desire, the realm of form, and the formless realm), where does it not return to the court?' One day, an old village woman made a bow to the Master. The Master said: 'Return quickly and save several thousand lives.' The old woman returned home and saw her daughter-in-law picking field snails. The old woman then released the snails into the water.' The Master's extraordinary deeds are numerous, so they will not be recorded in detail here. After his death, a pagoda was built on this mountain, and he was given the posthumous title of Zen Master Kongzhao (Kongzhao, 'emptiness illuminating').

Zen Master Xuanquan Yan of Huaizhou

A monk asked: 'What is a person in the Way (the Way, the path to enlightenment)?' The Master said: 'Lodging in a remote inn at sunset.' Asked: 'What is Buddha?' The Master said: 'The Zhang family's three sons.' Asked: 'This student does not understand.' The Master said: 'Meng, Zhong, and Ji (Meng, Zhong, and Ji, the first, second, and third sons) also do not understand.' Asked: 'What is the phrase before sound?' The Master said: 'Hum (Hum, a seed syllable).' Asked: 'What is it after turning?' The Master said: 'What is it?'

Zen Master Luoshan Daoxian of Fuzhou

He was the son of the Chen family of Changxi. He left home at Guishan (Guishan, a mountain name). Upon reaching adulthood, he received the full precepts and traveled to various places. He once visited Shishuang (Shishuang, a Zen master) and asked: 'What should I do when going and staying are not peaceful?' Shishuang said: 'You must completely let go.' The Master did not understand, so he visited Yantou (Yantou, a Zen master) and asked the same question as before. Yantou said: 'Let him go and stay, what do you care about?' The Master was then convinced. The Min governor admired his Dharma.

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請居羅山。號法寶禪師。開堂升座。方斂衣便曰。珍重。時眾不散。良久師又曰。未識底近前來。僧出禮拜。師抗聲曰。也大苦哉。僧擬伸問。師乃喝出。問。如何是奇特一句。師曰。道甚麼。問。當鋒事如何辨明。師舉如意。僧曰。乞和尚垂慈。師曰。大遠也。問。急急相投。請師一接。師曰。會么。曰。不會。師曰。箭過也。問。九女不槜。誰是哀提者。師曰。高聲問。僧擬再問。師曰。甚麼處去也。僧來參。師問。名甚麼。曰。明教。師曰。還會教也未。曰。隨分。師豎起拳曰。靈山會上。喚這個作甚麼。曰。拳教。師笑曰。若恁么。喚作拳教。復展兩足曰。這個是甚麼教。僧無語。師曰。莫喚作腳教么。師在禾山。送同行矩長老出門次。把拄杖向面前一攛。矩無對。師曰。石牛攔古路。一馬生雙駒(后僧舉似疏山。山云。石牛攔古路。一馬生三寅)。僧辭保福。福問。甚處去。曰。禮拜羅山。福曰。汝向羅山道。保福秋間上府朝覲大王。置四十個問頭問和尚。忽若一句不相當。莫言不道。僧舉似師。師呵呵大笑曰。陳老師自入福建道洪塘橋下一寨。未曾見有個毛頭星現。汝與我向從展道。陳老師無許多問頭。只有一口劍。一劍下須有分身之意。亦有出身之路。若不明便須成末。僧回舉似福。福曰。我當時也只

【現代漢語翻譯】 現代漢語譯本：請居羅山，號法寶禪師。開始講法時，整理好衣袍便說：『珍重。』當時聽眾沒有散去。過了很久，法寶禪師又說：『還不明白的，靠近前來。』一位僧人出來禮拜。法寶禪師高聲說：『真是太苦了！』僧人想要發問，法寶禪師便喝斥他。僧人問：『如何是奇特一句？』法寶禪師說：『說什麼？』僧人問：『當鋒之事如何辨明？』法寶禪師舉起如意。僧人說：『乞求和尚垂慈開示。』法寶禪師說：『太遠了！』僧人問：『急切地想要投靠，請禪師接引。』法寶禪師說：『明白嗎？』僧人說：『不明白。』法寶禪師說：『箭已射過。』僧人問：『九女不嫁，誰是哀提者？』法寶禪師說：『高聲問！』僧人想要再次發問，法寶禪師說：『到哪裡去了？』 一位僧人前來參拜，法寶禪師問：『叫什麼名字？』僧人說：『明教。』法寶禪師說：『還會教義嗎？』僧人說：『隨分學習。』法寶禪師豎起拳頭說：『靈山會上（釋迦牟尼佛在靈鷲山說法的大會），稱這個作什麼？』僧人說：『拳教。』法寶禪師笑著說：『如果這樣，就叫做拳教。』又伸出兩隻腳說：『這個是什麼教？』僧人無語。法寶禪師說：『莫非叫做腳教嗎？』 法寶禪師在禾山，送同行的矩長老出門時，用法杖向面前一揮。矩長老無言以對。法寶禪師說：『石牛攔住古路，一馬生雙駒。』（後來僧人將此事告訴疏山，疏山說：『石牛攔住古路，一馬生三寅。』） 一位僧人向保福禪師辭行。保福禪師問：『去哪裡？』僧人說：『禮拜羅山。』保福禪師說：『你向羅山說，保福秋天將要上府朝覲大王，準備了四十個問題問和尚。如果有一句回答不恰當，不要說我沒提醒你。』僧人將此事告訴法寶禪師。法寶禪師呵呵大笑說：『陳老師自從進入福建道洪塘橋下一帶，還沒見過有什麼了不起的人物出現。你替我向從展說，陳老師沒有那麼多問題，只有一口劍，一劍下去必須有分身之意，也有出身之路。如果不明白，就必須成為末流。』僧人回去將此事告訴保福禪師。保福禪師說：『我當時也只是……』

【English Translation】 English version: Please reside at Luoshan. Known as Dharma Jewel Zen Master. When he began to preach, he adjusted his robes and said, 'Take care.' At that time, the audience did not disperse. After a long time, Dharma Jewel Zen Master said again, 'Those who do not understand, come closer.' A monk came out and bowed. Dharma Jewel Zen Master said loudly, 'Truly, it is too bitter!' The monk wanted to ask a question, but Dharma Jewel Zen Master scolded him. The monk asked, 'What is the unique phrase?' Dharma Jewel Zen Master said, 'What are you saying?' The monk asked, 'How can one discern matters at the point of the blade?' Dharma Jewel Zen Master raised his ruyi (a ceremonial scepter). The monk said, 'I beg the Abbot to show compassion and enlighten me.' Dharma Jewel Zen Master said, 'Too far!' The monk asked, 'Eagerly wanting to rely on you, please guide me.' Dharma Jewel Zen Master said, 'Do you understand?' The monk said, 'I do not understand.' Dharma Jewel Zen Master said, 'The arrow has already passed.' The monk asked, 'Nine daughters unmarried, who is the lamenting one?' Dharma Jewel Zen Master said, 'Ask loudly!' The monk wanted to ask again, Dharma Jewel Zen Master said, 'Where did it go?' A monk came to pay respects, Dharma Jewel Zen Master asked, 'What is your name?' The monk said, 'Mingjiao (Enlightenment Teaching).' Dharma Jewel Zen Master said, 'Do you still understand the teachings?' The monk said, 'I study according to my capacity.' Dharma Jewel Zen Master raised his fist and said, 'At the assembly on Ling Mountain (Vulture Peak, where Shakyamuni Buddha preached), what is this called?' The monk said, 'Fist Teaching.' Dharma Jewel Zen Master laughed and said, 'If so, it is called Fist Teaching.' Then he stretched out both feet and said, 'What is this teaching?' The monk was speechless. Dharma Jewel Zen Master said, 'Could it be called Foot Teaching?' When Dharma Jewel Zen Master was at Heshan, he saw Elder Ju, a fellow practitioner, off at the door, and brandished his staff in front of him. Elder Ju was speechless. Dharma Jewel Zen Master said, 'A stone ox blocks the ancient road, a mare gives birth to twin foals.' (Later, a monk told Shushan about this, and Shushan said, 'A stone ox blocks the ancient road, a mare gives birth to three foals.') A monk bid farewell to Zen Master Baofu. Zen Master Baofu asked, 'Where are you going?' The monk said, 'To pay respects to Luoshan.' Zen Master Baofu said, 'You tell Luoshan that Baofu will go to the prefecture in the autumn to pay homage to the Great King, and has prepared forty questions to ask the Abbot. If even one answer is not appropriate, don't say I didn't warn you.' The monk told Dharma Jewel Zen Master about this. Dharma Jewel Zen Master laughed heartily and said, 'Since Master Chen entered the area under Hongtang Bridge in Fujian Province, he has never seen any remarkable figures appear. You tell Congzhan for me that Master Chen doesn't have so many questions, only a sword, and with one strike there must be the intention of dividing the body, and also a path to emerge. If you don't understand, you must become the last.' The monk returned and told Zen Master Baofu about this. Zen Master Baofu said, 'At that time, I was only...'

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是謔伊。至秋朝覲。師特為辦茶筵請福。福不赴。卻向僧曰。我中間曾有謔語。恐和尚問著。僧歸舉似。師曰。汝向他道。猛虎終不食伏肉。僧又去。福遂來。無軫上座問。祇如巖頭道。洞山好佛。祇是無光。未審洞山有何虧闕。便道無光。師召軫。軫應諾。師曰。灼然好個佛。祇是無光。曰。大師為甚麼撥無軫話。師曰。甚麼處是陳老師撥你話處。快道。快道。軫無語。師打三十棒趁出。軫舉似招慶。慶一夏罵詈。至夏末自來問。師乃分明舉似。慶便作禮懺悔曰。洎錯怪大師。僧舉寒山詩。問。白鶴銜苦桃時如何。師曰。貞女室中吟。曰。千里作一息時如何。師曰。送客郵亭外。曰。欲往蓬萊山時如何。師曰。欹枕覷獼猴。曰。將此充糧食時如何。師曰。古劍髑髏前。問。如何是百草頭上儘是祖師意。師曰。刺破汝眼。問。如何是道。師曰。倚著壁。問。前是萬丈洪崖。后是虎狼師子。正當恁么時如何。師曰。自在。問。三界誰為主。師曰。還解吃飯么。臨遷化。上堂集眾。良久展左手。主事罔測。乃令東邊師僧退後。又展右手。又令西邊師僧退後。乃曰。欲報佛恩。無過流通大教。歸去也。歸去也。珍重。言訖。莞爾而寂。

福州香溪從范禪師

新到參。師曰。汝豈不是鼓山僧。僧曰。是。師曰。額

【現代漢語翻譯】 現代漢語譯本： 是戲弄他。等到秋天來朝覲時，禪師特意準備了茶宴邀請長慶慧棱（福）。長慶慧棱（福）沒有赴約，卻對僧人說：『我中間曾經說過戲謔的話，恐怕和尚問到。』僧人回去告訴了禪師。禪師說：『你告訴他，猛虎終究不吃已經趴下的肉。』僧人又去了，長慶慧棱（福）於是來了。無軫上座問：『正如巖頭全豁禪師所說，洞山良價（洞山）是好佛，只是沒有光芒。不知道洞山良價（洞山）有什麼虧欠，便說沒有光芒？』禪師叫無軫，無軫應諾。禪師說：『確實是個好佛，只是沒有光芒。』無軫說：『大師為什麼否定我的話？』禪師說：『哪裡是陳老師否定你話的地方？快說！快說！』無軫無話可說。禪師打了三十棒，把他趕了出去。無軫把這件事告訴了招慶。招慶罵了一個夏天，到夏天結束時親自來問。禪師於是分明地把事情告訴了他。招慶便作禮懺悔說：『我錯怪大師了。』僧人舉寒山詩，問：『白鶴銜著苦桃時怎麼樣？』禪師說：『貞女在閨房中吟唱。』說：『千里作一次呼吸時怎麼樣？』禪師說：『在送客的郵亭外面。』說：『想要前往蓬萊山時怎麼樣？』禪師說：『斜靠著枕頭看獼猴。』說：『將這些充當糧食時怎麼樣？』禪師說：『在古劍的骷髏前。』問：『如何是百草頭上儘是祖師意？』禪師說：『刺破你的眼睛。』問：『如何是道？』禪師說：『倚著墻壁。』問：『前面是萬丈懸崖，後面是虎狼獅子，正在這個時候怎麼樣？』禪師說：『自在。』問：『三界誰是主？』禪師說：『還懂得吃飯嗎？』臨近遷化時，上堂聚集眾人。良久，伸出左手，主事的人不明白。於是命令東邊的僧人退後，又伸出右手，又命令西邊的僧人退後。於是說：『想要報答佛恩，沒有比流通大法更好的了。歸去吧！歸去吧！珍重。』說完，微微一笑而寂滅。

福州香溪從范禪師

新來的僧人蔘拜。禪師說：『你豈不是鼓山的僧人？』僧人說：『是。』禪師說：『額……』

【English Translation】 English version: It was a jest at him. When the autumn audience arrived, the Master specially prepared a tea banquet to invite Fu (Changqing Huileng). Fu did not attend, but said to the monk, 'I once made a jest in between, and I am afraid the monk will ask about it.' The monk returned and told the Master. The Master said, 'Tell him, a fierce tiger will never eat meat that has already prostrated itself.' The monk went again, and Fu then came. Zuo Wu-zhen asked, 'As Yantou Quanhuo said, Dongshan Liangjie (Dongshan) is a good Buddha, but he has no light. I wonder what shortcomings Dongshan Liangjie (Dongshan) has that he is said to have no light?' The Master called Zhen, and Zhen responded. The Master said, 'Indeed a good Buddha, but he has no light.' Zhen said, 'Why does the Master deny my words?' The Master said, 'Where is it that Teacher Chen denies your words? Speak quickly! Speak quickly!' Zhen was speechless. The Master struck him thirty blows and drove him out. Zhen told Zhaoqing about this. Zhaoqing scolded him for a summer, and at the end of the summer came to ask in person. The Master then clearly told him the matter. Zhaoqing then bowed and repented, saying, 'I wrongly blamed the Master.' A monk quoted a poem by Hanshan and asked, 'What is it like when a white crane holds a bitter peach?' The Master said, 'A chaste woman sings in her boudoir.' He said, 'What is it like when one breathes once in a thousand miles?' The Master said, 'Outside the post pavilion where guests are seen off.' He said, 'What is it like when one wants to go to Mount Penglai?' The Master said, 'Leaning on a pillow and looking at monkeys.' He said, 'What is it like to use these as food?' The Master said, 'Before the skull with the ancient sword.' He asked, 'What is the meaning of the Patriarch that is all over the myriad grasses?' The Master said, 'Pierce your eyes.' He asked, 'What is the Dao?' The Master said, 'Leaning against the wall.' He asked, 'In front is a ten-thousand-foot cliff, and behind are tigers, wolves, and lions. What is it like at this very moment?' The Master said, 'Free.' He asked, 'Who is the master of the Three Realms?' The Master said, 'Do you still know how to eat?' Approaching his death, he ascended the hall and gathered the crowd. After a long while, he extended his left hand, and the person in charge did not understand. So he ordered the monks on the east side to step back, and then extended his right hand, and again ordered the monks on the west side to step back. Then he said, 'If you want to repay the Buddha's grace, there is nothing better than circulating the Great Teaching. Go back! Go back! Take care.' Having said this, he smiled slightly and passed away.

Chan Master Congfan of Xiangxi in Fuzhou

A newly arrived monk came to pay respects. The Master said, 'Are you not a monk from Gushan?' The monk said, 'Yes.' The Master said, 'Forehead...'

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上珠為何不見。僧無對。僧辭。師門送。復召。上座。僧回首。師曰。滿肚是禪。曰。和尚是甚麼心行。師大笑而已。師披衲衣次。說偈曰。迦葉上行衣。披來須捷機。才分招的箭。密露不藏龜。

福州聖壽嚴禪師

補衲次。僧參。師提起示之曰。山僧一衲衣。展似眾人見。雲水兩條分。莫教露針線。速道。速道。僧無對。師曰。如許多時作甚麼來。

吉州靈巖慧宗禪師

福州陳氏子。受業于龜山。僧問。如何是靈巖境。師曰。松檜森森密密遮。曰。如何是境中人。師曰。夜夜有猿啼。問。如何是學人自己本分事。師曰。拋卻真金。拾瓦礫作么。

雪峰存禪師法嗣

福州玄沙師備宗一禪師

閩之謝氏子。幼好垂釣。泛小艇于南臺江。狎諸漁者。唐咸通初年。甫三十。忽慕出塵。乃棄舟投芙蓉訓禪師落髮。往豫章開元寺受具。布衲芒屨。食才接氣。常終日宴坐。眾皆異之。與雪峰本法門昆仲。而親近若師資。峰以其苦行。呼為頭陀。一日峰問。阿那個是備頭陀。師曰。終不敢誑於人。異日。峰召曰。備頭陀何不遍參去。師曰。達磨不來東土。二祖不往西天。峰然之。暨登象骨山。乃與師同力締構。玄徒臻萃。師入室咨決。罔替晨昏。又閱楞嚴。發明心地。由是應機敏捷。與

【現代漢語翻譯】 現代漢語譯本 問：『上珠（最好的東西）為何不見？』 僧人無言以對。 僧人告辭。 禪師送出門，又喚住他：『上座（對僧人的尊稱）。』 僧人回頭。 禪師說：『滿肚子都是禪。』 僧人問：『和尚（對禪師的尊稱）是怎樣的心行？』 禪師只是大笑。 禪師披袈裟時，說了偈語：『迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一，以頭陀苦行著稱）上行衣，披來須捷機。才分招的箭，密露不藏龜。』

福州聖壽嚴禪師

縫補袈裟時，有僧人蔘拜。 禪師提起袈裟展示給眾人看，說：『山僧（謙稱）一件衲衣，展開給眾人看。雲水（指行腳僧）兩條路分開，莫要露出針線。』 『快說！快說！』 僧人無言以對。 禪師說：『這麼長時間做什麼來了？』

吉州靈巖慧宗禪師

福州陳氏之子，在龜山受業。 有僧人問：『如何是靈巖境？』 禪師說：『松樹和檜樹茂密地遮蔽著。』 僧人問：『如何是境中人？』 禪師說：『夜夜有猿猴啼叫。』 問：『如何是學人自己本分事？』 禪師說：『拋棄真金，撿瓦礫做什麼？』

雪峰存禪師的法嗣

福州玄沙師備宗一禪師

是閩地謝氏之子，年幼時喜歡釣魚，常在南臺江上劃著小船，與漁民們交往。 唐咸通初年，剛滿三十歲，忽然仰慕出世修行，於是拋棄漁船，投奔芙蓉訓禪師剃度出家，前往豫章開元寺受具足戒。 身穿布衣，腳穿草鞋，飲食僅能維持氣息，常常整日靜坐，眾人都覺得他很奇異。 他與雪峰（雪峰義存，禪宗大師）是同門師兄弟，但親近雪峰如同對待師父一樣。 雪峰因為他苦行，稱他為頭陀（Dhutanga，指修苦行的人）。 一天，雪峰問：『哪個是備頭陀？』 禪師說：『始終不敢欺騙人。』 後來，雪峰召見他說：『備頭陀為何不去各處參學？』 禪師說：『達磨（Bodhidharma，禪宗初祖）不來東土，二祖（慧可）不往西天。』 雪峰認可了他的說法。 等到登上象骨山，就與禪師一同合力建造寺廟，來學習的人很多。 禪師入室請教，從早到晚沒有間斷。 又閱讀《楞嚴經》，發明心地。 從此以後，應機接物十分敏捷，與

【English Translation】 English version Asked: 'Why is the best pearl unseen?' The monk had no reply. The monk took his leave. The master saw him to the door and then called out, 'Senior Monk.' The monk turned his head. The master said, 'Your belly is full of Chan.' The monk asked, 'What is the master's mind and practice?' The master simply laughed. As the master was putting on his kasaya (monk's robe), he recited a verse: 'Kāśyapa's (Mahākāśyapa, one of the ten major disciples of Shakyamuni Buddha, known for his ascetic practices) upper garment, putting it on requires quick wit. A talent that invites a sure arrow, dense dew does not hide the turtle.'

Zen Master Yán of Shèngshòu Temple in Fúzhōu

While mending his kasaya, a monk came to pay respects. The master held up the kasaya and showed it to everyone, saying, 'This mountain monk's (humble way to refer to oneself) kasaya, spread out for all to see. The two paths of clouds and water (referring to wandering monks) are separate, do not let the needle and thread show.' 'Speak quickly! Speak quickly!' The monk had no reply. The master said, 'What have you been doing for so long?'

Zen Master Huìzōng of Língyán in Jízhōu

He was a son of the Chén family in Fúzhōu, and studied at Turtle Mountain. A monk asked, 'What is the scenery of Língyán?' The master said, 'Pines and junipers densely cover it.' The monk asked, 'What is the person within the scenery?' The master said, 'Every night there are monkeys crying.' Asked: 'What is the fundamental matter for a student?' The master said, 'Why abandon true gold and pick up tiles?'

Dharma heir of Zen Master Cún of Xuěfēng

Zen Master Shībèi Zōngyī of Xuánshā in Fúzhōu

He was a son of the Xiè family in Mǐn, and loved fishing as a child, often rowing a small boat on the Nantai River, associating with fishermen. In the early years of the Xiantong era of the Tang Dynasty, just thirty years old, he suddenly admired leaving the world to practice, so he abandoned his fishing boat and went to Zen Master Xùn of Furong to have his head shaved and become a monk, going to Kaiyuan Temple in Yuzhang to receive the full precepts. Wearing cloth clothes and straw sandals, his diet barely sustained his breath, and he often sat in meditation all day long, which everyone found strange. He and Xuěfēng (Xuěfēng Yìcún, a great Zen master) were fellow disciples, but he was as close to Xuěfēng as if he were his teacher. Xuěfēng called him Dhutanga (Dhutanga, refers to someone who practices asceticism) because of his ascetic practices. One day, Xuěfēng asked, 'Which one is Dhutanga Bèi?' The master said, 'I would never dare to deceive anyone.' Later, Xuěfēng summoned him and said, 'Why doesn't Dhutanga Bèi go and study everywhere?' The master said, 'Bodhidharma (Bodhidharma, the first patriarch of Zen) did not come to the Eastern Land, and the Second Patriarch (Huike) did not go to the Western Heaven.' Xuěfēng approved of his statement. When he ascended Elephant Bone Mountain, he and the master worked together to build a temple, and many people came to study. The master entered the room to ask for guidance, without interruption from morning to night. He also read the Shurangama Sutra and discovered the mind-ground. From then on, he was very quick in responding to situations, and

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修多羅冥契。諸方玄學有所未決。必從之請益。至與雪峰徴詰。亦當仁不讓。峰曰。備頭陀再來人也。雪峰上堂。要會此事。猶如古鏡當臺。胡來胡現。漢來漢現。師出衆曰。忽遇明鏡來時如何。峰曰。胡漢俱隱。師曰。老和尚腳跟猶未點地在。住后。上堂。佛道閑曠。無有程途。無門解脫之門。無意道人之意。不在三際。故不可升沉。建立乖真。非屬造化。動則起生死之本。靜則醉昏沉之鄉。動靜雙泯。即落空亡。動靜雙收。瞞頇佛性。必須對塵對境。如枯木寒灰。臨時應用。不失其宜。鏡照諸像。不亂光輝。鳥飛空中。不雜空色。所以十方無影像。三界絕行蹤。不墮往來機。不住中間意。鐘中無鼓響。鼓中無鐘聲。鐘鼓不相交。句句無前後。如壯士展臂。不藉他力。師子游行。豈求伴侶。九霄絕翳。何在穿通。一段光明。未曾昏昧。若到這裡。體寂寂。常的的。日赫焰。無邊表。圓覺空中不動搖。吞爍乾坤迥然照。夫佛出世者。元無出入。名相無體。道本如如。法爾天真。不同修證。祇要虛閑不昧作用。不涉塵泥。箇中纖毫道不盡。即為魔王眷屬。句前句后。是學人難處。所以一句當天。八萬門永絕生死。直饒得似秋潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。道人行處。如火銷冰。終不

【現代漢語翻譯】 現代漢語譯本 修多羅冥契（Sutras and profound understanding）。各方的玄學理論有所未決，必定要向他請教。甚至與雪峰（Xuefeng，禪師名）辯論，也當仁不讓。雪峰說：『備頭陀（Bei Toutuo，指該禪師）是再來人啊。』 雪峰禪師上堂說法：『要領會這件事，就像古鏡當臺，胡人來了就顯現胡人的形象，漢人來了就顯現漢人的形象。』 禪師從人群中走出說：『忽然遇到明鏡來時，又該如何？』 雪峰說：『胡人和漢人都隱沒不見。』 禪師說：『老和尚你腳跟還沒站穩呢。』 住持寺院后，禪師上堂說法：『佛道是閒適空曠的，沒有固定的路途。沒有門才是解脫之門，無意才是道人的真意。不在過去、現在、未來這三際之中，所以不可升沉。有所建立就違背了真理，不屬於造化。有所動，就生起生死的根本；有所靜，就沉醉於昏沉的境地。動和靜都泯滅，就落入空無。動和靜都兼收，就矇蔽了佛性。必須在面對塵境時，像枯木寒灰一樣，臨時應用，不失去適宜。鏡子照見各種形象，不擾亂自身的光輝。鳥兒飛翔在空中，不混雜天空的顏色。所以十方沒有影像，三界斷絕行蹤。不落入往來的機巧，不住在中間的意念。鐘中沒有鼓的響聲，鼓中沒有鐘的聲音。鐘和鼓互不相交，句句之間沒有前後。就像壯士伸展手臂，不借助其他力量。獅子吼叫，哪裡需要伴侶？九霄之上沒有遮蔽，何必穿透？一段光明，從未昏昧。如果到了這裡，本體寂靜，常恒明瞭，像太陽一樣火焰赫赫，沒有邊際。圓滿覺悟在空中不動搖，吞吐照耀著天地。』 『佛出世，本來就沒有出入。名相沒有實體，道本來就是如如不動，自然天真，不同於修證。只要虛空閑靜，不昏昧於作用，不沾染塵泥。其中哪怕一絲一毫也說不盡，說了就是魔王的眷屬。一句之前一句之後，是學人難以把握的地方。所以一句頂天立地，八萬法門永遠斷絕生死。即使像秋潭的月影，靜夜的鐘聲，隨著敲擊而不會虧損，觸動波瀾也不會消散，仍然是生死岸邊的事。道人行走之處，像火融化冰一樣，最終不會』

【English Translation】 English version Sutras and profound understanding. If there are unresolved issues in metaphysics from various directions, one must seek his guidance. Even when debating with Xuefeng (name of a Chan master), he would not yield. Xuefeng said, 'Bei Toutuo (referring to the Chan master) is a reincarnated being.' Xuefeng Chan master ascended the platform to preach: 'To understand this matter, it is like an ancient mirror on a stand. When a barbarian comes, it reflects the image of a barbarian; when a Han Chinese comes, it reflects the image of a Han Chinese.' The Chan master stepped out from the crowd and said, 'What if a bright mirror suddenly appears?' Xuefeng said, 'Both the barbarian and the Han Chinese disappear.' The Chan master said, 'Old master, your footing is still not firm.' After residing in the monastery, the Chan master ascended the platform to preach: 'The Buddha's path is leisurely and vast, without a fixed route. No gate is the gate of liberation, no intention is the true intention of a Daoist. It is not within the three periods of past, present, and future, so it cannot rise or fall. Establishing anything violates the truth and does not belong to creation. Any movement gives rise to the root of birth and death; any stillness indulges in a state of dullness. If both movement and stillness are extinguished, one falls into emptiness. If both movement and stillness are embraced, one obscures the Buddha-nature. One must, when facing dust and circumstances, be like withered wood and cold ashes, applying oneself appropriately without losing suitability. A mirror reflects all images without disturbing its own brilliance. Birds fly in the sky without mixing with the color of the sky. Therefore, the ten directions have no images, and the three realms have cut off traces. Do not fall into the tricks of coming and going, and do not dwell on the intention in the middle. There is no sound of a drum in the bell, and no sound of a bell in the drum. The bell and the drum do not intersect, and there is no before or after in each phrase. It is like a strong man stretching his arms, not relying on other forces. A lion's roar, where does it need companions? Above the nine heavens, there is no obstruction, why penetrate? A segment of light has never been dim. If you arrive here, the essence is silent, constantly clear, like the sun blazing, without boundaries. Perfect enlightenment does not shake in the sky, swallowing and illuminating the universe.' 'The Buddha's appearance in the world originally has no coming or going. Names and forms have no substance, the Dao is originally suchness, naturally true, different from cultivation and realization. Just be empty and still, not deluded in function, not stained by dust. Even a tiny bit of it cannot be fully expressed; to express it is to be a member of the demon king's family. The phrase before and the phrase after are difficult for students to grasp. Therefore, one phrase stands upright, and the eighty-four thousand Dharma gates forever cut off birth and death. Even if it is like the moon's reflection in an autumn pool, the sound of a bell on a quiet night, it does not diminish with striking and does not dissipate with waves, it is still a matter on the shore of birth and death. Where a Daoist walks, it is like fire melting ice, and ultimately will not'

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卻成冰。箭既離弦。無返回勢。所以牢籠不肯住。呼喚不回頭。古聖不安排。至今無處所。若到這裡。步步登玄。不屬邪正。識不能識。智不能知。動便失宗。覺即迷旨。二乘膽顫。十地魂驚。語路處絕。心行處滅。直得釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說而顯道。釋梵絕聽而雨花。若與么見前。更疑何事沒棲泊處。離去來今。限約不得。心思路絕。不因莊嚴。本來真凈。動用語笑。隨處明瞭。更無欠少。今時人不悟箇中道理。妄自涉事涉塵。處處染著。頭頭繫絆。縱悟。則塵境紛紜。名相不實。便擬凝心斂念。攝事歸空。閉目藏睛。終有念起。旋旋破除。細想才生。即便遏捺。如此見解。即是落空亡底外道。魂不散底死人。冥冥漠漠。無覺無知。塞耳偷鈴。徒自欺誑。這裡分別則不然。也不是隈門傍戶。句句現前。不得商量。不涉文墨。本絕塵境。本無位次。權名個出家兒。畢竟無蹤。跡真如凡聖。地獄人天。祇是療狂子之方。虛空尚無改變。大道豈有升沉。悟則縱橫不離本際。若到這裡。凡聖也無立處。若向句中作意。則沒溺殺人。若向外馳求。又落魔界。如如向上。沒可安排。恰似焰爐不藏蚊蚋。此理本來平坦。何用刬除。動靜揚眉。是真解脫道。不強為意度。建立乖真。若到這裡。纖毫不受。指

【現代漢語翻譯】 現代漢語譯本 卻成冰：就像水變成了冰一樣。箭既離弦：箭一旦離開了弓弦。 無返回勢：就沒有返回的可能了。所以牢籠不肯住：所以真正的覺悟者不會停留在任何形式的束縛中。 呼喚不回頭：即使呼喚也不會回頭。古聖不安排：古代的聖賢也無法安排這種境界。 至今無處所：因為它本來就沒有固定的處所。若到這裡：如果能達到這種境界。 步步登玄：每一步都踏入玄妙的境地。不屬邪正：不屬於邪惡或正義的範疇。 識不能識：意識無法識別。智不能知：智慧無法瞭解。動便失宗：一有任何動作就會失去根本。 覺即迷旨：一起任何覺察就會迷惑宗旨。二乘膽顫（二乘：聲聞乘和緣覺乘，佛教中追求自我解脫的兩種修行方式）：小乘修行者會感到膽戰心驚。 十地魂驚（十地：菩薩修行的十個階段）：十地菩薩也會感到震驚。語路處絕：語言的道路在這裡斷絕。 心行處滅：心的活動在這裡止息。直得釋迦掩室于摩竭（釋迦：釋迦牟尼佛；摩竭：古印度地名）：以至於釋迦牟尼佛在摩竭陀閉門靜坐。 凈名杜口于毗耶（凈名：維摩詰，一位在家菩薩；毗耶：維摩詰所居住的城市）：維摩詰在毗耶離保持沉默。 須菩提唱無說而顯道（須菩提：佛陀的弟子；無說：不說法）：須菩提通過不說法來彰顯真理。 釋梵絕聽而雨花（釋梵：帝釋天和梵天）：帝釋天和梵天停止聽法，天降鮮花。若與么見前：如果能這樣親身體驗。 更疑何事沒棲泊處：還懷疑什麼沒有安身之處呢？離去來今：超越過去、現在和未來。 限約不得：無法被任何限制所約束。心思路絕：心的思慮斷絕。不因莊嚴：不依賴任何外在的裝飾。 本來真凈：本來就是真實清凈的。動用語笑：一切的動作、言語和笑容。 隨處明瞭：在任何地方都清清楚楚。更無欠少：沒有任何欠缺。今時人不悟箇中道理：現在的人不明白其中的道理。 妄自涉事涉塵：妄自參與世事，沾染塵埃。處處染著：處處被染污執著。頭頭繫絆：處處被束縛。 縱悟：則塵境紛紜：即使有所領悟，也會被塵世的紛擾所困擾。名相不實：因為一切名相都不是真實的。 便擬凝心斂念：於是就想凝神靜心，收斂念頭。攝事歸空：把一切事物都歸於空性。閉目藏睛：閉上眼睛，隱藏目光。 終有念起：但最終還是會有念頭生起。旋旋破除：然後又不斷地破除這些念頭。細想才生：細微的想法剛一生起。 即便遏捺：就立刻壓制下去。如此見解：這樣的見解。即是落空亡底外道：就是落入空無主義的外道。 魂不散底死人：就像一個魂魄不散的死人。冥冥漠漠：一片黑暗，毫無知覺。無覺無知：沒有覺察，沒有知覺。 塞耳偷鈴：就像摀住自己的耳朵去偷鈴鐺一樣。徒自欺誑：只是徒勞地欺騙自己。這裡分別則不然：但真正的覺悟卻不是這樣。 也不是隈門傍戶：不是偷偷摸摸、遮遮掩掩的。句句現前：而是每一句話都直接顯現。不得商量：無法用語言來商量。 不涉文墨：不涉及文字和墨跡。本絕塵境：本來就超越了塵世的境界。本無位次：本來就沒有高低之分。 權名個出家兒：暫且稱之為出家人。畢竟無軌跡：但最終卻了無軌跡。真如凡聖：真如超越了凡夫和聖人。 地獄人天：地獄和天堂。祇是療狂子之方：只不過是治療瘋狂之人的方法。虛空尚無改變：虛空尚且沒有改變。 大道豈有升沉：大道又怎麼會有升降沉浮呢？悟則縱橫不離本際：如果覺悟了，那麼一切縱橫交錯都不會離開根本。 若到這裡：如果能達到這種境界。凡聖也無立處：凡夫和聖人都沒有立足之地。若向句中作意：如果執著于語言文字。 則沒溺殺人：就會被語言文字所淹沒。若向外馳求：如果向外尋求。 又落魔界：又會落入魔的境界。如如向上：在真如的境界中不斷提升。沒可安排：沒有什麼可以安排的。 恰似焰爐不藏蚊蚋：就像熾熱的火爐無法藏匿蚊蟲一樣。此理本來平坦：這個道理本來就是平坦的。 何用刬除：又何必去剷除呢？動靜揚眉：一切的動作、靜止和揚眉瞬目。是真解脫道：都是真正的解脫之道。 不強為意度：不要強行用意識去揣度。建立乖真：任何人為的建立都會違背真理。若到這裡：如果能達到這種境界。 纖毫不受：一絲一毫都無法接受。指

【English Translation】 English version It turns into ice: Just as water turns into ice. Once an arrow leaves the bowstring: There is no returning force: There is no possibility of returning. Therefore, the cage is unwilling to stay: Therefore, a truly enlightened person will not stay in any form of bondage. Calling does not turn back: Even if you call, it will not turn back. The ancient sages do not arrange: The ancient sages could not arrange this state. There is no place to this day: Because it originally had no fixed place. If you get here: Step by step, you ascend to the mysterious: Every step enters the realm of mystery. It does not belong to evil or righteousness: It does not belong to the category of evil or righteousness. Consciousness cannot recognize: Consciousness cannot recognize it. Wisdom cannot know: Wisdom cannot understand. Movement loses its essence: Any movement loses its foundation. Awareness is confused: Any awareness confuses the purpose. The two vehicles tremble (Two Vehicles: Śrāvakayāna and Pratyekabuddhayāna, two paths in Buddhism that seek self-liberation): Practitioners of the Lesser Vehicle will feel terrified. The ten grounds are frightened (Ten Grounds: The ten stages of a Bodhisattva's practice): Even the Bodhisattvas of the Ten Grounds will be shocked. The path of language is cut off: The path of language is cut off here. The activity of the mind ceases: The activity of the mind ceases here. It is worth Shakya covering his room in Magadha (Shakya: Shakyamuni Buddha; Magadha: An ancient Indian place name): So that Shakyamuni Buddha closed his door and sat in meditation in Magadha. Vimalakirti closed his mouth in Vaisali (Vimalakirti: An enlightened layperson; Vaisali: The city where Vimalakirti lived): Vimalakirti remained silent in Vaisali. Subhuti sang of no-speaking and revealed the Tao (Subhuti: A disciple of the Buddha; No-speaking: Not speaking the Dharma): Subhuti revealed the truth by not speaking. Shakra and Brahma stopped listening and rained flowers (Shakra and Brahma: Indra and Brahma): Indra and Brahma stopped listening to the Dharma, and flowers fell from the sky. If you see it like this: What else do you doubt that there is no place to stay: What else do you doubt that there is no place to settle down? Beyond going, coming, and now: Cannot be limited: Cannot be bound by any restrictions. The mind's thoughts are cut off: The mind's thoughts are cut off. Not because of adornment: Not dependent on any external adornment. Originally true and pure: Originally true and pure. Actions, words, and laughter: Clear everywhere: Clear everywhere. There is no shortage: There is no lack. People today do not understand the truth: They rashly get involved in affairs and dust: They rashly participate in worldly affairs and get stained with dust. Everywhere they are stained and attached: Everywhere they are stained and attached. Everywhere they are bound: Even if they understand, the dust is chaotic: Even if they understand, they will be troubled by the chaos of the world. Names and appearances are not real: Because all names and appearances are not real. Then they try to concentrate their minds and collect their thoughts: Then they try to concentrate their minds and collect their thoughts. Gather things into emptiness: Bring all things back to emptiness. Close your eyes and hide your eyes: Eventually, thoughts will arise: But eventually, thoughts will arise. Gradually eliminate them: Then constantly eliminate these thoughts. As soon as a subtle thought arises: Suppress it immediately: Suppress it immediately. Such a view: Is an externalist who falls into emptiness: Is an externalist who falls into nihilism. A dead person whose soul is not scattered: Like a dead person whose soul is not scattered. Dark and silent: Without awareness or knowledge: Without awareness or knowledge. Covering your ears to steal a bell: Like covering your ears to steal a bell. Deceiving yourself in vain: Just deceiving yourself in vain. This distinction is not like that: It's not sneaking around: It's not sneaking around. Every sentence is present: Every sentence is directly present. No discussion: It does not involve writing: It does not involve writing. Originally beyond the realm of dust: Originally beyond the realm of the realm of dust. Originally without rank: Temporarily called a monk: Temporarily called a monk. After all, there is no trace: But in the end, there is no trace. Suchness transcends ordinary people and saints: Hell and heaven: Hell and heaven. Just a way to cure crazy people: Just a way to cure crazy people. Even emptiness has not changed: How can the great path have ups and downs: How can the great path have ups and downs? If you realize it, everything is inseparable from the original: If you get here: If you can reach this state. Ordinary people and saints have no place to stand: Ordinary people and saints have no place to stand. If you focus on the words: You will be drowned: You will be drowned by the words. If you seek outward: You will fall into the realm of demons: You will fall into the realm of demons. Suchness upwards: Constantly improving in the realm of suchness. Nothing can be arranged: Just like a flame furnace does not hide mosquitoes: Just like a hot furnace cannot hide mosquitoes. This principle is originally flat: Why use a hoe: Why use a hoe? Movement and stillness, raising eyebrows: All movements, stillness, and raising eyebrows. Is the true path of liberation: Is the true path of liberation. Do not force intention: Do not force intention to speculate. Establishment is contrary to truth: Any artificial establishment will violate the truth. If you get here: Not a bit accepted: Not a bit accepted. Point

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意則差。便是千聖出頭來。也安一字不得。久立。珍重。上堂。我今問汝諸人。且承當得個甚麼事。在何世界安身立命。還辨得么。若辨不得。恰似捏目生花。見事便差。知么。如今目前。見有山河大地．色空明暗種種諸物。皆是狂勞花相。喚作顛倒知見。夫出家人。識心達本源。故號為沙門。汝今既已剃髮披衣。為沙門相。即便有自利利他分。如今看著。盡黑漫漫地墨汁相似。自救尚不得。爭解為得人。仁者。佛法因緣事大。莫作等閑相似。聚頭亂說。雜話趁謴。過時。光陰難得。可惜許大丈夫兒。何不自省察看是甚麼事。祇如從上宗乘。是諸佛頂族。汝既承當不得。所以我方便勸汝。但從迦葉門接續頓超去。此一門超凡聖因果。超毗盧妙莊嚴世界海。超他釋迦方便門。直下永劫。不教有一物與汝作眼見。何不自急急究取。未必道。我且待三生兩生。久積凈業。仁者。宗乘是甚麼事。不可由汝用工莊嚴便得去。不可他心宿命便得去。會么。祇如釋迦出頭來作許多變弄。說十二分教。如瓶灌水。大作一場佛事。向此門中用一點不得。用一毛頭伎倆不得。知么。如同夢事。亦如寐語。沙門不應出頭來。不同夢事。蓋為識得。知么。識得即是大出脫．大徹頭人。所以超凡越聖。出生離死。離因離果。超毗盧。越釋迦。不被

【現代漢語翻譯】 現代漢語譯本 意即差錯。即使是千聖降臨，也無法更改一個字。站立已久，請珍重。上堂說法。我現在問你們各位，你們能承擔什麼事情？在哪個世界安身立命？能辨別清楚嗎？如果辨別不清楚，就像揉眼睛而產生幻覺，所見之事就會有偏差，明白嗎？現在眼前所見的山河大地、色空明暗種種事物，都是虛妄的幻象，稱為顛倒的知見。出家人，認識心性，通達本源，所以被稱為沙門（Śrāmaṇa，勤息）。你們現在既然已經剃髮披衣，有了沙門的形象，就應該有自利利他的責任。現在看來，你們卻像一片漆黑的墨汁，自身都難以救度，又怎麼能幫助別人呢？各位，佛法因緣是大事，不要當作等閑小事，聚在一起胡亂說話，說些無聊的玩笑，浪費時間。光陰難得，可惜了你們這些大丈夫，為什麼不反省自己，看看究竟是怎麼回事？就像從上以來的宗門，是諸佛的頂族。你們既然不能承擔，所以我方便勸你們，只要從迦葉（Kāśyapa，飲光）的門徑接續，就能頓悟超脫。這一門超越凡聖因果，超越毗盧遮那（Vairocana，光明遍照）的妙莊嚴世界海，超越釋迦牟尼（Śākyamuni，能仁寂默）的方便之門，直接進入永劫，不讓任何事物遮蔽你們的眼睛。為什麼不趕緊去探究呢？不要說，我且等待三生兩生，積累足夠的凈業。各位，宗門是什麼事情？不是靠你們用功修行就能得到的，也不是靠他心通、宿命通就能得到的，明白嗎？就像釋迦牟尼出世，做了許多變化，說了十二分教，像瓶子倒水一樣，大作一場佛事，在這宗門中一點也用不上，用一點小伎倆也不行，明白嗎？如同夢中的事情，也像說夢話。沙門不應該出頭露面，不同於夢中的事情，是因為已經認識了。明白嗎？認識了就是大解脫、大徹悟的人。所以能超越凡聖，出生離死，脫離因果，超越毗盧遮那，超越釋迦牟尼，不被任何事物所迷惑。

【English Translation】 English version It means error. Even if a thousand sages were to appear, they couldn't change a single word. I have been standing for a long time, please take care. Ascending the hall to preach. Now I ask you all, what can you undertake? In which world do you settle down and establish your life? Can you discern it clearly? If you cannot discern it, it's like rubbing your eyes and creating illusions, what you see will be biased, do you understand? Now, the mountains, rivers, earth, forms, emptiness, light, darkness, and all kinds of things you see before you are all illusory appearances, called inverted views. A renunciate, recognizing the nature of the mind and understanding the source, is therefore called a Śrāmaṇa (勤息, diligent in ceasing). Now that you have shaved your heads and donned the robes, having the appearance of a Śrāmaṇa, you should have the responsibility of benefiting yourself and others. Looking at you now, you are like a mass of dark ink, unable to save yourselves, how can you help others? Gentlemen, the cause and condition of the Buddha Dharma is a great matter, do not treat it as a trivial matter, gathering together to talk nonsense, telling boring jokes, wasting time. Time is precious, it's a pity for you great men, why don't you reflect on yourselves and see what is really going on? Just like the ancestral school from above, it is the top lineage of all Buddhas. Since you cannot undertake it, I conveniently advise you, as long as you continue from the gate of Kāśyapa (飲光, drinking light), you can have a sudden enlightenment and transcendence. This gate transcends the causes and effects of ordinary beings and sages, transcends the wondrously adorned world sea of Vairocana (光明遍照, light shining everywhere), transcends the expedient gate of Śākyamuni (能仁寂默, capable of benevolence and silence), directly entering eternal kalpas, not allowing anything to obscure your eyes. Why don't you hurry up and investigate? Don't say, I will wait for three or two lifetimes, accumulating enough pure karma. Gentlemen, what is the ancestral school? It cannot be obtained by your diligent practice, nor can it be obtained by telepathy or knowledge of past lives, do you understand? Just like Śākyamuni appearing in the world, performing many transformations, and speaking the twelve divisions of teachings, like pouring water from a bottle, making a great Buddhist affair, none of it can be used in this ancestral school, not even a small trick can be used, do you understand? It's like a dream, also like sleep talking. A Śrāmaṇa should not come forward, different from the things in a dream, because they have already recognized it. Do you understand? Recognizing it is a great liberation, a person of great enlightenment. Therefore, they can transcend ordinary beings and sages, be born and leave death, be free from cause and effect, transcend Vairocana, transcend Śākyamuni, and not be deluded by anything.

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凡聖因果所謾。一切處無人識得。汝知么。莫祇長戀生死愛網。被善惡業拘將去。無自由分。饒汝煉得身心同虛空去。饒汝到精明湛不搖處。不出識陰。古人喚作如急流水。流急不覺。妄為恬靜。恁么修行。盡出他輪迴際不得。依前被輪迴去。所以道。諸行無常。直是三乘功果。如是可畏。若無道眼。亦不究竟。何似如今博地凡夫。不用一毫工夫。便頓超去．解省心力么。還願樂么。勸汝。我如今立地待汝構去。更不教汝加功煉行。如今不恁么。更待何時。還肯么。便下座。上堂。汝諸人如在大海里坐。沒頭浸卻了。更展手問人乞水吃。夫學般若菩薩。須具大根器。有大智慧始得。若有智慧。即今便出脫得去。若是根機遲鈍。直須勤苦耐志。日夜忘疲。無眠失食。如喪考妣相似。恁么急切。盡一生去。更得人荷挾。克骨究實。不妨易得構去。且況如今。誰是堪任受學底人。仁者。莫祇是記言記語。恰似念陀羅尼相似。蹋步向前來。口裡哆哆和和地。被人把住詰問著沒去處。便嗔道和尚不為我答話。恁么學事大苦。知么。有一般坐繩床和尚。稱善知識。問著便搖身動手。點眼吐舌瞪視。更有一般說昭昭靈靈。靈臺智性。能見能聞。向五蘊身田里作主宰。恁么為善知識．大賺人。知么。我今問汝。汝若認昭昭靈靈是汝真實

【現代漢語翻譯】 現代漢語譯本 被凡夫和聖人所矇蔽的因果關係，在任何地方都沒有人能夠真正認識。你明白嗎？不要只是沉溺於生死的愛慾之網，被善惡業力束縛而去，沒有絲毫自由。即使你修煉得身心如同虛空，即使你到達精純明澈、毫不動搖的境界，也仍然沒有超出識陰的範圍。古人稱這種情況如同湍急的流水，水流湍急而難以察覺，卻錯誤地認為是恬靜。像這樣修行，終究無法脫離輪迴的邊緣，依舊會被輪迴所束縛。所以說，一切有為法都是無常的，即使是三乘（聲聞乘、緣覺乘、菩薩乘）的修行功果，也是如此令人畏懼。如果沒有道的慧眼，也無法達到究竟的解脫。這又怎能比得上現在那些本分的凡夫，不用花費絲毫的功夫，便能立刻超越呢？這樣不是更能節省心力嗎？你願意這樣嗎？我如今站在這裡等待你來領悟，不再教你增加功行。現在不這樣做，更待何時呢？你肯嗎？（說完）便下座。 （重新）上堂（說法）。你們這些人就像坐在大海里，頭都浸在水裡了，卻還伸出手來向人乞討水喝。想要學習般若（prajna，智慧）的菩薩，必須具備大的根器，有大的智慧才能做到。如果具有智慧，當下就能解脫出去。如果是根機遲鈍的人，就必須勤奮刻苦，有堅定的意志，日夜忘記疲勞，廢寢忘食，如同死了父母一般悲痛。像這樣急切地用盡一生，再得到他人的幫助，徹底地探究實相，或許比較容易領悟。更何況現在，誰是堪能接受教誨的人呢？各位，不要只是記住言語，就像唸誦陀羅尼（dharani，總持，咒語）一樣，邁著步子向前走，嘴裡嘟嘟囔囔地念著，被人抓住詰問，就無處可逃，便生氣地說和尚不為我解答。像這樣學習佛法，非常痛苦，知道嗎？ 有一種坐在繩床上的和尚，自稱善知識（kalyanamitra，良師益友），被人問到問題，就搖身動手，擠眉弄眼，吐舌頭，瞪眼睛。還有一種人說昭昭靈靈，靈臺智性，能夠見聞，在五蘊（skandha，色、受、想、行、識）之身田中作主宰。像這樣的人作為善知識，是大大的欺騙人，知道嗎？我現在問你，你如果認為昭昭靈靈是你的真實（自性）

【English Translation】 English version The causes and effects that deceive both ordinary beings and sages are not truly understood by anyone anywhere. Do you understand? Do not merely indulge in the net of love and desire of birth and death, being bound and carried away by good and evil karma, without any freedom. Even if you cultivate your body and mind to be like empty space, even if you reach a state of pure clarity and unwavering stillness, you still have not gone beyond the realm of the alaya-consciousness (識陰, shiyiin). The ancients called this like a rapid current of water, flowing so swiftly that it is not noticed, yet mistakenly taken for tranquility. Practicing like this, you will ultimately not be able to escape the edge of samsara (輪迴, lunhui), and will still be bound by it. Therefore, it is said that all conditioned phenomena are impermanent, even the fruits of the Three Vehicles (三乘, shengwen, yuanjue, pusa) are so fearful. Without the eye of the Tao, one cannot attain ultimate liberation. How can this compare to the ordinary beings of today, who, without expending the slightest effort, can immediately transcend? Isn't this more effortless? Are you willing to do this? I am standing here waiting for you to comprehend, no longer teaching you to add to your practice. If you don't do it now, when will you do it? Are you willing? (Having said this) he descended from the seat. (Again) ascended the hall (to give a Dharma talk). You people are like sitting in the ocean, with your heads submerged, yet you stretch out your hands to ask people for water to drink. Those who wish to study prajna (般若, bo re, wisdom) as Bodhisattvas must possess great capacity and great wisdom to succeed. If you have wisdom, you can immediately liberate yourself. If you are of dull capacity, you must be diligent and persevering, forgetting fatigue day and night, neglecting sleep and food, as if you have lost your parents in grief. Being so urgent and using up your entire life, and then receiving the help of others, thoroughly investigating reality, perhaps it will be easier to comprehend. Moreover, who is capable of receiving instruction now? Gentlemen, do not merely memorize words, like reciting a dharani (陀羅尼, tuo luo ni, mantra), stepping forward, muttering in your mouth, and when someone grabs you and questions you, you have nowhere to escape, and then you get angry and say that the monk does not answer me. Learning the Dharma like this is very painful, do you know? There is a kind of monk sitting on a rope bed, calling himself a good advisor (善知識, shan zhishi, kalyanamitra), when asked a question, he shakes his body and moves his hands, winks and sticks out his tongue, and stares. There is also a kind of person who speaks of the clear and bright, the intelligent nature of the spirit platform, which can see and hear, and acts as the master in the field of the five aggregates (五蘊, wu yun, skandha). Such a person as a good advisor is a great deceiver, do you know? I ask you now, if you think that the clear and bright is your true (nature)

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。為甚麼瞌睡時又不成昭昭靈靈。若瞌睡時不是。為甚麼有昭昭時。汝還會么。這個喚作認賊為子。是生死根本妄想緣氣。汝欲識根由么。我向汝道。昭昭靈靈。祇因前塵色聲香等法而有分別。便道此是昭昭靈靈。若無前塵。汝此昭昭靈靈同於龜毛兔角。仁者。真實在甚麼處。汝今欲得出他五蘊身田主宰。但識取汝秘密金剛體。古人向汝道。圓成正遍。遍周沙界。我今少分為汝。智者可以譬喻得解。汝還見南閻浮提日么。世間人所作興營．養身．活命種種心行作業。莫非皆承日光成立。祇如日體。還有許多般心行么。還有不周遍處么。欲識金剛體。亦須如是看。祇如今山河大地．十方國土．色空明暗。及汝身心。莫非盡承汝圓成威光所現。直是天人群生類所作業次。受生果報。有情無情。莫非承汝威光。乃至諸佛成道成果。接物利生。莫非盡承汝威光。祇如金剛體。還有凡夫諸佛么。有汝心行么。不可道無便得當去也。知么。汝既有如是奇特當陽出身處。何不發明取。因何卻隨他向五蘊身田中鬼趣里作活計。直下自謾去。忽然無常殺鬼到來。眼目诪張。身見命見。恁么時大難支荷。如生脫龜殼相似。大苦。仁者。莫把瞌睡見解便當卻去。未解蓋覆得毛頭許。汝還知么。三界無安。猶如火宅。且汝未是得安樂底人。祇大

【現代漢語翻譯】 現代漢語譯本 。為什麼瞌睡的時候又不能保持清醒靈敏的狀態呢？如果說瞌睡的時候不是清醒靈敏的狀態，那為什麼又有清醒靈敏的時候呢？你明白嗎？這叫做認賊為子，是生死輪迴的根本，是虛妄的念頭和因緣所生的氣息。你想知道它的根源嗎？我告訴你，所謂的清醒靈敏，只是因為面對外界的色、聲、香等事物而產生的分別心。於是就認為這就是清醒靈敏。如果沒有外界事物，你的這種清醒靈敏就如同烏龜的毛、兔子的角一樣，根本不存在。仁者，真正的實在之處在哪裡呢？你現在想要擺脫這五蘊之身的主宰，只要認識你那秘密的金剛體。古人對你說，圓滿成就的真理是普遍而周全的，遍佈整個宇宙。我現在稍微為你解釋一下，有智慧的人可以通過比喻來理解。你見過南閻浮提的太陽嗎？世間人所從事的各種經營、養身、活命的活動，無一不是依靠太陽的光芒才能成立。就像太陽本身，它有那麼多的心思和行為嗎？有不能照到的地方嗎？想要認識金剛體，也應該這樣去看待。就像現在的山河大地、十方國土、顏色、空間、光明、黑暗，以及你的身心，無一不是依靠你的圓滿威光所顯現的。無論是天人還是眾生，他們所造作的行為，所承受的果報，有情眾生還是無情之物，無一不是依靠你的威光。乃至諸佛成道證果，接引眾生，利益眾生，無一不是依靠你的威光。就像金剛體，其中有凡夫和諸佛的區別嗎？有你的心思和行為嗎？但也不能說完全沒有，要知道嗎？你既然有如此奇特、光明正大的出身，為什麼不把它發揚光大呢？為什麼卻要隨著它在五蘊之身中，在鬼道中茍且偷生呢？簡直是自欺欺人。一旦無常的死神到來，眼珠翻動，對身體和生命的執著，到那時就難以支撐了，就像活生生剝掉烏龜的殼一樣，非常痛苦。仁者，不要把瞌睡時的見解當作真實的。即使稍微理解了一點點，也還遠遠不夠。你明白嗎？三界沒有安寧，就像火宅一樣。而且你還不是一個得到安樂的人，只是... 漢語翻譯第二行

【English Translation】 English version Why is it that when drowsy, one cannot maintain a state of clear and alert awareness? If it's not clear and alert when drowsy, then why is there a time when it is clear and alert? Do you understand? This is called 'recognizing a thief as your son,' it is the root of birth and death, the deluded thoughts and karmic energy. Do you want to know its origin? I'll tell you, this so-called clear and alert awareness arises only because of the discrimination caused by external objects such as form, sound, and fragrance. Thus, one thinks this is clear and alert awareness. If there were no external objects, your clear and alert awareness would be like the horns of a rabbit or the fur of a tortoise, non-existent. Benevolent one, where is the true reality? If you now wish to escape the control of this master of the five aggregates (skandhas), simply recognize your secret Vajra Body (Diamond Body). The ancients told you, 'Perfected enlightenment is all-pervasive, encompassing all realms.' I will now explain it to you a little, and the wise can understand through analogy. Have you seen the sun of Jambudvipa (Southern Continent)? All the activities of worldly people, their businesses, nourishing their bodies, sustaining their lives, all kinds of mental activities and actions, are all established by relying on the sunlight. Just like the sun itself, does it have so many thoughts and actions? Is there any place it doesn't shine? If you want to recognize the Vajra Body, you must also see it in this way. Just like the mountains, rivers, and earth now, the ten directions of lands, form, emptiness, light, and darkness, and your own body and mind, all are manifested by relying on your perfected majestic light. Whether it is the actions of gods, humans, or sentient beings, the karmic rewards they receive, sentient or insentient, all rely on your majestic light. Even the Buddhas attaining enlightenment and benefiting beings, all rely on your majestic light. Just like the Vajra Body, are there distinctions of ordinary beings and Buddhas within it? Are there your thoughts and actions? But you cannot say there is absolutely nothing, do you know? Since you have such a unique and upright origin, why not develop and manifest it? Why do you follow it in the five aggregates of the body, living a meager existence in the realm of ghosts? It is simply deceiving yourself. Once the impermanent death demon arrives, eyes rolling, clinging to the body and life, it will be very difficult to bear at that time, like a turtle being stripped alive from its shell, great suffering. Benevolent one, do not take the understanding of drowsiness as the truth. Even if you understand a little bit, it is far from enough. Do you know? The three realms are without peace, like a burning house. And you are not yet a person who has attained peace and happiness, only... English translation line 2

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作群隊幹他人世。這邊那邊飛走。野鹿相似。但求衣食。若恁么爭行他王道。知么。國王大臣不拘執汝。父母放汝出家。十方施主供汝衣食。土地龍神呵護汝。也須具慚愧知恩始得。莫孤負人好。長連床上排行著地銷將去。道是安樂未在。皆是粥飯將養得汝。爛冬瓜相似變將去。土裡埋將去。業識茫茫。無本可據。沙門因甚麼到恁么地。祇如大地上蠢蠢者。我喚作地獄劫住。如今若不了。明朝後日入驢胎馬肚裡。牽犁拽耙。銜鐵負鞍。碓搗磨磨。水火里燒煮去。大不容易受。大須恐懼。好是汝自累。知么。若是了去。直下永劫。不曾教汝有這個訊息。若不了此。煩惱惡業因緣。不是一劫兩劫得休。直與汝金剛齊壽。知么。師因參次。聞燕子聲。乃曰。深談實相。善說法要。便下座。時有僧請益。曰。某甲不會。師曰。去。誰信汝。鼓山來。師作一圓相示之。山曰。人人出這個不得。師曰。情知汝向驢胎馬腹裡作活計。山曰。和尚又作么生。師曰。人人出這個不得。山曰。和尚與么道卻得。某甲為甚麼道不得。師曰。我得汝不得。上堂。眾集。遂將拄杖一時趁下。卻迴向侍者道。我今日作得一解。險入地獄如箭射。者曰。喜得和尚再復人身。僧侍立次。師以杖指面前地上白點曰。還見么。曰。見。如是三問。僧亦如是答

【現代漢語翻譯】 現代漢語譯本 作群隊幹他人世：你們成群結隊，虛度人生。 這邊那邊飛走：像無頭蒼蠅一樣，東奔西走。 野鹿相似：就像野鹿一樣。 但求衣食：只知道追求衣食。 若恁么爭行他王道：如果這樣，怎麼能行持佛道呢？ 知么：知道嗎？ 國王大臣不拘執汝：國王大臣不會拘禁你。 父母放汝出家：父母允許你出家。 十方施主供汝衣食：十方施主供養你衣食。 土地龍神呵護汝：土地龍神護佑你。 也須具慚愧知恩始得：你也必須具備慚愧心和感恩心才行。 莫孤負人好：不要辜負別人的好意。 長連床上排行著地銷將去：在禪床上排成一排，慢慢地消磨時光。 道是安樂未在：說這是安樂，其實還差得遠。 皆是粥飯將養得汝：都是靠粥飯養活了你。 爛冬瓜相似變將去：像爛冬瓜一樣慢慢腐爛。 土裡埋將去：最終被埋進土裡。 業識茫茫：業識茫茫然。 無本可據：沒有根本可以依靠。 沙門因甚麼到恁么地：出家人為什麼會落到這種地步？ 祇如大地上蠢蠢者：就像大地上那些蠢蠢蠕動的生物。 我喚作地獄劫住：我稱之為地獄劫住。 如今若不了：現在如果不能了悟。 明朝後日入驢胎馬肚裡：明天后天就要進入驢胎馬肚裡。 牽犁拽耙：拉犁耙地。 銜鐵負鞍：口銜鐵嚼子，揹負鞍韉。 碓搗磨磨：用碓舂米，用磨磨面。 水火里燒煮去：在水火中燒煮。 大不容易受：非常難以忍受。 大須恐懼：必須非常恐懼。 好是汝自累：這都是你自己造成的。 知么：知道嗎？ 若是了去：如果了悟了。 直下永劫：當下就得到永恒的解脫。 不曾教汝有這個訊息：不曾教導你這個道理。 若不了此：如果不能了悟這個道理。 煩惱惡業因緣：煩惱惡業的因緣。 不是一劫兩劫得休：不是一劫兩劫就能停止的。 直與汝金剛齊壽：直到與金剛一樣長壽。 知么：知道嗎？ 師因參次：禪師在參禪的時候。 聞燕子聲：聽到了燕子的叫聲。 乃曰：於是說。 深談實相，善說法要：深刻地談論實相，善於說法要。 便下座：就走下了禪座。 時有僧請益：當時有個僧人請教。 曰：說。 某甲不會：弟子不明白。 師曰：禪師說。 去，誰信汝：走開，誰相信你。 鼓山來：從鼓山來。 師作一圓相示之：禪師畫了一個圓相給他看。 山曰：僧人說。 人人出這個不得：每個人都無法超出這個。 師曰：禪師說。 情知汝向驢胎馬腹裡作活計：我知道你會在驢胎馬腹裡打轉。 山曰：僧人說。 和尚又作么生：和尚您又怎麼樣呢？ 師曰：禪師說。 人人出這個不得：每個人都無法超出這個。 山曰：僧人說。 和尚與么道卻得，某甲為甚麼道不得：和尚您這樣說就可以，為什麼弟子這樣說就不行呢？ 師曰：禪師說。 我得汝不得：我能做到，你不能做到。 上堂：禪師升座說法。 眾集：大眾聚集。 遂將拄杖一時趁下：於是用拄杖把他們都趕了下去。 卻迴向侍者道：然後回頭對侍者說。 我今日作得一解，險入地獄如箭射：我今天這樣做，差點像箭一樣射入地獄。 者曰：侍者說。 喜得和尚再復人身：恭喜和尚再次獲得人身。 僧侍立次：僧人侍立在旁邊。 師以杖指面前地上白點曰：禪師用拄杖指著面前地上一個白點說。 還見么：看見了嗎？ 曰：說。 見：看見了。 如是三問：這樣問了三次。 僧亦如是答：僧人也這樣回答。

【English Translation】 English version Acting as groups and teams, wasting their lives in this world. Flying here and there, aimlessly. Like wild deer. Only seeking food and clothing. If you act like this, how can you practice the Kingly Way (Buddha's path)? Do you know? Kings and ministers do not restrain you. Your parents allowed you to leave home. The benefactors of the ten directions provide you with food and clothing. The local land deities and dragons protect you. You must have shame and gratitude to receive this. Do not betray the kindness of others. Lying in rows on the long meditation bed, gradually wasting away. Saying it is peace and happiness, but it is not. All of you are nourished by rice and porridge. Transforming like rotten winter melons. Being buried in the earth. Karmic consciousness is vast and boundless. Without a foundation to rely on. Why do monks end up in such a state? Just like the wriggling creatures on the earth. I call it dwelling in the hellish kalpa. If you do not understand now. Tomorrow or the day after, you will enter the womb of a donkey or a horse. Pulling plows and dragging harrows. Bearing iron bits and carrying saddles. Pounding with pestles and grinding with mills. Being burned and boiled in water and fire. It is very difficult to endure. You must be very fearful. It is all your own fault. Do you know? If you understand. Directly and eternally. I have never taught you this message. If you do not understand this. The causes and conditions of afflictions and evil karma. Will not cease in one or two kalpas. It will last as long as Vajra (diamond). Do you know? The master, while meditating. Heard the sound of swallows. Then said: 'Profoundly discussing the true nature, skillfully expounding the essential Dharma.' Then he descended from the seat. At that time, a monk asked for instruction. Said: 'This humble one does not understand.' The master said: 'Go away, who believes you? You came from Gushan (Mount Gu)?' The master drew a circle to show him. The monk said: 'Everyone cannot get out of this.' The master said: 'I know you are making a living in the womb of a donkey or a horse.' The monk said: 'What about you, Master?' The master said: 'Everyone cannot get out of this.' The monk said: 'Master can say it, why can't I say it?' The master said: 'I can, you cannot.' Ascending the hall. The assembly gathered. Then he drove them all down with his staff. Then he turned to the attendant and said: 'What I did today almost sent me to hell like an arrow.' The attendant said: 'Congratulations, Master, on regaining human form.' A monk was standing by. The master pointed to a white spot on the ground in front of him with his staff and said: 'Do you see it?' Said: 'I see it.' He asked three times like this. The monk answered like this as well.

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。師曰。你也見。我也見。為甚麼道不會。師嘗訪三斗庵主。才相見。主曰。莫怪住山年深無坐具。師曰。人人盡有。庵主為甚麼無。主曰。且坐喫茶。師曰。庵主元來有在。侍雪峰次。有二僧從階下過。峰曰。此二人堪為種草。師曰。某甲不與么。峰曰。汝作么生。師曰。便好與三十棒。因雪峰指火曰。三世諸佛在火焰里轉大法輪。師曰。近日王令稍嚴。峰曰。作么生。師曰。不許攙奪行市。雲門曰。火焰為三世諸佛說法。三世諸佛立地聽。南際到雪峰。峰令訪師。師問。古人道此事唯我能知。長老作么生。際曰。須知有不求知者(歸宗柔別。拊掌三下)。師曰。山頭和尚吃許多辛苦作么。雪峰普請畬田次。見一蛇。以杖挑起。召眾曰。看。看。以刀芟為兩段。師以杖拋于背後。更不顧視。眾愕然。峰曰。俊哉。侍雪峰遊山次。峰指面前地曰。這一片地好造個無縫塔。師曰。高多少。峰乃顧視上下。師曰。人天福報即不無。和尚。若是靈山授記。未夢見在。峰曰。你又作么生。師曰。七尺八尺。雪峰曰。世界闊一尺。古鏡闊一尺。世界闊一丈。古鏡闊一丈。師指火爐曰。火爐闊多少。峰曰。如古鏡闊。師曰。老和尚腳跟未點地在。師初住普應院。遷止玄沙。天下叢林。皆望風而賓之。閩帥王公待以師禮。學徒餘八百

【現代漢語翻譯】 現代漢語譯本 師父說：『你也看見，我也看見，為什麼說不會？』 師父曾經拜訪三斗庵主，剛一見面，庵主就說：『不要怪我住山多年，沒有坐具。』 師父說：『人人都有，庵主為什麼沒有？』 庵主說：『請坐，喝茶。』 師父說：『庵主原來還是有的。』 師父侍奉雪峰禪師時，有兩個僧人從臺階下經過。雪峰禪師說：『這兩個人可以去種草。』 師父說：『我不這樣認為。』 雪峰禪師說：『你認為怎樣？』 師父說：『最好打他們三十棒。』 雪峰禪師指著火說：『三世諸佛（指過去、現在、未來的一切佛）在火焰里轉大法輪（指佛法的傳播）。』 師父說：『最近王令稍微嚴厲了。』 雪峰禪師說：『怎麼說？』 師父說：『不允許搶奪市場。』 雲門禪師說：『火焰為三世諸佛說法，三世諸佛站著聽。』 南際禪師到雪峰禪師處，雪峰禪師讓他拜訪師父。師父問：『古人說這件事只有我能知道，長老您怎麼看？』 南際禪師說：『要知道有不求知的人。』（歸宗柔禪師另外拍手三下）。師父說：『山頭和尚吃這麼多辛苦幹什麼？』 雪峰禪師帶領大眾在畬田（指開墾的田地）除草時，看見一條蛇，用杖挑起來，召集眾人說：『看，看。』 用刀把蛇砍成兩段。師父把杖拋在背後，不再看它，眾人都很驚訝。雪峰禪師說：『真俊啊！』 師父侍奉雪峰禪師遊山時，雪峰禪師指著面前的土地說：『這一片地好造一個無縫塔（指沒有縫隙的塔，比喻圓滿無缺）。』 師父說：『高多少？』 雪峰禪師於是環顧四周。師父說：『人天福報（指人道和天道的福報）不是沒有，和尚，如果是靈山授記（指佛在靈鷲山說法時所作的授記），還沒夢見呢。』 雪峰禪師說：『你又認為怎樣？』 師父說：『七尺八尺。』 雪峰禪師說：『世界寬一尺，古鏡寬一尺；世界寬一丈，古鏡寬一丈。』 師父指著火爐說：『火爐寬多少？』 雪峰禪師說：『像古鏡一樣寬。』 師父說：『老和尚腳跟還沒點地呢。』 師父最初住在普應院，後來遷到玄沙。天下的叢林，都望風而來歸附。閩帥王公以對待老師的禮節對待他，學徒有八百多人。

【English Translation】 English version The master said, 'You see it, and I see it. Why do you say you don't understand?' The master once visited Abbot Sandou. As soon as they met, the abbot said, 'Don't blame me for living in the mountains for so long without a sitting mat.' The master said, 'Everyone has one. Why doesn't the abbot have one?' The abbot said, 'Please sit down and have some tea.' The master said, 'The abbot does have one after all.' Once, while attending to Xuefeng (Xuefeng: a Chan master), two monks passed by from the steps below. Xuefeng said, 'These two are fit for planting grass.' The master said, 'I don't think so.' Xuefeng said, 'What do you think?' The master said, 'It would be good to give them thirty blows.' Because Xuefeng pointed to the fire and said, 'The Buddhas of the three worlds (three worlds: past, present, and future) are turning the great Dharma wheel (Dharma wheel: the teaching of the Buddha) in the flames.' The master said, 'Recently, the king's orders have been a little stricter.' Xuefeng said, 'How so?' The master said, 'It is not allowed to seize the market.' Yunmen (Yunmen: a Chan master) said, 'The flames are expounding the Dharma for the Buddhas of the three worlds, and the Buddhas of the three worlds are standing and listening.' Nanji (Nanji: a Chan master) arrived at Xuefeng's place, and Xuefeng ordered him to visit the master. The master asked, 'The ancients said that only I can know this matter. What do you say, Elder?' Nanji said, 'One must know that there are those who do not seek to know.' (Guizong Rou (Guizong Rou: a Chan master) separately clapped his hands three times). The master said, 'What is the mountain head monk doing with so much hardship?' Once, when Xuefeng was leading the assembly to weed the cultivated fields (cultivated fields: reclaimed land), he saw a snake, picked it up with a staff, and summoned the assembly, saying, 'Look, look.' He cut the snake into two pieces with a knife. The master threw the staff behind him and did not look at it again. The assembly was astonished. Xuefeng said, 'How brilliant!' Once, while the master was attending to Xuefeng on a mountain tour, Xuefeng pointed to the ground in front of him and said, 'This piece of land is good for building a seamless pagoda (seamless pagoda: a pagoda without seams, a metaphor for perfection).' The master said, 'How high?' Xuefeng then looked around. The master said, 'The blessings of humans and devas (humans and devas: beings in the human and heavenly realms) are not absent, but, monk, as for the prediction at Ling Mountain (Ling Mountain: Vulture Peak Mountain, where the Buddha preached), I haven't dreamed of it yet.' Xuefeng said, 'What do you think?' The master said, 'Seven or eight feet.' Xuefeng said, 'The world is one foot wide, the ancient mirror is one foot wide; the world is one zhang wide, the ancient mirror is one zhang wide.' The master pointed to the stove and said, 'How wide is the stove?' Xuefeng said, 'As wide as the ancient mirror.' The master said, 'The old monk's heels haven't touched the ground yet.' The master first lived in Puying Monastery and later moved to Xuansha. All the monasteries in the world came to him in droves. The military governor of Min treated him with the respect due to a teacher, and he had more than eight hundred disciples.

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。室戶不閉。上堂。良久曰。我為汝得徹困。也還會么。僧問。寂寂無言時如何。師曰。寐語作么。曰。本分事。請師道。師曰。瞌睡作么。曰。學人即瞌睡。和尚如何。師曰。爭得恁么不識痛癢。又曰。可惜如許大師僧。千道萬里行腳到這裡。不消個瞌睡寐語。便屈卻去。問。如何是學人自己。師曰。用自己作么。問。從上宗乘。如何理論。師曰。少人聽。曰。請和尚直道。師曰。患聾作么。又曰。仁者。如今事不獲已。教我抑下如是威光。苦口相勸。百千方便。如此如彼。共汝相知聞。盡成顛倒知見。將此咽喉唇吻。祇成得個野狐精業謾汝。我還肯么。祇如有過無過。唯我自知。汝爭得會。若是恁么人出頭來。甘伏呵責。夫為人師匠大不易。須是善知識始得知。我如今恁么方便助汝。猶尚不能構得。可中純舉宗乘。是汝向甚麼處安措。還會么。四十九年是方便。祇如靈山會上有百萬眾。唯有迦葉一人親聞。余盡不聞。汝道迦葉親聞底事作么生。不可道如來無說說。迦葉不聞聞。便得當去。不可是汝修因成果．福智莊嚴底事。知么。且如道。吾有正法眼藏。付囑大迦葉。我道猶如話月。曹溪豎拂子還如指月。所以道。大唐國內宗乘中事。未曾見有一人舉唱。設有人舉唱。盡大地人失卻性命。如無孔鐵錘相似。一時亡

{ "translations": [ "現代漢語譯本", "門房不關閉。和尚登上法座，沉默了很久說：『我爲了你們徹底疲憊，你們能領會嗎？』", "有僧人問：『寂靜無言的時候是怎樣的？』", "師父說：『說什麼夢話？』", "僧人說：『這是本分事，請師父開示。』", "師父說：『打什麼瞌睡？』", "僧人說：『弟子在打瞌睡，和尚您呢？』", "師父說：『怎麼會這麼不知痛癢？』", "又說：『可惜了這麼多大師級的僧人，千里迢迢地來這裡參學，卻因為一點瞌睡和夢話就退縮了。』", "有人問：『什麼是學人（指學佛之人）的自己？』", "師父說：『要自己做什麼？』", "有人問：『從上的宗門心法，如何理論？』", "師父說：『很少人聽得懂。』", "僧人說：『請和尚直說。』", "師父說：『你耳朵聾了嗎？』", "又說：『各位仁者，如今事到如今，不得不壓抑我的威光，苦口婆心地勸告你們，用各種各樣的方便法門，如此這般地與你們相互瞭解，卻全都變成了顛倒的知見。用這喉嚨和嘴唇，只會變成野狐精的伎倆來欺騙你們，我願意這樣嗎？只有有沒有過錯，只有我自己知道，你們怎麼會明白？如果有人能明白這些道理，甘願接受呵斥。作為師父是很不容易的，必須是善知識（指有真正智慧和經驗的導師）才能明白。我現在這樣方便地幫助你們，尚且不能成功，如果完全按照宗門心法來，你們又將如何安置？你們能領會嗎？四十九年的說法都是方便法門，就像靈山會上，有百萬大眾，只有迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一，以頭陀苦行著稱，被尊為禪宗初祖）一人親耳聽聞，其餘的人都沒有聽聞。你們說迦葉親耳聽聞的是什麼？不能說是如來（Tathāgata，佛的稱號之一）沒有說法，迦葉不是通過聽聞而領悟，而是當下領悟。這並不是你們修因成果、積累福德和智慧的事情，明白嗎？就像說，『我有正法眼藏（Dharma-cakṣus，能正確認識真理的智慧），付囑給大迦葉』，我說這就像用手指指月亮。曹溪（Caoxi，禪宗六祖慧能弘法道場所在地）豎起拂塵也像是指月亮。所以說，大唐國內的宗門心法，我從未見過有人能夠正確地宣揚。即使有人宣揚，也會讓所有人都失去性命，就像無孔的鐵錘一樣，一下子就死了。』" ], "english_translations": [ "English version", "The gate is not closed. The monk ascends the Dharma seat and, after a long silence, says, 'I am utterly exhausted for your sake. Can you understand?'", "A monk asks, 'What is it like when there is silence and no words?'", "The master says, 'What are you talking in your sleep?'", "The monk says, 'This is a fundamental matter. Please, Master, enlighten me.'", "The master says, 'What are you dozing off for?'", "The monk says, 'I am dozing off, but what about you, Master?'", "The master says, 'How can you be so insensitive?'", "He also says, 'It is a pity that so many great monks travel thousands of miles to study here, only to retreat because of a little dozing and sleep-talking.'", "Someone asks, 'What is the self of a learner (referring to a Buddhist practitioner)?'", "The master says, 'What do you need a self for?'", "Someone asks, 'How should the teachings of the ancestral school be discussed?'", "The master says, 'Few people understand.'", "The monk says, 'Please, Master, speak directly.'", "The master says, 'Are you deaf?'", "He also says, 'Benevolent ones, now that things have come to this, I must suppress my majestic light and earnestly advise you, using all sorts of expedient means, to understand each other in this way, but it all turns into inverted views. Using this throat and lips only results in the tricks of a fox spirit deceiving you. Would I be willing to do that? Only I know whether there is fault or not; how can you understand? If someone can understand these principles, they will willingly accept criticism. It is not easy to be a teacher; one must be a good knowing advisor (referring to a teacher with true wisdom and experience) to understand. Even with my expedient help, I still cannot succeed. If I were to completely follow the teachings of the ancestral school, where would you place yourselves? Can you understand? The forty-nine years of teachings are all expedient means, just like at the assembly on Vulture Peak (Gṛdhrakūṭa，one of the Buddha's favorite places to stay during his lifetime), where there were millions of people, only Mahākāśyapa (one of the ten great disciples of Śākyamuni Buddha, known for his ascetic practices and revered as the first patriarch of Zen) personally heard it; the rest did not hear it. What do you say Mahākāśyapa personally heard? It cannot be said that the Tathāgata (one of the titles of the Buddha) did not speak; Mahākāśyapa did not attain enlightenment through hearing, but attained enlightenment directly. This is not about your cultivating causes and achieving results, accumulating merit and wisdom, do you understand? It is like saying, \'I have the Dharma-cakṣus (the wisdom to correctly recognize the truth), entrusted to Mahākāśyapa.\' I say this is like pointing at the moon with a finger. Caoxi (the location where Huineng, the Sixth Patriarch of Zen, propagated the Dharma) raising the whisk is also like pointing at the moon. Therefore, I have never seen anyone in the Tang Dynasty who can correctly proclaim the teachings of the ancestral school. Even if someone proclaims it, it will cause everyone to lose their lives, like a hammer without a hole, dying instantly.'" ] }

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鋒結舌去。汝諸人賴遇我不惜身命。共汝顛倒知見。隨汝狂意。方有伸問處。我若不共汝恁么知聞去。汝向甚麼處得見我。會么。大難。努力珍重。師有偈曰。萬里神光頂后相。沒頂之時何處望。事已成。意亦休。此個來蹤觸處周。智者撩著便提取。莫待須臾失卻頭。又曰。玄沙游逕別。時人切須知。三冬陽氣盛。六月降霜時。有語非關舌。無言切要詞。會我最後句。出世少人知。問。四威儀外如何奉王。師曰。汝是王法罪人。爭會問事。問。古人拈槌豎拂。還當宗乘也無。師曰。不當。曰。古人意作么生。師舉拂子。僧曰。宗乘中事如何。師曰。待汝悟始得。問。如何是金剛力士。師吹一吹。閩王送師上船。師扣船召曰。大王爭能出得這裡去。王曰。在里許得多少時也(歸宗柔別云。不因和尚。不得到這裡)。師問文桶頭。下山幾時歸。曰。三五日。師曰。歸時。有無底桶子將一擔歸。文無對(歸宗柔代云。和尚用作甚麼)。師垂語曰。諸方老宿盡道接物利生。祇如三種病人。汝作么生接。患盲者。拈槌豎拂他又不見。患聾者。語言三昧他又不聞。患啞者。教伊說又說不得。若接不得。佛法無靈驗。時有僧出曰。三種病人還許學人商量否。師曰。許。汝作么生商量。其僧珍重出。師曰。不是。不是。羅漢曰。桂琛現

【現代漢語翻譯】 現代漢語譯本 鋒結舌去（鋒利的刀割去舌頭）。你們這些人依賴我，不惜身命，與你們一起顛倒知見，順從你們的狂妄之意，才有提問的地方。我如果不和你們這樣認知理解，你們從哪裡能見到我？明白嗎？太難了。努力珍重。玄沙師備禪師有偈語說：『萬里神光頂后相，沒頂之時何處望？事已成，意亦休，此個來蹤觸處周。智者撩著便提取，莫待須臾失卻頭。』又說：『玄沙游逕別，時人切須知。三冬陽氣盛，六月降霜時。有語非關舌，無言切要詞。會我最後句，出世少人知。』 有僧人問：『在日常行住坐臥之外，如何侍奉君王？』師父說：『你是觸犯王法的罪人，怎麼會問這樣的事？』 有僧人問：『古人舉起木槌、豎起拂塵，還符合禪宗的宗旨嗎？』師父說：『不符合。』僧人問：『古人的用意是什麼？』師父舉起拂塵。僧人問：『禪宗中的事又是如何？』師父說：『等你領悟了就知道了。』 有僧人問：『什麼是金剛力士？』師父吹了一口氣。 閩王送師父上船，師父敲著船舷問道：『大王怎麼能從這裡出去？』閩王說：『在這裡面待了多久了？』（歸宗柔禪師另有說法：『如果不是和尚，我到不了這裡。』） 師父問運送木桶的人：『下山什麼時候回來？』那人說：『三五天。』師父說：『回來的時候，有沒有用無底的桶子挑一擔回來？』那人無言以對。（歸宗柔禪師代為回答說：『和尚您要用它做什麼？』） 師父開示說：『各處的老修行都說接引眾生、利益眾生，如果遇到三種病人，你們怎麼接引？對於盲人，舉起木槌、豎起拂塵，他都看不見；對於聾人，講說精妙的佛法，他都聽不見；對於啞巴，教他說也說不出來。如果接引不了，佛法就沒有靈驗。』當時有個僧人出來說：『這三種病人，允許學人來商量嗎？』師父說：『允許。你打算怎麼商量？』那僧人行了個珍重禮就出去了。師父說：『不是，不是。』羅漢桂琛出現了。

【English Translation】 English version 『Feng jie she qu』 (Sharply cut off the tongue). You people rely on me, disregarding your own lives, and together with you, I invert knowledge and views, and follow your wild intentions, so that there is a place to ask questions. If I didn't have such knowledge and understanding with you, where would you be able to see me? Do you understand? It's too difficult. Strive to cherish this. Master Xuansha Shibei Chan has a verse saying: 『Ten thousand miles of divine light, the appearance behind the crown, when the crown is submerged, where to look? The matter is accomplished, the intention also ceases, this coming trace pervades everywhere. The wise man touches it and extracts it, don't wait a moment and lose your head.』 He also said: 『Xuansha's path is different, people of the time must know. In the depths of winter, the yang energy is strong, in June, frost falls. Words are not related to the tongue, silence is the essential word. Understand my last sentence, few in the world know.』 A monk asked: 『Outside of the four dignities (walking, standing, sitting, and lying down), how does one serve the king?』 The master said: 『You are a criminal against the king's law, how can you ask such a thing?』 A monk asked: 『Did the ancients raising a mallet and raising a whisk accord with the Zen sect's purpose?』 The master said: 『It does not accord.』 The monk asked: 『What was the ancients' intention?』 The master raised the whisk. The monk asked: 『What about the matters within the Zen sect?』 The master said: 『You will understand when you realize it.』 A monk asked: 『What is a Vajra warrior?』 The master blew a breath. The King of Min sent the master onto the boat, and the master knocked on the boat's side and asked: 『Great King, how can you get out of here?』 The King said: 『How long have I been inside here?』 (Guizong Rou Chan has another saying: 『If it weren't for the monk, I wouldn't have arrived here.』) The master asked the person transporting wooden buckets: 『When will you return from the mountain?』 The person said: 『In three to five days.』 The master said: 『When you return, will you bring back a load of bottomless buckets?』 The person was speechless. (Guizong Rou Chan answered on his behalf: 『What will the monk use them for?』) The master instructed: 『All the old practitioners everywhere say they receive beings and benefit beings, but if you encounter three kinds of sick people, how will you receive them? For the blind, raising a mallet and raising a whisk, they cannot see it; for the deaf, speaking subtle Dharma, they cannot hear it; for the mute, teaching them to speak, they cannot speak. If you cannot receive them, the Buddha Dharma has no efficacy.』 At that time, a monk came out and said: 『Are students allowed to discuss these three kinds of sick people?』 The master said: 『Allowed. How do you intend to discuss it?』 That monk made a respectful gesture and left. The master said: 『No, no.』 Arhat Guichen appeared.

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有眼耳口。和尚作么生接。師曰。慚愧。便歸方丈。中塔曰。三種病人。即今在甚麼處。又一僧曰。非唯謾他。兼亦自謾(法眼云。我當時見羅漢舉此僧語。我便會三種病人。云居錫云。祇如此僧會不會。若道會。玄沙又道不是。若道不會。法眼為甚麼道。我因此僧語。便會三種病人。上座。無事上來商量。大家要知)。有僧請益雲門。門曰。汝禮拜著。僧禮拜起。門以拄杖挃之。僧退後。門曰。汝不是患盲么。復喚。近前來。僧近前。門曰。汝不是患聾么。門曰。會么。曰。不會。門曰。汝不是患啞么。僧於是有省。長慶來。師問。除卻藥忌。作么生道。慶曰。放憨作么。師曰。雪峰山橡子拾食。來這裡雀兒放糞。師因僧禮拜。師曰。因我得禮汝。普請斫柴次。見一虎。天龍曰。和尚。虎。師曰。是汝。虎。歸院後天龍問。適來見虎。云是汝。未審尊意如何。師曰。娑婆世界有四種極重事。若人透得。不妨出得陰界(東禪齊云。上座。古人見了道我身心如大地虛空。如今人還透得么)。師問長生。維摩觀佛。前際不來。后際不去。今則無住。汝作么生觀。生曰。放皎然過。有個道處。師曰。放汝過作么生道。生良久。師曰。教阿誰委悉。生曰。徒勞側耳。師曰。情知汝向鬼窟里作活計(崇壽稠別長生云。喚甚麼作如

【現代漢語翻譯】 現代漢語譯本 有眼、耳、口（指具有感知能力）。和尚如何接引他們？ 法眼禪師說：『慚愧。』便回到方丈。 中塔禪師說：『三種病人（指盲、聾、啞），現在在哪裡？』 又一個僧人說：『不只是欺騙他，也欺騙了自己。』（法眼禪師說：『我當時見羅漢舉這個僧人的話，我便領會了三種病人。』云居錫禪師說：『只是這個僧人會不會？如果說會，玄沙禪師又說不是。如果說不會，法眼禪師為什麼說，我因此僧人的話，便領會了三種病人。上座，沒事上來商量，大家要知道。』） 有僧人向雲門禪師請教，雲門禪師說：『你禮拜。』僧人禮拜起身，雲門禪師用拄杖敲打他。僧人退後，雲門禪師說：『你不是患了盲癥嗎？』又叫他：『近前來。』僧人走近前，雲門禪師說：『你不是患了耳聾嗎？』雲門禪師說：『明白了嗎？』僧人說：『不明白。』雲門禪師說：『你不是患了啞癥嗎？』僧人因此有所領悟。 長慶禪師來訪，法眼禪師問：『除去藥忌（指不該吃藥的時候），怎麼說？』 長慶禪師說：『裝傻作什麼？』 法眼禪師說：『雪峰山的橡子被拾去吃，來這裡的麻雀卻拉屎。』 法眼禪師因為僧人禮拜，法眼禪師說：『因為我得以禮拜你。』 大家一起砍柴的時候，看見一隻老虎，天龍禪師說：『和尚，老虎！』 法眼禪師說：『是你，老虎。』 回到寺院后，天龍禪師問：『剛才看見老虎，說「是你」，不知道您的意思是什麼？』 法眼禪師說：『娑婆世界有四種極重的事，如果有人能透徹理解，不妨可以超出陰界（指生死輪迴）。』（東禪齊禪師說：『上座，古人見了說我身心如大地虛空，現在人還能透徹理解嗎？』） 法眼禪師問長生禪師：『維摩詰觀佛，前際不來，后際不去，現在無住，你如何觀？』 長生禪師說：『放皎然過去，有個說話的地方。』 法眼禪師說：『放你過去怎麼說？』 長生禪師沉默良久，法眼禪師說：『教誰知道？』 長生禪師說：『徒勞側耳傾聽。』 法眼禪師說：『我知道你向鬼窟里做活計（指執迷不悟）。』（崇壽稠禪師對長生禪師說：『叫什麼作如？』）

【English Translation】 English version Having eyes, ears, and mouth (referring to the ability to perceive). How does the abbot receive them? Fayan (Fayan Wenyi, a Chan master) said, 'Ashamed.' Then he returned to his room. Zhongta (another Chan master) said, 'The three kinds of sick people (referring to the blind, deaf, and mute), where are they now?' Another monk said, 'Not only deceiving others, but also deceiving oneself.' (Fayan said, 'When I saw Luohan (an enlightened disciple of the Buddha) cite this monk's words, I understood the three kinds of sick people.' Yunju Xi (another Chan master) said, 'Just does this monk understand or not? If you say he understands, Xuansha (another Chan master) also says no. If you say he doesn't understand, why did Fayan say, 'Because of this monk's words, I understood the three kinds of sick people?' Venerable, come up and discuss when you have nothing to do, everyone wants to know.') A monk asked Yunmen (Yunmen Wenyan, a Chan master) for instruction. Yunmen said, 'You bow.' The monk bowed and stood up. Yunmen struck him with his staff. The monk stepped back. Yunmen said, 'Aren't you suffering from blindness?' He called again, 'Come closer.' The monk came closer. Yunmen said, 'Aren't you suffering from deafness?' Yunmen said, 'Do you understand?' The monk said, 'I don't understand.' Yunmen said, 'Aren't you suffering from muteness?' The monk then had an awakening. Changqing (a Chan master) came to visit. The master (Fayan) asked, 'Apart from medicine contraindications (referring to times when medicine should not be taken), how do you speak?' Changqing said, 'What are you doing, playing the fool?' Fayan said, 'The acorns of Xuefeng Mountain are picked up and eaten, and the sparrows come here to defecate.' Because a monk bowed, Fayan said, 'Because of me, I am able to bow to you.' While everyone was chopping firewood, they saw a tiger. Tianlong (a monk) said, 'Abbot, a tiger!' Fayan said, 'It's you, tiger.' After returning to the monastery, Tianlong asked, 'Just now, when we saw the tiger, you said 'It's you,' I don't know what your intention was?' Fayan said, 'In the Saha world (the world we live in), there are four extremely heavy matters. If someone can thoroughly understand them, they may be able to escape the yin realm (the realm of birth and death).' (Dongchan Qi (another Chan master) said, 'Venerable, the ancients saw and said that my body and mind are like the great earth and empty space, can people today still thoroughly understand this?') Fayan asked Changsheng (a monk), 'Vimalakirti (a famous Buddhist figure) contemplates the Buddha, the past does not come, the future does not go, and the present has no dwelling. How do you contemplate?' Changsheng said, 'Let Jiaoran (a poet) pass, there is a place to speak.' Fayan said, 'How do you speak after letting you pass?' Changsheng remained silent for a long time. Fayan said, 'Who should I teach to know?' Changsheng said, 'It is futile to strain your ears to listen.' Fayan said, 'I know you are making a living in a ghost cave (referring to being deluded).' (Chongshou Chou (another Chan master) said to Changsheng, 'What do you call suchness (the true nature of reality)?')

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來)。問。古人皆以瞬視接人。未審和尚以何接人。師曰。我不以瞬視接人。曰。學人為甚道不得。師曰。逼塞汝口。爭解道得(法眼云。古人恁么道甚奇特。且問上座口是甚麼)。問。凡有言句。盡落裷䙡。不落裷䙡。請和尚商量。師曰。拗折秤衡來。與汝商量。問。承古有言。舉足下足。無非道場。如何是道場。師曰。沒卻你。曰。為甚麼得恁么難見。師曰。祇為太近(法眼曰。也無可得近。直下是上座)。師在雪峰時。光侍者謂師曰。師叔若學得禪。某甲打鐵船下海去。師住后問光曰。打得鐵船也未。光無對(法眼代云。和尚終不恁么。法燈代云。請和尚下船。玄覺代云。貧兒思舊債)。師一日遣僧送書上雪峰。峰開緘。見白紙三幅。問僧。會么。曰。不會。峰曰。不見道君子千里同風。僧回舉似。師曰。山頭老漢蹉過也不知。曰。和尚如何。師曰。孟春猶寒也不解道。師問鏡清。教中道不見一法為大過患。且道不見甚麼法。清指露柱曰。莫是不見這個法么(同安顯別云。也知和尚不造次)。師曰。浙中清水白米從汝吃。佛法未會在。問。承和尚有言。盡十方世界是一顆明珠。學人如何得會。師曰。盡十方世界是一顆明珠。用會作么。僧便休。師來日卻問其僧。盡十方世界是一顆明珠。汝作么生會。曰。盡十方

【現代漢語翻譯】 問：古人都是用眼色來接待人，不知道和尚您用什麼來接待人？ 師父說：我不以眼色接待人。 問：學人為什麼說不出來呢？ 師父說：堵住了你的嘴，怎麼能說得出來？（法眼禪師評論說：古人這樣說，真是奇特。且問問這位上座，口是什麼？）。 問：凡是說出來的言語，都落在常套之中。如何才能不落入常套，請和尚商量。 師父說：把秤桿折斷了，再來和你商量。 問：聽古人說，舉足下足，無非道場。什麼是道場？ 師父說：沒卻你。 問：為什麼這麼難以見到（道場）？ 師父說：只因爲太近。（法眼禪師說：也無可接近，當下就是上座本身）。 師父在雪峰時，光侍者對師父說：師叔如果學得了禪，我就打鐵船下海去。 師父住持后問光侍者：打好鐵船了嗎？ 光侍者無言以對。（法眼禪師代答說：和尚終究不會那樣做。法燈禪師代答說：請和尚下船。玄覺禪師代答說：窮人想起舊債）。 師父一日派遣僧人送書給雪峰禪師，雪峰禪師打開信封，見到三張白紙，問僧人：會么？ 僧人說：不會。 雪峰禪師說：不見道君子千里同風。 僧人回來把情況告訴師父，師父說：山頭老漢錯過也不知道。 僧人問：和尚您怎麼看？ 師父說：孟春猶寒也不解道。 師父問鏡清禪師：教義中說，不見一法為最大的過患，那麼，不見的是什麼法？ 鏡清禪師指著露柱說：莫非是不見這個法嗎？（同安顯禪師評論說：也知道和尚您不是隨便說說）。 師父說：浙中的清水白米任你吃，佛法還沒領會。 問：聽和尚您說，盡十方世界是一顆明珠，學人如何才能領會？ 師父說：盡十方世界是一顆明珠，用領會做什麼？ 僧人便沉默不語。師父第二天又問那個僧人：盡十方世界是一顆明珠，你作何理解？ 僧人說：盡十方

【English Translation】 Question: The ancients all used winks to receive people. I don't know what does the venerable monk use to receive people? The master said: I do not use winks to receive people. Question: Why can't the student say it? The master said: Blocking your mouth, how can you say it? (Fayan (Fa-yen) commented: The ancients said it so strangely. Let me ask this senior monk, what is the mouth?). Question: All words and sentences fall into clichés. Please discuss with the venerable monk how to avoid falling into clichés. The master said: Break the steelyard and come to discuss with you. Question: According to the ancients, every step you take is nothing but a Bodhimanda (dojo). What is a Bodhimanda? The master said: Get rid of you. Question: Why is it so difficult to see? The master said: Just because it's too close. (Fayan said: There is nothing to get close to, it is the senior monk himself). When the master was at Xuefeng (Hsueh-feng), attendant Guang (Kuang) said to the master: If my uncle learns Chan (Zen), I will build an iron boat and go to sea. After the master took charge, he asked Guang: Have you built the iron boat yet? Guang had no answer. (Fayan answered on his behalf: The venerable monk will never do that. Fadeng (Fa-teng) answered on his behalf: Please get on the boat, venerable monk. Xuanjue (Hsuan-chueh) answered on his behalf: The poor man remembers the old debt). One day, the master sent a monk to deliver a letter to Xuefeng. Xuefeng opened the envelope and saw three blank sheets of paper. He asked the monk: Do you understand? The monk said: I don't understand. Xuefeng said: Haven't you heard that gentlemen share the same wind for thousands of miles? The monk returned and told the master about it. The master said: The old man on the mountain missed it and didn't even know. The monk asked: What about you, venerable monk? The master said: It's still cold in early spring, and you don't even understand that. The master asked Jingqing (Ching-ch』ing): The teachings say that not seeing a single dharma (law, principle) is the greatest fault. Then, what dharma is not seen? Jingqing pointed to the pillar and said: Is it that this dharma is not seen? (Tonganxian (T』ung-an Hsien) commented: I also know that the venerable monk is not speaking casually). The master said: You can eat the clear water and white rice from Zhejiang (Chekiang) as you please, but you still haven't understood the Buddha-dharma. Question: I heard you say, venerable monk, that the entire ten directions world is a bright pearl. How can the student understand it? The master said: The entire ten directions world is a bright pearl. What's the use of understanding it? The monk then remained silent. The next day, the master asked the monk again: The entire ten directions world is a bright pearl. How do you understand it? The monk said: The entire ten directions

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世界是一顆明珠。用會作么。師曰。知汝向鬼窟里作活計(玄覺云。一般恁么道。為甚麼卻成鬼窟去)。問。如何是無縫塔。師曰。這一縫大小。韋監軍來謁。乃曰。曹山和尚甚奇怪。師曰。撫州取曹山幾里。韋指傍僧曰。上座曾到曹山否。曰。曾到。韋曰。撫州取曹山幾里。曰。百二十里。韋曰。恁么則上座不到曹山。韋卻起禮拜。師曰。監軍卻須禮此僧。此僧卻具慚愧(云居錫云。甚麼處是此僧具慚愧。若檢得出。許上座有行腳眼)。問。如何是清凈法身。師曰。膿滴滴地。問。如何是親切底事。師曰。我是謝三郎。西天有聲明三藏至。閩帥請師辨驗。師以鐵火箸敲銅爐。問。是甚麼聲。藏曰。銅鐵聲(法眼別云。請大師為大王。法燈別云。聽和尚問)。師曰。大王莫受外國人謾。藏無對(法眼代云。大師久受大王供養。法燈代云。卻是和尚謾大王)。師南遊。莆田縣排百戲迎接。來日。師問小塘長老。昨日許多喧鬧。向甚麼處去也。塘提起衲衣角。師曰。料掉沒交涉(法眼別云。昨日有多少喧鬧。法燈別云。今日更好笑)。問僧。乾闥婆城汝作么生會。曰。如夢如幻(法眼別敲物示之)。師與地藏在方丈說話。夜深侍者閉卻門。師曰。門總閉了。汝作么生得出去。藏曰。喚甚麼作門(法燈別云。和尚莫欲歇去)

【現代漢語翻譯】 現代漢語譯本 世界是一顆明珠。如何使用它？ 曹山回答說：『我知道你正在鬼窟里謀生。』（玄覺說：『同樣是這樣說，為什麼卻成了鬼窟呢？』） 有人問：『什麼是無縫塔？』 曹山回答說：『這一縫有多大？』 韋監軍來拜訪。他說：『曹山和尚很奇怪。』 曹山問：『從撫州到曹山有多少里？』 韋指著旁邊的僧人說：『這位上座曾經到過曹山嗎？』 僧人回答：『曾經到過。』 韋問：『從撫州到曹山有多少里？』 僧人回答：『一百二十里。』 韋說：『那麼上座沒有到過曹山。』 韋起身禮拜。 曹山說：『監軍應該禮拜這位僧人，這位僧人卻有慚愧之心。』（云居錫說：『哪裡是這位僧人有慚愧之心的地方？如果能檢查出來，就允許上座有行腳的眼力。』） 有人問：『什麼是清凈法身？（Dharmakāya）』 曹山回答說：『膿滴滴地。』 有人問：『什麼是親切的事情？』 曹山回答說：『我是謝三郎。』 西天有聲明三藏（Tripitaka master）來到，閩帥請曹山辨別真偽。 曹山用鐵火箸敲擊銅爐，問：『這是什麼聲音？』 三藏回答：『銅鐵聲。』（法眼另說：『請大師為大王辨別。』 法燈另說：『聽和尚問。』） 曹山說：『大王不要被外國人欺騙了。』 三藏無言以對。（法眼代答：『大師長久接受大王的供養。』 法燈代答：『卻是和尚欺騙大王。』） 曹山南遊，莆田縣安排百戲迎接。第二天，曹山問小塘長老：『昨天如此喧鬧，都到哪裡去了？』 小塘提起衲衣角。 曹山說：『估計是沒交涉。』（法眼另說：『昨天有多少喧鬧。』 法燈另說：『今天更好笑。』） 有僧人問：『乾闥婆城（Gandharva city）你如何理解？』 僧人回答：『如夢如幻。』（法眼另外敲擊物體來開示。） 曹山與地藏（Dizang）在方丈說話，夜深了，侍者把門關上。 曹山說：『門都關上了，你如何出去？』 地藏回答：『把什麼叫做門？』（法燈另說：『和尚莫非想要休息了？』）

【English Translation】 English version The world is a bright pearl. How to use it? Caoshan said, 'I know you are making a living in the ghost cave.' (Xuanjue said, 'It's the same to say so, why does it become a ghost cave?') Someone asked, 'What is a seamless stupa?' Caoshan said, 'How big is this seam?' Military Inspector Wei came to visit. He said, 'The monk Caoshan is very strange.' Caoshan asked, 'How many miles is it from Fuzhou to Caoshan?' Wei pointed to the monk next to him and said, 'Has this monk ever been to Caoshan?' The monk replied, 'I have been there.' Wei asked, 'How many miles is it from Fuzhou to Caoshan?' The monk replied, 'One hundred and twenty miles.' Wei said, 'Then the monk has not been to Caoshan.' Wei got up and bowed. Caoshan said, 'The military inspector should bow to this monk, but this monk has a sense of shame.' (Yunjuxi said, 'Where is the place where this monk has a sense of shame? If you can find it, you are allowed to have the eyes of a pilgrim.') Someone asked, 'What is the pure Dharmakāya?' Caoshan said, 'Pus dripping.' Someone asked, 'What is the most intimate thing?' Caoshan said, 'I am Xie Sanlang.' A Tripitaka master from the Western Regions arrived, and the Governor of Min requested Caoshan to distinguish the true from the false. Caoshan struck the copper furnace with an iron fire poker and asked, 'What is this sound?' The master replied, 'The sound of copper and iron.' (Fayan said separately, 'Please, Master, distinguish for the Great King.' Fadeng said separately, 'Listen to the monk's question.') Caoshan said, 'Great King, don't be deceived by foreigners.' The master was speechless. (Fayan answered on his behalf, 'The Master has long received the Great King's offerings.' Fadeng answered on his behalf, 'But it is the monk who is deceiving the Great King.') Caoshan traveled south, and Putian County arranged a hundred plays to welcome him. The next day, Caoshan asked Elder Xiaotang, 'Where did all the noise go yesterday?' Xiaotang raised the corner of his kasaya. Caoshan said, 'It is estimated that there is no involvement.' (Fayan said separately, 'How much noise was there yesterday.' Fadeng said separately, 'Today is even more ridiculous.') A monk asked, 'How do you understand the city of Gandharva?' The monk replied, 'Like a dream, like an illusion.' (Fayan separately knocked on objects to show it.) Caoshan and Dizang were talking in the abbot's room. Late at night, the attendant closed the door. Caoshan said, 'The door is closed, how do you get out?' Dizang replied, 'What do you call a door?' (Fadeng said separately, 'Does the monk want to rest?')

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。師以杖拄地。問長生曰。僧見俗見。男見女見。汝作么生見。曰。和尚還見皎然見處么。師曰。相識滿天下。問。承和尚有言。聞性遍周沙界。雪峰打鼓。這裡為甚麼不聞。師曰。誰知不聞。問。險惡道中。以何為津樑。師曰。以眼為津樑。曰。未得者如何。師曰。快救取好。師舉志公云。每日拈香擇火。不知身是道場。乃曰。每日拈香擇火。不知真個道場(玄覺云。祇如此二尊宿語。還有親疏也無)。師與韋監軍吃果子。韋問。如何是日用而不知。師拈起果子曰。吃。韋吃果子了。再問。師曰。祇這是日用而不知。普請搬柴。師曰。汝諸人盡承吾力。一僧曰。既承師力。何用普請。師叱之曰。不普請爭得柴歸。師問明真大師。善財參彌勒。彌勒指歸文殊。文殊指歸佛處。汝道佛指歸甚麼處。曰。不知。師曰。情知汝不知(法眼別云。喚甚麼作佛)。大普玄通到。禮覲。師曰。你在彼住。莫誑惑人家男女。曰。玄通祇是開個供養門。晚來朝去。爭敢作恁么事。師曰。事難。曰。真情是難。師曰。甚麼處是難處。曰。為伊不肯承當。師便入方丈。拄卻門。僧問。學人乍入叢林。乞師指個入路。師曰。還聞偃溪水聲么。曰。聞。師曰。從這裡入。泉守王公請師登樓。先語客司曰。待我引大師到樓前。便舁卻梯。客司稟旨

【現代漢語翻譯】 現代漢語譯本： 老師用禪杖拄地，問長生：『僧人看見俗人，男人看見女人，你是怎麼看的？』長生回答：『和尚您還看到皎然（唐代詩僧）所見之處嗎？』老師說：『相識的人遍天下。』 有僧人問：『聽和尚您說，聞性遍佈整個沙界，為什麼雪峰（雪峰義存禪師）打鼓，這裡卻聽不見？』老師說：『誰知道聽不見呢？』 有僧人問：『在險惡的道路中，用什麼作為渡口的橋樑？』老師說：『用眼睛作為渡口的橋樑。』僧人問：『沒有得到的人該怎麼辦？』老師說：『趕快去救取啊！』 老師舉例志公（寶誌禪師）的話說：『每天拈香擇火，卻不知道自身就是道場。』於是說：『每天拈香擇火，卻不知道真正的道場在哪裡。』（玄覺（永嘉玄覺禪師）說：『僅僅如此二位尊宿的話，還有親疏之分嗎？』） 老師與韋監軍一起吃果子。韋監軍問：『什麼是日用而不知？』老師拿起果子說：『吃。』韋監軍吃了果子后，再次發問。老師說：『這就是日用而不知。』 大眾一起搬柴。老師說：『你們這些人全都承受我的力量。』一個僧人說：『既然承受老師的力量，為什麼還要大家一起搬？』老師呵斥他說：『不一起搬，怎麼能把柴搬回來？』 老師問明真大師：『善財童子參拜彌勒菩薩，彌勒菩薩指引他去見文殊菩薩，文殊菩薩指引他去見佛。你說佛指引他去哪裡？』明真大師回答：『不知道。』老師說：『早就知道你不知道。』（法眼禪師另外說：『把什麼叫做佛？』） 大普玄通前來拜見老師。老師說：『你住在那裡，不要誑騙人家的男女。』玄通回答：『玄通只是開了個供養的門路，早晚來去，怎麼敢做那樣的事？』老師說：『事情很難啊。』玄通說：『真心實意很難。』老師說：『什麼地方是難處？』玄通說：『因為他們不肯承擔。』老師便回到方丈室，關上了門。 有僧人問：『學人剛入叢林，請老師指點一條入門的道路。』老師說：『還聽到偃溪的水聲嗎？』僧人回答：『聽到。』老師說：『從這裡入門。』 泉州太守王公邀請老師登上樓。事先告訴客司說：『等我引大師到樓前，就把梯子搬走。』客司稟告領命。

【English Translation】 English version: The master struck the ground with his staff and asked Changsheng: 'Monks see laypeople, men see women, how do you see?' Changsheng replied: 'Does the master still see what Jiaoran (a Tang Dynasty poet-monk) saw?' The master said: 'Acquaintances are all over the world.' A monk asked: 'I heard the master say that the nature of hearing pervades the entire realm of sand. Why can't we hear Xuefeng (Zen Master Xuefeng Yicun) beating the drum here?' The master said: 'Who knows that we can't hear?' A monk asked: 'In a dangerous path, what should be used as a bridge for crossing?' The master said: 'Use the eyes as a bridge for crossing.' The monk asked: 'What should those who have not attained do?' The master said: 'Hurry up and save them!' The master cited the words of Zhigong (Zen Master Baozhi): 'Every day, he picks incense and chooses fire, but he doesn't know that his own body is the Bodhimanda.' Then he said: 'Every day, he picks incense and chooses fire, but he doesn't know where the real Bodhimanda is.' (Xuanjue (Zen Master Yongjia Xuanjue) said: 'Are there any differences in closeness or distance between the words of these two venerable monks?') The master and Military Inspector Wei were eating fruit together. Military Inspector Wei asked: 'What is it to use daily without knowing?' The master picked up a fruit and said: 'Eat.' After Military Inspector Wei ate the fruit, he asked again. The master said: 'This is using it daily without knowing.' Everyone was carrying firewood together. The master said: 'All of you are receiving my strength.' A monk said: 'Since we are receiving the master's strength, why do we need everyone to carry it together?' The master scolded him and said: 'If we don't carry it together, how can we bring the firewood back?' The master asked Great Master Mingzhen: 'Sudhana (Shancai Tongzi) paid homage to Maitreya Bodhisattva, Maitreya Bodhisattva directed him to see Manjusri Bodhisattva, and Manjusri Bodhisattva directed him to see the Buddha. Where do you say the Buddha directed him to go?' Great Master Mingzhen replied: 'I don't know.' The master said: 'I knew you didn't know.' (Zen Master Fayan said separately: 'What do you call Buddha?') Da Pu Xuantong came to pay respects to the master. The master said: 'You live there, don't deceive other people's men and women.' Xuantong replied: 'Xuantong is just opening a door for offerings, coming and going morning and night, how dare I do such a thing?' The master said: 'Things are difficult.' Xuantong said: 'Sincerity is difficult.' The master said: 'Where is the difficulty?' Xuantong said: 'Because they are unwilling to take responsibility.' The master then returned to his abbot's room and closed the door. A monk asked: 'This student has just entered the Sangha, please master, point out a path for entering.' The master said: 'Do you still hear the sound of the Yanxi stream?' The monk replied: 'I hear it.' The master said: 'Enter from here.' Prefect Wang of Quanzhou invited the master to ascend the tower. He told the guest officer in advance: 'When I lead the master to the front of the tower, remove the ladder.' The guest officer acknowledged the order.

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。公曰。請大師登樓。師視樓．複視其人。乃曰。佛法不是此道理(法眼云。未舁梯時。日幾度登樓)。師與泉守在室中說話。有一沙彌揭簾入見。卻退步而出。師曰。那沙彌好與二十拄杖。守曰。恁么即某甲罪過(同安顯別云。祖師來也)。師曰。佛法不是恁么(鏡清云。不為打水。有僧問。不為打水意作么生。清云。青山碾為塵。敢保沒閑人)。梁開平戊辰示寂。閩帥為之樹塔。

福州長慶慧棱禪師

杭州鹽官人也。姓孫氏。稟性淳澹。年十三于蘇州通玄寺出家登戒。歷參禪苑。后參靈云。問。如何是佛法大意。云曰。驢事未去。馬事到來。師如是往來雪峰．玄沙二十年間。坐破七個蒲團。不明此事。一日捲簾。忽然大悟。乃有頌曰。也大差。也大差。捲起簾來見天下。有人問我解何宗。拈起拂子劈口打。峰舉謂玄沙曰。此子徹去也。沙曰。未可。此是意識著述。更須勘過始得。至晚。眾僧上來問訊。峰謂師曰。備頭陀未肯汝在。汝實有正悟。對眾舉來。師又有頌曰。萬象之中獨露身。唯人自肯乃方親。昔時謬向途中覓。今日看來火里冰。峰乃顧沙曰。不可更是意識著述。師問峰曰。從上諸聖傳受一路。請師垂示。峰良久。師設禮而退。峰乃微笑。師入方丈參。峰曰。是甚麼。師曰。今日天晴好普請

【現代漢語翻譯】 現代漢語譯本： 太守說：『請大師登上樓。』禪師看了看樓，又看了看太守，於是說：『佛法不是這個道理。』（法眼禪師說：『還沒架梯子的時候，太陽已經幾次登上樓了。』） 禪師與泉州太守在房間里說話，有一個沙彌掀開簾子進來拜見，卻又退步出去。禪師說：『那個沙彌應該打二十拄杖。』太守說：『這麼說來，就是我的罪過了。』（同安顯別禪師說：『祖師來了。』） 禪師說：『佛法不是這樣的。』（鏡清禪師說：『不是爲了打水。』有僧人問：『不爲了打水，那意圖是什麼？』鏡清禪師說：『青山碾為塵，敢保證沒有閑人。』） 梁開平戊辰年圓寂，閩地的長官為他建造了塔。

福州長慶慧棱禪師

是杭州鹽官人，姓孫。天性淳樸淡泊。十三歲在蘇州通玄寺出家受戒。遍參各個禪寺。後來參訪靈云禪師，問道：『如何是佛法的大意？』靈云禪師說：『驢的事情還沒過去，馬的事情又來了。』禪師這樣往來於雪峰、玄沙禪師處二十年間，坐破了七個蒲團，仍然不明白這件事。一天捲起簾子，忽然大悟，於是作頌說：『也大差，也大差，捲起簾來見天下。有人問我解何宗，拈起拂子劈口打。』 雪峰禪師舉起這件事對玄沙禪師說：『這人徹悟了。』玄沙禪師說：『還不能這麼說，這只是意識的著述，還需要勘驗過才行。』到了晚上，眾僧上來問訊，雪峰禪師對慧棱禪師說：『備頭陀（雪峰禪師自稱）還不認可你，你如果確實有真正的領悟，就當著大家說出來。』禪師又作頌說：『萬象之中獨露身，唯人自肯乃方親。昔時謬向途中覓，今日看來火里冰。』 雪峰禪師於是回頭對玄沙禪師說：『不可能還是意識的著述。』禪師問雪峰禪師說：『從上諸聖傳授的一路，請老師開示。』雪峰禪師沉默了很久。禪師行禮後退下。雪峰禪師於是微笑。禪師進入方丈室參拜，雪峰禪師問：『是什麼？』禪師說：『今天天晴，適合普請（指集體勞作）。』

【English Translation】 English version: The governor said, 'Please, Master, ascend the tower.' The Chan master looked at the tower, then looked at the governor, and said, 'The Buddha-dharma is not this principle.' (Fayan said, 'Before the ladder was erected, how many times had the sun ascended the tower?') The Chan master was speaking with the governor of Quanzhou in a room. A novice monk lifted the curtain and entered to pay his respects, but then retreated. The Chan master said, 'That novice monk deserves twenty blows of the staff.' The governor said, 'In that case, it is my fault.' (Xianbie of Tongan said, 'The Patriarch has arrived!') The Chan master said, 'The Buddha-dharma is not like that.' (Jingqing said, 'Not for drawing water.' A monk asked, 'What is the intention of not drawing water?' Qing said, 'Grind the green mountains into dust, and I guarantee there will be no idle people.') He passed away in the year Wuchen of the Kaiping era of the Liang dynasty. The military governor of Min built a pagoda for him.

Chan Master Huileng of Changqing in Fuzhou

He was a native of Yanguan in Hangzhou, with the surname Sun. He was of a pure and simple nature. At the age of thirteen, he left home and received ordination at Tongxuan Temple in Suzhou. He visited various Chan monasteries. Later, he visited Lingyun and asked, 'What is the great meaning of the Buddha-dharma?' Lingyun said, 'The donkey's business has not gone, and the horse's business has arrived.' The Chan master traveled back and forth between Xuefeng and Xuansha for twenty years, wearing out seven meditation cushions, yet he did not understand this matter. One day, while rolling up the curtain, he suddenly had a great enlightenment, and composed a verse saying, 'It's a big difference, it's a big difference, rolling up the curtain to see the whole world. If someone asks me what sect I understand, I'll pick up the whisk and strike their mouth.' Xuefeng raised this matter and said to Xuansha, 'This person has thoroughly awakened.' Xuansha said, 'Not yet. This is just a description of consciousness; it still needs to be examined.' In the evening, when the monks came to pay their respects, Xuefeng said to Chan Master Huileng, 'Head Monk Bei (Xuefeng referring to himself) does not yet approve of you. If you truly have genuine enlightenment, speak it out before everyone.' The Chan master then composed another verse saying, 'Alone the body is revealed amidst the myriad phenomena; only when one acknowledges oneself is one truly intimate. In the past, I mistakenly sought it along the way; today, looking at it, it is ice in fire.' Xuefeng then turned to Xuansha and said, 'It cannot still be a description of consciousness.' The Chan master asked Xuefeng, 'The path transmitted by all the sages from above, please, Master, instruct me.' Xuefeng remained silent for a long time. The Chan master bowed and withdrew. Xuefeng then smiled. The Chan master entered the abbot's room to pay his respects. Xuefeng asked, 'What is it?' The Chan master said, 'Today the weather is clear, suitable for universal labor (collective work).'

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。自此酬問。未嘗爽于玄旨。師在西院。問詵上座曰。這裡有象骨山。汝曾到么。曰。不曾到。師曰。為甚麼不到。曰。自有本分事在。師曰。作么生是上座本分事。詵乃提起衲衣角。師曰。為當祇這個。別更有。曰。上座見個甚麼。師曰。何得龍頭蛇尾。保福辭歸雪峰。謂師曰。山頭和尚或問上座信。作么生祇對。師曰。不避腥膻。亦有少許。曰。通道甚麼。師曰。教我分付阿誰。曰。從展雖有此語。未必有恁么事。師曰。若然者。前程全自阇黎。師與保福遊山。福問。古人道妙峰山頂。莫祇這個便是也無。師曰。是即是。可惜許(僧問鼓山。祇如長慶恁么道。意作么生。山云。孫公若無此語。可謂髑髏遍野)。師來往雪峰二十九載。天祐三年泉州刺史王延彬請住招慶。開堂日。公朝服趨隅曰。請師說法。師曰。還聞么。公設拜。師曰。雖然如此。恐有人不肯。僧問。如何是正法眼。師曰。有愿不撒沙。一日。王太傅入院。見方丈門閉。問演侍者曰。有人敢道太師在否。演曰。有人敢道太師不在否(法眼別云。大傅識太師)。閩帥請居長慶。號超覺大師。上堂。良久曰。還有人相悉么。若不相悉。欺謾兄弟去也。祇今有甚麼事。莫有窒塞也無。復是誰家屋裡事。不肯擔荷。更待何時。若是利根。參學不到這裡。還會

【現代漢語翻譯】 現代漢語譯本： 自此以後，（長慶慧棱）的酬答問對，未曾偏離玄妙的宗旨。長慶慧棱在西院時，問詵上座（對僧人的尊稱）說：『這裡有象骨山（山名），你曾經去過嗎？』詵上座回答：『不曾去過。』長慶慧棱說：『為什麼不去？』詵上座回答：『自有我本分的事情要做。』長慶慧棱說：『怎麼是上座的本分事？』詵上座於是提起袈裟的衣角。長慶慧棱說：『是僅僅這個，還是另有其他？』詵上座回答：『上座您見到什麼？』長慶慧棱說：『怎麼能虎頭蛇尾呢？』 保福（僧人名）辭別雪峰（雪峰義存禪師），將要回去時，對長慶慧棱說：『雪峰義存禪師如果問起上座的訊息，我該怎麼回答？』長慶慧棱說：『不避諱腥膻（比喻世俗），也略微知道一些。』保福問：『知道什麼？』長慶慧棱說：『教我分付給誰呢？』保福說：『從展（僧人名）雖然有這樣的話，未必真有這樣的事。』長慶慧棱說：『如果這樣，前程全靠阇黎（對僧人的尊稱）您自己了。』 長慶慧棱與保福一起遊山，保福問：『古人說妙峰山頂（山名），莫非就是這個嗎？』長慶慧棱說：『是就是，可惜了。』（有僧人問鼓山（鼓山神晏禪師）：『就像長慶慧棱這樣說，意圖是什麼？』鼓山神晏禪師說：『孫公如果沒有這句話，可謂是髑髏遍野（比喻死亡慘重）。』） 長慶慧棱來往于雪峰二十九年。天祐三年，泉州刺史王延彬（人名）請長慶慧棱住持招慶寺。開堂說法那天，王延彬穿著官服走到旁邊說：『請師父說法。』長慶慧棱說：『聽見了嗎？』王延彬行禮。長慶慧棱說：『雖然如此，恐怕有人不認可。』有僧人問：『如何是正法眼？』長慶慧棱說：『有願望就不撒沙（比喻真誠）。』 有一天，王太傅（官名）來到寺院，看見方丈的門關著，問演侍者（服侍僧人的侍者）說：『有人敢說太師（對僧人的尊稱）在嗎？』演侍者說：『有人敢說太師不在嗎？』（法眼文益禪師另有說法：『太傅認識太師。』）閩帥（閩地的長官）請長慶慧棱住持長慶寺，號稱超覺大師。上堂說法，沉默良久后說：『還有人互相瞭解嗎？如果不互相瞭解，就是欺騙兄弟了。如今有什麼事？莫非有什麼阻塞嗎？又是誰家的屋裡事？不肯承擔，更待何時？如果是利根之人，參學不到這裡，也會明白。』

【English Translation】 English version: From then on, (Changqing Huileng's) responses to questions never deviated from the profound principles. When Changqing Huileng was in the West Courtyard, he asked the senior monk (a respectful term for monks) Shen: 'There is Elephant Bone Mountain (mountain name) here. Have you ever been there?' The senior monk Shen replied, 'I have never been there.' Changqing Huileng said, 'Why haven't you been there?' The senior monk Shen replied, 'I have my own duties to attend to.' Changqing Huileng said, 'What are the senior monk's duties?' The senior monk Shen then raised the corner of his kasaya (monk's robe). Changqing Huileng said, 'Is it just this, or is there something else?' The senior monk Shen replied, 'What do you see, senior monk?' Changqing Huileng said, 'How can it be a dragon's head and a snake's tail?' Baofu (monk's name) bid farewell to Xuefeng (Zen Master Xuefeng Yicun) and was about to return. He said to Changqing Huileng, 'If Zen Master Xuefeng Yicun asks about the senior monk, how should I answer?' Changqing Huileng said, 'Without avoiding the stench of meat (a metaphor for worldliness), I also know a little.' Baofu asked, 'Know what?' Changqing Huileng said, 'Who should I entrust it to?' Baofu said, 'Although Congzhan (monk's name) has such words, it may not be true.' Changqing Huileng said, 'If so, the future depends entirely on you, Ajari (a respectful term for monks).' Changqing Huileng and Baofu were traveling in the mountains together. Baofu asked, 'The ancients said the summit of Miaofeng Mountain (mountain name), is it just this?' Changqing Huileng said, 'It is, but it's a pity.' (A monk asked Gushan (Zen Master Gushan Shenyan): 'Like Changqing Huileng said, what is the intention?' Zen Master Gushan Shenyan said, 'If Sun Gong didn't have this sentence, it could be said that skulls are all over the field (a metaphor for heavy death).') Changqing Huileng traveled to and from Xuefeng for twenty-nine years. In the third year of Tianyou, Wang Yanbin (person's name), the prefect of Quanzhou, invited Changqing Huileng to reside at Zhaoqing Temple. On the day of the opening ceremony, Wang Yanbin, wearing official robes, walked to the side and said, 'Please, Master, preach the Dharma.' Changqing Huileng said, 'Did you hear it?' Wang Yanbin bowed. Changqing Huileng said, 'Even so, I'm afraid some people won't agree.' A monk asked, 'What is the Eye of the True Dharma?' Changqing Huileng said, 'If you have a wish, don't scatter sand (a metaphor for sincerity).' One day, Grand Tutor Wang (official title) came to the temple and saw the abbot's door closed. He asked the attendant Yan (an attendant serving monks), 'Does anyone dare to say that the Great Master (a respectful term for monks) is here?' The attendant Yan said, 'Does anyone dare to say that the Great Master is not here?' (Zen Master Fayan Wenyi has another saying: 'The Grand Tutor knows the Great Master.') The governor of Min (the Min region) invited Changqing Huileng to reside at Changqing Temple, and he was called Great Master Chaojue. In the Dharma hall, after a long silence, he said, 'Are there still people who understand each other? If you don't understand each other, you are deceiving your brothers. What is the matter now? Is there any blockage? Whose family's affair is it? If you are unwilling to bear the burden, when will you wait? If you are a person of sharp faculties, even if you don't come here to study, you will understand.'

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么。如今有一般行腳人。耳里總滿也。假饒收拾得底。還當得行腳事么。僧問。行腳事如何學。師曰。但知就人索取。曰。如何是獨脫一路。師曰。何煩更問。問。名言妙義。教有所詮。不涉三科。請師直道。師曰。珍重。師乃曰。明明歌詠汝尚不會。忽被暗裡來底事。汝作么生。僧問。如何是暗來底事。師曰。喫茶去(中塔代云。便請和尚相伴)。問。如何是不隔毫端底事。師曰。當不當。問。如何得不疑不惑去。師乃展兩手。僧不進語。師曰。汝更問。我與汝道。僧再問。師露膊而坐。僧禮拜。師曰。汝作么生會。曰。今日風起。師曰。恁么道未定人見解。汝于古今中有甚麼節要齊得長慶。若舉得。許汝作話主。其僧但立而已。師卻問。汝是甚處人。曰。向北人。師曰。南北三千里外。學妄語作么。僧無對。上堂。良久曰。莫道今夜較些子。便下座。僧問。眾手淘金。誰是得者。師曰。有伎倆者得。曰。學人還得也無。師曰。大遠在。上堂。撞著道伴交肩過。一生參學事畢。上堂。凈潔打疊了也。卻近前問我覓。我劈脊與你一棒。有一棒到你。你鬚生慚愧。無一棒到你。你又向甚麼處會。問。羚羊掛角時如何。師曰。草里漢。曰。掛角后如何。師曰。亂叫喚。曰。畢竟如何。師曰。驢事未去。馬事到來。問。如何

【現代漢語翻譯】 么。現在有一些雲遊僧人，耳朵里總是滿滿的（指聽了很多道理，卻沒有真正理解）。即使他們收拾得很好，又能算是真正的雲遊嗎？僧人問：『雲遊這件事該如何學習？』 師父說：『只知道向別人索取。』 僧人問：『什麼是獨脫一路？』 師父說：『何必再問？』 僧人問：『名言妙義，教義有所詮釋，不涉及色、受、想、行、識三科（佛教用語，指構成人身心的五種要素），請師父直說。』 師父說：『珍重（保重）。』 師父接著說：『明明歌詠你尚且不會，如果被暗地裡來的事情擊中，你該怎麼辦？』 僧人問：『什麼是暗地裡來的事情？』 師父說：『喫茶去（中塔禪師代替師父回答說：『就請和尚您陪著師父一起喝茶』）。』 僧人問：『如何是不隔毫端（形容非常接近）的事情？』 師父說：『當不當（恰當不恰當）。』 僧人問：『如何才能做到不懷疑不迷惑？』 師父於是伸出雙手。僧人沒有說話。師父說：『你再問，我告訴你。』 僧人再次發問，師父袒露肩膀而坐。僧人禮拜。師父說：『你作何理解？』 僧人說：『今天起風了。』 師父說：『這麼說，還是沒有確定人的見解。你在古今之中有什麼要點能和長慶禪師相比？如果能舉出來，我就允許你做說法的主人。』 那僧人只是站著。師父反問：『你是哪裡人？』 僧人說：『向北人。』 師父說：『南北三千里之外，學妄語做什麼？』 僧人無言以對。師父上堂說法，良久才說：『不要說今晚好一些。』 便下座。僧人問：『眾人淘金，誰是得到金子的人？』 師父說：『有本領的人得到。』 僧人問：『學人也能得到嗎？』 師父說：『差得遠呢。』 師父上堂說法：『撞見道友擦肩而過，一生參學的事情就結束了。』 師父上堂說法：『乾乾淨淨地打掃整理好了，卻走近前來問我尋找什麼。我劈頭就給你一棒。有一棒打到你，你必須感到慚愧。沒有一棒打到你，你又向什麼地方去體會？』 僧人問：『羚羊掛角（比喻詩文意境超脫，不落痕跡）時如何？』 師父說：『草里漢（指見識淺陋的人）。』 僧人問：『掛角后如何？』 師父說：『亂叫喚。』 僧人問：『到底如何？』 師父說：『驢的事情還沒解決，馬的事情又來了。』 僧人問：『如何……』 現代漢語譯本

【English Translation】 What? Now there are some traveling monks whose ears are always full (referring to hearing many principles but not truly understanding them). Even if they are well-prepared, can they be considered true travelers? A monk asked, 'How should the matter of traveling be learned?' The master said, 'Only knowing how to ask others for things.' The monk asked, 'What is the single path of detachment?' The master said, 'Why ask again?' The monk asked, 'Exquisite words and profound meanings, teachings that are explained, not involving the three categories (Skandhas) (Buddhist term referring to the five elements that constitute a person's mind and body), please, master, speak directly.' The master said, 'Take care (farewell).' The master then said, 'You still don't understand the clear singing; if you are struck by something coming from the dark, what will you do?' The monk asked, 'What is the thing coming from the dark?' The master said, 'Go drink tea (Zhongta substituted, saying, 'Please invite the monk to accompany the master for tea').' The monk asked, 'What is the matter that is not separated by a hair's breadth (describing something very close)?' The master said, 'Is it appropriate or not?' The monk asked, 'How can one achieve non-doubt and non-confusion?' The master then extended both hands. The monk did not speak. The master said, 'Ask again, and I will tell you.' The monk asked again, and the master sat with his shoulder exposed. The monk bowed. The master said, 'How do you understand it?' The monk said, 'The wind is blowing today.' The master said, 'Saying it that way still doesn't determine a person's understanding. What essential point do you have from ancient times that can compare to Changqing? If you can bring it up, I will allow you to be the master of discourse.' That monk just stood there. The master asked in return, 'Where are you from?' The monk said, 'From the north.' The master said, 'Three thousand miles outside of the north and south, what are you doing learning to lie?' The monk had no reply. The master ascended the platform to preach, and after a long time, said, 'Don't say that tonight is a little better.' Then he descended the platform. A monk asked, 'Many hands panning for gold, who is the one who gets it?' The master said, 'The one with skill gets it.' The monk asked, 'Can the learner also get it?' The master said, 'Far from it.' The master ascended the platform to preach: 'Meeting a fellow practitioner and passing shoulder to shoulder, the matter of lifelong study is finished.' The master ascended the platform to preach: 'Cleanly and neatly tidied up, yet coming forward to ask me what to seek. I will strike you with a stick head-on. If a stick hits you, you must feel ashamed. If a stick doesn't hit you, where will you go to experience it?' A monk asked, 'What is it like when a羚羊羚羊 (Lingyang) (羚羊: antelope) hangs its horns (metaphor for poetry with transcendent meaning, leaving no trace)?' The master said, 'A 草里漢 (Caolihan) (草里漢: person of shallow understanding).' The monk asked, 'What is it like after hanging the horns?' The master said, 'Shouting and yelling randomly.' The monk asked, 'What is it ultimately like?' The master said, 'The donkey's business hasn't been resolved, and the horse's business has arrived.' The monk asked, 'How...' English version

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是合聖之言。師曰。大小長慶被汝一問。口似匾擔。曰。何故如此。師曰。適來問甚麼。上堂。我若純舉唱宗乘。須閉卻法堂門。所以道。盡法無民。僧問。不怕無民。請師盡法。師曰。還委落處么。問。如何是西來意。師曰。香嚴道底。一時坐卻。上堂。總似今日。老胡有望。保福曰。總似今日。老胡絕望(玄覺云。恁么道是相見語。不是相見語)。安國𤦆和尚得師號。師去作賀。國出接。師曰。師號來邪。曰。來也。師曰。是甚麼號。曰。明真。師乃展手。國曰。甚麼處去來。師曰。幾不問過。問僧。甚處來。曰。鼓山來。師曰。鼓山有不跨石門底句。有人借問。汝作么生道。曰。昨夜報慈宿。師曰。劈脊棒汝。又作么生。曰。和尚若行此棒。不虛受人天供養。師曰。幾合放過。問。古人有言。相逢不拈出。舉意便知有時如何。師曰。知有也未(僧又問保福。福云。此是誰語。云。丹霞語。福云。去。莫妨我打睡)。師入僧堂。舉起疏頭曰。見即不見。還見么。眾無對(法眼代云。縱受得。至別處亦不敢呈人)。師到羅山。見制龕子。以杖敲龕曰。太煞預備。山曰。拙佈置。師曰。還肯入也無。山乃吽。吽。上堂。大眾集定。師乃拽出一僧曰。大眾禮拜此僧。又曰。此僧有甚麼長處。便教大眾禮拜。眾無對。僧問

【現代漢語翻譯】 現代漢語譯本： 這是符合聖人教誨的言論。趙州禪師說：『大小長慶被你這樣一問，嘴巴都像扁擔一樣了。』 學僧問：『為什麼會這樣呢？』 趙州禪師說：『你剛才問了些什麼？』 趙州禪師上堂說法：『我如果純粹地宣講宗門佛法，就必須關閉法堂的大門。所以說，盡法無民。』 有僧人問：『不怕沒有聽眾，請禪師您盡情說法。』 趙州禪師說：『你還明白落腳之處嗎？』 又有人問：『如何是達摩祖師西來之意（指禪宗的根本宗旨）？』 趙州禪師說：『就像香嚴智閑（Tang-yen Chih-hsien）所說的那樣，一時之間就頓悟了。』 趙州禪師上堂說法：『總像今天這樣，老胡（指達摩祖師）還有希望。』 保福禪師說：『總像今天這樣，老胡就絕望了。』（玄覺禪師評論說：『這樣說，是相見之語，又不是相見之語。』） 安國𤦆和尚得到了『明真』的禪師稱號，趙州禪師前去祝賀。安國𤦆和尚出來迎接。趙州禪師問：『禪師的稱號來了嗎？』 安國𤦆和尚說：『來了。』 趙州禪師問：『是什麼稱號？』 安國𤦆和尚說：『明真。』 趙州禪師於是伸出手。安國𤦆和尚問：『從哪裡來？』 趙州禪師說：『差點就錯過了。』 趙州禪師問一個僧人：『從哪裡來？』 僧人說：『從鼓山（Ku-shan）來。』 趙州禪師說：『鼓山有不跨石門（Shih-men）的句子，如果有人問你，你該怎麼說？』 僧人說：『昨夜報慈寺（Pao-tz'u Temple）借宿。』 趙州禪師說：『要狠狠地打你一棒。』 又該怎麼說？ 僧人說：『和尚如果行使這一棒，就不會白白接受人天的供養。』 趙州禪師說：『差點就放過你了。』 有人問：『古人有言，相逢不拈出，舉意便知有時如何？』 趙州禪師說：『你知道有嗎？』（僧人又問保福禪師，保福禪師說：『這是誰說的話？』 僧人說：『是丹霞禪師（Tan-hsia）說的話。』 保福禪師說：『走開，不要妨礙我睡覺。』） 趙州禪師進入僧堂，舉起名冊說：『看見也看不見，還看見嗎？』 眾僧無言以對。（法眼禪師（Fa-yen）代答說：『即使接受了，到了別處也不敢拿出來示人。』） 趙州禪師來到羅山（Lo-shan），看見準備好的龕子，用禪杖敲打龕子說：『準備得太周到了。』 羅山禪師說：『簡陋的佈置。』 趙州禪師說：『還肯進去嗎？』 羅山禪師於是發出『吽，吽』的聲音。 趙州禪師上堂說法：『大眾集合完畢，』 趙州禪師於是拉出一個僧人說：『大眾禮拜這位僧人。』 又說：『這位僧人有什麼長處，便教大眾禮拜？』 眾僧無言以對。有僧人問：

【English Translation】 English version: These are words in accordance with the teachings of the sages. The Master said, 'Ta-hsiao Ch'ang-ch'ing, after being asked by you, his mouth is like a flat carrying pole.' The monk asked, 'Why is it like this?' The Master said, 'What did you ask just now?' The Master ascended the hall and said, 'If I purely expound the teachings of the sect, I must close the door of the Dharma hall. Therefore, it is said, 'Exhaust the Dharma, no people.' A monk asked, 'Not afraid of no people, please Master exhaust the Dharma.' The Master said, 'Do you still understand the place to settle?' Someone asked, 'What is the meaning of Bodhidharma's coming from the West (referring to the fundamental principle of Zen Buddhism)?' The Master said, 'Like what Hsiang-yen Chih-hsien (Tang-yen Chih-hsien) said, he suddenly awakened at once.' The Master ascended the hall and said, 'If it's all like today, the old barbarian (referring to Bodhidharma) has hope.' Pao-fu said, 'If it's all like today, the old barbarian is hopeless.' (Hsüan-chüeh commented, 'Saying it this way is a word of meeting, yet not a word of meeting.') An-kuo 𤦆, the monk, received the title of 'Ming-chen' (明真, meaning 'Clear Truth') as a Zen Master. The Master went to congratulate him. Kuo came out to greet him. The Master said, 'Has the title of Zen Master arrived?' Kuo said, 'It has arrived.' The Master said, 'What is the title?' Kuo said, 'Ming-chen.' The Master then extended his hand. Kuo asked, 'Where did you come from?' The Master said, 'Almost missed the question.' The Master asked a monk, 'Where did you come from?' The monk said, 'From Ku-shan (鼓山).' The Master said, 'Ku-shan has a sentence about not crossing the Stone Gate (Shih-men). If someone asks you, how would you say it?' The monk said, 'Last night I stayed overnight at Pao-tz'u Temple (報慈寺).' The Master said, 'I'll give you a good beating.' How else would you say it? The monk said, 'If the Master wields this stick, he will not receive the offerings of humans and gods in vain.' The Master said, 'Almost let you go.' Someone asked, 'The ancients said, 'Meeting without picking it out, knowing when it's intended, what about that?' The Master said, 'Do you know there is?' (The monk also asked Pao-fu, who said, 'Whose words are these?' The monk said, 'The words of Tan-hsia (丹霞).' Pao-fu said, 'Go away, don't disturb my sleep.') The Master entered the monks' hall, raised the register and said, 'Seeing yet not seeing, do you see?' The assembly was speechless. (Fa-yen (法眼) answered on their behalf, 'Even if you receive it, you wouldn't dare show it to others elsewhere.') The Master arrived at Lo-shan (羅山), saw the prepared niche, knocked on the niche with his staff and said, 'Too well prepared.' Shan said, 'A clumsy arrangement.' The Master said, 'Are you willing to enter?' Shan then made a 'Hum, Hum' sound. The Master ascended the hall and said, 'The assembly is gathered.' The Master then pulled out a monk and said, 'The assembly bows to this monk.' He also said, 'What merits does this monk have that I should have the assembly bow to him?' The assembly was speechless. A monk asked:

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。如何是文彩未生時事。師曰。汝先舉。我后舉。其僧但立而已(法眼別云。請和尚舉)。師曰。汝作么生舉。曰。某甲截舌有分。保福遷化。僧問。保福拋卻殼漏子。向甚麼處去也。師曰。且道保福在那個殼漏子里(法眼別云。那個是保福殼漏子)。閩帥夫人崔氏(奉道自稱練師)。遣使送衣物至。曰。練師令就大師請回信。師曰。傳語練師。領取回信。須臾。使卻來師前唱喏便回。師明日入府。練師曰。昨日謝大師回信。師曰。卻請昨日回信看。練師展兩手。帥問師曰。練師適來呈信。還愜大師意否。師曰。猶較些子(法眼別云。這一轉語大王自道取)。曰。未審大師意旨如何。師良久。帥曰。不可思議。大師佛法深遠。後唐長興三年歸寂。王氏建塔。

漳州保福院從展禪師

福州陳氏子。年十五。禮雪峰為受業師。游吳楚間。后歸執侍。峰一日忽召曰。還會么。師欲近前。峰以杖拄之。師當下知歸。嘗以古今方便詢於長慶。一日慶謂師曰。寧說阿羅漢有三毒。不可說如來有二種語。不道如來無語。祇是無二種語。師曰。作么生是如來語。慶曰。聾人爭得聞。師曰。情知和尚向第二頭道。慶曰。汝又作么生。師曰。喫茶去(云居錫云。甚麼處是長慶向第二頭道處)。因舉。盤山道。光境俱亡。復是何

【現代漢語翻譯】 現代漢語譯本：『如何是文彩未生時事？』（如何是還沒有任何修飾時的本來面目？） 師父說：『你先說，我后說。』 那僧人只是站著不動。（法眼禪師另外說：『請和尚先說。』） 師父說：『你打算怎麼說？』 僧人說：『我截舌也有份。』 保福禪師圓寂。有僧人問：『保福禪師拋棄了軀殼，到哪裡去了？』 師父說：『你說說看，保福禪師在哪個軀殼裡？』（法眼禪師另外說：『哪個是保福禪師的軀殼？』） 閩帥夫人崔氏（信奉道教，自稱練師）派人送衣物來，說：『練師讓我來向大師請回信。』 師父說：『轉告練師，自己去領回信。』 不一會兒，使者又回到師父面前作揖便回去了。師父第二天入府，練師說：『昨天感謝大師的回信。』 師父說：『請把昨天的回信拿出來看看。』 練師伸出兩手。 閩帥問師父說：『練師剛才呈上的信，還合大師的心意嗎？』 師父說：『還差一點。』（法眼禪師另外說：『這一句轉語，大王自己說出來。』） 閩帥說：『不知道大師的意旨如何？』 師父沉默良久。 閩帥說：『不可思議，大師的佛法深遠。』 後唐長興三年圓寂，王氏建塔。

漳州保福院從展禪師

福州陳氏之子，十五歲時，拜雪峰禪師為受業師。遊歷吳楚一帶，後來回來侍奉雪峰禪師。雪峰禪師有一天忽然叫他，說：『會么？』（明白了嗎？） 從展禪師想要走近，雪峰禪師用禪杖拄住他。從展禪師當下明白。 曾經向長慶禪師詢問古今方便法門。有一天，長慶禪師對他說：『寧可說阿羅漢有三毒（貪嗔癡），也不可說如來有二種語。不是說如來沒有語，只是沒有二種語。』 從展禪師說：『怎麼是如來語？』 長慶禪師說：『聾人怎麼能聽見？』 從展禪師說：『我知道和尚在第二義上說。』 長慶禪師說：『你又怎麼說？』 從展禪師說：『喫茶去。』（云居錫禪師說：『哪裡是長慶禪師在第二義上說的地方？』） 因為舉起盤山禪師的話說：『光境俱亡，復是何事？』（光明和境界都消失了，又是什麼事呢？）

【English Translation】 English version: 'What is the matter before the arising of literary embellishment?' The master said, 'You speak first, and I will speak later.' The monk just stood there. (Fayan (Dharma Eye) said separately, 'Please, Master, speak first.') The master said, 'How do you intend to speak?' The monk said, 'I have a share in cutting off my tongue.' Baofu (Protecting Blessings) Chan Master passed away. A monk asked, 'Where did Baofu go after discarding his shell?' The master said, 'Tell me, in which shell is Baofu?' (Fayan said separately, 'Which is Baofu's shell?') Madam Cui (Surname Cui) of the Min (Fujian) governor (a Daoist devotee, calling herself Lian Shi (Refined Master)) sent someone to deliver clothing and objects, saying, 'Lian Shi instructed me to ask the great master for a reply.' The master said, 'Tell Lian Shi to receive the reply herself.' After a while, the messenger returned to the master, bowed, and left. The next day, the master entered the governor's mansion. Lian Shi said, 'Yesterday, I thanked the great master for the reply.' The master said, 'Please show me yesterday's reply.' Lian Shi stretched out both hands. The governor asked the master, 'Is Lian Shi's letter just now to the master's liking?' The master said, 'Still a bit short.' (Fayan said separately, 'Say this turning phrase yourself, Great King.') The governor said, 'I don't know what the master's intention is?' The master remained silent for a long time. The governor said, 'Inconceivable, the great master's Buddha-dharma is profound.' He passed away in the third year of Changxing (Long Prosperity) of the Later Tang Dynasty. The Wang family built a pagoda.

Chan Master Congzhan (Following Development) of Baofu Monastery in Zhangzhou (Zhang Prefecture)

A son of the Chen (Surname Chen) family of Fuzhou (Fu Prefecture), at the age of fifteen, he bowed to Xuefeng (Snow Peak) as his instructing master. He traveled between Wu (Jiangsu) and Chu (Hubei), and later returned to serve Xuefeng. One day, Xuefeng suddenly called him and said, 'Do you understand?' As Congzhan was about to approach, Xuefeng stopped him with his staff. Congzhan immediately understood. He often inquired about expedient methods of the past and present from Changqing (Evergreen). One day, Changqing said to him, 'It is better to say that an Arhat has the three poisons (greed, hatred, and delusion) than to say that a Tathagata (Thus Come One) has two kinds of speech. It is not that the Tathagata has no speech, but only that he has no two kinds of speech.' Congzhan said, 'What is the Tathagata's speech?' Changqing said, 'How can a deaf person hear it?' Congzhan said, 'I know that the master is speaking from the second meaning.' Changqing said, 'How do you say it?' Congzhan said, 'Let's have some tea.' (Yunju Xi (Cloud Dwelling Tin) said, 'Where is the place where Changqing spoke from the second meaning?') Because he raised Panshan's (Tray Mountain) words, saying, 'When light and object both vanish, what then is it?'

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物。洞山道。光境未亡。復是何物。師曰。據此二尊宿商量。猶未得剿絕。乃問長慶。如今作么生道得剿絕。慶良久。師曰。情知和尚向鬼窟里作活計。慶卻問。作么生。師曰。兩手扶犁水過膝。長慶問。見色便見心。還見船子么。師曰。見。曰。船子且置。作么生是心。師卻指船子(歸宗柔別云。和尚祇解問人)。雪峰上堂曰。諸上座。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。師舉問鵝湖。僧堂前相見即且置。祇如望州亭．烏石嶺甚麼處相見。鵝湖驟步歸方丈。師低頭入僧堂。梁真明四年。漳州刺史王公創保福禪苑。迎請居之。開堂日。王公禮跪三請。躬自扶掖升堂。師乃曰。須起個笑端作么。然雖如此。再三不容推免。諸仁者還識么。若識得。便與古佛齊肩。時有僧出。方禮拜。師曰。晴幹不肯去。直待雨淋頭。問。郡守崇建精舍。大闡真風。便請和尚舉揚宗教。師曰。還會么。曰。恁么則群生有賴也。師曰。莫涂污人好。又僧出禮拜。師曰。大德好與。莫覆卻船子。僧問。泯默之時。將何為則。師曰。落在甚麼處。曰。不會。師曰。瞌睡漢出去。上堂。此事如擊石火。似閃電光。構得構不得。未免喪身失命。僧問。未審構得底人還免喪身失命也無。師曰。適來且置。阇黎還構得么。曰

【現代漢語翻譯】 物，洞山（Dongshan，人名）問道：『光境未亡（光和境沒有消失），復是何物？』 師（指雪峰義存，Xuefeng Yicun）說：『據此二尊宿（指洞山和另一位尊者）商量，猶未得剿絕（還沒有徹底明白）。』於是問長慶（Changqing，人名）：『如今作么生道得剿絕（現在怎麼說才能徹底明白）？』 長慶良久不語。師說：『情知和尚向鬼窟里作活計（我知道你還在迷惑中）。』 長慶反問：『作么生（怎麼說）？』 師說：『兩手扶犁水過膝（形容非常辛苦）。』 長慶問：『見色便見心（看到外在的現象就能明白內在的本質），還見船子么（還見到船子和尚了嗎）？』 師說：『見。』 長慶說：『船子且置（船子和尚暫且不談），作么生是心（什麼是心）？』 師卻指船子（歸宗柔（Guizong Rou，人名）別云：和尚祇解問人（和尚只會問人））。 雪峰（Xuefeng，指雪峰義存）上堂說：『諸位上座，望州亭（Wangzhou Pavilion，地名）與汝相見了也（和你們相見了）。烏石嶺（Wushi Ridge，地名）與汝相見了也。僧堂前與汝相見了也。』 師舉此話問鵝湖（Ehu，人名）：『僧堂前相見即且置（僧堂前相見暫且不談），祇如望州亭、烏石嶺甚麼處相見（望州亭、烏石嶺在什麼地方相見）？』 鵝湖驟步歸方丈（鵝湖快步回到自己的房間）。師低頭入僧堂（雪峰低頭走入僧堂）。 梁真明四年，漳州刺史王公（Magistrate Wang，人名）創保福禪苑（Baofu Zen Monastery，寺廟名），迎請雪峰義存居住。開堂日，王公禮跪三請，親自扶掖雪峰升堂。師乃說：『須起個笑端作么（需要一個笑話嗎）？然雖如此（雖然如此），再三不容推免（再三推辭也不行）。諸仁者還識么（各位還認識嗎）？若識得（如果認識），便與古佛齊肩（就與古佛一樣）。』 時有僧出，方禮拜。師說：『晴幹不肯去（晴天不肯走），直待雨淋頭（非要等到雨淋頭）。』 問：『郡守崇建精舍（郡守修建精舍），大闡真風（弘揚佛法），便請和尚舉揚宗教（請和尚弘揚佛法）。』 師說：『還會么（明白嗎）？』 僧答：『恁么則群生有賴也（這樣眾生就有依靠了）。』 師說：『莫涂污人好（不要玷污了別人）。』 又僧出禮拜。師說：『大德好與（大德你好），莫覆卻船子（不要打翻了船）。』 僧問：『泯默之時（沉默的時候），將何為則（以什麼為準則）？』 師說：『落在甚麼處（落在哪裡）？』 僧答：『不會。』 師說：『瞌睡漢出去（打瞌睡的出去）。』 上堂。此事如擊石火（這件事就像擊石產生的火花），似閃電光（像閃電的光芒）。構得構不得（領悟得到領悟不到），未免喪身失命（都免不了喪身失命）。 僧問：『未審構得底人還免喪身失命也無（不知道領悟的人是否能免於喪身失命）？』 師說：『適來且置（剛才的暫且不談），阇黎還構得么（你領悟了嗎）？』 僧答：『不會。』

【English Translation】 Dongshan (name of a person) asked: 'If the light and realm have not perished, what is it?' The Master (referring to Xuefeng Yicun) said: 'According to the discussion of these two venerable ones (referring to Dongshan and another venerable one), it is still not completely understood.' Then he asked Changqing (name of a person): 'How can it be said to be completely understood now?' Changqing remained silent for a long time. The Master said: 'I know that the monk is making a living in a ghost cave (I know you are still in confusion).' Changqing asked back: 'How?' The Master said: 'Both hands holding the plow, the water over the knees (describing very hard work).' Changqing asked: 'Seeing form, one sees the mind (seeing external phenomena, one can understand the internal essence), do you still see Boat Monk (Chuanzi Heshang)?' The Master said: 'I see.' Changqing said: 'Boat Monk is set aside for now, what is the mind?' The Master pointed to Boat Monk (Guizong Rou said separately: The monk only knows how to ask people). Xuefeng (referring to Xuefeng Yicun) said in the hall: 'All of you, Wangzhou Pavilion (name of a place) has met you. Wushi Ridge (name of a place) has met you. The front of the monks' hall has met you.' The Master raised this question to Ehu (name of a person): 'Meeting in front of the monks' hall is set aside for now, where do Wangzhou Pavilion and Wushi Ridge meet?' Ehu quickly returned to his room. The Master lowered his head and entered the monks' hall. In the fourth year of Zhenming of the Liang Dynasty, Magistrate Wang of Zhangzhou built Baofu Zen Monastery and invited Xuefeng Yicun to live there. On the opening day, Magistrate Wang knelt and invited him three times, personally helping Xuefeng ascend the hall. The Master then said: 'Do you need a joke? Although this is the case, it cannot be avoided after repeated refusals. Do you all recognize it? If you recognize it, you will be on par with the ancient Buddhas.' At that time, a monk came out and bowed. The Master said: 'He refuses to leave when it's sunny, and waits until the rain soaks his head.' Asked: 'The magistrate is building a monastery and greatly promoting the true Dharma, so please the monk to promote the religion.' The Master said: 'Do you understand?' The monk replied: 'In that case, all beings will have something to rely on.' The Master said: 'Don't defile others.' Another monk came out and bowed. The Master said: 'Great Virtue, hello, don't overturn the boat.' The monk asked: 'When there is silence, what should be the standard?' The Master said: 'Where does it fall?' The monk replied: 'I don't understand.' The Master said: 'The sleepy one, get out.' Ascending the hall. This matter is like a spark from striking a stone, like a flash of lightning. Whether you understand it or not, you cannot avoid losing your life. The monk asked: 'I don't know if those who understand can avoid losing their lives?' The Master said: 'Let's set aside what happened just now, have you understood?' The monk replied: 'I don't understand.'

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。若構不得。未免大眾怪笑。師曰。作家。作家。曰。是甚麼心行。師曰。一杓屎攔面潑。也不知臭。師見僧。以杖打露柱。又打其僧頭。僧作忍痛聲。師曰。那個為甚麼不痛。僧無對(玄覺代云。貪行拄杖)。問。摩騰入漢。一藏分明。達磨西來。將何指示。師曰。上座行腳事作么生。曰。不會。師曰。不會會取。莫傍家取人處分。若是久在叢林。粗委些子。遠近可以隨處任真。其有初心後學。未知次序。山僧所以不惜口業。向汝道塵劫來事。祇在如今。還會么。然佛法付囑。國王．大臣．郡守昔同佛會。今方如是。若是福祿榮貴。則且不論。祇如當時受佛付囑底事。還記得么。若識得。便與千聖齊肩。儻未識得。直須諦信此事不從人得。自己亦非。言多去道轉遠。直道言語道斷。心行處滅。猶未是在。久立。珍重。上堂。有人從佛殿後過。見是張三李四。從佛殿前過。為甚麼不見。且道佛法利害在甚麼處。僧曰。為有一分粗境。所以不見。師乃叱之。自代曰。若是佛殿即不見。曰。不是佛殿。還可見否。師曰。不是佛殿。見個甚麼。問。十二時中如何據驗。師曰。恰好據驗。曰。學人為甚麼不見。師曰。不可更捏目去也。問。主伴重重。極十方而齊唱。如何是極十方而齊唱。師曰。汝何不教別人問。問。因言辯意

【現代漢語翻譯】 現代漢語譯本：如果構造不出來，難免被大眾怪笑。 師父說：『作家，作家。』（意指有創造力的人）那人問：『這是什麼心行？』 師父說：『一勺屎迎面潑來，也不知道臭。』 師父看見僧人，用禪杖打露柱（寺院中柱子），又打那個僧人的頭。 僧人作出忍痛的聲音。 師父說：『那個為什麼不痛？』 僧人無言以對。（玄覺禪師代替回答說：『貪圖禪杖。』）有人問：『摩騰（Kāśyapa Mātanga，東漢時來華的印度僧人）入漢，一藏（Tripiṭaka，佛教經典總稱）分明。 達磨（Bodhidharma，禪宗初祖）西來，將要指示什麼？』 師父說：『上座（對僧人的尊稱）行腳（雲遊參學）的事情做得怎麼樣？』 那人說：『不會。』 師父說：『不會就去領會，不要依靠別人來給你處分。 如果是久在叢林（指寺院）的人，大致知道一些。 遠近都可以隨處任真（隨順本性）。 如果是初學的人，不知道次序。 山僧（謙稱）所以不惜口業（不怕說錯話），向你們說塵劫（極長的時間）以來的事情，就在如今。 領會了嗎？ 然而佛法付囑（囑託），國王、大臣、郡守昔日與佛同會，如今也是這樣。 如果是福祿榮貴，那就暫且不論。 只是像當時接受佛的付囑這件事，還記得嗎？ 如果認識得，便與千聖（眾多聖人）齊肩。 如果還不認識，就必須確信此事不能從別人那裡得到，自己也不是。 說得越多，離道越遠。 直到言語道斷，心行處滅（思維停止），還不是最終的境界。』 師父站立很久，說：『珍重。』 上堂（法會上座說法）。 有人從佛殿後經過，看見是張三李四。 從佛殿前經過，為什麼看不見？ 且說佛法的厲害之處在哪裡？ 僧人說：『因為有一分粗境（粗糙的境界），所以看不見。』 師父於是呵斥他。 自己代替回答說：『如果是佛殿就看不見。』 那人說：『不是佛殿，還能看見嗎？』 師父說：『不是佛殿，看見什麼？』 有人問：『十二時中（一天之中）如何據驗（驗證）？』 師父說：『恰好據驗。』 那人說：『學人（學習的人）為什麼看不見？』 師父說：『不可更捏目（閉上眼睛）去也。』 有人問：『主伴重重（重重疊疊），極十方（指整個宇宙）而齊唱，如何是極十方而齊唱？』 師父說：『你為什麼不教別人問？』 有人問：『因言辯意（通過言語來辨別意義）。』

【English Translation】 English version: If one cannot construct it, one will inevitably be laughed at by the assembly. The master said, 'Artisan, artisan.' (referring to someone with creativity) The person asked, 'What is this state of mind?' The master said, 'A spoonful of excrement is splashed in the face, and one does not even know it stinks.' The master saw a monk and struck the pillar (a pillar in the monastery) with his staff, and then struck the monk's head. The monk made a sound of pain. The master said, 'Why does that one not hurt?' The monk had no reply. (Xuánjué (玄覺) answered on his behalf, 'Greedy for the staff.') Someone asked, 'When Kāśyapa Mātanga (摩騰) entered Han, the Tripiṭaka (一藏) was clear. When Bodhidharma (達磨) came from the West, what would he indicate?' The master said, 'How is the senior monk (上座)'s practice of wandering (行腳) going?' The person said, 'I don't understand.' The master said, 'If you don't understand, then go and understand, do not rely on others to give you instructions. If one has been in the monastery (叢林) for a long time, one will roughly know something. Near and far, one can be authentic everywhere. If one is a beginner, not knowing the order, this mountain monk (山僧) does not hesitate to speak, telling you about matters from countless kalpas (塵劫) ago, which are right now. Do you understand? However, the entrustment (付囑) of the Dharma, the kings, ministers, and governors of the past were in the same assembly as the Buddha, and it is the same now. If it is about blessings, wealth, and honor, then let us not discuss it for now. Just like the matter of receiving the Buddha's entrustment at that time, do you remember it? If you recognize it, then you are on par with the thousands of sages (千聖). If you do not yet recognize it, then you must firmly believe that this matter cannot be obtained from others, nor is it oneself. The more one speaks, the further one is from the Way. Until the path of words is cut off, and the activity of the mind ceases (心行處滅), it is still not the ultimate state.' The master stood for a long time and said, 'Take care.' Ascending the hall (giving a Dharma talk). Someone passed behind the Buddha hall and saw Zhang San and Li Si. Passing in front of the Buddha hall, why could they not be seen? Tell me, where does the power of the Dharma lie? A monk said, 'Because there is a portion of coarse realm (粗境), therefore they cannot be seen.' The master then scolded him. He answered on his own behalf, 'If it is the Buddha hall, then they cannot be seen.' The person said, 'If it is not the Buddha hall, can they still be seen?' The master said, 'If it is not the Buddha hall, what is there to see?' Someone asked, 'How can one verify (據驗) in the twelve periods of the day (十二時中)?' The master said, 'It is precisely the verification.' The person said, 'Why can't the student (學人) see it?' The master said, 'You cannot close your eyes (捏目) to go.' Someone asked, 'The host and guests are layered (主伴重重), singing together to the ends of the ten directions (極十方), what is singing together to the ends of the ten directions?' The master said, 'Why don't you teach others to ask?' Someone asked, 'Distinguishing meaning through words (因言辯意).'

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時如何。師曰。因甚麼言。僧低頭良久。師曰。掣電之機。徒勞佇思。師因僧侍立。問曰。汝得恁么粗心。僧曰。甚麼處是某甲粗心處。師拈一塊土。度與僧曰。拋向門前著。僧拋了卻來。曰。甚麼處是某甲粗心處。師曰。我見䇿著磕著。所以道汝粗心。師問羅山。僧問巖頭。浩浩塵中如何辨主。頭曰。銅沙鑼里滿盛油。意作么生。山召師。師應諾。山曰。獼猴入道場。山卻問明招。忽有人問你。又作么生。招曰。箭穿紅日影。師問羅山。巖頭道與么與么。不與么不與么。意作么生。山召師。師應諾。山曰。雙明亦雙暗。師禮謝。三日後卻問。前日蒙和尚垂慈。祗為看不破。山曰。盡情向汝道了也。師曰。和尚是把火行山。曰。若與么。據汝疑處問將來。師曰。如何是雙明亦雙暗。山曰。同生亦同死。師又禮謝而退。別有僧問師。同生亦同死時如何。師曰。彼此合取狗口。曰。和尚收取口吃飯。其僧卻問羅山。同生亦同死時如何。山曰。如牛無角。曰。同生不同死時如何。山曰。如虎戴角。師見僧吃飯。乃拓缽曰。家常。僧曰。和尚是甚麼心行。有尼到參。問師。阿誰。侍者報曰。覺師姑。師曰。既是覺師姑。用來作么。尼曰。仁義道中即不無。師別云。和尚是甚麼心行。師聞長生卓庵。乃往相訪。茶話次。生曰。曾

【現代漢語翻譯】 時如何（此時如何是好）？師曰（趙州禪師說）。因甚麼言（你為何這樣說）？僧低頭良久（僧人低頭沉默了很久）。師曰（趙州禪師說）。掣電之機（如同閃電般迅速的禪機），徒勞佇思（白白浪費時間去思考）。 師因僧侍立（趙州禪師因為僧人侍立在旁），問曰（問道）。汝得恁么粗心（你為何如此粗心大意）？僧曰（僧人說）。甚麼處是某甲粗心處（哪裡是弟子粗心的地方）？師拈一塊土（趙州禪師拿起一塊土），度與僧曰（遞給僧人說）。拋向門前著（把它扔到門前去）。僧拋了卻來（僧人扔了土回來），曰（說）。甚麼處是某甲粗心處（哪裡是弟子粗心的地方）？師曰（趙州禪師說）。我見䇿著磕著（我看到你扔土的時候磕磕絆絆），所以道汝粗心（所以我說你粗心）。 師問羅山（趙州禪師問羅山）。僧問巖頭（有僧人問巖頭）。浩浩塵中如何辨主（在這茫茫紅塵中如何辨別主人）？頭曰（巖頭說）。銅沙鑼里滿盛油（在銅鑼里盛滿油）。意作么生（是什麼意思）？山召師（羅山呼喚趙州禪師）。師應諾（趙州禪師答應）。山曰（羅山說）。獼猴入道場（如同獼猴進入道場）。山卻問明招（羅山反問明招）。忽有人問你（如果有人問你），又作么生（你又怎麼回答）？招曰（明招說）。箭穿紅日影（如同箭穿過紅日的影子）。 師問羅山（趙州禪師問羅山）。巖頭道與么與么（巖頭說這樣這樣），不與么不與么（不這樣不這樣）。意作么生（是什麼意思）？山召師（羅山呼喚趙州禪師）。師應諾（趙州禪師答應）。山曰（羅山說）。雙明亦雙暗（既是雙倍的明亮也是雙倍的黑暗）。師禮謝（趙州禪師行禮感謝）。三日後卻問（三天後又問）。前日蒙和尚垂慈（前些日子承蒙和尚慈悲），祗為看不破（只是因為弟子看不透）。山曰（羅山說）。盡情向汝道了也（我已經完全告訴你了）。師曰（趙州禪師說）。和尚是把火行山（和尚您是拿著火把在山中行走）。曰（羅山說）。若與么（如果這樣），據汝疑處問將來（就根據你疑惑的地方問出來）。師曰（趙州禪師說）。如何是雙明亦雙暗（什麼是雙倍的明亮也是雙倍的黑暗）？山曰（羅山說）。同生亦同死（一同生也一同死）。師又禮謝而退（趙州禪師又行禮感謝然後退下）。 別有僧問師（另外有僧人問趙州禪師）。同生亦同死時如何（一同生也一同死時如何）？師曰（趙州禪師說）。彼此合取狗口（彼此閉上嘴）。曰（僧人說）。和尚收取口吃飯（和尚您閉上嘴怎麼吃飯）？其僧卻問羅山（那位僧人轉而問羅山）。同生亦同死時如何（一同生也一同死時如何）？山曰（羅山說）。如牛無角（如同牛沒有角）。曰（僧人說）。同生不同死時如何（一同生卻不同死時如何）？山曰（羅山說）。如虎戴角（如同老虎戴著角）。 師見僧吃飯（趙州禪師看到僧人吃飯），乃拓缽曰（於是展開缽說）。家常（平常）。僧曰（僧人說）。和尚是甚麼心行（和尚您是什麼樣的心境）？ 有尼到參（有個尼姑來參拜），問師（問趙州禪師）。阿誰（你是誰）？侍者報曰（侍者回答說）。覺師姑（覺師姑）。師曰（趙州禪師說）。既是覺師姑（既然是覺師姑），用來作么（來這裡做什麼）？尼曰（尼姑說）。仁義道中即不無（在仁義的道路中並非沒有）。師別云（趙州禪師另外說）。和尚是甚麼心行（和尚您是什麼樣的心境）？ 師聞長生卓庵（趙州禪師聽說長生禪師住在庵里），乃往相訪（於是前去拜訪）。茶話次（在喝茶聊天的時候），生曰（長生禪師說）。曾（曾經...）

【English Translation】 How is it at that time? The Master said: 'Why do you ask?' The monk lowered his head for a long time. The Master said: 'The opportunity is like a flash of lightning; it's futile to ponder.' The Master, because a monk was standing in attendance, asked: 'How can you be so careless?' The monk said: 'Where is my carelessness?' The Master picked up a piece of earth, handed it to the monk, and said: 'Throw it in front of the gate.' The monk threw it and came back, saying: 'Where is my carelessness?' The Master said: 'I saw you stumble when throwing it, that's why I say you are careless.' The Master asked Luoshan (Luoshan). A monk asked Yantou (Yantou): 'How to distinguish the master in the vast dust?' Yantou said: 'A copper sand gong filled with oil.' What is the meaning? Luoshan called to the Master. The Master responded. Luoshan said: 'A monkey enters the Dharma hall.' Luoshan then asked Mingzhao (Mingzhao): 'If someone asks you, what would you say?' Zhao said: 'An arrow pierces the shadow of the red sun.' The Master asked Luoshan (Luoshan): 'Yantou said 'like this, like this,' 'not like this, not like this.' What is the meaning?' Luoshan called to the Master. The Master responded. Luoshan said: 'Doubly bright is also doubly dark.' The Master bowed in thanks. Three days later, he asked again: 'The other day, I received the abbot's compassion, but I still can't see through it.' Luoshan said: 'I have told you everything to the best of my ability.' The Master said: 'The abbot is walking through the mountains with a torch.' Luoshan said: 'If so, ask about the places where you have doubts.' The Master said: 'What is doubly bright and also doubly dark?' Luoshan said: 'Born together, also die together.' The Master bowed again and withdrew. Another monk asked the Master: 'How is it when born together and also die together?' The Master said: 'Close each other's dog mouths.' The monk said: 'How can the Master eat if he closes his mouth?' That monk then asked Luoshan: 'How is it when born together and also die together?' Luoshan said: 'Like a cow without horns.' The monk said: 'How is it when born together but not die together?' Luoshan said: 'Like a tiger wearing horns.' The Master saw a monk eating and then spread out his bowl, saying: 'Ordinary.' The monk said: 'What is the Master's state of mind?' A nun came to visit and asked the Master: 'Who are you?' The attendant reported: 'Awakened Nun.' The Master said: 'Since you are an Awakened Nun, what are you here for?' The nun said: 'There is no lack in the path of benevolence and righteousness.' The Master said separately: 'What is the abbot's state of mind?' The Master heard that Changsheng (Changsheng) was living in a hermitage, so he went to visit. During tea and conversation, Changsheng said: 'Once...'

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有僧問祖師西來意。某甲舉拂子示之。不知得不得。師曰。某甲爭敢道得不得。有個問。有人讚嘆此事如虎戴角。有人輕毀此事分文不直。一等是恁么事。因甚麼毀贊不同。生曰。適來出自偶爾(老宿云。毀又爭得。又老宿云。惜取眉毛好。太原孚云。若無智眼。難辨得失)。師問僧。殿里底是甚麼。曰。和尚定當看。師曰。釋迦佛。曰。和尚莫謾人好。師曰。卻是汝謾我。閩帥遣使送朱記到。師上堂提起印曰。去即印住。住即印破。僧曰。不去不住。用印奚為。師便打。僧曰。恁么則鬼窟里全因今日也。師持印歸方丈。問僧。甚處來。曰。江西。師曰。學得底那。曰。拈不出。師曰。作么生(法眼別云。謾語)。僧無對。師舉洞山真贊云。徒觀紙與墨。不是山中人。僧問。如何是山中人。師曰。汝試邈掠看。曰。若不黠兒。幾成邈掠。師曰。汝是黠兒。曰。和尚是甚麼心行。師曰。來言不豐。僧數錢次。師乃展手曰。乞我一錢。曰。和尚因何到恁么地。師曰。我到恁么地。曰。若到恁么地。將取一文去。師曰。汝因甚到恁么地。問僧。甚處來。曰。觀音。師曰。還見觀音么。曰。見。師曰。左邊見。右邊見。曰。見時不歷左右(法眼別云。如和尚見)。問。如何是入火不燒。入水不溺。師曰。若是水火。即被燒溺。

【現代漢語翻譯】 現代漢語譯本 有僧人問祖師，『什麼是祖師西來的真意？』我拿起拂塵向他示意，不知道這樣是否恰當？』 祖師說：『我怎麼敢說恰當不恰當呢？』 有個僧人問：『有人讚嘆這件事如同老虎長了角，氣勢威猛；有人輕視這件事一文不值。同樣是這件事，為什麼讚揚和詆譭如此不同？』 僧人回答說：『剛才這些話都是偶然說出的。』（有老修行說：『詆譭又有什麼關係呢？』又有老修行說：『要愛惜自己的眉毛啊。』太原孚禪師說：『如果沒有智慧的眼睛，難以分辨得失。』） 祖師問僧人：『大殿里供奉的是什麼？』 僧人說：『和尚您自己應當去看。』 祖師說：『是釋迦牟尼佛。』 僧人說：『和尚您不要騙人好不好。』 祖師說：『是你在騙我。』 閩地的長官派使者送來蓋有朱印的公文。 祖師上堂，拿起印章說：『用印就蓋住了，不用印就破了。』 僧人說：『不用印也不蓋住，那用印章做什麼呢？』 祖師便打了他。 僧人說：『這樣說來，鬼窟里的事情完全是因為今天這件事啊。』 祖師拿著印章回到方丈。 問僧人：『從哪裡來？』 僧人說：『江西。』 祖師說：『學到了什麼？』 僧人說：『說不出來。』 祖師說：『怎麼回事？』（法眼禪師另外評論說：『說謊。』） 僧人無言以對。 祖師舉起洞山真贊說：『只是觀看紙和墨，不是山中人。』 僧人問：『什麼是山中人？』 祖師說：『你試著描摹一下看看。』 僧人說：『如果不是聰明人，幾乎就描摹不出來了。』 祖師說：『你就是聰明人。』 僧人說：『和尚您是什麼樣的心境？』 祖師說：『來言不豐（指你問的問題太空泛）。』 僧人正在數錢，祖師於是伸出手說：『乞討我一文錢。』 僧人說：『和尚您怎麼到了這種地步？』 祖師說：『我到了這種地步。』 僧人說：『如果到了這種地步，拿走一文錢就是了。』 祖師說：『你又因什麼到了這種地步？』 問僧人：『從哪裡來？』 僧人說：『觀音（指觀音菩薩道場）。』 祖師說：『還見到觀音菩薩了嗎？』 僧人說：『見到了。』 祖師說：『在左邊見到，還是在右邊見到？』 僧人說：『見到的時候不經歷左右。』（法眼禪師另外評論說：『如同和尚您見到的一樣。』） 問：『什麼是入火不燒，入水不溺？』 祖師說：『如果是水和火，就會被燒溺。』

【English Translation】 English version A monk asked the Patriarch, 'What is the meaning of the Patriarch's coming from the West?' I raised my whisk to show him, but I don't know if that was appropriate. The Patriarch said, 'How dare I say whether it was appropriate or not?' A monk asked, 'Some people praise this matter as if a tiger has grown horns, full of power and ferocity; others despise this matter as worthless. It's the same matter, so why are the praise and criticism so different?' The monk replied, 'Those words just now were spoken casually.' (An old practitioner said, 'What does it matter if it's criticized?' Another old practitioner said, 'Cherish your eyebrows.' Chan Master Fuyu of Taiyuan said, 'Without wise eyes, it's difficult to distinguish gain from loss.') The Patriarch asked the monk, 'What is enshrined in the main hall?' The monk said, 'Venerable monk, you should look for yourself.' The Patriarch said, 'It is Shakyamuni Buddha (the founder of Buddhism).' The monk said, 'Venerable monk, please don't deceive people.' The Patriarch said, 'It is you who are deceiving me.' The governor of Min sent an envoy to deliver an official document sealed with a vermilion stamp. The Patriarch ascended the hall, picked up the seal, and said, 'If it is stamped, it is sealed; if it is not stamped, it is broken.' The monk said, 'If it is neither stamped nor sealed, what is the use of the seal?' The Patriarch then struck him. The monk said, 'In that case, the affairs in the demon's cave are entirely due to this matter today.' The Patriarch took the seal back to his room. He asked a monk, 'Where do you come from?' The monk said, 'Jiangxi.' The Patriarch said, 'What have you learned?' The monk said, 'I can't bring it forth.' The Patriarch said, 'What's going on?' (Chan Master Fayan commented separately, 'Lying.') The monk had no reply. The Patriarch raised Dongshan's True Praise, saying, 'Merely looking at paper and ink, one is not a person of the mountains.' The monk asked, 'What is a person of the mountains?' The Patriarch said, 'Try to depict it and see.' The monk said, 'If one is not clever, one can hardly depict it.' The Patriarch said, 'You are a clever person.' The monk said, 'What is the state of mind of the Venerable monk?' The Patriarch said, 'Your words are not substantial (referring to the question being too vague).' A monk was counting money, and the Patriarch stretched out his hand and said, 'Beg me for a coin.' The monk said, 'Venerable monk, how did you get to this state?' The Patriarch said, 'I have reached this state.' The monk said, 'If you have reached this state, then take a coin.' The Patriarch said, 'And why have you reached this state?' He asked a monk, 'Where do you come from?' The monk said, 'Guanyin (referring to the Guanyin Bodhisattva's shrine).' The Patriarch said, 'Did you see Guanyin Bodhisattva?' The monk said, 'I saw her.' The Patriarch said, 'Did you see her on the left or on the right?' The monk said, 'When I saw her, it was beyond left and right.' (Chan Master Fayan commented separately, 'Just like when the Venerable monk sees.') He asked, 'What is it that enters fire without burning and enters water without drowning?' The Patriarch said, 'If it is water and fire, then it will be burned and drowned.'

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師問飯頭。鑊闊多少。曰。和尚試量看。師以手作量勢。曰。和尚莫謾某甲。師曰。卻是汝謾我。問。欲達無生路。應須識本源。如何是本源。師良久。卻問侍者。這僧問甚麼。其僧再舉。師乃喝出。曰。我不患聾。問。學人近入叢林。乞師全示入路。師曰。若教全示。我卻禮拜汝。師問僧。汝作甚麼業來。得恁么長大。曰。和尚短多少。師卻蹲身作短勢。僧曰。和尚莫謾人好。師曰。卻是汝謾我。師令侍者屈隆壽長老云。但獨自來。莫將侍者來。壽曰。不許將來。爭解離得。師曰。太煞恩愛。壽無對。師代曰。更謝和尚上足傳示。閩帥奏命服。一日示微疾。僧入丈室問訊。師曰。吾與汝相識年深。有何方術相救。曰。方術甚有。聞說和尚不解忌口(法燈別云。和尚解忌口么)。又謂眾曰。吾旬日來氣力困劣。別無他。祇是時至也。僧問。時既至矣。師去即是。住即是。師曰。道。道。曰。恁么則某甲不敢造次。師曰。失錢遭罪。言訖而寂。

福州鼓山神晏興聖國師

大梁李氏子。幼惡葷膻。樂聞鐘梵。年十二時。有白氣數道騰于所居屋壁。師題壁曰。白道從茲速改張。休來顯現作妖祥。定祛邪行歸真見。必得超凡入聖鄉。題罷。氣即隨滅。年甫志學。遘疾甚亟。夢神人與藥。覺而頓愈。明年又夢梵僧告

【現代漢語翻譯】 現代漢語譯本： 師父問飯頭（負責煮飯的僧人）。『鑊（huò，大鍋）有多寬？』飯頭說：『和尚您自己試試量量看。』師父用手比劃著量鍋的姿勢，說：『和尚你不要欺騙我。』師父說：『明明是你欺騙我。』 有僧人問：『想要達到無生之路，應該認識本源。什麼是本源？』師父沉默良久，然後問侍者：『這位僧人問的是什麼？』那僧人又重複了一遍。師父於是大喝一聲，說：『我沒有耳聾！』 有僧人問：『學人最近才進入叢林，懇請師父完全指示入門的路徑。』師父說：『如果完全指示給你，我就要禮拜你了。』 師父問僧人：『你做什麼行業來的？長得這麼高大。』僧人說：『和尚您矮多少？』師父於是蹲下身子，做出矮小的姿勢。僧人說：『和尚您不要欺騙人好不好。』師父說：『明明是你欺騙我。』 師父讓侍者轉告隆壽長老：『只要獨自前來，不要帶侍者來。』隆壽長老說：『不許帶來，怎麼能離得開呢？』師父說：『太恩愛了。』隆壽長老無言以對。師父代答說：『更感謝和尚您慈悲傳示。』 閩帥上奏朝廷賜予師父紫衣。有一天，師父示現輕微的疾病。僧人進入方丈室問候。師父說：『我與你們相識多年，有什麼方術可以相救？』僧人說：『方術有很多，聽說和尚您不忌口（法燈另說：和尚您忌口嗎？）。』 師父又對眾人說：『我近十天來氣力睏乏，沒有別的，只是時候到了。』僧人問：『既然時候到了，師父是去還是住？』師父說：『道！道！』僧人說：『這樣，那麼弟子不敢輕舉妄動。』師父說：『失錢遭罪。』說完就圓寂了。

福州鼓山神晏興聖國師

是大梁李氏之子。從小厭惡葷腥，喜歡聽聞鐘聲梵唄。十二歲時，有幾道白氣從他居住的屋壁上騰起。師父在墻上題詩說：『白道從茲速改張，休來顯現作妖祥。定祛邪行歸真見，必得超凡入聖鄉。』題完，白氣隨即消失。剛到求學的年齡，就得了重病，夢見神人給他藥，醒來后立刻痊癒。第二年又夢見梵僧告訴他……

【English Translation】 English version: The master asked the cook: 'How wide is the wok (large cooking pot)?' The cook replied: 'Venerable monk, try measuring it yourself.' The master gestured with his hands as if measuring the wok, and said: 'Venerable monk, don't deceive me.' The master said: 'It is you who are deceiving me.' A monk asked: 'To reach the path of no-birth (Wu-sheng, absence of arising), one must recognize the original source (Ben-yuan, fundamental origin). What is the original source?' The master remained silent for a long time, then asked the attendant: 'What did this monk ask?' The monk repeated his question. The master then shouted loudly, saying: 'I am not deaf!' A monk asked: 'This student has recently entered the monastery (Cong-lin, monastic community). I beg the master to fully show me the path of entry.' The master said: 'If I were to fully show it to you, I would have to bow to you.' The master asked a monk: 'What kind of work did you do before, that you grew so tall?' The monk said: 'How much shorter are you, Venerable monk?' The master then squatted down, making himself appear shorter. The monk said: 'Venerable monk, please don't deceive people.' The master said: 'It is you who are deceiving me.' The master instructed the attendant to tell Elder Longshou (name of a person): 'Come alone, do not bring an attendant.' Elder Longshou said: 'If I am not allowed to bring one, how can I bear to leave?' The master said: 'Too much affection.' Elder Longshou had no reply. The master replied on his behalf: 'I further thank the Venerable monk for his compassionate instruction.' The governor of Min (region in China) petitioned the court to bestow a purple robe upon the master. One day, the master showed signs of a slight illness. A monk entered the abbot's room to inquire after his health. The master said: 'I have known you for many years, what methods are there to save me?' The monk said: 'There are many methods, I have heard that the Venerable monk does not abstain from certain foods (Fa-deng (name of a person) said separately: Venerable monk, do you abstain from certain foods?).' The master then said to the assembly: 'For the past ten days, my strength has been failing, there is nothing else, it is just that the time has come.' A monk asked: 'Since the time has come, will the master depart or stay?' The master said: 'Tao! Tao!' The monk said: 'In that case, this disciple dares not act rashly.' The master said: 'Losing money brings suffering.' Having said this, he passed away peacefully.

National Teacher Shenyan Xingsheng of Gushan (mountain name) in Fuzhou (city name)

Was a son of the Li family of Daliang (ancient kingdom). From a young age, he disliked meat and fish, and enjoyed hearing the sounds of bells and chanting. At the age of twelve, several streams of white vapor rose from the walls of his dwelling. The master wrote a poem on the wall, saying: 'The white path from now on will quickly change, cease appearing and creating ominous signs. Surely banish evil deeds and return to true vision, certainly attain transcendence and enter the realm of the sage.' After writing, the vapor immediately disappeared. Just as he reached the age for learning, he contracted a very serious illness. He dreamed that a divine person gave him medicine, and upon waking, he was immediately cured. The following year, he dreamed again that a Buddhist monk told him...

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曰。出家時至矣。遂依衛州白鹿山規禪師披削。嵩岳受具。謂同學曰。古德云。白四羯磨后。全體戒定慧。豈準繩而可拘也。於是杖錫。遍扣禪關。而但記語言。存乎知解。及造雪嶺。朗然符契。一日參雪峰。峰知其緣熟。忽起搊住曰。是甚麼。師釋然了悟。亦忘其了心。唯舉手搖曳而已。峰曰。子作道理邪。師曰。何道理之有。峰審其懸解。撫而印之。后閩帥常詢法要。創鼓山禪苑。請舉揚宗旨。上堂。良久曰。南泉在日。亦有人舉。要且不識南泉。即今莫有識南泉者么。試出來。對眾驗看。時有僧出。禮拜才起。師曰。作么生。僧近前曰。咨和尚。師曰。不才請退。乃曰。經有經師。論有論師。律有律師。有函有號。有部有帙。各有人傳持。且佛法是建立教。禪道乃止啼之說。他諸聖出興。蓋為人心不等。巧開方便。遂有多門。受疾不同。處方還異。在有破有。居空叱空。二患既除。中道須遣。鼓山所以道。句不當機。言非展事。承言者喪。滯句者迷。不唱言前。寧談句后。直至釋迦掩室。凈名杜口。大士梁時童子。當日一問二問三問。盡有人了也。諸仁者合作么生。時有僧出禮拜。師曰。高聲問。曰。學人咨和尚。師喝曰。出去。曰。己事未明。以何為驗。師抗聲曰。似未聞那。其僧再問。師曰。一點隨流。食

咸不重。問。如何是包盡乾坤底句。師曰。近前來。僧近前。師曰。鈍置殺人。曰。如何紹得。師曰。犴俗無風。徒勞展掌。曰。如何即是。師曰。錯。曰。學人便承當時如何。師曰。汝作么生承當(法燈別云。莫費力)。問。如何是學人正立處。師曰。不從諸聖行(法燈別云。汝擬亂走)。問。千山萬山。那個是正山。師曰。用正山作么(法燈別云。千山萬山)。師與招慶相遇次。慶曰。家常。師曰。太無厭生。慶曰。且款款。師卻曰。家常。慶曰。今日未有火。師曰。太鄙吝生。慶曰。穩便將取去。上堂。垂語曰。鼓山門下。不得咳嗽。時有僧咳嗽一聲。師曰。作甚麼。曰。傷風。師曰。傷風即得。僧問。如何是宗門中事。師乃側掌。吽。吽。問。如何是向上關棙子。師便打。問。如何是鼓山正主。師曰。瞎作么。師問保福。古人道。非不非。是不是。意作么生。福拈起茶盞。師曰。莫是非好。問。如何是真實人體。師曰。即今是甚麼體。曰。究竟如何。師曰。爭得到恁么地。問。如何是佛法大意。師曰。金烏一點。萬里無雲。上堂。欲知此事如一口劍。僧問。學人是死屍。如何是劍。師曰。拽出這死屍著。僧應喏。便歸僧堂。結束而去。師至晚聞得。乃曰。好與拄杖(東禪齊云。這僧若不肯鼓山。有甚過。若肯

【現代漢語翻譯】 現代漢語譯本 咸不重（人名，不詳）。問：『如何是包盡乾坤底句？』（如何是包含整個宇宙的句子？）師說：『近前來。』僧人走近。師說：『鈍置殺人。』（埋沒人才，殺人不見血。）僧人問：『如何紹得？』（如何繼承？）師說：『犴俗無風，徒勞展掌。』（像犴俗一樣沒有風，徒勞地伸出手掌。）僧人問：『如何即是？』（那什麼是？）師說：『錯。』僧人問：『學人便承當時如何？』（學人當時應該如何承擔？）師說：『汝作么生承當？』（你如何承擔？）(法燈另說：『莫費力。』（不要白費力氣。）)問：『如何是學人正立處？』（學人應該如何立身？）師說：『不從諸聖行。』（不要跟隨諸聖的道路。）(法燈另說：『汝擬亂走。』（你打算亂走。）)問：『千山萬山，那個是正山？』（眾多山峰中，哪座是真正的山？）師說：『用正山作么？』（要真正的山做什麼？）(法燈另說：『千山萬山。』（都是山。）)師與招慶（地名）相遇時，招慶說：『家常。』（平常事。）師說：『太無厭生。』（太不知足了。）招慶說：『且款款。』（慢慢來。）師卻說：『家常。』（平常事。）招慶說：『今日未有火。』（今天沒有火。）師說：『太鄙吝生。』（太吝嗇了。）招慶說：『穩便將取去。』（方便拿走吧。）上堂，垂語說：『鼓山（地名）門下，不得咳嗽。』當時有僧人咳嗽一聲。師說：『作甚麼？』（做什麼？）僧人說：『傷風。』（感冒。）師說：『傷風即得。』（感冒就可以。）僧人問：『如何是宗門中事？』（什麼是禪宗的事情？）師於是側掌，『吽。吽。』（發出『吽』的聲音。）問：『如何是向上關棙子？』（什麼是向上的關鍵？）師便打。問：『如何是鼓山正主？』（誰是鼓山真正的主人？）師說：『瞎作么？』（瞎做什麼？）師問保福（人名）：『古人道：非不非，是不是，意作么生？』（古人說：非不是非，是也不是是，是什麼意思？）保福拿起茶盞。師說：『莫是非好。』（不要爭論是非好。）問：『如何是真實人體？』（什麼是真實的人體？）師說：『即今是甚麼體？』（現在是什麼體？）僧人說：『究竟如何？』（究竟如何？）師說：『爭得到恁么地？』（爭論能得到什麼？）問：『如何是佛法大意？』（什麼是佛法的大意？）師說：『金烏一點，萬里無雲。』（太陽一點，萬里無雲。）上堂，想知道這件事就像一口劍。僧人問：『學人是死屍，如何是劍？』（學人是死屍，什麼是劍？）師說：『拽出這死屍著。』（把這死屍拖出來。）僧人應『喏』，便回僧堂，結束而去。師至晚聞得，乃說：『好與拄杖。』（應該給他拄杖。）(東禪齊云：『這僧若不肯鼓山，有甚過？若肯（這個僧人如果不認可鼓山，有什麼過錯？如果認可）』)

【English Translation】 English version Xian Buzhong (name, unknown). A monk asked: 'What is the phrase that encompasses the entire universe?' The master said: 'Come closer.' The monk approached. The master said: 'You are burying talent and killing people.' The monk asked: 'How can it be inherited?' The master said: 'Like the wild dog custom, without wind, it is futile to extend your palm.' The monk asked: 'What exactly is it then?' The master said: 'Wrong.' The monk asked: 'How should a student bear it at that time?' The master said: 'How would you bear it?' (Fadeng said separately: 'Don't waste your effort.') A monk asked: 'Where should a student stand correctly?' The master said: 'Do not follow the path of the saints.' (Fadeng said separately: 'You intend to run around.') A monk asked: 'Among thousands of mountains, which is the true mountain?' The master said: 'What do you need a true mountain for?' (Fadeng said separately: 'Thousands of mountains.') When the master met Zhaoqing (place name), Zhaoqing said: 'Ordinary.' The master said: 'Too insatiable.' Zhaoqing said: 'Take it slowly.' The master said again: 'Ordinary.' Zhaoqing said: 'There is no fire today.' The master said: 'Too stingy.' Zhaoqing said: 'Take it conveniently.' Ascending the hall, he said: 'Under the gate of Gushan (place name), no coughing is allowed.' At that time, a monk coughed. The master said: 'What are you doing?' The monk said: 'A cold.' The master said: 'A cold is fine.' A monk asked: 'What is the matter within the Zen school?' The master then turned his palm sideways and said, 'Hum. Hum.' A monk asked: 'What is the upward key?' The master then hit him. A monk asked: 'Who is the true master of Gushan?' The master said: 'What are you blindly doing?' The master asked Baofu (name): 'The ancients said: Non-non-non, is-is-not-is, what does it mean?' Baofu picked up a teacup. The master said: 'It's better not to argue about right and wrong.' A monk asked: 'What is the true human body?' The master said: 'What body is it now?' The monk said: 'What is the ultimate?' The master said: 'What can you gain by arguing?' A monk asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'A golden crow, ten thousand miles without clouds.' Ascending the hall, wanting to know this matter is like a sword. A monk asked: 'The student is a corpse, what is the sword?' The master said: 'Drag out this corpse.' The monk responded 'Yes,' and returned to the monks' hall, packed up, and left. The master heard of it in the evening and said: 'It is good to give him a staff.' (Dongchan Qi said: 'If this monk does not approve of Gushan, what is wrong? If he approves')

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。何得便發去。又云。鼓山拄杖。賞伊罰伊。具眼底試商量看)。問僧。鼓山有不跨石門句。汝作么生道。僧曰。請師便打。問。如何是古人省心力處。師曰。汝何費力。問。言滿天下無口過。如何是無口過。師曰。有甚麼過。問。如何是教外別傳底事。師曰。喫茶去。師與閩帥瞻仰佛像。帥問。是甚麼佛。師曰。請大王鑑。帥曰。鑒即不是佛。師曰。是甚麼。帥無對(長慶代云。久承大師在眾。何得造次)。僧問。從上宗乘如何舉唱。師以拂子驀口打。問。如何是省要處。師曰。汝還恥么。師復曰。今為諸仁者。刺頭入他諸聖化門裡。抖擻不出。所以向諸人道。教排不到。祖不西來。三世諸佛不能唱。十二分教載不起。凡聖攝不得。古今傳不得。忽爾是個漢。未通個訊息。向他恁么道。被他驀口摑。還怪得他么。雖然如此。也不得亂摑。鼓山尋常道。更有一人不跨石門。須有不跨石門句。作么生是不跨石門句。鼓山自住三十餘年。五湖四海來者向高山頂上看山玩水。未見一人快利。通得個訊息。如今還有人通得也未。若通得亦不昧諸兄弟。若無。不如散去。珍重。師有偈曰。直下猶難會。尋言轉更賒。若論佛與祖。特地隔天涯。師舉問僧。汝作么生會。僧無語。乃謂侍者曰。某甲不會。請代一轉語。者曰。和尚與么

【現代漢語翻譯】 現代漢語譯本 。如何才能立刻出發呢？又說：『鼓山的拄杖，賞賜它還是懲罰它，有眼力的人好好商量看看。』問僧人：『鼓山有不跨石門之句，你如何說？』僧人說：『請師父直接打。』問：『如何是古人省心力之處？』師父說：『你何必費力？』問：『話說滿了天下，沒有口過，如何是沒有口過？』師父說：『有什麼過錯？』問：『如何是教外別傳之事？』師父說：『喫茶去。』師父與閩帥一起瞻仰佛像，閩帥問：『這是什麼佛？』師父說：『請大王鑑別。』閩帥說：『鑑別就不是佛。』師父說：『那是什麼？』閩帥無言以對（長慶代答說：『久聞大師在眾，怎麼如此草率？』）。僧人問：『從上宗乘如何舉唱？』師父用拂子直接打他的嘴。問：『如何是省要之處？』師父說：『你還感到羞恥嗎？』師父又說：『如今爲了各位仁者，硬著頭皮進入諸聖的化門裡，卻抖擻不出來。所以對大家說，教義排不到，祖師不從西方來，三世諸佛不能唱，十二分教也承載不起，凡夫和聖人也無法涵蓋，古今也無法傳承。如果忽然有個漢子，還沒明白這個訊息，向他這麼說，被他直接打嘴巴，還怪得了他嗎？雖然如此，也不能亂打。鼓山經常說，還有一個人不跨石門，必須有不跨石門之句。什麼是『不跨石門句』？鼓山我自住了三十多年，五湖四海來的人，在高山頂上看山玩水，沒見過一個人快利，通達這個訊息。如今還有人通達了嗎？如果通達了，也不會隱瞞各位兄弟。如果沒有，不如散去。珍重。』師父有偈語說：『當下尚且難以領會，尋言求之反而更遠。若論佛與祖，特地相隔天涯。』師父舉此偈語問僧人：『你如何理解？』僧人無語。於是對侍者說：『某甲不會，請你代說一句。』侍者說：『和尚如此說。』

【English Translation】 English version How can one set off immediately? He also said, 'The staff of Gushan (name of a mountain), reward it or punish it; those with eyes, try to discuss it.' A monk asked, 'Gushan has a phrase about not crossing the Stone Gate (Shi Men, literally Stone Gate, likely a specific location), how do you express it?' The master said, 'Please, Master, just strike me.' Asked, 'What is the place where the ancients saved effort?' The master said, 'Why do you exert effort?' Asked, 'Words fill the world without verbal fault; what is without verbal fault?' The master said, 'What fault is there?' Asked, 'What is the matter transmitted separately outside the teachings?' The master said, 'Go drink tea.' The master and the governor of Min (a region in Fujian province) were together venerating a Buddha statue. The governor asked, 'What Buddha is this?' The master said, 'Please, Great King, discern.' The governor said, 'To discern is not Buddha.' The master said, 'What is it then?' The governor had no reply (Changqing (a monk's name) said in his stead, 'I have long heard of the great master in the assembly; how can you be so rash?'). A monk asked, 'How is the ancestral vehicle (Zong Cheng, refers to the teachings of a particular school of Buddhism) chanted from above?' The master struck him across the mouth with his whisk. Asked, 'What is the essential point?' The master said, 'Are you still ashamed?' The master further said, 'Now, for all of you, I force my way into the gate of transformation of all the sages, but I cannot shake myself free. Therefore, I say to you all, the teachings cannot arrange it, the patriarch did not come from the West, the Buddhas of the three times cannot chant it, the twelve divisions of the teachings cannot bear it, the mundane and the sacred cannot encompass it, and it cannot be transmitted from ancient times to the present. If suddenly there is a fellow who has not yet understood this message, and you say this to him, and he slaps you in the face, can you blame him? Although this is so, you cannot slap randomly. Gushan often says, there is still one person who does not cross the Stone Gate; there must be a phrase about not crossing the Stone Gate. What is the phrase about not crossing the Stone Gate? I, Gushan, have lived here for more than thirty years, and those who come from all over the world, looking at the mountains and playing in the water on the top of the high mountain, I have not seen a single person who is quick and understands this message. Is there anyone who understands it now? If you understand it, you will not hide it from your brothers. If not, it is better to disperse. Treasure this.' The master has a verse that says, 'Even directly, it is difficult to understand; seeking it through words only leads further astray. If you discuss the Buddha and the patriarch, they are especially separated by the ends of the earth.' The master raised this verse and asked the monk, 'How do you understand it?' The monk was silent. Then he said to the attendant, 'I do not understand; please say a word in my place.' The attendant said, 'The master says it like this.'

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道。猶隔天涯在。僧舉似師。師喚侍者。問。汝為這僧代語。是否。者曰。是。師便打趁出院。

杭州龍華寺靈照真覺禪師

高麗人也。萍游閩越。升雪峰之堂。冥符玄旨。居唯一衲。服勤眾務。閩中謂之照布衲。一夕。指半月問溥上座曰。那一片甚麼處去也。溥曰。莫妄想。師曰。失卻一片也。眾雖嘆美。而恬澹自持。初住婺州齊雲山。上堂良久。忽舒手顧眾曰。乞取些子。乞取些子。又曰。一人傳虛。萬人傳實。僧問。草童能歌舞。未審今時還有無。師下座作舞曰。沙彌會么。曰。不會。師曰。山僧蹋曲子也不會。問。還丹一粒。點鐵成金。至理一言。轉凡成聖。請師一點。師曰。還知齊云點金成鐵么。曰。點金成鐵。前之未聞。至理一言。敢希垂示。師曰。句下不薦。後悔難追。次遷越州鏡清。上堂。今日盡令去也。時有僧出曰。請師盡令。師乃吽。吽。問。如何是學人本分事。師曰。鏡清不惜口。問。請師雕琢。師曰。八成。曰。為甚麼不十成。師曰。還知鏡清生修理么。問僧。甚處來。曰。五峰來。師曰。來作甚麼。曰。禮拜和尚。師曰。何不自禮。曰。禮了也。師曰。鏡湖水淺。問。如何是第一句。師曰。莫錯下名言。曰。豈無方便。師曰。烏頭養雀兒。問。向上一路。千聖不傳。未審甚麼

【現代漢語翻譯】 現代漢語譯本：

道，就像隔著天涯一樣遙遠。有僧人將此語告訴禪師，禪師叫來侍者，問道：『你替這位僧人回答，是嗎？』侍者回答：『是。』禪師便打了他，並將他趕出寺院。

杭州龍華寺靈照真覺禪師

是高麗人。四處遊歷到閩越，在雪峰禪師的禪堂里，暗合玄妙的旨意。獨自居住，身穿一件衲衣，勤勞地做著各種事務。閩地的人稱他為『照布衲』。一天晚上，他指著半月問溥上座說：『那一半到什麼地方去了？』溥上座說：『不要妄想。』禪師說：『失去了一半啊。』眾人都讚歎他的話，但他卻安然自持。最初住在婺州齊雲山，上堂說法良久，忽然伸出手看著眾人說：『乞討一點，乞討一點。』又說：『一人傳虛，萬人傳實。』有僧人問：『草童能歌善舞，不知現在還有嗎？』禪師下座跳起舞來說：『沙彌（佛教出家男子）會嗎？』回答說：『不會。』禪師說：『山僧我跳曲子也不會。』問：『還丹（道教煉製的丹藥）一粒，能點鐵成金；至理一言，能轉凡成聖。請禪師點撥。』禪師說：『可知齊雲山能點金成鐵嗎？』回答說：『點金成鐵，以前沒聽說過。至理一言，希望能得到您的開示。』禪師說：『句下不領悟，後悔也來不及了。』後來遷居到越州鏡清寺，上堂說法：『今天全部都放下了。』當時有僧人出來說：『請禪師全部放下。』禪師於是發出『吽（佛教咒語）』的聲音。問：『如何是學人本分事？』禪師說：『鏡清寺不惜口。』問：『請禪師雕琢。』禪師說：『八成。』問：『為什麼不十成？』禪師說：『可知鏡清寺還在修理嗎？』問僧人：『從哪裡來？』回答說：『從五峰來。』禪師說：『來做什麼？』回答說：『禮拜和尚。』禪師說：『為什麼不自己禮拜？』回答說：『禮拜過了。』禪師說：『鏡湖水淺。』問：『如何是第一句？』禪師說：『不要錯下名言。』回答說：『難道沒有方便嗎？』禪師說：『烏頭養雀兒。』問：『向上一路，千聖不傳，不知是什麼？』

【English Translation】 English version:

The Way is like being separated by the ends of the earth. A monk related this to the master. The master called the attendant and asked, 'Are you speaking on behalf of this monk?' The attendant replied, 'Yes.' The master then struck him and drove him out of the monastery.

Zen Master Lingzhao Zhenjue of Longhua Temple in Hangzhou

was a Korean. He traveled to Minyue and, upon ascending the hall of Xuefeng (Snowy Peak), he secretly conformed to the profound meaning. He lived alone, wearing only a single robe, diligently performing various tasks. The people of Min called him 'Zhao the Robe-Wearer.' One evening, pointing to the half-moon, he asked Upadhyaya Pu (Venerable Pu), 'Where has that half gone?' Pu replied, 'Don't妄想 (wangxiang, engage in delusional thinking).' The master said, 'It's lost a half.' Although the assembly admired his words, he remained calm and self-possessed. He initially resided at Qiyun Mountain in Wuzhou. After a long time of lecturing in the hall, he suddenly stretched out his hand, looked at the assembly, and said, 'Beg for a little, beg for a little.' He also said, 'One person spreads falsehood, ten thousand people spread truth.' A monk asked, 'Grass children can sing and dance, I wonder if they still exist today?' The master descended from his seat and danced, saying, 'Does the 沙彌 (shami, novice monk) know this?' The monk replied, 'No.' The master said, 'This mountain monk doesn't even know how to dance to tunes.' Asked, 'A single pill of 還丹 (huandan, alchemical elixir) can turn iron into gold; a single word of ultimate truth can transform the ordinary into the sage. Please, master, give a point.' The master said, 'Do you know that Qiyun can turn gold into iron?' The monk replied, 'Turning gold into iron, I have never heard of before. A single word of ultimate truth, I dare to hope for your instruction.' The master said, 'If you don't understand the meaning of the phrase, it will be too late for regrets.' Later, he moved to Jingqing Temple in Yuezhou. He lectured in the hall, 'Today, I completely let go.' At that time, a monk came out and said, 'Please, master, let go completely.' The master then uttered the sound '吽 (hum, a sacred syllable).' Asked, 'What is the fundamental duty of a student?' The master said, 'Jingqing doesn't spare his mouth.' Asked, 'Please, master, sculpt.' The master said, 'Eighty percent.' Asked, 'Why not one hundred percent?' The master said, 'Do you know that Jingqing is still under repair?' He asked a monk, 'Where do you come from?' The monk replied, 'From Five Peaks.' The master said, 'What are you here for?' The monk replied, 'To pay respects to the abbot.' The master said, 'Why not pay respects to yourself?' The monk replied, 'I have already paid respects.' The master said, 'Jing Lake is shallow.' Asked, 'What is the first phrase?' The master said, 'Don't make a wrong statement.' The monk replied, 'Is there no expedient means?' The master said, 'Raising sparrows with aconite.' Asked, 'The path beyond, the thousand sages do not transmit, I wonder what it is?'

---

人傳得。師曰。千聖也疑我。曰。莫便是傳也無。師曰。晉帝斬嵇康。問釋迦掩室于摩竭。凈名杜口于毗耶。此意如何。師曰。東廊下兩兩三三。上堂。諸方以毗盧法身為極則。鏡清這裡即不然。須知毗盧有師。法身有主。僧問。如何是毗盧師．法身主。師曰。二公爭敢論。問。古人道見色便見心。此即是色。阿那個是心。師曰。恁么問。莫欺山僧么。問。未剖以前。請師斷。師曰。落在甚麼處。曰。失口即不可。師曰。也是寒山送拾得。僧禮拜。師曰。住。住。阇黎失口。山僧失口。曰。惡虎不食子。師曰。驢頭出。馬頭回。師驀問一僧。記得么。曰。記得。師曰。道甚麼。曰。道甚麼。師曰。淮南小兒入寺。問。是甚麼即俊鷹俊鷂趁不及。師曰。阇黎別問。山僧別答。曰。請師別答。師曰。十里行人較一程。問。金屑雖貴。眼裡著不得時如何。師曰。著不得。還著得么。僧禮拜。師曰。深沙神。問。菩提樹下度眾生。如何是菩提樹。師曰。大似苦練樹。曰。為甚麼似苦練樹。師曰。素非良馬。何勞鞭影。晉天福丁未示寂。塔于杭之大慈山。

明州翠巖令參永明禪師

安吉州人也。僧問。不借三寸。請師道。師曰。茶堂里貶剝去。問。國師三喚侍者。意旨如何。師曰。抑逼人作么。上堂。一夏與兄弟東

【現代漢語翻譯】 現代漢語譯本： 僧人問：『（佛法）是人傳授得來的嗎？』 禪師說：『即使是千聖（指眾多的聖人）也會疑惑我。』 僧人問：『莫非是沒有傳授這回事嗎？』 禪師說：『晉代的司馬炎皇帝殺害了嵇康。釋迦牟尼（Śākyamuni）在摩竭陀（Magadha）閉門不出，維摩詰（Vimalakīrti）在毗耶離（Vaiśālī）杜口不言。』 『這是什麼意思？』 禪師說：『東廊下三三兩兩。』 禪師上堂說法：『各方都以毗盧遮那佛（Vairocana）的法身（Dharmakāya）為最高的境界，鏡清我這裡卻不這樣認為。須知毗盧遮那佛有老師，法身有主宰。』 僧人問：『什麼是毗盧遮那佛的老師，法身的主宰？』 禪師說：『你們兩個怎麼敢議論！』 僧人問：『古人說，見到色（rūpa）便見心（citta）。這便是色，哪個是心？』 禪師說：『你這樣問，是想欺騙老僧嗎？』 僧人問：『（事物）未剖析之前，請禪師決斷。』 禪師說：『落在什麼地方了？』 僧人說：『說錯話就不好了。』 禪師說：『也像是寒山（Han Shan）送拾得（Shi De）。』 僧人禮拜。 禪師說：『住，住，你失口了，我也失口了。』 僧人說：『惡虎不吃自己的孩子。』 禪師說：『驢頭出去，馬頭回來。』 禪師忽然問一個僧人：『記得嗎？』 僧人說：『記得。』 禪師說：『說什麼？』 僧人說：『說什麼？』 禪師說：『淮南的小孩進入寺廟。』 僧人問：『是什麼東西連俊鷹俊鷂都趕不上？』 禪師說：『你另外問，我另外答。』 僧人說：『請禪師另外回答。』 禪師說：『十里路的行人，比較一下行程。』 僧人問：『金屑雖然貴重，但眼睛裡容不得，這時該怎麼辦？』 禪師說：『容不得，還能容得嗎？』 僧人禮拜。 禪師說：『深沙神（Deep-sand god）。』 僧人問：『菩提樹（Bodhi tree）下度化眾生，什麼是菩提樹？』 禪師說：『很像苦楝樹。』 僧人說：『為什麼像苦楝樹？』 禪師說：『本來就不是好馬，何必再用鞭子的影子來催促。』 晉天福丁未年圓寂，塔在杭州的大慈山。

明州翠巖令參禪師，是永明禪師的弟子。

（翠巖令參禪師）是安吉州人。僧人問：『不借用三寸（指舌頭），請禪師說。』 禪師說：『到茶堂里去貶斥剝奪。』 僧人問：『國師（National Teacher）三次呼喚侍者，意旨是什麼？』 禪師說：『強迫人做什麼？』 禪師上堂說法：『一個夏天和兄弟們一起』

【English Translation】 English version: A monk asked: 'Is it transmitted by people?' The Master said: 'Even a thousand sages doubt me.' The monk asked: 'Could it be that there is no transmission?' The Master said: 'Emperor Sima Yan of the Jin dynasty killed Ji Kang. Śākyamuni (釋迦牟尼) secluded himself in Magadha (摩竭陀), and Vimalakīrti (維摩詰) remained silent in Vaiśālī (毗耶離).' 'What is the meaning of this?' The Master said: 'In the east corridor, in twos and threes.' The Master ascended the hall and gave a Dharma talk: 'All directions regard the Dharmakāya (法身) of Vairocana (毗盧遮那佛) as the ultimate, but I, Jingqing, do not think so. Know that Vairocana has a teacher, and the Dharmakāya has a master.' A monk asked: 'What is the teacher of Vairocana and the master of the Dharmakāya?' The Master said: 'How dare you two discuss this!' A monk asked: 'The ancients said, 'Seeing form (rūpa) is seeing mind (citta).' This is form, which is mind?' The Master said: 'Are you trying to deceive this old monk by asking such a question?' A monk asked: 'Before it is dissected, please make a judgment, Master.' The Master said: 'Where has it fallen?' The monk said: 'It is not good to misspeak.' The Master said: 'It is like Han Shan (寒山) sending Shi De (拾得).' The monk bowed. The Master said: 'Stop, stop. You have misspeak, and I have misspeak.' The monk said: 'A fierce tiger does not eat its own cubs.' The Master said: 'A donkey's head goes out, and a horse's head returns.' The Master suddenly asked a monk: 'Do you remember?' The monk said: 'I remember.' The Master said: 'What do you remember?' The monk said: 'What do I remember?' The Master said: 'A child from Huainan enters a temple.' A monk asked: 'What is it that even swift eagles and falcons cannot catch up with?' The Master said: 'You ask another question, and I will give another answer.' The monk said: 'Please give another answer, Master.' The Master said: 'Travelers on a ten-mile journey compare their progress.' A monk asked: 'Although gold dust is precious, what should be done when it cannot be put in the eyes?' The Master said: 'It cannot be put in. Can it still be put in?' The monk bowed. The Master said: 'Deep-sand god (深沙神).' A monk asked: 'Enlightening sentient beings under the Bodhi tree (菩提樹), what is the Bodhi tree?' The Master said: 'It is very much like a chinaberry tree.' The monk said: 'Why is it like a chinaberry tree?' The Master said: 'It was never a good horse, so why bother urging it with the shadow of a whip?' He passed away in the Dingwei year of Tianfu in the Jin dynasty. His stupa is at Mount Daci in Hangzhou.

Zen Master Cuiyan Lingcan of Mingzhou was a disciple of Zen Master Yongming.

(Zen Master Cuiyan Lingcan) was from Anjizhou. A monk asked: 'Without borrowing three inches (referring to the tongue), please speak, Master.' The Master said: 'Go to the tea hall and be demoted and stripped.' A monk asked: 'What is the meaning of the National Teacher (National Teacher) calling the attendant three times?' The Master said: 'What are you forcing people to do?' The Master ascended the hall and gave a Dharma talk: 'One summer with the brothers'

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語西話。看翠巖眉毛在么(長慶雲。生也。雲門云。關。保福云。作賊人心虛。翠巖芝云。為眾竭力。禍出私門)。問。凡有言句。儘是點污。如何是向上事。師曰。凡有言句。儘是點污。問。如何是省要處。師曰。大眾笑汝。問。還丹一粒。點鐵成金。至理一言。轉凡成聖。學人上來。請師一點。師曰。不點。曰。為甚麼不點。師曰。恐汝落凡聖。曰。乞師至理。師曰。侍者點茶來。問。古人拈槌豎拂。意旨如何。師曰。邪法難扶。問。僧繇為甚寫志公真不得。師曰。作么生合殺。問。險惡道中。以何為津樑。師曰。藥山再三叮囑。問。不帶凡聖。當機何示。師曰。莫向人道翠巖靈利。問。妙機言句。盡皆不當。宗乘中事如何。師曰。禮拜著。曰。學人不會。師曰。出家行腳。禮拜也不會。師后遷龍冊而終焉。

越州鏡清寺道怤順德禪師

永嘉陳氏子。六歲不葷茹。親黨強啖以枯魚。隨即嗢噦遂求出家。于本州開元寺受具。遊方抵閩。謁雪峰。峰問。甚處人。曰。溫州人。峰曰。恁么則與一宿覺是鄉人也。曰。祇如一宿覺是甚麼處人。峰曰。好吃一頓棒。且放過。一日。師問。祇如古德。豈不是以心傳心。峰曰。兼不立文字語句。師曰。祇如不立文字語句。師如何傳。峰良久。師禮謝。峰曰。更問我一

轉豈不好。師曰。就和尚請一轉問頭。峰曰。祇恁么。為別有商量。師曰。和尚恁么即得。峰曰。于汝作么生。師曰。孤負殺人。雪峰謂眾曰。堂堂密密地。師出。問。是甚麼堂堂密密。峰起立曰。道甚麼。師退步而立。雪峰垂語曰。此事得恁么尊貴。得恁么綿密。師曰。道怤自到來數年。不聞和尚恁么示誨。峰曰。我向前雖無。如今已有。莫有所妨么。曰。不敢。此是和尚不已而已。峰曰。致使我如此。師從此信入。而且隨眾。時謂之小怤布衲。普請次。雪峰舉。溈山道。見色便見心。汝道還有過也無。師曰。古人為甚麼事。峰曰。雖然如此。要共汝商量。師曰。恁么則不如道怤鋤地去。師再參雪峰。峰問。甚處來。師曰。嶺外來。峰曰。甚麼處逢見達磨。師曰。更在甚麼處。峰曰。未信汝在。師曰。和尚莫恁么粘泥好。峰便休。師后遍歷諸方。益資權智。因訪先曹山。山問甚麼處來。師曰。昨日離明水。山曰。甚麼時到明水。師曰。和尚到時到。山曰。汝道我甚麼時到。師曰。適來猶記得。山曰。如是。如是。師初住越州鏡清。唱雪峰之旨。學者奔湊。副使皮光業者。日休之子。辭學宏瞻。屢擊難之。退謂人曰。怤師之高論。人莫窺其極也。新到參。師拈起拂子。僧曰。久向鏡清。猶有這個在。師曰。鏡清今日失

【現代漢語翻譯】 現代漢語譯本 轉豈不好？』（如果轉變不是更好嗎？） 師曰：『就和尚請一轉問頭。』（雪峰義存禪師說：『就讓我向和尚您請教一個問題。』） 峰曰：『祇恁么？為別有商量？』（雪峰說：『只是這樣嗎？還是有別的考慮？』） 師曰：『和尚恁么即得。』（道怤禪師說：『和尚您這樣就可以了。』） 峰曰：『于汝作么生？』（雪峰說：『對你來說怎麼樣呢？』） 師曰：『孤負殺人。』（道怤禪師說：『辜負了人。』） 雪峰謂眾曰：『堂堂密密地。』（雪峰對大眾說：『如此莊嚴而又細緻。』） 師出，問：『是甚麼堂堂密密？』（道怤禪師走出來，問道：『什麼是莊嚴而又細緻？』） 峰起立曰：『道甚麼？』（雪峰站起來說：『說什麼？』） 師退步而立。（道怤禪師退後一步站立。） 雪峰垂語曰：『此事得恁么尊貴，得恁么綿密。』（雪峰開示說：『這件事如此尊貴，如此細密。』） 師曰：『道怤自到來數年，不聞和尚恁么示誨。』（道怤禪師說：『道怤自從來到這裡幾年，沒有聽過和尚您這樣開示教誨。』） 峰曰：『我向前雖無，如今已有，莫有所妨么？』（雪峰說：『我以前雖然沒有，現在已經有了，有什麼妨礙嗎？』） 曰：『不敢。此是和尚不已而已。』（道怤禪師說：『不敢。這是和尚您不得已而為之。』） 峰曰：『致使我如此。』（雪峰說：『才使得我這樣。』） 師從此信入，而且隨眾。（道怤禪師從此信服，並且隨眾修行。） 時謂之小怤布衲。（當時人們稱他為小怤布衲。） 普請次，雪峰舉溈山（潙山 Lingyou，溈山靈祐）道：『見色便見心，汝道還有過也無？』（在一次普請勞動中，雪峰舉溈山靈祐禪師的話說：『見到色相就見到了心，你說還有過失嗎？』） 師曰：『古人為甚麼事？』（道怤禪師說：『古人爲了什麼事？』） 峰曰：『雖然如此，要共汝商量。』（雪峰說：『雖然如此，還是要和你商量。』） 師曰：『恁么則不如道怤鋤地去。』（道怤禪師說：『這樣還不如道怤去鋤地。』） 師再參雪峰。（道怤禪師再次參拜雪峰。） 峰問：『甚處來？』（雪峰問：『從哪裡來？』） 師曰：『嶺外來。』（道怤禪師說：『從嶺外來。』） 峰曰：『甚麼處逢見達磨（Bodhidharma，菩提達摩）？』（雪峰說：『在什麼地方見到達磨？』） 師曰：『更在甚麼處？』（道怤禪師說：『還在什麼地方？』） 峰曰：『未信汝在。』（雪峰說：『不相信你。』） 師曰：『和尚莫恁么粘泥好。』（道怤禪師說：『和尚您不要這樣執著。』） 峰便休。（雪峰便停止了問話。） 師后遍歷諸方，益資權智。（道怤禪師後來遊歷各地，更加增長了權巧智慧。） 因訪先曹山（Caoshan Benji, 曹山本寂），山問：『甚麼處來？』（因為拜訪曹山本寂禪師，曹山問：『從哪裡來？』） 師曰：『昨日離明水。』（道怤禪師說：『昨天離開明水。』） 山曰：『甚麼時到明水？』（曹山說：『什麼時候到達明水？』） 師曰：『和尚到時到。』（道怤禪師說：『和尚您到達的時候到達。』） 山曰：『汝道我甚麼時到？』（曹山說：『你說我什麼時候到達？』） 師曰：『適來猶記得。』（道怤禪師說：『剛才還記得。』） 山曰：『如是，如是。』（曹山說：『是這樣，是這樣。』） 師初住越州鏡清，唱雪峰之旨，學者奔湊。（道怤禪師最初住在越州鏡清，宣揚雪峰的宗旨，學習的人紛紛前來。） 副使皮光業者，日休之子，辭學宏瞻，屢擊難之。（副使皮光業，是日休的兒子，學識淵博，多次詰難他。） 退謂人曰：『怤師之高論，人莫窺其極也。』（退下後對人說：『怤師的高論，人們無法窺探到它的極致。』） 新到參，師拈起拂子。（新來的僧人蔘拜，道怤禪師拿起拂子。） 僧曰：『久向鏡清，猶有這個在。』（僧人說：『久聞鏡清，還有這個東西在。』） 師曰：『鏡清今日失。』（道怤禪師說：『鏡清今天失去了。』）

【English Translation】 English version 'Wouldn't transformation be good?' The master said, 'Let me ask the venerable monk a question about transformation.' Feng said, 'Just like that? Or is there something else to consider?' The master said, 'Venerable monk, that's fine for you.' Feng said, 'What about you?' The master said, 'Disappointing people.' Xuefeng said to the assembly, 'Dignified and meticulously.' The master came out and asked, 'What is dignified and meticulous?' Feng stood up and said, 'What are you saying?' The master stepped back and stood still. Xuefeng gave instructions, saying, 'This matter is so noble, so meticulous.' The master said, 'Since Daofu arrived here several years ago, I have not heard the venerable monk give such teachings.' Feng said, 'Although I didn't have it before, I have it now. Is there any problem with that?' The master said, 'I dare not. This is what the venerable monk had to do.' Feng said, 'That's what made me like this.' From then on, the master believed and joined the assembly. At that time, he was called Little Daofu Bunna. During a communal labor, Xuefeng quoted Guishan (潙山 Lingyou) saying, 'Seeing form is seeing mind. Do you say there is any fault in that?' The master said, 'What did the ancients do?' Feng said, 'Even so, I want to discuss it with you.' The master said, 'In that case, it would be better for Daofu to go hoeing the ground.' The master visited Xuefeng again. Feng asked, 'Where are you coming from?' The master said, 'Coming from beyond the mountains.' Feng said, 'Where did you meet Bodhidharma (達磨)?' The master said, 'Where else would he be?' Feng said, 'I don't believe you.' The master said, 'Venerable monk, it's better not to be so attached.' Feng then stopped. Later, the master traveled to various places, further increasing his skillful wisdom. Because he visited Caoshan Benji (曹山本寂), Caoshan asked, 'Where are you coming from?' The master said, 'I left Mingshui yesterday.' Caoshan said, 'When did you arrive at Mingshui?' The master said, 'When the venerable monk arrives, I arrive.' Caoshan said, 'When do you say I arrived?' The master said, 'I still remember just now.' Caoshan said, 'So it is, so it is.' The master first resided in Jingqing of Yuezhou, proclaiming the teachings of Xuefeng, and scholars flocked to him. The vice envoy Pi Guangye, the son of Rixiu, was erudite and repeatedly challenged him. After retreating, he said to people, 'The master Daofu's high discourse is something that people cannot fathom.' When a newcomer came to pay respects, the master picked up the whisk. The monk said, 'Having long admired Jingqing, there is still this thing here.' The master said, 'Jingqing has lost it today.'

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利。問。學人啐。請師啄。師曰。還得活也無。曰。若不活。遭人怪笑。師曰。也是草里漢。問僧。近離甚處。曰。三峰。師曰。夏在甚處。曰五峰。師曰。放你三十棒。曰。過在甚麼處。師曰。為汝出一叢林。入一叢林。師一日于僧堂自擊鐘曰。玄沙道底。玄沙道底。僧問。玄沙道甚麼。師乃畫一圓相。僧曰。若不久參。爭知與么。師曰。失錢遭罪。師住庵時。有行者至。徐徐近繩床。取拂子提起。問。某甲喚這個作拂子。庵主喚作甚麼。師曰。不可更安名立字也。行者乃擲卻拂子曰。著甚死急。問僧。外面是甚麼聲。曰。蛇咬蝦蟆聲。師曰。將謂眾生苦。更有苦眾生。師問靈云。行腳事大。乞師指南。云曰。浙中米作么價。師曰。若不是道怤。洎作米價會卻。問。如何是靈源一直道。師曰。鏡湖水可煞深。問。如何是清凈法身。師曰。紅日照青山。曰。如何是法身向上事。師曰。風吹雪不寒。問僧。趙州喫茶話。汝作么生會。僧便出去。師曰。邯鄲學唐步。問。學人未達其源。請師方便。師曰。是甚麼源。曰。其源。師曰。若是其源。爭受方便。僧禮拜退。侍者問。和尚適來莫是成褫伊么。師曰。無。曰。莫是不成褫伊么。師曰。無。曰。未審意旨如何。師曰。一點水墨。兩處成龍。師在帳中坐。有僧問訊。師撥

【現代漢語翻譯】 現代漢語譯本 利（指利益，好處）。問：學人啐（指吐唾沫，這裡指輕視）。請師啄（指像鳥一樣啄食，這裡指深入探究）。師說：還得活下去嗎？（指能否從中獲得真正的解脫）。答：若不活（指如果不能獲得解脫），遭人怪笑（會被人嘲笑）。師說：也是草里漢（指也是不識真理的人）。 問僧：近來從哪裡離開？答：三峰（地名）。師說：夏天在哪裡？答：五峰（地名）。師說：放你三十棒（指打你三十下）。答：過錯在哪裡？師說：為你出一叢林（指離開一個地方），入一叢林（又進入另一個地方）。 師一日在僧堂自擊鐘說：玄沙（指玄沙師備禪師）道底，玄沙道底。僧問：玄沙道什麼？師乃畫一圓相（指佛教中的圓滿之相）。僧說：若不久參（指如果不是長期參學），爭知與么（怎麼會知道這個）。師說：失錢遭罪（指失去了錢財，還要遭受罪過）。 師住庵時（指住在庵堂的時候），有行者至（指一位雲遊的修行人來到），徐徐近繩床（慢慢地靠近繩床），取拂子提起（拿起拂塵），問：某甲（指我）喚這個作拂子（稱這個為拂塵），庵主（指您）喚作什麼？師說：不可更安名立字也（不可以再安立名字了）。行者乃擲卻拂子（於是扔掉拂塵）說：著甚死急（急什麼）？ 問僧：外面是什麼聲音？答：蛇咬蝦蟆聲（蛇咬蛤蟆的聲音）。師說：將謂眾生苦（以為眾生已經很苦了），更有苦眾生（還有更苦的眾生）。師問靈云（指靈云志勤禪師）：行腳事大（雲遊參學是大事），乞師指南（請您指點）。靈云說：浙中米作么價（浙江的米是什麼價格）？師說：若不是道怤（如果不是在說佛法），洎作米價會卻（差點就當成是在說米價了）。 問：如何是靈源一直道（如何是靈源的直接道路）？師說：鏡湖水可煞深（鏡湖的水非常深）。問：如何是清凈法身（如何是清凈的法身）？師說：紅日照青山（紅日照耀著青山）。答：如何是法身向上事（如何是法身更進一步的事情）？師說：風吹雪不寒（風吹雪卻不覺得寒冷）。 問僧：趙州喫茶話（趙州禪師的喫茶公案），你作么生會（你如何理解）？僧便出去（僧人便走了出去）。師說：邯鄲學唐步（邯鄲人學習唐朝人的走路方式）。問：學人未達其源（學人還沒有通達其源頭），請師方便（請您開示）。師說：是什麼源？答：其源（那個源頭）。師說：若是其源（如果是那個源頭），爭受方便（怎麼還需要方便法門）？僧禮拜退（僧人禮拜後退下）。 侍者問：和尚適來莫是成褫伊么（和尚剛才莫非是成就了他嗎）？師說：無（沒有）。答：莫是不成褫伊么（莫非是沒有成就他嗎）？師說：無（沒有）。答：未審意旨如何（不知道您的意思是什麼）？師說：一點水墨（一點水墨），兩處成龍（兩處都變成了龍）。 師在帳中坐（師父在帳篷里坐著），有僧問訊（有僧人前來問候），師撥（師父撥動著...）

【English Translation】 English version Li (referring to benefit or advantage). Asked: 'The student spits (meaning to spit, here meaning to despise).' 'Please, Master, peck (referring to pecking like a bird, here meaning to explore deeply).' The Master said: 'Can you still live? (referring to whether one can obtain true liberation from it).' Replied: 'If not alive (referring to if one cannot obtain liberation), people will laugh at me (will be ridiculed).' The Master said: 'Also a rustic (referring to someone who does not recognize the truth).' Asked a monk: 'Where did you recently leave from?' Replied: 'Three Peaks (place name).' The Master said: 'Where were you in the summer?' Replied: 'Five Peaks (place name).' The Master said: 'Give you thirty blows (referring to hitting you thirty times).' Replied: 'Where is the fault?' The Master said: 'For you, leaving one forest (referring to leaving one place), entering another forest (entering another place).' One day, the Master struck the bell in the monks' hall and said: 'What Xuansha (referring to Zen Master Xuansha Shibei) said, what Xuansha said.' A monk asked: 'What did Xuansha say?' The Master then drew a circle (referring to the perfect aspect in Buddhism). The monk said: 'If not long-term study (referring to if not studying for a long time), how would I know this?' The Master said: 'Losing money brings suffering (referring to losing money and suffering the consequences).' When the Master lived in the hermitage (referring to when living in the hermitage), a practitioner arrived (referring to a wandering practitioner arriving), slowly approached the rope bed (slowly approached the rope bed), picked up the whisk (picked up the whisk), and asked: 'I (referring to myself) call this a whisk, what does the abbot (referring to you) call it?' The Master said: 'It is not permissible to establish names and words again (it is not permissible to establish names again).' The practitioner then threw down the whisk (then threw down the whisk) and said: 'What's the rush (what's the hurry)?' Asked a monk: 'What is the sound outside?' Replied: 'The sound of a snake biting a toad (the sound of a snake biting a toad).' The Master said: 'I thought sentient beings were suffering (I thought sentient beings were already suffering), but there are even more suffering sentient beings (there are even more suffering sentient beings).' The Master asked Lingyun (referring to Zen Master Lingyun Zhiqin): 'Wandering is a great matter (wandering and studying is a great matter), please, Master, give guidance (please give guidance).' Lingyun said: 'What is the price of rice in Zhejiang (what is the price of rice in Zhejiang)?' The Master said: 'If not talking about the Dharma (if not talking about the Dharma), I would have almost understood it as talking about the price of rice (I would have almost understood it as talking about the price of rice).' Asked: 'What is the direct path of Lingyuan (what is the direct path of Lingyuan)?' The Master said: 'The water of Mirror Lake is very deep (the water of Mirror Lake is very deep).' Asked: 'What is the pure Dharma body (what is the pure Dharma body)?' The Master said: 'The red sun shines on the green mountains (the red sun shines on the green mountains).' Replied: 'What is the matter beyond the Dharma body (what is the matter beyond the Dharma body)?' The Master said: 'The wind blowing snow is not cold (the wind blowing snow is not cold).' Asked a monk: 'The story of Zhaozhou drinking tea (the story of Zen Master Zhaozhou drinking tea), how do you understand it (how do you understand it)?' The monk then went out (the monk then went out). The Master said: 'Handan learning the Tang walk (people from Handan learning the way people from the Tang Dynasty walked).' Asked: 'The student has not reached the source (the student has not reached the source), please, Master, provide convenience (please give guidance).' The Master said: 'What source?' Replied: 'The source (that source).' The Master said: 'If it is that source (if it is that source), how can it receive expedient means (how can it still need expedient means)?' The monk bowed and retreated (the monk bowed and retreated). The attendant asked: 'Master, did you just accomplish him (Master, did you just accomplish him)?' The Master said: 'No (no).' Replied: 'Did you not accomplish him (did you not accomplish him)?' The Master said: 'No (no).' Replied: 'I don't know the meaning (I don't know the meaning)?' The Master said: 'A drop of ink (a drop of ink), becomes a dragon in two places (becomes a dragon in two places).' The Master sat in the tent (the Master sat in the tent), a monk came to inquire (a monk came to inquire), the Master moved (the Master moved...)

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開曰。當斷不斷。反招其亂。曰。既是當斷。為甚麼不斷。師曰。我若盡法。直恐無民。曰。不怕無民。請師盡法。師曰。維那。拽出此僧著。又曰。休。休。我在南方識伊和尚來。普請鋤草次。浴頭請師浴。師不顧。如是三請。師舉钁作打勢。頭便走。師召曰。來。來。頭回首。師曰。向後遇作家。分明舉似。頭後到保福。舉前語未了。福以手掩其口。頭卻回。舉似師。師曰。饒伊恁么也未作家。師問荷玉。甚處來。曰。天臺來。師曰。阿誰問汝天臺。曰。和尚何得龍頭蛇尾。師曰。鏡清今日失利。師看經次。僧問。和尚看甚麼經。師曰。我與古人鬥百草。師卻問。汝會么。曰。少年也曾恁么來。師曰。如今作么生。僧舉拳。師曰。我輸汝也。問。辨不得．提不起時如何。師曰。爭得到這裡。曰。恁么則禮拜去也。師曰。鏡清今日失利。師見僧學書。乃問。學甚麼書。曰。請和尚鑒。師曰。一點未分。三分著地。曰。今日又似遇人。又似不遇人。師曰。鏡清今日失利。僧問。聲前絕妙。請師指歸。師曰。許由不洗耳。曰。為甚麼如此。師曰。猶繫腳在。曰。某甲祇如此。師意又如何。師曰。無端夜來雁。驚起后池秋。錢王命居天龍寺。后創龍冊寺。延請居焉。上堂。如今事不得已。向汝道各自驗看實個親切。既恁么

【現代漢語翻譯】 開示說：『應該決斷的時候不決斷，反而會招來禍亂。』（僧人）問：『既然是應該決斷的，為什麼不決斷呢？』 師父說：『我如果完全依法行事，恐怕就沒有百姓了。』（僧人）說：『不怕沒有百姓，請師父完全依法行事。』 師父說：『維那（寺院中負責維持秩序的僧人），把這個僧人拖出去。』 又說：『算了，算了。我在南方認識這個頭陀（苦行僧）的時候，大家一起鋤草，頭陀請師父洗澡，師父不理睬。這樣請了三次，師父舉起鋤頭作勢要打，頭陀就跑了。師父叫道：『來，來。』 頭陀回頭。師父說：『以後遇到內行的人，分明地告訴他這件事。』 頭陀後來到了保福寺，還沒說完之前的話，保福寺的住持就用手摀住他的嘴。頭陀又回來，把這件事告訴師父。師父說：『即使他那樣做，也還不是內行。』 師父問荷玉：『從哪裡來？』（荷玉）說：『從天臺山來。』 師父說：『誰讓你問天臺山的事？』（荷玉）說：『和尚為什麼虎頭蛇尾？』 師父說：『鏡清（師父自稱）今天失利了。』 師父看經的時候，僧人問：『和尚看什麼經？』 師父說：『我和古人鬥百草。』 師父反問：『你會嗎？』（僧人）說：『少年時也曾經那樣做過。』 師父說：『現在怎麼樣？』 僧人舉起拳頭。師父說：『我輸給你了。』（僧人）問：『辨別不了，提不起的時候怎麼辦？』 師父說：『爭得到這裡？』（僧人）說：『這樣我就禮拜告退了。』 師父說：『鏡清今天失利了。』 師父看見僧人學書法，就問：『學什麼字？』（僧人）說：『請和尚鑑賞。』 師父說：『一點還沒分開，三分已經著地。』（僧人）說：『今天又像是遇到內行的人，又像沒遇到。』 師父說：『鏡清今天失利了。』 僧人問：『聲音出現之前的絕妙之處，請師父指點。』 師父說：『許由（古代隱士）不洗耳朵。』（僧人）說：『為什麼這樣說？』 師父說：『還有繩子拴著腳。』（僧人）說：『我只能這樣理解。』 師父的意思又是什麼呢？ 師父說：『無端地夜裡飛來大雁，驚起了后池的秋意。』 錢王（吳越國王錢镠）命令師父住在天龍寺，後來又建立了龍冊寺，延請師父居住在那裡。上堂說法：『現在事情不得已，告訴你們各自驗證看看，實在親切。既然這樣……』

【English Translation】 The master said, 'Failing to decide when one should decide will only invite chaos.' The monk asked, 'Since it should be decided, why not decide?' The master said, 'If I were to fully enforce the law, I fear there would be no people left.' The monk said, 'Do not fear the lack of people; please, master, fully enforce the law.' The master said, 'Verger (monk in charge of maintaining order in the monastery), drag this monk out!' Then he said, 'Stop, stop. I knew this ascetic (austerity practitioner) when I was in the South. Once, while everyone was weeding, the ascetic asked the master to bathe. The master ignored him. After asking three times, the master raised his hoe as if to strike. The ascetic then ran away. The master called out, 'Come, come.' The ascetic turned his head. The master said, 'In the future, when you meet an expert, clearly tell him about this matter.' Later, the ascetic went to Baofu Monastery. Before he could finish speaking about the previous incident, the abbot of Baofu covered his mouth with his hand. The ascetic returned and told the master about this. The master said, 'Even doing that, he is still not an expert.' The master asked Heyu, 'Where do you come from?' Heyu said, 'From Mount Tiantai.' The master said, 'Who asked you about Mount Tiantai?' Heyu said, 'Why is the master being inconsistent?' The master said, 'Jingqing (the master referring to himself) has lost today.' While the master was reading a sutra, a monk asked, 'What sutra is the master reading?' The master said, 'I am competing with the ancients in identifying herbs.' The master asked in return, 'Do you understand?' The monk said, 'I used to do that when I was young.' The master said, 'What about now?' The monk raised his fist. The master said, 'I concede to you.' The monk asked, 'What should be done when one cannot discern or lift up?' The master said, 'How did you get here?' The monk said, 'In that case, I will take my leave.' The master said, 'Jingqing has lost today.' The master saw a monk practicing calligraphy and asked, 'What are you learning to write?' The monk said, 'Please, master, evaluate it.' The master said, 'One point is not yet separated, and three parts are already on the ground.' The monk said, 'Today, it seems like I have met an expert, and yet it seems like I have not.' The master said, 'Jingqing has lost today.' A monk asked, 'The exquisite before sound, please, master, point the way.' The master said, 'Xu You (an ancient hermit) did not wash his ears.' The monk said, 'Why is that?' The master said, 'There is still a rope tied to his feet.' The monk said, 'I can only understand it this way.' What is the master's intention? The master said, 'For no reason, wild geese fly in at night, startling the autumn mood of the back pond.' King Qian (King Qian Liu of Wuyue) ordered the master to reside at Tianlong Monastery, and later established Longce Monastery, inviting the master to reside there. In an assembly, he said, 'Now that things are unavoidable, I tell you to each verify and see for yourselves what is truly intimate. Since it is so...'

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親切。到汝分上因何特地生疏。祇為拋家日久。流浪年深。一向緣塵致見如此。所以喚作背覺合塵。亦名舍父逃逝。今勸兄弟未歇歇去好。未徹徹去好。大丈夫兒得恁么無氣概。還惆悵么。終日茫茫地。且覓取個管帶路好。也無人問我管帶一路。僧問。如何是管帶一路。師噓噓曰。要棒吃即道。曰。恁么則學人罪過也。師曰。幾被汝打破蔡州。問僧。近離甚處。曰。石橋。師曰。本分事作么生。曰。近離石橋。師曰。我豈不知你近離石橋。本分事作么生。曰。和尚何不領話。師便打。僧曰。某甲話在。師曰。你但吃棒。我要這話行。僧問。一等明機雙扣。為甚麼卻遭違貶。師曰。打水魚頭痛。驚林鳥散忙。問。十二時中以何為驗。師曰。得力即向我道。僧曰。諾。師曰。十萬八千猶可近。問。如何是方便門速易成就。師曰。速易成就。曰。爭奈學人領覽未的。師曰。代得也代卻。問。如何是人無心合道。師曰。何不問道無心合人。曰。如何是道無心合人。師曰。白雲乍可來青嶂。明月那教下碧天。問。新年頭還有佛法也無。師曰。有。曰。如何是新年頭佛法。師曰。元正啟祚。萬物咸新。曰。謝師答話。師曰。鏡清今日失利。問。學人問不到處。請師不答。和尚答不到處。學人即不問。師乃搊住曰。是我道理。是汝道

【現代漢語翻譯】 現代漢語譯本 親切。到了你的份上，為何如此生疏？只因爲離家太久，流浪多年，一直以來被塵世所迷惑，才會有這樣的見解。所以叫做『背覺合塵』（背離覺悟，與塵世融合），也叫做『舍父逃逝』（拋棄父親逃走）。現在勸告各位兄弟，沒歇息的就歇息去吧，沒徹悟的就徹悟去吧。大丈夫難道就這麼沒有氣概嗎？還在惆悵什麼呢？終日茫茫然的，還是找一條可以遵循的道路吧。也沒有人問我什麼是可以遵循的道路。有僧人問：『如何是管帶一路？』（什麼是可以遵循的道路？） 師父噓噓地說：『想捱打就說。』 僧人說：『如此說來，學人就犯了罪過了。』 師父說：『差點被你攻破蔡州。』 問僧人：『最近從哪裡來？』 答：『石橋。』 師父說：『本分事怎麼樣了？』 答：『最近從石橋來。』 師父說：『我難道不知道你最近從石橋來？本分事怎麼樣了？』 答：『和尚為何不領會我的話？』 師父就打了他。僧人說：『我的話還在。』 師父說：『你只管捱打，我要這句話。』 有僧人問：『同樣是明快的機鋒，為何卻遭到貶斥？』 師父說：『打水魚頭痛，驚林鳥散忙。』 問：『十二時辰中以什麼來驗證？』 師父說：『得力時就向我說。』 僧人說：『諾。』 師父說：『十萬八千里也還算近。』 問：『如何是方便門，可以快速容易地成就？』 師父說：『快速容易地成就。』 答：『無奈學人領會不透徹。』 師父說：『可以代替的就代替了。』 問：『如何是人無心而與道相合？』 師父說：『為何不問道無心而與人相合？』 答：『如何是道無心而與人相合？』 師父說：『白雲或許會來到青山上，明月怎能被安排降臨碧空？』 問：『新年伊始還有佛法嗎？』 師父說：『有。』 答：『如何是新年伊始的佛法？』 師父說：『元正啟祚（新年開始），萬物咸新。』 答：『感謝師父回答。』 師父說：『鏡清今天失利了。』 問：『學人問不到的地方，請師父不回答。和尚回答不到的地方，學人就不問。』 師父於是抓住他說：『是我的道理，還是你的道理？』

【English Translation】 English version Intimate. Why are you so distant when it comes to your own affairs? It's only because you've been away from home for so long, wandering for many years, and have always been influenced by the dust of the world, leading to such views. That's why it's called 'turning away from enlightenment and conforming to the dust' (背覺合塵), and also called 'abandoning the father and fleeing' (舍父逃逝). Now I advise you brothers, those who haven't rested, go rest; those who haven't thoroughly understood, go thoroughly understand. Are you great men so lacking in spirit? What are you still lamenting? Day in and day out, you're in a daze. You should find a path to follow. But no one asks me what the path to follow is. A monk asked, 'What is the path to follow?' The master said with a 'hush hush' sound, 'Say it if you want to be beaten.' The monk said, 'In that case, this student would be at fault.' The master said, 'You almost broke through Cai Zhou.' Asked a monk, 'Where did you come from recently?' Answered, 'Stone Bridge.' The master said, 'How is your fundamental matter?' Answered, 'Recently came from Stone Bridge.' The master said, 'Don't I know you recently came from Stone Bridge? How is your fundamental matter?' Answered, 'Why doesn't the master understand my words?' The master then hit him. The monk said, 'My words are still there.' The master said, 'You just take the beating, I want these words.' A monk asked, 'Why is it that even with equally clear opportunities, one still suffers demotion?' The master said, 'Hitting the water makes the fish's head hurt, startling the forest and scattering the birds in a flurry.' Asked, 'What is the verification throughout the twelve hours?' The master said, 'Tell me when you gain strength.' The monk said, 'Yes.' The master said, 'Even one hundred and eight thousand is still close.' Asked, 'What is the expedient means for quick and easy accomplishment?' The master said, 'Quick and easy accomplishment.' Answered, 'But this student's understanding is not thorough.' The master said, 'Whatever can be replaced, replace it.' Asked, 'What is it when a person is without mind and in accord with the Dao?' The master said, 'Why not ask how the Dao is without mind and in accord with people?' Answered, 'How is the Dao without mind and in accord with people?' The master said, 'White clouds may come to the green peaks, but how can the bright moon be ordered to descend to the blue sky?' Asked, 'Is there still Buddha-dharma at the beginning of the New Year?' The master said, 'Yes.' Answered, 'What is the Buddha-dharma at the beginning of the New Year?' The master said, 'Yuan Zheng Qi Zuo (元正啟祚 - the beginning of the New Year), all things are renewed.' Answered, 'Thank you, Master, for your answer.' The master said, 'Jingqing lost today.' Asked, 'Where this student cannot ask, please Master do not answer. Where the monk cannot answer, this student will not ask.' The master then grabbed him and said, 'Is it my principle, or your principle?'

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理。曰。和尚若打學人。學人也打和尚。師曰。得對相耕去。問。承師有言。諸方若不是走人。便是籠人．罩人。未審和尚如何。師曰。被汝致此一問。直得當門齒落。上堂。眾集定。師拋下拄杖曰。大眾動著也二十棒。不動著也二十棒。時有僧出。拈得頭上戴出去。師曰。鏡清今日失利。問僧。門外甚麼聲。曰。雨滴聲。師曰。眾生顛倒。迷己逐物。曰。和尚作么生。師曰。洎不迷己。曰。洎不迷己。意旨如何。師曰。出身猶可易。脫體道應難。問。如何是同相。師將火箸插向爐中。曰。如何是別相。師又將火箸插向一邊(法眼別云。問不當理)。有僧引一童子到曰。此童子常愛問人佛法。請和尚驗看。師乃令點茶。童子點茶來。師啜了。過盞橐與童子。子近前接。師卻縮手曰。還道得么。子曰。問將來(法眼別云。和尚更喫茶否)。僧曰。此童子見解如何。師曰。也祇是一兩生持戒僧。晉天福初示滅。塔于龍冊山。

漳州報恩院懷岳禪師

泉州人也。僧問。十二時中如何行履。師曰。動即死。曰。不動時如何。師曰。猶是守古冢鬼。問。如何是學人出身處。師曰。有甚麼纏縛汝。曰。爭奈出身不得何。師曰。過在阿誰。問。如何是報恩一靈物。師曰。吃如許多酒糟作么。曰。還露腳手也無。師曰。這

【現代漢語翻譯】 現代漢語譯本： 僧人問：『和尚如果打我，我也打和尚。』 鏡清禪師說：『那就得相對耕作去了。』 僧人問：『聽您說過，各處禪林如果不是驅使人的，就是囚禁人的、束縛人的。不知和尚您如何？』 鏡清禪師說：『被你這樣一問，真叫我當門牙都掉了。』 鏡清禪師上堂說法，大眾聚集完畢，鏡清禪師放下拄杖說：『大眾動著也打二十棒，不動著也打二十棒。』 當時有個僧人出來，拿起拄杖頂在頭上戴了出去。鏡清禪師說：『鏡清我今天失算了。』 鏡清禪師問僧人：『門外是什麼聲音？』 僧人說：『是雨滴的聲音。』 鏡清禪師說：『眾生顛倒，迷惑自己而追逐外物。』 僧人問：『和尚您怎麼樣？』 鏡清禪師說：『我不會迷惑自己。』 僧人問：『不迷惑自己，意旨如何？』 鏡清禪師說：『出身容易，脫體悟道難。』 僧人問：『什麼是同相？』 鏡清禪師將火箸插向爐中，問：『什麼是別相？』 鏡清禪師又將火箸插向一邊。（法眼禪師另有評語：問得不合道理。） 有個僧人領著一個童子來，說：『這童子常常喜歡問人佛法，請和尚您檢驗看看。』 鏡清禪師就叫童子點茶。童子點茶上來，鏡清禪師喝了，把茶盞遞給童子。童子走近前來接，鏡清禪師卻縮回手說：『說得出道理嗎？』 童子說：『問將來再說。』（法眼禪師另有評語：和尚還要喝茶嗎？） 僧人問：『這童子的見解如何？』 鏡清禪師說：『也只是個一兩輩子持戒的和尚。』鏡清禪師在晉天福初年圓寂，塔建在龍冊山。

漳州報恩院懷岳禪師

是泉州人。僧人問：『十二時中如何行持？』 懷岳禪師說：『動就死了。』 僧人問：『不動時如何？』 懷岳禪師說：『仍然是守護古墓的鬼。』 僧人問：『如何是學人出身處？』 懷岳禪師說：『有什麼纏縛你？』 僧人問：『無奈無法出身怎麼辦？』 懷岳禪師說：『過錯在誰？』 僧人問：『如何是報恩院的一靈物？』 懷岳禪師說：『吃這麼多酒糟幹什麼？』 僧人問：『還露出腳手嗎？』 懷岳禪師說：『這……』

【English Translation】 English version: A monk asked: 'If the Abbot hits me, I will hit the Abbot.' Jingqing (Zen Master Jingqing) said: 'Then you'll have to till the fields together.' A monk asked: 'I've heard you say that if the monasteries everywhere are not driving people, they are imprisoning and binding them. I wonder, what about you, Abbot?' Jingqing (Zen Master Jingqing) said: 'Being asked such a question by you makes my front teeth fall out.' Jingqing (Zen Master Jingqing) ascended the Dharma hall. After the assembly had gathered, Jingqing (Zen Master Jingqing) put down his staff and said: 'If the assembly moves, it gets twenty blows; if it doesn't move, it also gets twenty blows.' At that time, a monk came out, picked up the staff, put it on his head, and walked out. Jingqing (Zen Master Jingqing) said: 'Jingqing (Zen Master Jingqing) has miscalculated today.' Jingqing (Zen Master Jingqing) asked a monk: 'What is that sound outside the door?' The monk said: 'It is the sound of raindrops.' Jingqing (Zen Master Jingqing) said: 'Sentient beings are inverted, deluded by themselves and chasing after external things.' The monk asked: 'What about you, Abbot?' Jingqing (Zen Master Jingqing) said: 'I am not deluded by myself.' The monk asked: 'Not deluded by oneself, what is the meaning of that?' Jingqing (Zen Master Jingqing) said: 'It is easy to leave the body, but difficult to realize the Tao (the Way) by transcending the body.' A monk asked: 'What is the same aspect?' Jingqing (Zen Master Jingqing) inserted the fire tongs into the stove and asked: 'What is the different aspect?' Jingqing (Zen Master Jingqing) then inserted the fire tongs on the other side. (Fayan (Zen Master Fayan) commented separately: The question is not appropriate.) A monk led a child and said: 'This child often likes to ask people about the Buddha Dharma (Buddha's teachings). Please examine him, Abbot.' Jingqing (Zen Master Jingqing) then ordered the child to prepare tea. The child brought the tea, Jingqing (Zen Master Jingqing) sipped it, and passed the teacup to the child. The child came forward to receive it, but Jingqing (Zen Master Jingqing) withdrew his hand and said: 'Can you speak the principle?' The child said: 'I'll answer when asked later.' (Fayan (Zen Master Fayan) commented separately: Does the Abbot want more tea?) The monk asked: 'What is this child's understanding?' Jingqing (Zen Master Jingqing) said: 'He is just a monk who has observed the precepts for one or two lifetimes.' Jingqing (Zen Master Jingqing) passed away in the early years of the Jin Tianfu era. His stupa (a dome-shaped structure erected as a Buddhist shrine) was built on Mount Longce.

Zen Master Huaiyue of Bao'en Monastery in Zhangzhou

He was from Quanzhou. A monk asked: 'How should one conduct oneself during the twelve periods of the day?' Huaiyue (Zen Master Huaiyue) said: 'To move is to die.' The monk asked: 'What about when not moving?' Huaiyue (Zen Master Huaiyue) said: 'Still a ghost guarding an ancient tomb.' The monk asked: 'What is the place where a student emerges from?' Huaiyue (Zen Master Huaiyue) said: 'What binds you?' The monk asked: 'What to do if one cannot emerge?' Huaiyue (Zen Master Huaiyue) said: 'Whose fault is it?' The monk asked: 'What is the one spiritual thing of Bao'en Monastery?' Huaiyue (Zen Master Huaiyue) said: 'Why eat so much wine dregs?' The monk asked: 'Are the feet and hands revealed?' Huaiyue (Zen Master Huaiyue) said: 'This...'

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里是甚麼處所。問。牛頭未見四祖時如何。師曰。萬里一片云。曰。見后如何。師曰。廓落地。問。黑雲陡暗。誰當雨者。師曰。峻處先傾。問。宗乘不卻。如何舉唱。師曰。山不自稱。水無間斷。問。佛未出世時如何。師曰。汝爭得知。問。撥塵見佛時如何。師曰。甚麼年中得見來。問。師子在窟時如何。師曰。師子是甚麼傢俱。曰。師子出窟時如何。師曰。師子在甚麼處。問。如何是目前佛。師曰。快禮拜。臨遷化。上堂。山僧十二年來舉揚宗教。諸人怪我甚麼處。若要聽三經五論。此去開元寺咫尺。言訖告寂。

福州安國院弘𤦆明真禪師

泉州陳氏子。參雪峰。峰問。甚麼處來。曰。江西來。峰曰。甚麼處見達磨。曰。分明向和尚道。峰曰。道甚麼。曰。甚麼處去來。一日。雪峰見師。忽搊住曰。盡乾坤是個解脫門。把手拽伊不肯入。曰。和尚怪弘𤦆不得。峰拓開曰。雖然如此。爭奈背後許多師僧何。師舉國師碑文云。得之於心。猗蘭作旃檀之樹。失之於旨。甘露乃蒺藜之園。問僧曰。一語須具得失兩意。汝作么生道。僧舉拳曰。不可喚作拳頭也。師不肯。亦舉拳別云。祇為喚這個作拳頭。出世囷山。后閩帥命居安國。大闡玄風。僧問。如何是西來意。師曰。是即是。莫錯會。問。如何是第一句。

【現代漢語翻譯】 現代漢語譯本 『這裡是什麼地方？』問。『牛頭（指牛頭法融禪師）未見四祖（指禪宗四祖道信）時如何？』師說：『萬里一片云。』問：『見后如何？』師說：『廓然落地。』問：『黑雲突然昏暗，誰是降雨者？』師說：『高峻之處先傾斜。』問：『宗乘（指禪宗的宗旨）不容拒絕，如何舉揚唱導？』師說：『山不自己稱讚，水沒有間斷。』問：『佛未出世時如何？』師說：『你怎能得知？』問：『撥開塵埃見到佛時如何？』師說：『哪一年得見來的？』問：『獅子在洞穴里時如何？』師說：『獅子是什麼傢俱？』問：『獅子出洞穴時如何？』師說：『獅子在什麼地方？』問：『如何是目前佛？』師說：『快禮拜。』臨近遷化（指圓寂）。上堂說法。『山僧我十二年來舉揚宗教，你們奇怪我什麼地方？如果要聽三經五論，從這裡去開元寺很近。』說完就圓寂了。

福州安國院弘𤦆明真禪師

泉州陳氏之子。參拜雪峰（指雪峰義存禪師）。雪峰問：『從什麼地方來？』答：『江西來。』雪峰說：『在什麼地方見到達磨（指菩提達摩）？』答：『分明向和尚您說了。』雪峰說：『說什麼？』答：『從什麼地方去來？』一天，雪峰見到禪師，忽然抓住他說：『整個乾坤都是個解脫門，拉著你的手你不肯進入。』答：『和尚您不能怪弘𤦆。』雪峰放開他說：『雖然如此，奈何背後有這麼多師僧呢？』禪師舉國師（指慧忠國師）碑文說：『得之於心，猗蘭（一種香草）能變成旃檀（一種名貴的樹木）；失之於旨，甘露會變成蒺藜（一種帶刺的植物）之園。』問僧人說：『一句話必須具備得失兩方面的意思，你怎麼樣說？』僧人舉起拳頭說：『不可喚作拳頭也。』禪師不認可。也舉起拳頭另外說：『只因爲喚這個作拳頭。』出世在囷山。後來閩地的長官命令他住在安國寺，大力闡揚玄妙的禪風。僧人問：『如何是西來意（指達摩祖師西來傳法的真意）？』師說：『是即是，莫錯會。』問：『如何是第一句？』

【English Translation】 English version 'What is this place?' (Someone) asked. 'What was it like when Niutou (Niutou Farong, a Chan master) had not yet seen the Fourth Patriarch (the Fourth Chan Patriarch Daoxin)?' The master said, 'Ten thousand miles of clouds.' (Someone) asked, 'What was it like after seeing him?' The master said, 'Completely fallen to the ground.' (Someone) asked, 'When dark clouds suddenly darken, who is the rain bringer?' The master said, 'The steep places are the first to be drenched.' (Someone) asked, 'The Zen tradition cannot be refused, how should it be proclaimed and guided?' The master said, 'Mountains do not praise themselves, water flows without interruption.' (Someone) asked, 'What was it like when the Buddha had not yet appeared in the world?' The master said, 'How could you know?' (Someone) asked, 'What is it like when the Buddha is seen after brushing away the dust?' The master said, 'In what year did you come to see him?' (Someone) asked, 'What is it like when the lion is in the cave?' The master said, 'What kind of furniture is the lion?' (Someone) asked, 'What is it like when the lion comes out of the cave?' The master said, 'Where is the lion?' (Someone) asked, 'What is the Buddha right before our eyes?' The master said, 'Quickly bow.' Approaching his transformation (referring to passing away), he ascended the hall and said, 'This mountain monk has been promoting the teachings for twelve years, what is it about me that you find strange? If you want to hear the Three Sutras and Five Treatises, Kaiyuan Temple is just a short distance from here.' After speaking, he passed away peacefully.

Chan Master Hong𤦆 Mingzhen of Anguo Monastery in Fuzhou

A son of the Chen family from Quanzhou. He visited Xuefeng (Xuefeng Yicun, a Chan master). Xuefeng asked, 'Where do you come from?' He replied, 'From Jiangxi.' Xuefeng said, 'Where did you see Bodhidharma (the founder of Zen Buddhism in China)?' He replied, 'I have clearly told you, Venerable.' Xuefeng said, 'Said what?' He replied, 'Where did I come from?' One day, Xuefeng saw the master and suddenly grabbed him, saying, 'The entire universe is a gate of liberation, (but) holding your hand, you refuse to enter.' He replied, 'Venerable, you cannot blame Hong𤦆.' Xuefeng released him and said, 'Although this is so, what about the many monks behind us?' The Chan master quoted the inscription on the stele of the National Teacher (Huizhong Guoshi), saying, 'If you attain it in your heart, Yilan (a fragrant herb) can become chandana (a precious wood); if you lose its essence, ambrosia will become a garden of tribulus (a thorny plant).' He asked a monk, 'A single phrase must contain both the meaning of gain and loss, how would you say it?' The monk raised his fist and said, 'It cannot be called a fist.' The Chan master did not approve. He also raised his fist and said separately, 'Just because you call this a fist.' He first appeared in the world at Qun Mountain. Later, the governor of Min ordered him to reside at Anguo Monastery, where he greatly propagated the profound Zen teachings. A monk asked, 'What is the meaning of the coming from the West (referring to Bodhidharma's intention in coming from the West to transmit the Dharma)?' The master said, 'It is, but do not misunderstand.' (Someone) asked, 'What is the first phrase?'

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師曰。問。問。問。學人上來。未盡其機。請師盡機。師良久。僧禮拜。師曰。忽到別處。人問。汝作么生舉。曰。終不敢錯舉。師曰。未出門已見笑具。問。如何是達磨傳底心。師曰。素非后躅。問。不落有無之機。請師全道。師曰。汝試斷看。問。如何是一毛頭事。師拈起袈裟。僧曰。乞師指示。師曰。抱璞不須頻下淚。來朝更獻楚王看。問。寂寂無言時如何。師曰。更進一步。問。凡有言句。皆落因緣方便。不落因緣方便事如何。師曰。桔槔之士頻逢。抱甕之流罕遇。問。向上一路。千聖不傳。未審和尚如何傳。師曰。且留口吃飯著。問。如何是高尚底人。師曰。河濵無洗耳之叟。磻溪絕垂釣之人。問。十二時中。如何救得生死。師曰。執缽不須窺眾樂。履冰何得步參差。問。學人擬問宗乘。師還許也無。師曰。但問。僧擬問。師便喝出。問。目前生死。如何免得。師曰。把將生死來。問。知有底人。為甚麼道不得。師曰。汝爺名甚麼。問。如何是活人劍。師曰。不敢瞎卻汝。曰。如何是殺人刀。師曰。祇這個是。問。不犯鋒铓。如何知音。師曰。驢年去。問。苦澀處乞師一言。師曰。可煞沉吟。曰。為甚麼如此。師曰。也須相悉好。問。常居正位底人。還消得人天供養否。師曰。消不得。曰。為甚麼消不得。

【現代漢語翻譯】 師父說：『問，問，問。』學人上來，未能完全領會其中的玄機，請師父徹底開示玄機。師父沉默良久。僧人禮拜。師父說：『如果到了別的地方，有人問你，你打算怎麼回答？』僧人說：『始終不敢錯誤地回答。』師父說：『還沒出門就已經被人笑話了。』 問：『什麼是達磨（Bodhidharma）[禪宗始祖] 傳的心？』師父說：『本來就沒有後來的足跡。』 問：『不落入有無的分別，請師父完全道出。』師父說：『你試著斬斷看看。』 問：『如何是一毛頭事？』師父拿起袈裟。僧人說：『請師父指示。』師父說：『懷抱美玉，不必頻頻流淚，不如等到來日獻給楚王。』 問：『寂靜無言時如何？』師父說：『更進一步。』 問：『凡是有言語，都落入因緣方便，不落入因緣方便的事如何？』師父說：『用桔槔打水的人經常遇到，用甕抱水的人很少遇到。』 問：『向上一路，千聖不傳，不知和尚如何傳？』師父說：『還是留著口吃飯吧。』 問：『如何是高尚的人？』師父說：『河邊沒有洗耳朵的老人（指不願聽世俗之言的隱士），磻溪沒有垂釣的人（指不願為名利所累的賢者）。』 問：『十二時中，如何救得了生死？』師父說：『拿著缽不必窺視眾人的歡樂，走在冰上怎麼能步履參差。』 問：『學人打算請問宗乘（Zen Buddhism），師父允許嗎？』師父說：『但問無妨。』僧人正要發問，師父便喝斥出去。 問：『眼前的生死，如何免除？』師父說：『把生死拿來。』 問：『知道真理的人，為什麼說不出來？』師父說：『你父親叫什麼名字？』 問：『如何是活人劍？』師父說：『不敢弄瞎你的眼睛。』 問：『如何是殺人刀？』師父說：『就是這個。』 問：『不觸犯鋒芒，如何知音？』師父說：『等到驢年去吧（指不可能）。』 問：『在苦澀之處，乞求師父一言。』師父說：『真是沉吟不決。』僧人說：『為什麼如此？』師父說：『也需要互相瞭解才好。』 問：『常居正位的人，還需要接受人天供養嗎？』師父說：『不需要。』 問：『為什麼不需要？』

【English Translation】 The Master said, 'Ask, ask, ask.' A student came forward, not fully grasping the underlying principle. 'Please, Master, fully reveal the principle.' The Master remained silent for a long time. The monk bowed. The Master said, 'If you go elsewhere and someone asks you, how will you answer?' The monk said, 'I would never dare to answer incorrectly.' The Master said, 'Before even leaving the gate, you've already become a laughingstock.' Asked, 'What is the mind transmitted by Bodhidharma [founder of Zen Buddhism]?' The Master said, 'Originally, there are no subsequent footprints.' Asked, 'Without falling into the dichotomy of existence and non-existence, please, Master, fully express it.' The Master said, 'Try to cut it off and see.' Asked, 'What is the matter of a single hair?' The Master picked up his robe. The monk said, 'Please, Master, instruct me.' The Master said, 'Holding a jade, there is no need to frequently shed tears; better to present it to the King of Chu tomorrow.' Asked, 'What is it like in silent speechlessness?' The Master said, 'Take a step further.' Asked, 'All words and phrases fall into conditioned expediency; what about matters that do not fall into conditioned expediency?' The Master said, 'Those who use a well sweep are frequently encountered; those who carry water in a jar are rarely met.' Asked, 'The path upwards is not transmitted by the thousand sages; how does the Master transmit it?' The Master said, 'Better to keep your mouth to eat rice.' Asked, 'What is a person of high virtue?' The Master said, 'There are no old men washing their ears by the river (referring to hermits who refuse to listen to worldly affairs), and no one fishing at Panxi (referring to sages who are not burdened by fame and fortune).' Asked, 'Within the twelve periods of the day, how can one be saved from birth and death?' The Master said, 'Holding the bowl, there is no need to peek at the joy of the crowd; walking on ice, how can one's steps be uneven?' Asked, 'This student intends to inquire about the Zen school; will the Master allow it?' The Master said, 'Just ask.' As the monk was about to ask, the Master shouted him out. Asked, 'How can one escape the birth and death before our eyes?' The Master said, 'Bring birth and death here.' Asked, 'Why can't someone who knows the truth speak of it?' The Master said, 'What is your father's name?' Asked, 'What is the sword that gives life?' The Master said, 'I dare not blind your eyes.' Asked, 'What is the sword that kills?' The Master said, 'This is it.' Asked, 'Without touching the sharp edge, how can one know the sound?' The Master said, 'In the year of the donkey (meaning never).' Asked, 'At the bitter place, I beg the Master for a word.' The Master said, 'Truly hesitant.' The monk said, 'Why is it so?' The Master said, 'It is necessary to understand each other well.' Asked, 'Does someone who always dwells in the correct position still need to receive offerings from humans and gods?' The Master said, 'Does not need.' Asked, 'Why does he not need?'

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師曰。是甚麼心行。曰。甚麼人消得。師曰。著衣吃飯底消得。師舉棱和尚住招慶時。在法堂東角立。謂僧曰。這裡好致一問。僧便問。和尚為何不居正位。棱曰。為汝恁么來。曰。即今作么生。棱曰。用汝眼作么。師舉畢。乃曰。他家恁么問。別是個道理。汝今作么生道。后安國曰。恁么則大眾一時散去得也。師自代曰。恁么即大眾一時禮拜。

泉州睡龍山道溥弘教禪師

福唐鄭氏子。初住五峰。上堂。莫道空山無祇待。便歸方丈。僧問。凡有言句。不出大千頂。未審頂外事如何。師曰。凡有言句。不是大千頂。曰。如何是大千頂。師曰。摩醯首羅天。猶是小千界。問。初心後學。近入叢林。方便門中。乞師指示。師敲門枋。僧曰。向上還有事也無。師曰。有。曰。如何是向上事。師再敲門枋。

南嶽金輪可觀禪師

福唐薛氏子。參雪峰。峰曰。近前來。師方近前作禮。峰與一蹋。師忽契悟。師事十二載。復歷叢林。住后。上堂。我在雪峰。遭他一蹋。直至如今眼不開。不知是何境界。僧問。如何是西來意。師曰。不是。大眾夜參後下堂。師召大眾。眾回首。師曰。看月。眾乃看。師曰。月似彎弓。少雨多風。眾無對。問。古人道毗盧有師。法身有主。如何是毗盧師．法身主。師曰。不可

【現代漢語翻譯】 師父說：『這是什麼心行？』學僧說：『什麼人能承受得起？』師父說：『穿衣吃飯的人就能承受得起。』師父舉例說，棱和尚（Leng heshang，人名）住在招慶寺時，站在法堂東角，對僧人說：『這裡適合提一個問題。』僧人便問：『和尚為何不居正位？』棱和尚說：『爲了你這樣來問。』僧人說：『現在該怎麼辦？』棱和尚說：『要你的眼睛做什麼？』師父舉完這個例子，便說：『他那樣問，是另一種道理。你們現在要怎麼說？』後來安國（Anguo，人名）說：『這樣的話，大眾就可以一時散去了。』師父自己代替回答說：『這樣的話，大眾就應該一時禮拜。』

泉州睡龍山道溥（Daopu，人名）弘教禪師

是福唐鄭氏之子。起初住在五峰。上堂說法：『不要說空山沒有招待，』說完便回到方丈。有僧人問：『凡是有言語語句，都離不開大千世界之頂，不知頂外之事如何？』師父說：『凡是有言語語句，都不是大千世界之頂。』僧人說：『如何是大千世界之頂？』師父說：『摩醯首羅天（Maheśvara，佛教用語，大自在天），也還是小千世界。』有僧人問：『剛入叢林的初學者，想在方便之門中，請師父指示。』師父敲打門框。僧人說：『向上還有事嗎？』師父說：『有。』僧人說：『如何是向上之事？』師父再次敲打門框。

南嶽金輪可觀（Keguan，人名）禪師

是福唐薛氏之子。參拜雪峰禪師（Xuefeng，人名）。雪峰禪師說：『近前來。』可觀禪師剛走上前作禮，雪峰禪師便踢了他一腳。可觀禪師忽然領悟。可觀禪師侍奉雪峰禪師十二年。之後遊歷各叢林。住持一方后，上堂說法：『我在雪峰禪師處，被他踢了一腳，直到現在眼睛還沒睜開，不知是什麼境界。』有僧人問：『如何是西來意（Xilaiyi，禪宗用語，指達摩祖師西來傳法的真意）？』師父說：『不是。』大眾夜參後下堂。師父召集大眾。大眾回頭。師父說：『看月亮。』大眾便看月亮。師父說：『月亮像彎弓，少雨多風。』大眾無言以對。有僧人問：『古人說毗盧佛（Vairocana，佛教用語，意為光明遍照）有師，法身（Dharmakāya，佛教用語，指佛所證的真如法性）有主，如何是毗盧佛的師，法身的主？』師父說：『不可說。』

【English Translation】 The Master said, 'What is this mind practice?' The monk said, 'Who can bear it?' The Master said, 'Those who wear clothes and eat rice can bear it.' The Master cited the example of Leng heshang (Leng heshang, a person's name) when he lived at Zhaoqing Temple, standing in the eastern corner of the Dharma Hall, saying to the monks, 'This is a good place to ask a question.' A monk then asked, 'Why doesn't the Abbot reside in the proper seat?' Leng said, 'For you to come and ask like this.' The monk said, 'What should be done now?' Leng said, 'What do you need your eyes for?' After the Master finished citing this example, he said, 'His way of asking is a different principle. How would you say it now?' Later, Anguo (Anguo, a person's name) said, 'In that case, the assembly could disperse all at once.' The Master answered on his own behalf, 'In that case, the assembly should bow all at once.'

Zen Master Daopu (Daopu, a person's name) of Shuilong Mountain in Quanzhou, who propagated the teachings

Was the son of the Zheng family of Futang. He initially resided at Wufeng. Ascending the Dharma Hall, he said, 'Don't say that there is no hospitality in the empty mountains,' and then returned to his abbot's quarters. A monk asked, 'All words and phrases do not go beyond the summit of the great thousand world system. I wonder what is beyond the summit?' The Master said, 'All words and phrases are not the summit of the great thousand world system.' The monk said, 'What is the summit of the great thousand world system?' The Master said, 'Maheśvara (Maheśvara, a Buddhist term, the Great自在天) is still a small thousand world.' A monk asked, 'A beginner who has recently entered the monastery seeks the Master's guidance in the expedient gate.' The Master knocked on the door frame. The monk said, 'Is there anything further beyond this?' The Master said, 'Yes.' The monk said, 'What is the matter beyond this?' The Master knocked on the door frame again.

Zen Master Keguan (Keguan, a person's name) of Jinlun Mountain in Nanyue

Was the son of the Xue family of Futang. He visited Xuefeng (Xuefeng, a person's name). Xuefeng said, 'Come closer.' As soon as Keguan stepped forward to pay his respects, Xuefeng kicked him. Keguan suddenly had an awakening. Keguan served Xuefeng for twelve years. Afterwards, he traveled to various monasteries. After becoming an abbot, he ascended the Dharma Hall and said, 'At Xuefeng's place, I was kicked by him, and my eyes have not opened until now. I don't know what state that is.' A monk asked, 'What is the meaning of the Bodhidharma's coming from the West (Xilaiyi, a Zen term, referring to the true meaning of Bodhidharma's transmission of the Dharma from the West)?' The Master said, 'It is not.' After the evening assembly, the monks left the hall. The Master called to the assembly. The assembly turned their heads. The Master said, 'Look at the moon.' The assembly then looked at the moon. The Master said, 'The moon is like a bent bow, less rain and more wind.' The assembly had no response. A monk asked, 'The ancients said that Vairocana (Vairocana, a Buddhist term, meaning 'light shining everywhere') has a teacher, and the Dharmakāya (Dharmakāya, a Buddhist term, referring to the true nature of the Buddha) has a master. Who is the teacher of Vairocana and the master of the Dharmakāya?' The Master said, 'It cannot be spoken.'

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床上安床。問。如何是日用事。師拊掌三下。僧曰。學人未領此意。師曰。更待甚麼。問。從上宗乘。如何為人。師曰。我今日未喫茶。曰。請師指示。師曰。過也。問。正則不問。請師傍指。師曰。抱取貓兒去。問僧。甚處來。曰。華光。師便推出。閉卻門。僧無對。問。路逢達道人。不將語默對。未審將何對。師咄曰。出去。問僧。作么生是覿面事。曰。請師鑒。師曰。恁么道還當么。曰。故為即不可。師曰。別是一著。問。如何是靈源一路。師曰。蹋過作么。雪峰院主有書來招曰。山頭和尚年尊也。長老何不再入嶺一轉。師回書曰。待山頭和尚別有見解。即再入嶺。僧問。如何是雪峰見解。師曰。我也驚。

福州大普山玄通禪師

本郡人也。僧問。驪龍頷下珠如何取得。師乃拊掌瞬視。問。方便以前事如何。師便推出。其僧問。如何是祖師西來意。師曰。咬骨頭漢出去。問。撥塵見佛時如何。師曰。脫枷來商量。問。急急相投。請師接。師曰。鈍漢。

福州長生山皎然禪師

本郡人。久依雪峰。一日與僧斫樹次。峰曰。斫到心且住。師曰。斫卻著。峰曰。古人以心傳心。汝為甚麼道斫卻。師擲下斧曰。傳。峰打一拄杖而去。僧問雪峰。如何是第一句。峰良久。僧舉似師。師曰。此是第

【現代漢語翻譯】 現代漢語譯本 床上安床。問：如何是日用事？師拊掌三下。僧曰：學人未領此意。師曰：更待甚麼？問：從上宗乘，如何為人？師曰：我今日未喫茶。曰：請師指示。師曰：過也。問：正則不問，請師傍指。師曰：抱取貓兒去。問僧：甚處來？曰：華光（地名）。師便推出，閉卻門。僧無對。問：路逢達道人，不將語默對，未審將何對？師咄曰：出去。問僧：作么生是覿面事？曰：請師鑒。師曰：恁么道還當么？曰：故為即不可。師曰：別是一著。問：如何是靈源一路？師曰：蹋過作么？雪峰院主有書來招曰：山頭和尚年尊也，長老何不再入嶺一轉？師回書曰：待山頭和尚別有見解，即再入嶺。僧問：如何是雪峰見解？師曰：我也驚。

福州大普山玄通禪師

本郡人也。僧問：驪龍（傳說中的龍）頷下珠如何取得？師乃拊掌瞬視。問：方便以前事如何？師便推出。其僧問：如何是祖師西來意？師曰：咬骨頭漢出去。問：撥塵見佛時如何？師曰：脫枷來商量。問：急急相投，請師接。師曰：鈍漢。

福州長生山皎然禪師

本郡人。久依雪峰（人名）。一日與僧斫樹次，峰曰：斫到心且住。師曰：斫卻著。峰曰：古人以心傳心，汝為甚麼道斫卻？師擲下斧曰：傳。峰打一拄杖而去。僧問雪峰：如何是第一句？峰良久。僧舉似師。師曰：此是第

【English Translation】 English version 'Adding a bed on the bed.' Question: 'What is daily activity?' The master clapped his hands three times. The monk said: 'This student does not understand this meaning.' The master said: 'What are you waiting for?' Question: 'How does the supreme vehicle of Zen Buddhism guide people?' The master said: 'I have not had tea today.' The monk said: 'Please instruct me, master.' The master said: 'You've missed it.' Question: 'If it's the correct principle, I won't ask. Please point to something else.' The master said: 'Take the cat away.' Question to a monk: 'Where do you come from?' The monk said: 'Huaguang (place name).' The master immediately pushed him out and closed the door. The monk had no response. Question: 'If I meet a person who has attained the Tao on the road, I won't respond with words or silence. How should I respond?' The master shouted: 'Get out!' Question to a monk: 'What is the matter of facing each other directly?' The monk said: 'Please examine it, master.' The master said: 'Is that how it should be?' The monk said: 'It shouldn't be intentional.' The master said: 'That's another matter.' Question: 'What is the one road to the spiritual source?' The master said: 'Why step over it?' The abbot of Xuefeng (place name) Monastery sent a letter inviting him, saying: 'The old monk on the mountain is old. Elder, why not go back into the mountains again?' The master replied in a letter: 'When the old monk on the mountain has a different understanding, then I will go back into the mountains.' A monk asked: 'What is Xuefeng's understanding?' The master said: 'I am also surprised.'

Zen Master Xuantong of Dapushan Mountain in Fuzhou

He was a native of this prefecture. A monk asked: 'How can one obtain the pearl under the jaw of the black dragon (mythical dragon)?' The master clapped his hands and stared. Question: 'What about things before expedient means?' The master immediately pushed him out. The monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'Get out, you bone-gnawing fellow!' Question: 'What is it like to see the Buddha when the dust is swept away?' The master said: 'Take off your shackles and come discuss it.' Question: 'I come to you urgently, please receive me, master.' The master said: 'Dullard.'

Zen Master Jiaoran of Changsheng Mountain in Fuzhou

He was a native of this prefecture. He had been relying on Xuefeng (person's name) for a long time. One day, while he was chopping trees with a monk, Xuefeng said: 'Stop when you chop to the heart.' The master said: 'Chop it off.' Xuefeng said: 'The ancients transmitted mind with mind. Why do you say chop it off?' The master threw down his axe and said: 'Transmit.' Xuefeng struck him with his staff and left. A monk asked Xuefeng: 'What is the first phrase?' Xuefeng was silent for a long time. The monk told the master about it. The master said: 'This is the first.'

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二句。峰再令其僧來問。如何是第一句。師曰。蒼天。蒼天。普請次。雪峰問。古人道。誰知席帽下。元是昔愁人。古人意作么生。師側戴笠子曰。這個是甚麼人語。峰問師。持經者能荷擔如來。作么生是荷擔如來。師乃捧雪峰向禪床上。普請次。雪峰負一束藤。路逢一僧便拋下。僧擬取。峰便蹋倒。歸謂師曰。我今日蹋這僧快。師曰。和尚卻替這僧入涅槃堂始得。峰便休去。雪峰問。光境俱亡。復是何物。師曰。放皎然過有道處。峰曰。放汝過作么生道。曰。皎然亦放和尚過。峰曰。放汝二十棒。師便禮拜。住后。僧問。古人有言。無明即佛性。煩惱不須除。如何是無明即佛性。師忿然作色。舉拳呵曰。今日打這師僧去也。曰。如何是煩惱不須除。師以手拏頭曰。這師僧得恁么發人業。問。路逢達道人。不將語默對。未審將甚麼對。師曰。上紙墨堪作甚麼。閩帥署禪主大師。莫知所終。

信州鵝湖智孚禪師

福州人也。僧問。萬法歸一。一歸何所。師曰。非但阇黎一人忙。問。虛空講經。以何為宗。師曰。阇黎不是聽眾。出去。問。五逆之子。還受父約也無。師曰。雖有自裁。未免傷己。問。如何是佛向上人。師曰。情知阇黎不奈何。曰。為甚麼不奈何。師曰。未必小人得見君子。問。在前一句。請師

【現代漢語翻譯】 現代漢語譯本： 兩句話。雪峰再次讓他的僧人來問：『什麼是第一句話？』 師父說：『蒼天，蒼天。』 在普請（指寺院集體勞動）時，雪峰問：『古人說，『誰知席帽下，元是昔愁人。』古人的意思是什麼？』 師父側戴著斗笠說：『這是什麼人的話？』 雪峰問師父：『持經者能荷擔如來（Tathagata，如來），怎麼才是荷擔如來？』 師父於是捧起雪峰放到禪床上。 在普請時，雪峰揹著一捆藤，路上遇到一個僧人便扔下。僧人想要拿，雪峰便把他踢倒。回來后對師父說：『我今天踢這個僧人真痛快。』 師父說：『和尚你卻要代替這個僧人進入涅槃堂才行。』 雪峰便作罷了。 雪峰問：『光境俱亡，復是何物？』 師父說：『放皎然（Jiaoran，人名）過去有道之處。』 雪峰說：『放你過去怎麼說？』 師父說：『皎然也放和尚過去。』 雪峰說：『放你二十棒。』 師父便禮拜。 住持后，有僧人問：『古人有言，無明即佛性，煩惱不須除。如何是無明即佛性？』 師父忿然變色，舉起拳頭呵斥道：『今天就要打這個師僧。』 僧人問：『如何是煩惱不須除？』 師父用手抓頭說：『這師僧這樣來引人造業。』 問：『路逢達道人，不將語默對，未審將什麼對？』 師父說：『上紙墨堪作什麼？』 閩帥署師父為禪主大師，最終不知所終。

信州鵝湖智孚禪師（Zhifu，人名）

是福州人。有僧人問：『萬法歸一，一歸何所？』 師父說：『非但阇黎（Acharya，阿阇黎，意為導師）一人忙。』 問：『虛空講經，以何為宗？』 師父說：『阇黎不是聽眾，出去。』 問：『五逆之子，還受父約也無？』 師父說：『雖有自裁，未免傷己。』 問：『如何是佛向上人？』 師父說：『情知阇黎不奈何。』 僧人問：『為什麼不奈何？』 師父說：『未必小人得見君子。』 問：『在前一句，請師』

【English Translation】 English version: Two sentences. Xuefeng (Xuefeng, mountain name) again asked his monk to ask: 'What is the first sentence?' The master said: 'Blue sky, blue sky.' During general labor (referring to collective labor in the monastery), Xuefeng asked: 'The ancients said, 'Who knows under the straw hat, originally is the old sorrowful person.' What did the ancients mean?' The master, wearing a bamboo hat askew, said: 'Whose words are these?' Xuefeng asked the master: 'The one who holds the scriptures can bear the Tathagata (Tathagata, meaning 'Thus Gone One'), how is it to bear the Tathagata?' The master then lifted Xuefeng onto the Zen bed. During general labor, Xuefeng carried a bundle of rattan on his back, and when he met a monk on the road, he threw it down. When the monk tried to pick it up, Xuefeng kicked him down. Upon returning, he said to the master: 'I kicked this monk today with great pleasure.' The master said: 'Venerable, you must enter Nirvana Hall in place of this monk.' Xuefeng then stopped. Xuefeng asked: 'When both light and object are gone, what remains?' The master said: 'Let Jiaoran (Jiaoran, personal name) pass to the place where there is the Tao.' Xuefeng said: 'How do you say to let you pass?' The master said: 'Jiaoran also lets the venerable pass.' Xuefeng said: 'Give you twenty blows.' The master then bowed. After becoming the abbot, a monk asked: 'The ancients said, ignorance is Buddha-nature, and there is no need to eliminate afflictions. What is ignorance that is Buddha-nature?' The master angrily changed color, raised his fist, and scolded: 'Today, I will beat this monk.' The monk asked: 'What is it that afflictions need not be eliminated?' The master scratched his head and said: 'This monk is causing people to create karma.' Asked: 'Meeting a person who has attained the Tao on the road, not responding with speech or silence, I wonder how to respond?' The master said: 'What is the use of paper and ink?' The military governor of Min appointed the master as the Zen master, but his final fate is unknown.

Zen Master Zhifu (Zhifu, personal name) of Ehu Lake in Xinzhou

Was a person from Fuzhou. A monk asked: 'All dharmas return to one, where does the one return?' The master said: 'It is not only Acharya (Acharya, meaning teacher) who is busy.' Asked: 'Preaching the scriptures in emptiness, what is the principle?' The master said: 'Acharya is not an audience member, leave.' Asked: 'Can the son of the five rebellious acts still receive the father's agreement?' The master said: 'Although there is self-judgment, it is inevitable to hurt oneself.' Asked: 'What is a person who is upwardly mobile towards the Buddha?' The master said: 'I know that Acharya is helpless.' The monk asked: 'Why is it helpless?' The master said: 'A petty person may not see a gentleman.' Asked: 'In the previous sentence, please master'

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道。師曰。腳跟下探取甚麼。曰。即今見問。師曰。看阇黎變身不得。問。雪峰拋下拄杖。意作么生。師以香匙拋下地。僧曰。未審此意如何。師曰。不是好種。出去。問。如何是鵝湖第一句。師曰。道甚麼。曰。如何即是。師曰。妨我打睡。問。不問不答時如何。師曰。問人焉知。問。迷子未歸家時如何。師曰。不在途。曰。歸后如何。師曰。正迷在。問。如何是源頭事。師曰。途中覓甚麼。問。如何是一句。師曰。會么。曰。恁么莫便是否。師曰。蒼天。蒼天。鏡清問。如何是即今底。師曰。何更即今。清曰。幾就支荷。師曰。語逆言順。師一日不赴堂。侍者來請赴堂。師曰。我今日在莊吃油糍飽。者曰。和尚不曾出入。師曰。你但去問取莊主。者方出門。忽見莊主歸謝和尚到莊吃油糍。

杭州西興化度院師郁悟真禪師

泉州人也。僧問。如何是西來意。師舉拂子。僧曰。不會。師曰。喫茶去。問。如何是一塵。師曰。九世剎那分。曰。如何含得法界。師曰。法界在甚麼處。問。溪谷各異。師何明一。師曰。汝喘作么。問。學人初機。乞師指示入路。師曰。汝怪化度甚麼處。問。如何是隨色摩尼珠。師曰。青黃赤白。曰。如何是不隨色摩尼珠。師曰。青黃赤白。問。如何是西來意。師曰。是東來西來

【現代漢語翻譯】 現代漢語譯本 道。禪師說：『你腳跟下想探求什麼？』僧人說：『就是現在所問的。』禪師說：『可惜你不能變身。』僧人問：『雪峰禪師拋下拄杖，意圖是什麼？』禪師拿起香匙拋在地上。僧人說：『不知道這是什麼意思？』禪師說：『不是好種子，出去！』僧人問：『如何是鵝湖第一句？』禪師說：『說什麼？』僧人說：『如何才是？』禪師說：『妨礙我睡覺。』僧人問：『不問不答時如何？』禪師說：『問別人，別人怎麼知道？』僧人問：『迷路的孩子未回家時如何？』禪師說：『不在路上。』僧人說：『回家后如何？』禪師說：『正在迷路中。』僧人問：『如何是源頭事？』禪師說：『途中尋找什麼？』僧人問：『如何是一句？』禪師說：『明白嗎？』僧人說：『那麼，莫便是嗎？』禪師說：『蒼天啊，蒼天啊！』鏡清禪師問：『如何是當下？』禪師說：『何必再問當下？』鏡清禪師說：『幾乎就要支撐不住了。』禪師說：『語逆言順。』禪師一日沒有去齋堂，侍者來請禪師去齋堂。禪師說：『我今天在莊上吃油糍吃飽了。』侍者說：『和尚您沒有出去啊。』禪師說：『你只管去問莊主。』侍者剛出門，忽然看見莊主回來感謝和尚到莊上吃油糍。

杭州西興化度院師郁悟真禪師

是泉州人。僧人問：『如何是西來意（Bodhidharma's intention）？』禪師舉起拂子。僧人說：『不明白。』禪師說：『喫茶去。』僧人問：『如何是一塵（one particle of dust）？』禪師說：『九世剎那分。』僧人說：『如何能包含法界（Dharmadhatu）？』禪師說：『法界在什麼地方？』僧人問：『溪谷各異，禪師如何明一？』禪師說：『你喘什麼？』僧人問：『學人初學，請禪師指示入路。』禪師說：『你奇怪化度院什麼地方？』僧人問：『如何是隨色摩尼珠（mani jewel that changes color）？』禪師說：『青黃赤白。』僧人說：『如何是不隨色摩尼珠？』禪師說：『青黃赤白。』僧人問：『如何是西來意？』禪師說：『是東來西來。』

【English Translation】 English version A monk asked: 'What are you seeking under your feet?' The Master said: 'What is being asked right now.' The Master said: 'It's a pity you can't transform yourself.' A monk asked: 'What was Xuefeng's (Snowy Peak) intention in throwing down his staff?' The Master threw a incense spoon to the ground. The monk said: 'I don't understand what this means.' The Master said: 'Not a good seed, get out!' A monk asked: 'What is the first line of Goose Lake?' The Master said: 'What are you saying?' The monk said: 'What is it?' The Master said: 'You're disturbing my sleep.' A monk asked: 'What about when there is no asking and no answering?' The Master said: 'How would the person being asked know?' A monk asked: 'What about when a lost child hasn't returned home?' The Master said: 'Not on the road.' The monk said: 'What about after returning home?' The Master said: 'Still lost.' A monk asked: 'What is the matter of the source?' The Master said: 'What are you seeking on the way?' A monk asked: 'What is one phrase?' The Master said: 'Do you understand?' The monk said: 'So, is it or isn't it?' The Master said: 'Heavens, heavens!' Jingqing (Pure Mirror) asked: 'What is the present moment?' The Master said: 'Why ask about the present moment?' Jingqing said: 'Almost unable to support it.' The Master said: 'Words against the grain, speech in accordance.' One day, the Master didn't go to the dining hall. An attendant came to invite the Master to the dining hall. The Master said: 'Today I ate oily cakes at the village and am full.' The attendant said: 'But Master, you haven't gone out.' The Master said: 'Just go ask the village head.' As the attendant was leaving, he suddenly saw the village head returning to thank the Master for coming to the village to eat oily cakes.

Zen Master Shiyu Wuzhen of Xixing Huadu Temple in Hangzhou

Was a person from Quanzhou. A monk asked: 'What is the meaning of Bodhidharma's (Bodhidharma's intention) coming from the West?' The Master raised his whisk. The monk said: 'I don't understand.' The Master said: 'Go have some tea.' A monk asked: 'What is a single mote of dust (one particle of dust)?' The Master said: 'A fraction of a kshana (moment) of nine lifetimes.' The monk said: 'How can it contain the Dharmadhatu (Dharmadhatu)?' The Master said: 'Where is the Dharmadhatu?' A monk asked: 'The streams and valleys are different, how does the Master illuminate oneness?' The Master said: 'Why are you panting?' A monk asked: 'I am a beginner, please instruct me on the path of entry.' The Master said: 'What are you wondering about Huadu Temple?' A monk asked: 'What is the mani jewel (mani jewel that changes color) that changes color with its surroundings?' The Master said: 'Blue, yellow, red, white.' The monk said: 'What is the mani jewel that does not change color with its surroundings?' The Master said: 'Blue, yellow, red, white.' A monk asked: 'What is the meaning of Bodhidharma's coming from the West?' The Master said: 'It is coming from the East and coming from the West.'

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。問。牛頭未見四祖時如何。師曰。鳥獸俱迷。曰。見后如何。師曰。山深水冷。問。維摩與文殊對談何事。師曰。唯有門前鏡湖水。清風不改舊時波。

漳州隆壽紹卿興法禪師

泉州陳氏子。因侍雪峰。山行見芋葉動。峰指動葉示之。師曰。紹卿甚生怕怖。峰曰。是汝屋裡底。怕怖甚麼。師於此有省。尋居龍溪。僧問。古人道。摩尼殿有四角。一角常露。如何是常露底角。師舉拂子。問。糧不畜一粒。如何濟得萬人饑。師曰。俠客面前如奪劍。看君不是黠兒郎。問。耳目不致處如何。師曰。汝無此作。曰。恁么即聞也。師曰。真個聾漢。

福州遷宗院行𤦆仁慧禪師

泉州王氏子。上堂。我與釋迦同參。汝道參甚麼人。時有僧出禮拜。擬伸問。師曰。錯。便下座。問。如何是西來意。師曰。熊耳不曾藏。問。直下事乞師方便。師曰。不因汝問。我亦不道。問。如何是西來意。師曰。白日無閑人。

福州蓮華永福院從弇超證禪師

僧問。儒門以五常為極則。未審宗門以何為極則。師良久。僧曰。恁么則學人造次也。師曰。好與拄杖。問。教中道。唯有一乘法。如何是一乘法。師曰。汝道我在這裡作甚麼。曰。恁么則不知教意也。師曰。雖然如此。卻不孤負汝。問。不向問處領。猶

【現代漢語翻譯】 問：牛頭（Niutou，人名）未見四祖（Sizu，人名）時如何？ 師（禪師）曰：鳥獸俱迷。 曰：見后如何？ 師曰：山深水冷。 問：維摩（Vima，人名）與文殊（Wenshu，人名）對談何事？ 師曰：唯有門前鏡湖水，清風不改舊時波。

漳州隆壽紹卿興法禪師

泉州陳氏子。因侍雪峰（Xuefeng，人名）。山行見芋葉動。峰指動葉示之。師曰：紹卿甚生怕怖。 峰曰：是汝屋裡底，怕怖甚麼？ 師於此有省。尋居龍溪。僧問：古人道，摩尼殿（Maniden，佛教建築）有四角，一角常露，如何是常露底角？ 師舉拂子。 問：糧不畜一粒，如何濟得萬人饑？ 師曰：俠客面前如奪劍，看君不是黠兒郎。 問：耳目不致處如何？ 師曰：汝無此作。 曰：恁么即聞也。 師曰：真個聾漢。

福州遷宗院行𤦆仁慧禪師

泉州王氏子。上堂：我與釋迦（Shijia，釋迦摩尼佛）同參，汝道參甚麼人？ 時有僧出禮拜，擬伸問。師曰：錯，便下座。 問：如何是西來意？ 師曰：熊耳（Xionger，山名）不曾藏。 問：直下事乞師方便。 師曰：不因汝問，我亦不道。 問：如何是西來意？ 師曰：白日無閑人。

福州蓮華永福院從弇超證禪師

僧問：儒門以五常為極則，未審宗門以何為極則？ 師良久。 僧曰：恁么則學人造次也。 師曰：好與拄杖。 問：教中道，唯有一乘法，如何是一乘法？ 師曰：汝道我在這裡作甚麼？ 曰：恁么則不知教意也。 師曰：雖然如此，卻不孤負汝。 問：不向問處領，猶

【English Translation】 Q: What was it like when Niutou (Niutou, a person's name) had not yet met the Fourth Patriarch (Sizu, a person's name)? The Master (Zen master) said: Birds and beasts were all lost. Q: What was it like after he met him? The Master said: The mountains are deep and the water is cold. Q: What were Vima (Vima, a person's name) and Wenshu (Wenshu, a person's name) discussing? The Master said: Only the Mirror Lake water in front of the gate remains, the clear breeze does not change the waves of the past.

Zen Master Shaoqing Xingfa of Longshou Monastery, Zhangzhou

A son of the Chen family from Quanzhou. He was attending Xuefeng (Xuefeng, a person's name). While walking in the mountains, he saw a taro leaf moving. Xuefeng pointed to the moving leaf to show him. The Master said: Shaoqing is very frightened. Xuefeng said: It's something in your house, what are you afraid of? The Master had an awakening from this. He then lived in Longxi. A monk asked: The ancients said, the Mani Hall (Maniden, a Buddhist building) has four corners, one corner is always exposed, what is the corner that is always exposed? The Master raised his whisk. Q: Not storing a single grain of rice, how can you relieve the hunger of ten thousand people? The Master said: Like snatching a sword in front of a knight, I see you are not a clever boy. Q: What about where the ears and eyes cannot reach? The Master said: You have no such creation. He said: So I have heard it. The Master said: Truly a deaf man.

Zen Master Xing𤦆 Renhui of Qianzong Monastery, Fuzhou

A son of the Wang family from Quanzhou. He ascended the hall: I participated with Shakya (Shijia, Sakyamuni Buddha), who do you say I participated with? At that time, a monk came out to bow, intending to ask a question. The Master said: Wrong, and then descended from the seat. Q: What is the meaning of the Westward Journey? The Master said: Mount Xionger (Xionger, a mountain name) has never hidden it. Q: Directly ask the Master for a convenient way. The Master said: If you hadn't asked, I wouldn't have said it either. Q: What is the meaning of the Westward Journey? The Master said: There are no idle people in broad daylight.

Zen Master Congyan Chaozheng of Lianhua Yongfu Monastery, Fuzhou

A monk asked: Confucianism considers the Five Constant Virtues as the ultimate principle, I wonder what the Zen school considers as the ultimate principle? The Master was silent for a long time. The monk said: So, I have been presumptuous. The Master said: Good to give you a staff. Q: The teachings say, there is only the One Vehicle Dharma, what is the One Vehicle Dharma? The Master said: What do you say I am doing here? He said: So, I do not know the meaning of the teachings. The Master said: Although it is like this, I will not let you down. Q: Not understanding at the point of asking, still

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是學人問處。和尚如何。師曰。喫茶去。上堂。長慶道。盡法無民。永福即不然。若不盡法。又爭得民。時有僧曰。請師盡法。師曰。我不要汝納稅。問。諸餘即不問。聊徑處乞師垂慈。師曰。不快禮三拜。問。大眾雲集。請師說法。師曰。聞么。曰。若更佇思。應難得及。師曰。實即得。問。摩尼殿有四角。一角常露。如何是常露底角。師曰。不可更點。師一日上堂。于座邊立。謂眾曰。二尊不併化。便歸方丈。

襄州云蓋雙泉院歸本禪師

京兆府人也。初謁雪峰。禮拜次。峰下禪床。跨背而坐。師於此有省。住后。僧問。如何是雙泉。師曰。可惜一雙眉。曰。學人不會。師曰。不曾煩禹力。湍流事不知。問。如何是西來的的意。師乃搊住。其僧變色。師曰。我這裡無這個。師手指纖長。特異於人。號手相大師。

韶州林泉和尚

僧問。如何是一塵。師曰。不覺成丘山。

洛京南院和尚

僧問。如何是法法不生。師曰。生也。有儒者博覽古今。時呼為張百會。謁師。師問。莫是張百會么。曰。不敢。師以手于空畫一畫曰。會么。曰。不會。師曰。一尚不會。甚麼處得百會來。

越州洞巖可休禪師

僧問。如何是洞巖正主。師曰。開著。問。如何是和尚親切為人處

【現代漢語翻譯】 現代漢語譯本： 學人問道的地方，和尚會怎麼做？ 師父說：『喫茶去。』 上堂時，長慶禪師說：『盡法無民。』永福禪師卻不這樣認為，說：『若不盡法，又怎能得到民呢？』 當時有僧人問：『請師父盡法。』 師父說：『我不要你納稅。』 有僧人問：『其他的暫且不問，只想請師父慈悲開示。』 師父說：『不快點禮拜三下。』 有僧人問：『大眾雲集，請師父說法。』 師父說：『聽到了嗎？』 僧人說：『如果再思考，恐怕難以趕上。』 師父說：『實際上是能趕上的。』 有僧人問：『摩尼殿有四個角，一個角總是露在外面的，如何是常露在外面的角？』 師父說：『不可再點破。』 師父有一天上堂，站在座位旁邊，對大眾說：『二尊不併化。』 便回到方丈。

襄州云蓋雙泉院歸本禪師 是京兆府人。最初拜見雪峰禪師，禮拜時，雪峰禪師從禪床下來，（歸本禪師）跨坐在他的背上。 歸本禪師因此有所領悟。 住持后，有僧人問：『如何是雙泉？』 師父說：『可惜一雙眉。』 僧人說：『學人不會。』 師父說：『不曾煩勞禹的功力，湍急的水流之事不知道。』 有僧人問：『如何是西來的的意？』 師父於是抓住那個僧人。 那個僧人臉色都變了。 師父說：『我這裡沒有這個。』 師父手指纖長，特別異於常人，號稱手相大師。

韶州林泉和尚 有僧人問：『如何是一塵？』 師父說：『不覺成丘山。』

洛京南院和尚 有僧人問：『如何是法法不生？』 師父說：『生也。』 有個儒生博覽古今，當時被稱為張百會。 拜見師父時，師父問：『莫非是張百會嗎？』 （儒生）說：『不敢當。』 師父用手在空中畫了一下，說：『會嗎？』 （儒生）說：『不會。』 師父說：『一尚且不會，從哪裡得到百會呢？』

越州洞巖可休禪師 有僧人問：『如何是洞巖正主？』 師父說：『開著。』 有僧人問：『如何是和尚親切為人處？』

English version: A student asked a question. What would the monk do? The Master said, 'Go drink tea.' During an assembly, Zen Master Changqing said, 'Exhausting the law, there are no people.' Zen Master Yongfu didn't think so, saying, 'If you don't exhaust the law, how can you obtain the people?' At that time, a monk asked, 'Please, Master, exhaust the law.' The Master said, 'I don't want you to pay taxes.' Someone asked, 'I won't ask about other things for now, I just beg the Master to show compassion and instruct me.' The Master said, 'Why not quickly bow three times?' Someone asked, 'The assembly has gathered, please Master, preach the Dharma.' The Master said, 'Did you hear it?' The monk said, 'If I think about it more, I'm afraid it will be difficult to catch up.' The Master said, 'Actually, you can catch up.' Someone asked, 'The Mani Hall (Mani dian) has four corners, one corner is always exposed, what is the always exposed corner?' The Master said, 'It cannot be pointed out further.' One day, the Master went to the hall, stood by the seat, and said to the assembly, 'Two honored ones do not transform together.' Then he returned to his room.

Zen Master Guiben of Shuangquan Temple (Shuangquan yuan) in Xiangzhou Was a person from Jingzhao Prefecture (Jingzhao fu). He first visited Zen Master Xuefeng (Xuefeng). During the bowing, Zen Master Xuefeng came down from the Zen bed, and (Guiben) sat astride his back. Guiben had an awakening because of this. After becoming the abbot, a monk asked, 'What is Shuangquan (Shuangquan, double spring)?' The Master said, 'What a pity, a pair of eyebrows.' The monk said, 'This student doesn't understand.' The Master said, 'Without bothering Yu's (Yu, a legendary figure known for flood control) efforts, I don't know about the affairs of rushing currents.' Someone asked, 'What is the meaning of the arrival from the West?' The Master then grabbed the monk. The monk's face changed color. The Master said, 'I don't have that here.' The Master's fingers were slender and particularly different from others, and he was known as the Master of Hand Physiognomy.

Monk Linquan (Linquan) of Shaozhou A monk asked, 'What is a single mote of dust?' The Master said, 'Unknowingly, it becomes a hill or mountain.'

Monk Nanyuan (Nanyuan) of Luojing A monk asked, 'What is the non-arising of all dharmas?' The Master said, 'It arises.' There was a Confucian scholar who was well-versed in ancient and modern times, and was called Zhang Baihui (Zhang Baihui). When he visited the Master, the Master asked, 'Are you Zhang Baihui?' (The scholar) said, 'I dare not claim to be.' The Master drew a stroke in the air with his hand and said, 'Do you understand?' (The scholar) said, 'I don't understand.' The Master said, 'You don't even understand one, where did you get a hundred understandings from?'

Zen Master Kexiu (Kexiu) of Dongyan (Dongyan) in Yuezhou A monk asked, 'What is the true master of Dongyan?' The Master said, 'Open.' A monk asked, 'What is the abbot's way of intimately helping people?'

【English Translation】 English version: A student asked a question. What would the monk do? The Master said, 'Go drink tea.' During an assembly, Zen Master Changqing said, 'Exhausting the law, there are no people.' Zen Master Yongfu didn't think so, saying, 'If you don't exhaust the law, how can you obtain the people?' At that time, a monk asked, 'Please, Master, exhaust the law.' The Master said, 'I don't want you to pay taxes.' Someone asked, 'I won't ask about other things for now, I just beg the Master to show compassion and instruct me.' The Master said, 'Why not quickly bow three times?' Someone asked, 'The assembly has gathered, please Master, preach the Dharma.' The Master said, 'Did you hear it?' The monk said, 'If I think about it more, I'm afraid it will be difficult to catch up.' The Master said, 'Actually, you can catch up.' Someone asked, 'The Mani Hall (Mani dian) has four corners, one corner is always exposed, what is the always exposed corner?' The Master said, 'It cannot be pointed out further.' One day, the Master went to the hall, stood by the seat, and said to the assembly, 'Two honored ones do not transform together.' Then he returned to his room.

Zen Master Guiben of Shuangquan Temple (Shuangquan yuan) in Xiangzhou Was a person from Jingzhao Prefecture (Jingzhao fu). He first visited Zen Master Xuefeng (Xuefeng). During the bowing, Zen Master Xuefeng came down from the Zen bed, and (Guiben) sat astride his back. Guiben had an awakening because of this. After becoming the abbot, a monk asked, 'What is Shuangquan (Shuangquan, double spring)?' The Master said, 'What a pity, a pair of eyebrows.' The monk said, 'This student doesn't understand.' The Master said, 'Without bothering Yu's (Yu, a legendary figure known for flood control) efforts, I don't know about the affairs of rushing currents.' Someone asked, 'What is the meaning of the arrival from the West?' The Master then grabbed the monk. The monk's face changed color. The Master said, 'I don't have that here.' The Master's fingers were slender and particularly different from others, and he was known as the Master of Hand Physiognomy.

Monk Linquan (Linquan) of Shaozhou A monk asked, 'What is a single mote of dust?' The Master said, 'Unknowingly, it becomes a hill or mountain.'

Monk Nanyuan (Nanyuan) of Luojing A monk asked, 'What is the non-arising of all dharmas?' The Master said, 'It arises.' There was a Confucian scholar who was well-versed in ancient and modern times, and was called Zhang Baihui (Zhang Baihui). When he visited the Master, the Master asked, 'Are you Zhang Baihui?' (The scholar) said, 'I dare not claim to be.' The Master drew a stroke in the air with his hand and said, 'Do you understand?' (The scholar) said, 'I don't understand.' The Master said, 'You don't even understand one, where did you get a hundred understandings from?'

Zen Master Kexiu (Kexiu) of Dongyan (Dongyan) in Yuezhou A monk asked, 'What is the true master of Dongyan?' The Master said, 'Open.' A monk asked, 'What is the abbot's way of intimately helping people?'

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。師曰。大海不宿死屍。問。如何是向上一路。師舉衣領示之。問。學人遠來。請師方便。師曰。方便了也。

定州法海院行周禪師

僧問。風恬浪靜時如何。師曰。吹倒南墻。問。如何是道中寶。師曰。不露光。曰。莫便是否。師曰。是即露也。

杭州龍井通禪師

僧問。如何是龍井龍。師曰。意氣天然別。神工畫不成。曰。為甚麼畫不成。師曰。出羣不帶角。不與類中同。曰。還解行雨也無。師曰。普潤無邊際。處處皆結粒。曰。還有宗門中事也無。師曰。有。曰。如何是宗門中事。師曰。從來無形段。應物不曾虧。

杭州龍興宗靖禪師

臺州人也。初參雪峰。誓充飯頭。勞逾十載。嘗于眾堂中袒一膊釘簾。峰睹而記曰。汝向後住持有千僧。其中無一人衲子也。師悔過回浙。住六通院。錢王命居龍興寺。有眾千餘。唯三學講誦之徒。果如雪峰所志。僧問。如何是六通奇特之唱。師曰。天下舉將去。問。如何是六通家風。師曰。一條布衲。一斤有餘。問。如何是學人進前一路。師曰。誰敢謾汝。曰。豈無方便。師曰。早是屈抑也。問。如何是和尚家風。師曰。早朝粥。齋時飯。曰。更請和尚道。師曰。老僧困。曰。畢竟作么生。師大笑而已。

福州南禪契璠禪師

【現代漢語翻譯】 師（指禪師）說：『大海不容留死屍。』

問：『如何是向上的一條路？』

師舉起衣領來指示。

問：『學人遠道而來，請老師開示方便之門。』

師說：『已經方便了。』 定州法海院行周禪師

僧人問：『風平浪靜的時候如何？』

師說：『吹倒南墻。』

問：『如何是道中的寶貝？』

師說：『不露光芒。』

問：『莫非就是這樣？』

師說：『是就顯露了。』 杭州龍井通禪師

僧人問：『如何是龍井的龍？』

師說：『意氣天然不凡，神工也難以描繪。』

問：『為什麼難以描繪？』

師說：『超群而不帶角，不與同類相同。』

問：『還會降雨嗎？』

師說：『普遍滋潤無邊無際，處處都能結出果實。』

問：『還有宗門中的事嗎？』

師說：『有。』

問：『如何是宗門中的事？』

師說：『從來沒有固定的形態，應物接物而不曾虧缺。』 杭州龍興宗靖禪師

（宗靖禪師是）臺州人。最初參拜雪峰禪師（Xuefeng），發誓擔任飯頭（負責煮飯的僧人），辛勞超過十年。曾經在眾僧的堂中袒露一膊釘簾子。雪峰禪師看到後記住這件事，說：『你以後住持的寺院會有千名僧人，其中沒有一個是真修實證的衲子（nàzi，指僧人）。』宗靖禪師後悔，回到浙江，住在六通院。錢王（指吳越國王）命令他住在龍興寺。寺中有僧眾一千多人，只有研究三學（經、律、論）講誦的僧人，果然如雪峰禪師所預言。

僧人問：『如何是六通（Liutong）奇特的唱法？』

師說：『天下人都拿去說了。』

問：『如何是六通的家風？』

師說：『一條布做的僧衣，一斤多重。』

問：『如何是學人進前的一條路？』

師說：『誰敢欺騙你？』

問：『難道沒有方便之法嗎？』

師說：『這已經是委屈了。』

問：『如何是和尚（héshang，指住持）的家風？』

師說：『早晨喝粥，齋時吃飯。』

問：『請和尚再說一句。』

師說：『老僧困了。』

問：『到底怎麼樣？』

師大笑而已。 福州南禪契璠禪師

【English Translation】 The Master (referring to the Zen master) said, 'The great ocean does not harbor corpses.'

Asked, 'What is the upward path?'

The Master raised his collar to indicate it.

Asked, 'A student has come from afar, please Master provide a convenient means (of instruction).'

The Master said, 'It is already convenient.' Zen Master Xingzhou of Faha Temple in Dingzhou

A monk asked, 'What is it like when the wind is calm and the waves are still?'

The Master said, 'Blow down the south wall.'

Asked, 'What is the treasure in the Way?'

The Master said, 'Not revealing light.'

Asked, 'Is that it?'

The Master said, 'To say 'is' is to reveal it.' Zen Master Tong of Longjing in Hangzhou

A monk asked, 'What is the Longjing dragon?'

The Master said, 'Its spirit is naturally extraordinary, even divine craftsmanship cannot depict it.'

Asked, 'Why can't it be depicted?'

The Master said, 'It stands out from the crowd without horns, not the same as others of its kind.'

Asked, 'Does it also know how to make rain?'

The Master said, 'It universally moistens without boundaries, everywhere bearing fruit.'

Asked, 'Is there also something of the Zen school in this?'

The Master said, 'Yes.'

Asked, 'What is the matter of the Zen school?'

The Master said, 'It has never had a fixed form, responding to things without ever lacking.' Zen Master Zongjing of Longxing in Hangzhou

(Zen Master Zongjing) was from Taizhou. He initially visited Zen Master Xuefeng (雪峰) and vowed to serve as the cook (the monk in charge of cooking), working diligently for over ten years. He once bared one of his shoulders to nail up a curtain in the monks' hall. Zen Master Xuefeng saw this and remembered it, saying, 'The monastery you will later reside in will have a thousand monks, but not one of them will be a true practitioner (nàzi, 衲子, referring to a monk).' Zen Master Zongjing regretted this and returned to Zhejiang, residing at Liutong Temple. King Qian (錢王, referring to the King of Wuyue) ordered him to reside at Longxing Temple. There were over a thousand monks in the temple, only studying and reciting the Three Learnings (Sān Xué, 三學, Sutra, Vinaya, and Shastra), just as Zen Master Xuefeng had predicted.

A monk asked, 'What is the extraordinary chant of Liutong (六通)?'

The Master said, 'Everyone in the world takes it up and speaks of it.'

Asked, 'What is the family style of Liutong?'

The Master said, 'A cloth robe, weighing more than a pound.'

Asked, 'What is the path for a student to advance?'

The Master said, 'Who dares to deceive you?'

Asked, 'Is there no expedient means?'

The Master said, 'That is already a compromise.'

Asked, 'What is the abbot's (héshang, 和尚) family style?'

The Master said, 'Porridge in the morning, rice at mealtime.'

Asked, 'Please, Master, say another word.'

The Master said, 'The old monk is tired.'

Asked, 'What is it, after all?'

The Master just laughed. Zen Master Qifan of Nanchansi Temple in Fuzhou

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上堂。若是名言妙句。諸方總道了也。今日眾中還有超第一義者。致將一問來。若有。即不孤負於人。僧問。如何是第一義。師曰。何不問第一義。曰。見問。師曰。已落第二義也。問。古佛曲調請師和。師曰。我不和汝雜亂底。曰。未審為甚麼人和。師曰。甚麼處去來。

越州越山師鼐鑑真禪師

初參雪峰而染指。后因閩王請。于清風樓齋。坐久舉目。忽睹日光。豁然頓曉。而有偈曰。清風樓上赴官齋。此日平生眼豁開。方信普通年遠事。不從[葸-十+夕]嶺帶將來。歸呈雪峰。峰然之。住后。僧問。如何是佛身。師曰。你問阿那個佛身。曰。釋迦佛身。師曰。舌覆三千界。師臨終示偈曰。眼光隨色盡。耳識逐聲消。還源無別旨。今日與明朝。乃跏趺而逝。

泉州福清院玄訥禪師

高麗人也。泉守王公問。如何是宗乘中事。師叱之。僧問。如何是觸目菩提。師曰。阇黎失卻半年糧。曰。為甚麼如此。師曰。祇為圖他一斗米。問。如何是清凈法身。師曰。蝦蟆曲蟮。問。教云。唯一堅密身。一切塵中現。如何是堅密身。師曰。驢馬貓兒。曰。乞師指示。師曰。驢馬也不會。問。如何是物物上辨明。師展一足示之。

衢州南臺仁禪師

僧問。如何是南臺境。師曰。不知貴。曰

【現代漢語翻譯】 現代漢語譯本 師父上堂說法。如果是精妙的言辭，各地的禪師都已經說盡了。今天各位當中還有超越第一義諦的人嗎？可以提一個問題來。如果有人能提出問題，我就不辜負大家。有僧人問道：『什麼是第一義？』師父說：『為什麼不問什麼是第一義？』僧人說：『現在就在問啊。』師父說：『已經落入第二義了。』又問：『古佛的曲調，請師父來唱和。』師父說：『我不和你唱和那些雜亂的東西。』僧人說：『不知道師父和什麼人唱和？』師父說：『你從哪裡來？』

越州越山師鼐鑑真禪師

最初參訪雪峰禪師而略有所得。後來因為閩王的邀請，在清風樓設齋。師鼐禪師坐了很久，抬頭忽然看到日光，豁然開悟，於是作偈說：『清風樓上赴官齋，此日平生眼豁開。方信普通年遠事，不從[葸-十+夕]嶺帶將來。』回去呈給雪峰禪師，雪峰禪師認可了他的開悟。住持寺院后，有僧人問道：『什麼是佛身？』師父說：『你問的是哪個佛身？』僧人說：『釋迦佛身。』師父說：『舌頭覆蓋三千大千世界。』師父臨終時留下偈語說：『眼光隨色盡，耳識逐聲消。還源無別旨，今日與明朝。』於是結跏趺坐而逝。

泉州福清院玄訥禪師

是高麗人。泉州太守王公問道：『什麼是宗乘中的事？』師父呵斥了他。有僧人問道：『什麼是觸目菩提？』師父說：『你失去了半年的糧食。』僧人說：『為什麼這樣說？』師父說：『只爲了貪圖別人的一斗米。』又問：『什麼是清凈法身？』師父說：『蛤蟆和蚯蚓。』又問：『經書上說：唯一堅密身，一切塵中現。如何是堅密身？』師父說：『驢、馬、貓、兒。』僧人說：『請師父指示。』師父說：『驢馬也不會。』又問：『如何在萬事萬物上辨明真理？』師父伸出一隻腳來給他看。

衢州南臺仁禪師

有僧人問道：『什麼是南臺的境界？』師父說：『不知貴。』僧人說：

【English Translation】 English version The Master ascended the hall. If it were about eloquent and wonderful phrases, all the masters in various places have already said them all. Today, is there anyone among you who transcends the First Principle? Bring forth a question. If there is, then I will not fail you. A monk asked, 'What is the First Principle?' The Master said, 'Why not ask what the First Principle is?' The monk said, 'I am asking now.' The Master said, 'You have already fallen into the Second Principle.' The monk asked, 'Please harmonize with the ancient Buddha's melody, Master.' The Master said, 'I will not harmonize with your mixed-up stuff.' The monk said, 'I don't know who the Master harmonizes with?' The Master said, 'Where have you come from?'

Zen Master Shi Nai Jianzhen of Yueshan Mountain in Yuezhou

He initially visited Zen Master Xuefeng and gained some understanding. Later, due to an invitation from the Prince of Min, he attended a vegetarian feast at Qingfeng Tower. After sitting for a long time, he suddenly looked up and saw the sunlight, and he suddenly awakened. He then composed a verse saying: 'Attending the official vegetarian feast at Qingfeng Tower, today my eyes have opened for the first time in my life. Now I believe that the distant events of the Putong era were not brought from [葸-十+夕] Ridge.' He returned and presented it to Zen Master Xuefeng, who approved of his enlightenment. After residing in the monastery, a monk asked, 'What is the Buddha's body?' The Master said, 'Which Buddha's body are you asking about?' The monk said, 'The body of Shakyamuni Buddha.' The Master said, 'The tongue covers three thousand great chiliocosms.' The Master left a verse before his death, saying: 'The light of the eyes follows the exhaustion of colors, the consciousness of the ears follows the disappearance of sounds. Returning to the source has no other purpose, today and tomorrow.' Then he sat in the lotus position and passed away.

Zen Master Xuan Ne of Fuqing Monastery in Quanzhou

He was a Korean. Prefect Wang of Quanzhou asked, 'What is the matter within the Zen school?' The Master scolded him. A monk asked, 'What is Bodhi that is touched by the eye?' The Master said, 'You have lost half a year's worth of grain.' The monk said, 'Why do you say that?' The Master said, 'Just for the sake of coveting one dou of rice from others.' Another asked, 'What is the pure Dharma body?' The Master said, 'Toads and earthworms.' Another asked, 'The scriptures say: The only firm and secret body manifests in all dust. What is the firm and secret body?' The Master said, 'Donkeys, horses, cats, and children.' The monk said, 'Please instruct me, Master.' The Master said, 'Even donkeys and horses don't understand.' Another asked, 'How to discern clearly on all things?' The Master extended one foot to show him.

Zen Master Ren of Nantai in Quzhou

A monk asked, 'What is the realm of Nantai?' The Master said, 'Unknown value.' The monk said:

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。畢竟如何。師曰。阇黎即今在甚麼處。

泉州東禪和尚

初開堂。僧問。人王迎請。法王出世。如何提唱宗乘。即得不謬于祖風。師曰。還奈得么。曰。若不下水。焉知有魚。師曰。莫閑言語。問。如何是佛法最親切處。師曰。過也。問。學人末後來。請師最先句。師曰。甚處去來。問。如何是學人己分事。師曰。苦。問。如何是佛法大意。師曰。幸自可憐生。剛要異鄉邑。

杭州大錢山從襲禪師

雪峰之上足也。自本師印解。洞曉宗要。常曰。擊關南鼓。唱雪峰歌。后入浙中謁錢王。王欽服道化。命居此山而闡法焉。僧問。不因王請。不因眾聚。請師直道西來的的意。師曰。那邊師僧過這邊著。曰。學人不會。乞師再指。師曰。爭得恁么不識好惡。問。閉門造車。出門合轍。如何是閉門造車。師曰。造車即不問。作么生是轍。曰。學人不會。乞師指示。師曰。巧匠施工。不露斤斧。

福州永泰和尚

僧問。承聞和尚見虎。是否。師作虎聲。僧作打勢。師曰。這死漢。問。如何是天真佛。師乃拊掌曰。不會。不會。

池州和龍壽昌院守訥妙空禪師

福州林氏子。僧問。未到龍門。如何湊泊。師曰。立命難存。新到參。師問。近離甚處。曰。不離方寸。師曰。不易

【現代漢語翻譯】 畢竟如何？（最終如何？）師（禪師）曰：『阇黎（梵語，意為親教師）即今在甚麼處？』（你現在在哪裡？）

泉州東禪和尚

初開堂。僧問：『人王迎請，法王出世，如何提唱宗乘（佛教宗派的傳承），即得不謬于祖風？』（如何宣揚宗派傳承，才能不違背祖師的遺風？）師曰：『還奈得么？』（你還能怎麼樣呢？）曰：『若不下水，焉知有魚？』（不下水，怎麼知道有魚呢？）師曰：『莫閑言語。』（不要說廢話。）問：『如何是佛法最親切處？』（什麼是佛法最親切的地方？）師曰：『過也。』（錯過了。）問：『學人末後來，請師最先句。』（我最後來，請老師說第一句話。）師曰：『甚處去來？』（從哪裡來？）問：『如何是學人己分事？』（什麼是學人自己的本分事？）師曰：『苦。』（苦。）問：『如何是佛法大意？』（什麼是佛法的大意？）師曰：『幸自可憐生，剛要異鄉邑。』（已經夠可憐了，還要去異鄉。）

杭州大錢山從襲禪師

雪峰（雪峰義存禪師）之上足也。自本師印解，洞曉宗要。常曰：『擊關南鼓，唱雪峰歌。』后入浙中謁錢王（吳越國王），王欽服道化，命居此山而闡法焉。僧問：『不因王請，不因眾聚，請師直道西來的的意。』（既不是因為國王邀請，也不是因為大眾聚集，請老師直說祖師西來的真正意圖。）師曰：『那邊師僧過這邊著。』（那邊的僧人到這邊來。）曰：『學人不會，乞師再指。』（我不明白，請老師再次指點。）師曰：『爭得恁么不識好惡。』（怎麼這麼不識好歹。）問：『閉門造車，出門合轍，如何是閉門造車？』（閉門造車，出門就能合轍，什麼是閉門造車？）師曰：『造車即不問，作么生是轍？』（造車就不問了，什麼是車轍？）曰：『學人不會，乞師指示。』（我不明白，請老師指示。）師曰：『巧匠施工，不露斤斧。』（巧匠施工，不露斧鑿的痕跡。）

福州永泰和尚

僧問：『承聞和尚見虎，是否？』（聽說和尚見過老虎，是真的嗎？）師作虎聲。僧作打勢。師曰：『這死漢。』（你這死人。）問：『如何是天真佛？』（什麼是天真佛？）師乃拊掌曰：『不會，不會。』（不知道，不知道。）

池州和龍壽昌院守訥妙空禪師

福州林氏子。僧問：『未到龍門，如何湊泊？』（還沒到龍門，如何靠近？）師曰：『立命難存。』（立命很難。）新到參，師問：『近離甚處？』（最近從哪裡來？）曰：『不離方寸。』（沒有離開方寸之地。）師曰：『不易。』（不容易。）

【English Translation】 What is it ultimately?' The Master (Zen Master) said, 'Where is Jali (Sanskrit, meaning preceptor) right now?'

Zen Master Dongchan of Quanzhou

At the initial opening of the hall, a monk asked, 'A human king welcomes, a Dharma king appears in the world, how does one proclaim the lineage (transmission of a Buddhist sect) without deviating from the ancestral style?' The Master said, 'Can you do anything about it?' The monk said, 'If you don't go into the water, how do you know there are fish?' The Master said, 'Don't speak idle words.' The monk asked, 'What is the most intimate aspect of the Buddha-dharma?' The Master said, 'Missed it.' The monk asked, 'I came last, please, Master, say the first sentence.' The Master said, 'Where did you come from?' The monk asked, 'What is the student's own duty?' The Master said, 'Suffering.' The monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Already pitiful enough, yet wanting to go to a foreign land.'

Zen Master Congxi of Daqianshan Mountain in Hangzhou

He was the foremost disciple of Xuefeng (Zen Master Xuefeng Yicun). Having understood the essentials of the sect through the seal of approval from his teacher, he often said, 'Beat the drum of Guannan, sing the song of Xuefeng.' Later, he went to Zhejiang to visit King Qian (King of Wuyue), who admired his virtue and transformation, and ordered him to reside on this mountain to propagate the Dharma. A monk asked, 'Not because of the king's invitation, not because of the gathering of the masses, please, Master, directly state the true meaning of the Patriarch's coming from the West.' The Master said, 'The monks over there come over here.' The monk said, 'I don't understand, please, Master, point it out again.' The Master said, 'How can you be so unable to distinguish good from bad?' The monk asked, 'Building a cart behind closed doors, going out and matching the ruts, what is building a cart behind closed doors?' The Master said, 'I won't ask about building the cart, what are the ruts?' The monk said, 'I don't understand, please, Master, instruct me.' The Master said, 'A skilled craftsman works without revealing his axe.'

Zen Master Yongtai of Fuzhou

A monk asked, 'I heard that the Master saw a tiger, is that true?' The Master made a tiger's sound. The monk made a striking gesture. The Master said, 'You dead man.' The monk asked, 'What is the true Buddha?' The Master clapped his hands and said, 'Don't know, don't know.'

Zen Master Shoune Miaokong of Helong Shouchang Monastery in Chizhou

He was a son of the Lin family of Fuzhou. A monk asked, 'Before reaching Dragon Gate, how does one approach?' The Master said, 'It is difficult to establish life.' A new arrival paid respects, and the Master asked, 'Where did you recently come from?' The monk said, 'I have not left the square inch.' The Master said, 'Not easy.'

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來。僧亦曰。不易來。師與一掌。問。如何是傳底心。師曰。再三囑汝。莫向人說。問。如何是從上宗乘。師曰。向阇黎口裡著得么。問。省要處請師一接。師曰。甚是省要。

建州夢筆和尚

僧問。如何是佛。師曰。不誑汝。曰。莫便是否。師曰。汝誑他。閩王請齋。問。師還將得筆來也無。師曰。不是稽山繡管。慚非月里兔毫。大王既垂顧問。山僧敢不通呈。又問。如何是法王。師曰。不是夢筆家風。

福州極樂元儼禪師

僧問。如何是極樂家風。師曰。滿目看不盡。問。萬法本無根。未審教學人承當甚麼。師曰。莫寐語。問。久處暗室。未達其源。今日上來。乞師一接。師曰。莫閉眼作夜好。曰。恁么即優曇華拆。曲為今時。向上宗風。如何垂示。師曰。汝還識也無。曰。恁么即息疑去也。師曰。莫向大眾前寐語。問。摩騰入漢即不問。達磨來梁時如何。師曰。如今豈謬。曰。恁么即理出三乘。華開五葉。師曰。說甚麼三乘五葉。出去。

福州芙蓉山如體禪師

僧問。如何是古人曲調。師良久。曰。聞么。曰。不聞。師示頌曰。古曲發聲雄。今時韻亦同。若教第一指。祖佛盡迷蹤。

洛京憩鶴山和尚

僧問。如何是憩鶴。師以兩手斗云。鵓鳩鳩(風穴云。鶴

【現代漢語翻譯】 現代漢語譯本： 僧人來參拜。禪師說：『不容易來啊。』僧人又說。禪師就打了他一掌。僧人問：『什麼是傳授的真心？』禪師說：『再三囑咐你，不要對別人說。』僧人問：『什麼是至上的宗乘？』禪師說：『能放在你的嘴裡嗎？』僧人問：『在關鍵的地方，請禪師指點。』禪師說：『非常關鍵。』

建州夢筆和尚

僧人問：『什麼是佛（Buddha）？』禪師說：『不騙你。』僧人說：『莫非就是這個？』禪師說：『你騙他。』閩王（Min King）請禪師齋飯，問：『禪師還帶著筆來嗎？』禪師說：『不是稽山（Ji Mountain）的繡管，慚愧不是月宮裡兔子的毫毛。大王既然垂問，山僧怎敢不呈上。』又問：『什麼是法王（Dharma King）？』禪師說：『不是夢筆（Meng Bi）家的家風。』

福州極樂元儼禪師

僧人問：『什麼是極樂（Pure Land）的家風？』禪師說：『滿眼都看不完。』僧人問：『萬法本來沒有根，不知道教人承擔什麼？』禪師說：『不要說夢話。』僧人問：『長久處在暗室，沒有達到源頭。今天上來，乞求禪師指點。』禪師說：『不要閉著眼睛裝作晚上好。』僧人說：『這樣就是優曇華（Udumbara flower）開放，曲意爲了現在這個時候。向上的宗風，如何垂示？』禪師說：『你還認識嗎？』僧人說：『這樣就消除了疑惑。』禪師說：『不要在大家面前說夢話。』僧人問：『摩騰（Kasyapa Matanga）入漢（Han Dynasty）就不問了，達磨（Bodhidharma）來梁（Liang Dynasty）時如何？』禪師說：『現在難道錯了嗎？』僧人說：『這樣就是理出三乘（Three Vehicles），華開五葉（Five Houses of Zen）。』禪師說：『說什麼三乘五葉，出去。』

福州芙蓉山如體禪師

僧人問：『什麼是古人的曲調？』禪師沉默良久，說：『聽見了嗎？』僧人說：『沒有聽見。』禪師展示頌詞說：『古曲發聲雄渾，現在韻味也相同。如果教第一指，祖佛都迷失軌跡。』

洛京憩鶴山和尚

僧人問：『什麼是憩鶴（Resting Crane）？』禪師用兩手作斗的樣子說：『鵓鳩鳩（斑鳩叫聲）。』（風穴（Feng Xue）說：『鶴（Crane）。』）

【English Translation】 English version: A monk came to pay respects. The master said, 'It's not easy to come.' The monk spoke again. The master then slapped him. The monk asked, 'What is the mind of transmission?' The master said, 'I repeatedly tell you, do not tell others.' The monk asked, 'What is the supreme vehicle?' The master said, 'Can it be put in your mouth?' The monk asked, 'At the crucial point, please instruct me.' The master said, 'It is very crucial.'

Monk Meng Bi (Dream Brush) of Jianzhou

A monk asked, 'What is Buddha (Buddha)?' The master said, 'I won't deceive you.' The monk said, 'Is that it then?' The master said, 'You deceive him.' The Min King (Min King) invited the master for a vegetarian meal and asked, 'Does the master still bring his brush?' The master said, 'It is not the embroidered tube of Ji Mountain (Ji Mountain), I am ashamed it is not the rabbit hair from the moon palace. Since the Great King has inquired, how dare this mountain monk not present it.' He also asked, 'What is the Dharma King (Dharma King)?' The master said, 'It is not the family style of Meng Bi (Dream Brush).'

Zen Master Yuan Yan of Jile (Extreme Bliss) in Fuzhou

A monk asked, 'What is the family style of Jile (Pure Land)?' The master said, 'The eyes cannot see it all.' The monk asked, 'The myriad dharmas originally have no root, I don't know what to teach people to bear?' The master said, 'Don't talk in your sleep.' The monk asked, 'Having been in a dark room for a long time, I have not reached the source. Today I come up, begging the master for guidance.' The master said, 'Don't close your eyes and pretend it's a good night.' The monk said, 'In that case, the Udumbara flower (Udumbara flower) blooms, intentionally for this time. How is the upward lineage shown?' The master said, 'Do you recognize it?' The monk said, 'In that case, doubts are dispelled.' The master said, 'Don't talk in your sleep in front of everyone.' The monk asked, 'I won't ask about Kasyapa Matanga (Kasyapa Matanga) entering the Han Dynasty (Han Dynasty), what about Bodhidharma (Bodhidharma) coming to the Liang Dynasty (Liang Dynasty)?' The master said, 'Is it wrong now?' The monk said, 'In that case, the Three Vehicles (Three Vehicles) are explained, and the Five Houses of Zen (Five Houses of Zen) bloom.' The master said, 'What are you talking about, Three Vehicles and Five Houses? Get out.'

Zen Master Ru Ti of Furong Mountain in Fuzhou

A monk asked, 'What is the ancient tune?' The master was silent for a long time and said, 'Did you hear it?' The monk said, 'I didn't hear it.' The master showed a verse saying, 'The ancient tune sounds heroic, the current rhyme is also the same. If you teach the first finger, the ancestors and Buddhas will all lose their tracks.'

Monk of Qihe Mountain (Resting Crane) in Luojing

A monk asked, 'What is Qihe (Resting Crane)?' The master made a fighting gesture with both hands and said, 'Pigeon, pigeon (sound of a pigeon).' (Feng Xue (Feng Xue) said, 'Crane (Crane).')

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唳一聲喧宇宙。群雞莫謂報知時)。問。駿馬不入西秦時如何。師曰。向甚麼處去。

潭州溈山棲禪師

僧問。正恁么時如何親近。師曰。汝擬作么生親近。曰。豈無方便。師曰。開元龍興。大藏小藏。問。如何是速疾神通。師曰。新衣成弊帛。問。如何是黃尋橋。師曰。賺卻多少人。問。不假忉忉。如何是和尚家風。師曰。莫作野乾聲。

吉州潮山延宗禪師

因資福來謁。師下禪床相接。福問。和尚住此山。得幾年也。師曰。鈍鳥棲蘆。困魚止濼。曰。恁么則真道人也。師曰。且坐喫茶。問。如何是潮山。師曰。不宿尸。曰。如何是山中人。師曰。石上種紅蓮。問。如何是和尚家風。師曰。切忌犯朝儀。

益州普通山普明禪師

僧問。如何是佛性。師曰。汝無佛性。曰。蠢動含靈。皆有佛性。學人為何卻無。師曰。為汝向外求。問。如何是玄玄之珠。師曰。這個不是。曰。如何是玄玄珠。師曰。失卻也。

隨州雙泉山樑家庵永禪師

僧問。達磨九年面壁。意旨如何。師曰。睡不著。師問護國長老。隨陽一境。是男是女。各伸一問。問問各別。長老將何祇對。國以手空中畫一圓相。師曰。謝長老慈悲。國曰。不敢。師低頭不顧。問。如何得頓息諸緣去。師曰。雪上

【現代漢語翻譯】 現代漢語譯本 『唳』一聲響徹宇宙，你們這些雞可別說是在報時啊！』問：『駿馬不進入西秦的時候怎麼樣？』 師父說：『它往哪裡去呢？』

潭州溈山棲禪師

有僧人問：『正在這個時候如何親近（真理）？』 師父說：『你打算怎麼親近？』 僧人說：『難道沒有方便之門嗎？』 師父說：『開元龍興（寺），大藏經小藏經。』 問：『什麼是速疾神通？』 師父說：『新衣服變成破布。』 問：『什麼是黃尋橋？』 師父說：『騙了多少人。』 問：『不假忉忉（指不假外求），什麼是和尚的家風？』 師父說：『不要發出野干（一種野獸）的聲音。』

吉州潮山延宗禪師

因為資福（禪師名號）前來拜訪，師父下禪床迎接。資福問：『和尚您住在這座山裡，有多少年了？』 師父說：『遲鈍的鳥棲息在蘆葦中，疲憊的魚停留在水洼里。』 資福說：『這麼說您是真正的道人啊。』 師父說：『請坐，喝茶。』 問：『什麼是潮山？』 師父說：『不留宿屍體。』 問：『什麼是山中人？』 師父說：『在石頭上種植紅蓮。』 問：『什麼是和尚的家風？』 師父說：『切記不要觸犯朝廷的禮儀。』

益州普通山普明禪師

有僧人問：『什麼是佛性？』 師父說：『你沒有佛性。』 僧人說：『蠢動的生物，都含有佛性，為什麼我卻沒有？』 師父說：『因為你向外尋求。』 問：『什麼是玄玄之珠？』 師父說：『這個不是。』 問：『如何是玄玄珠？』 師父說：『丟失了。』

隨州雙泉山樑家庵永禪師

有僧人問：『達磨（Bodhidharma）九年面壁，意旨如何？』 師父說：『睡不著。』 師父問護國長老：『隨陽這一境，是男是女？各提一個問題，問題各不相同，長老您將如何應對？』 護國長老用手在空中畫了一個圓圈。 師父說：『感謝長老慈悲。』 護國長老說：『不敢當。』 師父低頭不看。 問：『如何才能立刻停止各種因緣？』 師父說：『雪上』

【English Translation】 English version 『A loud cry shakes the universe. You chickens, don't say you're announcing the time!』 Asked: 『What happens when a fine horse doesn't enter Western Qin?』 The master said: 『Where does it go?』

Chan Master Qi of Weishan Mountain in Tanzhou

A monk asked: 『How does one approach (the truth) at this very moment?』 The master said: 『How do you intend to approach it?』 The monk said: 『Isn't there a convenient way?』 The master said: 『Kaiyuan Longxing (Temple), the Great Canon and the Small Canon.』 Asked: 『What is swift supernatural power?』 The master said: 『New clothes become tattered rags.』 Asked: 『What is Huang Xunqiao?』 The master said: 『How many people have been deceived?』 Asked: 『Without relying on external seeking, what is the family style of the abbot?』 The master said: 『Don't make the sound of a jackal.』

Chan Master Yanzong of Chaoshan Mountain in Jizhou

Because Zifu (a Chan master's name) came to visit, the master came down from the meditation platform to greet him. Zifu asked: 『How many years have you, Abbot, lived in this mountain?』 The master said: 『A dull bird dwells in the reeds, a tired fish stops in a puddle.』 Zifu said: 『In that case, you are a true Taoist.』 The master said: 『Please sit down and have some tea.』 Asked: 『What is Chaoshan Mountain?』 The master said: 『It doesn't harbor corpses.』 Asked: 『What is a person in the mountains?』 The master said: 『Planting red lotuses on stones.』 Asked: 『What is the abbot's family style?』 The master said: 『Be sure not to violate the court's etiquette.』

Chan Master Puming of Putong Mountain in Yizhou

A monk asked: 『What is Buddha-nature?』 The master said: 『You have no Buddha-nature.』 The monk said: 『All wriggling creatures have Buddha-nature, why don't I?』 The master said: 『Because you seek it externally.』 Asked: 『What is the Mysterious Pearl?』 The master said: 『This is not it.』 Asked: 『What is the Mysterious Pearl?』 The master said: 『It's lost.』

Chan Master Yong of Liangjia Hermitage on Shuangquan Mountain in Suizhou

A monk asked: 『What was Bodhidharma's (達磨) intention in facing the wall for nine years?』 The master said: 『Couldn't sleep.』 The master asked Elder Huguo: 『Is the territory of Suiyang male or female? Each ask a question, and the questions are different. How will you, Elder, respond?』 Elder Huguo drew a circle in the air with his hand. The master said: 『Thank you, Elder, for your compassion.』 Elder Huguo said: 『I dare not.』 The master lowered his head and did not look. Asked: 『How can one immediately stop all conditions?』 The master said: 『On snow』

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更加霜。

漳州保福院超悟禪師

僧問。魚未透龍門時如何。師曰。養性深潭。曰。透出時如何。師曰。才升霄漢。眾類難追。曰。升后如何。師曰。垂云普覆。潤及大千。曰。還有不受潤者也無。師曰。有。曰。如何是不受潤者。師曰。直杌撐大陽。

太原孚上座

初在揚州光孝寺講涅槃經。有禪者阻雪。因往聽講。至三因佛性。三德法身。廣談法身妙理。禪者失笑。師講罷。請禪者喫茶。白曰。某甲素志狹劣。依文解義。適蒙見笑。且望見教。禪者曰。實笑座主不識法身。師曰。如此解說。何處不是。曰。請座主更說一遍。師曰。法身之理。猶若太虛。豎窮三際。橫亙十方。彌綸八極。包括二儀。隨緣赴感。靡不周遍。曰。不道座主說不是。祇是說得法身量邊事。實未識法身在。師曰。既然如是。禪德當爲我說。曰。座主還信否。師曰。焉敢不信。曰。若如是。座主輟講旬日。于室內端然靜慮。收心攝念。善惡諸緣。一時放卻。師一依所教。從初夜至五更。聞鼓角聲。忽然契悟。便去扣門。禪者曰。阿誰。師曰。某甲。禪者咄曰。教汝傳持大教。代佛說法。夜來為甚麼醉酒臥街。師曰。禪德自來講經。將生身父母鼻孔扭捏。從今已去。更不敢如是。禪者曰。且去。來日相見。師遂罷講。

【現代漢語翻譯】 更加霜。

漳州保福院超悟禪師

僧問：『魚未透龍門時如何？』（龍門指鯉魚跳龍門的故事，比喻逆流前進，功成名就）師曰：『養性深潭。』曰：『透出時如何？』師曰：『才升霄漢，眾類難追。』（霄漢指天空）曰：『升后如何？』師曰：『垂云普覆，潤及大千。』曰：『還有不受潤者也無？』師曰：『有。』曰：『如何是不受潤者？』師曰：『直杌撐大陽。』（直杌指木樁，大陽指太陽。比喻頑固不化，無法接受佛法的人）

太原孚上座

初在揚州光孝寺講涅槃經。有禪者阻雪，因往聽講。至三因佛性，三德法身，廣談法身妙理。禪者失笑。師講罷，請禪者喫茶，白曰：『某甲素志狹劣，依文解義，適蒙見笑，且望見教。』禪者曰：『實笑座主不識法身。』師曰：『如此解說，何處不是？』曰：『請座主更說一遍。』師曰：『法身之理，猶若太虛，豎窮三際，橫亙十方，彌綸八極，包括二儀，隨緣赴感，靡不周遍。』曰：『不道座主說不是，祇是說得法身量邊事，實未識法身在。』師曰：『既然如是，禪德當爲我說。』曰：『座主還信否？』師曰：『焉敢不信。』曰：『若如是，座主輟講旬日，于室內端然靜慮，收心攝念，善惡諸緣，一時放卻。』師一依所教，從初夜至五更，聞鼓角聲，忽然契悟，便去扣門。禪者曰：『阿誰？』師曰：『某甲。』禪者咄曰：『教汝傳持大教，代佛說法，夜來為甚麼醉酒臥街？』師曰：『禪德自來講經，將生身父母鼻孔扭捏，從今已去，更不敢如是。』禪者曰：『且去，來日相見。』師遂罷講。

【English Translation】 More frost.

Chan Master Chao Wu of Baofu Temple in Zhangzhou

A monk asked: 'What is it like when a fish has not yet passed through the Dragon Gate?' (Dragon Gate refers to the story of carp leaping over the Dragon Gate, a metaphor for advancing against the current and achieving success.) The Master said: 'Nurturing its nature in a deep pool.' The monk said: 'What is it like when it passes through?' The Master said: 'Only then does it ascend to the heavens, difficult for other beings to follow.' (Heavens refers to the sky.) The monk said: 'What is it like after ascending?' The Master said: 'Spreading clouds cover all, nourishing the great thousand worlds.' The monk said: 'Are there any who do not receive this nourishment?' The Master said: 'Yes.' The monk said: 'What is it like for those who do not receive nourishment?' The Master said: 'A straight stump props up the great sun.' (A straight stump refers to a wooden stake, and the great sun refers to the sun. This is a metaphor for those who are stubborn and unyielding, unable to accept the Buddha's teachings.)

Superior Seat Fu of Taiyuan

Initially, he lectured on the Nirvana Sutra at Guangxiao Temple in Yangzhou. A Chan practitioner was delayed by snow and went to listen to the lecture. When he reached the Three Causes of Buddha-nature and the Three Virtues of the Dharma-body, extensively discussing the wonderful principles of the Dharma-body, the Chan practitioner laughed. After the Master finished lecturing, he invited the Chan practitioner for tea and said: 'I am of limited ability and understanding, interpreting the scriptures literally, and I was laughed at. I hope to receive your instruction.' The Chan practitioner said: 'I am laughing at you for not recognizing the Dharma-body.' The Master said: 'With such an explanation, what is wrong?' The Chan practitioner said: 'Please explain it again.' The Master said: 'The principle of the Dharma-body is like the great void, extending vertically through the three times, horizontally across the ten directions, encompassing the eight extremes, including the two forms (heaven and earth), responding to conditions, and pervading everywhere.' The Chan practitioner said: 'I am not saying that your explanation is wrong, but you are only talking about the measurable aspects of the Dharma-body, and you have not truly recognized the Dharma-body itself.' The Master said: 'Since that is the case, virtuous Chan practitioner, please explain it to me.' The Chan practitioner said: 'Do you believe me?' The Master said: 'How dare I not believe you?' The Chan practitioner said: 'If that is the case, suspend your lectures for ten days, sit quietly in your room, collect your mind and thoughts, and release all good and evil conditions at once.' The Master followed his instructions, and from the beginning of the night until the fifth watch, he heard the sound of drums and horns, and suddenly he attained enlightenment. He went to knock on the door. The Chan practitioner said: 'Who is it?' The Master said: 'It is I.' The Chan practitioner scolded: 'I taught you to transmit the great teachings and speak the Dharma on behalf of the Buddha. Why were you drunk and sleeping in the street last night?' The Master said: 'Virtuous Chan practitioner, since you lectured on the scriptures, you have been twisting the noses of my own parents. From now on, I dare not do so again.' The Chan practitioner said: 'Go now, and we will meet tomorrow.' The Master then stopped lecturing.

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遍歷諸方。名聞宇內。嘗游浙中登徑山法會。一日于大佛殿前。有僧問。上座曾到五臺否。師曰。曾到。曰。還見文殊么。師曰。見。曰。甚麼處見。師曰。徑山佛殿前見。其僧后適閩川。舉似雪峰。峰曰。何不教伊入嶺來。師聞。乃趣裝而邁。初至雪峰廨院憩錫。因分柑子與僧。長慶問。甚麼處將來。師曰。嶺外將來。曰。遠涉不易。擔負得來。師曰。柑子。柑子。次日上山。雪峰聞。乃集眾。師到法堂上。顧視雪峰。便下看知事。明日卻上禮拜曰。某甲昨日觸忤和尚。峰曰。知是般事便休。峰一日見師。乃指日示之。師搖手而出。峰曰。汝不肯我那。師曰。和尚搖頭。某甲擺尾。甚麼處是不肯。峰曰。到處也須諱卻。一日。眾僧晚參。峰在中庭臥。師曰。五州管內。祇有這老和尚較些子。峰便起去。峰嘗問師。見說臨濟有三句。是否。師曰。是。曰。作么生是第一句。師舉目視之。峰曰。此猶是第二句。如何是第一句。師叉手而退。自此雪峰深器之。室中印解。師資道契。更不他游。而掌浴焉。一日。玄沙上。問訊雪峰。峰曰。此間有個老鼠子。今在浴室裡。沙曰。待與和尚勘過。言訖到浴室。遇師打水。沙曰。相看上座。師曰。已相見了。沙曰。甚麼劫中曾相見。師曰。瞌睡作么。沙卻入方丈。白雪峰曰。已勘

【現代漢語翻譯】 現代漢語譯本 遊歷各方，名聲傳遍天下。曾經遊歷浙江，登上徑山參加佛法大會。一天在大佛殿前，有僧人問：『上座（對僧人的尊稱）曾經到過五臺山嗎？』師回答：『曾經到過。』僧人問：『還見到文殊菩薩（Manjusri，智慧的象徵）了嗎？』師回答：『見到了。』僧人問：『在什麼地方見到的？』師回答：『在徑山佛殿前見到的。』 那位僧人後來去了閩川，把這件事告訴了雪峰禪師（Xuefeng）。雪峰禪師說：『為什麼不教他到嶺南來呢？』師聽到后，就準備行裝前往。 起初到達雪峰禪師的廨院（寺院的附屬建築）休息。雪峰禪師分柑橘給僧人，長慶禪師（Changqing）問：『從什麼地方拿來的？』師回答：『從嶺外拿來的。』長慶禪師說：『遠途跋涉不容易，能擔負得來嗎？』師回答：『柑橘，柑橘。』 第二天上山，雪峰禪師聽說了這件事，於是召集大眾。師到達法堂上，看了看雪峰禪師，就下去看管事務。第二天又上山禮拜說：『某甲（古代人自稱的謙詞）昨天冒犯了和尚。』雪峰禪師說：『知道是這種事就算了。』 雪峰禪師有一天見到師，就指著太陽給他看。師搖著手走了出去。雪峰禪師說：『你不認可我嗎？』師說：『和尚搖頭，某甲擺尾，什麼地方是不認可？』雪峰禪師說：『到處也須要避諱。』 有一天，眾僧晚參（晚上的參禪）時，雪峰禪師在中庭躺著。師說：『五州管轄的範圍內，只有這老和尚還算好些。』雪峰禪師就起身離開了。 雪峰禪師曾經問師：『聽說臨濟禪師（Linji）有三句，是這樣嗎？』師回答：『是。』雪峰禪師問：『怎麼是第一句？』師舉起眼睛看著他。雪峰禪師說：『這還是第二句，如何是第一句？』師拱手退了出去。從此雪峰禪師深深器重他，在室內印證理解，師徒之間道義相合，不再去其他地方遊歷，而負責掌管浴室。 有一天，玄沙禪師（Xuansha）上山，向雪峰禪師問訊。雪峰禪師說：『這裡有個老鼠，現在在浴室裡。』玄沙禪師說：『等我和和尚勘驗一下。』說完就到了浴室，遇到師在打水。玄沙禪師說：『看看上座。』師說：『已經相見了。』玄沙禪師問：『什麼劫（kalpa，佛教時間單位）中曾經相見？』師說：『瞌睡做什麼？』玄沙禪師就回到方丈（abbot's room，寺院住持的房間），告訴雪峰禪師說：『已經勘驗過了。』

【English Translation】 English version He traveled to various places, and his name was known throughout the universe. He once traveled to Zhejiang and ascended Mount Jing to attend a Dharma assembly. One day, in front of the Great Buddha Hall, a monk asked: 'Have you, venerable monk (a respectful term for monks), ever been to Mount Wutai?' The master replied: 'I have been there.' The monk asked: 'Did you see Manjusri (Manjusri, symbol of wisdom)?' The master replied: 'I saw him.' The monk asked: 'Where did you see him?' The master replied: 'I saw him in front of the Buddha Hall at Mount Jing.' Later, that monk went to Minchuan and told Xuefeng (Xuefeng) about this. Xuefeng said: 'Why didn't you tell him to come to Lingnan?' After hearing this, the master prepared his luggage and set off. Initially, he arrived at Xuefeng's office (an auxiliary building of the temple) to rest. Xuefeng distributed oranges to the monks, and Changqing (Changqing) asked: 'Where did you bring them from?' The master replied: 'I brought them from outside the mountains.' Changqing said: 'It's not easy to travel far, can you carry them?' The master replied: 'Oranges, oranges.' The next day, he went up the mountain. Xuefeng heard about this and gathered the crowd. The master arrived at the Dharma Hall, looked at Xuefeng, and went down to manage affairs. The next day, he went up the mountain again to pay respects and said: 'I (a humble term for oneself in ancient times) offended the monk yesterday.' Xuefeng said: 'Knowing it's this kind of thing is enough.' One day, Xuefeng saw the master and pointed to the sun to show him. The master shook his hand and walked out. Xuefeng said: 'You don't approve of me?' The master said: 'The monk shakes his head, and I wag my tail. What part is disapproval?' Xuefeng said: 'Everywhere must be avoided.' One day, during the evening meditation (evening Zen meditation) of the monks, Xuefeng was lying in the courtyard. The master said: 'Within the jurisdiction of the five states, only this old monk is somewhat better.' Xuefeng got up and left. Xuefeng once asked the master: 'I heard that Linji (Linji) has three sentences, is that so?' The master replied: 'Yes.' Xuefeng asked: 'How is it the first sentence?' The master raised his eyes and looked at him. Xuefeng said: 'This is still the second sentence, how is the first sentence?' The master clasped his hands and retreated. From then on, Xuefeng deeply valued him, confirmed understanding in the room, and the teacher and disciple agreed in morality, no longer traveling to other places, but in charge of the bathroom. One day, Xuansha (Xuansha) went up the mountain to greet Xuefeng. Xuefeng said: 'There is a mouse here, now in the bathroom.' Xuansha said: 'Wait for me to examine it with the monk.' After speaking, he went to the bathroom and met the master drawing water. Xuansha said: 'Look at the venerable monk.' The master said: 'We have already met.' Xuansha asked: 'In what kalpa (kalpa, a Buddhist unit of time) have we met?' The master said: 'What are you doing sleeping?' Xuansha returned to the abbot's room (abbot's room, the room of the abbot of the temple) and told Xuefeng: 'I have examined it.'

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破了。峰曰。作么生勘伊。沙舉前話。峰曰。汝著賊也。鼓山問師。父母未生時。鼻孔在甚麼處。師曰。老兄先道。山曰。如今生也。汝道在甚麼處。師不肯。山卻問。作么生。師曰。將手中扇子來。山與扇子。再徴前話。師搖扇不對。山罔測。乃驅師一拳。鼓山赴大王請。雪峰門送。回至法堂。乃曰。一隻聖箭直射九重城裡去也。師曰。是伊未在。峰曰。渠是徹底人。師曰。若不信。待某甲去勘過。遂趁至中路。便問。師兄向甚麼處去。山曰。九重城裡去。師曰。忽遇三軍圍繞時如何。山曰。他家自有通霄路。師曰。恁么則離宮失殿去也。山曰。何處不稱尊。師拂袖便回。峰問。如何。師曰。好只聖箭。中路折卻了也。遂舉前話。峰乃曰。奴渠語在。師曰。這老凍膿猶有鄉情在。師在庫前立。有僧問。如何是觸目菩提。師踢狗子。作聲走。僧無對。師曰。小狗子不消一踢。保福簽瓜次。師至。福曰。道得與汝瓜吃。師曰。把將來。福度與一片。師接得便去。師不出世。諸方目為太原孚上座。后歸維揚。陳尚書留在宅供養。一日謂尚書曰。來日講一遍大涅槃經。報答尚書。書致齋茶畢。師遂升座。良久。揮尺一下曰。如是我聞。乃召尚書。書應諾。師曰。一時佛在。便乃脫去。

南嶽般若惟勁寶聞禪師

【現代漢語翻譯】 現代漢語譯本 破了。雪峰問：『如何試探他？』鼓山舉了之前的話。雪峰說：『你被賊捉住了。』鼓山問禪師：『父母未生之前，鼻孔在哪裡？』禪師說：『你先說。』鼓山說：『如今已經出生了，你說在哪裡？』禪師不肯回答。鼓山反問：『怎麼說？』禪師說：『把手中的扇子拿來。』鼓山給了扇子。禪師再次提起之前的話，禪師搖著扇子不回答。鼓山無法測度，就打了禪師一拳。鼓山應邀去大王那裡，雪峰送行。鼓山回來到法堂，說道：『一支聖箭直射九重城裡去了。』禪師說：『他還沒有到。』雪峰說：『他是個徹底的人。』禪師說：『如果不信，等我親自去試探他。』於是追到半路，便問：『師兄要去哪裡？』鼓山說：『去九重城裡。』禪師說：『忽然遇到三軍包圍時怎麼辦？』鼓山說：『他家自有通霄路。』禪師說：『這樣就要離開宮殿了。』鼓山說：『哪裡不稱尊？』禪師拂袖便回。雪峰問：『如何？』禪師說：『好一支聖箭，半路折斷了。』於是舉了之前的話。雪峰說：『奴才的話還在。』禪師說：『這老凍膿還有鄉情在。』禪師站在庫房前，有僧人問：『如何是觸目菩提？』禪師踢了狗一下，狗叫著跑開了，僧人無言以對。禪師說：『小狗子不值得一踢。』保福正在簽瓜，禪師到了。保福說：『說得對就給你瓜吃。』禪師說：『拿來。』保福遞給他一片，禪師接過就走了。禪師未出世時，各方都稱他為太原孚上座。後來回到維揚，陳尚書留他在家供養。一日對尚書說：『明日講一遍《大涅槃經》，報答尚書。』尚書準備好齋茶，禪師便升座。良久，揮尺一下說：『如是我聞。』於是叫尚書，尚書應諾。禪師說：『一時佛在。』便脫身離去。 南嶽般若惟勁寶聞禪師

【English Translation】 English version 『It』s broken.』 Xuefeng said, 『How should we test him?』 Gushan brought up the previous conversation. Xuefeng said, 『You』ve been caught by the thief.』 Gushan asked the Zen master, 『Before parents were born, where was the nostril?』 The Zen master said, 『You speak first.』 Gushan said, 『Now that it』s born, where do you say it is?』 The Zen master refused to answer. Gushan asked back, 『How should it be said?』 The Zen master said, 『Bring the fan in your hand.』 Gushan gave him the fan. The Zen master brought up the previous conversation again, and the Zen master shook the fan without answering. Gushan couldn』t fathom it, so he punched the Zen master. Gushan went to the king』s invitation, and Xuefeng saw him off. Gushan returned to the Dharma hall and said, 『A sacred arrow shot straight into the ninefold city.』 The Zen master said, 『He hasn』t arrived yet.』 Xuefeng said, 『He is a thorough person.』 The Zen master said, 『If you don』t believe it, I』ll go and test him myself.』 So he chased him halfway and asked, 『Where are you going, fellow practitioner?』 Gushan said, 『Going to the ninefold city.』 The Zen master said, 『What if you suddenly encounter a three-army encirclement?』 Gushan said, 『His family has its own path to the sky.』 The Zen master said, 『In that case, you』ll be leaving the palace.』 Gushan said, 『Where is there no honor?』 The Zen master flicked his sleeve and returned. Xuefeng asked, 『How was it?』 The Zen master said, 『A good sacred arrow, broken halfway.』 So he brought up the previous conversation. Xuefeng said, 『The servant』s words are still there.』 The Zen master said, 『This old frozen pus still has hometown feelings.』 The Zen master stood in front of the storehouse, and a monk asked, 『What is immediate Bodhi?』 The Zen master kicked the dog, and the dog barked and ran away, and the monk was speechless. The Zen master said, 『A small dog is not worth a kick.』 Baofu was signing melons, and the Zen master arrived. Baofu said, 『If you speak correctly, I』ll give you melon to eat.』 The Zen master said, 『Bring it.』 Baofu handed him a slice, and the Zen master took it and left. Before the Zen master came into the world, all sides called him the Taiyuan Fu Superior Seat. Later, he returned to Yang, and Minister Chen kept him at home for support. One day, he said to the minister, 『Tomorrow I will lecture on the Mahaparinirvana Sutra to repay the minister.』 The minister prepared the vegetarian tea, and the Zen master ascended the seat. After a long time, he waved the ruler and said, 『Thus I have heard.』 Then he called the minister, and the minister responded. The Zen master said, 『At one time, the Buddha was present.』 Then he left. Zen Master Bao Wen of Prajna Wei Jin of Nanyue

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福州人也。師雪峰而友玄沙。深入玄奧。一日問鑒上座。聞汝注楞嚴。是否。鑒曰。不敢。師曰。二文殊作么生注。曰。請師鑒。師乃揚袂而去。師嘗續寶林傳四卷。紀貞元之後宗門繼踵之源流者。又彆著南嶽高僧傳。皆行於世。

感潭資國禪師法嗣

安州白兆志圓顯教禪師

僧問。諸佛心印甚麼人傳。師曰。達磨大師。曰。達磨爭能傳得。師曰。汝道甚麼人傳得。問。如何是直截一路。師曰。截。問。如何是佛法大意。師曰。苦。問。如何是道。師曰。普。問。如何是學人自己。師曰。失。問。如何是得無山河大地去。師曰。不起見。問。如何是畢缽羅窟迦葉道場中人。師曰。釋迦牟尼佛。問。如何是朱頂王菩薩。師曰。問那個赤頭漢作么。

五燈會元卷第七

音釋

謴(古困切)　𤞞(余玉切)　诪(竹尤切)　嗢(烏汶切)　噦(乙劣切) 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第八

青原下七世

瑞巖彥禪師法嗣

南嶽橫龍和尚

初住金輪。僧問。如何是金輪第一句。師曰。鈍漢。問。如何是金輪一隻箭。師曰。過也。問。如何是祖師燈。師曰。八風吹不滅。曰。恁么則闇冥不生也。師曰。白日沒閑人。

【現代漢語翻譯】 現代漢語譯本： 志圓顯教禪師是福州人，他以雪峰義存禪師為師，與玄沙師備禪師為友，深入研究佛法玄奧之處。有一天，他問鑒上座：『聽說你註解《楞嚴經》，是嗎？』鑒上座回答：『不敢當。』志圓禪師問：『那你打算如何註解經中的「二文殊」呢？』鑒上座說：『請您來鑑別。』志圓禪師於是揚起衣袖離開了。志圓禪師曾經續寫了《寶林傳》四卷，記載了貞元之後禪宗門下繼承和發展的源流。他還另外撰寫了《南嶽高僧傳》，這些著作都在世間流傳。

感潭資國禪師的法嗣

安州白兆志圓顯教禪師

有僧人問：『諸佛的心印由什麼人傳授？』志圓禪師說：『達磨大師。』僧人問：『達磨怎麼能傳授呢？』志圓禪師反問：『你說什麼人才能傳授？』僧人問：『什麼是直截了當的一條路？』志圓禪師說：『截斷。』僧人問：『什麼是佛法的大意？』志圓禪師說：『苦。』僧人問：『什麼是道？』志圓禪師說：『普遍。』僧人問：『什麼是學人自己？』志圓禪師說：『失去。』僧人問：『如何才能達到沒有山河大地存在的狀態？』志圓禪師說：『不起分別見。』僧人問：『什麼是畢缽羅窟（Pippalā Cave）迦葉（Kāśyapa）道場中的人？』志圓禪師說：『釋迦牟尼佛（Śākyamuni Buddha）。』僧人問：『什麼是朱頂王菩薩？』志圓禪師說：『去問那個紅頭漢做什麼。』

《五燈會元》卷第七

音釋

謴(gǔ kùn qiē)　𤞞(yú yù qiē)　诪(zhú yóu qiē)　嗢(wū wēn qiē)　噦(yǐ liè qiē) 《卍新續藏》第 80 冊 No. 1565 《五燈會元》

《五燈會元》卷第八

青原下七世

瑞巖彥禪師的法嗣

南嶽橫龍和尚

最初住在金輪寺。有僧人問：『什麼是金輪（Golden Wheel）第一句？』橫龍和尚說：『鈍漢。』僧人問：『什麼是金輪的一支箭？』橫龍和尚說：『過去了。』僧人問：『什麼是祖師燈？』橫龍和尚說：『八風吹不滅。』僧人說：『這樣說來，闇冥就不會產生了。』橫龍和尚說：『白日裡沒有閑人。』

【English Translation】 English version: Chan Master Zhiyuan Xianjiao of Baizhao in Anzhou was a native of Fuzhou. He took Chan Master Xuefeng Yicun as his teacher and befriended Chan Master Xuansha Shibei, delving deeply into the mysteries of the Dharma. One day, he asked the Venerable Jian: 'I heard that you are annotating the Śūraṅgama Sūtra, is that so?' The Venerable Jian replied: 'I dare not claim that.' Chan Master Zhiyuan asked: 'Then how do you intend to annotate the 'Two Mañjuśrīs' in the sutra?' The Venerable Jian said: 'Please, Master, be the judge.' Thereupon, Chan Master Zhiyuan flicked his sleeves and left. Chan Master Zhiyuan once supplemented the 'Baolin Zhuan' (Record of the Baolin Monastery) with four volumes, recording the origins and development of the Chan school after the Zhenyuan era. He also separately wrote the 'Biographies of Eminent Monks of Nanyue', and these works circulated in the world.

Dharma heir of Chan Master Ziguo of Gantan

Chan Master Zhiyuan Xianjiao of Baizhao in Anzhou

A monk asked: 'Who transmits the mind-seal of all Buddhas?' Chan Master Zhiyuan said: 'Bodhidharma.' The monk asked: 'How could Bodhidharma transmit it?' Chan Master Zhiyuan retorted: 'Then who do you say can transmit it?' The monk asked: 'What is the direct path?' Chan Master Zhiyuan said: 'Cut it off.' The monk asked: 'What is the great meaning of the Buddha-dharma?' Chan Master Zhiyuan said: 'Suffering.' The monk asked: 'What is the Dao?' Chan Master Zhiyuan said: 'Universal.' The monk asked: 'What is the student's own self?' Chan Master Zhiyuan said: 'Lost.' The monk asked: 'How can one attain the state where there are no mountains, rivers, or earth?' Chan Master Zhiyuan said: 'By not giving rise to discriminating views.' The monk asked: 'Who are the people in the Kāśyapa's (Kāśyapa) Dharma-field in Pippalā Cave (Pippalā Cave)?' Chan Master Zhiyuan said: 'Śākyamuni Buddha (Śākyamuni Buddha).' The monk asked: 'What is the Red-Crowned King Bodhisattva?' Chan Master Zhiyuan said: 'Go ask that red-headed fellow what he is doing.'

The Record of the Transmission of the Lamp, Volume 7

Phonetic Annotations

謴(gǔ kùn qiē)　𤞞(yú yù qiē)　诪(zhú yóu qiē)　嗢(wū wēn qiē)　噦(yǐ liè qiē) Supplement to the Buddhist Canon, Volume 80, No. 1565, The Record of the Transmission of the Lamp

The Record of the Transmission of the Lamp, Volume 8

The Seventh Generation Below Qingyuan

Dharma Heir of Chan Master Yan of Ruiyan

Monk Henglong of Nanyue

Initially residing at Jinlun Monastery. A monk asked: 'What is the first phrase of Jinlun (Golden Wheel)?' Monk Henglong said: 'Dullard.' The monk asked: 'What is the single arrow of Jinlun?' Monk Henglong said: 'It has passed.' The monk asked: 'What is the ancestral teacher's lamp?' Monk Henglong said: 'The eight winds cannot extinguish it.' The monk said: 'In that case, darkness will not arise.' Monk Henglong said: 'There are no idle people in broad daylight.'

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溫州瑞峰院神祿禪師

福州人也。久為瑞巖侍者。后開山創院。學侶依附。師有偈曰。蕭然獨處意沉吟。誰信無弦發妙音。終日法堂唯靜坐。更無人問本來心。時有朋彥上座問曰。如何是本來心。師召朋彥。彥應諾。師曰。與老僧點茶來。彥於是信入。

玄泉彥禪師法嗣

鄂州黃龍山誨機超慧禪師

清河張氏子。初參巖頭。問。如何是祖師西來意。頭曰。你還解救糍么。師曰。解。頭曰。且救糍去。後到玄泉。問。如何是祖師西來意。泉拈起一莖皁角曰。會么。師曰。不會。泉放下皁角。作洗衣勢。師便禮拜曰。信知佛法無別。泉曰。你見甚麼道理。師曰。某甲曾問巖頭。頭曰。你還解救糍么。救糍也祇是解粘。和尚提起皁角。亦是解粘。所以道無別。泉呵呵大笑。師遂有省。住后。僧問。不問祖佛邊事。如何是平常之事。師曰。我住山得十五年也。問。如何是和尚家風。師曰。琉璃缽盂無底。問。如何是君王劍。師曰。不傷萬類。曰。佩者如何。師曰。血濺梵天。曰。大好不傷萬類。師便打。問。佛在日為眾生說法。佛滅後有人說法否。師曰。慚愧佛。問。毛吞巨海。芥納須彌。不是學人本分事。如何是學人本分事。師曰。封了合盤市裡揭。問。急切相投。請師通訊。師曰。火燒

【現代漢語翻譯】 現代漢語譯本：

溫州瑞峰院神祿禪師

是福州人。很久以前是瑞巖禪師的侍者。後來開山建立寺院，學僧們都來依附他。神祿禪師有一首偈語說：『獨自一人靜靜地沉思，誰能相信無絃琴也能發出美妙的聲音？整天在法堂里只是吃飯睡覺，更沒有人來問什麼是本來的心。』當時有位叫朋彥的上座問：『什麼是本來的心？』神祿禪師叫了聲『朋彥』，朋彥應了一聲『是』。神祿禪師說：『給老僧我點茶來。』朋彥於是相信並領悟了。

玄泉彥禪師的法嗣

鄂州黃龍山誨機超慧禪師

是清河張氏的兒子。最初參訪巖頭禪師，問道：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』巖頭禪師說：『你還會救糍粑（rice cake）嗎？』超慧禪師說：『會。』巖頭禪師說：『那就先去救糍粑吧。』後來超慧禪師去參訪玄泉禪師，問道：『什麼是祖師西來意？』玄泉禪師拿起一根皁角（soap bean）說：『會嗎？』超慧禪師說：『不會。』玄泉禪師放下皁角，做了個洗衣的姿勢。超慧禪師便禮拜說：『我相信佛法沒有差別。』玄泉禪師說：『你見到了什麼道理？』超慧禪師說：『我曾經問巖頭禪師，巖頭禪師說：『你還會救糍粑嗎？』救糍粑也只是解開粘連。和尚您提起皁角，也是解開粘連。所以我說沒有差別。』玄泉禪師聽后哈哈大笑。超慧禪師於是有所領悟。超慧禪師住持寺院后，有僧人問：『不問祖佛方面的事，什麼是平常的事？』超慧禪師說：『我住在這山裡已經十五年了。』僧人問：『什麼是和尚您的家風？』超慧禪師說：『琉璃缽盂沒有底。』僧人問：『什麼是君王的劍？』超慧禪師說：『不傷害萬物。』僧人說：『佩劍的人怎麼樣？』超慧禪師說：『血濺梵天（Brahma's heaven）。』僧人說：『真好，不傷害萬物。』超慧禪師便打了他。僧人問：『佛在世的時候為眾生說法，佛滅度后還有人說法嗎？』超慧禪師說：『慚愧佛（Ashamed Buddha）。』僧人問：『毛孔能吞下大海，芥子能容納須彌山（Mount Sumeru）。這不是學人本分的事，什麼是學人本分的事？』超慧禪師說：『封了合盤市裡揭（Seal the lid and reveal it in the market）。』僧人問：『急切地想投靠您，請您傳達資訊。』超慧禪師說：『火燒（Burning fire）。』

【English Translation】 English version:

Zen Master Shenlu of Ruifeng Temple in Wenzhou

Was a native of Fuzhou. He served as an attendant to Zen Master Ruiyan for a long time. Later, he founded a temple and many monks came to rely on him. Zen Master Shenlu had a verse that said: 'Alone in quiet contemplation, who would believe that a stringless zither can produce wonderful sounds? All day long in the Dharma hall, only eating and sleeping, and no one asks what the original mind is.' At that time, there was a senior monk named Pengyan who asked: 'What is the original mind?' Zen Master Shenlu called out 'Pengyan,' and Pengyan responded 'Yes.' Zen Master Shenlu said: 'Bring the old monk some tea.' Pengyan then believed and understood.

Dharma Successor of Zen Master Xuanquan Yan

Zen Master Huiji Chaohui of Huanglong Mountain in Ezhou

Was the son of the Zhang family of Qinghe. He initially visited Zen Master Yantou and asked: 'What is Bodhidharma's intention in coming from the West?' Zen Master Yantou said: 'Do you still know how to save rice cakes?' Zen Master Chaohui said: 'I do.' Zen Master Yantou said: 'Then go save the rice cakes first.' Later, Zen Master Chaohui visited Zen Master Xuanquan and asked: 'What is Bodhidharma's intention in coming from the West?' Zen Master Xuanquan picked up a soap bean and said: 'Do you understand?' Zen Master Chaohui said: 'I don't understand.' Zen Master Xuanquan put down the soap bean and made a washing gesture. Zen Master Chaohui then bowed and said: 'I believe that the Buddhadharma is without difference.' Zen Master Xuanquan said: 'What principle have you seen?' Zen Master Chaohui said: 'I once asked Zen Master Yantou, and Zen Master Yantou said: 'Do you still know how to save rice cakes?' Saving rice cakes is just untangling the stickiness. You, Venerable Monk, picking up the soap bean is also untangling the stickiness. Therefore, I say there is no difference.' Zen Master Xuanquan laughed heartily after hearing this. Zen Master Chaohui then had an awakening. After Zen Master Chaohui became the abbot of the temple, a monk asked: 'Not asking about the affairs of Buddhas and ancestors, what is an ordinary matter?' Zen Master Chaohui said: 'I have lived in this mountain for fifteen years.' The monk asked: 'What is the style of your family, Venerable Monk?' Zen Master Chaohui said: 'The crystal bowl has no bottom.' The monk asked: 'What is the king's sword?' Zen Master Chaohui said: 'It does not harm all beings.' The monk said: 'What about the one who wields the sword?' Zen Master Chaohui said: 'Blood splatters Brahma's heaven.' The monk said: 'Very good, it does not harm all beings.' Zen Master Chaohui then hit him. The monk asked: 'When the Buddha was in the world, he taught the Dharma to sentient beings. After the Buddha's parinirvana, is there still someone teaching the Dharma?' Zen Master Chaohui said: 'Ashamed Buddha.' The monk asked: 'A hair swallows the great ocean, a mustard seed contains Mount Sumeru. These are not the fundamental matters for a student, what are the fundamental matters for a student?' Zen Master Chaohui said: 'Seal the lid and reveal it in the market.' The monk asked: 'Eagerly seeking refuge with you, please transmit the message.' Zen Master Chaohui said: 'Burning fire.'

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裙帶香。問。如何是大疑底人。師曰。對坐盤中弓落盞。曰。如何是不疑底人。師曰。再坐盤中弓落盞。問。風恬浪靜時如何。師曰。百尺竿頭五兩垂。師將順世。僧問。百年後。缽囊子甚麼人將去。師曰。一任將去。曰。裡面事如何。師曰。線綻方知。曰。甚麼人得。師曰。待海燕雷聲。即向汝道。言訖而寂。

洛京柏谷和尚

僧問。普滋法雨時如何。師曰。有道傳天位。不汲鳳凰池。問。九旬禁足三月事如何。師曰。不墜蠟人機。

懷州玄泉二世和尚

僧問。辭窮理盡時如何。師曰。不入理。豈同盡。問。妙有玄珠。如何取得。師曰。不似摩尼絕影艷。碧眼胡人豈能見。曰。有口道不得時如何。師曰。三寸不能齊鼓韻。啞人解唱木人歌。

潞府妙勝玄密禪師

僧問。四山相逼時如何。師曰。紅日不垂影。暗地莫知音。曰。學人不會。師曰。鶴透群峰。何伸向背。問。雪峰一曲千人唱。月里挑燈誰最明。師曰。無音和不齊。明暗豈能收。

羅山閑禪師法嗣

婺州明招德謙禪師

受羅山印記。靡滯於一隅。激揚玄旨。諸老宿皆畏其敏揵。後學鮮敢當其鋒者。嚐到招慶。指壁畫問僧。那個是甚麼神。曰。護法善神。師曰。會昌沙汰時。向甚麼處去來。僧無對。

【現代漢語翻譯】 現代漢語譯本 裙帶香。問：『如何是大疑底人？』（如何是心中有大疑惑的人？）師曰：『對坐盤中弓落盞。』（相對而坐，盤中的弓箭掉落酒杯。）曰：『如何是不疑底人？』（如何是心中沒有疑惑的人？）師曰：『再坐盤中弓落盞。』（再次相對而坐，盤中的弓箭掉落酒杯。）問：『風恬浪靜時如何？』（風平浪靜的時候是怎樣的？）師曰：『百尺竿頭五兩垂。』（在百尺竿頭的頂端懸掛著五兩重的物品。）師將順世。僧問：『百年後，缽囊子甚麼人將去？』（百年之後，缽和袋子會被什麼人拿走？）師曰：『一任將去。』（任憑別人拿去。）曰：『裡面事如何？』（裡面的東西怎麼樣了？）師曰：『線綻方知。』（線頭綻開才能知道。）曰：『甚麼人得？』（什麼人能得到？）師曰：『待海燕雷聲，即向汝道。』（等到海燕發出雷鳴般的聲音，就告訴你。）言訖而寂。（說完就寂然無聲。）

洛京柏谷和尚

僧問：『普滋法雨時如何？』（普遍降下佛法甘霖的時候是怎樣的？）師曰：『有道傳天位，不汲鳳凰池。』（有道之人可以傳達天子的旨意，不需要從鳳凰池中汲水。）問：『九旬禁足三月事如何？』（九十天禁止外出，三個月的事情是怎樣的？）師曰：『不墜蠟人機。』（不會陷入蠟人的機關。）

懷州玄泉二世和尚

僧問：『辭窮理盡時如何？』（言辭窮盡，道理也說盡的時候是怎樣的？）師曰：『不入理，豈同盡。』（不進入道理，怎麼能算是窮盡呢？）問：『妙有玄珠，如何取得？』（精妙玄奧的寶珠，如何才能得到？）師曰：『不似摩尼絕影艷，碧眼胡人豈能見。』（不像摩尼寶珠那樣光彩奪目，碧眼的胡人怎麼能看見呢？）曰：『有口道不得時如何？』（有口卻說不出來的時候是怎樣的？）師曰：『三寸不能齊鼓韻，啞人解唱木人歌。』（三寸長的舌頭不能敲出整齊的鼓點，啞巴也能唱木頭人的歌。）

潞府妙勝玄密禪師

僧問：『四山相逼時如何？』（四面山峰逼近的時候是怎樣的？）師曰：『紅日不垂影，暗地莫知音。』（紅色的太陽不會垂下影子，在黑暗的地方無法知道聲音。）曰：『學人不會。』（學人我不明白。）師曰：『鶴透群峰，何伸向背。』（鶴飛過群峰，哪裡需要區分方向。）問：『雪峰一曲千人唱，月里挑燈誰最明？』（雪峰禪師的一曲歌謠千人傳唱，在月亮里挑燈的人誰最明亮？）師曰：『無音和不齊，明暗豈能收。』（沒有聲音就無法和諧，明亮和黑暗又怎麼能收攏呢？）

羅山閑禪師法嗣

婺州明招德謙禪師

受羅山印記。靡滯於一隅。激揚玄旨。諸老宿皆畏其敏揵。後學鮮敢當其鋒者。嚐到招慶。指壁畫問僧：『那個是甚麼神？』（那個是什麼神？）曰：『護法善神。』（護法善神。）師曰：『會昌沙汰時，向甚麼處去來？』（會昌法難的時候，到什麼地方去了？）僧無對。（僧人無言以對。）

【English Translation】 English version Skirt Belt Fragrance. Question: 'What is a person of great doubt?' (What is a person with great doubts in their heart?) The Master said: 'Sitting face to face, an arrow falls from the bow in the tray.' (Sitting face to face, the arrow falls from the bow in the tray.) Question: 'What is a person without doubt?' (What is a person without doubts in their heart?) The Master said: 'Sitting again, an arrow falls from the bow in the tray.' (Sitting face to face again, the arrow falls from the bow in the tray.) Question: 'What is it like when the wind is calm and the waves are still?' (What is it like when the wind is calm and the waves are still?) The Master said: 'Five ounces hanging from the top of a hundred-foot pole.' (Five ounces hanging from the top of a hundred-foot pole.) The Master was about to pass away. A monk asked: 'After a hundred years, who will take the bowl and bag?' (After a hundred years, who will take the bowl and bag?) The Master said: 'Let anyone take them.' (Let anyone take them.) Question: 'What about the things inside?' (What about the things inside?) The Master said: 'Only when the thread breaks will you know.' (Only when the thread breaks will you know.) Question: 'Who will get them?' (Who will get them?) The Master said: 'When the sea swallow makes a thunderous sound, I will tell you.' (When the sea swallow makes a thunderous sound, I will tell you.) Having spoken, he became silent. (Having spoken, he became silent.)

Venerable Baigu of Luojing

A monk asked: 'What is it like when the Dharma rain universally nourishes?' (What is it like when the Dharma rain universally nourishes?) The Master said: 'One who has the Way can transmit the Emperor's decree, without drawing from the Phoenix Pond.' (One who has the Way can transmit the Emperor's decree, without drawing from the Phoenix Pond.) Question: 'What about the ninety-day retreat and the three-month affair?' (What about the ninety-day retreat and the three-month affair?) The Master said: 'Do not fall into the trap of the wax figure.' (Do not fall into the trap of the wax figure.)

Second Generation Master Xuanquan of Huaizhou

A monk asked: 'What is it like when words are exhausted and reason is spent?' (What is it like when words are exhausted and reason is spent?) The Master said: 'If you do not enter reason, how can it be considered exhausted?' (If you do not enter reason, how can it be considered exhausted?) Question: 'How can one obtain the wondrous and mysterious pearl?' (How can one obtain the wondrous and mysterious pearl?) The Master said: 'It is not like the Mani pearl, which is brilliantly shadowless; how could a blue-eyed barbarian see it?' (It is not like the Mani pearl, which is brilliantly shadowless; how could a blue-eyed barbarian see it?) Question: 'What is it like when one has a mouth but cannot speak?' (What is it like when one has a mouth but cannot speak?) The Master said: 'A three-inch tongue cannot produce a uniform drumbeat; a mute person can sing a wooden man's song.' (A three-inch tongue cannot produce a uniform drumbeat; a mute person can sing a wooden man's song.)

Chan Master Xuanmi of Miaosheng in Luzhou

A monk asked: 'What is it like when the four mountains are pressing in?' (What is it like when the four mountains are pressing in?) The Master said: 'The red sun does not cast a shadow; in the darkness, one cannot know the sound.' (The red sun does not cast a shadow; in the darkness, one cannot know the sound.) Question: 'This student does not understand.' (This student does not understand.) The Master said: 'When a crane flies through the peaks, why distinguish between front and back?' (When a crane flies through the peaks, why distinguish between front and back?) Question: 'A song of Xuefeng is sung by a thousand people; who is the brightest when holding a lamp in the moon?' (A song of Xuefeng is sung by a thousand people; who is the brightest when holding a lamp in the moon?) The Master said: 'Without sound, there can be no harmony; how can brightness and darkness be gathered?' (Without sound, there can be no harmony; how can brightness and darkness be gathered?)

Dharma Successor of Chan Master Xian of Luoshan

Chan Master Deqian of Mingzhao in Wuzhou

Received the seal of Luoshan. He did not linger in one corner. He stirred up the profound meaning. All the old monks feared his quick wit. Few later students dared to face his sharpness. Once he arrived at Zhaoqing and pointed to a mural, asking a monk: 'What god is that?' (What god is that?) The monk replied: 'A Dharma-protecting good spirit.' (A Dharma-protecting good spirit.) The Master said: 'During the Huichang persecution, where did he go?' (During the Huichang persecution, where did he go?) The monk had no reply. (The monk had no reply.)

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師令僧問演侍者。演曰。汝甚麼劫中遭此難來。僧回舉似師。師曰。直饒演上座。他后聚一千眾。有甚麼用處。僧禮拜。請別語。師曰。甚麼處去也。次到坦長老處。坦曰。夫參學。一人所在亦須到。半人所在亦須到。師便問。一人所在即不問。作么生是半人所在。坦無對。后令小師問師。師曰。汝欲識半人所在么。也祇是弄泥團漢。清上座舉仰山插鍬話問師。古人意在叉手處。插鍬處。師召清。清應諾。師曰。還夢見仰山么。清曰。不要上座下語。祇要商量。師曰。若要商量。堂頭自有一千五百人老師在。又到雙巖。巖請喫茶次。曰。某甲致一問。若道得。便舍院與阇黎住。若道不得。即不捨院。遂舉金剛經云。一切諸佛及諸佛阿耨多羅三藐三菩提法。皆從此經出。且道此經是何人說。師曰。說與不說。拈向這邊著。祇如和尚。決定喚甚麼作此經。巖無對。師又曰。一切賢聖。皆以無為法而有差別。則以無為法為極則。憑何而有差別。祇如差別。是過不是過。若是過。一切賢聖悉皆是過。若不是過。決定喚甚麼作差別。巖亦無語。師曰。噫。雪峰道底。師訪保寧。于中路相遇。便問。兄是道伴中人。乃點鼻頭曰。這個礙塞我不徹。與我拈卻少時得么。寧曰。和尚有來多少時。師曰。噫。洎賺我踏破一緉草鞋。便回國

【現代漢語翻譯】 現代漢語譯本： 師父讓僧人去問演侍者：『你是什麼劫數中遭遇這樣的災難？』僧人回來把演侍者的話告訴師父。師父說：『即使演上座將來聚集一千人，又有什麼用呢？』僧人禮拜，請求師父說出另外的見解。師父說：『去哪裡了？』 接著師父到了坦長老那裡。坦長老說：『參學的人，一個人在的地方也要去，半個人在的地方也要去。』師父便問：『一個人的地方暫且不問，怎樣是半個人在的地方？』坦長老無言以對。後來讓小師去問師父。師父說：『你想知道半個人在的地方嗎？也只是個弄泥團的漢子。』 清上座舉仰山插鍬的話問師父：『古人的意思是在叉手處，還是在插鍬處？』師父叫清上座的名字，清上座應諾。師父說：『還夢見仰山（Yangshan，人名）嗎？』清上座說：『不要師父您下判斷，只想商量。』師父說：『如果要商量，堂頭（Tangtou，寺院的負責人）自己有一千五百個老師在。』 又到了雙巖（Shuangyan，地名）。雙巖請師父喫茶，然後說：『我問一個問題，如果能答得上來，我就把寺院讓給您住。如果答不上來，我就不讓。』於是舉《金剛經》說：『一切諸佛及諸佛阿耨多羅三藐三菩提法（anuttara-samyak-sambodhi-dharma，無上正等正覺之法），皆從此經出。』請問這部經是誰說的？』師父說：『說與不說，都放到這邊來。就像和尚您，決定把什麼叫做這部經？』雙巖無言以對。師父又說：『一切賢聖，皆以無為法而有差別，那麼以無為法為最高準則，憑藉什麼而有差別？就像差別，是過錯還是不是過錯？如果是過錯，一切賢聖都有過錯。如果不是過錯，決定把什麼叫做差別？』雙巖也無話可說。師父說：『唉，雪峰（Xuefeng，人名）說得對。』 師父拜訪保寧（Baoning，地名），在中途相遇，便問：『您是道伴中的人嗎？』於是指著自己的鼻頭說：『這個東西阻礙我不能通達，替我拿掉一會兒可以嗎？』保寧說：『和尚您來了多久了？』師父說：『唉，白白讓我踏破了一雙草鞋。』於是回國了。

【English Translation】 English version: The master ordered a monk to ask attendant Yan: 'In what kalpa (aeon) did you encounter this difficulty?' The monk returned and reported Yan's words to the master. The master said, 'Even if Senior Yan gathers a thousand people in the future, what use would that be?' The monk bowed and requested another view. The master said, 'Where did he go?' Then the master arrived at Elder Tan's place. Elder Tan said, 'Those who study should go to where one person is, and also to where half a person is.' The master then asked, 'I won't ask about where one person is, but what is the place where half a person is?' Elder Tan had no reply. Later, he had a junior monk ask the master. The master said, 'Do you want to know where half a person is? It's just a clay-lumping fellow.' Senior Qing cited Yangshan's (name of a person) words about planting a hoe to ask the master: 'Was the ancient person's intention at the place of folded hands, or at the place of planting the hoe?' The master called Qing's name, and Qing responded. The master said, 'Did you dream of Yangshan (name of a person)?' Qing said, 'I don't want the master to make a judgment, I just want to discuss it.' The master said, 'If you want to discuss it, the abbot (head of the monastery) himself has fifteen hundred teachers.' He also went to Shuangyan (name of a place). Shuangyan invited the master to have tea, and then said, 'I will ask a question. If you can answer it, I will give you the monastery to live in. If you can't answer it, I won't give it to you.' Then he cited the Diamond Sutra, saying, 'All Buddhas and the Dharma (teachings) of anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) of all Buddhas come from this sutra.' May I ask, who spoke this sutra?' The master said, 'Speaking or not speaking, put it all over here. Just like you, venerable monk, what do you definitively call this sutra?' Shuangyan had no reply. The master also said, 'All sages and saints are differentiated by non-action (wuwei), so if non-action is the ultimate principle, what is the basis for differentiation? Just like differentiation, is it a fault or not a fault? If it is a fault, all sages and saints are at fault. If it is not a fault, what do you definitively call differentiation?' Shuangyan was also speechless. The master said, 'Alas, Xuefeng (name of a person) was right.' The master visited Baoning (name of a place), and they met on the road. He asked, 'Are you one of the fellow practitioners?' Then he pointed to his nose and said, 'This thing obstructs me from understanding thoroughly. Could you take it away for a while?' Baoning said, 'How long has the venerable monk been here?' The master said, 'Alas, I have wasted a pair of straw sandals.' Then he returned to his country.

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泰代曰。非但某甲。諸佛亦不奈何。師曰。因甚麼以己方人。師在婺州智者寺。居第一座。尋常不受凈水。主事嗔曰。上座不識觸凈。為甚麼不受凈水。師跳下床。提起凈瓶曰。這個是觸是凈。事無語。師乃撲破。自爾道聲遐播。眾請居明招山開法。四來禪者盈于堂室。上堂。全鋒敵勝。罕遇知音。同死同生。萬中無一。尋言逐句。其數河沙。舉古舉今。滅胡種族。向上一路。啐啄猶乖。儒士相逢。握鞭回首。沙門所見。誠實苦哉。拋卻真金。隨隊撮土。報諸稚子。莫謾波波。解得他玄。猶兼瓦礫。不如一擲。騰過太虛。祇者靈鋒。阿誰敢近。任君來箭。方稱丈夫。擬欲吞聲。不消一攫。僧問。師子未出窟時如何。師曰。俊鷂趁不及。曰。出窟后如何。師曰。萬里正紛紛。曰。欲出不出時如何。師曰。險。曰。向去事如何。師曰。劄。問。如何是透法身外一句子。師曰。北斗后翻身。問。十二時中如何趣向。師曰。拋向金剛地上著。問。文殊與維摩對談何事。師曰。葛巾紗帽。已拈向這邊著也。問。如何是和尚家風。師曰。咬得著是好手。問。放鶴出籠和煙去時如何。師曰。爭奈頭上一點何。問。無煙之火。是甚麼人向得。師曰。不惜眉毛底。曰。和尚還向得么。師曰。汝道我有多少莖眉毛在。新到參。才上法堂。師

【現代漢語翻譯】 現代漢語譯本 泰代說：『不只是我某甲（說話者自稱），諸佛也無可奈何。』 師父說：『因為什麼要以自己的想法衡量別人？』 師父在婺州智者寺，擔任第一座。平時不接受凈水。主事僧生氣地說：『上座不識觸凈（不明白觸和凈的區別），為什麼不接受凈水？』 師父跳下床，提起凈瓶說：『這個是觸是凈？』主事僧無話可說。師父於是摔破凈瓶。從此，師父的道聲遠播。大眾請師父到明招山開法。四方禪者擠滿了堂室。 上堂說法時，師父說：『全憑鋒芒才能戰勝敵人，很少遇到知音。同生共死的人，萬中無一。尋言逐句地研究，其數量多如恒河沙數。舉古舉今地辯論，也只是消滅胡人的種族。向上一路，即使是雛鳥破殼和母鳥啄殼的配合都還差得遠。儒士相逢，也只是握著鞭子回頭看。沙門所見，實在是苦啊！拋棄真金，卻隨大流抓土。告訴你們這些孩子們，不要胡說八道。解得了玄機，也還兼帶著瓦礫，不如全部拋棄，騰空飛過太虛。這靈鋒，有誰敢靠近？任憑你來箭，才稱得上是丈夫。想要吞聲忍氣，一抓就解決了。』 有僧人問：『獅子未出洞穴時如何？』 師父說：『俊俏的鷂鷹也趕不上。』 僧人問：『出洞穴后如何？』 師父說：『萬里之內正紛紛擾擾。』 僧人問：『欲出不出時如何？』 師父說：『危險。』 僧人問：『向去之事如何？』 師父說：『劄（擬聲詞）。』 僧人問：『如何是透法身外一句子？』 師父說：『北斗后翻身。』 僧人問：『十二時中如何趣向？』 師父說：『拋向金剛地上著。』 僧人問：『文殊（Manjusri，智慧的象徵）與維摩（Vimalakirti，一位著名的在家菩薩）對談何事？』 師父說：『葛巾紗帽，已經拈向這邊著也。』 僧人問：『如何是和尚家風？』 師父說：『咬得著是好手。』 僧人問：『放鶴出籠和煙去時如何？』 師父說：『爭奈頭上一點何？』 僧人問：『無煙之火，是什麼人向得？』 師父說：『不惜眉毛底。』 僧人問：『和尚還向得么？』 師父說：『汝道我有多少莖眉毛在？』 新到僧人蔘拜，剛上法堂，師父...

【English Translation】 English version Tai Dai said, 'It's not just me, Moujia (a humble way of referring to oneself), even all the Buddhas can't do anything about it.' The Master said, 'Why do you measure others by your own standards?' The Master was at Zhizhe Temple in Wuzhou, holding the first seat. He usually didn't accept pure water. The managing monk angrily said, 'The senior monk doesn't understand the difference between 'touched' and 'pure', why doesn't he accept pure water?' The Master jumped off the bed, picked up the pure water bottle and said, 'Is this touched or pure?' The managing monk was speechless. The Master then smashed the pure water bottle. From then on, the Master's reputation spread far and wide. The public invited the Master to Mingzhao Mountain to open the Dharma. Chan practitioners from all directions filled the halls. When giving a Dharma talk, the Master said, 'Only with full sharpness can one defeat the enemy, it's rare to meet a kindred spirit. Those who live and die together, there is not one in ten thousand. Studying word by word, sentence by sentence, their number is like the sands of the Ganges. Arguing about the past and present, it's just destroying the race of the barbarians. On the upward path, even the cooperation of a chick breaking out of its shell and the mother bird pecking at the shell is far from enough. When Confucian scholars meet, they just hold the whip and look back. What the Shramanas (monastics) see is truly suffering! Abandoning true gold, they follow the crowd and grab dirt. Tell you children, don't talk nonsense. Even if you understand the mystery, it still comes with rubble, it's better to throw it all away and fly through the vast emptiness. Who dares to approach this spiritual sharpness? Only when you come with arrows can you be called a man. If you want to swallow your voice and hold back, one grab will solve it.' A monk asked, 'What is it like when the lion has not yet left the cave?' The Master said, 'Even the swift hawk cannot catch up.' The monk asked, 'What is it like after leaving the cave?' The Master said, 'Ten thousand miles are in turmoil.' The monk asked, 'What is it like when it wants to come out but hasn't come out yet?' The Master said, 'Dangerous.' The monk asked, 'What about the future?' The Master said, 'Zha (onomatopoeia).' The monk asked, 'What is the phrase beyond the Dharmakaya (Dharmakaya, the body of the Dharma)?' The Master said, 'The Big Dipper turns around.' The monk asked, 'How to proceed in the twelve periods of the day?' The Master said, 'Throw it onto the Vajra (Vajra, diamond) ground.' The monk asked, 'What were Manjusri (Manjusri, symbol of wisdom) and Vimalakirti (Vimalakirti, a famous lay Bodhisattva) talking about?' The Master said, 'The Ge Jin (a type of turban) and gauze hat, have already been placed on this side.' The monk asked, 'What is the style of the abbot's family?' The Master said, 'A good hand is one who can bite it.' The monk asked, 'What is it like when the crane is released from the cage and goes with the smoke?' The Master said, 'What about the little bit on its head?' The monk asked, 'Who can face the smokeless fire?' The Master said, 'One who doesn't cherish their eyebrows.' The monk asked, 'Can the abbot face it?' The Master said, 'How many eyebrows do you think I have?' A newly arrived monk came to pay respects, just as he entered the Dharma hall, the Master...

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舉拂子卻擲下。其僧珍重。便下去。師曰。作家。作家。問。全身佩劍時如何。師曰。忽遇正恁么時又作么生。僧無對。一日天寒。上堂。眾才集。師曰。風頭稍硬。不是汝安身立命處。且歸暖室商量。便歸方丈。大眾隨至立定。師又曰。才到暖室。便見瞌睡。以拄杖一時趁下。師問國泰。古人道俱胝祇念三行咒。便得名超一切人。作么生與他拈卻三行咒。便得名超一切人。泰豎起一指。師曰。不因今日。爭識得瓜洲客。師有師叔在廨院不安。附書來問曰。某甲有此大病。如今正受疼痛。一切處安置伊不得。還有人救得么。師回信曰。頂門上中此金剛箭。透過那邊去也。會下有僧去。住庵一年後卻來。禮拜曰。古人道三日不相見。莫作舊時看。師撥開胸曰。汝道我有幾莖蓋膽毛。僧無對。師卻問。汝甚麼時離庵。曰。今朝。師曰。來時折腳鐺子。分付與阿誰。僧又無語。師乃喝出。問。承師有言。我住明招頂。興傳古佛心。如何是明招頂。師曰。換卻眼。曰。如何是古佛心。師曰。汝還氣急么。問。學人拏雲㸕浪。上來請師展缽。師曰。拶破汝頂。曰。也須仙陀去。師便打。趁出。師有頌示眾曰。明招一拍和人稀。此是真宗上妙機。石火瞥然何處去。朝生之子合應知。臨遷化。上堂告眾。囑付訖。僧問。和尚百年後向

【現代漢語翻譯】 現代漢語譯本 師父舉起拂塵又放下。那位僧人很珍重地收起來，然後退下。師父說：『真是個行家，真是個行家。』 有僧人問：『全身佩戴寶劍時如何？』師父說：『忽然遇到真正緊要的關頭，又該怎麼辦？』僧人無言以對。 一天天氣寒冷，師父上堂，眾人剛聚集。師父說：『風頭太硬，不是你們安身立命的地方，還是回暖室商量吧。』說完便回到方丈室。大眾跟隨至方丈室站定，師父又說：『才到暖室，就看見你們打瞌睡。』用拄杖一時將他們趕了出去。 師父問國泰：『古人說俱胝（K胝，印度數字，意為千萬）只念三行咒，便能名超一切人。如何將他的三行咒拿掉，便能名超一切人？』國泰豎起一指。師父說：『若不是今天，怎麼能認識你這個瓜洲的客人。』 師父有一位師叔在官府廨院，感到不安，寫信來問：『我得了這個大病，現在正受疼痛，無論如何也無法安頓自己，還有人能救我嗎？』師父回信說：『頂門上中了這金剛箭，已經穿透到那邊去了。』 會下有一位僧人離開，住庵一年後回來，禮拜說：『古人說三日不見，當刮目相看。』師父撥開胸口說：『你說我有幾根蓋膽毛？』僧人無言以對。師父反問：『你什麼時候離開庵的？』答：『今天。』師父說：『來的時候，那隻折了腳的鐺子，你交給誰了？』僧人又無語。師父於是喝斥他出去。 有僧人問：『聽師父說，我住在明招頂（地名），弘揚傳授古佛心。什麼是明招頂？』師父說：『換掉你的眼睛。』問：『什麼是古佛心？』師父說：『你還氣喘嗎？』 有僧人問：『學人能拏雲㸕浪（形容本領高強），上來請師父展開缽。』師父說：『要拶破你的頭頂。』說：『也需要仙陀（一種藥物）去。』師父便打他，趕了出去。 師父有頌示眾說：『明招一拍和者稀，此是真宗上妙機。石火瞥然何處去，朝生之子合應知。』 臨近遷化時，師父上堂告誡眾人，囑咐完畢。有僧人問：『和尚百年之後，將去哪裡？』

【English Translation】 English version The master raised his whisk and then threw it down. The monk respectfully picked it up and withdrew. The master said, 'A true expert, a true expert.' A monk asked, 'What is it like when fully adorned with a sword?' The master said, 'If you suddenly encounter a truly critical moment, what will you do?' The monk was speechless. One day, the weather was cold. The master ascended the hall, and the assembly had just gathered. The master said, 'The wind is too harsh; this is not a place for you to settle down. You should return to the warm room to discuss it.' Then he returned to his abbot's chamber. The assembly followed and stood there. The master then said, 'As soon as you arrive in the warm room, I see you falling asleep.' He used his staff to drive them all out. The master asked Guotai (name of a person), 'The ancients said that K胝 (K胝, an Indian numeral meaning ten million) only recited a three-line mantra and then became renowned above all others. How can we remove his three-line mantra and then make him renowned above all others?' Guotai raised one finger. The master said, 'If it weren't for today, how would I recognize you as a guest from Guazhou (place name)?' The master had a paternal uncle who was in the government office and felt uneasy. He wrote a letter asking, 'I have this great illness, and now I am suffering pain. I cannot settle myself anywhere. Is there anyone who can save me?' The master replied in a letter, 'This vajra arrow has struck the top of your head and has already pierced through to the other side.' A monk from the assembly left and lived in a hermitage for a year. After returning, he bowed and said, 'The ancients said that if you haven't seen someone for three days, you should look at them with new eyes.' The master opened his chest and said, 'Tell me, how many hairs do I have covering my gallbladder?' The monk was speechless. The master asked in return, 'When did you leave the hermitage?' He replied, 'Today.' The master said, 'When you came, who did you give the broken-legged pot to?' The monk was again speechless. The master then shouted him out. A monk asked, 'I heard the master say, 'I live on the peak of Mingzhao (place name), propagating the mind of the ancient Buddha.' What is the peak of Mingzhao?' The master said, 'Change your eyes.' He asked, 'What is the mind of the ancient Buddha?' The master said, 'Are you still out of breath?' A monk asked, 'The student can 拏雲㸕浪 (ná yún zhuā làng, idiom describing someone with great skill), and comes up to ask the master to unfold his bowl.' The master said, 'I will break open the top of your head.' He said, 'I also need 仙陀 (xiān tuó, a type of medicine) to go.' The master then hit him and drove him out. The master had a verse to show the assembly, saying, 'Few harmonize with the single beat of Mingzhao; this is the supreme opportunity of the true sect. Where does the fleeting spark of flint go? The child born in the morning should know.' Nearing his passing, the master ascended the hall to admonish the assembly and finished his instructions. A monk asked, 'Where will the master go after a hundred years?'

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甚麼處去。師抬起一足曰。足下看取。中夜問侍者。昔日靈山會上。釋迦如來展開雙足。放百寶光。遂展足曰。吾今放多少。者曰。昔日世尊。今宵和尚。師以手撥眉曰。莫孤負么。乃說偈曰。驀刀叢里逞全威。汝等諸人善護持。火里鐵牛生犢子。臨岐誰解湊吾機。偈畢。端坐而逝。塔院存焉。

洪州大寧院隱微覺寂禪師

豫章新淦楊氏子。誕夕有光明貫室。年七歲。依本邑石頭院道堅禪師出家受具。歷參宗匠。至羅山。山導以師子在窟出窟之要。因而省悟。后回江表。會龍泉宰李孟俊請居十善道場。闡揚宗旨。上堂。還有騰空底么。出來。眾無出者。師說偈曰。騰空正是時。應須眨上眉。從茲出倫去。莫待白頭兒。僧問。如何是十善橋。師曰。險。曰。過者如何。師曰。喪。問。資福和尚遷化向甚麼處去。師曰。草鞋破。問。如何是黃梅一句。師曰。即今作么生。曰。如何通訊。師曰。九江路絕。問。初心後學。如何是學。師曰。頭戴天。曰。畢竟如何。師曰。腳踏地。問。如何是法王劍。師曰。露。曰。還殺人也無。師曰。作么。問。如何是龍泉劍。師曰。不出匣。曰。便請出匣。師曰。星辰失位。問。國界安寧。為甚麼珠不現。師曰。落在甚麼處。

衡州華光范禪師

僧問。靈臺不立

。還有出身處也無。師曰。有。曰。如何是出身處。師曰。出。問。如何是西來意。師曰。道。問。如何是佛法大意。師曰。驗。問。牛頭未見四祖時如何。師曰。自由自在。曰。見后如何。師曰。自由自在。問。如何是佛法中事。師曰。了。

福州羅山紹孜禪師

上堂。有數僧爭出問話。師曰。但一齊出來問。待老僧一齊與汝答。僧便問。學人一齊問。請師一齊答。師曰。得。問。學人乍入叢林。祖師的的意。請師直指。師曰。好。

西川定慧禪師

初參羅山。山問。甚麼處來。師曰。遠離西蜀。近發開元。卻近前問。即今事作么生。山揖曰。喫茶去。師擬議。山曰。秋氣稍熱去。師出至法堂。嘆曰。我在西蜀峨嵋山腳下拾得一隻蓬蒿箭。擬撥亂天下。今日打羅山寨。弓折箭盡也。休。休。乃下參眾。山來日上堂。師出問。豁開戶牖。當軒者誰。山便喝。師無語。山曰。毛羽未備。且去。師因而摳衣。久承印記。后謁臺州勝光。光坐次。師直入身邊。叉手而立。光問。甚處來。師曰。猶待答話在。便出。光拈得拂子。趁至僧堂前。見師乃提起拂子曰。阇黎喚這個作甚麼。師曰。敢死喘氣。光低頭歸方丈。

建州白雲令弇禪師

上堂。遣往先生門。誰云對喪主。珍重。僧問。己

【現代漢語翻譯】 現代漢語譯本：還有出身處嗎？禪師說：有。問：如何是出身處？禪師說：出。問：如何是西來意（Bodhidharma從西方帶來的禪宗真諦）？禪師說：道。問：如何是佛法大意？禪師說：驗。問：牛頭（牛頭法融禪師）未見四祖（道信禪師）時如何？禪師說：自由自在。問：見后如何？禪師說：自由自在。問：如何是佛法中的事？禪師說：了。

福州羅山紹孜禪師

上堂說法。有幾個僧人爭先恐後地出來問話。禪師說：你們就一起出來問吧，等老衲我一起回答你們。僧人便問：學人們一起問，請禪師一起回答。禪師說：可以。問：學人剛入叢林，祖師（Bodhidharma）的的意（真實意圖）是什麼？請禪師直接指點。禪師說：好。

西川定慧禪師

起初參拜羅山禪師。羅山問：從哪裡來？禪師說：遠離西蜀，最近從開元出發。接著走上前問：現在的事情怎麼樣？羅山作揖說：喫茶去。禪師猶豫不決。羅山說：秋天的氣候稍微有些熱。禪師出來到法堂，嘆息道：我在西蜀峨嵋山腳下撿到一支蓬蒿箭，想要撥亂天下，今天攻打羅山寨，弓折箭盡了。罷了，罷了。於是下堂參見大眾。羅山第二天上堂說法，禪師出來問：豁然打開門窗，當中的人是誰？羅山便喝斥。禪師無話可說。羅山說：羽毛還未長全，先回去吧。禪師於是拉著衣角，說：久仰印記。後來拜訪臺州勝光禪師，勝光正在打坐，禪師直接走到他身邊，叉手而立。勝光問：從哪裡來？禪師說：還等著回答嗎？便出去了。勝光拿起拂塵，追到僧堂前，看見禪師便提起拂塵說：阇黎（梵語，意為學者）稱這個作什麼？禪師說：敢死喘氣。勝光低頭回到方丈。

建州白雲令弇禪師

上堂說法。遣往先生門，誰云對喪主。珍重。僧人問：己

【English Translation】 English version: Is there also a place of origin? The Master said: Yes. Asked: What is the place of origin? The Master said: Out. Asked: What is the meaning of Bodhidharma's coming from the West? The Master said: The Way. Asked: What is the great meaning of the Buddha-dharma? The Master said: Verification. Asked: What was Niu-t'ou (Niutou Farong Chan Master) like before he met the Fourth Patriarch (Daoxin Chan Master)? The Master said: Free and at ease. Asked: What was he like after he met him? The Master said: Free and at ease. Asked: What is the matter within the Buddha-dharma? The Master said: Understood.

Chan Master Shaozi of Luoshan in Fuzhou

Ascending the hall. Several monks vied to come out and ask questions. The Master said: Just come out and ask all together. I, the old monk, will answer you all together. The monks then asked: We disciples ask all together, please Master answer all together. The Master said: Alright. Asked: We disciples have just entered the monastery, what is the true meaning of the Patriarch (Bodhidharma)? Please Master point it out directly. The Master said: Good.

Chan Master Dinghui of Xichuan

Initially visited Luoshan. Luoshan asked: Where do you come from? The Master said: Far from Western Shu, recently departed from Kaiyuan. Then stepped forward and asked: What about the present matter? Luoshan bowed and said: Go have tea. The Master hesitated. Luoshan said: The autumn air is slightly warm. The Master went out to the Dharma hall and sighed: I picked up a wormwood arrow at the foot of Mount Emei in Western Shu, intending to quell the chaos in the world. Today, attacking Luoshan Fortress, the bow is broken and the arrows are exhausted. Enough, enough. Then he descended the hall to see the assembly. The next day, Luoshan ascended the hall. The Master came out and asked: Who is it that has opened the doors and windows wide, standing in the hall? Luoshan then shouted. The Master was speechless. Luoshan said: Your feathers are not yet fully grown, go back for now. The Master then tugged at his robe, saying: I have long admired your seal of approval. Later, he visited Shengguang of Taizhou. Shengguang was sitting in meditation. The Master went straight to his side, stood with his hands folded. Shengguang asked: Where do you come from? The Master said: Are you still waiting for an answer? Then he went out. Shengguang picked up the whisk, chased him to the front of the monks' hall, saw the Master, and then raised the whisk, saying: What do you, Venerable Sir (Acharya), call this? The Master said: Daring to breathe to death. Shengguang lowered his head and returned to his abbot's room.

Chan Master Lingyan of Baiyun in Jianzhou

Ascending the hall. Sending to the door of the deceased, who says to face the bereaved? Cherish this. A monk asked: Self

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事未明。以何為驗。師曰。木鏡照素容。曰。驗后如何。師曰。不爭多。問。三臺有請。四眾臨筵。既處當仁。請師一唱。師曰。要唱也不難。曰。便請。師曰。夜靜水寒魚不食。滿船空載月明歸。

虔州天竺義澄常真禪師

在羅山數載。后因山示疾。師問。百年後忽有人問。和尚以何指示。山乃放身便倒。師從此契悟。即禮謝。住后。僧問。如何是佛法大意。師曰。寒暑相催。

吉州清平惟曠真寂禪師

上堂。不動神情。便有輸贏之意。還有么。出來。時有僧出禮拜。師曰。不是作家。便歸方丈。問。如何是第一句。師曰。要頭將取去。問。如何是活人劍。師曰。會么。曰。如何是殺人刀。師叱之。問。如何是師子兒。師曰。毛頭排宇宙。

婺州金柱山義昭禪師

僧問。如何是和尚家風。師曰。開門作活計。曰。忽遇賊來。又作么生。師曰。然。新到參。師揭簾以手作除帽勢。僧擬欲近前。師曰。賺殺人。因事有偈曰。虎頭生角人難措。石火電光須密佈。假饒烈士也應難。懵底那能解回互。

潭州谷山和尚

僧問。省要處乞師一言。師便起去。問。𦏪羊掛角時如何。師曰。你向甚麼處覓。曰。掛角后如何。師曰。走。

湘南道吾從盛禪師

初住龍回

【現代漢語翻譯】 現代漢語譯本 問：事情還沒有明白，用什麼來驗證？ 師父說：用木鏡來照映樸素的容顏。 問：驗證之後又如何呢？ 師父說：不爭多少。 問：三臺（指朝廷重臣）有請，四眾（比丘、比丘尼、優婆塞、優婆夷）前來赴宴，既然身處當仁不讓的位置，請師父唱一段。 師父說：要唱也不難。 問：那就請吧。 師父說：夜裡安靜，水面寒冷，魚兒不吃食，滿船空載，伴著明月而歸。

虔州天竺義澄常真禪師

在羅山住了幾年。後來羅山生病，義澄禪師問：百年之後如果有人問，和尚您用什麼來指示？羅山便放身倒下。義澄禪師從此契悟，立即禮拜感謝。住持之後，有僧人問：如何是佛法大意？ 師父說：寒暑互相催促。

吉州清平惟曠真寂禪師

上堂說法，（如果）不動聲色，便有了輸贏的念頭。還有（這種念頭）嗎？站出來！當時有個僧人出來禮拜。師父說：不是內行。便回到方丈。 問：如何是第一句？ 師父說：要頭就拿去。 問：如何是活人劍？ 師父說：會嗎？ 問：如何是殺人刀？ 師父呵斥他。 問：如何是獅子兒？ 師父說：毛頭排宇宙。

婺州金柱山義昭禪師

僧人問：如何是和尚的家風？ 師父說：開門做活計。 問：如果遇到賊來了，又該怎麼辦？ 師父說：是啊。 新來的僧人蔘拜，師父撩起簾子，用手做出摘帽子的姿勢。僧人想要上前，師父說：騙死人！ 因為這件事，作了一首偈：虎頭生角人難措，石火電光須密佈，假饒烈士也應難，懵底那能解回互。

潭州谷山和尚

僧人問：請師父用一句話說出最重要的地方。 師父便起身離去。 問：𦏪羊掛角時如何？ 師父說：你向什麼地方尋找？ 問：掛角后如何？ 師父說：走。

湘南道吾從盛禪師

初住龍回

English version Question: The matter is not yet clear. What can be used to verify it? The Master said: A wooden mirror reflects a plain face. Question: What happens after verification? The Master said: Do not argue about quantity. Question: The Three Excellencies (referring to high-ranking officials) have invited, and the Four Assemblies (bhikshus, bhikshunis, upasakas, and upasikas) are attending the banquet. Since you are in a position where you should not decline, please sing a verse. The Master said: It's not difficult to sing. Question: Then please do so. The Master said: The night is quiet, the water is cold, the fish do not eat, the boat is empty, and I return with the bright moon.

Chan Master Yicheng Changzhen of Tianzhu Temple in Qianzhou

He stayed at Mount Luo for several years. Later, when Mount Luo became ill, the Master asked: If someone asks after a hundred years, what will you, the Abbot, use to instruct them? Mount Luo then fell to the ground. The Master attained enlightenment from this and immediately bowed in gratitude. After becoming the abbot, a monk asked: What is the great meaning of the Buddha-dharma? The Master said: Cold and heat urge each other on.

Chan Master Weikuang Zhenji of Qingping Temple in Jizhou

Ascending the Dharma hall, (if one) does not move their expression, there will be the intention of winning or losing. Is there (such an intention)? Come out! At that time, a monk came out and bowed. The Master said: Not an expert. Then he returned to his abbot's room. Question: What is the first phrase? The Master said: If you want a head, take it away. Question: What is the sword that gives life? The Master said: Do you understand? Question: What is the knife that kills? The Master scolded him. Question: What is the lion cub? The Master said: A furry head arranges the universe.

Chan Master Yizhao of Jinzhu Mountain in Wuzhou

A monk asked: What is the family style of the Abbot? The Master said: Open the door and make a living. Question: If a thief comes, what should be done? The Master said: Indeed. A newly arrived monk paid respects. The Master lifted the curtain and made a gesture of removing a hat with his hand. The monk intended to approach, and the Master said: Deceiving people to death! Because of this matter, he composed a verse: A tiger's head with horns is difficult for people to handle; sparks from stone and flashes of lightning must be densely spread; even a martyr would find it difficult; how could a confused person understand the mutual exchange?

The Monk of Gushan in Tanzhou

A monk asked: Please, Master, say one word about the essential point. The Master then got up and left. Question: What about when the 𦏪 sheep hangs its horns? The Master said: Where are you looking for it? Question: What about after hanging the horns? The Master said: Go.

Chan Master Congsheng of Daowu in Xiangnan

Initially residing at Longhui

【English Translation】 English version Question: The matter is not yet clear. What can be used to verify it? The Master said: 'A wooden mirror reflects a plain face.' Question: 'What happens after verification?' The Master said: 'Do not argue about quantity.' Question: 'The Three Excellencies (referring to high-ranking officials) have invited, and the Four Assemblies (bhikshus, bhikshunis, upasakas, and upasikas) are attending the banquet. Since you are in a position where you should not decline, please sing a verse.' The Master said: 'It's not difficult to sing.' Question: 'Then please do so.' The Master said: 'The night is quiet, the water is cold, the fish do not eat, the boat is empty, and I return with the bright moon.'

Chan Master Yicheng Changzhen of Tianzhu Temple in Qianzhou

'He stayed at Mount Luo for several years. Later, when Mount Luo became ill, the Master asked: 'If someone asks after a hundred years, what will you, the Abbot, use to instruct them?' Mount Luo then fell to the ground. The Master attained enlightenment from this and immediately bowed in gratitude. After becoming the abbot, a monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Cold and heat urge each other on.'

Chan Master Weikuang Zhenji of Qingping Temple in Jizhou

'Ascending the Dharma hall, (if one) does not move their expression, there will be the intention of winning or losing. Is there (such an intention)? Come out!' At that time, a monk came out and bowed. The Master said: 'Not an expert.' Then he returned to his abbot's room. Question: 'What is the first phrase?' The Master said: 'If you want a head, take it away.' Question: 'What is the sword that gives life?' The Master said: 'Do you understand?' Question: 'What is the knife that kills?' The Master scolded him. Question: 'What is the lion cub?' The Master said: 'A furry head arranges the universe.'

Chan Master Yizhao of Jinzhu Mountain in Wuzhou

A monk asked: 'What is the family style of the Abbot?' The Master said: 'Open the door and make a living.' Question: 'If a thief comes, what should be done?' The Master said: 'Indeed.' A newly arrived monk paid respects. The Master lifted the curtain and made a gesture of removing a hat with his hand. The monk intended to approach, and the Master said: 'Deceiving people to death!' Because of this matter, he composed a verse: 'A tiger's head with horns is difficult for people to handle; sparks from stone and flashes of lightning must be densely spread; even a martyr would find it difficult; how could a confused person understand the mutual exchange?'

The Monk of Gushan in Tanzhou

A monk asked: 'Please, Master, say one word about the essential point.' The Master then got up and left. Question: 'What about when the 𦏪 sheep hangs its horns?' The Master said: 'Where are you looking for it?' Question: 'What about after hanging the horns?' The Master said: 'Go.'

Chan Master Congsheng of Daowu in Xiangnan

Initially residing at Longhui

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。僧問。如何是覿面事。師曰。新羅國去也。問。如何是龍回家風。師曰。縱橫射直。問。窮子投師。乞師拯濟。師曰。莫是屈著汝么。曰。爭奈窮何。師曰。大有人見。

福州羅山義因禪師

上堂良久曰。若是宗師門下客。必不怪于羅山。珍重。僧問。承古有言。自從認得曹溪路。了知生死不相關。曹溪路即不問。如何是羅山路。師展兩手。僧曰。恁么則一路得通。諸路亦然。師曰。甚麼諸路。僧近前叉手。師曰。靈鶴煙霄外。鈍鳥不離窠。問。教中道。順法身萬象俱寂。隨智用萬象齊生。如何是萬象俱寂。師曰。有甚麼。曰。如何是萬象齊生。師曰。繩床倚子。

灌州靈巖和尚

僧問。如何是道中寶。師曰。地傾東南。天高西北。曰。學人不會。師曰。落照機前異。師頌石鞏接三平曰。解擘當胸箭。因何祇半人。為從途路曉。所以不全身。

吉州匡山和尚

示徒頌曰。匡山路。匡山路。巖崖險峻人難措。遊人擬議隔千山。一句分明超佛祖。白牛頌曰。我有古壇真白牛。父子藏來經幾秋。出門直往孤峰頂。回來暫跨虎溪頭。

福州興聖重滿禪師

上堂。覿面分付。不待文宣。對眼投機。喚作參玄。上士若能如此。所以宗風不墜。僧問。如何是宗風不墜底句。師曰

【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是當面之事？』 禪師說：『新羅國去了。』（新羅國：指遙遠的地方，表示超出尋常理解。） 僧人問：『什麼是龍回家的風光？』 禪師說：『縱橫交錯，直接射穿。』（縱橫射直：比喻自由自在，不受拘束。） 僧人問：『窮困的兒子投靠老師，乞求老師救濟。』 禪師說：『莫非是委屈了你嗎？』 僧人說：『奈何如此貧窮？』 禪師說：『大有人看見。』（大有人見：指有人能看到你的內在價值。） 福州羅山義因禪師 禪師上堂，沉默良久后說：『如果是宗師門下的客人，必定不會怪罪羅山。』 珍重。 僧人問：『承蒙古人有言，自從認識了曹溪路（曹溪路：指頓悟的道路，六祖慧能弘法的所在地。），便知生死不相關。曹溪路暫且不問，如何是羅山路？』 禪師張開雙手。 僧人說：『如此說來，一路通達，諸路也是如此。』 禪師說：『什麼諸路？』 僧人走上前叉手。 禪師說：『靈鶴在煙霞之外，遲鈍的鳥兒不離開巢穴。』 僧人問：『經教中說，順應法身（法身：佛的真身，宇宙的本體。），萬象俱寂；隨順智用，萬象齊生。如何是萬象俱寂？』 禪師說：『有什麼？』 僧人說：『如何是萬象齊生？』 禪師說：『繩床倚靠著椅子。』 灌州靈巖和尚 僧人問：『什麼是道中的寶貝？』 禪師說：『地傾東南，天高西北。』 僧人說：『學人不會。』 禪師說：『落日照耀在機前，景象奇異。』 禪師頌揚石鞏接三平的公案說：『能劈開當胸射來的箭，為何只是半個人？因為是從道路上領悟，所以不能保全自身。』 吉州匡山和尚 禪師為弟子開示的頌詞說：『匡山路，匡山路，巖崖險峻人難行。遊人稍作思量便被千山阻隔。一句分明，便能超越佛祖。』 白牛頌說：『我有古壇真白牛（白牛：比喻珍貴的佛性。），父子相傳已經歷了多少個秋。出門徑直前往孤峰頂，回來暫時停留在虎溪邊。』 福州興聖重滿禪師 禪師上堂：『當面交付，不必等待文字宣說。對眼投機，就叫做參玄。』 上士如果能夠如此，宗風才不會墜落。 僧人問：『如何是不墜落的宗風？』 禪師說：

【English Translation】 English version: A monk asked: 'What is the matter right before one's eyes?' The Master said: 'The country of Silla has gone.' (Silla: refers to a distant place, implying beyond ordinary understanding.) A monk asked: 'What is the scenery of the dragon returning home?' The Master said: 'Crisscrossing and directly piercing through.' (Crisscrossing and directly piercing through: a metaphor for being free and unrestrained.) A monk asked: 'A poor son seeks refuge with a teacher, begging the teacher for salvation.' The Master said: 'Could it be that you are feeling wronged?' The monk said: 'What to do about being so poor?' The Master said: 'Many people see.' (Many people see: refers to someone being able to see your inner value.) Zen Master Yiyin of Luoshan in Fuzhou The Master ascended the hall, remained silent for a long time, and then said: 'If you are a guest under a patriarch, you will certainly not blame Luoshan.' Treasure this. A monk asked: 'I have heard the ancients say, 'Since recognizing the road to Caoxi (Caoxi: refers to the path to sudden enlightenment, the place where the Sixth Patriarch Huineng propagated the Dharma.), one knows that birth and death are unrelated.' The road to Caoxi will not be asked for now, what is the road to Luoshan?' The Master spread out both hands. The monk said: 'In that case, if one road is clear, all roads are the same.' The Master said: 'What all roads?' The monk stepped forward and clasped his hands. The Master said: 'The divine crane is beyond the misty clouds, the dull bird does not leave its nest.' A monk asked: 'The teachings say, 'In accordance with the Dharmakaya (Dharmakaya: the true body of the Buddha, the essence of the universe.), all phenomena are still; following the function of wisdom, all phenomena arise together.' What is 'all phenomena are still'?' The Master said: 'What is there?' The monk said: 'What is 'all phenomena arise together'?' The Master said: 'A rope bed leans against a chair.' Venerable Lingyan of Guanzhou A monk asked: 'What is the treasure in the Way?' The Master said: 'The land slopes to the southeast, the sky is high in the northwest.' The monk said: 'This student does not understand.' The Master said: 'The setting sun shines before the loom, the scene is extraordinary.' The Master praised the story of Shigong receiving Sanping, saying: 'Able to split the arrow shot straight at the chest, why is it only half a person? Because it was realized from the road, therefore one cannot preserve oneself completely.' Venerable Kuangshan of Jizhou The Master's verse for instructing his disciples says: 'The road to Kuangshan, the road to Kuangshan, the cliffs are steep and difficult for people to traverse. Travelers who hesitate are separated by a thousand mountains. One clear sentence surpasses all Buddhas and ancestors.' The Ode to the White Ox says: 'I have a true white ox (White Ox: a metaphor for precious Buddha-nature.) on the ancient altar, passed down from father to son for many autumns. Going out, it goes straight to the peak of the solitary mountain; returning, it temporarily stops by the Tiger Stream.' Zen Master Chongman of Xingsheng in Fuzhou The Master ascended the hall: 'Face-to-face entrustment, no need to wait for written explanations. Eye-to-eye accord, is called Chan practice.' If a superior person can do this, the lineage will not decline. A monk asked: 'What is the phrase that the lineage does not decline?' The Master said:

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。老僧不忍。問。昔日靈山會裡。今朝興聖筵中。和尚親傳。如何舉唱。師曰。欠汝一問。

潭州寶應清進禪師

僧問。如何是實相。師曰。沒卻汝。問。至理無言。如何通訊。師曰。千差萬別。曰。得力處乞師指示。師曰。瞌睡漢。

玄沙備禪師法嗣

漳州羅漢院桂琛禪師

常山李氏子。為童兒時。日一素食。出言有異。既冠。親事本府萬歲寺無相大師。披削登戒。學毗尼。一日。為眾升臺。宣戒本布薩已。乃曰。持戒但律身而已。非真解脫也。依文作解。豈發聖智乎。於是訪南宗。初謁云居雪峰。參訊勤恪。然猶未有所見。后造玄沙。一言啓發。廓爾無惑。沙問。三界唯心。汝作么生會。師指倚子曰。和尚喚這個作甚麼。曰。倚子。師曰。和尚不會三界唯心。曰。我喚這個作竹木。汝喚作甚麼。師曰。桂琛亦喚作竹木。曰。盡大地覓一個會佛法底人不可得。師自爾愈加激勵。沙每因誘迪學者。流出諸三昧。皆命師為助發。師雖處眾韜晦。然聲譽甚遠。時漳牧王公建精舍曰地藏。請師開法。因插田次。見僧乃問。從甚處來。曰。南州。師曰。彼中佛法如何。曰。商量浩浩地。師曰。爭如我這裡。栽田博飯吃。曰。爭奈三界何。師曰。喚甚麼作三界。問僧甚處來。曰。南方來。師曰。

【現代漢語翻譯】 現代漢語譯本：老僧實在不忍心。問：『昔日靈山法會上，今朝興聖寺的齋宴中，和尚您親自傳授的，要如何宣講？』 禪師說：『我欠你一個問題。』

潭州寶應清進禪師

有僧人問：『什麼是實相？（萬事萬物的真實面貌）』 禪師說：『沒有了你。』 僧人問：『至理（最高的道理）無法用言語表達，如何傳遞資訊？』 禪師說：『千差萬別。』 僧人說：『請您指示我如何才能得力。』 禪師說：『瞌睡漢。』

玄沙備禪師法嗣

漳州羅漢院桂琛禪師

常山李氏之子，小時候每天只吃素食，說出的話與衆不同。成年後，親自侍奉本府萬歲寺的無相大師，剃度受戒，學習毗尼（戒律）。一天，為大眾升座，宣講戒本布薩（一種佛教儀式）完畢后，便說：『持戒只是約束身體而已，並非真正的解脫。依照文字來解釋，怎能啓發聖智呢？』 於是開始尋訪南宗（禪宗）。最初拜訪云居雪峰禪師，參學請教非常勤奮恭敬，但仍然沒有領悟。後來拜訪玄沙禪師，被他一句話啓發，頓時沒有了疑惑。玄沙禪師問：『三界唯心（三界一切唯心所造），你是怎麼理解的？』 桂琛禪師指著靠背椅說：『和尚您叫這個什麼？』 玄沙禪師說：『靠背椅。』 桂琛禪師說：『和尚您不理解三界唯心。』 玄沙禪師說：『我叫這個竹木。你叫什麼？』 桂琛禪師說：『桂琛也叫它竹木。』 玄沙禪師說：『整個大地都找不到一個懂得佛法的人。』 桂琛禪師從此更加努力。玄沙禪師每次爲了引導學者，流露出各種三昧（禪定），都讓桂琛禪師來輔助啓發。桂琛禪師雖然身處眾人之中，隱藏自己的才能，但聲譽卻傳得很遠。當時漳州長官王公建造精舍，名為地藏寺，請桂琛禪師去開法。一次插秧的時候，看見一個僧人，便問：『從哪裡來？』 僧人說：『南州。』 桂琛禪師說：『那裡佛法如何？』 僧人說：『大家都在浩浩蕩蕩地商量佛法。』 桂琛禪師說：『不如我這裡，栽田吃飯。』 僧人說：『那三界（欲界、色界、無色界）怎麼辦呢？』 桂琛禪師說：『你叫什麼作三界？』 問僧人從哪裡來，僧人說：『從南方來。』 桂琛禪師說：

【English Translation】 English version: The old monk couldn't bear it. He asked, 'In the assembly at Vulture Peak in the past, and at the vegetarian feast at Xingsheng Temple today, how should the abbot personally transmit and proclaim the Dharma?' The master said, 'I owe you a question.'

Chan Master Qingjin of Baoying Temple in Tanzhou

A monk asked, 'What is reality? (true nature of all things)' The master said, 'The absence of you.' The monk asked, 'Ultimate truth (highest principle) is beyond words, how can we communicate?' The master said, 'Myriad differences.' The monk said, 'Please instruct me where to gain strength.' The master said, 'Sleepyhead.'

Dharma Heir of Chan Master Xuan Sha Bei

Chan Master Guichen of Luohan Temple in Zhangzhou

A son of the Li family in Changshan, as a child, he ate only vegetarian food once a day, and his words were different from others. After he came of age, he personally served the abbot Wuxiang of Wansui Temple in the prefecture, shaved his head, received the precepts, and studied the Vinaya (discipline). One day, he ascended the platform for the assembly, proclaimed the precepts, and after the Posadha (a Buddhist ceremony), he said, 'Upholding the precepts only restrains the body, it is not true liberation. Interpreting according to the text, how can it inspire holy wisdom?' Therefore, he began to seek out the Southern School (Zen School). He first visited Chan Master Xuefeng of Yunju Temple, and his study and inquiries were diligent and respectful, but he still had no understanding. Later, he visited Chan Master Xuan Sha, and was enlightened by one of his words, and immediately had no doubts. Chan Master Xuan Sha asked, 'The Three Realms are Mind-Only (everything in the Three Realms is created by the mind), how do you understand it?' Chan Master Guichen pointed to the backrest chair and said, 'What do you call this, Abbot?' Chan Master Xuan Sha said, 'Backrest chair.' Chan Master Guichen said, 'Abbot, you don't understand the Three Realms are Mind-Only.' Chan Master Xuan Sha said, 'I call this bamboo and wood. What do you call it?' Chan Master Guichen said, 'Guichen also calls it bamboo and wood.' Chan Master Xuan Sha said, 'It is impossible to find someone on the entire earth who understands the Buddha Dharma.' From then on, Chan Master Guichen became even more diligent. Every time Chan Master Xuan Sha revealed various Samadhis (meditative states) in order to guide scholars, he would ask Chan Master Guichen to assist in the enlightenment. Although Chan Master Guichen was among the crowd, hiding his talents, his reputation spread far and wide. At that time, Wang Gong, the magistrate of Zhangzhou, built a monastery called Dizang Temple and invited Chan Master Guichen to open the Dharma. Once, while transplanting rice seedlings, he saw a monk and asked, 'Where do you come from?' The monk said, 'Nanzhou.' Chan Master Guichen said, 'How is the Buddha Dharma there?' The monk said, 'Everyone is discussing the Buddha Dharma in a grand manner.' Chan Master Guichen said, 'It's not as good as here, planting rice and eating.' The monk said, 'Then what about the Three Realms (Desire Realm, Form Realm, Formless Realm)?' Chan Master Guichen said, 'What do you call the Three Realms?' He asked the monk where he came from, and the monk said, 'From the South.' Chan Master Guichen said:

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南方知識。有何言句示徒。曰。彼中道。金屑雖貴。眼裡著不得。師曰。我道須彌在師眼裡。一日。同中塔侍玄沙。沙打中塔一棒曰。就名就體。中塔不對。沙乃問師。作么生會。師曰。這僧著一棒不知來處。僧報曰。保福已遷化也。師曰。保福遷化。地藏入塔(僧問法眼。古人意旨如何。眼云。蒼天。蒼天)。后遷羅漢。大闡玄要。上堂。宗門玄妙。為當祇恁么。也更別有奇特。若別有奇特。汝且舉將來看。若無。去。不可將兩個字便當卻宗乘也。何者。兩個字謂宗乘．教乘也。汝才道著宗乘。便是宗乘。道著教乘。便是教乘。禪德。佛法宗乘。元來由汝口裡安立名字。作取說取便是也。斯須向這裡說平說實。說圓說常。禪德。汝喚甚麼作平實。把甚麼作圓常。傍家行腳。理須甄別。莫相埋沒。得些子聲色名字。貯在心頭。道我會解。善能揀辨。汝且會個甚麼。揀個甚麼。記持得底是名字。揀辨得底是聲色。若不是聲色名字。汝又作么生記持揀辨。風吹松樹也是聲。蝦蟆老鴉叫也是聲。何不那裡聽取揀擇去。若那裡有個意度模樣。祇如老師口裡。又有多少意度與上座。莫錯。即今聲色摐摐地。為當相及不相及。若相及。即汝靈性金剛秘密應有壞滅去也。何以如此。為聲貫破汝耳。色穿破汝眼。因緣即塞卻汝。幻妄走

【現代漢語翻譯】 現代漢語譯本 南方知識（指某位禪師）。有什麼言語開示弟子？ （禪師）說：『彼中道（不偏不倚的道路）。金屑雖然珍貴，但眼裡卻容不得。』 老師（另一位禪師）說：『我說須彌山就在你的眼裡。』 一天，（禪師）與中塔侍者玄沙（人名）在一起。玄沙打中塔一棒，說：『就名就體（依附於名稱和形體）。』中塔沒有回答。玄沙就問（禪）師：『你如何理解？』 （禪）師說：『這僧人捱了一棒，卻不知道從哪裡來。』 僧人稟告說：『保福（人名）已經圓寂了。』 （禪）師說：『保福圓寂，地藏（人名）入塔（指去世）。』（有僧人問法眼（人名）：『古人的意旨是什麼？』法眼說：『蒼天啊，蒼天啊！』） 後來（禪師）遷居羅漢院，大力闡揚玄妙的佛法要義。 （禪師）上堂說法：『宗門的玄妙，是僅僅如此呢，還是另有奇特之處？如果另有奇特之處，你們就舉出來看看。如果沒有，就走開。不可用『兩個字』就當作宗門的全部。』 『哪兩個字呢？指的是宗乘（禪宗的教義）和教乘（經教的教義）。你才說到宗乘，那就是宗乘；說到教乘，那就是教乘。各位禪德，佛法宗乘，本來是由你們口裡安立名字的。怎麼說都可以。』 『稍微在這裡說些平實的話，說些圓滿常在的話。各位禪德，你們把什麼叫做平實？把什麼叫做圓常？』 『四處參學的行腳僧，理應仔細辨別，不要互相埋沒。得到一些聲色名字，就貯存在心裡，說我會理解，善於分辨。你們到底會個什麼？分辨個什麼？記持得住的是名字，分辨得出的是聲色。如果不是聲色名字，你們又怎麼記持分辨？』 『風吹松樹也是聲音，蛤蟆老鴉叫也是聲音，為什麼不在那裡聽取揀擇呢？如果那裡有個意度模樣，就像老師口裡，又有多少意度給你們呢？不要搞錯了。』 『現在聲色喧鬧，是相互關聯還是不相關聯？如果相關聯，那麼你們的靈性金剛秘密就應該有壞滅的時候了。為什麼會這樣呢？因為聲音貫穿了你的耳朵，顏色穿破了你的眼睛，因緣就堵塞了你，幻妄奔流。』

【English Translation】 English version Master of the South (referring to a certain Chan master). What words did he use to instruct his disciples? He said, 'The Middle Way (the path of impartiality). Although gold dust is precious, it cannot be put into the eyes.' The teacher (another Chan master) said, 'I say that Mount Sumeru is right in your eyes.' One day, (the Chan master) was with the attendant Xuansha (a personal name) at the Central Pagoda. Xuansha struck the Central Pagoda once and said, 'Attached to name and form.' The attendant did not respond. Xuansha then asked the (Chan) master, 'How do you understand this?' The (Chan) master said, 'This monk received a blow but does not know where it came from.' The monk reported, 'Baofu (a personal name) has already passed away.' The (Chan) master said, 'Baofu has passed away, and Dizang (a personal name) has entered the pagoda (referring to death).' (A monk asked Fayan (a personal name), 'What is the intention of the ancients?' Fayan said, 'Oh, heavens! Oh, heavens!') Later, (the Chan master) moved to Luohan Monastery and greatly expounded the profound and essential doctrines of Buddhism. (The Chan master) ascended the Dharma hall and said, 'Is the mystery of the Chan school just this, or is there something more unique? If there is something more unique, then show it to me. If not, then leave. You cannot use just 'two words' to represent the entirety of the Chan school.' 'What are the 'two words'? They refer to the Chan Vehicle (the teachings of Zen Buddhism) and the Teaching Vehicle (the teachings of the scriptures). As soon as you speak of the Chan Vehicle, it is the Chan Vehicle; as soon as you speak of the Teaching Vehicle, it is the Teaching Vehicle. Fellow Chan practitioners, the Chan Vehicle of the Buddha Dharma is originally established with names by your mouths. Say whatever you want.' 'Speak plainly and truthfully here, speak of completeness and permanence. Fellow Chan practitioners, what do you call plain and truthful? What do you call complete and permanent?' 'Wandering monks who travel around to study should carefully discern and not bury each other. Having obtained some sounds, forms, and names, they store them in their hearts and say, 'I understand, I am good at distinguishing.' What exactly do you understand? What exactly do you distinguish? What you can remember are names, and what you can distinguish are sounds and forms. If it were not sounds, forms, and names, how would you remember and distinguish them?' 'The wind blowing through the pine trees is also a sound, and the croaking of frogs and the cawing of crows are also sounds. Why not listen and choose there? If there is an intention or appearance there, just like the teacher's mouth, how much intention is there for you? Don't be mistaken.' 'Now, the sounds and forms are clamorous. Are they related or unrelated? If they are related, then your spiritual, diamond-like, secret nature should have times of destruction. Why is this so? Because the sound penetrates your ears, the color pierces your eyes, causes block you, and illusions run wild.'

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殺汝。聲色體爾不可容也。若不相及。又甚麼處得聲色來。會么。相及不相及。試裁辨看。少間又道。是圓常平實。甚麼人恁么道。未是黃夷村裡漢解恁么說。是他古聖。垂些子相助顯發。今時不識好惡。便安圓實。道我別有宗風玄妙。釋迦佛無舌頭。不如汝些子。便恁么點胸。若論殺盜淫罪。雖重猶輕。尚有歇時。此個謗般若。瞎卻眾生眼。入阿鼻地獄吞鐵丸莫將為等閑。所以古人道。過在化主。不幹汝事。珍重。僧問。如何是羅漢一句。師曰。我若向汝道。便成兩句也。問。不會底人來。師還接否。師曰。誰是不會者。曰。適來道了也。師曰。莫自屈么。保福僧到。師問。彼中佛法如何。曰。有時示眾道。塞卻你眼。教你覷不見。塞卻你耳。教你聽不聞。坐卻你意。教你分別不得。師曰。吾問你。不塞你眼。見個甚麼。不塞你耳。聞個甚麼。不坐你意。作么生分別(東禪齊云。那僧聞了忽然省去。更不他游。上座如今還會么。若不會。每日見個甚麼)。問。以字不成。八字不是。未審是甚麼字。師曰。汝實不會那。曰。學人實不會。師曰。看取下頭註腳。問。如何是沙門正命食。師曰。吃得么。曰。欲吃此食。作何方便。師曰。塞卻你口。問。如何是羅漢家風。師曰。不向你道。曰。為甚麼不道。師曰。是我家風

【現代漢語翻譯】 現代漢語譯本 『殺汝』（殺了你）。聲、色、體（指物質現象）是不可容忍的。如果它們不相互關聯，那麼聲和色又從何而來？明白嗎？是相互關聯還是不相互關聯，試著辨別看看。有些人過一會兒又說，『是圓滿、常住、平實』。什麼人這樣說？這還不如黃夷村（指偏遠地區）里的人懂得這樣說。是古代聖賢，稍微幫助顯發（真理）。現在的人不識好壞，就安於圓滿平實，說我別有宗風玄妙。釋迦佛沒有舌頭，不如你一點點（的見解）。就這麼自以為是。若論殺盜淫的罪過，雖然重，還算輕，尚有停止的時候。這種誹謗般若（智慧）的行為，瞎了眾生的眼睛，入阿鼻地獄吞鐵丸，不要當成是等閑小事。所以古人說，過錯在於教化的人，不關你的事。珍重。 僧人問：『如何是羅漢（Arhat，斷除煩惱，證得解脫的聖者）的一句話？』 師父說：『我如果向你說了，就變成兩句話了。』 問：『不會的人來了，師父還接引嗎？』 師父說：『誰是不會的人？』 （僧人）說：『剛才說過了。』 師父說：『莫非是自己委屈自己嗎？』 保福寺的僧人來到，師父問：『那裡佛法如何？』 （僧人）說：『有時向大眾開示說，塞住你的眼睛，教你看不見；塞住你的耳朵，教你聽不見；禁錮你的意念，教你分別不得。』 師父說：『我問你，不塞住你的眼睛，看見什麼？不塞住你的耳朵，聽見什麼？不禁錮你的意念，怎麼分別？』（東禪齊云禪師說：『那位僧人聽了忽然醒悟，不再四處遊方。上座（指在座的僧人），你現在會了嗎？如果不會，每天看見什麼？』） 問：『「以」字不成，「八」字不是，不知道是什麼字？』 師父說：『你真的不會嗎？』 （僧人）說：『學人真的不會。』 師父說：『看看下面的註解。』 問：『如何是沙門（Sramana，出家修行者）正命食（如法獲得的食物）？』 師父說：『吃得嗎？』 （僧人）說：『想要吃這種食物，用什麼方法？』 師父說：『塞住你的口。』 問：『如何是羅漢家風？』 師父說：『不向你道。』 （僧人）說：『為什麼不說？』 師父說：『是我家風。』

【English Translation】 English version 'Kill you.' Sound, form, and body (referring to material phenomena) are intolerable. If they are not related to each other, then where do sound and form come from? Do you understand? Are they related or not related? Try to discern and see. Some people say after a while, 'It is perfect, constant, and real.' Who says that? This is not as good as the people in Huangyi Village (referring to remote areas) understanding how to say it. It is the ancient sages who slightly helped to reveal (the truth). People nowadays do not know good from bad, and are content with perfection and reality, saying that I have a separate sect's profound mystery. Sakyamuni Buddha (the founder of Buddhism) has no tongue, not as good as your little bit (of insight). Just be self-righteous like this. If we talk about the sins of killing, stealing, and lust, although they are heavy, they are still light, and there is still a time to stop. This act of slandering Prajna (wisdom) blinds the eyes of sentient beings, and entering Avici Hell (the lowest level of hell) to swallow iron balls should not be taken lightly. Therefore, the ancients said, the fault lies with the one who teaches, it's not your business. Take care. A monk asked: 'What is a word of an Arhat (a saint who has eliminated afflictions and attained liberation)?' The master said: 'If I tell you, it will become two words.' Asked: 'If someone who doesn't understand comes, will the master still receive them?' The master said: 'Who is the one who doesn't understand?' (The monk) said: 'I just said it.' The master said: 'Are you perhaps belittling yourself?' A monk from Baofu Temple came, and the master asked: 'How is the Dharma there?' (The monk) said: 'Sometimes he instructs the public, saying, block your eyes, teach you not to see; block your ears, teach you not to hear; imprison your mind, teach you not to be able to distinguish.' The master said: 'I ask you, if you don't block your eyes, what do you see? If you don't block your ears, what do you hear? If you don't imprison your mind, how do you distinguish?' (Zen Master Qiyun of Dongchan said: 'That monk suddenly woke up after hearing this and no longer traveled around. Senior monk (referring to the monks present), do you understand now? If you don't understand, what do you see every day?') Asked: 'The character 'yi' (以) is not formed, the character 'ba' (八) is not, I don't know what character it is?' The master said: 'Do you really not know?' (The monk) said: 'This student really doesn't know.' The master said: 'Look at the footnote below.' Asked: 'What is the Sramana's (a monastic practitioner) proper livelihood food (food obtained in accordance with the Dharma)?' The master said: 'Can you eat it?' (The monk) said: 'If I want to eat this food, what method should I use?' The master said: 'Block your mouth.' Asked: 'What is the family style of an Arhat?' The master said: 'I won't tell you.' (The monk) said: 'Why don't you tell me?' The master said: 'It's my family style.'

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。問。如何是法王身。師曰。汝今是甚麼身。曰。恁么即無身也。師曰。苦痛深。上堂才坐。有二僧一時禮拜。師曰。俱錯。問。如何是撲不破底句。師曰。撲。問。一佛出世普為群生。和尚今日為個甚麼。師曰。甚麼處遇一佛。曰。恁么即學人罪過。師曰。謹退。問。如何是諸聖玄旨。師曰。四楞塌地。問。大事未肯時如何。師曰。由汝。問。如何是十方眼。師曰。眨上眉毛著。請保福齋。令人傳語曰。請和尚慈悲降重。福曰。慈悲為阿誰。師曰。和尚恁么道。渾是不慈悲。玩月次。乃曰。云動有。雨去有。僧曰。不是云動是風動。師曰。我道云亦不動。風亦不動。曰。和尚適來又道云動。師曰。阿誰罪過。師見僧。舉拂子曰。還會么。曰。謝和尚慈悲示學人。師曰。見我豎拂子。便道示學人。汝每日見山見水。可不示汝。又見僧來。舉拂子。其僧讚歎禮拜。師曰。見我豎拂子。便禮拜讚歎。那裡掃地豎起掃帚。為甚麼不讚嘆。問。承教有言。若見諸相非相。即見如來。如何是非相。師曰。燈籠子。問。如何是出家。師曰。喚甚麼作家。問。僧甚處來。曰。秦州。師曰。將得甚麼物來。曰。不將得物來。師曰。汝為甚麼對眾謾語。其僧無對。師卻問。秦州豈不是出鶯鵡。曰。鶯鵡出在隴西。師曰。也不較多。問。僧

【現代漢語翻譯】 問：什麼是法王之身？ 師父說：你現在是什麼身？ （僧人）說：如此說來，就是無身了。 師父說：苦痛深啊！ （師父）上堂剛坐下，有兩個僧人同時禮拜。 師父說：都錯了。 問：如何是撲不破的句子（指堅不可摧的真理）？ 師父說：撲（打）。 問：一佛出世，普遍爲了眾生，和尚您今天爲了什麼？ 師父說：你在哪裡遇到一佛？ （僧人）說：如此說來，是學人的罪過。 師父說：請謹慎退下。 問：什麼是諸聖的玄妙旨意？ 師父說：四方四正塌陷於地。 問：大事（指開悟）尚未肯定時如何？ 師父說：由你（自己決定）。 問：什麼是十方眼？ 師父說：把眉毛往上眨。 （有人）請保福（Baofu）和尚齋飯，派人傳話說：請和尚慈悲降臨。 保福（Baofu）說：慈悲爲了誰？ 師父說：和尚你這麼說，完全是不慈悲。 （師父）在賞月的時候，於是說：云動有，雨去有。 僧人說：不是云動，是風動。 師父說：我說云也沒有動，風也沒有動。 （僧人）說：和尚剛才又說云動。 師父說：是誰的罪過？ 師父看見僧人，舉起拂塵說：會么？ （僧人）說：感謝和尚慈悲，向學人開示。 師父說：見我舉起拂塵，便說是向學人開示。你每天見山見水，難道不是向你開示？ 又看見僧人來，舉起拂塵，那僧人讚嘆禮拜。 師父說：見我舉起拂塵，便禮拜讚歎。那裡掃地豎起掃帚，為什麼不讚嘆？ 問：承蒙教誨有言，『若見諸相非相，即見如來』，如何是非相？ 師父說：燈籠子。 問：什麼是出家？ 師父說：叫什麼作家？ 問：僧人從哪裡來？ （僧人）說：秦州（Qinzhou）。 師父說：帶來了什麼東西？ （僧人）說：沒有帶來東西。 師父說：你為什麼當著大家說謊？ 那僧人無言以對。 師父反問道：秦州（Qinzhou）難道不是出鸚鵡的地方？ （僧人）說：鸚鵡出在隴西（Longxi）。 師父說：也好不了多少。 問：僧人

【English Translation】 Question: What is the Dharma King's body? The Master said: What body are you now? (The monk) said: In that case, it is no body. The Master said: The suffering is deep! (The Master) had just sat down in the hall when two monks bowed at the same time. The Master said: Both are wrong. Question: What is the unbreakable phrase (referring to an indestructible truth)? The Master said: Strike. Question: When a Buddha appears in the world, it is universally for the sake of sentient beings. What are you, Master, doing today? The Master said: Where did you encounter a Buddha? (The monk) said: In that case, it is the student's fault. The Master said: Please withdraw carefully. Question: What is the profound meaning of all the sages? The Master said: The four corners of the square collapse to the ground. Question: What if the great matter (referring to enlightenment) is not yet affirmed? The Master said: It's up to you. Question: What are the eyes of the ten directions? The Master said: Raise your eyebrows and blink. (Someone) invited the monk Baofu (Baofu) for a vegetarian meal, and sent someone to say: Please, Master, have compassion and come. Baofu (Baofu) said: Compassion for whom? The Master said: What you say, Master, is completely without compassion. (The Master) was enjoying the moon, and then said: Clouds move, rain goes. The monk said: It is not the clouds that move, it is the wind that moves. The Master said: I say neither the clouds nor the wind move. (The monk) said: Master, you just said the clouds move. The Master said: Whose fault is it? The Master saw a monk and raised his whisk, saying: Do you understand? (The monk) said: Thank you, Master, for compassionately showing the student. The Master said: Seeing me raise the whisk, you say it is showing the student. You see mountains and water every day, isn't that showing you? Again, seeing a monk coming, he raised his whisk, and the monk praised and bowed. The Master said: Seeing me raise the whisk, you bow and praise. There, sweeping the floor and raising the broom, why don't you praise that? Question: I have heard the teaching that 'If you see all forms as non-forms, then you see the Tathagata.' What is a non-form? The Master said: A lantern. Question: What is leaving home? The Master said: What do you call a maker? Question: Where does the monk come from? (The monk) said: Qinzhou (Qinzhou). The Master said: What did you bring? (The monk) said: I didn't bring anything. The Master said: Why are you lying in front of everyone? The monk had no answer. The Master asked in return: Isn't Qinzhou (Qinzhou) the place where parrots come from? (The monk) said: Parrots come from Longxi (Longxi). The Master said: It's not much better. Question: Monk

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甚處來。曰。報恩。師曰。何不且在彼中。曰。僧家不定。師曰。既是僧家。為甚麼不定。僧無對(玄覺代云。謝和尚顧問)。王太傅上雪峰施眾僧衣。時從弇上座不在。師弟代上名受衣。弇歸。弟曰。某甲為師兄上名了。弇曰。汝道我名甚麼。弟無對。師代云。師兄得恁么貪。又曰。甚麼處是貪處。又代云。兩度上名。(云居錫云。甚麼處是弇上座兩度上名處)。師與長慶．保福入州。見牡丹障子。保福曰。好一朵牡丹花。長慶曰。莫眼花。師曰。可惜許一朵花(玄覺云。三尊宿語還有親疏也無。祇如羅漢恁么道。落在甚麼處)。問僧。汝在招慶有甚麼異聞底事。試舉看。曰。不敢錯舉。師曰。真實底事作么生舉。曰。和尚因甚麼如此。師曰。汝話墮也。眾僧晚參。聞角聲。師曰。羅漢三日一度上堂。王太傅二時相助。問。如何是學人本來心。師曰。是你本來心。問。師居寶座。說法度人。未審度甚麼人。師曰。汝也居寶座。度甚麼人。問。鏡里看形見不難。如何是鏡。師曰。還見形么。問。但得本。莫愁末。如何是末。師曰。總有也。師因疾。僧問。和尚尊候較否。師以杖拄地曰。汝道這個還痛否。曰。和尚問阿誰。師曰。問汝。曰。還痛否。師曰。元來共我作道理。天成三年秋。復屆閩城舊址。遍游近城梵宇已

【現代漢語翻譯】 現代漢語譯本 僧人問道：『你從哪裡來？』 僧人回答：『從報恩寺來。』 溈山禪師說：『為什麼不待在那裡呢？』 僧人回答：『僧人居無定所。』 溈山禪師說：『既然是僧人，為什麼又說居無定所呢？』 僧人無言以對。（玄覺禪師代答說：『感謝和尚的垂詢。』） 王太傅贈送雪峰寺眾僧衣服。當時從弇（cong Yan）上座不在寺中，他的師弟代他登記領取了衣服。從弇回來后，師弟說：『我代替師兄登記領取了。』 從弇問：『你說我叫什麼名字？』 師弟無言以對。 溈山禪師代答說：『師兄你太貪心了。』又說：『哪裡是貪心的地方？』又代答說：『兩次登記名字。』（云居錫（Yunju Xi）禪師說：『哪裡是從弇上座兩次登記名字的地方？』） 溈山禪師與長慶（Changqing）、保福（Baofu）一同進入州城，看見一幅畫有牡丹花的屏障。 保福說：『好一朵牡丹花。』 長慶說：『別是眼花了吧。』 溈山禪師說：『可惜了這麼一朵花。』（玄覺禪師說：『這三位尊宿的話語，還有親疏之分嗎？比如羅漢這樣說，又落在什麼地方呢？』） 溈山禪師問僧人：『你在招慶寺有什麼特別的見聞，試著說來看看。』 僧人回答：『不敢胡亂說。』 溈山禪師說：『真實的事情要怎麼說呢？』 僧人回答：『和尚為什麼這樣問？』 溈山禪師說：『你落入話語的陷阱了。』 眾僧晚參時，聽到角聲。 溈山禪師說：『羅漢每隔三日上堂說法，王太傅每天兩次資助。』 有僧人問：『什麼是學人本來的心？』 溈山禪師說：『就是你本來的心。』 有僧人問：『禪師您坐在寶座上，說法度人，不知道度的是什麼人？』 溈山禪師說：『你也坐在寶座上，度的是什麼人？』 有僧人問：『在鏡子里看自己的形象並不難，什麼是鏡子？』 溈山禪師說：『你還看到形象嗎？』 有僧人問：『只要得到根本，不用擔心末節。什麼是末節？』 溈山禪師說：『總會有的。』 溈山禪師生病時，有僧人問：『和尚您的身體好些了嗎？』 溈山禪師用拄杖敲擊地面說：『你說這個還痛嗎？』 僧人回答：『和尚您問誰呢？』 溈山禪師說：『問你。』 僧人回答：『還痛嗎？』 溈山禪師說：『原來是想和我講道理。』 天成三年秋天，溈山禪師再次來到閩城舊址，遊覽了附近的寺廟。 English version A monk asked: 'Where do you come from?' The monk replied: 'From Bao'en Monastery (Temple of Repaying Kindness).' Weishan (Mount Wei) Zen Master said: 'Why not stay there?' The monk replied: 'Monks have no fixed abode.' Weishan Zen Master said: 'Since you are a monk, why do you say you have no fixed abode?' The monk was speechless. (Xuanjue (Mystic Enlightenment) Zen Master replied on his behalf: 'Thank you for the Abbot's inquiry.') Imperial Tutor Wang presented robes to the monks of Xuefeng (Snow Peak) Monastery. At that time, Senior Monk Cong Yan was not present, and his junior brother registered and received the robe on his behalf. When Cong Yan returned, the junior brother said: 'I registered for you, Senior Brother.' Cong Yan asked: 'What name did you say I have?' The junior brother was speechless. Weishan Zen Master replied on his behalf: 'Senior Brother, you are too greedy.' He also said: 'Where is the greed?' He further replied on his behalf: 'Registering the name twice.' (Yunju Xi Zen Master said: 'Where is the place where Senior Monk Cong Yan registered the name twice?') Weishan Zen Master, along with Changqing and Baofu, entered the city and saw a screen painted with peonies. Baofu said: 'What a beautiful peony flower!' Changqing said: 'Don't you have blurred vision?' Weishan Zen Master said: 'What a pity for such a flower!' (Xuanjue Zen Master said: 'Is there any closeness or distance in the words of these three venerable monks? For example, if an Arhat (one who has attained enlightenment) said that, where would it fall?') Weishan Zen Master asked a monk: 'What special things did you hear and see at Zhaoqing Monastery? Try to tell me.' The monk replied: 'I dare not speak carelessly.' Weishan Zen Master said: 'How do you speak about the true matter?' The monk replied: 'Why does the Abbot ask like this?' Weishan Zen Master said: 'You have fallen into the trap of words.' During the evening assembly, the monks heard the sound of a horn. Weishan Zen Master said: 'An Arhat ascends the Dharma hall every three days, and Imperial Tutor Wang assists twice a day.' A monk asked: 'What is the original mind of a learner?' Weishan Zen Master said: 'It is your original mind.' A monk asked: 'The Master sits on the precious seat, expounding the Dharma to liberate people. I wonder, whom does he liberate?' Weishan Zen Master said: 'You also sit on the precious seat. Whom do you liberate?' A monk asked: 'It is not difficult to see one's form in a mirror. What is the mirror?' Weishan Zen Master said: 'Do you still see the form?' A monk asked: 'If one obtains the root, one need not worry about the branches. What are the branches?' Weishan Zen Master said: 'They will all be there.' When Weishan Zen Master was ill, a monk asked: 'Is the Abbot's condition better?' Weishan Zen Master struck the ground with his staff and said: 'Do you say this hurts?' The monk replied: 'Whom does the Abbot ask?' Weishan Zen Master said: 'I am asking you.' The monk replied: 'Does it hurt?' Weishan Zen Master said: 'So, you want to reason with me.' In the autumn of the third year of Tiancheng (Heavenly Completion), Weishan Zen Master revisited the old site of Min City and toured the nearby monasteries.

【English Translation】 English version A monk asked: 'Where do you come from?' The monk replied: 'From Bao'en Monastery (Temple of Repaying Kindness).' Weishan (Mount Wei) Zen Master said: 'Why not stay there?' The monk replied: 'Monks have no fixed abode.' Weishan Zen Master said: 'Since you are a monk, why do you say you have no fixed abode?' The monk was speechless. (Xuanjue (Mystic Enlightenment) Zen Master replied on his behalf: 'Thank you for the Abbot's inquiry.') Imperial Tutor Wang presented robes to the monks of Xuefeng (Snow Peak) Monastery. At that time, Senior Monk Cong Yan was not present, and his junior brother registered and received the robe on his behalf. When Cong Yan returned, the junior brother said: 'I registered for you, Senior Brother.' Cong Yan asked: 'What name did you say I have?' The junior brother was speechless. Weishan Zen Master replied on his behalf: 'Senior Brother, you are too greedy.' He also said: 'Where is the greed?' He further replied on his behalf: 'Registering the name twice.' (Yunju Xi (Cloud Dwelling Tin) Zen Master said: 'Where is the place where Senior Monk Cong Yan registered the name twice?') Weishan Zen Master, along with Changqing (Long Celebration) and Baofu (Protecting Blessings), entered the city and saw a screen painted with peonies. Baofu said: 'What a beautiful peony flower!' Changqing said: 'Don't you have blurred vision?' Weishan Zen Master said: 'What a pity for such a flower!' (Xuanjue Zen Master said: 'Is there any closeness or distance in the words of these three venerable monks? For example, if an Arhat (one who has attained enlightenment) said that, where would it fall?') Weishan Zen Master asked a monk: 'What special things did you hear and see at Zhaoqing (Inviting Celebration) Monastery? Try to tell me.' The monk replied: 'I dare not speak carelessly.' Weishan Zen Master said: 'How do you speak about the true matter?' The monk replied: 'Why does the Abbot ask like this?' Weishan Zen Master said: 'You have fallen into the trap of words.' During the evening assembly, the monks heard the sound of a horn. Weishan Zen Master said: 'An Arhat ascends the Dharma hall every three days, and Imperial Tutor Wang assists twice a day.' A monk asked: 'What is the original mind of a learner?' Weishan Zen Master said: 'It is your original mind.' A monk asked: 'The Master sits on the precious seat, expounding the Dharma to liberate people. I wonder, whom does he liberate?' Weishan Zen Master said: 'You also sit on the precious seat. Whom do you liberate?' A monk asked: 'It is not difficult to see one's form in a mirror. What is the mirror?' Weishan Zen Master said: 'Do you still see the form?' A monk asked: 'If one obtains the root, one need not worry about the branches. What are the branches?' Weishan Zen Master said: 'They will all be there.' When Weishan Zen Master was ill, a monk asked: 'Is the Abbot's condition better?' Weishan Zen Master struck the ground with his staff and said: 'Do you say this hurts?' The monk replied: 'Whom does the Abbot ask?' Weishan Zen Master said: 'I am asking you.' The monk replied: 'Does it hurt?' Weishan Zen Master said: 'So, you want to reason with me.' In the autumn of the third year of Tiancheng (Heavenly Completion), Weishan Zen Master revisited the old site of Min City and toured the nearby monasteries.

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。乃示寂。茶毗收舍利。建塔于院之西隅。謚真應禪師。

杭州天龍寺重機明真禪師

臺州人也。得法玄沙。復回浙中。錢武肅王請出世開法。上堂。若直舉宗風。獨唱本分事。便同於頑石。若言絕凡聖訊息。無大地山河。盡十方世界。都是一隻眼。此乃事不獲已。恁么道還會么。若更不會。聽取一頌。盲聾瘖啞是仙陀。滿眼時人不奈何。祇向目前須體妙。身心萬象與森羅。僧問。如何是璇璣不動。師曰。青山數重。曰。如何是寂爾無垠。師曰。白雲一帶。問。如何是歸根得旨。師曰。兔角生也。曰。如何是隨照失宗。師曰。龜毛落也。問。蓮花未出水時如何。師曰。誰人不知。曰。出水后如何。師曰。馨香目擊。問。朗月輝空時如何。師曰。正是分光景。何消指玉樓。

福州仙宗院契符清法禪師

開堂日。僧問。師登寶座。合談何事。師曰。剔開耳孔著。曰。古人為甚麼卻道非耳目之所到。師曰。金櫻樹上不生梨。曰。古今不到處。請師道。師曰。汝作么生問。問。眾手淘金。誰是得者。師曰。舉手隔千里。休功任意看。問。飛岫巖邊華子秀。仙境臺前事若何。師曰。無價大寶光中現。暗客惛惛爭奈何。曰。優曇華拆人皆睹。向上宗乘意若何。師曰。阇黎若問宗乘意。不如靜處薩婆訶。問

【現代漢語翻譯】 現代漢語譯本：於是圓寂。荼毗（火葬）后收取捨利（佛教徒認為的聖物，是佛、菩薩、羅漢等修行者去世後遺留的結晶體）。在寺院西邊建造佛塔。謚號為真應禪師。

杭州天龍寺重機明真禪師

是臺州人。從玄沙（禪師名）處得法。又回到浙江。錢武肅王（吳越國王錢镠）請他出山弘法。上堂說法時說：『如果直接宣揚宗風，只唱自己本分的事，那就和頑石一樣沒有意義。如果說斷絕凡聖的訊息，沒有大地山河，整個十方世界，都是一隻眼睛。這實在是不得已而為之。』這樣說，你們會了嗎？如果還是不會，聽我一首偈頌：『盲聾瘖啞是仙陀（指六根不全之人），滿眼世人卻無可奈何。只需向眼前體會玄妙，身心萬象與森羅（指宇宙萬物）。』有僧人問：『如何是璇璣（古代觀測天象的儀器）不動？』禪師說：『青山數重。』僧人說：『如何是寂靜無垠？』禪師說：『白雲一帶。』問：『如何是歸根得旨？』禪師說：『兔角生也。』（比喻不可能的事情）僧人說：『如何是隨照失宗？』禪師說：『龜毛落也。』（比喻不存在的事物）僧人問：『蓮花未出水時如何？』禪師說：『誰人不知。』僧人說：『出水后如何？』禪師說：『馨香目擊。』僧人問：『朗月輝空時如何？』禪師說：『正是分光景，何消指玉樓。』

福州仙宗院契符清法禪師

開堂之日，僧人問：『禪師登上寶座，要談論什麼事？』禪師說：『剔開耳孔聽清楚。』僧人說：『古人為什麼卻說非耳目之所能及？』禪師說：『金櫻樹上不生梨。』僧人說：『古今都無法到達的地方，請禪師說一說。』禪師說：『你作什麼樣的問題？』僧人問：『眾人淘金，誰是得到金子的人？』禪師說：『舉手隔千里，休功任意看。』僧人問：『飛岫巖邊華子秀，仙境臺前事若何？』禪師說：『無價大寶光中現，暗客惛惛爭奈何。』僧人說：『優曇華（傳說中的稀有花朵）拆人皆睹，向上宗乘意若何？』禪師說：『阇黎（梵語，意為弟子）若問宗乘意，不如靜處薩婆訶（梵語，意為一切成就）。』僧人問：

【English Translation】 English version: Thereupon, he passed away peacefully. After cremation (cremation), his relics (sacred objects believed by Buddhists to be crystalline remains of enlightened beings like Buddhas, Bodhisattvas, and Arhats) were collected. A pagoda was built in the western corner of the monastery. He was posthumously named Zen Master Zhenying.

Zen Master Chongji Mingzhen of Tianlong Monastery in Hangzhou

He was a native of Taizhou. He obtained the Dharma from Xuansha (a Zen master). He then returned to Zhejiang. King Wusu of Qian (Qian Liu, King of Wuyue) invited him to come out and propagate the Dharma. In his Dharma talk, he said: 'If one directly proclaims the sect's style and only sings about one's own duty, it would be as meaningless as a stubborn stone. If one speaks of severing news of the mundane and the sacred, without the great earth and rivers, the entire ten directions of the world are all one eye. This is truly a last resort.' Having said this, do you understand? If you still don't understand, listen to this verse: 'The blind, deaf, and mute are Xian Tuo (referring to those with incomplete senses), the people of the world are helpless in the face of it. One only needs to experience the subtlety before one's eyes, body, mind, myriad phenomena, and all of creation (referring to the universe).' A monk asked: 'What is the unmoving Xuanji (an ancient astronomical instrument)?' The Zen master said: 'Green mountains, layer upon layer.' The monk said: 'What is boundless stillness?' The Zen master said: 'A belt of white clouds.' Asked: 'What is returning to the root and attaining the essence?' The Zen master said: 'Rabbit horns grow.' (a metaphor for impossible things) The monk said: 'What is losing the sect by following the light?' The Zen master said: 'Turtle hair falls.' (a metaphor for non-existent things) The monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' The Zen master said: 'Who doesn't know?' The monk said: 'What is it like after it emerges from the water?' The Zen master said: 'Fragrant and witnessed.' The monk asked: 'What is it like when the bright moon shines in the sky?' The Zen master said: 'It is precisely dividing the scenery, why bother pointing to the jade tower?'

Zen Master Qifu Qingfa of Xianzong Monastery in Fuzhou

On the day of his opening Dharma talk, a monk asked: 'What matter will the master discuss upon ascending the precious seat?' The Zen master said: 'Pick open your ears and listen clearly.' The monk said: 'Why did the ancients say that it is beyond the reach of ears and eyes?' The Zen master said: 'Pears do not grow on golden cherry trees.' The monk said: 'Please, Master, speak of the place that neither past nor present can reach.' The Zen master said: 'What kind of question are you asking?' The monk asked: 'Many hands search for gold, who is the one who obtains it?' The Zen master said: 'Raising a hand is a thousand miles away, stop the effort and look at will.' The monk asked: 'The Huazi blooms by the Flying Xiu Rock, what is the matter before the Immortal Realm Terrace?' The Zen master said: 'It appears in the light of priceless great treasure, what can the dark guest do in their confusion?' The monk said: 'The Udumbara flower (a legendary rare flower) blooms for all to see, what is the meaning of the upward sect?' The Zen master said: 'If you, Ajari (Sanskrit for disciple), ask about the meaning of the sect, it is better to be quiet and say Sarva訶 (Sanskrit for all accomplishment).' The monk asked:

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。如何是閩中諸佛境界。師曰。造化終難測。春風徒自輕。問如何是道中寶。師曰。雲孫淚亦垂。問。諸聖收光歸源后如何。師曰。三聲猿屢斷。萬里客愁聽。曰。未審今時人。如何湊得古人機。師曰。好心向子道。切忌未生時。

婺州國泰院𤦆禪師

上堂。不離當處。咸是妙明真心。所以玄沙和尚道。會我最後句。出世少人知。爭似國泰有末頭一句。僧問。如何是國泰末頭一句。師曰。阇黎問太遲生。便歸方丈。問。如何是毗盧。師曰。某甲與老兄是弟子。問。達磨來時即不問。如何是未來時事。師曰。親遇梁王。問。古鏡未磨時如何。師曰。古鏡。曰。磨后如何。師曰。古鏡。

福州升山白龍院道希禪師

本郡人也。上堂。不要舉足。是誰威光。還會么。若道自家去處。本自如是。且喜沒交涉。問。如何是西來意。師曰。汝從甚處來。問。如何是佛法大意。師曰。汝早禮三拜。問。不責上來。請師直道。師曰。得。問。如何是正真道。師曰。騎驢覓驢。問。請師答無賓主話。師曰。昔年曾記得。曰。即今如何。師曰。非但耳聾。亦兼眼暗。問。情忘體合時如何。師曰。別更夢見個甚麼。問。學人擬伸一問。請師裁。師曰。不裁。曰。為甚麼不裁。師曰。須知好手。問。大眾雲集。請師舉

【現代漢語翻譯】 現代漢語譯本： 問：如何是閩中諸佛境界？（閩中：福建一帶；諸佛境界：諸佛所證悟的境界） 師（道悟禪師）說：造化終究難以測度，春風徒然自輕。 問：如何是道中寶？（道中寶：修行道路上最珍貴的寶藏） 師說：雲孫淚亦垂。（雲孫：指高僧的後代或弟子） 問：諸聖收光歸源后如何？（諸聖：指歷代聖賢；收光歸源：指聖賢們迴歸本源的狀態） 師說：三聲猿屢斷，萬里客愁聽。 問：未審今時人，如何湊得古人機？（機：指契機、玄機） 師說：好心向子道，切忌未生時。

婺州國泰院𤦆禪師

上堂：不離當處，咸是妙明真心。（當處：當下；妙明真心：清凈光明的本心）所以玄沙和尚道：『會我最後句，出世少人知。』爭似國泰有末頭一句。 僧問：如何是國泰末頭一句？ 師說：阇黎問太遲生。（阇黎：梵語，意為導師） 便歸方丈。 問：如何是毗盧？（毗盧：指毗盧遮那佛，代表法身佛） 師說：某甲與老兄是弟子。（某甲：禪宗常用語，指自己） 問：達磨來時即不問，如何是未來時事？（達磨：指菩提達摩，禪宗初祖） 師說：親遇梁王。（梁王：指梁武帝，曾與達摩祖師對話） 問：古鏡未磨時如何？ 師說：古鏡。 曰：磨后如何？ 師說：古鏡。

福州升山白龍院道希禪師

本郡人也。 上堂：不要舉足，是誰威光？還會么？若道自家去處，本自如是，且喜沒交涉。 問：如何是西來意？（西來意：指達摩祖師從西方帶來的禪宗宗旨） 師說：汝從甚處來？ 問：如何是佛法大意？（佛法大意：佛法的核心要義） 師說：汝早禮三拜。 問：不責上來，請師直道。 師說：得。 問：如何是正真道？（正真道：真正正確的道路） 師說：騎驢覓驢。 問：請師答無賓主話。 師說：昔年曾記得。 曰：即今如何？ 師說：非但耳聾，亦兼眼暗。 問：情忘體合時如何？（情忘體合：忘卻情感，與本體合一） 師說：別更夢見個甚麼？ 問：學人擬伸一問，請師裁。 師說：不裁。 曰：為甚麼不裁？ 師說：須知好手。 問：大眾雲集，請師舉。

【English Translation】 English version: Question: What is the realm of all Buddhas in Minzhong? (Minzhong: the area around Fujian; realm of all Buddhas: the realm enlightened by all Buddhas) The Master (Zen Master Daowu) said: Creation is ultimately difficult to fathom; the spring breeze is merely light of itself. Question: What is the treasure in the Way? (Treasure in the Way: the most precious treasure on the path of practice) The Master said: Even the tears of the cloud's descendants fall. (Cloud's descendants: refers to the descendants or disciples of eminent monks) Question: What happens after all the sages gather their light and return to the source? (All sages: refers to the sages of past generations; gather their light and return to the source: refers to the state of sages returning to their origin) The Master said: The sound of the ape is repeatedly cut off; the traveler listens with sorrow for ten thousand miles. Question: I don't understand how people today can match the opportunity of the ancients? (Opportunity: refers to the opportunity, the mystery) The Master said: I speak to you with good intentions; be sure to avoid the time before birth.

Zen Master 𤦆 of Guotai Temple in Wuzhou

Entering the hall: Not apart from this very place, all is the wonderfully bright true mind. (This very place: the present moment; wonderfully bright true mind: the pure and luminous original mind) Therefore, Venerable Xuansha said: 'Few people know when I understand my last phrase.' How can it compare to Guotai having a final phrase? A monk asked: What is Guotai's final phrase? The Master said: You ask too late, Venerable Sir. (Venerable Sir: a term of respect for a monk) Then he returned to his room. Question: What is Vairocana? (Vairocana: refers to Vairocana Buddha, representing the Dharmakaya Buddha) The Master said: I and the old brother are disciples. (I: a common term in Zen, referring to oneself) Question: I won't ask about when Bodhidharma came; what about future events? (Bodhidharma: refers to Bodhidharma, the first patriarch of Zen in China) The Master said: He personally met King Liang. (King Liang: refers to Emperor Wu of Liang, who had a conversation with Bodhidharma) Question: What is it like when the ancient mirror is not yet polished? The Master said: An ancient mirror. He said: What is it like after polishing? The Master said: An ancient mirror.

Zen Master Daoxi of Bailong Temple on Mount Sheng in Fuzhou

He was a native of this prefecture. Entering the hall: Do not lift your feet; whose majestic light is it? Do you understand? If you say it is your own place, originally as it is, then fortunately there is no involvement. Question: What is the meaning of the coming from the West? (Meaning of the coming from the West: refers to the purpose of Bodhidharma's coming from the West, the essence of Zen) The Master said: Where do you come from? Question: What is the great meaning of the Buddha-dharma? (Great meaning of the Buddha-dharma: the core essence of the Buddha-dharma) The Master said: You have already bowed three times. Question: I won't blame you for what you said before; please, Master, speak directly. The Master said: Okay. Question: What is the truly authentic Way? (Truly authentic Way: the truly correct path) The Master said: Riding a donkey to look for a donkey. Question: Please, Master, answer a question without host or guest. The Master said: I seemed to remember it in the past. He said: What about now? The Master said: Not only am I deaf, but I am also blind. Question: What is it like when emotions are forgotten and the body is united? (Emotions are forgotten and the body is united: forgetting emotions and uniting with the essence) The Master said: What else do you dream of? Question: This student intends to ask a question; please, Master, decide. The Master said: I won't decide. He said: Why won't you decide? The Master said: You must know a good hand. Question: The assembly has gathered; please, Master, speak.

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揚宗教。師曰。少遇聽者。問。不涉唇鋒。乞師指示。師曰。不涉唇鋒問將來。曰。恁么即群生有賴。師曰。莫閑言語。問。請和尚生機答話。師曰。把紙筆來錄將去。問。如何是思大口。師曰。出來向你道。曰。學人即今見出。師曰。曾賺幾人來。

福州安國院慧球寂照禪師(亦曰。中塔)

泉州莆田人也。玄沙室中。參訊居首。因問。如何是第一月。沙曰。用汝個月作么。師從此悟入。梁開平二年。玄沙將示滅。閩帥王氏遣子至。問疾。仍請密示繼踵說法者誰。沙曰。球子得。王默記遺旨。乃問鼓山。臥龍法席。孰當其任。鼓山舉城下宿德具道眼者十有二人。皆堪出世。王亦默之。至開堂日。官僚與僧侶俱會法筵。王忽問眾曰。誰是球上座。於是眾人指出師。王氏便請升座。師良久曰。莫嫌寂寞。莫道不堪。未詳涯際。作么生論量。所以尋常用其音響。聊撥一兩下。助他發機。若論來十方世界。覓一人為伴侶。不可得。僧問。佛法大意。從何方便頓入。師曰。入是方便。問。云自何山起。風從何澗生。師曰。盡力施為。不離中塔。上堂。我此間粥飯因緣。為兄弟舉唱。終是不常。欲得省要。卻是山河大地與汝發明。其道既常。亦能究竟。若從文殊門入者。一切無為。土木瓦礫。助汝發機。若從觀音門

【現代漢語翻譯】 揚宗教（弘揚宗教）。 師曰（禪師說）：『很少遇到聽眾。』 問：『不涉唇鋒（不通過言語表達），乞師指示（請禪師開示）。』 師曰：『不涉唇鋒問將來（不通過言語表達，問的是未來的事情）。』 曰：『恁么即群生有賴（這樣說來，眾生就有依靠了）。』 師曰：『莫閑言語（不要說廢話）。』 問：『請和尚生機答話（請和尚用充滿生機的語言回答）。』 師曰：『把紙筆來錄將去（拿紙筆來記錄下去）。』 問：『如何是思大口（什麼是思大口）。』 師曰：『出來向你道（出來我告訴你）。』 曰：『學人即今見出（學人現在就領悟了）。』 師曰：『曾賺幾人來（曾經欺騙過多少人來）。』

福州安國院慧球寂照禪師（亦曰：中塔）。

泉州莆田人也。玄沙室中，參訊居首。因問：『如何是第一月（什麼是第一月）？』 沙曰：『用汝個月作么（要你的月亮做什麼）？』 師從此悟入（禪師從此領悟）。 梁開平二年，玄沙將示滅（玄沙將要圓寂），閩帥王氏遣子至（閩地的長官王氏派兒子來），問疾（問候病情），仍請密示繼踵說法者誰（仍然請求秘密指示誰是繼承說法的人）。 沙曰：『球子得（慧球可以）。』 王默記遺旨（王氏默默記下遺囑），乃問鼓山（於是問鼓山），臥龍法席（臥龍的法席），孰當其任（誰能勝任）。 鼓山舉城下宿德具道眼者十有二人（鼓山推舉了城中德高望重、具有道眼的有十二人），皆堪出世（都堪當住持）。 王亦默之（王氏也默默記下）。 至開堂日（到了開堂的日子），官僚與僧侶俱會法筵（官員和僧侶都聚集在法會）。 王忽問眾曰：『誰是球上座（誰是慧球上座）？』 於是眾人指出師（於是眾人指出禪師）。 王氏便請升座（王氏便請禪師升座）。 師良久曰：『莫嫌寂寞（不要嫌棄寂寞），莫道不堪（不要說不堪），未詳涯際（沒有詳細瞭解邊際），作么生論量（怎麼衡量）？』 所以尋常用其音響（所以平時用聲音），聊撥一兩下（稍微撥動一兩下），助他發機（幫助他啓發機鋒）。 若論來十方世界（如果說在十方世界），覓一人為伴侶（尋找一個人做伴侶），不可得（不可能得到）。 僧問：『佛法大意（佛法的大意），從何方便頓入（從什麼方便法門可以頓悟）？』 師曰：『入是方便（進入就是方便）。』 問：『云自何山起（云從哪座山升起），風從何澗生（風從哪個山澗產生）？』 師曰：『盡力施為（盡力作為），不離中塔（不離開中塔）。』 上堂（禪師上堂說法），我此間粥飯因緣（我在這裡的粥飯因緣），為兄弟舉唱（為各位兄弟舉揚），終是不常（終究是不長久的）。 欲得省要（想要簡要），卻是山河大地與汝發明（卻是山河大地為你闡明）。 其道既常（這個道理既然是永恒的），亦能究竟（也能達到究竟）。 若從文殊門入者（如果從文殊菩薩的法門進入），一切無為（一切都是無為），土木瓦礫（泥土木頭瓦片），助汝發機（幫助你啓發機鋒）。 若從觀音門（如果從觀音菩薩的法門）

【English Translation】 Yang Zongjiao (Promoting religion). The Master said: 'Rarely do I encounter listeners.' Asked: 'Without involving the lips and tongue (without expressing through words), I beg the Master for instruction.' The Master said: 'Without involving the lips and tongue, you ask about the future.' Said: 'In that case, all sentient beings have something to rely on.' The Master said: 'Don't speak idle words.' Asked: 'Please, Venerable Monk, answer with living words.' The Master said: 'Bring paper and pen to record it.' Asked: 'What is Si Dakou (思大口)?' The Master said: 'Come out, and I will tell you.' Said: 'This student now understands.' The Master said: 'How many people have you deceived?'

Zen Master Huìqiú Jìzhào (慧球寂照) of Anguo Monastery in Fuzhou (also known as Zhongta (中塔)).

He was a native of Putian (莆田) in Quanzhou (泉州). In Xuansha's (玄沙) room, he was the first to inquire. He asked: 'What is the first month?' Xuansha said: 'What do you want your month for?' From this, the Master attained enlightenment. In the second year of Liang Kaiping, when Xuansha was about to pass away, the military governor of Min (閩), Wang, sent his son to inquire about his illness and requested a secret indication of who would succeed him in expounding the Dharma. Xuansha said: 'Huiqiu is capable.' Wang silently remembered the will and then asked Gushan (鼓山) about who could take over the Dharma seat of Wolong (臥龍). Gushan recommended twelve virtuous monks with the eye of the Dao from the city, all of whom were capable of leading the world. Wang also silently noted this. On the day of the opening ceremony, officials and monks gathered at the Dharma assembly. Wang suddenly asked the assembly: 'Who is the Venerable Huiqiu?' Then the crowd pointed out the Master. Wang then invited him to ascend the seat. The Master said after a long pause: 'Do not dislike loneliness, do not say it is unbearable, without detailed knowledge of the boundaries, how can you measure it?' Therefore, I usually use its sound, just pluck it once or twice, to help him trigger the mechanism. If you talk about searching in the ten directions of the world, it is impossible to find a companion. A monk asked: 'What is the great meaning of the Buddha Dharma, and from what expedient means can one enter suddenly?' The Master said: 'Entering is the expedient means.' Asked: 'From which mountain do the clouds rise, and from which ravine does the wind arise?' The Master said: 'Exert effort and act, do not leave Zhongta (中塔).' Ascending the Dharma hall, I speak of the causes and conditions of porridge and rice here for the brothers, but it is ultimately impermanent. If you want to be concise, it is the mountains, rivers, and earth that reveal it to you. Since the Dao is constant, it can also be ultimate. If one enters through the gate of Manjusri (文殊), everything is non-action, and earth, wood, tiles, and gravel help you trigger the mechanism. If from the Avalokitesvara (觀音) gate

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入者。一切音響。蝦蟆蚯蚓。助汝發機。若從普賢門入者。不動步而到。以此三門方便示汝。如將一隻折箸攪大海水。令彼魚龍知水為命。會么。若無智眼而審諦之。任汝百般巧妙。不為究竟。問。學人近入叢林。不明己事。乞師指示。師以杖指之曰。會么。曰。不會。師曰。我恁么為汝。卻成抑屈人。還知么。若約當人分上。從來底事。不論初入叢林。及過去諸佛。不曾乏少。如大海水。一切魚龍初生及至老死。所受用水。悉皆平等。問。不謬正宗。請師真實。師曰。汝替我道。曰。或有不辨者作么生。師曰。待不辨者來。問。諸佛還有師否。師曰。有。曰。如何是諸佛師。師曰。一切人識不得。上堂良久。有僧出禮拜。師曰。莫教髑髏拶損。僧參問。曰。去卻僕從。便請相見。師曰。眨上眉毛看。曰。不與么時如何。師曰。山北去也。問。從上宗乘事如何。師良久。僧再問。師便喝出。問。如何是大庾嶺頭事。師曰。料汝承當不得。曰。重多少。師曰。這般底論劫不奈何。師問了院主。祇如先師道。盡十方世界是真實人體。你還見僧堂么。了曰。和尚莫眼花。師曰。先師遷化。肉猶暖在。

衡岳南臺誠禪師

僧問。玄沙宗旨。請師舉揚。師曰。甚麼處得此訊息。曰。垂接者何。師曰。得人不迷己。問

【現代漢語翻譯】 現代漢語譯本 入者，一切音響，即使是蝦蟆（há蟆：青蛙）和蚯蚓，都能幫助你啓發機鋒。如果從普賢（Pǔxián：佛教菩薩名，代表一切諸佛的理德與行德）法門進入，不用移動腳步就能到達。我用這三種方便法門來開示你，就像用一根折斷的筷子攪動大海，讓魚龍知道水是它們的生命。明白了嗎？如果沒有智慧的眼睛來仔細審視，任憑你百般巧妙，也不能達到究竟。有人問：『學人我剛進入叢林（cónglín：指寺院），不明白自己的本分事，請師父指示。』師父用禪杖指著他說：『會了嗎？』那人說：『不會。』師父說：『我這樣為你，反而成了委屈你。還知道嗎？』如果從當人自身來說，本來就具備一切，不論是剛入叢林的人，還是過去的諸佛，都不曾缺少。就像大海水，一切魚龍，從出生到老死，所受用的水，都是一樣的。』有人問：『如何才能不違背正宗（zhèngzōng：佛教正統）？請師父真實開示。』師父說：『你替我說說看。』那人說：『如果有人不明白怎麼辦？』師父說：『等不明白的人來再說。』有人問：『諸佛還有老師嗎？』師父說：『有。』那人說：『如何是諸佛的老師？』師父說：『一切人都無法認識。』師父上堂說法，過了很久，有個僧人出來禮拜。師父說：『不要讓你的頭骨碰壞了。』僧人上前參問：『去掉僕從，便請相見。』師父說：『眨上你的眉毛看看。』那人說：『不這樣的時候如何？』師父說：『往山北去了。』有人問：『從上宗乘（zōngchéng：佛教宗派的傳承）的事如何？』師父沉默良久。僧人再次發問，師父便大喝一聲。有人問：『如何是大庾嶺（Dàyǔ lǐng：山名）頭的事？』師父說：『料你承擔不起。』那人說：『重多少？』師父說：『這種東西，論劫（jié：佛教時間單位，極長的時間）也奈何不了。』師父問了院主：『如果先師說，整個十方世界（shífāng shìjiè：指整個宇宙）都是真實的人體，你還看見僧堂（sēngtáng：僧人居住的場所）嗎？』院主說：『和尚不要眼花了。』師父說：『先師圓寂（yuánjì：僧人去世的婉稱）后，肉體還溫暖著呢。 衡岳南臺誠禪師（Héngyuè Nántái Chéng Chánshī：禪師名號） 僧人問：『玄沙（Xuánshā：禪師名號）的宗旨，請師父舉揚。』師父說：『從什麼地方得到這個訊息的？』那人說：『垂接者是什麼？』師父說：『得到人就不會迷失自己。』有人問

【English Translation】 English version Entering, all sounds, even the croaking of frogs and the wriggling of earthworms, can help you trigger your insight. If you enter through the Samantabhadra (Pǔxián: a Bodhisattva representing the practice and vows of all Buddhas) gate, you can arrive without moving a step. I show you these three expedient means, like using a broken chopstick to stir the ocean, letting the fish and dragons know that water is their life. Do you understand? If you don't have the eye of wisdom to examine it carefully, no matter how clever you are, you won't reach the ultimate. Someone asked: 'I, a student, have just entered the monastery (cónglín: Buddhist monastery) and don't understand my own affairs. Please instruct me, Master.' The Master pointed at him with his staff and said, 'Do you understand?' The man said, 'I don't understand.' The Master said, 'By doing this for you, I am actually oppressing you. Do you understand? If we talk about the person himself, he inherently possesses everything. Whether it's someone who has just entered the monastery or the Buddhas of the past, nothing is lacking. It's like the ocean water, all the fish and dragons, from birth to old age and death, receive and use the water equally.' Someone asked: 'How can one not deviate from the orthodox lineage (zhèngzōng: Buddhist orthodoxy)? Please give me a true teaching, Master.' The Master said, 'You tell me.' The man said, 'What if someone doesn't understand?' The Master said, 'Wait for someone who doesn't understand to come and ask.' Someone asked: 'Do the Buddhas have teachers?' The Master said, 'Yes.' The man said, 'Who are the teachers of the Buddhas?' The Master said, 'Everyone cannot recognize them.' The Master ascended the Dharma seat and remained silent for a long time. A monk came out and bowed. The Master said, 'Don't let your skull get damaged.' The monk stepped forward and asked, 'Remove the attendants, and then please meet me.' The Master said, 'Raise your eyebrows and look.' The man said, 'What about when it's not like this?' The Master said, 'Go north of the mountain.' Someone asked: 'What about the matter of the supreme vehicle (zōngchéng: the transmission of Buddhist teachings) from the past?' The Master remained silent for a long time. The monk asked again, and the Master shouted at him. Someone asked: 'What is the matter at the top of Dayu Ridge (Dàyǔ lǐng: a mountain pass)?' The Master said, 'I doubt you can bear it.' The man said, 'How much does it weigh?' The Master said, 'This kind of thing, even kalpas (jié: an extremely long period of time in Buddhism) cannot do anything about it.' The Master asked the abbot of the monastery: 'If the late Master said that the entire ten directions world (shífāng shìjiè: the entire universe) is the true human body, do you still see the monks' hall (sēngtáng: the living quarters for monks)?' The abbot said, 'Don't let your eyes deceive you, Master.' The Master said, 'After the late Master passed away (yuánjì: a polite term for a monk's death), his body was still warm.' Zen Master Cheng of Nantai, Hengyue (Héngyuè Nántái Chéng Chánshī: the name of the Zen Master) A monk asked: 'Please, Master, expound on the teachings of Xuansha (Xuánshā: the name of a Zen Master).' The Master said, 'Where did you get this news?' The man said, 'What is the one who receives?' The Master said, 'One who obtains the person will not be lost in himself.' Someone asked:

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。潭清月現。是何境界。師曰。不干你事。曰。借問又何妨。師曰。覓潭月不可得。問。離地四指。為甚麼卻有魚紋。師曰。有聖量在。曰。此量為甚麼人施。師曰。不為聖人。

福州螺峰沖奧明法禪師

上堂。人人具足。人人成現。爭怪得山僧。珍重。僧問。諸法寂滅相。不可以言宣。如何是寂滅相。師曰。問答俱備。曰。恁么則真如法界。無自無他。師曰。特地令人愁。問。牛頭未見四祖時如何。師曰。德重鬼神欽。曰。見后如何。師曰。通身聖莫測。問。如何是螺峰一句。師曰。苦。問。如何是本來人。師曰。惆悵松蘿境界危。

泉州睡龍山和尚

僧問。如何是觸目菩提。師以杖趁之。僧乃走。師曰。住。住。向後遇作家舉看。上堂。舉拄杖曰。三十年住山。得他氣力。時有僧問。和尚得他甚麼氣力。師曰。過溪過嶺。東拄西拄(招慶雲。我不恁么道。僧問。和尚作么生道。慶以杖下地拄行)。

天臺山云峰光緒至德禪師

上堂。但以眾生日用而不知。譬如三千大千世界。日月星辰。江河淮濟。一切含靈。從一毛孔入一毛孔。毛孔不小。世界不大。其中眾生。不覺不知。若要易會。上座日用亦復不知。時有僧問。日裡僧䭾像。夜裡像䭾僧。未審此意如何。師曰。阇黎豈不

是從茶堂里來。

福州大章山契如庵主

本郡人也。素蘊孤操。志探祖道。預玄沙之室。穎悟幽旨。玄沙記曰。子禪已逸格。則他后要一人侍立也無。師自此不務聚徒。不畜童侍。隱於小界山。刳大朽杉若小庵。但容身而已。凡經游僧至。隨叩而應。無定開示。僧問。生死到來。如何迴避。師曰。符到奉行。曰。恁么則被生死拘將去也。師曰。阿㖿㖿。問。西天持錫意作么生。師拈錫杖。卓地振之。僧曰。未審此是甚麼義。師曰。這個是張家打。僧擬進語。師以錫攛之。僧問雲臺欽和尚。如何是真言欽。曰。南無佛陀耶。師別云。作么。作么。清豁．沖煦二長老向師名。未嘗會遇。一旦同訪之。值師采粟。豁問。道者。如庵主在何所。師曰。從甚麼處來。曰。山下來。師曰。因甚麼得到這裡。曰。這裡是甚麼處所。師揖曰。那下喫茶去。二公方省是師。遂詣庵所。頗味高論。晤坐於左右。不覺及夜。睹豺虎奔至庵前。自然馴繞。豁因有詩曰。行不等閑行。誰知去住情。一餐猶未飽。萬戶勿聊生。非道應難伏。空拳莫與爭。龍吟云起處。閑嘯兩三聲。二公尋于大章山創庵。請師居之。兩處孤坐。垂五十二載而卒。

福州蓮華山永興神祿禪師

閩王請開堂日。未升座。先於座前立曰。大王大眾聽

【現代漢語翻譯】 現代漢語譯本 是從茶堂里來。

福州大章山契如庵主（庵主名號）

是本郡人。一向具有孤高的品格，立志探求祖師的道法。曾在玄沙（禪師名號）門下學習，聰穎地領悟了深奧的旨意。玄沙曾評價說：『你的禪已經超脫了常規，那麼以後需要一個人侍立在你身邊都沒有。』 契如禪師從此不致力于聚集徒弟，也不蓄養童僕侍奉，隱居在小界山，挖空巨大的朽杉樹幹，建成像小庵一樣的住所，僅僅能夠容身而已。凡是有經過遊歷的僧人來到，他都隨機應答，沒有固定的開示。有僧人問：『生死到來的時候，如何迴避？』 契如禪師說：『符到就奉行。』 僧人說：『這樣豈不是被生死拘禁帶走了？』 契如禪師說：『阿㖿㖿。』 問：『西天持錫（錫杖）的意義是什麼？』 契如禪師拿起錫杖，在地上頓了頓，振動它。僧人說：『不知道這是什麼意義。』 契如禪師說：『這個是張家打。』 僧人想要進一步說話，契如禪師用錫杖擊打他。有僧人問雲臺欽和尚（和尚名號）：『如何是真言欽？』 雲臺欽和尚說：『南無佛陀耶（皈依佛）。』 契如禪師另外說：『作么？作么？』 清豁、沖煦二位長老仰慕契如禪師的名聲，但未曾會面。一天一同拜訪他，正趕上契如禪師採摘粟米。清豁問：『道者，如庵主在哪裡？』 契如禪師問：『從什麼地方來？』 清豁說：『山下來。』 契如禪師問：『因為什麼來到這裡？』 清豁說：『這裡是什麼處所？』 契如禪師作揖說：『那邊喫茶去。』 二人才明白這就是契如禪師，於是到庵里拜訪，非常欣賞他的高論，在他左右晤談，不知不覺到了夜晚，看到豺狼跑到庵前，自然地馴服圍繞。清豁因此作詩說：『行走不同於一般的行走，誰知道離去和居住的真情。一餐飯還沒有吃飽，萬戶人家不要輕易生存。不是道義難以使之馴服，空手不要與它相爭。龍吟云起的地方，悠閒地嘯叫兩三聲。』 二公後來在大章山建立庵，請契如禪師居住。契如禪師在兩處孤身靜坐，經歷了五十二年而去世。

福州蓮華山永興神祿禪師（禪師名號）

閩王（人名）請他開堂說法那天，永興神祿禪師還沒有升座，先在座位前站立說：『大王，各位聽眾聽著！』

【English Translation】 English version It comes from the tea house.

Master Qiru of Dazhang Mountain in Fuzhou (Master's title)

Was a native of this prefecture. He possessed a solitary character and aspired to explore the ancestral path. He studied under Xuansha (Zen master's title), and keenly understood the profound meaning. Xuansha remarked, 'Your Zen has transcended the norm, so that later there won't even be a need for someone to attend to you.' From then on, Master Qiru did not focus on gathering disciples, nor did he keep servants. He lived in seclusion on Little Boundary Mountain, hollowing out a large, decayed cedar to create a small hermitage, just enough to accommodate himself. Whenever traveling monks arrived, he would respond to their inquiries without fixed teachings. A monk asked, 'When birth and death arrive, how can one avoid them?' Master Qiru said, 'When the warrant arrives, comply with it.' The monk said, 'Wouldn't that mean being taken away by birth and death?' Master Qiru said, 'Ah, ah.' Asked, 'What is the meaning of the staff carried in the Western Heaven (referring to the Buddhist monk's staff)?' Master Qiru picked up his staff, struck it on the ground, and shook it. The monk said, 'I don't understand what this means.' Master Qiru said, 'This is Zhang's beating.' When the monk tried to speak further, Master Qiru struck him with the staff. A monk asked Abbot Yuntai Qin (Abbot's title), 'What is True Word Qin?' Abbot Yuntai Qin said, 'Namo Buddhaya (Homage to the Buddha).' Master Qiru added, 'What? What?' Elders Qinghuo and Chongxu admired Master Qiru's reputation but had never met him. One day, they visited him together, finding him picking millet. Qinghuo asked, 'Daoist, where is the master of this hermitage?' Master Qiru asked, 'Where do you come from?' Qinghuo said, 'From down the mountain.' Master Qiru asked, 'Why did you come here?' Qinghuo said, 'What is this place?' Master Qiru bowed and said, 'Let's go over there for tea.' Only then did the two realize that this was Master Qiru. They then visited the hermitage, greatly appreciating his profound discussions, and conversed with him on either side. Before they knew it, night fell, and they saw jackals running to the front of the hermitage, naturally docile and surrounding it. Qinghuo then composed a poem, saying, 'Walking is not ordinary walking, who knows the true feelings of leaving and staying. One meal is not yet full, ten thousand households should not live carelessly. It is difficult to subdue without the Dao, do not contend with empty hands. Where the dragon roars and clouds rise, leisurely whistling two or three times.' The two later established a hermitage on Dazhang Mountain and invited Master Qiru to reside there. Master Qiru sat alone in both places, passing away after fifty-two years.

Zen Master Shenlu of Yongxing, Lotus Flower Mountain, Fuzhou (Zen Master's title)

On the day the Prince of Min (person's name) invited him to give a Dharma talk, before ascending the seat, Zen Master Shenlu stood in front of the seat and said, 'Great King, all of you listen!'

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。已有真正舉揚也。此一會總是得聞。豈有不聞者。若有不聞。彼此相謾去也。方乃登座。僧問。大王請師出世。未委今日一會何似靈山。師曰。徹古傳今。問。如何是和尚家風。師曰。毛頭顯沙界。日月現其中。

天臺國清寺師靜上座

始遇玄沙示眾曰。汝諸人但能一生如喪考妣。吾保汝究得徹去。師躡前語。問曰。祇如教中道。不得以所知心測度如來無上知見。又作么生。沙曰。汝道究得徹底所知心。還測度得及否。師從此信入。后居天臺三十餘載不下山。博綜三學。操行孤立。禪寂之餘。常閱龍藏。遐邇欽重。時謂大靜上座。嘗有人問。弟子每當夜坐。心念紛飛。未明攝伏之方。愿垂示誨。師曰。如或夜閑安坐。心念紛飛。卻將紛飛之心。以究紛飛之處。究之無處。則紛飛之念何存。反究究心。則能究之心安在。又能照之智本空。所緣之境亦寂。寂而非寂者。蓋無能寂之人也。照而非照者。蓋無所照之境也。境智俱寂。心慮安然。外不尋枝。內不住定。二途俱泯。一性怡然。此乃還源之要道也。師因睹教中幻義。乃述一偈。問諸學流曰。若道法皆如幻有。造諸過惡應無咎。云何所作業不忘。而藉佛慈興接誘。時有小靜上座答曰。幻人興幻幻輪圍。幻業能招幻所治。不了幻生諸幻苦。覺知如幻幻無為

【現代漢語翻譯】 現代漢語譯本：已經有真正地舉揚佛法了。這次法會所有的人都能夠聽聞佛法，難道還有聽不到的嗎？如果有人聽不到，那就是彼此欺騙了。於是方丈登上法座。僧人問道：『大王請您出世弘法，不知今天這次法會與靈山（Grdhrakuta，佛陀說法之地）相比如何？』師父說：『徹古傳今。』僧人問：『如何是和尚的家風？』師父說：『毛頭顯沙界，日月現其中。』

天臺國清寺的師靜上座

最初遇到玄沙（Xuansha）禪師，玄沙禪師開示大眾說：『你們這些人只要能像死了父母一樣悲痛，我保證你們能夠徹底領悟。』師靜上座接著玄沙禪師的話，問道：『如果經教中說，不能用所知的心去測度如來無上的知見，那又該怎麼辦呢？』玄沙禪師說：『你說你徹底領悟了，那麼你所知的心，能夠測度到嗎？』師靜上座從此信服並深入佛法。後來居住在天臺山三十多年不下山，廣泛研究經律論三學，操守品行孤高獨立。禪修之餘，經常閱讀龍藏（佛教經書彙編）。遠近的人都欽佩尊重他，當時稱他為大靜上座。曾經有人問：『弟子每當夜晚禪坐，心中雜念紛飛，不知道如何才能攝伏這些雜念，希望您能開示教誨。』師靜上座說：『如果夜晚閑暇安坐，心中雜念紛飛，就用這些紛飛的雜念，去探究這些雜念的源頭。探究到沒有源頭之處，那麼紛飛的念頭又在哪裡存在呢？反過來探究這個探究的心，那麼能探究的心又在哪裡呢？而且能照見的智慧本性是空，所緣的境界也是寂靜。說寂靜卻又不是真正的寂靜，是因為沒有能使它寂靜的人。說照見卻又不是真正的照見，是因為沒有所照見的境界。境界和智慧都寂靜了，心念自然安然。對外不尋找枝節，對內不執著于禪定。兩條道路都泯滅了，一性自然怡然自得。這就是迴歸本源的重要途徑。』師靜上座因為看到經教中的幻化之義，於是寫了一首偈頌，問各位學人說：『如果說道法都如幻有，那麼造作各種過錯應該沒有罪過。為什麼所造的業不會忘記，而要憑藉佛的慈悲來接引和引導呢？』當時有小靜上座回答說：『幻人興起幻化的輪圍，幻化的業能招感幻化的果報。不瞭解幻化而產生各種幻化的痛苦，覺悟到一切如幻，幻化即是無為。』

【English Translation】 English version: There has already been a true upholding [of the Dharma]. Everyone in this assembly will be able to hear [the Dharma]. How could there be anyone who does not hear? If there is anyone who does not hear, then they are deceiving each other. Then the abbot ascended the seat. A monk asked: 'The Great King invites the master to appear in the world. I do not know how today's assembly compares to Vulture Peak (Grdhrakuta, the place where the Buddha preached).' The master said: 'Penetrating the past and transmitting the present.' The monk asked: 'What is the family style of the abbot?' The master said: 'The hair tip reveals the realm of sand, the sun and moon appear within it.'

The senior monk Shijing of Guoqing Temple on Mount Tiantai

Initially, he encountered Zen Master Xuansha, who addressed the assembly, saying: 'If you all can only be as sorrowful as if your parents had died, I guarantee that you will be able to thoroughly understand.' Senior Monk Shijing, following Zen Master Xuansha's words, asked: 'If the teachings say that one should not use the knowing mind to measure the Tathagata's unsurpassed knowledge and vision, then what should one do?' Zen Master Xuansha said: 'You say you have thoroughly understood, then can your knowing mind measure it?' From this, Senior Monk Shijing believed and entered deeply into the Dharma. Later, he resided on Mount Tiantai for more than thirty years without descending the mountain, extensively studying the three learnings of Sutra, Vinaya, and Shastra, and maintaining a solitary and independent conduct. In his spare time from meditation, he often read the Dragon Canon (Buddhist scripture collection). People far and near admired and respected him, and at that time, he was called Senior Monk Dajing. Someone once asked: 'Every time I sit in meditation at night, my mind is filled with distracting thoughts. I do not know how to subdue these distracting thoughts. I hope you can enlighten and instruct me.' Senior Monk Shijing said: 'If you sit leisurely at night and your mind is filled with distracting thoughts, then use these distracting thoughts to investigate the source of these distracting thoughts. If you investigate to the point where there is no source, then where do the distracting thoughts exist? Conversely, investigate the investigating mind, then where is the investigating mind? Moreover, the wisdom that can illuminate is inherently empty, and the object of perception is also still. To say it is still, yet it is not truly still, is because there is no one who can make it still. To say it illuminates, yet it is not truly illuminating, is because there is no object to be illuminated. When both the object and wisdom are still, the mind is naturally peaceful. Do not seek branches externally, and do not dwell on samadhi internally. When both paths are extinguished, the one nature is naturally joyful and at ease. This is the essential path to returning to the source.' Senior Monk Shijing, because he saw the meaning of illusion in the teachings, then wrote a verse and asked the students, saying: 'If it is said that all dharmas are like illusions, then creating various faults should be without blame. Why is it that the karma created is not forgotten, and one must rely on the Buddha's compassion to receive and guide?' At that time, Senior Monk Xiaojing replied, saying: 'The illusory person raises the illusory wheel, the illusory karma can attract illusory retribution. Not understanding illusion gives rise to various illusory sufferings, realizing that everything is like illusion, illusion is non-action.'

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。二靜上座並終於本山。

長慶棱禪師法嗣

泉州招慶院道匡禪師

潮州人也。棱和尚始居招慶。師乃入室參侍。遂作桶頭。常與眾僧語話。一日。慶見。乃曰。爾每日口嘮嘮底作么。師曰。一日不作。一日不食。慶曰。與么則磨弓錯箭去也。師曰。專待尉遲來。慶曰。尉遲來后如何。師曰。教伊筋骨遍地。眼睛突出。慶便出去。洎慶被召。師繼踵住持。上堂。聲前薦得。孤負平生。句后投機。殊乖道體。為甚麼如此。大眾且道從來合作么生。又曰。招慶與諸人一時道卻。還委落處么。時有僧出曰。大眾一時散去。還稱師意也無。師曰。好與二十拄杖。僧禮拜。師曰。雖有盲龜之意。且無曉月之程。曰。如何是曉月之程。師曰。此是盲龜之意。問。如何是沙門行。師曰。非行不行。問。如何是西來意。師曰。蚊子上鐵牛。問。如何是在匣劍。師良久。僧罔措。師曰。也須感荷招慶始得。問。如何是提宗一句。師曰。不得昧著招慶。其僧禮拜起。師又曰。不得昧著招慶。囑汝作么生是提宗一句。僧無對。問。文殊劍下不承當時如何。師曰。未是好手人。曰。如何是好手人。師曰。是汝話墮也。問。如何是招慶家風。師曰。寧可清貧自樂。不作濁富多憂。問。如何是南泉一線道。師曰。不辭向汝道。恐

【現代漢語翻譯】 現代漢語譯本：二靜上座也最終在本山圓寂。

長慶棱禪師的法嗣

泉州招慶院的道匡禪師

是潮州人。棱和尚最初住在招慶。道匡禪師於是進入內室參拜侍奉。於是做了燒火做飯的伙頭。經常和眾僧說話。一天，長慶棱禪師看見他，就說：『你每天口裡嘮嘮叨叨地做什麼？』道匡禪師說：『一天不勞作，一天就不吃飯。』長慶棱禪師說：『這樣則是磨弓錯箭了。』道匡禪師說：『專門等待尉遲（指唐朝名將尉遲敬德）。』長慶棱禪師說：『尉遲來后怎麼樣？』道匡禪禪師說：『教他筋骨遍地，眼睛突出。』長慶棱禪師便出去了。等到長慶棱禪師被召入朝，道匡禪師繼承住持。上堂說法時說：『在聲音之前領悟，辜負了平生。在語句之後投機，特別違背道體。為什麼這樣說呢？各位且說從來應該怎麼做？』又說：『招慶寺和各位一時說破，還知道落腳處嗎？』當時有僧人出來說：『大眾一時散去，還合您的意思嗎？』道匡禪師說：『好，打二十拄杖。』僧人禮拜。道匡禪師說：『雖有盲龜浮木之意，且沒有曉月之程。』（典故出自《涅槃經》，盲龜比喻很難遇到佛法，曉月比喻開悟的智慧）僧人問：『如何是曉月之程？』道匡禪師說：『此是盲龜之意。』問：『如何是沙門行？』道匡禪師說：『非行非不行。』問：『如何是西來意（指禪宗的宗旨）？』道匡禪師說：『蚊子上鐵牛。』問：『如何是在匣劍？』道匡禪師沉默良久。僧人不知所措。道匡禪師說：『也須感謝招慶寺才行。』問：『如何是提宗一句？』道匡禪師說：『不得昧著招慶。』那僧人禮拜起身。道匡禪師又說：『不得昧著招慶，囑咐你怎麼樣是提宗一句？』僧人無言以對。問：『文殊劍下不承當時如何？』道匡禪師說：『還不是好手。』問：『如何是好手？』道匡禪師說：『是你話墮了。』問：『如何是招慶家風？』道匡禪師說：『寧可清貧自樂，不作濁富多憂。』問：『如何是南泉（指南泉普愿禪師）一線道？』道匡禪師說：『不辭向你道，恐怕』

【English Translation】 English version: The Venerable Erjing also passed away at this very mountain.

Successor of Zen Master Changqing Leng

Zen Master Daokuang of Zhaoqing Monastery in Quanzhou (泉州 - Quanzhou, a city in Fujian province; 招慶院 - Zhaoqing Monastery, a monastery name; 道匡 - Daokuang, a monk's name)

Was a native of Chaozhou (潮州 - Chaozhou, a city in Guangdong province). When Venerable Leng first resided at Zhaoqing, the master entered his room to attend him. Subsequently, he became the cook. He often conversed with the monks. One day, Leng saw him and said, 'What are you doing, chattering away every day?' The master said, 'If I don't work for a day, I don't eat for a day.' Leng said, 'In that case, you are sharpening the bow and fitting the wrong arrow.' The master said, 'I am especially waiting for Yuchi (尉遲 - Yuchi, referring to Yuchi Jingde, a famous general of the Tang Dynasty).' Leng said, 'What will happen after Yuchi comes?' The master said, 'I will teach him to have his sinews and bones scattered all over the ground, and his eyes bulging out.' Leng then went out. After Leng was summoned to the court, the master succeeded him as abbot. In his Dharma talk, he said, 'To realize before the sound, one betrays one's whole life. To speculate after the phrase, one particularly deviates from the essence of the Way. Why is it so? Everyone, tell me, how should it be done from the beginning?' He also said, 'Zhaoqing and everyone speak it out at once, do you still know where it lands?' At that time, a monk came out and said, 'If the assembly disperses at once, does it still accord with your intention?' The master said, 'Good, give him twenty blows of the staff.' The monk bowed. The master said, 'Although there is the intention of a blind turtle and a floating log, there is no journey of the dawning moon.' (Allusion from the Nirvana Sutra, the blind turtle is a metaphor for how difficult it is to encounter the Buddha-dharma, and the dawning moon is a metaphor for the wisdom of enlightenment.) The monk asked, 'What is the journey of the dawning moon?' The master said, 'This is the intention of the blind turtle.' Asked, 'What is the practice of a Shramana (沙門 - Shramana, a Buddhist monk)?' The master said, 'Neither practice nor non-practice.' Asked, 'What is the meaning of the coming from the West (西來意 - meaning of the coming from the West, referring to the essence of Zen Buddhism)?' The master said, 'A mosquito on an iron bull.' Asked, 'What is the sword in the scabbard?' The master remained silent for a long time. The monk was at a loss. The master said, 'One must also be grateful to Zhaoqing.' Asked, 'What is the phrase that raises the school?' The master said, 'Do not be ignorant of Zhaoqing.' That monk bowed and stood up. The master also said, 'Do not be ignorant of Zhaoqing, I ask you, what is the phrase that raises the school?' The monk had no answer. Asked, 'If Manjusri's (文殊 - Manjusri, a Bodhisattva representing wisdom) sword does not accept the present moment, what then?' The master said, 'Not yet a good hand.' Asked, 'What is a good hand?' The master said, 'It is your words that have fallen.' Asked, 'What is the family style of Zhaoqing?' The master said, 'Better to be content with simple poverty than to be troubled by impure wealth.' Asked, 'What is the one path of Nanquan (南泉 - Nanquan, referring to Zen Master Nanquan Puyuan)?' The master said, 'I do not hesitate to tell you, but I fear'

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較中更較去。問。如何是佛法大意。師曰。七顛八倒。問。學人根思遲迴。乞師曲運慈悲。開一線道。師曰。這個是老婆心。曰。悲華剖坼以領尊慈。從上宗乘事如何。師曰。恁么須得汝親問始得。問。僧甚處去來。曰。劈柴來。師曰。還有劈不破底也無。曰。有。師曰。作么生是劈不破底。僧無語。師曰。汝若道不得。問我。我與汝道。曰。作么生是劈不破底。師曰。賺殺人。師拈缽囊問僧。你道直幾錢。僧無對(歸宗柔代云。留與人增價)。因地動。僧問。還有不動者也無。師曰。有。曰。如何是不動者。師曰。動從東來。卻歸西去。問。法雨普沾。還有不潤處否。師曰。有。曰。如何是不潤處。師曰。水灑不著。問。如何是招慶深深處。師曰。和汝沒卻。問。如何是九重城裡人。師曰。還共汝知聞么。上堂次。大眾擁法座而立。師曰。這裡無物。諸人苦恁么相促相拶作么。擬心早沒交涉。更上門上戶。千里萬里。今既上來。各著精彩。招慶一時拋與諸人。好么。乃曰。還接得也無。眾無對。師曰。勞而無功。便升座。復曰。汝諸人得恁么鈍。看他古人一兩個得恁么快。才見便負將去。也較些子。若有此個人。非但四事供養。便以琉璃為地。白銀為壁。亦未為貴。帝釋引前。梵王隨後。攪長河為酥酪。變大地作黃

【現代漢語翻譯】 現代漢語譯本 更進一步超越了比較和去除。問：什麼是佛法的大意？師父說：七顛八倒。問：學人我根器和思維遲鈍，懇請師父您稍微施展慈悲，開示一條道路。師父說：這是老婆心（指過於慈悲，像老太婆一樣）。（學人）說：我剖析自己的愚昧，領受您的慈悲。請問，從上代祖師傳下來的宗乘大事是什麼？師父說：這樣的話，必須由你親自來問才能得到答案。問：僧人您從哪裡來？（僧）答：劈柴來。師父說：還有劈不開的柴嗎？（僧）答：有。師父說：什麼是劈不開的柴？僧人無語。師父說：你如果說不出來，就問我，我告訴你。（僧）問：什麼是劈不開的柴？師父說：騙死人。師父拿起缽囊問僧人：你說這值多少錢？僧人無言以對（歸宗柔代答說：留給別人抬高價格）。因為地震，僧人問：還有不動的東西嗎？師父說：有。（僧）問：什麼是不動的東西？師父說：動從東邊來，卻往西邊去。問：佛法如雨般普降，還有滋潤不到的地方嗎？師父說：有。（僧）問：什麼是滋潤不到的地方？師父說：水灑不著。問：什麼是招慶寺最深的地方？師父說：和你一起消失的地方。問：什麼是九重城裡的人？師父說：還和你一樣能聽能看嗎？上堂時，大眾擁著法座站立。師父說：這裡什麼都沒有，你們這麼擁擠推搡幹什麼？稍微動念就沒關係了，更何況上門入戶，千里萬里。既然已經上來，各自拿出精彩之處，招慶寺的一切一時都拋給你們，好嗎？於是說：還能接得住嗎？眾人無語。師父說：徒勞無功。便升座。又說：你們這些人怎麼這麼遲鈍？看看古人一兩個怎麼那麼快？才見到就揹走了，也稍微好一些。如果有這樣的人，不僅僅是四事供養（指衣食住藥），就算用琉璃鋪地，白銀做墻壁，也不算貴重。帝釋天（Indra）在前面引導，梵天（Brahma）在後面跟隨，攪動長河為酥酪，變大地作黃金。

【English Translation】 English version Going further beyond comparison and removal. Asked: What is the great meaning of the Buddha-dharma? The master said: 'Seven upside down, eight inverted.' Asked: 'This student's faculties and thoughts are slow and dull. I beg the master to exercise compassion and open up a path.' The master said: 'This is an old woman's heart (meaning overly compassionate, like an old woman).' (The student) said: 'I dissect my own ignorance and receive your compassion. May I ask, what is the great matter of the ancestral transmission from the past?' The master said: 'In that case, you must ask personally to receive the answer.' Asked: 'Monk, where have you come from?' (The monk) answered: 'From chopping wood.' The master said: 'Is there wood that cannot be chopped?' (The monk) answered: 'Yes.' The master said: 'What is the wood that cannot be chopped?' The monk was speechless. The master said: 'If you cannot say, then ask me, and I will tell you.' (The monk) asked: 'What is the wood that cannot be chopped?' The master said: 'Deceiving people to death.' The master picked up his alms bowl and bag and asked the monk: 'What do you say this is worth?' The monk had no reply (Guizong Rou replied on his behalf: 'Leave it for others to raise the price'). Because of an earthquake, the monk asked: 'Is there anything that does not move?' The master said: 'Yes.' (The monk) asked: 'What is it that does not move?' The master said: 'Movement comes from the east, but returns to the west.' Asked: 'The Dharma rains down universally, are there places that are not moistened?' The master said: 'Yes.' (The monk) asked: 'What are the places that are not moistened?' The master said: 'Water cannot be sprinkled on them.' Asked: 'What is the deepest place of Zhaoqing Temple (Zhaoqing Temple)?' The master said: 'The place where you disappear with me.' Asked: 'Who are the people inside the nine-layered city?' The master said: 'Are they still able to hear and see like you?' During an assembly, the crowd surrounded the Dharma seat and stood. The master said: 'There is nothing here, what are you doing so crowded and pushing? A slight thought is irrelevant, let alone going door to door, thousands of miles. Since you have already come up, each of you should bring out your brilliance. Is it good to throw everything from Zhaoqing Temple to you all at once?' Then he said: 'Can you still catch it?' The crowd was silent. The master said: 'Laboring without success.' Then he ascended the seat. He also said: 'How can you people be so slow? Look at how quick one or two of the ancients were? As soon as they saw it, they carried it away, which is slightly better. If there is such a person, not only would the four offerings (referring to clothing, food, shelter, and medicine) be provided, but even if the ground were paved with lapis lazuli and the walls were made of silver, it would not be considered precious. Indra (Indra) leads in front, Brahma (Brahma) follows behind, churning the long river into ghee, and transforming the earth into gold.'

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金。亦未為足。直得如是。猶更有一級在。還委得么。珍重。

婺州報恩院寶資曉悟禪師

僧問。學人初心。請師示個入路。師遂側掌示之曰。還會么。曰。不會。師曰。獨掌不浪鳴。問。如何是報恩家風。師曰。也知阇黎入眾日淺。問。古人拈槌豎拂。意旨如何。師曰。報恩截舌有分。僧曰。為甚麼如此。師曰。屈著作么。問。如何是文殊劍。師曰。不知。曰。只如一劍下活得底人作么生。師曰。山僧祇管二時齋粥。問。如何是觸目菩提。師曰。背後是甚麼立地。曰。學人不會。乞師再示。師提拄杖曰。汝不會。合吃多少拄杖。問。如何是具大慚愧底人。師曰。開口取。合不得。曰。此人行履如何。師曰。逢茶即茶。逢飯即飯。問。如何是金剛一隻箭。師曰。道甚麼。僧再問。師曰。過新羅國去也。問。波騰鼎沸。起必全真。未審古人意如何。師乃叱之曰。恁么則非次也。師曰。你話墮也。又曰。我話亦墮。汝作么生。僧無對。問。去卻賞罰。如何是吹毛劍。師曰。延平屬劍州。曰。恁么則喪身失命去也。師曰。錢塘江里潮。

處州翠峰從欣禪師

上堂曰。更不展席也。珍重。便歸方丈。卻問侍者。還會么。曰。不會。師曰。將謂汝到百丈來。

襄州鷲嶺明遠禪師

初參長慶

【現代漢語翻譯】 金。亦未為足。直得如是。猶更有一級在。還委得么。珍重。 現代漢語譯本：即使是金子，也不足以形容，即使達到了這種程度，還有更高的境界。你明白了嗎？珍重！

婺州報恩院寶資曉悟禪師（Baozi Xiaowu，Baoen Temple, Wuzhou）

僧問。學人初心。請師示個入路。師遂側掌示之曰。還會么。曰。不會。師曰。獨掌不浪鳴。問。如何是報恩家風。師曰。也知阇黎入眾日淺。問。古人拈槌豎拂。意旨如何。師曰。報恩截舌有分。僧曰。為甚麼如此。師曰。屈著作么。問。如何是文殊劍（Manjusri's sword）。師曰。不知。曰。只如一劍下活得底人作么生。師曰。山僧祇管二時齋粥。問。如何是觸目菩提（Bodhi）。師曰。背後是甚麼立地。曰。學人不會。乞師再示。師提拄杖曰。汝不會。合吃多少拄杖。問。如何是具大慚愧底人。師曰。開口取。合不得。曰。此人行履如何。師曰。逢茶即茶。逢飯即飯。問。如何是金剛一隻箭（Vajra's arrow）。師曰。道甚麼。僧再問。師曰。過新羅國去也。問。波騰鼎沸。起必全真。未審古人意如何。師乃叱之曰。恁么則非次也。師曰。你話墮也。又曰。我話亦墮。汝作么生。僧無對。問。去卻賞罰。如何是吹毛劍。師曰。延平屬劍州。曰。恁么則喪身失命去也。師曰。錢塘江里潮。 現代漢語譯本：僧人問：學人初發心，請禪師指示入門的路徑。禪師於是側著手掌給他看，說：明白了嗎？僧人說：不明白。禪師說：單掌拍不響。僧人問：什麼是報恩院的家風？禪師說：也知道你進入僧團的時間不長。僧人問：古人拈起木槌、豎起拂塵，意旨是什麼？禪師說：報恩院有截斷你舌頭的份。僧人說：為什麼這樣？禪師說：委屈你做什麼？僧人問：什麼是文殊劍？禪師說：不知道。僧人說：如果一劍下去，能讓人活過來，那會怎麼樣？禪師說：老僧我只管早晚兩頓齋飯。僧人問：什麼是觸目菩提？禪師說：你背後是什麼東西立在那裡？僧人說：學人不明白，請禪師再次指示。禪師提起拄杖說：你不明白，該吃多少拄杖！僧人問：什麼是具有大慚愧心的人？禪師說：張口想拿，卻拿不到。僧人說：這個人行為如何？禪師說：遇到茶就喝茶，遇到飯就吃飯。僧人問：什麼是金剛的一隻箭？禪師說：說什麼？僧人再次問。禪師說：已經過新羅國去了。僧人問：波濤洶涌，沸反盈天，興起時必定完全真實，不知道古人的意思是什麼？禪師於是呵斥他說：這樣就錯亂了。禪師說：你的話落入下乘了。又說：我的話也落入下乘了，你怎麼樣呢？僧人無言以對。僧人問：去掉賞罰，什麼是吹毛劍？禪師說：延平屬於劍州。僧人說：這樣就會喪身失命了。禪師說：錢塘江里有潮水。

處州翠峰從欣禪師（Cuifeng Congxin, Chuzhou）

上堂曰。更不展席也。珍重。便歸方丈。卻問侍者。還會么。曰。不會。師曰。將謂汝到百丈來。 現代漢語譯本：禪師上堂說法時說：不再展開坐席了，珍重！說完就回到方丈室。然後問侍者：明白了嗎？侍者說：不明白。禪師說：還以為你到了百丈禪師的境界了。

襄州鷲嶺明遠禪師（Jiuling Mingyuan, Xiangzhou）

初參長慶 現代漢語譯本：最初參訪長慶禪師。

【English Translation】 Gold. It is still not enough. Even if you attain this, there is still a higher level. Do you understand? Take care. English version: Even gold is not sufficient. Even if you attain this state, there is still a higher level. Do you understand? Take care!

Chan Master Baozi Xiaowu (Baozi Xiaowu, Baoen Temple, Wuzhou)

A monk asked: 'As a beginner, please show me the way in.' The master then showed him his palm sideways and said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'A single palm does not clap.' The monk asked: 'What is the family style of Baoen Temple?' The master said, 'I know you have not been in the community for long.' The monk asked: 'What is the meaning of the ancients raising the mallet and the whisk?' The master said, 'Baoen Temple has the right to cut off your tongue.' The monk said: 'Why is that?' The master said, 'What are you doing being wronged?' The monk asked: 'What is Manjusri's sword (Manjusri's sword)?' The master said, 'I don't know.' The monk said: 'What about the person who is saved by a single sword?' The master said, 'This old monk only cares about the two meals of the day.' The monk asked: 'What is Bodhi (Bodhi) that is touched by the eye?' The master said, 'What is standing behind you?' The monk said: 'I don't understand, please show me again.' The master raised his staff and said, 'You don't understand, you deserve to be beaten many times with this staff!' The monk asked: 'What is a person with great shame?' The master said, 'Open your mouth to take, but you can't.' The monk said: 'How does this person behave?' The master said, 'When there is tea, drink tea; when there is rice, eat rice.' The monk asked: 'What is Vajra's arrow (Vajra's arrow)?' The master said, 'What are you saying?' The monk asked again. The master said, 'It has already passed the country of Silla.' The monk asked: 'The waves are surging and boiling, and when it arises, it must be completely true. I don't know what the ancients meant.' The master then scolded him and said, 'Then it is out of order.' The master said, 'Your words have fallen.' He also said, 'My words have also fallen. What about you?' The monk had no answer. The monk asked: 'If you remove rewards and punishments, what is the hair-splitting sword?' The master said, 'Yanping belongs to Jianzhou.' The monk said: 'Then I will lose my life.' The master said, 'There is a tide in the Qiantang River.' English version: A monk asked: 'As a beginner, please show me the way in.' The master then showed him his palm sideways and said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'A single palm does not clap.' The monk asked: 'What is the family style of Baoen Temple?' The master said, 'I know you have not been in the community for long.' The monk asked: 'What is the meaning of the ancients raising the mallet and the whisk?' The master said, 'Baoen Temple has the right to cut off your tongue.' The monk said: 'Why is that?' The master said, 'What are you doing being wronged?' The monk asked: 'What is Manjusri's sword?' The master said, 'I don't know.' The monk said: 'What about the person who is saved by a single sword?' The master said, 'This old monk only cares about the two meals of the day.' The monk asked: 'What is Bodhi that is touched by the eye?' The master said, 'What is standing behind you?' The monk said: 'I don't understand, please show me again.' The master raised his staff and said, 'You don't understand, you deserve to be beaten many times with this staff!' The monk asked: 'What is a person with great shame?' The master said, 'Open your mouth to take, but you can't.' The monk said: 'How does this person behave?' The master said, 'When there is tea, drink tea; when there is rice, eat rice.' The monk asked: 'What is Vajra's arrow?' The master said, 'What are you saying?' The monk asked again. The master said, 'It has already passed the country of Silla.' The monk asked: 'The waves are surging and boiling, and when it arises, it must be completely true. I don't know what the ancients meant.' The master then scolded him and said, 'Then it is out of order.' The master said, 'Your words have fallen.' He also said, 'My words have also fallen. What about you?' The monk had no answer. The monk asked: 'If you remove rewards and punishments, what is the hair-splitting sword?' The master said, 'Yanping belongs to Jianzhou.' The monk said: 'Then I will lose my life.' The master said, 'There is a tide in the Qiantang River.'

Chan Master Cuifeng Congxin (Cuifeng Congxin, Chuzhou)

He ascended the hall and said, 'I will not spread the mat any further. Take care.' Then he returned to his room and asked the attendant, 'Do you understand?' The attendant said, 'I don't understand.' The master said, 'I thought you had reached the level of Chan Master Baizhang.' English version: He ascended the hall and said, 'I will not spread the mat any further. Take care.' Then he returned to his room and asked the attendant, 'Do you understand?' The attendant said, 'I don't understand.' The master said, 'I thought you had reached the level of Chan Master Baizhang.'

Chan Master Jiuling Mingyuan (Jiuling Mingyuan, Xiangzhou)

First visited Changqing English version: First visited Changqing.

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。慶問。汝名甚麼。師曰。明遠。慶曰。那邊事作么生。師曰。明遠退兩步。慶曰。汝無端退兩步作么。師無語。慶曰。若不退步。爭知明遠。師乃諭旨。住后。向火次。僧問。無一法目前。應用無虧時如何。師以手卓火。其僧於此有省。

杭州龍華寺彥球實相得一禪師

開堂日。謂眾曰。今日既升法座。又爭解諱得。祇如不諱底事。此眾還有人與作證明么。若有即出來。相共作個榜樣。僧問。此座為從天降下。為從地涌出。師曰。是甚麼。曰。此座高廣。如何升得。師曰。今日幾被汝安頓著。問。靈山一會。迦葉親聞。今日一會。何人得聞。師曰。同我者擊其大節。曰。灼然俊哉。師曰。去搬水漿茶堂里用去。師復曰。從前佛法付囑國王大臣及有力檀越。今日郡尊及諸官僚特垂相請。不勝荷愧。山僧更有末後一句子。賤賣與諸人。師乃起身立。曰。還有人買么。若有人買。即出來。若無人買。即賤貨自收去也。久立。珍重。僧問。如何是學人自已。師曰。雪上更加霜。

杭州保安連禪師

僧問。如何是保安家風。師曰。問有甚麼難。問。如何是吹毛劍。師曰。豫章鐵柱堅。曰。學人不會。師曰。漳江親到來。問。如何是沙門行。師曰。師僧頭上戴冠子。問。如何是西來意。師曰。死虎足人

【現代漢語翻譯】 慶（指雲門文偃禪師的弟子）問：『你叫什麼名字？』 師（指明遠禪師）說：『明遠。』 慶問：『那邊的事情怎麼樣了？』 師說：『明遠退兩步。』 慶問：『你無緣無故退兩步做什麼？』 師無語。 慶說：『如果不退步，怎麼知道是明遠呢？』 師因此領悟了旨意，後來住持一方。 一次，在烤火的時候，有僧人問：『沒有一法目前，應用無虧的時候怎麼樣？』 師用手敲打火堆，那個僧人因此有所領悟。

杭州龍華寺的彥球實相得一禪師

開堂那天，對大家說：『今天既然升座說法，又怎麼能避諱呢？就像這不避諱的事情，這裡有人能為我證明嗎？如果有，就請出來，一起做個榜樣。』 有僧人問：『這座是從天上降下來的，還是從地裡涌出來的？』 師說：『是什麼？』 僧人說：『這座高大寬廣，怎麼才能登上呢？』 師說：『今天差點被你安排住了。』 問：『靈山會上，迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一，以頭陀苦行著稱，被尊為禪宗初祖）親自聽聞，今天的大會，誰能聽聞？』 師說：『與我同心的人擊打他的大關節。』 僧人說：『真是俊才啊。』 師說：『去搬水漿到茶堂里用去。』 師又說：『從前的佛法付囑給國王大臣以及有力的施主，今天郡尊以及各位官員特別邀請我，實在感到慚愧。山僧還有最後一句，廉價賣給各位。』 師於是起身站立，說：『有人買嗎？如果有人買，就請出來。如果沒有人買，我就自己收回去了。』 站立很久，珍重告別。 有僧人問：『什麼是學人自己？』 師說：『雪上更加霜。』

杭州保安連禪師

有僧人問：『什麼是保安的家風？』 師說：『問有什麼難的？』 問：『什麼是吹毛劍？』 師說：『豫章（古地名，今江西南昌一帶）的鐵柱堅固。』 僧人說：『學人不會。』 師說：『親自到漳江（位於福建）來。』 問：『什麼是沙門（śrāmaṇa，指出家修道者）行？』 師說：『師僧頭上戴冠子。』 問：『什麼是西來意（Bodhidharma，菩提達摩，禪宗初祖，從西方來到中國所傳的禪法宗旨）？』 師說：『死虎嚇人。』

【English Translation】 Qing (referring to a disciple of Zen Master Yunmen Wenyan) asked: 'What is your name?' The Master (referring to Zen Master Mingyuan) said: 'Mingyuan.' Qing asked: 'How are things on that side?' The Master said: 'Mingyuan takes two steps back.' Qing asked: 'Why do you take two steps back for no reason?' The Master was silent. Qing said: 'If you didn't step back, how would I know it's Mingyuan?' The Master thereby understood the meaning and later became an abbot. Once, while warming himself by the fire, a monk asked: 'When there is not a single dharma (法，teachings or elements of existence) present, how is it when application is without deficiency?' The Master tapped the fire with his hand, and the monk gained insight from this.

Zen Master Yanqiu Shixiang of Longhua Temple in Hangzhou

On the day of his inaugural address, he said to the assembly: 'Now that I have ascended the Dharma seat today, how can I avoid what cannot be avoided? Regarding this unavoidable matter, is there anyone here who can testify for me? If so, please come forward and let's set an example together.' A monk asked: 'Did this seat descend from the heavens, or did it emerge from the earth?' The Master said: 'What is it?' The monk said: 'This seat is tall and wide, how can one ascend it?' The Master said: 'Today, I was almost settled by you.' Asked: 'At the assembly on Vulture Peak (Gṛdhrakūṭa，靈鷲山，where Shakyamuni Buddha preached the Lotus Sutra), Mahākāśyapa (迦葉，one of the ten principal disciples of Shakyamuni Buddha, known for his ascetic practices and regarded as the first patriarch of Zen) personally heard it. At today's assembly, who can hear it?' The Master said: 'Those who are of one mind with me strike their major joints.' The monk said: 'Truly a talent.' The Master said: 'Go and carry water and tea to the tea hall for use.' The Master further said: 'In the past, the Buddha-dharma was entrusted to kings, ministers, and powerful benefactors. Today, the prefect and officials have specially invited me, and I am truly ashamed. This mountain monk has one last sentence to sell cheaply to everyone.' The Master then stood up and said: 'Is there anyone who will buy it? If there is someone who will buy it, please come forward. If no one will buy it, then I will take it back myself.' He stood for a long time, then bid farewell with respect. A monk asked: 'What is the student's own self?' The Master said: 'Adding frost on top of snow.'

Zen Master Bao'an Lian of Hangzhou

A monk asked: 'What is the family style of Bao'an?' The Master said: 'What's so difficult about asking?' Asked: 'What is the hair-splitting sword?' The Master said: 'The iron pillar of Yuzhang (豫章，ancient name, around present-day Nanchang, Jiangxi) is firm.' The monk said: 'This student does not understand.' The Master said: 'Come to the Zhang River (漳江，located in Fujian) yourself.' Asked: 'What is the practice of a śrāmaṇa (沙門，a wandering ascetic)?' The Master said: 'The teacher and monks wear hats on their heads.' Asked: 'What is the meaning of the Bodhidharma's (菩提達摩，the first patriarch of Zen in China who came from the West) coming from the West?' The Master said: 'A dead tiger frightens people.'

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看。問。一問一答。彼此興來。如何是保安不驚人之句。師曰。汝到別處作么生舉。

福州報慈院光云慧覺禪師

上堂。瘥病之藥。不假驢駝。若據如今。各自歸堂去。珍重。問僧。近離甚處。曰。臥龍。師曰。在彼多少時。曰。經冬過夏。師曰。龍門無宿客。為甚在彼許多時。曰。師子窟中無異獸。師曰。汝試作師子吼看。曰。若作師子吼。即無和尚。師曰。念汝新到。放汝三十棒。問。承聞超覺有鎖口訣。如何示人。師曰。賴我拄杖不在手。曰。恁么則深領尊慈也。師曰。待我肯汝即得。閩王問。報慈與神泉相去近遠。師曰。若說近遠。不如親到。師卻問。大王日應千差。是甚麼心。王曰。甚麼處得心來。師曰。豈有無心者。王曰。那邊事作么生。師曰。請向那邊問。王曰。大師謾別人即得。問。大眾臻湊。請師舉揚。師曰。更有幾人未聞。曰。恁么則不假上來也。師曰。不上來且從。汝向甚麼處會。曰。若有處所。即孤負和尚去也。師曰。祇恐不辨精粗。問。夫說法者當如法說。此意如何。師曰。有甚麼疑訛。問。古人面壁意旨如何。師便打。問。不假言詮。請師徑直。師曰。何必更待商量。

廬山開先寺紹宗圓智禪師

姑蘇人也。江南李主巡幸洪井。入山瞻謁。請上堂。令僧問。如

【現代漢語翻譯】 現代漢語譯本 看。有僧人提問。一問一答，興致盎然。『如何是保安寺不驚人之句？』 禪師說：『你到別處會怎麼問呢？』

福州報慈院光云慧覺禪師

上堂說法。『治療疾病的藥，不需要驢子或駱駝來運送。』 如果按照現在的情況來看，各自回禪堂去吧。珍重。問僧人：『最近從哪裡來？』 答：『臥龍（地名）。』 禪師說：『在那裡待了多久？』 答：『經過冬天，度過夏天。』 禪師說：『龍門沒有留宿的客人，為什麼在那裡待了這麼久？』 答：『獅子洞中沒有其他的野獸。』 禪師說：『你試著作一聲獅子吼來看看。』 答：『如果作獅子吼，就沒有和尚了。』 禪師說：『念在你新來，放你三十棒。』 問：『聽說超覺禪師有鎖口的訣竅，如何向人展示？』 禪師說：『幸好我的拄杖不在手上。』 答：『如此說來，就深深領會您的慈悲了。』 禪師說：『等我認可你才行。』 閩王（人名，當時的統治者）問：『報慈寺與神泉寺相距遠近？』 禪師說：『如果說遠近，不如親自去看看。』 禪師反問：『大王每天處理各種事務，用的是什麼心？』 閩王說：『從哪裡得到心呢？』 禪師說：『難道有無心的人嗎？』 閩王說：『那邊的事情怎麼樣？』 禪師說：『請向那邊問。』 閩王說：『大師欺騙別人還可以。』 問：『大眾聚集，請禪師開示。』 禪師說：『還有幾人沒有聽到？』 答：『這樣說來，就不需要上來了。』 禪師說：『不上來也行，你從什麼地方領會？』 答：『如果有個處所，就辜負和尚了。』 禪師說：『只怕你分辨不清精細和粗糙。』 問：『說法的人應當如法說，這是什麼意思？』 禪師說：『有什麼疑問？』 問：『古人面壁的意旨是什麼？』 禪師便打了他。問：『不需要言語詮釋，請禪師直接開示。』 禪師說：『何必還要商量？』

廬山開先寺紹宗圓智禪師

姑蘇（地名）人。江南李主（人名，當時的統治者）巡視洪井（地名），入山瞻仰拜謁，請禪師上堂說法，讓僧人提問。』

【English Translation】 English version Look. A monk asks a question. A question and an answer, both full of interest. 'What is the unremarkable phrase of Bao'an Temple?' The Zen master says, 'How would you ask it if you went elsewhere?'

Zen Master Guangyun Huijue of Bao'ci Temple in Fuzhou

Ascending the hall to preach. 'The medicine for curing illness does not need donkeys or camels to transport it.' If we look at the current situation, everyone should return to their meditation hall. Farewell. A monk asks, 'Where have you come from recently?' He replies, 'Wolong (place name).' The Zen master says, 'How long were you there?' He replies, 'Through winter and summer.' The Zen master says, 'Longmen has no overnight guests, why were you there for so long?' He replies, 'In the lion's cave, there are no other beasts.' The Zen master says, 'Try roaring like a lion and let me see.' He replies, 'If I roar like a lion, there will be no abbot.' The Zen master says, 'Considering you are newly arrived, I will spare you thirty blows.' He asks, 'I have heard that Zen Master Chaojue has a secret to lock the mouth, how does he show it to people?' The Zen master says, 'Fortunately, my staff is not in my hand.' He replies, 'In that case, I deeply understand your compassion.' The Zen master says, 'You will only get it when I acknowledge you.' The Min King (person's name, the ruler at the time) asks, 'How far apart are Bao'ci Temple and Shenquan Temple?' The Zen master says, 'If you talk about distance, it is better to go and see for yourself.' The Zen master asks in return, 'The Great King handles all kinds of affairs every day, what kind of mind do you use?' The Min King says, 'Where does one get a mind?' The Zen master says, 'Could there be someone without a mind?' The Min King says, 'How are things on that side?' The Zen master says, 'Please ask on that side.' The Min King says, 'Master can deceive others.' He asks, 'The assembly has gathered, please Master expound.' The Zen master says, 'Are there still a few people who have not heard?' He replies, 'In that case, there is no need to come up.' The Zen master says, 'It's okay if you don't come up, from what place do you understand?' He replies, 'If there is a place, I would be letting the abbot down.' The Zen master says, 'I am only afraid that you cannot distinguish between the refined and the coarse.' He asks, 'The one who preaches should preach according to the Dharma, what does this mean?' The Zen master says, 'What doubts are there?' He asks, 'What is the meaning of the ancients facing the wall?' The Zen master then hits him. He asks, 'No need for verbal explanation, please Master directly reveal.' The Zen master says, 'Why is there a need to discuss further?'

Zen Master Shaozong Yuanzhi of Kaixian Temple on Mount Lu

He was from Gusu (place name). Li, the ruler of Jiangnan (person's name, the ruler at the time), inspected Hongjing (place name), entered the mountain to pay homage, and invited the Zen master to ascend the hall to preach, asking the monks to ask questions.'

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何是開先境。師曰。最好是一條界破青山色。曰。如何是境中人。師曰。拾枯柴。煮布水。國主益加欽重。后終於本山。靈塔存焉。

杭州傾心寺法𤦆宗一禪師

上堂。良久曰。大眾不待一句語。便歸堂去。還有紹繼宗風分也無。還有人酬得此問么。若有人酬得。這裡與諸人為怪笑。若酬不得。諸人與這裡為怪笑。珍重。僧問。如何樸實。免有虛頭。師曰。汝問若當。眾人盡鑒。曰。有恁么來皆不丈夫。只如不恁么來。還有紹繼宗風分也無。師曰。出兩頭致一問來。曰。甚麼人辨得。師曰。波斯養兒。問。佛法去處。乞師全示。師曰。汝但全致一問來。曰。為甚麼卻拈此問去。師曰。汝適來問甚麼。曰。若不遇于師。幾成走作。師曰。賊去後關門。問。別傳一句。如何分付。師曰。可惜許。曰。恁么。則別酬亦不當去也。師曰。也是閑辭。問。如何是不朝天子．不羨王侯底人。師曰。每日三條線。長年一衲衣。曰。未審此人還紹宗風也無。師曰。鵲來頭上語。云向眼前飛。問。承古有言。不斷煩惱。此意如何。師曰。又是發人業。曰。如何得不發業。師曰。你話墮也。問。請去賞罰。如何是吹毛劍。師曰。如法禮三拜。師后住龍冊寺歸寂。

福州水陸院洪儼禪師

上堂。大眾集定。師下座。

【現代漢語翻譯】 現代漢語譯本： 問：什麼是開先境？（開先境：開創、領先的境界） 師父說：最好是一條界線劃破了青山的顏色。 問：如何是境中人？（境中人：處於這種境界中的人） 師父說：撿拾枯柴，煮布水（指簡樸的生活）。 國王更加欽佩尊重他。後來圓寂于本山，靈塔依然存在。

杭州傾心寺法𤦆（fǎ zhào）宗一禪師

上堂說法，沉默良久后說：各位不等待我說一句話，就回禪堂去了。還有繼承宗風的份嗎？還有人能回答這個問題嗎？如果有人能回答，我就和各位一起覺得奇怪好笑。如果沒人能回答，各位就覺得我奇怪好笑。珍重。 僧人問：如何樸實，免除虛假？ 師父說：你問得很好，眾人都看得清楚。 僧人說：這樣一來都不像大丈夫了，如果不這樣，還有繼承宗風的份嗎？ 師父說：把兩頭合在一起問。 僧人說：什麼人能辨別出來？ 師父說：波斯人養的孩子（指與衆不同）。 問：佛法的去處，請師父完全開示。 師父說：你只要完整地提出問題。 僧人說：為什麼反而把這個問題拿走了？ 師父說：你剛才問什麼？ 僧人說：如果不是遇到師父，幾乎就要白跑一趟了。 師父說：賊走了才關門（比喻事後補救）。 問：另外傳授一句，如何分付？（分付：交付，囑託） 師父說：可惜啊。 僧人說：這樣說來，另外回答也不恰當了。 師父說：也是多餘的話。 問：如何是不朝拜天子、不羨慕王侯的人？ 師父說：每日三條線（指縫補衣服），常年一件衲衣（指簡樸的生活）。 僧人說：不知道這個人還能繼承宗風嗎？ 師父說：喜鵲在頭上說話，雲彩在眼前飛過。 問：承古有言，不斷煩惱，此意如何？ 師父說：又是在引發人的業。 僧人說：如何才能不引發業？ 師父說：你說話落入圈套了。 問：請問賞罰，如何是吹毛劍？（吹毛劍：比喻非常鋒利的劍） 師父說：如法地禮拜三次。 師父後來住在龍冊寺圓寂。

福州水陸院洪儼禪師

上堂說法，大眾聚集完畢，師父走下座位。

【English Translation】 English version: Question: What is the realm of Kaixian? (Kaixian: pioneering, leading) The master said: 'The best is a boundary line that breaks the color of the green mountains.' Question: What is a person in the realm? (Person in the realm: someone who is in this state) The master said: 'Gathering dry firewood and boiling cloth water (referring to a simple life).' The king admired and respected him even more. Later, he passed away at this mountain, and the spiritual pagoda still exists.

Chan Master Zongyi of Fa Zhao at Qingxin Temple in Hangzhou

Ascending the hall to preach, after a long silence, he said: 'Everyone, without waiting for me to say a word, returns to the meditation hall. Is there still a share in inheriting the lineage? Is there anyone who can answer this question? If someone can answer, I will find it strange and funny with everyone. If no one can answer, everyone will find me strange and funny. Treasure this.' A monk asked: 'How can one be simple and avoid falsehood?' The master said: 'Your question is very good, everyone can see it clearly.' The monk said: 'In this way, it doesn't seem like a great man. If it's not like this, is there still a share in inheriting the lineage?' The master said: 'Combine the two ends and ask one question.' The monk said: 'Who can distinguish it?' The master said: 'A Persian raising a child (referring to being different from others).' Question: Where does the Buddha-dharma go? Please, Master, fully reveal it. The master said: 'You only need to ask the question completely.' The monk said: 'Why did you take this question away instead?' The master said: 'What did you ask just now?' The monk said: 'If I hadn't met the master, I would have made a wasted trip.' The master said: 'Closing the door after the thief has left (a metaphor for remedying after the event).' Question: How to entrust a separate transmission? The master said: 'What a pity.' The monk said: 'In that case, a separate answer would also be inappropriate.' The master said: 'It's also superfluous words.' Question: What kind of person does not pay homage to the emperor and does not envy princes? The master said: 'Three stitches a day (referring to mending clothes), a single patched robe all year round (referring to a simple life).' The monk said: 'I don't know if this person can still inherit the lineage?' The master said: 'Magpies speak on the head, clouds fly before the eyes.' Question: It is said in ancient times, 'Do not cut off afflictions.' What does this mean? The master said: 'You are causing people to create karma again.' The monk said: 'How can one avoid creating karma?' The master said: 'Your words have fallen into a trap.' Question: Please ask about rewards and punishments, what is the hair-splitting sword? (Hair-splitting sword: a metaphor for a very sharp sword) The master said: 'Bow three times according to the Dharma.' The master later resided at Longce Temple and passed away.

Chan Master Hongyan of the Water and Land Temple in Fuzhou

Ascending the hall to preach, after the assembly had gathered, the master descended from the seat.

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捧香爐巡行大眾前。曰。供養十方諸佛。便歸方丈。僧問。離卻百非兼四句。請師盡力與提綱。師曰。落在甚麼處。曰。恁么則人天有賴去也。師曰。莫將惡水潑人好。

杭州靈隱山廣嚴院咸澤禪師

初參保福。福問。汝名甚麼。師曰。咸澤。福曰。忽遇枯涸者如何。師曰。誰是枯涸者。福曰。我是。師曰。和尚莫謾人好。福曰。卻是汝謾我。師后承長慶印記。住廣嚴道場(今法安院)。僧問。如何是覿面相呈事。師下禪床曰。伏惟尊體。起居萬福。問。不與萬法為侶者是甚麼人。師曰。城中青史樓。云外高峰塔。問。如何是佛法大意。師曰。幽澗泉清。高峰月白。問。如何是廣嚴家風。師曰。一塢白雲。三間茆屋。曰。畢竟如何。師曰。既無維那。兼少典座。問。如何是廣嚴家風。師曰。師子石前靈水響。雞籠山上白猿啼。

福州報慈院慧朗禪師

上堂。從上諸聖。為一大事因緣故出現於世。遞相告報。是汝諸人還會么。若不會。大不容易。僧問。如何是一大事。師曰。莫錯相告報么。曰。恁么則學人不疑也。師曰。爭奈一翳在目。問。三世諸佛儘是傳語人。未審傳甚麼人語。師曰。聽。曰。未審是甚麼語。師曰。你不是鐘期。問。如何是學人眼。師曰。不可更撒沙。

福州長慶常

【現代漢語翻譯】 現代漢語譯本： 禪師手捧香爐，在眾人面前巡行，說道：『供養十方諸佛。』然後回到自己的方丈室。有僧人問道：『撇開一切是非和四句分別，請禪師用最精煉的話語來概括。』禪師反問道：『落在什麼地方了？』僧人回答：『這樣說來，人天都能得到您的恩惠了。』禪師說：『不要用髒水潑好人。』

杭州靈隱山廣嚴院的咸澤禪師，最初參訪保福禪師。保福禪師問：『你叫什麼名字？』咸澤禪師回答：『咸澤。』保福禪師說：『如果遇到枯竭的情況，該怎麼辦？』咸澤禪師反問：『誰是枯竭的人？』保福禪師說：『我就是。』咸澤禪師說：『和尚最好不要欺騙人。』保福禪師說：『卻是你欺騙了我。』咸澤禪師後來得到長慶禪師的印可，住在廣嚴道場（現在的法安院）。有僧人問道：『什麼是直接呈現在眼前的實相？』禪師走下禪床說：『恭敬您的身體，祝您起居萬福。』問：『不與萬法為伴侶的是什麼人？』禪師說：『城中的青史樓，云外的高峰塔。』問：『什麼是佛法的大意？』禪師說：『幽深山澗的泉水清澈，高峰上的月亮皎潔。』問：『什麼是廣嚴的家風？』禪師說：『一山塢的白雲，三間茅草屋。』問：『究竟如何？』禪師說：『既沒有維那（寺院中的僧職），又缺少典座（寺院中負責齋食的僧職）。』問：『什麼是廣嚴的家風？』禪師說：『獅子石前的靈水響，雞籠山上的白猿啼。』

福州報慈院的慧朗禪師，上堂說法時說：『從古至今的諸位聖人，都是爲了一個重大因緣（eka-mahat-karana）的緣故才出現在世間。他們互相告報，你們這些人能領會嗎？如果不能領會，那就太不容易了。』有僧人問道：『什麼是一個重大因緣？』禪師說：『不要錯誤地互相告報。』僧人說：『這樣說來，學人就沒有疑惑了。』禪師說：『奈何眼睛裡有一層翳障。』問：『什麼是學人的眼睛？』禪師說：『不可再撒沙子了。』

福州長慶常禪師

【English Translation】 English version: The Zen master, holding an incense burner, walked in front of the assembly and said, 'Offering to all Buddhas in the ten directions.' Then he returned to his abbot's room. A monk asked, 'Leaving aside all right and wrong and the four phrases, please, Master, give us the essence in a nutshell.' The master asked back, 'Where does it fall?' The monk replied, 'In that case, humans and devas will be indebted to you.' The master said, 'Don't throw dirty water on good people.'

Zen Master Xianze of Guangyan Monastery on Lingyin Mountain in Hangzhou, initially visited Baofu. Baofu asked, 'What is your name?' The master replied, 'Xianze.' Baofu said, 'What if you encounter a dried-up state?' The master asked back, 'Who is the dried-up one?' Baofu said, 'I am.' The master said, 'Heshang (abbot) better not deceive people.' Baofu said, 'It is you who are deceiving me.' Later, the master received the seal of approval from Changqing and resided at Guangyan Daocheng (now Fa'an Monastery). A monk asked, 'What is the matter of directly presenting face to face?' The master stepped down from the Zen seat and said, 'Respectfully to your body, wishing you ten thousand blessings in your daily life.' Asked, 'Who is the one who does not associate with the ten thousand dharmas?' The master said, 'The Qing Shi building in the city, the high peak pagoda beyond the clouds.' Asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'The spring in the secluded valley is clear, the moon on the high peak is bright.' Asked, 'What is the family style of Guangyan?' The master said, 'A valley of white clouds, three thatched huts.' Asked, 'What is it ultimately?' The master said, 'There is neither a director of monks (Vina) nor a cook (Tenzo).' Asked, 'What is the family style of Guangyan?' The master said, 'The sound of the spiritual water before the Lion Stone, the white ape cries on Chicken Cage Mountain.'

Zen Master Huilang of Bao'en Monastery in Fuzhou, ascending the Dharma hall, said, 'All the sages from the past appeared in the world for the sake of a great cause (eka-mahat-karana). They reported to each other. Do you all understand? If you don't understand, it's not easy.' A monk asked, 'What is a great cause?' The master said, 'Don't report to each other wrongly.' The monk said, 'In that case, the student has no doubts.' The master said, 'But there is an obstruction in the eye.' Asked, 'What is the student's eye?' The master said, 'You can't sprinkle sand anymore.'

Chang of Changqing in Fuzhou

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慧禪師

僧問。王侯請命。法嗣怡山。鎖口之言。請師不謬。師曰。得。曰。恁么則深領尊慈。師曰。莫鈍置人好。問。不犯宗風。不傷物義。請師滿口道。師曰。今日豈不是開堂。問。焰續雪峰。印傳超覺。不違於物。不負於人。不在當頭。即今何道。師曰。違負即道。曰。恁么則善副來言。淺深已辨。師曰。也須識好惡。

福州石佛院靜禪師

上堂。若道素面相呈。猶添脂粉。縱離添過。猶有負𠎝。諸人且作么生體悉。僧問。學人慾見和尚本來面目。師曰。洞上有言親體取。曰。恁么則不得見去也。師曰。灼然。客路如天遠。侯門似海深。

福州枕峰觀音院清換禪師

上堂。諸禪德。若要論禪說道。舉唱宗風。祇如當人分上。以一毛端上有無量諸佛轉大法輪。於一塵中現寶王剎。佛說。眾生說。山河大地。一時說未嘗間斷。如毗沙門王。始終不求外寶。既各有如是家風。阿誰欠少。不可更就別人處分也。僧問。如何是法界性。師曰。汝身中有萬象。曰。如何體得。師曰。虛谷尋聲。更求本末。

福州東禪契訥禪師

上堂。未曾暫失。全體現前。恁么道亦是分外。既恁么道不得。向兄弟前合作么生道。莫是無道處不受道么。莫錯會好。僧問。如何是現前三昧。師曰。何

【現代漢語翻譯】 現代漢語譯本 慧禪師

有僧人問道：『王侯（wáng hóu，指有權勢的人）的後代，是怡山（Yí shān，地名，也可能指怡山禪師）的法嗣，請禪師用最精煉的語言，不帶任何謬誤地開示。』禪師說：『得（dé，可以，允許）。』僧人說：『既然如此，我就深刻領會您的慈悲教誨了。』禪師說：『不要埋沒了好人。』

又有僧人問道：『不違背宗門風範，不損害事物本性，請禪師用最圓滿的話語開示。』禪師說：『今天不正是開堂說法嗎？』

又有僧人問道：『（您的禪法）像雪峰（Xuě fēng，禪宗祖師）一樣薪火相傳，像超覺（Chāo jué，可能指某種禪定狀態或禪師）一樣印證心法，不違背事物規律，不辜負他人期望，不在當下這一念頭，那麼現在該如何修行？』禪師說：『違背和辜負就是道。』僧人說：『既然如此，我就很好地領會您的話了，深淺我都明白了。』禪師說：『也要能識別好壞。』

福州石佛院靜禪師

禪師上堂說法：『如果說要以本來面目示人，那就像是又塗了一層脂粉。即使離開了增添和超過，仍然有虧欠和過失。各位，你們要如何體會？』

有僧人問道：『學人想見和尚的本來面目。』禪師說：『洞上（Dòng shàng，指洞山良價禪師的禪法）有言，親身體會。』僧人說：『既然如此，那就無法見到了。』禪師說：『確實如此。客居他鄉之路像天一樣遙遠，王侯將相之家像大海一樣深邃。』

福州枕峰觀音院清換禪師

禪師上堂說法：『各位禪德，如果要談論禪，講述道理，宣揚宗門風範，就像我們自身，在一根毫毛的頂端，有無量諸佛在轉大法輪；在一粒微塵之中，顯現寶王剎（bǎo wáng chà，指莊嚴的佛國凈土）。佛在說，眾生在說，山河大地，一時都在說，從未間斷。就像毗沙門王（Pí shā mén wáng，佛教護法神），始終不向外尋求寶物。既然各自都有這樣的家風，誰還缺少什麼呢？不可再向別人那裡尋求分判了。』

有僧人問道：『什麼是法界性（fǎ jiè xìng，指宇宙萬法的本性）？』禪師說：『你的身體里有萬象。』僧人說：『如何才能體會到？』禪師說：『在空曠的山谷里尋找回聲，又去追尋根本和末梢。』

福州東禪契訥禪師

禪師上堂說法：『從未曾暫時失去，全體都在眼前顯現。這樣說也是多餘的。既然這樣說不得，在各位同修面前該怎麼說呢？莫非是沒有道理的地方不接受道理嗎？不要誤會了。』

有僧人問道：『什麼是現前三昧（xiàn qián sān mèi，指當下證悟的禪定狀態）？』禪師說：『什麼？』

【English Translation】 English version Chan Master Hui

A monk asked: 'A descendant of royalty (wáng hóu, meaning someone with power and influence), a Dharma heir of Yishan (Yí shān, a place name, possibly referring to Chan Master Yishan), please, Master, use concise words, free from error, to instruct me.' The Master said: 'Granted (dé, meaning allowed, permitted).' The monk said: 'In that case, I deeply understand your compassionate teaching.' The Master said: 'Don't bury good people.'

Another monk asked: 'Without violating the lineage's style, without harming the essence of things, please, Master, speak fully.' The Master said: 'Isn't today precisely the opening of the Dharma hall?'

Another monk asked: '(Your Chan practice) is like the continuous flame of Xuefeng (Xuě fēng, a Chan ancestor), like the seal transmitted by Chaojue (Chāo jué, possibly referring to a state of samadhi or a Chan master), not violating the nature of things, not failing people's expectations, not in this very moment, then what is the Way now?' The Master said: 'Violation and failure are the Way.' The monk said: 'In that case, I have well understood your words, I understand the depth and shallowness.' The Master said: 'You must also be able to distinguish good from bad.'

Chan Master Jing of Shifo Temple in Fuzhou

The Master ascended the Dharma hall and said: 'If one says to present the original face, it's like adding powder and rouge. Even if one departs from adding and exceeding, there are still deficiencies and faults. How do you all realize this?'

A monk asked: 'This student wishes to see the Abbot's original face.' The Master said: 'Dongshan (Dòng shān, referring to the Chan teachings of Chan Master Dongshan Liangjie) has said, personally experience it.' The monk said: 'In that case, it cannot be seen.' The Master said: 'Indeed. The road of a traveler is as far as the sky, the gate of a noble is as deep as the sea.'

Chan Master Qinghuan of Guanyin Temple on Pillow Peak in Fuzhou

The Master ascended the Dharma hall and said: 'All you Chan practitioners, if you want to discuss Chan, speak of the Way, proclaim the lineage's style, just like in our own being, on the tip of a single hair, there are countless Buddhas turning the great Dharma wheel; within a single mote of dust, the Treasure King Land (bǎo wáng chà, referring to a magnificent Buddha-land) appears. The Buddha speaks, sentient beings speak, mountains, rivers, and the great earth, all speak at once, without interruption. Just like Vaishravana (Pí shā mén wáng, a Buddhist guardian deity), who never seeks external treasures. Since each of you has such a family style, who lacks anything? You must not seek judgment from others.'

A monk asked: 'What is the nature of the Dharmadhatu (fǎ jiè xìng, referring to the essence of all phenomena in the universe)?' The Master said: 'Within your body are myriad phenomena.' The monk said: 'How can I realize it?' The Master said: 'Seeking sound in an empty valley, further seeking the root and the branch.'

Chan Master Qine of Dongchan Temple in Fuzhou

The Master ascended the Dharma hall and said: 'Never having been lost for a moment, the whole is present before you. To say it like this is also superfluous. Since it cannot be said like this, what should we say before our brothers? Could it be that where there is no Way, the Way is not received? Don't misunderstand.'

A monk asked: 'What is the present samadhi (xiàn qián sān mèi, referring to the state of samadhi realized in the present moment)?' The Master said: 'What?'

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必更待道。問。己事未明。乞師指示。師曰。何不禮謝。問。如何是東禪家風。師曰。一人傳虛。萬人傳實。

福州長慶院弘辯妙果禪師

上堂。于座前側立曰。大眾各歸堂得也未。還會得么。若也未會。山僧謾諸人去也。遂升座。僧問。海眾云臻。請師開方便門。示真實相。師曰。這個是方便門。曰。恁么則大眾側聆去也。師曰。空側聆作么。

福州東禪院可隆了空禪師

僧問。如何是道。師曰。正是道。曰。如何是道中人。師曰。分明向汝道。上堂。大好省要。自不仙陀。若是聽響之流。不如歸堂向火。珍重。問。如何是普賢第一句。師曰。落第二句也。

福州仙宗院守玭禪師

久不上堂。大眾入方丈參。師曰。今夜與大眾同請假。未審還給假也無。若未聞給假。即先言者負。珍重。僧問。十二時中常在底人。還消得人天供養也無。師曰。消不得。曰。為甚麼消不得。師曰。為汝常在。曰。祇如常不在底人。還消得也無。師曰。驢年。問。請師答無賓主話。師曰。向無賓主處問將來。

撫州永安院懷烈凈悟禪師

上堂顧視左右曰。患謇作么。便歸方丈。上堂。良久曰。幸自可憐生。又被污卻也。上堂。大眾。正是著力處。切莫容易。僧問。怡山親聞一句。請師

【現代漢語翻譯】 現代漢語譯本 必更待道：問：『己事未明，乞師指示。』（自己本來的面目還不清楚，請老師指示。）師曰：『何不禮謝？』（為什麼不先禮拜感謝？）問：『如何是東禪家風？』（什麼是東禪的宗風？）師曰：『一人傳虛，萬人傳實。』（一個人傳假訊息，一萬人就當真了。）

福州長慶院弘辯妙果禪師

上堂。于座前側立曰：『大眾各歸堂得也未？還會得么？』（各位都回到禪堂了嗎？領會了嗎？）『若也未會，山僧謾諸人去也。』（如果還沒領會，那就是我欺騙了你們。）遂升座。僧問：『海眾云臻，請師開方便門，示真實相。』（僧眾如雲聚集，請老師開啟方便之門，揭示真實面貌。）師曰：『這個是方便門。』（這就是方便之門。）曰：『恁么則大眾側聆去也。』（既然如此，那我們就側耳傾聽了。）師曰：『空側聆作么？』（白白地側耳傾聽做什麼？）

福州東禪院可隆了空禪師

僧問：『如何是道？』（什麼是道？）師曰：『正是道。』（這就是道。）曰：『如何是道中人？』（什麼是得道之人？）師曰：『分明向汝道。』（明白地告訴你。）上堂。『大好省要，自不仙陀。』（本來很容易明白，是你們自己不明白。）『若是聽響之流，不如歸堂向火。』（如果是隻知道聽熱鬧的人，不如回禪堂烤火。）珍重。問：『如何是普賢（Samantabhadra）第一句？』（什麼是普賢菩薩的第一句話？）師曰：『落第二句也。』（已經落入第二句了。）

福州仙宗院守玭禪師

久不上堂。大眾入方丈參。師曰：『今夜與大眾同請假，未審還給假也無？』（今晚和大家一起請假，不知道準不準假？）『若未聞給假，即先言者負。』（如果沒聽說準假，那就是先說話的人負責。）珍重。僧問：『十二時中常在底人，還消得人天供養也無？』（時時刻刻都在的人，還受得起人天供養嗎？）師曰：『消不得。』（受不起。）曰：『為甚麼消不得？』（為什麼受不起？）師曰：『為汝常在。』（因為你時時刻刻都在。）曰：『祇如常不在底人，還消得也無？』（如果是不常在的人，受得起嗎？）師曰：『驢年。』（沒那回事。）問：『請師答無賓主話。』（請老師回答沒有賓主的話。）師曰：『向無賓主處問將來。』（到沒有賓主的地方去問。）

撫州永安院懷烈凈悟禪師

上堂顧視左右曰：『患謇作么？』（擔心口吃什麼？）便歸方丈。上堂。良久曰：『幸自可憐生，又被污卻也。』（本來還算可憐，又被玷污了。）上堂。大眾：『正是著力處，切莫容易。』（正是要努力的地方，千萬不要輕易放過。）僧問：『怡山親聞一句，請師』

【English Translation】 English version Bi Gengdai asked, 'My own affairs are not clear. I beg the teacher to instruct me.' (My original face is not clear, please teacher instruct me.) The master said, 'Why not bow and thank?' (Why not bow and thank first?) Asked, 'What is the Dongchan family style?' (What is the style of Dongchan?) The master said, 'One person spreads falsehood, ten thousand people spread truth.' (One person spreads false news, ten thousand people take it as true.)

Chan Master Hongbian Miaoguo of Changqing Monastery in Fuzhou

Ascending the hall, he stood sideways in front of the seat and said, 'Have you all returned to the hall? Have you understood?' (Have you all returned to the meditation hall? Have you understood?) 'If you haven't understood, then this monk has deceived you.' (If you haven't understood, then I have deceived you.) Then he ascended the seat. A monk asked, 'The assembly gathers like clouds. Please, teacher, open the gate of expedient means and reveal the true form.' (The assembly gathers like clouds, please teacher open the gate of expedient means and reveal the true form.) The master said, 'This is the gate of expedient means.' (This is the gate of expedient means.) Said, 'In that case, the assembly will listen attentively.' (Since that's the case, then we will listen attentively.) The master said, 'What's the use of listening attentively in vain?' (What's the use of listening attentively in vain?)

Chan Master Kelong Liaokong of Dongchan Monastery in Fuzhou

A monk asked, 'What is the Dao?' (What is the Dao?) The master said, 'This is the Dao.' (This is the Dao.) Said, 'What is a person of the Dao?' (What is a person who has attained the Dao?) The master said, 'I tell you clearly.' (I tell you clearly.) Ascending the hall, 'It's very easy to understand, but you don't understand it yourselves.' (It's very easy to understand, but you don't understand it yourselves.) 'If you are the kind of people who only listen to the noise, you might as well return to the hall and warm yourselves by the fire.' (If you are the kind of people who only listen to the noise, you might as well return to the hall and warm yourselves by the fire.) Treasure this. Asked, 'What is the first phrase of Samantabhadra?' (What is the first phrase of Samantabhadra?) The master said, 'It has fallen into the second phrase.' (It has already fallen into the second phrase.)

Chan Master Shoubin of Xianzong Monastery in Fuzhou

He hadn't ascended the hall for a long time. The assembly entered the abbot's room to pay respects. The master said, 'Tonight, I will ask for leave with everyone. I don't know if it will be granted.' (Tonight, I will ask for leave with everyone. I don't know if it will be granted.) 'If I haven't heard that leave has been granted, then the first one to speak will be responsible.' (If I haven't heard that leave has been granted, then the first one to speak will be responsible.) Treasure this. A monk asked, 'The person who is always present in the twelve periods of time, can he bear the offerings of humans and gods?' (The person who is always present in the twelve periods of time, can he bear the offerings of humans and gods?) The master said, 'Cannot bear it.' (Cannot bear it.) Said, 'Why can't he bear it?' (Why can't he bear it?) The master said, 'Because you are always present.' (Because you are always present.) Said, 'If it is a person who is not always present, can he bear it?' (If it is a person who is not always present, can he bear it?) The master said, 'Donkey year.' (Never.) Asked, 'Please, teacher, answer the words without guest and host.' (Please, teacher, answer the words without guest and host.) The master said, 'Go ask in the place where there is no guest and host.' (Go ask in the place where there is no guest and host.)

Chan Master Huailie Jingwu of Yongan Monastery in Fuzhou

Ascending the hall, he looked to the left and right and said, 'What are you worried about stuttering?' (What are you worried about stuttering?) Then he returned to the abbot's room. Ascending the hall, after a long time, he said, 'It was already pitiful, and now it has been defiled.' (It was already pitiful, and now it has been defiled.) Ascending the hall, 'Everyone, this is exactly where you should put in effort. Don't take it lightly.' (Everyone, this is exactly where you should put in effort. Don't take it lightly.) A monk asked, 'I heard a sentence from Yishan, please teacher'

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為學人道。師曰。向後莫錯舉似人。

福州閩山令含禪師

上堂。還恩恩滿。賽願愿圓。便歸方丈。僧問。既到妙峰頂。誰人為伴侶。師曰。到。曰。甚麼人為伴侶。師曰。喫茶去。問。明明不會。乞師指示。師曰。指示且置。作么生是你明明底事。曰。學人不會。再乞師指。師曰。八棒十三。

新羅國龜山和尚

有人舉裴相國啟建法會。問僧。看甚麼經。曰。無言童子經。公曰。有幾卷。曰。兩卷。公曰。既是無言。為甚麼卻有兩卷。僧無對。師代曰。若論無言。非唯兩卷。

吉州資國院道殷禪師

僧問。如何是祖師西來意。師曰。普通八年遭梁怪。直至如今不得雪。問。千山萬山。如何是龍鬚山。師曰。千山萬山。曰。如何是山中人。師曰。對面千里。問。不落有無。請師道。師曰。汝作么生問。

福州祥光院澄靜禪師

僧問。如何是道。師曰。長安路上。曰。向上事如何。師曰。谷聲萬籟起。松老五云披。問。如何是和尚家風。師曰。門下平章事。宮闈較幾重。

杭州報慈院從[王*(十/(罩-卓+衣))]禪師

福州陳氏子。僧問。承古有言。今人看古教。未免心中鬧。欲免心中鬧。應須看古教。如何是古教。師曰。如是我聞。曰。如何是

【現代漢語翻譯】 為學人道

老師說：『以後不要錯誤地向別人隨便展示。』 福州閩山令含禪師

禪師上堂說法：『還報恩情，恩情圓滿；酬謝願望，願望實現。』說完便回到方丈。有僧人問：『既然到達了妙峰頂（山峰名），誰是你的同伴？』禪師說：『到了。』僧人問：『什麼人是你的同伴？』禪師說：『喫茶去。』又有人問：『我明明不明白，請老師指示。』禪師說：『指示暫且放下，你所說的明明的事情是什麼？』僧人說：『學人不會，再次請求老師指點。』禪師說：『八棒十三。』 新羅國龜山和尚

有人舉裴相國（人名）啟建法會的事情，問僧人：『看什麼經？』僧人說：『《無言童子經》。』裴相國問：『有幾卷？』僧人說：『兩卷。』裴相國說：『既然是無言，為什麼卻有兩卷？』僧人無言以對。龜山和尚代替回答說：『如果說無言，不僅僅是兩卷。』 吉州資國院道殷禪師

僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』禪師說：『普通八年（南朝梁武帝的年號）遭遇侯景之亂，直到如今冤情都無法昭雪。』僧人問：『千山萬山，如何是龍鬚山（山名）？』禪師說：『千山萬山。』僧人問：『如何是山中人？』禪師說：『對面千里。』僧人問：『不落入有無的分別，請老師說。』禪師說：『你如何發問的？』 福州祥光院澄靜禪師

僧人問：『如何是道？』禪師說：『長安路上。』僧人問：『向上事如何？』禪師說：『谷聲萬籟起，松老五云披。』僧人問：『如何是和尚家風？』禪師說：『門下平章事，宮闈較幾重。』 杭州報慈院從[王*(十/(罩-卓+衣))]禪師

福州陳氏子。僧人問：『承古有言，今人看古教，未免心中鬧。欲免心中鬧，應須看古教。如何是古教？』禪師說：『如是我聞（佛經開頭的常用語）。』僧人問：『如何是』

【English Translation】 For the Student of the Way

The master said, 'In the future, do not mistakenly show it to others casually.' Chan Master Linghan of Minshan in Fuzhou

The Chan master ascended the platform and said, 'Repay kindness, kindness is fulfilled; fulfill vows, vows are completed.' After speaking, he returned to his abbot's quarters. A monk asked, 'Since you have arrived at the summit of Miaofeng Peak (name of a mountain), who is your companion?' The Chan master said, 'Arrived.' The monk asked, 'Who is your companion?' The Chan master said, 'Go have some tea.' Someone else asked, 'I clearly do not understand, please instruct me.' The Chan master said, 'Instruction is put aside for now, what is this 'clearly' thing you speak of?' The monk said, 'This student does not understand, I ask again for the master's guidance.' The Chan master said, 'Eight blows, thirteen.' Korean Monk Guishan

Someone brought up the matter of Prime Minister Pei (person's name) initiating a Dharma assembly and asked a monk, 'What sutra are you reading?' The monk said, 'The Sutra of the Silent Boy.' Prime Minister Pei asked, 'How many volumes are there?' The monk said, 'Two volumes.' Prime Minister Pei said, 'Since it is silent, why are there two volumes?' The monk was speechless. Monk Guishan answered in his place, 'If we speak of silence, it is not just two volumes.' Chan Master Daoyin of Ziguo Monastery in Jizhou

A monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' The master said, 'In the eighth year of the Ordinary Era (reign title of Emperor Wu of the Liang Dynasty), he encountered the Hou Jing Rebellion, and to this day, the injustice has not been redressed.' A monk asked, 'Among thousands of mountains, which is Dragon Beard Mountain (name of a mountain)?' The master said, 'Thousands of mountains.' A monk asked, 'What is a person in the mountains?' The master said, 'A thousand miles face to face.' A monk asked, 'Without falling into existence or non-existence, please tell me, Master.' The master said, 'How do you ask?' Chan Master Chengjing of Xiangguang Monastery in Fuzhou

A monk asked, 'What is the Dao?' The master said, 'On the road to Chang'an.' The monk asked, 'What about the matter of upward progress?' The master said, 'Valley sounds arise from myriad sources, old pines wear five-colored clouds.' A monk asked, 'What is the family style of the abbot?' The master said, 'Matters of state are discussed below, how many layers deeper is the palace?' Chan Master Cong[王*(十/(罩-卓+衣))] of Bao'en Monastery in Hangzhou

A son of the Chen family from Fuzhou. A monk asked, 'It is said of old, 'When people today read the ancient teachings, they inevitably become agitated in their minds. If you want to avoid agitation in your mind, you must read the ancient teachings.' What are the ancient teachings?' The master said, 'Thus have I heard (common phrase at the beginning of Buddhist sutras).' The monk asked, 'What is'

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心中鬧。師曰。那畔雀兒聲。

杭州龍華寺契盈廣辯周智禪師

僧問。如何是龍華境。師曰。翠竹搖風。寒松鎖月。曰。如何是境中人。師曰。切莫唐突。問。如何是三世諸佛道場。師曰。莫別瞻禮。曰。恁么則亙古亙今。師曰。是甚麼年中。

太傅王延彬居士

一日入招慶佛殿。指缽盂問殿主。這個是甚麼缽。主曰。藥師缽。公曰。祇聞有降龍缽。主曰。待有龍即降。公曰。忽遇拏雲㸕浪來時作么生。主曰。他亦不顧。公曰。話墮也(玄沙曰。盡你神力。走向甚麼處去。保福曰。歸依佛．法．僧。百丈恒作覆缽勢。雲門曰。他日生天。莫孤負老僧)。長慶謂太傅曰。雪峰豎拂子示僧。其僧便出去。若據此僧。合喚轉痛與一頓。公曰。是甚麼心行。慶曰。洎合放過。公到招慶煎茶。朗上座與明招把銚。忽翻茶銚。公問。茶爐下是甚麼。朗曰。捧爐神。公曰。既是捧爐神。為甚麼翻卻茶。朗曰。事官千日。失在一朝。公拂袖便出。明招曰。朗上座吃卻招慶飯了。卻向外邊打野榸。朗曰。上座作么生。招曰。非人得其便。

保福展禪師法嗣

潭州延壽寺慧輪禪師

僧問。寶劍未出匣時如何。師曰。不在外。曰。出匣后如何。師曰。不在內。問。如何是一色。師曰。青黃赤白。

【現代漢語翻譯】 現代漢語譯本 心中鬧。學僧心中煩悶。師父說：『那邊的麻雀在叫。』

杭州龍華寺契盈廣辯周智禪師

有僧人問：『什麼是龍華境？』 禪師說：『翠綠的竹子搖曳生風，寒冷的松樹籠罩著月亮。』 僧人說：『什麼是境中人？』 禪師說：『千萬不要冒犯。』 問：『什麼是三世諸佛（過去、現在、未來一切佛）的道場？』 禪師說：『不要另眼相看，特別去禮拜。』 僧人說：『這樣說來就是亙古亙今了。』 禪師說：『是哪個年頭的事？』

太傅王延彬居士

一天，太傅王延彬進入招慶寺的佛殿，指著缽盂問殿主：『這個是什麼缽？』 殿主說：『藥師缽。』 太傅說：『只聽說過有降龍缽。』 殿主說：『等有龍了就降伏它。』 太傅說：『如果忽然遇到拏雲㸕浪（掀起雲彩，翻滾波浪）的情況，該怎麼辦？』 殿主說：『它也不會顧及。』 太傅說：『你這話落入下乘了。』（玄沙說：『用盡你的神力，又能走向哪裡去？』 保福說：『皈依佛、法、僧。』 百丈總是做出覆缽的姿勢。 雲門說：『他日生天，不要辜負老僧。』） 長慶對太傅說：『雪峰禪師豎起拂塵給僧人看，那個僧人就出去了。如果按照這個僧人的做法，應該叫他回來狠狠打一頓。』 太傅說：『這是什麼心行？』 長慶說：『應該放他過去。』 太傅到招慶寺煎茶，朗上座和明招一起拿著茶銚。 忽然茶銚翻了。 太傅問：『茶爐下面是什麼？』 朗上座說：『捧爐神。』 太傅說：『既然是捧爐神，為什麼會翻倒茶銚？』 朗上座說：『事官千日，失在一朝（比喻為官時間雖長，但一有過失，便會身敗名裂）。』 太傅拂袖便走。 明招說：『朗上座吃了招慶寺的飯，卻向外面打野榸（比喻恩將仇報）。』 朗上座說：『上座您怎麼說？』 明招說：『非人得其便（不是人應該得到的便利）。』

保福展禪師法嗣

潭州延壽寺慧輪禪師

有僧人問：『寶劍未出匣時如何？』 禪師說：『不在外面。』 僧人說：『出匣后如何？』 禪師說：『不在裡面。』 問：『如何是一色？』 禪師說：『青黃赤白。』

【English Translation】 English version My mind is disturbed.' The master said, 'The sparrows are chirping over there.'

Chan Master Qiying Guangbian Zhouzhi of Longhua Temple in Hangzhou

A monk asked, 'What is the realm of Longhua?' The master said, 'Emerald bamboos sway in the wind, and cold pines lock in the moon.' The monk said, 'What is the person within the realm?' The master said, 'Do not be disrespectful.' Asked, 'What is the Bodhimanda (place of enlightenment) of the Buddhas of the Three Times (past, present, and future)?' The master said, 'Do not look at it differently and pay special homage.' The monk said, 'In that case, it is eternal.' The master said, 'In what year is that?'

Layman Wang Yanbin, Grand Tutor

One day, Grand Tutor Wang Yanbin entered the Buddha Hall of Zhaoqing Temple and pointed to a bowl, asking the hall master, 'What is this bowl?' The hall master said, 'The Medicine Buddha's bowl.' The Grand Tutor said, 'I have only heard of the Dragon-Subduing Bowl.' The hall master said, 'We will subdue the dragon when there is one.' The Grand Tutor said, 'What if suddenly encountering a situation of 'na yun lie lang' (stirring up clouds and churning waves)?' The hall master said, 'It would not care.' The Grand Tutor said, 'Your words have fallen.' (Xuan Sha said, 'Exhaust your divine power, where can you go?' Baofu said, 'Take refuge in the Buddha, the Dharma, and the Sangha.' Baizhang always made an overturned bowl gesture. Yunmen said, 'If you are reborn in heaven one day, do not let down the old monk.') Changqing said to the Grand Tutor, 'Zen Master Xuefeng raised a whisk to show the monks, and that monk left. According to that monk's actions, he should be called back and given a good beating.' The Grand Tutor said, 'What is this state of mind?' Changqing said, 'He should be let go.' The Grand Tutor went to Zhaoqing Temple to brew tea. The senior monk Lang and Mingzhao were holding the teapot together. Suddenly, the teapot overturned. The Grand Tutor asked, 'What is under the tea stove?' Senior monk Lang said, 'The stove-holding spirit.' The Grand Tutor said, 'Since it is the stove-holding spirit, why did it overturn the teapot?' Senior monk Lang said, 'Serving as an official for a thousand days, ruined in a single morning (a metaphor for serving as an official for a long time, but one mistake will lead to ruin).' The Grand Tutor flicked his sleeves and left. Mingzhao said, 'Senior monk Lang ate the rice of Zhaoqing Temple, but is striking wild stakes outside (a metaphor for biting the hand that feeds you).' Senior monk Lang said, 'What are you saying, senior monk?' Mingzhao said, 'The non-person gets its convenience (a convenience that a person should not get).'

Dharma Successor of Chan Master Baofu Zhan

Chan Master Huilun of Yanshou Temple in Tanzhou

A monk asked, 'What is it like when the precious sword is not yet out of its scabbard?' The master said, 'Not outside.' The monk said, 'What is it like after it is out of the scabbard?' The master said, 'Not inside.' Asked, 'What is one color?' The master said, 'Blue, yellow, red, and white.'

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曰。大好一色。師曰。將謂無人。也有一個半個。

漳州保福可儔禪師

僧問。如何是和尚家風。師曰。云在青天水在瓶。問。如何是吹毛劍。師曰。瞥落也。曰。還用也無。師曰。莫鬼語。

舒州海會院如新禪師

上堂。良久曰。禮繁即亂。便下座。僧問。從上宗乘。如何舉唱。師曰。轉見孤獨。曰。親切處乞師一言。師曰。不得雪也聽他。問。如何是迦葉頓領底事。師曰。汝若領得。我即不吝。曰。恁么則不煩于師去也。師曰。又須著棒。爭得不煩。問。牛頭橫說豎說。猶未知向上關捩子。如何是向上關捩。師曰。賴遇娘生臂短。問。如何是祖師意。師曰。要道何難。曰。便請師道。師曰。將謂靈利。又不仙陀。

洪州漳江慧廉禪師

僧問。師登寶座。曲為今時。四眾攀瞻。請師接引。師曰。甚麼處屈汝。曰。恁么則垂慈方便路．直下不孤人也。師曰。也須收取好。問。如何是漳江境。師曰。地藏皺眉。曰。如何是境中人。師曰。普賢斂袂。問。如何是漳江水。師曰。苦。問。如何是漳江第一句。師曰。到別處不得錯舉。

福州報慈院文欽禪師

僧問。如何是諸佛境。師曰。雨來雲霧暗。晴干日月明。問。如何是妙覺明心。師曰。今冬好晚稻。出自秋雨成。問

【現代漢語翻譯】 現代漢語譯本 問：什麼是『大好一色』？（形容事物純粹完美的狀態） 師父說：我還以為沒有人懂，原來還是有一兩個懂的。

漳州保福可儔禪師

僧人問：什麼是和尚您的家風？ 師父說：云在青天，水在瓶中。（形容事物各安其位，自然而然） 問：什麼是吹毛劍？（比喻鋒利無比的智慧） 師父說：一閃而落。（形容迅速而果斷） 問：還用得著它嗎？ 師父說：別說鬼話。（告誡不要胡言亂語）

舒州海會院如新禪師

禪師上堂說法，沉默良久后說：禮節繁瑣就會混亂。 說完便下座。 僧人問：從上古傳承下來的宗乘，該如何宣揚？ 師父說：越發顯得孤獨。（強調真理的難以言說和理解） 問：懇請師父開示親切之處。 師父說：即使不下雪，也聽憑它。（順應自然，不強求） 問：什麼是迦葉尊者頓悟的真諦？ 師父說：你如果領悟了，我就不會吝嗇。（鼓勵自己去領悟） 問：這樣說來，就不必麻煩師父了。 師父說：仍然需要挨棒，怎麼能說不麻煩？（強調修行需要付出努力） 問：牛頭法融禪師橫說豎說，還是不知道向上的關鍵。 什麼是向上的關鍵？ 師父說：幸虧是娘生臂短。（比喻有所不足反而避免了過失） 問：什麼是祖師的意旨？ 師父說：要說出來有什麼難的？ 問：那就請師父說。 師父說：還以為你很靈敏，原來也不過如此。（略帶失望的語氣）

洪州漳江慧廉禪師

僧人問：師父登上寶座，是爲了現在的時機。 四眾弟子仰望瞻拜，請師父接引。 師父說：什麼地方委屈你了？ 問：這樣說來，就是垂慈方便的道路，直接不辜負人。 師父說：也需要好好領會。（強調理解和實踐的重要性） 問：什麼是漳江的境界？ 師父說：地藏菩薩皺眉。（形容境界深邃，難以捉摸） 問：什麼是境界中的人？ 師父說：普賢菩薩斂袖。（形容境界中人的莊嚴和內斂） 問：什麼是漳江的水？ 師父說：苦。（直指人生的苦難本質） 問：什麼是漳江的第一句？ 師父說：到別處不得說錯。（強調言語的準確性和責任）

福州報慈院文欽禪師

僧人問：什麼是諸佛的境界？ 師父說：雨來雲霧暗，晴干日月明。（形容境界隨緣而變，顯現不同） 問：什麼是妙覺明心？ 師父說：今冬好晚稻，出自秋雨成。（比喻覺悟需要因緣和積累） 問：

【English Translation】 English version Question: What is 'A great single color'? (Describing a state of pure and perfect things) The Master said: I thought no one understood, but there are one or two who do.

Chan Master Baofu Kechou of Zhangzhou

A monk asked: What is the style of your household, Master? The Master said: Clouds are in the blue sky, water is in the bottle. (Describing things being in their proper place, naturally) Question: What is the hair-splitting sword? (A metaphor for incomparably sharp wisdom) The Master said: It falls in a flash. (Describing swiftness and decisiveness) Question: Is it still useful? The Master said: Don't speak ghostly words. (Admonishing not to talk nonsense)

Chan Master Ruxin of Haihui Monastery in Shuzhou

The Master ascended the Dharma hall, and after a long silence, said: Excessive rituals lead to chaos. Then he descended from the seat. A monk asked: How should the ancestral vehicle, passed down from ancient times, be proclaimed? The Master said: It appears even more solitary. (Emphasizing the difficulty of expressing and understanding the truth) Question: I earnestly request the Master to reveal the most intimate point. The Master said: Even if it doesn't snow, let it be. (Accepting nature, not forcing things) Question: What is the truth that Venerable Kashyapa suddenly realized? The Master said: If you realize it, I will not be stingy. (Encouraging self-realization) Question: In that case, I won't have to trouble the Master. The Master said: You still need to be beaten with a stick, how can you say it's not troublesome? (Emphasizing that practice requires effort) Question: Niu-tou Farong Chan Master speaks horizontally and vertically, but still doesn't know the upward key. What is the upward key? The Master said: Fortunately, one's arms are short from birth. (A metaphor for avoiding mistakes due to shortcomings) Question: What is the meaning of the Patriarch? The Master said: What's so difficult about saying it? Question: Then please, Master, speak. The Master said: I thought you were clever, but you're not so special after all. (A slightly disappointed tone)

Chan Master Huilian of Zhangjiang in Hongzhou

A monk asked: The Master ascends the precious seat for the present time. The fourfold assembly looks up and pays homage, please guide us, Master. The Master said: Where have I wronged you? Question: In that case, it is the path of compassionate skillful means, directly not failing people. The Master said: You also need to understand it well. (Emphasizing the importance of understanding and practice) Question: What is the realm of Zhangjiang? The Master said: Ksitigarbha Bodhisattva frowns. (Describing the realm as profound and elusive) Question: What is the person in the realm? The Master said: Samantabhadra Bodhisattva adjusts his sleeves. (Describing the solemnity and restraint of the person in the realm) Question: What is the water of Zhangjiang? The Master said: Bitter. (Directly pointing to the essence of suffering in life) Question: What is the first phrase of Zhangjiang? The Master said: Don't say it wrong elsewhere. (Emphasizing the accuracy and responsibility of speech)

Chan Master Wenqin of Bao'en Monastery in Fuzhou

A monk asked: What is the realm of all Buddhas? The Master said: When rain comes, clouds and mist darken; when the weather is clear, the sun and moon shine. (Describing the realm as changing with conditions, manifesting differently) Question: What is the wonderfully enlightened mind? The Master said: This winter's late rice is good, grown from autumn rain. (A metaphor for enlightenment requiring conditions and accumulation) Question:

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。如何是妙用河沙。師曰。云生碧岫。雨降青天。問。如何是平常心合道。師曰。喫茶吃飯隨時過。看水看山實暢情。

泉州萬安院清運資化禪師

僧問。諸佛出世。震動乾坤。和尚出世。未審如何。師曰。向汝道甚麼。曰。恁么則不異諸聖去也。師曰。莫亂道。問。如何是萬安家風。師曰。苔羹倉米飯。曰。忽遇上客來。將何祇待。師曰。飯後三巡茶。問。如何是萬安境。師曰。一塔松蘿望海青。

漳州報恩院道熙禪師

初與保福送書上泉州王太尉。尉問。漳南和尚近日還為人也無。師曰。若道為人。即屈著和尚。若道不為人。又屈著太尉來問。太尉曰。道取一句。尉曰。待鐵牛能嚙草。木馬解含煙。師曰。某甲惜口吃飯。尉良久。又問。驢來馬來。師曰。驢馬不同途。尉曰。爭得到這裡。師曰。特謝太尉領話。住后。僧問。明言妙句即不問。請師真實道將來。師曰。不阻來意。

泉州鳳凰山從琛洪忍禪師

僧問。如何是和尚家風。師曰。門風相似。即無阻矣。汝不是其人。曰。忽遇其人時又如何。師曰。不可預搔待癢。問。學人根思遲迴。方便門中乞師傍瞥。師曰。傍瞥。曰。深領師旨。安敢言乎。師曰。太多也。上堂。有僧出禮拜起。退身立。師曰。我不如汝。僧應諾。

【現代漢語翻譯】 現代漢語譯本： 問：如何是妙用河沙？（妙用河沙：指像恒河沙一樣無數的妙用） 師說：雲彩從碧綠的山峰升起，雨水降落在青色的天空。 問：如何是平常心合道？ 師說：喝茶吃飯，順其自然地過日子；看水看山，真實地抒發情感。 現代漢語譯本： 泉州萬安院清運資化禪師 僧人問：諸佛出世，震動乾坤。和尚出世，不知如何？ 師說：告訴你什麼呢？ 僧人說：如此說來，那就不異於諸聖了。 師說：不要胡說。 問：如何是萬安的家風？ 師說：苔蘚羹，糙米飯。 僧人說：忽然遇到貴客來，將用什麼招待？ 師說：飯後三巡茶。 問：如何是萬安的境界？ 師說：一座寶塔，松蘿纏繞，遙望大海一片青色。 現代漢語譯本： 漳州報恩院道熙禪師 當初與保福一起送書信給泉州王太尉。太尉問：漳南的和尚近日還在為人說法嗎？ 禪師說：如果說為人說法，就委屈了和尚；如果說不為人說法，又委屈了太尉來問。 太尉說：說一句來聽聽。 禪師說：等待鐵牛能咬草，木馬能含煙。 太尉說：我只是爲了吃飯才說話。 太尉沉默良久，又問：驢來還是馬？ 禪師說：驢和馬不是同一條路。 太尉說：怎麼能到這裡？ 禪師說：特別感謝太尉的指點。 住持后，僧人問：明言妙句就不問了，請老師真實地說出來。 禪師說：不阻擋你的來意。 現代漢語譯本： 泉州鳳凰山從琛洪忍禪師 僧人問：如何是和尚的家風？ 禪師說：門風相似，就沒有阻礙了。你不是那個人。 僧人說：忽然遇到那個人時又如何？ 禪師說：不要預先搔癢等待癢處。 問：學人根器遲鈍，在方便之門中乞求老師稍微指點。 禪師說：指點。 僧人說：深深領會老師的旨意，怎敢多言？ 禪師說：太多了。 上堂時，有僧人出來禮拜後起身，退後站立。禪師說：我不如你。 僧人應諾。

【English Translation】 English version: Question: What is the wonderful function of Ganges sands? (妙用河沙: Miao Yong He Sha, refers to countless wonderful functions like the sands of the Ganges River) Master said: Clouds rise from the green peaks, and rain falls on the blue sky. Question: What is the ordinary mind in accordance with the Dao? Master said: Drinking tea and eating rice, passing the days as they come; looking at water and mountains, truly expressing feelings. English version: Chan Master Qingyun Zihua of Wan'an Monastery in Quanzhou A monk asked: When all Buddhas appear in the world, they shake the universe. When the abbot appears in the world, what is it like? Master said: What should I tell you? The monk said: In that case, it is no different from all the sages. Master said: Don't talk nonsense. Question: What is the family style of Wan'an? Master said: Moss soup and coarse rice. The monk said: If a distinguished guest suddenly arrives, how will you treat them? Master said: Three rounds of tea after the meal. Question: What is the realm of Wan'an? Master said: A pagoda, with pine and vines entwined, overlooking the blue sea. English version: Chan Master Daoxi of Bao'en Monastery in Zhangzhou Initially, he and Baofu were sending a letter to Wang Taiwei in Quanzhou. Taiwei asked: Is the abbot of Zhangnan still preaching to people these days? The Master said: If I say I am preaching to people, then I am wronging the abbot; if I say I am not preaching to people, then I am wronging Taiwei for asking. Taiwei said: Say a sentence for me to hear. The Master said: Wait until the iron ox can chew grass, and the wooden horse can hold smoke. Taiwei said: I only speak to eat. Taiwei was silent for a long time, and then asked: A donkey coming or a horse? The Master said: Donkeys and horses are not on the same path. Taiwei said: How can you get here? The Master said: Special thanks to Taiwei for the guidance. After becoming the abbot, a monk asked: I won't ask about clear and wonderful sentences, please tell me the truth. The Master said: I do not hinder your intention to come. English version: Chan Master Congchen Hongren of Phoenix Mountain in Quanzhou A monk asked: What is the abbot's family style? The Master said: If the family styles are similar, then there is no obstacle. You are not that person. The monk said: What if that person suddenly appears? The Master said: Don't scratch in anticipation of an itch. Question: This student's roots are slow and dull, I beg the teacher for a slight hint in the expedient gate. The Master said: A hint. The monk said: I deeply understand the teacher's meaning, how dare I say more? The Master said: Too much. When ascending the hall, a monk came out, bowed, got up, and stood back. The Master said: I am not as good as you. The monk acknowledged.

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師曰。無人處放下著。問。如何是學人自己事。師曰。暗算流年事可知。問。如何是鳳凰境。師曰。雪夜觀明月。問。如何是西來意。師曰。作人醜差。曰。為人何在。師曰。莫屈著汝么。

福州永隆院明慧瀛禪師

上堂。謂言侵早起。更有夜行人。似則似。是即不是。珍重。問。無為無事人為甚麼卻是金鎖難。師曰。為斷粗纖。貴重難留。曰。為甚麼道無為無事人逍遙實快樂。師曰。為鬧亂且要斷送。僧參。師曰。不要得許多般數。速道。速道。僧無對。上堂。日出卯。用處不須生善巧。便下座。僧問。如何進向。得達本源。師曰。依而行之。

洪州清泉山守清禪師

福州人也。僧問。如何是佛。師曰。問。曰。如何是祖。師曰。答。問。和尚見古人得個甚麼。便住此山。師曰。情知汝不肯。曰。爭知某甲不肯。師曰。鑑貌辨色。問。親切處乞師一言。師曰。莫過於此。問。古人面壁為何事。師曰。屈。曰。恁么則省心力去也。師曰。何處有恁么人。問。諸餘即不問。如何是向上事。師曰。消汝三拜。不消汝三拜。

漳州報恩院行崇禪師

僧問。如何是佛法大意。師曰。碓搗磨磨。問。曹溪一路。請師舉揚。師曰。莫屈著曹溪么。曰。恁么則群生有賴。師曰。也是老鼠吃鹽。

【現代漢語翻譯】 師父說：『在無人處放下。』

有人問：『什麼是學人自己的事？』

師父說：『暗中計算流逝的歲月，這件事是可以知道的。』

有人問：『什麼是鳳凰境？』

師父說：『雪夜觀賞明月。』

有人問：『什麼是西來意（Bodhidharma帶來的禪宗真諦）？』

師父說：『做人醜陋的差事。』

那人說：『為人的道理在哪裡？』

師父說：『不要委屈了你自己的本性。』 福州永隆院明慧瀛禪師 禪師上堂說法：『說的是早起，更有夜行人。相似是相似，但實際上並不是。』

（禪師）珍重地說了這些。

有人問：『無為無事的人，為什麼反而是金鎖難開？』

師父說：『爲了斷除粗細的煩惱，貴重的東西難以保留。』

那人說：『為什麼說無為無事的人逍遙自在，實在快樂？』

師父說：『因為世間鬧亂，所以要斷絕送往迎來。』

有僧人前來參拜，師父說：『不要搞這麼多花樣，快說，快說！』

僧人無言以對。

禪師上堂說法：『太陽從卯時升起，運用時不需要生出巧妙的心思。』

說完便走下座位。

有僧人問：『如何進取，才能達到本源？』

師父說：『依照（佛法）而行。』 洪州清泉山守清禪師 （守清禪師是）福州人。

有僧人問：『什麼是佛（Buddha）？』

師父說：『問。』

那人問：『什麼是祖（Patriarch）？』

師父說：『答。』

有人問：『和尚您從古人那裡得到了什麼，便住在這座山裡？』

師父說：『我早就知道你不肯相信。』

那人說：『怎麼知道我不肯相信？』

師父說：『通過觀察你的容貌和辨別你的神色。』

有人問：『請您用最親切的話語開示一句。』

師父說：『沒有比這更親切的了。』

有人問：『古人面壁（Bodhidharma面壁九年）是爲了什麼事？』

師父說：『委屈。』

那人說：『這樣說來，就是爲了省心省力了。』

師父說：『哪裡有這樣的人？』

有人問：『其他的問題暫且不問，什麼是向上之事？』

師父說：『消受你的三拜，不消受你的三拜。』 漳州報恩院行崇禪師 有僧人問：『什麼是佛法（Dharma）的大意？』

師父說：『用碓搗米，用磨磨面。』

有人問：『曹溪（Caoxi，六祖慧能弘法之地）的道路，請您開示。』

師父說：『不要委屈了曹溪。』

那人說：『這樣說來，眾生就有依靠了。』

師父說：『也像是老鼠吃鹽一樣。』

【English Translation】 The Master said, 'Let go where there is no one.' Someone asked, 'What is the student's own affair?' The Master said, 'The affair of secretly calculating the years can be known.' Someone asked, 'What is the realm of the phoenix?' The Master said, 'Watching the bright moon on a snowy night.' Someone asked, 'What is the meaning of the Westward Journey (Bodhidharma's intention in coming from the West)?' The Master said, 'Doing the ugly work of a person.' The person said, 'Where is the principle of being a person?' The Master said, 'Don't wrong your own nature.' Zen Master Minghui Ying of Yonglong Monastery, Fuzhou The Master ascended the platform and said, 'Saying it's an early rise, there are even more night travelers. Similar is similar, but in reality, it is not.' The Master said these words with emphasis. Someone asked, 'Why is it that for a person of non-action and non-affair, it is difficult to open the golden lock?' The Master said, 'To cut off the coarse and subtle afflictions, precious things are difficult to keep.' The person said, 'Why is it said that a person of non-action and non-affair is carefree and truly happy?' The Master said, 'Because the world is chaotic, it is necessary to cut off comings and goings.' A monk came to pay respects. The Master said, 'Don't make so many gestures. Speak quickly, speak quickly!' The monk was speechless. The Master ascended the platform and said, 'The sun rises at the hour of Mao (5-7 am), there is no need to generate clever thoughts in its application.' Having said this, he descended from the seat. A monk asked, 'How to advance to reach the original source?' The Master said, 'Act according to it.' Zen Master Shouqing of Qingquan Mountain, Hongzhou (Zen Master Shouqing was) a person from Fuzhou. A monk asked, 'What is Buddha (Buddha)?' The Master said, 'Ask.' The person asked, 'What is the Patriarch (Patriarch)?' The Master said, 'Answer.' Someone asked, 'What did the Master gain from the ancients that he resides on this mountain?' The Master said, 'I knew long ago that you would not believe it.' The person said, 'How do you know that I would not believe it?' The Master said, 'By observing your appearance and discerning your expression.' Someone asked, 'Please give a word of instruction with the utmost intimacy.' The Master said, 'There is nothing more intimate than this.' Someone asked, 'What was the purpose of the ancients facing the wall (Bodhidharma facing the wall for nine years)?' The Master said, 'Subjugation.' The person said, 'In that case, it is to save effort and energy.' The Master said, 'Where is such a person?' Someone asked, 'Other questions aside, what is the matter of upward striving?' The Master said, 'I accept your three bows, I do not accept your three bows.' Zen Master Xingchong of Bao'en Monastery, Zhangzhou A monk asked, 'What is the great meaning of the Buddha-dharma (Dharma)?' The Master said, 'Pounding rice with a mortar, grinding flour with a mill.' Someone asked, 'Please expound on the road of Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma).' The Master said, 'Do not wrong Caoxi.' The person said, 'In that case, sentient beings have something to rely on.' The Master said, 'It is also like a mouse eating salt.'

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問。不涉公私。如何言論。師曰。喫茶去。問。丹霞燒木佛。意作么生。師曰。時寒燒火向。曰。翠微迎羅漢。意作么生。師曰。別是一家春。

潭州嶽麓山和尚

上堂。良久曰。昔日毗盧。今朝嶽麓。珍重。僧問。如何是聲色外句。師曰。猿啼鳥叫。問。師唱誰家曲。宗風嗣阿誰。師曰。五音六律。問。截舌之句。請師舉揚。師曰。日能熱。月能涼。

朗州德山德海禪師

僧問。靈山一會。何人得聞。師曰。阇黎得聞。曰。未審靈山說個甚麼。師曰。即阇黎會。問。如何是該天括地句。師曰。千界搖動。問。從上宗乘以何為驗。師曰。從上且置。即今作么生。曰。大眾總見。師曰。話墮也。問。如何是祖師西來意。師曰。擘。

泉州后招慶和尚

僧問。末後一句。請師商量。師曰。塵中人自老。天際月常明。問。如何是和尚家風。師曰。一瓶兼一缽。到處是生涯。問。如何是佛法大意。師曰。擾擾匆匆。晨雞暮鐘。

鼎州梁山簡禪師

問。僧甚處來。曰。藥山來。師曰。還將得藥來否。曰。和尚住山也不錯。師便休。

洪州建山澄禪師

僧問。如何是法王劍。師曰。可惜許。曰。如何是人王劍。師曰。塵埋床下履。風動架頭巾。問。一代時教接引今

【現代漢語翻譯】 現代漢語譯本 問：不涉及公事私事，如何談論？ 師說：『喫茶去。』 問：丹霞（Danxia，人名）燒木佛，意圖是什麼？ 師說：『天冷了，燒火取暖。』 問：翠微（Cuiwei，山名）迎接羅漢（Arhat，佛教修行者），意圖是什麼？ 師說：『別是一番春色。』

潭州嶽麓山和尚

上堂說法，良久后說：『昔日的毗盧（Vairocana，佛名），今日的嶽麓（Yuelu，山名）。珍重。』 僧人問：『什麼是聲色之外的語句？』 師說：『猿啼鳥叫。』 問：『師父唱的是誰家的曲子？宗風傳承自誰？』 師說：『五音六律。』 問：『截斷言語的語句，請師父開示。』 師說：『太陽能帶來溫暖，月亮能帶來涼爽。』

朗州德山德海禪師

僧人問：『靈山（Vulture Peak，佛陀說法之地）一會，誰能聽聞？』 師說：『你（阇黎，acariya，梵語老師）能聽聞。』 問：『不知道靈山說了些什麼？』 師說：『你（阇黎）當下就明白了。』 問：『什麼是涵蓋天地萬物的語句？』 師說：『千界搖動。』 問：『從上古傳承下來的宗門，以什麼來驗證？』 師說：『從上古傳承下來的暫且放下，現在你打算怎麼做？』 曰：『大眾都看見了。』 師說：『你落入言語的陷阱了。』 問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 師說：『分開。』

泉州后招慶和尚

僧人問：『最後一句話，請師父商量。』 師說：『塵世中的人自然會老去，天上的月亮永遠明亮。』 問：『什麼是和尚的家風？』 師說：『一個瓶子加上一個缽，到處都是生活。』 問：『什麼是佛法的大意？』 師說：『熙熙攘攘，匆匆忙忙，早晨的雞鳴，傍晚的鐘聲。』

鼎州梁山簡禪師

問：『僧人從哪裡來？』 答：『藥山（Yaoshan，山名）來。』 師說：『還帶了藥來嗎？』 答：『和尚住在山上也不錯。』 師父便不再說話。

洪州建山澄禪師

僧人問：『什麼是法王劍（Dharma King's sword）？』 師說：『可惜啊。』 問：『什麼是人王劍（Human King's sword）？』 師說：『灰塵掩埋了床下的鞋子，風吹動了架子上的頭巾。』 問：『一代時教接引今』

【English Translation】 English version Question: Without involving public or private matters, how should one speak? The Master said: 'Go have some tea.' Question: What was Danxia's (a person's name) intention in burning the wooden Buddha? The Master said: 'It's cold, so he's burning it for warmth.' Question: What was Cuiwei's (a mountain's name) intention in welcoming the Arhat (a Buddhist practitioner)? The Master said: 'It's a different kind of spring.'

Monk of Mount Yuelu in Tanzhou

Ascending the hall, after a long pause, he said: 'The Vairocana (a Buddha's name) of the past, the Yuelu (a mountain's name) of today. Treasure this.' A monk asked: 'What is a phrase beyond sound and form?' The Master said: 'The monkeys cry, the birds sing.' Question: 'Whose tune does the Master sing? Who is the lineage of the school?' The Master said: 'The five tones and six laws.' Question: 'A phrase that cuts off the tongue, please Master expound.' The Master said: 'The sun can bring warmth, the moon can bring coolness.'

Chan Master Deshan Dehai of Langzhou

A monk asked: 'At the assembly on Vulture Peak (a place where the Buddha taught), who was able to hear?' The Master said: 'You (acariya, a Sanskrit term for teacher) were able to hear.' Question: 'I don't know what was said on Vulture Peak?' The Master said: 'You (acariya) understand it right now.' Question: 'What is a phrase that encompasses heaven and earth?' The Master said: 'A thousand worlds shake.' Question: 'What is the verification of the school transmitted from ancient times?' The Master said: 'Let's put aside what was transmitted from ancient times. What are you going to do now?' He said: 'The assembly has all seen it.' The Master said: 'You have fallen into the trap of words.' Question: 'What is Bodhidharma's intention in coming from the West?' The Master said: 'Divide.'

Monk Zhaoqing of Quanzhou

A monk asked: 'The last phrase, please Master discuss it.' The Master said: 'People in the dust grow old naturally, the moon in the sky is always bright.' Question: 'What is the family style of the Master?' The Master said: 'A bottle and a bowl, everywhere is life.' Question: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Bustling and hurried, the rooster's crow in the morning, the bell in the evening.'

Chan Master Jian of Liangshan in Dingzhou

Question: 'Where does the monk come from?' Answer: 'From Yaoshan (a mountain's name).' The Master said: 'Did you bring the medicine?' He replied: 'It's not bad for the Master to live on the mountain.' Then the Master stopped speaking.

Chan Master Cheng of Jianshan in Hongzhou

A monk asked: 'What is the Dharma King's sword?' The Master said: 'What a pity.' Question: 'What is the Human King's sword?' The Master said: 'Dust covers the shoes under the bed, the wind moves the scarf on the shelf.' Question: 'The teachings of a generation guide the present'

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時。未審祖宗如何示人。師曰。一代時教已有人問了也。曰。和尚如何示人。師曰。惆悵庭前紅莧樹。年年生葉不生花。問。故歲已去。新歲到來。還有不受歲者也無。師曰。作么生。曰。恁么則不受歲也。師曰。城上已吹新歲角。牕前猶點舊年燈。曰。如何是舊年燈。師曰。臘月三十日。

泉州招慶院省僜凈修禪師

初參保福。福一日入大殿睹佛像。乃舉手。問師曰。佛恁么意作么生。師曰。和尚也是橫身。福曰。一撅我自收取。師曰。和尚非唯橫身。福然之。后住招慶。開堂升座。良久乃曰。大眾。向後到處遇道伴。作么生舉似他。若有人舉得。試對眾舉看。若舉得。免孤負上祖。亦免埋沒後來。古人道。通心君子。文外相見。還有這個人么。況是曹溪門下子孫。合作么生理論。合作么生提唱。僧問。如何得不傷於己。不負於人。師曰。莫屈著汝這問么。曰。恁么上來已蒙師指也。師曰。汝又屈著我作么。問。當鋒一句。請師道。師曰。嗄。僧再問。師曰。瞌睡漢。問。僧近離甚處。曰。報恩。師曰。僧堂大小。曰。和尚試道看。師曰。何不待問。問。學人全身不會。請師指示。師曰。還解笑得么。乃曰。叢林先達者。不敢相觸忤。若是初心後學。未信直須信取。未省直須省取。不用掠虛。諸人本分

【現代漢語翻譯】 現代漢語譯本 時。未審祖宗如何示人。（未審：不知道；祖宗：指禪宗的傳承；示人：教導他人） 師曰。一代時教已有人問了也。（一代時教：指一代的佛教教義） 曰。和尚如何示人。（和尚：對僧人的尊稱） 師曰。惆悵庭前紅莧樹。年年生葉不生花。 問。故歲已去。新歲到來。還有不受歲者也無。（歲：年齡，這裡引申為世俗的束縛） 師曰。作么生。（作么生：怎麼辦，怎麼做） 曰。恁么則不受歲也。（恁么：這樣） 師曰。城上已吹新歲角。牕前猶點舊年燈。 曰。如何是舊年燈。 師曰。臘月三十日。

泉州招慶院省僜凈修禪師

初參保福。（初參：初次參訪；保福：禪師名號）福一日入大殿睹佛像。乃舉手。問師曰。佛恁么意作么生。（恁么意：這樣的意思） 師曰。和尚也是橫身。（橫身：指佛像的姿勢，也指一種姿態） 福曰。一撅我自收取。（一撅：一下，指承擔責任） 師曰。和尚非唯橫身。福然之。（然之：認可）后住招慶。（住：主持；招慶：寺廟名）開堂升座。（開堂升座：開始講法）良久乃曰。大眾。向後到處遇道伴。作么生舉似他。（道伴：志同道合的修行者；舉似：告訴）若有人舉得。試對眾舉看。若舉得。免孤負上祖。亦免埋沒後來。（上祖：指禪宗的祖師）古人道。通心君子。文外相見。還有這個人么。況是曹溪門下子孫。合作么生理論。合作么生提唱。（曹溪：指六祖慧能；提唱：弘揚佛法） 僧問。如何得不傷於己。不負於人。 師曰。莫屈著汝這問么。（屈著：冤枉） 曰。恁么上來已蒙師指也。（蒙師指：得到師父的指點） 師曰。汝又屈著我作么。 問。當鋒一句。請師道。（當鋒一句：關鍵的一句話） 師曰。嗄。 僧再問。師曰。瞌睡漢。 問。僧近離甚處。 曰。報恩。（報恩：寺廟名） 師曰。僧堂大小。 曰。和尚試道看。 師曰。何不待問。 問。學人全身不會。請師指示。（學人：學習的人，指僧人） 師曰。還解笑得么。 乃曰。叢林先達者。不敢相觸忤。（叢林：指寺廟；先達者：前輩）若是初心後學。未信直須信取。未省直須省取。不用掠虛。（初心後學：剛開始學習的人；掠虛：虛假）諸人本分。（本分：本來的面目）

【English Translation】 English version At that time. I don't know how the ancestors instructed people. The master said, 'The teachings of this era have already been questioned.' (ancestors: refers to the lineage of Zen Buddhism; instruct people: to teach others) Said, 'How does the master instruct people?' (master: a respectful term for monks) The master said, 'Regretfully, the red amaranth tree in front of the courtyard produces leaves every year but does not bloom.' Asked, 'The old year has passed, and the new year has arrived. Is there anyone who is not subject to the year?' (year: age, here extended to mean worldly constraints) The master said, 'What to do?' (What to do: What should be done?) Said, 'Then one is not subject to the year.' (Then: In that case) The master said, 'The new year horn has already been blown on the city wall, and the old year's lamp is still lit in front of the window.' Said, 'What is the old year's lamp?' The master said, 'The thirtieth day of the twelfth lunar month.'

Zen Master Shengdeng Jingxiu of Zhaoqing Monastery in Quanzhou

Initially visited Baofu. (Initially visited: first visit; Baofu: Zen master's name) One day, Fu entered the main hall and saw the Buddha statue. Then he raised his hand and asked the master, 'What does the Buddha mean by this?' (mean by this: what is the meaning of this) The master said, 'The master is also lying horizontally.' (lying horizontally: refers to the posture of the Buddha statue, also refers to a posture) Fu said, 'I will take the responsibility myself.' (take the responsibility: to bear the responsibility) The master said, 'The master is not only lying horizontally.' Fu agreed. Later, he resided at Zhaoqing. (resided: presided over; Zhaoqing: name of the monastery) He opened the hall and ascended the seat. (opened the hall and ascended the seat: began to preach the Dharma) After a long time, he said, 'Everyone, in the future, when you meet fellow practitioners everywhere, how will you tell them? (fellow practitioners: like-minded practitioners; tell them: to tell) If anyone can say it, try to say it to the crowd. If you can say it, you will avoid disappointing the ancestors and burying the future. (ancestors: refers to the ancestors of Zen Buddhism) The ancients said, 'Gentlemen with understanding hearts meet outside the words.' Is there such a person? Moreover, as descendants of Caoxi, how should we discuss and promote the Dharma?' (Caoxi: refers to the Sixth Patriarch Huineng; promote the Dharma: to promote Buddhism) A monk asked, 'How can one avoid harming oneself and failing others?' The master said, 'Don't wrong this question of yours?' (wrong: to wrong) Said, 'In this way, I have already received the master's guidance.' (received the master's guidance: to receive the master's guidance) The master said, 'Then you are wronging me again.' Asked, 'Please, master, say the one sentence at the forefront.' (one sentence at the forefront: the key sentence) The master said, 'Ah.' The monk asked again. The master said, 'Sleepyhead.' Asked, 'Where did the monk recently leave from?' Said, 'Baoren.' (Baoren: name of the monastery) The master said, 'How big is the monks' hall?' Said, 'Master, please say it.' The master said, 'Why not wait to be asked?' Asked, 'This student does not understand at all. Please, master, instruct me.' (student: a person who is learning, refers to a monk) The master said, 'Can you still laugh?' Then he said, 'The elders in the monastery dare not offend each other. (monastery: refers to the temple; elders: predecessors) If you are a beginner, you must believe it if you don't believe it, and you must understand it if you don't understand it. Don't be false. (beginner: a person who is just starting to learn; be false: false) Everyone's original nature.' (original nature: the original face)

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去處。未有一時不顯露。未有一物解蓋覆得。如今若要知。不用移絲髮地。不用少許工夫。但向博地凡夫位中承當取。豈不省心力。既能省得。便與諸佛齊肩。依而行之。緣此事是個白凈去處。今日須得白凈身心合他始得。自然合古合今。脫生離死。古人云。識心達本。解無為法。方號沙門。如今諸官大眾。各須體取好。莫全推過師僧分上。佛法平等。上至諸佛。下至一切。共同此事。既然如此。誰有誰無。王事之外。亦須努力。適來說如許多般。蓋不得已而已。莫道從上宗門。合恁么語話。祇如從上宗門。合作么生。還相悉么。若有人相悉。山僧今日雪得去也。久立。大眾珍重。示坐禪方便頌曰。四威儀內坐為先。澄濾身心漸坦然。瞥爾有緣隨濁界。當須莫續是天年。修持祇學從功路。至理寧論在那邊。一切時中常管帶。因緣相湊豁通玄。示執坐禪者曰。大道分明絕點塵。何須長坐始相親。遇緣儻解無非是。處憒那能有故新。散誕肯齊支遁侶。逍遙曷與慧休鄰。或游泉石或阛阓。可謂煙霞物外人。

福州康山契穩法寶禪師

初開堂。僧問。威音王佛已后。次第相承。未審師今一會法嗣何方。師曰。像骨舉手。龍溪點頭。問。圓明湛寂非師意。學人因底卻無明。師曰。辨得也未。曰。恁么則識性無根去也

【現代漢語翻譯】 現代漢語譯本：

去處（歸宿）。沒有一時不顯露的。沒有一物可以遮蓋。如今若想知道，不用移動一絲一毫的地方，不用花費少許工夫，只要在博地凡夫（指普通人）的地位中承擔起來，豈不是省心省力？既然能夠省得，便與諸佛平起平坐。依照這個去做，因為這件事是個清凈的地方，今日必須以清凈的身心與它相合才能達到。自然就能契合古今，脫離生死。古人說：『認識心性，通達根本，理解無為之法，才可稱為沙門（出家人）。』如今各位官人大眾，各自都要好好體會，不要全都推給師僧（僧人）的份上。佛法平等，上至諸佛，下至一切眾生，共同參與此事。既然如此，誰有誰無呢？在王事之外，也須努力修行。剛才說了這麼多，實在是不得已。不要說從上宗門（禪宗）就應該這樣說話。比如從上宗門，應該怎麼做呢？還相互瞭解嗎？如果有人瞭解，山僧（我）今天就可以洗雪罪名了。久站了，各位珍重。示坐禪方便頌說：四威儀（行住坐臥）中以坐為先，澄澈過濾身心，漸漸坦然。一旦有緣分隨著濁世，必須不要延續，這就是天年。修持只學從功利道路，至高道理哪裡能在那邊談論。一切時中常常管束自己，因緣相湊就能豁然通玄。示執著坐禪的人說：大道分明，沒有一點塵埃，何須長久坐禪才相親近。遇到因緣如果能理解，沒有不是道的。處在喧鬧中哪裡會有故舊新知。散漫不羈可以與支遁（東晉名士）為伍，逍遙自在可以與慧休（唐代高僧）為鄰。或遊玩于泉石之間，或出入於市井之中，可謂是煙霞之外的世外之人。

福州康山契穩法寶禪師

初次開堂說法。有僧人問：威音王佛（過去佛）之後，次第相承，不知道師父今天這一會的法嗣是哪一方的？師父說：象骨（人名）舉手，龍溪（地名）點頭。問：圓明湛寂（指佛性）不是師父的意，學人因為什麼卻有無明（煩惱）？師父說：辨別清楚了嗎？僧人說：這樣說來，識性（認識的本性）就沒有根了。

【English Translation】 English version:

The place to go (destination). There is no moment when it is not revealed. There is nothing that can cover it. Now, if you want to know, you don't need to move a hair's breadth, you don't need to spend a little effort, just take it up in the position of an ordinary person, wouldn't that save effort? Since you can save it, you are on par with all the Buddhas. Follow this, because this matter is a pure place, today you must have a pure body and mind to match it. Naturally, it will fit the past and the present, and escape birth and death. The ancients said: 'Recognizing the mind and reaching the root, understanding the unconditioned Dharma, can be called a Shramana (monk).' Now, all of you officials and the public, each must understand it well, don't push it all to the monks. The Buddha-dharma is equal, from the Buddhas above to all beings below, all participate in this matter together. Since this is the case, who has it and who doesn't? Outside of the affairs of the king, you must also work hard. I just said so much, it was really unavoidable. Don't say that the Zen school from above should speak like this. For example, what should the Zen school from above do? Do you understand each other? If someone understands, this mountain monk (I) can clear my name today. I have been standing for a long time, everyone take care. A verse on the convenience of Zazen (seated meditation) says: Among the four dignities (walking, standing, sitting, and lying), sitting comes first, clarifying and filtering the body and mind, gradually becoming calm. Once there is a connection with the turbid world, you must not continue it, this is the natural lifespan. Cultivation only learns from the path of merit, how can the ultimate truth be discussed there? Always manage yourself at all times, when causes and conditions come together, you can suddenly understand the profound. Showing to those who are attached to Zazen: The Great Way is clear, without a speck of dust, why do you need to sit for a long time to be close to it. If you can understand when you encounter conditions, there is nothing that is not the Way. Being unrestrained can be compared to the companions of Zhi Dun (a famous scholar of the Eastern Jin Dynasty), and being carefree can be compared to Hui Xiu (a high monk of the Tang Dynasty). Whether you are playing among the springs and rocks, or going in and out of the market, you can be called a person outside the world of smoke and clouds.

Chan Master Qiwen Fabao of Kangshan, Fuzhou

At his first opening of the Dharma hall, a monk asked: After the Buddha Weiyin Wang (a past Buddha), there is a successive inheritance, I don't know which direction the Dharma heirs of this assembly of the master are from today? The master said: Xianggu (a person's name) raised his hand, and Longxi (a place name) nodded. Asked: Perfect and still silence (referring to Buddha-nature) is not the master's intention, why does the student have ignorance (afflictions)? The master said: Have you distinguished it clearly? The monk said: In that case, the nature of consciousness (the nature of knowing) has no root.

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。師曰。隔靴搔癢。

泉州西明院琛禪師

僧問。如何是和尚家風。師曰。竹箸瓦碗。曰。忽遇上客來時。如何祇待。師曰。黃齏倉米飯。問。如何是祖師西來意。師曰。問取露柱看。

鼓山晏國師法嗣

杭州天竺子儀心印水月禪師

溫州樂清陳氏子。初遊方謁鼓山。問曰。子儀三千里外遠投法席。今日非時上來。乞師非時答話。山曰。不可鈍置仁者。師曰。省力處如何。山曰。汝何費力。師於此有省。后回浙中。錢忠懿王命開法于羅漢光福二道場。上堂。久立大眾更待甚麼。不辭展拓。卻恐誤于禪德。轉迷歸路。時寒。珍重。僧問。如何是從上來事。師曰。住。曰。如何薦。師曰。可惜龍頭。翻成蛇尾。有僧禮拜起。將問話。師曰。如何且置。僧乃問。祇如興聖之子。還有相親分也無。師曰。祇待局終。不知柯爛。問。如何是維摩默。師曰。謗。曰。文殊因何贊。師曰。同案領過。曰。維摩又如何。師曰。頭上三尺巾。手裡一枝拂。問。如何是諸佛出身處。師曰。大洋海里一星火。曰。學人不會。師曰。燒盡魚龍。問。丹霞燒木佛。意旨如何。師曰。寒即圍爐向猛火。曰。還有過也無。師曰。熱即竹林溪畔坐。問。如何是法界義宗。師曰。九月九日浙江潮。問。諸餘即不問。如何是

【現代漢語翻譯】 師父說：『這是隔靴搔癢。』（比喻說話或做事沒有抓住要點，不解決實際問題）

泉州西明院琛禪師

有僧人問：『什麼是和尚的家風？』 禪師說：『竹筷瓦碗。』 僧人說：『如果遇到貴客來訪，該如何招待？』 禪師說：『黃醬醃菜配糙米飯。』 有人問：『什麼是祖師西來意？』 禪師說：『去問問露柱（寺廟中的柱子）吧。』

鼓山晏國師法嗣

杭州天竺子儀心印水月禪師

（禪師是）溫州樂清陳氏之子。起初遊歷四方，拜謁鼓山。問道：『子儀從三千里之外遠道而來投奔法席，今日不合時宜地前來，懇請師父不合時宜地回答我的問題。』 鼓山禪師說：『不可怠慢仁者。』 禪師說：『如何才能省力呢？』 鼓山禪師說：『你又何必費力呢？』 禪師於此有所領悟。 之後回到浙中，錢忠懿王命令他在羅漢光福兩處道場開壇講法。 （禪師）上堂說法：『久站各位，還在等待什麼？ 我不辭辛勞地展開演說，卻恐怕耽誤了各位禪德，讓你們在歸途上更加迷茫。 天氣寒冷，請各位珍重。』 有僧人問：『什麼是從上來事？』 禪師說：『住！』 僧人說：『如何才能領會？』 禪師說：『可惜龍頭，反而變成了蛇尾。』 有僧人禮拜起身，將要提問。 禪師說：『如何且先放下。』 僧人於是問道：『像興聖的兒子，還有相親的緣分嗎？』 禪師說：『只等待棋局終了，卻不知棋子的把已經腐爛。』 問：『什麼是維摩默？』 禪師說：『誹謗。』 問：『文殊菩薩為何讚歎？』 禪師說：『一同承擔罪責。』 問：『維摩居士又如何呢？』 禪師說：『頭上戴著三尺高的頭巾，手裡拿著一枝拂塵。』 問：『什麼是諸佛出身處？』 禪師說：『大洋海里的一點星火。』 僧人說：『學人不能領會。』 禪師說：『燒盡魚龍。』 問：『丹霞燒木佛，意旨如何？』 禪師說：『寒冷時就圍著爐子向著猛火。』 僧人說：『還有過失嗎？』 禪師說：『炎熱時就在竹林溪畔坐著。』 問：『什麼是法界義宗？』 禪師說：『九月九日浙江潮。』 問：『其他的暫且不問，如何是……』

【English Translation】 The master said, 'It's like scratching an itch from outside your boots.' (meaning: missing the point, not addressing the real issue)

Chan Master Chen of Ximing Temple in Quanzhou

A monk asked, 'What is the family style of the abbot?' The master said, 'Bamboo chopsticks and earthenware bowls.' The monk said, 'If a distinguished guest arrives, how should we treat them?' The master said, 'Yellow pickled vegetables and coarse rice.' Someone asked, 'What is the meaning of Bodhidharma's (Zushi) coming from the West?' The master said, 'Go ask the pillar.'

Lineage of National Teacher An of Gushan

Chan Master Shuiyue Xinyin Ziyi of Tianzhu Temple in Hangzhou

(The Chan master was) a son of the Chen family from Yueqing, Wenzhou. Initially, he traveled around and visited Gushan. He asked, 'Ziyi has come from three thousand miles away to seek refuge at your Dharma seat. Today, I come at an inopportune time, and I beg the master to answer my question at an inopportune time.' The Gushan Chan master said, 'We must not neglect the benevolent one.' The Chan master said, 'How can I save effort?' The Gushan Chan master said, 'Why do you need to exert effort?' The Chan master had an awakening at this point. Later, he returned to Zhejiang, and King Zhongyi of Qian ordered him to open the Dharma at the two monasteries of Luohan and Guangfu. (The Chan master) ascended the Dharma seat and said, 'Standing here for so long, what are you all waiting for? I do not hesitate to expound, but I fear that I will mislead you, virtuous practitioners, and make you more lost on your way home. It is cold, please take care.' A monk asked, 'What is the matter from the very beginning?' The master said, 'Stop!' The monk said, 'How can I realize it?' The master said, 'It's a pity that a dragon's head has turned into a snake's tail.' A monk bowed and stood up, about to ask a question. The master said, 'How about putting it aside for now?' The monk then asked, 'Like the son of Xingsheng, is there still a chance for kinship?' The master said, 'Only waiting for the end of the game, not knowing that the handle of the chess piece has rotted.' Asked, 'What is Vimalakirti's (Weimo) silence?' The master said, 'Slander.' Asked, 'Why did Manjushri (Wenshu) praise it?' The master said, 'Bearing the responsibility together.' Asked, 'What about Vimalakirti then?' The master said, 'Wearing a three-foot-high turban on his head and holding a duster in his hand.' Asked, 'What is the birthplace of all Buddhas?' The master said, 'A spark of fire in the vast ocean.' The monk said, 'The student does not understand.' The master said, 'Burning all the fish and dragons.' Asked, 'What is the meaning of Danxia burning the wooden Buddha?' The master said, 'When it's cold, surround the stove and face the raging fire.' The monk said, 'Is there still fault?' The master said, 'When it's hot, sit by the bamboo forest stream.' Asked, 'What is the meaning of the Dharmadhatu (Fajie)?' The master said, 'The Zhejiang tide on the ninth day of the ninth month.' Asked, 'I won't ask about the others, what is...'

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光福門下超毗盧越釋迦底人。師曰。諸餘奉納。曰。恁么則平生慶幸去也。師曰。慶幸事作么生。僧罔措。師便喝。將下堂。僧問。下堂一句。乞師分付。師曰。攜履已歸西國去。此山空有老猿啼。問。鼓山有掣鼓奪旗之說。師且如何。師曰。敗將不忍誅。曰。或遇良將又如何。師曰。念子孤魂。賜汝三奠。問。世尊入滅。當歸何所。師曰。鶴林空變色。真歸無所歸。曰。未審必定何之。師曰。朱實殞勁風。繁英落素秋。曰。我師將來複歸何所。師曰。子今欲識吾歸處。東西南北柳成絲。問。如何修行。即得與道相應。師曰。高卷吟中箔。濃煎睡后茶。

建州白雲智作真寂禪師

永真朱氏子。容若梵僧。禮鼓山披剃。一日。鼓山上堂。召大眾。眾皆回眸。山披襟示之。眾罔措。唯師朗悟厥旨。入室印證。又參次。山召曰。近前來。師近前。山曰。南泉喚院主意作么生。師斂手端容。退身而立。山莞然奇之。住后。上堂。還有人向宗乘中致得一問來么。待山僧向宗乘中答。時有僧出禮拜。師便歸方丈。問。如何是枯木里龍吟。師曰。火里蓮生。曰。如何是髑髏里眼睛。師曰。泥牛入海。問。如何是主中主。師曰。汝還具眼么。曰。恁么則學人歸堂去也。師曰。猢猻入布袋。問。如何是延平津。師曰。萬古水

【現代漢語翻譯】 現代漢語譯本： 僧人：光福門下拜見超毗盧越（超越毗盧遮那佛）釋迦底（釋迦牟尼佛的化身）之人。 禪師：你們其餘人供奉了什麼？ 僧人：這樣說來，我平生都感到慶幸啊。 禪師：慶幸的事情是怎麼產生的？ 僧人無言以對。 禪師隨即大喝一聲，準備下禪堂。 僧人問：請禪師開示下禪堂這一句的真意。 禪師：他已經穿著鞋子回到西國去了，此山只剩下老猿在空自啼叫。 僧人問：聽說鼓山有『掣鼓奪旗』的說法，禪師您怎麼看？ 禪師：戰敗的將領不忍心殺戮。 僧人：如果遇到優秀的將領又該如何？ 禪師：可憐你的孤魂，賜予你三次祭奠。 僧人問：世尊（釋迦牟尼佛）入滅后，應當歸向何處？ 禪師：鶴林（釋迦牟尼佛入滅之地）空自變色，真性歸於無所歸。 僧人：不知究竟歸向何處？ 禪師：紅色的果實被強風吹落，繁盛的花朵在蕭瑟的秋天凋零。 僧人：我的老師將來又將歸向何處？ 禪師：你現在想知道我歸向何處嗎？東西南北，柳樹成絲。 僧人問：如何修行才能與道相應？ 禪師：高高捲起吟詩的簾子，睡醒后濃濃地煎茶。

建州白雲智作真寂禪師

永真朱氏之子，容貌像梵僧，在鼓山剃度出家。一天，鼓山禪師上堂說法，召集大眾，大眾都回頭看他。鼓山禪師敞開衣襟給他們看，大眾不知所措，只有智作禪師領悟了其中的旨意，進入禪房得到印證。又有一次，鼓山禪師召喚說：『近前來。』智作禪師走近前。鼓山禪師說：『南泉（禪師名）喚院主（寺院主管）是什麼意思？』智作禪師收斂雙手，端正容貌，退身站立。鼓山禪師莞爾一笑，認為他很奇特。智作禪師住持寺院后，上堂說法：『還有人能從宗乘（佛教宗旨）中提出一個問題嗎？我將從宗乘中回答。』當時有個僧人出來禮拜，智作禪師便回到方丈室。 僧人問：什麼是枯木里龍吟？ 禪師：火里蓮生。 僧人問：什麼是髑髏（頭骨）里眼睛？ 禪師：泥牛入海。 僧人問：什麼是主中主？ 禪師：你還長著眼睛嗎？ 僧人：這樣說來，學人（學生）告退回禪堂了。 禪師：猢猻（猴子）入布袋。 僧人問：什麼是延平津？ 禪師：萬古水。

English version: Monk: A disciple from Guangfu Temple pays respect to the one who transcends Vairocana (the cosmic Buddha) and is the embodiment of Shakyamuni (the historical Buddha). Zen Master: What offerings do the rest of you bring? Monk: In that case, I am fortunate for my entire life. Zen Master: How does this 'fortunate' matter arise? The monk was at a loss for words. The Zen Master then shouted and was about to leave the hall. Monk: I beg the Master to impart the meaning of 'leaving the hall'. Zen Master: He has already returned to the Western Land wearing his shoes; this mountain is left with only old apes crying in vain. Monk: It is said that Gushan (Drum Mountain) has the saying of 'snatching the drum and seizing the flag'. What does the Master think of this? Zen Master: A defeated general cannot bear to be executed. Monk: What if a good general is encountered? Zen Master: Pity your lonely soul; I will grant you three libations. Monk: After the World Honored One (Shakyamuni Buddha) enters Nirvana, where should he return? Zen Master: The Crane Grove (where Shakyamuni Buddha entered Nirvana) changes color in vain; the true nature returns to nowhere. Monk: I don't know where it will definitely return to? Zen Master: Red fruits fall in the strong wind; luxuriant blossoms wither in the bleak autumn. Monk: Where will my teacher return to in the future? Zen Master: Do you want to know where I will return to now? To the east, west, south, and north, the willows become silk. Monk: How should one cultivate to be in accordance with the Dao (the Way)? Zen Master: Raise high the curtain for poetry; brew strong tea after sleep.

Zen Master Zhizuo Zhenji of Baiyun Temple in Jianzhou

He was the son of the Zhu family of Yongzhen, with the appearance of a Brahman monk. He was tonsured at Gushan. One day, the Zen Master of Gushan ascended the hall and summoned the assembly. The assembly all turned to look. The Zen Master of Gushan opened his robe to show them. The assembly was at a loss, but only Zen Master Zhizuo understood the meaning and entered the room to be certified. Another time, the Zen Master of Gushan summoned him, saying, 'Come closer.' Zen Master Zhizuo approached. The Zen Master of Gushan said, 'What did Nanquan (a Zen master's name) mean by calling the abbot (the head of the monastery)?' Zen Master Zhizuo folded his hands, composed his appearance, and stepped back to stand. The Zen Master of Gushan smiled and found him remarkable. After Zen Master Zhizuo became the abbot, he ascended the hall and said, 'Is there anyone who can ask a question from the perspective of the Zongcheng (the Buddhist doctrine)? I will answer from the perspective of the Zongcheng.' At that time, a monk came out to pay respects, and Zen Master Zhizuo returned to his abbot's room. Monk: What is the dragon's roar in a withered tree? Zen Master: A lotus flower grows in the fire. Monk: What are the eyes in a skull? Zen Master: A mud ox enters the sea. Monk: What is the master of masters? Zen Master: Do you still have eyes? Monk: In that case, this student will take his leave and return to the meditation hall. Zen Master: A monkey enters a cloth bag. Monk: What is Yanping Ford? Zen Master: The water of ten thousand ages.

【English Translation】 English version: Monk: A disciple from Guangfu Temple pays respect to the one who transcends Vairocana (the cosmic Buddha) and is the embodiment of Shakyamuni (the historical Buddha). Zen Master: What offerings do the rest of you bring? Monk: In that case, I am fortunate for my entire life. Zen Master: How does this 'fortunate' matter arise? The monk was at a loss for words. The Zen Master then shouted and was about to leave the hall. Monk: I beg the Master to impart the meaning of 'leaving the hall'. Zen Master: He has already returned to the Western Land wearing his shoes; this mountain is left with only old apes crying in vain. Monk: It is said that Gushan (Drum Mountain) has the saying of 'snatching the drum and seizing the flag'. What does the Master think of this? Zen Master: A defeated general cannot bear to be executed. Monk: What if a good general is encountered? Zen Master: Pity your lonely soul; I will grant you three libations. Monk: After the World Honored One (Shakyamuni Buddha) enters Nirvana, where should he return? Zen Master: The Crane Grove (where Shakyamuni Buddha entered Nirvana) changes color in vain; the true nature returns to nowhere. Monk: I don't know where it will definitely return to? Zen Master: Red fruits fall in the strong wind; luxuriant blossoms wither in the bleak autumn. Monk: Where will my teacher return to in the future? Zen Master: Do you want to know where I will return to now? To the east, west, south, and north, the willows become silk. Monk: How should one cultivate to be in accordance with the Dao (the Way)? Zen Master: Raise high the curtain for poetry; brew strong tea after sleep.

Zen Master Zhizuo Zhenji of Baiyun Temple in Jianzhou

He was the son of the Zhu family of Yongzhen, with the appearance of a Brahman monk. He was tonsured at Gushan. One day, the Zen Master of Gushan ascended the hall and summoned the assembly. The assembly all turned to look. The Zen Master of Gushan opened his robe to show them. The assembly was at a loss, but only Zen Master Zhizuo understood the meaning and entered the room to be certified. Another time, the Zen Master of Gushan summoned him, saying, 'Come closer.' Zen Master Zhizuo approached. The Zen Master of Gushan said, 'What did Nanquan (a Zen master's name) mean by calling the abbot (the head of the monastery)?' Zen Master Zhizuo folded his hands, composed his appearance, and stepped back to stand. The Zen Master of Gushan smiled and found him remarkable. After Zen Master Zhizuo became the abbot, he ascended the hall and said, 'Is there anyone who can ask a question from the perspective of the Zongcheng (the Buddhist doctrine)? I will answer from the perspective of the Zongcheng.' At that time, a monk came out to pay respects, and Zen Master Zhizuo returned to his abbot's room. Monk: What is the dragon's roar in a withered tree? Zen Master: A lotus flower grows in the fire. Monk: What are the eyes in a skull? Zen Master: A mud ox enters the sea. Monk: What is the master of masters? Zen Master: Do you still have eyes? Monk: In that case, this student will take his leave and return to the meditation hall. Zen Master: A monkey enters a cloth bag. Monk: What is Yanping Ford? Zen Master: The water of ten thousand ages.

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溶溶。曰。如何是延平劍。師曰。速須退步。曰。未審津與劍是同是異。師曰。可惜許。次遷奉先。僧問。如何是奉先境。師曰。一任觀看。曰。如何是境中人。師曰。莫無禮。問。如何是奉先家風。師曰。即今在甚麼處。曰。恁么則大眾有賴也。師曰。干汝甚麼事。問。如何是為人一句。師曰。不是奉先道不得。

鼓山智嚴了覺禪師

上堂。多言復多語。由來反相誤。珍重。僧問。石門之句即不問。請師方便示來機。師曰。問取露柱。問。國王出世三邊靜。法王出世有何恩。師曰。還會么。曰。幸遇明朝輒伸呈獻。師曰。吐卻著。曰。若不禮拜。幾成無孔鐵錘。師曰。何異無孔鐵錘。

福州龍山智嵩妙虛禪師

上堂。幸自分明。須作這個節目。作么到這裡便成節目。便成增語。便成塵玷。未有如許多事時作么生。僧問。古佛化導。今祖重興。人天輻輳于禪庭。至理若為于開示。師曰。亦不敢孤負大眾。曰。恁么則人天不謬慇勤請。頓使凡心作佛心。師曰。仁者作么生。曰。退身禮拜。隨眾上下。師曰。我識得汝也。

泉州鳳凰山強禪師

僧問。燈傳鼓嶠。道化溫陵。不跨石門。請師通訊。師曰。若不是今日。攔胸撞出。曰。恁么則今日親聞師子吼。他時終作鳳凰兒。師曰。又

【現代漢語翻譯】 溶溶（人名）。問：『如何是延平劍（延平地方出產的劍）？』 師說：『速須退步。』 問：『未審津（渡口）與劍是同是異？』 師說：『可惜許。』 之後遷往奉先（地名）。僧人問：『如何是奉先境（奉先的境界）？』 師說：『一任觀看。』 問：『如何是境中人（境界中的人）？』 師說：『莫無禮。』 問：『如何是奉先家風（奉先的家風）？』 師說：『即今在甚麼處？』 問：『恁么則大眾有賴也。』 師說：『干汝甚麼事？』 問：『如何是為人一句（為人處世的關鍵一句）？』 師說：『不是奉先道不得。』

鼓山智嚴了覺禪師

上堂。多言復多語，由來反相誤。珍重。僧人問：『石門之句即不問，請師方便示來機。』 師說：『問取露柱。』 問：『國王出世三邊靜，法王出世有何恩？』 師說：『還會么？』 問：『幸遇明朝輒伸呈獻。』 師說：『吐卻著。』 問：『若不禮拜，幾成無孔鐵錘。』 師說：『何異無孔鐵錘？』

福州龍山智嵩妙虛禪師

上堂。幸自分明，須作這個節目。作么到這裡便成節目，便成增語，便成塵玷。未有如許多事時作么生。僧人問：『古佛化導，今祖重興，人天輻輳于禪庭，至理若為于開示？』 師說：『亦不敢孤負大眾。』 問：『恁么則人天不謬慇勤請，頓使凡心作佛心。』 師說：『仁者作么生？』 問：『退身禮拜，隨眾上下。』 師說：『我識得汝也。』

泉州鳳凰山強禪師

僧人問：『燈傳鼓嶠（鼓山），道化溫陵（泉州），不跨石門（石門山），請師通訊。』 師說：『若不是今日，攔胸撞出。』 問：『恁么則今日親聞師子吼，他時終作鳳凰兒。』 師說：『又』

【English Translation】 Rongrong (name). Asked: 'What is Yanping Sword (sword produced in Yanping)?' The master said: 'Quickly step back.' Asked: 'I don't know whether the Jin (ferry) and the sword are the same or different?' The master said: 'What a pity.' Later, he moved to Fengxian (place name). A monk asked: 'What is the realm of Fengxian (the boundary of Fengxian)?' The master said: 'Watch as you please.' Asked: 'What is the person in the realm (the person in the boundary)?' The master said: 'Don't be rude.' Asked: 'What is the family style of Fengxian (the family tradition of Fengxian)?' The master said: 'Where is it now?' Asked: 'Then the public has to rely on it.' The master said: 'What's it to you?' Asked: 'What is a sentence for being a person (the key sentence for being a person)?' The master said: 'It can't be said if it's not Fengxian.'

Zen Master Zhiyan Liaojue of Gushan

Ascending the hall. Many words and many languages, from the beginning, are mutually misleading. Take care. A monk asked: 'I won't ask about the sentence of Shimen, please show me the opportunity to come.' The master said: 'Ask the dew pillar.' Asked: 'When the king is born, the three sides are quiet, what is the grace of the Dharma king?' The master said: 'Do you understand?' Asked: 'Fortunately, I will present it tomorrow.' The master said: 'Spit it out.' Asked: 'If you don't worship, you will become a hammer without holes.' The master said: 'What is the difference from a hammer without holes?'

Zen Master Zhisong Miaoxu of Longshan, Fuzhou

Ascending the hall. Fortunately, I know it myself, I must make this program. Why does it become a program, become an increase, and become dust here? What to do when there are not so many things. A monk asked: 'The ancient Buddha guides, the present ancestor revives, people and gods gather in the Zen court, how can the supreme truth be revealed?' The master said: 'I dare not fail the public.' Asked: 'Then people and gods are not mistaken to ask diligently, and suddenly make the mortal heart a Buddha heart.' The master said: 'What do you do, benevolent?' Asked: 'Retreat and worship, follow the crowd up and down.' The master said: 'I know you.'

Zen Master Qiang of Fenghuang Mountain, Quanzhou

A monk asked: 'The lamp is passed on to Gujiao (Gushan), and the Tao transforms Wenling (Quanzhou). Without crossing Shimen (Shimen Mountain), please communicate with the master.' The master said: 'If it weren't for today, I would have rushed out.' Asked: 'Then today I personally heard the lion's roar, and in the future I will become a phoenix.' The master said: 'Again'

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向這裡涂污人。問。白浪滔天境。何人住太虛。師曰。靜夜思堯鼓。回頭聞舜琴。

福州龍山文義禪師

上堂。若舉宗乘。即院寂徑荒。若留委問。更待個甚麼。還有人委悉么。出來驗看。若無人委悉。且莫掠虛好。便下座。問。如何是人王。師曰。威風人盡懼。曰。如何是法王。師曰。一句令當行。曰。二王還分不分。師曰。適來道甚麼。

福州鼓山智岳了宗禪師

本郡人也。初遊方至鄂州黃龍。問。久向黃龍。及乎到來。祇見赤斑蛇。龍曰。汝祇見赤斑蛇。且不識黃龍。師曰。如何是黃龍。龍曰。滔滔地。師曰。忽遇金翅鳥來又作么生。龍曰。性命難存。師曰。恁么則被他吞卻去也。龍曰。謝阇黎供養。師便禮拜。住后。上堂。我若全舉宗乘。汝向甚麼處領會。所以道古今常露。體用無妨。不勞久立。珍重。問。虛空還解作用也無。師拈起拄杖曰。這個師僧好打。僧無語。

襄州定慧禪師

僧問。如何是佛向上事。師曰。無人不驚。曰。學人未委在。師曰。不妨難向。問。不借時機用。如何話祖宗。師曰。阇黎還具慚愧么。僧便喝。師休去。

福州鼓山清諤宗曉禪師

僧問。亡僧遷化向甚麼處去也。師曰。時寒不出手。

金陵凈德院沖煦慧悟禪師

{ "translations": [ "現代漢語譯本：\n向這裡涂污人。問：白浪滔天境，何人住太虛？師說：靜夜思堯鼓，回頭聞舜琴。", "", "福州龍山文義禪師", "", "上堂：如果舉揚宗乘，那麼寺院就會寂靜，道路就會荒蕪。如果留下疑問，還要等待什麼呢？有人明白嗎？出來驗證看看。如果沒有人明白，就不要虛度光陰。說完便下座。問：如何是人王？師說：威風凜凜，人人都畏懼。問：如何是法王？師說：一句命令，立即執行。問：二王還分不分？師說：剛才說什麼？", "", "福州鼓山智岳了宗禪師", "", "本郡人。最初遊歷到鄂州黃龍。問：久仰黃龍，等到來時，只見赤斑蛇。龍說：你只見到赤斑蛇，卻不認識黃龍。師說：如何是黃龍？龍說：滔滔不絕地。師說：忽然遇到金翅鳥（Garuda，一種神鳥）來又怎麼辦？龍說：性命難保。師說：這樣就被它吞掉了。龍說：謝謝阇黎（Acharya，僧侶的尊稱）供養。師便禮拜。住持后，上堂：我如果完全舉揚宗乘，你們在哪裡領會？所以說古今常露，體用無礙。不勞大家久站，珍重。問：虛空還會起作用嗎？師拿起拄杖說：這個師僧（Shramana，出家人的通稱）該打。僧人無語。", "", "襄州定慧禪師", "", "僧人問：如何是佛向上事？師說：無人不驚。問：學人（學習的人）不明白。師說：不妨難以理解。問：不借時機用，如何談論祖宗？師說：阇黎（Acharya，僧侶的尊稱）還感到慚愧嗎？僧人便喝斥。師說：算了。", "", "福州鼓山清諤宗曉禪師", "", "僧人問：亡僧（去世的僧人）遷化（去世）到哪裡去了？師說：天冷不伸手。", "", "金陵凈德院沖煦慧悟禪師" ], "english_translations": [ "English version:\nDefiling people here. Asked: In the realm of滔滔白浪 (Tāotāo báilàng, surging white waves), who dwells in the 太虛 (tàixū, the great void)? The master said: 靜夜思堯鼓 (Jìng yè sī Yáogǔ, in the quiet night, think of Yao's drum),回頭聞舜琴 (huítóu wén Shùnqín, turning back, hear Shun's zither).", "", "Zen Master Wenyi of Longshan Temple, Fuzhou", "", "Ascending the hall: If we uphold the Zongcheng (宗乘, the essence of the sect), then the temple will be desolate and the path overgrown. If we leave questions, what are we waiting for? Does anyone understand? Come out and verify. If no one understands, then do not waste time. Then he descended from the seat. Asked: What is a 人王 (rénwáng, human king)? The master said: His majestic power is feared by all. Asked: What is a 法王 (fǎwáng, Dharma king)? The master said: One command is immediately carried out. Asked: Are the two kings separate or not? The master said: What did you say just now?", "", "Zen Master Zhiyue Liaozong of Gushan Temple, Fuzhou", "", "He was a native of this prefecture. He first traveled to Huanglong in Ezhou. Asked: I have long admired Huanglong, but when I arrived, I only saw a 赤斑蛇 (chìbān shé, red-spotted snake). The dragon said: You only see the red-spotted snake, but you do not recognize Huanglong. The master said: What is Huanglong? The dragon said:滔滔地 (Tāotāo 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滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕地,滔滔不絕

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福州和氏子。僧問。如何是大道。師曰。我無小徑。曰。如何是小徑。師曰。我不知大道。

金陵報恩院清護崇因妙行禪師

福州長樂陳氏子。六歲禮鼓山。披削於國師。言下發明。開堂日。僧問。諸佛出世。天花亂墜。和尚出世。有何祥瑞。師曰。昨日新雷發。今朝細雨飛。問。如何是諸佛玄旨。師曰。草鞋木履。開寶三年示寂。茶毗收舍利三百餘粒。並靈骨歸於建州雞足山臥云院建塔。

龍華照禪師法嗣

臺州瑞巖師進禪師

僧問。如何是瑞巖境。師曰。重重疊嶂南來遠。北向皇都咫尺間。曰。如何是境中人。師曰。萬里白雲朝瑞岳。微微細雨灑簾前。曰。未審如何親近此人。師曰。將謂阇黎親入室。元來猶隔萬重關。

臺州六通院志球禪師

僧問。全身佩劍時如何。師曰。落。曰。當者如何。師曰。熏天炙地。問。如何是六通境。師曰。滿目江山一任看。曰。如何是境中人。師曰。古今自去來。曰。離此二途。還有向上事也無。師曰。有。曰。如何是向上事。師曰。雲水千徒與萬徒。問。擁毳玄徒。請師指示。師曰。紅爐不墜雁門關。曰。如何是紅爐不墜雁門關。師曰。青霄豈吝眾人攀。曰。還有不知者也無。師曰。有。曰。如何是不知者。師曰。金榜上無名。

【現代漢語翻譯】 現代漢語譯本 福州和氏子。有僧人問道：『什麼是大道？』禪師說：『我沒有小路。』僧人問：『什麼是小路？』禪師說：『我不知道大道。』

金陵報恩院清護崇因妙行禪師

福州長樂陳氏子。六歲時在鼓山出家。由國師剃度。在言語間領悟佛法。開堂說法時，有僧人問道：『諸佛出世，天花紛紛墜落，和尚您出世，有什麼祥瑞？』禪師說：『昨天響起新的雷聲，今天飄灑著細雨。』僧人問：『什麼是諸佛的玄妙旨意？』禪師說：『草鞋木屐。』開寶三年圓寂，火化后得到三百多顆舍利（佛教聖物，通常是高僧火化后的遺留物），以及靈骨，被送回建州雞足山臥云院建塔供奉。

龍華照禪師法嗣

臺州瑞巖師進禪師

有僧人問道：『什麼是瑞巖的境界？』禪師說：『重重疊疊的山峰從南方遙遠的地方延伸而來，向北距離京城很近。』僧人問：『什麼是境界中的人？』禪師說：『萬里白雲朝著瑞岳飄去，微微細雨灑落在簾子前。』僧人問：『不知如何才能親近這個人？』禪師說：『還以為你親自進入了房間，原來還隔著萬重關卡。』

臺州六通院志球禪師

有僧人問道：『全身佩戴寶劍時如何？』禪師說：『落下。』僧人問：『抵擋的人如何？』禪師說：『氣勢熏天，熱力炙地。』僧人問：『什麼是六通的境界？』禪師說：『滿眼都是江山，任憑觀看。』僧人問：『什麼是境界中的人？』禪師說：『古往今來，自由來去。』僧人問：『離開這兩條路，還有向上提升的事情嗎？』禪師說：『有。』僧人問：『什麼是向上提升的事情？』禪師說：『雲遊四方的僧人成千上萬。』僧人問：『穿著黑色僧袍的僧人，請禪師您指示。』禪師說：『紅色的爐火不會墜落雁門關。』僧人問：『什麼是紅爐不墜雁門關？』禪師說：『青天難道吝嗇不讓眾人攀登嗎？』僧人問：『還有不知道的人嗎？』禪師說：『有。』僧人問：『什麼是不知者？』禪師說：『金榜上沒有名字。』

【English Translation】 English version A monk asked the Zen master from the He family of Fuzhou: 'What is the Great Path (大道)?' The master said, 'I have no small paths.' The monk asked, 'What are the small paths?' The master said, 'I do not know the Great Path.'

Zen Master Qinghu Chongyin Miaoxing of Bao'en Temple in Jinling

A son of the Chen family of Changle, Fuzhou. At the age of six, he paid respects at Gushan (鼓山). He was tonsured by the National Teacher (國師). He attained enlightenment upon hearing the words. On the day he opened the Dharma hall, a monk asked: 'When Buddhas appear in the world, heavenly flowers fall in disarray. When you, Master, appear in the world, what auspicious signs are there?' The master said, 'Yesterday, new thunder rumbled; this morning, fine rain flies.' The monk asked, 'What is the profound meaning of all Buddhas?' The master said, 'Straw sandals and wooden clogs.' He passed away in the third year of the Kaibao era. After cremation, more than three hundred relics (舍利, Buddhist sacred objects, usually remains after cremation of eminent monks) were collected, along with spiritual bones, and returned to Woyun Temple (臥云院) on Jizu Mountain (雞足山) in Jianzhou to build a pagoda.

Successor of Zen Master Zhaozhao of Longhua

Zen Master Shijin of Ruiyan in Taizhou

A monk asked, 'What is the realm of Ruiyan (瑞巖)?' The master said, 'Layers upon layers of peaks extend far from the south; northward, the imperial capital is just a short distance away.' The monk asked, 'What is the person within the realm?' The master said, 'Ten thousand miles of white clouds face Mount Rui (瑞岳) in the morning; a faint drizzle sprinkles before the curtain.' The monk asked, 'I don't know how to get close to this person.' The master said, 'I thought you had personally entered the room, but originally you are still separated by ten thousand layers of barriers.'

Zen Master Zhi Qiu of Liutong Temple in Taizhou

A monk asked, 'What is it like when one is fully armed with a sword?' The master said, 'Fall.' The monk asked, 'What about the one who resists?' The master said, 'Scorching the sky and burning the earth.' The monk asked, 'What is the realm of the Six Perfections (六通)?' The master said, 'The entire landscape is there for you to see.' The monk asked, 'What is the person within the realm?' The master said, 'Coming and going freely since ancient times.' The monk asked, 'Apart from these two paths, is there anything to strive for upwards?' The master said, 'Yes.' The monk asked, 'What is the matter of striving upwards?' The master said, 'Thousands upon thousands of wandering monks.' The monk asked, 'Clothed in dark robes, please instruct us, Master.' The master said, 'The red furnace will not fall from Yanmen Pass (雁門關).' The monk asked, 'What is the red furnace that does not fall from Yanmen Pass?' The master said, 'Does the blue sky begrudge anyone from climbing?' The monk asked, 'Are there still those who do not know?' The master said, 'Yes.' The monk asked, 'Who are those who do not know?' The master said, 'There is no name on the golden list.'

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問。如何是和尚家風。師曰。萬家明月朗。問。如何是第二月。師曰。山河大地。

杭州雲龍院歸禪師

僧問。久戰沙場。為甚麼功名不就。師曰。過在這邊。曰。還有升進處也無。師曰。冰消瓦解。

杭州功臣院道閑禪師

僧問。如何是功臣家風。師曰。俗人東畔立。僧眾在西邊。問。如何是學人自己。師曰。如汝與我。曰。恁么則無二去也。師曰。十萬八千。

福州報國院照禪師

上堂。我若全機。汝向甚麼處摸索。蓋為根器不等。便成不具慚愧。還委得么。如今與諸仁者作個入底門路。乃敲繩床兩下曰。還見么。還聞么。若見便見。若聞便聞。莫向意識里卜度。卻成妄想顛倒。無有出期。珍重。佛塔被雷霹。有問。祖佛塔廟為甚麼卻被雷霹。師曰。通天作用。曰。既是通天作用。為甚麼卻霹佛。師曰。作用何處見有佛。曰。爭奈狼藉何。師曰。見甚麼。

臺州白雲乃禪師

僧問。荊山有玉非為寶。囊里真金賜一言。師曰。我家本貧。曰。慈悲何在。師曰。空慚道者名。

翠巖參禪師法嗣

杭州龍冊寺子興明悟禪師

僧問。正位中還有人成佛否。師曰。誰是眾生。曰。若恁么則總成佛去也。師曰。還我正位來。曰。如何是正位。師曰。汝是

【現代漢語翻譯】 問：如何是和尚家風？（如何體現僧人的修行風格？） 師曰：萬家明月朗。（如同明月照亮萬戶人家。） 問：如何是第二月？（什麼是虛幻不實的？） 師曰：山河大地。（山河大地都是虛幻的。）

杭州雲龍院歸禪師

僧問：久戰沙場，為甚麼功名不就？（長期在戰場上征戰，為何不能成就功名？） 師曰：過在這邊。（問題出在你自身。） 曰：還有升進處也無？（還有進步的空間嗎？） 師曰：冰消瓦解。（徹底放下，才能進步。）

杭州功臣院道閑禪師

僧問：如何是功臣家風？（如何體現功臣的家風？） 師曰：俗人東畔立，僧眾在西邊。（世俗之人站在東邊，僧眾站在西邊，涇渭分明。） 問：如何是學人自己？（學人如何認識自己？） 師曰：如汝與我。（就像你和我一樣，當下即是。） 曰：恁么則無二去也？（這樣說來就沒有差別了嗎？） 師曰：十萬八千。（差別大了去了。）

福州報國院照禪師

上堂：我若全機，汝向甚麼處摸索？（如果我全部說透，你們還從哪裡去領悟？） 蓋為根器不等，便成不具慚愧。（因為每個人的根器不同，所以不能完全一樣，要懂得慚愧。） 還委得么？（明白了嗎？） 如今與諸仁者作個入底門路。（現在給大家指一條入門的道路。） 乃敲繩床兩下曰：還見么？還聞么？（敲擊禪床兩下說：看見了嗎？聽見了嗎？） 若見便見，若聞便聞。（看見就看見了，聽見就聽見了。） 莫向意識里卜度，卻成妄想顛倒，無有出期。（不要在意識里猜測，那樣只會變成妄想顛倒，沒有出頭之日。） 珍重。（請各位珍重。） 佛塔被雷霹。（佛塔被雷劈了。） 有問：祖佛塔廟為甚麼卻被雷霹？（祖師佛的塔廟為什麼會被雷劈？） 師曰：通天作用。（這是天道的執行。） 曰：既是通天作用，為甚麼卻霹佛？（既然是天道執行，為什麼劈佛？） 師曰：作用何處見有佛？（在天道執行中哪裡能看到佛？） 曰：爭奈狼藉何？（那一片狼藉又怎麼解釋？） 師曰：見甚麼？（你看到了什麼？）

臺州白雲乃禪師

僧問：荊山有玉非為寶，囊里真金賜一言。（荊山的玉不算寶，請賜予一句真金之言。） 師曰：我家本貧。（我家本來就很貧窮，沒有什麼可以給你的。） 曰：慈悲何在？（慈悲在哪裡？） 師曰：空慚道者名。（只是空有道者的名號，慚愧啊。）

翠巖參禪師法嗣

杭州龍冊寺子興明悟禪師

僧問：正位中還有人成佛否？（在正位中還有人能成佛嗎？） 師曰：誰是眾生？（誰是眾生？） 曰：若恁么則總成佛去也？（如果這樣說，那豈不是都成佛了？） 師曰：還我正位來。（把正位還給我。） 曰：如何是正位？（什麼是正位？） 師曰：汝是。（你就是。)

【English Translation】 Question: What is the family style of a monk? (How is a monk's practice style reflected?) Master said: Ten thousand families, the bright moon shines clearly. (Like the bright moon illuminating ten thousand households.) Question: What is the second moon? (What is illusory and unreal?) Master said: Mountains, rivers, and the great earth. (Mountains, rivers, and the great earth are all illusory.)

Zen Master Gui of Yunlong Temple, Hangzhou

Monk asked: After a long battle on the battlefield, why hasn't merit been achieved? (After fighting on the battlefield for a long time, why can't one achieve fame and success?) Master said: The fault lies on this side. (The problem lies within yourself.) Said: Is there still room for advancement? (Is there still room for improvement?) Master said: Ice melts and tiles disintegrate. (Only by completely letting go can one improve.)

Zen Master Daoxian of Gongchen Temple, Hangzhou

Monk asked: What is the family style of a meritorious official? (How is the family style of a meritorious official reflected?) Master said: Common people stand on the east side, monks stand on the west side. (Secular people stand on the east side, monks stand on the west side, clearly distinguished.) Question: What is the self of a learner? (How does a learner recognize themselves?) Master said: Like you and me. (Just like you and me, the present moment is it.) Said: Then there is no difference? (Does that mean there is no difference?) Master said: One hundred and eight thousand. (The difference is huge.)

Zen Master Zhao of Baoguo Temple, Fuzhou

Ascending the Dharma seat: If I were to fully explain it, where would you search? (If I were to explain everything completely, where would you go to understand?) Because the capacities are not equal, it becomes a lack of shame. (Because everyone's capacity is different, it cannot be exactly the same, and one must know shame.) Do you understand? (Do you understand?) Now, I will give you all an entry point. (Now I will give everyone a way to enter.) Then he knocked on the rope bed twice and said: Do you see it? Do you hear it? (He knocked on the Zen bed twice and said: Do you see it? Do you hear it?) If you see it, then see it; if you hear it, then hear it. (If you see it, then see it; if you hear it, then hear it.) Do not speculate in consciousness, but instead become delusional and inverted, with no hope of escape. (Do not speculate in consciousness, as that will only lead to delusion and inversion, with no hope of escape.) Treasure this. (Please cherish this.) The pagoda was struck by lightning. (The pagoda was struck by lightning.) Someone asked: Why was the ancestral Buddha's pagoda struck by lightning? (Why was the ancestral Buddha's pagoda struck by lightning?) Master said: The function of penetrating heaven. (This is the operation of the heavenly way.) Said: Since it is the function of penetrating heaven, why strike the Buddha? (Since it is the operation of the heavenly way, why strike the Buddha?) Master said: Where is the Buddha seen in the function? (Where can the Buddha be seen in the operation of the heavenly way?) Said: What about the mess? (How do you explain the mess?) Master said: What do you see? (What do you see?)

Zen Master Nai of Baiyun Temple, Taizhou

Monk asked: The jade of Jing Mountain is not a treasure, please bestow a word of true gold from your bag. (The jade of Jing Mountain is not a treasure, please bestow a word of true gold.) Master said: My family is originally poor. (My family is originally poor, there is nothing I can give you.) Said: Where is compassion? (Where is compassion?) Master said: I am ashamed to have the name of a Taoist. (I am ashamed to only have the name of a Taoist.)

Dharma Successor of Zen Master Cuiyan Can

Zen Master Zixing Mingwu of Longce Temple, Hangzhou

Monk asked: Can anyone attain Buddhahood in the correct position? (Can anyone attain Buddhahood in the correct position?) Master said: Who are sentient beings? (Who are sentient beings?) Said: If that's the case, then everyone will attain Buddhahood? (If that's the case, then wouldn't everyone attain Buddhahood?) Master said: Return the correct position to me. (Return the correct position to me.) Said: What is the correct position? (What is the correct position?) Master said: You are. (You are.)

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眾生。問。如何是無價珍。師曰。卞和空抱璞。曰。忽遇楚王。還進也無。師曰。凡聖相繼續。問。古人拈布毛意作么生。師曰。阇黎舉不全。曰。如何舉得全。師乃拈起袈裟。

溫州雲山佛㠗院知默禪師

僧問。如何是佛㠗家風。師曰。送客不離三步內。邀賓祇在草堂前。上堂。山僧如今看見諸上座。恁么行腳。吃辛吃苦。盤山涉澗。終不為觀看州縣。參尋名山勝蹟。莫非為此一大事。如今且要諸人。于本分參問中通個訊息來。雲山敢與證明。非但云山證明。乃至禪林佛剎亦與證明。還有么。若無。不如散去。便下座。

鏡清怤禪師法嗣

越州清化師訥禪師

僧問。十二時中如何得不疑惑去。師曰。好。曰。恁么則得遇于師去也。師曰。珍重。僧來禮拜。師曰。子亦善問。吾亦善答。曰。恁么則大眾久立。師曰。抑逼大眾作甚麼。問。去卻賞罰。如何是吹毛劍。師曰。錢塘江里好渡船。問。如何是西來意。師曰。可煞新鮮。

衢州南禪遇緣禪師

因有俗士謂之鐵腳。忽騎馬至。僧問。師既是鐵腳。為甚麼卻騎馬。師曰。腰帶不因遮腹痛。幞頭豈是御天寒。官人問師。和尚恁么後生。為甚麼卻為尊宿。師曰。千歲祇言朱頂鶴。朝生便是鳳凰兒。上堂。此個事得恁么難道。

【現代漢語翻譯】 現代漢語譯本 眾生問：『什麼是無價之珍？』 師父說：『卞和（人名，以獻美玉聞名）空自懷抱璞玉。』 （眾生）問：『如果忽然遇到楚王（古代君王），還要進獻嗎？』 師父說：『凡夫和聖人相續不斷。』 （眾生）問：『古人拈起布毛是什麼意思？』 師父說：『你舉得不完整。』 （眾生）問：『如何才能舉得完整？』 師父於是拿起袈裟。

溫州雲山佛㠗院知默禪師

僧人問：『什麼是佛㠗（寺院名）的家風？』 師父說：『送客不超過三步遠，迎接賓客就在草堂前。』 （知默禪師）上堂開示：『山僧我現在看到各位，這樣雲遊四方，吃苦受累，跋山涉水，終究不是爲了觀賞州縣風光，參訪名山勝蹟，莫非是爲了這一大事因緣。現在且要各位，在本分參問中通個訊息出來。雲山（禪師自稱）敢於為此證明。非但云山為此證明，乃至整個禪林佛剎也為此證明。還有人要問嗎？如果沒有，不如散去。』說完便下座。

鏡清怤禪師法嗣

越州清化師訥禪師

僧人問：『十二時辰中如何才能不疑惑？』 師父說：『好。』 （僧人）說：『這樣就能遇到師父了。』 師父說：『珍重。』 僧人前來禮拜。 師父說：『你問得好，我也答得好。』 （僧人）說：『這樣大眾就站立很久了。』 師父說：『逼迫大眾做什麼？』 （僧人）問：『去掉賞罰，什麼是吹毛劍？』 師父說：『錢塘江里有好渡船。』 （僧人）問：『什麼是西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？』 師父說：『非常新鮮。』

衢州南禪遇緣禪師

因為有俗人稱他為鐵腳（形容僧人四處雲遊），忽然騎馬來到。 僧人問：『師父既然是鐵腳，為什麼卻騎馬？』 師父說：『腰帶不是因為肚子疼才系的，幞頭（古代頭巾）難道是爲了抵禦天寒？』 官員問師父：『和尚你這麼年輕，為什麼卻成為尊宿（德高望重的僧人）？』 師父說：『千年以來只說朱頂鶴，早上生的就是鳳凰兒。』 （遇緣禪師）上堂開示：『這件事得來難道就這麼難嗎？』

【English Translation】 English version A sentient being asked: 'What is a priceless treasure?' The Master said: 'Bian He (a person famous for offering jade) vainly embraced the uncut jade.' The sentient being asked: 'If you suddenly encountered the King of Chu (an ancient ruler), would you still offer it?' The Master said: 'The mundane and the sacred continue without interruption.' The sentient being asked: 'What did the ancients mean by picking up a piece of cloth?' The Master said: 'You haven't grasped it completely.' The sentient being asked: 'How can I grasp it completely?' The Master then picked up his kasaya (monk's robe).

Zen Master Zhimuo of Yunshan Fochi Monastery in Wenzhou

A monk asked: 'What is the family style of Fochi (monastery name)?' The Master said: 'Seeing guests off within three steps, welcoming guests right in front of the thatched hut.' (Zen Master Zhimuo) ascended the Dharma hall and instructed: 'This mountain monk now sees all of you traveling around, enduring hardship, traversing mountains and streams, ultimately not to view the scenery of prefectures and counties, or to visit famous mountains and scenic spots, but rather for this great matter of cause and condition. Now, I want all of you to communicate a message from your fundamental questioning. Yunshan (the Master referring to himself) dares to vouch for it. Not only Yunshan vouches for it, but the entire Zen forest and Buddhist temples also vouch for it. Is there anyone else who wants to ask? If not, then let's disperse.' After speaking, he descended from the seat.

Dharma Successor of Zen Master Fu of Jingqing

Zen Master Shine of Qinghua Monastery in Yuezhou

A monk asked: 'How can one be without doubt in the twelve periods of the day?' The Master said: 'Good.' The monk said: 'Then I have the opportunity to meet the Master.' The Master said: 'Treasure it.' The monk came forward to bow. The Master said: 'You ask well, and I answer well.' The monk said: 'Then the assembly has been standing for a long time.' The Master said: 'Why oppress the assembly?' The monk asked: 'Removing rewards and punishments, what is the hair-splitting sword?' The Master said: 'There are good ferries in the Qiantang River.' The monk asked: 'What is the meaning of the Westward Journey (a Zen term referring to Bodhidharma's purpose in coming to China from the West)?' The Master said: 'Extremely fresh.'

Zen Master Yuyuan of Nanchang in Quzhou

Because a layman called him 'Iron Feet' (describing monks traveling everywhere), he suddenly arrived on horseback. A monk asked: 'Since the Master is Iron Feet, why are you riding a horse?' The Master said: 'The belt is not worn because of a stomach ache, and the turban (ancient head covering) is not to ward off the cold.' An official asked the Master: 'Venerable monk, you are so young, why have you become a respected elder (a monk of high virtue and reputation)?' The Master said: 'For a thousand years, people only talk about the red-crowned crane; a phoenix is born in the morning.' (Zen Master Yuyuan) ascended the Dharma hall and instructed: 'Is attaining this matter so difficult?'

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時有僧出曰。請師道。師曰。睦州溪苔。錦軍石耳。問。眾手淘金。誰是得者。師曰。溪畔披砂徒自困。家中有寶速須還。曰。恁么即始終不從人得去也。師曰。饒君便有擎山力。未免肩頭有擔胝。

福州資福院智遠禪師

福州人也。參鏡清。問。如何是諸佛出身處。清曰。大家要知。師曰。如斯則眾眼難瞞去也。清曰。理能縛豹。師因此發悟玄旨。住后。僧問。師唱誰家曲。宗風嗣阿誰。師曰。雪嶺峰前月。鏡湖波里明。問。諸佛出世。天雨四華。地搖六動。和尚今日有何祥瑞。師曰。一物不生全體露。目前光彩阿誰知。問。如何是直示一句。師曰。是甚麼。師乃曰。還會么。會去即今便了。不會塵沙算劫。祗據諸賢分上。古佛心源。明露現前。匝天遍地。森羅萬象。自己家風。佛與眾生本無差別。涅槃生死。幻化所為。性地真常。不勞修證。珍重。

衢州烏巨山儀晏開明禪師

吳興許氏子。于唐乾符三年將誕之夕。異香滿室。紅光如畫。光啟中隨父鎮信安。強為娶。師不願。遂遊歷諸方。機契鏡清。歸省父母。乃于郭南創別舍以遂師志。舍旁陳司徒廟有凜禪師像。師往瞻禮。失師所之。后郡守展祀祠下。見師入定於廟后叢竹間。蟻蠹其衣。敗葉沒䏶。或者云。是許鎮將之子也。自此三昧

【現代漢語翻譯】 現代漢語譯本： 當時有個僧人站出來說：『請老師開示。』老師說：『睦州（Muzhou，地名）的溪水長滿青苔，錦軍山（Jinjun Mountain，地名）出產石耳。』僧人問：『眾人一起淘金，誰是得到金子的人？』老師說：『在溪邊披沙淘金只是徒勞困頓，家中有寶應該趕快回歸。』僧人說：『這樣說來，始終無法從他人那裡得到啊。』老師說：『即使你有能擎起山的力量，也免不了肩膀上有擔子磨出的老繭。』

福州資福院智遠禪師

是福州人。參拜鏡清禪師（Jingqing，人名）。問道：『如何是諸佛出身之處？』鏡清禪師說：『大家都想知道。』智遠禪師說：『這樣說來，眾人的眼睛難以瞞過啊。』鏡清禪師說：『理能束縛住豹子。』智遠禪師因此領悟了玄妙的旨意。住持寺院后，有僧人問：『老師唱的是誰家的曲調？宗風傳承自誰？』智遠禪師說：『雪嶺峰前（Xueling Peak，地名）的月亮，鏡湖（Jing Lake，地名）波里的光明。』僧人問：『諸佛出世時，天上降下四種花，大地發生六種震動，和尚今天有什麼祥瑞？』智遠禪師說：『一物不生，全體顯露，眼前的光彩有誰知道？』僧人問：『如何是直指人心的一句話？』智遠禪師說：『是什麼？』禪師於是說：『會了嗎？會了當下就了結，不會的話，就算經歷塵沙劫數也無法了結。只說諸位賢者的份上，古佛的心源，明白地顯露在眼前，遍佈天地，森羅萬象，都是自己家裡的風光。佛與眾生本來就沒有差別，涅槃（Nirvana，佛教概念，指解脫）和生死，都是幻化所為，自性之地真實恒常，不需要修行和證悟。珍重。』

衢州烏巨山儀晏開明禪師

是吳興（Wuxing，地名）許氏的兒子。在唐朝乾符三年將要出生的時候，奇異的香味充滿房間，紅光如同圖畫。光啟年間跟隨父親鎮守信安（Xinan，地名）。父母強行為他娶妻，禪師不願意，於是遊歷四方，與鏡清禪師（Jingqing，人名）的機緣相合。回家探望父母，於是在城郭南面建立別舍來成全禪師的志向。別舍旁邊陳司徒廟（Chen Situ Temple，地名）里有凜禪師（Lin，人名）的畫像，禪師前去瞻仰禮拜，凜禪師不知去向。後來郡守在祠下祭祀，看見禪師在廟后的竹林間入定，螞蟻蛀蝕了他的衣服，腐敗的樹葉淹沒了他的腳踝。有人說，這是許鎮將的兒子。從此禪師就在三昧（Samadhi，佛教概念，指禪定）中。

【English Translation】 English version: At that time, a monk came forward and said, 'Please, Master, give us instruction.' The Master said, 'The stream moss of Muzhou (place name) and the rock ears of Jinjun Mountain (place name).' The monk asked, 'When everyone is panning for gold, who is the one who gets it?' The Master said, 'Panning sand by the stream only leads to exhaustion. If you have treasure at home, you should quickly return to it.' The monk said, 'In that case, one can never obtain it from others.' The Master said, 'Even if you have the strength to lift a mountain, you cannot avoid having calluses on your shoulders from carrying burdens.'

Zen Master Zhiyuan of Zifu Temple in Fuzhou

He was a native of Fuzhou. He visited Jingqing (person's name) and asked, 'What is the birthplace of all Buddhas?' Jingqing said, 'Everyone wants to know.' Zhiyuan said, 'In that case, it is difficult to deceive the eyes of the masses.' Jingqing said, 'Reason can bind a leopard.' Thereupon, Zhiyuan awakened to the profound meaning. After residing at the temple, a monk asked, 'Whose tune does the Master sing? Whose lineage of Zen does he inherit?' Zhiyuan said, 'The moon before Snow Mountain Peak (place name), the brightness in the waves of Mirror Lake (place name).' The monk asked, 'When the Buddhas appear in the world, the heavens rain down four kinds of flowers, and the earth shakes in six ways. What auspicious signs does the Abbot have today?' Zhiyuan said, 'When one thing is not born, the whole is revealed. Who knows the light before our eyes?' The monk asked, 'What is the one phrase that directly points to the mind?' Zhiyuan said, 'What is it?' The Master then said, 'Do you understand? If you understand, it is finished right now. If you don't understand, it will take kalpas like grains of sand. Just consider the share of you worthy ones, the mind-source of the ancient Buddhas is clearly revealed before you, filling the sky and covering the earth, all phenomena are your own family's scenery. There is fundamentally no difference between Buddhas and sentient beings. Nirvana (Buddhist concept, liberation) and birth and death are all illusory creations. The ground of the self-nature is true and constant, requiring no cultivation or realization. Treasure this.'

Zen Master Yiyan Kaiming of Wuju Mountain in Quzhou

He was the son of the Xu family of Wuxing (place name). In the third year of Qianfu in the Tang Dynasty, on the eve of his birth, the room was filled with a strange fragrance, and the red light was like a painting. During the Guangqi period, he followed his father to garrison Xinan (place name). His parents forced him to marry, but the Master was unwilling, so he traveled to various places and found affinity with Jingqing (person's name). He returned home to visit his parents and then built a separate house south of the city to fulfill the Master's aspirations. Next to the house was the Chen Situ Temple (place name), which had a portrait of Zen Master Lin (person's name). The Master went to pay homage, and Zen Master Lin disappeared. Later, the prefect offered sacrifices under the shrine and saw the Master in samadhi (Buddhist concept, meditative state) in the bamboo grove behind the temple. Ants had eaten away at his clothes, and decayed leaves had submerged his ankles. Someone said that he was the son of General Xu. From then on, the Master remained in samadhi.

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。或出或入。子湖訥禪師。未知師所造淺深。問曰。子所住定。蓋小乘定耳。時方啜茶。師呈起橐曰。是大是小。訥駭然。尋謁栝蒼唐山德嚴禪師。嚴問。汝何姓。曰。姓許。嚴曰。誰許汝。曰。不別。嚴默識之。遂與剃染。嘗令摘桃。浹旬不歸。往尋。見師攀桃倚石。泊然在定。嚴鳴指出之。開運中游江郎巖。睹石龕。謂弟子慧興曰。予入定此中。汝當壘石塞門。勿以吾爲念。興如所戒。明年。興意師長。往啟龕視師。素髮被肩。胸臆尚暖。徐自定起。了無異容。復回烏巨。侍郎慎公鎮信安。馥師之道。命義學僧守榮詰其定相。師不與之辯。榮意輕之。時信安人競圖師像而尊事。皆獲舍利。榮因愧服。禮像謝𠎝。亦獲舍利。嘆曰。此後不敢以淺解測度矣。錢忠懿王感師見夢。遣使影象至。適王患目疾。展像作禮。如夢所見。隨雨舍利。目疾頓瘳。因錫號開明。及述偈贊。寶器供具千計。端拱初。太宗皇帝聞師定力。詔本州加禮。津發赴闕。師力辭。僧再至諭旨。特令肩輿。入對便殿。命坐賜茗。咨問禪定。奏對簡盡。深契上旨。丐歸。復詔入對。得請還山。送車塞途。淳化元年示寂。壽一百十五。臘五十七。阇維白光屬天。舍利五色。邦人以骨塑像。至今州郡雨旸。禱之如向斯答。

報恩岳禪師法嗣

【現代漢語翻譯】 現代漢語譯本： 或出或入。（子湖訥禪師），不知道禪師您修行的深淺，（子湖訥禪師）問道：『您所安住的禪定，大概只是小乘禪定吧？』當時（報恩岳禪師）正在喝茶，（報恩岳禪師）拿起茶杯說：『這是大乘還是小乘？』（子湖訥禪師）聽了非常驚訝。之後（報恩岳禪師）去拜訪栝蒼唐山德嚴禪師（Kuacang Tangshan Deyan Chanshi）。德嚴禪師問：『你姓什麼？』（報恩岳禪師）回答：『姓許。』德嚴禪師說：『誰允許你姓許的？』（報恩岳禪師）沒有回答。德嚴禪師默默地記住了這件事，於是為他剃度。曾經讓（報恩岳禪師）去摘桃，過了十幾天都沒有回來，（德嚴禪師）前去尋找，看見（報恩岳禪師）靠著石頭在樹上摘桃，安然入定。德嚴禪師彈指讓他出定。開運年間，（報恩岳禪師）遊歷江郎巖，看到石龕，對弟子慧興（Huixing）說：『我將在這裡入定，你應當用石頭堵住洞口，不要掛念我。』慧興按照（報恩岳禪師）的囑咐做了。第二年，慧興思念師父，前去打開石龕看望師父，（見報恩岳禪師）頭髮披散在肩上，胸口還有溫度，（報恩岳禪師）緩緩地從禪定中醒來，神色如常。之後（報恩岳禪師）回到烏巨。侍郎慎公（Shen Gong）鎮守信安，敬佩（報恩岳禪師）的道行，命令精通義學的僧人守榮（Shourong）詰問（報恩岳禪師）禪定的境界，（報恩岳禪師）沒有與他辯論，守榮（Shourong）因此輕視（報恩岳禪師）。當時信安人爭相繪製（報恩岳禪師）的畫像來尊敬供奉，都獲得了舍利。守榮（Shourong）因此感到慚愧和信服，對著畫像謝罪，也獲得了舍利，感嘆道：『此後不敢用淺薄的見解來揣測了。』錢忠懿王（Qian Zhongyi Wang）夢見（報恩岳禪師），派遣使者去繪製（報恩岳禪師）的畫像，當時錢忠懿王（Qian Zhongyi Wang）患有眼疾，展開畫像作禮，和夢中所見一樣，隨即畫像降下舍利，眼疾立刻痊癒，因此賜號開明，並寫了偈語讚頌，供奉了無數的寶器。端拱初年，太宗皇帝（Taizong Huangdi）聽說了（報恩岳禪師）的定力，詔令本州以禮相待，派人護送（報恩岳禪師）前往京城，（報恩岳禪師）極力推辭，僧人再次帶著聖旨前來，特意用肩輿抬著（報恩岳禪師）入宮覲見，皇帝命（報恩岳禪師）坐下賜茶，諮詢禪定的事情，（報恩岳禪師）的奏對簡潔明瞭，深得皇帝的旨意，（報恩岳禪師）請求回山，皇帝再次下詔入宮覲見，（報恩岳禪師）才得以獲準回山，送行的車馬堵塞了道路。淳化元年（報恩岳禪師）圓寂，享年一百一十五歲，僧臘五十七年，荼毗時白光直衝天空，舍利五顏六色，當地人將（報恩岳禪師）的骨灰塑成雕像，至今州郡祈求風調雨順，向（報恩岳禪師）祈禱就像對著（報恩岳禪師）祈禱一樣靈驗。

報恩岳禪師（Baoen Yue Chanshi）法嗣

【English Translation】 English version: Either coming out or going in. Zen Master Zihu Ne (Zihu Ne Chanshi), not knowing the depth of the Master's cultivation, asked: 'The samadhi you dwell in is probably just Hinayana samadhi.' At that time, Zen Master Baoen Yue (Baoen Yue Chanshi) was sipping tea. Zen Master Baoen Yue (Baoen Yue Chanshi) picked up the cup and said: 'Is this Mahayana or Hinayana?' Zen Master Zihu Ne (Zihu Ne Chanshi) was shocked. Later, Zen Master Baoen Yue (Baoen Yue Chanshi) visited Zen Master Deyan of Tangshan, Kuacang (Kuacang Tangshan Deyan Chanshi). Zen Master Deyan asked: 'What is your surname?' Zen Master Baoen Yue (Baoen Yue Chanshi) replied: 'My surname is Xu.' Zen Master Deyan said: 'Who allowed you to have the surname Xu?' Zen Master Baoen Yue (Baoen Yue Chanshi) did not answer. Zen Master Deyan silently remembered this, and then tonsured him. He once asked Zen Master Baoen Yue (Baoen Yue Chanshi) to pick peaches, but he did not return for more than ten days. Zen Master Deyan went to look for him and saw Zen Master Baoen Yue (Baoen Yue Chanshi) leaning against a stone on a tree picking peaches, peacefully in samadhi. Zen Master Deyan snapped his fingers to bring him out of samadhi. During the Kaiyun period, Zen Master Baoen Yue (Baoen Yue Chanshi) traveled to Jianglang Rock and saw a stone niche. He said to his disciple Huixing: 'I will enter samadhi here. You should block the entrance with stones and do not worry about me.' Huixing did as he was told. The following year, Huixing missed his master and went to open the stone niche to visit him. Zen Master Baoen Yue (Baoen Yue Chanshi) had his hair disheveled over his shoulders, and his chest was still warm. Zen Master Baoen Yue (Baoen Yue Chanshi) slowly woke up from samadhi, with a normal expression. Later, Zen Master Baoen Yue (Baoen Yue Chanshi) returned to Wuju. Attendant Shen Gong (Shen Gong), who was stationed in Xin'an, admired Zen Master Baoen Yue's (Baoen Yue Chanshi) practice and ordered the monk Shourong (Shourong), who was well-versed in Buddhist doctrines, to question Zen Master Baoen Yue's (Baoen Yue Chanshi) state of samadhi. Zen Master Baoen Yue (Baoen Yue Chanshi) did not argue with him, and Shourong (Shourong) therefore looked down on Zen Master Baoen Yue (Baoen Yue Chanshi). At that time, the people of Xin'an competed to draw portraits of Zen Master Baoen Yue (Baoen Yue Chanshi) to respect and enshrine, and they all obtained sarira. Shourong (Shourong) therefore felt ashamed and convinced, apologized to the portrait, and also obtained sarira, exclaiming: 'From now on, I dare not speculate with shallow understanding.' King Qian Zhongyi (Qian Zhongyi Wang) dreamed of Zen Master Baoen Yue (Baoen Yue Chanshi) and sent an envoy to draw a portrait of Zen Master Baoen Yue (Baoen Yue Chanshi). At that time, King Qian Zhongyi (Qian Zhongyi Wang) was suffering from an eye disease. He unfolded the portrait and paid homage, and it was the same as he had seen in his dream. Immediately, the portrait descended sarira, and the eye disease was immediately cured. Therefore, he bestowed the title 'Kaiming' and wrote a verse of praise, offering countless treasures. At the beginning of the Duangong period, Emperor Taizong (Taizong Huangdi) heard of Zen Master Baoen Yue's (Baoen Yue Chanshi) power of samadhi and ordered the local state to treat him with courtesy, sending people to escort Zen Master Baoen Yue (Baoen Yue Chanshi) to the capital. Zen Master Baoen Yue (Baoen Yue Chanshi) strongly declined, and the monk came again with the imperial decree, specially carrying Zen Master Baoen Yue (Baoen Yue Chanshi) in a shoulder carriage to enter the palace to meet the emperor. The emperor ordered Zen Master Baoen Yue (Baoen Yue Chanshi) to sit down and offered tea, asking about the matter of samadhi. Zen Master Baoen Yue's (Baoen Yue Chanshi) replies were concise and clear, deeply in line with the emperor's intention. Zen Master Baoen Yue (Baoen Yue Chanshi) requested to return to the mountain, and the emperor again issued an edict to enter the palace to meet him, and Zen Master Baoen Yue (Baoen Yue Chanshi) was allowed to return to the mountain. The carriages and horses of those who came to see him off blocked the road. In the first year of Chunhua, Zen Master Baoen Yue (Baoen Yue Chanshi) passed away at the age of one hundred and fifteen, with fifty-seven years as a monk. During cremation, white light shot straight into the sky, and the sarira were of various colors. The locals sculpted statues of Zen Master Baoen Yue's (Baoen Yue Chanshi) bones, and to this day, when the prefectures and counties pray for good weather, praying to Zen Master Baoen Yue (Baoen Yue Chanshi) is as effective as praying to Zen Master Baoen Yue (Baoen Yue Chanshi) himself.

Successor of Zen Master Baoen Yue (Baoen Yue Chanshi)

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潭州妙濟院師浩傳心禪師

僧問。擬即第二頭。不擬即第三首。如何是第一頭。師曰。牧。問。古人斷臂。當爲何事。師曰。我寧可斷臂。問。如何是學人眼。師曰。須知我好心。問。如何是香山劍。師曰。異。曰。還露也無。師曰。不忍見。問。如何是松門第一句。師曰。切不得錯舉。問。如何是妙濟家風。師曰。左右人太多。問。如何是佛法大意。師曰。兩口一無舌。問。如何是香山一露。師曰。滔滔地。曰。到者如何。師曰。息汝平生。問。如何是世尊密語。師曰。阿難亦不知。曰。為甚麼不知。師曰。莫非仙陀。問。如何是香山寶。師曰。碧眼胡人不敢定。曰。露者如何。師曰。龍王捧不起。僧舉聖僧塑像被虎咬。問師。既是聖僧。為甚麼被大蟲咬。師曰。疑殺天下人。問。如何是無慚愧底人。師曰。阇黎合吃棒。

安國𤦆禪師法嗣

福州白鹿師貴禪師

開堂日。僧問。西峽一派。不異馬頭。白鹿千峰。何似雞足。師曰。大眾驗看。問。如何是白鹿家風。師曰。向汝道甚麼。曰。恁么則便知時去也。師曰。知時底人合到甚麼田地。曰。不可更口喃喃也。師曰。放過即不可。問。牛頭未見四祖時。百鳥銜花供養。見后為甚麼不來。師曰。曙色未分人盡望。及乎天曉也如常。

福

【現代漢語翻譯】 現代漢語譯本

潭州妙濟院師浩傳心禪師

僧問：『如果擬議，就是第二頭；如果不擬議，就是第三首。如何是第一頭？』師說：『牧。』

問：『古人斷臂，是爲了什麼事？』師說：『我寧可斷臂。』

問：『如何是學人的眼睛？』師說：『須知我好心。』

問：『如何是香山劍？』師說：『異。』

問：『還顯露嗎？』師說：『不忍見。』

問：『如何是松門第一句？』師說：『切不得錯舉。』

問：『如何是妙濟家風？』師說：『左右人太多。』

問：『如何是佛法大意？』師說：『兩口一無舌。』

問：『如何是香山一露？』師說：『滔滔地。』

問：『到者如何？』師說：『息汝平生。』

問：『如何是世尊密語？』師說：『阿難（Ananda，佛陀的十大弟子之一）亦不知。』

問：『為什麼不知？』師說：『莫非仙陀（Sendha，古印度地名）。』

問：『如何是香山寶？』師說：『碧眼胡人不敢定。』

問：『顯露又如何？』師說：『龍王捧不起。』

僧人舉例說聖僧塑像被老虎咬，問師父：『既然是聖僧，為什麼會被大蟲咬？』師說：『疑殺天下人。』

問：『如何是無慚愧底人？』師說：『阇黎（Acarya，阿阇梨，意為導師）合吃棒。』

安國𤦆禪師法嗣

福州白鹿師貴禪師

開堂日，僧人問：『西峽一派，不異馬頭（馬祖道一）；白鹿千峰，何似雞足（雞足山）？』師說：『大眾驗看。』

問：『如何是白鹿家風？』師說：『向汝道甚麼？』

問：『這樣說來，就知道了時機了。』師說：『知時底人合到甚麼田地？』

問：『不可更口喃喃也。』師說：『放過即不可。』

問：『牛頭（牛頭法融）未見四祖（道信）時，百鳥銜花供養；見后為什麼不來了？』師說：『曙色未分人盡望，及乎天曉也如常。』

福

【English Translation】 English version

Tanzhou Miaojiyuan Shishao Chuanxin Chan Master

A monk asked: 'To contemplate is the second head; not to contemplate is the third head. What is the first head?' The Master said: 'Shepherd.'

Asked: 'The ancients cut off their arms, what was the reason for that?' The Master said: 'I would rather cut off my arm.'

Asked: 'What is the eye of a student?' The Master said: 'You must know my good intentions.'

Asked: 'What is the Xiangshan sword?' The Master said: 'Different.'

Asked: 'Is it revealed or not?' The Master said: 'I can't bear to see it.'

Asked: 'What is the first sentence of Songmen?' The Master said: 'You must not misquote it.'

Asked: 'What is the family style of Miaoji?' The Master said: 'There are too many people around.'

Asked: 'What is the great meaning of the Buddha Dharma?' The Master said: 'Two mouths, one without a tongue.'

Asked: 'What is the one revelation of Xiangshan?' The Master said: 'Surging.'

Asked: 'What about those who arrive?' The Master said: 'Rest your whole life.'

Asked: 'What is the secret word of the World Honored One (Shìzūn, another name for the Buddha)?' The Master said: 'Ananda (Ānán, one of the ten main disciples of the Buddha) also does not know.'

Asked: 'Why doesn't he know?' The Master said: 'Could it be Sendha (Xiāntuó, an ancient place name in India)?'

Asked: 'What is the treasure of Xiangshan?' The Master said: 'The blue-eyed barbarian dares not determine.'

Asked: 'What about the revelation?' The Master said: 'The Dragon King cannot hold it up.'

A monk cited the example of a statue of a holy monk being bitten by a tiger, and asked the Master: 'Since he is a holy monk, why was he bitten by a big bug?' The Master said: 'It makes everyone in the world suspicious.'

Asked: 'What is a shameless person?' The Master said: 'Acarya (Āchélí, a teacher) deserves to be beaten.'

Successor of Anguo Wei Chan Master

Fuzhou Bailu Shigui Chan Master

On the day of the opening ceremony, a monk asked: 'The Xixia lineage is no different from Mazu Daoyi's; the thousand peaks of Bailu, what are they like compared to Jizu Mountain (Jīzúshān)?' The Master said: 'Everyone, examine and see.'

Asked: 'What is the family style of Bailu?' The Master said: 'What am I telling you?'

Asked: 'In that case, I know when to go.' The Master said: 'What state should a person who knows the time reach?'

Asked: 'One should not mutter anymore.' The Master said: 'It is impossible to let it go.'

Asked: 'When Niutou Farong (Niútóu Fǎróng) had not yet seen the Fourth Patriarch (Dàoxìn), hundreds of birds carried flowers to make offerings; why didn't they come after he saw him?' The Master said: 'Before dawn, everyone looks forward to it; when it dawns, it is just as usual.'

Fu

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州羅山義聰禪師

上堂。僧問。如何是出窟師子。師曰。甚麼處不震裂。曰。作何音響。師曰。聾者不聞。問。手指天地。唯我獨尊。為甚麼卻被傍觀者責。師曰。謂言鬍鬚赤。曰。只如傍觀者。有甚麼長處。師曰。路見不平。所以按劍。師乃曰。若有分付處。羅山即不具眼。若無分付處。即勞而無功。所以維摩昔日對文殊。且問如今會也無。久立。珍重。

福州安國院從貴禪師

僧問。禪宮大敞。法侶云臻。向上一路。請師抉擇。師曰。素非時流。上堂。禪之與道。拈向一邊著。佛之與祖。是甚麼破草鞋。恁么告報。莫屈著諸人么。若道屈著。即且須行腳。若道不屈著。也須合取口始得。珍重。上堂。直是不遇梁朝。安國也謾人不過。珍重。僧問。請師舉唱宗乘。師曰。今日打禾。明日搬柴。問。牛頭未見四祖時如何。師曰。香爐對繩床。曰。見后如何。師曰。門扇對露柱。問。如何是和尚家風。師曰。若問家風。即答家風。曰。學人不問家風時作么生。師曰。胡來漢去。問。諸餘即不問。省要處乞師一言。師曰。還得省要也未。復曰。純陀獻供。珍重。

福州怡山長慶藏用禪師

上堂。眾集。以扇子拋向地上曰。愚人謂金是土。智者作么生。後生可畏。不可總守愚去也。還有人道

【現代漢語翻譯】 現代漢語譯本： 州羅山義聰禪師

上堂。有僧人問道：『什麼是出窟的獅子？』義聰禪師說：『什麼地方不被它震裂？』僧人問：『它發出什麼聲響？』義聰禪師說：『聾子聽不見。』僧人問：『手指天地，唯我獨尊，為什麼卻被旁觀者責備？』義聰禪師說：『說是鬍鬚是紅色的。』僧人問：『那麼旁觀者有什麼長處？』義聰禪師說：『路見不平，所以拔劍相助。』義聰禪師於是說：『如果有什麼可以分付的，羅山我就沒有眼睛。如果沒有什麼可以分付的，那就是徒勞無功。所以維摩詰（Vimalakirti，佛教在家菩薩，以智慧和辯才著稱）昔日對文殊菩薩（Manjusri，佛教四大菩薩之一，象徵智慧）也是這樣。且問你們現在明白了嗎？』說完，站立良久，說道：『珍重。』

福州安國院從貴禪師

有僧人問道：『禪宮大開，修習佛法的同伴聚集於此，請禪師指明向上的一條道路。』從貴禪師說：『我向來不是追逐時髦的人。』上堂說法時，他說：『禪與道，放在一邊。佛與祖，是什麼破爛的草鞋？這樣告訴你們，難道委屈了各位嗎？如果說委屈了，那就應該去行腳參訪。如果說不委屈，也應該閉上嘴巴才行。』說完，說道：『珍重。』上堂說法時，他說：『如果不是生在梁朝，安國我也騙不了人。』說完，說道：『珍重。』有僧人問道：『請禪師開示宗門的要旨。』從貴禪師說：『今天打稻子，明天搬柴。』僧人問：『牛頭法融禪師（Niutou Farong，唐代禪僧，牛頭禪創始人）未見四祖道信禪師（Daoxin，禪宗四祖）時如何？』從貴禪師說：『香爐對著繩床。』僧人問：『見后如何？』從貴禪師說：『門扇對著露柱。』僧人問：『什麼是和尚的家風？』從貴禪師說：『如果問家風，就回答家風。』僧人說：『學人不問家風時怎麼樣？』從貴禪師說：『胡人來了，漢人走了。』僧人問：『其他的就不問了，請禪師說一句最重要的。』從貴禪師說：『你已經得到了最重要的了嗎？』又說：『純陀（Cunda，佛教中的一位在家信徒，以供養佛陀最後一餐而聞名）獻供。』說完，說道：『珍重。』

福州怡山長慶藏用禪師

上堂說法。眾人聚集。藏用禪師把扇子扔在地上說：『愚人認為金子是泥土，智者會怎麼做？後生可畏，但也不能總是守著愚昧不放啊。還有人能說出……』

【English Translation】 English version: Zen Master Yicong of Luoshan Mountain, Quanzhou

In an elevated Dharma talk, a monk asked, 'What is a lion emerging from its cave?' The Master said, 'What place does it not shatter?' The monk asked, 'What sound does it make?' The Master said, 'The deaf do not hear it.' The monk asked, 'Pointing to heaven and earth, declaring 'I alone am honored,' why is he criticized by onlookers?' The Master said, 'They say his beard is red.' The monk asked, 'Then what are the merits of the onlookers?' The Master said, 'Seeing injustice on the road, they draw their swords.' The Master then said, 'If there is something to entrust, then Luoshan is without eyes. If there is nothing to entrust, then it is labor without merit. Therefore, Vimalakirti (Vimalakirti, a lay Buddhist figure known for wisdom) of old spoke to Manjusri (Manjusri, a Bodhisattva symbolizing wisdom) in this way. I ask you now, do you understand?' After standing for a long time, he said, 'Take care.'

Zen Master Conggui of Anguo Monastery, Fuzhou

A monk asked, 'The Zen hall is wide open, and Dharma companions gather here. Please, Master, point out the path that leads upwards.' Master Conggui said, 'I have never been one to follow trends.' During an elevated Dharma talk, he said, 'Zen and the Tao, put them aside. Buddhas and Patriarchs, what are they but broken straw sandals? Telling you this, am I wronging you all? If you say I am wronging you, then you must go on pilgrimage. If you say I am not wronging you, then you must close your mouths.' Then he said, 'Take care.' During an elevated Dharma talk, he said, 'If it weren't for the Liang Dynasty, Anguo wouldn't be able to deceive anyone.' Then he said, 'Take care.' A monk asked, 'Please, Master, expound on the essence of our school.' Master Conggui said, 'Today we thresh rice, tomorrow we carry firewood.' A monk asked, 'What was it like when Niutou Farong (Niutou Farong, founder of the Niutou school of Chan Buddhism) had not yet met the Fourth Patriarch Daoxin (Daoxin, the Fourth Patriarch of Chan Buddhism)?' Master Conggui said, 'The incense burner faces the meditation platform.' The monk asked, 'What was it like after?' Master Conggui said, 'The door faces the pillar.' A monk asked, 'What is the family style of the Abbot?' Master Conggui said, 'If you ask about the family style, I will answer about the family style.' The monk said, 'What is it like when the student does not ask about the family style?' Master Conggui said, 'The barbarian comes, the Han goes.' A monk asked, 'I won't ask about the rest; I beg the Master for a word on the essential point.' Master Conggui said, 'Have you obtained the essential point yet?' He added, 'Cunda (Cunda, a lay disciple of the Buddha) makes an offering.' Then he said, 'Take care.'

Zen Master Zangyong of Changqing Monastery, Yishan, Fuzhou

During an elevated Dharma talk, the assembly gathered. Zen Master Zangyong threw a fan on the ground and said, 'Fools say gold is dirt; what do the wise do? The younger generation is to be feared, but we cannot always remain foolish. Is there anyone who can say...'

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得么。出來道看。時有僧出禮拜。退後而立。師曰。別更作么生。曰。請和尚明鑑。師曰。千年桃核。問。如何是伽藍。師曰。長溪莆田。曰。如何是伽藍中人。師曰。新羅白水。問。如何是靈泉正主。師曰。南山北山。問。如何是和尚家風。師曰。齋前廚蒸南國飯。午後爐煎北苑茶。問。法身還受苦也無。師曰。地獄豈是天堂。曰。恁么則受苦去也。師曰。有甚麼罪過。

福州永隆院彥端禪師

上堂。大眾雲集。師從座起作舞。謂眾曰。會么。對曰。不會。師曰。山僧不捨道法而現凡夫事。作么生不會。問。本自圓成。為甚麼卻分明晦。師曰。汝自撿責看。

福州林陽瑞峰院志端禪師

本州人也。初參安國。見僧問。如何是萬象之中獨露身。國舉一指。其僧不薦。師於是冥契玄旨。乃入室白曰。適來見那僧問話。志端有個省處。國曰。汝見甚麼道理。師亦舉一指曰。這個是甚麼。國然之。師禮謝。住后。上堂。舉拂子曰。曹溪用不盡底。時人喚作頭角生。山僧拈來拂蚊子。薦得乾坤陷落。僧問。如何是西來意。師曰。木馬走似煙。石人趁不及。問。如何是禪。師曰。今年旱去年。曰。如何是道。師曰。冬田半折耗。問。如何是學人自己。師與一踏。僧作接勢。師便與一摑。僧無語。師曰。

【現代漢語翻譯】 現代漢語譯本： 師：怎麼樣？出來說說看。（這時）有個僧人出來禮拜，退後站立。師說：『另外還想怎麼樣？』（僧人）說：『請和尚明察。』師說：『千年的桃核。』問：『什麼是伽藍（僧眾居住的園林）？』師說：『長溪、莆田。』（都是地名）問：『什麼是伽藍中的人？』師說：『新羅、白水。』（都是地名）問：『什麼是靈泉的正主？』師說：『南山、北山。』問：『什麼是和尚的家風？』師說：『齋飯前廚房蒸南國的米飯，午後爐子煎北苑的茶。』問：『法身（佛的真身）還會受苦嗎？』師說：『地獄難道是天堂？』（僧人）說：『這麼說，（法身）會受苦了。』師說：『有什麼罪過？』

福州永隆院彥端禪師

上堂說法，大眾聚集。禪師從座位上起來跳舞，對大家說：『明白嗎？』（大眾）回答說：『不明白。』禪師說：『山僧我不捨棄道法而顯現凡夫俗子的事，怎麼會不明白？』問：『（事物）本來就是圓滿成就的，為什麼卻有分明和昏暗的區別？』師說：『你自己檢查反省看看。』

福州林陽瑞峰院志端禪師

是本州人。最初參訪安國禪師，（安國禪師）見一個僧人問：『什麼是萬象之中獨露身？』安國禪師舉起一指，那個僧人不明白。志端禪師因此暗合玄妙的旨意，於是進入方丈室稟告說：『剛才見到那個僧人問話，志端有個領悟的地方。』安國禪師說：『你見到了什麼道理？』志端禪師也舉起一指說：『這個是什麼？』安國禪師認可了他。志端禪師禮拜感謝。之後，志端禪師住持瑞峰院，上堂說法，舉起拂塵說：『曹溪（六祖慧能的道場）用不盡的東西，世人稱作頭角生。山僧我拿來拂蚊子，領悟了就能使乾坤陷落。』僧人問：『什麼是西來意（達摩祖師從西天來到東土的真意）？』師說：『木馬跑得像煙一樣快，石人也追趕不上。』問：『什麼是禪？』師說：『今年旱，去年也旱。』問：『什麼是道？』師說：『冬天田地收成減半。』問：『什麼是學人自己？』禪師給他一腳。僧人做出接的姿勢，禪師就打了他一下。僧人無話可說。禪師說：』

【English Translation】 English version: Master: How about it? Come out and say something. At that time, a monk came out, bowed, and stood back. The Master said, 'What else do you want to do?' (The monk) said, 'Please, Master, discern clearly.' The Master said, 'A thousand-year-old peach pit.' Asked, 'What is a Sangharama (a garden where monks reside)?' The Master said, 'Changxi, Putian.' (Both are place names) Asked, 'What are the people in the Sangharama?' The Master said, 'Silla, Baishui.' (Both are place names) Asked, 'Who is the true master of the spiritual spring?' The Master said, 'South Mountain, North Mountain.' Asked, 'What is the family style of the Master?' The Master said, 'Before the meal, the kitchen steams rice from the southern country; after noon, the stove brews tea from Beiyuan.' Asked, 'Does the Dharmakaya (the true body of the Buddha) still suffer?' The Master said, 'Is hell paradise?' (The monk) said, 'In that case, (the Dharmakaya) will suffer.' The Master said, 'What sin is there?'

Zen Master Yanduan of Yonglong Monastery in Fuzhou

Ascended the hall to preach, and the assembly gathered. The Master rose from his seat and danced, saying to the assembly, 'Do you understand?' (The assembly) replied, 'We do not understand.' The Master said, 'This mountain monk does not abandon the Dharma but manifests the affairs of ordinary people. How can you not understand?' Asked, '(Things) are originally perfectly complete, why are there distinctions between clarity and obscurity?' The Master said, 'Examine and reflect on yourself.'

Zen Master Zhiduan of Rui Feng Monastery in Lin Yang, Fuzhou

Was a native of this prefecture. He initially visited Anguo Zen Master. (Anguo Zen Master) saw a monk ask, 'What is the uniquely revealed body within the myriad phenomena?' Anguo Zen Master raised a finger, and that monk did not understand. Zhiduan Zen Master thus secretly agreed with the profound meaning, and then entered the abbot's room to report, 'Just now I saw that monk asking a question, and Zhiduan has an understanding.' Anguo Zen Master said, 'What principle did you see?' Zhiduan Zen Master also raised a finger and said, 'What is this?' Anguo Zen Master acknowledged him. Zhiduan Zen Master bowed in gratitude. Later, Zhiduan Zen Master became the abbot of Rui Feng Monastery, ascended the hall to preach, and raised the whisk, saying, 'What Caoxi (the Sixth Patriarch Huineng's monastery) cannot use up, the world calls horns growing. This mountain monk uses it to swat mosquitoes; understanding it can cause heaven and earth to collapse.' A monk asked, 'What is the meaning of the West's coming (Bodhidharma's true intention in coming from the West to the East)?' The Master said, 'The wooden horse runs as fast as smoke, and the stone man cannot catch up.' Asked, 'What is Zen?' The Master said, 'This year is drought, and last year was also drought.' Asked, 'What is the Tao?' The Master said, 'Winter fields have half the harvest.' Asked, 'What is the student's self?' The Zen Master gave him a kick. The monk made a gesture to receive it, and the Zen Master slapped him. The monk was speechless. The Zen Master said,'

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賺殺人。問。如何是迥絕人煙處佛法。師曰。巔山峭峙碧芬芳。曰。恁么則一真之理。華野不殊。師曰。不是這個道理。問。如何是佛法大意。師曰。竹箸一文一雙。有僧夜參。師曰。阿誰。曰。某甲。師曰。泉州砂糖。舶上檳榔。僧良久。師曰。會么。曰。不會。師曰。你若會即廓清五蘊。吞盡十方。開寶元年八月。遺偈曰。來年二月二。別汝暫相棄。燒灰散四林。免占檀那地。明年正月二十八日。州民競入山瞻禮。師尚無恙。參問如常。至二月一日。州牧牽諸官同至山。詰伺經宵。二日齋罷。上堂辭眾。時圓應長老出問。云愁露慘。大眾嗚呼。請師一言。未在告別。師垂一足。應曰。法鏡不臨於此土。寶月又照於何方。師曰。非君境界。應曰。恁么則漚生漚滅還歸水。師去師來是本常。師長噓一聲。下座歸方丈。安坐至亥時。問眾曰。世尊滅度。是何時節。眾曰。二月十五日子時。師曰。吾今日子時前。言訖長往。

福州仙宗院明禪師

上堂曰。幸有如是門風。何不炟赫地紹續取去。若也紹得。不在三界。若出三界。即壞三界。若在三界。即礙三界。不礙不壞。是出三界。是不出三界。恁么徹去。堪為佛法種子。人天有賴。時有僧問。拏雲不假風雷便。迅浪如何透得身。師曰。何得棄本逐末。

【現代漢語翻譯】 現代漢語譯本 賺殺人。問：如何是迥絕人煙處佛法？（如何是在人跡罕至的地方的佛法？）師說：巔山峭峙碧芬芳。（高聳的山峰，青翠芬芳。）問：恁么則一真之理，華野不殊？（這樣說來，真如的道理，在繁華和荒野沒有區別嗎？）師說：不是這個道理。問：如何是佛法大意？（什麼是佛法的大意？）師說：竹箸一文一雙。（竹筷子一文錢一雙。）有僧夜參。師說：阿誰？（是誰？）說：某甲。（是我。）師說：泉州砂糖，舶上檳榔。（泉州的砂糖，舶來品檳榔。）僧良久。師說：會么？（明白了嗎？）說：不會。師說：你若會即廓清五蘊，吞盡十方。（你如果明白就能廓清五蘊，吞盡十方。） 開寶元年八月，遺偈曰：來年二月二，別汝暫相棄。燒灰散四林，免占檀那地。（開寶元年八月，留下偈語說：明年二月二，暫且與你們告別。燒成灰撒在四面的樹林，免得佔用信徒的土地。）明年正月二十八日，州民競入山瞻禮。師尚無恙，參問如常。（第二年正月二十八日，州民爭相上山瞻仰。禪師仍然安好，接受參拜問詢如常。）至二月一日，州牧牽諸官同至山，詰伺經宵。（到二月一日，州牧帶領各官員一同上山，盤問了一整夜。）二日齋罷，上堂辭眾。（二日齋戒完畢，上堂告別大眾。）時圓應長老出問：云愁露慘，大眾嗚呼，請師一言，未在告別。（當時圓應長老出來問道：云愁露慘，大眾哭泣，請禪師說一句，還未告別。）師垂一足。（禪師垂下一隻腳。）應曰：法鏡不臨於此土，寶月又照於何方？（圓應長老說：法鏡不照耀這片土地，寶月又照向何方？）師曰：非君境界。（禪師說：不是你的境界。）應曰：恁么則漚生漚滅還歸水，師去師來是本常。（圓應長老說：這樣說來，水泡生起滅去最終迴歸水，禪師的離去到來是本來的常態。）師長噓一聲，下座歸方丈，安坐至亥時。（禪師長嘆一聲，走下座位回到方丈室，安坐到亥時。）問眾曰：世尊滅度，是何時節？（問大眾說：世尊涅槃，是什麼時候？）眾曰：二月十五日子時。（大眾說：二月十五日子時。）師曰：吾今日子時前。（禪師說：我今天在子時前。）言訖長往。（說完就圓寂了。） 福州仙宗院明禪師 上堂曰：幸有如是門風，何不炟赫地紹續取去？（上堂說：幸好有這樣的門風，為何不發揚光大地繼承下去？）若也紹得，不在三界。（如果能夠繼承，就不在三界之內。）若出三界，即壞三界。（如果超出三界，就會破壞三界。）若在三界，即礙三界。（如果在三界之內，就會被三界所阻礙。）不礙不壞，是出三界，是不出三界。（不阻礙不破壞，是超出三界，是不超出三界。）恁么徹去，堪為佛法種子，人天有賴。（這樣徹底領悟，堪為佛法的種子，人天有所依靠。）時有僧問：拏雲不假風雷便，迅浪如何透得身？（當時有僧人問：攀雲不需要風雷的便利，迅猛的波浪如何穿透身體？）師曰：何得棄本逐末？（禪師說：為何要捨本逐末？）

【English Translation】 English version 'Earning a killing.' Question: What is the Buddha-dharma in a place utterly devoid of human habitation? The Master said: 'Lofty peaks stand tall, verdant and fragrant.' Question: If that is so, then the principle of true reality is no different in a flowery field than in a wilderness? The Master said: 'That is not the principle.' Question: What is the great meaning of the Buddha-dharma? The Master said: 'Bamboo chopsticks, one cash a pair.' A monk came for a night audience. The Master said: 'Who is it?' He said: 'It is I.' The Master said: 'Quanzhou sugar, goods-aboard betel nuts.' The monk was silent for a long time. The Master said: 'Do you understand?' He said: 'I do not understand.' The Master said: 'If you understand, you will purify the five skandhas and swallow the ten directions.' In the eighth month of the first year of Kaibao, he left a verse saying: 'In the second month of next year, I will bid you a temporary farewell. Burn the ashes and scatter them in the four forests, so as not to occupy the land of the donors.' On the twenty-eighth day of the first month of the following year, the people of the state competed to enter the mountain to pay their respects. The Master was still well, and consultations and questions were as usual. On the first day of the second month, the governor of the state led the officials to the mountain together, questioning him throughout the night. On the second day, after the vegetarian meal, he ascended the hall to bid farewell to the assembly. At that time, Elder Yuanying came out and asked: 'The clouds are sorrowful and the dew is bleak, the assembly is wailing, please Master say a word before bidding farewell.' The Master lowered one foot. Yuanying said: 'The Dharma mirror does not shine on this land, where will the precious moon shine?' The Master said: 'Not your realm.' Yuanying said: 'If that is so, then the bubbles arise and disappear, returning to the water; the Master's going and coming is the original constant.' The Master sighed deeply, descended from the seat, returned to his abbot's room, and sat peacefully until the hour of Hai (9-11 pm). He asked the assembly: 'When did the World Honored One pass away?' The assembly said: 'At the hour of Zi (11 pm-1 am) on the fifteenth day of the second month.' The Master said: 'I will be before the hour of Zi today.' Having spoken, he passed away. Zen Master Ming of Xianzong Monastery in Fuzhou Ascending the hall, he said: 'Fortunately, there is such a monastic tradition, why not continue to carry it on with great vigor? If it can be carried on, it is not within the Three Realms (desire realm, form realm, formless realm). If it goes beyond the Three Realms, it will destroy the Three Realms. If it remains within the Three Realms, it will be obstructed by the Three Realms. Unobstructed and undestroyed, it is going beyond the Three Realms, and it is not going beyond the Three Realms.' Thoroughly understanding in this way, one can be a seed of the Buddha-dharma, and humans and devas will rely on it. At that time, a monk asked: 'Grasping the clouds does not require the convenience of wind and thunder, how can one penetrate the swift waves with one's body?' The Master said: 'Why abandon the root and pursue the branch?'

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福州安國院祥禪師

上堂。良久失聲曰。大是無端。雖然如此。事不得已。于中若有未覯者。更開方便。還會么。時有僧問。不涉方便。乞師垂慈。師曰。汝問我答。即是方便。問。應物現形。如水中月。如何是月。師提起拂子。僧曰。古人為甚麼道水月無形。師曰。見甚麼。問。如何是宗乘中事。師曰。淮軍散后。問。如何是和尚家風。師曰。眾眼難謾。

睡龍溥禪師法嗣

漳州保福院清豁禪師

福州人也。少而聰敏。禮鼓山國師。落髮稟具。后謁大章山如庵主(語具如庵主章)。后參睡龍。龍問曰。豁阇黎見何尊宿來。還悟也未。曰。清豁嘗訪大章。得個信處。龍於是上堂集眾。召曰。豁阇黎出來。對眾燒香說悟處。老僧與汝證明。師出衆。乃拈香曰。香已拈了。悟即不悟。龍大悅而許之。上堂。山僧今與諸人作個和頭。和者默然。不和者說。良久曰。和與不和。切在如今。山僧帶些子事。珍重。僧問。家貧遭劫時如何。師曰。不能盡底去。曰。為甚麼不能盡底去。師曰。賊是家親。曰。既是家親。為甚麼翻成家賊。師曰。內既無應。外不能為。曰。忽然捉敗時如何。師曰。內外絕訊息。曰。捉敗后功歸何所。師曰。賞亦未曾聞。曰。恁么則勞而無功也。師曰。功即不無。成而不處。

【現代漢語翻譯】 現代漢語譯本 福州安國院祥禪師

禪師上堂說法，沉默良久后突然高聲說：『真是毫無道理！』雖然是這樣，但事已至此，不得已而為之。如果其中有尚未領悟的人，我再開啟方便之門。你們能明白嗎？』當時有僧人問道：『不涉及任何方便之法，請禪師慈悲開示。』禪師說：『你問我答，這就是方便。』僧人問：『應物現形，如水中之月，如何是月？』禪師提起拂塵。僧人說：『古人為什麼說水中之月沒有實體？』禪師說：『你看到了什麼？』僧人問：『如何是宗門中的事？』禪師說：『淮軍潰散之後。』僧人問：『如何是和尚的家風？』禪師說：『眾人的眼睛難以欺騙。』

睡龍溥禪師法嗣

漳州保福院清豁禪師

禪師是福州人。從小就聰明敏捷，在鼓山國師處剃度受戒。之後拜訪大章山如庵主（相關言論記載在如庵主章節中）。後來參拜睡龍禪師。睡龍禪師問道：『豁禪師從哪位尊宿處來？是否已經開悟？』禪師回答說：『清豁曾經拜訪大章，得到了一些確信之處。』於是睡龍禪師上堂集眾，召集大家說：『豁禪師出來，當著大家的面燒香，說說你的開悟之處，老僧我來為你證明。』禪師從人群中走出，拿起香說：『香已經拈起來了，至於開悟，那是不悟。』睡龍禪師非常高興，認可了他。禪師上堂說法：『山僧今天和各位做一個和合。和合的人保持沉默，不和合的人就說出來。』良久后說：『和合與不和合，關鍵就在當下。山僧帶了些事情，請各位珍重。』僧人問道：『家境貧寒又遭遇盜賊搶劫時該怎麼辦？』禪師說：『不能徹底地失去。』僧人說：『為什麼不能徹底地失去？』禪師說：『盜賊是自家人。』僧人說：『既然是自家人，為什麼反而成了家賊？』禪師說：『內在沒有呼應，外在就無法作為。』僧人說：『如果突然被抓住了怎麼辦？』禪師說：『內外斷絕訊息。』僧人說：『被抓住后，功勞歸於何處？』禪師說：『賞賜也未曾聽說。』僧人說：『這樣說來，豈不是勞而無功嗎？』禪師說：『功勞並非沒有，只是成就了而不去執著。』

【English Translation】 English version Chan Master Xiang of Anguo Monastery in Fuzhou

The Master ascended the Dharma hall. After a long silence, he exclaimed, 'This is truly unreasonable!' Although it is so, the matter has come to this point, and there is no choice. If there are any among you who have not yet understood, I will open the door of expedient means again. Do you understand?' At that time, a monk asked, 'Without involving any expedient means, I beg the Master to show compassion and enlighten me.' The Master said, 'Your question and my answer are expedient means.' The monk asked, 'Responding to things and manifesting forms, like the moon in the water, what is the moon?' The Master raised his whisk. The monk said, 'Why did the ancients say that the moon in the water has no form?' The Master said, 'What do you see?' The monk asked, 'What is the matter within the Zen school?' The Master said, 'After the Huai army scattered.' The monk asked, 'What is the family style of the abbot?' The Master said, 'The eyes of the masses are difficult to deceive.'

Successor of Chan Master Pu of Sleeping Dragon

Chan Master Qinghuo of Baofu Monastery in Zhangzhou

The Master was a native of Fuzhou. He was intelligent and quick-witted from a young age. He was tonsured and received the precepts at National Teacher Gushan's place. Later, he visited Abbot Ruan of Mount Dazhang (the related words are recorded in the chapter of Abbot Ruan). Later, he visited Chan Master Sleeping Dragon. Sleeping Dragon asked, 'Where did Dharma Master Huo come from? Have you attained enlightenment yet?' He replied, 'Qinghuo once visited Dazhang and obtained some certainty.' Thereupon, Sleeping Dragon ascended the hall and gathered the assembly, summoning everyone and saying, 'Dharma Master Huo, come out, burn incense in front of everyone, and speak of your enlightenment; this old monk will certify it for you.' The Master came out from the crowd, picked up the incense, and said, 'The incense has been picked up; as for enlightenment, it is non-enlightenment.' Sleeping Dragon was very pleased and acknowledged him. The Master ascended the hall and said, 'This mountain monk will make a harmony with everyone today. Those who are in harmony remain silent; those who are not in harmony speak up.' After a long silence, he said, 'Harmony and non-harmony are crucial at this moment. This mountain monk brings some matters; please cherish them.' A monk asked, 'What should be done when the family is poor and encounters robbers?' The Master said, 'It cannot be completely lost.' The monk said, 'Why can't it be completely lost?' The Master said, 'The robbers are family members.' The monk said, 'Since they are family members, why have they become domestic thieves?' The Master said, 'If there is no response within, there can be no action without.' The monk said, 'What if they are suddenly caught?' The Master said, 'All news, internal and external, is cut off.' The monk said, 'Where does the merit go after they are caught?' The Master said, 'I have never heard of rewards.' The monk said, 'In that case, is it not laboring without merit?' The Master said, 'Merit is not absent; it is accomplished but not clung to.'

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曰。既是成功。為甚麼不處。師曰。不見道。太平本是將軍致。不使將軍見大平。問。如何是西來意。師曰。胡人泣。漢人悲。師忽舍眾。欲入山待滅。乃遺偈曰。世人休說路行難。鳥道羊腸咫尺間。珍重苧溪溪畔水。汝歸滄海我歸山。即往貴湖卓庵。未幾謂門人曰。吾滅后將遺骸施諸蟲蟻。勿置墳塔。言訖入湖頭山。坐磐石。儼然長往。門人稟遺命。延留七日。竟無蟲蟻之所侵食。遂就阇維。散於林野。

金輪觀禪師法嗣

南嶽金輪和尚

僧問。如何是金輪第一句。師曰。鈍漢。問。如何是金輪一隻箭。師曰。過也。曰。臨機一箭。誰是當者。師曰。倒也。

白兆圓禪師法嗣

鼎州大龍山智洪弘濟禪師

僧問。如何是佛。師曰。即汝便是。曰。如何領會。師曰。更嫌缽盂無柄那。問。如何是微妙。師曰。風送水聲來枕畔。月移山影到床前。問。如何是極則處。師曰。懊惱三春月。不及九秋光。問。色身敗壞。如何是堅固法身。師曰。山花開似錦。澗水湛如藍。

襄州白馬山行靄禪師

僧問。如何是清凈法身。師曰。井底蝦蟆吞卻月。問。如何是白馬正眼。師曰。面南看北斗。

安州白兆竺干院懷楚禪師

僧問。如何是句句須行玄路。師曰。㳂路直到

【現代漢語翻譯】 現代漢語譯本： 問：既然已經成功了，為什麼不居於其中呢？ 師父說：沒聽過那句話嗎？『太平本來是將軍打下來的，不要讓將軍看見太平。』 問：什麼是西來意（Bodhidharma從西方帶來的禪宗真諦）？ 師父說：胡人哭泣，悲傷。 師父忽然離開大眾，想要入山等待圓寂（涅槃）。於是留下偈語說：『世人不要說路難走，鳥道羊腸就在咫尺之間。珍重苧溪溪畔的水，你歸向滄海我歸向山。』 隨即前往貴湖搭建茅庵。不久，告訴門人說：『我圓寂后，將遺骸施捨給蟲蟻，不要設定墳墓或佛塔。』說完就前往湖頭山，坐在磐石上，安詳地去世了。門人遵照遺命，停放遺體七日，竟然沒有蟲蟻來侵食。於是就進行荼毗（火葬），將骨灰散於山林原野。

金輪觀禪師法嗣

南嶽金輪和尚

僧人問：什麼是金輪（象徵佛法的輪）的第一句？ 師父說：遲鈍的傢伙。 問：什麼是金輪的一支箭？ 師父說：過去了。 問：臨機一箭，誰是承受者？ 師父說：倒下了。

白兆圓禪師法嗣

鼎州大龍山智洪弘濟禪師

僧人問：什麼是佛（Buddha）？ 師父說：就是你。 問：如何領會？ 師父說：還嫌棄缽盂沒有把柄嗎？ 問：什麼是微妙？ 師父說：風送水聲來到枕邊，月亮移動山影映到床前。 問：什麼是極則之處？ 師父說：可惜美好的春景，比不上金秋的月光。 問：色身（肉體）敗壞后，什麼是堅固的法身（Dharmakaya）？ 師父說：山花開得像錦緞，澗水清澈如藍靛。

襄州白馬山行靄禪師

僧人問：什麼是清凈法身（pure Dharmakaya）？ 師父說：井底的蛤蟆吞掉了月亮。 問：什麼是白馬（山）的正眼？ 師父說：面向南看北斗星。

安州白兆竺干院懷楚禪師

僧人問：什麼是句句須行玄路？ 師父說：沿著路一直走。

【English Translation】 English version: Question: Since there is already success, why not reside in it? The Master said: Haven't you heard the saying, 'Peace is originally achieved by generals; don't let the generals see peace.' Question: What is the meaning of the Westward Journey (the essence of Zen Buddhism brought by Bodhidharma from the West)? The Master said: The barbarian weeps, in sorrow. The Master suddenly left the assembly, desiring to enter the mountains to await extinction (Nirvana). So he left a verse saying: 'People of the world, don't say the road is difficult to travel; the bird path and sheep intestines are just a short distance away. Cherish the water beside the bank of the Zhu stream; you return to the vast sea, and I return to the mountains.' Immediately he went to Gui Lake and built a thatched hut. Not long after, he told his disciples, 'After my extinction, give my remains to the insects and ants; do not build a tomb or pagoda.' After saying this, he went to Hutou Mountain, sat on a boulder, and passed away peacefully. The disciples followed his last wishes, leaving the body for seven days, but no insects or ants came to consume it. So they performed cremation (cremation), scattering the ashes in the forests and fields.

Successor of Chan Master Jinlun Guan

Nanyue Jinlun (Golden Wheel) Monk

A monk asked: What is the first phrase of the Golden Wheel (symbolizing the wheel of Dharma)? The Master said: A dull fellow. Question: What is the Golden Wheel's arrow? The Master said: It has passed. Question: Who is the receiver of the arrow released at the opportune moment? The Master said: Fallen.

Successor of Chan Master Baizhao Yuan

Zhicheng Hongji Chan Master of Dalong Mountain, Dingzhou

A monk asked: What is Buddha (Buddha)? The Master said: It is you. Question: How to understand? The Master said: Are you still complaining that the alms bowl has no handle? Question: What is subtlety? The Master said: The wind sends the sound of water to the pillow, the moon moves the mountain shadow to the bedside. Question: What is the ultimate place? The Master said: Regretting the beautiful spring months, not as good as the autumn moonlight. Question: After the physical body (Rupa) decays, what is the solid Dharmakaya (Dharmakaya)? The Master said: Mountain flowers bloom like brocade, and the stream water is as clear as indigo.

Xing'ai Chan Master of Baima Mountain, Xiangzhou

A monk asked: What is the pure Dharmakaya (pure Dharmakaya)? The Master said: The frog at the bottom of the well swallowed the moon. Question: What is the true eye of (Mount) Baima (White Horse)? The Master said: Facing south, look at the Big Dipper.

Huaichu Chan Master of Zhugan Temple, Baizhao, Anzhou

A monk asked: What is 'every phrase must follow the profound path'? The Master said: Keep walking along the road.

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湖南。問。如何是師子兒。師曰。德山嗣龍潭。問。如何是和尚為人一句。師曰。與汝素無冤仇。一句元在這裡。曰。未審在甚麼方所。師曰。這鈍漢。

蘄州四祖山清皎禪師

福州王氏子。僧問。師唱誰家曲。宗風嗣阿誰。師曰。楷師巖畔祥雲起。寶壽峰前震法雷。臨終遺偈曰。吾年八十八。滿頭垂白髮。颙颙鎮雙峰。明明千江月。黃梅揚祖教。白兆承宗訣。日日告兒孫。勿令有斷絕。

蘄州三角山志操禪師

僧問。教法甚多。宗歸一貫。和尚為甚麼說得許多周由者也。師曰。為你周由者也。曰。請和尚即古即今。師以手敲繩床。

晉州興教師普禪師

僧問。盈龍宮溢海藏真詮即不問。如何是教外別傳底法。師曰。眼裡耳里鼻里。曰。祇此便是否。師曰。是甚麼。僧便喝。師亦喝。問。僧近離甚處。曰。下寨。師曰。還逢著賊么。曰。今日捉下。師曰。放汝三十棒。

蘄州三角山真鑒禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。忽然行正令。便見下堂階。

郢州太陽山行沖禪師

僧問。如何是無盡藏。師良久。僧無語。師曰。近前來。僧才近前。師曰。去。

青原下八世

黃龍機禪師法嗣

洛京紫蓋善沼禪師

僧問。死

【現代漢語翻譯】 現代漢語譯本 湖南。問：什麼是師子兒（比喻傑出的弟子）？師說：德山（Deshan，禪師名）繼承了龍潭（Longtan，禪師名）的法脈。問：如何是和尚（指禪師自己）為人處世的一句話？師說：我和你向來沒有冤仇，關鍵就在這句話里。問：不知這句話在哪裡？師說：你這遲鈍的傢伙。 蘄州四祖山清皎禪師（Qingjiao，禪師名）： 是福州王氏之子。有僧人問：禪師您唱的是哪一家的曲調？宗風承嗣的是哪一位祖師？師說：楷師巖（Kaishi Rock）邊升起吉祥的雲彩，寶壽峰（Baoshou Peak）前震響佛法的雷聲。臨終遺偈說：我今年八十八歲，滿頭垂著白髮。堅定地鎮守雙峰山（Twin Peaks Mountain），清清楚楚地映照著千江之月。在黃梅山（Huangmei Mountain）弘揚祖師的教誨，在白兆山（Baizhao Mountain）繼承宗門的秘訣。每天告誡我的子孫，不要讓它斷絕。 蘄州三角山志操禪師（Zhicao，禪師名）： 有僧人問：教法很多，宗旨在歸於統一。和尚您為什麼說這麼多彎彎繞繞的話？師說：正是爲了你才說這些彎彎繞繞的話。僧人說：請和尚您即古即今地開示。禪師用手敲擊繩床。 晉州興教師普禪師（Pu，禪師名）： 有僧人問：充滿龍宮、溢滿海藏的真詮暫且不問，如何是教外別傳的法？師說：在眼裡，在耳里，在鼻里。僧人說：僅僅是這些嗎？師說：是什麼？僧人便喝一聲。禪師也喝一聲。問：僧人您最近從哪裡來？答：下寨。師說：還遇到賊了嗎？答：今天抓到了。師說：放你三十棒。 蘄州三角山真鑒禪師（Zhenjian，禪師名）： 有僧人問：禪師您唱的是哪一家的曲調？宗風承嗣的是哪一位祖師？師說：一旦施行正令，便能看見下堂的臺階。 郢州太陽山行沖禪師（Xingchong，禪師名）： 有僧人問：如何是無盡藏？禪師沉默良久。僧人無語。禪師說：靠近前來。僧人剛一靠近，禪師說：去。 青原下第八世 黃龍機禪師（Huanglongji，禪師名）法嗣 洛京紫蓋善沼禪師（Shanzhao，禪師名）： 有僧人問：死是什麼？

【English Translation】 English version Hunan. Question: What is a 'lion cub' (a metaphor for an outstanding disciple)? The Master said: Deshan (Deshan, a Chan master) inherited the Dharma lineage of Longtan (Longtan, a Chan master). Question: What is a single phrase that describes the abbot's (referring to the Chan master himself) way of being? The Master said: I have no grievances with you, and the key lies in this phrase. Question: I don't know where this phrase is. The Master said: You dull fellow. Chan Master Qingjiao (Qingjiao, a Chan master) of the Four Ancestors Mountain in Qizhou: He was the son of the Wang family of Fuzhou. A monk asked: Whose tune does the Master sing? Whose ancestral style do you inherit? The Master said: Auspicious clouds rise beside Kaishi Rock (Kaishi Rock), and the thunder of the Dharma resounds before Baoshou Peak (Baoshou Peak). His death verse said: I am eighty-eight years old this year, with a head full of white hair. Firmly guarding Twin Peaks Mountain (Twin Peaks Mountain), clearly reflecting the moon in a thousand rivers. Promoting the ancestral teachings at Huangmei Mountain (Huangmei Mountain), inheriting the secrets of the sect at Baizhao Mountain (Baizhao Mountain). Daily, I admonish my descendants, do not let it be cut off. Chan Master Zhicao (Zhicao, a Chan master) of Triangle Mountain in Qizhou: A monk asked: There are many teachings, and the purpose is to return to unity. Why does the abbot speak so many roundabout words? The Master said: It is precisely for you that I speak these roundabout words. The monk said: Please, Master, reveal it from both the ancient and the present. The Master tapped the rope bed with his hand. Chan Master Pu (Pu, a Chan master) of Xingjiao Temple in Jinzhou: A monk asked: The true teachings that fill the dragon palace and overflow the sea treasury are not asked for now. What is the Dharma transmitted separately outside the teachings? The Master said: In the eyes, in the ears, in the nose. The monk said: Is it just these? The Master said: What is it? The monk then shouted. The Master also shouted. Question: Where did you come from recently? Answer: From the camp. The Master said: Did you encounter thieves? Answer: I caught them today. The Master said: Release you with thirty blows. Chan Master Zhenjian (Zhenjian, a Chan master) of Triangle Mountain in Qizhou: A monk asked: Whose tune does the Master sing? Whose ancestral style do you inherit? The Master said: Once the correct order is implemented, you will see the steps down from the hall. Chan Master Xingchong (Xingchong, a Chan master) of Taiyang Mountain in Yingzhou: A monk asked: What is the inexhaustible treasury? The Master was silent for a long time. The monk was speechless. The Master said: Come closer. As soon as the monk approached, the Master said: Go. Eighth Generation under Qingyuan Dharma Successor of Chan Master Huanglongji (Huanglongji, a Chan master) Chan Master Shanzhao (Shanzhao, a Chan master) of Zige Temple in Luojing: A monk asked: What is death?

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中得活時如何。師曰。抱鐮刮骨熏天地。炮烈棺中求託生。問。才生便死時如何。師曰。賴得覺疾。

眉州黃龍繼達禪師

僧問。如何是衲。師曰。針去線不回。曰。如何是帔。師曰。橫鋪四世界。豎蓋一乾坤。曰。道滿到來時如何。師曰。要羹與羹。要飯與飯。問。黃龍出世．金翅鳥滿空飛時如何。師曰。問汝金翅鳥。還得飽也無。

棗樹和尚

第二世住。問僧。發足甚處。曰。閩中。師曰。俊哉。曰。謝師指示。師曰。屈哉。僧作禮。師曰。我與么道。落在甚麼處。僧無語。師曰。彼自無瘡。勿傷之也。僧參。師乃問。未到這裡時。在甚處安身立命。僧叉手近前。師亦叉手近前。相併而立。僧曰。某甲未到此時。和尚與誰並立。師指背後曰。莫是伊么。僧無對。師曰。不獨自謾。兼謾老僧。僧作禮。師曰。正是自謾。僧鋤地次。見師來乃不審。師曰。見阿誰了便不審。曰。見師不問訊。禮式不全。問曰。卻是孤負老僧。其僧歸舉似首座曰。和尚近日可畏。座曰。作么生。僧舉前語。座曰。和尚近日可謂為人切。師聞乃打首座七棒。座曰。某甲恁么道。未有過在。亂打作么。師曰。枉吃我多少鹽醬。又打七棒。僧辭。師乃問。若到諸方。有人問你老僧此間法道。作么生祇對。曰。待問即道

【現代漢語翻譯】 現代漢語譯本 問：正當活過來的時候，會怎麼樣呢？ 師父說：『抱著鐮刀刮骨，煙熏火燎，震天動地。在炮火猛烈的棺材中尋求託生。』 問：剛出生就死去的時候，會怎麼樣呢？ 師父說：『幸虧覺悟得快。』

眉州黃龍繼達禪師（黃龍繼達禪師）

有僧人問：『什麼是衲衣（僧人的粗布衣服）？』 師父說：『針走了，線卻不回來。』 （僧人）問：『什麼是帔（僧人披在身上的法衣）？』 師父說：『橫鋪覆蓋四方世界，豎立遮蓋整個天地。』 （僧人）問：『道行圓滿到來時，會怎麼樣呢？』 師父說：『要羹就給羹，要飯就給飯。』 問：『黃龍（指黃龍慧南禪師）出世，金翅鳥（佛教傳說中的神鳥）滿天空飛翔時，會怎麼樣呢？』 師父說：『問問你的金翅鳥，它還能吃飽嗎？』

棗樹和尚

（棗樹和尚）第二次住持（寺院）。問僧人：『從哪裡出發？』 （僧人）說：『從閩中（福建一帶）。』 師父說：『好啊。』 （僧人）說：『謝謝師父指點。』 師父說：『委屈你了。』 僧人行禮。 師父說：『我這樣說，落在什麼地方了？』 僧人無語。 師父說：『他自己沒有瘡，不要去傷害他。』 僧人蔘拜。 師父於是問：『沒到這裡的時候，在哪裡安身立命？』 僧人拱手走近。 師父也拱手走近，並排站立。 僧人說：『我沒到這裡的時候，和尚（指師父）與誰並排站立？』 師父指著背後說：『莫非是他嗎？』 僧人無言以對。 師父說：『不只是自己欺騙自己，還欺騙老僧。』 僧人行禮。 師父說：『正是自欺欺人。』 僧人正在鋤地，見到師父來了卻不施禮。 師父說：『見到誰了就不施禮？』 （僧人）說：『見到師父不問訊，禮節不周全。』 （僧人）問：『卻是辜負了老僧。』 那僧人回去告訴首座（寺院中的重要職位）說：『和尚近日很可怕。』 首座說：『怎麼了？』 僧人說了之前的話。 首座說：『和尚近日可以說是為人懇切。』 師父聽了打了首座七棒。 首座說：『我這樣說，沒有過錯吧，亂打幹什麼？』 師父說：『白吃了我多少鹽醬。』又打了七棒。 僧人告辭。 師父於是問：『如果到了其他地方，有人問你老僧我這裡的佛法，怎麼回答？』 （僧人）說：『等問了再說。』

【English Translation】 English version Question: What happens at the very moment of being revived? The Master said: 'Embracing the sickle to scrape the bones, smoke and fire fill the heavens and the earth. Seeking rebirth within the coffin amidst the raging flames.' Question: What happens at the moment of being born and then immediately dying? The Master said: 'Fortunately, one awakens quickly.'

Chan Master Jida of Huanglong in Meizhou (Chan Master Jida of Huanglong)

A monk asked: 'What is a kasaya (a coarse cloth robe worn by monks)?' The Master said: 'The needle goes, but the thread does not return.' (The monk) asked: 'What is a stole (a ceremonial scarf worn by monks)?' The Master said: 'Horizontally, it covers the four worlds; vertically, it covers the entire universe.' (The monk) asked: 'What happens when the path is fulfilled and arrives?' The Master said: 'If you want soup, I'll give you soup; if you want rice, I'll give you rice.' Question: 'When Huanglong (referring to Chan Master Huinan of Huanglong) appears in the world, and the Garuda (a mythical bird in Buddhism) fills the sky, what happens?' The Master said: 'Ask your Garuda, can it still be full?'

The Zao Shu (Jujube Tree) Monk

(The Zao Shu Monk) was residing (in the temple) for the second time. He asked a monk: 'Where did you start from?' (The monk) said: 'From Minzhong (the area around Fujian).' The Master said: 'Excellent.' (The monk) said: 'Thank you for the Master's guidance.' The Master said: 'You are wronged.' The monk bowed. The Master said: 'Where does my saying this fall?' The monk was silent. The Master said: 'He has no wound himself; do not injure him.' The monk paid respects. The Master then asked: 'Before arriving here, where did you settle your body and establish your life?' The monk clasped his hands and approached. The Master also clasped his hands and approached, standing side by side. The monk said: 'Before I arrived here, who was the Master standing side by side with?' The Master pointed behind him and said: 'Could it be him?' The monk had no reply. The Master said: 'Not only are you deceiving yourself, but you are also deceiving this old monk.' The monk bowed. The Master said: 'It is precisely self-deception.' The monk was hoeing the ground and did not greet the Master when he saw him. The Master said: 'Whom did you see that you did not greet?' (The monk) said: 'Seeing the Master without inquiring, the etiquette is incomplete.' (The monk) asked: 'But I have let down the old monk.' That monk went back and told the head monk (an important position in the temple): 'The Master has been frightening lately.' The head monk said: 'How so?' The monk told him what had been said before. The head monk said: 'The Master can be said to be very earnest lately.' The Master heard this and struck the head monk seven times. The head monk said: 'Was there anything wrong with what I said that you are striking me randomly?' The Master said: 'You have eaten so much of my salt and soy sauce for nothing.' He struck him seven more times. The monk took his leave. The Master then asked: 'If you go to other places and someone asks you about the Dharma of this old monk, how will you answer?' (The monk) said: 'I will answer when asked.'

---

。師曰。何處有無口底佛。曰。祇這也還難。師豎拂子曰。還見么。曰。何處有無眼底佛。師曰。祇這也還難。僧繞禪床一匝而出。師曰。善能祇對。僧便喝。師曰。老僧不識子。曰。用識作么。師敲禪床三下。

興元府玄都山澄禪師

僧問。喜得趨方丈。家風事若何。師曰。西風開曉露。明月正當天。曰。如何拯濟。師曰。金雞樓上一下鼓。問。如何是沙門行。師曰。一切不如。

嘉州黑水和尚

初參黃龍。便問。雪覆蘆花時如何。龍曰。猛烈。師曰。不猛烈。龍又曰。猛烈。師又曰。不猛烈。龍便打。師於此有省。即便禮拜。

鄂州黃龍智腮禪師

僧問。如何是諸佛之本源。師曰。即此一問是何源。曰。恁么則諸佛無異去也。師曰。延平劍已成龍去。猶有刻舟求底人。

眉州昌福達禪師

僧問。學人來問師則對。不問時師意如何。師曰。謝師兄指示。問。本來則不問。如何是今日事。師曰。師兄這問大好。曰。學人不會時如何。師曰。謾得即得。問。國有寶刀。誰人得見。師曰。師兄遠來不易。曰。此刀作何形狀。師曰。要也道。不要也道。曰。請師道。師曰。難逢難遇。問。石牛水上臥時如何。師曰。異中還有異。妄計不浮沉。曰。便恁么去時如何。師曰。

【現代漢語翻譯】 現代漢語譯本： 師父說：『哪裡有無口之佛？』 僧人說：『僅僅這樣也很難。』 師父豎起拂塵說：『看見了嗎？』 僧人說：『哪裡有無眼之佛？』 師父說：『僅僅這樣也很難。』 僧人繞禪床一週后離開。師父說：『很會應對。』 僧人便大喝一聲。師父說：『老衲不認識你。』 僧人說：『認識來做什麼？』 師父敲禪床三下。

興元府玄都山澄禪師

僧人問：『有幸來到方丈室，請問家風如何？』 師父說：『西風吹開清晨的露水，明月正當天空。』 僧人說：『如何拯救濟度？』 師父說：『金雞樓上敲響一下鼓。』 僧人問：『什麼是沙門（Śrāmaṇa）[指佛教出家修行者]的修行？』 師父說：『一切不如。』

嘉州黑水和尚

最初參拜黃龍禪師時，便問：『雪覆蓋蘆葦花時如何？』 黃龍禪師說：『猛烈。』 黑水和尚說：『不猛烈。』 黃龍禪師又說：『猛烈。』 黑水和尚又說：『不猛烈。』 黃龍禪師便打了他。黑水和尚因此有所領悟，便禮拜。

鄂州黃龍智腮禪師

僧人問：『什麼是諸佛的本源？』 師父說：『你問的這一問，它的源頭又是什麼？』 僧人說：『這樣說來，諸佛之間就沒有差異了？』 師父說：『延平劍（Yanping Sword）[傳說中的寶劍]已經化龍飛走了，還有人刻舟求劍。』

眉州昌福達禪師

僧人問：『學人來問，師父就回答，不問的時候，師父的意思如何？』 師父說：『謝謝師兄指點。』 僧人問：『本來就不問，那什麼是今天的事？』 師父說：『師兄這個問題問得很好。』 僧人說：『學人不能領會時如何是好？』 師父說：『騙得過就騙得過。』 僧人問：『國家有寶刀，誰人能夠得見？』 師父說：『師兄遠道而來不容易。』 僧人說：『這把刀是什麼形狀？』 師父說：『要說也可以，不要說也可以。』 僧人說：『請師父說。』 師父說：『難逢難遇。』 僧人問：『石牛在水上躺臥時如何？』 師父說：『異中還有異，妄想計算不能使其浮沉。』 僧人說：『如果就這樣過去，又如何？』 師父說：

【English Translation】 English version: The master said, 'Where is the Buddha without a mouth?' The monk said, 'Even this is difficult.' The master raised his whisk and said, 'Do you see it?' The monk said, 'Where is the Buddha without eyes?' The master said, 'Even this is difficult.' The monk circled the meditation platform once and left. The master said, 'Good at responding.' The monk then shouted. The master said, 'This old monk does not recognize you.' The monk said, 'What is the use of recognizing?' The master knocked on the meditation platform three times.

Chan Master Cheng of Xuandu Mountain in Xingyuan Prefecture

A monk asked, 'I am fortunate to come to the abbot's room. What is the family style like?' The master said, 'The west wind opens the morning dew, the bright moon is right in the sky.' The monk said, 'How to save and deliver?' The master said, 'One drumbeat on the Golden Rooster Tower.' A monk asked, 'What is the practice of a Śrāmaṇa [Buddhist renunciate]?' The master said, 'Everything is not as good.'

Monk Heishui of Jia Prefecture

When he first visited Huanglong, he asked, 'What is it like when snow covers the reed flowers?' Huanglong said, 'Fierce.' The monk Heishui said, 'Not fierce.' Huanglong said again, 'Fierce.' The monk Heishui said again, 'Not fierce.' Huanglong then hit him. The monk Heishui had an awakening from this and bowed.

Chan Master Zhisai of Huanglong in E Prefecture

A monk asked, 'What is the original source of all Buddhas?' The master said, 'What is the source of this very question?' The monk said, 'In that case, there is no difference between all Buddhas?' The master said, 'The Yanping Sword [legendary sword] has already transformed into a dragon and flown away, and there are still people trying to find it by marking the boat.'

Chan Master Da of Changfu in Mei Prefecture

A monk asked, 'When a student comes to ask, the master answers. When he doesn't ask, what is the master's intention?' The master said, 'Thank you, senior brother, for your guidance.' A monk asked, 'Originally, I don't ask. What is today's matter?' The master said, 'Senior brother, this question is very good.' The monk said, 'What if the student cannot understand?' The master said, 'If you can deceive, then deceive.' A monk asked, 'The country has a precious sword. Who can see it?' The master said, 'It is not easy for senior brother to come from afar.' The monk said, 'What shape is this sword?' The master said, 'It can be said, and it cannot be said.' The monk said, 'Please, master, speak.' The master said, 'Difficult to meet, difficult to encounter.' A monk asked, 'What is it like when a stone ox lies on the water?' The master said, 'Within the different, there is still difference; delusional calculations cannot make it float or sink.' The monk said, 'If I just go like this, what then?' The master said:

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翅天日落。把土成金。

呂巖真人

字洞賓。京川人也。唐末三舉不第。偶于長安酒肄遇鐘離權。授以延命術。自爾人莫之究。嘗游廬山歸宗。書鐘樓壁曰。一日清閒自在身。六神和合報平安。丹田有寶休尋道。對境無心莫問禪。未幾。道經黃龍山。睹紫雲成蓋。疑有異人。乃入謁。值龍擊鼓升堂。龍見。意必呂公也。欲誘而進。厲聲曰。座傍有竊法者。呂毅然出。問。一粒粟中藏世界。半升鐺內煮山川。且道此意如何。龍指曰。這守尸鬼。呂曰。爭奈囊有長生不死藥。龍曰。饒經八萬劫。終是落空亡。呂薄訝。飛劍脅之。劍不能入。遂再拜。求指歸。龍詰曰。半升鐺內煮山川即不問。如何是一粒粟中藏世界。呂于言下頓契。作偈曰。棄卻瓢囊摵碎琴。如今不戀汞中金。自從一見黃龍后。始覺從前錯用心。龍囑令加護。后謁潭州智度覺禪師。有曰。余游韶郴。東下湘江。今見覺公。觀其禪學精明。性源淳潔。促膝靜坐。收光內照。一衲之外無餘衣。一缽之外無餘食。達生死岸。破煩惱殼。方今佛衣寂寂兮無傳。禪理懸懸兮幾絕。扶而興者。其在吾師乎。聊作一絕奉記。達者推心方濟物。聖賢傳法不離真。請師開說西來意。七祖如今未有人。

明招謙禪師法嗣

處州報恩契從禪師

開堂

【現代漢語翻譯】 翅天日落，把土成金。

呂巖真人（Lü Yan Zhenren，道教神仙名號）

字洞賓，京川人。唐朝末年多次參加科舉考試都未能考中。一次在長安的酒肆偶然遇到鐘離權（Zhongli Quan，道教八仙之一），鐘離權傳授給他延年益壽的法術，從此以後人們就不知道他的去向了。曾經遊覽廬山歸宗寺，在鐘樓的墻壁上題詩說：『一日清閒自在身，六神和合報平安。丹田有寶休尋道，對境無心莫問禪。』不久之後，路過黃龍山，看到紫色的雲彩聚集如傘蓋，猜測有奇異之人。於是前去拜見，正趕上黃龍禪師擊鼓升座。黃龍禪師見到他，心想必定是呂公來了，想要引導他進一步開悟，厲聲說：『座位旁邊有偷學佛法的人！』呂巖毅然站出來，問道：『一粒米中藏著一個世界，半個鍋里煮著山川，請問這是什麼意思？』黃龍禪師指著他說：『這是個守尸鬼！』呂巖說：『奈何我囊中有長生不死的藥！』黃龍禪師說：『即使經過八萬劫，最終還是會落入空亡。』呂巖略帶驚訝，用飛劍威脅他，劍卻無法刺入。於是再次拜倒，請求指點迷津。黃龍禪師追問道：『半個鍋里煮山川暫且不問，如何理解一粒米中藏世界？』呂巖在言語之下頓時領悟，作偈說：『丟棄了瓢囊，摔碎了琴，如今不再貪戀汞中的金。自從一見黃龍后，才覺得從前都錯了用心。』黃龍禪師囑咐他要好好守護自己的領悟。後來拜訪潭州智度覺禪師，（呂巖）有話說：『我遊歷韶州、郴州，向東來到湘江。如今見到覺公，觀察他的禪學精深明澈，性情純樸高潔，促膝長談，收斂光芒向內觀照。一件僧衣之外沒有多餘的衣服，一個缽盂之外沒有多餘的食物。通達生死之岸，打破煩惱之殼。如今佛的衣缽寂寞無聲，沒有人傳承，禪的道理懸而未決，幾乎斷絕。扶持它使它興盛的，大概就是我的老師您吧！姑且作一首絕句奉上作為紀念。通達的人推己及人才能救濟萬物，聖賢傳授佛法不離真實本性。請老師開示西來的真意，禪宗七祖至今還沒有人選。』

明招謙禪師（Mingzhao Qian Chanshi）的法嗣

處州報恩契從禪師（Chuzhou Bao'en Qicong Chanshi）

開堂

【English Translation】 The wings of heaven, the sun sets. Turning earth into gold.

Real Person Lü Yan (Lü Yan Zhenren, a title for a Taoist immortal)

Named Dongbin, from Jingchuan. In the late Tang Dynasty, he failed the imperial examinations three times. Once, he met Zhongli Quan (one of the Eight Immortals of Taoism) in a tavern in Chang'an, who taught him the art of prolonging life. Since then, no one knew where he went. He once visited Guizong Temple on Mount Lu and wrote on the wall of the bell tower: 'A day of leisure, a free body, the six spirits in harmony bring peace. With treasure in the dantian, no need to seek the Tao; facing circumstances without mind, no need to ask about Zen.' Not long after, he passed by Huanglong Mountain and saw purple clouds forming a canopy, suspecting there was an extraordinary person. So he went to pay his respects, just as Zen Master Huanglong was ascending the hall to give a lecture. Huanglong saw him and thought, 'This must be Lord Lü,' wanting to guide him further, he sternly said, 'There is someone stealing the Dharma beside the seat!' Lü Yan stepped out resolutely and asked, 'A grain of rice contains a world, half a pot cooks mountains and rivers, what does this mean?' Huanglong pointed at him and said, 'This is a corpse-guarding ghost!' Lü Yan said, 'But I have the elixir of immortality in my bag!' Huanglong said, 'Even after eighty thousand kalpas, it will ultimately fall into emptiness.' Lü Yan was slightly surprised and threatened him with a flying sword, but the sword could not penetrate. So he bowed again, seeking guidance. Huanglong questioned him, 'Half a pot cooks mountains and rivers is not the question, how to understand a grain of rice contains a world?' Lü Yan suddenly understood under the words and composed a verse: 'Discarded the gourd and smashed the zither, now no longer greedy for the gold in mercury. Since seeing Huanglong, I realize that I had been using my mind wrongly before.' Huanglong instructed him to protect his understanding well. Later, he visited Zen Master Zhidujue of Tanzhou, (Lü Yan) said: 'I traveled to Shaozhou and Chenzhou, and came east to the Xiang River. Now I see Master Jue, observing his Zen learning is profound and clear, his nature is pure and noble, we talked intimately, retracting the light to look inward. Outside a monk's robe, there is no extra clothing; outside a begging bowl, there is no extra food. Reaching the shore of birth and death, breaking the shell of afflictions. Now the Buddha's robe is silent and without transmission, the principles of Zen are suspended and almost extinct. The one who supports it and makes it flourish, it is probably my teacher! I will write a poem as a memento. Those who are enlightened can save all things by extending themselves to others, sages transmit the Dharma without departing from the true nature. Please, teacher, explain the meaning of the Westward Journey, the Seventh Ancestor of Zen has not yet been chosen.'

Dharma descendant of Zen Master Mingzhao Qian (Mingzhao Qian Chanshi)

Zen Master Qicong of Bao'en Temple in Chuzhou (Chuzhou Bao'en Qicong Chanshi)

Opening the Dharma Hall

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升座。乃曰。烈士鋒前。還有俊鷹俊鷂么。放一個出來看。良久曰。所以道。烈士鋒前少人陪。云雷擊鼓劍輪開。誰是大雄師子種。滿身鋒刃但出來。時有僧出。師曰。好著精彩。僧擬伸問。師曰。甚麼處去也。僧乃問。師子未出窟時如何。師曰。鋒铓難擊。曰。出窟后如何。師曰。藏身無路。曰。欲出不出時如何。師曰。命似懸絲。曰。向去事如何。師曰。拶。問。如何是和尚家風。師曰。還奈何么。問。十二時中如何即是。師曰。金剛頂上看。曰。恁么則人天有賴。師曰。汝又誑呼人天作么。

婺州普照瑜禪師

上堂。三十年後。大有人向這裡亡鋒結舌去在。良久曰。還會么。灼然。若不是真師子兒。爭識得上來之機。時有僧問。師子未出窟時如何。師曰。眾獸徒然。曰。出窟后如何。師曰。狐絕萬里。曰。欲出不出時如何。師曰。當沖者喪。曰。向去事如何。師曰。決在臨鋒。僧禮拜。師有頌曰。決在臨鋒處。天然師子機。顰呻出三界。非祖莫能知。

婺州雙溪保初禪師

上堂。未透徹。不須呈。十方世界廓然明。孤峰頂上通機照。不用看他北斗星。僧問。九夏靈峰劍。請師不露鋒。師曰。未拍金鎖前何不問。曰。千般徒設用。難出髑髏前。師曰。背後礙殺人。

處州涌泉究禪

【現代漢語翻譯】 現代漢語譯本： 禪師升座說法，說道：『勇猛的戰士刀鋒之前，還有雄健的俊鷹和俊鷂嗎？放一個出來看看。』停頓了很久，又說：『所以說，勇士的刀鋒前很少有人陪伴，云雷般的鼓聲敲響，劍輪飛速轉動。誰是真正的大雄獅子種？滿身刀鋒利刃，儘管站出來！』 當時有個僧人站出來，禪師說：『說得好，很精彩。』僧人正要提問，禪師說：『你要到哪裡去？』僧人於是問道：『獅子沒有出洞穴的時候怎麼樣？』禪師說：『鋒利的刀刃難以擊中。』僧人說：『出洞穴后怎麼樣？』禪師說：『藏身無路。』僧人說：『想要出來又沒有出來的時候怎麼樣？』禪師說：『性命危如懸絲。』僧人說：『以後的事情怎麼樣？』禪師說：『拶（逼迫，追問）。』 僧人問：『什麼是和尚的家風？』禪師說：『還能怎麼樣呢？』僧人問：『一天十二個時辰中，如何是道？』禪師說：『在金剛頂上看。』僧人說：『這樣說來，人天都依賴您了。』禪師說：『你又欺騙迷惑人天做什麼？』

婺州普照瑜禪師

上堂說法，說：『三十年後，一定有人在這裡失去鋒芒，結巴說不出話來。』停頓了很久，又說：『明白了嗎？確實如此。如果不是真正的獅子，怎麼能認識到這向上的機會？』當時有個僧人問：『獅子沒有出洞穴的時候怎麼樣？』禪師說：『各種野獸都是徒勞。』僧人說：『出洞穴后怎麼樣？』禪師說：『狐貍逃到萬里之外。』僧人說：『想要出來又沒有出來的時候怎麼樣？』禪師說：『阻擋它的人會喪命。』僧人說：『以後的事情怎麼樣？』禪師說：『決定在於面臨刀鋒。』僧人禮拜。禪師有頌說：『決定在於面臨刀鋒之處，是天然的獅子之機。一顰一笑都超出三界，不是祖師無法知曉。』

婺州雙溪保初禪師

上堂說法，說：『沒有透徹領悟，不必呈示。十方世界廣闊明亮。孤峰頂上，通達的機鋒照耀一切，不用去看那北斗星。』僧人問：『九夏靈峰劍（比喻鋒利的禪機），請禪師不要顯露鋒芒。』禪師說：『沒有拍擊金鎖之前為什麼不問？』僧人說：『千般努力都是徒勞，難以突破髑髏（dú lóu，頭蓋骨，比喻生死關）之前。』禪師說：『背後阻礙殺人。』

處州涌泉究禪師

【English Translation】 English version: The Chan master ascended the seat and said, 'Before the blade of a valiant warrior, are there still strong eagles and hawks? Release one for me to see.' After a long pause, he said, 'Therefore, it is said that few accompany a valiant warrior before his blade. The thunderous drums sound, and the sword wheel spins rapidly. Who is the true lion offspring of the Great Hero? Covered in blades and edges, just step forward!' At that time, a monk came forward. The Chan master said, 'Well said, excellent!' As the monk was about to ask a question, the Chan master said, 'Where are you going?' The monk then asked, 'What is it like when the lion has not yet left its cave?' The Chan master said, 'The sharp blades are difficult to strike.' The monk said, 'What is it like after leaving the cave?' The Chan master said, 'There is no way to hide.' The monk said, 'What is it like when it wants to come out but hasn't?' The Chan master said, 'Life hangs by a thread.' The monk said, 'What about the future?' The Chan master said, 'Zha (to press, to interrogate).' The monk asked, 'What is the family style of the monks?' The Chan master said, 'What else can be done?' The monk asked, 'What is the Way in the twelve periods of the day?' The Chan master said, 'Look from the Vajra peak.' The monk said, 'In that case, humans and devas rely on you.' The Chan master said, 'Why do you deceive and confuse humans and devas?'

Chan Master Puzhao Yu of Wuzhou

Ascending the seat to preach, he said, 'Thirty years from now, there will surely be people here who lose their edge and stammer, unable to speak.' After a long pause, he said, 'Do you understand? Indeed. If it is not a true lion, how can it recognize this opportunity to advance?' At that time, a monk asked, 'What is it like when the lion has not yet left its cave?' The Chan master said, 'All beasts are in vain.' The monk said, 'What is it like after leaving the cave?' The Chan master said, 'The fox flees ten thousand miles away.' The monk said, 'What is it like when it wants to come out but hasn't?' The Chan master said, 'Those who obstruct it will perish.' The monk said, 'What about the future?' The Chan master said, 'It depends on facing the blade.' The monk prostrated. The Chan master had a verse saying, 'It depends on the place of facing the blade, it is the natural lion's mechanism. A frown or a smile transcends the three realms, only the patriarch can know.'

Chan Master Baochu of Shuangxi in Wuzhou

Ascending the seat to preach, he said, 'If you have not thoroughly understood, there is no need to present it. The ten directions of the world are vast and bright. On the peak of the solitary peak, the penetrating mechanism illuminates everything, there is no need to look at the Big Dipper.' A monk asked, 'The sword of Lingfeng (líng fēng, spiritual peak) in the nine summers (a metaphor for sharp Chan mechanism), please Master do not reveal its edge.' The Chan master said, 'Why didn't you ask before striking the golden lock?' The monk said, 'A thousand efforts are in vain, it is difficult to break through before the skull (dú lóu, skull, a metaphor for the barrier of life and death).' The Chan master said, 'Obstructing behind kills people.'

Chan Master Yongquan Jiu of Chuzhou

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師

上堂。良久曰。還有虎狼禪客么。有則放出一個來。僧才出。師曰。還知喪命處么。曰。學人咨和尚。師曰。甚麼處去也。曰。師子未出窟時如何。師曰。抖㖃地。曰。出窟后如何。師曰。蓋天蓋地。曰。欲出不出時如何。師曰。一切人辨不得。曰。向去事如何。師曰。俊鷂亦迷蹤。

衢州羅漢義禪師

上堂眾集。僧才出。師曰。不是好底。僧禮拜起。問。龍泉寶劍請師揮。師曰。甚麼處去也。曰。恁么則龍溪南面盡鋒铓。師曰。收取。問。不落古今請師道。師曰。還怪得么。曰。猶落古今。師曰。莫錯。

羅漢琛禪師法嗣

襄州清溪山洪進禪師

在地藏時居第一座。一日地藏上堂。二僧出禮拜。藏曰。俱錯。二僧無語。下堂請益修山主。修曰。汝自巍巍堂堂。卻禮拜擬問他人。豈不是錯。師聞之不肯。修乃問。未審上座又作么生。師曰。汝自迷暗。焉可為人。修憤然上方丈請益。藏指廊下曰。典座入庫頭去也。修乃省過。又一日。師問修山主曰。明知生是不生之理。為甚麼為生死之所流。修曰。筍畢竟成竹去。如今作篾使還得么。師曰。汝向後自悟去在。修曰。某所見祇如此。上座意旨又如何。師指曰。這個是監院房。那個是典座房。修即禮謝。住后。僧問。眾盲摸象。

【現代漢語翻譯】 現代漢語譯本 師（禪師）： 上堂說法。沉默良久后說：『還有像虎狼一樣勇猛精進的禪者嗎？有的話就站出來一個。』一個僧人站了出來。禪師說：『你知道喪命之處在哪裡嗎？』僧人說：『學人請教和尚。』禪師說：『到哪裡去了？』僧人說：『師子（獅子）未出窟（洞穴）時如何？』禪師說：『抖擻精神。』僧人說：『出窟后如何？』禪師說：『蓋天蓋地。』僧人說：『欲出不出時如何？』禪師說：『一切人都辨別不出來。』僧人說：『以後的事如何？』禪師說：『即使是俊俏的鷂鷹也會迷失軌跡。』

衢州羅漢義禪師

上堂，眾人聚集。一個僧人站了出來。禪師說：『不是好東西。』僧人禮拜後起身，問道：『龍泉寶劍（比喻鋒利的智慧）請師父揮舞。』禪師說：『到哪裡去了？』僧人說：『這樣說來，龍溪南面都充滿了鋒芒。』禪師說：『收起來。』僧人問：『不落入古今（超越時間）請師父開示。』禪師說：『還覺得奇怪嗎？』僧人說：『仍然落入古今。』禪師說：『不要弄錯。』

羅漢琛禪師的法嗣

襄州清溪山洪進禪師

在地藏（地藏菩薩）那裡時，擔任第一座（寺院中職位）。一天，地藏上堂說法，兩個僧人出來禮拜。地藏說：『都錯了。』兩個僧人無話可說。下堂后請教修山主。修山主說：『你自己巍巍堂堂，卻禮拜想要問他人，豈不是錯？』洪進禪師聽了不認可。修山主於是問：『不知道上座（對禪師的尊稱）又怎麼認為？』洪進禪師說：『你自己迷暗，怎麼能爲人師表？』修山主憤然上方丈（禪師的住所）請教地藏。地藏指著廊下說：『典座（負責寺院飲食的僧人）進庫房去了。』修山主於是醒悟。又有一天，洪進禪師問修山主說：『明明知道生是不生之理，為什麼還會被生死所流轉？』修山主說：『竹筍畢竟會長成竹子，現在把它當篾（竹篾）使用可以嗎？』洪進禪師說：『你以後自己去領悟吧。』修山主說：『我所見到的只是如此，上座的意旨又如何？』洪進禪師指著說：『這個是監院（寺院管理者）的房間，那個是典座的房間。』修山主立刻禮拜感謝。住持寺院后，有僧人問：『眾盲摸象（比喻以偏概全）。』

【English Translation】 English version Master (Zen Master): Ascended the hall. After a long silence, he said, 'Are there any Zen practitioners as fierce as tigers and wolves? If so, let one come forward.' A monk came forward. The master said, 'Do you know where you will lose your life?' The monk said, 'This student consults the master.' The master said, 'Where did it go?' The monk said, 'What is it like when the lion (師子) has not yet left its cave (窟)?' The master said, 'Shaking itself.' The monk said, 'What is it like after leaving the cave?' The master said, 'Covering the sky and covering the earth.' The monk said, 'What is it like when it wants to come out but hasn't yet?' The master said, 'No one can discern it.' The monk said, 'What about future events?' The master said, 'Even the swift hawk loses its trail.'

Zen Master Yi of Luohan in Quzhou

Ascended the hall, the assembly gathered. A monk came forward. The master said, 'Not a good one.' The monk bowed and rose, asking, 'The Longquan sword (龍泉寶劍) (a metaphor for sharp wisdom), please master wield it.' The master said, 'Where did it go?' The monk said, 'In that case, the south side of Dragon Creek (龍溪) is full of sharp edges.' The master said, 'Put it away.' The monk asked, 'Not falling into ancient or modern (不落古今), please master speak.' The master said, 'Do you still find it strange?' The monk said, 'Still falling into ancient and modern.' The master said, 'Don't be mistaken.'

Dharma successor of Zen Master Chen of Luohan

Zen Master Hongjin of Qingxi Mountain in Xiangzhou

When he was at Dizang's (地藏菩薩) place, he held the position of the first seat (第一座) (a position in the monastery). One day, Dizang ascended the hall to give a Dharma talk, and two monks came out to bow. Dizang said, 'Both are wrong.' The two monks were speechless. After leaving the hall, they asked Mountain Master Xiu for instruction. Mountain Master Xiu said, 'You are dignified and upright yourself, yet you bow and want to ask others, isn't that wrong?' Zen Master Hongjin did not agree. Mountain Master Xiu then asked, 'I don't know what the senior monk (上座) thinks?' Zen Master Hongjin said, 'You are confused yourself, how can you be a teacher of others?' Mountain Master Xiu angrily went to the abbot's (方丈) room to ask Dizang for instruction. Dizang pointed to the corridor and said, 'The cook (典座) has gone to the storeroom.' Mountain Master Xiu then realized his mistake. Another day, Zen Master Hongjin asked Mountain Master Xiu, 'Clearly knowing that birth is the principle of non-birth, why are we still subject to the flow of birth and death?' Mountain Master Xiu said, 'Bamboo shoots will eventually grow into bamboo, can we use them as bamboo strips (篾) now?' Zen Master Hongjin said, 'You should realize it yourself in the future.' Mountain Master Xiu said, 'What I see is only this, what is the master's intention?' Zen Master Hongjin pointed and said, 'This is the supervisor's (監院) room, that is the cook's room.' Mountain Master Xiu immediately bowed and thanked him. After residing in the monastery, a monk asked, 'Blind men touching an elephant (眾盲摸象) (a metaphor for partial understanding).'

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各說異端。忽遇明眼人。又作么生。師曰。汝但舉似諸方。師經行次。眾僧隨從。乃謂眾曰。古人有甚麼言句。大家商量。時有從漪上座出衆擬問次。師曰。這沒毛驢。漪渙然省悟。

升州清涼院休復悟空禪師

北海王氏子。幼出家。十九納戒。嘗自謂曰。茍尚能詮。則為滯筏。將趣凝寂。復患墮空。既進退莫決。舍二何之。乃參尋宗匠。依地藏。經年不契。直得成病入涅槃堂。一夜藏去看。乃問。覆上座安樂么。師曰。某甲為和尚因緣背。藏指燈籠曰。見么。師曰。見。藏曰。祇這個也不背。師于言下有省。后修山主問訊地藏。乃曰。某甲百劫千生。曾與和尚違背。來此者又值和尚不安。藏遂豎起拄杖曰。祇這個也不背。師忽然契悟。後繼法眼住崇壽。江南國主創清涼道場。延請居之。上堂。古聖才生下。便周行七步。目顧四方。雲天上天下。唯我獨尊。他便有這個方便奇特。祇如諸上座初生下時。有甚麼奇特。試舉看。若道無。即對面諱卻。若道有。又作么生通得個訊息。還會么。上座幸然有奇特事。因甚麼不知去。珍重。僧問。如何是佛。師曰。汝是眾生。曰。還肯也無。師曰。虛施此問。問。如何是西來意。師曰。汝道此土還有么。問。省要處乞師一言。師曰。珍重。問。如何是道。師曰。本來

【現代漢語翻譯】 現代漢語譯本 各人說著不同的異端邪說。忽然遇到一位有眼力的明白人，又該怎麼辦呢？ 禪師說：『你只管把這些說法拿去問各方禪師。』 禪師在經行時，眾僧跟隨在他身後。禪師對大家說：『古人有什麼言語，大家拿來商量商量。』 當時有個叫從漪的上座從人群中走出來，正要提問時，禪師說：『這沒毛的驢子！』從漪當下渙然醒悟。

升州清涼院休復悟空禪師

他是北海王氏的兒子，從小就出家了。十九歲時受了具足戒。他曾經自言自語地說：『如果還執著于言語文字，那就是被木筏所束縛。想要趨向凝定寂靜，又擔心落入空無。』 既然進退兩難，那該怎麼辦呢？於是他去參訪各位宗師，依止地藏禪師，經過一年也沒有領悟。直到生病住進涅槃堂。 一天晚上，地藏禪師去看他，問道：『覆上座，你安樂嗎？』 休復禪師說：『弟子因為和尚的緣故而感到困惑。』 地藏禪師指著燈籠說：『看見了嗎？』 休復禪師說：『看見了。』 地藏禪師說：『就是這個也不相違背。』休復禪師在聽了這句話后，當下有所領悟。 後來，修山主問訊地藏禪師，說道：『弟子百劫千生以來，曾經與和尚相違背，來到這裡又遇到和尚不安。』 地藏禪師於是豎起拄杖說：『就是這個也不相違背。』休復禪師忽然徹底領悟。 後來他繼承了法眼宗的法脈，住在崇壽寺。江南國主建立了清涼道場，延請他去住持。上堂說法時，他說：『古聖剛出生時，便周行七步，目光顧視四方，說天上天下，唯我獨尊。他便有這種方便奇特之處。』 『那麼各位上座剛出生時，有什麼奇特之處呢？試著舉出來看看。如果說沒有，那就是當面隱瞞。如果說有，又該怎麼通達這個訊息呢？』 『你們會嗎？上座們既然有奇特的事，為什麼不知道呢？珍重。』 有僧人問道：『什麼是佛？』 禪師說：『你是眾生。』 僧人說：『還肯定嗎？』 禪師說：『白白地提出這個問題。』 問：『什麼是西來意（Bodhidharma's intention）？』 禪師說：『你說這片土地還有嗎？』 問：『請禪師用一句話說出重要的關鍵之處。』 禪師說：『珍重。』 問：『什麼是道（Tao）？』 禪師說：『本來如此。』

【English Translation】 English version Each speaks of different heterodoxies. Suddenly encountering a clear-eyed person, what then? The Master said, 'You just take these views and ask around in all directions.' The Master was walking, and the monks followed him. He then said to the assembly, 'What words did the ancients have? Let's all discuss them.' At that time, the monk Congyi came out from the assembly, intending to ask a question. The Master said, 'This hairless donkey!' Congyi suddenly awakened.

Zen Master Xiufu Wukong of Qingliang Monastery in Shengzhou

He was the son of the Wang family of Beihai. He left home at a young age and received the full precepts at nineteen. He once said to himself, 'If I still cling to words and explanations, then I am bound by the raft. If I try to reach stillness and silence, I fear falling into emptiness.' Since he could neither advance nor retreat, what should he do? So he sought out eminent teachers and relied on Zen Master Dizang (Earth Treasury Bodhisattva), but after a year, he had no realization. He became ill and entered the Nirvana Hall. One night, Dizang went to see him and asked, 'Reverend Fu, are you at peace?' The Master said, 'This disciple is confused because of the teacher.' Dizang pointed to a lantern and said, 'Do you see it?' The Master said, 'I see it.' Dizang said, 'Even this does not contradict.' Upon hearing these words, the Master had an awakening. Later, Mountain Master Xiu inquired of Dizang, saying, 'This disciple has opposed the teacher for hundreds of kalpas and thousands of lives. Coming here, I again find the teacher uneasy.' Dizang then raised his staff and said, 'Even this does not contradict.' The Master suddenly had a complete awakening. Later, he inherited the Dharma lineage of Fayan and resided at Chongshou Monastery. The King of Jiangnan established Qingliang Monastery and invited him to live there. In his Dharma talk, he said, 'When the ancient sage was first born, he walked seven steps, looked in all directions, and said, 'Above the heavens and below the heavens, I alone am the honored one.' He had this expedient and extraordinary quality.' 'So, when you all were first born, what extraordinary qualities did you have? Try to bring them forth and show me. If you say you have none, then you are concealing the truth. If you say you do, then how do you understand this message?' 'Do you understand? Since you all have extraordinary qualities, why don't you know them? Treasure this.' A monk asked, 'What is Buddha (Buddha)?' The Master said, 'You are sentient beings.' The monk said, 'Is that certain?' The Master said, 'You ask this question in vain.' Asked, 'What is the meaning of Bodhidharma's coming from the West?' The Master said, 'Do you say that this land has it or not?' Asked, 'Please, Master, give a word on the essential point.' The Master said, 'Treasure this.' Asked, 'What is the Tao (Tao)?' The Master said, 'Originally so.'

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無一物。何處有塵埃。僧禮拜。師曰。莫錯會。問。如何是一塵入正受。師曰。色即空。曰。如何是諸塵三昧起。師曰。空即色。問。諸餘即不問。如何是悟空一句。師曰。兩句也。問。牛頭未見四祖時。為甚麼百鳥銜華。師曰。未見四祖。曰。見后為甚麼不銜華。師曰。見四祖。問。如何是自己事。師曰。幾處問人來。問。古人得個甚麼即便休歇去。師曰。汝得個甚麼。即不休歇去。問。如何是學人出身處。師曰。千般比不得。萬般況不及。曰。請和尚道。師曰。古亦有。今亦有。問。如何是亡僧面前觸目菩提。師曰。問取髑髏後人。問。毒龍奮迅．萬象同然時如何。師曰。你甚麼處得這個問頭。問。忠座主講甚麼經。曰。法華經。師曰。若有說法華經處。我現寶塔當爲證明。大德講甚麼人證明。忠無對(法燈代云。謝和尚證明)。天福八年十月朔日。遣僧命法眼禪師至。囑付訖。又致書辭國主。及三日夜子時入滅。國主令本院至時擊鐘。及期大眾普集。師端坐警眾曰。無棄光影。語絕告寂。時國主聞鐘。登高臺遙禮。深加哀慕。仍致祭．茶毗。收舍利建塔。

撫州龍濟紹修禪師

初與法眼同參地藏。所得謂已臻極。暨同辭至建陽。途中譚次。眼忽問。古人道萬象之中獨露身。是撥萬象不撥萬象。師曰

【現代漢語翻譯】 現代漢語譯本 『無一物，何處有塵埃？』（沒有一樣東西是真實存在的，哪裡會有塵埃呢？） 僧人禮拜。 法師說：『不要錯誤理解。』 問：『如何是一塵入正受？』（什麼是進入正受的境界？） 法師說：『色即是空。』（現象就是空性。） 問：『如何是諸塵三昧起？』（什麼是從各種現象中生起的三昧？） 法師說：『空即是色。』（空性就是現象。） 問：『其他的暫且不問，如何是悟空一句？』（如何用一句話來表達對空性的領悟？） 法師說：『兩句也。』（需要兩句話。） 問：『牛頭（指牛頭法融禪師）未見四祖（指道信禪師）時，為什麼百鳥銜華？』（牛頭法融禪師未見到四祖道信禪師時，為什麼有百鳥銜花供養的瑞相？） 法師說：『未見四祖。』（因為他還沒有見到四祖。） 問：『見后為什麼不銜華？』（見到之後為什麼就沒有銜花的瑞相了？） 法師說：『見四祖。』（因為他已經見到了四祖。） 問：『如何是自己事？』（什麼是自己最根本的事情？） 法師說：『幾處問人來。』（你已經到處問別人了。） 問：『古人得個甚麼即便休歇去？』（古人得到了什麼就停止修行了？） 法師說：『汝得個甚麼，即不休歇去？』（你得到什麼，才不會停止修行呢？） 問：『如何是學人出身處？』（學人應該從何處入手修行？） 法師說：『千般比不得，萬般況不及。』（用任何方法都無法比擬，用任何比喻都無法形容。） 問：『請和尚道。』（請和尚開示。） 法師說：『古亦有，今亦有。』（過去有，現在也有。） 問：『如何是亡僧面前觸目菩提？』（亡僧面前所見的一切都是菩提，這是什麼意思？） 法師說：『問取髑髏後人。』（去問問那些死人吧。） 問：『毒龍奮迅，萬象同然時如何？』（當毒龍奮起，萬象都隨之震動時，該如何是好？） 法師說：『你甚麼處得這個問頭？』（你從哪裡得到這樣的問題？） 問：『忠座主講甚麼經？』（忠座主講的是什麼經？） 答：『法華經。』（《法華經》。） 法師說：『若有說法華經處，我現寶塔當爲證明。』（如果有講《法華經》的地方，我就會顯現寶塔來作為證明。）『大德講甚麼人證明？』（大德講經，誰來證明？） 忠無對。（忠無言以對） （法燈代云：『謝和尚證明。』）（法燈禪師代替回答說：『感謝和尚的證明。』） 天福八年十月朔日，遣僧命法眼禪師至，囑付訖，又致書辭國主，及三日夜子時入滅。國主令本院至時擊鐘，及期大眾普集，師端坐警眾曰：『無棄光影。』語絕告寂。時國主聞鐘，登高臺遙禮，深加哀慕，仍致祭、茶毗，收舍利建塔。 撫州龍濟紹修禪師 初與法眼同參地藏（指地藏桂琛禪師）。所得謂已臻極。暨同辭至建陽。途中譚次。眼忽問：『古人道萬象之中獨露身，是撥萬象不撥萬象？』（最初和法眼禪師一起參學于地藏桂琛禪師處，所學所得自認為已經達到了極致。後來一同告別前往建陽，途中談話時，法眼禪師突然問道：『古人說萬象之中獨露身，這是撥開萬象還是不撥開萬象？』） 師曰

【English Translation】 English version 『Not a single thing exists. Where could there be dust?』 The monk prostrated. The Master said, 『Do not misunderstand.』 Asked, 『What is it to enter into correct Samadhi from a single mote of dust?』 The Master said, 『Form is emptiness.』 Said, 『What is it for all dusts to arise from Samadhi?』 The Master said, 『Emptiness is form.』 Asked, 『I won't ask about the others. What is a single phrase about realizing emptiness?』 The Master said, 『Two phrases.』 Asked, 『When Niu-tou (referring to Chan Master Fa-rong of Niu-tou Mountain) had not yet seen the Fourth Patriarch (referring to Daoxin, the Fourth Patriarch), why did hundreds of birds carry flowers?』 The Master said, 『Had not yet seen the Fourth Patriarch.』 Said, 『After seeing him, why did they not carry flowers?』 The Master said, 『Saw the Fourth Patriarch.』 Asked, 『What is one's own affair?』 The Master said, 『Coming to ask people in several places.』 Asked, 『What did the ancients attain that they immediately ceased?』 The Master said, 『What do you attain that you do not cease?』 Asked, 『What is the student's place of origin?』 The Master said, 『A thousand kinds cannot compare, ten thousand kinds cannot describe.』 Said, 『Please, Master, speak.』 The Master said, 『The ancient had it, the present also has it.』 Asked, 『What is it that before the deceased monk, everything that meets the eye is Bodhi?』 The Master said, 『Ask the later people of the skull.』 Asked, 『What is it like when the poisonous dragon rouses and all phenomena are the same?』 The Master said, 『Where did you get this question from?』 Asked, 『What Sutra does the Venerable Zhong lecture on?』 Said, 『The Lotus Sutra.』 The Master said, 『If there is a place where the Lotus Sutra is lectured, I will appear as a jeweled pagoda to bear witness. What person bears witness to what the Great Virtue lectures on?』 Zhong had no reply. (Fa-deng said on his behalf, 『Thank you, Master, for bearing witness.』) On the first day of the tenth month of the eighth year of Tianfu, a monk was sent to summon Chan Master Fayan to come. After giving instructions, he also sent a letter to bid farewell to the ruler of the state, and on the third day, at midnight, he entered into extinction. The ruler of the state ordered the monastery to strike the bell when the time came, and when the time arrived, the assembly gathered. The Master sat upright and warned the assembly, saying, 『Do not abandon the light and shadow.』 After these words, he passed away into silence. At that time, the ruler of the state heard the bell and ascended a high platform to pay respects from afar, deeply mourning him. He then offered sacrifices and performed cremation, collected the relics, and built a pagoda. Chan Master Shao-xiu of Longji Monastery in Fuzhou Initially, he studied with Fayan at the place of Dizang (referring to Chan Master Dizang Guichen). He thought that what he had attained was the ultimate. Later, they both bid farewell to go to Jianyang. During a conversation on the way, Fayan suddenly asked, 『The ancients said, 'The self is uniquely revealed within the myriad phenomena.' Is this separating from the myriad phenomena or not separating from the myriad phenomena?』 The Master said

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。不撥。眼曰。說甚麼撥不撥。師懵然不知。卻回地藏。藏問。子去未久。何以卻來。師曰。有事未決。豈憚跋涉山川。藏曰。汝跋涉許多山川。也還不惡。師未喻旨。乃問。古人道萬象之中獨露身。意旨如何。藏曰。汝道古人撥萬象不撥萬象。師曰。不撥。藏曰。兩個也。師駭然沉思。而卻問。未審古人撥萬象不撥萬象。藏曰。汝喚甚麼作萬象。師方省悟。再辭地藏。覲於法眼。眼語意與地藏開示前後如一。師后居龍濟山。不務聚徒。而學者奔至。上堂。具足凡夫法。凡夫不知。具足聖人法。聖人不會。聖人若會。即是凡夫。凡夫若知。即是聖人。此兩語一理二義。若人辨得。不妨于佛法中有個入處。若辨不得。莫道不疑好。珍重。僧問。見色便見心。露柱是色。如何是心。師曰。幸然未會。具莫詐明頭。問。如何得出三界。師曰。是三界則一任出。曰。不是三界又如何。師曰。甚麼處不是三界。問。當陽舉唱。誰是委者。師曰。非汝不委。問。如何是萬法主。師曰。把將萬法來。問。承古有言。須彌納芥子。芥子納須彌。如何是須彌。師曰。穿破汝心。曰。如何是芥子。師曰。塞將汝眼。曰。如何納得。師曰。把將須彌與芥子來。曰。前言何在。師曰。前有甚麼言。問。僧甚處來。曰。翠巖。師曰。翠巖有何言句

【現代漢語翻譯】 現代漢語譯本： 僧人（師）沒有領悟。眼（法眼文益禪師）說：『說什麼撥不撥？』 僧人茫然不知所措，回到地藏（地藏桂琛禪師）處。地藏問：『你離開沒多久，為何又回來了？』 僧人說：『有些事情沒有解決，哪裡會害怕跋涉山川呢？』 地藏說：『你跋涉了這麼多山川，也還不算差。』 僧人沒有領悟其中的含義，於是問：『古人說「萬象之中獨露身」，是什麼意思？』 地藏說：『你說古人撥弄萬象還是不撥弄萬象？』 僧人說：『不撥弄。』 地藏說：『兩個都是。』 僧人驚駭地沉思，然後反問：『不知道古人是撥弄萬象還是不撥弄萬象？』 地藏說：『你把什麼叫做萬象？』 僧人才醒悟。再次告別地藏，去拜見法眼（法眼文益禪師）。法眼所說的話和地藏開示的前後一致。僧人後來住在龍濟山，不致力于聚集徒眾，但求學者卻紛紛前來。上堂說法時說：『具足凡夫的法，凡夫卻不知道；具足聖人的法，聖人卻不會。聖人如果會了，就是凡夫；凡夫如果知道了，就是聖人。這兩句話，一個道理，兩種含義。如果有人能夠辨別清楚，或許在佛法中能有個入門之處。如果辨別不清楚，不要說沒有疑惑才好。珍重。』 有僧人問：『見色便見心，露柱是色，什麼是心？』 僧人說：『幸好你還沒領會，不要假裝明白。』 問：『如何才能出離三界？』 僧人說：『是三界就任你出離。』 問：『不是三界又如何？』 僧人說：『什麼地方不是三界？』 問：『當陽舉唱，誰是委者？』 僧人說：『非你（汝）不委。』 問：『如何是萬法主？』 僧人說：『把萬法拿來。』 問：『承蒙古人有言，須彌山（Sumeru，佛教宇宙觀中的中心山）能容納芥子（mustard seed，極小的東西），芥子能容納須彌山，如何是須彌山？』 僧人說：『穿破你的心。』 問：『如何是芥子？』 僧人說：『塞住你的眼。』 問：『如何能容納？』 僧人說：『把須彌山和芥子拿來。』 問：『之前說的話在哪裡？』 僧人說：『之前有什麼話？』 問：『僧人從哪裡來？』 答：『翠巖。』 僧人說：『翠巖有什麼言句？』

【English Translation】 English version: The monk (Shi) did not understand. Yan (Fayan Wenyi Chan Master) said, 'What are you talking about, moving or not moving?' The monk was at a loss and returned to Dizang (Dizang Guichen Chan Master). Dizang asked, 'You haven't been gone long, why are you back?' The monk said, 'Some things are unresolved, how could I fear traversing mountains and rivers?' Dizang said, 'You've traversed so many mountains and rivers, it's not bad.' The monk did not understand the meaning, so he asked, 'The ancients said, 'The self is uniquely revealed within the myriad phenomena,' what does that mean?' Dizang said, 'Do you say the ancients moved the myriad phenomena or did not move them?' The monk said, 'Did not move them.' Dizang said, 'Both are.' The monk was startled and pondered, then asked, 'I don't know if the ancients moved the myriad phenomena or did not move them?' Dizang said, 'What do you call the myriad phenomena?' Only then did the monk awaken. He bid farewell to Dizang again and went to see Fayan (Fayan Wenyi Chan Master). Fayan's words were consistent with Dizang's teachings from beginning to end. Later, the monk lived on Longji Mountain, not striving to gather disciples, but seekers flocked to him. When he ascended the hall to preach, he said, 'Fully possessing the Dharma of ordinary beings, ordinary beings do not know it; fully possessing the Dharma of sages, sages do not understand it. If sages understand it, they are ordinary beings; if ordinary beings know it, they are sages. These two sentences, one principle, two meanings. If someone can discern them clearly, perhaps they can find an entry point into the Buddha Dharma. If they cannot discern them clearly, it's better not to say they have no doubts. Treasure this.' A monk asked, 'Seeing form, one sees the mind. The pillar is form, what is the mind?' The monk said, 'Fortunately, you haven't understood yet, don't pretend to be enlightened.' Asked, 'How can one escape the Three Realms?' The monk said, 'If it is the Three Realms, then you are free to leave.' Asked, 'What if it is not the Three Realms?' The monk said, 'Where is it not the Three Realms?' Asked, 'When the teaching is proclaimed openly, who is the one who entrusts?' The monk said, 'It is not that you do not entrust.' Asked, 'What is the Lord of the Myriad Dharmas?' The monk said, 'Bring forth the Myriad Dharmas.' Asked, 'It is said by the ancients, Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) can contain a mustard seed (mustard seed, something extremely small), and a mustard seed can contain Mount Sumeru, what is Mount Sumeru?' The monk said, 'Break through your heart.' Asked, 'What is the mustard seed?' The monk said, 'Block your eyes.' Asked, 'How can it be contained?' The monk said, 'Bring forth Mount Sumeru and the mustard seed.' Asked, 'Where are the previous words?' The monk said, 'What previous words?' Asked, 'Where does the monk come from?' Answered, 'Cuiyan.' The monk said, 'What words does Cuiyan have?'

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示徒。曰。尋常道。出門逢彌勒。入門見釋迦。師曰。與么道又爭得。曰。和尚又如何。師曰。出門逢阿誰。入門見甚麼。僧于言下有省。上堂。聲色不到處。病在見聞。言詮不及處。過在唇吻。僧問。離卻聲色。請和尚道。師曰。聲色里問將來。問。如何是學人心。師曰。阿誰恁么問。問。劫火洞然。大千俱壞。未審這個還壞也無。師曰。不壞。曰。為甚麼不壞。師曰。為同於大千。上堂。捲簾除卻障。閉戶生窒礙。祇這障與礙。古今無人會。會得是障礙。不會不自在。問。巨夜之中。以何為眼。師曰。暗。問。纖毫不隔。為甚麼覷之不見。師曰。作家弄影漢。問。古鏡未磨時如何。師曰。照破天地。曰。磨后如何。師曰。黑漆漆地。問。如何是普眼。師曰。纖毫覷不見。曰。為甚麼覷不見。師曰。為伊眼太大。問。如何是大敗壞底人。師曰。劫壞不曾遷。曰。此人還知有佛法也無。師曰。若知有佛法。渾成顛倒。曰。如何得不顛倒去。師曰。直須知有佛法。曰。如何是佛法。師曰。大敗壞。問。如何是學人常在底心。師曰。還曾問荷玉么。曰。學人不會。師曰。若不會。夏末了。問取曹山去。師有頌曰。風動心搖樹。云生性起塵。若明今日事。昧卻本來人。又。欲識解脫道。諸法不相到。眼耳絕見聞。聲色鬧浩浩

【現代漢語翻譯】 現代漢語譯本： 一僧人問道：『什麼是尋常道？』（尋常道：指日常生活中所遵循的道理） 禪師回答：『出門遇到彌勒（Maitreya，未來佛），入門見到釋迦（Sakyamuni，現在佛）。』 禪師說：『你這樣說又有什麼用呢？』 僧人問：『和尚您又是怎麼說的呢？』 禪師說：『出門遇到誰？入門見到什麼？』 這僧人聽了這話，當下有所領悟。 禪師上堂說法：『聲音和色相無法到達的地方，毛病在於見和聞。言語詮釋無法到達的地方，過錯在於唇舌。』 僧人問：『離開聲音和色相，請和尚開示。』 禪師說：『在聲音和色相里問將來。』 僧人問：『如何是學人的心？』（學人：指學習佛法的人） 禪師說：『是誰這樣問的？』 僧人問：『劫火洞然，大千世界都毀壞了，不知道這個（指本性）還會毀壞嗎？』（劫火：世界末日的大火；大千：指大千世界） 禪師說：『不壞。』 僧人問：『為什麼不壞？』 禪師說：『因為它與大千世界相同。』 禪師上堂說法：『捲起簾子除去遮蔽，關閉門戶反而產生阻礙。只是這遮蔽和阻礙，自古以來沒有人能明白。明白了就是障礙，不明白就不自在。』 僧人問：『在漫長的黑夜之中，用什麼作為眼睛？』 禪師說：『黑暗。』 僧人問：『一絲一毫也不間隔，為什麼看著卻看不見？』 禪師說：『你是個擅長玩弄影子的人。』 僧人問：『古鏡未磨的時候怎麼樣？』 禪師說：『照破天地。』 僧人問：『磨了以後怎麼樣？』 禪師說：『黑漆漆地。』 僧人問：『如何是普眼？』（普眼：指佛的智慧之眼） 禪師說：『一絲一毫也看不見。』 僧人問：『為什麼看不見？』 禪師說：『因為它的眼睛太大了。』 僧人問：『如何是大敗壞的人？』 禪師說：『劫壞也不曾遷移。』 僧人問：『這個人還知道有佛法嗎？』 禪師說：『如果知道有佛法，那就完全顛倒了。』 僧人問：『如何才能不顛倒呢？』 禪師說：『直接要知道有佛法。』 僧人問：『什麼是佛法？』 禪師說：『大敗壞。』 僧人問：『如何是學人常在的心？』 禪師說：『你曾經問過荷玉嗎？』 僧人說：『學人不會。』 禪師說：『如果不會，夏天就結束了，去問曹山吧。』 禪師有頌說：『風動心搖樹，云生性起塵。若明今日事，昧卻本來人。』 又說：『想要認識解脫之道，諸法互不相到。眼耳斷絕見聞，聲色喧鬧浩浩。』

【English Translation】 English version: A monk asked: 'What is the ordinary path?' (尋常道: xunchang dao, refers to the principles followed in daily life) The Zen master replied: 'Going out the door, you meet Maitreya (彌勒, Mile, the future Buddha); entering the door, you see Sakyamuni (釋迦, Shijia, the present Buddha).' The Zen master said: 'What's the use of saying it that way?' The monk asked: 'How does the master say it?' The Zen master said: 'Who do you meet going out the door? What do you see entering the door?' Upon hearing these words, the monk had an immediate realization. The Zen master ascended the hall and preached: 'Where sound and form cannot reach, the fault lies in seeing and hearing. Where words cannot explain, the error lies in the lips and tongue.' The monk asked: 'Apart from sound and form, please enlighten us, Master.' The Zen master said: 'Ask about the future within sound and form.' The monk asked: 'What is the mind of a student?' (學人: xueren, refers to a person studying Buddhism) The Zen master said: 'Who is asking such a question?' The monk asked: 'When the fire of the kalpa blazes and the great chiliocosm is destroyed, I wonder if this (referring to the original nature) will also be destroyed?' (劫火: jiehuo, the fire of the end of the world; 大千: daqian, refers to the great chiliocosm) The Zen master said: 'It will not be destroyed.' The monk asked: 'Why will it not be destroyed?' The Zen master said: 'Because it is the same as the great chiliocosm.' The Zen master ascended the hall and preached: 'Rolling up the curtain removes the obstruction, closing the door creates hindrance. Only this obstruction and hindrance, no one has understood since ancient times. Understanding it is an obstacle, not understanding it is not comfortable.' The monk asked: 'In the long dark night, what is used as the eye?' The Zen master said: 'Darkness.' The monk asked: 'Without the slightest separation, why can't it be seen when looking at it?' The Zen master said: 'You are a person skilled at playing with shadows.' The monk asked: 'What is it like when the ancient mirror is not polished?' The Zen master said: 'It illuminates heaven and earth.' The monk asked: 'What is it like after it is polished?' The Zen master said: 'Pitch black.' The monk asked: 'What is the universal eye?' (普眼: puyan, refers to the wisdom eye of the Buddha) The Zen master said: 'Not the slightest bit can be seen.' The monk asked: 'Why can't it be seen?' The Zen master said: 'Because its eye is too big.' The monk asked: 'What is a person of great ruin?' The Zen master said: 'Even when the kalpa is destroyed, it does not move.' The monk asked: 'Does this person know about the Buddha-dharma?' The Zen master said: 'If they know about the Buddha-dharma, it is completely inverted.' The monk asked: 'How can one avoid being inverted?' The Zen master said: 'Directly know that there is Buddha-dharma.' The monk asked: 'What is the Buddha-dharma?' The Zen master said: 'Great ruin.' The monk asked: 'What is the student's constant mind?' The Zen master said: 'Have you ever asked Heyu?' The monk said: 'The student does not understand.' The Zen master said: 'If you don't understand, summer is over, go ask Caoshan.' The Zen master has a verse saying: 'The wind moves the heart and shakes the tree, the clouds generate and the nature raises dust. If you understand today's affairs, you will obscure the original person.' And also: 'If you want to know the path of liberation, all dharmas do not reach each other. The eyes and ears cut off seeing and hearing, the sounds and colors are noisy and vast.'

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。又。初心未入道。不得鬧浩浩。鐘聲里薦取。鼓聲里顛倒。又。諸佛不出世。四十九年說。祖師不西來。少林有妙訣。又。萬法是心光。諸緣唯性曉。本無迷悟人。祇要今日了。

潞府延慶院傳殷禪師

僧問。見色便見心。燈籠是色。那個是心。師曰。汝不會古人意。曰。如何是古人意。師曰。燈籠是心。問。若能轉物。即同如來。未審轉甚麼物。師曰。道甚麼。僧擬進語。師曰。這漆桶。

衡岳南臺守安禪師

僧問。人人盡有長安路。如何得到。師曰。即今在甚麼處。問。寂寂無依時如何。師曰。寂寂底聻。因示頌曰。南臺靜坐一爐香。終日凝然萬慮亡。不是息心除妄想。都緣無事可思量。

杭州天龍寺清慧秀禪師

上堂。諸上座。多少無事。十二時中在何世界安身立命。且子細點檢看。何不覓個歇處。因甚麼卻與別人點檢。若恁么去。早落第二頭也。時有僧問。承師有言。恁么去早落第二頭。學人總不恁么上來。如何辯白。師曰。汝卻作家。曰。恁么則今日得遇于師也。師曰。且莫詐明頭。

天龍機禪師法嗣

高麗雪岳令光禪師

僧問。如何是和尚家風。師曰。分明記取。問。如何是諸法之根源。師曰。謝指示。

仙宗符禪師法嗣

福州

【現代漢語翻譯】 現代漢語譯本： 又說，初學者尚未入門時，不應喧鬧浮躁。不要在鐘聲中尋求開悟，也不要在鼓聲中迷失方向。 又說，即使諸佛不出世說法，真理依然存在；即使祖師沒有從西方來，少林寺也有其精妙的訣竅。 又說，萬法都是心的顯現，各種因緣唯有自性才能明瞭。本來就沒有迷惑和覺悟的人，關鍵在於今日能否領悟。

潞府延慶院傳殷禪師

有僧人問：『見到色相便能見到心性，燈籠是色相，那麼哪個是心性？』 禪師說：『你沒有領會古人的意思。』 僧人問：『如何是古人的意思？』 禪師說：『燈籠就是心性。』 又問：『如果能夠轉化外物，就與如來一樣。請問轉化什麼外物？』 禪師說：『說什麼呢？』 僧人正要開口，禪師說：『這漆桶！』

衡岳南臺守安禪師

有僧人問：『人人都有一條通往長安的路，如何才能到達？』 禪師說：『你現在身在何處？』 又問：『寂靜無所依靠時如何是好？』 禪師說：『什麼是寂靜的根本？』 於是作偈語說：『南臺（Nantai）燃起一爐香，終日凝神萬念皆忘。不是刻意止息妄念，只因心中本無事可思量。』

杭州天龍寺清慧秀禪師

禪師上堂開示：各位禪僧，有多少是無事之人？十二時辰中在哪個世界安身立命？且仔細檢檢視看。為何不尋找一個歇息之處？為何卻與別人檢查？如果這樣下去，早就落入第二義了。當時有僧人問：聽禪師說，這樣下去早就落入第二義，學人總不這樣上來，如何辯白？禪師說：你卻很會裝模作樣。僧人說：這樣說來，今日得遇于師了。禪師說：且莫假裝聰明。

天龍機禪師法嗣

高麗雪岳令光禪師

有僧人問：『如何是和尚的家風？』 禪師說：『分明記取。』 又問：『如何是諸法（dharma）的根源？』 禪師說：『謝指示。』

仙宗符禪師法嗣

福州

【English Translation】 English version: Furthermore, when a beginner has not yet entered the path, one should not be noisy and agitated. Do not seek enlightenment in the sound of bells, nor be confused by the sound of drums. Furthermore, even if all Buddhas do not appear in the world to teach, the truth still exists; even if the Patriarch did not come from the West, Shaolin (Shaolin) has its wonderful secrets. Furthermore, all phenomena are the light of the mind, and all conditions are understood only by the self-nature. Originally, there are no deluded or enlightened people; the key lies in whether one can realize it today.

Chan Master Chuan Yin of Yanqing Monastery in Lu Prefecture

A monk asked: 'Seeing form is seeing mind. The lantern is form. Which is mind?' The Master said: 'You do not understand the meaning of the ancients.' The monk asked: 'What is the meaning of the ancients?' The Master said: 'The lantern is mind.' He also asked: 'If one can transform things, one is the same as the Tathagata (Tathagata). What things are transformed?' The Master said: 'What are you saying?' As the monk was about to speak, the Master said: 'This lacquer bucket!'

Chan Master Shou An of Nantai in Hengyue

A monk asked: 'Everyone has a road to Chang'an (Chang'an), how can they reach it?' The Master said: 'Where are you now?' He also asked: 'What is it like when one is lonely and without reliance?' The Master said: 'What is the root of loneliness?' Thereupon, he presented a verse saying: 'Nantai (Nantai) burns a censer of incense, all day long, absorbed in thought, all thoughts vanish. It is not intentionally stopping thoughts and eliminating delusions, but simply because there is nothing to think about in the mind.'

Chan Master Qinghui Xiu of Tianlong Monastery in Hangzhou

The Master ascended the hall and instructed: 'Venerable monks, how many are free from affairs? In which world do you settle your lives during the twelve periods of the day? And examine it carefully. Why not look for a place to rest? Why do you examine it with others? If you go on like this, you will fall into the second meaning early.' At that time, a monk asked: 'I heard the Master say that if you go on like this, you will fall into the second meaning early. The students do not come up like this at all. How can I defend myself?' The Master said: 'You are very good at pretending.' The monk said: 'In that case, I have met the Master today.' The Master said: 'Don't pretend to be clever.'

Dharma Successor of Chan Master Tianlong Ji

Chan Master Lingguang of Seorak in Goryeo

A monk asked: 'What is the family style of the Abbot?' The Master said: 'Clearly remember it.' He also asked: 'What is the root of all dharmas (dharma)?' The Master said: 'Thank you for the instruction.'

Dharma Successor of Chan Master Xianzong Fu

Fuzhou

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仙宗洞明真覺禪師

僧問。拏雲不假風雷便。浚浪如何透得身。師曰。何得棄本逐末。

泉州福清行欽廣法禪師

上堂。還有人鑒得么。若有人鑒得。是甚麼湖裡破草鞋。若也鑒不出。落地作金聲。無事久立。僧問。如何是佛法大意。師曰。諸上座大家道取。問。如何是談真逆俗。師曰。客作漢問甚麼。曰。如何是順俗違真。師曰。喫茶去。問。如何是然燈前。師曰。然燈后。曰。如何是然燈后。師曰。然燈前。曰。如何是正然燈。師曰。喫茶去。問。如何是第二月。師曰。汝問我答。

國泰𤦆禪師法嗣

婺州齊云寶勝禪師

僧問。如何是齊雲水。師曰。龍潭常徹底。擬問即波瀾。曰。莫祇這個便是么。師曰。古殿無香菸。誰人辯清濁。曰。未審深深處如何。師曰。阇黎欲識深深處。直須腳下絕云生。

白龍希禪師法嗣

福州廣平玄旨禪師

上堂。還有人證明么。若有人證明。亦免孤負上祖。埋沒後來。若是尋言數句。大藏分明。若是祖宗門中。怪及甚麼處。恁么道亦是傍瞥之辭。僧問。如何是廣平境。師曰。地負名山秀。溪連海水清。曰。如何是境中人。師曰。汝問我答。問。如何是法身體。師曰。廓落虛空絕玷瑕。曰。如何是體中物。師曰。一輪明月散

【現代漢語翻譯】 現代漢語譯本 仙宗洞明真覺禪師

有僧人問道：『拏雲（比喻有極高的志向）不憑藉風雷的力量就能做到，那麼要如何才能徹底領悟佛法呢？』 禪師說：『為何要捨本逐末呢？』

泉州福清行欽廣法禪師

禪師上堂說法：『有人能鑑別嗎？如果有人能鑑別，那是什麼？不過是湖裡的破草鞋罷了。如果鑑別不出，落地也會發出金石般的聲音。』說完便不再多說。有僧人問道：『什麼是佛法的大意？』 禪師說：『各位，你們來說說看。』 又問：『什麼是談論真理卻違逆世俗？』 禪師說：『你這打工的人問這些做什麼？』 僧人又問：『什麼是順應世俗卻違背真理？』 禪師說：『喫茶去。』 問：『什麼是然燈（Dipankara，過去佛之一）前？』 禪師說：『然燈后。』 問：『什麼是然燈后？』 禪師說：『然燈前。』 問：『什麼是正在然燈時？』 禪師說：『喫茶去。』 問：『什麼是第二個月亮（比喻虛幻不實的事物）？』 禪師說：『你問我答。』

國泰𤦆禪師法嗣

婺州齊云寶勝禪師

有僧人問道：『什麼是齊雲山的水？』 禪師說：『龍潭的水總是清澈見底，想要問它，就會泛起波瀾。』 僧人說：『莫非這就是它的真諦嗎？』 禪師說：『古老的殿宇沒有香火，誰又能分辨它的清濁呢？』 僧人說：『不知深深之處是怎樣的？』 禪師說：『你想要知道深深之處，就必須腳下斷絕云的產生。』

白龍希禪師法嗣

福州廣平玄旨禪師

禪師上堂說法：『還有人能證明嗎？如果有人能證明，也免得辜負了上代祖師，埋沒了後來的學人。如果是尋章摘句，大藏經里都寫得很明白。如果是祖師門下的功夫，又怪異到什麼地步呢？』 這樣說也是旁敲側擊的話。有僧人問道：『什麼是廣平的境界？』 禪師說：『地憑藉名山而秀麗，溪流連線著海水而清澈。』 僧人說：『什麼是境界中的人？』 禪師說：『你問我答。』 問：『什麼是法身（Dharmakaya，佛的法性之身）的本體？』 禪師說：『廓然空寂，沒有絲毫瑕疵。』 問：『什麼是本體中的事物？』 禪師說：『一輪明月普照四方。』

【English Translation】 English version Zen Master Xianzong Dongming Zhenjue

A monk asked: 'To reach the clouds (metaphor for high aspirations) without relying on wind and thunder, how can one thoroughly understand the Dharma?' The Zen master said: 'Why abandon the fundamental and pursue the superficial?'

Zen Master Xingqin Guangfa of Fuqing, Quanzhou

The Zen master ascended the platform and said: 'Is there anyone who can discern it? If someone can discern it, what is it? Just a broken straw sandal in the lake. If you can't discern it, it will make a sound like gold and stone when it falls to the ground.' After speaking, he said no more. A monk asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'Everyone, please tell me.' Another asked: 'What is discussing the truth but going against the customs?' The Zen master said: 'What are you, a laborer, asking about these things?' The monk then asked: 'What is conforming to the customs but violating the truth?' The Zen master said: 'Go have some tea.' Asked: 'What is before Dipankara (a past Buddha) lighting the lamp?' The Zen master said: 'After Dipankara lighting the lamp.' Asked: 'What is after Dipankara lighting the lamp?' The Zen master said: 'Before Dipankara lighting the lamp.' Asked: 'What is Dipankara lighting the lamp right now?' The Zen master said: 'Go have some tea.' Asked: 'What is the second moon (metaphor for illusory things)?' The Zen master said: 'You ask, I answer.'

Successor of Zen Master Guotai 𤦆

Zen Master Baosheng of Qiyun, Wuzhou

A monk asked: 'What is the water of Mount Qiyun?' The Zen master said: 'The dragon pool is always thoroughly clear; if you try to ask about it, waves will arise.' The monk said: 'Is this the true essence?' The Zen master said: 'The ancient hall has no incense; who can distinguish its purity?' The monk said: 'I don't know what the deepest place is like?' The Zen master said: 'If you want to know the deepest place, you must cut off the birth of clouds beneath your feet.'

Successor of Zen Master Bailong Xi

Zen Master Xuanzhi of Guangping, Fuzhou

The Zen master ascended the platform and said: 'Is there anyone who can prove it? If someone can prove it, they will avoid disappointing the ancestral teachers and burying later learners. If it's just searching for words and phrases, it's clearly written in the Great Treasury of Scriptures. If it's the kung fu of the ancestral school, what strange place is it?' Saying this is also a roundabout way of speaking. A monk asked: 'What is the realm of Guangping?' The Zen master said: 'The land relies on famous mountains to be beautiful, and the streams connect to the sea to be clear.' The monk said: 'What is the person in the realm?' The Zen master said: 'You ask, I answer.' Asked: 'What is the substance of the Dharmakaya (the body of the Dharma, the nature of the Buddha)?' The Zen master said: 'Vast and empty, without the slightest flaw.' Asked: 'What is the thing in the substance?' The Zen master said: 'A bright moon shines everywhere.'

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秋江。曰。未審體與物分不分。師曰。適來道甚麼。曰。恁么則不分也。師曰。穿耳胡僧笑點頭。

福州升山白龍清慕禪師

僧問。如何是白龍密用一機。師曰。汝每日用甚麼。曰。恁么則徒勞側聆。師喝曰。出去。問。一切眾生日用而不知。如何是日用底。師曰。別祇對你爭得。問。不責上來。聲前一句請師道。師曰。莫是不辨么。

福州靈峰志恩禪師

僧問。如何是吹毛劍。師曰。我進前。汝退後。曰。恁么則學人喪身命去也。師曰。不打水。魚自驚。問。如何是佛。師曰。更是阿誰。曰。既然如此。為甚麼迷妄有差殊。師曰。但自不亡羊。何須泣岐路。問。如何是靈峰境。師曰。萬疊青山如饤出。兩條綠水若圖成。曰。如何是境中人。師曰。明明密密。密密明明。

福州東禪玄亮禪師

僧問。本無迷悟。為甚麼卻有佛有眾生。師曰。話墮也。問。祖祖相傳傳法印。師今繼嗣嗣何人。師曰。特謝證明。曰。恁么則白龍當時親授記。今日應聖度迷津。師曰。汝莫錯認定盤星。

漳州報劬院玄應定慧禪師

泉州晉江吳氏子。漳州刺史陳文顥創院。請師開法。僧如問。何是第一義。師曰。如何是第一義。曰。學人請益。師何以倒問學人。師曰。汝適來請益甚麼。曰。

【現代漢語翻譯】 現代漢語譯本 秋江問道：『請問體（萬物的本體）與物（現象）是區分還是不區分的？』 禪師說：『你剛才說了什麼？』 秋江說：『這樣說來，就是不區分了。』 禪師說：『穿耳的胡僧笑著點頭。』

福州升山白龍清慕禪師

有僧人問道：『什麼是白龍（白龍清慕禪師）秘密運用的玄妙機鋒？』 禪師說：『你每天用的是什麼？』 僧人說：『這樣說來，就是徒勞地側耳傾聽了。』 禪師喝道：『出去！』 又問：『一切眾生每天都在用，卻不知道，什麼是每天都在用的？』 禪師說：『另外回答你，我怎麼能爭辯得過你？』 問：『不責怪您之前的沉默，請禪師說一聲聲前一句。』 禪師說：『莫非是不辨是非嗎？』

福州靈峰志恩禪師

有僧人問道：『什麼是吹毛劍？』 禪師說：『我進前，你退後。』 僧人說：『這樣說來，學人就要喪身失命了。』 禪師說：『不打水，魚自己也會驚動。』 問：『什麼是佛？』 禪師說：『更是誰呢？』 僧人說：『既然如此，為什麼迷妄會有差別呢？』 禪師說：『只要自己不丟失羊，何必在岔路上哭泣呢？』 問：『什麼是靈峰（靈峰志恩禪師所在的寺廟）的境界？』 禪師說：『重重疊疊的青山像是擺設出來的，兩條綠水像是畫出來的一樣。』 僧人說：『什麼是境界中的人？』 禪師說：『明明密密，密密明明。』

福州東禪玄亮禪師

有僧人問道：『本來沒有迷悟，為什麼卻有佛有眾生？』 禪師說：『你落入言語的陷阱了。』 問：『祖師們代代相傳傳遞法印，禪師您今天繼承的是什麼人？』 禪師說：『特別感謝你的證明。』 僧人說：『這樣說來，白龍（白龍清慕禪師）當時親自授予了您印記，今天您應該聖度迷津。』 禪師說：『你不要錯誤地認定了秤盤上的星。』

漳州報劬院玄應定慧禪師

泉州晉江吳氏的兒子，漳州刺史陳文顥建立了報劬院，請玄應定慧禪師開法。僧人問道：『什麼是第一義？』 禪師說：『你問什麼是第一義？』 僧人說：『學人請您開示，禪師為什麼反過來問學人？』 禪師說：『你剛才請益的是什麼？』 僧人說：

【English Translation】 English version Qiujiang asked: 'I don't know whether the substance (the essence of all things) and phenomena are distinguished or not.' The Zen master said: 'What did you say just now?' Qiujiang said: 'In that case, they are not distinguished.' The Zen master said: 'The ear-pierced barbarian monk smiles and nods.'

Zen Master Qingmu of Bailong Mountain in Fuzhou

A monk asked: 'What is the secret mechanism of Bailong's (Zen Master Qingmu of Bailong) subtle use?' The Zen master said: 'What do you use every day?' The monk said: 'In that case, it is in vain to listen attentively.' The Zen master shouted: 'Get out!' Asked: 'All sentient beings use it every day but do not know it. What is it that is used every day?' The Zen master said: 'If I answer you separately, how can I argue with you?' Asked: 'Not blaming you for your previous silence, please tell me the phrase before the sound.' The Zen master said: 'Could it be that you can't distinguish right from wrong?'

Zen Master Zhien of Lingfeng in Fuzhou

A monk asked: 'What is the hair-splitting sword?' The Zen master said: 'I advance, you retreat.' The monk said: 'In that case, the student will lose his life.' The Zen master said: 'Without disturbing the water, the fish will be startled by themselves.' Asked: 'What is Buddha?' The Zen master said: 'Who else could it be?' The monk said: 'Since this is the case, why are there differences in delusion?' The Zen master said: 'As long as you don't lose your sheep, why cry at the crossroads?' Asked: 'What is the realm of Lingfeng (the temple where Zen Master Zhien of Lingfeng is located)?' The Zen master said: 'Layers upon layers of green mountains are like decorations, and two green rivers are like paintings.' The monk said: 'What is the person in the realm?' The Zen master said: 'Clearly secret, secretly clear.'

Zen Master Xuanliang of Dongchan in Fuzhou

A monk asked: 'Originally there was no delusion or enlightenment, so why are there Buddhas and sentient beings?' The Zen master said: 'You have fallen into the trap of words.' Asked: 'The patriarchs have passed down the Dharma seal from generation to generation. Who are you succeeding today?' The Zen master said: 'Special thanks for your proof.' The monk said: 'In that case, Bailong (Zen Master Qingmu of Bailong) personally gave you the seal at that time, and today you should deliver sentient beings from delusion.' The Zen master said: 'Don't mistakenly identify the star on the weighing pan.'

Zen Master Xuanying Dinghui of Baoqiu Monastery in Zhangzhou

The son of the Wu family of Jinjiang, Quanzhou, Chen Wenhao, the prefect of Zhangzhou, founded Baoqiu Monastery and invited Zen Master Xuanying Dinghui to open the Dharma. A monk asked: 'What is the first principle?' The Zen master said: 'You ask what is the first principle?' The monk said: 'The student asks you to enlighten me, why does the Zen master ask the student in return?' The Zen master said: 'What did you ask for just now?' The monk said:

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第一義。師曰。汝謂之倒問邪。問。如何是古佛道場。師曰。今夏堂中。千五百僧。開寶八年將順世。先七日書辭陳公。仍示偈曰。今年六十六。世壽有延促。無生火熾然。有為薪不續。出谷與歸源。一時俱備足。及期誡門人曰。吾滅后不得以喪服哭泣。言訖而寂。

招慶匡禪師法嗣

泉州報恩院宗顯明慧禪師

僧問。昔日靈山一會。迦葉親聞。未審今日誰是聞者。師曰。卻憶七葉巖中尊。問。昔日覺城東際。像王迴旋。五眾咸臻。今日太守臨筵。如何提接。師曰。眨上眉毛著。曰。恁么則一機顯處。萬緣喪盡。師曰。何必繁辭。問。如何是西來意。師曰。日裡看鴟毛。問。學人都致一問。請師道。師曰。不是創住這個師僧也難容。問。離四句。絕百非。請師道。師曰。青紅花滿庭。問。不涉思量處。從上宗乘。請師直道。師良久。僧曰。恁么則聽響之流。徒勞側耳。師曰。早是粘泥。問。如何是人王。師曰。奉對不敢造次。曰。如何是法王。師曰。莫孤負好。曰。未審人王與法王。對談何事。師曰。非汝所聆。

金陵龍光院澄忋禪師

廣州人也。新到參。師問。甚處來。曰。江南來。師曰。汝還禮拜渡江船子么。曰。和尚為甚麼教某禮拜渡江船子。師曰。是汝善知識。

永興

【現代漢語翻譯】 現代漢語譯本： 第一義。禪師說：『你認為這是倒過來問嗎？』 僧人問：『如何是古佛道場？』 禪師說：『今年夏天堂中有千五百僧人。開寶八年（975年）將要去世的將順世（Jiang Shunshi），先提前七天寫辭別信給陳公（Chen Gong），並留下偈語說：『今年六十六，世壽有長短。無生之火熾烈燃燒，有為之薪無法延續。出谷與歸源，一時都已具備。』到了臨終之期，告誡門人說：『我死後不得穿喪服哭泣。』說完就圓寂了。

招慶匡禪師法嗣

泉州報恩院宗顯明慧禪師

僧人問：『昔日靈山一會（Ling Shan assembly），迦葉（Kasyapa）親耳聽聞。不知今日誰是聽聞者？』 禪師說：『還記得七葉巖中的尊者。』 僧人問：『昔日覺城東際，像王迴旋，五眾咸臻。今日太守臨筵，如何提接？』 禪師說：『眨上眉毛著。』 僧人說：『這樣說來，一機顯處，萬緣喪盡。』 禪師說：『何必繁辭。』 僧人問：『如何是西來意？』 禪師說：『日裡看鴟毛。』 僧人問：『學人都想問一個問題，請禪師開示。』 禪師說：『不是開創住持這個寺院的師僧也難以容忍。』 僧人問：『離四句，絕百非，請禪師開示。』 禪師說：『青紅花滿庭。』 僧人問：『不涉思量處，從上宗乘，請禪師直說。』 禪師沉默良久。 僧人說：『這樣說來，聽響之流，徒勞側耳。』 禪師說：『早是粘泥。』 僧人問：『如何是人王？』 禪師說：『奉對不敢造次。』 僧人說：『如何是法王？』 禪師說：『莫孤負好。』 僧人說：『不知人王與法王，對談何事？』 禪師說：『非汝所聆。』

金陵龍光院澄忋禪師

廣州人。剛來參拜。禪師問：『從哪裡來？』 答：『從江南來。』 禪師說：『你還禮拜渡江船子（Du Jiang Chuanzi）嗎？』 答：『和尚為什麼要教我禮拜渡江船子？』 禪師說：『他是你的善知識。』

永興

【English Translation】 English version: The First Principle. The Master said, 'Do you consider this an inverted question?' A monk asked, 'What is the ancient Buddha's Bodhimanda (道場, Bodhimanda)?' The Master said, 'This summer, there are fifteen hundred monks in the hall. Jiang Shunshi (將順世), who will pass away in the eighth year of Kaibao (開寶, 975 AD), wrote a farewell letter to Chen Gong (陳公) seven days in advance, and left a verse saying: 'This year I am sixty-six, my lifespan may be long or short. The fire of non-birth burns fiercely, the fuel of conditioned existence cannot continue. Leaving the valley and returning to the source, all are fully prepared at once.' When the time came, he warned his disciples, 'After my death, you must not wear mourning clothes and weep.' After speaking, he passed away peacefully.

Dharma Heir of Chan Master Zhaoqing Kuang

Chan Master Zongxian Minghui of Bao'en Monastery in Quanzhou

A monk asked, 'In the past, at the assembly on Vulture Peak (靈山一會, Ling Shan assembly), Kasyapa (迦葉) personally heard it. I wonder who is the hearer today?' The Master said, 'Do you still remember the venerable one in the Seven Leaves Rock?' A monk asked, 'In the past, at the eastern edge of the City of Enlightenment, the Elephant King circled, and the five assemblies all arrived. Today, the Prefect is present at the banquet, how should we receive him?' The Master said, 'Raise your eyebrows.' The monk said, 'In that case, when one opportunity manifests, all myriad conditions are extinguished.' The Master said, 'Why use elaborate words?' A monk asked, 'What is the meaning of the Patriarch's coming from the West (西來意, Xi Lai Yi)?' The Master said, 'Looking at owl feathers in the daylight.' A monk asked, 'All the students want to ask a question, please Master speak.' The Master said, 'It would be difficult to tolerate even if it weren't this monk who founded and resides in this monastery.' A monk asked, 'Apart from the four phrases, beyond the hundred negations, please Master speak.' The Master said, 'Red and blue flowers fill the courtyard.' A monk asked, 'Where thought does not reach, the ancestral vehicle from above, please Master speak directly.' The Master remained silent for a long time. The monk said, 'In that case, those who follow sounds are just wasting their ears.' The Master said, 'It's already sticking in the mud.' A monk asked, 'What is the Human King?' The Master said, 'I dare not be presumptuous in responding.' The monk said, 'What is the Dharma King?' The Master said, 'Don't let it down.' The monk said, 'I don't know what the Human King and the Dharma King talk about.' The Master said, 'It is not for you to hear.'

Chan Master Chengyi of Longguang Monastery in Jinling

A person from Guangzhou. He came to visit. The Master asked, 'Where do you come from?' He replied, 'From Jiangnan.' The Master said, 'Do you still bow to the Ferry Boatman (渡江船子, Du Jiang Chuanzi)?' He replied, 'Why does the Master teach me to bow to the Ferry Boatman?' The Master said, 'He is your good advisor.'

Yongxing

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北院可休禪師

僧問。如何是西來意。師曰。遍滿天下。曰。莫便是也無。師曰。是即牢收取。問。大作業底人來。師還接否。師曰。不接。曰。為甚麼不接。師曰。幸是好人家男女。

郴州太平院清海禪師

僧問。古人道不從請益得。祖師為甚麼道誰得作佛。師曰。悟了方知。問。從上宗乘次第指授。未審今日如何舉唱。師曰。透出白雲深洞里。名華異草嶺頭生。

連州慈雲慧深普廣禪師

僧問。匿王請佛。既奉法于當時。我后延師。蓋興宗於此日。幸施方便。無吝舉揚。師曰。不煩再問。問。如何是大圓鏡。師曰。著。問。如何是向上事。師曰。分明聽取。

郢州興陽山道欽禪師

僧問。如何是興陽境。師曰。松竹乍栽山影綠。水流穿過院庭中。問。如何是佛。師曰。更是甚麼。

報恩資禪師法嗣

處州福林澄禪師

僧問。如何是伽藍。師曰。沒幡幀。曰。如何是伽藍中人。師曰。瞻禮有分。問。下堂一句。請師不吝。師曰。閑吟唯憶龐居士。天上人間不可陪。

翠峰欣禪師法嗣

處州報恩守真禪師

僧問。如何是佛法大意。師曰。閃爍烏飛急。奔騰兔走頻。

鷲嶺遠禪師法嗣

襄州鷲嶺通禪師

僧問。世

【現代漢語翻譯】 現代漢語譯本 北院可休禪師

僧人問：『如何是西來意？』（Bodhidharma從西方帶來的禪宗真諦是什麼？） 禪師說：『遍滿天下。』 僧人問：『莫非就是這個嗎？』 禪師說：『是的話就好好把握。』 僧人問：『大作業底人（指造業深重的人）來，師父還接納嗎？』 禪師說：『不接納。』 僧人問：『為什麼不接納？』 禪師說：『幸好是好人家的男女。』

郴州太平院清海禪師

僧人問：『古人說不從請益得（真理不能通過請求教益而獲得），祖師為什麼說誰得作佛（誰能夠成佛）？』 禪師說：『悟了方知（領悟了才能知道）。』 僧人問：『從上宗乘次第指授（從上代祖師以來，禪宗的傳承都是有次第地指點傳授），不知道今天如何舉唱（如何開示）？』 禪師說：『透出白雲深洞里，名華異草嶺頭生（穿透白雲深處的洞穴，奇花異草在山嶺上生長）。』

連州慈雲慧深普廣禪師

僧人問：『匿王請佛（匿王邀請佛陀），既奉法于當時（當時奉行佛法），我后延師（我們後來延請禪師），蓋興宗於此日（是爲了今天振興宗門）。希望施予方便，不要吝惜開示。』 禪師說：『不煩再問（不必再問）。』 僧人問：『如何是大圓鏡（什麼是大圓鏡智）？』 禪師說：『著（就是它）。』 僧人問：『如何是向上事（什麼是更進一步的真理）？』 禪師說：『分明聽取（仔細聽好）。』

郢州興陽山道欽禪師

僧人問：『如何是興陽境（什麼是興陽山的境界）？』 禪師說：『松竹乍栽山影綠，水流穿過院庭中（剛栽種的松樹和竹子，山影一片翠綠，流水穿過庭院之中）。』 僧人問：『如何是佛（什麼是佛）？』 禪師說：『更是甚麼（還要問什麼）？』

報恩資禪師法嗣

處州福林澄禪師

僧人問：『如何是伽藍（什麼是僧伽藍摩，即寺院）？』 禪師說：『沒幡幀（沒有幡旗）。』 僧人問：『如何是伽藍中人（什麼是寺院中的人）？』 禪師說：『瞻禮有分（有瞻仰禮拜的份）。』 僧人問：『下堂一句（請禪師開示一句），請師不吝。』 禪師說：『閑吟唯憶龐居士，天上人間不可陪（閑暇吟誦只記得龐居士，天上人間沒有人可以相比）。』

翠峰欣禪師法嗣

處州報恩守真禪師

僧人問：『如何是佛法大意（什麼是佛法的大意）？』 禪師說：『閃爍烏飛急，奔騰兔走頻（閃爍的烏鴉飛得快，奔騰的兔子跑得勤）。』

鷲嶺遠禪師法嗣

襄州鷲嶺通禪師

僧人問：『世』

【English Translation】 English version Beiyuan Kexiu Chan Master

A monk asked: 'What is the meaning of the Bodhidharma's arrival from the West?' (What is the true essence of Zen Buddhism brought by Bodhidharma from the West?) The Master said: 'It pervades the entire world.' The monk asked: 'Is that it?' The Master said: 'If it is, then firmly grasp it.' A monk asked: 'If a person with heavy karma comes, will the Master accept them?' The Master said: 'I will not accept them.' The monk asked: 'Why will you not accept them?' The Master said: 'Fortunately, they are sons and daughters of good families.'

Qinghai Chan Master of Taiping Temple in Chenzhou

A monk asked: 'The ancients said that it cannot be obtained through seeking instruction. Why did the Patriarch say, 'Who can become a Buddha?'' The Master said: 'One knows only after enlightenment.' A monk asked: 'From the past, the Zen school has transmitted teachings in a sequential manner. How will you expound it today?' The Master said: 'Piercing through the deep cave of white clouds, rare flowers and exotic grasses grow on the mountain peaks.'

Huaishen Puguang Chan Master of Ciyun Temple in Lianzhou

A monk asked: 'King Ni invited the Buddha, and at that time, he revered the Dharma. Later, we invited the Master to revive the school today. We hope you will provide expedient means and not be stingy with your teachings.' The Master said: 'No need to ask again.' A monk asked: 'What is the Great Perfect Mirror Wisdom?' The Master said: 'It is this.' A monk asked: 'What is the matter beyond this?' (What is the truth beyond this?) The Master said: 'Listen carefully.'

Daoqin Chan Master of Xingyang Mountain in Yingzhou

A monk asked: 'What is the scenery of Xingyang?' The Master said: 'Newly planted pines and bamboos cast green shadows on the mountain, and the stream flows through the courtyard.' A monk asked: 'What is Buddha?' The Master said: 'What else is there to ask?'

Dharma Successor of Bao'en Zi Chan Master

Cheng Chan Master of Fulin Temple in Chuzhou

A monk asked: 'What is Sangharama?' (What is Sangharama, i.e., the monastery?) The Master said: 'Without banners.' The monk asked: 'What are the people in the Sangharama?' The Master said: 'They have a share in paying homage.' A monk asked: 'A word before descending from the hall, please Master, do not be stingy.' The Master said: 'When chanting idly, I only remember Layman Pang, no one in heaven or earth can compare.'

Dharma Successor of Cuifeng Xin Chan Master

Shouzhen Chan Master of Bao'en Temple in Chuzhou

A monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Flickering crows fly swiftly, and galloping rabbits run frequently.'

Dharma Successor of Jiuling Yuan Chan Master

Tong Chan Master of Jiuling Mountain in Xiangzhou

A monk asked: 'The world'

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尊得道。地神報虛空神。和尚得道。未審甚麼人報。師曰。謝汝報來。

龍華球禪師法嗣

杭州仁王院俊禪師

僧問。古人道向上一路。千聖不傳。如何是不傳底事。師曰。向上問將來。曰。恁么則上來不當去也。師曰。既知如是。踏步上來作甚麼。

酒仙遇賢禪師

姑蘇長洲林氏子。母夢吞大珠而孕。生多異祥。貌偉怪。口容雙拳。七歲嘗沈大淵。而衣不潤。遂去家。師嘉禾永安可依。三十剃染圓具。往參龍華。發明心印。回居明覺院。唯事飲酒。醉則成歌頌．警道俗。因號酒仙。偈曰。綠水紅桃華。前街後巷走百餘遭。張三也識我。李四也識我。識我不識我。兩個拳頭那個大。兩個之中一個大。曾把虛空一[翟支]破。摩挲令教卻恁么。拈取須彌枕頭臥。楊子江頭浪最深。行人到此盡沉吟。他時若到無波處。還似有波時用心。金斝又聞泛。玉山還報頹。莫教更漏促。趁取月明回。貴買硃砂畫月。算來枉用工夫。醉臥綠楊陰下。起來強說真如。泥人再三叮囑。莫教失卻衣珠。一六二六。其事已足。一九二九。我要吃酒。長伸兩腳眠一[穴/(爿告)]。起來天地還依舊。門前綠樹無啼鳥。庭下蒼苔有落花。聊與東風論個事。十分春色屬誰家。秋至山寒水冷。春來柳綠花紅。一點

【現代漢語翻譯】 現代漢語譯本 問：誰證明得道？地神報告虛空神。和尚得道，不知道是什麼人報告？ 師父說：謝謝你來報告。

龍華球禪師的法嗣

杭州仁王院俊禪師

僧人問：古人說道『向上一路，千聖不傳』，什麼是『不傳』的事情？ 師父說：向上問將來。 僧人說：這樣說來，上來是不應該去的。 師父說：既然知道是這樣，還踏步上來做什麼？

酒仙遇賢禪師

姑蘇長洲林氏的兒子。母親夢見吞下一顆大珠子而懷孕，出生時有很多奇異的祥兆，相貌偉岸奇特，口能容納兩個拳頭。七歲時曾經沉入大淵，但衣服沒有濕。於是離開了家。師父在嘉禾永安依止可依，三十歲時剃度受具足戒。前往參拜龍華，發明心印。回到明覺院居住，只喜歡喝酒。喝醉了就寫成歌頌，警醒道俗。因此號稱酒仙。偈語說：『綠水紅桃花，前街後巷走百餘遭。張三也認識我，李四也認識我。認識我不認識我，兩個拳頭哪個大？兩個之中一個大，曾把虛空一[翟支]破。摩挲令教卻恁么，拈取須彌枕頭臥。楊子江頭浪最深，行人到此盡沉吟。他時若到無波處，還似有波時用心。金斝又聞泛，玉山還報頹。莫教更漏促，趁取月明回。貴買硃砂畫月，算來枉用工夫。醉臥綠楊陰下，起來強說真如。泥人再三叮囑，莫教失卻衣珠。一六二六，其事已足。一九二九，我要吃酒。長伸兩腳眠一[穴/(爿告)]，起來天地還依舊。門前綠樹無啼鳥，庭下蒼苔有落花。聊與東風論個事，十分春色屬誰家？秋至山寒水冷，春來柳綠花紅。一點』

【English Translation】 English version Question: Who testifies to the attainment of the Dao (the Way)? The earth deity reports to the void deity. A monk attains the Dao, I wonder who reports it? The Master said: Thank you for reporting.

Dharma successor of Zen Master Longhua Qiu (Dragon Flower Ball)

Zen Master Jun (Handsome) of Renwang (Benevolent King) Monastery in Hangzhou

A monk asked: The ancients said, 'The path beyond, a thousand sages do not transmit.' What is the matter of 'non-transmission'? The Master said: Ask about the future upwards. The monk said: In that case, coming up is not the way to go. The Master said: Since you know this, what are you doing stepping up here?

Zen Master Yuxian (Encountering the Sage), the Wine Immortal

A son of the Lin family of Changzhou (Long Island) in Gusu (Suzhou). His mother dreamed of swallowing a large pearl and became pregnant. He was born with many auspicious signs, and his appearance was grand and peculiar, his mouth able to hold two fists. At the age of seven, he once sank into a deep abyss, but his clothes did not get wet. So he left home. The Master relied on Keyi (Reliable) in Yong'an (Eternal Peace), Jiahe (Good Grain). At the age of thirty, he shaved his head and received full ordination. He went to pay homage to Longhua (Dragon Flower), and manifested the mind-seal. Returning to live in Mingjue (Bright Enlightenment) Monastery, he only liked to drink wine. When drunk, he would compose songs and ballads, alerting monks and laypeople. Therefore, he was called the Wine Immortal. His verse says: 'Green water and red peach blossoms, walking back and forth through the front and back streets more than a hundred times. Zhang San (a common name) also knows me, Li Si (another common name) also knows me. Knowing me or not knowing me, which of the two fists is bigger? One of the two is bigger, once breaking through the void. Stroking and teaching it like this, taking Mount Sumeru (the central mountain in Buddhist cosmology) as a pillow to sleep. The waves at the head of the Yangtze River are the deepest, travelers who come here all groan. When the time comes to a place without waves, still use your mind as if there were waves. The golden cup is heard floating again, the jade mountain is reported to be collapsing. Do not let the clepsydra (water clock) urge, take advantage of the bright moon to return. Buying expensive cinnabar to paint the moon, in the end it is a waste of effort. Drunk, lying under the shade of green willows, getting up and forcibly speaking of Suchness (true nature). The clay figure repeatedly instructs, do not lose the clothing pearl (a metaphor for inherent Buddha-nature). One six two six, the matter is complete. One nine two nine, I want to drink wine. Stretching out both legs to sleep in a [穴/(爿*告)], getting up and the world is still the same. In front of the door, the green trees have no crying birds, under the courtyard, the green moss has fallen flowers. Let's talk about something with the east wind, to whom does the full spring belong? Autumn arrives, the mountains are cold and the water is cold, spring comes, the willows are green and the flowers are red. A point.'

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動隨萬變。江村煙雨濛濛。有不有。空不空。笊籬撈取西北風。生在閻浮世界。人情幾多愛惡。祇要吃些酒子。所以倒街臥路。死後卻產娑婆。不願超生凈土。何以故。西方凈土且無酒酤。師于祥符二年上元凌晨。浴罷就室。合拳右舉。左張其口而化。

延壽輪禪師法嗣

廬山歸宗道詮禪師

吉州劉氏子。僧問。承聞和尚親見延壽來。是否。師曰。山前麥熟也未。問。九峰山中還有佛法也無。師曰。有。曰。如何是九峰山中佛法。師曰。石頭大底大。小底小。尋屬江南國絕。僧徒例試經業。師之眾並習禪觀。乃述一偈。聞于州牧曰。比擬忘言合太虛。免教和氣有親疏。誰知道德全無用。今日為僧貴識書。州牧閱之。與僚佐議曰。旃檀林中。必無雜樹。唯師一院。特奏免試。南康知軍張南金具疏。集道俗迎請。坐歸宗道場。僧問。如何是歸宗境。師曰。千邪不如一直。問。如何是佛。師曰。待得雪消后。自然春到來。問。深山巖谷中。還有佛法也無。師曰。無。曰。佛法遍在一切處。為甚麼卻無。師曰。無人到。問。古人道不是風動．不是幡動時如何。師曰。來日路口有市。問。如何是學人自己。師曰。床窄先臥。粥稀後坐。雍熙二年順寂。塔于牛首庵。

潭州龍興𥙿禪師

僧問。如何

【現代漢語翻譯】 動隨萬變：行動隨著萬事萬物的變化而變化。 江村煙雨濛濛：江邊的村莊籠罩在茫茫煙雨之中。 有不有，空不空：存在不是真正的存在，空虛也不是真正的空虛。 笊籬撈取西北風：用笊籬去撈取西北風，比喻徒勞無功。 生在閻浮世界（Jambudvipa，指我們所居住的這個世界）：出生在閻浮提世界， 人情幾多愛惡：人情世故中充滿了愛與憎。 祇要吃些酒子：只想著喝點酒， 所以倒街臥路：所以醉倒在街上。 死後卻產娑婆（Saha，指充滿缺陷和痛苦的世界）：死後卻仍然留在娑婆世界， 不願超生凈土：不願意往生到清凈的佛國凈土。 何以故：為什麼呢？ 西方凈土且無酒酤：因為西方凈土沒有酒賣啊。 師于祥符二年上元凌晨，浴罷就室，合拳右舉，左張其口而化：這位禪師在祥符二年正月十五的凌晨，沐浴完畢后回到房間，握緊右拳，張開左口，圓寂了。

延壽輪禪師法嗣：以下是延壽輪禪師的弟子

廬山歸宗道詮禪師：廬山歸宗寺的道詮禪師

吉州劉氏子：是吉州劉家之子。 僧問：有僧人問， 承聞和尚親見延壽來，是否：聽說和尚您親自見過延壽禪師，是這樣嗎？ 師曰：禪師說， 山前麥熟也未：山前的麥子熟了嗎？ 問：九峰山中還有佛法也無：有人問，九峰山中還有佛法嗎？ 師曰：有：禪師說，有。 曰：如何是九峰山中佛法：那人問，什麼是九峰山中的佛法？ 師曰：石頭大底大，小底小：禪師說，石頭大的就大，小的就小。 尋屬江南國絕，僧徒例試經業：不久之後，江南國滅亡，僧人們都要參加統一的佛經考試。 師之眾並習禪觀：道詮禪師的弟子們都習慣於禪修。 乃述一偈，聞于州牧曰：於是道詮禪師寫了一首偈，呈給州牧： 比擬忘言合太虛，免教和氣有親疏：本想忘卻言語，與虛空合一，免得和氣之中有親疏之別。 誰知道德全無用，今日為僧貴識書：誰知道德完全沒有用處，如今做和尚最重要的是認識書本。 州牧閱之，與僚佐議曰：州牧讀了這首偈，與下屬商議說： 旃檀林中，必無雜樹：旃檀樹林中，一定沒有其他的雜樹。 唯師一院，特奏免試：只有道詮禪師這一處寺院，特別上奏免於考試。 南康知軍張南金具疏，集道俗迎請，坐歸宗道場：南康知軍張南金寫了奏章，召集僧人和百姓，迎請道詮禪師住持歸宗道場。 僧問：有僧人問， 如何是歸宗境：什麼是歸宗寺的境界？ 師曰：千邪不如一直：禪師說，一千個邪門歪道不如一條正直的路。 問：如何是佛：有人問，什麼是佛？ 師曰：待得雪消后，自然春到來：禪師說，等到雪融化之後，春天自然就來了。 問：深山巖谷中，還有佛法也無：有人問，深山巖谷中，還有佛法嗎？ 師曰：無：禪師說，沒有。 曰：佛法遍在一切處，為甚麼卻無：那人問，佛法遍佈一切地方，為什麼說沒有呢？ 師曰：無人到：禪師說，因為沒有人到那裡。 問：古人道不是風動．不是幡動時如何：有人問，古人說不是風動，不是幡動，那是什麼在動呢？ 師曰：來日路口有市：禪師說，明天路口有集市。 問：如何是學人自己：有人問，什麼是學人自己？ 師曰：床窄先臥，粥稀後坐：禪師說，床窄就先睡，粥少就后吃。 雍熙二年順寂，塔于牛首庵：雍熙二年圓寂，塔在牛首庵。

潭州龍興𥙿禪師：潭州龍興寺的𥙿禪師

僧問：有僧人問， 如何：如何是？

【English Translation】 Movement follows myriad changes: Actions change with the changes of all things. Jiang Village shrouded in misty rain: The village by the river is shrouded in the misty rain. Existence is not truly existence, emptiness is not truly emptiness. Scooping the northwest wind with a bamboo basket: Trying to scoop the northwest wind with a bamboo basket, a metaphor for futile effort. Born in Jambudvipa (the world we live in): Born in the world of Jambudvipa, Human feelings are full of love and hate. Only wanting to drink some wine, Therefore, falling drunk on the street. After death, still produced in Saha (the world full of flaws and suffering): After death, still remaining in the Saha world, Unwilling to be reborn in the Pure Land. Why? Because there is no wine to buy in the Western Pure Land. The master, on the morning of the Lantern Festival in the second year of Xiangfu, after bathing, returned to his room, clenched his right fist, opened his left mouth, and passed away: This Chan master, on the morning of the fifteenth day of the first month of the second year of Xiangfu, after bathing, returned to his room, clenched his right fist, opened his left mouth, and passed away.

Dharma successor of Chan Master Yanshou Lun: The following are the disciples of Chan Master Yanshou Lun

Chan Master Daoquan of Guizong Temple on Mount Lu:

A son of the Liu family of Jizhou. A monk asked, 'I heard that the abbot personally met Yanshou, is that so?' The master said, 'Are the wheat in front of the mountain ripe yet?' Asked: 'Is there still Buddha-dharma in the Nine Peaks Mountain?' The master said: 'Yes.' Said: 'What is the Buddha-dharma in the Nine Peaks Mountain?' The master said: 'The big stones are big, and the small stones are small.' Soon after, the state of Jiangnan was destroyed, and the monks had to take a unified Buddhist scripture examination. The disciples of Master Daoquan were accustomed to Chan meditation. So he wrote a verse and presented it to the governor of the state, saying: 'Intending to forget words and unite with the void, avoiding closeness and distance in harmony. Who knows that virtue is useless, today being a monk values knowing books.' The governor of the state read it and discussed it with his subordinates, saying: 'In the sandalwood forest, there must be no miscellaneous trees. Only the master's monastery, specially requested exemption from the examination.' Zhang Nanjin, the military commander of Nankang, wrote a memorial, gathered monks and people, and invited Chan Master Daoquan to preside over the Guizong Dojo. A monk asked, What is the realm of Guizong Temple? The master said: 'A thousand evils are not as good as one straight path.' Asked: 'What is Buddha?' The master said: 'When the snow melts, spring will naturally come.' Asked: 'Is there still Buddha-dharma in the deep mountains and valleys?' The master said: 'No.' Said: 'Buddha-dharma is everywhere, why is there none?' The master said: 'Because no one goes there.' Asked: 'The ancients said, it is not the wind moving, it is not the banner moving, what is moving?' The master said: 'There is a market at the crossroads tomorrow.' Asked: 'What is the student himself?' The master said: 'Sleep first if the bed is narrow, sit later if the porridge is thin.' He passed away peacefully in the second year of Yongxi and was buried in Niushou Nunnery.

Chan Master 𥙿 of Longxing Temple in Tanzhou

A monk asked, How is it?

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是學人自己。師曰。張三李四。曰。比來問自己。為甚麼卻道張三李四。師曰。汝且莫草草。問。諸餘即不問。如何是和尚家風。師曰。家風即且置。阿那個是汝不問底諸餘。

保福儔禪師法嗣

漳州隆壽無逸禪師

開堂升座。良久曰。諸上座。若是上根之士。早已掩耳。中下之流。競頭側聽。雖然如此。猶是不得已而言。諸上座。他時後日到處。有人問著今日事。且作么生舉似他。若也舉得。舌頭鼓論。若也舉不得。如無三寸。且作么生舉。

大龍洪禪師法嗣

鼎州大龍山景如禪師

僧問。如何是佛法大意。師便喝。僧曰。尊意如何。師曰。會么。曰。不會。師又喝。問。太陽一顯人皆羨。鼓聲絕罷意如何。師曰。季秋凝后好晴天。

鼎州大龍山楚勛禪師

上堂。良久曰。大眾祇恁么各自散去。已是重宣此義了也。久立又奚為。然久立有久立底道理。知了。經一小劫如一食頃。不知便見茫然。還知么。有知者出來。大家相共商量。僧出提坐具。曰。展即遍周沙界。縮即絲髮不存。展即是。不展即是。師曰。你從甚麼處得來。曰。恁么則展去也。師曰。沒交涉。問。如何是大龍境。師曰。諸方舉似人。曰。如何是境中人。師曰。你為甚麼謾我。問。亡僧遷化向甚麼

【現代漢語翻譯】 現代漢語譯本 學人：是哪個學人自己？ 禪師：是張三還是李四？ 學人：我最近在問自己。 禪師：既然是問自己，為什麼卻說是張三李四？ 禪師：你且不要草率。 學人：其他問題暫且不問，什麼是和尚的家風？ 禪師：家風暫且放下，哪個是你不問的『諸餘』？

保福儔禪師法嗣

漳州隆壽無逸禪師

開堂升座。良久說：各位上座，如果是上根器的人，早就掩耳不聽了。中下根器的人，爭先恐後地側耳傾聽。雖然如此，還是不得已才說這些。各位上座，將來有一天你們到了別處，有人問起今天的事情，你們打算怎麼告訴他？如果說得出來，就舌燦蓮花；如果說不出來，就像沒有三寸長的舌頭一樣。你們打算怎麼說呢？

大龍洪禪師法嗣

鼎州大龍山景如禪師

僧人問：什麼是佛法的大意？ 禪師便喝斥。 僧人說：您的意思是？ 禪師：明白嗎？ 僧人：不明白。 禪師又喝斥。 問：太陽一出現，人人都羨慕，鼓聲停止后，意境如何？ 禪師：深秋凝結之後，是晴朗的好天氣。

鼎州大龍山楚勛禪師

上堂。良久說：各位，就這樣各自散去，已經是再次宣講這個道理了。站立很久又有什麼用呢？然而站立很久有站立很久的道理。知道了，經歷一個小劫就像吃一頓飯的時間；不知道，就覺得茫然。還知道嗎？有知道的人出來，大家一起商量。 僧人出來提起坐具，說：展開就遍佈整個沙界，收縮就連一絲一毫都不存在。展開是對的，不展開也是對的？ 禪師：你從什麼地方得來的？ 僧人：這樣就展開了。 禪師：沒關係。 問：什麼是大龍的境界？ 禪師：各方都向人說起。 問：什麼是境界中的人？ 禪師：你為什麼欺騙我？ 問：去世的僧人往哪裡去？

【English Translation】 English version Disciple: It is the student himself. Master: Zhang San (a common name) or Li Si (another common name)? Disciple: Lately, I have been asking myself. Master: Since you are asking yourself, why do you say Zhang San or Li Si? Master: You should not be so hasty. Disciple: I will not ask about other things for now. What is the family tradition of the monks? Master: Let's put aside the family tradition for now. Which is the 'other things' that you are not asking about?

Dharma Heir of Chan Master Baofu Chou

Chan Master Wuyi of Longshou Temple in Zhangzhou

He ascended the Dharma seat and, after a long pause, said: 'Venerable assembly, if you are of superior capacity, you would have already covered your ears. Those of middling or inferior capacity are eagerly listening with their heads tilted. Even so, I am only speaking out of necessity. Venerable assembly, when you go elsewhere in the future and someone asks about today's event, how will you explain it to them? If you can explain it, your tongue will bloom with eloquence; if you cannot, it will be as if you have no tongue at all. How will you explain it?'

Dharma Heir of Chan Master Dalong Hong

Chan Master Jingru of Dalong Mountain in Dingzhou

A monk asked: 'What is the great meaning of the Buddha Dharma?' The Master immediately shouted. The monk said: 'What is your intention?' The Master: 'Do you understand?' The monk: 'I do not understand.' The Master shouted again. Asked: 'When the sun appears, everyone admires it. When the sound of the drum ceases, what is the meaning?' The Master said: 'After the late autumn congeals, it is a clear and fine day.'

Chan Master Chuxun of Dalong Mountain in Dingzhou

He ascended the Dharma seat and, after a long pause, said: 'Everyone, just disperse on your own like this. This is already a repeated declaration of this meaning. What is the use of standing for a long time? However, standing for a long time has its own reason. If you understand, experiencing a small kalpa (an immense period of time) is like the time it takes to eat a meal; if you do not understand, you will feel lost. Do you understand? If anyone understands, come out and let's discuss it together.' A monk came out and raised his sitting cloth, saying: 'When unfolded, it pervades the entire realm of sand; when contracted, not a single hair remains. Is unfolding correct, or is not unfolding correct?' The Master said: 'Where did you get that from?' The monk said: 'Then it is unfolded.' The Master said: 'It is irrelevant.' Asked: 'What is the realm of Dalong?' The Master said: 'All directions tell people about it.' Asked: 'What is the person in the realm?' The Master said: 'Why are you deceiving me?' Asked: 'Where does the deceased monk go after transformation?'

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處去。師曰。阿彌陀佛。問。善法堂中師子吼。未審法嗣嗣何人。師曰。猶自恁么問。

興元府普通院從善禪師

僧問。法輪再轉時如何。師曰。助上座喜。曰。合譚何事。師曰。異人掩耳。曰。便恁么領會時如何。師曰。錯。問。佩劍叩松關時如何。師曰。莫亂作。曰。誰不知有。師曰。出。

白馬靄禪師法嗣

襄州白馬智倫禪師

僧問。如何是佛。師曰。真金也須失色。問。如何是和尚出身處。師曰。牛抵墻。曰。學人不會意旨如何。師曰。已成八字。

白兆楚禪師法嗣

唐州保壽匡祐禪師

僧問。如何是佛法大意。師曰。近前來。僧近前。師曰。會么。曰。不會。師曰。石火電光。已經塵劫。問。如何是為人底一句。師曰。開口入耳。曰。如何理會。師曰。逢人告人。

青原下九世

黃龍達禪師法嗣

眉州黃龍禪師

僧問。如何是密室。師曰。斫不開。曰。如何是密室中人。師曰。非男女相。問。國內按劍者是誰。師曰。昌福。曰。忽遇尊貴時如何。師曰。不遺。

清溪進禪師法嗣

相州天平山從漪禪師

僧問。如何得出三界。師曰。將三界來與汝出。問。如何是和尚家風。師曰。顯露地。問。如何是佛。師曰

【現代漢語翻譯】 處去。師曰。阿彌陀佛（Amitabha）。問。善法堂中師子吼。未審法嗣嗣何人。師曰。猶自恁么問。

興元府普通院從善禪師

僧問。法輪再轉時如何。師曰。助上座喜。曰。合譚何事。師曰。異人掩耳。曰。便恁么領會時如何。師曰。錯。問。佩劍叩松關時如何。師曰。莫亂作。曰。誰不知有。師曰。出。

白馬靄禪師法嗣

襄州白馬智倫禪師

僧問。如何是佛。師曰。真金也須失色。問。如何是和尚出身處。師曰。牛抵墻。曰。學人不會意旨如何。師曰。已成八字。

白兆楚禪師法嗣

唐州保壽匡祐禪師

僧問。如何是佛法大意。師曰。近前來。僧近前。師曰。會么。曰。不會。師曰。石火電光。已經塵劫。問。如何是為人底一句。師曰。開口入耳。曰。如何理會。師曰。逢人告人。

青原下九世

黃龍達禪師法嗣

眉州黃龍禪師

僧問。如何是密室。師曰。斫不開。曰。如何是密室中人。師曰。非男女相。問。國內按劍者是誰。師曰。昌福。曰。忽遇尊貴時如何。師曰。不遺。

清溪進禪師法嗣

相州天平山從漪禪師

僧問。如何得出三界。師曰。將三界來與汝出。問。如何是和尚家風。師曰。顯露地。問。如何是佛。師曰

【English Translation】 Where to go? The master said: 'Amitabha (Buddha of Infinite Light)'. Question: 'In the Good Dharma Hall, the lion's roar, I don't know who inherits the Dharma.' The master said: 'You're still asking like that.'

Chan Master Congshan of Putong Temple in Xingyuan Prefecture

A monk asked: 'What about when the Dharma wheel turns again?' The master said: 'I congratulate you, venerable monk.' The monk said: 'What should we discuss?' The master said: 'A strange person covers their ears.' The monk said: 'What if I understand it like that?' The master said: 'Wrong.' Question: 'What about knocking on the pine gate with a sword?' The master said: 'Don't mess around.' The monk said: 'Who doesn't know that?' The master said: 'Out!'

Dharma Heir of Chan Master Ai of Baima

Chan Master Zhilun of Baima in Xiangzhou

A monk asked: 'What is Buddha?' The master said: 'Even true gold must lose its color.' Question: 'What is the master's origin?' The master said: 'An ox butts against a wall.' The monk said: 'How can a student not understand the meaning?' The master said: 'It's already formed into eight characters.'

Dharma Heir of Chan Master Chu of Baizhao

Chan Master Kuangyou of Baoshou in Tangzhou

A monk asked: 'What is the great meaning of the Buddha Dharma?' The master said: 'Come closer.' The monk came closer. The master said: 'Do you understand?' The monk said: 'I don't understand.' The master said: 'A spark from stone, a flash of lightning, already countless kalpas (eons).' Question: 'What is the one phrase for the sake of others?' The master said: 'Opening the mouth, entering the ear.' The monk said: 'How should I understand it?' The master said: 'Tell everyone you meet.'

Ninth Generation Below Qingyuan

Dharma Heir of Chan Master Da of Huanglong

Chan Master Huanglong of Meizhou

A monk asked: 'What is the secret chamber?' The master said: 'Cannot be chopped open.' The monk said: 'What is the person in the secret chamber?' The master said: 'Neither male nor female form.' Question: 'Who is the one who holds the sword in the country?' The master said: 'Changfu.' The monk said: 'What if we suddenly encounter someone honorable?' The master said: 'Do not neglect.'

Dharma Heir of Chan Master Jin of Qingxi

Chan Master Congyi of Tianpingshan in Xiangzhou

A monk asked: 'How can one escape the Three Realms?' The master said: 'Bring the Three Realms to me, and I will take you out.' Question: 'What is the master's family style?' The master said: 'Openly revealed.' Question: 'What is Buddha?' The master said:

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。不指天地。曰。為甚麼不指天地。師曰。唯我獨尊。問。如何是天平。師曰。八凹九凸。問。洞深杳杳清溪水。飲者如何不升墜。師曰。更夢見甚麼。問。大眾雲集。合譚何事。師曰。香菸起處森羅見。

廬山圓通緣德禪師

臨安黃氏子。事本邑東山勤老宿剃染。遍游諸方。江南國王于盧山建院。請師開法。上堂。諸上座。明取道眼。好是行指令碼分事。道眼若未明。有甚麼用處。祇是移盤吃飯漢。道眼若明。有何障礙。若未明得。強說多端也無用處。無事切須尋究。僧問。如何是四不遷。師曰。地水火風。問。如何是古佛心。師曰。水鳥樹林。曰。學人不會。師曰。會取學人。問。久負沒絃琴。請師彈一曲。師曰。負來多少時也。曰。未審作何音調。師曰。話墮也。珍重。問。如何是佛法大意。師曰。過去燈明佛。本光瑞如是。本朝遣帥問罪江南。後主納土矣。而胡則者據守九江不降。大將軍曹翰部曲渡江入寺。禪者驚走。師淡坐如平日。翰至。不起不揖。翰怒訶曰。長老不聞殺人不眨眼將軍乎。師熟視曰。汝安知有不懼生死和尚邪。翰大奇。增敬而已。曰。禪者何為而散。師曰。擊鼓自集。翰遣裨校擊之。禪無至者。翰曰。不至。何也。師曰。公有殺心故爾。師自起擊之。禪者乃集。翰再拜。問決勝

【現代漢語翻譯】 現代漢語譯本： 不指天地。問：為什麼不指天地？師說：唯我獨尊。（唯我獨尊：佛教用語，指世間只有自己最為尊貴。）問：什麼是天平？師說：八凹九凸。（八凹九凸：形容不平整，不平衡。）問：洞深幽深清澈的溪水，飲用的人如何不會墜落？師說：還夢見什麼？問：大眾雲集，談論什麼事情？師說：香菸升起的地方，森羅萬象顯現。 廬山圓通緣德禪師，臨安黃氏之子。在本邑東山勤老宿處剃度出家。遍游各地。江南國王在廬山建造寺院，請禪師開法。上堂開示：各位，要明辨道眼，這是修行根本的事情。道眼如果不明，有什麼用處？只不過是移動盤子吃飯的人。道眼如果明瞭，有什麼障礙？如果不明瞭，強說再多也沒用。沒事的時候一定要尋根究底。僧人問：什麼是四不遷？師說：地、水、火、風。（地水火風：佛教用語，指構成世界的基本元素。）問：什麼是古佛心？師說：水鳥、樹林。問：學人不會。師說：領會學人自己。問：長久揹負著沒有琴絃的琴，請禪師彈奏一曲。師說：揹負來多久了？問：不知道彈奏什麼音調？師說：話語落入俗套了。珍重。問：什麼是佛法大意？師說：過去燈明佛，本來的光芒就是這樣。當時本朝派遣將帥問罪江南，後主獻出土地。而胡則據守九江不投降。大將軍曹翰的部隊渡江進入寺院，禪者驚慌逃走。禪師平靜地端坐如平日。曹翰來到，禪師不起身也不作揖。曹翰憤怒地呵斥道：長老沒聽說過殺人不眨眼的將軍嗎？禪師仔細地看著他說：你怎知有不怕生死的和尚？曹翰非常驚奇，更加敬重他。曹翰說：禪者為什麼都散開了？禪師說：擊鼓自然會聚集。曹翰派手下擊鼓，禪者沒有來的。曹翰說：為什麼不來呢？禪師說：因為你有殺心。禪師親自起身擊鼓，禪者就聚集了。曹翰再次拜見，請教決勝之策。

【English Translation】 English version: Not pointing to heaven and earth. Asked: Why not point to heaven and earth? The Master said: 'I alone am the honored one.' (唯我獨尊: 'Yuiga Dokuson' in Japanese, a Buddhist term referring to the sole dignity and honor of oneself in the world.) Asked: What is the balance? The Master said: 'Eight concave, nine convex.' (八凹九凸: describes unevenness and imbalance.) Asked: 'The cave is deep and the clear stream is secluded, how can the drinker not fall?' The Master said: 'What else are you dreaming of?' Asked: 'The assembly gathers, what are they discussing?' The Master said: 'Where the incense rises, all phenomena appear.' Zen Master Yuantong Yuande of Mount Lu, a son of the Huang family of Lin'an. He was tonsured and ordained by the Elder Qin of Dongshan in his hometown. He traveled extensively to various places. The King of Jiangnan built a monastery on Mount Lu and invited the Master to open the Dharma. In his Dharma talk, he said: 'All of you, clearly discern the Dharma eye, this is the fundamental matter of practice. If the Dharma eye is not clear, what is the use? You are merely people who move bowls and eat. If the Dharma eye is clear, what obstacles are there? If you do not understand, it is useless to say more. When there is nothing to do, you must seek the root.' A monk asked: 'What are the four non-migrations?' The Master said: 'Earth, water, fire, wind.' (地水火風: 'Earth, water, fire, and wind' in Buddhism, referring to the basic elements that constitute the world.) Asked: 'What is the mind of the ancient Buddha?' The Master said: 'Water birds, trees, forests.' Said: 'The student does not understand.' The Master said: 'Understand the student himself.' Asked: 'Long carrying a stringless zither, please Master play a tune.' The Master said: 'How long have you been carrying it?' Asked: 'I don't know what tune to play?' The Master said: 'The words have fallen into cliché. Farewell.' Asked: 'What is the great meaning of the Buddha Dharma?' The Master said: 'The past Dipamkara Buddha, the original light was like this.' At that time, the dynasty sent generals to question Jiangnan, and the Later Lord offered the land. However, Hu Ze held Jiujiang and did not surrender. General Cao Han's troops crossed the river and entered the monastery, and the Chan practitioners fled in panic. The Zen Master calmly sat as usual. Cao Han arrived, and the Zen Master did not rise or salute. Cao Han angrily scolded: 'Has the Elder not heard of the general who kills without blinking an eye?' The Zen Master looked at him carefully and said: 'How do you know there is no monk who is not afraid of life and death?' Cao Han was very surprised and respected him even more. Cao Han said: 'Why have the Chan practitioners all dispersed?' The Zen Master said: 'Drumming will naturally gather them.' Cao Han sent his subordinates to drum, but no Chan practitioners came. Cao Han said: 'Why don't they come?' The Zen Master said: 'Because you have a murderous heart.' The Zen Master personally got up and drummed, and the Chan practitioners gathered. Cao Han bowed again and asked for a strategy to win.'

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之䇿。師曰。非禪者所知也。太平興國二年十月七日。升堂曰。脫離世緣。乃在今日。囑令門人壘青石為塔。乃曰。他日塔作紅色。吾再至也。言訖而逝。謚道濟禪師。

清涼復禪師法嗣

升州奉先寺慧同凈照禪師

魏府張氏子。僧問。教中道。唯一堅密身。一切塵中見。又道。佛身充滿於法界。普見一切群生前。於此二途。請師說。師曰。唯一堅密身。一切塵中見。問。如何是古佛心。師曰。汝擬阿那個不是。問。如何是常在底人。師曰。更問阿誰。

龍濟修禪師法嗣

河東廣原禪師

僧問。如何是佛法大意。師曰。聽取一偈。剎剎現形儀。塵塵具覺知。性源常鼓浪。不悟未曾移。

南臺安禪師法嗣

襄州鷲嶺善美禪師

僧問。如何是鷲嶺境。師曰。峴山對碧玉。江水往南流。曰。如何是境中人。師曰。有甚麼事。問。百川異流。還歸大海。未審大海有幾滴。師曰。汝還到海也未。曰。到海后如何。師曰。明日來。向汝道。

歸宗詮禪師法嗣

瑞州九峰義詮禪師

僧問。如何是祖師西來意。師曰。有力者負之而趨。

隆壽逸禪師法嗣

隆壽法騫禪師

泉州施氏子。漳州刺史陳洪铦請開法。上堂。今日隆壽出世。三世

【現代漢語翻譯】 現代漢語譯本： 之策。師父說：『這不是禪者所能理解的。』太平興國二年十月七日，升座說法：『脫離世俗的因緣，就在今天。』囑咐門人堆砌青石為塔，並說：『將來塔變成紅色，我再來。』說完就圓寂了，謚號道濟禪師。

清涼復禪師的法嗣

升州奉先寺慧同凈照禪師

魏府張氏之子。有僧人問：『經教中說：『唯一堅密身，一切塵中見。』又說：『佛身充滿於法界，普見一切群生前。』對於這兩種說法，請師父開示。』師父說：『唯一堅密身，一切塵中見。』問：『如何是古佛心？』師父說：『你打算哪個不是？』問：『如何是常在的人？』師父說：『更問誰？』

龍濟修禪師的法嗣

河東廣原禪師

有僧人問：『如何是佛法大意？』師父說：『聽我一偈：剎剎現形儀，塵塵具覺知。性源常鼓浪，不悟未曾移。』

南臺安禪師的法嗣

襄州鷲嶺善美禪師

有僧人問：『如何是鷲嶺境？（鷲嶺的境界）』師父說：『峴山（山名）對著碧玉，江水往南流。』僧人說：『如何是境中人？』師父說：『有什麼事？』問：『百川異流，還歸大海，未審大海有幾滴？』師父說：『你還到海了嗎？』僧人說：『到海后如何？』師父說：『明日來，告訴你。』

歸宗詮禪師的法嗣

瑞州九峰義詮禪師

有僧人問：『如何是祖師西來意？』師父說：『有力者負之而趨。』

隆壽逸禪師的法嗣

隆壽法騫禪師

泉州施氏之子。漳州刺史陳洪铦請他開法。上堂說法：『今日隆壽出世，三世（過去、現在、未來）'

【English Translation】 English version: …of strategies. The Master said, 『This is not something a Chan practitioner can understand.』 On the seventh day of the tenth month of the second year of the Taiping Xingguo era, he ascended the platform and said, 『To break away from worldly connections is today.』 He instructed his disciples to build a pagoda of blue stones, and then said, 『In the future, when the pagoda turns red, I will come again.』 After speaking, he passed away. He was posthumously named Chan Master Daoji.

Successor of Chan Master Qingliang Fu

Chan Master Huitong Jingzhao of Fengxian Temple in Shengzhou

A son of the Zhang family of Wei Prefecture. A monk asked, 『The teachings say, 『The only solid and firm body is seen in all dust motes.』 And also, 『The Buddha's body fills the entire Dharma realm, universally appearing before all sentient beings.』 Regarding these two statements, please explain, Master.』 The Master said, 『The only solid and firm body is seen in all dust motes.』 The monk asked, 『What is the mind of the ancient Buddha?』 The Master said, 『Which one do you intend that is not?』 The monk asked, 『What is the person who is always present?』 The Master said, 『Who else are you asking?』

Successor of Chan Master Longji Xiu

Chan Master Guangyuan of Hedong

A monk asked, 『What is the great meaning of the Buddha Dharma?』 The Master said, 『Listen to this verse: In every land, forms and appearances manifest; in every mote of dust, awareness is complete. The source of nature constantly stirs waves; without awakening, it never shifts.』

Successor of Chan Master Nantai An

Chan Master Shanmei of鷲嶺鷲嶺 (鷲嶺,鷲峰 Mountain) in Xiangzhou

A monk asked, 『What is the境鷲嶺境 (the realm of鷲嶺鷲嶺)?』 The Master said, 『峴山峴山 (Xian Mountain) faces碧玉碧玉 (jasper), and the river flows south.』 The monk said, 『What is the person in the realm?』 The Master said, 『What is the matter?』 The monk asked, 『A hundred rivers flow differently, yet return to the great sea. I wonder, how many drops are in the great sea?』 The Master said, 『Have you reached the sea yet?』 The monk said, 『What happens after reaching the sea?』 The Master said, 『Come tomorrow, and I will tell you.』

Successor of Chan Master Guizong Quan

Chan Master Yiquan of九峰九峰 (Nine Peaks) in Ruizhou

A monk asked, 『What is the meaning of the Patriarch's coming from the West?』 The Master said, 『The strong carry it and hasten.』

Successor of Chan Master Longshou Yi

Chan Master Faqian of Longshou

A son of the Shi family of Quanzhou. Chen Hongxian, the prefect of Zhangzhou, invited him to open the Dharma. Ascending the platform, he said, 『Today, Longshou appears in the world, the three世三世 (three times/ages: past, present, and future)』

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諸佛森羅萬象。同時出世。同時轉法輪。諸人還見么。僧問。如何是隆壽境。師曰。無汝插足處。曰。如何是境中人。師曰。未識境在。有僧來參。次日請問心要。師曰。昨日相逢序起居。今朝相見事還如。如何卻覓呈心要。心要如何特地疏。

五燈會元卷第八 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第九

溈仰宗

南嶽下三世

百丈海禪師法嗣

潭州溈山靈祐禪師

福州長溪趙氏子。年十五出家。依本郡建善寺法常律師。剃髮于杭州龍興寺。究大小乘教。二十三游江西。參百丈。丈一見。許之入室。遂居參學之首。侍立次。丈問。誰。師曰。某甲。丈曰。汝撥爐中有火否。師撥之曰。無火。丈躬起深撥得少火。舉以示之曰。汝道。無這個聻。師由是發悟。禮謝陳其所解。丈曰。此乃暫時岐路耳。經云。欲識佛性義。當觀時節因緣。時節既至。如迷忽悟。如忘忽憶。方省己物不從他得。故祖師云。悟了同未悟。無心亦無法。祇是無虛妄凡聖等心。本來心法元自備足。汝今既爾。善自護持。次日。同百丈入山作務。丈曰。將得火來么。師曰。將得來。丈曰。在甚處。師乃拈一枝柴吹兩吹。度與百丈。丈曰。如蟲御木。司馬頭陀自湖南來。謂丈

【現代漢語翻譯】 現代漢語譯本 諸佛森羅萬象，同時出世，同時轉法輪，你們都看見了嗎？有僧人問：『什麼是隆壽境？』 溈山禪師說：『沒有你插足的地方。』 僧人問：『什麼是境中人？』 溈山禪師說：『你還不認識境在哪裡。』 有僧人前來參拜，第二天請求開示心要。溈山禪師說：『昨天相逢，我們已經寒暄過了，今天相見，事情還和昨天一樣。為何還要特意尋找心要？心要又如何能夠特別地疏遠呢？』

五燈會元卷第八 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第九

溈仰宗

南嶽下三世

百丈海禪師法嗣

潭州溈山靈祐禪師（Tan-chou Wei-shan Ling-yu Chan Master）

是福州長溪趙氏之子。十五歲出家，依止本郡建善寺的法常律師。在杭州龍興寺剃度。精研大小乘佛教教義。二十三歲遊歷江西，參拜百丈禪師（Pai-chang）。百丈禪師一見，就允許他進入內室，於是溈山禪師成為參學的首座。一次侍立在百丈禪師身旁，百丈禪師問：『是誰？』 溈山禪師回答：『是某甲。』 百丈禪師說：『你撥弄爐子，裡面有火嗎？』 溈山禪師撥弄了一下，說：『沒有火。』 百丈禪師親自起身，深深地撥弄，得到少許火星，舉起來給溈山禪師看，說：『你說，沒有這個是什麼？』 溈山禪師因此開悟，禮拜感謝，陳述自己所理解的。百丈禪師說：『這只是暫時的歧路而已。《經》中說：想要認識佛性的意義，應當觀察時節因緣。時節一到，就像迷惑突然醒悟，就像遺忘突然憶起，才知道自己的東西不是從別人那裡得到的。所以祖師說：悟了和未悟一樣，無心也無法。只是沒有虛妄的凡聖等心，本來心法原本就具備充足。你現在既然這樣，好好地守護保持。』 第二天，和百丈禪師一同入山勞作。百丈禪師問：『把火拿來了嗎？』 溈山禪師說：『拿來了。』 百丈禪師問：『在哪裡？』 溈山禪師於是拿起一根柴，吹了兩下，遞給百丈禪師。百丈禪師說：『如同蟲子蛀木。』 司馬頭陀（Ssu-ma T'ou-t'o）從湖南來，對百丈禪師說

【English Translation】 English version All Buddhas in their myriad forms appear in the world simultaneously and turn the Dharma wheel at the same time. Have you all seen this? A monk asked, 'What is the realm of Longevity?' The Master said, 'There is no place for you to insert your foot.' The monk asked, 'What is a person within the realm?' The Master said, 'You do not yet recognize where the realm is.' A monk came to visit, and the next day requested instruction on the essentials of the mind. The Master said, 'Yesterday we met and exchanged greetings. Today we meet, and things are still the same. Why seek the essentials of the mind so particularly? How can the essentials of the mind be specially estranged?'

Wudeng Huiyuan (Compendium of Five Lamps), Volume 8 Supplement to the Buddhist Canon, New Series, Volume 80, No. 1565, Wudeng Huiyuan

Wudeng Huiyuan (Compendium of Five Lamps), Volume 9

The Wei-Yang School

The Third Generation Below Nan-yueh

Dharma Descendant of Chan Master Bai-zhang Hai

Chan Master Wei-shan Ling-yu (Wei-shan Ling-yu Chan Master) of Tan-chou

He was a son of the Zhao family of Chang-xi in Fu-zhou. At the age of fifteen, he left home and relied on the Vinaya Master Fa-chang of Jian-shan Temple in his prefecture. He was tonsured at Long-xing Temple in Hang-zhou and thoroughly studied the teachings of both the Greater and Lesser Vehicles. At the age of twenty-three, he traveled to Jiang-xi and visited Bai-zhang (Pai-chang). Bai-zhang, upon seeing him, permitted him to enter his room, and thus he became the head of the students. Once, while standing in attendance, Bai-zhang asked, 'Who is it?' The Master replied, 'It is so-and-so.' Bai-zhang said, 'When you stir the stove, is there fire in it?' The Master stirred it and said, 'There is no fire.' Bai-zhang personally got up and stirred deeply, obtaining a little fire. He held it up to show him and said, 'You say there is none, what is this?' The Master thereupon awakened, bowed in thanks, and explained his understanding. Bai-zhang said, 'This is only a temporary detour. The Sutra says, 'If you wish to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. When the time comes, it is like suddenly awakening from confusion, like suddenly remembering what was forgotten, and then you realize that your own things are not obtained from others.' Therefore, the Patriarch said, 'Enlightened and unenlightened are the same; no mind and no Dharma are the same. It is just having no false discriminations of ordinary and holy, etc. The original mind and Dharma are inherently complete.' Now that you are like this, take good care of yourself.' The next day, he and Bai-zhang went into the mountains to work. Bai-zhang asked, 'Did you bring the fire?' The Master said, 'I brought it.' Bai-zhang asked, 'Where is it?' The Master then picked up a branch, blew on it twice, and handed it to Bai-zhang. Bai-zhang said, 'Like a worm eating wood.' Ssu-ma T'ou-t'o came from Hu-nan and said to Bai-zhang

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曰。頃在湖南尋得一山。名大溈。是一千五百人善知識所居之處。丈曰。老僧住得否。陀曰。非和尚所居。丈曰。何也。陀曰。和尚是骨人。彼是肉山。設居徒不盈千。丈曰。吾眾中莫有人住得否。陀曰。待歷觀之。時華林覺為第一座。丈令侍者請至。問曰。此人如何。陀請謦欬一聲。行數步。陀曰。不可。丈又令喚師。師時為典座。陀一見乃曰。此正是溈山主人也。丈是夜召師入室。囑曰。吾化緣在此。溈山勝境。汝當居之。嗣續吾宗。廣度後學。而華林聞之曰。某甲忝居上首。典座何得住持。丈曰。若能對眾下得一語出格。當與住持。即指凈瓶問曰。不得喚作凈瓶。汝喚作甚麼。林曰。不可喚作木揬也。丈乃問師。師踢倒凈瓶便出去。丈笑曰。第一座輸卻山子也。師遂住焉。是山峭絕。夐無人煙。猿猱為伍。橡栗充食。經於五七載。絕無來者。師自念言。我本住持。為利益於人。既絕往還。自善何濟。即舍庵而欲他往。行至山口。見蛇虎狼豹。交橫在路。師曰。汝等諸獸。不用攔吾行路。吾若於此山有緣。汝等各自散去。吾若無緣。汝等不用動。吾從路過。一任汝吃。言訖。蟲虎四散而去。師乃回庵。未及一載。安上座(即懶安也)。同數僧從百丈來。輔佐于師。安曰。某與和尚作典座。待僧及五百人。不論時節

即不造粥。便放某甲下。自後山下居民。稍稍知之。率眾共營梵宇。連帥李景讓奏號同慶寺。相國裴公休嘗咨玄奧。繇是天下禪學輻輳焉。上堂。夫道人之心。質直無偽。無背無面。無詐妄心。一切時中。視聽尋常。更無委曲。亦不閉眼塞耳。但情不附物即得。從上諸聖。祇說濁邊過患。若無如許多惡覺情見想習之事。譬如秋水澄亭。清凈無為。澹濘無礙。喚他作道人。亦名無事人。時有僧問。頓悟之人更有修否。師曰。若真悟得本他自知時。修與不修是兩頭語。如今初心雖從緣得。一念頓悟自理。猶有無始曠劫習氣未能頓凈。須教渠凈除現業流識。即是修也。不可別有法。教渠修行趣向。從聞入理。聞理深妙。心自圓明。不居惑地。縱有百千妙義。抑揚當時。此乃得坐披衣。自解作活計。始得。以要言之。則實際理地。不受一塵。萬行門中。不捨一法。若也單刀直入。則凡聖情盡。體露真常。理事不二。即如如佛。仰山問。如何是祖師西來意。師指燈籠曰。大好燈籠。仰曰。莫祇這便是么。師曰。這個是甚麼。仰曰。大好燈籠。師曰。果然不見。一日。師謂眾曰。如許多人。祇得大機。不得大用。仰山舉此語。問山下庵主曰。和尚恁么道。意旨如何。主曰。更舉看。仰擬再舉。被庵主踏倒。仰歸舉似師。師呵呵大笑

。師在法堂坐。庫頭擊木魚。火頭擲卻火抄。拊掌大笑。師曰。眾中也有恁么人。遂喚來問。你作么生。火頭曰。某甲不吃粥肚飢。所以歡喜。師乃點頭(後鏡清怤云。將知溈山眾里無人。臥龍球云。將知溈山眾里有人)。師摘茶次。謂仰山曰。終日摘茶祇聞子聲。不見子形。仰撼茶樹。師曰。子祇得其用。不得其體。仰曰。未審和尚如何。師良久。仰曰。和尚祇得其體。不得其用。師曰。放子三十棒。仰曰。和尚棒某甲吃。某甲棒教誰吃。師曰。放子三十棒(玄覺云。且道過在甚麼處)。上堂。僧出曰。請和尚為眾說法。師曰。我為汝得徹困也。僧禮拜(後人舉似雪峰峰曰。古人得恁么老婆心切。玄沙云。山頭和尚蹉過古人事也。雪峰聞之。乃問沙曰。甚麼處是老僧蹉過古人事處。沙曰。大小溈山被那僧一問。直得百雜碎。峰乃駭然)。師坐次。仰山入來。師曰。寂子速道。莫入陰界。仰曰。慧寂信亦不立。師曰。子信了不立。不信不立。仰曰。祇是慧寂。更信阿誰。師曰。若恁么即是定性聲聞。仰曰。慧寂佛亦不立。師問仰山。涅槃經四十卷。多少是佛說。多少是魔說。仰曰。總是魔說。師曰。已后無人奈子何。仰曰。慧寂即一期之事。行履在甚麼處。師曰。祇貴子眼正。不說子行履。仰山蹋衣次。提起問師曰。

【現代漢語翻譯】 現代漢語譯本：溈山在法堂里端坐。庫頭敲擊木魚。火頭丟掉火抄，拍手大笑。溈山說：『大眾之中也有這樣的人。』於是叫他過來問：『你做什麼？』火頭說：『我沒吃粥肚子餓，所以歡喜。』溈山於是點頭。（後來鏡清怤評論說：『可見溈山寺里沒人。』臥龍球評論說：『可見溈山寺里有人。』） 溈山摘茶葉時，對仰山說：『整天摘茶葉只聽見你的聲音，看不見你的形體。』仰山搖動茶樹。溈山說：『你只得到了它的用，沒有得到它的體。』仰山說：『不知道和尚您怎麼樣？』溈山沉默良久。仰山說：『和尚您只得到了它的體，沒有得到它的用。』溈山說：『打你三十棒。』仰山說：『和尚打我，我打誰？』溈山說：『打你三十棒。』（玄覺評論說：『且說過錯在什麼地方？』） 溈山升座說法。有僧人出來說：『請和尚為大眾說法。』溈山說：『我為你累得夠嗆。』僧人禮拜。（後來有人把這件事告訴雪峰，雪峰說：『古人真是老婆心切。』玄沙說：『山頭和尚錯過古人的事了。』雪峰聽了，就問玄沙說：『老僧哪裡錯過古人的事了？』玄沙說：『大小溈山被那個僧人一問，弄得百雜碎。』雪峰聽了，非常驚訝。） 溈山坐著，仰山走進來。溈山說：『寂子（仰山慧寂）快說，不要墮入陰界。』仰山說：『慧寂信也不立。』溈山說：『你信了不立，不信也不立。』仰山說：『只是慧寂，更信誰？』溈山說：『如果這樣就是定性聲聞。』仰山說：『慧寂佛也不立。』 溈山問仰山：『《涅槃經》（Nirvana Sutra）四十卷，多少是佛（Buddha）說，多少是魔（Mara）說？』仰山說：『總是魔說。』溈山說：『以後沒人能奈何你。』仰山說：『慧寂只是一期之事，行履在什麼地方？』溈山說：『只貴你眼正，不說你行履。』仰山整理衣服時，提起衣服問溈山說：

【English Translation】 English version: Master Wei (Wei Mountain) was sitting in the Dharma Hall. The storehouse head struck the wooden fish. The cook threw away the fire poker and clapped his hands, laughing loudly. Master Wei said, 'Among the assembly, there is also such a person.' So he called him over and asked, 'What are you doing?' The cook said, 'I am hungry because I didn't eat porridge, so I am happy.' Master Wei then nodded. (Later, Jingqing Fu commented, 'It can be seen that there is no one in the Wei Mountain monastery.' Wolong Qiu commented, 'It can be seen that there are people in the Wei Mountain monastery.') When Master Wei was picking tea leaves, he said to Yangshan (Yangshan Huiji), 'All day long, picking tea leaves, I only hear your voice, but I don't see your form.' Yangshan shook the tea tree. Master Wei said, 'You only got its use, not its substance.' Yangshan said, 'I don't know, what about you, Master?' Master Wei was silent for a long time. Yangshan said, 'Master, you only got its substance, not its use.' Master Wei said, 'Give you thirty blows.' Yangshan said, 'Master hits me, who do I hit?' Master Wei said, 'Give you thirty blows.' (Xuanjue commented, 'Let's talk about where the fault lies?') Master Wei ascended the seat to preach the Dharma. A monk came out and said, 'Please, Master, preach the Dharma for the assembly.' Master Wei said, 'I am exhausted for you.' The monk bowed. (Later, someone told Xuefeng about this, and Xuefeng said, 'The ancients were really kind-hearted.' Xuansha said, 'The mountain head monk missed the affairs of the ancients.' Xuefeng heard this and asked Xuansha, 'Where did the old monk miss the affairs of the ancients?' Xuansha said, 'Big and small Wei Mountain were asked by that monk and became a complete mess.' Xuefeng was very surprised.) Master Wei was sitting, and Yangshan entered. Master Wei said, 'Jizi (Yangshan Huiji), speak quickly, don't fall into the realm of darkness.' Yangshan said, 'Huiji does not establish belief either.' Master Wei said, 'You believe and do not establish, and you do not believe and do not establish.' Yangshan said, 'It's just Huiji, who else should I believe?' Master Wei said, 'If that's the case, then you are a fixed-nature Sravaka (Śrāvaka).' Yangshan said, 'Huiji does not establish even Buddha (Buddha).' Master Wei asked Yangshan, 'The Nirvana Sutra (Nirvana Sutra) in forty volumes, how much is said by the Buddha (Buddha), and how much is said by Mara (Mara)?' Yangshan said, 'All of it is said by Mara.' Master Wei said, 'No one will be able to do anything to you in the future.' Yangshan said, 'Huiji is only a matter of one lifetime, where is the conduct?' Master Wei said, 'I only value your correct vision, I don't talk about your conduct.' Yangshan, while arranging his clothes, picked them up and asked Master Wei:

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正恁么時。和尚作么生。師曰。正恁么時。我這裡無作么生。仰曰。和尚有身而無用。師良久。卻拈起問曰。汝正恁么時。作么生。仰曰。正恁么時。和尚還見伊否。師曰。汝有用而無身。師后忽問仰山。汝春間有話未圓。今試道看。仰曰。正恁么時。切忌勃訴。師曰。停囚長智。師一日喚院主。主便來。師曰。我喚院主。汝來作甚麼。主無對(曹山代云。也知和尚不喚某甲)。又令侍者喚第一座。座便至。師曰。我喚第一座。汝來作甚麼。座亦無對(曹山代云。若令侍者喚。恐不來。法眼云。適來侍者喚)。師問云巖。聞汝久在藥山。是否。巖曰。是。師曰。如何是藥山大人相。巖曰。涅槃後有。師曰。如何是涅槃後有。巖曰。水灑不著。巖卻問師。百丈大人相如何。師曰。巍巍堂堂。煒煒煌煌。聲前非聲。色后非色。蚊子上鐵牛。無汝下觜處。師過凈瓶與仰山。山擬接。師卻縮手曰。是甚麼。仰曰。和尚還見個甚麼。師曰。若恁么。何用更就吾覓。仰曰。雖然如此。仁義道中與和尚提瓶挈水。亦是本分事。師乃過凈瓶與仰山。師與仰山行次。指柏樹子問曰。前面是甚麼。仰曰。柏樹子。師卻問耘田翁。翁亦曰。柏樹子。師曰。這耘田翁向後亦有五百眾。師問仰山。何處來。仰曰。田中來。師曰。禾好刈也未。仰作

【現代漢語翻譯】 現代漢語譯本： 正在這個時候，和尚你打算怎麼做？ 師父說：『正在這個時候，我這裡沒有什麼『怎麼做』。』 仰山說：『和尚您有身體卻好像沒有用處。』 師父沉默了很久，然後拿起東西問道：『你正在這個時候，打算怎麼做？』 仰山說：『正在這個時候，和尚您還看見它嗎？』 師父說：『你好像有用處卻沒有身體。』 師父後來忽然問仰山：『你春天的時候有句話沒有說完，現在試著說出來看看。』 仰山說：『正在這個時候，切記不要爭辯。』 師父說：『關押犯人時間長了，會增長他們的智慧。』 師父有一天叫院主，院主就來了。 師父說：『我叫院主，你來做什麼？』 院主沒有回答。（曹山代替回答說：『也知道和尚您不是叫我。』） 師父又讓侍者叫第一座，第一座就到了。 師父說：『我叫第一座，你來做什麼？』 第一座也沒有回答。（曹山代替回答說：『如果讓侍者叫，恐怕不來。』 法眼說：『剛才侍者叫了。』） 師父問云巖：『聽說你很久在藥山，是這樣嗎？』 云巖說：『是的。』 師父說：『什麼是藥山大人的相？』 云巖說：『涅槃之後才有。』 師父說：『什麼是涅槃之後才有？』 云巖說：『水灑不著。』 云巖反問師父：『百丈大人的相是什麼樣的？』 師父說：『高大威嚴，光彩照人，聲音之前不是聲音，形象之後不是形象，蚊子叮鐵牛，你沒有下嘴的地方。』 師父把凈瓶遞給仰山，仰山準備接，師父卻縮回手說：『這是什麼？』 仰山說：『和尚您還看見什麼？』 師父說：『如果這樣，何必再來找我？』 仰山說：『雖然如此，在仁義的道路中，替和尚您提瓶打水，也是本分的事情。』 師父於是把凈瓶遞給仰山。 師父和仰山走在一起，指著柏樹的種子問道：『前面是什麼？』 仰山說：『柏樹的種子。』 師父又問耕田的老翁，老翁也說：『柏樹的種子。』 師父說：『這個耕田的老翁以後也會有五百個弟子。』 師父問仰山：『從哪裡來？』 仰山說：『從田里來。』 師父說：『稻子好割了嗎？』 仰山作……

【English Translation】 English version: At just such a moment, what would you, the monk, do? The Master said, 'At just such a moment, there is no 'what to do' here with me.' Yangshan (name of a monk) said, 'Master, you have a body but seem to have no use.' The Master was silent for a long time, then picked something up and asked, 'At just such a moment, what would you do?' Yangshan said, 'At just such a moment, does the Master still see it?' The Master said, 'You seem to have use but no body.' Later, the Master suddenly asked Yangshan, 'You had something to say in the spring that you didn't finish. Try to say it now.' Yangshan said, 'At just such a moment, be sure not to argue.' The Master said, 'Keeping prisoners for a long time increases their wisdom.' One day, the Master called the Abbot, and the Abbot came. The Master said, 'I called the Abbot, what are you doing here?' The Abbot had no reply. (Caoshan (name of a monk) replied on his behalf, 'Also knowing that the Master was not calling me.') The Master then had the attendant call the First Seat, and the First Seat arrived. The Master said, 'I called the First Seat, what are you doing here?' The First Seat also had no reply. (Caoshan replied on his behalf, 'If the attendant were to call, I fear he would not come.' Fayan (name of a monk) said, 'Just now the attendant called.') The Master asked Yunyan (name of a monk), 'I heard you have been at Yaoshan (name of a mountain) for a long time, is that so?' Yunyan said, 'Yes.' The Master said, 'What is the appearance of the great man of Yaoshan?' Yunyan said, 'It exists after Nirvana (the state of enlightenment).' The Master said, 'What is it that exists after Nirvana?' Yunyan said, 'Water cannot wet it.' Yunyan then asked the Master, 'What is the appearance of the great man of Baizhang (name of a monk)?' The Master said, 'Tall and majestic, bright and radiant, before sound is not sound, after form is not form, a mosquito on an iron ox, you have nowhere to bite.' The Master passed the water bottle to Yangshan, and Yangshan prepared to receive it, but the Master withdrew his hand and said, 'What is this?' Yangshan said, 'What does the Master still see?' The Master said, 'If that's the case, why bother to seek me out?' Yangshan said, 'Even so, in the path of benevolence and righteousness, carrying the bottle and fetching water for the Master is also my duty.' The Master then passed the water bottle to Yangshan. The Master and Yangshan were walking together, and pointing to the cypress seeds, asked, 'What is in front?' Yangshan said, 'Cypress seeds.' The Master then asked the old farmer plowing the field, and the old farmer also said, 'Cypress seeds.' The Master said, 'This old farmer plowing the field will also have five hundred disciples in the future.' The Master asked Yangshan, 'Where do you come from?' Yangshan said, 'From the field.' The Master said, 'Is the rice easy to harvest?' Yangshan made...

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刈禾勢。師曰。汝適來作青見。作黃見。作不青不黃見。仰曰。和尚背後是甚麼。師曰。子還見么。仰拈禾穗曰。和尚何曾問這個。師曰。此是鵝王擇乳。師問仰山。天寒人寒。仰曰。大家在這裡。師曰。何不直說。仰曰。適來也不曲。和尚如何。師曰。直須隨流。上堂。仲冬嚴寒年年事。晷運推移事若何。仰山進前。叉手而立。師曰。我情知汝答這話不得。香嚴曰。某甲偏答得這話。師躡前問。嚴亦進前。叉手而立。師曰。賴遇寂子不會。師一日見劉鐵磨來。師曰。老牸牛。汝來也。磨曰。來日臺山大會齋。和尚還去么。師乃放身作臥勢。磨便出去。有僧來禮拜。師作起勢。僧曰。請和尚不用起。師曰。老僧未曾坐。僧曰。某甲未曾禮。師曰。何故無禮。僧無對(同安代云。和尚不怪)。僧問。如何是道。師曰。無心是道。曰。某甲不會。師曰。會取不會底好。曰。如何是不會底。師曰。祇汝是。不是別人。復曰。今時人但直下體取不會底。正是汝心。正是汝佛。若向外得一知一解。將為禪道。且沒交涉。名運糞入。不名運糞出。污汝心田。所以道不是道。問。如何是百丈真。師下禪床。叉手立。曰。如何是和尚真。師卻坐。師坐次。仰山從方丈前過。師曰。若是百丈先師見。子須吃痛棒始得。仰曰。即今事作么生

【現代漢語翻譯】 現代漢語譯本 刈禾勢（割稻的姿勢）。 師（溈山）曰：『你剛才來的時候，是看見青色了嗎？是看見黃色了嗎？還是看見不青不黃的顏色？』 仰山（慧寂）曰：『和尚背後是什麼？』 師曰：『你還看見嗎？』 仰山拿起禾穗說：『和尚何曾問這個？』 師曰：『這是鵝王擇乳（比喻高明的選擇）。』 師問仰山：『天冷人也冷，如何？』 仰山曰：『大家在這裡。』 師曰：『為什麼不直說？』 仰山曰：『剛才也不委婉。和尚如何？』 師曰：『必須隨順潮流。』 上堂（升座說法）。仲冬（農曆十一月）嚴寒是每年的事，日影執行推移，事情又如何呢？ 仰山走上前，叉手而立。 師曰：『我早就知道你回答不了這話。』 香嚴（智閑）曰：『我偏偏能回答這話。』 師重複之前的問題，香嚴也走上前，叉手而立。 師曰：『幸虧慧寂不會。』 師一日見劉鐵磨來，師曰：『老母牛，你來了。』 磨曰：『來日臺山大會齋，和尚還去嗎？』 師於是放身作臥倒的姿勢，鐵磨便出去了。 有僧人來禮拜，師作起身之勢。 僧曰：『請和尚不用起身。』 師曰：『老僧未曾坐下。』 僧曰：『我未曾禮拜。』 師曰：『為什麼沒有禮拜？』 僧無對（同安代答說：『和尚不要見怪』）。 僧問：『如何是道？』 師曰：『無心是道。』 曰：『我不會。』 師曰：『會取不會的才好。』 曰：『如何是不會的？』 師曰：『就是你，不是別人。』 又說：『現在的人只要直接把握住不會的，正是你的心，正是你的佛。如果向外求得一知一解，就當作是禪道，那完全沒有關係。這叫做運糞入，不叫做運糞出，污染你的心田。所以說不是道。』 問：『如何是百丈（懷海）真？』 師下禪床，叉手而立。 曰：『如何是和尚真？』 師卻坐下。 師坐著的時候，仰山從方丈前經過，師曰：『如果是百丈先師看見，你一定要吃痛棒才行。』 仰山曰：『現在這件事該怎麼辦？』

【English Translation】 English version The posture of cutting rice. The Master (Weishan) said: 'When you came just now, did you see green? Did you see yellow? Or did you see neither green nor yellow?' Yangshan (Huiji) said: 'What is behind the abbot?' The Master said: 'Can you still see it?' Yangshan picked up a rice stalk and said: 'When did the Master ask about this?' The Master said: 'This is the goose king choosing milk (a metaphor for a brilliant choice).' The Master asked Yangshan: 'The weather is cold and people are cold, how is it?' Yangshan said: 'Everyone is here.' The Master said: 'Why don't you speak directly?' Yangshan said: 'Just now it wasn't indirect either. What about the Master?' The Master said: 'You must go with the flow.' Ascending the hall (to give a Dharma talk). Midwinter (the eleventh month of the lunar calendar) is severely cold every year, the movement of the sun shifts, how are things?' Yangshan stepped forward, standing with his hands folded. The Master said: 'I knew you couldn't answer this question.' Xiangyan (Zhixian) said: 'I can answer this question.' The Master repeated the previous question, and Xiangyan also stepped forward, standing with his hands folded. The Master said: 'Fortunately, Huiji doesn't understand.' One day the Master saw Liu Tiemo (Liu the Iron Grinder) coming, and the Master said: 'Old cow, you've come.' The Grinder said: 'Tomorrow is the grand vegetarian feast at Mount Tai, will the Master go?' The Master then lay down, feigning a reclining posture, and the Grinder left. A monk came to prostrate, and the Master made a gesture to get up. The monk said: 'Please don't get up, Master.' The Master said: 'This old monk has not yet sat down.' The monk said: 'I have not yet prostrated.' The Master said: 'Why haven't you prostrated?' The monk had no reply (Tong'an replied on his behalf: 'Master, don't be offended'). A monk asked: 'What is the Dao?' The Master said: 'No-mind is the Dao.' He said: 'I don't understand.' The Master said: 'It's good to understand what you don't understand.' He said: 'What is not understanding?' The Master said: 'It is you, not someone else.' He also said: 'People today only need to directly grasp what they don't understand, that is your mind, that is your Buddha. If you seek one knowledge and one understanding externally, and take it as the Zen path, it has nothing to do with it. This is called carrying manure in, not carrying manure out, polluting your mind-field. Therefore, it is said not to be the Dao.' Asked: 'What is the true Baizhang (Huaihai)?' The Master stepped down from the Zen bed, standing with his hands folded. Said: 'What is the true Master?' The Master then sat down. While the Master was sitting, Yangshan passed in front of the abbot's room, and the Master said: 'If the former Master Baizhang saw you, you would surely receive a painful beating.' Yangshan said: 'What should be done about this matter now?'

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。師曰。合取兩片皮。仰曰。此恩難報。師曰。非子不才。乃老僧年邁。仰曰。今日親見百丈師翁來。師曰。子向甚麼處見。仰曰。不道見祇是無別。師曰。始終作家。師問仰山。即今事且置。古來事作么生。仰叉手近前。師曰。猶是即今事。古來事作么生。仰退後立。師曰。汝屈我。我屈汝。仰便禮拜。仰山香嚴侍立次。師舉手曰。如今恁么者少。不恁么者多。嚴從東過西立。仰從西過東立。師曰。這個因緣。三十年後如金擲地相似。仰曰。亦須是和尚提唱始得。嚴曰。即今亦不少。師曰。合取口。師坐次。仰山入來。師以兩手相交示之。仰作女人拜。師曰。如是。如是。師方丈內坐次。仰山入來。師曰。寂子。近日宗門令嗣作么生。仰曰。大有人疑著此事。師曰。寂子作么生。仰曰。慧寂祇管困來閤眼。健即坐禪。所以未曾說著在。師曰。到這田地也難得。仰曰。據慧寂所見。祇如此一句也著不得。師曰。汝為一人也不得。仰曰。自古聖人。盡皆如此。師曰。大有人笑汝恁么祇對。仰曰。解笑者是慧寂同參。師曰。出頭事作么生。仰繞禪床一匝。師曰。裂破古今。仰山香嚴侍立次。師曰。過去現在未來。佛佛道同。人人得個解脫路。仰曰。如何是人人解脫路。師回顧香嚴曰。寂子借問。何不答伊。嚴曰。若道過去

【現代漢語翻譯】 師父說：『合上這兩片皮。』（指嘴唇）仰山說：『此恩難報。』（表示對師父教誨的感激）師父說：『不是你不才，而是我老僧年邁。』仰山說：『今天親眼見到百丈師翁來了。』（讚揚師父的智慧）師父說：『你從什麼地方見到？』仰山說：『不說見到，只是沒有分別。』師父說：『始終是個行家。』 師父問仰山：『現在的事且放一邊，古來的事怎麼樣？』仰山叉手走近師父。師父說：『還是現在的事。古來的事怎麼樣？』仰山退後站立。師父說：『你難為我，我難為你。』仰山便禮拜。 仰山和香嚴侍立在師父身邊，師父舉起手說：『現在像這樣的人少，不像這樣的人多。』香嚴從東邊走到西邊站立，仰山從西邊走到東邊站立。師父說：『這個因緣，三十年後就像金子扔在地上一樣。』仰山說：『也必須是和尚您提倡才行。』香嚴說：『現在也不少。』師父說：『合上嘴。』 師父坐著，仰山進來。師父用兩手交叉示意。仰山作女人拜。師父說：『如是，如是。』 師父在方丈內坐著，仰山進來。師父說：『寂子（仰山慧寂），近日宗門下的繼承人怎麼樣？』仰山說：『有很多人懷疑著這件事。』師父說：『寂子怎麼樣？』仰山說：『慧寂只是困了就閤眼睡覺，精神了就坐禪，所以未曾說過什麼。』師父說：『到了這種田地也難得。』仰山說：『據慧寂所見，只是如此一句也著不得。』師父說：『你為一個人也不得。』仰山說：『自古聖人，盡皆如此。』師父說：『有很多人笑你這樣回答。』仰山說：『能笑的人是慧寂的同參。』師父說：『出頭的事怎麼樣？』仰山繞禪床一圈。師父說：『裂破古今。』 仰山和香嚴侍立在師父身邊，師父說：『過去、現在、未來，佛佛道同，人人都有個解脫的路。』仰山說：『如何是人人解脫的路？』師父回頭對香嚴說：『寂子問你，為何不回答他？』香嚴說：『若說過去』

【English Translation】 The master said, 'Close these two pieces of skin.' (referring to the lips) Yangshan said, 'This kindness is difficult to repay.' (expressing gratitude for the master's teachings) The master said, 'It's not that you are not talented, but that I, the old monk, am old.' Yangshan said, 'Today I have personally seen the Venerable Baizhang come.' (praising the master's wisdom) The master said, 'Where did you see him?' Yangshan said, 'Not to say I saw him, it's just that there is no difference.' The master said, 'Always a master craftsman.' The master asked Yangshan, 'Let's put aside the present matters for now, what about the matters of the past?' Yangshan crossed his hands and approached the master. The master said, 'It's still the present matter. What about the matters of the past?' Yangshan stepped back and stood still. The master said, 'You make it difficult for me, and I make it difficult for you.' Yangshan then bowed. Yangshan and Xiangyan were standing by the master's side, the master raised his hand and said, 'Now there are few like this, and many who are not like this.' Xiangyan walked from the east to the west and stood, Yangshan walked from the west to the east and stood. The master said, 'This karmic condition, thirty years later, will be like gold thrown on the ground.' Yangshan said, 'It must be promoted by the monk (referring to the master) to be effective.' Xiangyan said, 'There are not a few even now.' The master said, 'Close your mouth.' The master was sitting, Yangshan came in. The master crossed his hands to indicate. Yangshan made a woman's bow. The master said, 'So it is, so it is.' The master was sitting in his room, Yangshan came in. The master said, 'Jizi (Yangshan Huiji), how are the successors of the Zen school these days?' Yangshan said, 'There are many people who doubt this matter.' The master said, 'How is Jizi?' Yangshan said, 'Huiji just closes his eyes when he is sleepy and meditates when he is energetic, so he has never said anything.' The master said, 'It is rare to reach this state.' Yangshan said, 'According to what Huiji sees, even this one sentence cannot be attached to.' The master said, 'You cannot do it even for one person.' Yangshan said, 'All the sages of ancient times are like this.' The master said, 'There are many people who laugh at you for answering like this.' Yangshan said, 'Those who can laugh are Huiji's fellow practitioners.' The master said, 'How about the matter of coming forward?' Yangshan walked around the meditation bed once. The master said, 'Tear apart the past and present.' Yangshan and Xiangyan were standing by the master's side, the master said, 'Past, present, and future, the Buddhas all share the same path, and everyone has a path to liberation.' Yangshan said, 'What is the path to liberation for everyone?' The master turned to Xiangyan and said, 'Jizi is asking you, why don't you answer him?' Xiangyan said, 'If you say the past'

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未來現在。某甲卻有個祇對處。師曰。子作么生祇對。嚴珍重便出。師卻問仰山曰。智閑恁么祇對。還契寂子也無。仰曰。不契。師曰。子又作么生。仰亦珍重出去。師呵呵大笑曰。如水乳合。一日。師翹起一足謂仰山曰。我每日得他負載。感伊不徹。仰曰。當時給孤園中。與此無別。師曰。更須道始得。仰曰。寒時與他襪著。也不為分外。師曰。不負當初。子今已徹。仰曰。恁么更要答話在。師曰。道看。仰曰。誠如是言。師曰。如是。如是。師問仰山。生住異滅。汝作么生會。仰曰。一念起時不見有生住異滅。師曰。子何得遣法。仰曰。和尚適來問甚麼。師曰。生住異滅。仰曰。卻喚作遣法。師問仰山。妙凈明心。汝作么生會。仰曰。山河大地。日月星辰。師曰。汝祇得其事。仰曰。和尚適來問甚麼。師曰。妙凈明心。仰曰。喚作事得么。師曰。如是。如是。石霜會下有二禪客到。云。此間無一人會禪。后普請搬柴。仰山見二禪客歇。將一橛柴問曰。還道得么。俱無對。仰曰。莫道無人會禪好。仰歸舉似師曰。今日二禪客。被慧寂勘破。師曰。甚麼處被子勘破。仰舉前話。師曰。寂子又被吾勘破(云居錫云。甚處是溈山勘破仰山處)。師睡次。仰山問訊。師便回面向壁。仰曰。和尚何得如此。師起曰。我適來得一

【現代漢語翻譯】 現代漢語譯本 未來現在。某甲卻有個祇對處（應對之處）。師（溈山）曰：『你作么生祇對（你如何應對）？』嚴（弟子）珍重（行禮）便出。師卻問仰山（弟子名）曰：『智閑（另一弟子）恁么祇對（這樣應對），還契寂子也無（是否符合寂子的意思）？』仰曰：『不契（不符合）。』師曰：『你又作么生（你又如何）？』仰亦珍重出去。師呵呵大笑曰：『如水乳合（如同水和乳交融一般）。』 一日，師翹起一足謂仰山曰：『我每日得他負載（我每天都得到它的承載），感伊不徹（感激不盡）。』仰曰：『當時給孤園中（給孤獨園，佛陀說法之處），與此無別（和這沒有區別）。』師曰：『更須道始得（還要再說才行）。』仰曰：『寒時與他襪著（寒冷時給他穿上襪子），也不為分外（也不算過分）。』師曰：『不負當初（沒有辜負當初），子今已徹（你現在已經明白了）。』仰曰：『恁么更要答話在（這樣還要回答嗎）？』師曰：『道看（說來聽聽）。』仰曰：『誠如是言（確實如此）。』師曰：『如是，如是（是這樣，是這樣）。』 師問仰山：『生住異滅（生、住、異、滅，佛教術語，指事物變化的四個階段），汝作么生會（你如何理解）？』仰曰：『一念起時不見有生住異滅（一個念頭生起時，看不到生住異滅）。』師曰：『子何得遣法（你為何捨棄佛法）？』仰曰：『和尚適來問甚麼（和尚剛才問什麼）？』師曰：『生住異滅。』仰曰：『卻喚作遣法（卻說成是捨棄佛法）。』 師問仰山：『妙凈明心（微妙清凈的明心），汝作么生會（你如何理解）？』仰曰：『山河大地，日月星辰。』師曰：『汝祇得其事（你只得到了表面的現象）。』仰曰：『和尚適來問甚麼（和尚剛才問什麼）？』師曰：『妙凈明心。』仰曰：『喚作事得么（說成是現象可以嗎）？』師曰：『如是，如是（是這樣，是這樣）。』 石霜會下有二禪客到（石霜禪師門下有兩個禪客來到）。云：『此間無一人會禪（這裡沒有一個人懂禪）。』后普請搬柴（後來大家一起搬柴）。仰山見二禪客歇（仰山看到兩個禪客休息），將一橛柴問曰：『還道得么（能說出這是什麼嗎）？』俱無對（都沒有回答）。仰曰：『莫道無人會禪好（不要說沒有人懂禪好）。』仰歸舉似師曰：『今日二禪客，被慧寂勘破（今天兩個禪客，被慧寂識破了）。』師曰：『甚麼處被子勘破（什麼地方被你識破了）？』仰舉前話（仰山說了之前的話）。師曰：『寂子又被吾勘破（寂子又被我識破了）（云居錫云：甚處是溈山勘破仰山處（云居錫說：哪裡是溈山識破仰山的地方））？』 師睡次（老師睡覺的時候），仰山問訊（仰山問候）。師便回面向壁（老師就轉過身面向墻壁）。仰曰：『和尚何得如此（和尚為何這樣）？』師起曰：『我適來得一（我剛才得到一…）』

【English Translation】 English version Future and present. A certain person has a place to respond. The Master (Weishan) said, 'How do you respond?' Yan (a disciple) paid respects and left. The Master then asked Yangshan (name of a disciple), 'Zhixian (another disciple) responded in that way, does it accord with Jizi's meaning?' Yang said, 'It does not accord.' The Master said, 'How would you do it?' Yang also paid respects and left. The Master laughed loudly and said, 'Like water and milk blending together.' One day, the Master raised one foot and said to Yangshan, 'I receive its support every day, and I am endlessly grateful.' Yang said, 'In the Givelord Garden (Jetavana Vihara, where the Buddha preached), there is no difference from this.' The Master said, 'You must say more.' Yang said, 'Giving him socks to wear when it's cold is not excessive.' The Master said, 'Not betraying the original intention, you now understand.' Yang said, 'Is it still necessary to answer?' The Master said, 'Speak and let me hear.' Yang said, 'It is indeed as you say.' The Master said, 'So it is, so it is.' The Master asked Yangshan, 'Birth, dwelling, change, and extinction (the four stages of change in Buddhism), how do you understand them?' Yang said, 'When a single thought arises, I do not see birth, dwelling, change, and extinction.' The Master said, 'Why do you discard the Dharma?' Yang said, 'What did the Master just ask?' The Master said, 'Birth, dwelling, change, and extinction.' Yang said, 'You call that discarding the Dharma.' The Master asked Yangshan, 'The wondrously pure and bright mind, how do you understand it?' Yang said, 'Mountains, rivers, the great earth, the sun, moon, and stars.' The Master said, 'You only grasp the phenomena.' Yang said, 'What did the Master just ask?' The Master said, 'The wondrously pure and bright mind.' Yang said, 'Is it permissible to call it phenomena?' The Master said, 'So it is, so it is.' Two Chan travelers from Shishuang's assembly arrived. They said, 'There is no one here who understands Chan.' Later, everyone was asked to carry firewood. Yangshan saw the two Chan travelers resting, and he took a piece of firewood and asked, 'Can you say what this is?' Neither of them answered. Yang said, 'Don't say that no one understands Chan.' Yang returned and told the Master, 'Today the two Chan travelers were seen through by Huiji.' The Master said, 'Where were you able to see through them?' Yang recounted what had happened. The Master said, 'Jizi was also seen through by me (Yunjuxi said: Where did Weishan see through Yangshan)?' When the Master was sleeping, Yangshan inquired. The Master turned to face the wall. Yang said, 'Why does the Master do this?' The Master got up and said, 'I just obtained a...'

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夢。你試為我原看。仰取一盆水。與師洗面。少頃。香嚴亦來問訊。師曰。我適來得一夢。寂子為我原了。汝更與我原看。嚴乃點一碗茶來。師曰。二子見解。過於鹙子。師因泥壁次。李軍容來。具公裳。直至師背後。端笏而立。師回首見。便側泥盤作接泥勢。李便轉笏作進泥勢。師便拋下泥盤。同歸方丈。僧問。不作溈山一頂笠。無由得到莫徭村。如何是溈山一頂笠。師喚曰。近前來。僧近前。師與一踏。上堂。老僧百年後。向山下作一頭水牯牛。左脅下書五字。曰。溈山僧某甲。當恁么時。喚作溈山僧又是水牯牛。喚作水牯牛又是溈山僧。畢竟喚作甚麼即得。仰山出禮拜而退。云居膺代曰。師無異號資福寶。曰。當時但作此○相拓呈之。新羅和尚作此[○@牛]相拓呈之。又曰。同道者方知芭蕉徹作此<X80p0187_01.gif相拓呈之。又曰。說也說了也。注也注了也。悟取好。乃述偈曰。不是溈山不是牛。一身兩號實難酬。離卻兩頭應須道。如何道得出常流。師敷揚宗教。凡四十餘年。達者不可勝數。大中七年正月九日。盥漱敷坐。怡然而寂。壽八十三。臘六十四。塔于本山。謚大圓禪師。塔曰清凈。

南嶽下四世

溈山祐禪師法嗣

袁州仰山慧寂通智禪

【現代漢語翻譯】 現代漢語譯本： 夢。你試著為我解一下這個夢。拿一盆水來，給我洗臉。過了一會兒，香嚴也來問候。我說：『我剛才做了一個夢，寂子已經為我解過了，你再為我解一下。』香嚴於是端來一碗茶。我說：『你們兩個人的見解，超過了舍利弗（Śāriputra）。』我正在泥墻，李軍容來了，穿著官服，一直站在我背後，拿著笏板站著。我回頭看見，就側過泥盤做接泥的姿勢。李軍容就轉過笏板做進泥的姿勢。我就放下泥盤，一同回到方丈室。有僧人問：『不製作溈山（Wéishān）的一頂斗笠，就沒有辦法到達莫徭村。什麼是溈山的一頂斗笠？』我喊道：『近前來。』僧人走近前來，我給他一腳。上堂時說：『老僧百年之後，將向山下轉生為一頭水牛，左邊脅下寫著五個字，寫著：溈山僧某甲。當這個時候，說是溈山僧又是水牛，說是水牛又是溈山僧，到底應該叫作什麼才好？』仰山（Yǎngshān）出來禮拜後退下。云居膺（Yúnjū Yīng）代替說：『老師沒有其他的稱號，資福寶（Zīfú Bǎo）。』說：『當時只作此○相拓呈現出來。』新羅和尚作此[○@牛]相拓呈現出來。又說：『同道的人才知道芭蕉徹，作此<X80p0187_01.gif相拓呈現出來。』又說：『說也說了，注也注了，好好領悟。』於是述偈說：『不是溈山不是牛，一身兩號實在難以應付。離開這兩頭應該怎麼說，如何說得出常情？』我宣揚宗教，總共四十多年，開悟的人數不勝數。大中七年正月九日，洗漱完畢，端坐著，安詳地圓寂了，享年八十三歲，僧臘六十四年，塔在本山，謚號大圓禪師，塔名清凈。

南嶽（Nányuè）下四世

溈山祐禪師（Wéishān Yòu Chánshī）法嗣

袁州仰山慧寂通智禪師（Yuánzhōu Yǎngshān Huìjì Tōngzhì Chánshī）

【English Translation】 English version: Dream. Try to interpret this dream for me. Bring a basin of water and wash my face. After a while, Xiangyan (Xiāngyán) also came to inquire. I said, 'I just had a dream, and Jizi (Jìzi) has already interpreted it for me. You interpret it for me again.' Xiangyan then brought a bowl of tea. I said, 'The understanding of you two surpasses that of Śāriputra (Śāriputra).' I was plastering the wall when Li Junrong (Lǐ Jūnrong) came, dressed in official robes, and stood behind me, holding a tablet. When I turned around and saw him, I tilted the mud tray to make a gesture of receiving mud. Li Junrong then turned the tablet to make a gesture of offering mud. I then put down the mud tray and returned to the abbot's room together. A monk asked, 'Without making a Wéishān (Wéishān) bamboo hat, there is no way to reach the Moyaocun (Móyáocūn) village. What is a Wéishān bamboo hat?' I shouted, 'Come closer.' The monk came closer, and I kicked him. During the Dharma talk, I said, 'After the old monk dies in a hundred years, he will be reborn as a water buffalo at the foot of the mountain, with five characters written on its left flank, saying: Wéishān monk Moujia (Wéishān sēng Mǒujiǎ). At that time, if you call it a Wéishān monk, it is also a water buffalo; if you call it a water buffalo, it is also a Wéishān monk. What should you call it after all?' Yǎngshān (Yǎngshān) came out, bowed, and retreated. Yunjū Yīng (Yúnjū Yīng) said on behalf of the master, 'The teacher has no other title, Zīfú Bǎo (Zīfú Bǎo).' He said, 'At that time, just present this ○ symbol.' The Silla (Xīnlúo) monk presented this [○@牛] symbol. He also said, 'Those who share the same path know that the banana tree is thoroughly...', presenting this <X80p0187_01.gif symbol. He also said, 'It has been said, it has been explained, understand it well.' Then he composed a verse, saying, 'Not Wéishān, not a buffalo, one body with two names is really difficult to reconcile. Leaving these two ends, what should be said? How can ordinary people express it?' I propagated the teachings for more than forty years, and the number of enlightened people was countless. On the ninth day of the first month of the seventh year of Dazhong (Dàzhōng), after washing and rinsing, I sat upright and passed away peacefully, at the age of eighty-three, with sixty-four years as a monk. The stupa is located on this mountain, with the posthumous title of Greatly Perfect Chan Master (Dàyuán Chánshī), and the stupa is named Qingjing (Qīngjìng).

Fourth generation under Nányuè (Nányuè)

Dharma successor of Chan Master Wéishān Yòu (Wéishān Yòu Chánshī)

Chan Master Yuánzhōu Yǎngshān Huìjì Tōngzhì (Yuánzhōu Yǎngshān Huìjì Tōngzhì Chánshī)

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師

韶州懷化葉氏子。年九歲。于廣州和安寺投通禪師出家(即不語通)。十四歲。父母取歸。欲與婚媾。師不從。遂斷手二指。跪致父母前。誓求正法。以答劬勞。父母乃許。再詣通處。而得披剃。未登具。即遊方。初謁耽源。已悟玄旨。后參溈山。遂升堂奧。耽源謂師曰。國師當時傳得六代祖師圓相。共九十七個。授與老僧。乃曰。吾滅后三十年。南方有一沙彌到來。大興此教。次第傳受。無令斷絕。我今付汝。汝當奉持。遂將其本過與師。師接得一覽。便將火燒卻。耽源一日問。前來諸相。甚宜秘惜。師曰。當時看了便燒卻也。源曰。吾此法門無人能會。唯先師及諸祖師．諸大聖人方可委悉。子何得焚之。師曰。慧寂一覽。已知其意。但用得不可執本也。源曰。然雖如此。于子即得。後人信之不及。師曰。和尚若要重錄不難。即重集一本呈上。更無遺失。源曰。然。耽源上堂。師出衆。作此○相以手拓呈了。卻叉手立。源以兩手相交。作拳示之。師進前三步。作女人拜。源點頭。師便禮拜。師浣衲次。耽源曰。正恁么時作么生。師曰。正恁么時向甚麼處見。后參溈山。溈問。汝是有主沙彌。無主沙彌。師曰。有主。曰。主在甚麼處。師從西過東立。溈異之。師問。如何是真佛住處。溈曰。以思無思之妙。

【現代漢語翻譯】 現代漢語譯本 師（慧寂，韶州懷化葉氏之子）。九歲時，在廣州和安寺投靠通禪師出家（即不語通）。十四歲時，父母將他帶回家，想讓他結婚。慧寂不從，於是砍斷兩根手指，跪在父母面前，發誓要尋求正法，以報答父母的養育之恩。父母這才答應。他再次前往通禪師處，得以剃度。尚未受具足戒，就開始遊歷四方。最初拜訪耽源禪師，已經領悟了玄妙的旨意。後來參訪溈山禪師，於是登堂入室。耽源禪師對慧寂說：『國師當年傳下來的六代祖師圓相，共有九十七個，授予老僧。』並說：『我去世后三十年，南方會有一位沙彌到來，大興此教。你要依次傳授，不要讓它斷絕。我現在交付給你，你應當奉持。』於是將原本交給慧寂。慧寂接過一看，就用火燒掉了。耽源禪師有一天問：『先前那些圓相，很應該珍惜秘藏。』慧寂說：『當時看了就燒掉了。』耽源禪師說：『我的這個法門沒有人能領會，只有先師以及各位祖師、各位大聖人才能完全明白。你為什麼燒掉它？』慧寂說：『慧寂一看，就已經知道它的意思了，但只能用，不能執著于原本。』耽源禪師說：『即使如此，對你來說可以，後人恐怕難以相信。』慧寂說：『和尚如果想要重新抄錄，並不難。』隨即重新整理了一本呈上，沒有遺漏。耽源禪師說：『好。』耽源禪師上堂說法，慧寂從人群中走出，畫了一個圓相（○），用手掌拓印了一下，呈給耽源禪師，然後叉手站立。耽源禪師用兩手相交，握成拳頭來示意。慧寂向前走了三步，作女人拜。耽源禪師點頭。慧寂便禮拜。慧寂洗衣服時，耽源禪師說：『正在這個時候，你作什麼？』慧寂說：『正在這個時候，你從什麼地方看見？』後來參訪溈山禪師，溈山禪師問：『你是有主的沙彌，還是無主的沙彌？』慧寂說：『有主。』溈山禪師說：『主在什麼地方？』慧寂從西邊走到東邊站立。溈山禪師對此感到驚異。慧寂問：『如何是真佛住處？』溈山禪師說：『以思無思之妙。』

【English Translation】 English version The Master (Huiji, son of the Ye family of Huaihua, Shaozhou). At the age of nine, he went to He'an Temple in Guangzhou to become a monk under Chan Master Tong (namely, 'Silent Tong'). At the age of fourteen, his parents took him home, wanting him to marry. Huiji refused, so he cut off two fingers and knelt before his parents, vowing to seek the true Dharma to repay their nurturing kindness. Only then did his parents agree. He went to Chan Master Tong again and was tonsured. Before receiving the full precepts, he began to travel around. He first visited Chan Master Danyan and had already understood the profound meaning. Later, he visited Chan Master Weishan and thus entered the inner sanctum. Chan Master Danyan said to Huiji, 'The National Teacher transmitted the ninety-seven round symbols of the Sixth Patriarchs, and gave them to this old monk.' And said, 'Thirty years after my death, a Shami (novice monk) will come from the south and greatly promote this teaching. You must transmit it in order, and do not let it be cut off. I now entrust it to you, and you should uphold it.' Then he gave the original to Huiji. Huiji took it and burned it in the fire. One day, Chan Master Danyan asked, 'Those previous symbols should be cherished and kept secret.' Huiji said, 'I burned them after I looked at them.' Chan Master Danyan said, 'No one can understand my Dharma gate, only the former teacher and the patriarchs, the great sages, can fully understand it. Why did you burn it?' Huiji said, 'Huiji knew its meaning at a glance, but it can only be used and not attached to the original.' Chan Master Danyan said, 'Even so, it is okay for you, but later people may not believe it.' Huiji said, 'If the Abbot wants to re-copy it, it is not difficult.' Then he reorganized a copy and presented it, without any omissions. Chan Master Danyan said, 'Good.' Chan Master Danyan went to the hall to give a lecture, Huiji came out of the crowd, drew a round symbol (○), imprinted it with his palm, presented it to Chan Master Danyan, and then stood with his hands clasped. Chan Master Danyan crossed his hands and made a fist to show it. Huiji took three steps forward and made a woman's bow. Chan Master Danyan nodded. Huiji then bowed. When Huiji was washing his clothes, Chan Master Danyan said, 'What are you doing at this very moment?' Huiji said, 'Where do you see it at this very moment?' Later, he visited Chan Master Weishan, who asked, 'Are you a Shami (novice monk) with a master, or a Shami without a master?' Huiji said, 'I have a master.' Chan Master Weishan said, 'Where is the master?' Huiji walked from west to east and stood. Chan Master Weishan was surprised by this. Huiji asked, 'What is the true Buddha's dwelling place?' Chan Master Weishan said, 'With the wonder of thinking without thinking.'

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返思靈焰之無窮。思盡還源。性相常住。事理不二。真佛如如。師于言下頓悟。自此執侍前後。盤桓十五載。后參巖頭。頭舉起拂子。師展坐具。巖拈拂子置背後。師將坐具搭肩上而出。巖曰。我不肯汝放。祇肯汝收。掃地次。溈問。塵非掃得。空不自生。如何是塵非掃得。師掃地一下。溈曰。如何是空不自生。師指自身又指溈。溈曰。塵非掃得。空不自生。離此二途。又作么生。師又掃地一下。又指自身並指溈。溈一日指田問師。這丘田那頭高。這頭低。師曰。卻是這頭高。那頭低。溈曰。你若不信。向中間立。看兩頭。師曰。不必立中間。亦莫住兩頭。溈曰。若如是。著水看。水能平物。師曰。水亦無定。但高處高平。低處低平。溈便休。有施主送絹與溈山。師問。和尚受施主如是供養。將何報答。溈敲禪床示之。師曰。和尚何得將眾人物作自己用。師在溈山。為直歲。作務歸。溈問。甚麼處去來。師曰。田中來。溈曰。田中多少人。師插鍬叉手。溈曰。今日南山。大有人刈茅。師㧞鍬便行(玄沙云。我若見。即踏倒鍬子。僧問鏡清。仰山插鍬。意旨如何。清云。狗銜赦書。諸侯避道。云。祇如玄沙踏倒。意旨如何。清云。不奈船何。打破戽斗。云。南山刈茅。意旨如何。清云。李靖三兄。久經行陣。云居錫云。

【現代漢語翻譯】 現代漢語譯本 反過來思考靈焰的無窮無盡，思慮窮盡之後迴歸本源，自性的本體和現象永恒存在，事物的表象和內在的道理不是對立的。真正的佛是如如不動的。仰山靈佑禪師在聽到這些話后立刻開悟。從此以後，他一直侍奉溈山靈佑禪師左右，大約有十五年。後來，他又去參訪巖頭全豁禪師。巖頭禪師舉起拂子，仰山禪師就展開坐具。巖頭禪師把拂子放到背後，仰山禪師就把坐具搭在肩膀上走了出去。巖頭禪師說：『我不允許你放下，只允許你收回。』 有一次，仰山禪師在掃地，溈山禪師問：『塵埃不是掃就能掃掉的，空性也不是自然產生的，什麼是塵埃不是掃就能掃掉的？』仰山禪師掃了一下地。溈山禪師又問：『什麼是空性不是自然產生的？』仰山禪師指了指自己，又指了指溈山禪師。溈山禪師說：『塵埃不是掃就能掃掉的，空性也不是自然產生的，離開這兩種途徑，又該怎麼做呢？』仰山禪師又掃了一下地，又指了指自己，並且指了指溈山禪師。 有一天，溈山禪師指著田地問仰山禪師：『這塊田地，那邊高，這邊低。』仰山禪師說：『卻是這邊高，那邊低。』溈山禪師說：『如果你不相信，就站在中間，看看兩頭。』仰山禪師說：『不必站在中間，也不要停留在兩頭。』溈山禪師說：『如果這樣，就用水來看，水能使事物平整。』仰山禪師說：『水也沒有定性，只是高處高平，低處低平。』溈山禪師便不再說話。 有施主送絹給溈山禪師，仰山禪師問：『和尚接受施主這樣的供養，將用什麼來報答呢？』溈山禪師敲了一下禪床來表示。仰山禪師說：『和尚怎麼能把大眾的物品當作自己用呢？』仰山禪師在溈山禪師那裡擔任直歲（寺院中負責具體事務的僧人），有一次做完事情回來，溈山禪師問：『從哪裡回來？』仰山禪師說：『從田里回來。』溈山禪師問：『田里有多少人？』仰山禪師插下鋤頭，叉手而立。溈山禪師說：『今天南山，有很多人在割茅草。』仰山禪師拔起鋤頭就走了。（玄沙師備禪師說：『我如果見到，就踢倒他的鋤頭。』有僧人問鏡清道怍禪師：『仰山禪師插鋤頭，意旨如何？』鏡清禪師說：『狗銜著赦書，諸侯都要避讓。』那僧人又問：『如果玄沙禪師踢倒鋤頭，意旨如何？』鏡清禪師說：『奈何不了船，打破戽斗。』那僧人又問：『南山割茅草，意旨如何？』鏡清禪師說：『李靖三兄弟，久經沙場。』云居道膺禪師說：

【English Translation】 English version Reflecting on the infinity of the spiritual flame, when thoughts are exhausted, return to the source. The essence and phenomena of the self-nature are eternally abiding. The appearance of things and the inherent principles are not dualistic. The true Buddha is thus, thus unmoving. Yangshan Lingyou (Yangshan Lingyou, a Chan master) had a sudden enlightenment upon hearing these words. From then on, he attended to Weishan (Weishan, a mountain name) Lingyou (Lingyou, a Chan master) for about fifteen years. Later, he went to visit Yantou (Yantou, a place name) Quanhuo (Quanhuo, a Chan master). Yantou raised his whisk, and Yangshan spread out his sitting mat. Yantou placed the whisk behind his back, and Yangshan put the sitting mat on his shoulder and walked out. Yantou said, 'I will not allow you to put it down, only allow you to take it back.' Once, Yangshan was sweeping the floor, and Weishan asked, 'Dust is not something that can be swept away, and emptiness is not self-generated. What is dust that cannot be swept away?' Yangshan swept the floor once. Weishan then asked, 'What is emptiness that is not self-generated?' Yangshan pointed to himself and then pointed to Weishan. Weishan said, 'Dust is not something that can be swept away, and emptiness is not self-generated. Apart from these two paths, what should be done?' Yangshan swept the floor again and pointed to himself and also pointed to Weishan. One day, Weishan pointed to the field and asked Yangshan, 'This field, that end is high, and this end is low.' Yangshan said, 'It is this end that is high, and that end that is low.' Weishan said, 'If you don't believe it, stand in the middle and look at both ends.' Yangshan said, 'There is no need to stand in the middle, nor to dwell on both ends.' Weishan said, 'If that is the case, look at it with water. Water can level things.' Yangshan said, 'Water also has no fixed nature, it is high and level in high places, and low and level in low places.' Weishan then stopped speaking. A benefactor sent silk to Weishan, and Yangshan asked, 'Venerable Monk, you receive such offerings from the benefactor, what will you use to repay them?' Weishan knocked on the meditation bed to indicate. Yangshan said, 'Venerable Monk, how can you use the belongings of the community as your own?' Yangshan was serving as the 'directing year' (directing year, a monk in charge of specific affairs in the monastery) at Weishan's monastery. Once, after finishing his work, he returned, and Weishan asked, 'Where did you come from?' Yangshan said, 'From the field.' Weishan asked, 'How many people are in the field?' Yangshan planted his hoe and stood with his hands folded. Weishan said, 'Today, on South Mountain (South Mountain, a mountain name), many people are cutting thatch.' Yangshan pulled up his hoe and left. (Xuan Sha (Xuan Sha, a Chan master) Shibei (Shibei, a Chan master) said, 'If I saw him, I would kick over his hoe.' A monk asked Jingqing (Jingqing, a Chan master) Daofu (Daofu, a Chan master), 'What is the meaning of Yangshan planting his hoe?' Jingqing said, 'A dog carrying a pardon, even princes must give way.' The monk then asked, 'If Xuan Sha kicked over the hoe, what is the meaning?' Jingqing said, 'Unable to do anything about the boat, break the water bailer.' The monk then asked, 'What is the meaning of cutting thatch on South Mountain?' Jingqing said, 'The three brothers of Li Jing (Li Jing, a famous general in Chinese history), have long been on the battlefield.' Yunju (Yunju, a mountain name) Daoying (Daoying, a Chan master) said:

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且道鏡清下此一判。著不著)。師在溈山牧牛。時踢天泰上座問曰。一毛頭師子現即不問。百億毛頭百億師子現。又作么生。師便騎牛歸。侍立溈山次。舉前話方了。卻見泰來。師曰。便是這個上座。溈遂問。百億毛頭百億師子現。豈不是上座道。泰曰。是。師曰。正當現時。毛前現。毛后現。泰曰。現時不說前後。溈山大笑。師曰。師子腰折也。便下去。一日。第一座舉起拂子曰。若人作得道理。即與之。師曰。某甲作得道理。還得否。座曰。但作得道理便得。師乃掣將拂子去(云居錫云。甚麼處是仰山道理)。一日雨下。天性上座謂師曰。好雨。師曰。好在甚麼處。性無語。師曰。某甲卻道得。性曰。好在甚麼處。師指雨。性又無語。師曰。何得大智而默。師隨溈山遊山。到盤陀石上坐。師侍立次。忽鴉銜一紅柿落在面前。溈拾與師。師接得洗了度與溈。溈曰。子甚處得來。師曰。此是和尚道德所感。溈曰。汝也不得無分。即分半與師(玄沙云。大小溈山被仰山一坐。至今起不得)。溈山問師。忽有人問汝。汝作么生祇對。師曰。東寺師叔若在。某甲不致寂寞。溈曰。放汝一個不祗對罪。師曰。生之與殺。祇在一言。溈曰。不負汝見。別有人不肯。師曰。阿誰。溈指露柱曰。這個。師曰。道甚麼。溈曰。道甚麼。

【現代漢語翻譯】 現代漢語譯本： 且說仰山慧寂禪師如何下這個判斷，是著還是不著？（著：中肯，不著：不中肯）。仰山禪師在溈山靈佑禪師處牧牛。當時，踢天泰上座問道：『一毛孔里現出一頭獅子，我不問。百億毛孔里現出百億頭獅子，又該如何？』仰山禪師便騎著牛回去了。一次，仰山禪師侍立在溈山禪師身旁，剛說完之前那段話，恰好看到天泰上座來了。仰山禪師說：『就是這位上座。』溈山禪師於是問：『百億毛孔里現出百億頭獅子，難道不是上座您說的嗎？』天泰上座說：『是。』仰山禪師說：『正在顯現的時候，是毛孔之前顯現，還是毛孔之後顯現？』天泰上座說：『顯現的時候不說前後。』溈山禪師大笑。仰山禪師說：『獅子的腰都折斷了。』便下去了。 有一天，第一座舉起拂塵說：『如果有人說得出道理，就給他。』仰山禪師說：『我能說出道理，能得到嗎？』第一座說：『只要說得出道理就能得到。』仰山禪師於是奪過拂塵走了。（云居錫禪師說：『哪裡是仰山禪師的道理？』） 有一天，下著雨，天性上座對仰山禪師說：『好雨。』仰山禪師說：『好在哪裡？』天性上座無語。仰山禪師說：『我卻說得出。』天性上座說：『好在哪裡？』仰山禪師指著雨。天性上座又無語。仰山禪師說：『為何有大智慧卻沉默不語？』 仰山禪師跟隨溈山禪師遊山，到盤陀石上坐下。仰山禪師侍立在一旁，忽然一隻烏鴉銜著一個紅柿子落在面前。溈山禪師撿起來遞給仰山禪師。仰山禪師接過洗乾淨后遞給溈山禪師。溈山禪師說：『你從哪裡得來的？』仰山禪師說：『這是和尚您的道德所感召來的。』溈山禪師說：『你也不能沒有一份。』便分了一半給仰山禪師。（玄沙禪師說：『好大的溈山，被仰山禪師一坐，至今起不來。』） 溈山禪師問仰山禪師：『如果有人問你，你打算怎麼回答？』仰山禪師說：『東寺師叔如果在，我不會感到寂寞。』溈山禪師說：『免了你一個不回答的罪過。』仰山禪師說：『生與殺，只在一句話。』溈山禪師說：『不辜負你的見解。但有人不肯。』仰山禪師說：『是誰？』溈山禪師指著露柱（lù zhù，即柱子）說：『這個。』仰山禪師說：『說什麼？』溈山禪師說：『說什麼？』

【English Translation】 English version: Furthermore, how does Yangshan Huiji (仰山慧寂) Chan master make this judgment? Does it hit the mark or not? (著：zháo, to hit the mark; 不著：bù zháo, not to hit the mark). Yangshan Chan master was herding cattle at Weishan Lingyou's (溈山靈佑) place. At that time, Titiantai (踢天泰) senior monk asked: 'I won't ask about a lion appearing from one pore. What about a hundred billion lions appearing from a hundred billion pores?' Yangshan Chan master then rode the ox back. Once, Yangshan Chan master was standing beside Weishan Chan master, having just finished speaking about the previous conversation, when he happened to see Titiantai senior monk coming. Yangshan Chan master said: 'This is that senior monk.' Weishan Chan master then asked: 'A hundred billion lions appearing from a hundred billion pores, isn't that what you said, senior monk?' Titiantai senior monk said: 'Yes.' Yangshan Chan master said: 'When it's just appearing, does it appear before the pore or after the pore?' Titiantai senior monk said: 'When it's appearing, there's no before or after.' Weishan Chan master laughed loudly. Yangshan Chan master said: 'The lion's waist is broken.' Then he went down. One day, the first seat raised a whisk and said: 'If someone can speak the truth, it will be given to him.' Yangshan Chan master said: 'I can speak the truth, can I get it?' The first seat said: 'As long as you can speak the truth, you can get it.' Yangshan Chan master then snatched the whisk away and left. (Yunju Xi (云居錫) Chan master said: 'Where is Yangshan Chan master's truth?') One day, it was raining, and Tianxing (天性) senior monk said to Yangshan Chan master: 'Good rain.' Yangshan Chan master said: 'What's good about it?' Tianxing senior monk was speechless. Yangshan Chan master said: 'I can say it.' Tianxing senior monk said: 'What's good about it?' Yangshan Chan master pointed to the rain. Tianxing senior monk was again speechless. Yangshan Chan master said: 'Why are you silent with great wisdom?' Yangshan Chan master followed Weishan Chan master on a mountain tour and sat down on a flat rock. Yangshan Chan master was standing by the side when suddenly a crow dropped a red persimmon in front of them. Weishan Chan master picked it up and handed it to Yangshan Chan master. Yangshan Chan master took it, washed it, and handed it to Weishan Chan master. Weishan Chan master said: 'Where did you get this from?' Yangshan Chan master said: 'This is due to the virtue of the venerable monk.' Weishan Chan master said: 'You can't be without a share.' Then he divided half of it to Yangshan Chan master. (Xuansha (玄沙) Chan master said: 'Such a great Weishan, sat on by Yangshan Chan master, still can't get up until now.') Weishan Chan master asked Yangshan Chan master: 'If someone asks you, how do you plan to answer?' Yangshan Chan master said: 'If Uncle Dongsi (東寺) were here, I wouldn't feel lonely.' Weishan Chan master said: 'I'll excuse you from the crime of not answering.' Yangshan Chan master said: 'Life and death are just in one word.' Weishan Chan master said: 'It doesn't betray your view. But someone doesn't agree.' Yangshan Chan master said: 'Who?' Weishan Chan master pointed to the pillar (露柱：lù zhù, pillar) and said: 'This one.' Yangshan Chan master said: 'What does it say?' Weishan Chan master said: 'What does it say?'

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師曰。白鼠推遷。銀臺不變。師問溈山。大用現前。請師辨白。溈山下座歸方丈。師隨後入。溈問。子適來問甚麼話。師再舉。溈曰。還記得吾答語否。師曰。記得。溈曰。你試舉看。師便珍重出去。溈曰。錯。師回首。曰。閑師弟若來。莫道某甲無語好。師問東寺曰。借一路過那邊還得否。寺曰。大凡沙門不可祇一路。也別更有么。師良久。寺卻問。借一路過那邊得否。師曰。大凡沙門不可祇一路。也別更有么。寺曰。祇有此。師曰。大唐天子決定姓金。師在溈山前坡牧牛次。見一僧上山。不久便下來。師乃問。上座何不且留山中。僧曰。祇為因緣不契。師曰。有何因緣。試舉看。曰。和尚問某名甚麼。某答歸真和尚。曰。歸真何在。某甲無對。師曰。上座卻迴向和尚。道某甲道得也。和尚問作么生道。但曰眼裡耳里鼻里。僧回一如所教。溈曰。脫空謾語漢。此是五百人善知識語。師臥次。夢入彌勒內院。眾堂中諸位皆足。惟第二位空。師遂就座。有一尊者白槌曰。今當第二座說法。師起白槌曰。摩訶衍法。離四句。絕百非。諦聽。諦聽。眾皆散去。及覺舉似溈。溈曰。子已入聖位。師便禮拜。師侍溈行次。忽見前面塵起。溈曰。面前是甚麼。師近前看了。卻作此<X80p0188_01.gif</

【現代漢語翻譯】 現代漢語譯本 師[趙州禪師]說：『時間如白鼠般飛逝，但銀臺[指真如自性]卻永恒不變。』師問溈山[靈佑禪師]：『大用[指佛性]現前時，請老師辨別明白。』溈山禪師沒有回答，直接下座回到方丈室。師隨後也進入方丈室。溈山問：『你剛才問的是什麼話？』師再次提起剛才的問題。溈山說：『還記得我怎麼回答你的嗎？』師說：『記得。』溈山說：『你試著說出來看看。』師便作揖后出去了。溈山說：『錯了。』師回頭。說：『如果閑師弟來，不要說我沒有好話回答。』 師問東寺[住持]：『借一條路從這裡過去可以嗎？』東寺說：『一般出家人不應該只走一條路。還有別的路嗎？』師沉默良久。東寺反問：『借一條路從這裡過去可以嗎？』師說：『一般出家人不應該只走一條路。還有別的路嗎？』東寺說：『只有這一條路。』師說：『大唐天子[皇帝]一定姓金[比喻不變的真理]。』 師在溈山前坡放牛時，看見一個僧人上山，不久又下來。師便問：『上座[對僧人的尊稱]為何不留在山中？』僧人說：『只因爲因緣不契合。』師說：『有什麼因緣？試著說來聽聽。』僧人說：『和尚[指溈山禪師]問我叫什麼名字，我回答叫歸真和尚。和尚問：『歸真在哪裡？』我無言以對。』師說：『上座回去告訴和尚，說我能回答。』和尚問怎麼回答，就說『在眼裡、在耳里、在鼻里』。僧人回去后，完全按照趙州禪師所教的回答。溈山說：『這是脫空謾語漢[指不實在的空話]。這是五百人善知識[指有智慧的人]說的話。』 師[趙州禪師]躺著休息時，夢見進入彌勒內院[彌勒菩薩的住所]。眾堂中各位菩薩都已就座，只有第二位空著。師便坐了上去。有一位尊者敲槌說：『現在當由第二座說法。』師起身敲槌說：『摩訶衍法[大乘佛法]，離四句[指有、無、亦有亦無、非有非無]，絕百非[指否定一切相對的概念]。諦聽！諦聽！』眾人聽后都散去了。醒來后，師將此事告訴溈山。溈山說：『你已經進入聖位。』師便禮拜。師侍奉溈山行走時，忽然看見前面揚起塵土。溈山說：『面前是什麼？』師走近前看了看，卻作此[動作]。』

【English Translation】 English version The Master [Zen Master Zhaozhou] said, 'Time flies like a white mouse, but the silver platform [referring to the true nature of Suchness] remains unchanged.' The Master asked Weishan [Zen Master Lingyou], 'When the great function [referring to Buddha-nature] manifests, please, Teacher, distinguish it clearly.' Zen Master Weishan did not answer, but directly descended from his seat and returned to his abbot's room. The Master followed him into the abbot's room. Weishan asked, 'What did you ask just now?' The Master raised the question again. Weishan said, 'Do you remember how I answered you?' The Master said, 'I remember.' Weishan said, 'Try to say it and see.' The Master then bowed and went out. Weishan said, 'Wrong.' The Master turned his head and said, 'If idle Shidi [referring to a fellow monk] comes, don't say that I have no good words to answer.' The Master asked the abbot of Dongsi Temple, 'Is it possible to borrow a road to pass through here?' The abbot of Dongsi said, 'Generally, a monk should not only take one road. Is there another road?' The Master remained silent for a long time. The abbot of Dongsi asked in return, 'Is it possible to borrow a road to pass through here?' The Master said, 'Generally, a monk should not only take one road. Is there another road?' The abbot of Dongsi said, 'There is only this one road.' The Master said, 'The Emperor of the Great Tang Dynasty must be named Jin [gold, a metaphor for unchanging truth].' When the Master was herding cattle on the slope in front of Weishan, he saw a monk going up the mountain, and soon after coming down. The Master then asked, 'Why doesn't the Upasaka [a respectful term for a monk] stay in the mountain?' The monk said, 'Only because the conditions are not in accord.' The Master said, 'What conditions? Try to tell me.' The monk said, 'The Abbot [referring to Zen Master Weishan] asked me what my name was, and I answered that I was called Guizhen [Returning to Truth] Monk. The Abbot asked, 'Where is Guizhen?' I had no answer.' The Master said, 'Upasaka, go back and tell the Abbot that I can answer.' If the Abbot asks how to answer, just say 'In the eyes, in the ears, in the nose.' The monk returned and answered exactly as Zen Master Zhaozhou had taught. Weishan said, 'This is empty, deceptive talk. These are the words of a good teacher of five hundred people [referring to a wise person].' When the Master [Zen Master Zhaozhou] was lying down to rest, he dreamed of entering Maitreya's Inner Court [the residence of Bodhisattva Maitreya]. All the Bodhisattvas in the hall were seated, except for the second seat, which was empty. The Master then sat down. A Venerable One struck the gavel and said, 'Now the second seat should expound the Dharma.' The Master rose, struck the gavel, and said, 'The Mahayana Dharma [Great Vehicle Buddhism] is apart from the four phrases [existence, non-existence, both existence and non-existence, neither existence nor non-existence], and cuts off the hundred negations [referring to negating all relative concepts]. Listen carefully! Listen carefully!' After hearing this, everyone dispersed. After waking up, the Master told Weishan about this. Weishan said, 'You have already entered the holy position.' The Master then bowed. When the Master was attending Weishan on a walk, he suddenly saw dust rising in front of them. Weishan said, 'What is in front?' The Master went closer to look, and then made this [gesture].'

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PIC>相。溈點頭。溈山示眾曰。一切眾生皆無佛性。鹽官示眾曰。一切眾生皆有佛性。鹽官有二僧往探問。既到溈山。聞溈山舉揚。莫測其涯。若生輕慢。因一日與師言話次。乃勸曰。師兄須是勤學佛法。不得容易。師乃作此○相。以手拓呈了。卻拋向背後。遂展兩手就二僧索。二僧罔措。師曰。吾兄直須勤學佛法。不得容易。便起去。時二僧卻回鹽官。行三十里。一僧忽然有省。乃曰。當知溈山道。一切眾生皆無佛性。信之不錯。便回溈山。一僧更前行數里。因過水忽然有省。自嘆曰。溈山道。一切眾生皆無佛性。灼然有他恁么道。亦回溈山。久依法席。溈山同師牧牛次。溈曰。此中還有菩薩也無。師曰。有。溈曰。汝見那個是。試指出看。師曰。和尚疑那個不是。試指出看。溈便休。師送果子上溈山。溈接得。問。子甚麼處得來。師曰。家園底。溈曰。堪吃也未。師曰。未敢嘗。先獻和尚。溈曰。是阿誰底。師曰。慧寂底。溈曰。既是子底。因甚麼教我先嚐。師曰。和尚嘗千嘗萬。溈便吃。曰。猶帶酸澀在。師曰。酸澀莫非自知。溈不答。赤干行者聞鐘聲。乃問。有耳打鐘。無耳打鐘。師曰。汝但問。莫愁我答不得。干曰。早個問了也。師喝曰。去。師夏末問訊溈山次。溈曰。子一夏不見上來。在下面作何所

【現代漢語翻譯】 現代漢語譯本 溈山寂（Weishan Ji，人名）作了一個『相』（xiang，這裡指某種手勢或表達方式）。 溈山（Weishan，山名，也指溈山寂）向大眾開示說：『一切眾生皆無佛性。』 鹽官（Yanguan，地名，也指鹽官禪師）向大眾開示說：『一切眾生皆有佛性。』 鹽官（Yanguan）有兩位僧人前去探問究竟。到達溈山（Weishan）后，聽聞溈山（Weishan）的說法，深不可測，若產生輕慢之心，便會迷失方向。因此，有一天與溈山寂（Weishan Ji）交談時，勸誡他說：『師兄必須勤奮學習佛法，不可輕率。』 溈山寂（Weishan Ji）於是做了這個『○』相（指用手比劃一個圓圈），用手掌托著展示給他們看，然後拋向背後，接著張開雙手向兩位僧人索要。兩位僧人不知所措。 溈山寂（Weishan Ji）說：『吾兄直須勤學佛法，不得容易。』說完便起身離開了。 當時，兩位僧人返回鹽官（Yanguan），走了三十里路，其中一位僧人忽然有所領悟，說道：『應當知道溈山（Weishan）所說，一切眾生皆無佛性，相信不會錯。』於是返回溈山（Weishan）。 另一位僧人繼續前行數里，因為過河時忽然有所領悟，自嘆道：『溈山（Weishan）所說，一切眾生皆無佛性，確實有他那樣說的道理。』也返回了溈山（Weishan），長久地在溈山寂（Weishan Ji）的座下學習佛法。 溈山寂（Weishan Ji）與這位僧人一起牧牛時，溈山（Weishan）問道：『這裡還有菩薩嗎？』 僧人回答說：『有。』 溈山（Weishan）問道：『你看見哪個是？試著指出來看看。』 僧人回答說：『和尚懷疑哪個不是？試著指出來看看。』 溈山（Weishan）便不再說話。 這位僧人送果子給溈山寂（Weishan Ji），溈山（Weishan）接過果子，問道：『你從什麼地方得來的？』 僧人回答說：『家園裡的。』 溈山（Weishan）問道：『可以吃了嗎？』 僧人回答說：『不敢先嚐，先獻給和尚。』 溈山（Weishan）問道：『是誰的？』 僧人回答說：『慧寂（Huiji，僧人自稱）的。』 溈山（Weishan）問道：『既然是你的，為什麼叫我先嚐？』 僧人回答說：『和尚嘗千嘗萬。』 溈山（Weishan）便吃了，說道：『還帶著酸澀的味道。』 僧人回答說：『酸澀莫非自己知道？』 溈山（Weishan）沒有回答。 一位赤腳行者聽到鐘聲，於是問道：『是有耳朵在打鐘，還是沒有耳朵在打鐘？』 僧人回答說：『你只管問，不要擔心我回答不上來。』 行者說：『早就問過了。』 僧人呵斥道：『去！』 夏天結束時，這位僧人向溈山寂（Weishan Ji）問訊，溈山（Weishan）問道：『你一個夏天不見上來，在下面做什麼？』

【English Translation】 English version Weishan Ji (溈山寂, a name) made a 'xiang' (相, here referring to a gesture or expression). Weishan (溈山, mountain name, also referring to Weishan Ji) addressed the assembly, saying: 'All sentient beings are without Buddha-nature.' Yanguan (鹽官, place name, also referring to Zen Master Yanguan) addressed the assembly, saying: 'All sentient beings have Buddha-nature.' Two monks from Yanguan (鹽官) went to inquire about the matter. Upon arriving at Weishan (溈山), they heard Weishan's (溈山) teachings, which were unfathomable. If they were to develop a sense of arrogance, they would lose their way. Therefore, one day while conversing with Weishan Ji (溈山寂), they advised him, saying: 'Brother, you must diligently study the Dharma and not be careless.' Weishan Ji (溈山寂) then made this '○' gesture (referring to drawing a circle with his hand), presented it on his palm, and then threw it behind him. He then opened both hands and asked the two monks for something. The two monks were at a loss. Weishan Ji (溈山寂) said: 'Brother, you must diligently study the Dharma and not be careless.' He then got up and left. At that time, the two monks returned to Yanguan (鹽官). After walking thirty miles, one of the monks suddenly had an awakening, saying: 'It should be known that what Weishan (溈山) said, that all sentient beings are without Buddha-nature, is surely correct.' He then returned to Weishan (溈山). The other monk continued for several more miles. While crossing a river, he suddenly had an awakening, exclaiming: 'What Weishan (溈山) said, that all sentient beings are without Buddha-nature, surely has its reason.' He also returned to Weishan (溈山) and studied under Weishan Ji (溈山寂) for a long time. Weishan Ji (溈山寂) and this monk were herding cattle together. Weishan (溈山) asked: 'Are there any Bodhisattvas here?' The monk replied: 'Yes.' Weishan (溈山) asked: 'Which one do you see? Try to point it out.' The monk replied: 'Which one does the Abbot suspect is not? Try to point it out.' Weishan (溈山) then remained silent. This monk sent fruit to Weishan Ji (溈山寂). Weishan (溈山) received the fruit and asked: 'Where did you get this from?' The monk replied: 'From the garden.' Weishan (溈山) asked: 'Is it ready to eat?' The monk replied: 'I dare not taste it first; I offer it to the Abbot first.' Weishan (溈山) asked: 'Whose is it?' The monk replied: 'Huiji's (慧寂, the monk referring to himself).' Weishan (溈山) asked: 'Since it is yours, why do you ask me to taste it first?' The monk replied: 'The Abbot tastes thousands and millions of times.' Weishan (溈山) then ate it and said: 'It still has a sour and astringent taste.' The monk replied: 'Does the sourness and astringency not come from oneself?' Weishan (溈山) did not answer. A barefooted traveler heard the sound of a bell and asked: 'Is it with ears that the bell is struck, or without ears that the bell is struck?' The monk replied: 'Just ask, don't worry that I won't be able to answer.' The traveler said: 'I already asked.' The monk scolded: 'Go!' At the end of summer, this monk paid his respects to Weishan Ji (溈山寂). Weishan (溈山) asked: 'I haven't seen you come up for a summer. What were you doing down there?'

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務。師曰。某甲在下面。鋤得一片畬。下得一籮種。溈曰。子今夏不虛過。師卻問。未審和尚一夏之中作何所務。溈曰。日中一食。夜后一寢。師曰。和尚今夏亦不虛過。道了乃吐舌。溈曰。寂子何得自傷己命。溈山一日見師來。即以兩手相交過。各撥三下。卻豎一指。師亦以兩手相交過。各撥三下。卻向胸前仰一手覆一手。以目瞻視。溈山休去。溈山喂鴉生飯。回頭見師。曰。今日為伊上堂一上。師曰。某甲隨例得聞。溈曰。聞底事作么生。師曰。鴉作鴉鳴。鵲作鵲噪。溈曰。爭奈聲色何。師曰。和尚適來道甚麼。溈曰。我祇道為伊上堂一上。師曰。為甚麼喚作聲色。溈曰。雖然如此。驗過也無妨。師曰。大事因緣又作么生驗。溈豎起拳。師曰。終是指東畫西。溈曰。子適來問甚麼。師曰。問和尚大事因緣。溈曰。為甚麼喚作指東畫西。師曰。爲著聲色故。某甲所以問過。溈曰。並未曉了此事。師曰。如何得曉了此事。溈曰。寂子聲色。老僧東西。師曰。一月千江。體不分水。溈曰。應須與么始得。師曰。如金與金。終無異色。豈有異名。溈曰。作么生是無異名底道理。師曰。瓶．盤．釵．釧．倦．盂．盆。溈曰。寂子說禪如師子吼。驚散狐狼野干之屬。師后開法王莽山。問僧。近離甚處。師。廬山。師曰。曾到五

【現代漢語翻譯】 現代漢語譯本 務。溈山問：『某甲（指自己，謙稱）在下面。鋤了一片田地，播下一籮種子。』 溈山說：『你今年夏天沒有白過。』 弟子反問：『不知道和尚（指溈山）一個夏天之中做什麼事情？』 溈山說：『中午吃一頓飯，晚上睡一覺。』 弟子說：『和尚今年夏天也沒有白過。』說完吐了吐舌頭。溈山說：『寂子（弟子的法號）為何要自傷己命？』 溈山有一天看見弟子來，就用兩手交叉，各撥動三下，然後豎起一根手指。弟子也用兩手交叉，各撥動三下，然後向胸前仰起一手，覆下一手，用眼睛看著。溈山就停止了。 溈山喂烏鴉吃剩飯，回頭看見弟子，說：『今天為它們上一次堂。』 弟子說：『某甲（指自己，謙稱）按照慣例來聽。』 溈山說：『聽到的事情怎麼樣？』 弟子說：『烏鴉發出烏鴉的叫聲，喜鵲發出喜鵲的叫聲。』 溈山說：『如何對待聲色呢？』 弟子說：『和尚剛才說什麼？』 溈山說：『我只是說為它們上一次堂。』 弟子說：『為什麼叫做聲色？』 溈山說：『雖然如此，檢驗一下也沒有妨礙。』 弟子說：『大事因緣又怎麼檢驗？』 溈山豎起拳頭。弟子說：『終究是指東畫西。』 溈山說：『你剛才問什麼？』 弟子說：『問和尚大事因緣。』 溈山說：『為什麼叫做指東畫西？』 弟子說：『因為執著于聲色，某甲（指自己，謙稱）所以才問。』 溈山說：『還沒有明白這件事。』 弟子說：『如何才能明白這件事？』 溈山說：『寂子的聲色，老僧的東西。』 弟子說：『一月映千江，本體不分水。』 溈山說：『應該這樣才行。』 弟子說：『如金與金，終無異色，豈有異名？』 溈山說：『怎麼是無異名的道理？』 弟子說：『瓶、盤、釵、釧、倦、盂、盆。』 溈山說：『寂子說禪如獅子吼，驚散狐貍豺狼之類。』 弟子後來在王莽山開法。問僧人：『最近從哪裡來？』 僧人說：『廬山。』 弟子說：『曾經到過五

【English Translation】 English version The master said: 'Moujia (某甲, a humble way to refer to oneself) is down below, tilling a patch of land and sowing a basket of seeds.' Weishan (溈山) said: 'You have not wasted this summer.' The disciple then asked: 'I wonder what the master (referring to Weishan) has been doing all summer?' Weishan said: 'One meal at midday, one sleep after nightfall.' The disciple said: 'The master has not wasted this summer either.' After saying this, he stuck out his tongue. Weishan said: 'Jizi (寂子, the disciple's Dharma name), why do you lament your own life?' One day, Weishan saw the disciple coming and crossed his hands, flicking them three times each, then raised one finger. The disciple also crossed his hands, flicking them three times each, then raised one hand towards his chest and covered it with the other, looking at them with his eyes. Weishan then stopped. Weishan was feeding crows leftover rice when he turned around and saw the disciple. He said: 'Today, I will give them a sermon.' The disciple said: 'Moujia (某甲, a humble way to refer to oneself) will listen as usual.' Weishan said: 'What about what you heard?' The disciple said: 'The crows make crow sounds, the magpies make magpie sounds.' Weishan said: 'How should one deal with sound and form (聲色, sensory experiences)?' The disciple said: 'What did the master just say?' Weishan said: 'I just said I would give them a sermon.' The disciple said: 'Why is it called sound and form (聲色, sensory experiences)?' Weishan said: 'Even so, it doesn't hurt to test it.' The disciple said: 'How should the great matter of cause and condition (大事因緣, the fundamental principle of existence) be tested?' Weishan raised his fist. The disciple said: 'Ultimately, it is pointing east and drawing west.' Weishan said: 'What did you ask just now?' The disciple said: 'I asked the master about the great matter of cause and condition (大事因緣, the fundamental principle of existence).' Weishan said: 'Why is it called pointing east and drawing west?' The disciple said: 'Because of attachment to sound and form (聲色, sensory experiences), Moujia (某甲, a humble way to refer to oneself) asked.' Weishan said: 'You still don't understand this matter.' The disciple said: 'How can one understand this matter?' Weishan said: 'Jizi's sound and form (聲色, sensory experiences), the old monk's things.' The disciple said: 'One moon reflected in a thousand rivers, the essence does not divide the water.' Weishan said: 'It must be like this.' The disciple said: 'Like gold with gold, there is ultimately no different color, how could there be different names?' Weishan said: 'What is the principle of having no different names?' The disciple said: 'Bottle, plate, hairpin, bracelet, weary, bowl, basin.' Weishan said: 'Jizi's Chan talk is like a lion's roar, scattering foxes, wolves, and jackals.' Later, the disciple opened a Dharma assembly at Wangmang Mountain. He asked a monk: 'Where did you come from recently?' The monk said: 'Lushan (廬山).' The disciple said: 'Have you been to Five

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老峰么。曰。不曾到。師曰。阇黎不曾遊山(雲門云。此語皆為慈悲之故。有落草之談)。上堂。汝等諸人。各自迴光返照。莫記吾言。汝無始劫來。背明投暗。妄想根深。卒難頓㧞。所以假設方便。奪汝粗識。如將黃葉止啼。有甚麼是處。亦如人將百種貨物。與金寶作一鋪貨賣。祇擬輕重來機。所以道石頭是真金鋪。我這裡是雜貨鋪。有人來覓鼠糞。我亦拈與他。來覓真金。我亦拈與他。時有僧問。鼠糞即不要。請和尚真金。師曰。嚙鏃擬開口。驢年亦不會。僧無對。師曰。索喚則有交易。不索喚則無。我若說禪宗。身邊要一人相伴亦無。豈況有五百七百眾邪。我若東說西說。則爭頭向前採拾。如將空拳誑小兒。都無實處。我今分明向汝說聖邊事。且莫將心湊泊。但向自己性海。如實而修。不要三明六通。何以故。此是聖末邊事。如今且要識心達本。但得其本。不愁其末。他時後日。自具去在。若未得本。縱饒將情學他亦不得。汝豈不見溈山和尚云。凡聖情盡。體露真常。事理不二。即如如佛。問。如何是祖師意。師以手于空。作此[○@佛]相示之。僧無語。師謂第一座曰。不思善。不思惡。正恁么時作么生。座曰。正恁么時是某甲放身命處。師曰。何不問老僧。座曰。正恁么時不見有和尚。師曰。扶我教不起。

【現代漢語翻譯】 現代漢語譯本 老峰去過嗎？（僧人）說：『不曾去過。』 師父說：『你沒去遊山啊』（雲門說：『這話都是爲了慈悲的緣故，有落草的說法』）。 師父上堂說法：『你們這些人，各自反省自己，不要記住我的話。你們從無始劫以來，背離光明投向黑暗，妄想根深蒂固，難以立刻拔除。所以假設方便之法，奪走你們粗淺的認識，就像用黃葉來哄小孩停止哭泣，有什麼用處呢？也像有人將各種貨物與金銀珠寶放在一起賣，只是根據輕重來隨機應變。所以說石頭是真金鋪，我這裡是雜貨鋪。有人來找老鼠屎，我也給他；來找真金，我也給他。』 當時有僧人問：『老鼠屎我不要，請和尚給我真金。』 師父說：『箭頭都射進肉里了還想張嘴，驢年也不會。』 僧人無言以對。 師父說：『索取就有交易，不索取就沒有。如果我說禪宗，身邊連一個相伴的人都沒有，何況有五百七百人呢？如果我東說西說，你們就爭先恐後地採拾，就像用空拳哄騙小孩，沒有實在的東西。我現在分明地向你們說聖人的事情，且不要用心去湊合，只要向自己的性海，如實地修行，不要追求三明六通（指佛教中的神通）。為什麼呢？因為這是聖人末端的事情。現在且要識心達本，只要得到根本，不愁末節。他時後日，自然具備。如果未得根本，縱然用情去學也學不到。你們難道沒聽溈山（Weishan）和尚說，凡夫和聖人的情執都盡了，本體就顯露出真常，事和理不二，就是如如佛。』 問：『如何是祖師意？』 師父用手在空中，作出佛相來指示他。僧人無語。 師父對第一座（寺院中職位名）說：『不思善，不思惡，正在這個時候做什麼？』 第一座說：『正在這個時候是我放身命的地方。』 師父說：『為什麼不問老僧？』 第一座說：『正在這個時候不見有和尚。』 師父說：『扶持我的教法起不來。』

【English Translation】 English version Did you go to Lao Feng (name of a mountain)? (The monk) said, 'I have not been there.' The master said, 'You haven't traveled to the mountain' (Yunmen (name of a Zen master) said, 'These words are all for the sake of compassion, there is talk of taking refuge in the mountains'). The master ascended the hall and said, 'All of you, turn your light inward and reflect on yourselves, do not remember my words. From beginningless kalpas (aeons), you have turned away from the light and plunged into darkness, your delusions are deeply rooted, and it is difficult to eradicate them immediately. Therefore, I provisionally use expedient means to take away your coarse knowledge, just like using yellow leaves to stop a child from crying, what is the use? It is also like a person selling all kinds of goods together with gold and silver treasures, just adapting to the situation according to the weight. Therefore, it is said that the Stone (Shitou, name of a Zen master) is a true gold shop, and my place is a general store. If someone comes looking for rat droppings, I will give it to him; if someone comes looking for real gold, I will also give it to him.' At that time, a monk asked, 'I don't want rat droppings, please give me the real gold, venerable monk.' The master said, 'Trying to open your mouth when the arrow is already in your flesh, you won't even be able to do it in the year of the donkey.' The monk was speechless. The master said, 'If you ask, there is a transaction; if you don't ask, there is none. If I talk about Zen, I won't even have one person to accompany me, let alone five or seven hundred people? If I talk east and west, you will rush to pick it up, like using an empty fist to deceive a child, there is nothing real. Now I am clearly telling you about the affairs of the sages, but do not try to match it with your mind, just turn to your own nature-sea, cultivate as it is, do not seek the three insights and six supernatural powers (referring to supernatural powers in Buddhism). Why? Because these are the peripheral matters of the sages. Now you must recognize the mind and reach the root, as long as you get the root, you don't have to worry about the branches. In the future, you will naturally have them. If you have not obtained the root, even if you try to learn with emotion, you will not be able to.' Haven't you heard Weishan (name of a Zen master) say, 'When the emotions of ordinary beings and sages are exhausted, the essence reveals true constancy, the matter and the principle are not two, that is the Thus Come One (Tathagata, meaning of Buddha).' Asked, 'What is the meaning of the Patriarch?' The master used his hand in the air to make a Buddha image to show him. The monk was speechless. The master said to the first seat (a position in the monastery), 'Do not think of good, do not think of evil, what are you doing at this very moment?' The first seat said, 'At this very moment is where I give up my life.' The master said, 'Why don't you ask the old monk?' The first seat said, 'At this very moment, I do not see the venerable monk.' The master said, 'Supporting my teaching will not rise.'

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師因歸溈山省覲。溈問。子既稱善知識。爭辨得諸方來者。知有不知有。有師承無師承。是義學是玄學。子試說看。師曰。慧寂有驗處。但見僧來便豎起拂子。問伊諸方還說這個不說。又曰這個且置。諸方老宿意作么生。溈嘆曰。此是從上宗門中牙爪。溈問。大地眾生。業識茫茫。無本可據。子作么生知他有之與無。師曰。慧寂有驗處。時有一僧從面前過。師召曰。阇黎。僧回首。師曰。和尚。這個便是業識茫茫。無本可據。溈曰。此是師子一滴乳。迸散六斛驢乳。師問僧。甚處來。曰。幽州。師曰。我恰要個幽州信。米作么價。曰。某甲來時。無端從市中過。踏折他橋樑。師便休。師見僧來。豎起拂子。僧便喝。師曰。喝即不無。且道老僧過在甚麼處。曰。和尚不合將境示人。師便打。有梵師從空而至。師曰。近離甚處。曰。西天。師曰。幾時離彼。曰。今早。師曰。何太遲生。曰。遊山玩水。師曰。神通遊戲則不無。阇黎佛法須還老僧始得。曰。特來東土禮文殊。卻遇小釋迦。遂出梵書貝多葉。與師作禮。乘空而去。自此號小釋迦。師住東平時。溈山令僧送書並鏡與師。師上堂。提起示眾曰。且道是溈山鏡。東平鏡。若道是東平鏡。又是溈山送來。若道是溈山鏡。又在東平手裡。道得則留取。道不得則撲破去也。

【現代漢語翻譯】 現代漢語譯本： 仰山慧寂禪師因為要回溈山去探望溈山靈佑禪師而前往。溈山問：『你既然被稱為善知識（Kalyana-mitta，指引他人走上正道的良師益友），如何辨別從各方來的學人？知道他們是否真正理解，是否有師承，是注重義理的學習還是玄奧的思辨？你試著說說看。』仰山說：『慧寂自有驗證的方法。只要見到僧人來，我就豎起拂子（Hossu，禪宗用具，象徵拂去煩惱），問他們：各方是否也說這個？』又說：『這個且放一邊，各方老宿（指有經驗的僧人）的意圖是什麼？』溈山讚歎說：『這是從上以來宗門中的牙爪（比喻得力的助手）。』 溈山問：『大地的眾生，業識（Karma-vijnana，由行為產生的意識）茫茫，沒有根本可以依據，你如何知道他們有還是沒有（指是否覺悟）？』仰山說：『慧寂自有驗證的方法。』當時有一個僧人從面前經過，仰山叫道：『阇黎（Acarya，意為導師）。』僧人回頭。仰山說：『和尚（Upanadhyaya，意為親教師），這個便是業識茫茫，沒有根本可以依據。』溈山說：『這是師子（Simha，獅子）的一滴乳，迸散六斛（計量單位）驢乳（比喻力量強大，能壓倒其他）。』 仰山問僧人：『從哪裡來？』答：『幽州。』仰山說：『我正想要個幽州的訊息，米是什麼價錢？』答：『我來的時候，無端地從市中經過，踏折了他的橋樑。』仰山便不再追問。 仰山見到僧人來，豎起拂子。僧人便喝（Katsu，禪宗用語，大聲斥喝）。仰山說：『喝即不無（指喝是有的），且說說老僧的過錯在哪裡？』答：『和尚不該將境（境界）示人。』仰山便打了他。 有一個梵師（Brahmacarin，婆羅門教修行者）從空中而來。仰山問：『最近從哪裡離開？』答：『西天（指印度）。』仰山問：『什麼時候離開那裡的？』答：『今天早上。』仰山說：『為何來得這麼遲？』答：『遊山玩水。』仰山說：『神通遊戲則不無，阇黎的佛法須還老僧始得。』答：『特來東土禮文殊（Manjusri，智慧的象徵），卻遇到小釋迦（Sakyamuni，佛教創始人）。』遂拿出梵書貝多葉（Pattra，用貝多羅樹葉書寫的經書），與仰山作禮，乘空而去。從此仰山被稱為小釋迦。 仰山住在東平的時候，溈山派僧人送書和鏡子給仰山。仰山上堂，提起鏡子向大眾展示說：『且說說這是溈山的鏡子，還是東平的鏡子？如果說是東平的鏡子，又是溈山送來的。如果說是溈山的鏡子，又在東平手裡。說得對就留下，說不對就打碎它。』

【English Translation】 English version: Yangshan Huiji went to Guishan to visit Guishan Lingyou. Guishan asked: 'Since you are called a Kalyana-mitta (virtuous friend, a good and wise teacher), how do you discern those who come from various places? Do you know whether they truly understand, whether they have a lineage, whether they focus on doctrinal learning or profound speculation? Try to explain it.' Yangshan said: 'Huiji has his own way of verifying. Whenever I see a monk coming, I raise my hossu (a whisk, symbolizing the brushing away of afflictions) and ask them: Do they talk about this in various places?' He also said: 'Let's put this aside for now. What is the intention of the senior monks in various places?' Guishan praised: 'These are the teeth and claws (metaphor for capable assistants) from the ancestral gate.' Guishan asked: 'The sentient beings of the great earth, their karma-vijnana (karmic consciousness, consciousness arising from actions) is vast and without a fundamental basis. How do you know whether they have it or not (referring to whether they are enlightened)?' Yangshan said: 'Huiji has his own way of verifying.' At that time, a monk passed by. Yangshan called out: 'Acarya (teacher)!' The monk turned his head. Yangshan said: 'Upanadhyaya (preceptor), this is precisely the karma-vijnana that is vast and without a fundamental basis.' Guishan said: 'This is a drop of lion's (Simha, lion) milk, scattering six hu (unit of measurement) of donkey milk (metaphor for great power that can overwhelm others).' Yangshan asked the monk: 'Where do you come from?' He replied: 'Youzhou.' Yangshan said: 'I just wanted news from Youzhou. What is the price of rice?' He replied: 'When I came, I inadvertently passed through the market and broke his bridge.' Yangshan then stopped questioning. Yangshan saw a monk coming and raised his hossu. The monk then gave a katsu (a shout). Yangshan said: 'The shout is not absent (meaning the shout exists), but tell me, where is the old monk's fault?' He replied: 'The teacher should not show the realm (state of mind) to others.' Yangshan then struck him. A Brahmacarin (Brahmin practitioner) came from the sky. Yangshan asked: 'Where did you leave from recently?' He replied: 'The Western Heaven (referring to India).' Yangshan asked: 'When did you leave there?' He replied: 'This morning.' Yangshan said: 'Why are you so late?' He replied: 'Traveling and enjoying the scenery.' Yangshan said: 'Supernatural games are not absent, but the Acarya's Buddha-dharma must be returned to the old monk.' He replied: 'I came specifically to the Eastern Land to pay homage to Manjusri (symbol of wisdom), but I encountered a small Sakyamuni (founder of Buddhism).' He then took out a Sanskrit Pattra (palm-leaf manuscript) and paid homage to Yangshan, then ascended into the sky and left. From then on, Yangshan was called the small Sakyamuni. When Yangshan was residing in Dongping, Guishan sent a monk to deliver a letter and a mirror to Yangshan. Yangshan ascended the platform, raised the mirror and showed it to the assembly, saying: 'Tell me, is this Guishan's mirror or Dongping's mirror? If it is said to be Dongping's mirror, it was sent by Guishan. If it is said to be Guishan's mirror, it is in Dongping's hands. If you can say it correctly, keep it; if you cannot, I will smash it.'

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眾無語。師遂撲破。便下座。僧參次。便問。和尚還識字否。師曰。隨分。僧以手畫此○相拓呈。師以衣袖拂之。僧又作此○相拓呈。師以兩手作背拋勢。僧以目視之。師低頭。僧繞師一匝。師便打。僧遂出去。師坐次。有僧來作禮。師不顧。其僧乃問。師識字否。師曰。隨分。僧乃右旋一匝。曰。是甚麼字。師于地上書十字酬之。僧又左旋一匝。曰。是甚字。師改十字作卍字。僧畫此○相。以兩手拓。如修羅掌日月勢。曰。是甚麼字。師乃畫此[○@卍]相對之。僧乃作婁至德勢。師曰。如是。如是。此是諸佛之所護念。汝亦如是。吾亦如是。善自護持。其僧禮謝。騰空而去。時有一道者見。經五日後。遂問師。師曰。汝還見否。道者曰。某甲見出門騰空而去。師曰。此是西天羅漢。故來探吾道。道者曰。某雖睹種種三昧。不辨其理。師曰。吾以義為汝解釋。此是八種三昧。是覺海變為義海。體則同然。此義合有因有果。即時異時。總別不離隱身三昧也。師問僧。近離甚處。曰。南方。師舉拄杖曰。彼中老宿還說這個么。曰。不說。師曰。既不說這個。還說那個否。曰。不說。師召大德。僧應諾。師曰。參堂去。僧便出。師復召曰。大德。僧回首。師曰。近前來。僧近前。師以拄杖頭上點一下。曰。去。劉侍御問。

【現代漢語翻譯】 現代漢語譯本 眾人都沉默不語。禪師隨即撲打並打破了（某種東西），然後走下座位。有僧人前來參拜，便問：『和尚您還識字嗎？』禪師說：『略識一二。』僧人用手畫了一個圓圈（○，表示圓滿），然後雙手張開展示。禪師用衣袖拂去。僧人又畫了一個圓圈，然後雙手張開展示。禪師用兩手做出背對拋開的姿勢。僧人用眼睛看著禪師。禪師低下頭。僧人繞著禪師轉了一圈。禪師便打了他。僧人於是離開了。禪師坐下後，有僧人前來作揖。禪師不理睬他。那僧人便問：『禪師您識字嗎？』禪師說：『略識一二。』僧人於是向右轉了一圈，說：『這是什麼字？』禪師在地上寫了一個『十』字來回答他。僧人又向左轉了一圈，說：『這是什麼字？』禪師把『十』字改成『卍』字（Svastika，吉祥的象徵）。僧人畫了一個圓圈，用兩手張開，做出如阿修羅（Asura，一種神）用手掌托舉日月的姿勢，說：『這是什麼字？』禪師於是畫了一個圓圈和『卍』字相對。僧人做出婁至德（Louzhide，可能是人名，也可能是一種姿勢）的姿勢。禪師說：『正是這樣，正是這樣。這是諸佛所護念的。你也是這樣，我也是這樣。好好守護自己。』那僧人行禮感謝，然後騰空而去。當時有一位道士看見了。過了五天後，便問禪師。禪師說：『你還看見了嗎？』道士說：『我看見他出門騰空而去。』禪師說：『這是西天的羅漢（Arhat，證得阿羅漢果位的修行者），特地來探察我的道行。』道士說：『我雖然看到了種種三昧（Samadhi，禪定），卻不明白其中的道理。』禪師說：『我用義理為你解釋。這是八種三昧，是覺海變為義海，本體則相同。這義理包含有因有果，無論是即時還是異時，總體和個別都離不開隱身三昧。』禪師問僧人：『你最近從哪裡來？』回答說：『南方。』禪師舉起拄杖說：『那裡面的老修行還說這個嗎？』回答說：『不說。』禪師說：『既然不說這個，還說那個嗎？』回答說：『不說。』禪師叫道：『大德（Mahāthera，對僧人的尊稱）。』僧人應諾。禪師說：『去參堂吧。』僧人便出去了。禪師又叫道：『大德。』僧人回頭。禪師說：『近前來。』僧人走近前。禪師用拄杖頭點了他一下，說：『去吧。』劉侍御（Liushiyu，官名）問道。

【English Translation】 English version The assembly was silent. The Master then struck and broke (something) and descended from his seat. A monk came to pay respects and asked, 'Does the Master recognize characters?' The Master said, 'Sufficiently.' The monk drew this ○ (representing completeness) with his hand and presented it with open palms. The Master brushed it away with his sleeve. The monk again drew this ○ and presented it with open palms. The Master made a gesture of throwing something away behind his back with both hands. The monk looked at the Master with his eyes. The Master lowered his head. The monk circled the Master once. The Master then struck him. The monk then left. After the Master sat down, a monk came to bow. The Master ignored him. The monk then asked, 'Does the Master recognize characters?' The Master said, 'Sufficiently.' The monk then circled once to the right and said, 'What character is this?' The Master wrote the character '十' (ten) on the ground in response. The monk again circled once to the left and said, 'What character is this?' The Master changed the character '十' to '卍' (Svastika, a symbol of auspiciousness). The monk drew this ○ and presented it with open palms, like an Asura (a type of deity) holding the sun and moon in his palms, and said, 'What character is this?' The Master then drew this [○@卍] facing each other. The monk made the posture of Louzhide (possibly a person's name or a posture). The Master said, 'Thus it is, thus it is. This is what all Buddhas protect and remember. You are like this, and I am like this. Take good care of yourself.' The monk bowed in gratitude and ascended into the sky and left. At that time, a Taoist saw it. After five days, he asked the Master. The Master said, 'Did you see it?' The Taoist said, 'I saw him leave through the door and ascend into the sky.' The Master said, 'This is an Arhat (one who has attained Arhatship) from the Western Heaven, who came specifically to investigate my practice.' The Taoist said, 'Although I have witnessed various Samadhis (meditative states), I do not understand the principles within them.' The Master said, 'I will explain it to you with reason. These are the eight kinds of Samadhi, which are the sea of awakening transformed into the sea of meaning, the essence of which is the same. This meaning contains cause and effect, whether it is immediate or at a different time, the totality and the individual cannot be separated from the Samadhi of invisibility.' The Master asked the monk, 'Where did you recently come from?' He replied, 'The South.' The Master raised his staff and said, 'Do the old practitioners there speak of this?' He replied, 'They do not speak of it.' The Master said, 'Since they do not speak of this, do they speak of that?' He replied, 'They do not speak of it.' The Master called out, 'Mahāthera (a respectful term for a monk).' The monk responded. The Master said, 'Go to the meditation hall.' The monk then left. The Master called out again, 'Mahāthera.' The monk turned his head. The Master said, 'Come closer.' The monk came closer. The Master tapped him on the head with the top of his staff and said, 'Go.' The Imperial Censor Liu (an official title) asked.

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了心之旨。可得聞乎。師曰。若要了心。無心可了。無了之心。是名真了。師一日在法堂上坐。見一僧從外來。便問訊了。向東邊叉手立。以目視師。師乃垂下左足。僧卻過西邊叉手立。師垂下右足。僧向中間叉手立。師收雙足。僧禮拜。師曰。老僧自住此。未曾打著一人。拈拄杖便打。僧便騰空而去。陸希聲相公欲謁師。先作此○相封呈。師開封于相下面書云。不思而知。落第二頭。思而知之。落第三首。遂封回(韋宙相公機語相似。茲不重出)。公見即入山。師乃門迎。公才入門。便問。三門俱開。從何門入。師曰。從信門入。公至法堂。又問。不出魔界。便入佛界時如何。師以拂子倒點三下。公便設禮。又問。和尚還持戒否。師曰。不持戒。曰。還坐禪否。師曰。不坐禪。公良久。師曰。會么。師。不會。師曰。聽老僧一頌。滔滔不持戒。兀兀不坐禪。釅茶三兩碗。意在钁頭邊。師卻問。承聞相公看經得悟。是否。曰。弟子因看涅槃經有云。不斷煩惱而入涅槃。得個安樂處。師豎起拂子。曰。祇如這個作么生入。曰。入之一字。也不消得。師曰。入之一字。不為相公。公便起去(法燈云。上座且道。入之一字為甚麼人。又云。相公且莫煩惱)。龐居士問。久向仰山。到來為甚麼卻覆。師豎起拂子。士曰。恰是。

師曰。是仰是覆。士乃打露柱。曰。雖然無人。也要露柱證明。師擲拂子。曰。若到諸方。一任舉似。師指雪師子。問眾。有過得此色者么。眾無對(雲門云。當時便好與推倒)。師問雙峰。師弟近日見處如何。曰。據某見處。實無一法可當情。師曰。汝解猶在境。曰。某祇如此。師兄又如何。師曰。汝豈不知無一法可當情者。溈山聞曰。寂子一句。疑殺天下人(玄覺云。經道。實無有法。然燈佛與我授記。他道實無一法可當情。為甚麼道。解猶在境。且道利害在甚麼處)。師臥次。僧問。曰身還解說法也無。師曰。我說不得。別有一人說得。曰。說得底人在甚麼處。師推出枕子。溈山聞曰。寂子用劍刃上事。師閉目坐次。有僧潛來身邊立。師開目。于地上作此[○@水]相。顧視其僧。僧無語。師攜拄杖行次。僧問。和尚手中是甚麼。師便拈向背后。曰。見么。僧無對。師問一僧。汝會甚麼。曰。會卜。師提起拂子。曰。這個六十四卦中阿那卦收。僧無對。師自代云。適來是雷天大壯。如今變為地火明夷。問僧。名甚麼。曰。靈通。師曰。便請入燈籠。曰。早個入了也(法眼別云。喚甚麼作燈籠)。問。古人道。見色便見心。禪床是色。請和尚離卻色。指學人心。師曰。那個是禪床。指出來看。僧無語(玄覺云。忽

【現代漢語翻譯】 現代漢語譯本 師[禪師]說：『是仰還是覆？』士[學人]便打露柱[寺廟中露天的柱子]。 （學人）說：『即使沒有人，也要露柱來證明。』師[禪師]擲拂子[禪宗常用的法器]。 （禪師）說：『如果到各處去，任憑你們舉似[說出]。』師[禪師]指著雪師子[雪堆成的獅子]，問大眾：『有超過這個顏色的嗎？』大眾沒有回答。（雲門[雲門文偃禪師]說：『當時就應該把它推倒。』） 師[禪師]問雙峰[禪師的師弟]：『師弟近日見處如何？』（雙峰）說：『據我所見，實在沒有一法可以當情[符合實情]。』 師[禪師]說：『你的理解還在境界中。』（雙峰）說：『我只是這樣，師兄又如何？』師[禪師]說：『你難道不知道沒有一法可以當情嗎？』 溈山[溈山靈佑禪師]聽了說：『寂子[禪師]一句，疑殺天下人。』（玄覺[永嘉玄覺禪師]說：『經[《楞伽經》]道：『實無有法，然燈佛[過去佛]與我授記。』他[寂子]道『實無一法可當情』，為什麼道『解猶在境』？且道利害在甚麼處？』） 師[禪師]臥著，僧人問：『身體還解說法嗎？』師[禪師]說：『我說不得，別有一人說得。』 （僧人）說：『說得的人在甚麼處？』師[禪師]推出枕子。 溈山[溈山靈佑禪師]聽了說：『寂子[禪師]用劍刃上事[非常鋒利]。』師[禪師]閉目坐著，有僧人偷偷來到身邊站著。 師[禪師]睜開眼睛，在地上畫了這個水相[水的形狀]，看著那個僧人，僧人沒有說話。 師[禪師]拿著拄杖走著，僧人問：『和尚手中是甚麼？』師[禪師]便拈向背后，說：『見么？』僧人沒有回答。 師[禪師]問一個僧人：『你會甚麼？』（僧人）說：『會卜[占卜]。』師[禪師]提起拂子[禪宗常用的法器]，說：『這個六十四卦中阿那卦收[哪一卦能概括它]？』僧人沒有回答。 師[禪師]自己代替回答說：『適來是雷天大壯[卦名]，如今變為地火明夷[卦名]。』問僧人：『名甚麼？』（僧人）說：『靈通。』 師[禪師]說：『便請入燈籠[比喻陷入困境]。』（僧人）說：『早個入了也[早就進去了]。』（法眼[法眼文益禪師]另外說：『喚甚麼作燈籠[什麼叫做燈籠]？』） 問：『古人道，見色便見心。禪床是色，請和尚離卻色，指學人心。』師[禪師]說：『那個是禪床，指出來看。』僧人沒有說話。（玄覺[永嘉玄覺禪師]說：『忽

【English Translation】 English version The Master said, 'Is it face up or face down?' The monk then struck the pillar. He said, 'Even if there is no one, the pillar must prove it.' The Master threw the whisk. He said, 'If you go to various places, you may speak of it as you wish.' The Master pointed to a snow lion (xue shi zi) [a lion made of snow] and asked the assembly, 'Is there anyone who can surpass this color?' The assembly was silent. (Yunmen (Yunmen Wenyan) [a Chan master] said, 'At that time, it would have been good to push it over.') The Master asked Shuangfeng (Shuangfeng) [the Master's fellow disciple], 'How is your understanding these days, brother?' He said, 'According to my understanding, there is really not a single dharma (dharma) [teaching, principle] that can accord with the truth.' The Master said, 'Your understanding is still within the realm.' He said, 'I am just like this, how about you, brother?' The Master said, 'Don't you know that there is not a single dharma (dharma) [teaching, principle] that can accord with the truth?' Weishan (Weishan Lingyou) [a Chan master] heard this and said, 'A single sentence from Jizi (Jizi) [the Master] has confused everyone in the world.' (Xuanjue (Yongjia Xuanjue) [a Chan master] said, 'The Sutra [the Laṅkāvatāra Sūtra] says, 'There is really no dharma (dharma) [teaching, principle]. Dīpaṃkara Buddha (Dīpaṃkara Buddha) [a past Buddha] gave me a prediction.' He [Jizi] said, 'There is really not a single dharma (dharma) [teaching, principle] that can accord with the truth.' Why did he say, 'Understanding is still within the realm'? Where does the advantage or disadvantage lie?') The Master was lying down when a monk asked, 'Does the body still understand how to expound the Dharma?' The Master said, 'I cannot expound it, but there is another person who can.' The monk said, 'Where is the one who can expound it?' The Master pushed the pillow away. Weishan (Weishan Lingyou) [a Chan master] heard this and said, 'Jizi (Jizi) [the Master] uses the matter on the edge of a sword [extremely sharp].' The Master was sitting with his eyes closed when a monk secretly came and stood beside him. The Master opened his eyes and drew this water symbol [a symbol representing water] on the ground, looking at the monk. The monk was silent. The Master was walking with his staff when a monk asked, 'What is in the Master's hand?' The Master then held it behind his back and said, 'Do you see it?' The monk was silent. The Master asked a monk, 'What do you know?' The monk said, 'I know divination.' The Master raised the whisk and said, 'Which of the sixty-four hexagrams can encompass this?' The monk was silent. The Master answered for him, 'Just now it was Great Strength of Thunder over Heaven (Dazhuang) [name of a hexagram], now it has changed to Brightness Injured of Earth over Fire (Mingyi) [name of a hexagram].' He asked the monk, 'What is your name?' The monk said, 'Lingtong [spiritual penetration].' The Master said, 'Then please enter the lantern [a metaphor for being trapped].' The monk said, 'I already entered it long ago.' (Fayan (Fayan Wenyi) [a Chan master] said separately, 'What do you call a lantern?') He asked, 'The ancients said, 'Seeing form, one sees the mind.' The meditation bed is form. Please, Master, leave form and point to the mind of the student.' The Master said, 'Which one is the meditation bed? Point it out for me.' The monk was silent. (Xuanjue (Yongjia Xuanjue) [a Chan master] said, 'Suddenly

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然被伊卻指禪床。作么生對伊。有僧云。卻請和尚道。玄覺代拊掌三下)。問。如何是毗盧師。師乃叱之。僧曰。如何是和尚師。師曰。莫無禮。師共一僧語。旁有僧曰。語底是文殊。默底是維摩。師曰。不語不默底莫是汝否。僧默然。師曰。何不現神通。曰。不辭現神通。祇恐和尚收作教。師曰。鑒汝來處。未有教外底眼。問。天堂地獄相去幾何。師將拄杖畫地一畫。師住觀音時。出榜云。看經次不得問事。有僧來問訊。見師看經。旁立而待。師卷卻經。問。會么。曰。某甲不看經。爭得會。師曰。汝已後會去在。其僧到巖頭。頭問。甚處來。曰。江西觀音來。頭曰。和尚有何言句。僧舉前話。頭曰。這個老師。我將謂被故紙埋卻。元來猶在。僧思𨜶問。禪宗頓悟。畢竟入門的意如何。師曰。此意極難。若是祖宗門下。上根上智。一聞千悟。得大總持。其有根微智劣。若不安禪靜慮。到這裡總須茫然。曰。除此一路。別更有入處否。師曰。有。曰。如何即是。師曰。汝是甚處人。曰。幽州人。師曰。汝還思彼處否。曰。常思。師曰。能思者是心。所思者是境。彼處樓臺林苑。人馬駢闐。汝反思底還有許多般也無。曰。某甲到這裡。總不見有。師曰。汝解猶在心。信位即得。人位未在。曰。除卻這個。別更有意也無。

【現代漢語翻譯】 然後(洞山良價)卻用禪床指點(學人)。(洞山良價問道：)『你如何回答他？』有僧人說：『就請和尚您來回答。』(洞山良價)就代替(那個僧人)拍了三下掌。(有僧人)問：『什麼是毗盧師(Vairocana，佛的法身)？』(洞山良價)就呵斥他。僧人說：『什麼是和尚您的老師？』(洞山良價)說：『不要無禮！』(洞山良價)與一個僧人說話，旁邊有僧人說：『說話的是文殊(Manjusri，智慧的象徵)，沉默的是維摩(Vimalakirti，在家菩薩)。』(洞山良價)說：『不說話也不沉默的是你嗎？』僧人沉默不語。(洞山良價)說：『為什麼不顯現神通？』(僧人)說：『不是不肯顯現神通，只是恐怕和尚您把(神通)收作教法。』(洞山良價)說：『我看你來的地方，還沒有教法之外的眼。』(有僧人)問：『天堂地獄相隔多遠？』(洞山良價)用拄杖在地上畫了一道。(洞山良價)住在觀音院時，貼出告示說：『看經的時候不得問事。』有僧人前來拜訪，看見(洞山良價)在看經，就站在旁邊等待。(洞山良價)捲起經書，問：『會了嗎？』(僧人)說：『我沒有看經，怎麼會呢？』(洞山良價)說：『你以後會明白的。』這個僧人到了巖頭(德山宣鑒的弟子)。巖頭問：『從哪裡來？』(僧人)說：『從江西觀音院來。』巖頭說：『和尚有什麼言語？』僧人舉了之前(洞山良價)說的話。巖頭說：『這個老傢伙，我還以為被故紙堆埋沒了，原來還在啊。』僧人思考著問：『禪宗頓悟，究竟入門的意義是什麼？』(洞山良價)說：『這個意義極難。如果是祖師門下的，上根上智之人，一聽就能領悟千般道理，得到大總持(Dharani，總括記憶一切佛法)。如果根基淺薄，智慧低下，不安禪靜慮，到這裡總會茫然不知所措。』(僧人)說：『除了這一條路，還有別的入門之處嗎？』(洞山良價)說：『有。』(僧人)說：『如何是呢？』(洞山良價)說：『你是哪裡人？』(僧人)說：『幽州人。』(洞山良價)說：『你還思念那個地方嗎？』(僧人)說：『常常思念。』(洞山良價)說：『能思念的是心，所思念的是境。那個地方的樓臺林苑，人馬眾多，你反思一下，還有這麼多東西嗎？』(僧人)說：『我到這裡，總不見有。』(洞山良價)說：『你的理解還在心上，信位可以得到，人位還未達到。』(僧人)說：『除了這個，還有別的意義嗎？』

【English Translation】 Then (Dongshan Liangjie) used the Zen bed to point at (the student). (Dongshan Liangjie asked:) 'How would you answer him?' A monk said, 'Please, Master, answer.' (Dongshan Liangjie) then clapped three times in place of (that monk). (A monk) asked, 'What is Vairocana (the Dharmakaya of the Buddha)?' (Dongshan Liangjie) then scolded him. The monk said, 'What is your teacher, Master?' (Dongshan Liangjie) said, 'Don't be rude!' (Dongshan Liangjie) was speaking with a monk, and a monk beside them said, 'The one speaking is Manjusri (symbol of wisdom), the one silent is Vimalakirti (a lay Bodhisattva).' (Dongshan Liangjie) said, 'Is the one neither speaking nor silent you?' The monk remained silent. (Dongshan Liangjie) said, 'Why not manifest supernatural powers?' (The monk) said, 'It's not that I'm unwilling to manifest supernatural powers, but I'm afraid that you, Master, will take (the powers) as doctrine.' (Dongshan Liangjie) said, 'Judging from where you come from, you don't yet have an eye outside of doctrine.' (A monk) asked, 'How far apart are heaven and hell?' (Dongshan Liangjie) drew a line on the ground with his staff. When (Dongshan Liangjie) resided at Guanyin Monastery, he posted a notice saying, 'Do not ask questions while reading the scriptures.' A monk came to pay respects and saw (Dongshan Liangjie) reading the scriptures, so he stood aside and waited. (Dongshan Liangjie) rolled up the scriptures and asked, 'Do you understand?' (The monk) said, 'I didn't read the scriptures, how could I understand?' (Dongshan Liangjie) said, 'You will understand later.' This monk went to Yantou (disciple of Deshan Xuanjian). Yantou asked, 'Where do you come from?' (The monk) said, 'From Guanyin Monastery in Jiangxi.' Yantou said, 'What words does the Master have?' The monk recounted the previous words of (Dongshan Liangjie). Yantou said, 'This old fellow, I thought he was buried by old papers, but he's still around.' The monk pondered and asked, 'Sudden enlightenment in Zen, what exactly is the meaning of entering the gate?' (Dongshan Liangjie) said, 'This meaning is extremely difficult. If it is a disciple of the ancestral teachers, with superior roots and intelligence, they can understand a thousand things upon hearing one, and attain great Dharani (total retention of all Buddhist teachings). If their roots are shallow and their wisdom is inferior, without practicing Zen meditation, they will be at a loss here.' (The monk) said, 'Besides this path, is there another way to enter?' (Dongshan Liangjie) said, 'Yes.' (The monk) said, 'What is it?' (Dongshan Liangjie) said, 'Where are you from?' (The monk) said, 'Youzhou.' (Dongshan Liangjie) said, 'Do you still think of that place?' (The monk) said, 'I often think of it.' (Dongshan Liangjie) said, 'The one who can think is the mind, the one being thought of is the environment. The pavilions, gardens, and crowds of people in that place, when you reflect on it, are there still so many things?' (The monk) said, 'When I come here, I don't see any of it.' (Dongshan Liangjie) said, 'Your understanding is still in the mind, you can attain the stage of faith, but not yet the stage of person.' (The monk) said, 'Besides this, is there another meaning?'

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師曰。別有。別無即不堪也。曰。到這裡作么生即是。師曰。據汝所解。祇得一玄。得坐披衣。向後自看。𨜶禮謝之。師接機利物。為宗門標準。再遷東平。將順寂。數僧侍立。師以偈示之曰。一二二三子。平目復仰視。兩口一無舌。即是吾宗旨。至日午。升座辭眾。復說偈曰。年滿七十七。無常在今日。日輪正當午。兩手攀屈膝。言訖。以兩手抱膝而終。閱明年。南塔涌禪師遷靈骨歸仰山。塔于集云峰下。謚智通禪師．妙光之塔。

鄧州香嚴智閑禪師

青州人也。厭俗辭親。觀方慕道。在百丈時性識聰敏。參禪不得。洎丈遷化。遂參溈山。山問。我聞汝在百丈先師處。問一答十。問十答百。此是汝聰明靈利。意解識想。生死根本。父母未生時。試道一句看。師被一問。直得茫然。歸寮將平日看過底文字從頭要尋一句酬對。竟不能得。乃自嘆曰。畫餅不可充飢。屢乞溈山說破。山曰。我若說似汝。汝已后罵我去。我說底是我底。終不幹汝事。師遂將平昔所看文字燒卻。曰。此生不學佛法也。且作個長行粥飯僧。免役心神。乃泣辭溈山。直過南陽睹忠國師遺蹟。遂憩止焉。一日。芟除草木。偶拋瓦礫。擊竹作聲。忽然省悟。遽歸沐浴焚香。遙禮溈山。贊曰。和尚大慈。恩逾父母。當時若為我說破。何有今日

【現代漢語翻譯】 現代漢語譯本 師父說：『有所分別，或者說毫無分別，都是不行的。』（僧人）問：『到了這種境界，應該如何是好？』師父說：『根據你的理解，只能得到一個玄妙之處。得到了（這個玄妙之處），就好像得到了袈裟，可以坐著披上，然後自己回頭看看。』（僧人）非常恭敬地行禮感謝。師父善於抓住時機來教化眾生，是禪宗的標準。後來（師父）又遷居到東平。將要圓寂的時候，有幾位僧人侍立在旁。師父用偈語來開示他們說：『一二二三子，平目復仰視，兩口一無舌，即是吾宗旨。』到了那天中午，（師父）升座向大眾告別，又說偈語道：『年滿七十七，無常在今日，日輪正當午，兩手攀屈膝。』說完，就用兩手抱著膝蓋而圓寂了。第二年，南塔涌禪師將（師父）的靈骨遷回仰山，建塔于集云峰下，謚號為智通禪師、妙光之塔。

鄧州香嚴智閑禪師（Xiangyan Zhixian，鄧州香嚴智閑禪師）

（智閑禪師）是青州人。厭惡世俗，辭別父母，四處遊歷，仰慕佛道。在百丈（Baizhang）禪師處時，（他）天資聰穎，反應敏捷，但是參禪卻不得要領。等到百丈禪師圓寂后，（他）就去參拜溈山（Weishan）禪師。溈山禪師問（他）：『我聽說你在百丈先師那裡的時候，問一答十，問十答百。這是你的聰明才智、理解能力和思維想像。生死的根本，父母未生你之前，試著說一句（看看）。』（智閑禪師）被這一問，頓時茫然不知所措。回到寮房后，（他）將平日裡看過的文字從頭到尾地尋找一句可以用來回答的話，最終也沒能找到。於是（他）感嘆道：『畫餅不能充飢。』多次懇求溈山禪師為（他）說破（其中的道理）。溈山禪師說：『我如果說給你聽，你以後會罵我的。我說的是我的，終究與你無關。』（智閑禪師）於是將平時所看的文字全部燒掉，說：『此生不再學佛法了，就做一個只管吃飯的普通僧人，免得勞心費神。』於是哭著告別溈山禪師，直接去了南陽，瞻仰了睹忠國師（Duzhong Guoshi）的遺蹟，就在那裡休息。有一天，（他）砍除雜草樹木，偶然拋出一塊瓦礫，擊打在竹子上發出聲響，忽然之間就開悟了。立即回去沐浴焚香，遙遙地向溈山禪師行禮，讚歎道：『和尚大慈大悲，恩情勝過父母。當時如果為我說破（其中的道理），哪裡會有今天的（開悟）！』

【English Translation】 English version The Master said, 'To differentiate, or to be without differentiation, is both unacceptable.' (The monk) asked, 'What is it like to arrive here?' The Master said, 'According to your understanding, you can only obtain one mystery. Having obtained (this mystery), it is like obtaining a kasaya, which you can sit and wear, and then look back at yourself.' (The monk) respectfully bowed and thanked him. The Master was skilled at seizing opportunities to teach sentient beings, and was a standard for the Zen school. Later, (the Master) moved to Dongping. When he was about to pass away, several monks stood by his side. The Master used a verse to instruct them, saying, 'One two two three children, level eyes look up, two mouths one without a tongue, that is my doctrine.' On that day at noon, (the Master) ascended the seat to bid farewell to the assembly, and again said in verse, 'Seventy-seven years old, impermanence is today, the sun is directly overhead, both hands grasp bent knees.' After speaking, he embraced his knees with both hands and passed away. The following year, Zen Master Yong of Nantuo moved (the Master's) spiritual bones back to Yangshan, and built a pagoda under Jiyun Peak, with the posthumous title of Zen Master Zhitong, Pagoda of Miaoguang.

Zen Master Xiangyan Zhixian (Xiangyan Zhixian, 香嚴智閑禪師) of Dengzhou

(Zen Master Zhixian) was a native of Qingzhou. Disgusted with the secular world, he bid farewell to his parents, traveled around, and admired the Buddhist path. When he was with Zen Master Baizhang (Baizhang, 百丈), (he) was intelligent and quick-witted, but he could not grasp the essence of Zen. After Zen Master Baizhang passed away, (he) went to pay respects to Zen Master Weishan (Weishan, 溈山). Zen Master Weishan asked (him), 'I heard that when you were with the late Master Baizhang, you answered ten questions with one answer, and a hundred questions with ten answers. This is your intelligence, understanding, and imagination. The root of birth and death, before your parents gave birth to you, try to say a word (and see).' (Zen Master Zhixian) was at a loss when asked this question. After returning to his room, (he) searched through the texts he had read in the past from beginning to end for a word that could be used to answer, but ultimately could not find one. So (he) sighed, 'A painted cake cannot satisfy hunger.' He repeatedly begged Zen Master Weishan to explain (the principle) to (him). Zen Master Weishan said, 'If I tell you, you will scold me later. What I say is mine, and ultimately has nothing to do with you.' (Zen Master Zhixian) then burned all the texts he had read in the past, saying, 'I will no longer study the Buddha Dharma in this life, but will just be an ordinary monk who only cares about eating, so as to avoid mental strain.' So he bid farewell to Zen Master Weishan with tears, and went directly to Nanyang, where he admired the relics of National Teacher Duzhong (Duzhong Guoshi, 睹忠國師), and rested there. One day, (he) was cutting down weeds and trees, and accidentally threw a tile, which struck a bamboo and made a sound. Suddenly, he became enlightened. He immediately went back to bathe and burn incense, and bowed to Zen Master Weishan from afar, praising him, 'The Abbot is greatly compassionate, and his kindness surpasses that of my parents. If you had explained (the principle) to me at that time, how would there be today's (enlightenment)!'"

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之事。乃有頌曰。一擊忘所知。更不假修持。動容揚古路。不墮悄然機。處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。溈山聞得。謂仰山曰。此子徹也。仰曰。此是心機意識。著述得成。待某甲親自勘過。仰后見師。曰。和尚讚歎師弟發明大事。你試說看。師舉前頌。仰曰。此是夙習記持而成。若有正悟。別更說看。師又成頌曰。去年貧未是貧。今年貧始是貧。去年貧。猶有卓錐之地。今年貧。錐也無。仰曰。如來禪許師弟會。祖師禪未夢見在。師復有頌曰。我有一機。瞬目視伊。若人不會。別喚沙彌。仰乃報溈山。曰。且喜閑師弟會祖師禪也(玄覺云。且道如來禪與祖師禪分不分。長慶棱云。一時坐卻)。師初開堂。溈山令僧送書並拄杖至。師接得便哭。蒼天。蒼天。僧曰。和尚為甚麼如此。師曰。祇為春行秋令。上堂。道由悟達。不在語言。況是密密堂堂。曾無間隔。不勞心意。暫借回光。日用全功。迷徒自背。僧問。如何是香嚴境。師曰。華木不滋。問。如何是仙陀婆。師敲禪床曰。過這裡來。問。如何是現在學。師以扇子旋轉示之。曰。見么。僧無語。問。如何是正命食。師以手撮而示之。問。如何是無表戒。師曰。待阇黎作俗即說。問。如何是聲色外相見一句。師曰。如某甲未住香嚴時。且道在甚

【現代漢語翻譯】 之事。於是作了一首偈頌：『一擊忘卻了所知，更不需要任何修行。舉手投足都展現著古老的道路，不落入寂靜的禪機。處處都沒有軌跡可尋，威儀在聲音和形色之外。各地的得道者，都說這是上上根機。』溈山（Weishan，禪師名）聽了，對仰山（Yangshan，禪師名）說：『這人徹悟了。』仰山說：『這是心機意識，著書立說而成。等我親自勘驗過。』仰山之後見到香嚴（Xiangyan，禪師名），說：『和尚讚歎師弟發明了大事，你試著說說看。』香嚴舉了之前的偈頌。仰山說：『這是宿世的習氣記憶而成，如果真正領悟了，另外再說來聽聽。』香嚴又作了一首偈頌：『去年貧窮還不是真貧窮，今年貧窮才是真貧窮。去年貧窮，還有立錐之地，今年貧窮，連錐子都沒有了。』仰山說：『如來禪（Rulaichan，佛教禪宗的一種）允許師弟你會，祖師禪（Zushichan，佛教禪宗的一種）還沒夢見到呢。』香嚴又作了一首偈頌：『我有一機，轉眼看著它。如果有人不會，另外叫沙彌來。』仰山於是稟告溈山，說：『可喜的是香嚴師弟會祖師禪了。』（玄覺（Xuanjue，禪師名）說：『且說如來禪與祖師禪分不分？』長慶棱（Changqing Leng，禪師名）說：『一時坐斷。』）香嚴初次開堂說法，溈山派僧人送書信和拄杖到。香嚴接過來就哭，『蒼天啊，蒼天啊。』僧人說：『和尚為什麼這樣？』香嚴說：『只因爲春天施行秋天的政令。』上堂說法，說：『道由悟達而得，不在於言語。何況是密密堂堂，從來沒有間隔。不勞煩心意，暫且借用迴光返照。日用都是全部的功用，迷惑的人自己背離。』僧人問：『如何是香嚴境？』香嚴說：『花木不生長。』問：『如何是仙陀婆（Xiantuopo，梵語，意為鹽、水、器皿等，需根據語境判斷）？』香嚴敲禪床說：『過這裡來。』問：『如何是現在學？』香嚴用扇子旋轉給他們看，說：『見到了嗎？』僧人無語。問：『如何是正命食？』香嚴用手撮起東西給他們看。問：『如何是無表戒（Wubiaojie，佛教戒律的一種）？』香嚴說：『等阇黎（Sheli，梵語，意為弟子）還俗了就說。』問：『如何是聲色外相見一句？』香嚴說：『如我香嚴未住在這裡時，且說在哪裡？』

【English Translation】 This matter. Then there was a verse that said: 'One strike forgets what is known, no further cultivation is needed. Every movement displays the ancient path, not falling into silent mechanisms. Everywhere there are no traces, the demeanor is beyond sound and form. Those who have attained the Way in all directions, all say it is the highest potential.' When Weishan (Weishan, name of a Chan master) heard this, he said to Yangshan (Yangshan, name of a Chan master): 'This person has thoroughly understood.' Yangshan said: 'This is mental calculation and consciousness, achieved through writing. Wait for me to personally examine it.' Later, Yangshan saw Xiangyan (Xiangyan, name of a Chan master) and said: 'The Abbot praised your enlightenment of a great matter, try to explain it.' Xiangyan recited the previous verse. Yangshan said: 'This is formed by past habits and memory. If you have true enlightenment, say something else.' Xiangyan then composed another verse: 'Last year's poverty was not true poverty, this year's poverty is true poverty. Last year's poverty, there was still a place to stand a cone, this year's poverty, even a cone is gone.' Yangshan said: 'The Tathagata Chan (Rulaichan, a type of Buddhist Chan) allows you to understand, but you haven't even dreamed of the Patriarch Chan (Zushichan, a type of Buddhist Chan).' Xiangyan then composed another verse: 'I have a mechanism, I gaze at it in the blink of an eye. If someone doesn't understand, call a novice.' Yangshan then reported to Weishan, saying: 'It is gratifying that Xiangyan understands the Patriarch Chan.' (Xuanjue (Xuanjue, name of a Chan master) said: 'Tell me, are the Tathagata Chan and the Patriarch Chan separate or not?' Changqing Leng (Changqing Leng, name of a Chan master) said: 'Cut them off at once.') When Xiangyan first opened his hall, Weishan sent a monk to deliver a letter and a staff. Xiangyan received them and cried, 'Heavens, heavens.' The monk said: 'Why are you like this, Abbot?' Xiangyan said: 'Only because it is implementing autumn orders in spring.' In the Dharma hall, he said: 'The Way is attained through enlightenment, not in words. Moreover, it is closely and completely present, never separated. Do not trouble the mind, temporarily borrow the light of reflection. Daily use is the complete function, confused people turn away themselves.' A monk asked: 'What is the realm of Xiangyan?' Xiangyan said: 'Flowers and trees do not grow.' Asked: 'What is Sentuopo (Xiantuopo, Sanskrit, meaning salt, water, utensils, etc., needs to be judged according to the context)?' Xiangyan knocked on the meditation bed and said: 'Come over here.' Asked: 'What is the present study?' Xiangyan rotated a fan to show them, saying: 'Do you see it?' The monk was speechless. Asked: 'What is right livelihood?' Xiangyan picked up something with his hand to show them. Asked: 'What is the non-manifested precept (Wubiaojie, a type of Buddhist precept)?' Xiangyan said: 'I will tell you when the Sheli (Sheli, Sanskrit, meaning disciple) returns to lay life.' Asked: 'What is a sentence to see beyond sound and form?' Xiangyan said: 'When I, Xiangyan, had not yet lived here, tell me, where was I?'

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么處。曰。恁么則亦不敢道有所在。師曰。如幻人心心所法。問。如何是直截根源佛所印。師拋下拄杖。散手而去。問。如何是佛法大意。師曰。今年霜降早。蕎麥總不收。問。如何是西來意。師以手入懷作拳。展開與之。僧乃跪膝。以兩手作受勢。師曰。是甚麼。僧無對。問。離四句。絕百非。請和尚道。師曰。獵師前不得說本師戒。上堂。若論此事。如人上樹。口銜樹枝。腳不踏枝。手不攀枝。樹下忽有人問。如何是祖師西來意。不對他。又違他所問。若對他。又喪身失命。當恁么時作么生即得。時有虎頭招上座出衆云。樹上即不問。未上樹時請和尚道。師乃呵呵大笑。師問。僧甚處來。曰。溈山來。師曰。和尚近日有何言句。曰。有僧問。如何是西來意。和尚豎起拂子。師曰。彼中兄弟作么生會。曰。彼中商量道。即色明心。附物顯理。師曰。會即便會。著甚死急。僧卻問。師意如何。師亦豎起拂子(玄沙云。祇這香嚴腳跟未點地。云居錫云。甚麼處是香嚴腳跟未點地處)。師有偈曰。子啐母啄。子覺母殼。子母俱亡。應緣不錯。同道唱和。妙玄獨腳。師凡示學徒。語多簡直。有偈頌二百餘篇。隨緣對機。不拘聲律。諸方盛行。后謚襲燈禪師。

杭州徑山洪諲禪師

吳興人也。僧問。掩息如灰時如

【現代漢語翻譯】 現代漢語譯本 某僧問：『什麼是道？』香嚴智閑禪師說：『這樣說來，我也不敢說它在哪裡。』禪師又說：『如同虛幻的人心和心所法一樣。』 某僧問：『什麼是直截了當、根源性的佛所印證的真理？』禪師拋下拄杖，散開雙手離開了。 某僧問：『什麼是佛法的大意？』禪師說：『今年霜降來得早，蕎麥總是不豐收。』 某僧問：『什麼是西來意（Bodhidharma從西方帶來的禪宗真諦）？』禪師用手伸入懷中，握成拳頭，然後展開給他。僧人於是跪下，用雙手做出接受的姿勢。禪師問：『這是什麼？』僧人無言以對。 某僧問：『離開四句（有、無、亦有亦無、非有非無），斷絕百非（各種錯誤的知見），請和尚開示。』禪師說：『獵人面前不得說本師的戒律。』 禪師上堂說法：『如果談論這件事，就像人爬上樹，口裡咬著樹枝，腳不踩樹枝，手不抓樹枝。樹下忽然有人問：什麼是祖師西來意？不回答他，又違背了他的提問；如果回答他，又會喪身失命。當這種時候該怎麼辦才好？』當時有虎頭招上座從人群中走出來說：『樹上的情況暫且不問，未上樹時請和尚開示。』禪師於是哈哈大笑。 禪師問一個僧人：『從哪裡來？』僧人回答：『從溈山（Weishan）來。』禪師說：『溈山和尚（Weishan）近日有什麼言語？』僧人回答：『有僧人問：什麼是西來意？和尚豎起拂子。』禪師說：『他們那裡兄弟怎麼理解？』僧人回答：『他們那裡商量說：即色明心，附物顯理。』禪師說：『理解了就理解了，著什麼急？』僧人反問：『禪師您的意思如何？』禪師也豎起拂子（玄沙（Xuansha）說：只是香嚴（Xiangyan）的腳跟未點地。云居錫（Yunjuxi）說：什麼地方是香嚴（Xiangyan）腳跟未點地之處）。 香嚴智閑禪師（Xiangyan Zhixian）有一首偈語：『子啐母啄，子覺母殼，子母俱亡，應緣不錯。同道唱和，妙玄獨腳。』 香嚴智閑禪師（Xiangyan Zhixian）凡是開示學徒，言語大多直白簡要。有偈頌二百餘篇，隨緣對機，不拘泥於聲律，在各處廣為流傳。后謚號為襲燈禪師（Xideng Chanshi）。 杭州徑山洪諲禪師（Jingshan Hongyin Chanshi） 吳興（Wuxing）人。有僧人問：『掩息如灰時如何？』

【English Translation】 English version A monk asked: 'What is the Way?' Xiangyan Zhixian (香嚴智閑) Zen Master said: 'In that case, I dare not say it is anywhere.' The Zen Master also said: 'It is like the illusory human mind and mental phenomena.' A monk asked: 'What is the direct and fundamental truth sealed by the Buddha?' The Zen Master threw down his staff, spread his hands, and left. A monk asked: 'What is the great meaning of the Buddha-dharma?' The Zen Master said: 'This year the frost came early, and the buckwheat harvest is generally poor.' A monk asked: 'What is the meaning of the Bodhidharma's coming from the West (西來意)?' The Zen Master reached into his robe, made a fist, and then opened it to show him. The monk then knelt down, making a gesture of receiving with both hands. The Zen Master asked: 'What is this?' The monk had no reply. A monk asked: 'Apart from the four propositions (有, 無, 亦有亦無, 非有非無 - existence, non-existence, both existence and non-existence, neither existence nor non-existence), and cutting off the hundred negations (百非 - various erroneous views), please enlighten us, Master.' The Zen Master said: 'One should not speak of the precepts of one's own teacher in front of a hunter.' The Zen Master ascended the Dharma hall and said: 'If we discuss this matter, it is like a person climbing a tree, holding a branch in their mouth, their feet not touching a branch, and their hands not holding a branch. Suddenly, someone below the tree asks: What is the meaning of the Patriarch's coming from the West? Not answering him violates his question; answering him results in losing one's life. What should be done at such a time?' At that time, the senior monk Hutouzhao (虎頭招) came forward from the crowd and said: 'The situation on the tree is not in question. Please, Master, speak of the situation before climbing the tree.' The Zen Master then laughed heartily. The Zen Master asked a monk: 'Where do you come from?' The monk replied: 'From Weishan (溈山).' The Zen Master said: 'What words has the Weishan (溈山) abbot spoken recently?' The monk replied: 'A monk asked: What is the meaning of the Bodhidharma's coming from the West? The abbot raised his whisk.' The Zen Master said: 'How do the brothers there understand it?' The monk replied: 'They discussed it and said: Directly pointing to the mind through form, revealing the principle through things.' The Zen Master said: 'If you understand, then you understand, why be so anxious?' The monk asked in return: 'What is the Master's meaning?' The Zen Master also raised his whisk (Xuansha (玄沙) said: Only Xiangyan's (香嚴) heels have not touched the ground. Yunjuxi (云居錫) said: Where is the place where Xiangyan's (香嚴) heels have not touched the ground?). Xiangyan Zhixian (香嚴智閑) Zen Master has a verse: 'The chick pecks from within, the hen pecks from without; the chick awakens, the shell breaks; chick and hen both disappear; responding to conditions is never wrong. Those of the same path sing in harmony; the wonderful mystery stands alone.' Xiangyan Zhixian (香嚴智閑) Zen Master, whenever instructing students, mostly used straightforward and simple language. He had over two hundred verses, responding to opportunities and not adhering to prosody, which were widely circulated everywhere. He was posthumously named Zen Master Xideng (襲燈禪師). Jingshan Hongyin Chanshi (徑山洪諲禪師) of Hangzhou He was a native of Wuxing (吳興). A monk asked: 'What is it like when breath is extinguished like ashes?'

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何。師曰。猶是時人功干。曰。干后如何。師曰。耕人田不種。曰。畢竟如何。師曰。禾熟不臨場。問。龍門不假風雷勢便透得者如何。師曰。猶是一品二品。曰。此既是階級。向上事如何。師曰。吾不知有汝龍門。問。如霜如雪時如何。師曰。猶是污染。曰。不污染時如何。師曰。不同色。許州全明上座先問石霜。一毫穿眾穴時如何。霜曰。直須萬年去。曰。萬年后如何。霜曰。登科任汝登科。㧞萃任汝㧞萃。后問師曰。一毫穿眾穴時如何。師曰。光靴任汝光靴。結果任汝結果。問。如何是長。師曰。千聖不能量。曰。如何是短。師曰。蟭螟眼裡著不滿。其僧不肯。便去舉似石霜。霜曰。祇為太近實頭。僧卻問霜。如何是長。霜曰。不屈曲。曰。如何是短。霜曰。雙陸盤中不喝彩。佛日長老訪師。師問。伏承長老獨化一方。何以薦游峰頂日。曰。朗月當空掛。冰霜不自寒。師曰。莫是長老家風也無。日曰。峭峙萬重關。于中含寶月。師曰。此猶是文言。作么生是長老家風。日曰。今日賴遇佛日。卻問隱密全真。時人知有道不得。太省無辜。時人知有道得。於此二途。猶是時人升降處。未審和尚親道自道如何道。師曰。我家道處無可道。日曰。如來路上無私曲。便請玄音和一場。師曰。任汝二輪更互照。碧潭云外不相

【現代漢語翻譯】 現代漢語譯本 問：什麼是『何』（指代什麼）？ 師父說：『仍然是世俗人的作為。』 問：『干后如何』（指世俗作為之後呢）？ 師父說：『耕田的人不播種。』 問：『畢竟如何』（最終會怎樣）？ 師父說：『稻穀成熟了也不去收割。』 問：『龍門不借助風雷之勢就能穿透的人，會怎麼樣？』 師父說：『仍然只是一品二品（指等級不高）。』 問：『既然有階級，那麼向上提升的事情又如何呢？』 師父說：『我不知道有你們龍門。』 問：『像霜像雪的時候會怎麼樣？』 師父說：『仍然是污染。』 問：『不污染的時候會怎麼樣？』 師父說：『不同顏色。』 許州全明上座先前問石霜：『一毫穿眾穴時如何』（一根毫毛穿過所有孔穴時會怎麼樣）？ 石霜說：『必須經過萬年。』 問：『萬年后如何？』 石霜說：『考中科舉任你考中，選拔人才任你被選拔。』 後來問師父說：『一毫穿眾穴時如何？』 師父說：『光亮的靴子任你穿，結果任你得到。』 問：『什麼是長？』 師父說：『千聖（指眾多的聖人）也不能衡量。』 問：『什麼是短？』 師父說：『在蟭螟（一種小蟲）的眼裡也放不滿。』 那僧人不肯信服，便去告訴石霜。 石霜說：『只因爲太接近實際。』 僧人反問石霜：『什麼是長？』 石霜說：『不彎曲。』 問：『什麼是短？』 石霜說：『雙陸棋盤中不喝彩。』 佛日長老拜訪師父，師父問：『聽說長老獨自教化一方，用什麼來推薦游峰頂日（指代什麼）？』 （佛日長老）說：『明亮的月亮懸掛在空中，冰霜自身並不覺得寒冷。』 師父說：『莫非這就是長老的家風？』 （佛日長老）說：『高聳萬重關，其中包含寶月。』 師父說：『這仍然是文字上的表達，什麼是長老的家風？』 （佛日長老）說：『今天幸虧遇到了佛日。』 反過來問隱密全真：『世人知道有道卻說不出來，太省略了反而無辜；世人知道有道並且說得出來，在這兩條路上，仍然是世人升降的地方。不知道和尚您親自證悟的道，會怎麼說？』 師父說：『我家所說的道，無可言說。』 （佛日長老）說：『如來的道路上沒有私心邪曲，請您用玄妙的聲音唱和一曲。』 師父說：『任憑你們兩個輪子交替照耀，碧綠的深潭在云外不顯現。』

【English Translation】 English version Question: What is 'He' (what does it refer to)? The master said: 'It is still the work of worldly people.' Question: 'What about after the work?' (What happens after worldly actions?) The master said: 'The farmer does not sow the field.' Question: 'What ultimately happens?' (What will be the final outcome?) The master said: 'When the rice is ripe, he does not go to harvest it.' Question: 'What about someone who can penetrate the Dragon Gate without relying on the power of wind and thunder?' The master said: 'They are still only of the first or second rank (referring to low levels).' Question: 'Since there are ranks, what about the matter of ascending upwards?' The master said: 'I do not know of your Dragon Gate.' Question: 'What happens when it is like frost and snow?' The master said: 'It is still defilement.' Question: 'What happens when there is no defilement?' The master said: 'It is a different color.' Zen Master Quanming of Xu Prefecture previously asked Shishuang: 'What happens when a single hair penetrates all holes?' Shishuang said: 'It must take ten thousand years.' Question: 'What happens after ten thousand years?' Shishuang said: 'Passing the imperial examination is up to you, being selected as talent is up to you.' Later, he asked the master: 'What happens when a single hair penetrates all holes?' The master said: 'Shiny boots are up to you to wear, results are up to you to achieve.' Question: 'What is long?' The master said: 'A thousand sages (referring to many sages) cannot measure it.' Question: 'What is short?' The master said: 'It cannot even fill the eye of a gnat (a small insect).' The monk was not convinced and went to tell Shishuang. Shishuang said: 'It is only because it is too close to reality.' The monk asked Shishuang in return: 'What is long?' Shishuang said: 'Not bent.' Question: 'What is short?' Shishuang said: 'No cheering in the game of Shuanglu (a board game).' Elder Furi visited the master, and the master asked: 'I heard that the elder is independently teaching in one area. What do you use to recommend the peak day of the tour (referring to what)?' (Elder Furi) said: 'The bright moon hangs in the sky, and the ice and frost do not feel cold on their own.' The master said: 'Could this be the elder's family style?' (Elder Furi) said: 'Towering ten thousand passes, containing a precious moon within.' The master said: 'This is still a literary expression. What is the elder's family style?' (Elder Furi) said: 'Today, I am fortunate to meet Furi.' In turn, he asked Yinmi Quanzhen: 'Worldly people know there is the Dao but cannot express it, being too brief is innocent; worldly people know there is the Dao and can express it. On these two paths, it is still the place where worldly people rise and fall. I wonder how the venerable monk would personally speak of the Dao that you have realized?' The master said: 'The Dao that my family speaks of cannot be spoken.' (Elder Furi) said: 'There is no selfishness or crookedness on the path of the Tathagata. Please harmonize with a profound sound.' The master said: 'Let your two wheels shine alternately, the green pool does not appear outside the clouds.'

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關。日曰。為報白頭無限客。此回年少莫歸鄉。師曰。老少同輪無向背。我家玄路勿參差。日曰。一言定天下。四句為誰宣。師曰。汝言有三四。我道其中一也無。師因有偈曰。東西不相顧。南北與誰留。汝言有三四。我道一也無。光化四年九月二十八日。白眾而化。

滁州定山神英禪師

因椑樹省和尚行腳時參問。不落數量。請師道。師提起數珠曰。是落不落。樹曰。圓珠三竅。時人知有。請師圓前話。師便打。樹拂袖便出。師曰。三十年後槌胸大哭去在。樹住后示眾曰。老僧三十年前至定山。被他熱謾一上。不同小小。師見首座洗衣。遂問。作甚麼。座提起衣示之。師曰。洗底是甚衣。座曰。關中使鐵錢。師喚維那。移下座掛搭著。

襄州延慶山法端禪師

僧問。蚯蚓斬為兩段。兩頭俱動。佛性在阿那頭。師展兩手(洞山別云。問底在阿那頭)。師滅后。謚紹真禪師。

益州應天和尚

僧問。人人盡有佛性。如何是和尚佛性。師曰。汝喚甚麼作佛性。曰。恁么則和尚無佛性也。師乃叫。快活。快活。

福州九峰慈慧禪師

初在溈山。山上堂曰。汝等諸人。祇得大機。不得大用。師便抽身出去。溈召之。師更不回顧。溈曰。此子堪為法器。一日辭溈山。曰。某甲

【現代漢語翻譯】 關（關，指僧人）。日曰（日曰，指僧人）。為報白頭無限客，此回年少莫歸鄉。師曰（師曰，指禪師）。老少同輪無向背，我家玄路勿參差。日曰（日曰，指僧人）。一言定天下，四句為誰宣。師曰（師曰，指禪師）。汝言有三四，我道其中一也無。師因有偈曰（師因有偈曰，指禪師因此作偈說）：東西不相顧，南北與誰留。汝言有三四，我道一也無。光化四年九月二十八日，白眾而化。

滁州定山神英禪師（滁州定山神英禪師，指禪師的法號）

因椑樹省和尚（椑樹省和尚，指僧人）行腳時參問。不落數量。請師道。師提起數珠曰（師提起數珠曰，指禪師拿起念珠說）。是落不落。樹曰（樹曰，指椑樹省和尚說）。圓珠三竅，時人知有。請師圓前話。師便打。樹拂袖便出。師曰（師曰，指禪師說）。三十年後槌胸大哭去在。樹住后示眾曰（樹住后示眾曰，指椑樹省和尚住持后對大眾說）。老僧三十年前至定山，被他熱謾一上，不同小小。師見首座洗衣。遂問。作甚麼。座提起衣示之。師曰（師曰，指禪師說）。洗底是甚衣。座曰（座曰，指首座說）。關中使鐵錢。師喚維那。移下座掛搭著。

襄州延慶山法端禪師（襄州延慶山法端禪師，指禪師的法號）

僧問。蚯蚓斬為兩段，兩頭俱動。佛性在阿那頭。師展兩手（師展兩手，指禪師張開雙手）（洞山別云（洞山別云，指洞山禪師的另一種說法）。問底在阿那頭）。師滅后，謚紹真禪師（謚紹真禪師，指禪師圓寂后的謚號）。

益州應天和尚（益州應天和尚，指和尚的法號）

僧問。人人盡有佛性，如何是和尚佛性。師曰（師曰，指和尚說）。汝喚甚麼作佛性。曰。恁么則和尚無佛性也。師乃叫。快活，快活。

福州九峰慈慧禪師（福州九峰慈慧禪師，指禪師的法號）

初在溈山（溈山，指溈山）。山上堂曰（山上堂曰，指溈山禪師上堂說法時說）。汝等諸人，祇得大機，不得大用。師便抽身出去。溈召之。師更不回顧。溈曰（溈曰，指溈山禪師說）。此子堪為法器。一日辭溈山（溈山，指溈山）。曰（曰，指慈慧禪師說）。某甲

【English Translation】 A monk named Guan. Another monk named Ri Yue said, 'To report to the countless white-haired travelers, this time, young men should not return home.' The master (referring to the Chan master) said, 'Old and young turn on the same wheel without facing away; the mysterious path of my home should not have discrepancies.' Ri Yue (referring to the monk) said, 'One word settles the world; for whom are the four lines proclaimed?' The master (referring to the Chan master) said, 'You speak of three or four; I say, is there even one among them?' The master then composed a verse, saying, 'East and west do not look after each other; north and south, with whom do they remain? You speak of three or four; I say, there is not even one.' On the twenty-eighth day of the ninth month of the fourth year of Guanghua, he passed away in front of the assembly.

Chan Master Shenying of Dingshan in Chuzhou (referring to the Chan master's Dharma name)

Because the monk Beishu Xing asked during his pilgrimage, 'Not falling into numbers, please, Master, speak.' The master raised his prayer beads and said, 'Is it falling or not falling?' Xing said, 'The round beads have three holes; people nowadays know they exist. Please, Master, complete the previous words.' The master then struck him. Xing flicked his sleeves and left. The master said, 'Thirty years later, he will be beating his chest and crying loudly.' After Xing took residence, he addressed the assembly, saying, 'This old monk came to Dingshan thirty years ago and was scolded hotly by him once; it was no small matter.' The master saw the head monk washing clothes and asked, 'What are you doing?' The head monk raised the clothes to show him. The master (referring to the Chan master) said, 'What kind of clothes are you washing?' The head monk said, 'In Guanzhong, they use iron coins.' The master called the director and had him move the seat down and hang it up.

Chan Master Fadian of Yanqing Mountain in Xiangzhou (referring to the Chan master's Dharma name)

A monk asked, 'When an earthworm is cut into two segments, both ends move. Where is the Buddha-nature in which end?' The master spread out both hands (Dongshan said differently, 'Where is the question at which end?'). After the master passed away, he was posthumously named Chan Master Shaozhen (referring to the posthumous title of the Chan master).

Monk Yingtian of Yizhou (referring to the monk's Dharma name)

A monk asked, 'Everyone has Buddha-nature. What is the abbot's Buddha-nature?' The master (referring to the abbot) said, 'What do you call Buddha-nature?' The monk said, 'In that case, the abbot has no Buddha-nature.' The master then shouted, 'Happy, happy!'

Chan Master Cihui of Jiufeng in Fuzhou (referring to the Chan master's Dharma name)

Initially, he was at Weishan (referring to Weishan). The master on the mountain said in the hall, 'You all only obtain great potential but not great function.' The master then withdrew and left. Weishan called him back. The master did not look back. Weishan (referring to Weishan Chan master) said, 'This child is worthy of being a Dharma vessel.' One day, he bid farewell to Weishan (referring to Weishan) and said, 'I'

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辭違和尚。千里之外不離左右。溈動容曰。善為。

京兆府米和尚(亦謂七師)

參學后。歸受業寺。有老宿問。月中斷井索。時人喚作蛇。未審七師見佛喚作甚麼。師曰。若有佛見。即同眾生(法眼別云。此是甚麼時節問。法燈別云。喚底不是)。老宿曰。千年桃核。師令僧去問仰山曰。今時還假悟也無。仰曰。悟即不無。爭奈落在第二頭。師深肯之。又令僧問洞山曰。那個究竟作么生。洞曰。卻須問他始得。師亦肯之。僧問。自古上賢。還達真正理也無。師曰。達。曰。祇如真正理作么生達。師曰。當時霍光賣假銀城與單于。契書是甚麼人做。曰。某甲直得杜口無言。師曰。平地教人作保。問。如何是衲衣下事。師曰。醜陋任君嫌。不掛雲霞色。

晉州霍山和尚

因仰山一僧到。自稱集云峰下四藤條天下大禪佛參。師乃喚維那。打鐘著。大禪佛驟步而去。

元康和尚

因訪石樓。樓才見便收足坐。師曰。得恁么威儀周足。樓曰。汝適來見個甚麼。師曰。無端被人領過。樓曰。須是與么始為真見。師曰。苦哉。賺殺幾人來。樓便起身。師曰。見則見矣。動則不動。樓曰。盡力道不出定也。師拊掌三下。後有僧舉似南泉。泉曰。天下人斷這個漢是非不得。若斷得。與他同參。

【現代漢語翻譯】 現代漢語譯本 辭違和尚：雖然身在千里之外，但心不離左右。溈山靈祐禪師（溈山：地名，靈祐禪師：人名）聽後感動地說：『很好，做得很好。』

京兆府米和尚（也被稱為七師）： 參學之後，回到自己出家的寺廟。寺里有位老修行問他：『月亮被井繩截斷，世人說是蛇。不知七師您見到佛會說什麼？』米和尚說：『若有佛的見解，那就和眾生一樣了。』（法眼文益禪師（法眼：人名，文益禪師：人名）另有說法：『這是什麼時節問的話？』法燈禪師（法燈：人名）另有說法：『說的那個人不對。』）老修行說：『這是千年的桃核。』米和尚讓僧人去問仰山慧寂禪師（仰山：地名，慧寂禪師：人名）說：『現在還用得著開悟嗎？』仰山說：『開悟不是沒有，只是落在第二義。』米和尚深以為然。又讓僧人去問洞山良價禪師（洞山：地名，良價禪師：人名）說：『那個究竟是怎麼回事？』洞山說：『還得問他才行。』米和尚也認可了。有僧人問：『自古以來的賢人，都通達真正的道理嗎？』米和尚說：『通達。』僧人說：『既然通達，那真正的道理是怎麼通達的？』米和尚說：『當時霍光（霍光：人名）賣假銀城給單于（單于：古代匈奴的首領），契約是誰寫的？』僧人說：『我實在無話可說。』米和尚說：『平地上教人做擔保。』問：『什麼是衲衣（衲衣：僧人的衣服）下的事？』米和尚說：『醜陋任你嫌棄，不沾染雲霞的色彩。』

晉州霍山和尚： 因為仰山慧寂禪師的一個僧人來到，自稱是集云峰（集云峰：地名）下的四藤條天下大禪佛來參學。霍山和尚於是叫維那（維那：寺院中的職務）敲鐘。那位大禪佛立刻走了。

元康和尚： 因為拜訪石樓和尚（石樓：人名）。石樓和尚剛一見到元康和尚，就收起雙腳坐好。元康和尚說：『得到如此威儀周全。』石樓和尚說：『你剛才看到了什麼？』元康和尚說：『無緣無故被人領過去了。』石樓和尚說：『必須這樣才是真正的見地。』元康和尚說：『苦啊，騙死了多少人。』石樓和尚便起身。元康和尚說：『見是見到了，動則不動。』石樓和尚說：『盡力也說不出定啊。』元康和尚拍了三下手掌。後來有僧人把這件事告訴南泉普愿禪師（南泉：地名，普愿禪師：人名）。南泉說：『天下人判斷不了這個人的對錯。如果能判斷得了，就和他一起參學。』

【English Translation】 English version Monk Ciwei: Though thousands of miles away, (my heart) does not leave your side. Weishan Lingyou (Weishan: place name, Lingyou: person name) was moved and said, 'Well done, very well done.'

Monk Mi of Jingzhao Prefecture (also known as Seven Teacher): After studying elsewhere, he returned to the temple where he had been ordained. An elder monk asked him, 'The moon is cut off by the well rope, and people call it a snake. I wonder what Seven Teacher would call the Buddha if he saw him?' Monk Mi said, 'If there is a view of the Buddha, then it is the same as sentient beings.' (Fayan Wenyi (Fayan: person name, Wenyi: person name) said differently, 'What time is it to ask this question?' Fayan Deng (Fayan: person name) said differently, 'The one who calls it is not right.') The elder monk said, 'This is a thousand-year-old peach pit.' Monk Mi sent a monk to ask Yangshan Huiji (Yangshan: place name, Huiji: person name), 'Is enlightenment still necessary now?' Yangshan said, 'Enlightenment is not absent, but it falls into the secondary meaning.' Monk Mi deeply agreed. He also sent a monk to ask Dongshan Liangjie (Dongshan: place name, Liangjie: person name), 'What is that ultimate thing?' Dongshan said, 'You must ask him to find out.' Monk Mi also agreed. A monk asked, 'Have the sages of ancient times all understood the true principle?' Monk Mi said, 'They have.' The monk said, 'Since they have understood, how is the true principle understood?' Monk Mi said, 'At that time, Huo Guang (Huo Guang: person name) sold a fake silver city to the Xiongnu chieftain (Xiongnu chieftain: leader of the ancient Xiongnu), who wrote the contract?' The monk said, 'I am truly speechless.' Monk Mi said, 'Teaching people to be guarantors on flat ground.' Asked, 'What is the matter under the kasaya (kasaya: monk's robe)?' Monk Mi said, 'Ugly, let you dislike it, not stained with the colors of clouds and mist.'

Monk Huoshan of Jinzhou: Because a monk of Yangshan Huiji came, claiming to be the Four Vines Great Zen Buddha under Jiyun Peak (Jiyun Peak: place name) to study. Monk Huoshan then called the director (director: a position in the temple) to ring the bell. The Great Zen Buddha immediately left.

Monk Yuankang: Because he visited Monk Shilou (Shilou: person name). As soon as Monk Shilou saw Monk Yuankang, he retracted his feet and sat properly. Monk Yuankang said, 'To have such complete dignity.' Monk Shilou said, 'What did you see just now?' Monk Yuankang said, 'For no reason, I was led away.' Monk Shilou said, 'It must be like this to be true insight.' Monk Yuankang said, 'Alas, how many people have been deceived to death.' Monk Shilou then got up. Monk Yuankang said, 'Seeing is seeing, but moving is not moving.' Monk Shilou said, 'I can't say anything about samadhi even if I try my best.' Monk Yuankang clapped his hands three times. Later, a monk told Nanquan Puyuan (Nanquan: place name, Puyuan: person name) about this. Nanquan said, 'People in the world cannot judge this person's right or wrong. If they can judge, they should study with him.'

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蘄州三角山法遇庵主

因荒亂。魁師入山。執刃而問。和尚有甚財寶。師曰。僧家之寶。非君所宜。魁曰。是何寶。師震聲一喝。魁不悟。以刃加之。

襄州王敬初常侍

視事次。米和尚至。公乃舉筆示之。米曰。還判得虛空否。公擲筆入宅。更不復出。米致疑。明日憑鼓山供養主入探其意。米亦隨至。潛在遮蔽間偵伺。供養主才坐。問曰。昨日米和尚有甚麼言句。便不相見。公曰。師子咬人。韓獹逐塊。米聞此語。即省前謬。遽出朗笑曰。我會也。我會也。公曰。會即不無。你試道看。米曰。請常侍舉。公乃豎起一隻箸。米曰。這野狐精。公曰。這漢徹也。問僧。一切眾生還有佛性也無。曰。有。公指壁上畫狗子曰。這個還有也無。僧無對。公自代曰。看咬著汝。

南嶽下五世

仰山寂禪師法嗣

袁州仰山西塔光穆禪師

僧問。如何是正聞。師曰。不從耳入。曰。作么生。師曰。還聞么。問。祖意教意。是同是別。師曰。同別且置。汝道瓶觜里甚麼物出來入去。問。如何是西來意。師曰。汝無佛性。問。如何是頓。師作圓相示之。曰。如何是漸。師以手空中撥三下。

袁州仰山南塔光涌禪師

豫章豐城章氏子。母乳之夕。神光照庭。廄馬皆驚。因以

【現代漢語翻譯】 現代漢語譯本

蘄州三角山法遇庵主（法遇庵的住持）

因為戰亂，匪首進入山中，拿著刀問道：『和尚有什麼財寶？』法遇庵主說：『僧家的寶貝，不是你所適合的。』匪首說：『是什麼寶貝？』法遇庵主大喝一聲。匪首不明白，用刀砍他。

襄州王敬初常侍（官名）

在處理公務時，米和尚來了。王敬初就拿起筆示意。米和尚說：『還能判決虛空嗎？』王敬初扔掉筆回到宅內，不再出來。米和尚感到疑惑，第二天請鼓山供養主去探問他的意思。米和尚也跟著去，躲在屏風後面偵聽。供養主剛坐下，問道：『昨天米和尚說了什麼話，您就不再相見？』王敬初說：『獅子咬人，韓獹（一種狗）追逐土塊。』米和尚聽到這話，立刻明白之前的錯誤，隨即出來大笑著說：『我明白了！我明白了！』王敬初說：『明白不是沒有，你試著說看。』米和尚說：『請常侍先說。』王敬初就豎起一根筷子。米和尚說：『這野狐精！』王敬初說：『這人徹底明白了。』問僧人：『一切眾生還有佛性嗎？』僧人說：『有。』王敬初指著墻上畫的狗說：『這個還有嗎？』僧人無言以對。王敬初自己回答說：『看咬著你。』

南嶽下五世

仰山寂禪師（禪師名號）法嗣

袁州仰山西塔光穆禪師（禪師名號）

僧人問：『如何是正聞？』光穆禪師說：『不從耳朵進入。』僧人說：『怎麼會這樣？』光穆禪師說：『還聽得到嗎？』問：『祖意（祖師的意旨）和教意（佛教的教義），是相同還是不同？』光穆禪師說：『相同和不同暫且放下，你說瓶口裡什麼東西出來進去？』問：『如何是西來意（達摩祖師從西方來的意旨）？』光穆禪師說：『你沒有佛性。』問：『如何是頓（頓悟）？』光穆禪師畫了一個圓相來表示。僧人說：『如何是漸（漸悟）？』光穆禪師用手在空中撥了三下。

袁州仰山南塔光涌禪師（禪師名號）

是豫章豐城章氏的兒子。母親哺乳他的晚上，神光照亮庭院，馬廄里的馬都驚恐起來。因此

【English Translation】 English version

Abbot Fayu of Mount Sanjiao in Qizhou

Due to the chaos of war, a bandit leader entered the mountain and, holding a blade, asked: 'What treasures does the monk have?' The abbot said: 'The treasures of a monastic, are not suitable for you.' The bandit leader said: 'What treasures are they?' The abbot gave a loud shout. The bandit leader did not understand and attacked him with the blade.

Wang Jingchu, Attendant of Xiangzhou

While attending to official duties, Monk Mi arrived. Wang Jingchu then raised his brush to indicate something. Monk Mi said: 'Can you still judge emptiness?' Wang Jingchu threw down his brush and returned to his residence, not coming out again. Monk Mi felt doubtful and, the next day, asked the patron of Gushan Monastery to inquire about his meaning. Monk Mi also followed, hiding behind a screen to eavesdrop. As soon as the patron sat down, he asked: 'What words did Monk Mi say yesterday, that caused you to not meet with him?' Wang Jingchu said: 'The lion bites people, the Han hound chases clods.' Upon hearing these words, Monk Mi immediately understood his previous error and came out laughing loudly, saying: 'I understand! I understand!' Wang Jingchu said: 'Understanding is not absent, try to say it.' Monk Mi said: 'Please, Attendant, speak first.' Wang Jingchu then held up a single chopstick. Monk Mi said: 'This wild fox spirit!' Wang Jingchu said: 'This man is thoroughly enlightened.' He asked a monk: 'Do all sentient beings have Buddha-nature?' The monk said: 'Yes.' Wang Jingchu pointed to a dog painted on the wall and said: 'Does this one have it too?' The monk had no reply. Wang Jingchu answered for him, saying: 'See if it bites you.'

Fifth Generation Below Nanyue

Dharma Heir of Zen Master Ji of Yangshan

Zen Master Guangmu of West Pagoda, Yangshan, Yuanzhou

A monk asked: 'What is right hearing?' The master said: 'It does not enter through the ear.' The monk said: 'How is that?' The master said: 'Can you still hear?' Asked: 'Are the ancestral meaning and the teaching meaning the same or different?' The master said: 'The same and different are put aside for now, what is it that goes in and out of the mouth of the bottle?' Asked: 'What is the meaning of the coming from the West?' The master said: 'You have no Buddha-nature.' Asked: 'What is suddenness?' The master drew a circle to indicate it. The monk said: 'What is gradualness?' The master made three sweeping motions in the air with his hand.

Zen Master Guangyong of South Pagoda, Yangshan, Yuanzhou

Was the son of the Zhang family of Fengcheng, Yuzhang. On the night his mother nursed him, divine light illuminated the courtyard, and the horses in the stable were all startled. Therefore,

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光涌名之。少甚俊敏。依仰山剃度。北遊謁臨濟。復歸侍山。山曰。汝來作甚麼。師曰。禮覲和尚。山曰。還見和尚么。師曰。見。山曰。和尚何似驢。師曰。某甲見和尚亦不似佛。山曰。若不似佛。似個甚麼。師曰。若有所似。與驢何別。山大驚曰。凡聖兩忘。情盡體露。吾以此驗人。二十年無決了者。子保任之。山每指謂人曰。此子肉身佛也。僧問。文殊是七佛之師。文殊還有師否。師曰。遇緣即有。曰。如何是文殊師。師豎起拂子。僧曰。莫祇這便是么。師放下拂子。叉手。問。如何是妙用一句。師曰。水到渠成。問。真佛住在何處。師曰。言下無相。也不在別處。

晉州霍山景通禪師

初參仰山。山閉目坐。師乃翹起右足曰。如是。如是。西天二十八祖亦如是。中華六祖亦如是。和尚亦如是。景通亦如是。仰山起來。打四藤條。師因此自稱。集云峰下四藤條天下大禪師(歸宗下。亦名大禪佛有智通)。住后。有行者問。如何是佛法大意。師乃禮拜。者曰。和尚為甚麼禮俗人。師曰。汝不見道尊重弟子。師問僧。甚麼處來。僧提起坐具。師曰。龍頭蛇尾。問。如何是佛。師便打。僧亦打。師曰。汝打我有道理。我打汝無道理。僧無語。師又打趁出。師化緣將畢。先備薪于郊野。遍辭檀信。食訖至薪

【現代漢語翻譯】 現代漢語譯本 光涌（Guangyong，人名）因此而出名。他從小就非常聰明敏捷，在仰山（Yangshan，地名）剃度出家，之後北上參拜臨濟（Linji，人名）。後來又回到仰山侍奉。仰山問：『你來做什麼？』光涌回答：『來禮拜和尚。』仰山問：『見到和尚了嗎？』光涌回答：『見到了。』仰山問：『和尚像什麼？』光涌回答：『弟子我看和尚也不像佛。』仰山問：『如果不像佛，像什麼？』光涌回答：『如果有所像，那和驢有什麼區別？』仰山非常驚訝地說：『凡聖兩忘，情盡體露，我用這個來檢驗人，二十年都沒有能決斷的。你好好保持。』仰山經常指著光涌對人說：『這個孩子是肉身佛。』有僧人問：『文殊（Wenshu，菩薩名）是七佛之師，文殊還有老師嗎？』光涌回答：『遇緣即有。』僧人問：『如何是文殊師？』光涌豎起拂子。僧人問：『莫非就是這個嗎？』光涌放下拂子，叉手（一種佛教禮儀）。問：『如何是妙用一句？』光涌回答：『水到渠成。』問：『真佛住在何處？』光涌回答：『言下無相，也不在別處。』 晉州霍山景通禪師（Jinzhou Huoshan Jingtong Chanshi，人名） 最初參拜仰山，仰山閉目而坐。景通於是翹起右腳說：『如是，如是。西天二十八祖（Xitian Ershiba Zu，佛教用語）也如是，中華六祖（Zhonghua Liuzu，佛教用語）也如是，和尚也如是，景通也如是。』仰山起來，打了四藤條。景通因此自稱：『集云峰下四藤條天下大禪師（Jiyunfeng Xia Si Tengtiao Tianxia Da Chanshi，稱號）。』（歸宗下（Guizong Xia，佛教宗派），也叫大禪佛有智通（Da Chan Fo You Zhitong，稱號）。）住持寺廟后，有行者問：『如何是佛法大意？』景通於是禮拜。行者說：『和尚為什麼禮拜俗人？』景通說：『你沒聽說過尊重弟子嗎？』景通問僧人：『從哪裡來？』僧人提起坐具。景通說：『龍頭蛇尾。』問：『如何是佛？』景通便打。僧人也打。景通說：『你打我有道理，我打你沒道理。』僧人無話可說。景通又打了他，把他趕了出去。景通化緣將要結束，事先在郊外準備好柴火，遍辭施主信徒，吃完飯後到達柴火處。

【English Translation】 English version Guangyong (Guangyong, a personal name) became famous because of this. He was very clever and quick-witted from a young age. He was tonsured at Yangshan (Yangshan, a place name), and then went north to pay homage to Linji (Linji, a personal name). Later, he returned to serve Yangshan. Yangshan asked, 'What are you here for?' Guangyong replied, 'To pay respects to the Abbot.' Yangshan asked, 'Have you seen the Abbot?' Guangyong replied, 'I have.' Yangshan asked, 'What does the Abbot look like?' Guangyong replied, 'In my opinion, the Abbot does not resemble a Buddha.' Yangshan asked, 'If not like a Buddha, what does he resemble?' Guangyong replied, 'If there is any resemblance, how is he different from a donkey?' Yangshan was very surprised and said, 'Forgetting both the mundane and the sacred, exhausting emotions and revealing the essence, I use this to test people, and for twenty years no one has been able to make a decisive judgment. You must maintain this well.' Yangshan often pointed to Guangyong and said to people, 'This child is a living Buddha.' A monk asked, 'Manjusri (Wenshu, the name of a Bodhisattva) is the teacher of the Seven Buddhas, does Manjusri have a teacher?' Guangyong replied, 'He has one when the conditions are met.' The monk asked, 'What is Manjusri's teacher?' Guangyong raised his whisk. The monk asked, 'Is it just this?' Guangyong put down his whisk and put his hands together (a Buddhist etiquette). Asked, 'What is the phrase of wonderful function?' Guangyong replied, 'When the water comes, the channel is formed.' Asked, 'Where does the true Buddha reside?' Guangyong replied, 'Without form under words, and not elsewhere.' Zen Master Jingtong of Huoshan Mountain in Jinzhou (Jinzhou Huoshan Jingtong Chanshi, a personal name) Initially, he visited Yangshan, who was sitting with his eyes closed. Jingtong then raised his right foot and said, 'Thus, thus. The Twenty-eight Patriarchs of the Western Heaven (Xitian Ershiba Zu, Buddhist term) are also thus, the Sixth Patriarch of China (Zhonghua Liuzu, Buddhist term) is also thus, the Abbot is also thus, and Jingtong is also thus.' Yangshan got up and struck him four times with a rattan stick. Jingtong therefore called himself: 'The Great Zen Master of the Four Rattan Sticks under Jiyun Peak (Jiyunfeng Xia Si Tengtiao Tianxia Da Chanshi, a title).' (Under Guizong (Guizong Xia, a Buddhist sect), also called Great Zen Buddha You Zhitong (Da Chan Fo You Zhitong, a title).) After residing in the temple, a practitioner asked, 'What is the great meaning of the Buddha-dharma?' Jingtong then bowed. The practitioner said, 'Why does the Abbot bow to a layman?' Jingtong said, 'Haven't you heard of respecting disciples?' Jingtong asked a monk, 'Where do you come from?' The monk raised his sitting cloth. Jingtong said, 'A dragon's head and a snake's tail.' Asked, 'What is Buddha?' Jingtong then struck him. The monk also struck him. Jingtong said, 'You have reason to strike me, but I have no reason to strike you.' The monk was speechless. Jingtong struck him again and drove him out. Jingtong's alms-seeking was about to end, and he prepared firewood in the suburbs in advance, bid farewell to the benefactors and believers, and arrived at the firewood after eating.

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所。謂弟子曰。日午當來報。至日午。師自執炬登積薪上。以笠置頂后。作圓光相。手執拄杖。作降魔杵勢。立終於紅焰中。

杭州無著文喜禪師

嘉禾語溪人也。姓朱氏。七歲。依本邑常樂寺(今崇福也)。國清出家剃染。后習律聽教。屬會昌澄汰。反服韜晦。大中初。例重懺度于鹽官齊峰寺。后謁大慈山性空禪師。空曰。子何不遍參乎。師直往五臺山華嚴寺。至金剛窟禮謁。遇一老翁牽牛而行。邀師入寺。翁呼均提。有童子應聲出迎。翁縱牛。引師升堂。堂宇皆耀金色。翁踞床指繡墩命坐。翁曰。近自何來。師曰。南方。翁曰。南方佛法如何住持。師曰。末法比丘。少奉戒律。翁曰。多少眾。師曰。或三百。或五百。師卻問。此間佛法如何住持。翁曰。龍蛇混雜。凡聖同居。師曰。多少眾。翁曰。前三三。后三三。翁呼童子致茶。並進酥酪。師納其味。心意豁然。翁拈起玻璃盞。問曰。南方還有這個否。師曰。無。翁曰。尋常將甚麼喫茶。師無對。師睹日色稍晚。遂問翁。擬投一宿得否。翁曰。汝有執心在。不得宿。師曰。某甲無執心。翁曰。汝曾受戒否。師曰。受戒久矣。翁曰。汝若無執心。何用受戒。師辭退。翁令童子相送。師問童子。前三三。后三三。是多少。童召。大德。師應諾。童曰。是

【現代漢語翻譯】 現代漢語譯本： （某人）對他的弟子說：『中午的時候來報告。』到了中午，（這位禪）師親自拿著火把登上堆積的柴薪上，把斗笠放在頭頂後面，做出圓光相，手持拄杖，做出降魔杵的姿勢，在紅色的火焰中站立而終。

杭州無著文喜禪師

是嘉禾語溪人，姓朱。七歲時，在本邑常樂寺（現在的崇福寺）國清出家剃度。後來學習戒律，聽聞教義。正趕上會昌年間的沙汰僧侶，於是隱姓埋名。大中初年，按照慣例在鹽官齊峰寺重新懺悔受戒。之後拜訪大慈山性空禪師。性空禪師說：『你為什麼不去各處參學呢？』（文喜）禪師直接前往五臺山華嚴寺，到金剛窟禮拜。遇到一位老翁牽著牛走來，邀請禪師進入寺廟。老翁呼喚『均提』，有個童子應聲出來迎接。老翁放開牛，引導禪師登上佛堂。佛堂的房屋都閃耀著金色。老翁坐在床上，指著繡墩讓禪師坐下。老翁問：『你最近從哪裡來？』禪師說：『南方。』老翁說：『南方佛法如何住持？』禪師說：『末法時期的比丘，很少奉行戒律。』老翁問：『有多少僧眾？』禪師說：『或者三百，或者五百。』禪師反過來問：『這裡佛法如何住持？』老翁說：『龍蛇混雜，凡人聖人同住。』禪師問：『有多少僧眾？』老翁說：『前三三，后三三。』老翁呼喚童子端上茶，並獻上酥酪。禪師品嚐其中的滋味，心意豁然開朗。老翁拿起玻璃杯，問道：『南方還有這個嗎？』禪師說：『沒有。』老翁說：『平時用什麼喝茶？』禪師無言以對。禪師看到太陽快要落山，於是問老翁：『想在這裡借宿一晚可以嗎？』老翁說：『你還有執著心在，不能留宿。』禪師說：『我沒有執著心。』老翁說：『你曾經受過戒嗎？』禪師說：『受戒很久了。』老翁說：『你如果真的沒有執著心，為什麼要受戒？』禪師告辭離開。老翁讓童子送他。禪師問童子：『前三三，后三三，是多少？』童子叫道：『大德。』禪師應諾。童子說：『是。』

【English Translation】 English version: The so-called disciple said, 'Report back at noon.' When noon arrived, the master himself held a torch and ascended the pile of firewood. He placed a bamboo hat on the back of his head, creating the appearance of a halo. Holding a staff in his hand, he assumed the posture of subduing demons. He stood and passed away in the red flames.

Zen Master Wuzhu Wenxi of Hangzhou

He was a native of Yuxi in Jiahe, with the surname Zhu. At the age of seven, he left home at Chang Le Temple (now Chongfu Temple) in his hometown and had his head shaved. Later, he studied the Vinaya and listened to the teachings. During the persecution of Buddhism in the Huichang era, he concealed himself. In the early years of the Dazhong era, he was re-ordained at Qifeng Temple in Yanguan. Later, he visited Zen Master Xingkong of Mount Daci. Xingkong said, 'Why don't you travel and study everywhere?' The master went directly to Huayan Temple on Mount Wutai and paid homage at the Vajra Cave. He encountered an old man leading an ox and invited the master into the temple. The old man called out 'Junti,' and a boy responded and came out to greet them. The old man released the ox and led the master up to the hall. The buildings of the hall all shone with golden light. The old man sat on the bed and pointed to a embroidered stool, telling him to sit. The old man asked, 'Where have you come from recently?' The master said, 'The South.' The old man said, 'How is the Buddhadharma maintained in the South?' The master said, 'In the Dharma-ending age, monks rarely observe the precepts.' The old man asked, 'How many monks are there?' The master said, 'Perhaps three hundred, perhaps five hundred.' The master asked in return, 'How is the Buddhadharma maintained here?' The old man said, 'Dragons and snakes are mixed together; ordinary people and sages live together.' The master asked, 'How many monks are there?' The old man said, 'Before three three, after three three.' The old man called the boy to bring tea and offered ghee. The master tasted it, and his mind became clear. The old man picked up a glass cup and asked, 'Is there this in the South?' The master said, 'No.' The old man said, 'What do you usually use to drink tea?' The master had no answer. The master saw that the sun was getting late, so he asked the old man, 'Is it possible to stay for a night?' The old man said, 'You have attachments, so you cannot stay.' The master said, 'I have no attachments.' The old man said, 'Have you ever received the precepts?' The master said, 'I have received the precepts for a long time.' The old man said, 'If you really have no attachments, why did you receive the precepts?' The master took his leave. The old man asked the boy to see him off. The master asked the boy, 'What is before three three, after three three?' The boy called out, 'Great Virtue.' The master responded. The boy said, 'It is.'

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多少。師復問曰。此為何處。童曰。此金剛窟般若寺也。師悽然。悟彼翁者即文殊也。不可再見。即稽首童子。愿乞一言為別。童說偈曰。面上無嗔供養具。口裡無嗔吐妙香。心裡無嗔是珍寶。無垢無染是真常。言訖。均提與寺俱隱。但見五色雲中。文殊乘金毛師子往來。忽有白雲自東方來。覆之不見。時有滄州菩提寺僧修政等至。尚聞山石震吼之聲。師因駐錫五臺。咸通三年至洪州觀音參仰山。頓了心契。令充典座。文殊嘗現於粥鑊上。師以攪粥篦便打。曰。文殊自文殊。文喜自文喜。殊乃說偈曰。苦瓠連根苦。甜瓜徹蒂甜。修行三大劫。卻被老僧嫌。一日。有異僧來求齋食。師減己分饋之。仰山預知。問曰。適來果位人至。汝給食否。師曰。輟己回施。仰曰。汝大利益。后旋浙住龍泉寺。僧問。如何是涅槃相。師曰。香菸盡處驗。問。如何是佛法大意。師曰。喚院主來。這師僧患顛。問。如何是自己。師默然。僧罔措。再問。師曰。青天矇昧。不向月邊飛。錢王奏賜紫衣。署無著禪師。將順寂。于子夜告眾曰。三界心盡。即是涅槃。言訖。跏趺而終。白光照室。竹樹同色。塔于靈隱山之西塢。天福二年宣城帥田頵應杭將許思叛渙。縱兵大掠。發師塔。睹肉身不壞。爪發俱長。武肅錢王異之。遣裨將邵志重加封瘞。

【現代漢語翻譯】 現代漢語譯本 多少？禪師又問：『這裡是什麼地方？』童子說：『這裡是金剛窟般若寺。』禪師悽然醒悟，那老翁就是文殊（Manjusri，智慧的象徵）菩薩啊，不可再見了。於是向童子叩頭，希望求取一句法語作為告別。童子說了偈語：『面上無嗔供養具，口裡無嗔吐妙香，心裡無嗔是珍寶，無垢無染是真常。』說完，均提（Junti，人名）和寺廟一同隱去，只見五色雲彩中，文殊菩薩乘著金毛獅子往來。忽然有白雲從東方飄來，遮蓋住了一切，什麼也看不見了。當時有滄州菩提寺的僧人修政等人來到這裡，還能聽到山石震動的聲音。禪師因此駐錫五臺山。咸通三年，到洪州觀音寺參訪仰山（Yangshan，地名）禪師，頓時領悟了心性之契合，被安排擔任典座（負責僧眾飲食的職務）。文殊菩薩曾經顯現在煮粥的鍋上，禪師用攪粥的木棒便打，說：『文殊自是文殊，文喜自是文喜。』文殊菩薩於是說了偈語：『苦瓠連根苦，甜瓜徹蒂甜。修行三大劫，卻被老僧嫌。』有一天，有奇異的僧人來求齋飯，禪師減少了自己的那份分給他。仰山禪師預先知道，問道：『剛才有果位的人來，你給他食物了嗎？』禪師說：『減少了自己的那份回施給他了。』仰山禪師說：『你獲得了大利益。』後來禪師回到浙江，住在龍泉寺。有僧人問：『什麼是涅槃（Nirvana，佛教術語，指解脫）的景象？』禪師說：『香菸燃盡的地方就是。』問：『什麼是佛法的大意？』禪師說：『叫院主來。』這僧人得了癲病。問：『什麼是自己？』禪師沉默不語。僧人不知所措，再次問。禪師說：『青天矇昧，不向月邊飛。』錢王（King Qian，人名)上奏朝廷，賜予禪師紫衣，署名無著禪師。將要圓寂時，在子夜告訴眾人說：『三界（Three Realms，佛教術語）心盡，就是涅槃。』說完，結跏趺坐而終，白光照亮了整個房間，竹子和樹木都變成了同樣的顏色。塔建在靈隱山（Lingyin Mountain，地名）的西塢。天福二年，宣城帥田頵（Tian Yun，人名）響應杭州將領許思（Xu Si，人名）的叛亂，放縱士兵大肆搶掠，打開了禪師的塔，看到肉身沒有腐壞，指甲和頭髮都長長了。武肅錢王（King Wusu Qian，人名）對此感到驚異，派遣裨將邵志（Shao Zhi，人名）重新加以封葬。

【English Translation】 English version How much?' The master further asked, 'What is this place?' The boy said, 'This is Vajra Cave Prajna Temple.' The master sadly realized that the old man was Manjusri (Manjusri, symbol of wisdom), and he could not see him again. So he bowed to the boy, hoping to ask for a word as a farewell. The boy said in a verse: 'A face without anger is an offering, a mouth without anger emits fragrant scents, a heart without anger is a treasure, without defilement and stain is true constancy.' After saying this, Junti (Junti, a name) and the temple disappeared together, only to see Manjusri Bodhisattva riding a golden-haired lion back and forth in the five-colored clouds. Suddenly, white clouds came from the east, covering everything and nothing could be seen. At that time, monks such as Xiuzheng from Bodhi Temple in Cangzhou came here and could still hear the sound of mountain rocks shaking. The master therefore stayed at Mount Wutai. In the third year of Xiantong, he visited Yangshan (Yangshan, a place name) Zen Master at Guanyin Temple in Hongzhou, and suddenly realized the harmony of mind and was arranged to be the Dianzuo (the position in charge of the monks' diet). Manjusri Bodhisattva once appeared on the porridge pot, and the master beat him with a porridge stirring stick, saying, 'Manjusri is Manjusri, and Wenxi is Wenxi.' Manjusri Bodhisattva then said in a verse: 'Bitter gourd is bitter from the root, sweet melon is sweet to the core. Practicing for three great kalpas, but disliked by the old monk.' One day, a strange monk came to ask for齋 (zhai) food, and the master reduced his share to give to him. Zen Master Yangshan knew in advance and asked, 'Did someone of fruition come just now, and did you give him food?' The master said, 'I reduced my share and gave it back to him.' Zen Master Yangshan said, 'You have gained great benefit.' Later, the master returned to Zhejiang and lived in Longquan Temple. A monk asked, 'What is the appearance of Nirvana (Nirvana, Buddhist term, referring to liberation)?' The master said, 'The place where the incense smoke ends is it.' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Call the abbot.' This monk suffered from epilepsy. Asked, 'What is oneself?' The master was silent. The monk was at a loss and asked again. The master said, 'The blue sky is ignorant, and does not fly towards the moon.' King Qian (King Qian, a name)奏 (zou) to the court and bestowed a purple robe on the Zen master, named Zen Master Wuzhu. When he was about to pass away, he told everyone at midnight: 'The mind of the Three Realms (Three Realms, Buddhist term) is exhausted, which is Nirvana.' After saying this, he sat in the lotus position and passed away, and white light illuminated the entire room, and the bamboo and trees turned the same color. The pagoda was built in Xiwu of Lingyin Mountain (Lingyin Mountain, a place name). In the second year of Tianfu, Tian Yun (Tian Yun, a name), the commander of Xuancheng, responded to the rebellion of Xu Si (Xu Si, a name), the general of Hangzhou, and let the soldiers plunder wantonly, opened the master's pagoda, and saw that the flesh was not corrupt, and the nails and hair had grown. King Wusu Qian (King Wusu Qian, a name) was surprised by this and sent General Shao Zhi (Shao Zhi, a name) to re-seal the burial.

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至皇朝嘉定庚辰。遷於凈慈山智覺壽禪師塔左。

新羅國五觀山順支了悟禪師

僧問。如何是西來意。師豎拂子。僧曰。莫這個便是。師放下拂子。問。以字不成。八字不是。是甚麼字。師作圓相示之。有僧于師前作五花圓相。師畫破作一圓相。

袁州仰山東塔和尚

僧問。如何是君王劍。師曰。落䌫不採功。曰。用者如何。師曰。不落人手。問。法王與君王相見時如何。師曰。兩掌無私。曰。見后如何。師曰。中間絕像。

香嚴閑禪師法嗣

吉州止觀和尚

僧問。如何是毗盧師。師攔胸與一拓。問。如何是頓。師曰。非梁陳。

壽州紹宗禪師

僧問。如何是西來意。師曰。好事不出門。惡事行千里。有官人謂師曰。見說江西不立宗。師曰。遇緣即立。曰。遇緣立個甚麼。師曰。江西不立宗。

益州南禪無染禪師

僧問。無句之句。師還答也無。師曰。從來祇明恁么事。曰。畢竟如何。師曰。且問看。

益州長平山和尚

僧問。視瞬不及處如何。師曰。我眨眼也沒工夫。問。如何是祖師意。師曰。西天來。唐土去。

益州崇福演教禪師

僧問。如何是寬廓之言。師曰。無口得道。問。如何是西來意。師曰。今日明日。

【現代漢語翻譯】 現代漢語譯本：至皇朝嘉定庚辰（南宋嘉定十三年，公元1220年），（智覺壽禪師的舍利）遷於凈慈山智覺壽禪師塔左。

新羅國五觀山順支了悟禪師

僧問：『如何是西來意？』（什麼是達摩祖師從西方帶來的禪宗真意？）師豎拂子。僧曰：『莫這個便是？』（莫非就是這個嗎？）師放下拂子。問：『以字不成，八字不是，是什麼字？』師作圓相示之。（禪師畫了一個圓圈來表示）。有僧于師前作五花圓相，師畫破作一圓相。

袁州仰山東塔和尚

僧問：『如何是君王劍？』（什麼是君王所用的劍？比喻至高無上的權力或智慧）師曰：『落䌫不採功。』（即使斬斷纜繩也不追求功勞）曰：『用者如何？』（使用者應該怎樣？）師曰：『不落人手。』（不落入他人之手）問：『法王與君王相見時如何？』（佛法之王與世俗之王相見時會怎樣？）師曰：『兩掌無私。』（雙方都公正無私）曰：『見后如何？』（相見之後又如何？）師曰：『中間絕像。』（泯滅一切表象）。

香嚴閑禪師法嗣

吉州止觀和尚

僧問：『如何是毗盧師？』（什麼是毗盧遮那佛？，代表佛的法身）師攔胸與一拓。（禪師用手推開僧人的胸口）問：『如何是頓？』（什麼是頓悟？）師曰：『非梁陳。』（不是梁朝和陳朝的頓悟，意指不是世俗的頓悟）。

壽州紹宗禪師

僧問：『如何是西來意？』（什麼是達摩祖師從西方帶來的禪宗真意？）師曰：『好事不出門，惡事行千里。』（好事不出門，壞事傳千里）有官人謂師曰：『見說江西不立宗。』（聽說江西禪宗不立文字）師曰：『遇緣即立。』（遇到機緣就立宗）曰：『遇緣立個甚麼？』（遇到機緣立個什麼宗？）師曰：『江西不立宗。』（江西禪宗不立宗）。

益州南禪無染禪師

僧問：『無句之句，師還答也無？』（沒有言語的言語，禪師您還回答嗎？）師曰：『從來祇明恁么事。』（我一直都明白這樣的事情）曰：『畢竟如何？』（究竟如何？）師曰：『且問看。』（你且問問看）。

益州長平山和尚

僧問：『視瞬不及處如何？』（眼睛看不到的地方是什麼？）師曰：『我眨眼也沒工夫。』（我眨眼都沒有空閑）問：『如何是祖師意？』（什麼是祖師的禪意？）師曰：『西天來，唐土去。』（從西天來，到唐土去）。

益州崇福演教禪師

僧問：『如何是寬廓之言？』（什麼是寬廣空闊的言語？）師曰：『無口得道。』（不用口也能得道）問：『如何是西來意？』（什麼是達摩祖師從西方帶來的禪宗真意？）師曰：『今日明日。』（就是今天明天）。

【English Translation】 English version: In the Gengchen year of the Jiading era of the Imperial Dynasty (1220 AD), (the relics of Zen Master Zhijue Shou) were moved to the left of the pagoda of Zen Master Zhijue Shou on Mount Jingci.

Zen Master Shunzhi Liaowu of Mount Wuguan in the Silla Kingdom

A monk asked, 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of Zen Buddhism brought by Bodhidharma from the West?) The Master raised his whisk. The monk said, 'Is it this?' The Master put down his whisk. He asked, 'It's like the character '以' (yǐ, 'with', 'by means of') but not complete, and like the character '八' (bā, 'eight') but not quite. What character is it?' The Master drew a circle to show him. A monk drew a five-petaled circle in front of the Master, and the Master drew a line through it, making it a single circle.

The Abbot of East Pagoda on Mount Yang in Yuanzhou

A monk asked, 'What is the King's sword?' (What is the sword used by the king? A metaphor for supreme power or wisdom) The Master said, 'Even when cutting ropes, it seeks no merit.' The monk said, 'How should the user be?' The Master said, 'It does not fall into the hands of others.' The monk asked, 'When the Dharma King and the King meet, what is it like?' (When the King of Dharma and the King of the world meet, what will happen?) The Master said, 'Both palms are without selfishness.' The monk said, 'What is it like after the meeting?' The Master said, 'All forms are extinguished in between.'

Dharma heir of Zen Master Xian of Xiangyan

The Abbot Zhiguan of Jizhou

A monk asked, 'What is Vairocana Buddha?' (What is Vairocana Buddha? Representing the Dharmakaya of the Buddha) The Master pushed the monk's chest. The monk asked, 'What is sudden enlightenment?' The Master said, 'Not of the Liang or Chen dynasties.' (Not the sudden enlightenment of the Liang and Chen dynasties, meaning not worldly enlightenment).

Zen Master Shaozong of Shouzhou

A monk asked, 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of Zen Buddhism brought by Bodhidharma from the West?) The Master said, 'Good deeds do not go out the door, but bad deeds travel a thousand miles.' (Good things don't go out the door, but bad things travel far and wide.) An official said to the Master, 'I heard that Jiangxi does not establish a sect.' (I heard that Jiangxi Zen does not establish written words.) The Master said, 'It is established when the conditions are met.' (A sect is established when the conditions are met.) The official said, 'What is established when the conditions are met?' The Master said, 'Jiangxi does not establish a sect.' (Jiangxi Zen does not establish a sect.)

Zen Master Wuran of Nanchuan in Yizhou

A monk asked, 'Does the Master still answer the sentence without words?' (Do you still answer the wordless sentence?) The Master said, 'I have always understood such things.' The monk said, 'What is it ultimately like?' The Master said, 'Try asking.'

The Abbot of Mount Changping in Yizhou

A monk asked, 'What is beyond the reach of sight and blinking?' The Master said, 'I don't even have time to blink.' The monk asked, 'What is the meaning of the Patriarch?' The Master said, 'From the West, to the Tang land.'

Zen Master Yanjiao of Chongfu in Yizhou

A monk asked, 'What are words of vast emptiness?' The Master said, 'Attaining the Way without a mouth.' The monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Today and tomorrow.'

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安州大安山清干禪師

僧問。從上諸聖。從何而證。師乃斫額。問。如何是祖師西來意。師曰。羊頭車子推明月。

終南山豐德寺和尚

僧問。如何是和尚家風。師曰。觸事面牆。問。如何是本來事。師曰。終不更問人。

均州武當山佛巖喗禪師

僧問。某甲頃年有疾。又中毒藥。請師醫。師曰。二宜湯一碗。問。如何是佛向上事。曰。螺髻子。曰。如何是佛向下事。師曰。蓮華座。

江州廬山雙溪田道者

僧問。如何是啐啄之機。師以手作啄勢。問。如何是西來意。師曰。甚麼處得個問頭來。

徑山諲禪師法嗣

洪州米嶺和尚

常語曰。莫過於此。僧問。未審是甚麼莫過於此。師曰。不出是。僧后問長慶。為甚麼不出是。慶曰。汝擬喚作甚麼。

雙峰和尚法嗣

福州雙峰古禪師

本業講經。因參先雙峰。峰問。大德甚麼處住。曰。城裡。峰曰。尋常還思老僧否。問。常思和尚。無由禮覲。峰曰。祇這思底便是大德。師從此領旨。即罷講席。侍奉數年。後到石霜。但隨眾而已。更不參請。眾謂古侍者嘗受雙峰印記。往往聞于石霜。霜欲詰其所悟。而未得其便。師因辭去。霜將拂子送出門首。召曰。古侍者。師回首。霜曰。

【現代漢語翻譯】 現代漢語譯本 安州大安山清干禪師 有僧人問：『歷代諸聖，是從何處證悟的？』 禪師便作勢砍自己的額頭。又問：『如何是祖師西來意？』 禪師說：『羊頭車子推明月。』

終南山豐德寺和尚 有僧人問：『如何是和尚您的家風？』 禪師說：『觸事面牆。』 問：『如何是本來事？』 禪師說：『終不更問人。』

均州武當山佛巖喗禪師 有僧人問：『弟子近年有疾病，又中了毒藥，請禪師醫治。』 禪師說：『二宜湯一碗。』 問：『如何是佛向上事？』 禪師說：『螺髻子（佛頂的肉髻）。』 問：『如何是佛向下事？』 禪師說：『蓮華座（佛所坐的蓮花寶座）。』

江州廬山雙溪田道者 有僧人問：『如何是啐啄之機？』 禪師用手作出啄的姿勢。問：『如何是西來意？』 禪師說：『甚麼處得個問頭來？』

徑山諲禪師法嗣 洪州米嶺和尚 常說：『莫過於此。』 有僧人問：『不知是什麼莫過於此？』 禪師說：『不出是。』 僧人後來問長慶：『為什麼不出是？』 長慶說：『你打算叫它作什麼？』

雙峰和尚法嗣 福州雙峰古禪師 原本以講解經書為業。因為參拜先雙峰禪師。雙峰禪師問：『大德（對僧人的尊稱）住在哪裡？』 回答說：『城裡。』 雙峰禪師問：『平時還想念老僧嗎？』 回答說：『常想念和尚，沒有機會禮拜拜見。』 雙峰禪師說：『就是這想念的心便是大德。』 古禪師從此領悟旨意，便停止講經，侍奉雙峰禪師數年。後來到石霜禪師處，只是隨眾生活，不再參禪請教。眾人說古侍者曾經接受雙峰禪師的印可，常常在石霜禪師那裡聽到這些話。石霜禪師想考察他所悟的境界，但沒有找到機會。古禪師於是告辭離去。石霜禪師拿著拂子送到門前，呼喚說：『古侍者。』 古禪師回頭。

【English Translation】 English version Qinggan (Clear and Dry) Zen Master of Da'an Mountain in Anzhou A monk asked: 'From where did all the past sages attain enlightenment?' The Master then made a gesture of chopping his forehead. He asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'A ram-headed cart pushes the bright moon.'

The Monk of Fengde Temple on Zhongnan Mountain A monk asked: 'What is the family style of the Abbot?' The Master said: 'Facing the wall in everything.' He asked: 'What is the original matter?' The Master said: 'Never ask another person again.'

Yun Zen Master of Foyan (Buddha's Rock) on Wudang Mountain in Junzhou A monk asked: 'This humble one has been ill for years and has also been poisoned. Please, Master, cure me.' The Master said: 'A bowl of Two-Benefit Soup.' He asked: 'What is the Buddha's matter upwards?' He said: 'Snail-shell hair knot (the protuberance on the crown of Buddha's head).' He asked: 'What is the Buddha's matter downwards?' The Master said: 'Lotus seat (the lotus throne on which the Buddha sits).'

Taoist Tian of Shuangxi (Double Stream) on Mount Lu in Jiangzhou A monk asked: 'What is the opportunity of pecking together from within and without?' The Master made a pecking gesture with his hand. He asked: 'What is the meaning of the coming from the West?' The Master said: 'Where did you get the question from?'

Dharma Descendant of Zen Master Yin of Jing Mountain The Monk of Miling (Rice Ridge) in Hongzhou He often said: 'Nothing surpasses this.' A monk asked: 'I wonder what it is that nothing surpasses?' The Master said: 'Not going out is.' Later, the monk asked Changqing: 'Why is it that not going out is?' Changqing said: 'What do you intend to call it?'

Dharma Descendant of Monk Shuangfeng (Double Peak) Zen Master Gu (Ancient) of Shuangfeng (Double Peak) in Fuzhou Originally, he lectured on scriptures as his profession. Because he visited the former Zen Master Shuangfeng. Shuangfeng asked: 'Where does the Great Virtue (a respectful term for monks) live?' He replied: 'In the city.' Shuangfeng asked: 'Do you usually think of this old monk?' He replied: 'I often think of the Abbot, but I have no opportunity to pay my respects.' Shuangfeng said: 'This very thinking is the Great Virtue.' From this, the Master understood the meaning and stopped lecturing on scriptures, serving Shuangfeng for several years. Later, he went to Zen Master Shishuang, but only lived with the community and did not seek further instruction. The community said that Attendant Gu had once received Shuangfeng's seal of approval, and they often heard these words at Shishuang's place. Shishuang wanted to examine his enlightened state, but he did not find an opportunity. The Master then took his leave. Shishuang took a whisk and saw him to the door, calling out: 'Attendant Gu.' The Master turned his head.

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擬著即差。是著即乖。不擬不是。亦莫作個會。除非知有莫能知之。好去。好去。師應喏喏。即前邁。尋屬雙峰示寂。師乃繼續住持。僧問。和尚當時辭石霜。石霜恁么道意作么生。師曰。祇教我不著是非(玄覺云。且道他會石霜意不會)。

南嶽下六世

西塔穆禪師法嗣

吉州資福如寶禪師

僧問。如何是應機之句。師默然。問。如何是玄旨。師曰。汝與我掩卻門。問。魯祖面壁。意作么生。師曰。沒交涉。問。如何是從上真正眼。師槌胸曰。蒼天。蒼天。曰。借問有何妨。師曰。困。問。這個還受學也無。師曰。未曾钁地栽虛空。問。如何是衲僧急切處。師曰。不過此。問曰。學人未問已前。請師道。師曰。噫。問。如何是一塵入正受。師作入定勢。曰。如何是諸塵三昧起。師曰。汝問阿誰。問。如何是一路涅槃門。師彈指一聲。又展開兩手。曰。如何領會。師曰。不是秋月明。子自橫行八九。問。如何是和尚家風。師曰。飯後三碗茶。師一日拈起蒲團。示眾曰。諸佛菩薩。入理聖人。皆從這裡出。便擲下。擘開胸曰。作么生。眾無對。問。學人創入叢林。一夏將末。未蒙和尚指教。愿垂提拯。師拓開曰。老僧住持已來。未曾瞎卻一人眼。師有時坐良久。周視左右曰。會么。眾曰。不會

【現代漢語翻譯】 現代漢語譯本： 擬議即有偏差，一旦落入概念就背離了真理。不落入概念不是真理，但也不要執著于理解。除非你知道那不可知的存在，否則無法真正理解。走吧，走吧。（石霜楚圓（Shishuang Chuyuan）禪師）師父應答后，就離開了。之後，雙峰（Shuangfeng）禪師圓寂，師父便繼續主持寺院。有僧人問：『和尚，當初您離開石霜（Shishuang）時，石霜（Shishuang）那樣說是什麼意思？』師父說：『只是教我不要執著於是非。』（玄覺（Xuanjue）禪師說：『且說他是否理解石霜（Shishuang）的用意？』）

南嶽（Nanyue）一脈第六世

西塔穆（Xita Mu）禪師的法嗣

吉州（Jizhou）資福如寶（Zifu Rubao）禪師

有僧人問：『什麼是應機之句？』師父沉默不語。問：『什麼是玄妙的旨意？』師父說：『你幫我把門關上。』問：『魯祖（Luzu）（菩提達摩（Bodhidharma））面壁，是什麼意思？』師父說：『沒關係。』問：『什麼是從上以來真正的眼？』師父捶胸說：『蒼天啊，蒼天啊！』說：『請問一下有什麼妨礙？』師父說：『困了。』問：『這個還接受學習嗎？』師父說：『未曾挖地栽種虛空。』問：『什麼是衲僧（naseng）（雲遊僧人）最緊要的地方？』師父說：『不過於此。』問：『學人未問之前，請師父說。』師父說：『噫。』問：『如何是一塵入正受（zhengshou）（進入禪定）？』師父做出入定的姿勢。說：『如何是諸塵三昧（sanmei）（禪定）起？』師父說：『你問誰？』問：『如何是一路涅槃（Nirvana）門？』師父彈指一聲，又展開兩手。說：『如何領會？』師父說：『不是秋月明，是你自己橫行八九。』問：『什麼是和尚的家風？』師父說：『飯後三碗茶。』師父有一天拿起蒲團，向大眾展示說：『諸佛菩薩，入理聖人，都從這裡出。』便扔下蒲團，又擘開胸膛說：『作么生？』眾人無言以對。問：『學人初入叢林，一夏將盡，未蒙和尚指教，愿您提攜拯救。』師父張開雙手說：『老僧住持以來，未曾瞎過一人眼。』師父有時坐了很久，環顧左右說：『會么？』眾人說：『不會。』

【English Translation】 English version: 'To conceptualize is to err. To fixate is to stray. Not conceptualizing is not it, but neither should you cling to understanding. Unless you know the unknowable, you cannot truly understand. Go on, go on.' The master responded with 'Yes, yes,' and then departed. Later, Shuangfeng (Shuangfeng) (Two Peaks) passed away, and the master continued to preside over the monastery. A monk asked, 'Venerable, when you left Shishuang (Shishuang) (Stone Frost) at that time, what did Shishuang (Shishuang) mean by saying that?' The master said, 'He simply taught me not to be attached to right and wrong.' (Xuanjue (Xuanjue) (Mystic Enlightenment) said, 'Tell me, did he understand Shishuang's (Shishuang's) intention or not?')

Sixth generation of Nanyue (Nanyue) (Southern Peak) lineage

Dharma successor of Zen Master Xita Mu (Xita Mu) (West Pagoda Mu)

Zen Master Zifu Rubao (Zifu Rubao) (Beneficent Temple Like a Jewel) of Jizhou (Jizhou) (Lucky Prefecture)

A monk asked, 'What is a phrase that responds to the occasion?' The master remained silent. Asked, 'What is the profound meaning?' The master said, 'You close the door for me.' Asked, 'What did Luzu (Luzu) (Patriarch Lu) (Bodhidharma (Bodhidharma)) mean by facing the wall?' The master said, 'It's irrelevant.' Asked, 'What is the true eye from above?' The master beat his chest and said, 'Heaven, heaven!' Said, 'What harm is there in asking?' The master said, 'Tired.' Asked, 'Is this still subject to learning?' The master said, 'Never have I dug the ground to plant emptiness.' Asked, 'What is the most urgent matter for a wandering monk (naseng (naseng))?' The master said, 'Nothing surpasses this.' Asked, 'Before the student asks, please tell me, Master.' The master said, 'Alas.' Asked, 'What is it like when a single mote of dust enters right samadhi (zhengshou (zhengshou))?' The master made a gesture of entering samadhi. Said, 'What is it like when all the dusts arise from samadhi (sanmei (sanmei))?' The master said, 'Who are you asking?' Asked, 'What is the one path to Nirvana (Nirvana)?' The master snapped his fingers once and then spread out both hands. Said, 'How do you understand?' The master said, 'It's not that the autumn moon is bright; you yourself are acting wildly.' Asked, 'What is the family style of the Venerable?' The master said, 'Three bowls of tea after the meal.' One day, the master picked up a cattail seat and showed it to the assembly, saying, 'All Buddhas and Bodhisattvas, and sages who have entered the principle, all come from here.' Then he threw down the cattail seat and tore open his chest, saying, 'What about this?' The assembly was speechless. Asked, 'This student has newly entered the monastery, and the summer is coming to an end. I have not received the Venerable's guidance. I wish you would lift me up and save me.' The master opened his hands and said, 'Since this old monk has been the abbot, I have never blinded anyone's eyes.' Sometimes the master would sit for a long time, looking around and saying, 'Do you understand?' The assembly said, 'We do not understand.'

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。師曰。不會即謾汝去也。師一日將蒲團于頭上。曰。汝諸人恁么時難共語。眾無對。師將坐。卻曰。猶較些子。

南塔涌禪師法嗣

郢州芭蕉山慧清禪師

新羅國人也。上堂。拈拄杖示眾曰。你有拄杖子。我與你拄杖子。你無拄杖子。我奪卻你拄杖子。靠拄杖下座。僧問。如何是芭蕉水。師曰。冬溫夏涼。問。如何是吹毛劍。師曰。進前三步。曰。用者如何。師曰。退後三步。問。如何是和尚為人一句。師曰。祇恐阇黎不問。上堂。會么。相悉者少。珍重。問。不語有問時如何。師曰。未出三門千里程。問。如何是自己。師曰。望南看北斗。問。光境俱亡。復是何物。師曰。知。曰。知個甚麼。師曰。建州九郎。上堂。如人行次。忽遇前面萬丈深坑。背後野火來逼。兩畔是荊棘叢林。若也向前。則墮在坑塹。若也退後。則野火燒身。若也轉側。則被荊棘林礙。當與么時。作么生免得。若也免得。合有出身之路。若免不得。墮身死漢。問。如何是提婆宗。師曰。赤幡在左。問僧。近離甚處。僧曰。請師試道看。師曰。將謂是舶上商人。元來是當州小客。問。不問二頭三首。請師直指本來面目。師默然正坐。問。賊來須打。客來須看。忽遇客賊俱來時如何。師曰。屋裡有一緉破草鞋。曰。祇如破草鞋

【現代漢語翻譯】 現代漢語譯本： 師父說：『如果不能領會，就休怪我趕你走。』有一天，師父把蒲團頂在頭上，說：『你們這些人，這種時候很難和你們說話。』大家沒有回答。師父準備坐下，又說：『還是稍微好一點。』

南塔涌禪師的法嗣

郢州芭蕉山慧清禪師

是新羅國人。上堂時，拿起拄杖向大眾展示，說：『你有拄杖子（指有佛法），我就給你拄杖子（幫助你修行）。你沒有拄杖子（指沒有佛法），我就奪走你的拄杖子（讓你放下執念）。』說完靠著拄杖下座。有僧人問：『如何是芭蕉水？』師父說：『冬溫夏涼。』問：『如何是吹毛劍（比喻鋒利的智慧）？』師父說：『進前三步。』僧人問：『如何運用它？』師父說：『退後三步。』問：『如何是和尚（指禪師自己）為人的一句話？』師父說：『只怕你不敢問。』上堂時說：『明白嗎？真正瞭解的人很少，請珍重。』問：『不說話的時候，有人提問該如何回答？』師父說：『還沒走出三門，就已經遠隔千里。』問：『如何是自己？』師父說：『望南看北斗（北斗星在北方）。』問：『光（指智慧之光）和境（指外在世界）都消失了，那又是什麼？』師父說：『知道。』僧人問：『知道什麼？』師父說：『建州九郎（人名，意指具體的人）。』上堂時說：『比如一個人走在路上，忽然遇到前面是萬丈深坑，背後是野火逼近，兩邊是荊棘叢林。如果向前走，就會掉進深坑；如果向後退，就會被野火燒身；如果向左右轉動，就會被荊棘叢林阻礙。在這種時候，該如何才能免於災難？如果能夠免於災難，就應該有脫身之路；如果不能免於災難，就會墮落而死。』問：『如何是提婆宗（指提婆菩薩的宗風）？』師父說：『赤幡在左。』問僧人：『最近從哪裡來？』僧人說：『請師父試著說看。』師父說：『我以為是海上的商人，原來是本地的小客。』問：『不問二頭三首（指怪異之相），請師父直接指出本來面目。』師父默然端坐。問：『賊來了需要打，客人來了需要招待，忽然遇到客人和賊同時來的時候該怎麼辦？』師父說：『屋裡有一雙破草鞋。』僧人說：『既然是破草鞋，』

【English Translation】 English version: The master said, 'If you don't understand, don't blame me for driving you away.' One day, the master placed a futon on his head and said, 'It's difficult to talk to you people at times like this.' The assembly remained silent. The master prepared to sit down, then said, 'It's still a little better.'

Successor of Zen Master Nantayong

Zen Master Huaiqing of Mount Bajiao in Yingzhou

He was a native of Silla. In the Dharma hall, he raised his staff and showed it to the assembly, saying, 'If you have a staff (referring to the Dharma), I will give you a staff (help you cultivate). If you don't have a staff (referring to not having the Dharma), I will take away your staff (make you let go of attachments).' He then leaned on the staff and descended from the seat. A monk asked, 'What is Bajiao water?' The master said, 'Warm in winter and cool in summer.' Asked, 'What is a hair-splitting sword (metaphor for sharp wisdom)?' The master said, 'Advance three steps.' The monk asked, 'How is it used?' The master said, 'Retreat three steps.' Asked, 'What is the master's (referring to the Zen master himself) one phrase for the sake of others?' The master said, 'I'm just afraid you won't ask.' In the Dharma hall, he said, 'Do you understand? Few truly understand. Treasure this.' Asked, 'When there is no speech, how should one answer when asked?' The master said, 'Before leaving the three gates, you are already thousands of miles away.' Asked, 'What is oneself?' The master said, 'Look south at the Big Dipper (the Big Dipper is in the north).' Asked, 'When both light (referring to the light of wisdom) and environment (referring to the external world) disappear, what is it?' The master said, 'Know.' The monk asked, 'Know what?' The master said, 'Jianzhou Jiulang (a person's name, referring to a specific person).' In the Dharma hall, he said, 'For example, a person is walking and suddenly encounters a bottomless pit in front, wild fire approaching from behind, and thorny forests on both sides. If you go forward, you will fall into the pit; if you retreat, you will be burned by the wild fire; if you turn left or right, you will be blocked by the thorny forests. At such a time, how can one escape disaster? If one can escape disaster, there should be a way out; if one cannot escape disaster, one will fall and die.' Asked, 'What is the Ti-po sect (referring to the teachings of Bodhisattva Deva)?' The master said, 'The red flag is on the left.' Asked a monk, 'Where did you come from recently?' The monk said, 'Please, master, try to say.' The master said, 'I thought you were a merchant from the sea, but you are just a local guest.' Asked, 'Without asking about two heads and three faces (referring to strange appearances), please, master, directly point out the original face.' The master sat silently and upright. Asked, 'Thieves must be beaten, guests must be entertained, but what if guests and thieves come at the same time?' The master said, 'There is a pair of worn-out straw sandals in the house.' The monk said, 'Since they are worn-out straw sandals,'

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。還堪受用也無。師曰。汝若將去。前兇后不吉。問。北斗藏身。意旨如何。師曰。九九八十一。乃曰。會么。曰。不會。師曰。一二三四五。師謂眾曰。我年二十八。到仰山參見南塔。見上堂曰。汝等諸人。若是個漢。從娘肚裡出來便作師子吼。好么。我于言下歇得身心。便住五載。僧問。古佛未出興時如何。師曰。千年茄子根。曰。出興后如何。師曰。金剛努出眼。上堂。良久曰。也大相辱。珍重。問。如何是祖師意。師曰。汝問那個祖師意。曰。達磨西來意。師曰。獨自棲棲暗渡江。問。牛頭未見四祖時如何。師曰。知。曰。見后如何。師曰。知。問。甚麼物無兩頭。甚麼物無背面。師曰。我身無兩頭。我語無背面。問。如何是透法身句。師曰。一不得問。二不得休。曰。學人不會。師曰。第三度來。與汝相見。

越州清化全怤禪師

吳郡崑山人也。初參南塔。塔問。從何而來。師曰。鄂州。塔曰。鄂州使君名甚麼。師曰。化下不敢相觸忤。曰。此地道不畏。師曰。大丈夫何必相試。塔囅(丑忍切)然而笑。遂乃印可。時廬陵安福縣宰建應國禪苑。迎師聚徒。本道上聞。賜名清化。僧問。如何是和尚急切為人處。師曰。朝看東南。暮看西北。曰。不會。師曰。徒夸東陽客。不識西陽珍。問。如何是

【現代漢語翻譯】 現代漢語譯本 問：這東西還能用嗎？ 師父說：你如果拿走，之前是兇兆，之後也不會吉祥。 問：『北斗藏身』是什麼意思？（北斗指北斗星，藏身指隱藏自身） 師父說：九九八十一。 那人說：我明白了嗎？ 師父說：一二三四五。 師父對大家說：我二十八歲時，到仰山拜見南塔禪師，見到南塔禪師上堂說法時說：『你們這些人，如果是真正的漢子，從孃胎里出來就應該發出獅子吼。』好嗎？我聽了這話，立刻放下身心，便在那裡住了五年。 有僧人問：古佛還未出世時是什麼樣子？ 師父說：千年的茄子根。 僧人問：出世后又是什麼樣子？ 師父說：金剛怒目圓睜。 師父上堂說法，停頓了很久說：真是太委屈大家了，請多珍重。 問：什麼是祖師意？（祖師指禪宗的創始人，意指禪宗的宗旨） 師父說：你問的是哪個祖師的意？ 那人說：達摩西來的意思。（達摩指菩提達摩，西來指從西方來到中國） 師父說：獨自悄悄地偷渡過江。 問：牛頭禪師未見四祖道信時是什麼樣子？（牛頭指牛頭法融禪師，四祖指禪宗四祖道信） 師父說：知道。 那人問：見四祖后又是什麼樣子？ 師父說：知道。 問：什麼東西沒有兩頭？什麼東西沒有背面？ 師父說：我的身體沒有兩頭，我的話語沒有背面。 問：如何才能說出透徹法身的話？（法身指佛的真身） 師父說：一不得問，二不得停止。 那人說：弟子不明白。 師父說：等你第三次來，我再與你相見。

越州清化全怤禪師

是吳郡崑山人。最初參拜南塔禪師。南塔禪師問：從哪裡來？ 師父說：鄂州。 南塔禪師說：鄂州的長官叫什麼名字？ 師父說：在您的管轄下，我不敢冒犯。 南塔禪師說：這裡講道不畏懼。 師父說：大丈夫何必互相試探？ 南塔禪師笑著認可了他。當時廬陵安福縣的縣令建造了應國禪苑，迎接清化全怤禪師來聚集僧眾。這件事上報朝廷，皇帝賜名『清化』。 有僧人問：什麼是和尚您最迫切地為人指點的地方？ 師父說：早上看東南，晚上看西北。 那人說：弟子不明白。 師父說：白白誇耀東陽的客人，卻不認識西陽的珍寶。 問：什麼是……

【English Translation】 English version Question: Is this still usable? The Master said: If you take it, the past will be ominous, and the future will not be auspicious. Question: What is the meaning of 'The Big Dipper hides its body'? (Big Dipper refers to the constellation, hiding its body means concealing itself) The Master said: Nine nine eighty-one. The person said: Do I understand? The Master said: One two three four five. The Master said to the assembly: 'If you people are true men, you should roar like a lion from your mother's womb.' Is that good? Upon hearing these words, I immediately let go of my body and mind, and stayed there for five years. A monk asked: What was the state of the ancient Buddha before his appearance in the world? The Master said: A thousand-year-old eggplant root. The monk asked: What is it like after his appearance? The Master said: A Vajra (Vajra refers to a deity or being of great power) glares with wide eyes. The Master ascended the Dharma hall, paused for a long time, and said: 'It is truly too much trouble for everyone. Take care.' Question: What is the meaning of the Patriarch? (Patriarch refers to the founder of Zen Buddhism, meaning the purpose of Zen Buddhism) The Master said: Which Patriarch's meaning are you asking about? The person said: The meaning of Bodhidharma's (Bodhidharma refers to the first patriarch of Zen Buddhism) coming from the West (West refers to India). The Master said: Alone, secretly crossing the river. Question: What was Niu-t'ou's (Niu-t'ou refers to the Zen master Fa-jung) state before meeting the Fourth Patriarch Tao-hsin (Tao-hsin refers to the fourth patriarch of Zen Buddhism)? The Master said: Knowing. The person asked: What was it like after meeting the Fourth Patriarch? The Master said: Knowing. Question: What thing has no two ends? What thing has no back? The Master said: My body has no two ends, my words have no back. Question: How can one speak a phrase that penetrates the Dharmakaya (Dharmakaya refers to the body of the Buddha)? The Master said: One must not ask, and two must not stop. The person said: This disciple does not understand. The Master said: When you come for the third time, I will meet with you again.

Zen Master Quanfu of Qinghua in Yuezhou

Was a native of Kunshan in Wujun. He initially visited Zen Master Nantuo. Zen Master Nantuo asked: Where do you come from? The Master said: Ezhou. Zen Master Nantuo said: What is the name of the magistrate of Ezhou? The Master said: Under your jurisdiction, I dare not offend. Zen Master Nantuo said: Here, preaching is not feared. The Master said: Why must great men test each other? Zen Master Nantuo smiled and acknowledged him. At that time, the magistrate of Anfu County in Luling built the Yingguo Zen Monastery and welcomed Zen Master Quanhui to gather monks. This matter was reported to the court, and the emperor bestowed the name 'Qinghua'. A monk asked: What is the most urgent thing that the Abbot points out to people? The Master said: In the morning, look southeast; in the evening, look northwest. The person said: This disciple does not understand. The Master said: Vainly boasting of the guest from Dongyang, yet not recognizing the treasures of Xiyang. Question: What is...

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正法眼。師曰。我卻不知。曰。和尚為甚麼不知。師曰。不可青天白日尿床也。師后還故國。錢氏文穆王特加禮重。晉天福二年丁酉歲。錢氏戍將辟云峰山建院。亦以清化為名。延師開堂。僧問。如何是佛法大意。師曰。華表柱頭木鶴飛。問。路逢達道人。不將語默對。未審將甚麼對。師曰。眼裡瞳人吹叫子。問。和尚年多少。師曰。始見去年九月九。如今又見秋葉黃。曰。恁么則無數也。師曰。問取黃葉。曰。畢竟事如何。師曰。六隻骰子滿盆紅。問。亡僧遷化向甚麼處去。師曰。長江無間斷。聚沫任風飄。曰。還受祭祀也無。師曰。祭祀即不無。曰。如何祭祀。師曰。漁歌舉桌。谷里聞聲。忠獻王賜紫方袍。師不受。王改以衲衣。仍號純一禪師。師曰。吾非飾讓也。慮後人仿吾而逞欲耳。開運四年秋。示寂。時大風摧震竹木。

韶州黃連山義初明微禪師

僧問。三乘十二分教即不問。請師開口不答話。師曰。寶華臺上定古今。曰。如何是寶華臺上定古今。師曰。一點墨子。輪流不移。曰。學人全體不會。請師指示。師曰。靈覺雖轉。空華不墜。問。古路無蹤。如何進步。師曰。金烏繞須彌。元與劫同時。曰。恁么則得達于彼岸也。師曰。黃河三千年一度清。廣主劉氏向師道化。請入府內說法。僧問。

【現代漢語翻譯】 現代漢語譯本： 正法眼（Zhengfa Yan，指正法之眼）。

師（指禪師）曰：『我卻不知。』

曰：『和尚（對僧人的尊稱）為什麼不知？』

師曰：『不可屙尿床也。』

師后還故國，錢氏文穆王（Qian Shi Wenmu Wang，人名）特加禮重。晉天福二年丁酉歲，錢氏戍將辟云峰山建院，亦以清化為名，延師開堂。僧問：『如何是佛法大意？』

師曰：『華表柱頭木鶴飛。』

問：『路逢達道人，不將語默對，未審將什麼對？』

師曰：『眼裡瞳人吹叫子。』

問：『和尚年多少？』

師曰：『始見去年九月九，如今又見秋葉黃。』

曰：『恁么則無數也。』

師曰：『問取黃葉。』

曰：『畢竟事如何？』

師曰：『六隻骰子滿盆紅。』

問：『亡僧遷化向什麼處去？』

師曰：『長江無間斷，聚沫任風飄。』

曰：『還受祭祀也無？』

師曰：『祭祀即不無。』

曰：『如何祭祀？』

師曰：『漁歌舉桌，谷里聞聲。』

忠獻王（Zhongxian Wang，人名）賜紫方袍，師不受。王改以衲衣，仍號純一禪師（Chunyi Chanshi，法號）。師曰：『吾非飾讓也，慮後人仿吾而逞欲耳。』開運四年秋，示寂。時大風摧震竹木。

韶州黃連山義初明微禪師（Yichu Mingwei Chanshi of Huanglian Mountain in Shaozhou，人名）

僧問：『三乘十二分教（San Cheng Shi Er Fen Jiao，佛教經典分類）即不問，請師開口不答話。』

師曰：『寶華臺上定古今。』

曰：『如何是寶華臺上定古今？』

師曰：『一點墨子，輪流不移。』

曰：『學人全體不會，請師指示。』

師曰：『靈覺雖轉，空華不墜。』

問：『古路無蹤，如何進步？』

師曰：『金烏繞須彌（Jinwu Rao Xumi，太陽繞須彌山），元與劫同時。』

曰：『恁么則得達于彼岸也。』

師曰：『黃河三千年一度清。』

廣主劉氏（Guang Zhu Liu Shi，人名）向師道化，請入府內說法。僧問：

【English Translation】 English version: The Dharma Eye.

The Master said, 'I truly do not know.'

Said, 'Why does the venerable monk not know?'

The Master said, 'One must not wet the bed.'

Later, the Master returned to his homeland. Prince Wenmu of the Qian clan (Qian Shi Wenmu Wang) showed him exceptional respect. In the Dingyou year of the Tianfu reign of the Jin dynasty, the garrison general of the Qian clan established a monastery on Yunfeng Mountain, also named Qinghua, and invited the Master to open the Dharma hall. A monk asked, 'What is the great meaning of the Buddha-dharma?'

The Master said, 'A wooden crane flies atop the ornamental column.'

Asked, 'Meeting a person who has attained the Way on the road, not responding with speech or silence, I wonder how to respond?'

The Master said, 'The pupils in the eyes blow whistles.'

Asked, 'How old is the venerable monk?'

The Master said, 'I first saw the ninth day of the ninth month last year, and now I see the autumn leaves turning yellow again.'

Said, 'Then it is countless.'

The Master said, 'Ask the yellow leaves.'

Said, 'What is the ultimate matter?'

The Master said, 'Six dice, the whole basin red.'

Asked, 'Where does a deceased monk go after passing away?'

The Master said, 'The Yangtze River flows without interruption, foam gathers and drifts with the wind.'

Said, 'Does he still receive offerings?'

The Master said, 'Offerings are not absent.'

Said, 'How are offerings made?'

The Master said, 'Fishermen sing at the table, sounds are heard in the valley.'

Prince Zhongxian (Zhongxian Wang) bestowed a purple square robe, but the Master did not accept it. The Prince changed it to a patched robe and still called him Zen Master Chunyi (Chunyi Chanshi). The Master said, 'I am not being falsely modest, but I worry that later people will imitate me and indulge their desires.' In the autumn of the fourth year of the Kaiyun reign, he passed away. At that time, a great wind destroyed and shook the bamboo and trees.

Zen Master Yichu Mingwei (Yichu Mingwei Chanshi) of Huanglian Mountain in Shaozhou.

A monk asked, 'I will not ask about the Three Vehicles and Twelve Divisions of Teachings (San Cheng Shi Er Fen Jiao), I ask the Master to open his mouth without speaking.'

The Master said, 'On the Treasure Flower Platform, the past and present are determined.'

Said, 'What is determining the past and present on the Treasure Flower Platform?'

The Master said, 'A single ink dot, rotating without moving.'

Said, 'This student does not understand at all, please instruct me.'

The Master said, 'Although spiritual awareness turns, empty flowers do not fall.'

Asked, 'There are no traces on the ancient road, how to advance?'

The Master said, 'The golden crow circles Mount Sumeru (Jinwu Rao Xumi), originally simultaneous with the kalpa.'

Said, 'Then one can reach the other shore.'

The Master said, 'The Yellow River clears once every three thousand years.'

The Lord Liu (Guang Zhu Liu Shi) of Guang was transformed by the Master's teachings and invited him to preach in the palace. A monk asked:

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人王與法王相見時如何。師曰。兩鏡相照。萬象歷然。曰。法王心要。達磨西來。五祖付與曹溪。自此不傳衣缽。未審碧玉階前。將何付囑。師曰。石羊水上行。木馬夜翻駒。曰。恁么則我王有感。萬國歸朝。師曰。時人盡唱太平歌。問。如何是佛。師曰。胸題卍字。揹負圓光。問。如何是道。師展兩手示之。僧曰。佛之與道。相去幾何。師曰。如水如波。

韶州慧林鴻究妙濟禪師

僧問。千聖常行此路。如何是此路。師曰。果然不見。問。魯祖面壁。意旨如何。師曰。有甚麼雪處。問。如何是急切事。師曰。鈍漢。問。如何是和尚家風。師曰。諸方大例。問。定慧等學。明見佛性。此理如何。師曰。新修梵宇。

南嶽下七世

資福寶禪師法嗣

吉州資福貞邃禪師

僧問。和尚見古人。得何意旨便歇去。師作此[○@魚]相示之。問。如何是古人歌。師作此○相示之。問。如何是最初一句。師曰。未具世界時。阇黎亦在此。問。百丈卷席。意旨如何。師良久。問。古人道。前三三。后三三。意旨如何。師曰。汝名甚麼。曰。某甲。師曰。喫茶去。上堂。隔江見資福剎竿便回去。腳跟下好與三十棒。況過江來。時有僧才出。師曰。不堪共語。問。如何是古佛心。師曰。山河大地。

【現代漢語翻譯】 現代漢語譯本 人王（統治者）與法王（佛）相見時會是怎樣的情景？ 禪師說：『就像兩面鏡子互相照耀，所有的景象都清晰地顯現出來。』 （僧人）問：『法王的心要，達磨（Bodhidharma）西來，五祖（Fifth Patriarch）傳給曹溪（Caoxi，六祖慧能的道場）。自此以後不再傳衣缽，那麼在碧玉階前，將要付囑些什麼呢？』 禪師說：『石羊在水上行走，木馬在夜晚翻倒幼駒。』 （僧人）說：『既然這樣，那麼我王就會有所感應，萬國都會來朝拜。』 禪師說：『現在的人都在歌唱太平歌。』 （僧人）問：『什麼是佛？』 禪師說：『胸前有卍字，背後有圓光。』 （僧人）問：『什麼是道？』 禪師張開雙手來向他展示。 僧人說：『佛與道，相差多少？』 禪師說：『就像水和波浪一樣。』

韶州慧林鴻究妙濟禪師

僧人問：『千聖（無數聖人）常行此路，什麼是此路？』 禪師說：『果然看不見。』 （僧人）問：『魯祖（Bodhidharma）面壁，意旨如何？』 禪師說：『有什麼下雪的地方嗎？』 （僧人）問：『什麼是急切事？』 禪師說：『鈍漢。』 （僧人）問：『什麼是和尚家風？』 禪師說：『諸方（各處）大例（慣例）。』 （僧人）問：『定慧等學，明見佛性，這個道理如何？』 禪師說：『新修梵宇（寺廟）。』

南嶽下七世

資福寶禪師法嗣

吉州資福貞邃禪師

僧人問：『和尚見古人，得到什麼意旨便歇去？』 禪師做出此[○@魚]相來向他展示。 （僧人）問：『什麼是古人歌？』 禪師做出此○相來向他展示。 （僧人）問：『什麼是最初一句？』 禪師說：『在還沒有世界的時候，你（阇黎，disciple）也在這裡。』 （僧人）問：『百丈卷席，意旨如何？』 禪師沉默良久。 （僧人）問：『古人道：前三三，后三三，意旨如何？』 禪師說：『你叫什麼名字？』 （僧人）說：『某甲。』 禪師說：『喫茶去。』 上堂說法，（禪師說）隔著江看見資福寺的剎竿就回去了，在腳跟下好好地打三十棒。何況是過了江來。當時有僧人出來。 禪師說：『不堪共語。』 （僧人）問：『什麼是古佛心？』 禪師說：『山河大地。』

【English Translation】 English version How is it when a human king (ruler) meets the Dharma king (Buddha)? The Master said: 'Like two mirrors reflecting each other, all phenomena appear clearly.' (A monk) asked: 'The essential of the Dharma king's mind, Bodhidharma came from the West, the Fifth Patriarch passed it on to Caoxi (Huineng's monastery). Since then, the robe and bowl have not been passed on. Then, in front of the jade steps, what will be entrusted?' The Master said: 'A stone sheep walks on water, a wooden horse overturns a foal at night.' (The monk) said: 'If so, then my king will be moved, and all nations will come to pay tribute.' The Master said: 'People nowadays are all singing songs of peace.' (The monk) asked: 'What is Buddha?' The Master said: 'A swastika on the chest, a halo on the back.' (The monk) asked: 'What is the Dao?' The Master spread out both hands to show him. The monk said: 'How far apart are Buddha and the Dao?' The Master said: 'Like water and waves.'

Chan Master Hongjiu Miaoji of Huilin Monastery in Shaozhou

A monk asked: 'The thousand sages (countless sages) constantly walk this path, what is this path?' The Master said: 'Indeed, it cannot be seen.' (The monk) asked: 'What is the meaning of Bodhidharma facing the wall?' The Master said: 'Is there any place where it is snowing?' (The monk) asked: 'What is the most urgent matter?' The Master said: 'Dullard.' (The monk) asked: 'What is the style of the abbot's family?' The Master said: 'The general practice everywhere.' (The monk) asked: 'Samadhi (定) and prajna (慧) are equally studied, clearly seeing the Buddha-nature, what is the principle?' The Master said: 'Newly built monastery.'

Seventh Generation under Nanyue

Dharma Successor of Chan Master Zifu Bao

Chan Master Zifu Zhensui of Jizhou

A monk asked: 'What intention did the Master gain from seeing the ancients that made him stop?' The Master made this [○@魚] gesture to show him. (The monk) asked: 'What is the song of the ancients?' The Master made this ○ gesture to show him. (The monk) asked: 'What is the very first sentence?' The Master said: 'Before there was a world, you (disciple) were also here.' (The monk) asked: 'What is the meaning of Baizhang rolling up the mat?' The Master was silent for a long time. (The monk) asked: 'The ancients said: 'Before three three, after three three,' what is the meaning?' The Master said: 'What is your name?' (The monk) said: 'So-and-so.' The Master said: 'Go have some tea.' Ascending the hall to preach, (the Master said) seeing the flagpole of Zifu Monastery across the river, he turned back, and should be given thirty blows under his feet. Moreover, he crossed the river. At that time, a monk came out. The Master said: 'Unworthy to talk with.' (The monk) asked: 'What is the mind of the ancient Buddha?' The Master said: 'Mountains, rivers, and the great earth.'

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吉州福壽和尚

僧問。祖意教意。是同是別。師展手。問。文殊騎師子。普賢騎象王。未審釋迦騎甚麼。師舉手云。㖿。㖿。

潭州鹿苑和尚

僧問。余國作佛。還有異名也無。師作此○相示之。問。如何是鹿苑一路。師曰。吉獠舌頭問將來。問。如何是閉門造車。師曰。南嶽石橋。曰。如何是出門合轍。師曰。拄杖頭鞋。上堂。展手曰。天下老和尚．諸上座命根。總在這裡。有僧出曰。還收得也無。師曰。天臺石橋側。曰。某甲不恁么。師曰。伏惟尚饗。問。如何是世尊不說說。師曰。須彌山倒。曰。如何是迦葉不聞聞。師曰。大海枯竭。

芭蕉清禪師法嗣

郢州芭蕉山繼徹禪師

初參風穴。穴問。如何是正法眼。師曰。泥彈子。穴異之。次謁先芭蕉。蕉上堂舉仰山道。兩口一無舌。此是吾宗旨。師豁然有省。住后。僧問。如何是林溪境。師曰。有山有水。曰。如何是境中人。師曰。三門前。佛殿後。問。如何是深深處。師曰。石人開石戶。石鎖兩頭搖。上堂。昔日如來於波羅奈國。梵王請轉法輪。如來不已而已。有屈宗風。隨機逗教。遂有三乘名字。流傳於天上人間。至今光揚不墜。若據祖宗門下。天地懸殊。上上根機。頓超不異。作么生是混融一句。還有人道得

【現代漢語翻譯】 現代漢語譯本 吉州福壽和尚

有僧人問：『祖師的意旨和佛教的教義，是相同還是不同？』和尚伸出手，反問道：『文殊菩薩騎著獅子，普賢菩薩騎著象王，不知道釋迦牟尼佛騎的是什麼？』和尚舉起手說：『㖿，㖿。』

潭州鹿苑和尚

有僧人問：『在其他國家成佛，還有其他的名稱嗎？』和尚用手勢比劃了一個圓圈。僧人問：『如何是通往鹿苑的道路？』和尚說：『吉獠的舌頭問將來的事。』僧人問：『如何是閉門造車？』和尚說：『南嶽（地名）的石橋。』僧人問：『如何是出門合轍？』和尚說：『拄杖頭上的鞋。』和尚上堂說法，伸出手說：『天下的老和尚和各位上座的命根，總在這裡。』有僧人出來說：『還能收得回去嗎？』和尚說：『在天臺（地名）石橋的旁邊。』僧人說：『我不是這樣認為的。』和尚說：『請您享用。』僧人問：『如何是世尊（釋迦牟尼佛）不說之說？』和尚說：『須彌山（佛教中的山名）倒塌。』僧人問：『如何是迦葉（釋迦牟尼佛的弟子）不聞之聞？』和尚說：『大海枯竭。』

芭蕉清禪師法嗣

郢州芭蕉山繼徹禪師

繼徹禪師最初參訪風穴禪師，風穴禪師問：『如何是正法眼？』繼徹禪師回答說：『泥彈子。』風穴禪師對此感到驚異。之後，繼徹禪師拜見先芭蕉禪師。芭蕉禪師上堂說法，引用仰山禪師的話說：『兩口一無舌，此是吾宗旨。』繼徹禪師豁然開悟。繼徹禪師住持一方后，有僧人問：『如何是林溪的境界？』繼徹禪師說：『有山有水。』僧人問：『如何是境界中的人？』繼徹禪師說：『三門前，佛殿後。』僧人問：『如何是深深處？』繼徹禪師說：『石人打開石戶，石鎖兩頭搖。』繼徹禪師上堂說法：『昔日如來（釋迦牟尼佛）在波羅奈國（古印度地名），梵王（佛教護法神）請如來轉法輪（傳播佛法），如來不得已而為之，這有損宗風。爲了適應不同根器的眾生而施教，於是有了三乘（佛教的三個修行層次）的名字，流傳於天上人間，至今光揚而不衰。如果按照祖師的門下，天地懸殊。上上根機的人，頓悟而沒有差別。』怎麼樣才是混融為一的說法？還有人能說得出來嗎？』

【English Translation】 English version Fushou (福壽) Monk of Jizhou (吉州)

A monk asked: 'Are the Patriarch's (祖) intent and the Buddha's (佛) teachings the same or different?' The master held out his hand and asked: 'Manjusri (文殊) rides a lion, Samantabhadra (普賢) rides an elephant king. I wonder what Shakyamuni (釋迦牟尼) rides?' The master raised his hand and said: '㖿, 㖿.'

Luyuan (鹿苑) Monk of Tanzhou (潭州)

A monk asked: 'If a Buddha (佛) appears in another country, will he have a different name?' The master made this ○ gesture to show him. The monk asked: 'What is the road to Luyuan (鹿苑)?' The master said: 'The tongue of Jiliao (吉獠) asks about the future.' The monk asked: 'What is building a cart behind closed doors?' The master said: 'The stone bridge of Nanyue (南嶽).' The monk asked: 'What is matching the ruts when going out?' The master said: 'The shoes on the head of the staff.' The master ascended the hall and, holding out his hand, said: 'The lifeblood of all the old monks and senior monks in the world is all here.' A monk came out and said: 'Can it still be taken back?' The master said: 'Beside the stone bridge of Tiantai (天臺).' The monk said: 'I don't think so.' The master said: 'Please enjoy.' The monk asked: 'What is the World-Honored One's (世尊) non-speaking speech?' The master said: 'Mount Sumeru (須彌山) collapses.' The monk asked: 'What is Kashyapa's (迦葉) non-hearing hearing?' The master said: 'The great sea dries up.'

Lineage of Zen Master Qing (清) of Bajiao (芭蕉)

Zen Master Jiche (繼徹) of Bajiao Mountain (芭蕉山) in Yingzhou (郢州)

Initially, he visited Fengxue (風穴). Fengxue asked: 'What is the eye of the true Dharma (正法眼)?' The master said: 'A mud pellet.' Fengxue was surprised by this. Later, he visited the former Bajiao (芭蕉). Bajiao, ascending the hall, quoted Yangshan (仰山), saying: 'Two mouths, one without a tongue; this is my principle.' The master suddenly had an awakening. After residing in a monastery, a monk asked: 'What is the realm of Linxi (林溪)?' The master said: 'There are mountains and water.' The monk asked: 'What are the people in the realm?' The master said: 'In front of the three gates, behind the Buddha hall.' The monk asked: 'What is the deepest place?' The master said: 'The stone man opens the stone door, the stone lock shakes at both ends.' The master ascended the hall and said: 'In the past, the Tathagata (如來) in the country of Varanasi (波羅奈國), the Brahma King (梵王) requested the turning of the Dharma wheel (轉法輪). The Tathagata did it reluctantly, which damaged the tradition. To adapt the teachings to beings of different capacities, there were the names of the Three Vehicles (三乘), which have been transmitted in heaven and earth, and still shine brightly without decline. According to the ancestral school, heaven and earth are vastly different. Those with the highest capacity transcend instantly without difference.' What is a statement of complete integration? Is there anyone who can say it?'

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么。若道得。有參學眼。若道不得。天寬地窄。便下座。上堂。眼中無翳。空里無花。水長船高。泥多佛大。莫將問來。我也無答。會么。問在答處。答在問處。便下座。問。三乘十二分教即不問。如何是宗門一句。師曰。七縱八橫。曰。如何領會。師曰。泥里倒。泥里起。問。如何是祖師西來意。師曰。著體汗衫。問。有一人不捨生死。不證涅槃。師還提攜也無。師曰。不提攜。曰。為甚麼不提攜。師曰。林溪粗識好惡。問。如何是吹毛劍。師曰。透。曰。用者如何。師曰。鈍。問。寂寂無依時如何。師曰。未是衲僧分上事。曰。如何是衲僧分上事。師曰。要行即行。要坐即坐。師有偈曰。芭蕉的旨。不掛唇齒。木童唱和。石人側耳。

郢州興陽山清讓禪師

僧問。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道時如何。師曰。其問甚諦當。曰。既是坐道場。為甚麼不得成佛道。師曰。為伊不成佛。

洪州幽谷山法滿禪師

僧問。如何是道。師良久曰。會么。曰。學人不會。師曰。聽取一偈。話道語下無聲。舉揚奧旨丁寧。禪要如今會取。不須退後消停。

郢州芭蕉山遇禪師

僧問。如何是祖師西來意。師曰。是星皆拱北。無水不朝東。曰。爭奈學人未會何。師曰。逢人

【現代漢語翻譯】 現代漢語譯本： 么。如果能說得出，就有參學的眼光。如果說不出，那就天地狹窄了。我便下座。上堂。眼中沒有眼翳，空中沒有花朵。水漲船高，泥多佛像大。不要拿問題來問我，我也無法回答。明白嗎？問題就在答案中，答案就在問題中。我便下座。問：三乘十二分教（佛教的各種教義分類）我不問，如何是宗門一句（禪宗的根本宗旨）？師父說：七縱八橫。問：如何領會？師父說：泥里倒下，泥里站起。問：如何是祖師西來意（達摩祖師從西方來到中國的目的）？師父說：貼身汗衫。問：有一個人不捨棄生死，不證得涅槃（佛教的最高境界），師父您還提攜他嗎？師父說：不提攜。問：為什麼不提攜？師父說：林溪粗略地知道好壞。問：如何是吹毛劍（比喻鋒利的智慧）？師父說：透。問：用劍的人如何？師父說：鈍。問：寂寂無依時如何？師父說：還不是衲僧（雲遊僧人）分上的事。問：如何是衲僧分上的事？師父說：要走就走，要坐就坐。師父有偈語說：芭蕉的旨意，不掛在唇齒上。木童唱歌，石人側耳傾聽。

郢州興陽山清讓禪師

僧人問：大通智勝佛（古佛名號），十劫（極長的時間單位）坐在道場，佛法不現前，不得成佛道時如何？師父說：你問得很對。問：既然是坐在道場，為什麼不得成佛道？師父說：因為他不成佛。

洪州幽谷山法滿禪師

僧人問：如何是道？師父沉默良久說：明白嗎？僧人說：學人不會。師父說：聽我一偈。說話論道，語下無聲。舉揚奧妙旨意，丁寧告誡。禪的要旨如今就要領會，不要退後消停。

郢州芭蕉山遇禪師

僧人問：如何是祖師西來意？師父說：是星皆拱北，無水不朝東。問：無奈學人還是不明白啊。師父說：逢人便說。

【English Translation】 English version: Monk: What if one can speak of it, then he has the eye of a learner. If one cannot speak of it, then heaven and earth are narrow. Then I descend from the seat. Ascend the hall. There are no cataracts in the eyes, no flowers in the sky. When the water rises, the boat rises; when there is much mud, the Buddha is large. Do not bring questions to ask me, for I have no answers. Do you understand? The question is in the answer, and the answer is in the question. Then I descend from the seat. Monk: I will not ask about the Three Vehicles and Twelve Divisions of Teachings (various categories of Buddhist doctrines). What is the one sentence of the Zen school (the fundamental principle of Zen)? The master said: Seven vertical, eight horizontal. Monk: How should I understand it? The master said: Fall in the mud, rise in the mud. Monk: What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)? The master said: A sweat-soaked shirt next to the body. Monk: If there is someone who does not abandon birth and death and does not attain Nirvana (the highest state of Buddhism), will you still guide him? The master said: I will not guide him. Monk: Why not guide him? The master said: The forest stream roughly knows good and evil. Monk: What is the hair-splitting sword (a metaphor for sharp wisdom)? The master said: Penetrating. Monk: What about the one who uses it? The master said: Dull. Monk: What about when one is lonely and without reliance? The master said: It is not yet the business of a mendicant monk. Monk: What is the business of a mendicant monk? The master said: Go when you want to go, sit when you want to sit. The master has a verse saying: The meaning of the banana tree, not hanging on the lips and teeth. The wooden child sings in harmony, the stone man pricks up his ears.

Zen Master Qingrang of Xingyang Mountain in Yingzhou

A monk asked: When Mahābhijñā-jñānābhibhū (a Buddha's name) sat in the Bodhimanda (place of enlightenment) for ten kalpas (extremely long time units), and the Buddha-dharma did not appear, and he could not attain Buddhahood, what was it like? The master said: Your question is very appropriate. Monk: Since he was sitting in the Bodhimanda, why could he not attain Buddhahood? The master said: Because he did not become a Buddha.

Zen Master Faman of Yougu Mountain in Hongzhou

A monk asked: What is the Tao? The master was silent for a long time and said: Do you understand? The monk said: This student does not understand. The master said: Listen to my verse. Speaking and discussing the Tao, there is no sound under the words. Raising up the profound meaning, earnestly admonishing. The essence of Zen should be understood now, do not retreat and stop.

Zen Master Yu of Bajiao Mountain in Yingzhou

A monk asked: What is the meaning of the Patriarch's coming from the West? The master said: All stars bow to the North Star, and all waters flow east. Monk: But this student still does not understand. The master said: Tell everyone you meet.

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但恁么舉。

郢州芭蕉山圓禪師

僧問。如何是和尚接人一句。師曰。要頭擷取去。曰。豈無方便。師曰。心不負人。面無慚色。上堂。三千大千世界。夜來被老僧都合成一塊。輥向須彌頂上。帝釋大怒。拈得撲成粉碎。諸上座還覺頭痛也無。良久曰。莫不識痛癢好。珍重。

彭州承天院辭確禪師

僧問。學人有一隻箭。射即是。不射即是。師曰。作么生是阇黎箭。僧便喝。師曰。這個是草箭子。曰。如何是和尚箭。師曰。禁忌須屈指。禱祈便扣牙。問。心隨萬境轉。阿那個是轉萬境底心。師曰。嘉州大像古人鐫。問。眾罪如霜露。慧日能消除時如何。師曰。亭臺深夜雨。樓閣靜時鐘。曰。為甚麼因緣會遇時。果報還自受。師曰。管筆能書。片舌解語。開堂日示眾。正令提綱。猶是捏窠造偽。佛法祗對。特地謾驀上流。問著即參差。答著即互動。大德擬向甚麼處下口。然則如是。事無一向。權柄在手。縱奪臨機。有疑請問。僧問。如何是第一義。師曰。群峰穿海去。滴水下巖來。問。師唱誰家曲。宗風嗣阿誰。師曰。道頭會尾。舉意知心。

興元府牛頭山精禪師

僧問。如何是古佛心。師曰。東海浮漚。曰。如何領會。師曰。秤錘落井。問。不居凡聖是甚麼人。師曰。梁朝傅大

【現代漢語翻譯】 現代漢語譯本 如何是向上之舉？

郢州芭蕉山圓禪師

有僧人問：『如何是和尚接引人的話？』圓禪師說：『要你的頭砍下來。』僧人說：『難道沒有方便之法嗎？』圓禪師說：『心不虧欠於人，臉上沒有慚愧之色。』圓禪師上堂說法：『這三千大千世界，昨夜被老僧全部合成一塊，滾向須彌山頂上。帝釋天大怒，拿起來撲成粉碎。各位，你們覺得頭痛嗎？』停頓片刻，說：『莫非不知道痛癢嗎？』珍重。』

彭州承天院辭確禪師

有僧人問：『學人有一支箭，射出去也好，不射出去也好，該如何是好？』辭確禪師說：『怎麼是你的箭？』僧人便大喝一聲。辭確禪師說：『這是草箭子。』僧人說：『如何是和尚的箭？』辭確禪師說：『禁忌時需要屈指計算，祈禱時便要叩齒。』問：『心隨萬境轉，哪個是轉萬境的心？』辭確禪師說：『嘉州大佛是古人雕刻的。』問：『眾罪如霜露，慧日能消除，此時如何？』辭確禪師說：『亭臺深夜雨，樓閣靜時鐘。』僧人說：『為什麼因緣會遇時，果報還要自己承受？』辭確禪師說：『管筆能書寫，片舌能說話。』開堂說法時向大眾開示：『嚴厲的法令，重要的綱領，仍然是捏造虛假的。佛法只是相對而言，特別是在欺騙上流之人。問起來就參差不齊，回答起來就互相矛盾。各位大德打算從哪裡下手呢？既然如此，事情沒有絕對的，權柄在手，縱放或奪取都隨機應變。有疑問請提問。』有僧人問：『如何是第一義？』辭確禪師說：『群峰穿海而去，滴水從巖石上落下來。』問：『師父唱的是誰家的曲調？宗風繼承的是誰？』辭確禪師說：『道頭會尾，舉意知心。』

興元府牛頭山精禪師

有僧人問：『如何是古佛心？』精禪師說：『東海的浮漚。』僧人說：『如何領會？』精禪師說：『秤錘落井。』問：『不居於凡聖，這是什麼人？』精禪師說：『梁朝的傅大士。』

【English Translation】 English version What is the upward pointing?

Zen Master Yuan of Mount Bazhao in Yingzhou

A monk asked: 'What is the abbot's phrase for receiving people?' The Master said: 'Take the head and cut it off.' The monk said: 'Isn't there an expedient?' The Master said: 'The heart does not fail people, the face has no shame.' Ascending the hall, he said: 'The three thousand great thousand worlds were all combined into one piece by the old monk last night and rolled to the top of Mount Sumeru (Sumeru: the central world-mountain in Buddhist cosmology). Indra (Indra: the king of the gods in Hinduism and Buddhism) was furious and smashed it into powder. Do you all feel a headache?' After a long pause, he said: 'Don't you know pain?' Treasure this.'

Zen Master Cique of Chengtian Monastery in Pengzhou

A monk asked: 'A student has an arrow. Is it shooting or not shooting?' The Master said: 'What is the venerable's arrow?' The monk then shouted. The Master said: 'This is a grass arrow.' The monk said: 'What is the abbot's arrow?' The Master said: 'Taboos must be counted on fingers, prayers must be knocked on teeth.' Asked: 'The mind follows the myriad realms, which is the mind that turns the myriad realms?' The Master said: 'The Great Buddha of Jiazhou was carved by the ancients.' Asked: 'When the multitude of sins are like frost and dew, and the sun of wisdom can eliminate them, what is it like?' The Master said: 'Pavilions in the deep night rain, towers and pavilions in the quiet time bell.' The monk said: 'Why, when causes and conditions meet, must the karmic retribution still be borne by oneself?' The Master said: 'The writing brush can write, the tongue can speak.' On the day of opening the hall, he showed the assembly: 'Strict decrees and important outlines are still fabricated falsehoods. The Buddha-dharma is only relative, especially in deceiving superiors. When asked, they are uneven; when answered, they are contradictory. Where do you intend to start? Since this is the case, things are not absolute. The power is in hand, and the granting or taking is adapted to the occasion. If you have any doubts, please ask.' A monk asked: 'What is the first meaning?' The Master said: 'The peaks pierce the sea, and the drops of water fall from the rocks.' Asked: 'Whose tune does the master sing? Who does the sect style inherit?' The Master said: 'The beginning of the way meets the end, and the intention is known by the heart.'

Zen Master Jing of Mount Niutou in Xingyuan Prefecture

A monk asked: 'What is the mind of the ancient Buddha?' The Master said: 'The floating foam of the Eastern Sea.' The monk said: 'How to understand?' The Master said: 'The weight falls into the well.' Asked: 'Who is the person who does not dwell in the mundane or the holy?' The Master said: 'Fu Dashi (Fu Dashi: a Buddhist figure during the Liang Dynasty) of the Liang Dynasty.'

---

士。曰。此理如何。師曰。楚國孟嘗君。

益州覺城院信禪師

僧問。如何是出身一路。師曰。三門前。曰。如何領會。師曰。緊峭草鞋。

郢州芭蕉山閑禪師

僧問。十語九不中時如何。師曰。閉門屋裡坐。抱首哭蒼天。

郢州芭蕉山令遵禪師

僧問。直得無下口處時如何。師曰。便須進一步。曰。向甚麼處下腳。師曰。東山西嶺上。

慧林究禪師法嗣

韶州靈瑞和尚

俗士問。如何是佛。師喝曰。汝是村裡人。僧問。如何是西來意。師曰。十萬八千里。問。如何是本來心。師曰。坐卻毗廬頂。出沒太虛中。問。如何是教外別傳底事。師曰。兩個靈龜泥里鬥。直至如今困未休。曰。不會。師曰。木雞銜卵走。燕雀乘虎飛。潭中魚不現。石女卻生兒。

南嶽下八世

報慈韶禪師法嗣

蘄州三角山志謙禪師

僧問。如何是佛。師曰。速禮三拜。僧禮拜。師曰。一撥便轉。

郢州興陽詞鐸禪師

僧問。佛界與眾生界相去多少。師曰。道不得。曰。真個那。師曰。有些子。

五燈會元卷第九

音釋

頵(于倫切) 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第十

【現代漢語翻譯】 現代漢語譯本 士人問：『這個道理是怎樣的？』 禪師說：『就像楚國的孟嘗君一樣。』（孟嘗君：戰國時期齊國貴族，以廣招賢士聞名）

益州覺城院信禪師

有僧人問：『什麼是出身的道路？』 禪師說：『就在三門前。』 僧人問：『如何領會？』 禪師說：『緊繃的草鞋。』

郢州芭蕉山閑禪師

有僧人問：『十句話有九句不中的，這時該如何是好？』 禪師說：『關起門在屋裡坐著，抱著頭哭天。』

郢州芭蕉山令遵禪師

有僧人問：『到了無從下口的時候，該怎麼辦？』 禪師說：『那就必須進一步。』 僧人問：『向什麼地方下腳？』 禪師說：『東山和西嶺上。』

慧林究禪師法嗣

韶州靈瑞和尚

有俗人問：『什麼是佛？』 禪師喝道：『你是村裡人嗎！』 有僧人問：『什麼是西來意？』 禪師說：『十萬八千里。』 問：『什麼是本來心？』 禪師說：『安坐在毗盧（毗盧：即毗盧遮那佛，意為光明遍照）的頂上，出沒于太虛之中。』 問：『什麼是教外別傳的事情？』 禪師說：『兩隻靈龜在泥里爭鬥，直到如今睏倦還未停止。』 僧人說：『不明白。』 禪師說：『木雞銜著卵走，燕雀乘著老虎飛。潭中的魚不出現，石女卻生了兒子。』

南嶽下八世

報慈韶禪師法嗣

蘄州三角山志謙禪師

有僧人問：『什麼是佛？』 禪師說：『趕快禮拜三拜。』 僧人禮拜。 禪師說：『一撥就轉。』

郢州興陽詞鐸禪師

有僧人問：『佛界與眾生界相差多少？』 禪師說：『說不得。』 僧人問：『真的嗎？』 禪師說：『有些子。』

《五燈會元》卷第九

音釋

頵(于倫切) 卍新續藏第 80 冊 No. 1565 《五燈會元》

《五燈會元》卷第十

【English Translation】 English version A layman asked: 'What is this principle?' The Zen master said: 'Like Lord Mengchang of Chu.' (Lord Mengchang: A nobleman of Qi during the Warring States period, famous for recruiting talented individuals)

Zen Master Xin of Juecheng Temple in Yizhou

A monk asked: 'What is the path of emergence?' The Zen master said: 'Right in front of the three gates.' The monk asked: 'How to understand it?' The Zen master said: 'Tightly laced straw sandals.'

Zen Master Xian of Mount Bajiao in Yingzhou

A monk asked: 'What if nine out of ten words are wrong?' The Zen master said: 'Sit inside the house with the door closed, holding your head and crying to the heavens.'

Zen Master Lingzun of Mount Bajiao in Yingzhou

A monk asked: 'What to do when there is no place to start?' The Zen master said: 'Then you must take a step forward.' The monk asked: 'Where to place your foot?' The Zen master said: 'On the eastern mountain and western ridge.'

Dharma Successor of Zen Master Huilin Jiu

Reverend Lingrui of Shaozhou

A layman asked: 'What is Buddha?' The Zen master shouted: 'Are you a villager!' A monk asked: 'What is the meaning of the Westward Transmission?' The Zen master said: 'One hundred and eight thousand miles.' Asked: 'What is the original mind?' The Zen master said: 'Sitting firmly on the top of Vairocana (Vairocana: meaning 'illuminating everywhere'), appearing and disappearing in the great void.' Asked: 'What is the matter transmitted separately outside the teachings?' The Zen master said: 'Two spiritual turtles fighting in the mud, still tired and not resting even now.' The monk said: 'I don't understand.' The Zen master said: 'A wooden chicken carries an egg, a swallow rides a tiger. Fish do not appear in the pond, but a stone woman gives birth to a child.'

Eighth Generation Under Nanyue

Dharma Successor of Zen Master Baochi Shao

Zen Master Zhiqian of Mount Sanjiao in Qizhou

A monk asked: 'What is Buddha?' The Zen master said: 'Quickly bow three times.' The monk bowed. The Zen master said: 'Turned with a single flick.'

Zen Master Ciduo of Xingyang in Yingzhou

A monk asked: 'How far apart are the Buddha realm and the sentient being realm?' The Zen master said: 'Cannot be said.' The monk asked: 'Really?' The Zen master said: 'A little bit.'

The Record of the Transmission of the Lamp, Volume 9

Phonetic Transcription

頵 (yú lún qiè) Supplement to the Buddhist Canon, Series 2, Volume 80, No. 1565, The Record of the Transmission of the Lamp

The Record of the Transmission of the Lamp, Volume 10

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法眼宗

青原下八世

羅漢琛禪師法嗣

金陵清涼院文益禪師

餘杭魯氏子。七歲。依新定智通院全偉禪師落髮。弱齡稟具於越州開元寺。屬律匠希覺師盛化于明州[鄖-口+刀]山育王寺。師往預聽習。究其微旨。復傍探儒典。游文雅之場。覺師目為我門之遊夏也。師以玄機一發。雜務俱捐。振錫南邁。抵福州。參長慶。不大發明。后同紹修法進三人慾出嶺。過地藏院。阻雪少憩。附爐次。藏問。此行何之。師曰。行腳去。藏曰。作么生是行腳事。師曰。不知。藏曰。不知最親切。又同三人舉肇論至天地與我同根處。藏曰。山河大地。與上座自己是同是別。師曰。別。藏豎起兩指。師曰。同。藏又豎起兩指。便起去。雪霽辭去。藏門送之。問曰。上座尋常說三界唯心。萬法唯識。乃指庭下片石曰。且道此石在心內。在心外。師曰。在心內。藏曰。行腳人著甚麼來由。安片石在心頭。師窘無以對。即放包依席下求抉擇。近一月餘。日呈見解。說道理。藏語之曰。佛法不恁么。師曰。某甲詞窮理絕也。藏曰。若論佛法。一切見成。師于言下大悟。因議留止。進師等以江表叢林。欲期歷覽。命師同往。至臨川。州牧請住崇壽院。開堂日。中坐茶筵未起時。僧正白師曰。四眾已圍繞和尚法座了也。

【現代漢語翻譯】 現代漢語譯本 法眼宗

青原下八世

羅漢琛禪師法嗣

金陵清涼院文益禪師

餘杭魯氏之子。七歲時，他依止新定智通院的全偉禪師剃度出家。成年後，他在越州開元寺受具足戒。當時律宗的希覺律師在明州[鄖-口+刀]山育王寺弘揚佛法，禪師前去聽習，深入研究其精微之處。他還廣泛涉獵儒家經典，遊學于文人雅士之間。希覺律師稱讚他為我們佛門中的子夏。禪師一旦領悟了玄妙的佛理，便捨棄了世俗的雜務，拄著錫杖向南方遊歷。到達福州后，他參訪長慶禪師，但沒有得到大的啓發。後來，他和紹修、法進三人打算出嶺，路過地藏院時，因為下雪而稍作休息。在地藏院的爐邊，地藏禪師問：『你們此行要去哪裡？』禪師回答：『行腳雲遊。』地藏禪師問：『如何是行腳事？』禪師回答：『不知。』地藏禪師說：『不知最親切。』又有一次，三人談論《肇論》，說到『天地與我同根』之處，地藏禪師問：『山河大地與上座你自己是同還是別？』禪師回答：『別。』地藏禪師豎起兩指。禪師回答：『同。』地藏禪師又豎起兩指，然後起身離開。雪停后，禪師辭別離去，地藏禪師送出門，問道：『上座你平時說三界唯心，萬法唯識，那麼請問庭院下的這塊石頭是在你的心內，還是在你的心外？』禪師回答：『在心內。』地藏禪師說：『行腳的人帶著什麼緣由，要把一塊石頭放在心頭？』禪師窘迫，無言以對，於是放下行囊，留在地藏禪師的座下，請求開示。近一個月的時間裡，禪師每天都呈述自己的見解，講述道理。地藏禪師對他說：『佛法不是這樣的。』禪師說：『我已詞窮理絕了。』地藏禪師說：『若論佛法，一切現成。』禪師在聽聞此語后，當下大悟。於是商議留下來。紹修、法進兩位禪師因為想遊歷江浙一帶的叢林，便邀請禪師一同前往。到達臨川后，州牧邀請禪師住持崇壽院。開堂之日，禪師坐在法座上，茶宴還未結束時，僧正稟告禪師說：『四眾弟子已經圍繞在和尚的法座周圍了。』

【English Translation】 English version Fayan School

Eighth Generation under Qingyuan

Dharma Successor of Chan Master Luohan Chen

Chan Master Wenyi of Qingliang Temple in Jinling (Nanjing)

He was a native of the Lu family in Yuhang. At the age of seven, he was tonsured under Chan Master Quanwei of Zhitong Temple in Xinding. In his youth, he received the full precepts at Kaiyuan Temple in Yuezhou. At that time, Vinaya Master Xijue was flourishing at Yuwang Temple on Mount [鄖-口+刀] in Mingzhou. The Master went to attend his teachings and deeply studied their subtle meanings. He also extensively explored Confucian classics and frequented gatherings of scholars and literati. Master Xijue praised him as 'our school's Zixia.' Once the Master grasped the profound principles, he abandoned worldly affairs and traveled south with his staff. Upon arriving in Fuzhou, he visited Changqing, but did not achieve great enlightenment. Later, he, along with Shaoxiu and Fajin, planned to leave the mountains. Passing by Dizang (Ksitigarbha) Monastery, they paused due to the snow. While near the stove, Dizang asked, 'Where are you going on this journey?' The Master replied, 'To travel on foot.' Dizang asked, 'What is this matter of traveling on foot?' The Master replied, 'I do not know.' Dizang said, 'Not knowing is the most intimate.' Another time, the three of them discussed the Zhao Lun (Treatise of Zhao), reaching the point of 'Heaven and earth share the same root with me.' Dizang asked, 'Are the mountains, rivers, and the great earth the same as or different from you, Venerable?' The Master replied, 'Different.' Dizang raised two fingers. The Master replied, 'The same.' Dizang again raised two fingers and then left. When the snow cleared, the Master bid farewell. Dizang saw him off at the gate and asked, 'Venerable, you usually say that the Three Realms are only mind, and all phenomena are only consciousness. Now, tell me, is this stone in the courtyard inside the mind or outside the mind?' The Master replied, 'Inside the mind.' Dizang said, 'What reason does a traveling monk have to carry a stone in his mind?' The Master was at a loss for words. He immediately put down his baggage and stayed at Dizang's seat, seeking guidance. For over a month, he presented his views and explained principles daily. Dizang said to him, 'The Dharma is not like that.' The Master said, 'I am at the end of my words and principles.' Dizang said, 'If we speak of the Dharma, everything is already complete.' Upon hearing these words, the Master had a great enlightenment. He then discussed staying there. Masters Jin and Xiu, because they wanted to visit the monasteries in the Jiangzhe area, invited the Master to go with them. Upon arriving in Linchuan, the governor invited the Master to reside at Chongshou Monastery. On the day of the opening ceremony, while the Master was seated on the Dharma seat and the tea ceremony had not yet concluded, the Sangha administrator reported to the Master, 'The four assemblies have already surrounded the Venerable's Dharma seat.'

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師曰。眾人卻參真善知識。少頃升座。僧問。大眾雲集。請師舉唱。師曰。大眾久立。乃曰。眾人既盡在此。山僧不可無言。與大眾舉一古人方便。珍重。便下座。子方上座自長慶來。師舉長慶偈問曰。作么生是萬象之中獨露身。子方舉拂子。師曰。恁么會又爭得。曰。和尚尊意如何。師曰。喚甚麼作萬象。曰。古人不撥萬象。師曰。萬象之中獨露身。說甚麼撥不撥。子方豁然悟解。述偈投誠。自是諸方會下。有存知解者翕然而至。始則行行如也。師微以激發。皆漸而服膺。海蔘之眾。常不減千計。上堂。大眾立久。乃謂之曰。祇恁么便散去。還有佛法道理也無。試說看。若無。又來這裡作么。若有。大市裡人叢處亦有。何須到這裡。諸人各曾看還源觀．百門義海．華嚴論．涅槃經諸多䇿子。阿那個教中有這個時節。若有。試舉看。莫是恁么經里有恁么語。是此時節么。有甚麼交涉。所以道。微言滯於心首。嘗為緣慮之場。實際居於目前。翻為名相之境。又作么生得翻去。若也翻去。又作么生得正去。還會么。莫祇恁么念䇿子。有甚麼用處。僧問。如何披露即得與道相應。師曰。汝幾時披露即與道不相應。問。六處不知音時如何。師曰。汝家眷屬一群子。師又曰。作么生會。莫道恁么來問。便是不得。汝道六處不知音

【現代漢語翻譯】 現代漢語譯本 師父說：『你們大家應該去參訪真正的善知識。』過了一會兒，師父升座。有僧人問道：『大眾雲集於此，請師父開示。』師父說：『大家站立很久了。』於是說：『既然大家都在這裡，我不能不說話。就給大家講一個古人的方便法門，請大家珍重。』說完便下座。 子方上座從長慶禪院來，師父舉長慶禪師的偈語問道：『如何是萬象之中獨露身（在萬千現象中，如何顯露出真我）？』子方舉起拂子。師父說：『這樣理解又怎麼行呢？』子方說：『和尚您的意思是？』師父說：『你把什麼叫做萬象？』子方說：『古人不否定萬象。』師父說：『萬象之中獨露身，說什麼否定不否定？』子方豁然開悟，寫了偈語表示誠服。從此以後，各地的禪院裡，那些執著于知解的人紛紛前來。開始的時候，他們的行為還算規矩，師父稍微加以啓發，他們都逐漸心悅誠服。前來參學的僧人，經常不少於一千人。 師父上堂說法，見大眾站立很久，便對他們說：『就這樣散去，還有佛法道理嗎？試著說說看。如果沒有，又來這裡做什麼？如果有，大街上人多的地方也有，何必到這裡？你們都曾看過《還源觀（佛教典籍名）》、《百門義海（佛教典籍名）》、《華嚴論（佛教典籍名）》、《涅槃經（佛教經典名）》等許多書。哪一部經典里有這個時節（指當下）？如果有，試著舉出來看看。不要以為某部經里有某句話，就是此時此刻。有什麼關係呢？所以說，精妙的語言停留在心頭，常常成為思慮的場所；實際的真理就在眼前，反而成為名相的境界。』又如何才能翻轉過來呢？如果翻轉過來，又如何才能歸於正道呢？明白嗎？不要只是唸書本，有什麼用呢？』 有僧人問道：『如何才能披露（顯露本性），才能與道相應？』師父說：『你什麼時候披露才與道不相應？』僧人問：『六處（眼、耳、鼻、舌、身、意）不知音時如何？』師父說：『你家的眷屬一大群。』師父又說：『怎麼理解？不要以為這樣來問，就是不對的。你說六處不知音（六根無法感知真理）……』

【English Translation】 English version The Master said, 'You all should seek out true and virtuous teachers.' After a short while, he ascended the seat. A monk asked, 'The assembly has gathered, please Master, give us instruction.' The Master said, 'The assembly has been standing for a long time.' Then he said, 'Since you are all here, I cannot remain silent. I will share with you a skillful means of an ancient person. Cherish it.' Then he descended the seat. Senior Zifang came from Changqing Monastery. The Master quoted Changqing's verse and asked, 'What is the 'solely revealed body amidst the myriad phenomena' (How to reveal the true self in all phenomena)?' Zifang raised his whisk. The Master said, 'How can you understand it that way?' Zifang said, 'What is the Master's intention?' The Master said, 'What do you call the myriad phenomena?' Zifang said, 'The ancients did not deny the myriad phenomena.' The Master said, 'The solely revealed body amidst the myriad phenomena, what is there to say about denying or not denying?' Zifang suddenly awakened and wrote a verse to express his sincerity. From then on, those in various monasteries who clung to intellectual understanding flocked to him. At first, their behavior was somewhat orderly, but the Master subtly inspired them, and they gradually became convinced. The number of monks who came to study often exceeded a thousand. The Master ascended the hall to preach, seeing that the assembly had been standing for a long time, he said to them, 'If you just disperse like this, is there any Buddhist principle in it? Try to explain it. If there isn't, what are you doing here? If there is, it's also in crowded places in the market, why come here? You have all read the 'Return to the Source Contemplation' (Huan Yuan Guan, name of a Buddhist text), the 'Sea of Meanings of a Hundred Gates' (Bai Men Yi Hai, name of a Buddhist text), the 'Avatamsaka Sutra Treatise' (Hua Yan Lun, name of a Buddhist text), the 'Nirvana Sutra' (Nie Pan Jing, name of a Buddhist classic), and many other books. Which scripture has this moment (referring to the present moment)? If there is, try to cite it. Don't think that because there is a certain phrase in a certain scripture, it is this moment. What does it have to do with it? Therefore, it is said that subtle words linger in the mind, often becoming a field of deliberation; actual truth is right before our eyes, but it turns into a realm of names and forms.' How can we turn it around? If we turn it around, how can we return to the right path? Do you understand? Don't just recite books, what's the use?' A monk asked, 'How can one reveal (one's true nature) and be in accordance with the Tao?' The Master said, 'When do you reveal and not be in accordance with the Tao?' The monk asked, 'What about when the six senses (eye, ear, nose, tongue, body, mind) do not recognize the sound (cannot perceive the truth)?' The Master said, 'A whole group of your family members.' The Master also said, 'How do you understand it? Don't think that asking like this is wrong. You say the six senses do not recognize the sound (the six roots cannot perceive the truth)……'

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。眼處不知音。耳處不知音。若也根本是有。爭解無得。古人道。離聲色。著聲色。離名字。著名字。所以無想天修得。經八萬大劫。一朝退墮。諸事儼然。蓋為不知根本真實次地修行三生六十劫。四生一百劫。如是直到三祇果滿。他古人猶道。不如一念緣起無生。超彼三乘權學等見。又道彈指圓成八萬門。剎那滅卻三祇劫。也須體究。若如此用多少氣力。僧問。指即不問。如何是月。何曰。阿那個是汝不問底指。又僧問。月即不問。如何是指。師曰。月。曰。學人問指。和尚為甚麼對月。師曰。為汝問指。江南國主重師之道。迎住報恩禪院。署凈慧禪師。僧問。洪鐘才擊。大眾云臻。請師如是。師曰。大眾會。何似汝會。問。如何是古佛家風。師曰。甚麼處看不足。問。十二時中。如何行履。即得與道相應。師曰。取捨之心成巧偽。問。古人傳衣。當記何人。師曰。汝甚麼處見古人傳衣。問。十方賢聖皆入此宗。如何是此宗。師曰。十方賢聖皆入。問。如何是佛向上人。師曰。方便呼為佛。問。如何是學人一卷經。師曰。題目甚分明。問。聲色兩字。甚麼人透得。師卻謂眾曰。諸上座且道。這個僧還透得也未。若會此僧問處。透聲色也不難。問。求佛知見。何路最徑。師曰。無過此。問。瑞草不凋時如何。師曰。謾

【現代漢語翻譯】 現代漢語譯本 眼處不知音：眼睛不能識別聲音。 耳處不知音：耳朵不能識別聲音。 如果根本上是有（真如自性），又怎麼會無法理解呢？ 古人說：『離開聲色，又執著于聲色；離開名字，又執著于名字。』 所以修無想定，即使經過八萬大劫，一旦退墮，諸事又會歷歷在目。 這是因為不瞭解根本真實的修行次第，（如果瞭解）修行三生六十劫，四生一百劫，這樣直到三大阿僧祇劫圓滿。 古代大德還說：『不如一念緣起無生，超越三乘權教的見解。』 又說：『彈指間圓成八萬法門，剎那間滅卻三大阿僧祇劫。』也需要親身體驗。 如果這樣，要用多少氣力？ 有僧人問：『指頭暫且不問，如何是月？』 禪師說：『哪個是你沒問的指頭？』 又有僧人問：『月亮暫且不問，如何是指頭？』 禪師說：『月亮。』 僧人說：『學人問的是指頭，和尚為什麼回答月亮？』 禪師說：『爲了你問的是指頭。』 江南國主敬重禪師的道行，迎請他住在報恩禪院，尊稱他為凈慧禪師。 有僧人問：『洪鐘才敲響，大眾就雲集而來，請問禪師如何是這樣？』 禪師說：『大眾會集，哪裡比得上你會集？』 問：『如何是古佛家風？』 禪師說：『什麼地方看不足？』 問：『十二時中，如何行持才能與道相應？』 禪師說：『取捨之心成了巧詐虛偽。』 問：『古人傳衣缽，應當記住何人？』 禪師說：『你從哪裡見到古人傳衣缽？』 問：『十方賢聖都進入此宗，如何是此宗？』 禪師說：『十方賢聖都進入。』 問：『如何是佛向上人？』 禪師說：『方便說為佛。』 問：『如何是學人的一卷經？』 禪師說：『題目甚是分明。』 問：『聲色二字，什麼人能夠透徹？』 禪師卻對大眾說：『各位，你們說，這個僧人透徹了嗎？如果明白這個僧人發問之處，透徹聲色也不難。』 問：『求佛知見，哪條路最直接？』 禪師說：『沒有比這更直接的。』 問：『瑞草不凋謝時如何？』 禪師說：『胡說。』

【English Translation】 English version 'The eye does not recognize sound; the ear does not recognize sound.' If the fundamental (true nature) exists, how can it be incomprehensible? The ancients said, 'Detaching from sound and form, yet clinging to sound and form; detaching from names, yet clinging to names.' Therefore, even after cultivating the 'state of no thought' (無想天, Wuxiangtian) for eighty thousand kalpas (大劫, dajie), one may still fall back in a single day. This is because one does not understand the fundamental and true order of cultivation. (If one understands), cultivating for sixty kalpas over three lifetimes, or one hundred kalpas over four lifetimes, and so on, until the three 'asamkhya kalpas' (三祇, sanqi) are fulfilled. The ancient masters also said, 'It is better to have a single thought of 'dependent origination without arising' (緣起無生, yuanqi wusheng), surpassing the views of the three vehicles of expedient teachings.' It is also said, 'In a snap of the fingers, eighty thousand dharma gates are perfected; in an instant, three asamkhya kalpas are extinguished.' This also requires personal experience. If so, how much effort is required? A monk asked, 'The finger is not asked about; what is the moon?' The master said, 'Which is the finger you are not asking about?' Another monk asked, 'The moon is not asked about; what is the finger?' The master said, 'The moon.' The monk said, 'This student is asking about the finger; why does the master answer with the moon?' The master said, 'Because you are asking about the finger.' The ruler of the Jiangnan kingdom revered the master's virtue and invited him to reside at Bao'en Monastery (報恩禪院, Bao'en Chanyuan), honoring him as Chan Master Jinghui (凈慧禪師, Jinghui Chanshi). A monk asked, 'As soon as the great bell is struck, the assembly gathers. May I ask the master, what is this like?' The master said, 'The assembly gathers; how does it compare to your gathering?' Asked: 'What is the family style of the ancient Buddhas?' The master said, 'Where do you see insufficiency?' Asked: 'How should one conduct oneself throughout the twelve periods of the day to be in accordance with the Dao?' The master said, 'The mind of taking and rejecting becomes skillful artifice.' Asked: 'When the ancients passed down the robe, who should be remembered?' The master said, 'Where did you see the ancients passing down the robe?' Asked: 'The sages of the ten directions all enter this school; what is this school?' The master said, 'The sages of the ten directions all enter.' Asked: 'What is a person who is beyond the Buddha?' The master said, 'Expediently called a Buddha.' Asked: 'What is a sutra for the student?' The master said, 'The title is very clear.' Asked: 'Who can penetrate the two words 'sound' and 'form'?' The master then said to the assembly, 'Everyone, tell me, has this monk penetrated them or not? If you understand this monk's question, penetrating sound and form is not difficult.' Asked: 'What is the most direct path to seeking the knowledge and vision of the Buddha?' The master said, 'There is nothing more direct than this.' Asked: 'What is it like when the auspicious grass does not wither?' The master said, 'Nonsense.'

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語。問。大眾雲集。請師頓決疑網。師曰。寮舍內商量。茶堂內商量。問。雲開見日時如何。師曰。謾語真個。問。如何是沙門所重處。師曰。若有纖毫所重。即不名沙門。問。千百億化身。于中如何是清凈法身。師曰。總是。問。簇簇上來。師意如何。師曰。是眼不是眼。問。全身是義。請師一決。師曰。汝義自破。問。如何是古佛心。師曰。流出慈悲喜捨。問。百年暗室。一燈能破。如何是一燈。師曰。論甚麼百年。問。如何是正真之道。師曰。一愿也教汝行。二愿也教汝行。問。如何是一真之地。師曰。地則無一真。曰。如何卓立。師曰。轉無交涉。問。如何是古佛。師曰。即今也無嫌疑。問。十二時中如何行履。師曰。步步蹋著。問。古鏡未開。如何顯照。師曰。何必再三。問。如何是諸佛玄旨。師曰。是汝也有。問。承教有言。從無住本立一切法。如何是無住本。師曰。形興未質。名起未名。問。亡僧衣眾人唱。祖師衣甚麼人唱。師曰。汝唱得亡僧甚麼衣。問。蕩子還鄉時如何。師曰。將甚麼奉獻。曰。無有一物。師曰。日給作么生。師后住清涼。上堂曰。出家人但隨時及節便得。寒即寒。熱即熱。欲知佛性義。當觀時節因緣。古今方便不少。不見石頭和尚因看肇論云。會萬物為己者。其唯聖人乎。他家便

道。聖人無己。靡所不己。有一片言語喚作參同契。末上云。竺土大仙心。無過此語也。中間也只隨時說話。上座今欲會萬物為自己去。蓋為大地無一法可見。他又囑云。光陰莫虛度。適來向上座道。但隨時及節便得。若也移時失候。即是虛度光陰。于非色中作色解。上座于非色中作色解。即是移時失候。且道色作非色解。還當不當。上座若恁么會。便是沒交涉。正是癡狂兩頭走。有甚麼用處。上座但守分隨時過好。珍重。僧問。如何是清涼家風。師曰。汝到別處。但道到清涼來。問。如何得諸法無當去。師曰。甚麼法當著上座。曰。爭奈日夕何。師曰。閑言語。問。觀身如幻化。觀內亦復然時如何。師曰。還得恁么也無。問。要急相應。唯言不二。如何是不二之言。師曰。更添些子得么。問。如何是法身。師曰。這個是應身。問。如何是第一義。師曰。我向你道是第二義。師問修山主。毫牦有差。天地懸隔。兄作么生會。修曰。毫牦有差。天地懸隔。師曰。恁么會又爭得。修曰。和尚如何。師曰。毫牦有差。天地懸隔。修便禮拜(東禪齊云。山主恁么祇對。為甚麼不肯。及乎再請益法眼。亦祇恁么道便得去。且道疑訛在甚麼處。若看得透。道上座有來由)。師與悟空禪師向火。拈起香匙。問曰。不得喚作香匙。兄喚

【現代漢語翻譯】 現代漢語譯本 道。聖人沒有自我，沒有什麼不是自我。有一段話叫做《參同契》，最後說：『竺土（印度）大仙的心，沒有超過這句話的。』中間也只是隨著時機說話。上座（對僧人的尊稱）現在想要把萬物都理解為自己。因為大地上沒有一法可以執著。他又囑咐說：『光陰不要虛度。』剛才我對上座說，只要隨時順應時節就可以了。如果錯過了時機，那就是虛度光陰。在非色中理解為色。上座在非色中理解為色，那就是錯過了時機。那麼，把色理解為非色，對不對呢？上座如果這樣理解，那就是毫不相干，正是癡狂兩頭跑，有什麼用呢？上座只要安分守時，好好過日子。珍重。 僧人問：『什麼是清涼（指清涼山，五臺山）的家風？』 師父說：『你到別處，只要說從清涼山來。』 問：『如何才能使諸法不執著於我？』 師父說：『什麼法執著于上座你呢？』 僧人說：『無奈日日夜夜的妄念紛飛啊！』 師父說：『那是閑言語。』 問：『觀身如幻化，觀自身內部也如此，這是什麼境界？』 師父說：『還能像那樣嗎？』 問：『想要快速相應，唯有不二之說，什麼是不二之言？』 師父說：『還能再多加一點嗎？』 問：『什麼是法身（Dharmakaya）？』 師父說：『這個是應身（Nirmanakaya）。』 問：『什麼是第一義（Paramartha）？』 師父說：『我跟你說的是第二義。』 師父問修山主：『毫釐有差，天地懸隔，兄臺怎麼理解？』 修山主說：『毫釐有差，天地懸隔。』 師父說：『這樣理解又有什麼用呢？』 修山主說：『和尚您怎麼理解？』 師父說：『毫釐有差，天地懸隔。』 修山主便禮拜。（東禪齊云說：山主這樣回答，為什麼不被認可？等到再次請教法眼，也只是這樣說就可以通過了。那麼，疑惑在哪裡呢？如果看得透徹，說明上座是有來歷的）。 師父與悟空禪師一起烤火，拿起香匙，問道：『不能叫它香匙，你叫它什麼？』

【English Translation】 English version The Dao. A sage has no self; there is nothing that is not self. There is a piece of writing called the 'Cantong Qi' (The Kinship of the Three). At the end, it says: 'The mind of the great immortal of Zhentu (India) does not exceed these words.' In the middle, it just speaks according to the occasion. You, venerable monk, now want to understand all things as yourself, because there is not a single dharma (law, teaching) on earth that can be clung to. He also exhorted: 'Do not waste time.' Just now I said to you, venerable monk, that you only need to go along with the time and season. If you miss the time, you are wasting time. To interpret color in non-color. If you, venerable monk, interpret color in non-color, you are missing the time. Then, is it right or wrong to interpret color as non-color? If you understand it that way, venerable monk, then it is irrelevant; it is just running madly in two directions. What is the use? You, venerable monk, just be content and live well according to the time. Take care. A monk asked: 'What is the family style of Qingliang (referring to Qingliang Mountain, Mount Wutai)?' The master said: 'When you go elsewhere, just say that you come from Qingliang Mountain.' Asked: 'How can one attain non-attachment to all dharmas?' The master said: 'What dharma is attached to you, venerable monk?' The monk said: 'But what about the thoughts that arise day and night?' The master said: 'Those are idle words.' Asked: 'What is the state when observing the body as illusory transformation, and observing the inner self likewise?' The master said: 'Can it still be like that?' Asked: 'Wanting to quickly correspond, only the non-dual is spoken of. What is the word of non-duality?' The master said: 'Can you add a little more?' Asked: 'What is the Dharmakaya (Dharma Body)?' The master said: 'This is the Nirmanakaya (Transformation Body).' Asked: 'What is the Paramartha (Ultimate Truth)?' The master said: 'What I tell you is the second meaning.' The master asked the mountain master Xiu: 'A hair's breadth of difference, heaven and earth are far apart. How do you understand this, brother?' Mountain master Xiu said: 'A hair's breadth of difference, heaven and earth are far apart.' The master said: 'What is the use of understanding it that way?' Mountain master Xiu said: 'How do you understand it, venerable monk?' The master said: 'A hair's breadth of difference, heaven and earth are far apart.' Mountain master Xiu then bowed. (Dongchan Qiyun said: The mountain master answered like this, why was it not approved? When he asked Fayan again, it was only by saying it like this that he could pass. So, where is the doubt? If you can see through it, it means that you, venerable monk, have a background). The master and Zen master Wukong were warming themselves by the fire. Picking up a incense spoon, he asked: 'It cannot be called an incense spoon, what do you call it?'

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作甚麼。空曰。香匙。師不肯。空后二十餘日。方明此語。僧參次。師指簾。時有二僧同去卷。師曰。一得一失(東禪齊云。上座作么生會。有云為伊不明旨便去捲簾。亦有道指者即會。不指而去者即失。恁么會還可不可。既不許恁么會。且問上座阿那個得。阿那個失)。雲門問。僧甚處來。曰。江西來。門曰。江西一隊老宿寱語住也未。僧無對。后僧問師。不知雲門意作么生。師曰。大小云門被這僧勘破。問。僧甚處來。曰。道場來。師曰。明合暗合。僧無語。師令僧取土添蓮盆。僧取土到。師曰。橋東取。橋西取。曰。橋東取。師曰。是真實。是虛妄。問。僧甚處來。曰。報恩來。師曰。眾僧還安否。曰。安。師曰。喫茶去。問。僧甚處來。曰。泗州禮拜大聖來。師曰。今年大聖出塔否。曰。出。師卻問傍僧曰。汝道伊到泗州不到。師問寶資長老。古人道。山河無隔礙。光明處處透。且作么生是處處透底光明。資曰。東畔打羅聲(歸宗柔別云。和尚擬隔礙)。師指竹問僧。還見么。曰。見。師曰。竹來眼裡。眼到竹邊。曰。總不恁么(法燈別云。當時但擘眼向師。歸宗柔別云。和尚祇是不信某甲)。有俗士獻畫障子。師看了。問曰。汝是手巧。心巧。曰。心巧。師曰。那個是汝心。士無對(歸宗柔代云。某甲今日

【現代漢語翻譯】 現代漢語譯本 問：作甚麼？（做什麼？） 空回答說：『香匙』。（香匙） 師父不認可。空在二十多天後，才明白這句話的含義。 有僧人前來參拜。師父指著簾子。當時有兩個僧人一同去捲簾子。師父說：『一得一失』。（東禪齊云說：『上座你作么生會？』有人說因為他不明白旨意便去捲簾子。也有人說道指著就明白，不指著就迷失。這樣理解可以嗎？既然不允許這樣理解，那麼請問上座，哪個是得，哪個是失？） 雲門問僧人：『從哪裡來？』 僧人回答說：『從江西來。』 雲門說：『江西一隊老宿說夢話停止了嗎？』 僧人無言以對。 後來僧人問師父：『不知道雲門是什麼意思？』 師父說：『好大的雲門，被這僧人勘破了。』 問：『僧人從哪裡來？』 答：『道場來。』 師父說：『明合暗合？』 僧人無語。 師父讓僧人取土來填蓮花盆。僧人取土回來。 師父說：『橋東取的，還是橋西取的？』 答：『橋東取的。』 師父說：『是真實的，還是虛妄的？』 問：『僧人從哪裡來？』 答：『報恩來。』 師父說：『眾僧還安好嗎？』 答：『安好。』 師父說：『喫茶去。』 問：『僧人從哪裡來？』 答：『泗州禮拜大聖來。』 師父說：『今年大聖出塔了嗎？』 答：『出了。』 師父反問旁邊的僧人說：『你說他到泗州了嗎？』 師父問寶資長老：『古人說，山河沒有阻隔，光明處處透徹。那麼什麼是處處透徹的光明？』 寶資回答說：『東邊打鑼的聲音。』（歸宗柔另外說：『和尚你打算阻隔嗎？』） 師父指著竹子問僧人：『看見了嗎？』 答：『看見了。』 師父說：『是竹子來到眼裡，還是眼到竹邊？』 答：『總不是這樣。』（法燈另外說：『當時只要睜大眼睛看著師父。』歸宗柔另外說：『和尚只是不相信我。』） 有俗人獻上畫的屏風。師父看了，問道：『你是手巧，還是心巧？』 答：『心巧。』 師父說：『哪個是你的心？』 士人無言以對。（歸宗柔代替回答說：『我今天...』）

【English Translation】 English version Asked: 'What are you doing?' Kong replied: 'Incense spoon.' (Xiang Chi) The master did not approve. Kong only understood the meaning of this sentence more than twenty days later. A monk came to pay respects. The master pointed to the curtain. At that time, two monks went to roll up the curtain together. The master said: 'One gains, one loses.' (Dongchan Qiyun said: 'How do you understand it, venerable sir?' Some said that because he did not understand the meaning, he went to roll up the curtain. Others said that pointing means understanding, not pointing means losing. Is this understanding correct? Since this understanding is not allowed, then please tell me, venerable sir, which is the gain and which is the loss?) Yunmen asked the monk: 'Where do you come from?' The monk replied: 'From Jiangxi.' Yunmen said: 'Have the old monks in Jiangxi stopped talking in their sleep?' The monk was speechless. Later, the monk asked the master: 'I don't know what Yunmen meant?' The master said: 'Such a great Yunmen, but he was seen through by this monk.' Asked: 'Where does the monk come from?' Answered: 'From the Daocheng.' The master said: 'Openly or secretly?' The monk was speechless. The master asked the monk to get soil to fill the lotus pot. The monk brought the soil back. The master said: 'Did you get it from the east side of the bridge, or the west side of the bridge?' Answered: 'From the east side of the bridge.' The master said: 'Is it real, or is it false?' Asked: 'Where does the monk come from?' Answered: 'From Baoen.' The master said: 'Are the monks well?' Answered: 'Well.' The master said: 'Go have tea.' Asked: 'Where does the monk come from?' Answered: 'From Sizhou, to worship the Great Sage.' The master said: 'Did the Great Sage come out of the pagoda this year?' Answered: 'Yes, he did.' The master asked the monk next to him: 'Do you say he went to Sizhou?' The master asked Elder Baozi: 'The ancients said, mountains and rivers have no barriers, and light penetrates everywhere. So what is the light that penetrates everywhere?' Baozi replied: 'The sound of the gong on the east side.' (Guizong Rou said separately: 'Are you planning to create barriers, Master?') The master pointed to the bamboo and asked the monk: 'Do you see it?' Answered: 'I see it.' The master said: 'Did the bamboo come to the eye, or did the eye go to the bamboo?' Answered: 'It's not like that at all.' (Fadeng said separately: 'At that time, just open your eyes and look at the master.' Guizong Rou said separately: 'Master just doesn't believe me.') A layman offered a painted screen. The master looked at it and asked: 'Are you skilled with your hands, or skilled with your heart?' Answered: 'Skilled with my heart.' The master said: 'Which is your heart?' The layman was speechless. (Guizong Rou answered instead: 'I today...')

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卻成容易)。僧問。如何是第二月。師曰。森羅萬象。曰。如何是第一月。師曰。萬象森羅。上堂。盡十方世界。皎皎地無一絲頭。若有一絲頭。即是一絲頭(法燈云。若有一絲頭。不是一絲頭)。師指凳子曰。識得凳子。周匝有餘(雲門云。識得凳子。天地懸殊)。僧問。如何是塵劫來事。師曰。盡在於今。師因患腳。僧問訊次。師曰。非人來時不能動。及至人來動不得。且道佛法中下得甚麼語。曰。和尚且喜得較。師不肯。自別云。和尚今日似減。因開井被沙塞卻泉眼。師曰。泉眼不通被沙礙。道眼不通被甚麼礙。僧無對。師代曰。被眼礙。師見僧搬土次。乃以一塊土放僧擔上。曰。吾助汝。僧曰。謝和尚慈悲。師不肯。一僧別云。和尚是甚麼心行。師便休去。師謂小兒子曰。因子識得你爺。你爺名甚麼。兒無對(法燈代云。但將衣袖掩面)。師卻問僧。若是孝順之子。合下得一轉語。且道合下得甚麼語。僧無對。師代曰。他是孝順之子。師問講百法論僧曰。百法是體用雙陳。明門是能所兼舉。座主是能。法座是所。作么生說兼舉(有老宿代云。某甲喚作個法座。歸宗柔云。不勞和尚如此)。師一日與李王論道罷。同觀牡丹花。王命作偈。師即賦曰。擁毳對芳叢。由來趣不同。發從今日白。花是去年紅。艷冶隨朝

【現代漢語翻譯】 現代漢語譯本 （這件事）卻變得容易了。有僧人問：『什麼是第二個月？』（第二月比喻虛妄不實的事物）師父說：『森羅萬象。』（森羅萬象指宇宙間各種各樣的現象）僧人問：『什麼是第一月？』（第一月比喻真如實相）師父說：『萬象森羅。』 師父上堂說法：『整個十方世界，明明白白地沒有一絲一毫的東西。如果有一絲一毫的東西，那就是一絲一毫的東西。』（法燈禪師說：『如果有一絲一毫的東西，那就不是一絲一毫的東西。』）師父指著凳子說：『認識了凳子，就周全完備有餘了。』（雲門禪師說：『認識了凳子，天地之間就有了巨大的差別。』） 有僧人問：『什麼是塵劫（極長的時間）以來的事情？』師父說：『完全在於現在。』師父因為腳生病，僧人前來問候。師父說：『不是非人（鬼神）來的時候不能動，等到人來的時候又動不了。那麼在佛法中該如何下判斷呢？』僧人說：『和尚您還算幸運，病情有所減輕。』師父不認可，自己另外說：『和尚我今天好像減輕了。』 因為開鑿水井，被沙子堵住了泉眼。師父說：『泉眼不通被沙子阻礙，道眼（體悟真理的智慧）不通被什麼阻礙？』僧人無言以對。師父代為回答說：『被眼（眼前的執著）阻礙。』師父看見僧人搬運泥土，於是拿了一塊泥土放在僧人的擔子上，說：『我來幫助你。』僧人說：『感謝和尚的慈悲。』師父不認可。另一位僧人另外說：『和尚您是什麼樣的心行？』師父便停止了（沒有回答）。 師父對小兒子說：『因為兒子認識了你的父親，你的父親叫什麼名字？』兒子無言以對。（法燈禪師代為回答說：『但將衣袖掩面。』）師父反過來問僧人：『如果是孝順的兒子，應該說出一句轉語（具有禪宗機鋒的話），那麼應該說什麼呢？』僧人無言以對。師父代為回答說：『他是孝順的兒子。』 師父問講解《百法論》（唯識宗的論著）的僧人說：『百法是體和用雙重陳述，明門（《百法明門論》）是能和所兼顧並舉。座主（講師）是能，法座是所，該怎麼說兼舉呢？』（有老修行代為回答說：『我稱它為法座。』歸宗柔禪師說：『不勞煩和尚您這樣說。』） 師父有一天與李王討論佛法完畢，一同觀賞牡丹花。李王命師父作偈（詩）。師父隨即賦詩說：『身披毛裘面對盛開的鮮花，自來情趣就各不相同。頭髮從今天開始變白，花朵卻是去年的紅色。』艷麗的姿態隨著朝廷的…

【English Translation】 English version It becomes easy to accomplish). A monk asked: 'What is the second moon?' (The second moon is a metaphor for illusory and unreal things). The master said: 'The myriad phenomena of the universe.' (The myriad phenomena of the universe refer to all kinds of phenomena in the universe). The monk asked: 'What is the first moon?' (The first moon is a metaphor for true suchness). The master said: 'The myriad phenomena of the universe.' The master ascended the hall and preached: 'The entire ten directions world is clear and bright without a single thread. If there is a single thread, then it is a single thread.' (Dharma Lamp said: 'If there is a single thread, then it is not a single thread.') The master pointed to the stool and said: 'Recognizing the stool, one is completely and abundantly sufficient.' (Yunmen said: 'Recognizing the stool, there is a huge difference between heaven and earth.') A monk asked: 'What is the matter since the kalpas of dust (extremely long time)?' The master said: 'It is completely in the present.' The master was ill in his foot, and the monks came to inquire. The master said: 'It cannot move when non-humans (ghosts and gods) come, and it cannot move when humans come. Then what kind of judgment should be made in the Buddhadharma?' The monk said: 'The abbot is fortunate to have a slight improvement.' The master did not agree and said separately: 'I, the abbot, seem to be reduced today.' Because of digging a well, the spring was blocked by sand. The master said: 'The spring is blocked by sand, what is the eye of the Tao (wisdom to realize the truth) blocked by?' The monk was speechless. The master replied on his behalf: 'Blocked by the eye (attachment to the present).' The master saw the monks carrying soil, so he put a piece of soil on the monk's burden and said: 'I will help you.' The monk said: 'Thank you, Abbot, for your compassion.' The master did not agree. Another monk said separately: 'What kind of mind is the abbot practicing?' The master stopped (did not answer). The master said to his young son: 'Because the son knows your father, what is your father's name?' The son was speechless. (Dharma Lamp replied on his behalf: 'Just cover your face with your sleeves.') The master asked the monk in turn: 'If he is a filial son, he should say a turning word (a Zen-like saying), then what should he say?' The monk was speechless. The master replied on his behalf: 'He is a filial son.' The master asked the monk who was lecturing on the Hundred Dharmas Treatise (a treatise on the Consciousness-only school): 'The hundred dharmas are a dual statement of substance and function, and the Mingmen (from the Hundred Dharmas Mingmen Treatise) is a combination of the able and the object. The lecturer is the able, and the Dharma seat is the object. How should we say the combination?' (An old practitioner replied on his behalf: 'I call it the Dharma seat.' Guizong Rou said: 'Don't bother the abbot to say that.') One day, after the master discussed the Dharma with King Li, they watched peonies together. King Li ordered the master to compose a verse (poem). The master then composed a poem saying: 'Wearing fur coats facing the blooming flowers, the interests have always been different. The hair starts to turn white today, but the flowers are red from last year.' The gorgeous posture follows the court's...

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露。馨香逐晚風。何須待零落。然後始知空。王頓悟其意。師頌三界唯心曰。三界唯心。萬法唯識。唯識唯心。眼聲耳色。色不到耳。聲何觸眼。眼色耳聲。萬法成辦。萬法匪緣。豈觀如幻。山河大地。誰堅誰變。頌華嚴六相義曰。華嚴六相義。同中還有異。異若異於同。全非諸佛意。諸佛意總別。何曾有同異。男子身中入定時。女子身中不留意。不留意。絕名字。萬象明明無理事。師緣被于金陵。三坐大道場。朝夕演旨。時諸方叢林。咸遵風化。異域有慕其法者。涉遠而至。玄沙正宗。中興于江表。師調機順物。斥滯磨昏。凡舉諸方三昧。或入室呈解。或叩激請益。皆應病與藥。隨根悟入者。不可勝紀。周顯德五年戊午七月十七日示疾。國主親加禮問。閏月五日剃髮澡身。告眾訖。跏趺而逝。顏貌如生。壽七十有四。臘五十四。城下諸寺院。具威儀迎引。公卿李建勛以下。素服奉全身於江寧縣丹陽起塔。謚大法眼禪師。塔曰無相。后李主創報慈院。命師門人玄覺言導師開法。再謚師大智藏大導師。

青原下九世

清涼益禪師法嗣

天臺山德韶國師

處州龍泉陳氏子也。母葉氏。夢白光觸體。因而有娠。及誕。尤多奇異。年十五。有梵僧勉令出家。十七依本州龍歸寺受業。十八納戒于信州開

元寺。後唐同光中游方。首詣投子見同禪師。次謁龍牙。乃問。雄雄之尊。為甚麼近之不得。牙曰。如火與火。師曰。忽遇水來又作么生。牙曰。去。汝不會我語。師又問。天不蓋。地不載。此理如何。牙曰。道者合如是。師經十七次問。牙祇如此答。師竟不諭旨。再請垂誨。牙曰。道者。汝已后自會去。師後於通玄峰澡浴次。忽省前話。遂具威儀。焚香遙望龍牙禮拜曰。當時若向我說。今日決定罵也。又問疏山。百匝千重。是何人境界。山曰。左搓芒繩縛鬼子。師曰。不落古今。請師說。曰。不說。師曰。為甚麼不說。曰。箇中不辯有無。師曰。師今善說。山駭之。如是歷參五十四員善知識。皆法緣未契。最後至臨川謁法眼。眼一見深器之。師以遍涉叢林。亦倦于參問。但隨眾而己。一日。法眼上堂。僧問。如何是曹源一滴水。眼曰。是曹源一滴水。僧惘然而退。師于坐側。豁然開悟。平生凝滯。渙若冰釋。遂以所悟聞於法眼。眼曰。汝向後當爲國王所師。致祖道光大。吾不如也。自是諸方異唱。古今玄鍵。與之抉擇。不留微跡。尋回本道。游天臺。山睹智者顗禪師遺蹤。有若舊居。師復與智者同姓。時謂之後身也。初止白沙。時忠懿王為王子。時刺臺州。向師之名。延請問道。師謂曰。他日為霸主。無忘佛恩。漢

【現代漢語翻譯】 現代漢語譯本： 元寺（寺廟名）。後唐同光年間四處遊歷。首先拜訪投子（人名，禪師）參見同禪師。之後拜謁龍牙（人名，禪師）。於是問道：『雄雄之尊（指非常尊貴的事物），為什麼不能接近？』龍牙說：『如同火與火。』（指過於接近會互相傷害）師說：『如果遇到水來又會怎麼樣？』龍牙說：『走開，你不會明白我的話。』師又問：『天不能覆蓋，地不能承載，這個道理是什麼？』龍牙說：『修道的人應當像這樣。』師經過十七次提問，龍牙都這樣回答。師始終不明白其中的旨意，再次請求教誨。龍牙說：『修道者，你以後自然會明白的。』師後來在通玄峰洗澡時，忽然醒悟了之前的話，於是整理好衣冠，焚香遙望龍牙禮拜說：『當時如果直接告訴我，今天肯定要罵你了。』又問疏山（人名，禪師）：『百匝千重（形容非常複雜），是什麼人的境界？』疏山說：『用左搓的芒繩捆綁鬼子。』師說：『不落入古今的窠臼，請老師說說。』疏山說：『不說。』師說：『為什麼不說？』疏山說：『其中不分辨有無。』師說：『老師現在說得很好。』疏山感到驚訝。像這樣歷參五十四位善知識，都沒有契合的法緣。最後到臨川拜謁法眼（人名，禪師）。法眼一見就非常器重他。師因為遍游叢林，也厭倦了參問，只是跟隨大眾而已。一天，法眼上堂，僧人問：『如何是曹源（地名，也是禪宗一派的名稱）一滴水？』法眼說：『是曹源一滴水。』僧人茫然地退下了。師在座位旁邊，豁然開悟，平生凝滯的地方，像冰一樣融化了。於是把所悟到的告訴法眼。法眼說：『你以後應當成為國王的老師，使祖師的道義發揚光大，我不如你。』從此以後，各方的不同見解，古今的玄妙關鍵，都與他決斷選擇，不留下絲毫痕跡。不久回到本道，遊覽天臺山，看到智者顗（人名，禪師）禪師的遺蹟，好像回到了舊居一樣。師又與智者同姓，當時人認為他是智者的後身。最初住在白沙，當時忠懿王（人名）還是王子，當時任臺州刺史，仰慕師的名聲，邀請問道。師對他說：『他日成為霸主，不要忘記佛恩。』 漢（朝代名）

【English Translation】 English version: Yuan Temple (temple name). He traveled around during the Tongguang period of the Later Tang Dynasty. He first visited Touzi (person's name, Zen master) and saw Zen Master Tong. Then he visited Longya (person's name, Zen master). So he asked: 'The dignity of Xiongxiong (referring to a very noble thing), why can't it be approached?' Longya said: 'Like fire and fire.' (referring to mutual harm if too close) The master said: 'What if water comes?' Longya said: 'Go away, you don't understand my words.' The master then asked: 'The sky cannot cover, and the earth cannot carry, what is this principle?' Longya said: 'A cultivator should be like this.' The master asked seventeen times, and Longya answered like this. The master never understood the meaning, and asked for instruction again. Longya said: 'Cultivator, you will naturally understand later.' Later, when the master was bathing at Tongxuan Peak, he suddenly realized what he had said before, so he tidied up his clothes, burned incense and bowed to Longya from afar, saying: 'If you had told me directly at that time, I would definitely scold you today.' He also asked Shushan (person's name, Zen master): 'What is the realm of Bai Zha Qian Chong (describing something very complicated)?' Shushan said: 'Tie the ghost with a left-twisted mang rope.' The master said: 'Do not fall into the old and new, please tell me, teacher.' Shushan said: 'Don't say.' The master said: 'Why don't you say it?' Shushan said: 'There is no distinction between existence and non-existence in it.' The master said: 'The teacher speaks very well now.' Shushan was surprised. In this way, he visited fifty-four good teachers, but none of them had a matching Dharma affinity. Finally, he visited Fayan (person's name, Zen master) in Linchuan. Fayan valued him very much at first sight. Because the master had traveled all over the jungle, he was also tired of asking questions, so he just followed the crowd. One day, Fayan went to the hall, and a monk asked: 'What is a drop of water from Caoyuan (place name, also the name of a Zen sect)?' Fayan said: 'It is a drop of water from Caoyuan.' The monk retreated blankly. The master was next to the seat, and suddenly realized that the stagnation in his life melted like ice. So he told Fayan what he had realized. Fayan said: 'You should be the teacher of the king in the future, and promote the Taoism of the ancestors, I am not as good as you.' From then on, different opinions from all parties, the mysterious key of ancient and modern times, were all decided and selected with him, leaving no trace. Soon he returned to his original path and visited Tiantai Mountain, seeing the relics of Zen Master Zhiyi (person's name, Zen master), as if he had returned to his old residence. The master also had the same surname as Zhiyi, and people at that time thought he was the reincarnation of Zhiyi. He first lived in Baisha, when King Zhongyi (person's name) was still a prince, and was the governor of Taizhou at that time. Admiring the master's name, he invited him to ask questions. The master said to him: 'If you become a hegemon in the future, don't forget the grace of the Buddha.'

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乾祐元年戊申。王嗣國位。遣使迎之。伸弟子之禮。有傳天臺智者教羲寂者(即螺溪也)。屢言于師曰。智者之教。年祀浸遠。慮多散落。今新羅國其本甚備。自非和尚慈力。其孰能致之乎。師於是聞于王。王遣使及赍師之書往彼國繕寫。備足而回。迄今盛行於世矣。住后。上堂。古聖方便猶如河沙。祖師道非風幡動。仁者心動。斯乃無上心印法門。我輩是祖師門下客。合作么生會祖師意。莫道風幡不動。汝心妄動。莫道不撥風幡。就風幡通取。莫道風幡動處是甚麼。有云附物明心。不須認物。有云色即是空。有云非風幡動。應須妙會。如是解會。與祖師意旨有何交涉。既不許如是會。諸上座便合知悉。若於這裡徹底悟去。何法門而不明。百千諸佛方便。一時洞了。更有甚麼疑悔。所以古人道。一了千明。一迷萬惑。上座豈是今日會得一則。明日又不會也。莫是有一分向上事難會。有一分下劣凡夫不會。如此見解。設經塵劫。祇自勞神乏思。無有是處。僧問。諸法寂滅相。不可以言宣。和尚如何為人師。曰。汝到諸方。更問一遍。曰。恁么則絕於言句去也。師曰。夢裡惺惺。問。櫓棹俱停。如何得到彼岸。師曰。慶汝平生。問。如何是三種病人。師曰。恰問著。問。如何是古佛心。師曰。此問不弱。問。如何是六相。

【現代漢語翻譯】 現代漢語譯本： 乾祐元年戊申年（公元948年），王（指某位國王）繼承了王位，派遣使者迎接（羲寂）。（羲寂）以弟子的禮節對待（傳天臺智者教的）羲寂（螺溪）（螺溪：指羲寂，因其居住在螺溪而得名）。羲寂多次對（王）說：『智者大師的教義，年代久遠，恐怕有很多散失。現在新羅國（古朝鮮）儲存得非常完整。如果不是和尚您的慈悲力量，誰能夠得到它呢？』於是（羲寂）稟告了國王。國王派遣使者，並帶著（羲寂）的書信前往新羅國繕寫（智者大師的教義），完整地帶了回來。直到今天，這些教義仍然在世上盛行。後來，（羲寂）上堂說法，說：『古代聖人的方便法門，多如恒河沙數。祖師（指禪宗祖師）的道是：不是風在動，也不是幡在動，而是仁者的心在動。這才是無上的心印法門。我們是祖師門下的弟子，應該如何領會祖師的意旨呢？不要說風幡不動，是你的心在妄動。也不要說不撥動風幡，就在風幡上通達。不要說風幡動處是什麼。有人說依附外物來明白自心，不需要執著于外物。有人說色即是空。有人說不是風幡在動，應該巧妙地領會。像這樣理解，與祖師的意旨有什麼關係呢？既然不允許這樣理解，各位就應該知道。如果在這裡徹底領悟，什麼法門不明白呢？百千諸佛的方便法門，一時全部通達。還有什麼疑惑後悔呢？所以古人說，一了百明，一迷萬惑。各位難道是今天領會了一個道理，明天又不會了嗎？莫非是有一部分高深的道理難以領會，有一部分下劣的凡夫不會。如此見解，即使經過無數劫，也只是徒勞神思，沒有益處。』 有僧人問：『諸法寂滅相，不可以言語宣說，和尚您如何為人師呢？』（羲寂）說：『你到各處去，再問一遍。』（僧人）說：『這樣就斷絕了言語了。』（羲寂）說：『夢裡惺惺。』 問：『櫓和槳都停了，如何到達彼岸？』（羲寂）說：『慶賀你一生平安。』 問：『什麼是三種病人？』（羲寂）說：『恰好問到了。』 問：『什麼是古佛心？』（羲寂）說：『這個問題不弱。』 問：『什麼是六相？』

【English Translation】 English version: In the year Wu-shen of the Qianyou era (948 AD), the king (referring to a certain king) ascended the throne and sent envoys to welcome (Yixi). (Yixi) treated (the one who transmitted the teachings of Tiantai Zhi Zhe, i.e., Yixi of Luoxi) with the respect due to a disciple. Yixi of Luoxi (Luoxi: referring to Yixi, named after his residence in Luoxi) repeatedly said to (the king), 'The teachings of Zhi Zhe (Zhi Zhe: referring to Zhiyi, the founder of the Tiantai school), have been around for a long time, and I fear that many have been lost. Now, the country of Silla (ancient Korea) preserves them very completely. If it were not for your compassionate power, how could we obtain them?' Thereupon, (Yixi) reported this to the king. The king sent envoys, along with (Yixi)'s letter, to Silla to transcribe (the teachings of Zhi Zhe), and they brought them back completely. To this day, these teachings are still prevalent in the world. Later, (Yixi) ascended the Dharma hall and said, 'The expedient methods of the ancient sages are as numerous as the sands of the Ganges. The Dao of the Patriarch (referring to the Zen patriarchs) is: it is not the wind that moves, nor is it the banner that moves, but it is the mind of the benevolent one that moves. This is the supreme Dharma gate of mind-to-mind transmission. We are disciples of the Patriarch, how should we understand the Patriarch's intention? Do not say that the wind and banner do not move, but that your mind is deluded. Nor should you say that you do not move the wind and banner, but attain understanding through the wind and banner. Do not say what is the moving place of the wind and banner. Some say to rely on external objects to understand one's own mind, without being attached to external objects. Some say that form is emptiness. Some say that it is not the wind and banner that move, but that you should subtly understand. What relationship does such an understanding have with the Patriarch's intention? Since such an understanding is not allowed, you should all know. If you thoroughly understand here, what Dharma gate will you not understand? The expedient methods of hundreds of thousands of Buddhas will all be understood at once. What doubts and regrets will there be? Therefore, the ancients said, 'One understanding illuminates a thousand, one delusion confuses ten thousand.' Are you all understanding one principle today, and then not understanding it tomorrow? Could it be that some profound principles are difficult to understand, and some inferior ordinary people do not understand? With such views, even after countless kalpas, you will only be exhausting your mind and thoughts in vain, and there will be no benefit.' A monk asked, 'The characteristics of all dharmas are quiescent and cannot be expressed in words. How does the Abbot act as a teacher?' (Yixi) said, 'Go to various places and ask again.' (The monk) said, 'In that case, words are cut off.' (Yixi) said, 'Awake in a dream.' Asked, 'The oars and paddles are all stopped, how can one reach the other shore?' (Yixi) said, 'Congratulations on your peaceful life.' Asked, 'What are the three kinds of sick people?' (Yixi) said, 'You asked just right.' Asked, 'What is the mind of the ancient Buddha?' (Yixi) said, 'This question is not weak.' Asked, 'What are the six characteristics?'

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師曰。即汝是。問。如何是方便。師曰。此問甚當。問。亡僧遷化向甚麼處去也。師曰。終不向汝道。曰。為甚麼不向某甲道。師曰。恐汝不會。問。一華開五葉。結果自然成。如何是一華開五葉。師曰。日出月明。曰。如何是結果自然成。師曰。天地皎然。問。如何是無憂佛。師曰。愁殺人。問。一切山河大地。從何而起。師曰。此問從何而來。問。如何是數起底心。師曰。爭諱得。問。如何是沙門眼。師曰。黑如漆。問。絕訊息時如何。師曰。謝指示。問。如何是轉物即同如來。師曰。汝喚甚麼作物。曰。恁么則同如來也。師曰。莫作野干鳴。問。那吒太子析肉還母。析骨還父。然後于蓮華上為父母說法。未審如何是太子身。師曰。大家見。上座問曰。恁么則大千同一真性也。師曰。依俙似曲才堪聽。又被風吹別調中。問。六根俱泯。為甚麼理事不明。師曰。何處不明。曰。恁么則理事俱如也。師曰。前言何在。上堂。大凡言句。應須絕滲漏始得。時有僧問。如何是絕滲漏底句。師曰。汝口似鼻孔。問。如何是不證一法。師曰。待言語在。曰。如何是證諸法。師曰。醉作么。乃曰。祇如山僧恁么對他。諸上座作么生體會。莫是真實相為么。莫是正恁么時無一法可證么。莫是識伊來處么。莫是全體顯露么。莫錯會好

【現代漢語翻譯】 現代漢語譯本 師父說：『就是你。』 問：『什麼是方便？』 師父說：『這個問題問得很好。』 問：『去世的僧人往哪裡去了？』 師父說：『我始終不會告訴你。』 問：『為什麼不告訴我？』 師父說：『恐怕你不會明白。』 問：『一花開五葉，結果自然成，什麼是「一花開五葉」？』 師父說：『日出月明。』 問：『什麼是「結果自然成」？』 師父說：『天地光明。』 問：『什麼是無憂佛（沒有憂愁的佛）？』 師父說：『愁死人。』 問：『一切山河大地，從何而起？』 師父說：『這個問題從何而來？』 問：『什麼是數起底心（不斷生起念頭的心）？』 師父說：『怎麼能掩蓋得了？』 問：『什麼是沙門眼（出家人的眼睛）？』 師父說：『黑如漆。』 問：『斷絕一切訊息時如何？』 師父說：『謝謝你的指示。』 問：『什麼是轉物即同如來（轉化外物就等同於如來）？』 師父說：『你叫什麼作物？』 問：『這樣說就等同於如來嗎？』 師父說：『不要像野狐一樣亂叫。』 問：『那吒（Nezha，佛教護法神）太子析肉還母，析骨還父，然後在蓮花上為父母說法，請問什麼是太子身？』 師父說：『大家都看見了。』 上座問：『這樣說，大千世界同一真性嗎？』 師父說：『隱約像是好聽的曲子，又被風吹散到別的調子里去了。』 問：『六根（眼、耳、鼻、舌、身、意）都泯滅了，為什麼事理還不明白？』 師父說：『哪裡不明白？』 問：『這樣說，事和理都一樣如如不動嗎？』 師父說：『之前說的話在哪裡？』 師父上堂說法：『大凡言語語句，一定要做到沒有絲毫漏洞才行。』 當時有僧人問：『什麼是沒有絲毫漏洞的語句？』 師父說：『你的嘴像鼻孔。』 問：『什麼是不證一法？』 師父說：『等有言語再說。』 問：『什麼是證諸法？』 師父說：『喝醉了嗎？』 於是師父說：『就像我這樣回答他，各位怎麼體會？莫非是真實相嗎？莫非就是這樣沒有一法可以證嗎？莫非是認識它的來處嗎？莫非是全體顯露嗎？不要錯會了！』

【English Translation】 English version The Master said: 'It is you.' Asked: 'What is expediency?' The Master said: 'This question is very appropriate.' Asked: 'Where does the deceased monk go?' The Master said: 'I will never tell you.' Asked: 'Why don't you tell me?' The Master said: 'I'm afraid you won't understand.' Asked: 'One flower opens five petals, and the result is naturally achieved. What is "one flower opens five petals"?' The Master said: 'The sun rises and the moon shines.' Asked: 'What is "the result is naturally achieved"?' The Master said: 'Heaven and earth are bright.' Asked: 'What is the Worry-Free Buddha (Buddha without worries)?' The Master said: 'Worrying to death.' Asked: 'Where do all the mountains, rivers, and earth arise from?' The Master said: 'Where does this question come from?' Asked: 'What is the mind that constantly arises (thoughts)?' The Master said: 'How can it be concealed?' Asked: 'What is the Shramana's (monk's) eye?' The Master said: 'Black as lacquer.' Asked: 'What is it like when all news is cut off?' The Master said: 'Thank you for your guidance.' Asked: 'What is transforming things is the same as Tathagata (Thus Come One)?' The Master said: 'What do you call a thing?' Asked: 'So, it is the same as Tathagata?' The Master said: 'Don't bark like a wild fox.' Asked: 'Nezha (Nezha, a protective deity in Buddhism) Prince tore his flesh to return to his mother, and tore his bones to return to his father, and then preached the Dharma to his parents on the lotus flower. What is the Prince's body?' The Master said: 'Everyone sees it.' The senior monk asked: 'So, the entire universe shares the same true nature?' The Master said: 'It faintly resembles a pleasant tune, but it is blown by the wind into another melody.' Asked: 'When the six senses (eye, ear, nose, tongue, body, mind) are all extinguished, why is the principle not clear?' The Master said: 'Where is it not clear?' Asked: 'So, are principle and phenomena both like this, unmoving?' The Master said: 'Where are the previous words?' The Master ascended the hall and said: 'In general, words and sentences must be free of any leakage.' At that time, a monk asked: 'What is a sentence without any leakage?' The Master said: 'Your mouth is like a nostril.' Asked: 'What is not certifying a single Dharma?' The Master said: 'Wait until there are words to say.' Asked: 'What is certifying all Dharmas?' The Master said: 'Are you drunk?' Then the Master said: 'Just like I answered him, how do you all understand? Is it the true form? Is it that there is no Dharma to be certified at this very moment? Is it recognizing its origin? Is it the complete manifestation? Don't misunderstand!'

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。如此見解。喚作依草附木。與佛法天地懸隔。假饒答話揀辨如懸河。祇成得個顛倒知見。若祇貴答話揀辨。有甚麼難。但恐無益於人。翻成賺誤。如上座從前所學揀辨．問答．記持。說道理極多。為甚麼疑心不息。聞古聖方便。特地不會。祇為多虛少實。上座不如從腳跟下一時覤破。看是甚底道理。有多少法門。與上座作疑求解。始知從前所學底事。祇是生死根源．陰界里活計。所以古人道。見聞不脫。如水裡月。無事珍重。師有偈曰。通玄峰頂。不是人間。心外無法。滿目青山。法眼聞云。即此一偈。可起吾宗。師後於般若寺開堂說法十二會。上堂。毛吞巨海。海性無虧。纖芥投鋒。鋒利無動。見與不見。會與不會。唯我知焉。乃有頌曰。暫下高峰已顯揚。般若圓通遍十方。人天浩浩無差別。法界縱橫處處彰。珍重。上堂。僧問。承古有言。若人見般若。即被般若縛。若人不見般若。亦被般若縛。既見般若。為甚麼卻被縛。師曰。你道般若見甚麼。曰。不見般若。為甚麼亦被縛。師曰。你道般若甚麼處不見。乃曰。若見般若。不名般若。不見般若。亦不名般若。且作么生說見不見。所以古人道。若欠一法。不成法身。若剩一法。不成法身。若有一法。不成法身。若無一法。不成法身。此是般若之真宗也。僧問。乍

【現代漢語翻譯】 現代漢語譯本 如此見解，叫做依附草木，與佛法相差甚遠。假如回答問題辯論起來像瀑布一樣滔滔不絕，也只是形成一種顛倒的知見。如果只看重回答問題和辯論，那有什麼難的？只是恐怕對人沒有益處，反而變成欺騙和耽誤。像上座你從前所學的辨析、問答、記憶，說的道理很多，為什麼疑心不能停止？聽到古聖的方便法門，卻故意不去理解，只因爲虛多實少。上座不如從腳下徹底看破，看看是什麼道理，有多少法門，會讓你產生疑惑需要求解？這才知道從前所學的東西，只是生死的根源，在五陰十八界里打轉。所以古人說，見聞不能解脫，就像水中的月亮。沒事要珍重。師父有偈語說：『通玄峰頂，不是人間，心外無法，滿目青山。』法眼禪師聽了說：『就這一偈，可以開創我的宗派。』師父後來在般若寺開堂說法十二次。上堂時說：『毛孔吞下巨海，海的本性沒有虧損；細小的芥子投向刀鋒，刀鋒的銳利沒有動搖。見與不見，會與不會，只有我知道。』於是有頌詞說：『暫時下到高峰已經顯揚，般若的圓滿通達遍佈十方。人天廣大沒有差別，法界縱橫處處彰顯。』珍重。上堂時，有僧人問：『承蒙古人有言，如果人見到了般若（Prajna，智慧），就被般若束縛；如果人沒有見到般若，也被般若束縛。既然見到了般若，為什麼反而被束縛？』師父說：『你說般若見到了什麼？』僧人說：『沒有見到般若，為什麼也被束縛？』師父說：『你說般若在什麼地方沒有見到？』於是說：『如果見到般若，就不叫做般若；如果沒有見到般若，也不叫做般若。那麼怎麼說見與不見呢？』所以古人說：『如果缺少一法，不能成就法身（Dharmakaya，佛的法性之身）；如果多餘一法，不能成就法身；如果有一法，不能成就法身；如果沒有一法，不能成就法身。』這就是般若的真宗啊。僧人問：『剛剛

【English Translation】 English version Such a view is called clinging to grass and trees, which is vastly different from the Buddha's teachings. Even if one's answers and debates flow like a waterfall, it only creates a distorted view. If one only values answering questions and debating, what is so difficult about that? It is only feared that it will not benefit people, but instead become deception and delay. Like the knowledge, questioning, answering, and memorization that you, Venerable Sir, have learned in the past, you speak of many principles, but why can't your doubts cease? When you hear the expedient teachings of the ancient sages, you deliberately do not understand, only because there is more emptiness than substance. Venerable Sir, you might as well thoroughly see through from your feet, and see what the principle is, how many Dharma doors there are, that will cause you to have doubts and need to seek solutions? Only then will you know that what you have learned in the past is only the root of birth and death, living in the realm of the five skandhas (Skandha, aggregates) and eighteen realms (Dhatu, elements). Therefore, the ancients said, 'If seeing and hearing are not liberated, it is like the moon in the water.' Cherish this. The master has a verse that says: 'The peak of Tongxuan is not the human world; outside the mind there is no Dharma; the eyes are full of green mountains.' Dharma Eye (Fayan, name of a Zen master) heard this and said: 'With this verse alone, I can establish my sect.' Later, the master opened a Dharma hall at the Prajna Temple (Prajna Temple, Temple of Wisdom) and gave twelve Dharma talks. When ascending the hall, he said: 'A hair swallows the vast ocean, but the ocean's nature is not diminished; a tiny mustard seed is thrown at the tip of a sword, but the sword's sharpness does not move. Seeing and not seeing, understanding and not understanding, only I know.' Then there is a verse that says: 'Temporarily descending from the peak has already manifested, the perfect penetration of Prajna (Prajna, wisdom) pervades the ten directions. Humans and gods are vast and without difference, the Dharma realm extends in all directions and manifests everywhere.' Cherish this. When ascending the hall, a monk asked: 'It is said that if a person sees Prajna, they are bound by Prajna; if a person does not see Prajna, they are also bound by Prajna. Since one has seen Prajna, why are they bound?' The master said: 'What do you say Prajna sees?' The monk said: 'If one does not see Prajna, why are they also bound?' The master said: 'Where do you say Prajna does not see?' Then he said: 'If one sees Prajna, it is not called Prajna; if one does not see Prajna, it is also not called Prajna. Then how do you speak of seeing and not seeing?' Therefore, the ancients said: 'If one Dharma is lacking, the Dharmakaya (Dharmakaya, the body of the Dharma) cannot be achieved; if one Dharma is excessive, the Dharmakaya cannot be achieved; if there is one Dharma, the Dharmakaya cannot be achieved; if there is no Dharma, the Dharmakaya cannot be achieved.' This is the true essence of Prajna. A monk asked: 'Just

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離凝峰丈室。來坐般若道場。今日家風。請師一句。師曰。虧汝甚麼處。曰。恁么則雷音震動乾坤界。人人無不盡沾恩。師曰。幸然未會。且莫探頭。僧禮拜。師曰。探頭即不中。諸上座相共證明。令法久住。國土安寧。珍重。上堂。僧問。承教有言。歸源性無二。方便有多門。如何是歸源性。師曰。你問我答。曰。如何是方便門。師曰。你答我問。曰。如何趣向。師曰。顛倒作么。問。一身即無量身。無量身即一身。如何是無量身。師曰。一身。曰。恁么則昔日靈山。今日親睹。師曰。理當即行。乃曰。三世諸佛。一時證明上座。上座且作么生會。若會時不遷。無絲毫可得移易。何以故。為過去．未來．見在三際是上座。上座且非三際。澤霖大海。滴滴皆滿。一塵空性。法界全收。珍重。上堂。僧問。四眾雲集。人天恭敬。目睹尊顏。愿宣般若。師曰。分明記取。曰。師宣妙法。國王萬歲。人民安樂。師曰。誰向你道。曰。法爾如然。師曰。你卻靈利。問。三世諸佛不知有。貍奴白牯卻知有。既是三世諸佛。為甚麼卻不知有。師曰。卻是你知有。曰。貍奴白牯為甚麼卻知有。師曰。你甚麼處見三世諸佛。問。承教有言。眼不見色塵。意不知諸法。如何是眼不見色塵。師曰。卻是耳見。曰。如何是意不知諸法。師曰。

【現代漢語翻譯】 現代漢語譯本 離凝峰丈室。來坐般若道場。今日家風，請老師一句（開示）。老師說：『虧欠你什麼地方？』（意指：你本自具足，何來虧欠？）僧人說：『如此說來，雷音震動整個乾坤世界，人人都無不沾受恩澤。』老師說：『幸好你還沒領會，暫且不要探頭（妄加揣測）。』僧人禮拜。老師說：『探頭即不中（不契合）。各位上座共同證明，令佛法長久住世，國家安寧。珍重。』 上堂說法。僧人問：『承蒙教誨，歸源之性沒有差別，方便之門卻有很多。什麼是歸源之性？』老師說：『你問我答。』（意指：自性本自具足，無需外求）僧人說：『什麼是方便之門？』老師說：『你答我問。』（意指：方便法門因人而異，各不相同）僧人說：『如何趣向（歸源之性）？』老師說：『顛倒作什麼？』（意指：本來如此，無需刻意追求） 僧人問：『一身即是無量身，無量身即是一身。什麼是無量身？』老師說：『一身。』（意指：一即一切，一切即一）僧人說：『如此說來，昔日的靈山勝會，今日得以親眼目睹。』老師說：『理當如此，即刻實行。』於是說：『三世諸佛，一時共同證明各位上座。各位上座且作么生會（如何領會）？若能領會時，則無絲毫遷變，沒有絲毫可以移動改變。為什麼呢？因為過去、未來、現在這三際就是各位上座。各位上座且非這三際。佛法如雨露滋潤大海，每一滴都充滿圓滿。一粒微塵的空性，包含整個法界。珍重。』 上堂說法。僧人問：『四眾弟子云集，人天大眾恭敬，親眼目睹您的尊顏，愿您宣講般若（智慧）。』老師說：『分明記取（牢牢記住）。』僧人說：『老師宣講妙法，祝願國王萬歲，人民安樂。』老師說：『誰告訴你的？』僧人說：『法爾如然（本來如此）。』老師說：『你卻很靈敏。』 僧人問：『三世諸佛都不知道有，貓和黃牛卻知道有。既然是三世諸佛，為什麼卻不知道有？』老師說：『卻是你知道有。』（意指：你著相了）僧人說：『貓和黃牛為什麼卻知道有？』老師說：『你從哪裡見到三世諸佛？』 僧人問：『承蒙教誨，眼不見色塵，意不知諸法。如何是眼不見色塵？』老師說：『卻是耳見。』（意指：不要執著于眼見）僧人說：『如何是意不知諸法？』老師說：

【English Translation】 English version At the abbot's room of Li Ning Peak. Coming to sit in the Bodhi-wisdom (Prajna) Dharma place. Today's family tradition, please, Master, give a sentence (instruction). The Master said, 'What have I shortchanged you?' (Meaning: You are inherently complete, where does the deficiency come from?) The monk said, 'In that case, the thunderous sound shakes the universe, and everyone is bathed in grace.' The Master said, 'Fortunately, you haven't understood yet, don't stick your head out (speculate wildly) for now.' The monk bowed. The Master said, 'Sticking your head out is not right (does not fit). May all of you assembled here bear witness together, so that the Dharma may abide long in the world, and the country be at peace. Treasure this.' Ascending the hall to preach. A monk asked, 'According to the teachings, the nature of returning to the source is not different, but there are many expedient means. What is the nature of returning to the source?' The Master said, 'You ask, I answer.' (Meaning: The self-nature is inherently complete, no need to seek externally) The monk said, 'What are the expedient means?' The Master said, 'You answer, I ask.' (Meaning: Expedient methods vary from person to person, each is different) The monk said, 'How to approach (the nature of returning to the source)?' The Master said, 'What are you doing upside down?' (Meaning: It is originally so, no need to deliberately pursue) A monk asked, 'One body is countless bodies, and countless bodies are one body. What are countless bodies?' The Master said, 'One body.' (Meaning: One is all, and all is one) The monk said, 'In that case, the Vulture Peak assembly of the past can be witnessed in person today.' The Master said, 'It should be so, put it into practice immediately.' Then he said, 'The Buddhas of the three times, together bear witness to all of you assembled here. How will all of you assembled here understand? If you can understand, there will be no change, nothing can be moved or altered. Why? Because the past, future, and present, these three periods are all of you assembled here. And all of you assembled here are not these three periods. The Dharma is like rain nourishing the great sea, every drop is full and complete. The emptiness of a single speck of dust contains the entire Dharma realm. Treasure this.' Ascending the hall to preach. A monk asked, 'The fourfold assembly gathers, humans and devas are respectful, witnessing your venerable countenance, we wish you to expound Prajna (wisdom).' The Master said, 'Clearly remember (keep firmly in mind).' The monk said, 'The Master expounds the wonderful Dharma, may the King live ten thousand years, and the people be happy.' The Master said, 'Who told you that?' The monk said, 'It is naturally so (inherently so).' The Master said, 'You are quite clever.' A monk asked, 'The Buddhas of the three times do not know it, but the cat and the yellow cow do know it. Since they are the Buddhas of the three times, why don't they know it?' The Master said, 'It is you who know it.' (Meaning: You are attached to appearances) The monk said, 'Why do the cat and the yellow cow know it?' The Master said, 'Where did you see the Buddhas of the three times?' A monk asked, 'According to the teachings, the eye does not see the object of sight, and the mind does not know the dharmas. What is it that the eye does not see the object of sight?' The Master said, 'It is the ear that sees.' (Meaning: Do not be attached to what the eye sees) The monk said, 'What is it that the mind does not know the dharmas?' The Master said:

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眼知。曰。恁么則見聞路絕。聲色喧然。師曰。誰向汝道。乃曰。夫一切問答。如針鋒相投。無纖毫參差。事無不通。理無不備。良由一切言語。一切三昧。橫豎深淺。隱顯去來。是諸佛實相門。只據如今一時驗取。珍重。上堂。古者道。如何是禪。三界綿綿。如何是道。十方浩浩。因甚麼道三界綿綿。何處是十方浩浩底道理。要會么。塞卻眼。塞卻耳。塞卻舌．身．意。無空闕處。無轉動處。上座作么生會。橫亦不得。豎亦不得。縱亦不得。奪亦不得。無用心處。亦無施設處。若如是會得。始會法門絕揀擇。一切言語絕滲漏。曾有僧問。作么生是絕滲漏底語。向他道。口似鼻孔。甚好上座如此會。自然不通風去如識得盡。十方世界是金剛眼睛。無事。珍重。上堂。僧問。天下太平。大王長壽。如何是王。師曰。日曉月明。曰。如何領會。師曰。誰是學人。乃曰。天下太平。大王長壽。國土豐樂。無諸患難。此是佛語。古不易今。不遷一言。可以定古定今。會取好。諸上座。又僧問。承古有言。有物先天地。無形本寂寥。如何是有物先天地。師曰。非同非合。曰。如何是無形本寂寥。師曰。誰問先天地。曰。恁么則境靜林間獨自游去也。師曰。亂道作么。乃曰。佛法不是這個道理。要會么。言發非聲。色前不物。始會

【現代漢語翻譯】 現代漢語譯本： 眼（視覺）知道。問：『如果這樣，那麼見聞的道路就斷絕了，但聲色卻喧鬧不止。』 師父說：『是誰告訴你的？』 那人說：『一切問答，如同針鋒相對，沒有絲毫差錯，事事通達，道理完備。』 這是因為一切言語，一切三昧（Samadhi，禪定），橫豎深淺，隱顯去來，都是諸佛實相之門。只根據現在一時來驗證。珍重。 上堂（指禪宗的一種說法形式）。古人說：『什麼是禪（Dhyana）？三界（Trailokya）綿延不絕。什麼是道（Marga）？十方浩瀚無垠。』 為什麼說三界綿延不絕？哪裡是十方浩瀚無垠的道理？想要明白嗎？塞住眼睛，塞住耳朵，塞住舌頭、身體、意識，沒有空缺之處，沒有轉動之處。各位上座（指在場的僧人）怎麼理解？橫著不行，豎著不行，縱著不行，奪取也不行，沒有用心之處，也沒有施設之處。如果這樣理解，才算明白了法門絕無揀擇，一切言語絕無滲漏。』 曾經有僧人問：『什麼是絕無滲漏的語言？』 我對他說：『嘴巴像鼻孔。』 很好，各位上座如果這樣理解，自然不會通風。如果認識得透徹，十方世界就是金剛眼睛，無事。珍重。 上堂。僧人問：『天下太平，大王長壽，什麼是王？』 師父說：『日曉月明。』 僧人說：『如何領會？』 師父說：『誰是學人？』 僧人說：『天下太平，大王長壽，國土豐樂，沒有各種患難，這是佛語，古今不變，一言不移，可以確定古代和現在。』 好好領會。 各位上座。又有僧人問：『承蒙古人有言，有物先於天地而生，無形本來寂寥，什麼是先於天地而生的有物？』 師父說：『非同非合。』 僧人說：『什麼是無形本來寂寥？』 師父說：『誰問先天地？』 僧人說：『如果這樣，那麼就在清靜的林間獨自遊玩去了。』 師父說：『胡說八道什麼？』 僧人說：『佛法不是這個道理。』 想要明白嗎？言語發出卻不是聲音，在色相之前不是物體，這才算明白。

【English Translation】 English version: The eye knows. (Someone) asked: 'If that's the case, then the path of seeing and hearing is cut off, but sounds and sights are still noisy.' The master said: 'Who told you that?' That person said: 'All questions and answers are like the meeting of needle points, without the slightest deviation, everything is understood, and the principles are complete.' This is because all words, all Samadhi (禪定, meditative absorption), horizontal and vertical depths, hidden and manifest goings and comings, are the gate of the true aspect of all Buddhas. Just verify it based on the present moment. Treasure this. Ascending the hall (a form of Chan Buddhist discourse). The ancients said: 'What is Dhyana (禪, meditation)? The Three Realms (Trailokya) are continuous. What is the Marga (道, path)? The ten directions are vast and boundless.' Why say the Three Realms are continuous? Where is the principle of the ten directions being vast and boundless? Want to understand? Block your eyes, block your ears, block your tongue, body, and consciousness, with no gaps, no movement. How do you, esteemed monks, understand this? Horizontally it won't work, vertically it won't work, longitudinally it won't work, seizing it won't work, there is no place to use the mind, and no place to apply effort. If you understand it this way, then you understand that the Dharma gate has no selection, and all words have no leakage.' Once a monk asked: 'What is language without leakage?' I said to him: 'The mouth is like the nostril.' Very good, if you esteemed monks understand it this way, naturally there will be no wind leakage. If you recognize it thoroughly, the ten directions of the world are the Vajra (金剛, diamond) eye, nothing to worry about. Treasure this. Ascending the hall. A monk asked: 'The world is peaceful, the great king is long-lived, what is the king?' The master said: 'The sun dawns and the moon is bright.' The monk said: 'How to understand?' The master said: 'Who is the learner?' The monk said: 'The world is peaceful, the great king is long-lived, the country is prosperous, without various calamities, this is the Buddha's words, unchanging from ancient times to the present, not moving a single word, it can determine the ancient and the present.' Understand it well. Esteemed monks. Another monk asked: 'I have heard from the ancients that there is something that existed before heaven and earth, formless and originally solitary, what is the thing that existed before heaven and earth?' The master said: 'Neither same nor different.' The monk said: 'What is formless and originally solitary?' The master said: 'Who asked about before heaven and earth?' The monk said: 'If that's the case, then I'll go wander alone in the quiet forest.' The master said: 'What nonsense are you talking about?' The monk said: 'The Buddha Dharma is not this principle.' Want to understand? Words are spoken but not sound, before form it is not an object, only then will you understand.

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天下太平。大王長壽。久立。珍重。上堂。佛法現成。一切具足。豈不見道圓同太虛。無欠無餘。若如是也。且誰欠誰剩。誰是誰非。誰是會者。誰是不會者。所以道。東去亦是上座。西去亦是上座。南去亦是上座。北去亦是上座。因甚麼得成東西南北。若會得。自然見聞覺知路絕。一切諸法現前。何故如此。為法身無相。觸目皆形。般若無知。對緣而照。一時徹底會取好。諸上座。出家兒合作么生。此是本有之理。未為分外。識心達本源。故名為沙門。若識心皎皎地。實無絲毫障礙。上座久立。珍重。上堂。僧問。欲入無為海。先乘般若船。如何是般若船。師曰。常無所住。曰。如何是無為海。師曰。且會般若船。問。古德道。登天不借梯。遍地無行路。如何是登天不借梯。師曰。不遺絲髮地。曰。如何是遍地無行路。師曰。適來向你道甚麼。乃曰。百千三昧門。百千神通門。百千妙用門。盡不出得般若海中。何以故。為于無住本建立諸法。所以道。生滅去來。邪正動靜。千變萬化。是諸佛大定門。無過於此。諸上座大家究取。增于佛法壽命。珍重。上堂。僧問。世尊以正法眼付囑摩訶迦葉。祇如迦葉在畢缽羅窟。未審付囑何人。師曰。教我向誰說。曰。恁么則靈山付囑。不異今日。師曰。你甚麼處見靈山。問。法

【現代漢語翻譯】 現代漢語譯本 天下太平，大王長壽，久立，珍重。上堂說法，佛法本來現成，一切都已具足。難道你們沒聽說過嗎？真理圓滿如同太虛，沒有欠缺也沒有剩餘。如果真是這樣，那麼是誰欠了誰的？誰又比誰多了？誰是誰非？誰是領會的人？誰是不能領會的人？所以說，向東去也是上座（指有資格講經說法的僧人），向西去也是上座，向南去也是上座，向北去也是上座。為什麼會有東西南北的分別呢？如果領會了這一點，自然就能達到見聞覺知的道路斷絕，一切諸法都在眼前顯現。為什麼會這樣呢？因為法身沒有固定的相狀，接觸到的任何事物都是它的顯現；般若沒有固定的知見，只是針對不同的因緣而照見。希望大家一時之間徹底領會。各位上座，出家人應該做什麼呢？這就是本有的道理，並非額外的要求。認識到自己的心，通達萬法的本源，所以才被稱為『沙門』（修道者）。如果認識到自己的心是清澈明亮的，實際上沒有任何絲毫的障礙。上座們久站了，請珍重。上堂說法。 有僧人問：『想要進入無為海（涅槃），首先要乘坐般若船（智慧）。什麼是般若船？』 師父說：『常無所住（不執著于任何事物）。』 僧人問：『什麼是無為海？』 師父說：『先領會般若船吧。』 僧人問：『古德（古代的得道高僧）說：登天不用梯子，遍地沒有路可走。什麼是登天不用梯子？』 師父說：『不遺漏絲毫。』 僧人問：『什麼是遍地沒有路可走？』 師父說：『剛才我對你說了什麼？』 於是僧人說：『百千三昧門（各種禪定法門），百千神通門（各種神通法門），百千妙用門（各種奇妙的作用），都不能超出般若海的範圍。為什麼呢？因為在無住的根本上建立一切諸法。』所以說，生滅去來，邪正動靜，千變萬化，都是諸佛的大定門（最根本的禪定），沒有比這更重要的了。各位上座，大家仔細研究領會，增長佛法的壽命。珍重。上堂說法。 有僧人問：『世尊（釋迦牟尼佛）將正法眼（佛法的精髓）付囑給摩訶迦葉（釋迦牟尼的大弟子）。那麼，當迦葉在畢缽羅窟（迦葉尊者居住的地方）的時候，他又付囑給了誰呢？』 師父說：『你教我向誰說呢？』 僧人說：『這樣說來，靈山（釋迦牟尼佛說法的地方）的付囑，和今天沒有什麼不同。』 師父說：『你在什麼地方見到靈山的？』 僧人問：『法（佛法）』

【English Translation】 English version May the world be at peace. May the King live long, stand firm, and be cherished. Ascending the hall to preach, the Buddha-dharma is inherently complete, everything is fully present. Have you not heard it said that the perfect truth is like the vast emptiness, lacking nothing and having no excess? If this is so, then who owes whom? Who has more or less? Who is right and who is wrong? Who is the one who understands? Who is the one who does not understand? Therefore, it is said that going east is also an Upadhyaya (a senior monk qualified to teach), going west is also an Upadhyaya, going south is also an Upadhyaya, and going north is also an Upadhyaya. Why are there distinctions of east, west, south, and north? If you understand this, naturally the path of seeing, hearing, perceiving, and knowing will be cut off, and all dharmas will appear before you. Why is this so? Because the Dharmakaya (the body of the Dharma) has no fixed form, and everything it encounters is its manifestation; Prajna (wisdom) has no fixed knowledge, but illuminates according to different conditions. I hope everyone will thoroughly understand this at once. Venerable monks, what should a renunciant do? This is the inherent principle, not an extra requirement. Recognizing one's own mind and understanding the source of all dharmas, one is therefore called a 'Shramana' (ascetic). If you recognize that your mind is clear and bright, there is actually no obstacle whatsoever. Venerable monks, you have been standing for a long time, please take care. Ascending the hall to preach. A monk asked: 'If one wants to enter the Sea of Non-Action (Nirvana), one must first ride the Boat of Prajna (wisdom). What is the Boat of Prajna?' The Master said: 'Constantly dwelling nowhere (not being attached to anything).' The monk asked: 'What is the Sea of Non-Action?' The Master said: 'First understand the Boat of Prajna.' The monk asked: 'An ancient worthy (an ancient enlightened monk) said: Climbing to heaven does not require a ladder, and there is no road to walk on the ground. What is climbing to heaven without a ladder?' The Master said: 'Not missing a single hair.' The monk asked: 'What is there being no road to walk on the ground?' The Master said: 'What did I just say to you?' Then the monk said: 'Hundreds of thousands of Samadhi gates (various meditation methods), hundreds of thousands of supernatural power gates (various supernatural power methods), hundreds of thousands of wonderful function gates (various wonderful functions), cannot escape the scope of the Prajna Sea. Why? Because all dharmas are established on the basis of non-dwelling.' Therefore, it is said that birth and death, coming and going, evil and righteousness, movement and stillness, and all kinds of changes are the Great Samadhi Gate (the most fundamental meditation) of all Buddhas, and there is nothing more important than this. Venerable monks, everyone should carefully study and understand this, and increase the life of the Buddha-dharma. Take care. Ascending the hall to preach. A monk asked: 'The World Honored One (Sakyamuni Buddha) entrusted the Eye of the True Dharma (the essence of the Buddha-dharma) to Mahakasyapa (Sakyamuni's great disciple). Then, when Kasyapa was in the Pippala Cave (where Kasyapa resided), to whom did he entrust it?' The Master said: 'Who do you want me to tell?' The monk said: 'In that case, the entrustment at Vulture Peak (where Sakyamuni Buddha preached) is no different from today.' The Master said: 'Where did you see Vulture Peak?' The monk asked: 'The Dharma (Buddha-dharma)'

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眼寶印。和尚親傳。未審今日當付何人。師曰。鼕鼕鼓。一頭打。兩頭鳴。曰。恁么則千聖同儔。古今不異。師曰。禪河浪靜。尋水迷源。僧清遇問。帝王請命師赴王恩。般若會中。請師舉唱。師曰。分明記取。曰。恁么則雲臺寶網。同演妙音。師曰。清遇何在。曰。法王法如是。師曰。阿誰證明。乃曰。靈山付囑分明。諸上座一時驗取。若驗得更無別理。祇是如今。譬如太虛。日明云暗。山河大地。一切有為世界。悉皆明現。乃至無為。亦復如是。世尊付囑。迄至於今。並無絲毫差別。更付阿誰。所以祖師道。心自本來心。本心非有法。有法有本心。非心非本法。此是靈山付囑榜樣。諸上座徹底會取好。莫虛度時光。國王恩難報。諸佛恩難報。父母師長恩難報。十方施主恩難報。況建置如是次第。佛法興隆。若非國王恩力。焉得如此。若要報恩。應須明徹道眼。入般若性海始得。久立。珍重。上堂。僧問。古德道。人空法亦空。二相本來同。師曰。山河大地。曰。學人不會。乞師方便。師曰。甚麼處不是方便。問。名假法假。人空法空。向去諸緣。請師直指。師曰。謝此一問。曰。不睹王居壯。焉知天子尊。師曰。貪觀天上月。失卻手中橈。問。敬中道。心清凈故法界清凈。如何是清凈心。師曰。迦陵頻伽。共命之

【現代漢語翻譯】 現代漢語譯本 眼寶印（指佛法的心印）。和尚親傳。不知道今天應當傳付給什麼人？ 師父說：『鼕鼕鼓，一頭打，兩頭鳴。』 僧人說：『這樣說來，千聖同道，古今沒有差異。』 師父說：『禪河浪靜，尋水迷源。』 僧人清遇問道：『帝王（指皇帝）的國師爲了赴王恩，在般若法會上，請師父您開示。』 師父說：『分明記取。』 僧人說：『這樣說來，雲臺寶網，一同演說妙音。』 師父說：『清遇在哪裡？』 僧人說：『法王的法就是這樣。』 師父說：『誰來證明？』 於是說：『靈山（指佛陀說法的地點）的付囑分明，各位上座一時驗證。如果驗證得沒有別的道理，只是現在這樣。譬如太虛空，日光明亮雲彩昏暗，山河大地，一切有為的世界，都明明白白地顯現。乃至無為的境界，也是這樣。世尊的付囑，直到今天，並沒有絲毫差別。更要傳付給誰呢？』 所以祖師說：『心自本來心，本心非有法。有法有本心，非心非本法。』這是靈山付囑的榜樣。各位上座徹底領會才好，不要虛度時光。國王的恩難報，諸佛的恩難報，父母師長的恩難報，十方施主的恩難報，何況建立如此次第，佛法興隆，如果不是國王的恩德力量，怎麼能這樣呢？如果要報恩，應當明徹道眼，進入般若性海才能做到。』 （師父）站立很久，珍重告別。 上堂說法。僧人問道：『古德說：人空法亦空，二相本來同。』 師父說：『山河大地。』 （僧人）說：『學人不會，乞求師父方便開示。』 師父說：『什麼地方不是方便？』 （僧人）問：『名假法假，人空法空，向去的諸般因緣，請師父直接指示。』 師父說：『感謝這一問。』 （僧人）說：『不看到王宮的壯麗，怎麼知道天子的尊貴。』 師父說：『貪看天上的月亮，失卻手中的船槳。』 （僧人）問：『《敬中》說：心清凈故法界清凈。如何是清凈心？』 師父說：『迦陵頻伽（一種鳥），共命之（鳥）。』

English version The Eye Treasure Seal (referring to the mind-to-mind transmission of the Dharma). Personally transmitted by the monk. I don't know to whom it should be passed on today. The master said, 'Dong dong drum, strike one end, both ends sound.' The monk said, 'In that case, the sages are of the same kind, and there is no difference between ancient and modern.' The master said, 'The Zen river is calm, searching for water迷源 (losing the source).' The monk Qingyu asked, 'The emperor's national teacher, in order to attend the king's grace, at the Prajna assembly, please master to give instructions.' The master said, 'Clearly remember.' The monk said, 'In that case, the Yuntai treasure net, together perform wonderful sounds.' The master said, 'Where is Qingyu?' The monk said, 'The Dharma of the Dharma King is like this.' The master said, 'Who will prove it?' Then he said, 'The entrustment of Ling Mountain (referring to the place where the Buddha preached) is clear, and all of you verify it at once. If you verify that there is no other reason, it is just like this now. For example, the great void, the sun is bright and the clouds are dark, the mountains, rivers, and earth, all conditioned worlds, are clearly manifested. Even the unconditioned realm is also like this. The Buddha's entrustment, until today, has not changed in the slightest. To whom else should it be passed on?' Therefore, the patriarch said, 'The mind is originally the mind, the original mind is not a Dharma. Having Dharma has the original mind, not mind, not original Dharma.' This is the example of the entrustment of Ling Mountain. All of you should thoroughly understand it, and don't waste your time. The king's grace is difficult to repay, the Buddhas' grace is difficult to repay, the parents' and teachers' grace is difficult to repay, and the grace of the benefactors of the ten directions is difficult to repay, let alone the establishment of such order, and the flourishing of the Dharma. If it were not for the king's grace and power, how could it be like this? If you want to repay the grace, you must clearly understand the eye of the Tao and enter the Prajna nature sea to achieve it.' The (master) stood for a long time, and bid farewell with respect. Ascending the hall to preach. A monk asked, 'The ancient virtue said: People are empty and Dharma is also empty, and the two phases are originally the same.' The master said, 'Mountains, rivers, and earth.' The (monk) said, 'The student does not understand, and begs the master to give convenient instructions.' The master said, 'Where is it not convenient?' The (monk) asked, 'Names are false and Dharmas are false, people are empty and Dharmas are empty, and all the past causes and conditions, please master directly indicate.' The master said, 'Thank you for this question.' The (monk) said, 'If you don't see the magnificence of the royal palace, how can you know the honor of the Son of Heaven.' The master said, 'Greedy to watch the moon in the sky, lose the oar in your hand.' The (monk) asked, '《Jing Zhong》 says: Because the mind is pure, the Dharma realm is pure. What is a pure mind?' The master said, 'Kalavinka (a kind of bird), Jivamkara (a kind of bird with a shared life).'

【English Translation】 English version The Eye Treasure Seal (referring to the mind-to-mind transmission of the Dharma). Personally transmitted by the monk. I don't know to whom it should be passed on today. The master said, 'Dong dong drum, strike one end, both ends sound.' The monk said, 'In that case, the sages are of the same kind, and there is no difference between ancient and modern.' The master said, 'The Zen river is calm, searching for water迷源 (losing the source).' The monk Qingyu asked, 'The emperor's national teacher, in order to attend the king's grace, at the Prajna assembly, please master to give instructions.' The master said, 'Clearly remember.' The monk said, 'In that case, the Yuntai treasure net, together perform wonderful sounds.' The master said, 'Where is Qingyu?' The monk said, 'The Dharma of the Dharma King is like this.' The master said, 'Who will prove it?' Then he said, 'The entrustment of Ling Mountain (referring to the place where the Buddha preached) is clear, and all of you verify it at once. If you verify that there is no other reason, it is just like this now. For example, the great void, the sun is bright and the clouds are dark, the mountains, rivers, and earth, all conditioned worlds, are clearly manifested. Even the unconditioned realm is also like this. The Buddha's entrustment, until today, has not changed in the slightest. To whom else should it be passed on?' Therefore, the patriarch said, 'The mind is originally the mind, the original mind is not a Dharma. Having Dharma has the original mind, not mind, not original Dharma.' This is the example of the entrustment of Ling Mountain. All of you should thoroughly understand it, and don't waste your time. The king's grace is difficult to repay, the Buddhas' grace is difficult to repay, the parents' and teachers' grace is difficult to repay, and the grace of the benefactors of the ten directions is difficult to repay, let alone the establishment of such order, and the flourishing of the Dharma. If it were not for the king's grace and power, how could it be like this? If you want to repay the grace, you must clearly understand the eye of the Tao and enter the Prajna nature sea to achieve it.' The (master) stood for a long time, and bid farewell with respect. Ascending the hall to preach. A monk asked, 'The ancient virtue said: People are empty and Dharma is also empty, and the two phases are originally the same.' The master said, 'Mountains, rivers, and earth.' The (monk) said, 'The student does not understand, and begs the master to give convenient instructions.' The master said, 'Where is it not convenient?' The (monk) asked, 'Names are false and Dharmas are false, people are empty and Dharmas are empty, and all the past causes and conditions, please master directly indicate.' The master said, 'Thank you for this question.' The (monk) said, 'If you don't see the magnificence of the royal palace, how can you know the honor of the Son of Heaven.' The master said, 'Greedy to watch the moon in the sky, lose the oar in your hand.' The (monk) asked, '《Jing Zhong》 says: Because the mind is pure, the Dharma realm is pure. What is a pure mind?' The master said, 'Kalavinka (a kind of bird), Jivamkara (a kind of bird with a shared life).'

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鳥。曰。與法界是一是二。師曰。你自問別人。乃曰。大道廓然。詎齊今古。無名無相。是法是修。良由法界無邊。心亦無際。無事不彰。無言不顯。如是會得。喚作般若現前。理同真際。一切山河大地。森羅萬象。墻壁瓦礫。並無絲毫可得虧闕。無事久立。珍重。上堂。僧問。承師有言。九天擎玉印。七佛兆前心。如何是印。師曰。不露文。曰。如何是心。師曰。你名安嗣。乃曰。法界性海。如函如蓋。如鉤如鎖。如金與金。位位皆齊。無纖毫參差。不相混濫。非一非異。非同非別。若歸實地去。法法皆到底。不是上來問個如何若何便是。不問時便非。在長連床上坐時是有。不坐時是無。祇如諸方老宿。言教在世。如恒河沙。如來一大藏經。卷卷皆說佛理。句句盡言佛心。因甚麼得不會去。若一向織絡言教。意識解會。饒上座經塵沙劫。亦不能得徹。此喚作顛倒知見。識心活計。並無得力處。此蓋為根腳下不明。若究盡諸佛法源。河沙大藏。一時現前。不欠絲毫。不剩絲毫。諸佛時常出世。時常說法度人。未曾間歇。乃至猿啼鳥叫。草木叢林。常助上座發機。未有一時不為上座。有如是奇特處。可惜許。諸上座大家究取。令法久住世間。增益人天壽命。國王安樂。無事。珍重。上堂。舉古者道。吾有一言。天上人間

【現代漢語翻譯】 現代漢語譯本 鳥（指提問的僧人）問道：『法界（Dharmadhatu，一切法的總稱）是一還是二？』 師（指禪師）說：『你自己問別人去。』 僧人於是說：『大道如此廣闊，豈能用今與古來衡量？無名無相，即是法，即是修行。正因為法界無邊無際，心也同樣沒有邊際。沒有事情不彰顯，沒有言語不顯現。如果能這樣領會，就叫做般若（Prajna，智慧）現前，道理與真際（實際的真理）相同。一切山河大地，森羅萬象，墻壁瓦礫，都沒有絲毫的虧損或欠缺。』 沒事不要久站，珍重。 禪師升座說法，有僧人問：『聽聞禪師您說過，「九天擎玉印，七佛兆前心」，如何是印？』 禪師說：『不露文。』 僧人問：『如何是心？』 禪師說：『你名叫安嗣。』 僧人於是說：『法界性海，如函如蓋，如鉤如鎖，如金與金，處處都平等，沒有絲毫的參差，不相混淆，非一非異，非同非別。如果迴歸到實地，那麼一切法都到達了終點。不是上來問個如何若何就可以的。不問的時候就不是，在長連床上坐的時候是有，不坐的時候是無。』 『就像各方老宿，他們的言教流傳於世，多如恒河沙數。如來的一大藏經，每一卷都在說佛理，每一句都在說佛心。為什麼你們卻不能領會呢？如果一味地編織言教，用意識去理解，即使上座您經歷了塵沙劫，也不能徹底明白。這叫做顛倒知見，是識心的活計，沒有任何得力之處。』 『這都是因為根基下不明白。如果能徹底探究諸佛的法源，那麼如恒河沙數般的大藏經，一時之間都會現前，不欠缺絲毫，也不多餘絲毫。諸佛時常出世，時常說法度人，從未間斷。乃至猿啼鳥叫，草木叢林，都在時常幫助上座您啓發機智，沒有一時不為上座您服務。有如此奇特之處，可惜啊！』 『諸位上座大家仔細探究，使佛法長久住世間，增益人天壽命，國王安樂。』 沒事，珍重。 禪師升座說法，舉古人所說：『我有一言，天上人間』

【English Translation】 English version A monk asked: 'Is the Dharmadhatu (the totality of all dharmas) one or two?' The master (referring to the Zen master) said: 'Go ask someone else yourself.' The monk then said: 'The Great Way is so vast, how can it be measured by past and present? Without name or form, it is the Dharma, it is practice. Precisely because the Dharmadhatu is boundless, the mind is also without limit. There is nothing that is not manifested, no word that is not revealed. If one can understand in this way, it is called Prajna (wisdom) appearing before you, the principle is the same as the true reality. All the mountains, rivers, and great earth, the myriad phenomena, walls, bricks, and tiles, have not the slightest deficiency or lack.' Do not stand for too long if there is nothing to do, take care. The Zen master ascended the seat to preach, and a monk asked: 'I have heard the master say, 'Nine heavens hold up the jade seal, seven Buddhas foretell the mind.' What is the seal?' The master said: 'It does not reveal the inscription.' The monk asked: 'What is the mind?' The master said: 'Your name is Ansi.' The monk then said: 'The Dharmadhatu nature sea, like a case and a cover, like a hook and a lock, like gold and gold, every position is equal, without the slightest difference, not mixed up, neither one nor different, neither the same nor separate. If you return to the real ground, then all dharmas reach the end. It is not just coming up and asking 'how' and 'what' that will do. When you don't ask, it is not; when you sit on the long bench, it is; when you don't sit, it is not.' 'Like the old masters of various places, their teachings are passed down in the world, as numerous as the sands of the Ganges. The Tathagata's great collection of scriptures, every volume speaks of Buddhist principles, every sentence speaks of the Buddha's mind. Why can't you understand? If you only weave together teachings and understand with consciousness, even if you, venerable sir, go through kalpas as numerous as dust particles, you will not be able to understand thoroughly. This is called inverted knowledge and views, the livelihood of the discriminating mind, and there is no benefit to be gained.' 'This is because the foundation is not clear. If you can thoroughly investigate the source of the Buddhas' Dharma, then the great collection of scriptures, as numerous as the sands of the Ganges, will appear before you at once, without lacking a bit, and without being superfluous. The Buddhas constantly appear in the world, constantly preach the Dharma to save people, never ceasing. Even the cries of monkeys and birds, the forests of grass and trees, are constantly helping you, venerable sir, to inspire your wisdom, not a moment is not serving you. There is such a wonderful thing, what a pity!' 'All of you, venerable sirs, investigate carefully, so that the Dharma may abide in the world for a long time, increase the lifespan of humans and gods, and bring peace to the king.' Nothing more, take care. The Zen master ascended the seat to preach, citing the words of an ancient: 'I have a word, in heaven and on earth.'

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。若人不會。綠水青山。且作么生是一言底道理。古人語須是曉達始得。若是將言而名。于言未有個會處。良由究盡諸法根蒂。始會一言。不是一言半句思量解會喚作一言。若會言語道斷。心行處滅。始到古人境界。亦不是閉目藏睛。暗中無所見。喚作言語道斷。且莫賺會。佛法不是這個道理。要會么。假饒經塵沙劫說。亦未曾有半句到諸上座。經塵沙劫不說。亦未曾欠少半句。應須徹底會去始得。若如是斟酌名言。空勞心力。並無用處。與諸上座共相證明。後學初心。速須究取。久立。珍重。上堂。僧問。髑髏常幹世界。鼻孔摩觸家風。如何是髑髏常幹世界。師曰。更待答話在。曰。如何是鼻孔摩觸家風。師曰。時復舉一遍。問。一人執炬自燼其身。一人抱冰橫屍于路。此二人阿誰辨道。師曰。不遺者。曰。不會。乞師指示。師曰。你名敬新。曰。未審還有人證明也無。師曰。有。曰。甚麼人證明。師曰。敬新。問。牛頭未見四祖時如何。師曰。異境靈蹤。睹者皆羨。曰。見后如何。師曰。適來向你道甚麼。問。古者道。敲打虛空鳴觳觳。石人木人齊應諾。六月降雪落紛紛。此是如來大圓覺。如何是敲打虛空底。師曰。崑崙奴著鐵褲。打一棒行一步。曰。恁么則石人木人齊應諾也。師曰。你還聞么。乃曰。諸佛法門

【現代漢語翻譯】 現代漢語譯本： 如果有人不明白，（那）綠水青山，又該如何理解『一言』（ekaggata，專注一境）的道理呢？古人的話必須是理解通達才能明白。如果只是執著于言語和名相，對於言語本身並沒有真正理解。這是因為只有徹底研究諸法的根源，才能真正理解『一言』。不是通過思量推測一言半句就能理解的，那不能叫做理解『一言』。如果能理解到言語道斷，心行處滅（nirodha-samāpatti，滅盡定）的境界，才算達到了古人的境界。也不是閉著眼睛，什麼都看不見，就叫做言語道斷。不要錯誤理解。佛法不是這個道理。想要理解嗎？即使經過像塵沙一樣多的劫數來說，也沒有半句真正說到諸位（上座，長老）。即使經過像塵沙一樣多的劫數不說，也沒有欠缺半句。必須徹底領會才能明白。如果這樣斟酌名言，只會白費心力，毫無用處。我和諸位共同互相印證。後來的學人，最初就應該迅速探究。站立很久了，珍重。 上堂說法。有僧人問：『髑髏（dú lóu，頭骨）常幹世界，鼻孔摩觸家風，如何是髑髏常幹世界？』 師父回答：『還要等待回答嗎？』 僧人問：『如何是鼻孔摩觸家風？』 師父回答：『時常再舉一遍。』 僧人問：『一人執炬（zhí jù，拿著火把）自燼其身，一人抱冰橫屍于路，此二人阿誰辨道？』 師父回答：『不遺者（沒有遺漏的人）。』 僧人問：『不會，請師父指示。』 師父回答：『你名敬新。』 僧人問：『不知道還有人證明嗎？』 師父回答：『有。』 僧人問：『什麼人證明？』 師父回答：『敬新。』 僧人問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』 師父回答：『異境靈蹤，睹者皆羨。』 僧人問：『見后如何？』 師父回答：『剛才向你說了什麼？』 僧人問：『古人說，敲打虛空鳴觳觳（hú lú，象聲詞），石人木人齊應諾，六月降雪落紛紛，此是如來大圓覺（mahā-paripūrṇa-bodhi-citta，如來大圓滿覺悟之心）。如何是敲打虛空底？』 師父回答：『崑崙奴（kūnlún nú，指黑人）著鐵褲，打一棒行一步。』 僧人問：『這樣說來，石人木人齊應諾了？』 師父回答：『你還聽見嗎？』 於是說：『諸佛法門……』

【English Translation】 English version: If someone doesn't understand, how can they comprehend the principle of 'ekaggata' (one-pointedness of mind) in the green waters and mountains? The words of the ancients must be understood thoroughly to be grasped. If one clings only to words and names, they haven't truly understood the meaning of the words themselves. This is because only by thoroughly investigating the root of all dharmas can one truly understand 'ekaggata'. It's not that pondering over a word or phrase can be called understanding 'ekaggata'. If one can understand to the point where words are cut off and the activity of the mind ceases (nirodha-samāpatti, cessation of perception and sensation), then one has reached the realm of the ancients. It's not that closing one's eyes and seeing nothing is called the cutting off of words. Don't misunderstand. The Buddha-dharma is not this principle. Do you want to understand? Even if one speaks for as many kalpas (aeons) as there are grains of sand, not even half a sentence has truly reached all of you (senior monks). Even if one doesn't speak for as many kalpas as there are grains of sand, not even half a sentence is lacking. One must thoroughly comprehend it to understand. If you deliberate over names and words in this way, you'll only waste your effort and it will be of no use. I and all of you will mutually verify this. Later learners should quickly investigate this from the beginning. I have been standing for a long time, take care. Ascending the hall to preach. A monk asked: 'A skull constantly dries the world, nostrils caress the family style. What is a skull constantly drying the world?' The master replied: 'Are you still waiting for an answer?' The monk asked: 'What are nostrils caressing the family style?' The master replied: 'Repeat it again from time to time.' The monk asked: 'One person holds a torch and burns himself, one person embraces ice and lies dead on the road. Which of these two discerns the Way?' The master replied: 'The one who doesn't omit.' The monk asked: 'I don't understand, please instruct me.' The master replied: 'Your name is Jingxin.' The monk asked: 'I don't know if there is anyone to verify this?' The master replied: 'There is.' The monk asked: 'Who verifies it?' The master replied: 'Jingxin.' The monk asked: 'What was Niu-t'ou (Fǎróng Chánshī) like before he saw the Fourth Patriarch (Dàoxìn Chánshī)?' The master replied: 'Extraordinary scenery and spiritual traces, all who see them admire them.' The monk asked: 'What was he like after he saw him?' The master replied: 'What did I just say to you?' The monk asked: 'The ancients said, striking the void makes a 'hú lú' (onomatopoeia) sound, stone people and wooden people all respond in agreement, snow falls heavily in June, this is the Tathagata's (Tathāgata) Great Perfect Enlightenment (mahā-paripūrṇa-bodhi-citta, the Great Perfect Awakened Mind of the Tathagata). What is striking the void?' The master replied: 'A Kunlun slave (kūnlún nú, referring to a black person) wears iron pants, takes a step with each strike.' The monk asked: 'In that case, the stone people and wooden people all respond in agreement?' The master replied: 'Can you still hear it?' Then he said: 'The Dharma gate of all Buddhas...'

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。時常如是。譬如大海。千波萬浪。未嘗暫住。未嘗暫有。未嘗暫無。浩浩地光明自在。宗三世于毛端。圓古今於一念。應須徹底明達始得。不是問一則語。記一轉話。巧作道理。風雲水月。四六入對。便當佛法。莫自賺。諸上座究竟無益。若徹底會去。實無可隱藏。無剎不彰。無塵不現。直下凡夫。位齊諸佛。不用纖毫氣力。一時會取好。無事。珍重。師因興教明和尚問曰。飲光持釋迦丈六之衣。在雞足山候彌勒下生。將丈六之衣披在千尺之身。應量恰好。祇如釋迦身長丈六。彌勒身長千尺。為復是身解短邪。衣解長邪。師曰。汝卻會。明拂袖便出去。師曰。小兒子。山僧若答汝不是。當有因果。汝若不是。吾當見之。明歸七日。吐血。浮光和尚勸曰。汝速去懺悔。明乃至師方丈。悲泣曰。愿和尚慈悲。許某懺悔。師曰。如人倒地。因地而起。不曾教汝起倒。明又曰。若許懺悔。某當終身給侍。師為出語曰。佛佛道齊。宛爾高低。釋迦彌勒。如印印泥。開寶四年辛未。華頂西峰忽摧。聲震一山。師曰。吾非久矣。明年六月。大星殞于峰頂。林木變白。師乃示疾于蓮華峰。參問如常。二十八日。集眾言別。跏趺而逝。

金陵清涼泰欽法燈禪師

魏府人也。生而知道。辯才無礙。入法眼之室。海眾歸之。僉

{ "translations": [ "現代漢語譯本：\n常常都是這樣。就像大海一樣，千波萬浪，沒有一刻停止，沒有一刻存在，也沒有一刻消失，浩浩蕩蕩地光明自在。將三世的時間包含在細微的毛端，將古往今來濃縮在一念之間。應該徹底明瞭通達才能領會。不是問一句禪語，記住一段話，巧妙地編造道理，用風雲水月這些華麗的辭藻，四六對仗，就當作是佛法。不要自欺欺人，各位，這樣做究竟是沒有益處的。如果徹底領會了，實在沒有什麼可以隱藏的，沒有哪個剎土不彰顯，沒有哪個微塵不顯現。當下就是凡夫，地位就與諸佛平等。不用花費絲毫力氣，一時領會就好。沒事了，珍重。\n\n有位興教寺的明和尚問：『飲光（迦葉尊者，Mahākāśyapa）拿著釋迦（Śākyamuni）佛丈六高的袈裟，在雞足山等待彌勒（Maitreya）佛下生。將丈六高的袈裟披在千尺高的身上，尺寸應該正好。只是釋迦佛身高一丈六尺，彌勒佛身高一千尺，到底是身體變短了呢，還是袈裟變長了呢？』\n\n師父說：『你卻明白了。』\n\n明和尚拂袖便出去了。\n\n師父說：『小孩子。如果我回答你不對，當有因果報應。如果你不對，我當會見到。』\n\n明和尚回去七天，吐血。浮光和尚勸他說：『你快去懺悔。』\n\n明和尚來到師父的方丈室，悲傷地哭泣說：『愿和尚慈悲，允許我懺悔。』\n\n師父說：『如人倒地，因地而起，我不曾教你起倒。』\n\n明和尚又說：『如果允許我懺悔，我當終身侍奉。』\n\n師父為他說了一句：『佛佛道齊，宛爾高低，釋迦彌勒，如印印泥。』\n\n開寶四年辛未年，華頂西峰忽然崩塌，聲音震動整個山。師父說：『我快要走了。』\n\n第二年六月，一顆大星隕落在峰頂，林木都變成了白色。師父在蓮華峰示現疾病，參訪請問如往常一樣。二十八日，召集眾人告別，跏趺而逝。\n\n金陵清涼寺的泰欽法燈禪師\n\n是魏府人。生來就明白道理，辯才無礙。進入法眼文益禪師的門下，大眾都歸附他，一致..." , "English_translations": [ "English version: \nIt is always like this. Like the great ocean, with its thousands of waves, never ceasing for a moment, never existing for a moment, and never disappearing for a moment, vast and free with its own light. Containing the three times within the tip of a hair, condensing the past and present into a single thought. One must thoroughly understand and penetrate this to comprehend it. It is not about asking a Zen question, remembering a saying, cleverly fabricating reasons, using flowery phrases like wind, clouds, water, and moon, or matching phrases in parallel style, and then considering it as the Buddha-dharma. Do not deceive yourselves, everyone; doing so is ultimately useless. If you thoroughly understand, there is truly nothing to hide, no land that does not manifest, no dust that does not appear. At this very moment, an ordinary person is equal to all Buddhas. Without expending the slightest effort, understand it all at once. Nothing more, cherish this.\n\nOnce, the monk Ming of Xingjiao Temple asked: 'Yinguang (Mahākāśyapa) holds Śākyamuni Buddha's sixteen-foot robe, waiting for Maitreya Buddha to descend at Mount Kukkutapada. If the sixteen-foot robe is draped over a thousand-foot body, the size should be just right. But Śākyamuni Buddha is sixteen feet tall, and Maitreya Buddha is a thousand feet tall. Is it that the body has become shorter, or the robe has become longer?'\n\nThe Master said: 'You understand it.'\n\nMing flicked his sleeves and left.\n\nThe Master said: 'Little child. If I answer you incorrectly, there will be karmic consequences. If you are wrong, I will see it.'\n\nAfter returning, Ming vomited blood for seven days. The monk Fuguan advised him: 'You should quickly repent.'\n\nMing came to the Master's abbot's room, weeping sadly, and said: 'May the Master be compassionate and allow me to repent.'\n\nThe Master said: 'Like a person falling to the ground, they rise because of the ground. I never taught you to fall or rise.'\n\nMing then said: 'If you allow me to repent, I will serve you for the rest of my life.'\n\nThe Master spoke a verse for him: 'Buddha and Buddha are equal in the Way, seemingly high and low, Śākyamuni and Maitreya, like a seal pressed into mud.'\n\nIn the year Xinwei of the Kaibao era, the fourth year, the West Peak of Huading suddenly collapsed, the sound shaking the entire mountain. The Master said: 'I am not long for this world.'\n\nThe following June, a large star fell on the peak, and the trees turned white. The Master manifested illness at Lotus Peak, and inquiries and visits continued as usual. On the twenty-eighth day, he gathered the assembly to bid farewell, sat in the lotus position, and passed away.\n\nChan Master Taiqin Fadeng of Qingliang Temple in Jinling\n\nWas a native of Weifu. He understood the truth from birth and had unobstructed eloquence. He entered the room of Chan Master Fayan Wenyi, and the masses all turned to him, unanimously..." ] }

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曰敏匠。初住洪州雙林院。開堂日。指法座曰。此山先代尊宿曾說法來。此座高廣。不才何升。古昔有言。作禮須彌燈王如來。乃可得坐。且道須彌燈王如來今在何處。大眾要見么。一時禮拜。便升座。良久曰。大眾祇如此。也還有會處么。僧問。如何是雙林境。師曰。畫也畫不成。曰。如何是境中人。師曰。且去。境也未識且討人。又僧問。一佛出世。震動乾坤。和尚出世。震動何方。師曰。甚麼處見震動。曰。爭奈即今何。師曰。今日有甚麼事。有僧出禮拜。師曰。道者。前時謝汝請我。將甚麼與汝好。僧擬問次。師曰。將謂相悉。卻成不委。問。如何是西來密密意。師曰。苦。問。一佛出世。普潤群生。和尚出世。當爲何人。師曰。不徒然。曰。恁么則大眾有賴也。師曰。何必。乃曰。且住得也。久立。尊官及諸大眾。今日相請勤重。此個殊功。比喻何及。所以道。未了之人聽一言。祇這如今誰動口。便下座。立倚拄杖而告眾曰。還會么。天龍寂聽而雨華莫作。須菩提幀子畫將去。且恁么信受奉行。問。新到近離甚處。僧曰。廬山。師拈起香合曰。廬山還有這個也無。僧無對。師自代云。尋香來禮拜和尚。問。百骸俱潰散。一物鎮長靈。未審百骸一物。相去多少。師曰。百骸一物。一物百骸。次住上藍護國院。

【現代漢語翻譯】 現代漢語譯本： 敏匠禪師，最初住在洪州雙林院。開堂說法那天，他指著法座說：『這座山上的先代尊宿曾經在這裡說法。這座法座如此高大寬廣，我這樣不才的人怎麼能登上它呢？古時候有句話說，要向須彌燈王如來（Sumeru Lamp King Tathagata）頂禮，才可以坐上去。那麼，須彌燈王如來現在在哪裡呢？』 『大眾想見到他嗎？』 大眾一時禮拜。禪師便登上法座。過了很久，他說：『大眾只是這樣，難道還有領會的地方嗎？』 有僧人問：『什麼是雙林境？』 禪師說：『畫也畫不成。』 僧人問：『什麼是境中人？』 禪師說：『且先去，你連境都還沒認識，先去尋找人吧。』 又有僧人問：『一佛出世，震動乾坤，和尚出世，震動何方？』 禪師說：『在什麼地方見到震動了？』 僧人說：『爭奈即今何？』（意為：現在又如何呢？） 禪師說：『今天有什麼事？』 有僧人出來禮拜。禪師說：『道者，先前感謝你請我，我拿什麼給你好呢？』 僧人正要發問，禪師說：『本以為我們互相瞭解，卻原來並不瞭解。』 問：『什麼是西來密密意？』（Bodhidharma從西方帶來的秘密禪意） 禪師說：『苦。』 問：『一佛出世，普潤群生，和尚出世，應當爲了什麼人？』 禪師說：『不徒然。』 僧人說：『這麼說，大眾有賴了。』 禪師說：『何必。』 於是說：『且住得也，久立。各位尊官以及各位大眾，今天相請如此勤懇隆重，這份殊勝的功德，用什麼來比喻呢？所以說，未了之人聽一言，祇這如今誰動口。』 便下座。禪師立著倚靠拄杖，告訴大眾說：『會么？天龍寂聽而雨華莫作，須菩提（Subhuti）幀子畫將去，且恁么信受奉行。』 問：『新到僧人最近從哪裡來？』 僧人說：『廬山。』 禪師拿起香盒說：『廬山還有這個嗎？』 僧人無言以對。禪師自己代替僧人回答說：『尋香來禮拜和尚。』 問：『百骸俱潰散，一物鎮長靈，未審百骸一物，相去多少？』 禪師說：『百骸一物，一物百骸。』 之後，禪師住在上藍護國院。

【English Translation】 English version: Zen Master Minjiang initially resided at Shuanglin Monastery in Hongzhou. On the day he ascended the Dharma seat to preach, he pointed to the seat and said, 'The venerable predecessors of this mountain have preached here before. This seat is so high and wide, how can someone as untalented as I ascend it? There is an ancient saying that one must prostrate to Sumeru Lamp King Tathagata (Sumeru Lamp King Tathagata) before being able to sit upon it. So, where is Sumeru Lamp King Tathagata now?' 'Do the assembly wish to see him?' The assembly prostrated at once. The Zen master then ascended the seat. After a long while, he said, 'The assembly is just like this, is there still a place to understand?' A monk asked, 'What is the realm of Shuanglin?' The Zen master said, 'It cannot be painted.' The monk asked, 'What is the person within the realm?' The Zen master said, 'Go for now, you haven't even recognized the realm, first go and seek the person.' Another monk asked, 'When a Buddha appears in the world, he shakes the universe. When the abbot appears in the world, what direction does he shake?' The Zen master said, 'Where did you see the shaking?' The monk said, 'What about right now?' The Zen master said, 'What is happening today?' A monk came forward to prostrate. The Zen master said, 'Daoist, earlier you thanked me for inviting you, what good thing shall I give you?' As the monk was about to ask, the Zen master said, 'I thought we understood each other, but it turns out we don't.' Asked, 'What is the secret meaning that came from the West?' (Bodhidharma's secret Zen intention from the West) The Zen master said, 'Suffering.' Asked, 'When a Buddha appears in the world, he universally benefits all beings. When the abbot appears in the world, who should he be for?' The Zen master said, 'Not in vain.' The monk said, 'In that case, the assembly is relying on you.' The Zen master said, 'Why necessarily?' Then he said, 'Let's stay here for a while, standing for a long time. Respected officials and all of you, the assembly, today's invitation is so diligent and grand, what can be used to compare this special merit? Therefore, it is said, those who have not understood, listen to a word, just now, who moved their mouth?' Then he descended from the seat. The Zen master stood leaning on his staff and told the assembly, 'Do you understand? The dragons and gods listen in silence, and do not make it rain flowers. Subhuti (Subhuti)'s portrait should be taken away and painted, and you should believe, accept, and practice it in this way.' Asked, 'Where did the newly arrived monk come from recently?' The monk said, 'Mount Lu.' The Zen master picked up the incense box and said, 'Does Mount Lu have this?' The monk had no reply. The Zen master answered for the monk himself, 'I came seeking incense to pay respects to the abbot.' Asked, 'When all the bones are scattered, one thing eternally guards the spirit, may I ask, how far apart are the hundred bones and the one thing?' The Zen master said, 'The hundred bones are one thing, and the one thing is the hundred bones.' Afterwards, the Zen master resided at Shanglan Protecting the Nation Monastery.

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僧問。十方俱擊鼓。十處一時聞。如何是聞。師曰。汝從那方來。問。善行菩薩道。不染諸法相。如何是菩薩道。師曰。諸法相。曰。如何得不染去。師曰。染著甚麼處。問。不久開選場。還許學人選也無。師曰。汝是點額人。又曰。汝是甚麼科目。問。如何是演大法義。師曰。我演何似汝演。次住金陵龍光院。上堂。維那白椎云。法筵龍象眾。當觀第一義。師曰。維那早是第二義。長老即今是第幾義。乃舉衣袖曰。會么。大眾。此是手舞足蹈。莫道五百生前曾為樂主來。或有疑情。請垂見示。時有僧問。如何是諸佛正宗。師曰。汝是甚麼宗。曰。如何。師曰。如何即不會。問。上藍一曲師親唱。今日龍光事若何。師曰。汝甚麼時到上藍來。曰。諦當事如何。師曰。不諦當即別處覓。問。如何是佛法大意。師曰。且問小意。卻來與汝大意。師后住清涼大道場。上堂。僧出禮拜次。師曰。這僧最先出。為大眾答國主深恩。僧便問。國主請命。祖席重開。學人上來。請師直指心源。師曰。上來卻下去。問。法眼一燈。分照天下。和尚一燈。分照何人。師曰。法眼甚麼處分照來。師乃曰。某甲本欲居山藏拙。養病過時。奈緣先師有未了底公案。出來與他了卻。時有僧問。如何是先師未了底公案。師便打。曰。祖禰不了。殃及

【現代漢語翻譯】 現代漢語譯本 僧人問：『十方同時敲鼓，十個地方同時聽到，什麼是「聞」的真義？』 禪師說：『你從哪個方向來？』 僧人問：『善於修行菩薩道的人，不執著于各種法相，什麼是菩薩道？』（菩薩道：bodhisattva path） 禪師說：『各種法相。』 僧人說：『如何才能不執著呢？』 禪師說：『你執著于什麼地方？』 僧人問：『不久將要舉行選拔人才的考試，允許學人蔘加選拔嗎？』 禪師說：『你是有記號的人。』 又說：『你是什麼科目的？』 僧人問：『如何是演說大法的真義？』 禪師說：『我演說像你演說嗎？』 之後，禪師住在金陵龍光院（Jinling Longguang Temple）。上堂說法時，維那（Vina, temple officer）敲椎說：『法筵龍象眾，當觀第一義。』 禪師說：『維那說的已經是第二義了，長老現在說的是第幾義？』 於是舉起衣袖說：『明白嗎？各位。這是手舞足蹈。不要說五百生前曾經是樂主。』 『如果有什麼疑問，請提出來。』 當時有僧人問：『什麼是諸佛的正宗？』（諸佛：all Buddhas） 禪師說：『你是什麼宗派的？』 僧人說：『如何？』 禪師說：『如何就是不明白。』 僧人問：『上藍（Shanglan）一曲禪師親自唱，今日龍光（Longguang）之事如何？』 禪師說：『你什麼時候到上藍來的？』 僧人說：『真實情況如何？』 禪師說：『不真實就到別處尋找。』 僧人問：『什麼是佛法的大意？』（佛法：Buddha Dharma） 禪師說：『先問小意，之後再告訴你大意。』 禪師後來住在清涼大道場（Qingliang Great Bodhimanda）。上堂說法時，僧人出來禮拜。 禪師說：『這位僧人最先出來，為大眾報答國主的深恩。』 僧人便問：『國主**，祖席重開，學人上來，請禪師直指心源。』 禪師說：『上來卻又下去。』 僧人問：『法眼（Fayan school of Chan Buddhism）一燈，分照天下，和尚一燈，分照何人？』 禪師說：『法眼從什麼地方分照來的？』 禪師於是說：『我本來想隱居山林，藏起我的笨拙，養病度日。無奈先師有未了結的公案（gongan, koan），出來為他了結。』 當時有僧人問：『什麼是先師未了結的公案？』 禪師便打他，說：『祖先不能了結，禍及子孫。』

【English Translation】 English version A monk asked: 'If drums are struck simultaneously in the ten directions, and sounds are heard in ten places at once, what is the true meaning of "hearing"?' The Master said: 'From which direction do you come?' A monk asked: 'One who skillfully practices the Bodhisattva path (bodhisattva path), is not attached to various dharma characteristics, what is the Bodhisattva path?' The Master said: 'Various dharma characteristics.' The monk said: 'How can one become unattached?' The Master said: 'To what are you attached?' A monk asked: 'Soon there will be an examination to select talent, will students be allowed to participate in the selection?' The Master said: 'You are a marked person.' And said: 'What subject are you?' A monk asked: 'What is the meaning of expounding the great Dharma?' The Master said: 'Is my expounding like your expounding?' Afterwards, the Master resided at Jinling Longguang Temple (Jinling Longguang Temple). During an assembly, the Vina (Vina, temple officer) struck the gavel and said: 'The Dharma assembly is a gathering of dragons and elephants, one should contemplate the first meaning.' The Master said: 'What the Vina said is already the second meaning, what meaning is the Elder speaking of now?' Then he raised his sleeves and said: 'Do you understand? Everyone. This is hand-dancing and foot-stomping. Don't say that five hundred lives ago I was once a master of music.' 'If there are any doubts, please present them.' At that time, a monk asked: 'What is the true lineage of all Buddhas (all Buddhas)?' The Master said: 'What sect are you from?' The monk said: 'How?' The Master said: 'How means you don't understand.' A monk asked: 'The Master personally sang a song at Shanglan (Shanglan), what is the matter with Longguang (Longguang) today?' The Master said: 'When did you come to Shanglan?' The monk said: 'What is the true situation?' The Master said: 'If it's not true, look elsewhere.' A monk asked: 'What is the great meaning of the Buddha Dharma (Buddha Dharma)?' The Master said: 'First ask about the small meaning, and then I will tell you the great meaning.' Later, the Master resided at Qingliang Great Bodhimanda (Qingliang Great Bodhimanda). During an assembly, a monk came out to prostrate. The Master said: 'This monk came out first, to repay the deep kindness of the ruler on behalf of everyone.' The monk then asked: 'The ruler **, the ancestral seat is reopened, the student comes forward, please Master directly point to the source of the mind.' The Master said: 'Come up and then go down.' A monk asked: 'The lamp of Fayan (Fayan school of Chan Buddhism) illuminates the world, whose does the lamp of the Master illuminate?' The Master said: 'From where does the Fayan illuminate?' The Master then said: 'I originally wanted to live in seclusion in the mountains, hide my clumsiness, and pass the time in illness. But unfortunately, the late Master had an unfinished gongan (gongan, koan), so I came out to finish it for him.' At that time, a monk asked: 'What is the late Master's unfinished gongan?' The Master then hit him and said: 'If the ancestors cannot resolve it, the descendants will suffer.'

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兒孫。曰。過在甚麼處。師曰。過在我殃及你。江南國主為鄭王時。受心法於法眼之室。暨法眼入滅。復嘗問師曰。先師有甚麼不了底公案。師曰。見分㭊次。異日。又問曰。承聞長老於先師有異聞底事。師作起身勢。國主曰。且坐。師謂眾曰。先師法席五百眾。今祇有十數人在諸方為導首。你道莫有錯指人路底么。若錯指。教他入水入火。落坑落塹。然古人又道。我若向刀山。刀山自摧折。我若向鑊湯。鑊湯自消滅。且作么生商量。言語即熟。及問著便生疏去。何也。祇為隔闊多時。上座但會我甚麼處去不得。有去不得者為眼等諸根．色等諸法。諸法且置。上座開眼見甚麼。所以道。不見一法即如來。方得名為觀自在。珍重。師開寶八年六月示疾。告眾曰。老僧臥疾。強牽拖與汝相見。如今隨處道場。宛然化城。且道作么生是化城。不見古導師云。寶所非遙。須且前進。及至城所。又道我所化作。今汝諸人試說個道理看。是如來禪．祖師禪還定得么。汝等雖是晚生。須知僥忝我國主。凡所勝地建一道場。所須不闕。祇要汝開口。如今不知阿那個是汝口。爭答效他四恩三有。欲得會么。但識口必無咎。縱有咎因汝有。我今火風相逼。去住是常道。老僧住持。將逾一紀。每承國主助發。至於檀越。十方道侶。主事小師。

【現代漢語翻譯】 現代漢語譯本 兒孫問道：『過錯在哪裡？』 師父說：『過錯在於我連累了你們。』 江南國主在擔任鄭王時，曾向法眼禪師學習心法。等到法眼禪師圓寂后，又曾問師父（指文益禪師）：『先師（法眼禪師）有什麼未了結的公案？』 師父說：『見解有次第。』 後來，國主又問：『聽說長老您對先師有不同的見解？』 師父作勢要起身，國主說：『請坐。』 師父對大眾說：『先師的法席下有五百人，現在只有十幾個人在各地做導師。你們說，難道沒有錯指引人道路的嗎？如果錯指引，就會教人入水入火，落入坑塹。』 然而古人又說：『我若走向刀山，刀山自然摧折；我若走向鑊湯，鑊湯自然消滅。』 且該如何商量呢？言語上很熟悉，但一問到實際就生疏了，為什麼呢？只因爲隔閡太久了。各位，你們只知道我什麼地方去不得。有所去不得的地方，是因為眼等諸根、色等諸法。諸法暫且不論，各位睜開眼睛看見什麼？所以說，『不見一法即如來（Tathagata），方得名為觀自在（Avalokitesvara）。』 珍重。 師父在開寶八年六月示疾，告訴大眾說：『老僧我臥病在床，勉強支撐著與你們相見。如今隨處都是道場，宛然如化城一般。且說什麼是化城？』 不見古導師說：『寶所非遙，須且前進。』及至城所，又道我所化作。 『現在你們各位試著說個道理看看，是如來禪（Tathagata-dhyana）、祖師禪（Patriarchal Zen）還定得了嗎？你們雖然是後生晚輩，須知僥倖有我國主的支援，凡是勝地都建立道場，所需之物都不缺乏。只要你們開口，如今不知哪個是你們的口，爭著傚法四恩三有。想要領會嗎？只要認識口，必定沒有過錯。縱然有過錯，也是因為你們自己。我如今火風相逼，去住是常道。老僧我住持此地，將近十二年。每每承蒙國主資助，以及各位檀越（Dānapati，施主）、十方道侶、主事小師。』

【English Translation】 English version A disciple asked: 'Where is the fault?' The master said: 'The fault lies in me implicating you.' When the King of Jiangnan was the Prince of Zheng, he received the mind-dharma from the chamber of Fayan (Fa-yen, a Chan master). After Fayan (Fa-yen) entered nirvana, the King asked the master (referring to Wenyi, the master in this text): 'What unfinished public case did the late master (Fayan) have?' The master said: 'Views have a sequence.' Later, the King asked again: 'I heard that you, Elder, have different views on the late master?' The master made a gesture to get up, and the King said: 'Please sit down.' The master said to the assembly: 'There were five hundred people under the Dharma seat of the late master, and now only a dozen or so are leading others in various places. Do you say that there are none who mistakenly point the way for people? If they point the wrong way, they will teach people to enter water and fire, and fall into pits and trenches.' However, the ancients also said: 'If I go to the mountain of knives, the mountain of knives will naturally collapse; if I go to the cauldron of boiling water, the cauldron of boiling water will naturally disappear.' How should we discuss this? We are very familiar with the words, but when asked about the reality, we become unfamiliar. Why? It is only because of the long separation. Everyone, you only know that there are places I cannot go. The places where I cannot go are because of the various roots such as the eyes, and the various dharmas such as form. Let's put aside the various dharmas for now. What do you see when you open your eyes? Therefore, it is said, 'Not seeing a single dharma is the Tathagata (Tathagata), and then one can be called Avalokitesvara (Avalokitesvara).' Take care. In the sixth month of the eighth year of Kaibao, the master showed signs of illness and told the assembly: 'This old monk is lying sick in bed, barely supporting myself to meet with you. Now, every place is a Dharma center, just like a phantom city. What is a phantom city?' Didn't the ancient guide say: 'The treasure land is not far away, you must advance.' When you reach the city, he also says that I created it. 'Now, all of you try to speak a principle and see if it can be determined whether it is Tathagata-dhyana (Tathagata-dhyana) or Patriarchal Zen (Patriarchal Zen). Although you are latecomers, you should know that we are fortunate to have the support of our King, and Dharma centers are established in all scenic spots, and there is no lack of what is needed. Just open your mouths, but now I don't know which one is your mouth, vying to emulate the four kinds of grace and the three realms of existence. Do you want to understand? Just recognize the mouth, and there will be no fault. Even if there is a fault, it is because of yourselves. Now I am being pressed by fire and wind, and going and staying is the constant way. This old monk has been in charge here for nearly twelve years. I have always received assistance from the King, as well as various Dānapati (Dānapati, benefactors), Dharma companions from all directions, and the junior monks in charge.'

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皆赤心為我。默而難言。或披麻帶布。此即順俗。我道違真。且道順好違好。然但順我道。即無顛倒。我之遺骸。必于南山大智藏和尚左右乞一墳冢。升沉皎然。不淪化也。努力。珍重。二十四日安坐而終。

杭州靈隱清聳禪師

福州人也。初參法眼。眼指雨謂師曰。滴滴落在上座眼裡。師初不喻旨。后因閱華嚴感悟。承眼印可。回止明州四明山卓庵。節度使錢億執事師之禮。忠懿王命于臨安兩處開法。后居靈隱上寺。署了悟禪師。上堂曰。十方諸佛常在汝前。還見么。若言見。將心見。將眼見。所以道一切法不生。一切法不滅。若能如是解。諸佛常現前。又曰。見色便見心。且喚甚麼作心。山河大地。萬象森羅。青黃赤白。男女等相。是心不是心。若是心。為甚麼卻成物象去。若不是心。又道見色便見心。還會么。祇為迷此而成顛倒。種種不同。于無同異中強生同異。且如今直下承當。頓豁本心。皎然無一物可作見聞。若離心別求解脫者。古人喚作迷波討源。卒難曉悟。僧問。根塵俱泯。為甚麼事理不明。師曰。事理且從。喚甚麼作俱泯底根塵。問。如何是觀音第一義。師曰。錯。問。無明實性即佛性。如何是佛性。師曰。喚甚麼作無明。問。如何是和尚家風。師曰。亙古亙今。問。不問不答時如何。

【現代漢語翻譯】 現代漢語譯本： 他們都以赤誠之心待我，（但我）沉默不語，難以表達。（他們）有時身穿麻衣孝服，這只是順應世俗的禮儀，與我的道義相悖。那麼，應該順應什麼，違背什麼呢？ 只要順應我的道義，就不會有顛倒錯亂。我的遺骸，必定要安葬在南山大智藏和尚的墳墓旁邊。這樣，我的升沉去向就會清清楚楚，不會墮入輪迴。努力吧！珍重！我在二十四日安詳坐化。

杭州靈隱清聳禪師（Qing Cong Chanshi of Lingyin Temple, Hangzhou）

是福州人。最初參拜法眼禪師（Fayan Chanshi）。法眼禪師指著雨對他說：『滴滴雨點都落在了上座你的眼裡。』禪師最初不明白其中的含義，後來因為閱讀《華嚴經》而有所感悟，得到法眼禪師的認可。回到明州四明山，在山中結廬而居。節度使錢億以對待老師的禮節來對待他。忠懿王命令他在臨安兩處地方弘揚佛法。後來住在靈隱上寺，被尊稱爲了悟禪師（Liaowu Chanshi）。禪師上堂說法時說：『十方諸佛常常在你們面前，你們看見了嗎？如果說看見了，是用心看見的，還是用眼睛看見的？所以說一切法不生，一切法不滅。如果能夠這樣理解，諸佛就會常常顯現在眼前。』又說：『看見色相就看見了心。那麼，你們把什麼叫做心呢？山河大地，萬象森羅，青黃赤白，男女等相，是心還是不是心？如果是心，為什麼卻變成了物體形象？如果不是心，又說看見色相就看見了心。你們明白了嗎？』只因爲迷惑於此，才產生了顛倒，種種不同。在沒有同異之中，強行產生同異。那麼現在就直接承擔，頓時豁然開朗本來的心，清清楚楚，沒有一樣東西可以作為見聞。如果離開心而另外尋求解脫的人，古人稱之為迷失了波浪而尋找水源，最終難以醒悟。』有僧人問：『根塵都泯滅了，為什麼事理還不明白？』禪師說：『事理暫且不論，你把什麼叫做已經泯滅的根塵？』問：『什麼是觀音（Guanyin）第一義？』禪師說：『錯了。』問：『無明（Avidya）的實性就是佛性（Buddha-nature），什麼是佛性？』禪師說：『你把什麼叫做無明？』問：『什麼是和尚（Heshang）的家風？』禪師說：『亙古亙今。』問：『不問不答時如何？』

【English Translation】 English version: They all treat me with sincere hearts, but I remain silent and find it difficult to express myself. Sometimes they wear hemp mourning clothes, which is merely conforming to worldly customs and goes against my principles. So, what should be conformed to and what should be opposed? As long as you conform to my principles, there will be no confusion or reversal. My remains must be buried next to the grave of the venerable Dazhi Zang Heshang (Great Wisdom Store Monk) of Nanshan (Southern Mountain). In this way, my ascent and descent will be clear, and I will not fall into reincarnation. Strive on! Take care! I passed away peacefully in meditation on the twenty-fourth day.

Qing Cong Chanshi (Zen Master Qing Cong) of Lingyin Temple (Temple of the Soul's Retreat), Hangzhou

He was a native of Fuzhou. He initially visited Fayan Chanshi (Zen Master Fayan). Fayan Chanshi pointed to the rain and said to him, 'Every drop of rain falls into your eyes, Venerable One.' The Zen master initially did not understand the meaning, but later, after reading the Avatamsaka Sutra (Huayan Jing), he had an epiphany and was recognized by Fayan Chanshi. He returned to Siming Mountain (Four Bright Mountains) in Mingzhou and lived in a hermitage in the mountains. The Jiedushi (Military Governor) Qian Yi treated him with the respect due to a teacher. King Zhongyi ordered him to propagate the Dharma in two places in Lin'an. Later, he lived in the upper temple of Lingyin and was honored as Liaowu Chanshi (Zen Master of Complete Understanding). When the Zen master ascended the hall to preach, he said, 'The Buddhas of the ten directions are always before you, do you see them? If you say you see them, do you see them with your mind or with your eyes? Therefore, it is said that all dharmas are neither born nor extinguished. If you can understand it in this way, the Buddhas will always appear before you.' He also said, 'Seeing form is seeing mind. Then, what do you call mind? Mountains and rivers, myriad phenomena, blue, yellow, red, white, male and female appearances, are they mind or not mind? If they are mind, why do they become material images? If they are not mind, then it is said that seeing form is seeing mind. Do you understand? It is only because of being deluded by this that inversion and all kinds of differences arise. In the absence of sameness and difference, sameness and difference are forcibly created. So now, directly take responsibility, and suddenly realize your original mind, which is clear and without anything that can be used as seeing or hearing. Those who seek liberation apart from the mind are called by the ancients those who are lost in the waves and seek the source, and it is ultimately difficult to awaken.' A monk asked, 'When the roots and dusts are all extinguished, why is the principle not clear?' The Zen master said, 'Let's not talk about the principle for now, what do you call the roots and dusts that have already been extinguished?' Asked, 'What is the first meaning of Guanyin (Avalokiteshvara)?' The Zen master said, 'Wrong.' Asked, 'The real nature of Avidya (ignorance) is Buddha-nature, what is Buddha-nature?' The Zen master said, 'What do you call Avidya?' Asked, 'What is the family style of the Heshang (abbot)?' The Zen master said, 'From ancient times to the present.' Asked, 'What about when there is no asking and no answering?'

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師曰。寐語作么。問。牛頭未見四祖時如何。師曰。青山綠水。曰。見后如何。師曰。綠水青山。師問僧。汝會佛法么。曰。不會。師曰。汝端的不會。曰。是。師曰。且去。待別時來。其僧珍重。師曰。不是這個道理。問。如何是摩訶般若。師曰。雪落茫茫。僧無語。師曰。會么。曰。不會。師示偈曰。摩訶般若。非取非舍。若人不會。風寒雪下。

廬山歸宗義柔禪師

開堂升座。維那白槌曰。法筵龍象眾。當觀第一義。師曰。若是第一義。且作么生觀。恁么道。落在甚麼處。為復是觀。為復不許人觀。先德上座。共相證明。後學初心。莫喚作返問語．倒靠語。有疑請問。僧問。諸佛出世。說法度人。感天動地。和尚出世。有何祥瑞。師曰。人天大眾前寐語作么。問。優曇華折人皆睹。達本無心事若何。師曰。謾語。曰。恁么則南能別有深深旨。不是心心人不知。師曰。事須飽叢林。問。昔日金峰。今日歸宗。未審是一是二。師曰。謝汝證明。問。法眼一箭。直射歸宗。歸宗一箭。當射何人。師曰。莫謗我法眼。問。此日知軍親證。法師於何處答深恩。師曰。教我道甚麼即得。乃曰。一問一答。也無了期。佛法也不是恁么道理。大眾。此日之事。故非本心。實謂祇個住山寧有意。向來成佛亦無心。蓋緣

【現代漢語翻譯】 現代漢語譯本 師父說：'說夢話幹什麼？' 有人問：'牛頭（Niutou，指牛頭山法融禪師）未見四祖（Sizu，指禪宗四祖道信）時如何？' 師父說：'青山綠水。' 那人說：'見四祖之後又如何？' 師父說：'綠水青山。' 師父問一個僧人：'你懂得佛法嗎？' 那人回答：'不懂。' 師父說：'你確實不懂。' 那人回答：'是的。' 師父說：'先走吧，等以後有機會再來。' 那僧人行珍重禮告退。 師父說：'不是這個道理。' 有人問：'什麼是摩訶般若（Mohe Bore，偉大的智慧）？' 師父說：'雪落茫茫。' 那僧人無語。 師父說：'明白了嗎？' 那人回答：'不明白。' 師父於是作偈說：'摩訶般若，非取非舍。若人不會，風寒雪下。'

廬山歸宗義柔禪師（Guizong Yirou Chanshi of Mount Lu）

開始講法升座。維那（Weina，寺院中的一種職務）敲槌說：'法筵龍象眾，當觀第一義。' 師父說：'如果是第一義，又該如何觀呢？這樣說，又落在了什麼地方？是允許觀，還是不允許人觀？先德上座（Shangzuo，寺院中資歷較深的僧人），共同來證明。後學初心（Chuxin，初學者），不要把它當作反問語或倒靠語。有疑問請提問。' 有僧人問：'諸佛出世，說法度人，感天動地。和尚（Heshang，對僧人的尊稱）出世，有什麼祥瑞？' 師父說：'在人天大眾面前說夢話幹什麼？' 有人問：'優曇華（Utan Hua，傳說中的稀有花朵）折斷，人人都看得見，達本無心（Daben Wuxin，領悟根本，無心執著）之事又該如何？' 師父說：'說謊話。' 那人說：'這樣說來，南能（Nanneng，指慧能大師）另有深深的旨意，不是心心人（Xinxin Ren，指執著於心的人）所能知道的。' 師父說：'事情需要讓叢林（Conglin，指寺院）里的人都明白。' 有人問：'昔日的金峰（Jinfeng，指金峰寺），今日的歸宗（Guizong，指歸宗寺），不知道是一還是二？' 師父說：'謝謝你來證明。' 有人問：'法眼（Fayan，指法眼文益禪師）一箭，直射歸宗，歸宗一箭，應當射向何人？' 師父說：'不要誹謗我的法眼。' 有人問：'今日知軍（Zhijun，地方官員）親自來證明，法師您在何處報答這深恩？' 師父說：'教我說什麼才好呢？' 於是說：'一問一答，也沒有了結的時候。佛法也不是這樣的道理。各位，今天的事情，並非我的本意。實在是因為我只想安安靜靜地住山，向來成佛也沒有放在心上。這都是因為……'

【English Translation】 English version The Master said, 'What are you doing, talking in your sleep?' Someone asked, 'What was Niutou (Niutou, referring to Dharma Master Farong of Mount Niutou) like before he met the Fourth Patriarch (Sizu, referring to the Fourth Patriarch Daoxin of Zen)?' The Master said, 'Green mountains and clear waters.' The person said, 'What about after he met the Fourth Patriarch?' The Master said, 'Clear waters and green mountains.' The Master asked a monk, 'Do you understand the Buddha-dharma?' The person replied, 'I don't.' The Master said, 'You truly don't understand.' The person replied, 'Yes.' The Master said, 'Go now, wait for another time to come.' The monk respectfully took his leave. The Master said, 'That's not the principle.' Someone asked, 'What is Maha Prajna (Mohe Bore, great wisdom)?' The Master said, 'Snow falls vast and boundless.' The monk was speechless. The Master said, 'Do you understand?' The person replied, 'I don't understand.' The Master then composed a verse, saying: 'Maha Prajna, neither taking nor discarding. If people don't understand, wind and cold, snow falls.'

Zen Master Yirou of Guizong Temple on Mount Lu (Guizong Yirou Chanshi of Mount Lu)

Beginning the Dharma talk and ascending the seat. The Karmadana (Weina, a position in the monastery) struck the gavel and said, 'The Dharma assembly is a gathering of dragons and elephants; one should contemplate the First Principle.' The Master said, 'If it is the First Principle, how should one contemplate it? Saying it like that, where does it fall? Is it permissible to contemplate, or is it not permissible for people to contemplate? Senior monks (Shangzuo, senior monks in the monastery), come together to prove it. Junior beginners (Chuxin, beginners), don't take it as a rhetorical question or a leaning-on-words. If there are doubts, please ask.' A monk asked, 'When the Buddhas appear in the world, they preach the Dharma to liberate people, shaking heaven and earth. When the Abbot (Heshang, a respectful term for monks) appears in the world, what auspicious signs are there?' The Master said, 'What are you doing, talking in your sleep in front of the assembly of humans and gods?' Someone asked, 'When the Udumbara flower (Utan Hua, a legendary rare flower) is broken, everyone sees it. How about the matter of reaching the root and having no mind (Daben Wuxin, understanding the root and having no attachment)?' The Master said, 'Lying.' The person said, 'In that case, Nanneng (Nanneng, referring to Great Master Huineng) has another profound meaning that those who cling to the mind (Xinxin Ren, those who cling to the mind) cannot know.' The Master said, 'The matter needs to be understood by everyone in the monastery (Conglin, referring to the monastery).' Someone asked, 'The Jinfeng (Jinfeng, referring to Jinfeng Temple) of the past, the Guizong (Guizong, referring to Guizong Temple) of today, I don't know if they are one or two?' The Master said, 'Thank you for proving it.' Someone asked, 'Fayan (Fayan, referring to Zen Master Fayan Wenyi)'s arrow shoots directly at Guizong; where should Guizong's arrow shoot?' The Master said, 'Don't slander my Fayan.' Someone asked, 'Today, the Zhijun (Zhijun, a local official) personally comes to certify; where will the Dharma Master repay this deep kindness?' The Master said, 'What should I say?' Then he said, 'One question and one answer, there is no end to it. The Buddha-dharma is not like this. Everyone, today's matter is not my original intention. It is really because I just want to live quietly in the mountains, and I have never had becoming a Buddha in mind. This is all because...'

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是知軍請命。寺眾誠心。既到這裡。且說個甚麼即得。還相悉么。若信不及。古人便道相逢欲相喚。脈脈不能語。作么生會。若會。堪報不報之恩。足助無為之化。若也不會。莫道長老開堂祇舉古人語。此之盛事。天高海深。況喻不及。更不敢贊祝皇風。迴向清列。何以故。古人道。吾禱久矣。豈況當今聖明者哉。珍重。僧問。如何是空王廟。師曰。莫少神。曰。如何是廟中人。師曰。適來不謾道。問。靈龜未兆時如何。師曰。是吉是兇。問。未達其源。乞師方便。師曰。達也。曰。達后如何。師曰。終不恁么問。問僧。看甚麼經。曰。寶積經。師曰。既是沙門。為甚麼看寶積經。僧無語。師代云。古今用無極。

洪州百丈道恒禪師

參法眼。因請益外道問佛。不問有言。不問無言。敘語未終。眼曰。住。住。汝擬向世尊良久處會那。師從此悟入。住后。上堂。乘此寶乘。直至道場。每日勞諸上座訪及。無可祇延。時寒不用久立。卻請回車。珍重。僧問。如何是學人行腳事。師曰。拗折拄杖得也未。問。古人有言。釋迦與我同參。未審參見何人。師曰。唯有同參方知。曰。未審此人如何親近。師曰。恁么則你不解參也。問。如何是祖師西來意。師曰。往往問不著。問。還鄉曲子作么生唱。師曰。設使唱。

【現代漢語翻譯】 現代漢語譯本： 是知道軍使（指一位軍官）。寺廟裡的僧眾真心實意。既然已經到了這裡，那麼應該說些什麼才好呢？你們互相瞭解嗎？如果還不相信，古人就說過，『相逢想要呼喚，卻脈脈含情說不出話來。』 怎麼理解這句話呢？如果理解了，就能報答那無法報答的恩情，足以輔助那無為的教化。如果還不理解，就不要說長老開堂只是引用古人的話。這種盛大的事情，像天一樣高，像海一樣深，任何比喻都無法形容。我更不敢讚美和祝願皇上的恩澤，迴向給各位清高的賢士。為什麼呢？古人說過，『我祈禱已經很久了，何況是當今聖明的君主呢？』 珍重。

有僧人問：『什麼是空王廟？』 禪師說：『不要缺少了神。』 僧人問：『什麼是廟裡的人？』 禪師說：『剛才不是沒有告訴你嗎。』 僧人問：『靈龜還沒有顯示徵兆的時候是什麼樣的？』 禪師說：『是吉是兇。』 僧人問：『還沒有通達根源，請禪師開示方便之門。』 禪師說：『通達了。』 僧人問：『通達之後怎麼樣？』 禪師說：『最終不會這樣問。』 禪師問僧人：『你看什麼經？』 僧人說：『《寶積經》。』 禪師說：『既然是沙門，為什麼看《寶積經》？』 僧人無語。禪師代答說：『古今的用處是無窮無盡的。』

洪州百丈道恒禪師

參拜法眼禪師，因為請教外道問佛的問題，『不問有言，不問無言』，敘述還沒有結束，法眼禪師就說：『住，住。你打算在世尊良久不語的地方去領會嗎？』 道恒禪師從此開悟。住持寺廟后，上堂說法：『乘坐這珍貴的寶車，一直到達道場。每天勞煩各位上座來訪，沒有什麼可以招待的。天氣寒冷，不用久站，請回吧。』 珍重。

有僧人問：『什麼是學人行腳的事？』 禪師說：『拗斷拄杖了嗎？』 僧人問：『古人有話說，釋迦牟尼佛與我一同參禪，不知道參拜的是什麼人？』 禪師說：『只有一同參禪的人才知道。』 僧人問：『不知道這個人如何親近？』 禪師說：『這樣說來，你是不理解參禪啊。』 僧人問：『什麼是祖師西來意？』 禪師說：『常常問不到點子上。』 僧人問：『還鄉曲子怎麼唱？』 禪師說：『即使唱了，』

【English Translation】 English version: It is known that the military commissioner (referring to a military officer). The monks in the temple are sincere. Now that we are here, what should we say? Do you understand each other? If you still don't believe it, the ancients said, 'When we meet, we want to call out, but we are speechless with affection.' How do you understand this sentence? If you understand it, you can repay the unpayable kindness and help the inaction of transformation. If you still don't understand, don't say that the elder's opening ceremony is just quoting the words of the ancients. This grand event is as high as the sky and as deep as the sea, and no metaphor can describe it. I dare not praise and wish the emperor's grace and dedicate it to all the noble scholars. Why? The ancients said, 'I have been praying for a long time, let alone the wise monarch of today?' Treasure it.

A monk asked: 'What is the Kongwang Temple (Temple of the Empty King)?' The Zen master said: 'Don't lack the gods.' The monk asked: 'Who are the people in the temple?' The Zen master said: 'Didn't I just tell you?' The monk asked: 'What is it like when the spiritual tortoise has not yet shown signs?' The Zen master said: 'Is it auspicious or ominous?' The monk asked: 'I have not yet reached the source, please Zen master show me the door of convenience.' The Zen master said: 'Reached.' The monk asked: 'What happens after reaching?' The Zen master said: 'You will never ask like that.' The Zen master asked the monk: 'What scripture are you reading?' The monk said: 'The Ratnakuta Sutra (Baоji Jing).' The Zen master said: 'Since you are a Shramana (Sha Men), why are you reading the Ratnakuta Sutra?' The monk was speechless. The Zen master replied: 'The use of ancient and modern times is endless.'

Zen Master Daoheng of Baizhang in Hongzhou

He visited Zen Master Fayan (Fa Yan), because he asked about the question of the heretics asking the Buddha, 'Do not ask about words of existence, do not ask about words of non-existence.' Before the narration was finished, Zen Master Fayan said: 'Stop, stop. Are you going to comprehend in the place where the World Honored One is silent for a long time?' Zen Master Daoheng was enlightened from this. After presiding over the temple, he went to the hall to preach: 'Take this precious treasure car and go straight to the Bodhimanda (Dao Chang). I trouble you all to visit every day, but there is nothing to entertain you. The weather is cold, so you don't need to stand for a long time, please go back.' Treasure it.

A monk asked: 'What is the matter of a student's pilgrimage?' The Zen master said: 'Have you broken the staff?' The monk asked: 'The ancients said that Shakyamuni Buddha (Shi Jia Mou Ni Fo) and I practice Zen together. I wonder who I am visiting?' The Zen master said: 'Only those who practice Zen together know.' The monk asked: 'I wonder how to get close to this person?' The Zen master said: 'In that case, you don't understand Zen practice.' The monk asked: 'What is the meaning of the Patriarch's (Zu Shi) coming from the West?' The Zen master said: 'Often you don't ask the point.' The monk asked: 'How do you sing the song of returning home?' The Zen master said: 'Even if you sing it,'

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落汝后。問。如何是百丈境。師曰。何似云居。問。如何是百丈為人一句。師曰。若到諸方。總須問過。乃曰。實是無事。諸人各各是佛。更有何疑得到這裡。古人道。十方同聚會。個個學無為。此是選佛場。心空及第歸。且作么生是心空。不是那裡閉目冷坐是心空。此正是意識想解。上座要會心空么。但且識心。便見心空。所以道。過去已過去。未來更莫算。兀然無事坐。何曾有人喚。設有人喚。上座應他好。不應他好。若應他。阿誰喚上座。若不應他。又不患聾也。三世體空。且不是木頭也。所以古人道。心空得見法王。還見法王么。也祇是老病僧。又莫道渠自伐好。珍重。問。如何是佛。師曰。汝有多少事不問。僧舉。人問玄沙。三乘十二分教即不問。如何是祖師西來意。沙曰。三乘十二分教不要。某甲不會。請師為說。師曰。汝實不會。曰。實不會。師示偈曰。不要三乘要祖宗。三乘不要與君同。君今欲會通宗旨。后夜猿啼在亂峰。上堂。諸上座適來從僧堂里出來。腳未跨門眼便回去。已是重說偈言了也。更來這裡。不可重重下切腳也。古人云。參他不如自參。所以道森羅萬象。是善財之宗師。業惑塵勞。乃普賢之境界。若恁么參。得與善財同參。若不肯與么參。卻歸堂向火。參取勝熱婆羅門。珍重。上堂。

【現代漢語翻譯】 現代漢語譯本 （師）落在你後面。（有僧）問：『如何是百丈（叢林）的境界？』 師（云居道膺）說：『（你覺得）像云居山（的境界）嗎？』（僧）問：『如何是百丈（叢林）接引人的語句？』 師說：『如果到了各處地方，總要問過（各處叢林的情況）。』 於是（師）說：『實際上是沒事，各位本來就是佛，還有什麼疑惑來到這裡？』 古人說：『十方（世界的僧人）共同聚會，個個學習無為（的道法）。這裡是選佛的場所，心空（的人）及第而歸。』 那麼，怎樣才是心空呢？不是在那裡閉著眼睛冷冷地坐著就是心空，這正是意識的想像理解。上座（各位）想要領會心空嗎？只要認識心，便能見到心空。所以說：『過去已經過去，未來更不要算計，兀然無事地坐著，何曾有人呼喚？』 假設有人呼喚，上座應該答應他好，還是不答應他好？如果答應他，是誰在呼喚上座？如果不答應他，又不是患了耳聾。三世（過去、現在、未來）的本體是空，但也不是木頭啊。』 所以古人說：『心空才能得見法王（佛）。』 （你們）見到法王了嗎？也只是個老病僧。又不要說他自我誇耀好。珍重。 （有僧）問：『如何是佛？』 師說：『你還有多少事不問？』 （有）僧舉（例）：有人問玄沙（師備禪師），『三乘十二分教（小乘、中乘、大乘這佛教的三種教法和十二種分類）我不問，如何是祖師西來意（達摩祖師從西方來到中國的意圖）？』 玄沙說：『三乘十二分教我不要。』 某甲（我）不會，請師父為我說說。師說：『你確實不會。』 （玄沙）說：『確實不會。』 師（云居道膺）示（一首）偈（頌）說：『不要三乘要祖宗，三乘不要與君同。君今欲會通宗旨，后夜猿啼在亂峰。』 （師）上堂（說法），（說）諸位上座剛才從僧堂里出來，腳還沒跨出門，眼睛便回去了，已經是重說偈言了。更來這裡，不可重重地砍腳啊。古人云：『參他不如自參。』 所以說森羅萬象，是善財（童子）的宗師，業惑塵勞，乃普賢（菩薩）的境界。若這樣參，能與善財（童子）一同參學。若不肯這樣參，卻回堂里向火，參取勝熱婆羅門。珍重。 （師）上堂（說法）。

【English Translation】 English version Falling behind you. (A monk) asked: 'What is the realm of Baizhang (monastery)?' The Master (Yunju Daoying) said: 'What is it like compared to Yunju (Mountain)?' (The monk) asked: 'What is the phrase for Baizhang (monastery) to guide people?' The Master said: 'If you go to various places, you must ask about them all.' Then (the Master) said: 'In reality, there is nothing to do. Each of you is originally a Buddha. What doubts do you have in coming here?' The ancients said: 'The ten directions (of the world's monks) gather together, each learning non-action (the Tao). This is the selection ground for Buddhas; those with empty minds pass and return.' So, how is it to have an empty mind? It is not just closing your eyes and sitting coldly; that is precisely the imagination and understanding of consciousness. Do you, venerable ones, want to understand emptiness of mind? Just recognize the mind, and you will see the emptiness of mind. Therefore, it is said: 'The past has already passed; do not calculate the future. Sitting still without anything to do, has anyone ever called?' Suppose someone calls, should you answer him or not? If you answer him, who is calling you? If you do not answer him, you are not deaf. The substance of the three times (past, present, future) is empty, but it is not a piece of wood.' Therefore, the ancients said: 'With an empty mind, one can see the Dharma King (Buddha).' Have you seen the Dharma King? It is just an old, sick monk. And do not say that he is boasting. Treasure this. (A monk) asked: 'What is Buddha?' The Master said: 'How many things do you have that you don't ask?' (A) monk cited (an example): Someone asked Xuansha (Shibei Zen Master), 'I do not ask about the Three Vehicles and Twelve Divisions of Teachings (the three types of Buddhist teachings of the Small Vehicle, Middle Vehicle, and Great Vehicle, and the twelve categories), what is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming to China from the West)?' Xuansha said: 'I do not want the Three Vehicles and Twelve Divisions of Teachings.' I (this humble monk) do not understand; please, Master, explain it for me. The Master said: 'You truly do not understand.' (Xuansha) said: 'Truly, I do not understand.' The Master (Yunju Daoying) showed (a) verse (gatha) saying: 'Do not want the Three Vehicles, want the Patriarch; the Three Vehicles, I do not want to be the same as you. If you now wish to understand the essence of the teaching, the monkeys will cry in the chaotic peaks late at night.' (The Master) ascended the hall (to give a Dharma talk), (saying) that you venerable ones just came out of the monks' hall, and before your feet crossed the threshold, your eyes turned back; it is already repeating the verse. Coming here again, you must not cut your feet again and again. The ancients said: 'It is better to investigate yourself than to investigate others.' Therefore, it is said that the myriad phenomena are the teachers of Sudhana (child), and karmic delusions and defilements are the realm of Samantabhadra (Bodhisattva). If you investigate in this way, you can study with Sudhana (child). If you are unwilling to investigate in this way, return to the hall and face the fire, and investigate the victorious heat of the Brahmin. Treasure this. (The Master) ascended the hall (to give a Dharma talk).

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眾才集。便曰。喫茶去。或時眾集。便曰。珍重。或時眾集。便曰。歇。後有頌曰。百丈有三訣。喫茶．珍重．歇。直下便承當。敢保君未徹。師終於本山。

杭州永明寺道潛禪師

河中府武氏子。初謁法眼。眼問曰。子于參請外。看甚麼經。師曰。華嚴經。眼曰。總別．同異．成壞六相。是何門攝屬。師曰。文在十地品中。據理則世出世間一切法。皆具六相也。眼曰。空還具六相也無。師懵然無對。眼曰。汝問我。我向汝道。師乃問。空還具六相也無。眼曰。空。師於是開悟。踴躍禮謝。眼曰。子作么生會。師曰。空。眼然之。異日。因四眾士女入院。眼問師曰。律中道。隔壁聞釵釧聲。即名破戒。見睹金銀合雜。朱紫駢闐。是破戒不是破戒。師曰。好個入路。眼曰。子向後有五百毳徒。為王侯所重在。師尋禮辭。駐錫于衢州古寺。閱大藏經。忠懿王命入府受菩薩戒。署慈化定慧禪師。建大伽藍。號慧日永明。請居之。師欲請塔下羅漢銅像。過新寺供養。王曰。善矣。予昨夜夢十六尊者。乞隨禪師入寺。何昭應之若是。仍于師號加應真二字。師坐永明。常五百眾。上堂。佛法顯然。因甚麼卻不會。諸上座欲會佛法。但問取張三李四。欲會世法。則參取古佛叢林。無事久立。僧問。如何是永明的的意。師

【現代漢語翻譯】 現代漢語譯本 眾人聚集時，百丈禪師便說：『喫茶去。』（喝茶去）有時眾人聚集，便說：『珍重。』（保重）有時眾人聚集，便說：『歇。』（休息）後來有人作頌說：『百丈有三訣，喫茶、珍重、歇。直下便承當，敢保君未徹。』禪師最終在本山圓寂。

杭州永明寺道潛禪師

是河中府武氏之子。最初參謁法眼禪師。法眼問：『你在參禪請益之外，還看什麼經？』道潛禪師說：『《華嚴經》。』法眼說：『總、別、同、異、成、壞六相，屬於哪一門類？』道潛禪師說：『經文在《十地品》中。從理上說，世間和出世間一切法，都具備六相。』法眼說：『空還具備六相嗎？』道潛禪師茫然無對。法眼說：『你問我，我告訴你。』道潛禪師於是問：『空還具備六相嗎？』法眼說：『空。』道潛禪師因此開悟，踴躍禮謝。法眼說：『你如何理解？』道潛禪師說：『空。』法眼認可了他的理解。 後來，因為有四眾弟子和士女進入寺院，法眼問：『律中說，隔壁聽到釵釧的聲音，就叫做破戒。現在親眼看到金銀混雜，達官貴人聚集，這是破戒還是不是破戒？』道潛禪師說：『好一個入道之門。』法眼說：『你將來會有五百弟子，被王侯所器重。』道潛禪師隨即告辭，駐錫在衢州古寺，閱讀大藏經。忠懿王命令他進入王府接受菩薩戒，授予『慈化定慧禪師』的稱號，建造大伽藍（寺廟），名為慧日永明，請他居住。道潛禪師想請塔下的羅漢（Arhat）銅像，到新寺供養。忠懿王說：『好啊。我昨晚夢見十六尊者，請求跟隨禪師入寺。這昭示的感應是如此啊。』於是又在禪師的稱號上加上『應真』二字。道潛禪師在永明寺說法，常有五百僧眾。上堂說法時說：『佛法如此明顯，為什麼卻不會？各位上座想要領會佛法，只管去問張三李四。想要領會世法，就去參訪古佛叢林。』沒事不要久站。有僧人問：『如何是永明的的意？』

【English Translation】 English version When the assembly gathered, (Baizhang) would say, 'Go drink tea.' Sometimes when the assembly gathered, he would say, 'Take care.' Sometimes when the assembly gathered, he would say, 'Rest.' Later, there was a verse that said, 'Baizhang has three secrets: drink tea, take care, rest. Directly accept it, I dare to guarantee you haven't understood it thoroughly.' The master eventually passed away on this mountain.

Chan Master Daoqian of Yongming Temple in Hangzhou

He was a son of the Wu family from Hezhong Prefecture. He initially visited Dharma Eye (Fayan). Fayan asked, 'Besides seeking instruction, what sutras do you read?' The master said, 'The Avatamsaka Sutra (Huayan Jing).' Fayan said, 'The six characteristics of generality, specificity, similarity, difference, formation, and disintegration, to which category do they belong?' The master said, 'The text is in the 'Ten Grounds' chapter. In principle, all dharmas of the mundane and supramundane realms possess the six characteristics.' Fayan said, 'Does emptiness also possess the six characteristics?' The master was bewildered and had no answer. Fayan said, 'You ask me, and I will tell you.' The master then asked, 'Does emptiness also possess the six characteristics?' Fayan said, 'Emptiness.' The master then attained enlightenment, joyfully prostrating in gratitude. Fayan said, 'How do you understand it?' The master said, 'Emptiness.' Fayan approved of his understanding. Later, when the fourfold assembly (monks, nuns, laymen, and laywomen) and gentry entered the monastery, Fayan asked the master, 'The Vinaya (Buddhist monastic code) says that hearing the sound of hairpins through the wall is considered a violation of the precepts. Now, seeing gold and silver mixed together, and high-ranking officials gathering, is this a violation of the precepts or not?' The master said, 'What a good entry point to the Way.' Fayan said, 'In the future, you will have five hundred disciples, esteemed by kings and nobles.' The master then took his leave and resided at the ancient temple in Quzhou, reading the Tripitaka (Dazang Jing). King Zhongyi ordered him to enter the palace to receive the Bodhisattva precepts, bestowing upon him the title 'Chan Master Cihua Dinghui.' He built a great Sangharama (monastery), named Huiri Yongming, and invited him to reside there. The master wanted to request the bronze statues of the Arhats (Luohan) from the pagoda to be enshrined in the new temple. King Zhongyi said, 'Excellent. Last night, I dreamed of the Sixteen Venerables requesting to follow the Chan Master into the temple. How manifest is this response!' He then added the title 'Yingzhen' to the master's name. Master Daoqian taught at Yongming Temple, often with five hundred monks. When he ascended the Dharma seat, he said, 'The Buddha-dharma is so clear, why don't you understand it? If you venerable monks want to understand the Buddha-dharma, just ask Zhang San and Li Si (common names). If you want to understand worldly affairs, then consult the ancient Buddha's forest (monastery).' Don't stand for too long if there's nothing to do. A monk asked, 'What is the essential meaning of Yongming?'

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曰。今日十五。明朝十六。曰。覽師的的意。師曰。何處覽。問。如何是永明家風。師曰。早被上座答了也。問。三種病人如何接。師曰。汝是聾人。曰。請師方便。師曰。是方便。問。牛頭未見四祖時。為甚麼百鳥銜華。師曰。見東見西。曰。見后為甚麼不銜華。師曰。見南見北。曰。昔日作么生。師曰。且會今日。問。達磨西來傳個甚麼。師曰。傳個𠕋子。曰。恁么則心外有法去也。師曰。心內無法。問。如何是第二月。師曰。月。問。如何是覿面事。師曰。背後是甚麼。問。文殊仗劍。擬殺何人。師曰。止。止。曰。如何是劍。師曰。眼是。問。諸餘即不問。向上宗乘亦且置。請師不答。師曰。好個師僧子。曰。恁么則禮拜去也。師曰。不要三拜。盡汝一生去。眾參次。師指香爐曰。汝諸人還見么。若見。一時禮拜。各自歸堂。僧問。至道無言。借言顯道。如何是顯道之言。師曰。切忌揀擇。曰。如何是不揀擇。師曰。元帥大王。太保令公。問。如何是慧日祥光。師曰。此去報慈不遠。曰。恁么則親蒙照燭。師曰。且喜沒交涉。

杭州報恩慧明禪師

姓蔣氏。幼歲出家。三學精練。志探玄旨。乃南遊于閩越間。歷諸禪會。莫契本心。后至臨川謁法眼。師資道合。尋回鄞水大梅山庵居。吳越部內。禪

學者雖盛。而以玄沙正宗置之閫外。師欲整而導之。一日。有新到參。師問。近離甚處。曰。都城。師曰。上座離都城到此山。則都城少上座。此間剩上座。剩則心外有法。少則心法不周。說得道理即住。不會即去。僧無對。僧問。如何是大梅主。師曰。阇黎今日離甚麼處。僧無對。師尋遷天臺山白沙卓庵。有朋彥上座博學強記。來訪師敵論宗乘。師曰。言多去道轉遠。今有事借問。祇如從上諸聖及諸先德。還有不悟者也無。彥曰。若是諸聖先德。豈有不悟者哉。師曰。一人發真歸源。十方虛空悉皆消殞。今天臺山嶷然。如何得消殞去。彥不知所措。自是。他宗泛學來者皆服膺矣。漢乾祐中。忠懿王延入府中問法。命住資崇院。師盛談玄沙及地藏法眼。宗旨臻極。王因命翠巖令參等諸禪匠及城下名公定其勝負。天龍禪師問曰。一切諸佛及諸佛法。皆從此經出。未審此經從何而出。師曰。道甚麼。天龍擬進語。師曰。過也。資嚴長老問。如何是現前三昧。師曰。還聞么。嚴曰。某甲不患聾。師曰。果然患聾。師復舉雪峰塔銘問諸老宿。夫從緣有者。始終而成壞。非從緣有者。歷劫而長堅。堅之與壞即且置。雪峰即今在甚麼處(法眼別云。祇今是成是壞)。宿無對。設有對者。亦不能當其徴詰。時群彥弭伏。王大喜悅。署

【現代漢語翻譯】 現代漢語譯本 學者雖然眾多，但都將玄沙正宗（Xuan Sha Zheng Zong，禪宗流派名）置之門外。老師想要整頓並引導他們。一天，有新來的僧人前來參拜。老師問：『你最近從哪裡來？』僧人回答：『都城。』老師說：『上座（對僧人的尊稱）你離開都城來到這座山，那麼都城就少了一個上座，而這裡就多了一個上座。多了就說明心外有法，少了就說明心法不周全。說得有道理就留下，說不出來就離開。』僧人無言以對。 僧人問：『如何是大梅主（Da Mei Zhu，指大梅山法常禪師）？』老師說：『阇黎（She Li，梵語，意為學僧）你今天從哪裡來？』僧人無言以對。老師隨後遷往天臺山（Tian Tai Shan）白沙（Bai Sha）搭建茅庵。有位名叫朋彥（Peng Yan）的上座，博學強記，前來拜訪老師，想要辯論宗乘（Zong Cheng，佛教宗派的教義）。老師說：『話說多了離道就越遠。現在我有個問題想問你。比如從古至今的各位聖人和各位先德，還有沒有沒有開悟的？』朋彥說：『如果是各位聖人和先德，怎麼會有沒有開悟的呢？』老師說：『一人發真歸源（Fa Zhen Gui Yuan，佛教術語，指領悟真理，迴歸本源），十方虛空都會消散。今天天臺山依然聳立，怎麼能消散呢？』朋彥不知所措。從此以後，其他宗派泛泛學習的人都信服了。 漢朝乾祐年間，忠懿王（Zhong Yi Wang）邀請老師到府中說法，安排住在資崇院（Zi Chong Yuan）。老師大力宣揚玄沙（Xuan Sha）和地藏法眼（Di Zang Fa Yan，禪宗流派名）的宗旨，達到了極致。忠懿王於是命令翠巖令參（Cui Yan Ling Can）等各位禪匠以及城下的名士來評判勝負。天龍禪師（Tian Long Chan Shi）問道：『一切諸佛以及諸佛的教法，都從此經（Ci Jing）而出，不知道此經是從哪裡而出的？』老師說：『說什麼？』天龍禪師想要繼續說，老師說：『錯了。』 資嚴長老（Zi Yan Zhang Lao）問：『如何是現前三昧（Xian Qian San Mei，佛教術語，指當下體驗到的禪定狀態）？』老師說：『聽見了嗎？』資嚴長老說：『我沒有耳聾。』老師說：『果然耳聾。』老師又舉雪峰塔銘（Xue Feng Ta Ming）來問各位老宿：『凡是從因緣而有的，最終都會有成壞。不是從因緣而有的，經歷劫數也會長久堅固。堅固和敗壞暫且不論，雪峰（Xue Feng，指雪峰義存禪師）現在在哪裡？』（法眼禪師（Fa Yan Chan Shi）另外說：『現在是成還是壞？』）各位老宿無言以對。即使有人回答，也不能承受老師的詰問。當時眾人都折服了。忠懿王非常高興，署名...

【English Translation】 English version Although scholars are numerous, they place the Xuan Sha Zheng Zong (玄沙正宗, a branch of Chan Buddhism) outside the door. The master wished to rectify and guide them. One day, a newly arrived monk came to visit. The master asked, 'Where have you come from recently?' The monk replied, 'The capital.' The master said, 'If you, venerable monk, have left the capital to come to this mountain, then the capital has one less venerable monk, and this place has one more. Having more indicates that there is dharma outside the mind, and having less indicates that the dharma of the mind is not complete. If you can speak with reason, then stay; if you cannot, then leave.' The monk was speechless. The monk asked, 'What is the Great Plum Master (大梅主, referring to Chan Master Fa Chang of Great Plum Mountain)?' The master said, 'Where have you, She Li (阇黎, Sanskrit term for a student monk), come from today?' The monk was speechless. The master then moved to a thatched hut at Bai Sha (白沙) on Mount Tiantai (天臺山). A venerable monk named Peng Yan (朋彥), learned and with a strong memory, came to visit the master, wanting to debate the teachings of the sect (宗乘, Zong Cheng, the doctrines of a Buddhist sect). The master said, 'The more words, the further away from the Way. Now I have something to ask. For example, among all the sages and virtuous predecessors from ancient times, are there any who have not attained enlightenment?' Peng Yan said, 'If they are sages and virtuous predecessors, how could there be any who have not attained enlightenment?' The master said, 'When one person awakens to the true source (發真歸源, Fa Zhen Gui Yuan, a Buddhist term referring to realizing the truth and returning to the source), all the emptiness of the ten directions will vanish. Today, Mount Tiantai still stands tall. How can it vanish?' Peng Yan was at a loss. From then on, those who studied superficially from other sects were all convinced. During the Qianyou era of the Han Dynasty, King Zhongyi (忠懿王) invited the master to preach in his palace and arranged for him to reside in Zi Chong Monastery (資崇院). The master vigorously promoted the doctrines of Xuan Sha (玄沙) and Di Zang Fa Yan (地藏法眼, a branch of Chan Buddhism), reaching the ultimate. King Zhongyi then ordered Chan masters such as Cui Yan Ling Can (翠巖令參) and famous figures from the city to judge the outcome. Chan Master Tian Long (天龍禪師) asked, 'All Buddhas and all the teachings of the Buddhas come from this sutra (此經, Ci Jing). I wonder, where does this sutra come from?' The master said, 'What are you saying?' Chan Master Tian Long wanted to continue speaking, but the master said, 'Wrong.' Elder Zi Yan (資嚴長老) asked, 'What is the present samadhi (現前三昧, Xian Qian San Mei, a Buddhist term referring to the state of meditation experienced in the present moment)?' The master said, 'Do you hear?' Elder Zi Yan said, 'I am not deaf.' The master said, 'Indeed, you are deaf.' The master then cited the inscription on the stupa of Xue Feng (雪峰塔銘) to ask the elder monks: 'Whatever arises from conditions will eventually have formation and decay. Whatever does not arise from conditions will remain firm for kalpas. Setting aside firmness and decay for the moment, where is Xue Feng (雪峰, referring to Chan Master Xue Feng Yicun) now?' (Chan Master Fa Yan (法眼禪師) said separately: 'Is it now forming or decaying?') The elder monks were speechless. Even if someone answered, they could not withstand the master's questioning. At that time, everyone was subdued. King Zhongyi was very pleased and signed...

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圓通普照禪師。上堂。諸人還委悉么。莫道語默動靜．無非佛事好。且莫錯會。僧問。如何是祖師西來意。師曰。汝還見香臺么。曰。某甲未會。乞師指示。師曰。香臺也不識。問。離卻目前機。如何是西來意。師曰。汝何不問。曰。恁么則委是去也。師曰。也是虛施。問。如何是佛法大意。師曰。我見燈明佛本光瑞如此。問。如何是學人自己。師曰。特地伸問是甚麼意。問。如何是西來意。師曰。十萬八千真䟦涉。直下西來不到東。問。如何是第二月。師曰。捏目看花花數朵。見精明樹幾枝枝。

金陵報慈行言玄覺導師

泉州人也。上堂。凡行腳人蔘善知識。到一叢林。放下瓶缽。可謂行菩薩道能事畢矣。何用更來這裡舉論。真如涅槃。此是非時之說。然古人有言。譬如披沙識寶。沙礫若除。真金自現。便喚作常住世間。具足僧寶。亦如一味之雨。一般之地。生長萬物。大小不同。甘辛有異。不可道地與雨有大小之名也。所以道。方即現方。圓即現圓。何以故。爾法無偏正。隨相應現。喚作對現色身。還見么。若不見也莫閑坐地。僧問。如何是祖師西來意。師曰。此問不當。問。坐卻是非。如何合得本來人。師曰。汝作么生坐。師聞鳩子叫。問僧。甚麼聲。曰。鳩子聲。師曰。欲得不招無間業。莫謗如

【現代漢語翻譯】 現代漢語譯本：圓通普照禪師上堂說法：各位還明白嗎？不要說言語、沉默、行動、靜止，無一不是佛事就好，千萬不要錯誤理解。有僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正目的）？』禪師說：『你還看見香臺嗎？』僧人說：『弟子不明白，請禪師指示。』禪師說：『香臺都不認識。』又有人問：『離開眼前的機鋒，如何是西來意？』禪師說：『你為何不問？』僧人說：『這麼說來，我明白了。』禪師說：『也是徒勞。』有人問：『如何是佛法大意？』禪師說：『我見燈明佛（Dipamkara Buddha，過去佛之一）本來的光瑞就是如此。』有人問：『如何是學人自己？』禪師說：『特意發問是什麼意思？』有人問：『如何是西來意？』禪師說：『十萬八千里真跋涉，逕直西來卻不到東。』有人問：『如何是第二月（illusory moon，虛幻的月亮）？』禪師說：『揉眼看花，花朵無數，見精明之樹，幾枝幾枝。』 金陵報慈行言玄覺導師，泉州人。上堂說法：凡是行腳僧參訪善知識，到一個叢林，放下瓶缽，可以說是行菩薩道的大事完畢了。何必再來這裡討論真如（Tathata，事物的真實如是的狀態）、涅槃（Nirvana，佛教修行的最終目標）？這些都是不合時宜的說法。然而古人有言：譬如披沙識寶，沙礫若除，真金自現，便稱作常住世間，具足僧寶。又如一味之雨，一般之地，生長萬物，大小不同，甘辛有異，不可說地與雨有大小之名。所以說，方就現方，圓就現圓。為什麼呢？因為法沒有偏頗，隨相應而顯現，稱作對現色身。看見了嗎？如果沒看見，就不要閑坐著。有僧人問：『如何是祖師西來意？』禪師說：『這個問題不恰當。』又問：『端坐卻是非，如何才能契合本來人？』禪師說：『你是怎麼坐的？』禪師聽到鳩鳥叫，問僧人：『什麼聲音？』僧人說：『鳩鳥的聲音。』禪師說：『想要不招無間業（Avici karma，無間地獄的業報），就不要誹謗如來。』

【English Translation】 English version: Zen Master Yuantong Puzhao ascended the Dharma hall and said: 'Do you all understand? Don't say that speech, silence, movement, and stillness are all nothing but Buddha-activities; do not misunderstand. A monk asked: 'What is the meaning of Bodhidharma's coming from the West (Zushi Xilai Yi, Bodhidharma's intention in coming from the West)?' The Master said: 'Do you see the incense stand?' The monk said: 'I do not understand, please instruct me.' The Master said: 'You do not even recognize the incense stand.' Another asked: 'Apart from the present moment, what is the meaning of coming from the West?' The Master said: 'Why don't you ask?' The monk said: 'In that case, I understand.' The Master said: 'It is also in vain.' Someone asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'I see the original auspicious light of Dipamkara Buddha (Dengming Fo, one of the past Buddhas) is like this.' Someone asked: 'What is the student's own self?' The Master said: 'What is the meaning of asking this question on purpose?' Someone asked: 'What is the meaning of coming from the West?' The Master said: 'A true journey of one hundred and eight thousand, coming directly from the West but not reaching the East.' Someone asked: 'What is the second moon (Dier Yue, illusory moon)?' The Master said: 'Rub your eyes and look at the flowers, countless flowers; see the trees of clear vision, how many branches each branch has.' The Dharma Master Xingyan Xuanjue of Bao Ci Temple in Jinling, a native of Quanzhou, ascended the Dharma hall and said: 'Whenever a traveling monk visits a good teacher, upon arriving at a monastery, putting down their water bottle and alms bowl, it can be said that the great matter of practicing the Bodhisattva path is completed. Why come here to discuss Suchness (Zhenru, Tathata, the true state of things) and Nirvana (Niepan, the ultimate goal of Buddhist practice)? These are untimely discussions. However, the ancients said: 'It is like sifting sand to recognize treasure; if the sand and gravel are removed, the true gold will appear by itself,' and then it is called the eternally abiding world, complete with the Sangha Jewel. It is also like rain of one flavor, and land of one kind, growing all things, different in size, different in sweetness and bitterness; one cannot say that the land and rain have names of size. Therefore, it is said, 'Square manifests as square, round manifests as round.' Why? Because the Dharma has no partiality, it manifests according to the corresponding conditions, called the manifested form. Do you see it? If you do not see it, do not sit idly.' A monk asked: 'What is the meaning of Bodhidharma's coming from the West?' The Master said: 'This question is not appropriate.' Another asked: 'Sitting still, rejecting right and wrong, how can one unite with the original person?' The Master said: 'How are you sitting?' The Master heard a dove cooing and asked the monk: 'What sound is that?' The monk said: 'The sound of a dove.' The Master said: 'If you want to avoid incurring the karma of Avici hell (Wujian Ye, Avici karma, the retribution of Avici hell), do not slander the Tathagata (Rulai, Thus Come One, an epithet of the Buddha).'

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來正法輪。江南國主建報慈院。命師大闡宗猷。海會二千餘眾。別署導師之號。上堂。此日英賢共會。海眾同臻。諒惟佛法之趣。無不備矣。若是英鑒之者。不須待言也。然言之本無。何以默矣。是以森羅萬象。諸佛洪源。顯明則海印光澄。冥昧則情迷自惑。茍非通心上士．逸格高人。則何以于諸塵中發揚妙極。卷舒物象。縱奪森羅。示生非生。應滅非滅。生滅洞已。乃曰真常。言假則影散千途。論真則一空絕跡。豈可以有無生滅而計之者哉。僧問。國王再請。特薦先朝。和尚今日如何舉唱。師曰。汝不是問再唱人。曰。恁么則天上人間。無過此也。師曰。沒交涉。問。遠遠投師。請垂一接。師曰。卻依舊處去。

撫州崇壽院契稠禪師

泉州人也。上堂。僧問。四眾諦觀第一義。如何是第一義。師曰。何勞更問。乃曰。大眾欲知佛性義。當觀時節因緣。作么生是時節因緣。上座如今便散去。且道有也未。若無。因甚麼便散去。若有。作么生是第一義。上座。第一義現成。何勞更觀。恁么顯明得佛性常照。一切法常住。若見有法常住。猶未是法之真源。作么生是法之真源。上座不見古人道。一人發真歸源。十方虛空悉皆消殞。還有一法為意解么。古人有如是大事因緣。依而行之即是。何勞長老多說。眾中有

【現代漢語翻譯】 現代漢語譯本： 來正法輪（指佛法正統的傳承）。江南國主建造報慈院。命令禪師大力弘揚宗門教義。聚集了二千多人的僧眾。特別授予禪師導師的稱號。禪師上堂說法：『今日英才賢達匯聚一堂，眾多僧侶一同到來，想來佛法的精妙之處，沒有不完備的了。如果是具有卓越見識的人，就不需要我多說了。然而言語的本質是空無，又為何要沉默不語呢？因此，森羅萬象，都是諸佛的根本源頭。顯現光明則如海印般澄澈，陷入昏暗則被情感迷惑。如果不是通達心性的高士，超凡脫俗的人，又怎能在萬物塵埃中發揚精妙至極的道理？捲起舒展萬物形象，縱橫奪取森羅萬象，示現出生卻並非真的出生，應化滅度卻並非真的滅度。對生滅的道理徹底明瞭，才能說是真常。用言語來表達，則如影子般散落於各個方向；用真理來論述，則一切皆空，不留痕跡。哪裡可以用有無生滅來衡量呢？』 有僧人問道：『國王再次邀請，特別推崇先朝的禪師，和尚您今日如何宣揚佛法？』禪師說：『你不是在問再次宣揚佛法的人。』僧人說：『這樣說來，天上人間，沒有超過這個的了。』禪師說：『沒關係。』僧人問：『遠遠地來拜見禪師，請您稍微接引一下。』禪師說：『還是回到原來的地方去吧。』

撫州崇壽院的契稠禪師

是泉州人。上堂說法。有僧人問道：『四眾弟子仔細觀察第一義諦，什麼是第一義諦？』禪師說：『何必再問呢？』於是說：『大眾想要知道佛性的意義，應當觀察時節因緣。怎樣才是時節因緣？各位上座現在就散去，那麼，是存在還是不存在呢？如果不存在，為什麼又要散去？如果存在，怎樣才是第一義諦？各位上座，第一義諦現成存在，何必再觀察呢？這樣顯明地照見佛性常在，一切法常住不變。如果認為有法是常住不變的，還未達到法的真正源頭。怎樣才是法的真正源頭？各位上座，你們沒聽古人說過嗎？一人發真歸源，十方虛空全部消散殞滅。還有一法可以用意念去理解嗎？古人有如此重大的因緣，依此而行就可以了，何必長老多說呢？』眾僧中有人...

【English Translation】 English version: Coming of the Right Dharma Wheel (referring to the orthodox transmission of Buddhism). The ruler of the Jiangnan kingdom built Bao Ci Monastery. He ordered the master to greatly expound the doctrines of the sect. More than two thousand monks gathered. He specially bestowed upon the master the title of 'Guide'. The master ascended the hall and said: 'Today, talents and sages gather together, and many monks have arrived together. Presumably, the essence of the Buddha-dharma is complete. If one is a person of excellent insight, there is no need for me to say more. However, the essence of words is emptiness, so why be silent?' Therefore, all phenomena in the universe are the fundamental source of all Buddhas. Manifestation of light is as clear as the sea-seal, and falling into darkness is being deluded by emotions. If one is not a noble scholar who understands the mind, an extraordinary person, how can one promote the ultimate wonderful principle in all dusts? Rolling up and unfolding the images of all things, seizing and taking away all phenomena, showing birth but not truly born, responding to extinction but not truly extinct. Only by thoroughly understanding the principle of birth and death can one say it is true and constant. Expressing it in words is like shadows scattered in all directions; discussing it with truth, everything is empty, leaving no trace. How can it be measured by existence, non-existence, birth, and death?' A monk asked: 'The king has invited again, especially recommending the previous dynasty's master. How does the master proclaim the Dharma today?' The master said: 'You are not asking the person who proclaims the Dharma again.' The monk said: 'In that case, there is nothing above this in heaven and earth.' The master said: 'It doesn't matter.' The monk asked: 'I have come from afar to see the master, please give me a little guidance.' The master said: 'Go back to where you came from.'

Chan Master Qi Chou of Chongshou Monastery in Fuzhou

Was a native of Quanzhou. He ascended the hall and gave a sermon. A monk asked: 'The fourfold assembly carefully observes the First Principle. What is the First Principle?' The master said: 'Why ask again?' Then he said: 'The assembly wants to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. What are the conditions of time and circumstance? All of you seated here will now disperse. So, does it exist or not? If it does not exist, why disperse? If it exists, what is the First Principle? All of you seated here, the First Principle is readily present, why observe it again? In this way, it clearly illuminates that Buddha-nature is constant, and all dharmas are constant and unchanging. If you think that there is a dharma that is constant and unchanging, you have not yet reached the true source of the dharma. What is the true source of the dharma? All of you seated here, haven't you heard the ancients say? When one person awakens to the truth and returns to the source, all the emptiness in the ten directions will dissipate and perish. Is there still a dharma that can be understood with the mind? The ancients had such a great cause and condition, just follow it, why should the elder say more?' Among the monks there was...

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未知者。便請相示。僧問。法眼之燈。親然汝水。今日王侯請命。如何是法眼之燈。師曰。更請一問。問。古人見不齊處。請師方便。師曰。古人見甚麼處不齊。問。如何是佛。師曰。如何是佛。曰。如何領解。師曰。領解即不是。問。的的西來意。師當第幾人。師曰。年年八月半中秋。問。如何是和尚為人一句。師曰。觀音舉．上藍舉。

金陵報恩院法安慧濟禪師

太和人也。初住曹山。上堂。知幻即離。不作方便。離幻即覺。亦無漸次。諸上座且作么生問。不作方便。又無漸次。古人道在甚麼處。若會得。諸佛常現前。若未會。莫向圓覺經里討。夫佛法亙古亙今。未嘗不現前。諸上座。一切時中。咸承此威光。須具大信根。荷擔得起始得。不見佛贊猛利底人堪為器用。亦不賞他向善．久修凈業者。要似他廣額兇屠。拋下操刀。便證阿羅漢果。直須恁么始得。所以長者道。如將梵位直授凡庸。僧問。大眾既臨於法會。請師不吝句中玄。師曰。謾得大眾么。曰。恁么則全因此問也。師曰。不用得。問。古人有言。一切法以不生為宗。如何是不生宗。師曰。好個問處。問。佛法中請師方便。師曰。方便了也。問。如何是古佛心。師曰。何待問。江南國主請居報恩。署號攝眾。上堂。謂眾曰。此日奉命令住持

【現代漢語翻譯】 現代漢語譯本： 那人便請教禪師開示。有僧人問道：『法眼的燈火，親自照亮汝水，今日王侯駕臨，如何是法眼的燈火？』禪師說：『請再問一個問題。』僧人問：『古人見解不一致的地方，請禪師開示。』禪師說：『古人見什麼地方不一致？』僧人問：『如何是佛？』禪師反問道：『如何是佛？』僧人說：『如何領會理解？』禪師說：『領會理解就不是了。』僧人問：『真正的西來意（Bodhidharma帶來的禪宗真諦），禪師您是第幾人？』禪師說：『年年八月半中秋。』僧人問：『如何是和尚為人說法的一句？』禪師說：『觀音（Avalokiteśvara）舉，上藍舉。』

金陵報恩院的法安慧濟禪師

是太和人。最初住在曹山。上堂說法時說：『知道是幻象就離開它，不要用任何方便法門；離開幻象就覺悟，也沒有漸進的次第。各位，你們要如何提問呢？不用方便法門，也沒有漸進的次第，古人道在什麼地方？如果領會了，諸佛（Buddhas）常常在眼前顯現；如果還沒有領會，不要到《圓覺經》里去尋找。佛法亙古亙今，未嘗不現前。各位，一切時中，都承受著這佛法的威光，必須具備大信根，能夠荷擔得起才行。』沒見到佛讚賞那些猛利的人，認為他們堪當大用，也不讚賞那些向善、長期修行凈業的人。要像廣額兇屠那樣，放下屠刀，便證得阿羅漢（Arhat）果位，必須這樣才行。所以長者說：『如同將梵天之位直接授予凡庸之人。』僧人問：『大眾既然來到法會，請禪師不要吝惜句中的玄機。』禪師說：『能瞞得過大眾嗎？』僧人說：『這樣說來，全因此問了。』禪師說：『不用這樣說。』僧人問：『古人有言，一切法以不生為宗，如何是不生宗？』禪師說：『好一個問處。』僧人問：『佛法中請禪師開示方便法門。』禪師說：『方便法門已經開示完了。』僧人問：『如何是古佛心？』禪師說：『何必等待發問？』江南國主請他住在報恩院，賜予稱號統領大眾。上堂說法時，對大眾說：『今日奉命令住持。』

【English Translation】 English version: The inquirer then requested the master to enlighten him. A monk asked, 'The lamp of Fayan (Fa-yen, a Chan Buddhist school), personally illuminates the Ru River. Today, the king and his retinue have arrived. What is the lamp of Fayan?' The master said, 'Please ask another question.' The monk asked, 'Where did the ancients' views differ? Please enlighten me.' The master said, 'Where did the ancients see differences?' The monk asked, 'What is Buddha (Buddha)?' The master asked back, 'What is Buddha?' The monk said, 'How should one comprehend it?' The master said, 'Comprehension is not it.' The monk asked, 'What is the true meaning of Bodhidharma's (Bodhidharma) arrival from the West? In what position do you, Master, stand?' The master said, 'Every year, the Mid-Autumn Festival on the fifteenth of August.' The monk asked, 'What is a phrase for the abbot's teaching?' The master said, 'Guanyin (Avalokiteśvara) raises it, Shanglan raises it.'

Chan Master Fa'an Huiji of Bao'en Monastery in Jinling

Was a native of Taihe. He initially resided at Caoshan. During an assembly, he said, 'Knowing illusion is to leave it, without resorting to expedient means. Leaving illusion is to awaken, also without gradual stages. How do you, venerable ones, ask about this? Without expedient means, and without gradual stages, where did the ancients say it is? If you understand, all Buddhas (Buddhas) constantly appear before you. If you haven't understood, don't seek it in the Śūraṅgama Sūtra (Śūraṅgama Sūtra). The Buddha Dharma (Buddha Dharma) extends from ancient times to the present, never failing to be present. All of you, at all times, receive this majestic light. You must possess great faith and the ability to bear it. I have not seen the Buddha praise those who are fiercely diligent, considering them capable of great tasks, nor do I admire those who are inclined towards goodness and have long cultivated pure karma. One must be like the fierce butcher with the broad forehead, who, upon laying down his cleaver, immediately attained the Arhat (Arhat) fruit. It must be like this. Therefore, the elder said, 'It is like directly bestowing the position of Brahma (Brahma) upon an ordinary person.' A monk asked, 'Since the assembly has gathered for the Dharma (Dharma) meeting, please, Master, do not be stingy with the mystery within your words.' The master said, 'Can I deceive the assembly?' The monk said, 'In that case, it is entirely due to this question.' The master said, 'There's no need to say that.' A monk asked, 'The ancients said, 'All dharmas take non-arising as their principle.' What is the principle of non-arising?' The master said, 'A good question.' A monk asked, 'Within the Buddha Dharma (Buddha Dharma), please, Master, provide expedient means.' The master said, 'The expedient means have already been provided.' A monk asked, 'What is the mind of the ancient Buddha (Buddha)?' The master said, 'Why wait for a question?' The ruler of Jiangnan invited him to reside at Bao'en Monastery, bestowing upon him a title to lead the assembly. During an assembly, he said to the crowd, 'Today, I have received the command to reside here.'

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當院。為眾演法。適來見維那白槌了。多少好。令教當觀第一義。且作么生是第一義。若這裡參得多少省要。如今別更說個甚麼即得。然承恩旨。不可杜默去也。夫禪宗示要。法爾常規。圓明顯露。亙古亙今。至於達磨西來。也祇與諸人證明。亦無法可得與人。祇道直下是。便教立地構取。古人雖則道立地構取。如今坐地還構得也無。有疑請問。僧問。三德奧樞從佛演。一音玄路請師明。師曰。汝道有也未。問。如何是報恩境。師曰。大家見汝問。開寶中。示滅于本院。

廬州長安院延規禪師

僧問。如何是庵中主。師曰。汝到諸方。但道從長安來。

南康軍云居山清錫禪師

泉州人也。僧問。如何是云居境。師曰。汝喚甚麼作境。曰。如何是境中人。師曰。適來向汝道甚麼。后住泉州西明院。有廖天使入院。見供養法眼和尚真。乃問曰。真前是甚麼果子。師曰。假果子。天使曰。既是假果子。為甚麼將供養真。師曰。也祇要天使識假。僧問。如何是佛。師曰。容顏甚奇妙。

常州正勤院希奉禪師

蘇州謝氏子。上堂。古聖道。圓同太虛。無欠無餘。又道。一一法．一一宗。眾多法一法宗。又道。起唯法起。滅唯法滅。又道。起時不言我起。滅時不言我滅。據此說話。屈滯久在

【現代漢語翻譯】 現代漢語譯本： 當院（指本寺）。為大家演說佛法。恰好維那（寺院中負責維持秩序的僧人）敲槌完畢。多麼好啊！讓他們觀照第一義諦。那麼，什麼是第一義諦呢？如果在這裡參透了，多少事情都可以省略。現在再多說什麼呢？然而承蒙恩旨，不可保持沉默啊。禪宗開示要點，是自然而然的常規，圓滿而明顯地顯露，貫穿古今。即使是達摩祖師西來，也只是為各位證明，並沒有什麼法可以給予他人，只是說當下就是，便教人立刻領悟。古人雖然說立刻領悟，如今坐著還能領悟嗎？有疑問請提問。僧人問：『三德（法身德、般若德、解脫德）的奧妙樞機從佛陀那裡演說出來，一音（佛陀說法之音）的玄妙道路請老師開示。』 禪師說：『你說有還是沒有？』 問：『什麼是報恩境？』 禪師說：『大家看見你問。』 開寶年間，禪師在本院示寂。 廬州長安院延規禪師 僧人問：『什麼是庵中主？』 禪師說：『你到各處，只說從長安來。』 南康軍云居山清錫禪師 泉州人。僧人問：『什麼是云居境？』 禪師說：『你叫什麼做境？』 問：『什麼是境中人？』 禪師說：『剛才我對你說什麼？』 後來住在泉州西明院。有廖天使入院，看見供養法眼和尚（佛教禪宗大師）的畫像，便問：『畫像前是什麼果子？』 禪師說：『假果子。』 天使說：『既然是假果子，為什麼用來供養真？』 禪師說：『也只是要天使認識假。』 僧人問：『什麼是佛？』 禪師說：『容顏非常奇妙。』 常州正勤院希奉禪師 蘇州謝氏之子。上堂說法。古聖說：『圓滿如同太虛空，沒有欠缺也沒有剩餘。』 又說：『一一法（一切法），一一宗（一切宗），眾多法一個法宗。』 又說：『起唯法起，滅唯法滅。』 又說：『起時不說我起，滅時不說我滅。』 按照這些話來說，委屈滯留很久了。

【English Translation】 English version: At this monastery. Expounding the Dharma for the assembly. Just as the director (Vina, the monastic officer in charge of order) finished striking the gavel. How wonderful! Instruct them to contemplate the First Principle (First meaning). Then, what is the First Principle? If you can penetrate it here, how much can be saved? What more can be said now? However, having received the imperial decree, I cannot remain silent. The essence of Zen is to reveal the natural and customary, the complete and obvious, throughout ancient and modern times. Even Bodhidharma (達磨) coming from the West was only to prove this to everyone. There is no Dharma to give to others, just to say that it is right here and now, and to teach people to realize it immediately. Although the ancients said to realize it immediately, can you still realize it while sitting here now? If you have any doubts, please ask. A monk asked, 'The profound secrets of the Three Virtues (法身德, Dharmakaya-guna; 般若德, Prajna-guna; 解脫德, Vimukti-guna) are expounded by the Buddha, please enlighten us on the mysterious path of the One Sound (一音).' The Master said, 'Do you say it exists or not?' Asked, 'What is the realm of repaying kindness?' The Master said, 'Everyone sees you asking.' During the Kaibao era, the Master passed away at this monastery. Zen Master Yangu of Changan Monastery in Luzhou A monk asked, 'What is the master of the hermitage?' The Master said, 'When you go to other places, just say you came from Changan.' Zen Master Qingxi of Yunju Mountain in Nankang Army He was from Quanzhou. A monk asked, 'What is the realm of Yunju?' The Master said, 'What do you call a realm?' Asked, 'What is the person in the realm?' The Master said, 'What did I just say to you?' Later, he resided at Ximing Monastery in Quanzhou. The angel Liao entered the monastery and saw the portrait of Dharma Eye (法眼和尚, Fayan Wenyi, a master of Chan Buddhism) being offered, and asked, 'What kind of fruit is in front of the portrait?' The Master said, 'A fake fruit.' The angel said, 'Since it is a fake fruit, why is it used to make offerings to the real?' The Master said, 'It is just to make the angel recognize the fake.' A monk asked, 'What is Buddha?' The Master said, 'The appearance is very wonderful.' Zen Master Xifeng of Zhengqin Monastery in Changzhou He was the son of the Xie family in Suzhou. Ascending the Dharma hall, he said, 'The ancient sages said, 'Perfect and like the great void, without lack or excess.' They also said, 'Each and every Dharma (一一法), each and every sect (一一宗), many Dharmas, one Dharma sect.' They also said, 'Arising only arises by Dharma, ceasing only ceases by Dharma.' They also said, 'When arising, it does not say 'I arise,' when ceasing, it does not say 'I cease.' According to these words, one has been unjustly detained for a long time.'

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叢林上座。若是初心。兄弟且須體道。人身難得。正法難聞。莫同等閑。施王衣食。不易消遣。若不明道。個個盡須還他。上座要會道么。珍重。僧問。如何是祖師西來意。師曰。甚麼處得這個訊息。問。如何是諸法空相。師曰。山河大地。問。僧眾雲集。請師舉唱宗乘。師曰。舉來久矣。問。佛法付囑國王大臣。今日正勤將何付囑。師曰。萬歲。萬歲。問。古人有言。山河大地是汝真善知識。如何得山河大地為善知識去。師曰。汝喚甚麼作山河大地。問。如何是合道之言。師曰。汝問我答。問。靈山會上。迦葉親聞。未審今日誰人得聞。師曰。迦葉親聞個甚麼。問。古佛道場。學人如何得到。師曰。汝今在甚麼處。問。如何是和尚圓通。師敲禪床三下。問。如何是脫卻根塵。師曰。莫妄想。問。人王法王。是一是二。師曰。人王法王。問。如何是諸法寂滅相。師曰。起唯法起。滅唯法滅。問。如何是未曾生底法。師曰。汝爭得知。問。無著見文殊。為甚麼不識。師曰。汝道文殊還識無著么。問。得意誰家新曲妙。正勤一句請師宣。師曰。道甚麼。曰。豈無方便也。師曰。汝不會我語。

漳州羅漢智依宣法禪師

上堂。盡十方世界。無一微塵許法。與汝作見聞覺知。還信么。然雖如此。也須悟始得。莫將

【現代漢語翻譯】 現代漢語譯本 叢林上座（指在叢林中修行的高僧）。如果是初學者，各位同修需要體會佛道。人身難得，正法難聞，不要等閒視之。接受施主的衣食供養，不容易消受。如果不明佛道，個個都要償還。上座想要領會佛道嗎？請珍重。 僧人問：『如何是祖師西來意？』（Bodhidharma's intent in coming from the West, 指禪宗的根本宗旨） 禪師說：『你從哪裡得到這個訊息？』 問：『如何是諸法空相？』（the empty nature of all dharmas, 指一切事物本質皆空） 師曰：『山河大地。』 問：『僧眾雲集，請禪師開示宗乘。』（the teachings of the school, 指禪宗的教義） 師曰：『開示很久了。』 問：『佛法付囑國王大臣，今日正勤（禪師的法號）將要付囑什麼？』 師曰：『萬歲，萬歲。』 問：『古人有言，山河大地是汝真善知識（true good teachers, 指自然萬物皆可啟迪智慧）。如何才能將山河大地作為善知識？』 師曰：『你把什麼叫做山河大地？』 問：『如何是合道之言？』（words that accord with the Tao, 指符合真理的言語） 師曰：『你問我答。』 問：『靈山會上（Vulture Peak Assembly, 指釋迦牟尼佛在靈鷲山說法的大會），迦葉（Mahākāśyapa, 釋迦牟尼佛的十大弟子之一）親聞佛法，不知今日誰人得聞？』 師曰：『迦葉親聞了什麼？』 問：『古佛道場（ancient Buddha's place of practice, 指歷史悠久的佛教修行場所），學人如何才能到達？』 師曰：『你現在在什麼地方？』 問：『如何是和尚圓通？』（the abbot's perfect understanding, 指住持的圓融通達的智慧） 師敲禪床三下。 問：『如何是脫卻根塵？』（liberation from the senses and their objects, 指擺脫感官和外物的束縛） 師曰：『莫妄想。』 問：『人王（king of men, 指世俗的君王）法王（king of Dharma, 指佛陀），是一還是二？』 師曰：『人王法王。』 問：『如何是諸法寂滅相？』（the quiescent nature of all dharmas, 指一切事物寂靜涅槃的本質） 師曰：『起唯法起，滅唯法滅。』 問：『如何是未曾生底法？』（the Dharma that has never been born, 指本源清凈的佛性） 師曰：『你爭得知？』 問：『無著（Asanga, 印度佛教瑜伽行派創始人之一）見文殊（Manjusri, 智慧的象徵），為什麼不認識？』 師曰：『你道文殊還識無著么？』 問：『得意誰家新曲妙，正勤一句請師宣。』 師曰：『道甚麼？』 曰：『豈無方便也？』 師曰：『汝不會我語。』

漳州羅漢智依宣法禪師

上堂。盡十方世界，無一微塵許法，與汝作見聞覺知。還信么？然雖如此，也須悟始得。莫將

【English Translation】 English version Venerable monks of the monastery. If you are beginners, fellow practitioners must understand the Tao. It is rare to obtain a human body, and difficult to hear the true Dharma. Do not take it lightly. Accepting the offerings of food and clothing from donors is not easy to consume. If you do not understand the Tao, each of you must repay them. Venerable monks, do you want to understand the Tao? Treasure this opportunity. A monk asked: 'What is Bodhidharma's intent in coming from the West?' (Bodhidharma's intent in coming from the West, referring to the fundamental principle of Zen) The Master said: 'Where did you get this news?' Asked: 'What is the empty nature of all dharmas?' (the empty nature of all dharmas, referring to the essential emptiness of all things) The Master said: 'Mountains, rivers, and the great earth.' Asked: 'The Sangha has gathered. Please, Master, expound on the teachings of the school.' (the teachings of the school, referring to the doctrines of Zen) The Master said: 'It has been expounded for a long time.' Asked: 'The Buddha Dharma was entrusted to kings and ministers. What will Zhengqin (the Master's Dharma name) entrust today?' The Master said: 'Long live, long live.' Asked: 'The ancients said, 'Mountains, rivers, and the great earth are your true good teachers.' (true good teachers, referring to how all things in nature can inspire wisdom) How can one take mountains, rivers, and the great earth as good teachers?' The Master said: 'What do you call mountains, rivers, and the great earth?' Asked: 'What are words that accord with the Tao?' (words that accord with the Tao, referring to words that conform to the truth) The Master said: 'You ask, I answer.' Asked: 'At the Vulture Peak Assembly (Vulture Peak Assembly, referring to the assembly where Shakyamuni Buddha preached on Vulture Peak), Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni Buddha) personally heard the Dharma. I wonder who will hear it today?' The Master said: 'What did Mahākāśyapa personally hear?' Asked: 'How can a student reach the ancient Buddha's place of practice?' (ancient Buddha's place of practice, referring to a Buddhist practice place with a long history) The Master said: 'Where are you now?' Asked: 'What is the abbot's perfect understanding?' (the abbot's perfect understanding, referring to the abbot's perfect and thorough wisdom) The Master knocked on the Zen meditation platform three times. Asked: 'What is liberation from the senses and their objects?' (liberation from the senses and their objects, referring to freeing oneself from the bondage of the senses and external objects) The Master said: 'Do not妄想(engage in delusional thinking).' Asked: 'The king of men (king of men, referring to a secular king) and the king of Dharma (king of Dharma, referring to the Buddha), are they one or two?' The Master said: 'The king of men and the king of Dharma.' Asked: 'What is the quiescent nature of all dharmas?' (the quiescent nature of all dharmas, referring to the quiescent and nirvanic essence of all things) The Master said: 'Arising is only the arising of Dharma, and ceasing is only the ceasing of Dharma.' Asked: 'What is the Dharma that has never been born?' (the Dharma that has never been born, referring to the pure Buddha-nature of the origin) The Master said: 'How could you know?' Asked: 'Why didn't Asanga (Asanga, one of the founders of the Yogacara school of Indian Buddhism) recognize Manjusri (Manjusri, the symbol of wisdom) when he saw him?' The Master said: 'Do you think Manjusri recognized Asanga?' Asked: 'Whose new melody is wonderfully pleasing? Please, Master, proclaim a sentence of Zhengqin.' The Master said: 'Say what?' Said: 'Isn't there a expedient means?' The Master said: 'You do not understand my words.'

Zen Master Zhiyi Xuanfa of Luohan Temple in Zhangzhou

Ascending the Dharma seat. Throughout the ten directions of the world, there is not a single particle of dust of Dharma that can serve as your seeing, hearing, awareness, and knowing. Do you believe it? Even so, you must still awaken to it. Do not

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為等閑。不見道。單明自己。不悟目前。此人祇具一隻眼。還會么。僧問。纖塵不立。為甚麼好醜現前。師曰。分明記取。別處問人。問。大眾雲集。誰是得者。師曰。還曾失么。問。如何是佛。師曰。汝是行腳僧。問。如何是寶壽家風。師曰。一任觀看。曰。恁么則大眾有賴。師曰。汝作么生。曰。終不敢謾大眾。師曰。嫌少作么。問僧。受業在甚麼處。曰。在佛跡。師曰。佛在甚麼處。曰。甚麼處不是。師舉起拳曰。作么生。曰。和尚收取。師曰。放阇黎七棒。問僧。今夏在甚麼處。僧曰。在無言上座處。師曰。還曾問訊他否。僧曰。也曾問訊。師曰。無言作么生問得。僧曰。若得無言。甚麼處不問得。師喝曰。恰似問老兄。師與彥端長老吃餅餤。端曰。百種千般。其體不二。師曰。作么生是不二體。端拈起餅餤。師曰。祇守百種千般。端曰。也是和尚見處。師曰。汝也是羅公詠梳頭樣。師將示滅。乃謂眾曰。今晚四大不和暢。云騰鳥飛。風動塵起。浩浩地還有人治得么。若治得。永劫不相識。若治不得。時時常見我。言訖告寂。

金陵鐘山章義院道欽禪師

太原人也。初住盧山棲賢。上堂。道遠乎哉。觸事而真。聖遠乎哉。體之則神。我尋常示汝。何不向衣缽下坐地。直下參取。須要上來。討個甚

【現代漢語翻譯】 現代漢語譯本 被認為是無關緊要的。你們沒有看到嗎？只明白自己，卻不領悟眼前的事物。這種人只有一隻眼睛。你們明白嗎？有僧人問：『一絲塵埃都不容許存在，為什麼美醜善惡會顯現於眼前？』 禪師說：『要清楚地記住，到別處去問別人。』 又問：『大眾聚集在此，誰是得道之人？』 禪師說：『你曾經失去過什麼嗎？』 問：『什麼是佛？』 禪師說：『你是個行腳僧。』 問：『什麼是寶壽（Baoshou）(寺廟名)的家風？』 禪師說：『隨你觀看。』 那人說：『這樣說來，大眾都仰仗您了。』 禪師說：『你打算怎麼做？』 那人說：『我終究不敢欺騙大眾。』 禪師說：『嫌少嗎？』 問僧人：『你在哪裡受戒？』 答：『在佛跡（Foji）(佛教聖地)。』 禪師說：『佛在哪裡？』 答：『哪裡不是？』 禪師舉起拳頭說：『怎麼樣？』 答：『請和尚收回。』 禪師說：『饒你七棒。』 問僧人：『今年夏天你在哪裡？』 僧人說：『在無言（Wuyan）(人名)上座處。』 禪師說：『你曾經問候過他嗎？』 僧人說：『也曾問候過。』 禪師說：『無言怎麼回答的？』 僧人說：『如果能領悟無言，哪裡不能問候？』 禪師喝道：『好像在問你老兄。』 禪師與彥端（Yanduan）(人名)長老一起吃餅餤（bingtan）(一種食物)。彥端說：『百種千般，其體不二。』 禪師說：『怎麼是不二體？』 彥端拿起餅餤。 禪師說：『只守著百種千般。』 彥端說：『這也是和尚您的見解。』 禪師說：『你也像羅公詠（Luogongyong）(人名)梳頭一樣。』 禪師將要圓寂時，對眾人說：『今晚四大（sida）(佛教用語，指地、水、火、風四種元素)不調和，云騰鳥飛，風動塵起，浩浩蕩蕩的，有人能治理嗎？如果能治理，永劫不相識。如果治理不了，時時常見我。』 說完就圓寂了。

金陵鐘山章義院道欽禪師（Daoxin）(人名)

是太原人。最初住在盧山棲賢（Qixian）(地名)。上堂說法：道遠嗎？觸事皆是真理。聖遠嗎？體會它就是神。我平時就告訴你們這些，為什麼不坐在衣缽下，直接參悟呢？非要上來，討個什麼？

【English Translation】 English version Considered trivial. Don't you see? Only understanding oneself, without realizing what's before your eyes. This person only has one eye. Do you understand? A monk asked: 'Not allowing a speck of dust to stand, why do good and evil appear before us?' The Master said: 'Clearly remember this and ask others elsewhere.' Asked: 'With the assembly gathered, who is the one who has attained?' The Master said: 'Have you ever lost anything?' Asked: 'What is Buddha?' The Master said: 'You are a traveling monk.' Asked: 'What is the family style of Baoshou (Baoshou)(Temple name)?' The Master said: 'Look as you please.' The monk said: 'In that case, the assembly relies on you.' The Master said: 'What are you going to do?' The monk said: 'I would never dare to deceive the assembly.' The Master said: 'Is it too little?' Asked a monk: 'Where did you receive your precepts?' Replied: 'At the Buddha's Footprint (Foji)(Buddhist holy site).' The Master said: 'Where is the Buddha?' Replied: 'Where is he not?' The Master raised his fist and said: 'What about this?' Replied: 'Please take it back, Master.' The Master said: 'I'll spare you seven blows.' Asked a monk: 'Where were you this summer?' The monk said: 'At the place of the senior monk Wuyan (Wuyan)(Person's name).' The Master said: 'Did you ever greet him?' The monk said: 'I did greet him.' The Master said: 'How did Wuyan answer?' The monk said: 'If one understands Wuyan, where can one not greet?' The Master shouted: 'It's just like asking you, brother.' The Master and Elder Yanduan (Yanduan)(Person's name) were eating bingtan (bingtan)(a type of food). Yanduan said: 'A hundred kinds, a thousand ways, their essence is not two.' The Master said: 'How is it not two?' Yanduan picked up the bingtan. The Master said: 'Just stick to the hundred kinds, the thousand ways.' Yanduan said: 'That is also your view, Master.' The Master said: 'You are also like Luo Gongyong (Luogongyong)(Person's name) combing his hair.' When the Master was about to pass away, he said to the assembly: 'Tonight the four elements (sida)(Buddhist term, referring to earth, water, fire, and wind) are not in harmony, clouds soar and birds fly, the wind moves and dust rises, vast and boundless, can anyone govern it? If you can govern it, we will never recognize each other. If you cannot govern it, you will see me at all times.' After saying this, he passed away peacefully.

Chan Master Daoxin (Daoxin)(Person's name) of Zhangyi Monastery on Zhongshan Mountain in Jinling

Was a native of Taiyuan. He initially resided at Qixian (Qixian)(Place name) on Mount Lu. In his sermon, he said: Is the Dao far away? Everything is the truth. Is the Sage far away? Embody it and it is divine. I usually tell you these things, why don't you sit under the robe and bowl and directly contemplate? Why do you have to come up here to ask for something?

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么。既上來。我即事不獲已。便舉古德少許方便。抖擻些子龜毛兔角。解落向汝。諸上座欲得省要。僧堂里．三門下．寮舍里參取好。還有會處也未。若有會處。試說看。與上座證明。僧問。如何是棲賢境。師曰。棲賢有甚麼境。問。古人拈椎豎拂。還當宗乘中事也無。師曰。古人道了也。問。學人乍入叢林。乞和尚指示。師曰。一手指天。一手指地。后江南國主請居章義道場。上堂。總來這裡立。作甚麼。善知識如河沙數。常與汝為伴。行住坐臥。不相舍離。但長連床上穩坐地。十方善知識自來參。上座何不信取。作得如許多難易。他古聖嗟見今時人不奈何。乃曰。傷夫人情之惑。久矣。目對真而不覺。此乃嗟汝諸人看卻不知。且道看卻甚麼不知。何不體察古人方便。祇為信之不及。致得如此。諸上座但于佛法中留心。無不得者。無事體道去。便下座。僧問。百年暗室。一燈能破時如何。師曰。莫謾語。問。佛法還受變異也無。師曰。上座是。僧問。大眾雲集。請師舉揚宗旨。師曰。久矣。問。如何是玄旨。師曰。玄有甚麼旨。

金陵報恩匡逸禪師

明州人也。江南國主請居上院。署凝密禪師。上堂。顧視大眾曰。依而行之。即無累矣。還信么。如太陽赫弈皎然地。更莫思量。思量不及。設爾思量得及

【現代漢語翻譯】 現代漢語譯本： 么。既然上來了，我實在是迫不得已，就舉一些古德的方便說法，抖擻一些龜毛兔角的比喻，解開來給你們聽。各位上座如果想抓住要點，可以在僧堂里、山門下、寮舍里參究領會。你們有沒有領會的地方？如果有，試著說出來看看，我來為你們證明。 有僧人問：『什麼是棲賢的境界？』 禪師說：『棲賢有什麼境界？』 僧人問：『古人拈起椎子，豎起拂塵，還算是宗乘中的事情嗎？』 禪師說：『古人已經說完了。』 僧人問：『學人剛入叢林，請和尚指示。』 禪師說：『一手指天，一手指地。』 後來江南國主請他住持章義道場。上堂時說：『都到這裡來站著，做什麼？善知識（kalyāṇa-mitra，指引人向善的良師益友）多如恒河沙數，常常與你們為伴，行住坐臥，都不離開你們。只要在長連床上穩穩地坐著，十方善知識自然會來參訪。各位上座為什麼不相信呢？』 『作了這麼多難易的分別，古聖感嘆當今的人們無可奈何，於是說：可悲啊，人們被情感迷惑太久了，眼睛對著真理卻不覺察。』這是感嘆你們這些人看了卻不知道。且說說看，看了什麼不知道？為什麼不體察古人的方便？只因爲信心不足，才導致如此。各位上座只要在佛法中留心，沒有得不到的。沒事就去體會道吧。』說完便下座。 有僧人問：『百年的暗室，一燈能破的時候，怎麼樣？』 禪師說：『不要說謊。』 僧人問：『佛法還會受變異嗎？』 禪師說：『上座就是。』 僧人問：『大眾雲集，請師父舉揚宗旨。』 禪師說：『很久了。』 僧人問：『什麼是玄妙的宗旨？』 禪師說：『玄妙有什麼宗旨？』

金陵報恩匡逸禪師

是明州人。江南國主請他住持上院，賜號凝密禪師。上堂時，看著大眾說：『依照它去做，就沒有牽累了。還相信嗎？』就像太陽光明赫赫，皎潔明亮，不要再去思量，思量也達不到。即使你們思量得到

【English Translation】 English version: Well, now that I'm up here, I'm compelled to offer some expedient teachings of the ancient worthies, shaking out a few metaphors like 'turtle hair' and 'rabbit horns' to explain things to you. If you, venerable monks, want to grasp the essentials, you can contemplate and realize them in the monks' hall, at the monastery gate, or in your living quarters. Have you found any place to understand yet? If you have, try to speak it out and I will verify it for you. A monk asked: 'What is the realm of Qixian (棲賢, name of a place)?' The Master said: 'What realm does Qixian have?' A monk asked: 'When the ancients raised a mallet or held up a whisk, were these matters within the scope of the ancestral vehicle (宗乘, zōngchéng, the essential teachings of a Buddhist school)?' The Master said: 'The ancients have already spoken about it.' A monk asked: 'I am new to the monastery, please give me instructions.' The Master said: 'One finger points to the sky, one finger points to the earth.' Later, the ruler of the Jiangnan kingdom invited him to reside at the Zhangyi (章義, name of a place) monastery. During an assembly, he said: 'What are you all doing standing here? Good teachers (kalyāṇa-mitra) are as numerous as the sands of the Ganges, constantly accompanying you, whether you are walking, standing, sitting, or lying down, never leaving you. Just sit steadily on the long meditation platform, and good teachers from all directions will come to visit. Why don't you believe this?' 'Making so many distinctions between difficult and easy, the ancient sages lamented that people of today are helpless. Thus, they said: 'Alas, people have been deluded by emotions for too long, and they do not perceive the truth even when it is right before their eyes.' This is lamenting that you all see but do not know. Tell me, what do you see but not know? Why don't you contemplate the expedient means of the ancients? It is only because of a lack of faith that this is the case. Venerable monks, as long as you pay attention to the Buddhadharma (佛法, the teachings of the Buddha), there is nothing you cannot attain. Go and experience the Tao (道, the path).』 Then he descended from the seat. A monk asked: 'What happens when a single lamp can break through a hundred years of darkness?' The Master said: 'Don't lie.' A monk asked: 'Is the Buddhadharma subject to change?' The Master said: 'You are.' A monk asked: 'The assembly has gathered, please Master, proclaim the essential teachings.' The Master said: 'It has been long.' A monk asked: 'What is the profound meaning?' The Master said: 'What profound meaning is there in the profound?'

Chan Master Kuangyi (匡逸, name of the master) of Bao'en (報恩, name of the temple) Monastery in Jinling (金陵, ancient name of Nanjing)

Was a native of Mingzhou (明州, ancient name of Ningbo). The ruler of the Jiangnan kingdom invited him to reside at the upper monastery and bestowed upon him the title 'Zen Master Ningmi (凝密, title of the master)'. During an assembly, he looked at the crowd and said: 'If you act according to it, you will be free from burdens. Do you believe it? Just like the sun shining brightly and clearly, do not think about it anymore. Thinking cannot reach it. Even if you can think of it

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。喚作分限智慧。不見先德云。人無心合道。道無心合人。人道既合。是名無事。人且自何而凡。自何而聖。於此若未會。可謂為迷情所覆。便去離不得。迷時即有窒礙。為對為待。種種不同。忽然惺去。亦無所得。譬如演若達多認影迷頭。豈不擔頭覓頭。然正迷之時。頭且不失。及乎悟去。亦不為得。何以故。人迷謂之失。人悟謂之得。得失在於人。何關於動靜。僧問。諸佛說法。普潤群機。和尚說法。甚麼人得聞。師曰。祇有汝不聞。問。如何是報恩一句。師曰。道不是得么。問。十二時中思量不到處。如何行履。師曰。汝如今在甚麼處。問。祖嗣西來。如何舉唱。師曰。不違所請。問。如何是一句。師曰。我答爭似汝舉。問。佛為一大事因緣出世。未審和尚出世如何。師曰。恰好。曰。恁么則大眾有賴。師曰。莫錯會。

金陵報慈文遂導師

杭州陸氏子。嘗究首楞嚴。甄會真妄緣起。本末精博。於是節科註釋。文句交絡。厥功既就。謁於法眼。述己所業。深符經旨。眼曰。楞嚴豈不是有八還義。師曰。是。曰。明還甚麼。師曰。明還日輪。曰。日還甚麼。師懵然無對。眼誡令禁其所注之文。師自有服膺請益。始忘知解。金陵國主署雷音覺海大導師。上堂。天人群生類。皆承此恩力。威權三界。德被

【現代漢語翻譯】 現代漢語譯本：這被稱為『分限智慧』。古人說：『人若無心，才能與道相合；道若無心，才能與人相合。人與道既然相合，就叫做無事。』人究竟是從何處變得凡俗？又從何處變得聖潔？如果對此還不明白，可以說是被迷惑的情感所矇蔽，無法擺脫。迷惑時就會有阻礙，有對立，有分別，種種不同。忽然醒悟，也並沒有得到什麼。譬如演若達多認影迷頭，豈不是頂著頭去找頭？然而正在迷惑的時候，頭並沒有丟失。等到醒悟過來，也並沒有得到什麼。為什麼呢？人迷惑時說是失去，人醒悟時說是得到，得失在於人，與動靜有什麼關係？有僧人問：『諸佛說法，普遍滋潤各種根機，和尚您說法，什麼人能夠聽聞？』法眼禪師說：『只有你聽不見。』僧人問：『如何是報恩的一句話？』法眼禪師說：『說不是已經得了嗎？』僧人問：『十二時辰中思量不到的地方，如何行持？』法眼禪師說：『你現在在什麼地方？』僧人問：『祖師西來，如何舉揚？』法眼禪師說：『不違揹你的請求。』僧人問：『如何是一句話？』法眼禪師說：『我回答哪裡比得上你提問？』僧人問：『佛爲了一大事因緣而出現於世，不知道和尚您出世又是如何？』法眼禪師說：『恰好。』僧人說：『這樣說來大眾就有依靠了。』法眼禪師說：『不要錯會了。』 金陵報慈文遂導師（金陵報慈寺的文遂導師） 他是杭州陸氏之子，曾經深入研究《首楞嚴經》（Shurangama Sutra），辨別真妄緣起的本末，非常精通博大。於是分章節註釋，文句交織。他的工作完成後，去拜見法眼禪師，陳述自己所做的事業，非常符合經書的宗旨。法眼禪師說：『《楞嚴經》（Shurangama Sutra）豈不是有八還義嗎？』文遂導師說：『是的。』法眼禪師說：『明還什麼？』文遂導師說：『明還日輪。』法眼禪師說：『日還什麼？』文遂導師茫然無對。法眼禪師告誡他禁止流傳他所註釋的文章。文遂導師於是心悅誠服地請教，開始忘記自己的知解。金陵國主授予他雷音覺海大導師的稱號。上堂說法時說：『天人及一切眾生，都承受這恩德的力量，威權震懾三界，恩德普及一切。』

【English Translation】 English version: This is called 'limited wisdom'. The ancients said, 'If a person has no mind, they can unite with the Dao; if the Dao has no mind, it can unite with the person. Once the person and the Dao are united, it is called no-thing-to-do.' From where does a person become ordinary? And from where does a person become holy? If you do not understand this, you can say that you are covered by deluded emotions and cannot get rid of them. When deluded, there will be obstacles, opposition, and various differences. Suddenly awakened, there is nothing gained. For example, just like Yeruodaduo (a person in a Buddhist story) mistaking his shadow for his head, isn't that carrying his head to look for his head? However, even in the midst of delusion, the head is not lost. And when awakened, there is nothing gained. Why? When a person is deluded, it is said to be lost; when a person is awakened, it is said to be gained. Gain and loss are in the person; what does it have to do with movement or stillness? A monk asked, 'The Buddhas preach the Dharma, universally nourishing all capacities. When the master preaches the Dharma, who can hear it?' The master said, 'Only you cannot hear it.' The monk asked, 'What is the one sentence of repaying kindness?' The master said, 'Isn't saying it already obtaining it?' The monk asked, 'In the twelve periods of the day, how should one practice in places beyond thought?' The master said, 'Where are you now?' The monk asked, 'How is the ancestral succession from the West to be proclaimed?' The master said, 'Not violating your request.' The monk asked, 'What is one sentence?' The master said, 'How can my answer compare to your question?' The monk asked, 'The Buddha appeared in the world for a great cause and condition. I wonder, Master, how is your appearance in the world?' The master said, 'Exactly right.' The monk said, 'In that case, the assembly has something to rely on.' The master said, 'Don't misunderstand.' Daoshi Wensui of Bao Ci Temple in Jinling (Daoshi Wensui, the guiding teacher of Bao Ci Temple in Jinling) He was a son of the Lu family of Hangzhou, who once deeply studied the Shurangama Sutra (Śūraṅgama Sūtra), distinguishing the beginning and end of true and false arising, being very proficient and broad. Therefore, he annotated it by sections and chapters, with interwoven sentences. After his work was completed, he visited Dharma Eye (Fayan Wenyi), presenting his work, which deeply conformed to the sutra's purpose. Dharma Eye (Fayan Wenyi) said, 'Doesn't the Shurangama Sutra (Śūraṅgama Sūtra) have the meaning of eight returns?' The master said, 'Yes.' Dharma Eye (Fayan Wenyi) said, 'What does brightness return to?' The master said, 'Brightness returns to the sun wheel.' Dharma Eye (Fayan Wenyi) said, 'What does the sun return to?' The master was at a loss for words. Dharma Eye (Fayan Wenyi) admonished him to prohibit the circulation of his annotated text. The master then sincerely asked for instruction, beginning to forget his own knowledge and understanding. The ruler of Jinling conferred upon him the title of Great Guiding Teacher of Thunder Sound Awakening Sea. When ascending the hall to preach, he said, 'Heavenly beings and all living beings all receive the power of this grace, awe-inspiring the three realms, and the virtue extends to all.'

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四方。共稟靈光。咸稱妙義。十方諸佛常頂戴汝。誰敢是非。及乎向這裡。喚作開方便門。對根設教。便有如此如彼。流出無窮。若能依而奉行。有何不可。所以清涼先師道。佛是無事人。且如今覓個無事人也不可得。僧問。巔山巖崖。還有佛法也無。師曰。汝喚甚麼作巔山巖崖。問。如何是道。師曰。妄想顛倒。乃曰。老僧平生。百無所解。日日一般。雖住此間。隨緣任運。今日諸上座與本無異。珍重。僧問。如何是無異底事。師曰。千差萬別。僧再問。師曰。止。止。不須說。且會取千差萬別。問。如何是和尚家風。師曰。方丈板門扇。問。如何是無相道場。師曰。四郎五郎廟。問。如何是吹毛劍。師曰。簳麵杖。問。如何是正直一路。師曰。遠遠近近。曰。便恁么去時如何。師曰。咄哉。癡人。此是險路。問。僧從甚麼處來。曰。曹山來。師曰。幾程到此。曰。七程。師曰。行卻許多山林溪澗。何者是汝自己。曰。總是。師曰。眾生顛倒。認物為己。曰。如何是學人自己。師曰。總是。乃曰。諸上座。各在此經冬過夏。還有人悟自己也無。山僧與汝證明。令汝真見不被邪魔所惑。問。如何是學人自己。師曰。好個師僧。眼目甚分明。

漳州羅漢院守仁禪師

泉州人也。上堂。祇據如今。誰欠誰剩。

【現代漢語翻譯】 現代漢語譯本 四面八方，共同稟受這靈妙的光芒，都稱讚佛法的精妙意義。十方諸佛都常常頂戴你，誰敢說你的是非對錯呢？說到這裡，就叫做開啟方便之門，針對不同的根器設立不同的教法，於是就有了這樣那樣的差別，流出無窮的變化。如果能夠依照這些教法奉行，有什麼不可以的呢？所以清涼國師曾經說過，佛是無事之人。但是現在想要找一個無事之人也不可得了。 有僧人問：『在巔山巖崖那樣的地方，還有佛法嗎？』 禪師說：『你把什麼叫做巔山巖崖？』 僧人問：『什麼是道？』 禪師說：『妄想顛倒。』 於是禪師說：『老僧我一生，百無所解，每天都一樣。雖然住在這裡，隨緣任運。今天各位與我本來沒有什麼不同，珍重。』 僧人問：『什麼是沒有差別的事情？』 禪師說：『千差萬別。』 僧人再次問。禪師說：『止，止，不必說了。且體會這千差萬別。』 僧人問：『什麼是和尚您的家風？』 禪師說：『方丈的木板門。』 僧人問：『什麼是無相道場？』 禪師說：『四郎五郎廟。』 僧人問：『什麼是吹毛劍？』 禪師說：『簳麵杖。』 僧人問：『什麼是正直的一條路？』 禪師說：『遠遠近近。』 僧人說：『如果就這樣走下去會怎麼樣？』 禪師說：『咄！真是個癡人。這是一條險路。』 僧人問：『僧人從什麼地方來？』 僧人說：『從曹山（Caoshan）來。』 禪師說：『走了幾程才到這裡？』 僧人說：『七程。』 禪師說：『走過這麼多的山林溪澗，哪個是你自己？』 僧人說：『都是。』 禪師說：『眾生顛倒，認外物為自己。』 僧人說：『什麼是學人自己的本來面目？』 禪師說：『都是。』 於是禪師說：『各位，都在這裡經過冬天和夏天，有沒有人領悟到自己？山僧我為你們證明，讓你們真正見到，不被邪魔所迷惑。』 僧人問：『什麼是學人自己的本來面目？』 禪師說：『好一個師僧，眼目非常分明。』

漳州羅漢院守仁禪師

是泉州人。上堂時說：『就現在來說，誰欠誰的，誰又剩餘了什麼呢？』

【English Translation】 English version In all directions, together receiving the spiritual light, all praise the wonderful meaning. All Buddhas of the ten directions constantly adorn you with their heads. Who dares to judge right and wrong? When it comes to this point, it is called opening the gate of expedient means, establishing teachings according to different capacities, thus there are such differences, flowing out endlessly. If one can follow and practice accordingly, what is impossible? Therefore, National Teacher Qingliang said, 'Buddha is a person of no affairs.' But now it is impossible to find a person of no affairs. A monk asked, 'Is there still Buddha-dharma in places like the cliffs of Dianshan (Dianshan)?' The Zen master said, 'What do you call the cliffs of Dianshan (Dianshan)?' The monk asked, 'What is the Dao (the Way)?' The Zen master said, 'Deluded thoughts and inversions.' Then the Zen master said, 'This old monk, throughout my life, understands nothing, every day is the same. Although I live here, I follow conditions and let things be. Today, all of you are no different from me, cherish this.' The monk asked, 'What is the matter of no difference?' The Zen master said, 'A thousand differences, ten thousand distinctions.' The monk asked again. The Zen master said, 'Stop, stop, no need to speak. Just understand these thousand differences, ten thousand distinctions.' The monk asked, 'What is the family style of the abbot?' The Zen master said, 'The wooden door of the abbot's room.' The monk asked, 'What is the formless Bodhimanda (Daochang)?' The Zen master said, 'The temple of Silang (Silang) and Wulang (Wulang).' The monk asked, 'What is the hair-splitting sword?' The Zen master said, 'The rolling pin.' The monk asked, 'What is the straight path?' The Zen master said, 'Far and near.' The monk said, 'What happens if I go that way?' The Zen master said, 'Bah! You foolish person. This is a dangerous path.' The monk asked, 'Where does the monk come from?' The monk said, 'From Caoshan (Caoshan).' The Zen master said, 'How many stages did you travel to get here?' The monk said, 'Seven stages.' The Zen master said, 'Having walked through so many mountains, forests, streams, and valleys, which one is yourself?' The monk said, 'All of them.' The Zen master said, 'Sentient beings are inverted, recognizing objects as themselves.' The monk said, 'What is the student's own self?' The Zen master said, 'All of them.' Then the Zen master said, 'All of you have spent winter and summer here, has anyone realized themselves? This mountain monk will certify you, so that you truly see and are not deluded by demons.' The monk asked, 'What is the student's own self?' The Zen master said, 'What a fine monk, the eyes are very clear.'

Zen Master Shouren (Shouren) of Luohan Monastery (Luohan Monastery) in Zhangzhou (Zhangzhou)

Was a person from Quanzhou (Quanzhou). In the Dharma hall, he said, 'Right now, who owes whom, and who has anything left over?'

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然雖如此。猶是第二義門。上座若明達得去也。且是一是二。更須子細看。僧問。如何是祖師西來的的意。師曰。即今是甚麼意。問。如何是涅槃。師曰。生死。曰。如何是生死。師曰。適來道甚麼。僧眾晚參。師曰。物物本來無處所。一輪明月印心池。便歸方丈。次住報恩。上堂。報恩這裡不曾與人揀話。今日與諸上座揀一兩則話。還願樂么。諸上座。鶴脛長。鳧脛短。甘草甜。黃檗苦。恁么揀辨。還愜雅意么。諸上座。莫是血脈不通。泥水有隔么。且莫錯會。珍重。僧問。如何是西來意。師曰。喚甚麼作西來意。曰。恁么則無西來也。師曰。由汝口頭道。問。如何是報恩家風。師曰。無汝著眼處。問。學人未委稟承。請師方便。師曰。莫相孤負么。曰。恁么則有師資之分也。師曰。叢林見多。問。如何是佛法大意。師曰。向汝道甚麼。問。如何是無生之相。師曰。捨身受身。曰。恁么則生死無過也。師曰。料汝恁么會。又曰。人人皆備理。一一盡圓常。僧便問。如何是圓常之理。師曰。無事不參差。曰。恁么則縱橫法界也。師曰。巧道有何難。問。如何是不到三寸。師曰。你問我答。問僧。甚麼處來。曰。福州來。師曰。跋涉如許多山嶺。阿那個是上座自己。曰。某甲親離福州。師曰。祇恁么。別更有商量。曰。

【現代漢語翻譯】 現代漢語譯本： 即使是這樣，也仍然是第二層意義的門徑。上座如果能夠明瞭通達，那麼且說是一還是二，更需要仔細觀察。有僧人問：『什麼是祖師西來（Bodhidharma's coming from the West）的真正意圖？』 師父說：『現在是什麼意圖？』 問：『什麼是涅槃（Nirvana）？』 師父說：『生死（birth and death）。』 問：『什麼是生死？』 師父說：『剛才說什麼？』 僧眾參加晚間的參禪。師父說：『萬物本來就沒有固定的處所，一輪明月映照在心池中。』 隨即回到方丈室。之後住在報恩寺。上堂說法時說：『報恩寺這裡不曾替人選擇說話的內容。今天替各位上座選擇一兩則話語，各位願意聽嗎？各位上座，鶴的腿長，鴨的腿短，甘草甜，黃檗苦。這樣分辨，還符合各位的意願嗎？各位上座，莫非是血脈不通，泥水阻隔了嗎？千萬不要誤會。珍重。』 有僧人問：『什麼是西來意（the meaning of Bodhidharma's coming from the West）？』 師父說：『你叫什麼做西來意？』 僧人說：『這樣說來就沒有西來意了。』 師父說：『由你的口中說出。』 問：『什麼是報恩寺的家風？』 師父說：『沒有你著眼的地方。』 問：『學人還不明白稟承的教誨，請師父方便開示。』 師父說：『不要互相辜負啊。』 僧人說：『這樣說來就有師父和弟子之間的分別了。』 師父說：『叢林里見得多了。』 問：『什麼是佛法（Buddha Dharma）的大意？』 師父說：『向你說什麼？』 問：『什麼是無生之相（the characteristic of no-birth）？』 師父說：『捨棄身體又接受身體。』 僧人說：『這樣說來生死也沒有什麼過錯。』 師父說：『料想你會這樣理解。』 又說：『人人皆具備真理，一一都圓滿恒常。』 僧人便問：『什麼是圓常的真理？』 師父說：『沒有事情不參差。』 僧人說：『這樣說來就縱橫法界（Dharmadhatu）了。』 師父說：『巧言善辯有什麼難的。』 問：『什麼是不及三寸？』 師父說：『你問我答。』 師父問僧人：『從哪裡來？』 僧人說：『從福州來。』 師父說：『跋涉了這麼多的山嶺，哪個是上座你自己？』 僧人說：『某甲親自離開福州。』 師父說：『僅僅是這樣嗎？還有別的可以商量嗎？』 僧人說：

【English Translation】 English version: Even so, it is still the second gate of meaning. If the venerable one can understand and penetrate it, then let's say it is one or two, and it needs to be carefully observed. A monk asked, 'What is the true intention of Bodhidharma's coming from the West (祖師西來的的意)?' The master said, 'What is the intention now?' Asked, 'What is Nirvana (涅槃)?' The master said, 'Birth and death (生死).' Asked, 'What is birth and death?' The master said, 'What did you say just now?' The monks attended the evening meditation. The master said, 'All things originally have no fixed place, and a round bright moon reflects in the heart pond.' Then he returned to the abbot's room. Later, he lived in Bao'en Temple. When he ascended the hall to preach, he said, 'Bao'en Temple has never chosen the content of speech for others. Today, I will choose one or two words for all of you, are you willing to listen? Venerable ones, the crane's legs are long, the duck's legs are short, licorice is sweet, and cork tree is bitter. Is this kind of discrimination in line with your wishes? Venerable ones, is it possible that the blood is not flowing, and the mud and water are separated? Don't misunderstand. Treasure this.' A monk asked, 'What is the meaning of coming from the West (西來意)?' The master said, 'What do you call the meaning of coming from the West?' The monk said, 'In that case, there is no meaning of coming from the West.' The master said, 'It is spoken from your mouth.' Asked, 'What is the family style of Bao'en Temple (報恩家風)?' The master said, 'There is no place for you to focus on.' Asked, 'The student does not yet understand the teachings, please give me some convenient guidance.' The master said, 'Don't let each other down.' The monk said, 'In that case, there is a distinction between master and disciple.' The master said, 'I have seen a lot in the jungle.' Asked, 'What is the general idea of the Buddha Dharma (佛法大意)?' The master said, 'What should I say to you?' Asked, 'What is the characteristic of no-birth (無生之相)?' The master said, 'Give up the body and accept the body.' The monk said, 'In that case, there is nothing wrong with birth and death.' The master said, 'I expected you to understand it that way.' He also said, 'Everyone is equipped with truth, and everything is complete and constant.' The monk then asked, 'What is the truth of completeness and constancy?' The master said, 'Nothing is uneven.' The monk said, 'In that case, it is the Dharmadhatu (法界) in all directions.' The master said, 'What is so difficult about eloquence?' Asked, 'What is less than three inches?' The master said, 'You ask, I answer.' The master asked the monk, 'Where did you come from?' The monk said, 'From Fuzhou.' The master said, 'Having traveled through so many mountains, which one is yourself, venerable one?' The monk said, 'I personally left Fuzhou.' The master said, 'Is that all? Is there anything else to discuss?' The monk said:

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更作甚麼商量。師曰。汝話墮也。問。不昧緣塵。請師一接。師曰。喚甚麼作緣塵。曰。若不伸問。焉息疑情。師曰。若不是今日。便作官方。

撫州黃山良匡禪師

吉州人也。僧問。如何是黃山家風。師曰。筑著汝鼻孔。問。如何是不遷義。師曰。春夏秋冬。問。如何是一路涅槃門。師曰。汝問宗乘中一句。豈不是。曰。恁么則不哆哆。師曰。莫哆哆好。問。眾星攢月時如何。師曰。喚甚麼作月。曰。莫祇這個便是也無。師曰。這個是甚麼。問。明鏡當臺。森羅為甚麼不現。師曰。那裡當臺。曰。爭奈即今何。師曰。又道不現。

金陵報恩院玄則禪師

滑州衛南人也。初問青峰。如何是學人自己。峰曰。丙丁童子來求火。后謁法眼。眼問。甚處來。師曰。青峰。眼曰。青峰有何言句。師舉前話。眼曰。上座作么生會。師曰。丙丁屬火而更求火。如將自己求自己。眼曰。與么會又爭得。師曰。某甲祇與么。未審和尚如何。眼曰。你問我。我與你道。師問。如何是學人自己。眼曰。丙丁童子來求火。師于言下頓悟。開堂日。李王與法眼俱在會。僧問。龍吟霧起。虎嘯風生。學人知是出世邊事。到此為甚麼不會。師曰。會取好。僧舉頭看師。又看法眼。乃抽身入眾。法眼與李王當時失色。眼歸方

【現代漢語翻譯】 現代漢語譯本 還商量什麼呢？ 禪師說：『你這話落入窠臼了。』 僧人問：『不迷惑于外在的塵緣，請禪師您來接引。』 禪師說：『你把什麼叫做塵緣？』 僧人說：『如果不提問，怎麼能消除疑惑呢？』 禪師說：『如果不是今天，就成了公事公辦了。』

撫州黃山良匡禪師

是吉州人。僧人問：『什麼是黃山的家風？』 禪師說：『敲著你的鼻孔。』 僧人問：『什麼是不變的真理？』 禪師說：『春夏秋冬。』 僧人問：『什麼是通往涅槃（Nirvana）[佛教術語，指解脫生死輪迴的境界]的唯一道路？』 禪師說：『你問的是宗門（Zen school）[禪宗]中的一句，不是嗎？』 僧人說：『既然如此，那就不多說了。』 禪師說：『最好不要多說。』 僧人問：『眾星拱月時如何？』 禪師說：『你把什麼叫做月亮？』 僧人說：『莫非就是這個？』 禪師說：『這個是什麼？』 僧人問：『明鏡高懸，為什麼世間萬象卻不顯現？』 禪師說：『哪裡有高懸的明鏡？』 僧人說：『但現在就是這樣啊。』 禪師說：『又說不顯現。』

金陵報恩院玄則禪師

是滑州衛南人。起初問青峰禪師：『什麼是學人（student）[指學佛之人]的自己？』 青峰禪師說：『丙丁童子來求火。』 後來拜見法眼禪師，法眼禪師問：『從哪裡來？』 玄則禪師說：『青峰禪師處來。』 法眼禪師說：『青峰禪師有什麼言語？』 玄則禪師便舉了之前青峰禪師的話。 法眼禪師說：『你作何理解？』 玄則禪師說：『丙丁屬火，卻更來求火，如同用自己來尋找自己。』 法眼禪師說：『這樣理解又有什麼用呢？』 玄則禪師說：『我只是這樣理解，不知和尚您怎麼理解？』 法眼禪師說：『你問我，我就告訴你。』 玄則禪師問：『什麼是學人的自己？』 法眼禪師說：『丙丁童子來求火。』 玄則禪師在言下頓悟。開堂說法那天，李王和法眼禪師都在場。 僧人問：『龍吟霧起，虎嘯風生，學人知道這是出世（transcendence）[超越世俗]的事情，但到了這裡為什麼卻不明白呢？』 玄則禪師說：『好好體會。』 僧人抬頭看著玄則禪師，又看看法眼禪師，然後退身回到人群中。 法眼禪師和李王當時都驚愕失色，法眼禪師回到方丈。

【English Translation】 English version What more is there to discuss? The master said, 'Your words have fallen into a trap.' A monk asked, 'Not being deluded by external dust, please, Master, guide me.' The master said, 'What do you call dust?' The monk said, 'If I don't ask, how can I dispel my doubts?' The master said, 'If it weren't today, it would become an official matter.'

Zen Master Liangkuang of Huangshan in Fuzhou

Was a person from Jizhou. A monk asked, 'What is the family style of Huangshan?' The master said, 'Knocking on your nostrils.' A monk asked, 'What is the unchanging truth?' The master said, 'Spring, summer, autumn, and winter.' A monk asked, 'What is the one path to Nirvana (Nirvana) [Buddhist term, referring to the state of liberation from the cycle of birth and death]?' The master said, 'Are you not asking about a phrase from the Zen school (Zen school) [Zen Buddhism]?' The monk said, 'If that's the case, then I won't say more.' The master said, 'It's best not to say more.' A monk asked, 'What is it like when all the stars surround the moon?' The master said, 'What do you call the moon?' The monk said, 'Could it be this?' The master said, 'What is this?' A monk asked, 'When a bright mirror hangs high, why do the myriad phenomena not appear?' The master said, 'Where is there a bright mirror hanging high?' The monk said, 'But that's how it is now.' The master said, 'You said they don't appear.'

Zen Master Xuanze of Bao'en Monastery in Jinling

Was a person from Weinan in Huazhou. Initially, he asked Zen Master Qingfeng, 'What is the student's (student) [referring to a Buddhist practitioner] self?' Zen Master Qingfeng said, 'A Bing-Ding child comes seeking fire.' Later, he visited Zen Master Fayan, who asked, 'Where do you come from?' Zen Master Xuanze said, 'From Zen Master Qingfeng.' Zen Master Fayan said, 'What words does Zen Master Qingfeng have?' Zen Master Xuanze then cited the previous words of Zen Master Qingfeng. Zen Master Fayan said, 'How do you understand it?' Zen Master Xuanze said, 'Bing-Ding belongs to fire, yet seeks fire, like using oneself to seek oneself.' Zen Master Fayan said, 'What's the use of understanding it that way?' Zen Master Xuanze said, 'That's just how I understand it. I wonder how you understand it, Venerable Master?' Zen Master Fayan said, 'You ask me, and I will tell you.' Zen Master Xuanze asked, 'What is the student's self?' Zen Master Fayan said, 'A Bing-Ding child comes seeking fire.' Zen Master Xuanze had a sudden enlightenment upon hearing these words. On the day he began teaching, King Li and Zen Master Fayan were both present. A monk asked, 'When the dragon roars, mist rises; when the tiger howls, wind is born. The student knows this is a matter of transcendence (transcendence) [surpassing the mundane], but why doesn't he understand it here?' Zen Master Xuanze said, 'Contemplate it well.' The monk looked up at Zen Master Xuanze, then looked at Zen Master Fayan, and then retreated back into the crowd. Zen Master Fayan and King Li were both astonished and lost color, and Zen Master Fayan returned to his abbot's quarters.

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丈。令侍者喚問話僧至。眼曰。上座適來問底話。許你具眼。人天眾前。何不禮拜蓋覆卻。眼摵一坐具。其僧三日後吐光而終。僧問。了了見佛性。如何是佛性。師曰。不欲便道。問。如何是金剛大士。師曰。見也未。問。如何是諸聖密密處。師曰。卻須會取自己。曰。如何是和尚密密處。師曰。待汝會始得。上堂。諸上座。盡有常圓之月。各懷無價之珍。所以月在雲中。雖明而不照。智隱惑內。雖真而不通。無事久立。問。如何是不動尊。師曰。飛飛飏飏。問。如何是瞭然一句。師曰。對汝又何難。曰。恁么道莫便是也無。師曰。不對又何難。曰。深領和尚恁么道。師曰。汝道我道甚麼。問。亡僧遷化向甚麼處去也。師曰。待汝生即道。曰。賓主歷然。師曰。汝立地見亡僧。問。如何是學人本來心。師曰。汝還曾道著也未。曰。祇如道著。如何體會。師曰。待汝問始得。問。教中道。樹能生果。作玻璃色。未審此果何人得吃。師曰。樹從何來。曰。學人有分。師曰。去果八萬四千。問。如何是不遷義。師曰。江河競注。日月旋流。問。宗乘中玄要處。請師一言。師曰。汝行腳來多少時也。曰。不曾逢伴侶。師曰。少瞌睡。

金陵凈德院智筠達觀禪師

河中府王氏子。初住棲賢。上堂。從上諸聖方便門不

少。大抵祇要諸仁者有個見處。然雖未見。且不參差一絲髮許。諸仁者亦未嘗違背一絲髮許。何以故。炟赫地顯露。如今便會取。更不費一毫氣力。還省要麼。設道毗盧有師。法身有主。斯乃抑揚。對機施說。諸仁者作么生會對底道理。若也會。且莫嫌他佛語。莫重祖師。直下是自己眼明始得。僧問。如何是的的之言。師曰。道甚麼。問。紛然覓不得時如何。師曰。覓個甚麼不得。問。如何是祖師意。師曰。用祖師意作甚麼。問。今朝呈遠瑞。正意為誰來。師曰。大眾盡見汝恁么問。江南國主創凈德院。延請居之。署達觀禪師。上堂。夫欲慕道。也須上上根器始得。造次中下。不易承當。何以故。佛法非心意識境界。上座莫恁么懱猰地。他古人道。沙門眼把定世界。涵蓋乾坤。綿綿不漏絲髮。所以諸佛讚歎。讚歎不及比喻。比喻不及道。上座威光赫奕。亙古亙今。幸有如是家風。何不紹續取。為甚麼自生卑劣。枉受辛勤。不能曉悟。祇為如此。所以諸佛出興於世。祇為如此。所以諸佛唱入涅槃。祇為如此。所以祖師特地西來。僧問。諸聖皆入不二法門。如何是不二法門。師曰。但恁么入。曰。恁么則今古同然去也。師曰。汝道甚麼處是同。問。如何是佛法大意。師曰。恰問著。曰。恁么則學人禮拜也。師曰。汝作么生

會。問。如何是佛。師曰。如何不是。乃曰。吾不能投身巖谷。滅跡市廛。而出入禁庭。以重煩世主。吾之過也。遂屢辭歸故山。國主錫以五峰棲玄蘭若。

高麗國道峰山慧炬國師

始發機於法眼之室。本國主思慕。遣使來請。遂回故地。國主受心訣。禮待彌厚。一日請入王府。上堂。師指威鳳樓示眾曰。威鳳樓為諸上座舉揚了也。還會么。儻若會。且作么生會。若道不會。威鳳樓作么生不會。珍重。

杭州真身寶塔寺紹巖禪師

雍州劉氏子。吳越王命師開法。署了空大智常照禪師。上堂。山僧素寡知見。本期閑放。唸經待死。豈謂今日大王勤重。苦勉山僧。效諸方宿德。施張法筵。然大王致請。也祇圖諸仁者明心。此外別無道理。諸仁者還明心也未。莫不是語言譚笑時。凝然杜默時。參尋知識時。道伴商略時。觀山玩水時。耳目絕對時。是汝心否。如上所解。盡為魔魅所攝。豈曰明心。更有一類人。離身中妄想外。別認遍十方世界。含日月。包太虛。謂是本來真心。斯亦外道所計。非明心也。諸仁者要會么。心無是者。亦無不是者。汝擬執認。其可得乎。僧問。六合澄清時如何。師曰。大眾誰信汝。師開寶四年七月示疾。謂門弟子曰。諸行無常。即常住相。言訖。跏趺而逝。

臺州

【現代漢語翻譯】 現代漢語譯本： 會（僧人名）問道：『如何是佛？』 國師回答說：『如何不是？』 於是（會）說：『我不能投身巖谷，滅跡於市井，卻出入禁庭，以加重世主的煩惱，這是我的過錯。』 遂多次辭別，要返回故鄉山林。國主賜予五峰棲玄蘭若（寺廟名）。

高麗國道峰山慧炬國師（僧人名）： 最初在法眼禪師（僧人名）門下啓發機鋒。本國國王思念他，派遣使者來請。於是返回故地。國王接受了他的心法，禮遇非常優厚。一日，（國師）應邀進入王府，登上法堂。國師指著威鳳樓給眾人看，說：『威鳳樓已經被各位上座舉揚過了。』 還會嗎？如果會，又該如何會呢？如果說不會，威鳳樓又怎麼會不能會呢？珍重！』

杭州真身寶塔寺紹巖禪師（僧人名）： 是雍州劉氏之子。吳越王命令禪師開壇講法，署名了空大智常照禪師。 上堂時說：『山僧我向來寡聞少見，本想清閑度日，唸經等死。豈料今日大王如此看重，苦苦勉勵山僧，效仿各方宿德，施設法筵。然而大王邀請我來，也只是爲了諸位仁者能夠明心見性。除此之外，別無道理。諸位仁者還明心了嗎？莫不是在語言談笑時，在凝然沉默時，在參尋知識時，在道友商量時，在觀山玩水時，在耳目絕對時，這就是你的心嗎？如果像上面這樣理解，都為魔魅所攝，怎能說是明心呢？還有一類人，離開身中的妄想之外，另外去認識遍佈十方世界，包含日月，包容太虛的東西，認為這是本來真心。這也是外道的計較，不是明心。諸位仁者想要領會嗎？心無所謂是，也無所謂不是。你如果想要執著於此，又怎麼可能得到呢？』 有僧人問：『六合澄清時如何？』 禪師說：『大眾誰相信你？』 紹巖禪師在開寶四年七月生病，告訴門下弟子說：『諸行無常，即是常住之相。』說完，結跏趺坐而逝。

臺州

【English Translation】 English version: Hui (a monk's name) asked: 'What is Buddha?' The master replied: 'What is not?' Then (Hui) said: 'I cannot throw myself into rocky valleys, disappear from the marketplace, yet enter and exit the forbidden court, to increase the worries of the world's ruler. This is my fault.' Therefore, he repeatedly bid farewell, wanting to return to his hometown mountains and forests. The king bestowed upon him the Wufeng Qixuan Lanruo (temple name).

National Teacher Huiju of Goryeo's Dobongsan Mountain (a monk's name): Initially, he sparked his enlightenment under Zen Master Fayan (a monk's name). The king of his native country missed him and sent envoys to invite him. Thus, he returned to his homeland. The king received his mind-seal teachings and treated him with great respect. One day, (the National Teacher) was invited into the royal palace and ascended the Dharma hall. Pointing to the Weifeng Pavilion, the National Teacher showed it to the assembly, saying: 'The Weifeng Pavilion has already been praised by all of you. Do you understand?' Do you understand? If you do, how do you understand it? If you say you don't, how can the Weifeng Pavilion not be understood? Treasure this!'

Zen Master Shaoyan of Zhen Shen Pagoda Temple in Hangzhou (a monk's name): He was a son of the Liu family in Yongzhou. King Wuyue ordered the Zen master to open a Dharma assembly, bestowing upon him the title 'Zen Master Liaokong Dazhi Changzhao'. During the Dharma talk, he said: 'I, this mountain monk, have always been ignorant and wanted to live a leisurely life, chanting scriptures and waiting for death. Who would have thought that today the king would value me so much, urging me to emulate the virtuous elders of all directions and set up a Dharma gathering. However, the king invited me here only so that all of you could realize your mind and see your nature. Apart from this, there is no other reason. Have you all realized your mind yet? Is it not in the moments of talking and laughing, in the moments of silent contemplation, in the moments of seeking knowledge, in the moments of discussing with fellow practitioners, in the moments of viewing mountains and playing in the water, in the moments when the senses are cut off, that this is your mind? If you understand it in this way, you are all captured by demonic illusions. How can you say you have realized your mind? There is another type of person who, apart from the delusions in their body, separately recognizes something that pervades the ten directions, contains the sun and moon, and encompasses the vast emptiness, believing this to be their original true mind. This is also the calculation of heretics, not the realization of mind. Do you all want to understand? The mind is neither 'is' nor 'is not'. If you try to cling to it, how can you obtain it?' A monk asked: 'What is it like when the six directions are clear?' The Zen master said: 'Who among you believes you?' In the seventh month of the fourth year of Kaibao, Zen Master Shaoyan fell ill and told his disciples: 'All conditioned things are impermanent, which is the aspect of permanence.' After saying this, he sat in the lotus position and passed away.

Taizhou

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般若寺敬遵通慧禪師

上堂。皎皎炟赫地。亙古互今。也未曾有纖毫間斷相。無時無節。長時拶定上座無通氣處。所以道。山河大地是上座善知識。放光動地。觸處露現。實無絲頭許法可作隔礙。如今因甚麼卻不會。特地生疑去。無事。不用久立。僧問。優曇花拆人皆睹。般若家風賜一言。師曰。不因上座問。不曾舉似人。曰。恁么則般若雄峰。詎齊今古。師曰。也莫錯會。問。牛頭未見四祖時。為甚麼百鳥銜華。師曰。汝甚麼處見。曰。見后為甚麼不銜華。師曰。且領話好。問。靈山一會。迦葉親聞。未審今日一會。何人得聞。師曰。試舉迦葉聞底看。曰。恁么則迦葉親聞去也。師曰。亂道作么。師自述真贊曰。真兮寥廓。郢人圖雘。岳聳云空。澄潭月躍。

廬山歸宗䇿真法施禪師

曹州魏氏子也。初名慧超。謁法眼。問曰。慧超咨和尚。如何是佛。眼曰。汝是慧超。師從此悟入。住后。上堂。諸上座。見聞覺知。祇可一度。祇如會了。是見聞覺知不是見聞覺知。要會么。與諸上座說破了也。待汝悟始得。久立。珍重。僧問。如何是佛。師曰。我向汝道即別有也。問。如何是歸宗境。師曰。是汝見甚麼。曰。如何是境中人。師曰。出去。問。國王請命。大啟法筵。不落見聞。請師速道。師曰。閑

【現代漢語翻譯】 現代漢語譯本

般若寺敬遵通慧禪師

上堂：明明白白、光芒四射的地方，自古至今，也未曾有絲毫間斷的景象。沒有時間，沒有節令，長時間緊緊壓住各位，讓你們沒有喘息的機會。所以說，山河大地是各位的善知識（kalya-mitra，指引正道的朋友），放光動地，處處顯露，實在沒有一絲一毫的法（dharma，宇宙真理）可以作為阻礙。如今為什麼卻不能領會，特意產生疑惑呢？沒事，不用久站。

僧人問：優曇花開，人人都看到了，請賜予般若（prajna，智慧）的家風一言。禪師說：不因為你問，我從不向人提起。僧人說：如此說來，般若的雄偉山峰，豈不是與今古齊等？禪師說：也不要錯誤理解。

僧人問：牛頭禪師未見四祖道信時，為什麼百鳥銜花？禪師說：你從哪裡看到的？僧人說：見四祖后為什麼不銜花？禪師說：先領會話中的意思吧。

僧人問：靈山法會上，迦葉（Mahakasyapa，釋迦十大弟子之一，以頭陀苦行著稱）親自聽聞，不知今天法會上，何人得聞？禪師說：你試著說說迦葉聽聞了什麼？僧人說：如此說來，迦葉親自聽聞了。禪師說：胡說八道什麼？

禪師自己述說真讚：真實啊，空曠寥廓，郢地的人描繪不出。山嶽高聳入雲，清澈的潭水倒映著月亮的跳躍。

廬山歸宗䇿真法施禪師

禪師是曹州魏氏的兒子，最初名叫慧超。拜見法眼禪師，問道：慧超請教和尚，什麼是佛（Buddha，覺悟者）？法眼禪師說：你是慧超。禪師從此領悟。

住持寺院后，上堂說法：各位，見聞覺知，只可經歷一次。比如領會了，是見聞覺知，還是不是見聞覺知？想要領會嗎？我已經為各位說破了。等待你們領悟才行。不用久站，珍重。

僧人問：什麼是佛？禪師說：我向你說了就另有含義了。

僧人問：什麼是歸宗的境界？禪師說：你看見了什麼？僧人說：什麼是境界中的人？禪師說：出去。

僧人問：國王舉行盛大的法會，不落入見聞，請禪師快說。禪師說：多事。 English version

Bore Temple respectfully follows Chan Master Tonghui

Ascending the hall: In the bright and radiant place, from ancient times to the present, there has never been a moment of interruption. Without time, without seasons, for a long time pressing down on everyone, leaving you no room to breathe. Therefore, it is said that mountains, rivers, and the great earth are everyone's 'kalya-mitra' (good spiritual friends), radiating light and shaking the earth, revealing themselves everywhere. There is truly not a single thread of 'dharma' (universal truth) that can serve as an obstacle. Why can't you understand it now, deliberately creating doubts? It's nothing, no need to stand for long.

A monk asked: The 'udumbara' flower blooms, and everyone sees it. Please bestow a word on the family style of 'prajna' (wisdom). The Chan Master said: Not because you asked, I never mention it to anyone. The monk said: In that case, isn't the majestic peak of 'prajna' equal to both the past and the present? The Chan Master said: Don't misunderstand either.

A monk asked: When Niutou Chan Master had not yet met the Fourth Patriarch Daoxin, why did hundreds of birds carry flowers in their beaks? The Chan Master said: Where did you see it? The monk said: Why didn't they carry flowers after meeting him? The Chan Master said: First understand the meaning of the words.

A monk asked: At the assembly on Vulture Peak, 'Mahakasyapa' (one of the ten great disciples of Sakyamuni, known for his ascetic practices) personally heard it. I wonder who will hear it at today's assembly? The Chan Master said: Try to say what 'Mahakasyapa' heard. The monk said: In that case, 'Mahakasyapa' personally heard it. The Chan Master said: What nonsense are you talking about?

The Chan Master himself described the true praise: True, vast and boundless, the people of Ying cannot depict it. The mountains soar into the clouds, and the clear pool reflects the leaping moon.

Chan Master Ce Zhen Fashi of Guizong Temple on Mount Lu

The Chan Master was the son of the Wei family in Caozhou, initially named Huichao. He visited Chan Master Fayan and asked: Huichao asks the Abbot, what is the 'Buddha' (the awakened one)? Chan Master Fayan said: You are Huichao. The Chan Master attained enlightenment from this.

After residing in the temple, he ascended the hall to preach: Everyone, seeing, hearing, feeling, and knowing can only be experienced once. For example, if you understand it, is it seeing, hearing, feeling, and knowing, or is it not seeing, hearing, feeling, and knowing? Do you want to understand? I have already explained it to everyone. You must wait until you understand. No need to stand for long, take care.

A monk asked: What is the 'Buddha'? The Chan Master said: If I tell you, it will have another meaning.

A monk asked: What is the realm of Guizong? The Chan Master said: What did you see? The monk said: What is the person in the realm? The Chan Master said: Get out.

A monk asked: The king is holding a grand Dharma assembly, not falling into seeing and hearing, please tell me quickly. The Chan Master said: Nosy.

【English Translation】 Bore Temple respectfully follows Chan Master Tonghui Ascending the hall: In the bright and radiant place, from ancient times to the present, there has never been a moment of interruption. Without time, without seasons, for a long time pressing down on everyone, leaving you no room to breathe. Therefore, it is said that mountains, rivers, and the great earth are everyone's 'kalya-mitra' (good spiritual friends), radiating light and shaking the earth, revealing themselves everywhere. There is truly not a single thread of 'dharma' (universal truth) that can serve as an obstacle. Why can't you understand it now, deliberately creating doubts? It's nothing, no need to stand for long. A monk asked: The 'udumbara' flower blooms, and everyone sees it. Please bestow a word on the family style of 'prajna' (wisdom). The Chan Master said: Not because you asked, I never mention it to anyone. The monk said: In that case, isn't the majestic peak of 'prajna' equal to both the past and the present? The Chan Master said: Don't misunderstand either. A monk asked: When Niutou Chan Master had not yet met the Fourth Patriarch Daoxin, why did hundreds of birds carry flowers in their beaks? The Chan Master said: Where did you see it? The monk said: Why didn't they carry flowers after meeting him? The Chan Master said: First understand the meaning of the words. A monk asked: At the assembly on Vulture Peak, 'Mahakasyapa' (one of the ten great disciples of Sakyamuni, known for his ascetic practices) personally heard it. I wonder who will hear it at today's assembly? The Chan Master said: Try to say what 'Mahakasyapa' heard. The monk said: In that case, 'Mahakasyapa' personally heard it. The Chan Master said: What nonsense are you talking about? The Chan Master himself described the true praise: True, vast and boundless, the people of Ying cannot depict it. The mountains soar into the clouds, and the clear pool reflects the leaping moon. Chan Master Ce Zhen Fashi of Guizong Temple on Mount Lu The Chan Master was the son of the Wei family in Caozhou, initially named Huichao. He visited Chan Master Fayan and asked: Huichao asks the Abbot, what is the 'Buddha' (the awakened one)? Chan Master Fayan said: You are Huichao. The Chan Master attained enlightenment from this. After residing in the temple, he ascended the hall to preach: Everyone, seeing, hearing, feeling, and knowing can only be experienced once. For example, if you understand it, is it seeing, hearing, feeling, and knowing, or is it not seeing, hearing, feeling, and knowing? Do you want to understand? I have already explained it to everyone. You must wait until you understand. No need to stand for long, take care. A monk asked: What is the 'Buddha'? The Chan Master said: If I tell you, it will have another meaning. A monk asked: What is the realm of Guizong? The Chan Master said: What did you see? The monk said: What is the person in the realm? The Chan Master said: Get out. A monk asked: The king is holding a grand Dharma assembly, not falling into seeing and hearing, please tell me quickly. The Chan Master said: Nosy.

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言語。曰。師意如何。師曰。又亂說。問。承教有言。將此深心奉塵剎。是則名為報佛恩。塵剎即不問。如何是報佛恩。師曰。汝若是。則報佛恩。問。無情說法。大地得聞。師子吼時如何。師曰。汝還聞么。曰。恁么則同無情也。師曰。汝不妨會得好。問。古人以不離見聞為宗。未審和尚以何為宗。師曰。此問甚好。曰。猶是三緣四緣。師曰。莫亂道。

洪州同安院紹顯禪師

僧問。王恩降旨師親受。熊耳家風乞一言。師曰。已道了也。問。千里投師。請師一接。師曰。好入處。云蓋山乞瓦造殿。有宮人問。既是云蓋。何用乞瓦。僧無對。師代曰。罕遇其人。

廬山棲賢慧圓禪師

上堂。出得僧堂門。見五老峰。一生參學事畢。何用更到這裡來。雖然如此。也勞上座一轉了也。珍重。僧問。不是風動。不是幡動。未審古人意旨如何。師曰。大眾一時會取。上堂。有僧擬問。師乃指其僧曰。住。住。其僧進步。問。從上宗乘。請師舉唱。師曰。前言不構。后語難追。曰。未審今日事如何。師曰。不會人言語。問。如何是佛法大意。師曰。好。問。如何是棲賢境。師曰。入得三門便合知。問。如何是祖師西來意。師曰。此土不欠少。

洪州觀音院從顯禪師

泉州人也。上堂。眾集

【現代漢語翻譯】 現代漢語譯本 言語。問：『師父您意下如何？』師父說：『又在胡說八道。』問：『承蒙教誨有言：將此深心奉獻給無盡的國土（塵剎），這才叫做報答佛恩。國土暫且不論，如何是報答佛恩呢？』師父說：『你若是能做到，那就是報答佛恩。』問：『無情之物說法，大地都能聽聞，獅子吼時又如何呢？』師父說：『你聽見了嗎？』答：『這樣說來就和無情之物一樣了。』師父說：『你這樣理解也很好。』問：『古人以不離見聞為宗旨，不知和尚您以什麼為宗旨？』師父說：『這個問題問得很好。』答：『還是離不開三緣四緣。』師父說：『不要胡說。』

洪州同安院紹顯禪師

有僧人問：『皇恩降旨，師父您親自接受，熊耳山的家風請您說一句。』師父說：『已經說過了。』問：『千里迢迢來拜師，請師父接引。』師父說：『好去處。』云蓋山要乞瓦造殿，有宮人問：『既然是云蓋山，為何還要乞瓦？』僧人無言以對。師父代答說：『難得遇到這樣的人。』

廬山棲賢慧圓禪師

上堂說法：『走出僧堂的門，就能看見五老峰。一生參學的事已經完畢，何必還要到這裡來？雖然如此，也勞煩各位上座走一趟了。』珍重。有僧人問：『不是風動，不是幡動，不知古人的意旨如何？』師父說：『大家一時領會。』上堂說法：有僧人想要提問，師父就指著那個僧人說：『住，住。』那個僧人走上前，問：『從上以來的宗乘，請師父舉唱。』師父說：『前言不搭后語，難以追尋。』答：『不知今天的事如何？』師父說：『聽不懂人說話。』問：『如何是佛法大意？』師父說：『好。』問：『如何是棲賢境？』師父說：『進入三門自然就知道了。』問：『如何是祖師西來意？』師父說：『此地不缺少。』

洪州觀音院從顯禪師

泉州人。上堂說法：大眾聚集。

【English Translation】 English version Speech. Asked: 'What is the Master's intention?' The Master said: 'Speaking nonsense again.' Asked: 'There is a saying in the teachings: To dedicate this deep mind to the countless lands (dust realms, 塵剎), this is called repaying the Buddha's kindness. The dust realms aside, how does one repay the Buddha's kindness?' The Master said: 'If you can do it, then you are repaying the Buddha's kindness.' Asked: 'Inanimate objects preach the Dharma, and the earth can hear it. What about when the lion roars?' The Master said: 'Did you hear it?' Replied: 'In that case, it's the same as inanimate objects.' The Master said: 'It's good that you understand it that way.' Asked: 'The ancients took non-separation from seeing and hearing as their principle. I wonder what the Master takes as his principle?' The Master said: 'This is a very good question.' Replied: 'It still cannot be separated from the three conditions and four conditions.' The Master said: 'Don't talk nonsense.'

Chan Master Shaoxian of Tongan Monastery in Hongzhou

A monk asked: 'The Emperor's grace descends, and the Master personally receives it. Please say a word about the family tradition of Mount Xiong'er.' The Master said: 'It has already been said.' Asked: 'I have come a thousand miles to seek a teacher. Please guide me.' The Master said: 'A good place to enter.' Mount Yungai (云蓋山) is begging for tiles to build a temple. A palace woman asked: 'Since it is Mount Yungai, why beg for tiles?' The monk had no answer. The Master answered for him: 'It is rare to meet such a person.'

Chan Master Huiyuan of Qixian Monastery on Mount Lu

Ascending the Dharma hall: 'Having left the gate of the monks' hall, one sees the Five Old Men Peaks (五老峰). The matter of studying for a lifetime is finished. Why come here again? Even so, I have troubled you all to make this trip.' Treasure this. A monk asked: 'It is not the wind moving, it is not the banner moving. I wonder what the intention of the ancients was?' The Master said: 'Everyone understand it at once.' Ascending the Dharma hall: A monk intended to ask a question. The Master pointed at the monk and said: 'Stop, stop.' The monk stepped forward and asked: 'The lineage from above, please Master sing it forth.' The Master said: 'The previous words do not connect with the later words, it is difficult to trace.' Replied: 'I wonder what today's matter is?' The Master said: 'Does not understand human speech.' Asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Good.' Asked: 'What is the realm of Qixian?' The Master said: 'Once you enter the three gates, you will naturally know.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'This land lacks nothing.'

Chan Master Congxian of Guanyin Monastery in Hongzhou

A person from Quanzhou. Ascending the Dharma hall: The assembly gathers.

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。良久曰。文殊深贊居士。未審居士受贊也無。若受贊。何處有居士邪。若不受贊。文殊不可虛發言也。大眾作么生會。若會。真個衲僧。僧問。居士默然。文殊深贊。此意如何。師曰。汝問我答。曰。忽遇恁么人出頭來。又作么生。師曰。行到水窮處。坐看云起時。問。如何是觀音家風。師曰。眼前看取。曰。忽遇作者來。作么生見待。師曰。貧家祇如此。未必便言歸。問。久負沒絃琴。請師彈一曲。師曰。作么生聽。其僧側耳。師曰。賺殺人。乃曰。盧行者當時大庾嶺頭謂明上座言。莫思善。莫思惡。還我明上座本來面目來。觀音今日不恁么道還我明上座來。恁么道。是曹溪子孫也無。若是曹溪子孫。又爭除卻四字。若不是。又過在甚麼處。試出來商量看。良久曰。此一眾真行腳人也。便下座。太平興國八年九月中。師謂檀那袁長史曰。老僧三兩日間歸鄉去。袁曰。和尚年尊。何更思鄉。師曰。歸鄉圖得好鹽吃。袁不測其言。翌日。師不疾。坐亡。袁建塔于西山。

洛京興善棲倫禪師

僧問。如何是佛。師曰。向汝道甚麼即得。問。如何是西來意。師曰。適來猶記得。

洪州嚴陽新興院齊禪師

僧問。如何得出三界去。師曰。汝還信么。曰。信則深信。乞和尚慈悲。師曰。祇此信心。亙

【現代漢語翻譯】 良久，師說：『文殊菩薩深深讚歎維摩詰居士，不知居士接受這讚歎嗎？如果接受讚歎，那麼居士的真我（本性）又在哪裡呢？如果他不接受讚歎，那麼文殊菩薩不應該說虛妄之語。』大眾如何理解這句話？如果理解了，那才是真正的衲僧（修行人）。 有僧人問：『居士沉默不語，文殊菩薩卻深深讚歎，這是什麼意思？』 師父回答：『你問我答。』 僧人說：『如果遇到這樣的人出來，又該如何應對？』 師父說：『行到水窮處，坐看云起時。』 僧人問：『什麼是觀音菩薩的家風？』 師父說：『眼前看取。』（就在眼前看） 僧人說：『如果遇到內行的人來，該如何對待？』 師父說：『貧家祇如此，未必便言歸。』（我們這裡很簡單，未必就說要回去） 僧人問：『長久以來揹負著沒有琴絃的琴，請師父彈奏一曲。』 師父說：『你如何聽？』 那僧人側耳傾聽，師父說：『賺殺人。』（騙人啊） 於是師父說：『盧行者（六祖慧能）當時在大庾嶺頭對明上座說：不要思善，不要思惡，還我明上座本來面目來。觀音今日不這樣說還我明上座來。這樣說，是曹溪（六祖慧能）的子孫嗎？如果是曹溪的子孫，又為何要除去這四個字？如果不是，又錯在哪裡？試著出來商量看看。』 良久，師父說：『這一眾都是真正的行腳僧人啊。』於是下座。 太平興國八年九月中，師父對檀越（施主）袁長史說：『老僧三兩日內就要回鄉去了。』 袁長史說：『和尚您年事已高，為何還要思鄉？』 師父說：『回鄉是爲了能吃到好鹽。』袁長史不明白他的意思。第二天，師父沒有生病，坐化圓寂。袁長史在西山建塔安葬。

洛京興善寺棲倫禪師 有僧人問：『什麼是佛？』 師父說：『告訴你什麼才行呢？』 僧人問：『什麼是西來意（達摩祖師西來的意義）？』 師父說：『剛才還記得。』

洪州嚴陽新興院齊禪師 有僧人問：『如何才能跳出三界？』 師父說：『你相信嗎？』 僧人說：『相信，深信不疑。懇請和尚慈悲開示。』 師父說：『就是這顆信心，貫穿一切。』

【English Translation】 After a long while, the master said, 'Manjusri (Bodhisattva of wisdom) deeply praises Vimalakirti (a wise lay Buddhist), I wonder if Vimalakirti accepts the praise? If he accepts the praise, where is Vimalakirti's true self (original nature)? If he does not accept the praise, then Manjusri should not speak falsely.' How does the assembly understand this statement? If you understand, then you are truly a monastic (a practitioner).' A monk asked, 'Vimalakirti is silent, but Manjusri deeply praises him, what does this mean?' The master replied, 'You ask, I answer.' The monk said, 'If such a person were to appear, how should we deal with them?' The master said, 'Walk until the water ends, sit and watch the clouds rise.' The monk asked, 'What is the family style of Avalokiteshvara (Bodhisattva of compassion)?' The master said, 'Look right in front of you.' The monk said, 'If an expert comes, how should we treat them?' The master said, 'A poor family is just like this, we may not necessarily say we are going home.' The monk asked, 'For a long time I have been carrying a stringless lute, please master play a tune.' The master said, 'How will you listen?' The monk cocked his ear to listen, the master said, 'Deceiving people.' Then the master said, 'Layman Lu (Hui Neng, the Sixth Patriarch) at Dayu Ridge told Venerable Ming, 'Do not think of good, do not think of evil, return to me the original face of Venerable Ming.' Avalokiteshvara today does not say 'return to me Venerable Ming' like that. If he says it like that, is he a descendant of Caoxi (Hui Neng)? If he is a descendant of Caoxi, then why remove these four words? If he is not, then what is the fault?' Try to come out and discuss it.' After a long while, the master said, 'This assembly is truly a group of traveling monks.' Then he descended from his seat. In the ninth month of the eighth year of the Taiping Xingguo era, the master said to the patron Yuan Changshi, 'This old monk will return to his hometown in two or three days.' Yuan Changshi said, 'Venerable monk, you are old, why do you still think of your hometown?' The master said, 'Returning home is to get good salt to eat.' Yuan Changshi did not understand his meaning. The next day, the master was not ill, and passed away peacefully in meditation. Yuan Changshi built a pagoda on West Mountain to bury him.

Zen Master Qilun of Xingshan Temple in Luoyang A monk asked, 'What is Buddha?' The master said, 'What can I tell you that will work?' The monk asked, 'What is the meaning of the Western Coming (Bodhidharma's purpose in coming from the West)?' The master said, 'I just remembered it.'

Zen Master Qi of Xinxing Monastery in Yanyang, Hongzhou A monk asked, 'How can one escape the Three Realms?' The master said, 'Do you believe it?' The monk said, 'I believe, I deeply believe. I beg the venerable monk for compassionate instruction.' The master said, 'It is this faith that pervades everything.'

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古亙今。快須究取。何必沉吟。要出三界。三界唯心。師因雪謂眾曰。諸上座還見雪么。見即有眼。不見無眼。有眼即常。無眼即斷。恁么會得。佛身充滿。問。學人辭去泐潭。乞和尚示個入路。師曰。好個入路。道心堅固。隨眾參請。隨眾作務。要去便去。要住便住。去之與住。更無他故。若到泐潭。不審馬祖。

潤州慈雲匡達禪師

僧問。佛以一大事因緣故出現於世。未審和尚出世如何。師曰。恰好。曰。作么生。師曰。不好。

蘇州薦福院紹明禪師

州將錢仁奉請住持。乃問。如何是和尚家風。師曰。一切處看取。

澤州古賢院謹禪師

侍立法眼次。眼問一僧曰。自離此間。甚麼處去來。曰。入嶺來。眼曰。不易。曰。虛涉他如許多山水。眼曰。如許多山水也不惡。其僧無語。師於此有省。住后。僧問。如何是佛。師曰。筑著你鼻孔。問僧曰。唯一堅密身。一切塵中現。如何是堅密身。僧豎指。師曰。現則現。你作么生會。僧無語。

宣州興福院可勛禪師

建州朱氏子。僧問。如何是興福正主。師曰。阇黎不識。曰。莫祇這便是么。師曰。縱未歇狂。頭亦何失。問。如何是道。師曰。勤而行之。問。何云法空。師曰。不空。有偈示眾曰。秋江煙島晴。鷗鷺行

【現代漢語翻譯】 現代漢語譯本 古亙今（從古至今）。快須究取（要快速探究真理）。何必沉吟（為什麼還要猶豫）。要出三界（想要超出欲界、色界、無色界）。三界唯心（三界都只是心的顯現）。 師因雪謂眾曰（禪師因為雪對大家說）：『諸上座還見雪么（各位禪師還看到雪嗎）？』見即有眼（看到就是有眼）。不見無眼（看不到就是沒有眼）。有眼即常（有眼就是常）。無眼即斷（沒有眼就是斷）。恁么會得（這樣理解），佛身充滿（佛身就充滿一切）。 問：學人辭去泐潭（學僧要離開泐潭），乞和尚示個入路（請和尚指示一條入門的道路）。師曰：好個入路（真是好的入門道路）。道心堅固（道心堅定）。隨眾參請（跟隨大眾參禪請益）。隨眾作務（跟隨大眾勞作）。要去便去（想去就去）。要住便住（想住就住）。去之與住（去和住），更無他故（沒有其他原因）。若到泐潭（如果到了泐潭），不審馬祖（不認識馬祖）。 潤州慈雲匡達禪師 僧問：佛以一大事因緣故出現於世（佛因為一個重大因緣才出現在世上），未審和尚出世如何（不知道和尚您出世又是如何）？師曰：恰好（正好）。曰：作么生（怎麼說）？師曰：不好（不好說）。 蘇州薦福院紹明禪師 州將錢仁奉請住持（州將錢仁邀請禪師主持寺院）。乃問：如何是和尚家風（什麼是和尚您的家風）？師曰：一切處看取（在任何地方都要仔細觀察）。 澤州古賢院謹禪師 侍立法眼次（禪師在法眼禪師身邊侍奉）。眼問一僧曰（法眼禪師問一個僧人）：自離此間（自從離開這裡），甚麼處去來（去了什麼地方）？曰：入嶺來（進入山嶺）。眼曰：不易（不容易）。曰：虛涉他如許多山水（白白地走過這麼多山水）。眼曰：如許多山水也不惡（這麼多山水也不錯）。其僧無語（那個僧人無話可說）。師於此有省（禪師因此有所領悟）。 住后（主持寺院后）。僧問：如何是佛（什麼是佛）？師曰：筑著你鼻孔（撞到你的鼻孔）。問僧曰：唯一堅密身（只有一個堅固不壞的身），一切塵中現（在一切塵世中顯現），如何是堅密身（什麼是堅固不壞的身）？僧豎指（僧人豎起手指）。師曰：現則現（顯現就是顯現），你作么生會（你如何理解）？僧無語（僧人無話可說）。 宣州興福院可勛禪師 建州朱氏子（建州朱氏之子）。僧問：如何是興福正主（什麼是興福寺的真正主人）？師曰：阇黎不識（你這位法師不認識）。曰：莫祇這便是么（難道就是這個嗎）？師曰：縱未歇狂（縱然還沒有停止瘋狂），頭亦何失（頭又有什麼損失）？ 問：如何是道（什麼是道）？師曰：勤而行之（勤奮地去實踐它）。問：何云法空（什麼是法空）？師曰：不空（不是空）。有偈示眾曰（有一首偈頌展示給大家）：秋江煙島晴（秋天的江面煙霧籠罩的小島晴朗），鷗鷺行（鷗鷺在飛翔）。

【English Translation】 English version From ancient times to the present (古亙今). Quickly seek to investigate (快須究取). Why hesitate (何必沉吟)? Wanting to transcend the Three Realms (要出三界). The Three Realms are only mind (三界唯心). The Master, speaking to the assembly because of the snow, said (師因雪謂眾曰): 'Do you, venerable ones, see the snow (諸上座還見雪么)?' Seeing is having eyes (見即有眼). Not seeing is having no eyes (不見無眼). Having eyes is permanence (有眼即常). Having no eyes is cessation (無眼即斷). Understanding it in this way (恁么會得), the Buddha's body is all-pervading (佛身充滿).' Question: 'This student is taking leave of Letan (學人辭去泐潭), and begs the Master to point out a way in (乞和尚示個入路).' The Master said: 'What a fine way in (好個入路)! The resolve for the Way is firm (道心堅固). Follow the assembly in seeking instruction (隨眾參請), follow the assembly in performing duties (隨眾作務). If you want to go, then go (要去便去). If you want to stay, then stay (要住便住). Going and staying (去之與住), there is no other reason (更無他故). If you arrive at Letan (若到泐潭), do not recognize Mazu (不審馬祖).' Chan Master Kuangda of Ciyun in Runzhou (潤州慈雲匡達禪師) A monk asked: 'The Buddha appears in the world because of a great matter and condition (佛以一大事因緣故出現於世). I do not know how the Master's appearance in the world is (未審和尚出世如何)?' The Master said: 'Just right (恰好).' The monk said: 'How so (作么生)?' The Master said: 'Not good (不好).' Chan Master Shaoming of Jianfu Monastery in Suzhou (蘇州薦福院紹明禪師) The prefect Qian Ren invited the Master to reside at the monastery (州將錢仁奉請住持). He then asked: 'What is the Master's family style (如何是和尚家風)?' The Master said: 'Observe carefully in all places (一切處看取).' Chan Master Jin of Guxian Monastery in Zezhou (澤州古賢院謹禪師) Attending upon Layman Fayan (侍立法眼次). Fayan asked a monk (眼問一僧曰): 'Since leaving here (自離此間), where have you been (甚麼處去來)?' The monk said: 'I came from entering the mountains (入嶺來).' Fayan said: 'Not easy (不易).' The monk said: 'I vainly traversed so many mountains and waters (虛涉他如許多山水).' Fayan said: 'So many mountains and waters are not bad either (如許多山水也不惡).' The monk was speechless (其僧無語). The Master had an awakening from this (師於此有省). After residing at the monastery (住后), a monk asked: 'What is Buddha (如何是佛)?' The Master said: 'Striking your nostrils (筑著你鼻孔).' The Master asked a monk: 'The one and only solid and secure body (唯一堅密身), manifests in all dusts (一切塵中現). What is the solid and secure body (如何是堅密身)?' The monk raised a finger (僧豎指). The Master said: 'Manifesting is manifesting (現則現), how do you understand it (你作么生會)?' The monk was speechless (僧無語). Chan Master Kexun of Xingfu Monastery in Xuanzhou (宣州興福院可勛禪師) A son of the Zhu family of Jianzhou (建州朱氏子). A monk asked: 'What is the true master of Xingfu (如何是興福正主)?' The Master said: 'You, Venerable, do not recognize him (阇黎不識).' The monk said: 'Could it be just this (莫祇這便是么)?' The Master said: 'Even if the madness has not ceased (縱未歇狂), what loss is there to the head (頭亦何失)?' Question: 'What is the Dao (如何是道)?' The Master said: 'Diligently practice it (勤而行之).' Question: 'What is meant by the emptiness of phenomena (何云法空)?' The Master said: 'Not empty (不空).' He presented a verse to the assembly, saying (有偈示眾曰): 'Autumn river, misty island, clear (秋江煙島晴), gulls and egrets fly (鷗鷺行).'

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行立。不念觀世音。爭知普門入。

洪州上藍院守訥禪師

上堂。盡令提綱。無人掃地。叢林兄弟。相共證明。晚進之流。有疑請問。僧問。愿開甘露門。當觀第一義。不落有無中。請師垂指示。師曰。大眾證明。曰。恁么則莫相屈去也。師曰。閑言語。問。如何是佛。師曰。更問阿誰。

撫州覆船和尚

僧問。如何是佛。師曰。不識。問。如何是祖師西來意。師曰。莫謗祖師好。

杭州奉先寺法瑰法明普照禪師

僧問。釋迦出世。天雨四華。地搖六動。未審今日有何祥瑞。師曰。大眾盡見。曰。法王法如是。師曰。人王見在。問。法眼寶印。和尚親傳。今日一會。當付何人。師曰。誰人無分。曰。恁么則雷音普震無邊剎去也。師曰。也須善聽。

廬山化城寺慧朗禪師

江南相國宋齊丘請開堂。師升座曰。今日令公請山僧為眾。莫非承佛付囑。不忘佛恩。眾中有問話者出來。為令公結緣。僧問。令公親降。大眾云臻。從上宗乘。請師舉唱。師曰。莫是孤負令公么。問。師常苦口。為甚麼學人己事不明。師曰。阇黎甚麼處不明。曰。不明處。請師決斷。師曰。適來向汝道甚麼。曰。恁么則全因今日去也。師曰。退後。禮三拜。

杭州慧日永明寺道鴻通辯禪師

【現代漢語翻譯】 現代漢語譯本 行立，不念觀世音（Avalokiteśvara，菩薩名）。爭知普門入？

洪州上藍院守訥禪師

上堂。盡令提綱，無人掃地。叢林兄弟，相共證明。晚進之流，有疑請問。僧問：『愿開甘露門，當觀第一義。不落有無中，請師垂指示。』師曰：『大眾證明。』曰：『恁么則莫相屈去也。』師曰：『閑言語。』問：『如何是佛？』師曰：『更問阿誰？』

撫州覆船和尚

僧問：『如何是佛？』師曰：『不識。』問：『如何是祖師西來意？』師曰：『莫謗祖師好。』

杭州奉先寺法瑰法明普照禪師

僧問：『釋迦（Śākyamuni，佛名）出世，天雨四華，地搖六動。未審今日有何祥瑞？』師曰：『大眾盡見。』曰：『法王法如是。』師曰：『人王見在。』問：『法眼寶印，和尚親傳。今日一會，當付何人？』師曰：『誰人無分？』曰：『恁么則雷音普震無邊剎去也。』師曰：『也須善聽。』

廬山化城寺慧朗禪師

江南相國宋齊丘請開堂。師升座曰：『今日令公請山僧為眾，莫非承佛付囑，不忘佛恩。眾中有問話者出來，為令公結緣。』僧問：『令公親降，大眾云臻。從上宗乘，請師舉唱。』師曰：『莫是孤負令公么？』問：『師常苦口，為甚麼學人己事不明？』師曰：『阇黎（ācārya，梵語，意為導師）甚麼處不明？』曰：『不明處，請師決斷。』師曰：『適來向汝道甚麼？』曰：『恁么則全因今日去也。』師曰：『退後，禮三拜。』

杭州慧日永明寺道鴻通辯禪師

【English Translation】 English version Walking or standing, without念觀世音 (Nian Guanshiyin, contemplating Avalokiteśvara). How can one know the entrance to普門 (Pumen, Universal Gate)?

Chan Master Shou Ne of Shanglan Monastery, Hongzhou

Entering the hall, he said: 'Let everyone grasp the essentials, no one sweeps the floor. Brothers in the Sangha, together bear witness. Those who have joined later, if you have doubts, please ask.' A monk asked: 'I wish to open the gate of nectar, to contemplate the First Principle. Without falling into existence or non-existence, please, Master, give instructions.' The Master said: 'The assembly bears witness.' The monk said: 'If so, then let's not wrong each other.' The Master said: 'Idle talk.' The monk asked: 'What is Buddha?' The Master said: 'Who else would you ask?'

Venerable Fuchuan of Fuzhou

A monk asked: 'What is Buddha?' The Master said: 'I don't know.' The monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Don't slander the Patriarch.'

Chan Master Fa Gui, Fa Ming, and Puzhao of Fengxian Temple, Hangzhou

A monk asked: 'When Śākyamuni (Shijia, the Buddha) appeared in the world, the sky rained down four kinds of flowers, and the earth shook in six ways. I wonder, what auspicious signs are there today?' The Master said: 'The assembly sees them all.' The monk said: 'The Dharma King's Dharma is like this.' The Master said: 'The Human King is present.' The monk asked: 'The Dharma Eye's precious seal, the Venerable personally transmitted. In today's assembly, to whom should it be entrusted?' The Master said: 'Who is without a share?' The monk said: 'If so, then the thunderous sound will shake the boundless lands.' The Master said: 'You must listen carefully.'

Chan Master Hui Lang of Huacheng Temple, Mount Lu

The Jiangnan Prime Minister Song Qi Qiu requested him to open the hall. The Master ascended the seat and said: 'Today, Lord Ling invites this mountain monk for the sake of the assembly, surely to uphold the Buddha's entrustment and not forget the Buddha's kindness. Let those in the assembly who have questions come forward to form a connection with Lord Ling.' A monk asked: 'Lord Ling has personally descended, and the assembly has gathered. From the ancestral tradition, please, Master, expound.' The Master said: 'Are you perhaps letting down Lord Ling?' The monk asked: 'The Master often speaks earnestly, why is it that students are unclear about their own affairs?' The Master said: 'Where is the ācārya (Achali, Sanskrit for teacher) unclear?' The monk said: 'Where it is unclear, please, Master, decide.' The Master said: 'What did I just say to you?' The monk said: 'If so, then it all depends on today.' The Master said: 'Step back and bow three times.'

Chan Master Dao Hong Tong Bian of Huiri Yongming Temple, Hangzhou

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僧問。遠離天臺境。來登慧日峰。久聞師子吼。今日請師通。師曰。聞么。曰。恁么則昔日崇壽。今日永明也。師曰。幸自靈利。何須亂道。乃曰。大道廓然。古今常爾。真心周遍。如量之智皎然。萬象森羅。咸真實相。該天括地。亙古亙今。大眾還會么。還辯白得么。僧問。國王嘉命。公貴臨筵。未審今日當爲何事。師曰。驗取。曰。此意如何。師曰。甚麼處去來。曰。恁么則成造次也。師曰。休亂道。

高麗國靈鑒禪師

僧問。如何是清凈伽藍。師曰。牛欄是。問。如何是佛。師曰。拽出癲漢著。

荊門上泉和尚

僧問。二龍爭珠。誰是得者。師曰。我得。問。遠遠投師。如何一接。師按杖視之。其僧禮拜。師便喝。問。尺璧無瑕時如何。師曰。我不重。曰。不重后如何。師曰。火里蝍蟟飛上天。

廬山大林寺僧遁禪師

初住圓通。有僧舉。僧問玄沙。向上宗乘。此間如何言論。沙曰。少人聽。未審玄沙意旨如何。師曰。待汝移卻石耳峰。我即向汝道(歸宗柔別云。且低聲)。

池州仁王院緣勝禪師

僧問。農家擊壤時如何。師曰。僧家自有本分事。曰。不問僧家本分事。農家擊壤時如何。師曰。話頭何在。

青原下十世

天臺韶國師法嗣

【現代漢語翻譯】 現代漢語譯本 僧人問：『遠離天臺山的境界，來到慧日峰。長久以來就聽說過師子吼（佛陀的教誨如獅子吼般震懾），今天請您開示。』 禪師說：『聽到了嗎？』 僧人說：『如果是這樣，那麼過去的崇壽寺，就是今天的永明寺了。』 禪師說：『你倒是挺機靈，何必胡說八道。』於是說：『大道如此開闊，自古至今都是這樣。真心周遍一切，如實了知的智慧明明白白。萬象森羅，都是真實的相。涵蓋天地，貫穿古今。大眾能領會嗎？能分辨明白嗎？』 僧人問：『國王有旨意，您以貴賓身份來參加宴席，不知今天是爲了什麼事？』 禪師說：『去驗證一下。』 僧人說：『這是什麼意思？』 禪師說：『從哪裡來？』 僧人說：『如果是這樣，那就太冒失了。』 禪師說：『不要胡說八道。』

高麗國靈鑒禪師

僧人問：『什麼是清凈伽藍（僧眾居住的園林）？』 禪師說：『牛欄就是。』 問：『什麼是佛？』 禪師說：『拖出瘋子打一頓。』

荊門上泉和尚

僧人問：『二龍爭珠，誰是得到珠子的人？』 禪師說：『我得到。』 問：『遠遠地來投奔您，如何才能得到您的接引？』 禪師按著禪杖看著他。那個僧人禮拜。 禪師便喝斥。 問：『尺璧沒有瑕疵的時候怎麼樣？』 禪師說：『我不看重。』 說：『不看重之後怎麼樣？』 禪師說：『火里的蝎子飛上天。』

廬山大林寺僧遁禪師

剛開始住在圓通寺時，有僧人舉例：僧人問玄沙禪師：『向上宗乘（禪宗的最高境界），在這裡如何談論？』玄沙說：『很少人聽。』不知道玄沙禪師的用意是什麼？』 禪師說：『等你移走石耳峰，我就告訴你。（歸宗柔禪師另外說，小聲點。)』

池州仁王院緣勝禪師

僧人問：『農夫敲打泥土時怎麼樣？』 禪師說：『僧人自有本分事。』 說：『不問僧人的本分事，農夫敲打泥土時怎麼樣？』 禪師說：『話頭在哪裡？』

青原下十世

天臺韶國師法嗣

【English Translation】 English version A monk asked: 'Having left the realm of Tiantai Mountain and ascended Hui Ri Peak, I have long heard of the Lion's Roar (Buddha's teachings are as awe-inspiring as a lion's roar). Today, I ask you to explain it.' The Zen master said: 'Do you hear it?' The monk said: 'If that's the case, then the Chongshou Temple of the past is the Yongming Temple of today.' The Zen master said: 'You are quite clever, why speak nonsense?' Then he said: 'The Great Way is so vast, it has always been like this from ancient times to the present. The true mind pervades everything, and the wisdom of knowing things as they are is clear and bright. The myriad phenomena are all the true aspect. It encompasses heaven and earth, and spans the past and the present. Can the assembly understand? Can they discern clearly?' A monk asked: 'The king has issued a decree, and you are here as an honored guest at the banquet. I wonder what is the purpose of today?' The Zen master said: 'Go and verify it.' The monk said: 'What does this mean?' The Zen master said: 'Where did you come from?' The monk said: 'If that's the case, then it's too rash.' The Zen master said: 'Stop talking nonsense.'

Zen Master Lingjian of Goryeo (ancient Korean kingdom)

A monk asked: 'What is a pure Sangharama (monastery)?' The Zen master said: 'A cowshed is.' Asked: 'What is Buddha?' The Zen master said: 'Drag out the madman and beat him.'

Zen Master Shangquan of Jingmen

A monk asked: 'Two dragons are fighting for a pearl. Who is the one who gets it?' The Zen master said: 'I got it.' Asked: 'Having come to you from afar, how can I receive your guidance?' The Zen master leaned on his staff and looked at him. The monk bowed. The Zen master then shouted. Asked: 'What is it like when a foot-long jade disc is flawless?' The Zen master said: 'I don't value it.' Said: 'What happens after you don't value it?' The Zen master said: 'A scorpion in the fire flies up to the sky.'

Zen Master Dun, a monk of Dalin Temple on Mount Lu

When he first lived in Yuantong Temple, a monk cited: A monk asked Zen Master Xuansha: 'The supreme vehicle (the highest state of Zen), how is it discussed here?' Xuansha said: 'Few people listen.' I don't know what Zen Master Xuansha's intention is?' The Zen master said: 'When you move Stone Ear Peak, I will tell you. (Zen Master Guizong Rou said separately, keep your voice down.)'

Zen Master Yuansheng of Renwang Temple in Chizhou

A monk asked: 'What is it like when farmers strike the earth?' The Zen master said: 'Monks have their own duties.' Said: 'I'm not asking about the duties of monks, what is it like when farmers strike the earth?' The Zen master said: 'Where is the topic?'

Tenth generation under Qingyuan

Successor of National Teacher Shao of Tiantai

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杭州慧日永明延壽智覺禪師

餘杭王氏子。總角之歲。歸心佛乘。既冠不茹葷。日唯一食。持法華經。七行俱下。才六旬。悉能誦之。感群羊跪聽。年二十八。為華亭鎮將。屬翠巖參禪師遷止龍冊寺。大闡玄化。時吳越文穆王知師慕道。乃從其志。遂禮翠巖為師。執勞供眾。都忘身宰。衣不繒纊。食無重味。野蔬布襦。以遣朝夕。尋往天臺山天柱峰。九旬習定。有烏類斥鷃。巢于衣褶中。暨謁韶國師。一見而深器之。密授玄旨。仍謂師曰。汝與元帥有緣。他日大興佛事。初住雪竇。上堂。雪竇這裡。迅瀑千尋。不停纖粟。奇巖萬仞。無立足處。汝等諸人。向甚麼處進步。僧問。雪竇一徑。如何履踐。師曰。步步寒華結。言言徹底冰。師有偈曰。孤猿叫落中巖月。野客吟殘半夜燈。此境此時誰得意。白雲深處坐禪僧。忠懿王請開山靈隱新寺。明年遷永明大道場。眾盈二千。僧問。如何是永明妙旨。師曰。更添香著。曰。謝師指示。師曰。且喜沒交涉。僧禮拜。師曰。聽取一偈。欲識永明旨。門前一湖水。日照光明生。風來波浪起。問。學人久在永明。為甚麼不會永明家風。師曰。不會處會取。曰。不會處如何會。師曰。牛胎生象子。碧海起紅塵。問。成佛成祖。亦出不得。六道輪迴。亦出不得。未審出甚

【現代漢語翻譯】 現代漢語譯本 杭州慧日永明延壽智覺禪師（智覺禪師，指延壽） 餘杭王氏之子。年少時，便傾心於佛法。成年後，不吃葷腥，每日只吃一頓飯。持誦《法華經》，能同時讀七行。僅僅六十天，就能完全背誦。曾感動群羊跪地聆聽。二十八歲時，擔任華亭鎮的鎮將。後來翠巖參禪師（翠巖禪師）遷居到龍冊寺，大力弘揚佛法。當時吳越文穆王知道禪師仰慕佛道，便順從他的意願，於是拜翠巖禪師為師，辛勤勞作，侍奉大眾，完全忘記了自己的身份。衣著不穿絲綿，飲食不求美味，粗糙的蔬菜和布衣，用來度過早晚。之後前往天臺山天柱峰，用九十天的時間修習禪定。有烏鴉之類的鳥，在衣服的褶皺中築巢。等到拜見韶國師（韶國師）時，韶國師一見就非常器重他，秘密地傳授了玄妙的旨意，並對禪師說：『你與元帥有緣分，將來會大興佛事。』禪師最初住在雪竇寺，上堂說法時說：『雪竇這裡，飛瀑直下千尋，不停留一絲一毫。奇特的巖石高聳萬仞，沒有可以立足的地方。你們這些人，要向什麼地方前進呢？』有僧人問：『雪竇寺的道路，要如何踐行？』禪師說：『步步都是寒冷的冰花凝結，句句都是徹底的冰冷。』禪師有一首偈語說：『孤單的猿猴叫落了中巖的月亮，隱士吟唱著殘餘的半夜燈光。此時此景誰能領會其中的意趣？只有白雲深處打坐的禪僧。』忠懿王（錢俶）請禪師開山靈隱新寺。第二年遷居到永明大道場，僧眾達到兩千人。有僧人問：『什麼是永明的妙旨？』禪師說：『更添香著。』僧人說：『謝謝禪師指示。』禪師說：『且喜沒交涉。』僧人禮拜。禪師說：『聽取一首偈語。想要認識永明的宗旨，就在門前那一湖水。陽光照耀，光明生起，風吹來，波浪涌動。』有僧人問：『學人長久住在永明寺，為什麼不瞭解永明的家風？』禪師說：『不瞭解的地方去了解。』僧人說：『不瞭解的地方如何瞭解？』禪師說：『牛胎生出象的幼崽，碧藍的大海揚起紅色的塵土。』有僧人問：『成佛成祖，也無法超出，六道輪迴，也無法超出，不知道超出什麼？』

【English Translation】 English version Chan Master Yongming Yanshou Zhijue of Hui Ri, Hangzhou (Zhijue Chan Master refers to Yanshou) He was the son of the Wang family of Yu Hang. From a young age, he was devoted to the Buddha's teachings. After coming of age, he abstained from meat and ate only one meal a day. He recited the Lotus Sutra, reading seven lines at once. In just sixty days, he could recite it entirely. He once moved a flock of sheep to kneel and listen. At the age of twenty-eight, he served as a military commander in Hua Ting. Later, Chan Master Cuiyan (Cuiyan Chan Master) moved to Long Ce Temple, where he greatly propagated the Dharma. At that time, King Wenmu of Wu Yue knew that the Chan Master admired the Way, so he followed his wishes and became a disciple of Chan Master Cuiyan, diligently serving the community and completely forgetting his own status. He wore no silk or cotton, and his food was simple, consisting of wild vegetables and coarse cloth, with which he spent his days and nights. Later, he went to Tianzhu Peak on Mount Tiantai and spent ninety days practicing meditation. A bird, like a crow, nested in the folds of his clothes. When he met National Teacher Shao (National Teacher Shao), the National Teacher greatly valued him at first sight, secretly imparting the profound meaning and saying to the Chan Master: 'You have a karmic connection with the marshal, and you will greatly promote Buddhist affairs in the future.' The Chan Master first lived in Xue Dou Temple, and when he ascended the Dharma hall, he said: 'Here in Xue Dou, the waterfall plunges down a thousand fathoms, without stopping for even a tiny grain. The strange rocks rise ten thousand feet, with no place to stand. Where are you all going to advance?' A monk asked: 'How should one tread the path of Xue Dou Temple?' The Chan Master said: 'Each step is the congealing of cold ice flowers, each word is utterly icy.' The Chan Master had a verse that said: 'A solitary ape cries as the moon falls on the central cliff, a recluse chants by the dim light of a midnight lamp. Who can appreciate the meaning of this scene at this time? Only the meditating monk sitting deep in the white clouds.' King Zhongyi (Qian Chu) invited the Chan Master to open Lingyin New Temple. The following year, he moved to Yongming Great Dharma Assembly, where the Sangha reached two thousand. A monk asked: 'What is the wonderful meaning of Yongming?' The Chan Master said: 'Add more incense.' The monk said: 'Thank you for the instruction, Master.' The Chan Master said: 'Fortunately, there is no connection.' The monk bowed. The Chan Master said: 'Listen to a verse. If you want to know the meaning of Yongming, it is in the lake in front of the gate. When the sun shines, light arises; when the wind blows, waves surge.' A monk asked: 'This disciple has lived in Yongming Temple for a long time, why doesn't he understand the style of Yongming?' The Chan Master said: 'Understand where you don't understand.' The monk said: 'How to understand where you don't understand?' The Chan Master said: 'A cow gives birth to an elephant calf, the blue sea raises red dust.' A monk asked: 'Becoming a Buddha or becoming a Patriarch, one cannot escape; the six realms of reincarnation, one cannot escape; I don't know what one escapes?'

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么處不得。師曰。出汝問處不得。問。教中道。一切諸佛及諸佛法。皆從此經出。如何是此經。師曰。長時轉不停。非義亦非聲。曰。如何受持。師曰。若欲受持者。應須著眼聽。問。如何是大圓鏡。師曰。破砂盆。師居永明十五載。度弟子一千七百人。開寶七年入天臺山度戒約萬餘人。常與七眾授菩薩戒。夜施鬼神食。朝放諸生類。不可稱算。六時散華行道。餘力念法華經。計萬三千部。著宗鏡錄一百卷。詩偈賦詠凡千萬言。播於海外。高麗國王覽師言教。遣使赍書。敘弟子之禮。奉金線織成袈裟．紫水精珠．金藻罐等。彼國僧三十六人。皆承印記。前後歸本國。各化一方。開寶八年十二月示疾。越二日焚香告眾。跏趺而寂。塔于大慈山。

蘇州長壽院朋彥廣法禪師

永嘉秦氏子。僧問。如何是玄旨。師曰。四棱塌地。問。如何是絕絲毫底法。師曰。山河大地。曰。恁么則即相而無相也。師曰。也是狂言。問。如何是徑直之言。師曰。千迂萬曲。曰。恁么則無不總是也。師曰。是何言歟。問。如何是道。師曰。跋涉不易。

溫州大寧院可弘禪師

僧問。如何是正真一路。師曰。七顛八倒。曰。恁么則法門無別去也。師曰。我知汝錯會去。問。皎皎地無一絲頭時如何。師曰。話頭已墮。曰。

【現代漢語翻譯】 現代漢語譯本 問：在什麼地方都找不到（真理）？ 師父說：找不到你提問的地方。 問：經書中說：『一切諸佛及諸佛法，皆從此經出。』如何是此經？ 師父說：『長時轉不停，非義亦非聲。』 問：如何受持？ 師父說：『若欲受持者，應須著眼聽。』 問：如何是大圓鏡？ 師父說：『破砂盆。』 師父住在永明寺十五年，度化弟子一千七百人。開寶七年，在天臺山度戒約一萬餘人。常與七眾（比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷、式叉摩那）授菩薩戒。晚上施食給鬼神，早上放生各類動物，數量不可勝數。六時（晝三時，夜三時）散花行道，其餘時間唸誦《法華經》，總計一萬三千部。著有《宗鏡錄》一百卷，詩偈賦詠凡千萬言，傳播到海外。高麗國王閱讀了師父的言教，派遣使者攜帶書信，表達弟子的禮節，奉獻金線織成的袈裟、紫水晶珠、金藻罐等。那個國家的僧人三十六人，都承蒙師父的印可，前後回到本國，各自教化一方。開寶八年十二月，師父示現疾病，過兩天焚香告訴眾人，結跏趺坐而圓寂。塔建在大慈山。 蘇州長壽院朋彥廣法禪師 永嘉秦氏之子。僧人問：如何是玄旨？ 師父說：『四棱塌地。』 問：如何是絕絲毫底法？ 師父說：『山河大地。』 問：這樣說就是即相而無相了？ 師父說：『也是狂言。』 問：如何是徑直之言？ 師父說：『千迂萬曲。』 問：這樣說就是無不總是了？ 師父說：『是什麼話呢？』 問：如何是道？ 師父說：『跋涉不易。』 溫州大寧院可弘禪師 僧人問：如何是正真一路？ 師父說：『七顛八倒。』 問：這樣說就是法門沒有區別了？ 師父說：『我知道你理解錯了。』 問：皎皎地無一絲頭時如何？ 師父說：『話頭已墮。』

【English Translation】 English version Question: Where can't (truth) be found? The Master said: You can't find where you are asking the question. Question: The scriptures say: 'All Buddhas and all Buddha-dharmas come from this sutra.' What is this sutra? The Master said: 'It turns endlessly for a long time, neither meaning nor sound.' Question: How to uphold it? The Master said: 'If you want to uphold it, you should listen with your eyes.' Question: What is the Great Perfect Mirror? The Master said: 'A broken sand basin.' The Master lived in Yongming Temple for fifteen years, converting 1,700 disciples. In the seventh year of Kaibao, he ordained about 10,000 people on Mount Tiantai. He often conferred the Bodhisattva precepts to the seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, upasakas, upasikas, and shikshamanas). At night, he gave food to ghosts and spirits, and in the morning, he released various kinds of animals, an immeasurable number. He scattered flowers and practiced the Way during the six periods (three periods during the day and three periods at night), and in his spare time, he recited the Lotus Sutra, a total of 13,000 times. He wrote the Zongjing Lu in one hundred volumes, and his poems, hymns, fu, and odes amounted to tens of millions of words, which spread overseas. The King of Goryeo read the Master's teachings and sent an envoy with a letter, expressing the etiquette of a disciple, and offering a kasaya woven with gold thread, purple crystal beads, and a gold algae pot, etc. Thirty-six monks from that country all received the Master's approval, and returned to their respective countries one after another, each converting one region. In the twelfth month of the eighth year of Kaibao, the Master manifested illness, and two days later, he burned incense and told the assembly, then sat in the lotus position and passed away. The stupa was built on Mount Daci. Chan Master Pengyan Guangfa of Changshou Temple in Suzhou A son of the Qin family in Yongjia. A monk asked: What is the profound meaning? The Master said: 'The four corners collapse to the ground.' Question: What is the dharma that is completely without a trace? The Master said: 'Mountains, rivers, and the great earth.' Question: Does that mean it is form and yet no form? The Master said: 'That's also crazy talk.' Question: What is straightforward speech? The Master said: 'A thousand twists and turns.' Question: Does that mean that everything is all of it? The Master said: 'What kind of talk is that?' Question: What is the Tao? The Master said: 'It is not easy to traverse.' Chan Master Kehong of Daning Temple in Wenzhou A monk asked: What is the true and correct path? The Master said: 'Seven tumbles and eight falls.' Question: Does that mean that the Dharma gates are no different? The Master said: 'I know you have misunderstood.' Question: What is it like when it is bright and clear without a single thread? The Master said: 'The topic has already fallen.'

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乞師指示。師曰。適來亦不虛設。問。向上宗乘。請師舉揚。師曰。汝問太遲生。曰。恁么則不仙陀去也。師曰。深知汝恁么去。

杭州五雲山華嚴院志逢禪師

餘杭人也。生惡葷血。膚體香潔。幼歲出家。于臨安東山朗瞻院。依年受具。通貫三學。了達性相。嘗夢升須彌山。睹三佛列坐。初釋迦。次彌勒。皆禮其足。唯不識第三尊。但仰視而已。釋尊謂之曰。此是補彌勒處師子月佛。師方作禮。覺后因閱大藏經。乃符所夢。天福中。遊方抵天臺云居。參國師。賓主緣契。頓發玄秘。一日入普賢殿中宴坐。倏有一神人跪膝於前。師問。汝其誰乎。曰。護戒神也。師曰。吾患有宿愆未殄。汝知之乎。曰。師有何罪。唯一小過耳。師曰。何也。曰。凡折缽水。亦施主物。師每傾棄。非所宜也。言訖而隱。師自此洗缽水盡飲之。積久因致脾疾。十載方愈(凡折退飲食。及涕唾便利等。並宜鳴指。默唸咒。發施心而傾棄之)。

吳越國王向師道風。召賜紫衣。署普覺禪師。命住臨安功臣院。上堂。諸上座舍一知識。參一知識。盡學善財南遊之式樣。且問上座。祇如善財禮辭文殊。擬登妙峰謁德云比丘。及到彼所。何以德云卻于別峰相見。夫教意祖意。同一方便。終無別理。彼若明得。此亦昭然。諸上座即今

【現代漢語翻譯】 現代漢語譯本 乞求老師指示。 老師說：『剛才來的（提問）也不算白費。』 問：『請老師弘揚向上之宗乘（最上乘的佛法）。』 老師說：『你問得太遲了。』 （提問者）說：『這樣我就不去仙陀（一個地名，也可能指某種狀態）了。』 老師說：『我深知你這樣去了。』 杭州五雲山華嚴院志逢禪師 （志逢禪師是）餘杭人。生來厭惡葷腥血食，膚體香潔。幼年出家，在臨安東山朗瞻院，按照年齡受具足戒（正式成為比丘）。通曉貫穿經、律、論三學，了達性宗和相宗（佛教的兩種主要學說）。曾經夢見登上須彌山（佛教宇宙觀中的聖山），看到三佛並列而坐。最初是釋迦（釋迦牟尼佛），其次是彌勒（彌勒菩薩），（志逢禪師）都禮拜他們的腳。唯獨不認識第三尊佛，只是仰視而已。釋迦佛告訴他說：『這是補彌勒處師子月佛。』志逢禪師這才作禮。醒來后翻閱大藏經，與夢中所見相符。天福年間，遊方來到天臺云居，參拜國師（指當時的禪宗大師），賓主之間因緣相合，頓悟玄妙的佛法。一天，在普賢殿中靜坐，忽然有一神人跪在面前。禪師問：『你是什麼人？』（神人）說：『我是護戒神。』禪師說：『我擔心有宿世的罪過沒有消除，你知道嗎？』（神人）說：『禪師有什麼罪過？只有一個小過失罷了。』禪師問：『是什麼？』（神人）說：『凡是折缽（僧人使用的食器）中的水，也是施主（佈施者）的物品。禪師每次傾倒丟棄，是不應該的。』說完就隱去了。禪師從此以後洗缽的水都喝掉。時間長了因此得了脾臟疾病，十年才痊癒（凡是倒掉飲食，以及涕唾便利等，都應該鳴指，默唸咒語，發施捨之心而傾倒）。 吳越國王仰慕禪師的道風，召見並賜予紫衣（高級僧侶的服裝），署名普覺禪師，命令他住在臨安功臣院。上堂說法時說：『各位上座（對僧人的尊稱），捨棄一個知識，參訪一個知識，完全學習善財童子南遊（參訪善知識）的樣式。且問各位上座，比如善財童子禮辭文殊菩薩，打算登上妙峰拜謁德云比丘，等到到達那個地方，為什麼德云比丘卻在別的山峰相見？佛的教義和祖師的意旨，都是同一種方便法門，終究沒有別的道理。他如果明白那個，這個也就昭然若揭了。各位上座現在……』

【English Translation】 English version Asked the master for guidance. The master said, 'Your coming just now was not in vain.' Asked, 'Regarding the supreme vehicle of Zen, please, Master, expound it.' The master said, 'You ask too late.' (The questioner) said, 'In that case, I won't go to Sendha (a place name, possibly referring to a state).' The master said, 'I know very well that you're going that way.' Chan Master Zhifeng of Huayan Monastery on Mount Wuyun in Hangzhou (Chan Master Zhifeng) was a native of Yuhang. He was born with an aversion to meat and blood, and his skin was fragrant and pure. He left home at a young age and received the full precepts (became a fully ordained monk) at Langzhan Monastery on Mount Dong in Lin'an. He was versed in the three studies of Sutra, Vinaya, and Shastra, and understood the characteristics and nature (two major schools of thought in Buddhism). He once dreamed of ascending Mount Sumeru (the sacred mountain in Buddhist cosmology) and saw three Buddhas seated in a row. First was Shakyamuni (Shakyamuni Buddha), then Maitreya (Maitreya Bodhisattva), and (Zhifeng) bowed at their feet. He did not recognize the third Buddha, but only looked up at him. Shakyamuni Buddha told him, 'This is the Lion Moon Buddha who will succeed Maitreya.' Only then did Zhifeng pay his respects. After waking up, he read the Tripitaka and found that it matched his dream. During the Tianfu era, he traveled to Yunju in Tiantai and visited the National Teacher (referring to the Zen master of the time). The host and guest were in harmony, and he suddenly awakened to the profound and mysterious Dharma. One day, while meditating in the Samantabhadra Hall, a divine being suddenly knelt before him. The master asked, 'Who are you?' (The divine being) said, 'I am a Dharma-protecting spirit.' The master said, 'I worry that I have karmic debts from past lives that have not been extinguished. Do you know about them?' (The divine being) said, 'What sins does the master have? Only one small fault.' The master asked, 'What is it?' (The divine being) said, 'All the water in the bowl (the eating utensil used by monks) is also the property of the donors (those who give alms). The master always pours it away, which is not appropriate.' After saying this, he disappeared. From then on, the master drank all the water used to wash his bowl. Over time, he developed a spleen disease, which took ten years to heal (Whenever discarding food, as well as mucus, saliva, and excrement, one should snap one's fingers, silently recite a mantra, and discard it with a mind of generosity). The King of Wuyue admired the master's virtuous conduct, summoned him, bestowed upon him a purple robe (clothing for high-ranking monks), and named him Chan Master Pujue, ordering him to reside at the Gongchen Monastery in Lin'an. During an assembly, he said, 'All of you seated here, abandon one teacher, visit one teacher, and completely learn the style of Sudhana's journey to the south (to visit good teachers). And I ask you, for example, when Sudhana bid farewell to Manjushri Bodhisattva, intending to ascend Mount Myriad Peaks to visit the Bhikshu (monk) De Yun, when he arrived at that place, why did Bhikshu De Yun meet him on another peak? The teachings of the Buddha and the intentions of the patriarchs are the same expedient means, and there is ultimately no other principle. If he understands that, this will also be obvious. All of you seated here, now...'

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簇著老僧。是相見是不相見。此處是妙峰。是別峰。脫或從此省去。可謂不孤負老僧。亦常見德云比丘。未嘗剎那相舍離。還信得及么。僧問。叢林舉唱曲為今時。如何是功臣的的意。師曰。見么。曰。恁么則大眾咸欣也。師曰。將謂師子兒。問。佛佛授手。祖祖傳心。未審和尚傳個甚麼。師曰。汝承當得么。曰。學人承當不得。還別有人承當得否。師曰。大眾笑汝。問。如何是如來藏。師曰。恰問著。問。如何是諸佛機。師曰。道是得么。上堂。良久曰。大眾看看。便下座。上堂。古德為法行腳。不憚勤勞。如雪峰三到。投子九上。洞山盤桓往返。尚求個入路不得。看汝近世參學人。才跨門來。便要老僧接引。指示說禪。且汝欲造玄極之道。豈同等閑。而況此事亦有時節。躁求焉得。汝等要知悟時么。如今各且下去。堂中靜坐。直待仰家峰點頭。老僧即為汝說。時有僧出。曰。仰家峰點頭也。請師說。師曰。大眾且道。此僧會老僧語。不會老僧語。僧禮拜。師曰。今日偶然失鑒。有人問僧。無為無事人。為甚麼卻有金鎖難。僧無對。師代云。祇為無為無事。僧問。教中道。文殊忽起佛見法見。被佛威神攝向二鐵圍山。意旨如何。師曰。甚麼處是二鐵圍山。僧無語。師曰。還會么。如今若有人起佛法之見。吾與烹茶兩

【現代漢語翻譯】 簇擁著老僧。是相見還是不相見？此處是妙峰（山名），是別的山峰。如果能夠從此領悟，可以說是不辜負老僧。也常見到德云比丘（人名），未曾片刻相舍離。還相信得及嗎？ 僧人問：『叢林中盛行唱曲來迎合當今時勢，如何是功臣的的意（真正意義）？』 師父說：『見到了嗎？』 僧人說：『既然這樣，那麼大眾都感到高興了。』 師父說：『我還以為是獅子兒（比喻有才能的人）。』 僧人問：『佛佛授手，祖祖傳心，不知和尚您傳的是什麼？』 師父說：『你承擔得了嗎？』 僧人說：『學人承擔不了。還有別的人能承擔嗎？』 師父說：『大眾都在笑你。』 僧人問：『如何是如來藏（tathagatagarbha，指一切眾生皆有佛性）？』 師父說：『恰好問到了。』 僧人問：『如何是諸佛機（諸佛的玄妙機用）？』 師父說：『說是說得出來嗎？』 師父上堂說法，沉默良久后說：『大眾看看。』便走下座位。 師父上堂說法，說：『古德爲了求法而四處遊歷，不害怕勤勞辛苦。如雪峰（人名）三到，投子（人名）九上，洞山（人名）盤桓往返，尚且求不到入道的門徑。看看你們近世的參學人，才跨進門來，便要老僧接引，指示說禪。你們想要造就玄極之道，豈能如同等閑之事？況且此事也有時節因緣，急躁求取怎麼能得到？你們想知道開悟的時機嗎？現在各自下去，在堂中**（原文有缺失），直到仰家峰（山名）點頭，老僧就為你們說。』 當時有僧人出來說：『仰家峰點頭了。請師父說。』 師父說：『大眾說說看，這位僧人是懂得老僧的話，還是不懂得老僧的話？』 僧人禮拜。 師父說：『今日偶然失鑒（判斷錯誤）。』 有人問僧人：『無為無事人，為什麼卻有金鎖難？』 僧人無言以對。 師父代答說：『只因爲無為無事。』 僧人問：『教中說，文殊（Manjusri，菩薩名）忽然生起佛見法見，被佛的威神攝向二鐵圍山（Cakravada，兩座鐵圍山之間不見光明）。意旨如何？』 師父說：『什麼地方是二鐵圍山？』 僧人無語。 師父說：『會了嗎？如今若有人生起佛法之見，我與他烹茶兩碗。』

【English Translation】 Surrounded by the old monk. Is it meeting or not meeting? This place is Miaofeng (name of a mountain), is it another peak? If one can realize from this, it can be said that one has not failed the old monk. I also often see the Bhiksu (monk) Deyun (name of a person), never separated for a moment. Do you still believe it? A monk asked: 'In the Sangharama (monastery), singing songs to cater to the current trend is popular. What is the true meaning of a meritorious minister?' The master said: 'Do you see it?' The monk said: 'Since that's the case, then everyone is happy.' The master said: 'I thought it was a lion's cub (metaphor for a talented person).' The monk asked: 'Buddha hands over to Buddha, Patriarch transmits to Patriarch. I wonder what you, the abbot, are transmitting?' The master said: 'Can you bear it?' The monk said: 'This disciple cannot bear it. Is there anyone else who can bear it?' The master said: 'Everyone is laughing at you.' The monk asked: 'What is the Tathagatagarbha (the womb of the Tathagata, referring to the Buddha-nature inherent in all beings)?' The master said: 'You asked just right.' The monk asked: 'What is the mechanism of all Buddhas?' The master said: 'Can it be spoken?' The master ascended the Dharma hall and, after a long silence, said: 'Everyone, take a look.' Then he stepped down from the seat. The master ascended the Dharma hall and said: 'The ancient worthies traveled everywhere for the Dharma, not afraid of hard work. Like Xuefeng (name of a person) who arrived three times, Touzi (name of a person) who ascended nine times, and Dongshan (name of a person) who wandered back and forth, still unable to find a way to enter the path. Look at you, the practitioners of recent times, who, as soon as you cross the threshold, want the old monk to guide you and instruct you in Chan (Zen). You want to create the profound path, how can it be like a trivial matter? Moreover, this matter also has its timing. How can you obtain it by being impatient? Do you want to know the time of enlightenment? Now, each of you go down, in the hall **(original text is missing), until Yangjia Peak (name of a mountain) nods, the old monk will speak for you.' At that time, a monk came out and said: 'Yangjia Peak has nodded. Please speak, Master.' The master said: 'Everyone, tell me, does this monk understand the old monk's words, or does he not understand the old monk's words?' The monk bowed. The master said: 'Today, I accidentally lost my judgment.' Someone asked a monk: 'A person of non-action and non-affair, why is there a golden lock difficulty?' The monk was speechless. The master answered on his behalf: 'Only because of non-action and non-affair.' The monk asked: 'The teachings say that Manjusri (name of a Bodhisattva) suddenly arose the view of Buddha and the view of Dharma, and was taken by the Buddha's majestic power to the two Iron Mountain Ranges (Cakravada, no light is seen between the two Iron Mountain Ranges). What is the meaning?' The master said: 'Where are the two Iron Mountain Ranges?' The monk was speechless. The master said: 'Do you understand? If anyone arises the view of Buddha and Dharma now, I will brew two bowls of tea for him.'

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甌。且道賞伊罰伊。同教意不同教意。開寶四年。大將凌超於五雲山創院。奉師為終老之所。師每𢹂大扇乞錢。買肉飼虎。虎每迎之。載以還山。雍熙二年示寂。塔于本院。

杭州報恩法端慧月禪師

上堂。數夜與諸上座東語西話。猶未盡其源。今日與諸上座大開方便。一時說卻。還願樂也無。久立。珍重。僧問。學人恁么上來。請師接。師曰。不接。曰。為甚麼不接。師曰。為汝太靈利。

杭州報恩紹安通辯明達禪師

上堂。僧問。大眾側聆。請師不吝。師曰。奇怪。曰。恁么則今日得遇于師也。師曰。是何言歟。乃曰。一句染神。萬劫不朽。今日為諸人舉一句子。良久曰。分明記取。便下座。上堂。幸有樓臺匝地。常提祖印。不妨諸上座參取。久立。珍重。僧問。如何是和尚家風。師曰。一切處見成。曰。恁么則亙古亙今也。師曰。莫閑言語。

福州廣平院守威宗一禪師

本州人也。參天臺國師得旨。乃付衣法。時有僧問。大庾嶺頭提不起。如何今日付于師。師提起曰。有人敢道天臺得么。上堂。達磨大師云。吾法三千年后。不移絲髮。山僧今日不移達磨絲髮。先達之者。共相證明。若未達者。不移絲髮。僧問。洪鐘韻絕。大眾臨筵。祖意西來。請師提唱。師曰。洪鐘韻絕

【現代漢語翻譯】 甌（地名）。且說賞賜和懲罰，是符合教義還是不符合教義？開寶四年，大將凌超在五雲山建立寺院，供奉禪師作為終老的地方。禪師每次帶著大扇子乞討錢財，用來買肉喂老虎。老虎每次都迎接他，載著他回到山裡。雍熙二年圓寂，塔葬在本院。

杭州報恩法端慧月禪師

上堂開示。好幾個晚上和各位上座（對僧人的尊稱）東一句西一句地談論，仍然沒有窮盡其根源。今天和各位上座大開方便之門，一時全部說出來。還願意聽嗎？我站立很久了，各位珍重。有僧人問道：『學人這樣上來，請禪師接引。』禪師說：『不接引。』僧人說：『為什麼不接引？』禪師說：『因為你太靈敏了。』

杭州報恩紹安通辯明達禪師

上堂開示。有僧人問道：『大眾側耳傾聽，請禪師不要吝惜（開示）。』禪師說：『奇怪。』僧人說：『這樣說來，今天有幸遇到了禪師。』禪師說：『這是什麼話？』於是說：『一句（話）染神，萬劫不朽。今天為各位舉一句（話）。』良久說：『分明記住。』便下座。上堂開示。幸好有樓臺遍地，常常提起祖印（禪宗心法），不妨各位上座參悟。我站立很久了，各位珍重。有僧人問道：『如何是和尚（對僧人的尊稱）的家風？』禪師說：『一切處見成。』僧人說：『這樣說來，亙古亙今都是如此。』禪師說：『不要說廢話。』

福州廣平院守威宗一禪師

是本州人。參拜天臺國師（禪師名號）得到真傳，天臺國師於是把衣法傳給他。當時有僧人問道：『大庾嶺頭提不起（典故，指無法理解），為什麼今天傳給禪師？』禪師提起（衣法）說：『有人敢說天臺國師得到了嗎？』上堂開示。達磨大師（Bodhidharma）說：『我的法在三千年后，也不會移動一絲一毫。』山僧今天也不移動達磨大師一絲一毫。先領悟的人，共同互相證明。如果未領悟的人，不移動一絲一毫。有僧人問道：『洪鐘的韻味斷絕，大眾面臨盛宴，祖師西來的真意，請禪師提倡。』禪師說：『洪鐘的韻味斷絕。』

【English Translation】 Oū (place name). Furthermore, let's talk about rewards and punishments. Do they align with the teachings or not? In the fourth year of the Kaibao era, General Ling Chao founded a monastery on Mount Wuyun, dedicating it as a place for the master to spend his remaining years. The master would always carry a large fan to beg for money, using it to buy meat to feed tigers. The tigers would always greet him and carry him back to the mountain. He passed away in the second year of the Yongxi era and was buried in a pagoda at the monastery.

Chan Master Huìyuè Fǎduān of Bao'en Monastery in Hangzhou

Ascending the Dharma hall: For several nights, I have been conversing with you senior monks, discussing this and that, yet we have not exhausted its source. Today, I will open the door of convenience wide for you and speak of it all at once. Are you still willing to listen? I have been standing for a long time. Treasure this moment. A monk asked: 'I have come here like this, please receive me, Master.' The Master said: 'I will not receive you.' The monk said: 'Why not?' The Master said: 'Because you are too clever.'

Chan Master Míngdá Tōngbiàn Shao'an of Bao'en Monastery in Hangzhou

Ascending the Dharma hall: A monk asked: 'The assembly is listening attentively, please do not be stingy with your teachings, Master.' The Master said: 'Strange.' The monk said: 'In that case, I am fortunate to meet the Master today.' The Master said: 'What are you saying?' Then he said: 'A single phrase that stains the spirit is imperishable for myriad kalpas. Today, I will offer you a single phrase.' After a long pause, he said: 'Clearly remember it.' Then he descended the seat. Ascending the Dharma hall: Fortunately, there are towers and pavilions everywhere, constantly upholding the ancestral seal (the mind-to-mind transmission of Zen). You senior monks may as well contemplate it. I have been standing for a long time. Treasure this moment. A monk asked: 'What is the family style of the Abbot (a respectful term for a monk)?' The Master said: 'Seeing completion in all places.' The monk said: 'In that case, it has been like this from beginningless time.' The Master said: 'Do not speak idle words.'

Chan Master Zōngyī Shǒuwēi of Guangping Monastery in Fuzhou

He was a native of this prefecture. He received the essence from National Teacher Tiantai (name of a Chan master), who then transmitted the robe and Dharma to him. At that time, a monk asked: 'You could not lift it at the top of Dayu Ridge (an allusion, meaning unable to understand), why are you transmitting it to the Master today?' The Master raised it (the robe and Dharma) and said: 'Does anyone dare to say that National Teacher Tiantai obtained it?' Ascending the Dharma hall: Bodhidharma (Dámó Dàshī) said: 'My Dharma will not move a hair's breadth even after three thousand years.' This mountain monk will not move a hair's breadth of Bodhidharma's today. Those who have realized it, let us prove it together. If those who have not realized it, will not move a hair's breadth. A monk asked: 'The sound of the great bell has ceased, the assembly faces the feast, the meaning of the Patriarch's coming from the West, please advocate it, Master.' The Master said: 'The sound of the great bell has ceased.'

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。大眾臨筵。問。古人云。任汝千聖見。我有天真佛。如何是天真佛。師曰。千聖是弟。問。如何是廣平家風。師曰。誰不受用。上堂。不用開經作梵。不用展鈔牒科。還有理論處也無。設有理論處。亦是方便之談。宗乘事合作么生。問。如何是西來意。師曰。未曾有人答得。曰。請師方便。師曰。何不更問。

杭州報恩永安禪師

溫州翁氏子。幼依本郡匯征大師出家。後唐天成中隨本師入國。忠懿王命征為僧正。師尤不喜俗務。擬潛往閩川投訪禪會。屬路岐艱阻。遂迴天臺山結茅。尋遇韶國師開示。頓悟本心。乃辭出山。征聞于王。王命住越州清泰。次召居上寺。署正覺空慧禪師。上堂。十方諸佛。一時雲集。與諸上座證明。諸上座與佛一時證明。還信么。切忌卜度。僧問。四眾云臻。如何舉唱。師曰。若到諸方。切莫錯舉。曰。非但學人。大眾有賴。師曰。禮拜著。問。五乘三藏。委者頗多。祖意西來。乞師指示。師曰。五乘三藏。曰。向上還有事也無。師曰。汝卻靈利。問。如何大作佛事。師曰。嫌甚麼。曰。恁么則親承摩頂去也。師曰。何處見世尊。問。如何是西來意。師曰。過這邊立。僧才移步。師召曰。會么。曰。不會。師曰。聽取一偈。汝問西來意。且過這邊立。昨夜三更時。雨打虛空濕

【現代漢語翻譯】 現代漢語譯本：大眾聚集在法筵上，有人問道：『古人說，任憑你千聖顯現，我自有天真佛。』什麼是天真佛？師父說：『千聖是（天真佛的）弟弟。』又問：『什麼是廣平的家風？』師父說：『誰不受用？』 師父上堂說法：不用打開經書唸誦，不用展開文書講解科條，還有討論的餘地嗎？即使有討論的地方，也是方便之說。宗門大事如何運作？』有人問道：『什麼是西來意（Bodhidharma 從西天帶來的禪宗真意）？』師父說：『未曾有人回答得上來。』那人說：『請師父方便開示。』師父說：『為何不再問一遍？』

杭州報恩永安禪師 溫州翁氏之子。年幼時依從本郡匯征大師出家。後唐天成年間，跟隨本師入國都。忠懿王命令匯征大師擔任僧正。禪師尤其不喜歡世俗事務，打算悄悄前往閩川拜訪禪會，但因為道路艱難阻礙，於是回到天臺山結茅隱居。不久遇到韶國師開示，頓時領悟本心。於是告辭下山。忠懿王聽聞此事，命令他住在越州清泰寺，之後又召他居住在上寺，賜號正覺空慧禪師。師父上堂說法：『十方諸佛，一時雲集，與各位上座證明。各位上座與佛一時證明。還相信嗎？』切忌猜測揣度。 有僧人問道：『四眾弟子云集，如何開示？』師父說：『如果到了其他地方，千萬不要錯誤地開示。』那人說：『不僅是學人，大眾都仰仗您。』師父說：『禮拜吧。』又問：『對於五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）三藏（經藏、律藏、論藏），通曉的人很多，祖師西來之意，請師父指示。』師父說：『五乘三藏。』那人說：『向上（更高深）還有事嗎？』師父說：『你卻很靈敏。』問道：『如何大作佛事？』師父說：『嫌棄什麼？』那人說：『如此說來，就親身承受世尊摩頂了。』師父說：『在哪裡見到世尊？』問道：『什麼是西來意？』師父說：『到這邊站。』僧人剛一移動腳步，師父就叫道：『會了嗎？』那人說：『不會。』師父說：『聽我一偈：你問西來意，且過這邊立。昨夜三更時，雨打虛空濕。』

【English Translation】 English version: The assembly gathered for the Dharma feast. Someone asked: 'The ancients said, 'Let a thousand sages appear, I have my own Buddha of True Nature.' What is the Buddha of True Nature?' The Master said: 'The thousand sages are (the Buddha of True Nature's) younger brothers.' Someone asked: 'What is the family style of Guangping?' The Master said: 'Who does not benefit from it?' The Master ascended the Dharma hall and said: 'There is no need to open the scriptures and recite, no need to unfold the documents and explain the rules. Is there still room for discussion? Even if there is room for discussion, it is just expedient talk. How does the great matter of the Zen school operate?' Someone asked: 'What is the meaning of the Westward Transmission (Bodhidharma's intention in bringing Zen from India)?' The Master said: 'No one has ever answered it.' The person said: 'Please, Master, give an expedient explanation.' The Master said: 'Why not ask again?'

Zen Master Yong'an of Bao'en Temple in Hangzhou He was the son of the Weng family of Wenzhou. As a child, he left home under Master Huizheng of his local prefecture. During the Tiancheng period of the Later Tang Dynasty, he followed his master to the capital. King Zhongyi ordered Huizheng to be the Sangha leader. The Master especially disliked worldly affairs and planned to secretly go to Minchuan to visit Zen gatherings, but because the roads were difficult and obstructed, he returned to Mount Tiantai to build a hut and live in seclusion. Soon after, he encountered National Teacher Shao's instruction and suddenly realized his original mind. So he bid farewell and left the mountain. King Zhongyi heard of this and ordered him to reside in Qingtai Temple in Yuezhou, and later summoned him to reside in the Upper Temple, bestowing the title Zen Master Zhengjue Konghui. The Master ascended the Dharma hall and said: 'The Buddhas of the ten directions, gather at once, to certify for all of you present. All of you present certify for the Buddhas at once. Do you believe it?' Be careful not to speculate. A monk asked: 'The four assemblies (bhikshus, bhikshunis, upasakas, upasikas) have gathered, how should you instruct?' The Master said: 'If you go to other places, be careful not to instruct wrongly.' The person said: 'Not only the students, but the assembly relies on you.' The Master said: 'Bow down.' Someone asked: 'There are many who are familiar with the Five Vehicles (human vehicle, deva vehicle, sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle) and the Three Pitakas (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka). Please, Master, instruct us on the meaning of the Patriarch's coming from the West (Bodhidharma's intention).' The Master said: 'The Five Vehicles and the Three Pitakas.' The person said: 'Is there anything beyond that (higher)?' The Master said: 'You are quite clever.' Asked: 'How to perform great Buddha work?' The Master said: 'What do you dislike?' The person said: 'In that case, I will personally receive the Tathagata's anointment on the crown of my head.' The Master said: 'Where do you see the Tathagata?' Asked: 'What is the meaning of the Westward Transmission?' The Master said: 'Stand over here.' As soon as the monk moved his step, the Master called out: 'Do you understand?' The person said: 'I don't understand.' The Master said: 'Listen to my verse: You ask the meaning of the Westward Transmission, just stand over here. Last night at the third watch, the rain beat the empty sky and made it wet.'

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。電影忽然明。不似蚰蜒急。開寶七年示疾。告眾言別。時有僧問。昔日如來正法眼。迦葉親傳。未審和尚玄風。百年後如何體會。師曰。汝甚麼處見迦葉來。曰。恁么則信受奉行。不忘斯旨去向。師曰。佛法不是這個道理。言訖跏趺而寂。阇維舌根不壞。柔軟如紅蓮華。藏於普賢道場。

廣州光聖院師護禪師

閩人也。自天臺得法。化行嶺表。國主劉氏創大伽藍。請師居焉。署大義禪師。僧問。昔日梵王請佛。今日國主臨筵。祖意西來。如何舉唱。師曰。不要西來。山僧已舉唱了也。曰。豈無方便。師曰。適來豈不是方便。問。學人乍入叢林。西來妙訣。乞師指示。師曰。汝未入叢林。我已示汝了也。曰。如何領會。師曰。不要領會。

杭州奉先寺清昱禪師

永嘉人也。忠懿王召入問道。創奉先居之。署圓通妙覺禪師。僧問。如何是西來意。師曰。高聲舉似大眾。

臺州紫凝普聞寺智勤禪師

僧問。如何是空手把鋤頭。師曰。但恁么諦信。曰。如何是步行騎水牛。師曰。汝自何來。有偈示眾曰。今年五十五。腳未蹋寸土。山河是眼睛。大海是我肚。太平興國四年。有旨試僧經業。山門老宿。各寫法名。唯師不閑書札。時通判李憲問。世尊還解書也無。師曰。天下人知。淳化初

【現代漢語翻譯】 現代漢語譯本： 電影忽然明（法號）。不像蚰蜒那樣急促。開寶七年示疾（生病）。告訴眾人告別。當時有僧人問：『昔日如來正法眼（佛法的精髓），迦葉（釋迦牟尼十大弟子之一，以頭陀苦行著稱）親自傳授。不知和尚您的玄風（深奧的禪風），百年後如何體會？』師父說：『你從什麼地方見到迦葉來的？』僧人說：『既然這樣，就信受奉行，不忘記這個宗旨去行動。』師父說：『佛法不是這個道理。』說完就結跏趺坐而圓寂。火化后舌根不壞，柔軟像紅蓮花，藏在普賢道場。 廣州光聖院師護禪師 是福建人。從天臺宗得法。教化盛行於嶺南一帶。吳越國主劉氏建立大伽藍（寺廟），請師父居住在那裡，授予『大義禪師』的稱號。有僧人問：『昔日梵王（古代印度神話中的天神）請佛，今日國主臨筵（設宴），祖師西來（達摩祖師從印度來到中國），如何舉唱（宣揚佛法）？』師父說：『不要西來，山僧我已經舉唱了。』僧人說：『難道沒有方便之法嗎？』師父說：『剛才難道不是方便之法嗎？』問：『學人剛入叢林（寺廟），西來妙訣（達摩祖師西來的奧妙），乞求師父指示。』師父說：『你未入叢林，我已經告訴你了。』僧人說：『如何領會？』師父說：『不要領會。』 杭州奉先寺清昱禪師 是永嘉人。吳越國王錢俶召見入宮問道，建立奉先寺讓他居住，授予『圓通妙覺禪師』的稱號。有僧人問：『如何是西來意（達摩祖師西來的意義）？』師父說：『高聲告訴大眾。』 臺州紫凝普聞寺智勤禪師 有僧人問：『如何是空手把鋤頭？』師父說：『只要這樣深信。』僧人說：『如何是步行騎水牛？』師父說：『你從哪裡來？』有偈語向大眾開示說：『今年五十五，腳未踏寸土，山河是眼睛，大海是我肚。』太平興國四年，有皇帝的旨意考試僧人的經業，山門老宿（老和尚）各自寫下法名，只有師父不擅長書寫。當時通判李憲問：『世尊（釋迦牟尼佛）還懂得寫字嗎？』師父說：『天下人都知道。』淳化初年。

【English Translation】 English version: Zen Master Huran Ming of the Movie (Dharma name). Not like a mayfly in haste. In the seventh year of Kaibao, he showed signs of illness. He bid farewell to the assembly. At that time, a monk asked, 'In the past, the Tathagata's (another name for Buddha) true Dharma eye (the essence of Buddhism) was personally transmitted by Kashyapa (one of the ten major disciples of Shakyamuni, known for his ascetic practices). I wonder how the venerable master's profound style (deep Zen style) will be understood a hundred years from now?' The master said, 'Where did you see Kashyapa?' The monk said, 'In that case, I will accept and practice it, and not forget this purpose in my actions.' The master said, 'The Buddha Dharma is not this principle.' After saying this, he sat in the lotus position and passed away. After cremation, the root of his tongue did not decay, and it was as soft as a red lotus flower, and it was stored in the Samantabhadra (a Bodhisattva representing practice and meditation) sanctuary. Zen Master Shih Hu of Guang Sheng Monastery in Guangzhou He was a native of Fujian. He obtained the Dharma from the Tiantai school. His teachings flourished in the Lingnan area. Liu, the ruler of the Wu-Yue kingdom, built a large Sangharama (monastery) and invited the master to reside there, bestowing upon him the title of 'Zen Master Dayi'. A monk asked, 'In the past, King Brahma (a deity in ancient Indian mythology) invited the Buddha, and today the ruler is hosting a banquet. The patriarch's (Bodhidharma) coming from the West (Bodhidharma came to China from India), how should it be proclaimed (propagate the Dharma)?' The master said, 'Do not come from the West, this mountain monk has already proclaimed it.' The monk said, 'Is there no expedient means?' The master said, 'Wasn't that just now an expedient means?' Asked, 'This student has just entered the Sangharama (monastery), the wonderful secret of coming from the West (the mystery of Bodhidharma's coming from the West), I beg the master to instruct me.' The master said, 'You have not entered the Sangharama, I have already told you.' The monk said, 'How to understand?' The master said, 'Do not understand.' Zen Master Qing Yu of Fengxian Monastery in Hangzhou He was a native of Yongjia. King Zhongyi of Wu-Yue summoned him to the palace to ask about the Dao, and built Fengxian Monastery for him to reside in, bestowing upon him the title of 'Zen Master Yuantong Miaojue'. A monk asked, 'What is the meaning of coming from the West (the meaning of Bodhidharma's coming from the West)?' The master said, 'Proclaim it loudly to the assembly.' Zen Master Zhiqin of Puning Temple in Taizhou A monk asked, 'What is holding a hoe with empty hands?' The master said, 'Just believe in it deeply.' The monk said, 'What is walking and riding a water buffalo?' The master said, 'Where do you come from?' There is a verse to enlighten the assembly, saying, 'This year I am fifty-five, my feet have not stepped on an inch of soil, the mountains and rivers are my eyes, the sea is my belly.' In the fourth year of Taiping Xingguo, there was an imperial decree to test the monks' knowledge of the scriptures. The old monks of the mountain gate each wrote down their Dharma names, but only the master was not good at writing. At that time, the vice prefect Li Xian asked, 'Does the World Honored One (Shakyamuni Buddha) know how to write?' The master said, 'Everyone in the world knows.' In the early years of Chunhua.

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。不疾。命侍僧開浴。浴訖垂誡徒眾。安坐而逝。塔于本山。三年後。門人遷塔發龕。睹師容儀儼若。髭發仍長。遂迎入新塔。

溫州雁蕩山愿齊禪師

錢塘江氏子。上堂。僧問。夜月舒光。為甚麼碧潭無影。師曰。作家弄影漢。其僧從東過西立。師曰。不唯弄影。兼乃怖頭。

杭州普門寺希辯禪師

蘇州人也。忠懿王命主越州清泰。署慧智。后遷上寺。上堂。山僧素乏知見。復寡聞持。頃雖侍立於國師。不蒙一句開示。以致今日與諸仁者聚會。更無一法可相助發。何況能為諸仁者區別緇素。商量古今。還怪得山僧么。若有怪者。且道此人具眼不具眼。有賓主義。無賓主義。晚學初機。必須審細。僧問。如何是普門示現神通事。師曰。恁么則阇黎怪老僧去也。曰。不怪時如何。師曰。汝且下堂里思惟去。太平興國三年。吳越王入覲。師隨寶塔至。見於滋福殿。賜紫衣。號慧明禪師。端拱中乞還故里。詔從之。賜御製詩。忠懿王施金于常熟本山院。創磚浮圖七級。高二百尺。功既就。至道三年八月示寂。塔于院之西北隅。

杭州光慶寺遇安禪師

錢塘沈氏子。上堂。僧問。無價寶珠。請師分付。師曰。善能吐露。曰。恁么則人人具足去也。師曰。珠在甚麼處。僧禮拜。師曰。也是

{ "translations": [ "不疾（沒有疾病）。命令侍奉的僧人打開浴盆。沐浴完畢后，向徒弟們垂誡教誨，然後安詳地坐化圓寂。弟子們將他的舍利塔建在本山。三年後，弟子們遷移舍利塔，打開龕室，看到禪師的容貌儀態宛如生前，鬍鬚和頭髮仍然在生長。於是將禪師迎入新的舍利塔。", "", "溫州雁蕩山愿齊禪師", "", "是錢塘江氏之子。上堂時，有僧人問：『夜月舒展光輝，為什麼碧綠的深潭中沒有月亮的影子？』禪師說：『你真是個擅長玩弄光影的人。』那僧人從東邊走到西邊站立。禪師說：『不只是玩弄光影，還兼帶著裝模作樣。』", "", "杭州普門寺希辯禪師", "", "是蘇州人。忠懿王（吳越國王錢俶的謚號）命令他主持越州清泰寺，賜名慧智。後來遷往上寺。上堂時說：『山僧我向來缺乏智慧見識，又很少聽聞和記誦。近來雖然侍立在國師（指德韶宣鑒）身邊，卻沒有得到一句開示。以至於今天和各位仁者聚會，更沒有一法可以幫助大家啓發智慧。更何況能為各位仁者區分僧俗，商量古今。還怪得了山僧我嗎？如果有人責怪，那麼請問這個人是有眼力還是沒有眼力？有主客之分還是沒有主客之分？初學的人必須仔細審察。』有僧人問：『什麼是普門示現神通的事？』禪師說：『這樣說來，阇黎（梵語，意為弟子）就要責怪老僧我了。』僧人說：『不責怪時又如何呢？』禪師說：『你且下堂去仔細思惟吧。』太平興國三年，吳越王（指錢俶）入朝覲見皇帝，禪師跟隨寶塔一同前往，在滋福殿被召見。皇帝賜予他紫衣，號為慧明禪師。端拱年間，禪師請求返回故鄉，皇帝下詔同意，並賜予御製詩。忠懿王（指錢俶）在常熟本山院捐獻黃金，建造了七級磚塔，高二百尺。工程竣工后，至道三年八月圓寂。舍利塔建在寺院的西北角。", "", "杭州光慶寺遇安禪師", "", "是錢塘沈氏之子。上堂時，有僧人問：『無價寶珠，請禪師分付（傳授）。』禪師說：『真能吐露（表達）。』僧人說：『這樣說來，人人具足（都有）了？』禪師說：『寶珠在什麼地方？』僧人禮拜。禪師說：『也是（多餘）。』" ], "english_translations": [ 'Without illness, he ordered the attending monk to prepare the bath. After bathing, he gave final instructions to his disciples and passed away peacefully in a seated posture. His stupa was built on this mountain. Three years later, the disciples moved the stupa and opened the reliquary, finding the master\'s appearance as if he were still alive, with his beard and hair still growing. They then welcomed him into the new stupa.', '', 'Zen Master Yuanqi of Yandang Mountain, Wenzhou', '', 'He was a member of the Jiang family of Qiantang. During an assembly, a monk asked, \'The night moon spreads its light; why is there no reflection in the green pool?\' The master said, \'You are a master of playing with shadows.\' The monk then walked from east to west and stood there. The master said, \'Not only playing with shadows, but also putting on airs.\'', '', 'Zen Master Xibian of Pumen Temple, Hangzhou', '', 'He was from Suzhou. King Zhongyi (posthumous title of Qian Chu, King of Wuyue) ordered him to preside over Qingtai Temple in Yuezhou, bestowing upon him the name Huizhi. Later, he moved to Shang Temple. During an assembly, he said, \'This mountain monk has always lacked knowledge and understanding, and has little learning and memory. Although I have recently attended the National Teacher (referring to Deshao Xuanjian), I did not receive a single word of instruction. As a result, today, gathering with all of you, I have no Dharma to help you awaken. How can I distinguish between monks and laypeople, or discuss the past and present? Can you blame this mountain monk? If anyone does blame me, tell me, does this person have eyes or not? Is there a distinction between guest and host or not? Beginners must examine this carefully.\' A monk asked, \'What is the manifestation of universal access and supernatural powers?\' The master said, \'In that case, you, Venerable, are going to blame this old monk.\' The monk said, \'What if I don\'t blame you?\' The master said, \'You should go down and contemplate this.\' In the third year of the Taiping Xingguo era, the King of Wuyue (referring to Qian Chu) went to court to pay homage to the emperor. The master accompanied the pagoda and was received in the Zifu Hall. The emperor bestowed upon him a purple robe and the title Zen Master Huiming. During the Duangong era, the master requested to return to his hometown. The emperor granted his request and bestowed upon him an imperial poem. King Zhongyi (referring to Qian Chu) donated gold to the Benshan Temple in Changshu and built a seven-story brick pagoda, two hundred feet high. After the project was completed, he passed away in the eighth month of the third year of the Zhidao era. His stupa was built in the northwest corner of the temple.', '', 'Zen Master Yu\'an of Guangqing Temple, Hangzhou', '', 'He was a member of the Shen family of Qiantang. During an assembly, a monk asked, \'The priceless jewel, please, Master, bestow it.\' The master said, \'Truly able to express it.\' The monk said, \'In that case, everyone is complete?\' The master said, \'Where is the jewel?\' The monk bowed. The master said, \'Also (superfluous).\'' ] }

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虛言。問。提綱舉領。盡立主賓。如何是主。師曰。深委此問。曰。如何是賓。師曰。適來向汝道甚麼。曰。賓主道合時如何。師曰。其令不行。問。心月孤圓。光吞萬象。如何是吞萬象底光。師曰。大眾總見汝恁么問。曰。光吞萬象從師道。心月孤圓意若何。師曰。抖擻精神著。曰。鷺倚雪巢猶可辯。光吞萬象事難明。師曰。謹退。問。青山綠水。處處分明。和尚家風。乞垂一句。師曰。盡被汝道了也。曰。未必如斯。請師答話。師曰。不用閑言。又一僧方禮拜。師曰。問答俱備。僧擬問。師乃叱之。上堂。欲識曹溪旨。云飛前面山。分明真實個。不用別追攀。僧問。古德有言。井底紅塵生。山頭波浪起。未審此意如何。師曰。若到諸方。但恁么問。曰。和尚意旨如何。師曰。適來向汝道甚麼。乃曰。古今相承。皆云塵生井底。浪起山頭。結子空華。生兒石女。且作么生會。莫是和聲送事。就物呈心。句里藏鋒。聲前全露么。莫是有名無體。異唱玄譚么。上座自會即得。古人意旨即不然。既恁么會不得。合作么生會。上座欲得會么。但看泥牛行處。陽𦦨翻波。木馬嘶時。空華墜影。聖凡如此。道理分明。何須久立。珍重。

臺州般若寺友蟾禪師

錢塘人也。初住云居普賢。忠懿王署慈悟禪師。選止上寺

【現代漢語翻譯】 現代漢語譯本 虛言。問：提綱挈領，盡立主賓，如何是主？師曰：深委此問。曰：如何是賓？師曰：適才向你說什麼？曰：賓主道合時如何？師曰：其令不行。問：心月孤圓，光吞萬象，如何是吞萬象底光？師曰：大眾總見你這麼問。曰：光吞萬象從師道，心月孤圓意若何？師曰：抖擻精神著。曰：鷺倚雪巢猶可辨，光吞萬象事難明。師曰：謹退。問：青山綠水，處處分明，和尚家風，乞垂一句。師曰：盡被你道了也。曰：未必如斯，請師答話。師曰：不用閑言。又一僧方禮拜。師曰：問答俱備。僧擬問，師乃叱之。上堂：欲識曹溪（Caoxi，地名，禪宗六祖慧能弘法之地）旨，云飛前面山。分明真實個，不用別追攀。僧問：古德有言，井底紅塵生，山頭波浪起，未審此意如何？師曰：若到諸方，但這麼問。曰：和尚意旨如何？師曰：適才向你說什麼？乃曰：古今相承，皆云塵生井底，浪起山頭，結子空華（Konghua，佛教術語，比喻虛幻不實的事物），生兒石女（Shinv，神話中的石女）。且作么生會？莫是和聲送事，就物呈心，句里藏鋒，聲前全露么？莫是有名無體，異唱玄譚么？上座自會即得，古人意旨即不然。既這麼會不得，合作么生會？上座欲得會么？但看泥牛行處，陽𦦨翻波。木馬嘶時，空華墜影。聖凡如此，道理分明。何須久立。珍重。

臺州般若寺友蟾禪師

錢塘人也。初住云居普賢（Yunju Puxian，寺廟名），忠懿王（Zhongyi Wang，人名）署慈悟禪師。選止上寺。

【English Translation】 English version False words. Question: If you grasp the main thread and establish the roles of host and guest, what is the host? The Master said: You deeply understand this question. Question: What is the guest? The Master said: What did I just say to you? Question: What happens when the host and guest are in harmony? The Master said: The order is not carried out. Question: The moon of the mind is solitary and round, its light swallows all phenomena. What is the light that swallows all phenomena? The Master said: The assembly sees you asking such a question. Question: 'The light swallows all phenomena' is from the Master's words, but what is the meaning of 'the moon of the mind is solitary and round'? The Master said: Rouse your spirit! Question: A heron perched on a snowy nest is still discernible, but the matter of 'light swallowing all phenomena' is difficult to understand. The Master said: Be careful to withdraw. Question: Green mountains and clear waters are distinct everywhere. What is the style of the abbot's family? Please bestow a sentence. The Master said: You have said it all. Question: Not necessarily so. Please answer, Master. The Master said: No idle words. Another monk was about to prostrate himself. The Master said: The question and answer are complete. The monk intended to ask, but the Master rebuked him. Ascending the hall: If you wish to know the meaning of Caoxi (Caoxi, place name, where the Sixth Patriarch of Zen, Huineng, propagated the Dharma), clouds fly over the mountain in front. The distinct and real thing, no need to seek elsewhere. A monk asked: An ancient worthy said, 'Red dust arises from the bottom of the well, waves rise on the mountaintop.' I do not know what this means. The Master said: If you go to other places, just ask like this. Question: What is the Master's intention? The Master said: What did I just say to you? Then he said: From ancient times to the present, it has been said that 'dust arises from the bottom of the well, waves rise on the mountaintop, fruit forms from empty flowers (Konghua, Buddhist term, metaphor for illusory and unreal things), and a stone woman (Shinv, mythical stone woman) gives birth to a child.' How do you understand this? Is it harmonizing sounds to convey matters, presenting the mind through objects, hiding a sword in the words, or fully revealing it before the sound? Is it having a name without substance, or a strange song and mysterious talk? If you understand it yourself, that's fine, but the intention of the ancients is not like that. Since you cannot understand it like that, how should you understand it? Do you want to understand it? Just look at where the mud ox walks, the yang𦦨 overturns the waves. When the wooden horse neighs, empty flowers fall as shadows. Saints and mortals are like this, the principle is clear. No need to stand for long. Farewell.

Zen Master Youchan of Prajna Temple in Taizhou

He was from Qiantang. He first resided at Yunju Puxian (Yunju Puxian, temple name). King Zhongyi (Zhongyi Wang, person's name) appointed him Zen Master Ciwu. He was selected to reside at the upper temple.

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。眾盈五百。僧問。鼓聲才罷。大眾云臻。向上宗乘。請師舉唱。師曰。虧汝甚麼。曰。恁么則人人盡沾恩去也。師曰。莫亂道。

婺州智者寺全肯禪師

初參國師。國師問。汝名甚麼。師曰。全肯。國師曰。肯個甚麼。師于言下有省。乃禮拜。住后。僧問。有人不肯。還甘也無。師曰。若人問我。即向伊道。

福州玉泉義隆禪師

上堂。山河大地。盡在諸人眼睛裡。因甚麼說會與不會。時有僧問。山河大地眼睛裡。師今欲更指歸誰。師曰。祇為上座去處分明。曰。若不上來伸此問。焉知方便不虛施。師曰。依俙似曲才堪聽。又被風吹別調中。

杭州龍冊寺曉榮禪師

溫州鄧氏子。僧問。祖祖相傳。未審和尚傳阿誰。師曰。汝還識得祖也未。僧慧文問。如何是真實沙門。師曰。汝是慧文。問。如何是般若大神珠。師曰。般若大神珠。分形萬億軀。塵塵彰妙體。剎剎盡毗盧。問。如何是日用事。師曰。一念周沙界。日用萬般通。湛然常寂滅。常展自家風。小參次。僧問。向上事即不問。如何是妙善臺中的的意。師曰。若到諸方。分明舉似。曰。恁么則云有出山勢。水無投澗聲。師乃叱之。

杭州功臣慶蕭禪師

僧問。如何是功臣家風。師曰。明暗色空。曰。恁么則諸

【現代漢語翻譯】 現代漢語譯本： 眾盈五百。僧人問道：『鼓聲才停，大眾雲集，請和尚開示向上之宗乘。』禪師說：『虧欠你什麼了？』僧人說：『這樣說來，人人都能沾到恩惠了。』禪師說：『不要胡說八道。』

婺州智者寺全肯禪師

初次參拜國師（對有道高僧的尊稱）。國師問道：『你叫什麼名字？』禪師說：『全肯。』國師說：『肯什麼？』禪師在言下有所領悟，於是禮拜。住持寺院后，僧人問道：『有人不肯，還甘心嗎？』禪師說：『如果有人問我，我就對他說。』

福州玉泉義隆禪師

上堂說法。『山河大地，都在你們的眼睛裡。為什麼還要說會與不會呢？』當時有僧人問道：『山河大地在眼睛裡，和尚現在想要指歸於誰呢？』禪師說：『只因爲上座（對僧人的尊稱）你的去處分明。』僧人說：『如果我不上來問這個問題，怎麼知道方便法門不是虛設的呢？』禪師說：『依稀像是曲子才剛能聽，又被風吹到別的調子里去了。』

杭州龍冊寺曉榮禪師

溫州鄧氏之子。僧人問道：『祖祖相傳，不知道和尚傳給誰？』禪師說：『你還認識祖師嗎？』僧人慧文問道：『什麼是真實沙門（出家修道的人）？』禪師說：『你是慧文。』問道：『什麼是般若（智慧）大神珠？』禪師說：『般若大神珠，分形萬億軀，塵塵彰妙體，剎剎盡毗盧（佛）。』問道：『什麼是日用事？』禪師說：『一念周沙界，日用萬般通，湛然常寂滅，常展自家風。』小參時，僧人問道：『向上事暫且不問，什麼是妙善臺中的的意？』禪師說：『如果到了各處，要分明地告訴別人。』僧人說：『這樣說來，就像云有出山之勢，水沒有投入山澗的聲音。』禪師於是呵斥他。

杭州功臣慶蕭禪師

僧人問道：『什麼是功臣家風？』禪師說：『明暗色空。』僧人說：『這樣說來，諸』

【English Translation】 English version: With a gathering of five hundred. A monk asked, 'The sound of the drum has just ceased, and the assembly has gathered. Please, Master, expound on the supreme vehicle.' The Master said, 'What do I owe you?' The monk said, 'In that case, everyone will receive grace.' The Master said, 'Don't talk nonsense.'

Zen Master Quan Ken of Zhizhe Temple in Wuzhou

He initially visited National Teacher (a respectful title for a highly virtuous monk). The National Teacher asked, 'What is your name?' The Master said, 'Quan Ken.' The National Teacher said, 'What do you affirm?' The Master had an awakening upon hearing these words and bowed. After residing in the temple, a monk asked, 'If someone does not affirm, are they still content?' The Master said, 'If someone asks me, I will tell them.'

Zen Master Yi Long of Yuquan Temple in Fuzhou

Ascending the Dharma hall. 'Mountains, rivers, and the great earth are all within your eyes. Why do you speak of understanding and not understanding?' At that time, a monk asked, 'The mountains, rivers, and great earth are in the eyes; to whom does the Master now wish to point?' The Master said, 'Only because the Venerable (a respectful term for a monk) knows clearly where he is going.' The monk said, 'If I did not come up to ask this question, how would I know that expedient means are not empty?' The Master said, 'It faintly resembles a tune that can just be heard, but is blown by the wind into another melody.'

Zen Master Xiao Rong of Longce Temple in Hangzhou

The son of the Deng family in Wenzhou. A monk asked, 'Passed down from ancestor to ancestor, I don't know to whom the Master transmits it?' The Master said, 'Do you even recognize the ancestor?' The monk Huiwen asked, 'What is a true Shramana (a renunciate, one who practices austerities)?' The Master said, 'You are Huiwen.' He asked, 'What is the Prajna (wisdom) Great Divine Pearl?' The Master said, 'The Prajna Great Divine Pearl manifests billions of bodies, each dust particle reveals its wondrous essence, each realm is filled with Vairocana (Buddha).' He asked, 'What are daily affairs?' The Master said, 'One thought pervades the universe, daily activities are all-encompassing, serene and always in stillness, constantly displaying one's own style.' During a small Dharma talk, a monk asked, 'I won't ask about the matter beyond, what is the true meaning within the Wondrous Good Platform?' The Master said, 'If you go to various places, clearly explain it to others.' The monk said, 'In that case, it's like the clouds have the momentum to leave the mountain, but the water has no sound of entering the ravine.' The Master then rebuked him.

Zen Master Qing Xiao of Gongchen Temple in Hangzhou

A monk asked, 'What is the family style of Gongchen?' The Master said, 'Brightness, darkness, form, and emptiness.' The monk said, 'In that case, all'

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法無生去也。師曰。汝喚甚麼作諸法。僧禮拜。師曰。聽取一偈。功臣家風。明暗色空。法法非異。心心自通。恁么會得。諸佛真宗。

越州稱心敬琎禪師

僧問。結束囊裝。請師分付。師曰。莫諱卻。曰。甚麼處孤負和尚。師曰。卻是汝孤負我。

福州嚴峰師術禪師

開堂升座。極樂和尚問曰。大眾颙望。請震法雷。師曰。大眾還會么。還辨得么。今日不異靈山。乃至諸佛國土。天上人間。總皆如是。亙古亙今。常無變異。作么生會無變異底道理。若會得。所以道。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。僧問。靈山一會。迦葉親聞。嚴峰一會。誰是聞者。師曰。問者不弱。問。如何是文殊。師曰。來處甚分明。

潞府華嚴慧達禪師

僧問。如何是古佛心。師曰。山河大地。問。如何是華嚴境。師曰。滿目無形影。

越州清泰院道圓禪師

僧問。亡僧遷化向甚麼處去也。師曰。今日遷化嶺中。上座問。如何是祖師西來意。師曰。不可向汝道庭前柏樹子。

杭州九曲觀音院慶祥禪師

餘杭人也。辯才冠眾。多聞強記。時天臺門下。推為傑出。僧問。湛湛圓明。請師一決。師曰。十里平湖。一輪秋月。問。險惡道中。以何為津樑。師曰

【現代漢語翻譯】 現代漢語譯本 『法』本無生滅去來。 禪師說：『你把什麼叫做諸法？』 僧人禮拜。 禪師說：『聽我一偈：功臣家風，明暗色空，法法非異，心心自通。 如此領會，便是諸佛真宗。』

越州稱心敬琎禪師

僧人問：『已經準備好行囊，請禪師分付（指示）。』 禪師說：『不要隱瞞。』 僧人說：『什麼地方辜負了和尚您？』 禪師說：『正是你辜負了我。』

福州嚴峰師術禪師

開堂升座。 極樂和尚問：『大眾仰望，請震法雷（說法）。』 禪師說：『大眾能領會嗎？ 能分辨嗎？ 今日與靈山（釋迦牟尼佛說法的場所）無異，乃至諸佛國土，天上人間，總皆如此。 從古至今，常無變異。 怎樣領會無變異的道理？ 若能領會，所以說，無邊剎境，自他不隔于毫端。 十世古今，始終不離於當念。』 僧人問：『靈山一會，迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一）親聞。 嚴峰一會，誰是聞者？』 禪師說：『問者不弱。』 問：『如何是文殊（文殊菩薩，象徵智慧）？』 禪師說：『來處甚分明。』

潞府華嚴慧達禪師

僧人問：『如何是古佛心？』 禪師說：『山河大地。』 僧人問：『如何是華嚴境？』 禪師說：『滿目無形影。』

越州清泰院道圓禪師

僧人問：『亡僧遷化向什麼地方去了？』 禪師說：『今日遷化嶺中。』 上座問：『如何是祖師西來意？』 禪師說：『不可向你道庭前柏樹子。』

杭州九曲觀音院慶祥禪師

餘杭人。 辯才冠眾，多聞強記。 當時天臺宗門下，推為傑出。 僧人問：『湛湛圓明，請禪師一決。』 禪師說：『十里平湖，一輪秋月。』 問：『險惡道中，以何為津樑？』 禪師說：

【English Translation】 English version The 『dharma』 has no birth, death, coming, or going. The Master said, 『What do you call the dharmas?』 The monk bowed. The Master said, 『Listen to this verse: The family style of meritorious officials, brightness and darkness, form and emptiness, each dharma is not different, each mind understands itself. If you understand it like this, it is the true essence of all Buddhas.』

Chan Master Jingjin of Chengxin in Yuezhou

A monk asked, 『The baggage is packed. Please instruct me, Master.』 The Master said, 『Don't hide it.』 The monk said, 『Where have I let the Master down?』 The Master said, 『It is you who have let me down.』

Chan Master Shishu of Yanfeng in Fuzhou

Ascending the seat for the opening ceremony, Venerable Jile (Jile Heshang) asked, 『The assembly looks forward to it. Please thunder the Dharma.』 The Master said, 『Can the assembly understand? Can they discern? Today is no different from Ling Mountain (where Shakyamuni Buddha preached), even the Buddha lands, heaven and earth, are all like this. From ancient times to the present, there has been no change. How do you understand the principle of no change? If you understand it, it is said that the boundless Buddha-lands, self and other are not separated by a hair's breadth. The ten ages, past and present, from beginning to end, are not apart from the present moment.』 A monk asked, 『At the assembly on Ling Mountain, Kāśyapa (Mahākāśyapa, one of the ten major disciples of Shakyamuni) heard it personally. At the Yanfeng assembly, who is the hearer?』 The Master said, 『The questioner is not weak.』 Asked, 『What is Mañjuśrī (Mañjuśrī Bodhisattva, symbolizing wisdom)?』 The Master said, 『The place of origin is very clear.』

Chan Master Huid of Huayan in Luzhou

A monk asked, 『What is the mind of the ancient Buddha?』 The Master said, 『Mountains, rivers, and the great earth.』 A monk asked, 『What is the realm of Huayan?』 The Master said, 『The whole eye is without form or shadow.』

Chan Master Daoyuan of Qingtai Monastery in Yuezhou

A monk asked, 『Where has the deceased monk gone after passing away?』 The Master said, 『Today he passed away in the mountains.』 A senior monk asked, 『What is the meaning of the Patriarch's coming from the West?』 The Master said, 『I cannot tell you about the cypress tree in front of the courtyard.』

Chan Master Qingxiang of Jiuqu Guanyin Monastery in Hangzhou

He was from Yuhang. His eloquence surpassed the crowd, and he was widely learned and had a strong memory. At that time, he was regarded as outstanding among the Tiantai school. A monk asked, 『The clear and bright completeness, please decide it, Master.』 The Master said, 『Ten miles of calm lake, a round autumn moon.』 Asked, 『In the dangerous path, what is used as a ferry?』 The Master said:

---

。以此為津樑。曰。如何是此。師曰。筑著汝鼻孔。問。無根樹子向甚麼處栽。師曰。汝甚處得來。

杭州開化寺行明傳法禪師

本州于氏子。禮雪竇智覺禪師為師。及智覺遷永明。遂入天臺國師之室。蒙授記莂。復歸永明。翊贊乃師。海眾傾仰。忠懿王建六和寺(本朝賜開化額)。延請住持。聚徒說法。僧問。如何是開化門中流出方便。師曰。日日潮音兩度聞。問。如何是無盡燈。師曰。謝阇黎照燭。

越州漁浦開善寺義圓禪師

僧問。一年去。一年來。方便門中請師開。師曰。分明記取。曰。恁么則昔時師子吼。今日象王回也。師曰。且喜沒交涉。

溫州瑞鹿寺上方遇安禪師

福州人也。得法于天臺。又常閱首楞嚴經。到知見立知。即無明本。知見無見。斯即涅槃。師乃破句讀曰。知見立。知即無明本。知見無。見斯即涅槃。於此有省。有人語師曰。破句了也。師曰。此是我悟處。畢生不易。時謂之安楞嚴。至道元年春。將示寂。有嗣子蘊仁侍立。師乃說偈示之。不是嶺頭𢹂得事。豈從雞足付將來。自古聖賢皆若此。非吾今日為君裁。付囑已。澡身易衣。安坐。令舁棺至室。良久。自入棺。經三日。門人啟棺。睹師右脅吉祥而臥。四眾哀慟。師乃再起。升堂說法。訶責垂誡

【現代漢語翻譯】 現代漢語譯本： 以此作為渡河的橋樑。問：『如何是此？』師父說：『筑著你的鼻孔。』問：『無根的樹苗應該栽在哪裡？』師父說：『你從哪裡來的？』

杭州開化寺行明傳法禪師

是本州于氏之子，拜雪竇智覺禪師為師。等到智覺禪師遷往永明寺，他就進入天臺國師的住所，蒙受授記。之後又回到永明寺，輔佐他的老師，受到大眾的傾慕。忠懿王建造六和寺（本朝賜額開化寺），延請他擔任住持，聚眾說法。有僧人問：『如何是開化寺門中流出的方便法門？』師父說：『每天潮音兩次聽到。』問：『如何是無盡燈？』師父說：『謝謝你，阇黎（Dhajala，尊稱）的照亮。』

越州漁浦開善寺義圓禪師

有僧人問：『一年過去，一年到來，請師父在方便之門中開示。』師父說：『分明地記住。』僧人說：『既然這樣，那麼昔日的獅子吼，今日象王回來了。』師父說：『且喜沒關係。』

溫州瑞鹿寺上方遇安禪師

是福州人。從天臺宗得法，又經常閱讀《首楞嚴經》。讀到『知見立知，即無明本；知見無見，斯即涅槃』時，師父就斷句說：『知見立，知即無明本；知見無，見斯即涅槃。』因此有所領悟。有人對師父說：『斷句了。』師父說：『這是我領悟的地方，終生不變。』當時人們稱他為安楞嚴。至道元年春天，將要圓寂。有弟子蘊仁侍立在旁，師父就說偈語開示他：『不是嶺頭攜帶得來的事，豈是從雞足山（Kukkutapada，迦葉尊者入定之處）付託而來。自古聖賢都是這樣，不是我今天為你裁決。』囑咐完畢，沐浴更衣，安詳地坐著，讓人把棺材抬到房間。過了很久，自己進入棺材。過了三天，門人打開棺材，看到師父右脅吉祥臥著，四眾哀慟。師父於是再次起身，升堂說法，訶責垂誡。

【English Translation】 English version: Taking this as a bridge to cross over. Asked: 'What is this?' The master said: 'It pokes your nostrils.' Asked: 'Where should a rootless sapling be planted?' The master said: 'Where did you come from?'

Chan Master Xingming of Kaihua Temple in Hangzhou

He was a native of Yu's family in this prefecture. He took Chan Master Zhijue of Xuedou as his teacher. When Zhijue moved to Yongming Temple, he entered the room of the National Teacher of Tiantai and received a prophecy. He then returned to Yongming Temple to assist his teacher, and was admired by the assembly. King Zhongyi built the Liuhe Temple (the current dynasty bestowed the name Kaihua Temple) and invited him to be the abbot, gathering disciples to preach the Dharma. A monk asked: 'What is the expedient means flowing from the gate of Kaihua Temple?' The master said: 'The sound of the tide is heard twice every day.' Asked: 'What is the inexhaustible lamp?' The master said: 'Thank you, Dhajala (venerable one), for your illumination.'

Chan Master Yiyuan of Kaisan Temple in Yupu, Yuezhou

A monk asked: 'One year goes, one year comes. Please open the door of expedient means.' The master said: 'Clearly remember it.' The monk said: 'In that case, the lion's roar of the past, today the elephant king returns.' The master said: 'Fortunately, it's irrelevant.'

Chan Master Yu'an of Shangfang, Ruilu Temple in Wenzhou

He was a native of Fuzhou. He obtained the Dharma from the Tiantai school and often read the Shurangama Sutra. When he reached 'Knowing based on knowledge is the root of ignorance; knowing without knowledge is Nirvana,' the master punctuated it as: 'Knowing based on knowledge, knowing is the root of ignorance; knowing without knowledge, seeing is Nirvana.' He had an awakening from this. Someone said to the master: 'You have punctuated it.' The master said: 'This is where I awakened, and it will not change in my lifetime.' At that time, people called him An Shurangama. In the spring of the first year of the Zhidao era, he was about to pass away. His disciple Yunren was standing by his side. The master spoke a verse to instruct him: 'It is not something brought from the mountain peak, how could it be entrusted from Kukkutapada (Mount Kukkutapada, where Mahakasyapa is said to be awaiting Maitreya)? All the sages of the past were like this, it is not that I am deciding for you today.' After entrusting, he bathed and changed his clothes, sat peacefully, and had the coffin brought to the room. After a long time, he entered the coffin himself. After three days, the disciples opened the coffin and saw the master lying on his right side in the auspicious posture. The four assemblies mourned. The master then rose again, ascended the hall to preach the Dharma, rebuking and admonishing.

---

。此度更啟吾棺者。非吾之子。言訖。復入棺長往。

杭州龍華寺慧居禪師

閩人也。自天臺領旨。忠懿王命住上寺。開堂示眾曰。從上宗乘。到這裡如何舉唱。祇如釋迦如來說一代時教。如瓶注水。古德尚云。猶如夢事寱語一般。且道據甚麼道理便恁么道。還會么。大施門開。何曾壅塞。生凡育聖。不漏纖塵。言凡則全凡。舉聖則全聖。凡聖不相待。個個獨稱尊。所以道。山河大地。長時說法。長時放光。地水火風。一一如是。時有僧出禮拜。師曰。好個問頭。如法問著。僧擬進前。師曰。又沒交涉也。問。諸佛出世。放光動地。和尚出世。有何祥瑞。師曰。話頭自破。上堂。龍華這裡。也祇是拈柴擇菜。上來下去。晨朝一粥。齋時一飯。睡后喫茶。但恁么參取。珍重。問。學人未明自己。如何辨得淺深。師曰。識取自己眼。曰。如何是自己眼。師曰。向汝道甚麼。

婺州齊雲山遇臻禪師

越州楊氏子。僧問。如何是無縫塔。師曰。五六尺。其僧禮拜。師曰。塔倒也。問。圓明瞭知。為甚麼不因心念。師曰。圓明瞭知。曰。何異心念。師曰。汝喚甚麼作心念。秋夕閑坐。偶成頌曰。秋庭肅肅風[臺-臺+(癸-天+蟲)][臺-臺+(癸-天+蟲)]。寒星列空蟾魄高。搘頤靜坐神不勞。

【現代漢語翻譯】 現代漢語譯本：再說，這次打開我棺材的人，不是我的兒子。』說完，又回到棺材裡長眠了。

杭州龍華寺慧居禪師

是閩地人。從天臺宗領悟宗旨。忠懿王命令他住持上寺。開堂向大眾開示說：『從上代宗門傳下來的，到這裡該如何提倡？就像釋迦如來說了一代時的教法，如同瓶子傾倒水一樣。古德還說，猶如夢中的囈語一般。那麼，根據什麼道理這樣說呢？』你們會嗎？大施門打開，何曾堵塞過？生育凡人和聖人，不漏掉一絲一毫。說凡就全是凡，說聖就全是聖。凡和聖互不相待，個個獨自稱尊。所以說，山河大地，長時說法，長時放光。地水火風，一一都是這樣。』當時有僧人出來禮拜。禪師說：『好一個問題。如法地問到了。』僧人想要上前。禪師說：『又沒關係了。』問：『諸佛出世，放光動地，和尚出世，有什麼祥瑞？』禪師說：『話頭自己破了。』上堂：『龍華這裡，也只是揀柴擇菜，上來下去，早晨一碗粥，齋時一碗飯，睡后喝茶。只這樣參悟。珍重。』問：『學人未明白自己，如何辨別深淺？』禪師說：『認識自己的眼睛。』說：『如何是自己的眼睛？』禪師說：『向你說什麼？』

婺州齊雲山遇臻禪師

是越州楊氏的兒子。僧人問：『如何是無縫塔？』禪師說：『五六尺。』那僧人禮拜。禪師說：『塔倒了。』問：『圓明瞭知，為什麼不因心念？』禪師說：『圓明瞭知。』說：『和心念有什麼不同？』禪師說：『你把什麼叫做心念？』秋天的傍晚閑坐，偶然寫成一首偈頌：『秋天的庭院肅靜，風[臺-臺+(癸-天+蟲)][臺-臺+(癸-天+蟲)]，寒星排列在空中，月亮的精魄高懸。托著下巴，**神不勞。』

【English Translation】 English version: Furthermore, 'The one who opens my coffin this time is not my son.' After saying this, he returned to the coffin and passed away.

Chan Master Huiju of Longhua Temple in Hangzhou

Was a native of Min (Fujian). He received the essence of the teaching from Tiantai (Mount Tiantai). King Zhongyi ordered him to reside at the Upper Temple. In his opening address to the assembly, he said: 'From the ancestral school passed down from above, how should it be advocated here? It is like Shakyamuni Buddha speaking the teachings of a lifetime, like pouring water from a bottle. The ancient worthies even said it is like mumbling in a dream. Then, according to what principle is it said like this?' Do you understand? The gate of great giving is open; when has it ever been blocked? Giving birth to ordinary beings and sages, not a speck of dust is missed. Speaking of the ordinary, it is entirely ordinary; speaking of the sage, it is entirely sage. The ordinary and the sage do not depend on each other; each one is uniquely honored. Therefore, it is said that mountains, rivers, and the great earth are constantly expounding the Dharma, constantly emitting light. Earth, water, fire, and wind, each and every one is like this.' At that time, a monk came forward to prostrate. The Master said, 'What a good question. It is asked according to the Dharma.' The monk attempted to step forward. The Master said, 'Again, it is irrelevant.' Question: 'When the Buddhas appear in the world, they emit light and shake the earth. When the Abbot appears in the world, what auspicious signs are there?' The Master said, 'The topic itself is broken.' Ascending the Dharma hall: 'Here at Longhua, it is just picking firewood and choosing vegetables, going up and down, a bowl of congee in the morning, a bowl of rice at mealtime, drinking tea after sleep. Just investigate in this way. Treasure this.' Question: 'The student has not understood himself; how can he distinguish between shallow and deep?' The Master said, 'Recognize your own eye.' Said: 'What is one's own eye?' The Master said, 'What am I saying to you?'

Chan Master Yuzhen of Qiyun Mountain in Wuzhou

Was a son of the Yang family of Yuezhou. A monk asked, 'What is a seamless pagoda?' The Master said, 'Five or six feet.' The monk prostrated. The Master said, 'The pagoda has fallen.' Question: 'Perfectly clear knowing, why is it not due to mental activity?' The Master said, 'Perfectly clear knowing.' Said: 'How is it different from mental activity?' The Master said, 'What do you call mental activity?' Sitting idly on an autumn evening, he composed a verse: 'The autumn courtyard is solemn and still, the wind [臺-臺+(癸-天+蟲)][臺-臺+(癸-天+蟲)], cold stars line the sky, the moon's essence is high. Resting my chin, ** spirit is not weary.'

---

鳥窠無端吹布毛。

溫州瑞鹿寺本先禪師

本州鄭氏子。參天臺國師。導以非風幡動。仁者心動之語。師即悟解。爾後示徒曰。吾初學天臺法門。語下便薦。然千日之內。四儀之中。似物礙膺。如仇同所。千日之後。一日之中。物不礙膺。仇不同所。當下安樂。頓覺前咎。乃述頌三首。一．非風幡動仁者心動。曰。非風幡動唯心動。自古相傳直至今。今後水云人慾曉。祖師真是好知音。二．見色便見心。曰。若是見色便見心。人來問著方難答。更求道理說多般。孤負平生三事衲。三．明自己。曰。曠大劫來祇如是。如是同天亦同地。同地同天作么形。作么形兮無不是。師自爾足不歷城邑。手不度財貨。不設臥具。不衣繭絲。日唯一食。終日宴坐。申旦誨誘。逾三十載。其志彌厲。上堂。你諸人還見竹林蘭若．山水院舍人眾么。若道見。則心外有法。若道不見。爭奈竹林蘭若．山水院舍人眾。現在摐然地。還會恁么告示么。若會。不妨靈利。無事莫立。上堂。大凡參學未必學。問話是參學未必學。揀話是參學未必學。代語是參學未必學。別語是參學未必學。捻破經論中奇特言語是參學。未必捻破祖師奇特言語是參學。若於如是等參學。任你七通八達。于佛法中儻無見處。喚作干慧之徒。豈不聞古德道。聰明

【現代漢語翻譯】 現代漢語譯本： 『鳥窠無端吹布毛』。

溫州瑞鹿寺本先禪師

本先禪師是本州鄭氏之子，參訪天臺國師，國師以『不是風動，不是幡動，是仁者的心在動』這句話引導他，禪師當下就領悟了。之後，禪師對他的弟子們說：『我最初學習天臺宗的法門，一聽聞這句話就領悟了。然而，在一千天之內，在行住坐臥四種威儀之中，好像有什麼東西阻礙在胸前，如同仇人一樣在同一個地方。一千天之後，哪怕只是一天之內，也沒有什麼東西阻礙在胸前，仇人也不在同一個地方了，當下就感到安樂，立刻覺悟到之前的過失。』於是作了三首偈頌。一、非風幡動仁者心動：『不是風動，不是幡動，只是心在動。自古以來就這樣相傳直到今天。今後想要明白這個道理的人啊，祖師真是最好的知音。』二、見色便見心：『如果說看見外在的顏色就能看見心，別人來問你的時候就難以回答。如果再尋求道理，說很多的話，就辜負了平生所穿的三件衲衣。』三、明自己：『曠劫以來本來就是這樣，這樣如同天一樣，也如同地一樣。如同地如同天，又是什麼形狀呢？是什麼形狀啊，沒有不是它的。』

禪師從此以後，腳不踏入城市，手不接觸財物，不設定睡覺的用具，不穿絲綢，每天只吃一頓飯，整天靜坐，從早到晚教誨引導弟子，超過三十年，他的志向更加堅定。上堂時說：『你們這些人還看見竹林蘭若（精舍，寺院），山水院舍里的人眾嗎？如果說看見了，那就是心外有法。如果說沒看見，又怎麼解釋竹林蘭若、山水院舍里的人眾，現在明明在那裡呢？』『你們會這樣告示別人嗎？如果會，那還算靈敏。沒事就不要站著。』

上堂時說：『大凡參禪學習，未必是學習問話，是參學，未必是學習揀擇話語，是參學，未必是學習替代別人說話，是參學，未必是學習說出不同的話，是參學，未必是捻破經論中奇特的言語是參學，未必是捻破祖師奇特的言語是參學。如果對於這些參學，任你七通八達，如果在佛法中沒有見地，就叫做干慧之徒。難道沒聽過古德說，聰明』

【English Translation】 English version: 『The bird's nest blows the cloth fluff for no reason.』

Chan Master Benxian of Ruilu Temple in Wenzhou

Chan Master Benxian was a son of the Zheng family in this prefecture. He visited National Teacher Tiantai, who guided him with the words, 『It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent that moves.』 The master immediately understood. Afterwards, he said to his disciples, 『When I first studied the Tiantai Dharma gate, I understood upon hearing those words. However, within a thousand days, in the four dignities of walking, standing, sitting, and lying, it was as if something was obstructing my chest, like an enemy in the same place. After a thousand days, even within a single day, nothing obstructed my chest, and the enemy was not in the same place. I immediately felt at ease and instantly realized my previous faults.』 Thereupon, he composed three verses. 1. It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent that moves: 『It is not the wind that moves, it is not the banner that moves, it is only the mind that moves. It has been passed down from ancient times until today. For those who want to understand this principle in the future, the patriarchs are truly good confidants.』 2. Seeing form, one sees the mind: 『If one says that seeing external form is seeing the mind, it will be difficult to answer when others ask you. If you seek further reasoning and say many things, you will have betrayed the three robes you have worn in your life.』 3. Understanding oneself: 『From vast kalpas, it has always been like this, like this, like the sky, and also like the earth. Like the earth, like the sky, what form is it? What form is it that is not it?』

From then on, the master did not set foot in cities, did not touch wealth, did not set up sleeping equipment, did not wear silk, ate only one meal a day, sat in meditation all day long, and taught and guided his disciples from morning till night for over thirty years, his aspiration becoming even more firm. In the Dharma hall, he said, 『Do you all see the people in the bamboo grove aranya (hermitage, temple), the mountain and water courtyards? If you say you see them, then there is Dharma outside the mind. If you say you don't see them, how do you explain that the people in the bamboo grove aranya and the mountain and water courtyards are clearly there now?』 『Would you tell others like this? If you would, then you are still clever. Don't stand around if there's nothing to do.』

In the Dharma hall, he said, 『Generally, studying Chan may not be studying asking questions, is studying Chan, may not be studying choosing words, is studying Chan, may not be studying speaking for others, is studying Chan, may not be studying saying different words, is studying Chan, may not be breaking down the unique words in the scriptures, is studying Chan, may not be breaking down the unique words of the patriarchs, is studying Chan. If you are proficient in these studies, but have no insight into the Buddha-dharma, you are called a follower of dry wisdom. Haven't you heard the ancient worthies say, cleverness』

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不敵生死。干慧豈免苦輪。諸人若也參學。應須真實參學始得。行時行時參取。立時立時參取。坐時坐時參取。眠時眠時參取。語時語時參取。默時默時參取。一切作務時。一切作務時參取。既向如是等時參。且道參個甚人。參個甚麼語。到這裡。須自有個明白處始得。若不如是。喚作造次之流。則無究了之旨。上堂。幽林鳥叫。碧澗魚跳。云片展張。瀑聲鳴咽。你等還知得如是多景象。示你等個入處么。若也知得。不妨參取好。上堂。天臺教中說文殊．觀音．普賢三門。文殊門者一切色。觀音門者一切聲。普賢門者不動步而到。我道文殊門者不是一切色。觀音門者不是一切聲。普賢門者是個甚麼。莫道別卻天臺教說話。無事且退。上堂。舉僧問長沙。南泉遷化向甚麼處去。沙曰。東家作驢。西家作馬。僧曰。學人不會。沙曰。要騎便騎。要下即下。師曰。若是求出三界修行底人。聞這個言語。不妨狐疑。不妨驚怕。南泉遷化向甚處去。東家作驢。西家作馬。或有會云。千變萬化。不出真常。或有會云。須會異類中行。始會得這個言語。或有會云。東家是南泉。西家是南泉。或有會云。東家郎君子。西家郎君子。或有會云。東家是甚麼。西家是甚麼。或有會云。便作驢叫。又作馬嘶。或有會云。喚甚麼作東家驢。喚甚

【現代漢語翻譯】 現代漢語譯本： 無法戰勝生死輪迴。僅憑干慧（指僅有知解而無實證的智慧）又怎能免除痛苦的輪轉？各位如果想要參禪學習，就必須真正地去參學才行。行走時在行走時參究，站立時在站立時參究，坐著時在坐著時參究，睡覺時在睡覺時參究，說話時在說話時參究，沉默時在沉默時參究，一切勞作事務時，在一切勞作事務時參究。既然在這些時候參究，那麼請問參究的是什麼人？參究的是什麼話？到了這裡，必須自己有個明白之處才行。如果不是這樣，就只能算是輕率浮躁之輩，那就沒有窮盡真理的旨趣了。 上堂說法：幽深的山林里鳥兒鳴叫，碧綠的溪澗中魚兒跳躍，雲彩舒捲伸張，瀑布發出嗚咽的聲音。你們可知這些景象，是在指示你們進入真理的門徑嗎？如果知道了，不妨好好參究。 上堂說法：天臺宗的教義中說有文殊（Manjusri，智慧的象徵）、觀音（Avalokiteśvara，慈悲的象徵）、普賢（Samantabhadra，大行的象徵）三門。文殊門是指一切色相，觀音門是指一切聲音，普賢門是指不移動腳步就能到達。我說文殊門不是一切色相，觀音門不是一切聲音，普賢門又是什麼呢？不要說我改變了天臺宗的說法。沒事就退下吧。 上堂說法：舉例說有僧人問長沙（Changsha，禪師名）：南泉（Nanquan，禪師名）圓寂後到哪裡去了？長沙回答說：東家做驢，西家做馬。僧人說：弟子不明白。長沙說：要騎就騎，要下就下。我說：如果是想求出三界輪迴的修行人，聽到這些話，難免會狐疑，難免會驚怕。南泉圓寂後到哪裡去了？東家做驢，西家做馬。或許有人會說：千變萬化，不離真常。或許有人會說：必須懂得在不同種類中修行，才能明白這句話。或許有人會說：東家是南泉，西家是南泉。或許有人會說：東家的年輕人，西家的年輕人。或許有人會說：東家是什麼？西家是什麼？或許有人會說：就學驢叫，又學馬嘶。或許有人會說：叫什麼做東家的驢？叫什麼做

【English Translation】 English version: Invincible to the cycle of birth and death. How can mere 'dry wisdom' (ganhui, intellectual understanding without practical realization) escape the wheel of suffering? If you all wish to engage in Chan (Zen) study, you must engage in genuine study. Practice while walking, practice while standing, practice while sitting, practice while sleeping, practice while speaking, practice while remaining silent, practice during all activities, practice during all activities. Since you are practicing at such times, then tell me, who are you practicing with? What words are you practicing with? At this point, you must have your own clear understanding. If not, you will be considered a reckless and frivolous person, and there will be no end to the meaning of ultimate truth. Ascending the hall to preach: In the secluded forest, birds sing, in the green stream, fish leap, clouds unfold and stretch, the sound of the waterfall sobs. Do you know that these many scenes are showing you the entrance to the path of truth? If you know, you may as well practice well. Ascending the hall to preach: The Tiantai (Tendai) teachings speak of the three gates of Manjusri (wisdom), Avalokiteśvara (compassion), and Samantabhadra (practice). The gate of Manjusri refers to all forms, the gate of Avalokiteśvara refers to all sounds, and the gate of Samantabhadra refers to arriving without moving a step. I say that the gate of Manjusri is not all forms, the gate of Avalokiteśvara is not all sounds, so what is the gate of Samantabhadra? Don't say that I am changing the Tiantai teachings. If there is nothing to do, then leave. Ascending the hall to preach: A monk asked Changsha (a Chan master): Where did Nanquan (a Chan master) go after his passing? Changsha replied: He became a donkey in the east family and a horse in the west family. The monk said: I do not understand. Changsha said: Ride him if you want to ride him, dismount if you want to dismount. I say: If a practitioner seeks to escape the three realms of existence, upon hearing these words, they cannot help but doubt, cannot help but be afraid. Where did Nanquan go after his passing? He became a donkey in the east family and a horse in the west family. Perhaps someone will say: Through all changes, he does not depart from true constancy. Perhaps someone will say: One must understand how to practice among different kinds in order to understand these words. Perhaps someone will say: The east family is Nanquan, the west family is Nanquan. Perhaps someone will say: The young man of the east family, the young man of the west family. Perhaps someone will say: What is the east family? What is the west family? Perhaps someone will say: Then bray like a donkey and neigh like a horse. Perhaps someone will say: What is called the donkey of the east family? What is called the

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么作西家馬。或有會云。既問遷化。答在問處。或有會云。作露柱處去也。或有會云。東家作驢。西家作馬。虧南泉甚處。如是諸家會也。總于佛法有安樂處。南泉遷化向甚處去。東家作驢。西家作馬。學人不會。要騎便騎。要下即下。這個話不消得多道理而會。若見法界性去。也沒多事。珍重。上堂。鑒中形影。唯憑鑒光顯現。你等諸人所作一切事。且道唯憑個甚麼顯現。還知得么。若也知得。于參學中千足萬足。無事。莫立。上堂。你等諸人。夜間眠熟不知一切。既不知一切。且問你等那時有本來性。無本來性。若道那時有本來性。又不知一切。與死無異。若道那時無本來性。睡眠忽省。覺知如故。還會么。不知一切與死無異。睡眠忽省覺知如故。如是等時。是個甚麼。若也不會。各體究取。無事．莫立。上堂。諸法所生。唯心所現。如是言語。好個入底門戶。且問你等諸人。眼見一切色。耳聞一切聲。鼻嗅一切香。舌了一切味。身觸一切耎滑。意分別一切諸法。祇如眼耳鼻舌身意所對之物。為復唯是你等心。為復非是你等心。若道唯是你等心。何不與你等身都作一塊了休。為甚麼所對之物。卻在你等眼耳鼻舌身意外。你等若道眼耳鼻舌身意所對之物非是你等心。又爭奈諸法所生。唯心所現。言語留在世間。何人

【現代漢語翻譯】 現代漢語譯本 如何是西家的馬？有人會說：『既然問遷化之事，答案就在問題之中。』有人會說：『到露柱處去了。』有人會說：『東家作驢，西家作馬，虧欠南泉（Nanquan，人名，禪宗大師）什麼？』像這些種種的理解，總歸在佛法中能找到安樂之處。南泉遷化後去了哪裡？東家作驢，西家作馬，學人不會，要騎就騎，要下就下。這個話不需要用太多道理去理解。如果見到法界之性，也就沒什麼事了。珍重。上堂：鏡中的形影，全憑鏡子的光芒顯現。你們這些人所做的一切事，且說說全憑什麼顯現？還知道嗎？如果知道，在參學中就千足萬足，沒事了。莫站著。上堂：你們這些人，夜間熟睡不知一切。既然不知一切，且問你們那時有本來之性嗎？沒有本來之性嗎？如果說那時有本來之性，又不知一切，與死人沒有區別。如果說那時沒有本來之性，睡眠中忽然醒來，覺知如故。會嗎？不知一切與死無異，睡眠中忽然醒來覺知如故，像這些時候，是個什麼？如果不會，各自去體會。沒事，莫站著。上堂：諸法所生，唯心所現。這樣的話，是個很好的入門之處。且問你們這些人，眼見一切色，耳聞一切聲，鼻嗅一切香，舌了一切味，身觸一切柔軟滑膩，意分別一切諸法。就如眼耳鼻舌身意所對之物，到底是你們的心，還是不是你們的心？如果說是你們的心，為什麼不和你們的身體都變成一塊了事？為什麼所對之物，卻在你們眼耳鼻舌身意之外？你們如果說眼耳鼻舌身意所對之物不是你們的心，又怎麼解釋『諸法所生，唯心所現』這句話呢？言語留在世間，有誰能理解？

【English Translation】 English version What is the western family's horse like? Some might answer: 'Since you ask about the transformation, the answer is in the question itself.' Some might answer: 'It has gone to the dew pillar.' Some might answer: 'The eastern family becomes a donkey, the western family becomes a horse. What does it owe Nanquan (Nanquan, a person's name, a Zen master)?' Such understandings, in general, can find peace in the Buddhadharma. Where did Nanquan go after his transformation? The eastern family becomes a donkey, the western family becomes a horse. Students don't understand, ride when you want to ride, dismount when you want to dismount. This saying doesn't need much reasoning to understand. If you see the nature of the Dharmadhatu, then there's nothing much to it. Treasure this. Ascending the hall: The forms and shadows in the mirror rely solely on the mirror's light to appear. All the things you people do, tell me, what do they rely on to appear? Do you know? If you know, then you are completely satisfied in your practice and study, there is nothing more to do. Don't stand. Ascending the hall: You people, when you sleep soundly at night, you know nothing. Since you know nothing, let me ask you, at that time, do you have original nature or not? If you say that at that time you have original nature, yet you know nothing, it's no different from being dead. If you say that at that time you have no original nature, and suddenly you awaken from sleep, your awareness is as before. Do you understand? Knowing nothing is no different from being dead, suddenly awakening from sleep, your awareness is as before. At times like these, what is it? If you don't understand, each of you investigate it. Nothing more, don't stand. Ascending the hall: All dharmas arise from the mind alone. Such words are a good gateway to enter. Let me ask you people, the eye sees all forms, the ear hears all sounds, the nose smells all fragrances, the tongue tastes all flavors, the body touches all softness and smoothness, the mind distinguishes all dharmas. Just like the objects that the eye, ear, nose, tongue, body, and mind encounter, are they your mind or are they not your mind? If you say they are your mind, why don't they all become one with your body and be done with it? Why are the objects you encounter outside of your eye, ear, nose, tongue, body, and mind? If you say that the objects encountered by the eye, ear, nose, tongue, body, and mind are not your mind, then how do you explain the saying 'All dharmas arise from the mind alone'? Words remain in the world, who can understand?

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不舉著。你等見這個說話還會么。若也不會。大家用心商量教會去。幸在其中。莫令厭學。無事且退。大中祥符元年二月。謂上足如晝曰。可造石龕。中秋望日。吾將順化。晝稟命即成。及期。遠近士庶奔趨瞻仰。是日參問如常。至午坐方丈。手結寶印。謂晝曰。古人云。騎虎頭。打虎尾。中央事。作么生。晝曰。也祇是如晝。師曰。你問我。晝乃問。騎虎頭。打虎尾。中央事。和尚作么生。師曰。我也弄不出。言訖奄然。開一目微視而逝。

杭州興教洪壽禪師

同國師普請次。聞墮薪有省。作偈曰。撲落非他物。縱橫不是塵。山河及大地。全露法王身。

蘇州承天永安道原禪師

僧問。如何是佛。師曰。咄。這旃陀羅。曰。學人初機。乞師方便。師曰。汝問甚麼。曰。問佛。師曰。咄。這旃陀羅。

清涼欽禪師法嗣

洪州云居道齊禪師

本州金氏子。遍歷禪會。學心未息。後於上藍院主經藏。法燈一日謂師曰。有人問我西來意。答它曰。不東不西。藏主作么生會。師對曰。不東不西。燈曰。與么會又爭得。曰。道齊祇恁么。未審和尚尊意如何。燈曰。他家自有兒孫在。師於是頓明厥旨。有頌曰。接物利生絕妙。外生終是不肖。他家自有兒孫。將來用得恰好。住后。僧問

【現代漢語翻譯】 現代漢語譯本：

不要舉著（東西）。你們等會兒看看這個說話還會不會（動）。如果也不會（動），大家用心商量教它去（動）。（希望）幸運就在其中。不要讓（它）厭學。沒事就退下吧。大中祥符元年二月，（禪師）對上足如晝（Ruzhou，人名）說：『可以造石龕。中秋望日，我將順化（圓寂）。』如晝領命立即完成。到了（中秋望日）那天，遠近的士人和百姓奔走前來瞻仰。（禪師）這天參問如常。到中午坐在方丈，手結寶印，對如晝說：『古人云：「騎虎頭，打虎尾，中央事。」作么生（怎麼做）？』如晝說：『也只是如晝（這樣做）。』師說：『你問我。』如晝於是問：『騎虎頭，打虎尾，中央事，和尚作么生（怎麼做）？』師說：『我也弄不出。』說完就安然圓寂，睜開一隻眼睛稍微看了看就去世了。

杭州興教洪壽禪師（Hongshou，禪師名）

與國師一起普請（集體勞作）時，聽到柴火掉落的聲音有所領悟，作偈說：『撲落非他物，縱橫不是塵。山河及大地，全露法王身。』

蘇州承天永安道原禪師（Daoyuan，禪師名）

僧人問：『如何是佛？』師說：『咄（chi），這旃陀羅（Candala，賤民）。』（僧人）說：『學人初學，乞師方便。』師說：『你問什麼？』（僧人）說：『問佛。』師說：『咄（chi），這旃陀羅（Candala，賤民）。』

清涼欽禪師（Qin，禪師名）法嗣

洪州云居道齊禪師（Daoqi，禪師名）

本州金氏之子，遍訪禪會，求學之心未止。后在上藍院主經藏法燈（Fadeng，禪師名）處，一日法燈對師說：『有人問我西來意（Bodhidharma從西天來此的意義），我回答他說：「不東不西。」*主作么生會（你如何理解）？』師回答說：『不東不西。』燈說：『這麼理解又有什麼用？』（道齊）說：『道齊（Daoqi）只是這樣理解，不知和尚您怎麼理解？』燈說：『他家自有兒孫在。』師於是頓悟其中旨意。有頌說：『接物利生絕妙，外生終是不肖。他家自有兒孫，將來用得恰好。』住持后，僧人問

【English Translation】 English version:

Don't hold it up. Wait and see if this speaking (thing) will still (move). If it won't (move) either, everyone should carefully discuss how to teach it to (move). Hopefully, luck is in it. Don't let it get tired of learning. If there's nothing to do, then leave. In the second month of the first year of the Dazhong Xiangfu era, (the Chan master) said to his senior disciple Ruzhou (Ruzhou, a person's name): 'You can build a stone shrine. On the full moon of Mid-Autumn Festival, I will pass away (Shunhua).' Ruzhou accepted the order and completed it immediately. When that day (the full moon of Mid-Autumn Festival) arrived, scholars and commoners from far and near rushed to pay their respects. On this day, (the Chan master) answered questions as usual. At noon, he sat in the abbot's room, formed the precious mudra with his hands, and said to Ruzhou: 'The ancients said, 'Riding the tiger's head, striking the tiger's tail, the central matter.' What to do?' Ruzhou said: 'It's just like Ruzhou (doing it this way).' The master said: 'You ask me.' Ruzhou then asked: 'Riding the tiger's head, striking the tiger's tail, the central matter, what does the venerable monk do?' The master said: 'I can't manage it either.' After saying that, he passed away peacefully, opened one eye and glanced slightly before passing away.

Chan Master Hongshou (Hongshou, a Chan master's name) of Xingjiao Temple in Hangzhou

While working together with the National Teacher (Guoshi) in general labor (Puqing), he had an enlightenment upon hearing the sound of firewood falling, and composed a verse saying: 'Falling is nothing other, horizontal and vertical is not dust. Mountains, rivers, and the great earth, all reveal the Dharma King's body.'

Chan Master Daoyuan (Daoyuan, a Chan master's name) of Chengtian Yongan Temple in Suzhou

A monk asked: 'What is Buddha?' The master said: 'Tut (chi), this Candala (Candala, a pariah).' (The monk) said: 'This student is a beginner, I beg the master for expedient means.' The master said: 'What are you asking?' (The monk) said: 'Asking about Buddha.' The master said: 'Tut (chi), this Candala (Candala, a pariah).'

A Dharma heir of Chan Master Qin (Qin, a Chan master's name) of Qingliang

Chan Master Daoqi (Daoqi, a Chan master's name) of Yunju Temple in Hongzhou

The son of the Jin family of this prefecture, he traveled to various Chan gatherings, his desire for learning unabated. Later, at the Shanglan Temple, Dharma Lamp (Fadeng, a Chan master's name), the abbot in charge of the scriptures, one day said to the master: 'Someone asked me about the meaning of Bodhidharma's coming from the West (the meaning of Bodhidharma coming from the West), I answered him, 'Neither east nor west.' How do you understand it?' The master replied: 'Neither east nor west.' Lamp said: 'What's the use of understanding it that way?' (Daoqi) said: 'Daoqi understands it only this way, I don't know how the venerable monk understands it?' Lamp said: 'His family has its own descendants.' The master then suddenly understood the meaning. There is a verse saying: 'Receiving beings and benefiting life is wonderful, an outsider is ultimately unworthy. His family has its own descendants, who will be able to use it perfectly in the future.' After residing (at the temple), a monk asked

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。如何是佛。師曰。汝是阿誰。問。荊棘林中無出路。請師方便為畬開。師曰。汝擬去甚麼處。曰。幾不到此。師曰。閑言語。問。不免輪迴。不求解脫時如何。師曰。還曾問建山么。曰。學人不會。乞師方便。師曰。放你三十棒。問。如何是三寶。師曰。汝是甚麼寶。曰。如何。師曰。土木瓦礫。師著語要搜玄．拈古代別等。盛行叢林。至道三年丁酉九月。示疾。鐘聲集眾。乃曰。老僧三處住持三十餘年。十方兄弟。相聚話道。主事頭首。勤心贊助。老僧今日火風相逼。特與諸人相見。諸人還見么。今日若見是末後方便。諸人向甚麼處見。為向四大五陰處見。六入十二處見。這裡若見。可謂云居山二十年間後學有賴。吾去後。山門大眾分付契瑰開堂住持。凡事勤而行之。各自努力。珍重。大眾才散。師歸西挾而逝。塔于本山。

靈隱聳禪師法嗣

杭州功臣院道慈禪師

僧問。師登寶座。大眾咸臻。便請舉揚宗教。師曰。大眾證明。曰。恁么則亙古亙今也。師曰。也須領話。

秀州羅漢院愿昭禪師

錢塘人也。上堂。山河大地是真善知識。時常說法。時時度人。不妨諸上座參取。僧問。羅漢家風。請師一句。師曰。嘉禾合穗。上國傳芳。曰。此猶是嘉禾家風。如何是羅漢家風。師曰。

【現代漢語翻譯】 現代漢語譯本： 問：什麼是佛？師父說：『你是誰？』 問：荊棘林中沒有出路，請師父方便開闢道路。師父說：『你打算去哪裡？』 答：幾乎沒到過這裡。 師父說：『多餘的話。』 問：無法避免輪迴，不求解脫時該如何？師父說：『你曾經問過建山嗎？』 答：學人我不明白，請師父方便開示。 師父說：『放你三十棒。』 問：什麼是三寶？師父說：『你是什麼寶？』 答：如何理解？ 師父說：『土木瓦礫。』 師父喜歡用隱晦的語言來探究玄機，引用古代典故，這在叢林中非常盛行。至道三年丁酉九月，師父示現疾病，敲鐘召集大眾，於是說：『老僧我三處住持三十多年，十方兄弟，相聚談論佛法，主事和首座，勤心贊助。老僧我今日火風相逼（四大分離），特意與諸位相見。諸位還見到嗎？今日若能見到，就是最後的方便。諸位向什麼地方見？是向四大五陰（色受想行識）處見，還是六入十二處（眼耳鼻舌身意，色聲香味觸法）見？如果在這裡能見到，可以說是云居山二十年間的後學有所依靠。我去世后，山門大眾交付給契瑰開堂住持，凡事勤勉而行。各自努力，珍重。』大眾才散去，師父就向西側臥而逝，塔于本山。

靈隱聳禪師的法嗣

杭州功臣院道慈禪師

僧人問：師父登上寶座，大眾都來了，請師父開示宗教。師父說：『大眾證明。』 僧人說：『這樣說來就是亙古亙今的真理了。』 師父說：『也需要領會話中的意思。』

秀州羅漢院愿昭禪師

錢塘人。上堂開示說：『山河大地是真正的善知識（kalyaṇa-mittatā），時常說法，時時度化眾生，不妨各位參悟。』 僧人問：羅漢（arhat）的家風是什麼樣的，請師父用一句話概括。 師父說：『嘉禾稻穗成熟，在上國傳揚芬芳。』 僧人說：『這仍然是嘉禾的家風，什麼是羅漢的家風？』 師父說：

【English Translation】 English version: Question: What is Buddha? The master said: 'Who are you?' Question: There is no way out in the thorny forest, please, master, provide a convenient way to open a path. The master said: 'Where do you intend to go?' Answer: I have hardly been here. The master said: 'Idle talk.' Question: How should one act when unable to avoid Saṃsāra (輪迴) and not seeking liberation? The master said: 'Have you ever asked Jian Mountain?' Answer: This student does not understand, I beg the master for expedient instruction. The master said: 'Give you thirty blows.' Question: What are the Three Jewels (triratna)? The master said: 'What jewel are you?' Answer: What about it? The master said: 'Earth, wood, tiles, and gravel.' The master liked to use obscure language to explore mysteries and cite ancient allusions, which was very popular in the Sangha (叢林). In the ninth month of the Dingyou year of the Zhidao era, the master manifested illness, rang the bell to gather the assembly, and then said: 'This old monk has been the abbot in three places for more than thirty years. Brothers from all directions gather to discuss the Dharma, and the stewards and chief monks diligently assist. Today, this old monk is being pressed by the fire and wind (the elements), so I especially want to see you all. Do you all see it? If you can see it today, it is the last expedient means. Where do you all see it? Do you see it in the Four Great Elements (mahābhūta) and Five Skandhas (pañcakkhandha), or in the Six Entrances (ṣaḍāyatana) and Twelve Fields (dvādaśāyatana)? If you can see it here, it can be said that the later learners of Yunju Mountain have something to rely on for twenty years. After I pass away, the Sangha of the mountain gate will be handed over to Qigui to open the hall and be the abbot. Do everything diligently. Each of you work hard, take care.' As soon as the assembly dispersed, the master passed away, lying on his west side, and his stupa (塔) was built on this mountain.

Dharma heir of Zen Master Lingyin Song

Zen Master Dao Ci of Gongchen Temple in Hangzhou

A monk asked: The master ascends the precious seat, and the assembly all arrives. Please, master, expound the teachings. The master said: 'The assembly bears witness.' The monk said: 'In that case, it is the truth that exists from beginningless time.' The master said: 'It is also necessary to understand the meaning of the words.'

Zen Master Yuan Zhao of Luohan Temple in Xiuzhou

A native of Qiantang. Ascending the hall, he said: 'The mountains, rivers, and earth are true good teachers (kalyaṇa-mittatā), constantly expounding the Dharma and constantly liberating beings. You may as well contemplate this.' A monk asked: What is the family style of the Arhat (arhat)? Please, master, summarize it in one sentence. The master said: 'The Jiahe rice ears are ripe, spreading fragrance in the upper country.' The monk said: 'This is still the family style of Jiahe, what is the family style of the Arhat?' The master said:

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或到諸方。分明舉似。后住杭州香嚴寺。僧問。不立纖塵。請師直道。師曰。眾人笑汝。曰。如何領會。師曰。還我話頭來。

處州報恩院師智禪師

僧問。如何是和尚家風。師曰。誰人不見。問。如何是一相三昧。師曰。青黃赤白。曰。一相何在。師曰。汝卻靈利。問。祖祖相傳傳祖印。師今法嗣嗣何人。師曰。靈鷲峰前。月輪皎皎。

衢州瀫寧可先禪師

僧問。如何是瀫寧家風。師曰。謝指示。問。如何是西來意。師曰。怪老僧甚麼處。曰。學人不會。乞師方便。師曰。適來豈不是問西來意。

杭州光孝院道端禪師

僧問。如何是佛。師曰。高聲問著。曰。莫即便是也無。師曰。沒交涉。后住靈隱。示滅。

杭州西山保清院遇寧禪師

開堂升座。有二僧一時禮拜。師曰。二人俱錯。僧擬進語。師便下座。

福州支提雍熙辯隆禪師

明州人也。上堂。巍巍實相。逼塞虛空。金剛之體。無有破壞。大眾還見不見。若言見也。且實相之體本非青黃赤白。長短方圓。亦非見聞覺知之法。且作么生說個見底道理。若言不見。又道巍巍實相。逼塞虛空。為甚麼不見。僧問。如何是向上一路。師曰。腳下底。曰。恁么則尋常履踐。師曰。莫錯認。問。如何是堅密

【現代漢語翻譯】 現代漢語譯本：

或去其他地方弘法，都明白地告訴他們。後來住在杭州香嚴寺。有僧人問：『不立纖塵（不執著于任何細微的事物），請師父直說。』師父說：『眾人都笑你。』僧人說：『如何領會？』師父說：『還我話頭來（把你的問題收回去）。』 處州報恩院師智禪師 有僧人問：『如何是和尚家風（禪師的修行風格）？』師父說：『誰人不見（每個人都能看到）。』問：『如何是一相三昧（專注於事物本質的禪定）？』師父說：『青黃赤白（各種顏色）。』僧人說：『一相何在（本質在哪裡）？』師父說：『你卻靈利（你很聰明）。』問：『祖祖相傳傳祖印（禪宗的傳承），師父今法嗣嗣何人（師父的法脈傳承自誰）？』師父說：『靈鷲峰前，月輪皎皎（在靈鷲山前，月亮皎潔明亮）。』 衢州瀫寧可先禪師 有僧人問：『如何是瀫寧家風（瀫寧禪師的修行風格）？』師父說：『謝指示（謝謝你的指點）。』問：『如何是西來意（達摩祖師西來的目的）？』師父說：『怪老僧甚麼處（你覺得老僧有什麼奇怪的）？』僧人說：『學人不會，乞師方便（學生不明白，請師父開示）。』師父說：『適來豈不是問西來意（剛才你問的不是西來意嗎）？』 杭州光孝院道端禪師 有僧人問：『如何是佛（什麼是佛）？』師父說：『高聲問著（大聲地問）。』僧人說：『莫即便是也無（難道就是這樣嗎）？』師父說：『沒交涉（不相干）。』後來住在靈隱寺，示寂。 杭州西山保清院遇寧禪師 開堂升座，有兩位僧人同時禮拜。師父說：『二人俱錯（你們兩個都錯了）。』僧人想要說話，師父就下座了。 福州支提雍熙辯隆禪師 明州人。上堂開示：『巍巍實相（崇高的實相），逼塞虛空（充滿整個宇宙）。金剛之體（金剛的本質），無有破壞（不會被摧毀）。大眾還見不見（大家看見了嗎）？若言見也（如果說看見了），且實相之體本非青黃赤白（但實相的本質並非青黃赤白），長短方圓（長短方圓），亦非見聞覺知之法（也不是通過見聞覺知可以瞭解的）。且作么生說個見底道理（那麼該如何解釋看見實相的道理）？若言不見（如果說沒看見），又道巍巍實相，逼塞虛空（又說崇高的實相，充滿整個宇宙），為甚麼不見（為什麼看不見）？』有僧人問：『如何是向上一路（超越一切的道路）？』師父說：『腳下底（就在你的腳下）。』僧人說：『恁么則尋常履踐（那麼就是平常的踐行）？』師父說：『莫錯認（不要誤解）。』問：『如何是堅密（什麼是堅固緊密）？』

【English Translation】 English version:

Or going to various places to propagate the Dharma, clearly tell them. Later, he resided at Xiangyan Monastery in Hangzhou. A monk asked, 'Not establishing a single speck of dust (not being attached to any subtle things), please, Master, speak directly.' The Master said, 'Everyone laughs at you.' The monk said, 'How should I understand?' The Master said, 'Return the topic to me (take your question back).' Zen Master Shizhi of Bao'en Monastery in Chuzhou A monk asked, 'What is the family style of the Abbot (the Zen master's style of practice)?' The Master said, 'Who doesn't see it (everyone can see it).' Asked, 'What is the Samadhi of One Form (Zen concentration focused on the essence of things)?' The Master said, 'Blue, yellow, red, white (various colors).' The monk said, 'Where is the One Form (where is the essence)?' The Master said, 'You are quite clever.' Asked, 'The ancestral seal is transmitted from ancestor to ancestor (the lineage of Zen), who is the successor of the Dharma that the Master inherits today?' The Master said, 'Before Ling鷲 Peak, the moon is bright and clear (in front of Ling鷲 Mountain, the moon is bright and clear).' Zen Master Kexian of 瀫寧 in Quzhou A monk asked, 'What is the family style of 瀫寧 (Zen Master 瀫寧's style of practice)?' The Master said, 'Thank you for the indication (thank you for your guidance).' Asked, 'What is the meaning of the Patriarch's coming from the West (the purpose of Bodhidharma's coming from the West)?' The Master said, 'What is strange about this old monk (what do you find strange about this old monk)?' The monk said, 'This student does not understand, please, Master, provide a convenient explanation (this student does not understand, please, Master, enlighten me).' The Master said, 'Wasn't that just asking about the meaning of the Patriarch's coming from the West (weren't you just asking about the meaning of the Patriarch's coming from the West)?' Zen Master Daoduan of Guangxiao Monastery in Hangzhou A monk asked, 'What is Buddha (what is Buddha)?' The Master said, 'Ask loudly.' The monk said, 'Could it be just that (could it be just like that)?' The Master said, 'No connection (irrelevant).' Later, he resided at Lingyin Monastery and passed away. Zen Master Yuning of Baoqing Monastery in Xishan, Hangzhou Ascending the seat for the Dharma talk, two monks bowed at the same time. The Master said, 'Both of you are wrong.' The monk was about to speak, but the Master descended from the seat. Zen Master Bianlong of Zhi Ti Yongxi in Fuzhou A person from Mingzhou. Ascending the hall, he instructed: 'The majestic True Aspect (the sublime True Aspect) fills the entire void (fills the entire universe). The Vajra body (the essence of Vajra) cannot be destroyed (cannot be destroyed). Has everyone seen it or not (has everyone seen it or not)? If you say you have seen it, but the essence of the True Aspect is not blue, yellow, red, or white (but the essence of the True Aspect is not blue, yellow, red, or white), long, short, square, or round (long, short, square, or round), nor is it a method of seeing, hearing, feeling, or knowing (nor can it be understood through seeing, hearing, feeling, or knowing). Then how can one explain the principle of seeing the bottom (then how can one explain the principle of seeing the True Aspect)? If you say you haven't seen it, but it is said that the majestic True Aspect fills the entire void (but it is said that the sublime True Aspect fills the entire universe), why haven't you seen it (why haven't you seen it)?' A monk asked, 'What is the path beyond (the path beyond everything)?' The Master said, 'That which is under your feet (it's right under your feet).' The monk said, 'Then it is ordinary practice (then it is ordinary practice)?' The Master said, 'Don't misunderstand (don't misunderstand).' Asked, 'What is firm and close (what is firm and close)?'

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身。師曰。裸裸地。曰。恁么則不密也。師曰。見個甚麼。

杭州瑞龍院希圓禪師

僧問。如何是和尚家風。師曰。特謝阇黎借問。曰。借問則不無。家風作么生。師曰。瞌睡漢。

歸宗柔禪師法嗣

南康軍羅漢行林祖印禪師

僧問。天垂甘露。地涌七珍。是甚麼人分上事。師曰。謝汝相報。曰。恁么則佛子住此地。即是佛受用去也。師曰。更須子細。上堂才坐。忽有貓兒跳上身。師提起示眾曰。昔日南泉親斬卻。今朝耶舍示玄徒。而今賣與諸禪客。文契分明要也無。良久。拋下貓兒。便下座。

明州天童新禪師

僧問。如何是密作用。師曰。何曾密。問。心徑未通時如何。師曰。甚麼物礙汝。問。求之不得時如何。師曰。用求作么。曰。如何即是。師曰。何曾失卻。問。如何是天童境。師曰。云無人種生何極。水有誰教去不回。

杭州功臣覺軻心印禪師

僧問。祖師不在東西山。未審在甚麼處。師曰。且討。問。如何是天真佛。師曰。爭敢裝點。

明州天童清簡禪師

錢塘張氏子。師為事孤潔。時謂之簡浙客。僧問。如何是祖師西來意。師曰。不欲向汝道。曰。請和尚道。師曰。達磨不可再來也。師晚居雪竇而終。塔于寺之東南隅。

【現代漢語翻譯】 身。師曰：『裸裸地。』曰：『恁么則不密也。』師曰：『見個甚麼？』 （譯：僧人問：『什麼是身？』 禪師說：『赤裸裸的。』 僧人說：『這樣說就不隱秘了。』 禪師說：『你看到了什麼？』）

杭州瑞龍院希圓禪師

僧問：『如何是和尚家風？』師曰：『特謝阇黎（梵語，意為導師）借問。』曰：『借問則不無，家風作么生？』師曰：『瞌睡漢。』 （譯：僧人問：『什麼是和尚的家風？』 禪師說：『特別感謝你，導師，的提問。』 僧人說：『提問並非沒有意義，家風是什麼樣的？』 禪師說：『你這瞌睡的傢伙。』）

歸宗柔禪師法嗣

南康軍羅漢行林祖印禪師

僧問：『天垂甘露，地涌七珍，是甚麼人分上事？』師曰：『謝汝相報。』曰：『恁么則佛子住此地，即是佛受用去也。』師曰：『更須子細。』上堂才坐，忽有貓兒跳上身。師提起示眾曰：『昔日南泉（指南泉普愿禪師）親斬卻，今朝耶舍（指迦葉尊者，佛教禪宗初祖摩訶迦葉）示玄徒。而今賣與諸禪客，文契分明要也無？』良久，拋下貓兒，便下座。 （譯：僧人問：『天上降下甘露，地上涌出七寶，這是什麼人的福分？』 禪師說：『謝謝你告訴我。』 僧人說：『這樣說，佛的弟子住在這裡，就是佛在享用嗎？』 禪師說：『還需要更仔細地思考。』 禪師剛坐上法座，忽然有隻貓跳到他身上。禪師提起貓向大眾展示說：『過去南泉禪師親自斬殺了貓，今天迦葉尊者向玄妙的弟子們開示。現在把這貓賣給各位禪客，契約分明，要不要啊？』 過了一會兒，禪師放下貓，就走下了法座。）

明州天童新禪師

僧問：『如何是密作用？』師曰：『何曾密？』問：『心徑未通時如何？』師曰：『甚麼物礙汝？』問：『求之不得時如何？』師曰：『用求作么？』曰：『如何即是？』師曰：『何曾失卻？』問：『如何是天童境？』師曰：『云無人種生何極，水有誰教去不回。』 （譯：僧人問：『什麼是秘密的作用？』 禪師說：『哪裡有什麼秘密？』 僧人問：『心路沒有開通時怎麼樣？』 禪師說：『什麼東西阻礙了你？』 僧人問：『追求卻得不到時怎麼樣？』 禪師說：『用追求做什麼？』 僧人說：『怎麼樣才是對的？』 禪師說：『哪裡曾經失去過？』 僧人問：『什麼是天童山的境界？』 禪師說：『雲彩沒有人種植，生長到什麼盡頭？水流有誰教導，一去不回頭。』）

杭州功臣覺軻心印禪師

僧問：『祖師不在東西山，未審在甚麼處？』師曰：『且討。』問：『如何是天真佛？』師曰：『爭敢裝點？』 （譯：僧人問：『祖師不在東西山，那麼他在什麼地方？』 禪師說：『去找找看。』 僧人問：『什麼是天真佛？』 禪師說：『哪裡敢去裝飾他？』）

明州天童清簡禪師

錢塘張氏子。師為事孤潔。時謂之簡浙客。僧問：『如何是祖師西來意？』師曰：『不欲向汝道。』曰：『請和尚道。』師曰：『達磨（Bodhidharma，禪宗始祖）不可再來也。』師晚居雪竇而終。塔于寺之東南隅。 （譯：禪師是錢塘張家的兒子。他為人處事孤高清白，當時人們稱他為『簡浙客』。僧人問：『什麼是祖師西來的真意？』 禪師說：『不想告訴你。』 僧人說：『請和尚說說。』 禪師說：『達磨祖師不可能再來了。』 禪師晚年住在雪竇寺，在那裡圓寂。他的塔建在寺廟的東南角。）

【English Translation】 Monk: 'What is the body?' The Master said, 'Nakedly naked.' The monk said, 'If it's like that, then it's not secret.' The Master said, 'What did you see?' (Translation: A monk asked, 'What is the body?' The Zen master said, 'Completely naked.' The monk said, 'If it's like that, then it's not a secret.' The Zen master said, 'What did you see?')

Zen Master Xiyuan of Ruilong Temple in Hangzhou

Monk: 'What is the family style of the Abbot?' The Master said, 'Especially thank you, Acharya (Sanskrit term for teacher), for asking.' The monk said, 'Asking is not without reason, what is the family style like?' The Master said, 'Sleepyhead.' (Translation: A monk asked, 'What is the family style of the Abbot?' The Zen master said, 'I especially thank you, teacher, for asking.' The monk said, 'Asking is not without reason, what is the family style like?' The Zen master said, 'You sleepyhead.')

Successor of Zen Master Rou of Guizong

Zen Master Zuyin Xinglin of Luohan in Nankang Army

Monk: 'Heaven drops sweet dew, the earth springs forth seven treasures, whose share is this?' The Master said, 'Thank you for informing me.' The monk said, 'If that's the case, then the Buddha's disciple living here is the Buddha enjoying it.' The Master said, 'You need to be more careful.' As soon as he sat on the platform, a cat suddenly jumped on him. The Master picked it up and showed it to the assembly, saying, 'In the past, Nanquan (Zen Master Nanquan Puyuan) personally chopped it in two, today Yeshe (Mahakasyapa, the first patriarch of Zen Buddhism) shows it to the profound disciples. Now I sell this to all Zen practitioners, the contract is clear, do you want it or not?' After a long while, he threw down the cat and left the seat. (Translation: A monk asked, 'Heaven drops sweet dew, the earth springs forth seven treasures, whose share is this?' The Zen master said, 'Thank you for informing me.' The monk said, 'If that's the case, then the Buddha's disciple living here is the Buddha enjoying it.' The Zen master said, 'You need to be more careful.' As soon as he sat on the platform, a cat suddenly jumped on him. The Zen master picked it up and showed it to the assembly, saying, 'In the past, Zen Master Nanquan personally chopped the cat in two, today Mahakasyapa shows it to the profound disciples. Now I sell this to all Zen practitioners, the contract is clear, do you want it or not?' After a long while, the Zen master threw down the cat and left the seat.)

Zen Master Xin of Tiantong in Mingzhou

Monk: 'What is secret function?' The Master said, 'When was it ever secret?' Monk: 'What if the path of the mind is not yet open?' The Master said, 'What is obstructing you?' Monk: 'What if one cannot obtain it by seeking?' The Master said, 'What's the use of seeking?' Monk: 'What is it then?' The Master said, 'When did you ever lose it?' Monk: 'What is the realm of Tiantong?' The Master said, 'Clouds are not planted by anyone, how can their growth be limited? Who taught the water to go and not return?' (Translation: A monk asked, 'What is secret function?' The Zen master said, 'When was it ever secret?' The monk asked, 'What if the path of the mind is not yet open?' The Zen master said, 'What is obstructing you?' The monk asked, 'What if one cannot obtain it by seeking?' The Zen master said, 'What's the use of seeking?' The monk asked, 'What is it then?' The Zen master said, 'When did you ever lose it?' The monk asked, 'What is the realm of Tiantong Mountain?' The Zen master said, 'Clouds are not planted by anyone, how can their growth be limited? Who taught the water to go and not return?')

Zen Master Jueke Xin Yin of Gongchen in Hangzhou

Monk: 'The Patriarch is not in the Eastern or Western Mountains, where is he then?' The Master said, 'Go find him.' Monk: 'What is the true Buddha?' The Master said, 'How dare I adorn him?' (Translation: A monk asked, 'The Patriarch is not in the Eastern or Western Mountains, where is he then?' The Zen master said, 'Go find him.' The monk asked, 'What is the true Buddha?' The Zen master said, 'How dare I adorn him?')

Zen Master Qingjian of Tiantong in Mingzhou

He was a son of the Zhang family in Qiantang. The Master was solitary and pure in his affairs. At the time, he was called 'Simple Zhe Guest'. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'I don't want to tell you.' The monk said, 'Please, Master, tell me.' The Master said, 'Bodhidharma (the first patriarch of Zen) cannot come again.' The Master lived in Xuedou in his later years and passed away there. His pagoda is in the southeast corner of the temple. (Translation: He was a son of the Zhang family in Qiantang. The Master was solitary and pure in his affairs. At the time, he was called 'Simple Zhe Guest'. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Zen master said, 'I don't want to tell you.' The monk said, 'Please, Master, tell me.' The Zen master said, 'Bodhidharma cannot come again.' The Master lived in Xuedou Temple in his later years and passed away there. His pagoda is in the southeast corner of the temple.)

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百丈恒禪師法嗣

廬山棲賢澄湜禪師

僧問。趙州石橋。度驢度馬。三峽石橋。當度何人。師曰。蝦蟆蚯蚓。曰。恁么則物物盡沾恩。師曰。踏不著。問。仙洞昨朝師罷唱。棲賢今日請師宣。師曰。來日又作么生。曰。未審如何領會。師曰。箭過新羅。問。如何是佛。師曰。張三李四。問。古人斬蛇意旨如何。師曰。猶未知痛癢。問。此是選佛場。心空及第歸。學人如何得及第歸。師曰。不才謹退。晚參眾集。師曰。早晨不與諸人相見。今晚不可無言。便下座。問。毗目仙人執善財手。見微塵諸佛。祇如未執手時。見個甚麼。師曰。如今又見個甚麼。上堂。良久曰。幸好一盤飯。不可糝椒姜。雖然如此。試唼啖看。便下座。

蘇州萬壽德興禪師

僧問。如何是佛。師曰。大眾一時瞻仰。問。如何是和尚為人一句。師曰。汝且自為。乃曰。問答俱備。其誰得意。若向他求。還成特地。老僧久處深山。比為藏拙。何期今日入到萬壽門下。可謂藏之不得。既藏不得。分明露現。未審諸人。阿誰先見。如有見處。出來對眾吐露個訊息。良久曰。久立。珍重。

越州雲門雍熙永禪師

僧問。師子未出窟時如何。師曰。且莫哮吼。曰。出窟后如何。師曰。退後著。問。如何是古佛徑跡。師曰

【現代漢語翻譯】 現代漢語譯本

百丈恒禪師的法嗣

廬山棲賢澄湜（Chéng Shí）禪師

有僧人問：『趙州石橋，度驢度馬，三峽石橋，當度何人？』

禪師說：『蝦蟆蚯蚓。』

僧人說：『如此說來，萬物都沾了恩惠。』

禪師說：『踏不著。』

問：『仙洞昨天早上禪師停止了唱誦，棲賢今天請禪師宣講。』

禪師說：『來日又將如何？』

僧人說：『不知該如何領會。』

禪師說：『箭過新羅。』

問：『如何是佛？』

禪師說：『張三李四。』

問：『古人斬蛇的意旨是什麼？』

禪師說：『猶未知痛癢。』

問：『此是選佛場，心空及第歸，學人如何才能及第而歸？』

禪師說：『不才謹退。』

晚間，眾僧聚集，禪師說：『早晨沒有和諸位相見，今晚不可不說話。』說完便走下座位。

問：『毗目（Pímù）仙人執善財（Shàncái）的手，見微塵諸佛，如果未執手時，見的是什麼？』

禪師說：『如今又見的是什麼？』

上堂，良久后說：『幸好有一盤飯，不可摻和花椒生薑。雖然如此，試試看吃一口。』說完便走下座位。

蘇州萬壽德興（Déxīng）禪師

有僧人問：『如何是佛？』

禪師說：『大眾一時瞻仰。』

問：『如何是和尚為人的一句話？』

禪師說：『你且自己去做。』於是說：『問答都已具備，誰能得意？若向他處尋求，反成特意。老僧長久身處深山，比作藏拙，哪裡想到今日來到萬壽門下，可謂藏也藏不住。既然藏不住，就分明顯現。不知諸位，是誰先見到？如果有所見，出來對大眾吐露個訊息。』良久后說：『久立，珍重。』

越州雲門雍熙（Yōngxī）永禪師

有僧人問：『獅子未出窟時如何？』

禪師說：『且莫哮吼。』

僧人說：『出窟后如何？』

禪師說：『退後著。』

問：『如何是古佛徑跡？』

禪師說：

【English Translation】 English version

Successor of Zen Master Baizhang Heng

Zen Master Cheng Shi (澄湜) of Qixian Temple, Lushan

A monk asked: 'Zhao Zhou's stone bridge ferries donkeys and horses. What does the stone bridge of the Three Gorges ferry?'

The Master said: 'Toads and earthworms.'

The monk said: 'In that case, all things are blessed.'

The Master said: 'Cannot be stepped on.'

Asked: 'The Immortal Cave ceased chanting yesterday morning; Qixian invites the Master to expound today.'

The Master said: 'What will happen tomorrow?'

The monk said: 'I don't know how to understand.'

The Master said: 'The arrow passes Xinluo.'

Asked: 'What is Buddha?'

The Master said: 'Zhang San and Li Si.'

Asked: 'What is the meaning of the ancients slaying the snake?'

The Master said: 'Still doesn't know pain.'

Asked: 'This is the field for selecting Buddhas; the mind is empty and returns with honors. How can a student return with honors?'

The Master said: 'I am incompetent and respectfully withdraw.'

In the evening, the monks gathered. The Master said: 'I did not meet with you in the morning; I cannot be silent tonight.' Then he stepped down from his seat.

Asked: 'The Immortal Pimu (毗目) holds the hand of Shancai (善財), seeing countless Buddhas. What is seen when the hand is not held?'

The Master said: 'What do you see now?'

Ascending the hall, after a long silence, he said: 'Fortunately, there is a plate of rice; one should not mix in pepper and ginger. Even so, try to take a bite.' Then he stepped down from his seat.

Zen Master Dexing (德興) of Wanshou Temple, Suzhou

A monk asked: 'What is Buddha?'

The Master said: 'The assembly gazes in unison.'

Asked: 'What is a word for the abbot's conduct?'

The Master said: 'You should do it yourself.' Then he said: 'Questions and answers are all prepared; who can be satisfied? If you seek it elsewhere, it becomes intentional. This old monk has long lived in the deep mountains, comparing it to hiding clumsiness. How could I have expected to enter the gate of Wanshou today? It can be said that it cannot be hidden. Since it cannot be hidden, it is clearly revealed. I wonder, everyone, who saw it first? If you have seen something, come out and reveal the news to the assembly.' After a long silence, he said: 'Standing for a long time, take care.'

Zen Master Yong of Yongxi (雍熙) Temple, Yunmen, Yuezhou

A monk asked: 'What is it like when the lion has not yet left the cave?'

The Master said: 'Don't roar yet.'

The monk said: 'What is it like after leaving the cave?'

The Master said: 'Step back.'

Asked: 'What is the path of the ancient Buddha?'

The Master said:

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。誰不履踐。問。如何是學人休心息意處。師曰。拗折拄杖得也未。問。心王出來時如何。師曰。更宣一遍看。問。如何是決定義。師曰。不可執著。問。如何是佛法大意。師曰。此意不小。

永明潛禪師法嗣

杭州千光王寺瑰省禪師

溫州鄭氏子。幼歲出家。精究律部。聽天臺文句。棲心於圓頓止觀。后閱楞嚴。文理宏浚。未能洞曉。一夕誦經既久。就案假寐。夢中見日輪自空而降。開口吞之。自是倏然發悟。差別義門。渙然無滯。后參永明。永明唯印前解。無別指喻。以忠懿王所遺衲衣授之表信。住后。上堂。諸上座。佛法無事。昔之日月。今之日月。昔日風雨。今日風雨。昔日上座。今日上座。舉亦了。說亦了。一切成現好。珍重。開寶五年七月。寶樹浴池。忽現其前。師曰。凡所有相。皆是虛妄。越三日示疾。集眾言別。安坐而逝。阇維收舍利建塔。

衢州鎮境志澄禪師

僧問。如何是定乾坤底劍。師曰。不漏絲髮。曰。用者如何。師曰。不知。因普請次。僧問。鋤頭損傷蝦蟆蚯蚓。還有罪也無。師曰。阿誰下手。曰。恁么則無罪過。師曰。因果歷然。

明州崇福院慶祥禪師

上堂。諸禪德。見性周遍。聞性亦然。洞徹十方。無內無外。所以古人道。隨緣無作。

【現代漢語翻譯】 現代漢語譯本：誰不踐行？問：如何是學人休止心念和意念的地方？師父說：『折斷拄杖了嗎？』問：心王出來時如何？師父說：『再宣講一遍看看。』問：如何是決定義？師父說：『不可執著。』問：如何是佛法大意？師父說：『此意不小。』

永明潛禪師的法嗣

杭州千光王寺的瑰省禪師

是溫州鄭氏之子。年幼時出家，精通研究律部。聽聞天臺文句，潛心於圓頓止觀。後來閱讀《楞嚴經》（Léngyán jīng），覺得文理宏大深邃，未能完全理解。一天晚上誦經很久，在書案上打盹。夢中看見太陽從空中降落，張開口吞了下去。從此忽然開悟，對差別義理的理解，像水流一樣暢通無阻。後來參訪永明禪師（Yǒngmíng Chánshī），永明禪師只是印證他之前的理解，沒有另外的指示和比喻。用忠懿王（Zhōngyì wáng）所遺留的衲衣授予他，以此表示信任。住持寺院后，上堂說法：『各位上座，佛法沒有什麼特別的事。過去的日月，現在的日月。過去的風雨，現在的風雨。過去的上座，現在的上座。舉起也明白了，說也明白了，一切都呈現得很好。珍重。』開寶五年七月，寶樹浴池忽然出現在他面前。師父說：『凡所有相，皆是虛妄。』過了三天，示現疾病，召集眾人告別，安然坐化而逝。火化后收取捨利，建造佛塔。

衢州鎮境的志澄禪師

有僧人問：『如何是定乾坤底劍？』師父說：『不漏一絲一毫。』問：『用劍的人如何？』師父說：『不知道。』因為普請勞動時，有僧人問：『鋤頭損傷了蝦蟆（háma，蛤蟆）和蚯蚓，還有罪過嗎？』師父說：『是誰下的手？』問：『這樣說就沒有罪過了？』師父說：『因果歷歷分明。』

明州崇福院的慶祥禪師

上堂說法：『各位禪德，見性的作用周遍一切，聞性的作用也是這樣。洞徹十方，沒有內外之分。所以古人說，隨緣而無造作。』

【English Translation】 English version: Who does not practice? Question: What is the place where a student ceases mind and intention? The master said: 'Have you broken the staff yet?' Question: What happens when the King of Mind emerges? The master said: 'Recite it again and see.' Question: What is the definitive meaning? The master said: 'Do not be attached.' Question: What is the great meaning of the Buddha-dharma? The master said: 'This meaning is not small.'

Successor of Zen Master Yongming Qian

Zen Master Guisheng of Qian Guang Wang Temple in Hangzhou

He was a son of the Zheng family in Wenzhou. He left home at a young age and thoroughly studied the Vinaya Pitaka. He listened to the texts of the Tiantai school and devoted himself to the perfect and sudden cessation and contemplation. Later, he read the Shurangama Sutra (Léngyán jīng), finding its principles vast and profound, but he could not fully understand it. One night, after reciting the sutra for a long time, he dozed off at his desk. In a dream, he saw a sun disc descending from the sky and swallowing it with his mouth open. From then on, he suddenly awakened, and his understanding of the different meanings flowed unhindered. Later, he visited Zen Master Yongming (Yǒngmíng Chánshī), who only confirmed his previous understanding, without any other instructions or metaphors. He was given the patched robe left by King Zhongyi (Zhōngyì wáng) as a sign of trust. After residing in the temple, he ascended the hall and said: 'Venerable assembly, the Buddha-dharma is nothing special. The sun and moon of the past are the sun and moon of the present. The wind and rain of the past are the wind and rain of the present. The venerable assembly of the past is the venerable assembly of the present. Raising it is understanding, speaking it is understanding, everything manifests well. Treasure this.' In the seventh month of the fifth year of the Kaibao era, the Bodhi tree bathing pool suddenly appeared before him. The master said: 'All phenomena are illusory.' Three days later, he showed signs of illness, gathered the assembly to bid farewell, and passed away peacefully in meditation. After cremation, relics were collected, and a pagoda was built.

Zen Master Zhicheng of Zhenjing in Quzhou

A monk asked: 'What is the sword that determines the universe?' The master said: 'It does not leak a single hair.' Asked: 'How is the wielder of the sword?' The master said: 'I do not know.' During communal labor, a monk asked: 'Does the hoe injure earthworms and frogs (háma, toad), is there any sin?' The master said: 'Who wielded the hoe?' Asked: 'So there is no sin?' The master said: 'Cause and effect are distinct.'

Zen Master Qingxiang of Chongfu Temple in Mingzhou

Ascending the hall, he said: 'Virtuous Zen practitioners, the function of seeing the nature pervades everything, and so does the function of hearing the nature. It penetrates the ten directions, without inner or outer. Therefore, the ancients said, follow conditions without contrivance.'

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動寂常真。如此施為。全真智用。僧問。如何是本來人。師曰。堂堂六尺甚分明。曰。祇如本來人。還依如此相貌也無。師曰。汝喚甚麼作本來人。曰。乞師方便。師曰。教誰方便。

報恩明禪師法嗣

福州保明院道誠通法禪師

上堂。如為一人。眾多亦然。珍重。僧問。圓音普震。三等齊聞。竺土仙心。請師密付。師良久。僧曰。恁么則意馬已成於寶馬。心牛頓作于白牛去也。師曰。七顛八倒。曰。若然者幾招哂笑。師曰。禮拜了退。問。如何是和尚西來意。師曰。我不曾到西天。曰。如何是學人西來意。師曰。汝在東土多少時。

報慈言導師法嗣

南康軍云居義能禪師

上堂。不用上來。堂中憍陳如上座為諸上座轉第一義法輪。還得么。若信得及。各自歸堂參取。下座后卻問一僧。祇如山僧適來教上座參取聖僧。聖僧還道個甚麼。僧曰。特謝和尚再舉。問。如何是佛。師曰。即心是佛。曰。學人不會。乞師方便。師曰。方便呼為佛。迴光返照看。身心是何物。

崇壽稠禪師法嗣

泉州雲臺山令岑禪師

僧問。如何是雲臺境。師曰。前山後山。曰。如何是境中人。師曰。瞌睡漢。

杭州資國圓進山主

僧問。丹霞燒木佛。意旨如何。師曰。招

【現代漢語翻譯】 現代漢語譯本：動寂常真（動與靜的本體是永恒不變的真理）。如此施為（像這樣去實踐）。全真智用（完全是真實智慧的運用）。

僧問：『如何是本來人？』（什麼是本來的面目？） 師曰：『堂堂六尺甚分明。』（光明磊落，身高六尺，非常清楚明白。） 曰：『祇如本來人，還依如此相貌也無？』（那麼本來的面目，還是像現在這個樣子嗎？） 師曰：『汝喚甚麼作本來人？』（你把什麼叫做本來的面目？） 曰：『乞師方便。』（請老師開示。） 師曰：『教誰方便？』（教誰方便呢？） 報恩明禪師法嗣 福州保明院道誠通法禪師 上堂：『如為一人，眾多亦然。』（如果為一個人的緣故，那麼為眾多人也是一樣。）珍重。 僧問：『圓音普震，三等齊聞。竺土仙心（指佛陀從印度傳來的心法），請師密付。』（佛法普遍震動，上中下三等根器的人都聽聞。請老師秘密傳授佛陀從印度傳來的心法。） 師良久（禪師沉默了很久）。 僧曰：『恁么則意馬已成於寶馬，心牛頓作于白牛去也。』（這樣說來，那麼散亂的心意已經變成了寶馬，遲緩的心牛立刻變成了白牛了。） 師曰：『七顛八倒。』（胡說八道。） 曰：『若然者幾招哂笑。』（如果這樣，豈不是要招來很多嘲笑？） 師曰：『禮拜了退。』（禮拜後退下。） 問：『如何是和尚西來意？』（什麼是和尚從西方傳來的真意？） 師曰：『我不曾到西天。』（我沒有到過西天。） 曰：『如何是學人西來意？』（什麼是學人學習佛法的真意？） 師曰：『汝在東土多少時？』（你在這東土多久了？） 報慈言導師法嗣 南康軍云居義能禪師 上堂：『不用上來。堂中憍陳如（佛陀最早的五比丘之一）上座為諸上座轉第一義法輪。還得么？』（不用上來。堂中憍陳如上座為各位上座宣講最究竟的佛法。你們領會了嗎？） 若信得及，各自歸堂參取。（如果能夠深信不疑，各自回到禪堂去參悟。） 下座后卻問一僧：『祇如山僧適來教上座參取聖僧，聖僧還道個甚麼？』（下座后問一個僧人：『就像我剛才教各位上座去參悟聖僧，聖僧說了些什麼？』） 僧曰：『特謝和尚再舉。』（特別感謝和尚再次開示。） 問：『如何是佛？』（什麼是佛？） 師曰：『即心是佛。』（當下這顆心就是佛。） 曰：『學人不會，乞師方便。』（學人不能領會，請老師開示。） 師曰：『方便呼為佛，迴光返照看，身心是何物？』（方便的說法稱之為佛，回頭反觀自照，身心又是什麼呢？） 崇壽稠禪師法嗣 泉州雲臺山令岑禪師 僧問：『如何是雲臺境？』（什麼是雲臺山的境界？） 師曰：『前山後山。』（前面的山，後面的山。） 曰：『如何是境中人？』（什麼是境界中的人？） 師曰：『瞌睡漢。』（打瞌睡的人。） 杭州資國圓進山主 僧問：『丹霞燒木佛（丹霞禪師燒木佛取暖），意旨如何？』（丹霞禪師燒木佛取暖，他的用意是什麼？) 師曰：『招禍。』（自招禍患。）

【English Translation】 English version: The movement and stillness are eternally true. Practice in this way. It's the use of complete and true wisdom. A monk asked: 'What is the original person?' (What is the original face?) The Master said: 'A dignified six feet, very clear.' (Bright and upright, six feet tall, very clear and obvious.) The monk said: 'If it is the original person, does he still rely on such an appearance?' (Then, does the original face still look like this?) The Master said: 'What do you call the original person?' (What do you call the original face?) The monk said: 'Beg the Master for expedient means.' (Please, Master, give guidance.) The Master said: 'Whom should I teach expedient means to?' (Whom should I teach expedient means to?) Successor of Zen Master Baoen Ming Zen Master Daocheng Tongfa of Baoming Monastery in Fuzhou The Master ascended the Dharma seat and said: 'If it is for one person, it is the same for many.' Treasure this. (If it is for the sake of one person, then it is the same for many people.) A monk asked: 'The perfect sound universally vibrates, and the three levels all hear. The immortal mind from India (referring to the Buddha's mind-dharma transmitted from India), please Master secretly transmit it.' (The perfect sound of the Dharma universally vibrates, and people of the three levels of capacity all hear it. Please, Master, secretly transmit the Buddha's mind-dharma from India.) The Master was silent for a long time. The monk said: 'In that case, the wandering mind has become a precious horse, and the slow mind-ox has instantly become a white ox.' (In that case, the scattered mind has become a precious horse, and the slow mind-ox has immediately become a white ox.) The Master said: 'Seven upside down, eight reversed.' (Nonsense.) The monk said: 'If so, how much ridicule will be invited?' (If so, wouldn't it invite a lot of ridicule?) The Master said: 'Bow and withdraw.' (Bow and retreat.) The monk asked: 'What is the meaning of the Abbot's coming from the West?' (What is the true meaning of the Abbot's coming from the West?) The Master said: 'I have never been to the Western Heaven.' (I have never been to the Western Heaven.) The monk said: 'What is the meaning of the student's coming from the West?' (What is the true meaning of the student's learning the Dharma?) The Master said: 'How long have you been in the Eastern Land?' (How long have you been in this Eastern Land?) Successor of Preceptor Bao Ci Yan Zen Master Yineng of Yunju Mountain in Nankang Army The Master ascended the Dharma seat and said: 'No need to come up. Elder Ajnata Kaundinya (one of the Buddha's first five disciples) in the hall is turning the wheel of the first principle Dharma for all of you elders. Have you attained it?' (No need to come up. Elder Ajnata Kaundinya in the hall is expounding the ultimate Dharma for all of you elders. Have you understood it?) If you can believe it deeply, each of you return to the hall and contemplate it. (If you can deeply believe it, each of you return to the meditation hall and contemplate it.) After descending the seat, he asked a monk: 'Just now, this mountain monk taught the elders to contemplate the Holy Monk. What did the Holy Monk say?' (After descending the seat, he asked a monk: 'Just now, I taught the elders to contemplate the Holy Monk. What did the Holy Monk say?') The monk said: 'Especially thank the Abbot for raising it again.' (Especially thank the Abbot for raising it again.) The monk asked: 'What is Buddha?' (What is Buddha?) The Master said: 'This very mind is Buddha.' (This very mind is Buddha.) The monk said: 'This student does not understand, I beg the Master for expedient means.' (This student cannot understand, please Master give guidance.) The Master said: 'Expediently call it Buddha, turn the light inward and reflect, what are the body and mind?' (Expediently call it Buddha, turn the light inward and reflect, what are the body and mind?) Successor of Zen Master Chongshou Chou Zen Master Ling Cen of Yuntai Mountain in Quanzhou The monk asked: 'What is the realm of Yuntai Mountain?' (What is the realm of Yuntai Mountain?) The Master said: 'The front mountain, the back mountain.' (The front mountain, the back mountain.) The monk said: 'What is the person in the realm?' (What is the person in the realm?) The Master said: 'A sleepyhead.' (A sleepyhead.) Mountain Master Yuanjin of Ziguo Monastery in Hangzhou The monk asked: 'What is the meaning of Danxia burning a wooden Buddha (Zen Master Danxia burning a wooden Buddha for warmth)?' (What is the meaning of Zen Master Danxia burning a wooden Buddha for warmth?) The Master said: 'Inviting disaster.' (Inviting disaster.)

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因帶果。問。庭前柏樹子。意旨如何。師曰。碧眼胡僧笑點頭。問。古人道。東家作驢。西家作馬。意旨如何。師曰。相識滿天下。

報恩安禪師法嗣

廬山棲賢道堅禪師

有官人問。某甲收金陵。佈陣殺人無數。還有罪也無。師曰。老僧祇管看。問。如何是祖師西來意。師曰。洋瀾左蠡。無風浪起。

廬山歸宗慧誠禪師

楊州人也。開堂日。於法堂前謂眾曰。天人得道。以此為證。恁么便散去。已是周遮。其如未曉。即為重說。遂升座。僧問。知郡臨筵。請師演法。師曰。我不及汝。問。如何是佛。師曰。如何不是。問。如何是祖師西來意。師曰。不知。乃曰。問話且住。直饒問到窮劫。問也不著。答到窮劫。答也不及。何以故。祇為諸人各有本分事。圓滿十方。亙古亙今。乃至諸佛也不敢錯誤諸人。便謂之頂族。祇是助發上座。所以道。十方法界諸有情。唸唸以證善逝果。彼既丈夫我亦爾。何得自輕而退屈。諸上座。不要退屈。信取便休。祖師西來。祇道見性成佛。其餘所說。不及此說。更有個奇特方便。舉似諸人。良久曰。分明記取。若到諸方。不得錯舉。久立。珍重。僧問。不通風處如何過得。師曰。汝從甚麼處來。僧舉南泉問鄧隱峰曰。銅瓶是境。瓶中有水。不得動著境。

【現代漢語翻譯】 現代漢語譯本 因帶果。問：『庭前柏樹子』（庭院前的柏樹種子），意旨如何？師（禪師）說：『碧眼胡僧笑點頭』（碧眼的外國僧人笑著點頭）。問：古人道，『東家作驢，西家作馬』，意旨如何？師說：『相識滿天下』（認識的人遍天下）。

報恩安禪師法嗣

廬山棲賢道堅禪師

有官員問：『我收復金陵，佈陣殺人無數，還有罪嗎？』師說：『老僧只管看』（老僧我只是看著）。問：『如何是祖師西來意』（什麼是祖師從西方來的真意）？師說：『洋瀾左蠡，無風浪起』（在平靜的湖面上，無風也會掀起波浪）。

廬山歸宗慧誠禪師

是揚州人。開堂日，於法堂前對眾人說：『天人得道，以此為證。』（天人得道，就以此為證明。）這樣說完便解散，已經是很周到了。如果還不明白，我就再重複一遍。』於是升座。僧人問：『知郡（地方長官）親臨法席，請師父演說佛法。』師說：『我不如你。』問：『如何是佛？』師說：『如何不是？』問：『如何是祖師西來意？』師說：『不知。』於是說：『問話暫且停止。即使問到窮盡未來，也問不著；回答到窮盡未來，也回答不及。為什麼呢？只因爲你們每個人都有自己的本分事，圓滿十方，貫穿古今。乃至諸佛也不敢錯用你們，便稱之為頂族。我只是幫助各位上座啓發。所以說，十方法界的所有眾生，唸唸都在證得善逝果（佛果）。他們既然是大丈夫，我也是如此，為何要輕視自己而退縮呢？各位上座，不要退縮，相信並接受它就夠了。祖師西來，只是說見性成佛，其餘所說，都不及此說。』還有一個奇特的方便法門，告訴你們。』良久說：『分明記取，若到各處，不得錯舉。』（要清楚地記住，如果到其他地方，不要錯誤地引用。）站立很久，珍重。僧人問：『不通風的地方如何通過？』師說：『你從什麼地方來？』僧人舉南泉問鄧隱峰的話說：『銅瓶是境，瓶中有水，不得動著境。』

【English Translation】 English version Cause leading to effect. Question: 'The cypress tree in the courtyard' (Tingqian baishu zi - the cypress seed in front of the courtyard), what is its meaning? The Master (Chan Master) said: 'The blue-eyed barbarian monk smiles and nods' (Bi yan hu seng xiao dian tou - the blue-eyed foreign monk smiles and nods). Question: The ancients said, 'The eastern neighbor becomes a donkey, the western neighbor becomes a horse,' what is its meaning? The Master said: 'Acquaintances fill the world' (Xiangshi man tianxia - acquaintances fill the world).

Dharma heir of Chan Master Bao'en An

Chan Master Daojian of Qixian Temple on Mount Lu

An official asked: 'I recovered Jinling (ancient city in China), deployed troops and killed countless people, is there still sin?' The Master said: 'The old monk only watches' (Lao seng zhi guan kan - the old monk only watches). Question: 'What is the meaning of the Patriarch's coming from the West?' (Ruh he shi zushi xi lai yi - What is the true meaning of the Patriarch's coming from the West?) The Master said: 'On the calm lake, waves rise without wind' (Yang lan zuo li, wu feng lang qi - On the calm lake, waves rise without wind).

Chan Master Huicheng of Guizong Temple on Mount Lu

He was from Yangzhou. On the day of his opening Dharma hall, he said to the assembly in front of the Dharma hall: 'Heavenly beings attain the Way, take this as proof.' Saying this and then dispersing would already be thorough. If you still don't understand, I will repeat it again.' Then he ascended the seat. A monk asked: 'The prefect (local official) has graced the gathering, please Master expound the Dharma.' The Master said: 'I am not as good as you.' Question: 'What is Buddha?' The Master said: 'What is not?' Question: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'I don't know.' Then he said: 'Let the questioning stop for now. Even if you ask until the end of time, you won't hit the mark; even if you answer until the end of time, you won't be sufficient. Why? Simply because each of you has your own inherent task, complete in all directions, spanning past and present. Even the Buddhas dare not misuse you, hence you are called the supreme lineage. I am only assisting you, the assembly, in awakening. Therefore, it is said, all sentient beings in the ten directions, in every moment, are realizing the fruit of the Well-Gone One (Sugata-phala - the fruit of Buddhahood). Since they are great beings, so am I, why should I belittle myself and retreat? All of you, do not retreat, just believe and accept it. The Patriarch's coming from the West only speaks of seeing one's nature and becoming a Buddha, all other teachings are not as good as this one.' There is also a unique expedient means, I will tell you.' After a long pause, he said: 'Clearly remember, if you go to other places, do not misquote it.' Standing for a long time, he said, 'Take care.' A monk asked: 'How to pass through a place where no wind blows?' The Master said: 'Where do you come from?' The monk quoted Nanquan's words to Deng Yin-feng: 'The copper bottle is the environment, there is water in the bottle, do not touch the environment.'

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與老僧將水來。峰便拈瓶瀉水。未審此意如何。師曰。鄧隱峰甚奇怪。要且亂瀉。

長安規禪師法嗣

廬州長安院辯實禪師

僧問。如何是祖師西來意。師曰。少室靈峰住九霄。

潭州云蓋用清禪師

河州趙氏子。僧問。有一人在萬丈井底。如何出得。師曰。且喜得相見。曰。恁么則穿云透月去也。師曰。三十三天事。作么生。僧無對。師曰。謾語作么。問。如何是云蓋境。師曰。門外三泉井。曰。如何是境中人。師曰。童行仔子。有頌示眾曰。云蓋鎖口訣。擬議皆腦裂。拍手趁虛空。云露西山月。僧問。如何是鎖口訣。師曰。遍天遍地。曰。恁么則石人點頭。露柱拍手去也。師曰。一瓶凈水一爐香。曰。此猶是井底蝦蟆。師曰。勞煩大眾。師常節飲食。隨眾二時。但展缽而已。或逾年月。亦不調練服餌。無妨作務。有請必開。即便飽食而亡拘執。至道二年四月二日。示疾而逝。

云居錫禪師法嗣

臺州般若從進禪師

僧問。古澗寒泉時如何。師曰。切忌飲著。曰。飲著又如何。師曰。喪卻汝性命。

越州清化志超禪師

僧問。如何是佛。師曰。汝是甚麼人。曰。莫便是也無。師曰。是即沒交涉。

青原下十一世

長壽彥禪師法嗣

【現代漢語翻譯】 現代漢語譯本： 與老僧一起取水來。鄧隱峰便拿起瓶子倒水。不知這是什麼意思？ 禪師說：『鄧隱峰真奇怪，只是胡亂傾倒。』

長安規禪師的法嗣

廬州長安院辯實禪師

有僧人問：『什麼是祖師西來的真意？』 禪師說：『少室山的靈峰直入九霄。』（少室靈峰：指少室山上的靈峰，九霄：極高的天空）

潭州云蓋用清禪師

是河州趙氏之子。有僧人問：『有一個人在萬丈深的井底，如何才能出來？』 禪師說：『可喜的是我們相見了。』 僧人說：『這樣說來，就是穿云透月而去了。』 禪師說：『三十三天的境界，你打算怎麼做？』 僧人無言以對。 禪師說：『不要說謊。』 問：『什麼是云蓋的境界？』 禪師說：『門外的三眼井。』 問：『什麼是境界中的人？』 禪師說：『是童行的小孩子。』（童行仔子：寺院裡服侍僧人的未成年人） 有偈頌開示眾人說：『云蓋的鎖口訣，稍加思量就頭腦破裂。拍手追逐虛空，雲彩顯露出西山的月亮。』 僧人問：『什麼是鎖口訣？』 禪師說：『遍佈天上地下。』 僧人說：『這樣說來，就是石人點頭，露柱拍手了。』 禪師說：『一瓶清水，一爐香。』 僧人說：『這仍然是井底的蛤蟆。』 禪師說：『勞煩各位了。』 禪師常常節制飲食，跟隨大眾一起用齋兩次，只是展開缽而已。有時超過年月，也不調理服食藥物，不妨礙勞作。有人請法必定開示，即便飽食也不拘泥執著。至道二年四月二日，示現疾病而逝世。

云居錫禪師的法嗣

臺州般若從進禪師

有僧人問：『古老山澗的寒冷泉水，時節如何？』 禪師說：『切記不要飲用。』 僧人說：『飲用了又會如何？』 禪師說：『會喪失你的性命。』

越州清化志超禪師

有僧人問：『什麼是佛？』 禪師說：『你是什麼人？』 僧人說：『莫非就是那個嗎？』 禪師說：『是，就沒關係了。』

青原下第十一世

長壽彥禪師的法嗣

【English Translation】 English version: He came with the old monk to fetch water. Feng then took the bottle and poured out the water. I don't know what this means. The Master said, 'Deng Yin-feng is very strange, just pouring it out randomly.'

Successor of Chan Master Chang'an Gui

Chan Master Bian Shi of Chang'an Monastery in Luzhou

A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'The spiritual peak of Shaoshi Mountain dwells in the ninth heaven.' (Shaoshi Lingfeng: refers to the spiritual peak on Shaoshi Mountain, Jiuxiao: the highest heaven)

Chan Master Yongqing of Yun'gai in Tanzhou

He was the son of the Zhao family of Hezhou. A monk asked, 'If a person is at the bottom of a ten-thousand-zhang well, how can he get out?' The Master said, 'It is gratifying that we have met.' The monk said, 'In that case, he will go through the clouds and penetrate the moon.' The Master said, 'What are you going to do about the thirty-third heaven?' The monk was speechless. The Master said, 'Don't lie.' Asked, 'What is the realm of Yun'gai?' The Master said, 'The three-spring well outside the gate.' Asked, 'Who is the person in the realm?' The Master said, 'The young attendant.' (Tonghang Zizai: underage children serving monks in temples) There is a verse to show the public: 'The secret of Yun'gai's locked mouth, a little thought will crack the brain. Clap your hands and chase the void, the clouds reveal the moon in the western mountains.' A monk asked, 'What is the secret of the locked mouth?' The Master said, 'Everywhere in heaven and earth.' The monk said, 'In that case, the stone man nods and the dew pillar claps his hands.' The Master said, 'A bottle of clean water, a censer of incense.' The monk said, 'This is still a frog in the bottom of a well.' The Master said, 'Sorry to bother everyone.' The Master often restrained his diet and followed the crowd for two meals, only unfolding the bowl. Sometimes for more than a year, he did not regulate his diet or take medicine, which did not hinder his work. If someone asked for the Dharma, he would definitely give instructions, and even if he was full, he would not be拘泥執著. On the second day of the fourth month of the second year of Zhidao, he showed illness and passed away.

Successor of Chan Master Yunju Xi

Chan Master Congjin of Prajna in Taizhou

A monk asked, 'How is the cold spring in the ancient mountain stream?' The Master said, 'Be careful not to drink it.' The monk said, 'What if I drink it?' The Master said, 'It will lose your life.'

Chan Master Zhichao of Qinghua in Yuezhou

A monk asked, 'What is Buddha?' The Master said, 'Who are you?' The monk said, 'Could it be that?' The Master said, 'Yes, it doesn't matter.'

Eleventh Generation under Qingyuan

Successor of Chan Master Changshou Yan

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蘇州長壽法齊禪師

婺州人。始講明門。因明二論。尋置遊方。受心印于廣法禪師。節使錢仁奉禮。請繼廣法住持。開堂日。有百法座主問。令公請命。四眾云臻。向上宗乘。請師舉唱。師曰。百法明門論。曰。畢竟作么生。師曰。一切法無我。問。城東老母與佛同生。為甚麼卻不見佛。師曰。不見即道。曰。恁么則見去也。師曰。城東老母與佛同生。

云居齊禪師法嗣

南康云居契瑰禪師

僧問。路逢死蛇莫打殺。無底籃子盛將歸。未審師還受也無。師曰。你甚麼處得來。曰。恁么則不虛施也。師曰。卻且提取去。問。如何是佛。師曰。讚歎不及。曰。莫祇這個便是么。師曰。不令人讚嘆。

杭州靈隱文勝慈濟禪師

僧問。古鑒未磨時如何。師曰。古鑒。曰。磨后如何。師曰。古鑒。曰。未審分不分。師曰。更照看。問。如何是和尚家風。師曰。莫訝荒疏。曰。忽遇客來作么生。師曰。喫茶去。

明州瑞巖義海禪師

霅川人也。造云居法席。居問。甚麼物恁么來。師于言下大悟。遂有頌曰。云居甚麼物。問著頭恍惚。直下便承當。猶是生埋沒。出世住報本。僧問。如何是祖師西來意。師曰。若到諸方。但道報本不解答話。問。如何是和尚家風。師曰。無忌諱。

【現代漢語翻譯】 現代漢語譯本 蘇州長壽法齊禪師

法齊禪師是婺州（今浙江金華一帶）人。最初講解《百法明門論》和《因明入正理論》這兩部論著，之後便開始四處遊歷參學。他在廣法禪師處得到心印。節度使錢仁奉對他非常尊敬，請他繼承廣法禪師的位子，主持寺院。在開堂說法那天，有一位精通《百法》的座主問道：『令公（指錢仁奉）的到來，四眾弟子云集，對於這至上的宗乘，請禪師您來開示。』禪師說：『《百法明門論》。』座主問：『究竟要怎麼做呢？』禪師說：『一切法無我。』又有人問：『城東的老婦人和佛同時出生，為什麼卻見不到佛呢？』禪師說：『不見即是道。』那人說：『這麼說就是見到了。』禪師說：『城東的老婦人和佛同時出生。』

云居齊禪師法嗣

南康云居契瑰禪師

有僧人問：『路上遇到死蛇不要打死，用沒有底的籃子裝回家。請問禪師您接受嗎？』禪師說：『你從哪裡得來的？』僧人說：『這樣說來，就是沒有白費力氣了。』禪師說：『還是拿回去吧。』又有人問：『什麼是佛？』禪師說：『讚歎不及。』那人說：『莫非就是這個嗎？』禪師說：『不令人讚嘆。』

杭州靈隱文勝慈濟禪師

有僧人問：『古鏡未曾打磨時是什麼樣子？』禪師說：『古鏡。』那人問：『打磨之後又是什麼樣子？』禪師說：『古鏡。』那人問：『請問有什麼分別嗎？』禪師說：『再仔細看看。』又有人問：『什麼是和尚您的家風？』禪師說：『不要驚訝於我的粗疏。』那人說：『忽然有客人來了怎麼辦？』禪師說：『喫茶去。』

明州瑞巖義海禪師

義海禪師是霅川（今浙江湖州一帶）人。他前往云居山參學。云居禪師問他：『什麼東西這樣來？』義海禪師在當下就大悟了。於是作了一首偈語說：『云居是什麼東西？問起來令人頭腦恍惚。直接就承擔下來，仍然是活埋沒。』後來他出世住持報本寺。有僧人問：『什麼是祖師西來意？』禪師說：『如果到了其他地方，只說報本寺不解答問題。』又有人問：『什麼是和尚您的家風？』禪師說：『無所顧忌。』

【English Translation】 English version Chan Master Faqi of Changshou Monastery in Suzhou

Chan Master Faqi was from Wuzhou (present-day Jinhua area, Zhejiang). He initially lectured on the Bai Fa Ming Men Lun (Treatise on the Door of Understanding the Hundred Dharmas) and the Yin Ming Ru Zheng Li Lun (Nyaya-pravesa-sutra). Afterwards, he traveled around seeking instruction. He received the mind-seal from Chan Master Guangfa. The Jiedushi (military governor) Qian Renfeng respected him greatly and invited him to succeed Guangfa as the abbot of the monastery. On the day of his inaugural Dharma talk, a zuozhu (chief monk) well-versed in the Bai Fa asked: 'With the arrival of Ling Gong (referring to Qian Renfeng), the four assemblies have gathered. Regarding this supreme vehicle, please, Master, give us instruction.' The Master said: 'Bai Fa Ming Men Lun (Treatise on the Door of Understanding the Hundred Dharmas).' The zuozhu asked: 'Ultimately, what should we do?' The Master said: 'All dharmas are without self (anatta).' Someone asked: 'The old woman east of the city was born at the same time as the Buddha. Why can't she see the Buddha?' The Master said: 'Not seeing is the Way.' That person said: 'So, she has seen him.' The Master said: 'The old woman east of the city was born at the same time as the Buddha.'

Lineage of Chan Master Qi of Yunju

Chan Master Qigui of Yunju in Nankang

A monk asked: 'If you meet a dead snake on the road, don't kill it; carry it home in a bottomless basket. I wonder if the Master would accept it?' The Master said: 'Where did you get it?' The monk said: 'In that case, it wasn't a wasted effort.' The Master said: 'Take it back.' Someone asked: 'What is Buddha?' The Master said: 'Beyond praise.' That person said: 'Is it just this?' The Master said: 'Not causing people to praise.'

Chan Master Wensheng Ciji of Lingyin Monastery in Hangzhou

A monk asked: 'What is the ancient mirror like before it is polished?' The Master said: 'An ancient mirror.' That person asked: 'What is it like after it is polished?' The Master said: 'An ancient mirror.' That person asked: 'May I ask if there is any difference?' The Master said: 'Look more closely.' Someone asked: 'What is the style of the Abbot's household?' The Master said: 'Don't be surprised by my roughness.' That person said: 'What should I do if a guest suddenly arrives?' The Master said: 'Go have tea.'

Chan Master Yihai of Ruiyan Monastery in Mingzhou

Chan Master Yihai was from Chuanchuan (present-day Huzhou area, Zhejiang). He went to Yunju Mountain to study. Chan Master Yunju asked him: 'What is it that comes like this?' Chan Master Yihai had a great enlightenment at that moment. So he composed a verse saying: 'What is Yunju? Asking about it makes one's head spin. Directly taking it on is still a living burial.' Later, he came forth to reside at Baoben Monastery. A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'If you go to other places, just say Baoben Monastery and don't answer questions.' Someone asked: 'What is the style of the Abbot's household?' The Master said: 'No taboos.'

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曰。忽遇觸忤。又且如何。師曰。不解作客。勞煩主人。問。釋迦掩室于摩竭。凈名杜口于毗耶。未審如何示眾。師曰。汝不欲我開談。曰。未曉師機。師曰。且退。問。如何是無位真人。師曰。這裡無安排你處。

明州廣慧志全禪師

上堂。僧問。如何是衲僧本分事。師曰。你莫鈍置我。僧禮拜。師曰。卻是大眾鈍置阇黎。便下座。問。賊不打貧兒家時如何。師曰。說向人也不信。僧曰。恁么則禮拜而退。師曰。得個甚麼。

明州大梅保福居煦禪師

僧問。古人面壁。意旨如何。師曰。但恁么會。曰。未審如何領會。師曰。禮拜著。

處州南明惟宿禪師

僧問。法法不隱藏。古今常顯露。如何是顯露底法。師曰。見示大眾。曰。恁么則學人謹退也。師曰。知過必改。

荊門軍清溪清禪師

僧問。古路坦然。如何履踐。曰。你是行腳僧。

支提隆禪師法嗣

杭州靈隱玄本禪師

僧問。蚌含未剖時如何。師曰。光從何來。問。臨濟入門便喝。德山入門便棒。此意如何。師曰。天晴不肯去。師見僧看經。乃問。看甚麼經。僧無語。乃示頌曰。看經不識經。徒勞損眼睛。欲得不損眼。分明識取經。

羅漢林禪師法嗣

臨江軍慧力院紹珍禪

【現代漢語翻譯】 現代漢語譯本 問：如果忽然遇到衝突冒犯，又該如何？ 師父說：不明白自己是客人，反倒勞煩了主人。 問：釋迦牟尼（Śākyamuni，佛教創始人）在摩竭陀國（Magadha）閉門不出，維摩詰（Vimalakīrti）在毗耶離城（Vaiśālī）閉口不言，不知如何向大眾開示？ 師父說：你不希望我開口談論。 問：不明白師父的用意。 師父說：暫且退下。 問：如何是無位真人？ 師父說：這裡沒有安排你的地方。

明州廣慧志全禪師

上堂說法。僧人問：如何是禪僧的本分事？ 師父說：你不要遲鈍地對待我。 僧人禮拜。師父說：卻是大眾遲鈍地對待了你。 隨即下座。問：強盜不打一無所有的窮人家時，情況如何？ 師父說：說給別人聽，別人也不會相信。 僧人說：既然這樣，那麼就禮拜退下了。 師父說：得到了什麼？

明州大梅保福居煦禪師

僧人問：古人面壁（指達摩祖師面壁）的用意是什麼？ 師父說：只要這樣理解就行了。 問：不知該如何領會？ 師父說：禮拜吧。

處州南明惟宿禪師

僧人問：法法不隱藏，古今常顯露，如何是顯露的法？ 師父說：展示給大眾看。 僧人說：既然這樣，那麼學人就謹慎地退下了。 師父說：知道錯了就一定要改正。

荊門軍清溪清禪師

僧人問：古路坦然平順，如何踐行？ 師父說：你是個行腳僧。

支提隆禪師法嗣

杭州靈隱玄本禪師

僧人問：蚌殼尚未打開時，情況如何？ 師父說：光從哪裡來？ 問：臨濟（Línjì）禪師入門便喝，德山（Déshān）禪師入門便棒，此意如何？ 師父說：天晴了還不肯走。 師父看見僧人看經，於是問：看什麼經？ 僧人無語。師父於是作偈說：看經不識經，徒勞損眼睛。欲得不損眼，分明識取經。

羅漢林禪師法嗣

臨江軍慧力院紹珍禪師

【English Translation】 English version Question: If one suddenly encounters conflict or offense, what should be done? The Master said: 'Not understanding oneself as a guest, one troubles the host.' Question: Śākyamuni (the founder of Buddhism) closed his door in Magadha (an ancient kingdom in India), and Vimalakīrti (a prominent Buddhist figure) remained silent in Vaiśālī (an ancient city in India). How should they instruct the assembly? The Master said: 'You do not wish me to open my mouth and speak.' Question: I do not understand the Master's intention. The Master said: 'Retreat for now.' Question: What is the 'True Person of No Rank'? The Master said: 'There is no place here to arrange for you.'

Chan Master Zhiquan of Guanghui Temple in Mingzhou

Entering the hall for a Dharma talk. A monk asked: 'What is the fundamental affair of a monastic?' The Master said: 'Do not treat me with dullness.' The monk bowed. The Master said: 'It is the assembly that treats the venerable one with dullness.' Then he descended from the seat. Question: 'What is it like when a thief does not rob a poor man's house?' The Master said: 'Even if you tell people, they will not believe it.' The monk said: 'In that case, I will bow and withdraw.' The Master said: 'What have you gained?'

Chan Master Juxu of Baofu Temple at Damei in Mingzhou

A monk asked: 'What was the intention of the ancients facing the wall (referring to Bodhidharma's wall-gazing)?' The Master said: 'Just understand it in that way.' Question: 'I do not know how to comprehend it.' The Master said: 'Bow down.'

Chan Master Weisou of Nanming Temple in Chuzhou

A monk asked: 'Dharma is not hidden; it is always revealed throughout ancient and modern times. What is the revealed Dharma?' The Master said: 'Showing it to the assembly.' The monk said: 'In that case, this student will respectfully withdraw.' The Master said: 'If you know your mistakes, you must correct them.'

Chan Master Qing of Qingxi Temple in Jingmen Army

A monk asked: 'The ancient road is open and smooth. How should one tread it?' The Master said: 'You are a traveling monk.'

Dharma Successor of Chan Master Long of Zhiti

Chan Master Xuanben of Lingyin Temple in Hangzhou

A monk asked: 'What is it like when the oyster shell has not yet opened?' The Master said: 'Where does the light come from?' Question: 'Linji (a famous Chan master) shouted upon entering, and Deshan (another famous Chan master) struck with a stick upon entering. What is the meaning of this?' The Master said: 'Even when the weather is clear, they are unwilling to leave.' The Master saw a monk reading a sutra and asked: 'What sutra are you reading?' The monk was silent. The Master then composed a verse, saying: 'Reading the sutra without understanding the sutra is a waste of effort and harms the eyes. If you want to avoid harming your eyes, clearly recognize the sutra.'

Dharma Successor of Chan Master Shaozhen of Huili Monastery in Linjiang Army

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師

僧問。金雞未鳴時如何。師曰。是何時節。曰。鳴后如何。師曰。卻不知時。問。師子未出窟時如何。師曰。在那裡。曰。出窟后如何。師曰。且走。

洪州大寧院慶𤧚禪師

僧問。道泰不傳天子令。時人盡唱太平歌。未審師今意旨如何。師曰。山僧罪過。問。如何是佛。師曰。須彌山。上堂。生死涅槃。猶如昨夢。且道三世諸佛。釋迦老子有甚麼長處。雖然如是。莫錯會好。拍手一下。便下座。問。承古有言。東山西嶺青。未審意旨如何。師曰。東山西嶺青。雨下卻天晴。更問個中意。鵓鳩生鷂鷹。

功臣軻禪師法嗣

蘇州堯峰顥暹禪師

僧問。學人乍入叢林。乞師一接。師曰。去。問。承教有言。是法平等。無有高下。如何是平等法。師曰。堯峰高。寶華低。曰。恁么則卻成高下去也。師曰。情知你恁么會。聞雷聲。示眾曰。還聞雷聲么。還知起處么。若知起處。便知身命落處。若也不知。所以古人道。不知天地者。剛道有乾坤。不如喫茶去。問。如何是道。師曰。夕死可矣。問。如何是金剛力士。師曰。這裡用不著。問。亡僧遷化向甚麼處去也。師曰。蒼天。蒼天。乃曰。祇如末後僧問。亡僧遷化向甚麼處去也。山僧向他道。蒼天。蒼天。且道意落在甚麼處。莫是悲

【現代漢語翻譯】 現代漢語譯本 師（禪宗語境下的老師）： 　　僧人問：『金雞未鳴叫時是什麼樣的？』老師說：『是什麼時節？』僧人說：『鳴叫后又如何？』老師說：『反而不知道時間了。』問：『獅子未出洞穴時是什麼樣的？』老師說：『在哪裡？』僧人說：『出洞穴后又如何？』老師說：『快走開！』 　　洪州大寧院慶𤧚禪師（洪州大寧院的慶𤧚禪師）： 　　僧人問：『道泰之時不傳天子的命令，世人都唱太平歌，不知老師現在的意旨如何？』老師說：『山僧我犯了罪過。』問：『什麼是佛？』老師說：『須彌山（佛教宇宙觀中的中心山）。』上堂說法：『生死涅槃（佛教中的解脫境界），猶如昨夜的夢。且說三世諸佛（過去、現在、未來的所有佛），釋迦老子（釋迦牟尼佛的尊稱）有什麼長處？雖然如此，不要錯會了意思。』拍手一下，便下座。問：『承蒙古人有言，東山和西嶺都是青色的，不知意旨如何？』老師說：『東山和西嶺都是青色的，下雨後天就晴了。如果再問其中的意思，鵓鳩（一種鳥）會生出鷂鷹（一種猛禽）。』 　　功臣軻禪師法嗣（功臣軻禪師的弟子）： 　　蘇州堯峰顥暹禪師（蘇州堯峰的顥暹禪師）： 　　僧人問：『學人我剛入叢林（指寺院），乞求老師接引。』老師說：『去！』問：『承蒙教誨有言，一切法都是平等的，沒有高下之分，什麼是平等法？』老師說：『堯峰高，寶華低。』僧人說：『這樣說卻成了有高有低了。』老師說：『早就知道你會這樣理解。』聽到雷聲，向大眾開示說：『還聽到雷聲嗎？還知道雷聲從哪裡發出的嗎？如果知道雷聲從哪裡發出，便知道身命在哪裡終結。如果也不知道，所以古人說，不知道天地的人，偏要說有乾坤（天地）。不如去喝茶吧。』問：『什麼是道？』老師說：『即使晚上死去也可以了。』問：『什麼是金剛力士（佛教中的護法神）？』老師說：『這裡用不著。』問：『去世的僧人往哪裡去了？』老師說：『蒼天，蒼天。』於是說：『就像最後那個僧人問，去世的僧人往哪裡去了？山僧我對他說，蒼天，蒼天。且說我的意思落在哪裡？莫非是悲憫嗎？』

【English Translation】 English version Master: 　　A monk asked: 'What is it like when the golden rooster has not yet crowed?' The master said: 'What time is it?' The monk said: 'What about after it crows?' The master said: 'Then I don't know the time.' Asked: 'What is it like when the lion has not yet come out of its cave?' The master said: 'Where is it?' The monk said: 'What about after it comes out of the cave?' The master said: 'Quick, leave!' 　　Chan Master Qing𤧚 of Daning Monastery in Hongzhou (Chan Master Qing𤧚 of Daning Monastery in Hongzhou): 　　A monk asked: 'In times of peace, the emperor's commands are not transmitted, and people all sing songs of peace. I wonder what the master's intention is now?' The master said: 'This mountain monk has committed a transgression.' Asked: 'What is Buddha?' The master said: 'Mount Sumeru (the central mountain in Buddhist cosmology).' Ascending the Dharma hall: 'Birth, death, and Nirvana (the state of liberation in Buddhism) are like a dream last night. And what advantages do all the Buddhas of the three worlds (past, present, and future) and old Shakyamuni (a respectful term for Shakyamuni Buddha) have? Although it is so, don't misunderstand.' He clapped his hands once and then descended from his seat. Asked: 'It is said by the ancients that the eastern mountain and western ridge are green. I wonder what the intention is?' The master said: 'The eastern mountain and western ridge are green, and the sky clears after the rain. If you ask further about the meaning, a dove (a type of bird) will give birth to a hawk (a bird of prey).' 　　Dharma Successor of Chan Master Ke of Gongchen (Disciple of Chan Master Ke of Gongchen): 　　Chan Master Haoqian of Yaofeng in Suzhou (Chan Master Haoqian of Yaofeng in Suzhou): 　　A monk asked: 'This student has just entered the monastery (referring to the temple), begging the master for guidance.' The master said: 'Go!' Asked: 'It is taught that all dharmas are equal, without high or low. What is the equal dharma?' The master said: 'Yaofeng is high, Baohua is low.' The monk said: 'In that case, it becomes high and low.' The master said: 'I knew you would understand it that way.' Hearing the sound of thunder, he instructed the assembly: 'Do you hear the thunder? Do you know where it originates? If you know where it originates, you will know where your life ends. If you don't know, therefore the ancients said, those who do not know heaven and earth insist that there is Qiankun (heaven and earth). Better to go drink tea.' Asked: 'What is the Dao?' The master said: 'It is acceptable to die even in the evening.' Asked: 'What is a Vajra warrior (a guardian deity in Buddhism)?' The master said: 'It is not needed here.' Asked: 'Where has the deceased monk gone?' The master said: 'The blue sky, the blue sky.' Then he said: 'Just like the last monk asked, where has the deceased monk gone? This mountain monk said to him, the blue sky, the blue sky. And where does my intention lie? Could it be compassion?'

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傷遷逝。痛憶道人么。若乃恁么評論。實謂罔知去處。要知去處么。更不用久立。歇去。上堂。冬去春來。樓閣門開。若也入得。不用徘徊。諸上座。還向這裡入得也未。若也入得。所以古人道。是處是彌勒。無門無善財。若也入之未得。自是諸上座狂走。更不忉忉。久立珍重。

蘇州吳江聖壽志升禪師

上堂。若論佛法。更有甚麼事。所以道古今山河。古今日月。古今人倫。古今城郭。喚作平等法門。絕前後際。諸人還信得及么。若信得及。依而行之。久立。珍重。

杭州功臣開化守如禪師

上堂。召大眾曰。還知道聖僧同諸人到這裡么。既勞尊降。焉敢稽留。久立。珍重。

棲賢湜禪師法嗣

杭州南山興教院惟一禪師

僧問。佛未出世時如何。師曰。白雲數重。曰。出世后如何。師曰。青山一朵。問。如何是道。師曰。刺頭入荒草。曰。如何是道中人。師曰。乾屎橛。曰。大耳三藏第三度為甚麼不見國師。師曰。腳跟下看。曰。如何得見。師曰。草鞋跟斷。

安吉州西余體柔禪師

上堂。一人把火。自燼其身。一人抱冰。橫屍于路。進前即觸途成滯。退後即噎氣填胸。直得上天無路。入地無門。如今已不奈何也。良久曰。待得雪消去。自然春到來。

【現代漢語翻譯】 現代漢語譯本： 傷感消逝，痛苦回憶道人嗎？如果這樣評論，實在是不知去處。要知道去處嗎？更不用久站，休息去。上堂。冬去春來，樓閣門開。如果能夠進入，不用徘徊。各位禪者，還在這裡能夠進入嗎？如果能夠進入，所以古人說，到處都是彌勒（Maitreya，未來佛），沒有門也沒有善財（Sudhana，華嚴經中的求道者）。如果不能進入，只是各位禪者狂奔亂走，不再啰嗦。久站，珍重。

蘇州吳江聖壽志升禪師

上堂。如果談論佛法，還有什麼事呢？所以說古今山河，古今日月，古今人倫，古今城郭，稱作平等法門，斷絕前後際。各位還相信嗎？如果相信，依照它實行。久站，珍重。

杭州功臣開化守如禪師

上堂。召集大眾說：還知道聖僧和各位來到這裡嗎？既然勞駕各位光臨，怎敢耽擱。久站，珍重。

棲賢湜禪師法嗣

杭州南山興教院惟一禪師

僧人問：佛未出世時如何？禪師說：白雲重重。問：出世后如何？禪師說：青山一朵。問：如何是道？禪師說：刺頭進入荒草。問：如何是道中人？禪師說：乾屎橛。問：大耳三藏第三次為什麼不見國師？禪師說：在腳跟下看。問：如何得見？禪師說：草鞋跟斷。

安吉州西余體柔禪師

上堂。一人拿著火，自己燒盡自身。一人抱著冰，橫屍于路。前進就處處受阻，後退就氣塞胸膛。簡直上天無路，入地無門。如今已經無可奈何了。良久說：等到雪融化，自然春天到來。 現代漢語譯本：

【English Translation】 English version: The sadness fades away. Do you painfully recall the Daoist? If you comment like this, you truly don't know where to go. Do you want to know where to go? No need to stand for long, go rest. Ascending the hall. Winter goes, spring comes, the doors of the pavilions open. If you can enter, no need to hesitate. All of you, have you entered here yet? If you have entered, that's why the ancients said, everywhere is Maitreya (the future Buddha), there is no gate and no Sudhana (a seeker of the path in the Avatamsaka Sutra). If you haven't entered, it's just you all running around wildly, no more nagging. Standing for long, take care.

Chan Master Zhisheng of Shengshou Temple in Wujiang, Suzhou

Ascending the hall. If we talk about the Buddha-dharma, what else is there? Therefore, it is said that the mountains and rivers of ancient and modern times, the sun and moon of ancient and modern times, the human relations of ancient and modern times, the cities of ancient and modern times, are called the Dharma of equality, cutting off the boundaries of before and after. Do you all believe it? If you believe it, act accordingly. Standing for long, take care.

Chan Master Shouru of Kaihua Temple in Gongchen, Hangzhou

Ascending the hall. Calling to the assembly, he said: Do you know that the holy monk has arrived here with you all? Since you have troubled yourselves to come, how dare I delay you. Standing for long, take care.

A Dharma descendant of Chan Master Shi of Qixian Temple

Chan Master Weiyi of Xingjiao Temple in Nanshan, Hangzhou

A monk asked: What was it like before the Buddha appeared in the world? The Master said: Layers upon layers of white clouds. The monk asked: What is it like after he appeared in the world? The Master said: A single green mountain. The monk asked: What is the Dao? The Master said: Sticking your head into the wild grass. The monk asked: What is a person of the Dao? The Master said: A dried-up turd. The monk asked: Why did the Great-Eared Tripitaka not see the National Teacher for the third time? The Master said: Look under your feet. The monk asked: How can I see him? The Master said: The straw sandal strap is broken.

Chan Master Tirou of Xiyu Temple in Anji Prefecture

Ascending the hall. One person holds fire, burning himself to ashes. One person embraces ice, lying dead on the road. Advancing, one is obstructed everywhere; retreating, one's chest is filled with choking. It's simply that there is no way to ascend to heaven, no gate to enter the earth. Now there is already nothing that can be done. After a long silence, he said: When the snow melts away, naturally spring will arrive.

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真州定山惟素山主

僧問。如何是不遷義。師曰。暑往寒來。曰。恁么則遷去也。師曰。啼得血流無用處。問。達磨心印師已曉。試舉家風對眾看。師曰。門前有個長松樹。夜半子規來上啼。問。知師洞達諸方旨。臨機不答舊時禪。如何是新奇。師曰。若到諸方。不得錯舉。曰。學人慇勤于座右。莫不祇此是新奇。師曰。折草量天。問。如何是定山境。師曰。清風滿院。曰。忽遇客來。如何祇待。師曰。莫嫌冷淡。乃曰。若論家風與境。不易酬對。多見指定處所。教他不得自在。曾有僧問大隨。如何是和尚家風。隨曰。赤土畫簸箕。又曰。肚上不貼榜。且問諸人作么生會。更有夾山．雲門．臨濟．風穴皆有此話。播於諸方。各各施設不同。又作么生會。法無異轍。殊途同歸。若要省力易會。但識取自家桑梓。便能紹得家業。隨處解脫。應用現前。天地同根。萬物一體。喚作衲僧眼睛。綿綿不漏絲髮。茍或於此不明。徒自竛竮辛苦。僧問。如何是佛。師曰。含齒戴髮。曰。恁么則人人具足。師曰。遠之又遠。問。牛頭未見四祖時如何。師曰。成家立業。曰。見后如何。師曰。立業成家。問。如何是定山路。師曰。峭。曰。履踐者如何。師曰。險。問。無上法王有大陀羅尼。名為圓覺。流出一切清凈真如．菩提

【現代漢語翻譯】 現代漢語譯本 真州定山惟素山主

僧人問：『如何是不遷的真義？』 師父說：『暑往寒來。』 僧人說：『既然如此，那就是遷動了。』 師父說：『即使啼得血流滿地也無濟於事。』 僧人問：『達磨的心印師父已經領悟，請展示一下您的家風讓大家看看。』 師父說：『門前有棵高大的松樹，半夜裡杜鵑鳥飛來啼叫。』 僧人問：『知道師父您洞達各方的宗旨，臨機應變不回答舊時的禪語，什麼是新奇之處？』 師父說：『如果到了各處，不要錯誤地引用。』 僧人說：『學人我在您身邊慇勤請教，莫非這就是新奇之處？』 師父說：『用草來測量天的高度。』 僧人問：『什麼是定山的境界？』 師父說：『清風吹滿庭院。』 僧人說：『忽然有客人來訪，如何招待？』 師父說：『不要嫌棄冷淡。』

於是師父說：『如果談論家風和境界，不容易應對。很多人指定處所，教人不得自在。』 曾經有僧人問大隨禪師：『什麼是和尚的家風？』 大隨禪師說：『在紅土上畫簸箕。』 又說：『肚子上不貼榜文。』 請問各位如何理解？ 更有夾山、雲門、臨濟、風穴等禪師都有類似的話，流傳於各處，各自的施設不同。又該如何理解？ 法沒有不同的軌跡，不同的道路最終歸於同一處。如果想要省力容易理解，只要認識自己的家鄉，就能繼承家業，隨處解脫，應用就在眼前。天地同根，萬物一體，這叫做衲僧的眼睛，綿密細緻，不漏一絲一毫。如果對此不明白，只是徒勞地辛苦奔波。』 僧人問：『什麼是佛？』 師父說：『含著牙齒，頂著頭髮。』 僧人說：『既然如此，那麼人人具足佛性。』 師父說：『相差很遠很遠。』 僧人問：『牛頭禪師未見四祖道信時如何？』 師父說：『成家立業。』 僧人說：『見四祖后如何？』 師父說：『立業成家。』 僧人問：『什麼是定山的路？』 師父說：『陡峭。』 僧人說：『行走在這條路上的人會如何？』 師父說：『危險。』 僧人問：『無上法王有大陀羅尼，名為圓覺（圓滿覺悟），流出一切清凈真如（不虛妄的真理），菩提（覺悟）。』

【English Translation】 English version Master Weisu of Mount Ding in Zhenzhou

A monk asked, 'What is the meaning of non-motion?' The Master said, 'Summer goes, winter comes.' The monk said, 'If that's the case, then it's moving.' The Master said, 'Crying blood is useless.' The monk asked, 'The Damo's (Bodhidharma's) mind-seal the master has already understood, try to show the family style for everyone to see.' The Master said, 'There is a tall pine tree in front of the door, and a cuckoo comes to sing on it in the middle of the night.' The monk asked, 'Knowing that the master thoroughly understands the principles of all directions, and does not answer old Zen questions when facing opportunities, what is new and strange?' The Master said, 'If you go to all places, do not quote wrongly.' The monk said, 'This student is diligently at your side, isn't this the new and strange thing?' The Master said, 'Measuring the sky with grass.' The monk asked, 'What is the realm of Mount Ding?' The Master said, 'A clear breeze fills the courtyard.' The monk said, 'If a guest suddenly comes, how should I treat them?' The Master said, 'Don't dislike the coldness.'

Then the Master said, 'If discussing family style and realm, it is not easy to respond. Many people designate places, teaching others to be uneasy.' Once a monk asked Great Master Dasui, 'What is the family style of the monk?' Great Master Dasui said, 'Drawing a winnowing fan on red soil.' He also said, 'Not pasting a notice on the belly.' May I ask everyone, how do you understand this? Furthermore, Jiashan, Yunmen, Linji, and Fengxue all have similar words, spreading in all directions, each with different arrangements. How should one understand this? The Dharma has no different paths, different paths ultimately lead to the same destination. If you want to save effort and understand easily, just recognize your own hometown, and you can inherit the family business, be liberated everywhere, and application is right in front of you. Heaven and earth share the same root, all things are one body, this is called the eye of a monastic, meticulous and not leaking a single hair. If you do not understand this, you will only be toiling and suffering in vain.' The monk asked, 'What is Buddha?' The Master said, 'Containing teeth and wearing hair.' The monk said, 'If that's the case, then everyone is fully endowed with Buddha-nature.' The Master said, 'Far, far away.' The monk asked, 'How was Niu Tou (Ox-Head) before he saw the Fourth Patriarch Daoxin?' The Master said, 'Establishing a family and building a career.' The monk said, 'How was he after seeing him?' The Master said, 'Building a career and establishing a family.' The monk asked, 'What is the road of Mount Ding?' The Master said, 'Steep.' The monk said, 'How are those who walk on it?' The Master said, 'Dangerous.' The monk asked, 'The Supreme Dharma King has a great Dharani (mantra), named Yuanjue (Perfect Enlightenment), flowing out all pure Suchness (unfalsified truth), Bodhi (enlightenment).'

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涅槃。未審圓覺從甚麼處流出。師曰。山僧頂戴有分。曰。恁么則信受奉行。師曰。依俙似曲才堪聽。問。十二時中如何得與道相應。師曰。皇天無親。唯德是輔。曰。恁么則不假修證也。師曰。三生六十劫。

凈土素禪師法嗣

杭州凈土院惟正禪師

秀州華亭黃氏子。幼從錢塘資聖院本如𨽻業。且將較藝于有司。如使禱觀音像。以求陰相。師謝曰。豈忍獨私於己哉。郡人朱紹安聞而嘉嘆。欲啟帑度之。師慨然曰。古之度人。以清機密旨。今反是。去古遠矣。吾墮三寶數。當有其時。已而遇祥符覃恩。得諧素志。獨擁毳袍且弊。同列慢之。師曰。佛乎佛乎。儀相云乎哉。僧乎僧乎。盛服云乎哉。厥後有愿輸奉歲時用度。俾繼如之院務。亦復謝曰。聞拓缽乞食。未聞安坐以享。聞歷謁諸祖。未聞廢學自任。況我齒茂氣完。正在筋力為禮。非從事屋廬之秋也。於是提䇿東引。學三觀于天臺。復旋徑山。咨單傳之旨于老宿惟素。素董臨安功臣山凈土院。師輔相之。久而繼席焉。然為人高簡。律身精嚴。名卿巨公。多所推尊。葉內翰清臣牧金陵。迎師語道。一日。葉曰。明日府有燕飲。師固奉律。能為我少留一日。款清話否。師諾之。翌日。遣使邀師。留一偈而返。曰。昨日曾將今日期。出門倚杖又思惟。

【現代漢語翻譯】 現代漢語譯本 問：什麼是涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）？未審圓覺（Yuanjue，指圓滿覺悟的智慧）從什麼地方流出？ 師父說：山僧（shan seng，出家人的謙稱）頂戴有分（ding dai you fen，指有承擔和領悟的責任）。 問：既然如此，那麼就應該信受奉行（xin shou feng xing，指相信、接受並按照教義實行）。 師父說：依稀好像樂曲，才剛剛可以聽。 問：一天十二個時辰中，如何才能與道（Dao，指真理或宇宙的根本規律）相應？ 師父說：皇天無親（huang tian wu qin，指天道公正無私），唯德是輔（wei de shi fu，指只有有德之人才能得到輔助）。 問：既然如此，那麼就不需要修行和證悟（xiu zheng，指通過修行達到證悟的境界）了嗎？ 師父說：需要經歷三生六十劫（san sheng liu shi jie，指漫長的時間）。

凈土素禪師法嗣

杭州凈土院惟正禪師

惟正禪師是秀州華亭（今上海松江）黃氏之子。年幼時跟隨錢塘資聖院（Qiantang Zisheng Temple）的本如（Benru）學習。並且準備參加科舉考試。本如讓他祈禱觀音像（Guanyin，佛教菩薩，代表慈悲），以求得到暗中幫助。惟正禪師謝絕說：『豈能忍心獨自為自己謀求私利呢？』郡人朱紹安（Zhu Shaoan）聽說了這件事，非常讚賞，想要動用公款資助他。惟正禪師慨嘆說：『古時候度化人，是用清凈的機鋒和秘密的旨意，現在卻反過來了，離古時候太遠了。我既然已經入了三寶（Sanbao，指佛、法、僧），自然會有我的時機。』不久之後，遇到了祥符（Xiangfu，年號）覃恩（tan en，指皇帝的恩典），得以實現出家的願望。他獨自穿著破舊的僧袍，同伴們輕視他。惟正禪師說：『佛啊佛啊，難道在於外表的儀容嗎？僧啊僧啊，難道在於華麗的服裝嗎？』後來有人願意捐獻每年的用度，讓他繼續管理資聖院的事務，他也謝絕了，說：『只聽說過托缽乞食，沒聽說過安坐享樂。只聽說過參訪歷代祖師，沒聽說過荒廢學業而自己承擔責任。況且我年紀正盛，精力充沛，正是應該努力修行的時候，不是從事房屋建築的時候。』於是他拄著枴杖向東走，到天臺山（Tiantai Mountain）學習三觀（San Guan，指空觀、假觀、中觀）。又回到徑山（Jingshan Mountain），向老宿惟素（Weisu）請教單傳的宗旨。惟素掌管臨安功臣山凈土院（Lingan Gongchen Mountain Pure Land Temple），惟正禪師輔佐他。時間長了，就繼承了他的位置。然而他為人高潔簡樸，約束自己非常嚴格，很多名卿巨公都很推崇他。葉清臣（Ye Qingchen）內翰（nei han，官名）任金陵（Jinling，今南京）的長官時，迎接惟正禪師來談論佛法。有一天，葉清臣說：『明天府里有宴飲，您一向奉行戒律，能否為我稍微多留一天，好好地清談一番？』惟正禪師答應了。第二天，葉清臣派人來邀請惟正禪師，惟正禪師留下了一首偈（ji，佛教詩歌）就回去了，說：『昨日曾將今日期，出門倚杖又思惟。』

【English Translation】 English version Question: What is Nirvana (the state of liberation from the cycle of birth and death)? From where does Perfect Enlightenment (Yuanjue, perfect and complete wisdom) flow? The Master said: This humble monk has a share in bearing and understanding it. Question: If that is so, then we should believe, accept, and practice it (xin shou feng xing, to believe, accept, and practice according to the teachings). The Master said: It faintly resembles music, just barely worth listening to. Question: How can one be in accordance with the Dao (the Truth or the fundamental principle of the universe) during the twelve periods of the day? The Master said: Imperial Heaven has no favorites (huang tian wu qin, Heaven is impartial), only virtue is its aid (wei de shi fu, only those with virtue receive assistance). Question: If that is so, then is cultivation and realization (xiu zheng, the state of enlightenment through practice) unnecessary? The Master said: It takes three lives and sixty kalpas (san sheng liu shi jie, a very long time).

Successor of Chan Master Jingtusu

Chan Master Weizheng of Jingtu Monastery in Hangzhou

Chan Master Weizheng was a son of the Huang family of Huating (present-day Songjiang, Shanghai) in Xiuzhou. As a child, he studied with Benru of Zisheng Monastery in Qiantang (Qiantang Zisheng Temple). He was also preparing to take the imperial examinations. Benru asked him to pray to the image of Guanyin (Guanyin, Buddhist bodhisattva representing compassion) for secret assistance. Master Weizheng declined, saying, 'How can I bear to seek private benefit for myself alone?' Zhu Shaoan heard of this and praised him greatly, wanting to use public funds to support him. Master Weizheng sighed and said, 'In ancient times, people were enlightened through pure, sharp insights and secret teachings, but now it is the opposite, far removed from the past. Since I have entered the Three Jewels (Sanbao, Buddha, Dharma, Sangha), my time will come.' Soon after, he encountered the gracious amnesty of the Xiangfu era (Xiangfu, era name), and was able to fulfill his wish to become a monk. He wore only a tattered robe, and his companions looked down on him. Master Weizheng said, 'Buddha, Buddha, is it about outward appearance? Sangha, Sangha, is it about splendid clothing?' Later, someone offered to donate annual expenses so that he could continue managing the affairs of Zisheng Monastery, but he declined, saying, 'I have only heard of begging for food, not of sitting and enjoying it. I have only heard of visiting the ancestral masters, not of abandoning learning and taking responsibility myself. Moreover, I am in my prime, full of energy, and it is time to practice diligently, not to engage in building houses.' So he went east with his staff, studied the Three Contemplations (San Guan, emptiness, provisional existence, and the middle way) at Tiantai Mountain (Tiantai Mountain). He returned to Jingshan Mountain (Jingshan Mountain) and asked the elder monk Weisu (Weisu) about the single transmission. Weisu was in charge of the Pure Land Monastery on Gongchen Mountain in Lin'an (Lingan Gongchen Mountain Pure Land Temple), and Master Weizheng assisted him. After a long time, he succeeded him. However, he was noble and simple, and strictly disciplined himself. Many famous ministers and high officials respected him. When Ye Qingchen (Ye Qingchen), an academician (nei han, official title), was the governor of Jinling (Jinling, present-day Nanjing), he welcomed Master Weizheng to discuss the Dharma. One day, Ye Qingchen said, 'Tomorrow there will be a banquet in the government office. You always uphold the precepts, can you stay one more day for me and have a good conversation?' Master Weizheng agreed. The next day, Ye Qingchen sent someone to invite Master Weizheng, but Master Weizheng left a verse (ji, Buddhist poem) and returned, saying, 'Yesterday I planned for today, going out leaning on my staff, I pondered again.'

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為僧祇合居巖谷。國士筵中甚不宜。坐客皆仰其標緻。師識慮洗然。不牽世累。雅愛跨黃犢出入。軍持巾缽。悉掛角上。市人爭觀之。師自若也。杭守蔣侍郎嘗與師為方外友。每往謁。至郡庭下犢譚笑。終日而去。蔣有詩曰。禪客尋常入舊都。黃牛角上掛瓶盂。有時帶雪穿云去。便好和云畫作圖。師嘗作山中偈曰。橋上山萬層。橋下水千里。唯有白鷺鷥。見我常來此。平生製作三十卷。號錦溪集。又工書。筆法勝絕。秦少游珍藏之。冬不擁爐。以荻花作毬。納足其中。客至共之。夏秋好玩月。盤膝大盆中浮池上。自旋其盆。吟笑達旦。率以為常。九峰韶禪師嘗客于院。一夕將臥。師邀之曰。月色如此。勞生擾擾。對之者能幾人。峰唯唯而矣。久之。呼童子使熟炙。峰方饑。意作藥石。頃乃橘皮湯一杯。峰匿笑曰。無乃太清乎。有問曰。師以禪師名。乃不談禪。何也。師曰。徒費言語。吾懶寧假曲折。但日夜煩萬象為敷演耳。言語有間。而此法無盡。所謂造物無盡藏也。皇祐元年孟夏八日。語眾曰。夫動以對靜。未始有極。吾一動歷年六十有四。今靜矣。然動靜本何有哉。於是泊然而逝。

青原下十二世

靈隱勝禪師法嗣

杭州靈隱延珊慧明禪師

僧問。如何是道。師曰。道遠乎哉。問。如何

是正真一路。師曰。絲髮不通。曰。恁么則依而行之。師曰。莫亂走。上堂。與上座一線道。且作么生持論佛法。若也水泄不通。便教上座無安身立命處。當此之時。祖佛出頭來。也有二十棒分。恁么道。山僧還有過也無。不見世尊生下。周行七步。目顧四方。一手指天。一手指地。云。天上天下。唯吾獨尊。雲門云。我當初若見。一棒打殺與狗子吃卻。何以如此。貴圖天下太平。且道雲門恁么說話。有佛法道理也無。雖然如此。雲門祇具一隻眼。久立。珍重。

常州薦福院歸則禪師

僧問。如何是祖師西來意。師曰。耳畔打鐘聲。

瑞巖海禪師法嗣

明州翠巖嗣元禪師

僧問。如何是祖師西來意。師曰。見錢買賣不曾賒。曰。向上更有事也無。師曰。好不信人直。

五燈會元卷第十 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第十一

臨濟宗

南嶽下四世

黃檗運禪師法嗣

鎮州臨濟義玄禪師

曹州南華邢氏子。幼負出塵之志。及落髮進具。便慕禪宗。初在黃檗會中。行業純一。時睦州為第一座。乃問。上座在此多少時。師曰。三年。州曰。曾參問否。師曰。不曾參問。不知問個甚麼。州曰。何不問堂頭和尚

【現代漢語翻譯】 現代漢語譯本 是真正的一條路。 師父說：'一絲一毫也通不過。' 學僧說：'既然如此，那就依著它走吧。' 師父說：'不要亂走。' 上堂時說：'與諸位禪僧一條線索。且說說如何持論佛法？' 如果水潑不進，便讓諸位禪僧無安身立命之處。當此之時，祖師佛陀出現，也要挨二十棒。這麼說來，山僧還有過錯嗎？不見世尊降生時，周行七步，目光顧盼四方，一手指天，一手指地，說：'天上天下，唯我獨尊。' Yunmen（雲門，禪師名）說：'我當初若見到，一棒打死餵狗。' 為什麼這樣？ 貴在圖天下太平。 且說Yunmen（雲門）這樣說話，有佛法道理嗎？ 雖然如此，Yunmen（雲門）只具一隻眼。' 站立很久了，各位珍重。

常州薦福院歸則禪師

學僧問：'如何是祖師西來意？' 師父說：'耳邊打鐘聲。'

瑞巖海禪師法嗣

明州翠巖嗣元禪師

學僧問：'如何是祖師西來意？' 師父說：'見錢買賣不曾賒欠。' 學僧說：'向上還有更深一層的道理嗎？' 師父說：'真是不相信人啊。'

五燈會元卷第十 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第十一

臨濟宗

南嶽下四世

黃檗運禪師法嗣

鎮州臨濟義玄禪師

曹州南華邢氏之子。年幼時就懷有出世的志向。等到剃度受戒后，便仰慕禪宗。起初在黃檗（Huangbo，禪師名）的禪會中，行為純正專一。當時睦州（Muzhou，地名）是第一座，便問：'上座在這裡多久了？' 師父說：'三年。' 睦州（Muzhou）說：'曾經參問過嗎？' 師父說：'不曾參問。不知道問些什麼。' 睦州（Muzhou）說：'為何不問堂頭和尚（指黃檗禪師）？'

【English Translation】 English version This is the true path. The master said, 'Not a single hair can pass through.' The monk said, 'If that's the case, then I will follow it.' The master said, 'Don't wander around.' In the Dharma hall, he said, 'I give you all a single thread. How do you discuss the Dharma?' If water cannot penetrate, then I will leave you all with no place to settle down. At this time, even if the ancestral Buddhas appeared, they would still receive twenty blows. Saying this, does this mountain monk still have faults? Don't you see that when the World Honored One was born, he walked seven steps around, looked in all four directions, pointed one finger to the sky and one finger to the earth, and said, 'Above the heavens and below the heavens, I alone am the honored one.' Yunmen (雲門, a Chan master) said, 'If I had seen him then, I would have beaten him to death and fed him to the dogs.' Why is that? It is valuable to seek peace in the world. Tell me, does Yunmen (雲門)'s words have any Dharma principles? Even so, Yunmen (雲門) only has one eye.' I have been standing for a long time, take care.

Chan Master Guize of Jianfu Temple in Changzhou

A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'The sound of a bell ringing by your ear.'

Dharma Successor of Chan Master Hai of Ruiyan

Chan Master Siyuan of Cuiyan in Mingzhou

A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Cash transactions, never on credit.' The monk said, 'Is there anything more profound?' The master said, 'You really don't trust people.'

Volume 10 of the Wudeng Huiyuan 卍 New Continued Tripitaka, Volume 80, No. 1565, Wudeng Huiyuan

Volume 11 of the Wudeng Huiyuan

Linji School

Four Generations Below Nanyue

Dharma Successor of Chan Master Yun of Huangbo

Chan Master Yixuan of Linji in Zhenzhou

A son of the Xing family of Nanhua in Caozhou. From a young age, he had the ambition to transcend the world. After being tonsured and ordained, he admired the Chan school. Initially, he was in Huangbo's (黃檗, a Chan master) assembly, and his conduct was pure and dedicated. At that time, Muzhou (睦州, a place name) was the first seat, and asked, 'How long have you been here, senior monk?' The master said, 'Three years.' Muzhou (睦州) said, 'Have you ever inquired?' The master said, 'I have never inquired. I don't know what to ask.' Muzhou (睦州) said, 'Why don't you ask the abbot (referring to Chan Master Huangbo)?'

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。如何是佛法的的大意。師便去。問聲未絕。檗便打。師下來。州曰。問話作么生。師曰。某甲問聲未絕。和尚便打。某甲不會。州曰。但更去問。師又問。檗又打。如是三度問。三度被打。師白州曰。早承激勸問法。累蒙和尚賜棒。自恨障緣。不領深旨。今且辭去。州曰。汝若去。須辭和尚了去。師禮拜退。州先到黃檗處曰。問話上座。雖是後生。卻甚奇特。若來辭。方便接伊。已后為一株大樹。覆蔭天下人去在。師來日辭黃檗。檗曰。不須他去。祇往高安灘頭參大愚。必為汝說。師到大愚。愚曰。甚處來。師曰。黃檗來。愚曰。黃檗有何言句。師曰。某甲三度問佛法的的大意。三度被打。不知某甲有過無過。愚曰。黃檗與么老婆心切。為汝得徹困。更來這裡問有過無過。師于言下大悟。乃曰。元來黃檗佛法無多子。愚搊住曰。這尿床鬼子。適來道有過無過。如今卻道黃檗佛法無多子。你見個甚麼道理。速道。速道。師于大愚肋下筑三拳。愚拓開曰。汝師黃檗。非幹我事。師辭大愚。卻回黃檗。檗見便問。這漢來來去去。有甚了期。師曰。祇為老婆心切。便人事了。侍立。檗問。甚處去來。師曰。昨蒙和尚慈旨。令參大愚去來。檗曰。大愚有何言句。師舉前話。檗曰。大愚老漢饒舌。待來痛與一頓。師曰。說甚待來

【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是佛法的大意？』黃檗禪師便走開了。僧人的問話還未結束，黃檗禪師就打了他。僧人退下來，南泉普愿禪師問：『你問了什麼？』僧人說：『我剛問完，和尚就打我，我不明白。』南泉禪師說：『你再去問。』僧人又去問，黃檗禪師又打他。這樣問了三次，被打了三次。僧人對南泉禪師說：『我早先承蒙您激勵勸導我問法，多次蒙受和尚賜予棒打，只恨自己有業障因緣，不能領會其中的深刻旨意，現在暫且告辭離去。』南泉禪師說：『你如果離開，必須向黃檗禪師告辭后再走。』僧人禮拜後退下。南泉禪師先到黃檗禪師那裡說：『問話的這位上座，雖然年輕，卻非常奇特。如果他來告辭，方便接引他，以後會成為一棵大樹，庇廕天下人。』 僧人第二天來向黃檗禪師告辭，黃檗禪師說：『不必去別處，只去高安灘頭參訪大愚禪師，他一定會為你解說。』僧人到了大愚禪師那裡，大愚禪師問：『從哪裡來？』僧人說：『從黃檗禪師那裡來。』大愚禪師問：『黃檗禪師有什麼言語？』僧人說：『我三次問佛法的大意，三次被打，不知道是我有過錯還是沒有過錯。』大愚禪師說：『黃檗禪師如此婆心切切，為你徹底解脫困惑，你還來這裡問有過錯還是沒有過錯？』僧人當下大悟，於是說：『原來黃檗佛法沒有多少東西啊。』大愚禪師抓住他說：『你這尿床鬼子，剛才還說有過錯還是沒有過錯，現在卻說黃檗佛法沒有多少東西，你見到了什麼道理？快說！快說！』僧人對著大愚禪師的肋下打了三拳。大愚禪師推開他說：『你師父是黃檗禪師，與我無關。』 僧人告辭大愚禪師，又回到黃檗禪師那裡。黃檗禪師見到他便問：『這人來來去去，有什麼了結？』僧人說：『只為和尚婆心切切，我已經人事完畢了。』侍立在一旁。黃檗禪師問：『從哪裡回來？』僧人說：『昨天蒙和尚慈悲指示，讓我去參訪大愚禪師后回來。』黃檗禪師問：『大愚禪師有什麼言語？』僧人舉述了之前的話。黃檗禪師說：『大愚老漢饒舌，等他來痛打一頓。』僧人說：『說什麼等他來呢？』

【English Translation】 English version: A monk asked: 'What is the great meaning of the Buddha-dharma (Buddha's teachings)?' The master (Huangbo, meaning Yellow Cliff) then walked away. Before the monk's question was finished, Huangbo struck him. The monk came down, and State-teacher (Nanquan Puyuan) said: 'What did you ask?' The monk said: 'As soon as I asked, the abbot struck me, I don't understand.' The State-teacher said: 'Just go and ask again.' The monk asked again, and Huangbo struck him again. He asked three times like this, and was struck three times. The monk said to the State-teacher: 'I have long received your encouragement to ask about the Dharma, and have repeatedly received the abbot's staff. I only hate my karmic obstacles, and cannot understand the profound meaning. Now I will take my leave.' The State-teacher said: 'If you leave, you must take your leave of the abbot before leaving.' The monk bowed and withdrew. The State-teacher first went to Huangbo and said: 'The monk who asked the question, although young, is very remarkable. If he comes to take his leave, conveniently receive him, and in the future he will become a great tree, covering the people of the world.' The monk came the next day to take his leave of Huangbo. Huangbo said: 'There is no need for him to go elsewhere, just go to Dayu (meaning Great Fool) at Gaoan Beach, he will surely explain it to you.' The monk arrived at Dayu, and Dayu said: 'Where do you come from?' The monk said: 'From Huangbo.' Dayu said: 'What words does Huangbo have?' The monk said: 'I asked three times about the great meaning of the Buddha-dharma, and was struck three times. I don't know if I was at fault or not.' Dayu said: 'Huangbo is so kind-hearted, he has completely relieved your confusion, and you still come here to ask if you were at fault or not?' The monk had a great enlightenment under these words, and then said: 'Originally, Huangbo's Buddha-dharma doesn't have much in it.' Dayu grabbed him and said: 'You bed-wetting ghost, just now you said you were at fault or not, but now you say Huangbo's Buddha-dharma doesn't have much in it. What principle have you seen? Speak quickly! Speak quickly!' The monk struck Dayu three times under the ribs. Dayu pushed him away and said: 'Your teacher is Huangbo, it's none of my business.' The monk took his leave of Dayu and returned to Huangbo. Huangbo saw him and asked: 'This man comes and goes, what is the end?' The monk said: 'Only because the abbot is so kind-hearted, I have finished my affairs.' He stood in attendance. Huangbo asked: 'Where have you been?' The monk said: 'Yesterday I received the abbot's compassionate instruction to visit Dayu and return.' Huangbo said: 'What words did Dayu have?' The monk recounted the previous conversation. Huangbo said: 'That old man Dayu is talkative, wait until he comes and I'll give him a good beating.' The monk said: 'What are you talking about waiting for him to come?'

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。即今便打。隨後便掌。檗曰。這風顛漢來這裡捋虎鬚。師便喝。檗喚侍者曰。引這風顛漢參堂去(溈山舉問仰山。臨濟當時得大愚力。得黃檗力。仰云。非但騎虎頭。亦解把虎尾)。黃檗一日普請次。師隨後行。檗回頭見師空手。乃問。钁在何處。師曰。有一人將去了也。檗曰。近前來共汝商量個事。師便近前。檗豎起钁曰。祇這個天下人拈掇不起。師就手掣得。豎起曰。為甚麼卻在某甲手裡。檗曰。今日自有人普請。便回寺(仰山侍溈山次。溈舉此話未了。仰便問。钁在黃檗手裡。為甚麼卻被臨濟奪卻。溈云。賊是小人。智過君子)。師普請鋤地次。見黃檗來。拄钁而立。檗曰。這漢困那。師曰。钁也未舉。困個甚麼。檗便打。師接住棒一送送倒。檗呼維那。扶起我來。維那扶起曰。和尚爭容得這風顛漢無禮。檗才起便打維那。師钁地曰。諸方火葬。我這裡活埋(溈山問仰山。黃檗打維那意作么生。仰云。正賊走卻。邏贓人吃棒)。師一日在僧堂里睡。檗入堂見。以拄杖打板頭一下。師舉首見是檗。卻又睡。檗又打板頭一下。卻往上間。見首座坐禪。乃曰。下間後生卻坐禪。汝在這裡妄想作么。座曰。這老漢作甚麼。檗又打板頭一下。便出去(溈山舉問仰山。祇如黃檗。意作么生。仰云。兩彩一賽)。師栽松次。

【現代漢語翻譯】 現代漢語譯本： 說完就打，緊接著又是一巴掌。黃檗（Huangbo）（人名，禪宗大師）說：『這個瘋癲漢竟然敢來這裡捋虎鬚！』 臨濟（Linji）（人名，禪宗大師，即本文中的『師』）便大喝一聲。黃檗（Huangbo）叫侍者說：『帶這個瘋癲漢去參堂！』（溈山（Weishan）（人名，禪宗大師）舉這個例子問仰山（Yangshan）（人名，禪宗大師）：臨濟（Linji）當時得到了大愚（Dayu）（人名，禪宗大師）的力量，得到了黃檗（Huangbo）的力量。仰山（Yangshan）說：『非但能騎在虎頭上，還能抓住老虎尾巴。』） 黃檗（Huangbo）一天帶領大眾出坡（puti）（集體勞動），臨濟（Linji）跟在後面。黃檗（Huangbo）回頭看見臨濟（Linji）空著手，就問：『镢頭在哪裡？』 臨濟（Linji）說：『被一個人拿走了。』 黃檗（Huangbo）說：『靠近前來，我和你商量件事。』 臨濟（Linji）便走近前。黃檗（Huangbo）豎起镢頭說：『就這個，天下人拿不起來！』 臨濟（Linji）一把奪過來，豎起镢頭說：『為什麼卻在我手裡？』 黃檗（Huangbo）說：『今天自然有人來出坡。』 便回寺去了。（仰山（Yangshan）侍奉溈山（Weishan）時，溈山（Weishan）舉這個話還沒說完，仰山（Yangshan）便問：『镢頭在黃檗（Huangbo）手裡，為什麼卻被臨濟（Linji）奪走了？』 溈山（Weishan）說：『賊是小人，智過君子。』） 臨濟（Linji）出坡鋤地時，看見黃檗（Huangbo）來了，便拄著镢頭站立。黃檗（Huangbo）說：『這漢子困了嗎？』 臨濟（Linji）說：『镢頭也沒舉起來，困什麼？』 黃檗（Huangbo）便打。臨濟（Linji）接住棒子一送，把黃檗（Huangbo）送倒在地。黃檗（Huangbo）叫維那（weina）（寺院中的職務，負責維持秩序）：『扶我起來！』 維那（weina）扶起黃檗（Huangbo）說：『和尚怎麼能容忍這個瘋癲漢如此無禮！』 黃檗（Huangbo）剛站起來就打維那（weina）。臨濟（Linji）繼續鋤地，說：『別的地方都用火葬，我這裡要活埋！』（溈山（Weishan）問仰山（Yangshan）：黃檗（Huangbo）打維那（weina）是什麼意思？ 仰山（Yangshan）說：『正賊跑了，抓贓的人卻捱了打。』） 臨濟（Linji）一天在僧堂里睡覺，黃檗（Huangbo）進堂看見了，用拄杖打了一下板頭。臨濟（Linji）抬頭看見是黃檗（Huangbo），又睡下了。黃檗（Huangbo）又打了一下板頭，然後往上間走，看見首座（shouzuo）（寺院中的職務，僧職之一）在坐禪，便說：『下間後生卻在坐禪，你在這裡妄想什麼？』 首座（shouzuo）說：『這老漢做什麼？』 黃檗（Huangbo）又打了一下板頭，便出去了。（溈山（Weishan）舉這個例子問仰山（Yangshan）：黃檗（Huangbo）的用意是什麼？ 仰山（Yangshan）說：『兩彩一賽。』） 臨濟（Linji）正在栽松樹。

【English Translation】 English version: Immediately he struck him, followed by a slap. Huangbo (Huangbo) (name, Zen master) said, 'This madman dares to come here and stroke the tiger's whiskers!' Linji (Linji) (name, Zen master, referring to 'the Master' in this text) then shouted. Huangbo (Huangbo) called to the attendant, 'Take this madman to the meditation hall!' (Weishan (Weishan) (name, Zen master) raised this example to ask Yangshan (Yangshan) (name, Zen master): Linji (Linji) at that time obtained the power of Dayu (Dayu) (name, Zen master), obtained the power of Huangbo (Huangbo). Yangshan (Yangshan) said, 'Not only can he ride the tiger's head, but he can also grab the tiger's tail.') One day, Huangbo (Huangbo) was leading the community in fieldwork (puti) (collective labor), and Linji (Linji) followed behind. Huangbo (Huangbo) turned around and saw that Linji (Linji) was empty-handed, so he asked, 'Where is the hoe?' Linji (Linji) said, 'Someone took it.' Huangbo (Huangbo) said, 'Come closer, I want to discuss something with you.' Linji (Linji) then approached. Huangbo (Huangbo) raised the hoe and said, 'This, no one in the world can lift it!' Linji (Linji) snatched it away, raised the hoe, and said, 'Why is it in my hands then?' Huangbo (Huangbo) said, 'Today, someone will naturally do the fieldwork.' Then he returned to the temple. (When Yangshan (Yangshan) was attending Weishan (Weishan), Weishan (Weishan) raised this story but hadn't finished speaking when Yangshan (Yangshan) asked, 'The hoe was in Huangbo's (Huangbo) hands, why was it snatched away by Linji (Linji)?' Weishan (Weishan) said, 'The thief is a petty person, but his wisdom surpasses a gentleman.') When Linji (Linji) was hoeing the ground, he saw Huangbo (Huangbo) coming, so he leaned on the hoe and stood still. Huangbo (Huangbo) said, 'Is this fellow tired?' Linji (Linji) said, 'I haven't even lifted the hoe, what's there to be tired about?' Huangbo (Huangbo) then struck him. Linji (Linji) caught the staff and pushed Huangbo (Huangbo) to the ground. Huangbo (Huangbo) called to the director (weina) (a position in the monastery, responsible for maintaining order), 'Help me up!' The director (weina) helped Huangbo (Huangbo) up and said, 'How can the abbot tolerate this madman's rudeness!' Huangbo (Huangbo) just got up and struck the director (weina). Linji (Linji) continued hoeing the ground, saying, 'Everywhere else they cremate, but here I will bury alive!' (Weishan (Weishan) asked Yangshan (Yangshan): What did Huangbo (Huangbo) mean by striking the director (weina)? Yangshan (Yangshan) said, 'The real thief ran away, but the one who tried to recover the stolen goods got beaten.') One day, Linji (Linji) was sleeping in the monks' hall. Huangbo (Huangbo) entered the hall and saw him, striking the head of the wooden platform with his staff. Linji (Linji) raised his head and saw it was Huangbo (Huangbo), then went back to sleep. Huangbo (Huangbo) struck the head of the wooden platform again, then went to the upper room and saw the head monk (shouzuo) (a position in the monastery, one of the monastic offices) meditating, and said, 'The young monks in the lower room are meditating, what are you doing here daydreaming?' The head monk (shouzuo) said, 'What is this old man doing?' Huangbo (Huangbo) struck the head of the wooden platform again, then left. (Weishan (Weishan) raised this example to ask Yangshan (Yangshan): What was Huangbo's (Huangbo) intention? Yangshan (Yangshan) said, 'Two colors, one match.') Linji (Linji) was planting pine trees.

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檗曰。深山裡栽許多松作甚麼。師曰。一與山門作境致。二與後人作標榜。道了。將钁頭𡎺地三下。檗曰。雖然如是。子已吃吾三十棒了也。師又𡎺地三下。噓一噓。檗曰。吾宗到汝。大興於世(溈山舉問仰山。黃檗當時祇囑臨濟一人。更有人在。仰云。有。祇是年代深遠。不欲舉似和尚。溈云。雖然如是。吾亦要知。汝但舉看。仰云。一人指南。吳越令行。遇大風即止)。黃檗因入廚下。問飯頭。作甚麼。頭曰。揀眾僧飯米。檗曰。一頓吃多少。頭曰。三石五。檗曰。莫大多麼。頭曰。猶恐少在。檗便打。頭舉似師。師曰。我與汝勘這老漢。才到侍立。檗舉前話。師曰。飯頭不會。請和尚代一轉語。檗曰。汝但舉。師曰。莫太多麼。檗曰。來日更吃一頓。師曰。說甚麼來日。即今便吃。隨後打一掌。檗曰。這風顛漢又來這裡捋虎鬚。師喝一喝。便出去(溈山舉問仰山。此二尊宿意作么生。仰山云。和尚作么生。溈山云。養子方知父慈。仰山云。不然。溈山云。子又作么生。仰山云。大似勾賊破家)。師半夏上黃檗山。見檗看經。師曰。我將謂是個人。元來是唵(或作揞)黑豆老和尚。住數日。乃辭。檗曰。汝破夏來。何不終夏去。師曰。某甲暫來禮拜和尚。檗便打趁令去。師行數里疑此事。卻回終夏。后又辭檗。檗

【現代漢語翻譯】 現代漢語譯本： 黃檗問道：『深山裡栽這麼多松樹做什麼？』 師父回答說：『一是給山門增添景緻，二是給後人樹立榜樣。』說完，就拿起鋤頭用力地敲擊地面三下。 黃檗說：『即使是這樣，你已經吃了我三十棒了。』師父又用力地敲擊地面三下，然後噓了一口氣。 黃檗說：『我的宗派傳到你這裡，將會大大興盛於世。』（溈山問仰山：黃檗當時只是囑咐臨濟一人，還有其他人在嗎？仰山說：『有，只是年代久遠，不想告訴和尚。』溈山說：『即使是這樣，我也想知道。你儘管說出來。』仰山說：『一人指南，吳越地區就能令行禁止，遇到大風就停止了。』） 黃檗有一次到廚房，問飯頭：『你在做什麼？』飯頭說：『在挑選眾僧的飯米。』 黃檗問：『一頓吃多少？』飯頭說：『三石五斗。』黃檗說：『莫非太多了嗎？』飯頭說：『還怕不夠呢。』黃檗就打了他。飯頭把這件事告訴了師父。 師父說：『我和你一起去勘驗這個老漢。』剛到黃檗身邊侍立，黃檗就提起之前的事情。 師父說：『飯頭不會說話，請和尚您代他說一句。』黃檗說：『你儘管說。』師父說：『莫非太多了嗎？』 黃檗說：『明天再吃一頓。』師父說：『說什麼明天，現在就吃。』隨後打了他一掌。 黃檗說：『這個瘋癲漢又來這裡捋虎鬚。』師父大喝一聲，就出去了。（溈山問仰山：這兩位尊宿是什麼意思？仰山問：『和尚您怎麼看？』溈山說：『養兒子才知道父親的慈愛。』仰山說：『不是這樣的。』溈山說：『那你怎麼看？』仰山說：『很像勾結賊人來敗壞家業。』） 師父在半夏時節上黃檗山，看見黃檗在看經。師父說：『我以為是個什麼人物，原來是個唵（或作揞）黑豆老和尚。』住了幾天，就告辭。 黃檗說：『你破夏而來，為什麼不在這裡過完夏天再走？』師父說：『我只是暫時來禮拜和尚。』黃檗就打他，趕他走。師父走了幾里路，對這件事感到疑惑，又回來過完了夏天。後來又向黃檗告辭。

【English Translation】 English version: Huangbo asked: 'What are you planting so many pine trees for in the deep mountains?' The Master replied: 'Firstly, to add scenery to the mountain gate; secondly, to set an example for future generations.' Having said that, he took the hoe and struck the ground three times forcefully. Huangbo said: 'Even so, you have already taken thirty blows from me.' The Master again struck the ground three times forcefully, then sighed. Huangbo said: 'My lineage, passed on to you, will greatly flourish in the world.' (Weishan asked Yangshan: Huangbo only instructed Linji at that time, were there others? Yangshan said: 'Yes, but it's too far back in time, I don't want to tell the Abbot.' Weishan said: 'Even so, I want to know. Just tell me.' Yangshan said: 'One person points the way, and the Wu and Yue regions will follow orders, stopping when encountering a great wind.') Huangbo once went to the kitchen and asked the cook: 'What are you doing?' The cook said: 'Selecting rice for the monks' meals.' Huangbo asked: 'How much is eaten in one meal?' The cook said: 'Three stones and five dou.' Huangbo said: 'Isn't that too much?' The cook said: 'I'm still afraid it's not enough.' Huangbo then hit him. The cook told the Master about this. The Master said: 'I will go with you to investigate this old man.' As soon as he arrived and stood beside Huangbo, Huangbo brought up the previous matter. The Master said: 'The cook doesn't know how to speak, please say a word for him, Abbot.' Huangbo said: 'You just say it.' The Master said: 'Isn't that too much?' Huangbo said: 'Eat another meal tomorrow.' The Master said: 'What tomorrow, eat it now.' Then he slapped him. Huangbo said: 'This crazy man has come here again to stroke the tiger's whiskers.' The Master shouted and then left. (Weishan asked Yangshan: What do these two venerable monks mean? Yangshan asked: 'How do you see it, Abbot?' Weishan said: 'Only when raising a son does one know the father's love.' Yangshan said: 'It's not like that.' Weishan said: 'Then how do you see it?' Yangshan said: 'It's very much like colluding with thieves to ruin the family.') The Master went to Huangbo Mountain during the summer solstice and saw Huangbo reading scriptures. The Master said: 'I thought he was someone special, but he's just an old monk mumbling (or covering) black beans.' After staying for a few days, he took his leave. Huangbo said: 'You came after the summer retreat, why not stay here and finish the summer before leaving?' The Master said: 'I just came to pay my respects to the Abbot.' Huangbo hit him and chased him away. The Master walked several miles, doubting this matter, and returned to finish the summer. Later, he again took his leave from Huangbo.

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曰。甚處去。師曰。不是河南。便歸河北。檗便打。師約住與一掌。檗大笑。乃喚侍者。將百丈先師禪板幾案來。師曰。侍者將火來。檗曰。不然。子但將去。已後坐斷天下人舌頭去在。師到達磨塔頭。塔主問。先禮佛。先禮祖。師曰。祖佛俱不禮。主曰。祖佛與長老有甚冤家。師拂袖便出。師為黃檗馳書至溈山。與仰山語次。仰曰。老兄向後北去。有個住處。師曰。豈有與么事。仰曰。但去。已後有一人佐輔汝。此人祇是有頭無尾。有始無終(懸記普化)。師后住鎮州臨濟。學侶雲集。一日。謂普化克符二上座曰。我欲於此建立黃檗宗旨。汝且成褫我。二人珍重下去。三日後。普化卻上來問。和尚三日前說甚麼。師便打。三日後克符上來問。和尚前日打普化作甚麼。師亦打。至晚小參。曰。有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪(問答語具克符章)。僧問。如何是真佛．真法．真道。乞師開示。師曰。佛者心清凈是。法者心光明是。道者處處無礙凈光是。三即一。皆是空名而無實有。如真正作道人。唸唸心不間斷。自達磨大師從西土來。祇是覓個不受人惑底人。后遇二祖。一言便了。始知從前虛用工夫。山僧今日見處。與祖佛不別。若第一句中薦得。堪與祖佛為師。若第二句中薦得。

【現代漢語翻譯】 現代漢語譯本 問：『你要到哪裡去？』 師父說：『不是去河南，便是回河北。』 希運（黃檗）便打了他。師父攔住還了他一掌。希運大笑，於是叫侍者將百丈先師的禪板、幾案拿來。師父說：『侍者，拿火來。』 希運說：『不然，你只管拿去，以後會堵住天下人的嘴巴。』 師父到達磨塔前，塔主問：『先禮佛，還是先禮祖？』 師父說：『祖和佛我都不禮。』 塔主說：『祖和佛與長老有什麼冤仇？』 師父拂袖便走。師父為黃檗送信到溈山，與仰山談話時，仰山說：『老兄以後往北去，有個住處。』 師父說：『哪有這樣的事？』 仰山說：『只管去，以後會有一個人輔助你，這個人只是有頭無尾，有始無終（預言普化）。』 師父後來住在鎮州臨濟，學徒雲集。一天，對普化、克符兩位上座說：『我想要在這裡建立黃檗的宗旨，你們且來成就我，或者駁倒我。』 兩人謝過師父便下去了。三天後，普化又上來問：『和尚三天前說了什麼？』 師父便打了他。三天後，克符上來問：『和尚前天打普化做什麼？』 師父也打了他。到了晚上小參時，師父說：『有時奪人不奪境，有時奪境不奪人，有時人境兩俱奪，有時人境俱不奪（問答語在克符章中）。』 有僧人問：『什麼是真佛、真法、真道？請師父開示。』 師父說：『佛就是心清凈，法就是心光明，道就是處處無礙的凈光。』 三者即一，都是空名而無實有。如果真正做道人，唸唸心不間斷，自達磨（Bodhidharma）大師從西土來，只是尋找一個不受人迷惑的人。後來遇到二祖慧可（Huike），一句話便明白了。才知道從前虛用了功夫。山僧我今日所見，與祖佛沒有分別。如果在第一句中領悟，堪與祖佛為師。如果在第二句中領悟，

【English Translation】 English version He asked: 'Where are you going?' The Master said: 'If not to Henan, then back to Hebei.' Huangbo (希運) then struck him. The Master blocked and returned a palm strike. Huangbo laughed loudly and then called the attendant to bring the Chan board and desk of the late Master Baizhang (百丈). The Master said: 'Attendant, bring fire.' Huangbo said: 'No, just take it away. Later, it will shut the mouths of everyone in the world.' The Master arrived at the stupa of Bodhidharma (達磨). The stupa master asked: 'Do you bow to the Buddha first, or to the Patriarch first?' The Master said: 'I bow to neither Buddha nor Patriarch.' The stupa master said: 'What enmity do the Buddha and Patriarch have with the Elder?' The Master flicked his sleeve and left. The Master was delivering a letter for Huangbo to Weishan (溈山). While talking with Yangshan (仰山), Yangshan said: 'Elder brother, you will go north later and have a place to stay.' The Master said: 'How could such a thing be?' Yangshan said: 'Just go, and later there will be someone to assist you. This person will only have a head without a tail, a beginning without an end (a prediction about Puhua (普化)).' Later, the Master lived at Linji (臨濟) in Zhenzhou (鎮州), where students gathered like clouds. One day, he said to the two senior monks, Puhua and Kefu (克符): 'I want to establish the Huangbo lineage here. You should either help me succeed or refute me.' The two thanked the Master and left. Three days later, Puhua came back and asked: 'What did the Master say three days ago?' The Master then struck him. Three days later, Kefu came up and asked: 'Why did the Master strike Puhua the day before yesterday?' The Master also struck him. In the evening, during the small assembly, the Master said: 'Sometimes one seizes the person but not the environment, sometimes one seizes the environment but not the person, sometimes one seizes both person and environment, and sometimes one seizes neither person nor environment (the questions and answers are in the Kefu chapter).' A monk asked: 'What is the true Buddha, the true Dharma, the true Dao? Please enlighten us, Master.' The Master said: 'Buddha is the purity of mind, Dharma is the light of mind, and Dao is the unobstructed pure light everywhere.' The three are one, all empty names without real substance. If one truly practices the Dao, with uninterrupted mindfulness, since the Great Master Bodhidharma came from the Western Land, he was only seeking someone who would not be deluded by others. Later, he met the Second Patriarch, Huike (慧可), and understood with a single word. Only then did he realize that his previous efforts were in vain. What I, this mountain monk, see today is no different from the Buddhas and Patriarchs. If one understands in the first phrase, one is worthy to be a teacher of the Buddhas and Patriarchs. If one understands in the second phrase,

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堪與人天為師。若第三句中薦得。自救不了。僧便問。如何是第一句。師曰。三要印開朱點窄。未容擬議主賓分。曰。如何是第二句。師曰。妙解豈容無著問。漚和爭負截流機。曰。如何是第三句。師曰。但看棚頭弄傀儡。抽牽全藉里頭人。乃曰。大凡演唱宗乘。一句中須具三玄門。一玄門須具三要。有權有實。有照有用。汝等諸人作么生會。師謂僧曰。有時一喝如金剛王寶劍。有時一喝如踞地師子。有時一喝如探竿影草。有時一喝不作一喝用。汝作么生會。僧擬議。師便喝。示眾。參學之人。大鬚子細。如賓主相見。便有言論往來。或應物現形。或全體作用。或把機權喜怒。或現半身。或乘師子。或乘象王。如有真正學人便喝。先拈出一個膠盆子。善知識不辯是境。便上他境上作模作樣。便被學人又喝。前人不肯放下。此是膏盲之病。不堪醫治。喚作賓看主。或是善知識。不拈出物。祇隨學人問處即奪。學人被奪。抵死不肯放。此是主看賓。或有學人應一個清凈境。出善知識前。知識辯得是境。把得拋向坑裡。學人言。大好善知識。知識即云。咄哉。不識好惡。學人便禮拜。此喚作主看主。或有學人。披枷帶鎖。出善知識前。知識更與安一重枷鎖。學人歡喜。彼此不辯。喚作賓看賓。大德。山僧所舉。皆是辯魔揀異

【現代漢語翻譯】 現代漢語譯本 堪能作為人天導師。如果在第三句中有所領悟，卻也無法自救。有僧人便問：『如何是第一句？』 師父說：『三要印一打開，硃砂點就顯得狹窄，不容許擬議，主賓分明。』 僧人又問：『如何是第二句？』 師父說：『精妙的理解豈能容許沒有著落的提問，水泡和水流又怎能承擔截斷水流的重任？』 僧人再問：『如何是第三句？』 師父說：『只看那戲臺上表演的傀儡，抽拉牽引全靠里頭的人。』 於是說：『大凡演說宗門佛法，一句之中必須具備三玄門，一玄門必須具備三要，有權巧有真實，有觀照有作用。你們這些人如何領會？』 師父對僧人說：『有時一喝，如金剛王寶劍，有時一喝，如踞地雄獅，有時一喝，如探竿影草，有時一喝，不作一喝用。你如何領會？』 僧人正在思量，師父便喝一聲，以此開示大眾：參學之人，必須十分仔細。如同賓主相見，便有言論往來，或應物現形，或全體作用，或把持機權喜怒，或現半身，或乘師子（比喻佛的威猛），或乘象王（比喻佛的大力）。如有真正學人便喝一聲，先拿出一個膠盆子（比喻虛妄的境界）。善知識（指有修為的導師）不辨別那是虛妄的境界，便在那境界上模仿，便被學人又喝一聲。前人不肯放下，這是病入膏肓，無法醫治，叫做賓看主。或者善知識不拿出任何東西，只是隨著學人提問之處立即奪走學人的問題，學人被奪走問題，拚死也不肯放手，這是主看賓。或者有學人應出一個清凈的境界，出現在善知識面前，知識辨別出那是虛妄的境界，抓住它拋向坑裡，學人說：『真是好善知識。』 知識便說：『唉！不識好壞。』 學人便禮拜，這叫做主看主。或者有學人披枷帶鎖，出現在善知識面前，知識更給他安上一重枷鎖，學人歡喜，彼此不辨，叫做賓看賓。各位大德，山僧所舉的這些，都是爲了辨別魔境，揀擇差異。

【English Translation】 English version He is worthy to be a teacher of gods and humans. If one comprehends the third phrase, one still cannot save oneself. A monk then asked, 'What is the first phrase?' The master said, 'When the three essentials are imprinted and opened, the cinnabar dot appears narrow, not allowing deliberation, with host and guest clearly distinguished.' The monk asked again, 'What is the second phrase?' The master said, 'How can subtle understanding tolerate questions without grounding? How can a bubble and a current bear the responsibility of cutting off the flow?' The monk asked further, 'What is the third phrase?' The master said, 'Just look at the puppets performing on the stage; all the pulling and drawing rely on the person inside.' Then he said, 'Generally speaking, when expounding the teachings of the sect, a phrase must contain the three mysterious gates, and each mysterious gate must contain the three essentials, having both skillful means and reality, both illumination and function. How do you all understand this?' The master said to the monks, 'Sometimes a shout is like the Vajra King's precious sword (Vajra, diamond or thunderbolt, symbolizes firmness and indestructibility in Buddhism), sometimes a shout is like a lion crouching on the ground, sometimes a shout is like probing the grass with a pole, sometimes a shout is not used as a shout.' How do you understand this?' As the monk was contemplating, the master shouted, demonstrating to the assembly: 'Those who study must be very careful. Like a host and guest meeting, there will be verbal exchanges, or responding to things by manifesting forms, or the entire body functioning, or grasping the power of opportunity, joy, and anger, or manifesting half the body, or riding a lion (symbolizing the Buddha's power), or riding an elephant king (symbolizing the Buddha's great strength). If there is a true student, he will shout first, taking out a glue pot (symbolizing illusory states). If the good teacher (a knowledgeable mentor) does not recognize that it is an illusory state, he will imitate that state, and then the student will shout again. The former person is unwilling to let go; this is a disease that has penetrated the marrow and cannot be cured, called the guest looking at the host. Or the good teacher does not take out anything, but immediately seizes the student's question at the point where the student asks. The student, having his question seized, refuses to let go even to death; this is the host looking at the guest. Or a student presents a pure state before the good teacher, and the teacher recognizes that it is an illusory state, grabs it, and throws it into a pit. The student says, 'Truly a good teacher!' The teacher then says, 'Alas! Not knowing good from bad!' The student then bows, and this is called the host looking at the host. Or a student, wearing shackles and chains, appears before the good teacher, and the teacher puts another layer of shackles on him, and the student rejoices, neither distinguishing anything; this is called the guest looking at the guest. Virtuous ones, what this mountain monk has mentioned are all for distinguishing demonic states and selecting differences.'

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。知其邪正。師問洛浦。從上來。一人行棒。一人行喝。阿那個親。曰。總不親。師曰。親處作么生。浦便喝。師乃打。上堂。有一人論劫在途中。不離家舍。有一人離家舍。不在途中。那個合受人天供養。師問院主。甚處去來。曰。州中糶黃米來。師曰。糶得盡么。主曰。糶得盡。師以拄杖畫一畫曰。還糶得這個么。主便喝。師便打。典座至。師舉前話。座曰。院主不會和尚意。師曰。你又作么生。座禮拜。師亦打。上堂。一人在孤峰頂上。無出身路。一人在十字街頭。亦無向背。且道那個在前。那個在後。不作維摩詰。不作傅大士。珍重。有一老宿參。便問。禮拜即是。不禮拜即是。師便喝。宿便拜。師曰。好個草賊。宿曰。賊。賊。便出去。師曰。莫道無事好。時首座侍立。師曰。還有過也無。座曰。有。師曰。賓家有過。主家有過。曰。二俱有過。師曰。過在甚麼處。座便出去。師曰。莫道無事好(南泉聞云。官馬相踏)。師到京行化。至一家門首。曰。家常添缽。有婆曰。太無厭生。師曰。飯也未曾得。何言大無厭生。婆便閉卻門。師升堂。有僧出。師便喝。僧亦喝。便禮拜。師便打。趙州遊方到院。在後架洗腳次。師便問。如何是祖師西來意。州曰。恰遇山僧洗腳。師近前作聽勢。州曰。會即便會。啖啄

【現代漢語翻譯】 現代漢語譯本： 知道什麼是邪，什麼是正。趙州問洛浦禪師：『從上來，一個人用棒，一個人用喝，哪一個更親近？』洛浦說：『都不親近。』趙州說：『親近處又該如何？』洛浦便喝一聲。趙州就打他。 趙州上堂說法：『有一個人終劫都在途中，卻不曾離開家舍；有一個人離開了家舍，卻不在途中。哪一個才應該接受人天供養？』趙州問院主：『你從哪裡來？』院主說：『從州里賣黃米回來。』趙州說：『賣完了嗎？』院主說：『賣完了。』趙州用拄杖在地上畫了一畫，說：『還能賣掉這個嗎？』院主便喝一聲。趙州就打他。 典座（負責寺院飲食的僧人）來了，趙州舉起之前的話問他。典座說：『院主不明白和尚您的意思。』趙州說：『那你又怎麼理解？』典座禮拜。趙州也打他。 趙州上堂說法：『一個人在孤峰頂上，沒有出身之路；一個人在十字街頭，也沒有方向和背離。那麼，哪一個在前，哪一個在後？我不做維摩詰（Vimalakirti，一位著名的在家菩薩），也不做傅大士（Fu Dashi，南北朝時期的佛教居士）。珍重！』 有一位老修行來參拜，便問：『禮拜可以嗎？不禮拜可以嗎？』趙州便喝一聲。老修行便拜。趙州說：『好一個草寇！』老修行說：『賊！賊！』便出去了。趙州說：『不要說沒事就好。』 當時首座（寺院中的高級僧職）侍立在旁。趙州說：『還有過失嗎？』首座說：『有。』趙州說：『賓客有過失，主人有過失？』首座說：『兩者都有過失。』趙州說：『過失在哪裡？』首座便出去了。趙州說：『不要說沒事就好。』（南泉普愿（Nanquan Puyuan，禪宗大師）聽了這件事後說：『官馬互相踐踏。』） 趙州到京城去弘法，到了一戶人家門前，說：『家常添缽（指化緣）。』有位老婦人說：『太不知滿足了！』趙州說：『飯還沒得到，怎麼說太不知滿足呢？』老婦人便關上了門。 趙州升座說法，有僧人出來，趙州便喝一聲。僧人也喝一聲，便禮拜。趙州便打他。 趙州雲遊四方來到本院，在後架洗腳。趙州便問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來到中國的真正意圖）？』趙州說：『恰好遇到山僧洗腳。』趙州走近前做出傾聽的樣子。趙州說：『會了便會了，不要多嚼！』

【English Translation】 English version: Knowing what is wrong and what is right. Zhaozhou asked Luopu: 'From the beginning, one person uses a stick, and one person shouts. Which one is closer?' Luopu said, 'Neither is close.' Zhaozhou said, 'What about the place of closeness?' Luopu then shouted. Zhaozhou then hit him. Zhaozhou ascended the hall and said: 'There is a person who is on the road for kalpas (aeons), but has never left home; there is a person who has left home, but is not on the road. Which one should receive the offerings of humans and devas (gods)?' Zhaozhou asked the abbot: 'Where are you coming from?' The abbot said, 'Coming back from selling yellow rice in the state.' Zhaozhou said, 'Is it all sold?' The abbot said, 'It is all sold.' Zhaozhou drew a line on the ground with his staff and said, 'Can this still be sold?' The abbot then shouted. Zhaozhou then hit him. The cook (the monk in charge of the monastery's food) came, and Zhaozhou raised the previous question to him. The cook said, 'The abbot does not understand your meaning, Master.' Zhaozhou said, 'Then how do you understand it?' The cook bowed. Zhaozhou also hit him. Zhaozhou ascended the hall and said: 'A person is on the top of a solitary peak, with no way out; a person is at the crossroads, with no direction or turning away. Then, which one is in front, and which one is behind? I will not act as Vimalakirti (Vimalakirti, a famous lay bodhisattva), nor will I act as Fu Dashi (Fu Dashi, a Buddhist layman during the Northern and Southern Dynasties). Treasure this!' An old practitioner came to visit and asked, 'Is it okay to bow? Is it okay not to bow?' Zhaozhou then shouted. The old practitioner then bowed. Zhaozhou said, 'What a good bandit!' The old practitioner said, 'Thief! Thief!' and then left. Zhaozhou said, 'Don't say that everything is fine.' At that time, the head seat (a senior monastic position in the monastery) was standing by. Zhaozhou said, 'Is there still any fault?' The head seat said, 'Yes.' Zhaozhou said, 'Does the guest have a fault, or does the host have a fault?' The head seat said, 'Both have faults.' Zhaozhou said, 'Where is the fault?' The head seat then left. Zhaozhou said, 'Don't say that everything is fine.' (Nanquan Puyuan (Nanquan Puyuan, a Zen master) heard about this and said, 'Official horses trample on each other.') Zhaozhou went to the capital to propagate the Dharma, and came to the door of a house, saying, 'Add to the bowl (referring to begging for alms).' An old woman said, 'Too insatiable!' Zhaozhou said, 'I haven't even gotten any food yet, how can you say I'm too insatiable?' The old woman then closed the door. Zhaozhou ascended the seat to preach, and a monk came out, and Zhaozhou shouted. The monk also shouted, and then bowed. Zhaozhou then hit him. Zhaozhou traveled around and came to this monastery, washing his feet in the back. Zhaozhou then asked, 'What is Bodhidharma's intention in coming from the West (Bodhidharma's intention in coming from the West, the true intention of Bodhidharma coming to China from the West)?' Zhaozhou said, 'Just happened to meet this monk washing his feet.' Zhaozhou stepped forward and made a listening gesture. Zhaozhou said, 'If you understand, then understand, don't chew too much!'

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作什麼。師便歸方丈。州曰。三十年行腳。今日錯為人下注腳。問。僧甚處來。曰。定州來。師拈棒。僧擬議。師便打。僧不肯。師曰。已后遇明眼人去在。僧后參三聖。才舉前話。三聖便打。僧擬議。聖又打。師應機多用喝。會下參徒亦學師喝。師曰。汝等總學我喝。我今問汝。有一人從東堂出。一人從西堂出。兩人齊喝一聲。這裡分得賓主么。汝且作么生分。若分不得。已后不得學老僧喝。示眾。我有時先照後用。有時先用后照。有時照用同時。有時照用不同時。先照後用有人在。先用后照有法在。照用同時。驅耕夫之牛。奪饑人之食。敲骨取髓。痛下針錐。照用不同時。有問有答。立賓立主。合水和泥。應機接物。若是過量人。向未舉已前。撩起便行。猶較些子。師行腳時到龍光。值上堂。師出問。不展鋒铓。如何得勝。光據坐。師曰。大善知識。豈無方便。光瞪目曰。嗄。師以手指曰。這老漢今日敗缺也。次到三峰平和尚處。平問。甚處來。師曰。黃檗來。平曰。黃檗有何言句。師曰。金牛昨夜遭塗炭。直至如今不見蹤。平曰。金風吹玉管。那個是知音。師曰。直透萬重關。不住青霄內。平曰。子這一問太高生。師曰。龍生金鳳子。衝破碧琉璃。平曰。且坐喫茶。又問。近離甚處。師曰。龍光。平曰。龍光近

【現代漢語翻譯】 現代漢語譯本 作什麼？師父便回到方丈室。趙州說：『三十年行腳，今日卻被人錯作註腳。』問：『僧人從哪裡來？』答：『定州來。』師父拿起棒子，僧人猶豫，師父便打。僧人不服氣。師父說：『以後遇到明眼人去吧。』僧人後來參拜三聖，剛提起之前的話，三聖便打。僧人猶豫，三聖又打。師父應機多用喝，會下的參學者也學師父喝。師父說：『你們都學我喝，我今問你們，有一個人從東堂出來，一個人從西堂出來，兩人齊聲喝一聲，這裡分得出賓主嗎？你們且怎麼分？如果分不出，以後不得學老僧喝。』師父向大眾開示：『我有時先照後用，有時先用后照，有時照用同時，有時照用不同時。先照後用，是有人在。先用后照，是有法在。照用同時，是驅趕耕夫的牛，奪走飢餓人的食物，敲骨取髓，痛下針錐。照用不同時，是有問有答，立賓立主，合水和泥，應機接物。如果是超越常人的人，在未舉之前，撩起便走，還算好些。』師父行腳時到龍光，正趕上龍光上堂。師父出來問：『不展鋒铓，如何得勝？』龍光坐在那裡。師父說：『大善知識，豈無方便？』龍光瞪著眼睛說：『嗄。』師父用手指著說：『這老漢今天失敗了。』接著到三峰平和尚處，平和尚問：『從哪裡來？』師父說：『黃檗（地名）來。』平說：『黃檗有什麼言句？』師父說：『金牛昨夜遭塗炭，直至如今不見蹤。』平說：『金風吹玉管，那個是知音？』師父說：『直透萬重關，不住青霄內。』平說：『你這一問太高了。』師父說：『龍生金鳳子，衝破碧琉璃。』平說：『且坐喫茶。』又問：『最近離開哪裡？』師父說：『龍光（寺廟名）。』平說：『龍光近』

【English Translation】 English version What to do? The master then returned to his abbot's room. Zhao Zhou (name of a Zen master) said, 'Thirty years of traveling, today I've been mistaken for someone else's footnote.' He asked, 'Where does the monk come from?' The monk replied, 'From Dingzhou (place name).' The master picked up a stick, the monk hesitated, and the master struck him. The monk was not convinced. The master said, 'Go and meet a discerning person later.' The monk later visited San Sheng (name of a Zen master). As soon as he mentioned the previous conversation, San Sheng struck him. The monk hesitated, and San Sheng struck him again. The master often used shouts in response to situations, and the students in the assembly also learned to shout like the master. The master said, 'You all learn to shout like me. Now I ask you, if one person comes out from the east hall and another person comes out from the west hall, and they both shout at the same time, can you distinguish between guest and host here? How would you distinguish them? If you cannot distinguish them, you must not learn to shout like this old monk in the future.' The master addressed the assembly: 'Sometimes I illuminate first and then apply, sometimes I apply first and then illuminate, sometimes illumination and application are simultaneous, and sometimes illumination and application are not simultaneous. To illuminate first and then apply is to have someone present. To apply first and then illuminate is to have a method present. To illuminate and apply simultaneously is like driving away the farmer's ox, taking away the hungry person's food, scraping the bone to extract the marrow, and inflicting painful needle pricks. To illuminate and apply at different times is to have questions and answers, establishing guest and host, mixing water and mud, and responding to situations accordingly. If someone is extraordinary, they would leave before anything is even mentioned, which is still better.' When the master was traveling, he arrived at Long Guang (temple name), just as the abbot was giving a lecture. The master came out and asked, 'Without displaying any sharp edges, how can one win?' Long Guang sat there. The master said, 'Great wise teacher, how can there be no expedient means?' Long Guang glared and said, 'Ah!' The master pointed his finger and said, 'This old man has failed today.' Next, he went to the place of the Venerable Ping of San Feng (place name). Ping asked, 'Where do you come from?' The master said, 'From Huangbo (place name).' Ping said, 'What sayings does Huangbo have?' The master said, 'The golden ox was ruined by mud last night, and its tracks have not been seen until now.' Ping said, 'The golden wind blows the jade flute; who is the connoisseur?' The master said, 'Penetrating through ten thousand layers of barriers, not dwelling within the blue sky.' Ping said, 'Your question is too lofty.' The master said, 'The dragon gives birth to a golden phoenix, breaking through the azure glass.' Ping said, 'Please sit down and have some tea.' He then asked, 'Where did you leave recently?' The master said, 'Long Guang (temple name).' Ping said, 'Long Guang is near'

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日如何。師便出去。又往鳳林。路逢一婆子。婆問。甚處去。師曰。鳳林去。婆曰。恰值鳳林不在。師曰。甚處去。婆便行。師召婆。婆回首。師便行(一作師曰。誰道不在)。到鳳林。林曰。有事相借問。得么。師曰。何得剜肉作瘡。林曰。海月澄無影。游魚獨自迷。師曰。海月既無影。游魚何得迷。林曰。觀風知浪起。玩水野帆飄。師曰。孤蟾獨耀江山靜。長嘯一聲天地秋。林曰。任張三寸揮天地。一句臨機試道看。師曰。路逢劍客須呈劍。不是詩人不獻詩。林便休。師乃有頌曰。大道絕同。任向西東。石火莫及。電光罔通。(溈山問仰山。石火莫及。電光罔通。從上諸聖。以何為人。仰云。和尚意作么生。溈云。但有言說。都無實義。仰云。不然。溈云。子又作么生。仰云。官不容針。私通車馬)。麻谷問。十二面觀音。那個是正面。師下禪床擒住曰。十二面觀音。甚處去也。速道。速道。谷轉身擬坐。師便打。谷接住棒。相捉歸方丈。師問一尼。善來。惡來。尼便喝。師拈棒曰。更道。更道。尼又喝。師便打。師一日拈糊餅示洛浦曰。萬種千般。不離這個。其理不二。浦曰。如何是不二之理。師再拈起餅示之。浦曰。與么則萬種千般也。師曰。屙尿見解。浦曰。羅公照鏡。師見僧來。舉起拂子。僧禮拜。師便

【現代漢語翻譯】 現代漢語譯本 如何是'日'（太陽）？ 禪師便出去了。 禪師又前往鳳林（人名）。路上遇到一位老婦。老婦問：『你往哪裡去？』 禪師說：『往鳳林去。』 老婦說：『恰巧鳳林不在。』 禪師問：『他往哪裡去了？』 老婦便走了。 禪師呼喚老婦，老婦回頭。 禪師便離開了（一說禪師說：『誰說他不在？』）。 禪師到了鳳林處，鳳林說：『有件事想請教，可以嗎？』 禪師說：『為何要剜肉作瘡（比喻多此一舉）？』 鳳林說：『海中的月亮澄澈無影，游魚獨自迷惘。』 禪師說：『海中的月亮既然沒有影子，游魚為何會迷惘？』 鳳林說：『觀風便知浪將起，玩水可見野帆飄。』 禪師說：『孤月獨自照耀，江山一片寂靜，長嘯一聲，天地皆是秋意。』 鳳林說：『任憑你三寸之舌揮動天地，用一句臨機之語來試試看。』 禪師說：『路逢劍客須呈劍，不是詩人不獻詩。』 鳳林便不再作聲。 禪師於是作頌說：『大道絕無相同，任你向西向東。石火一閃不及，電光無法貫通。』（溈山（人名）問仰山（人名）：『石火一閃不及，電光無法貫通，從上諸聖，以什麼為根本？』 仰山說：『和尚您意下如何？』 溈山說：『但凡有言語，都沒有實際意義。』 仰山說：『不然。』 溈山說：『你又怎麼認為？』 仰山說：『官府不容針，私下卻能通行車馬。』） 麻谷（人名）問：『十二面觀音（菩薩名），哪個是正面？』 禪師下禪床擒住麻谷說：『十二面觀音，往哪裡去了？ 快說！快說！』 麻谷轉身想要坐下，禪師便打他。 麻谷接住禪杖，兩人互相拉扯著回到方丈。 禪師問一位尼姑：『善來？惡來？』 尼姑便喝斥。 禪師拈起禪杖說：『再說！再說！』 尼姑又喝斥，禪師便打她。 禪師一日拿起一個糊餅給洛浦（地名）看，說：『萬種千般，不離這個，其理不二。』 洛浦說：『如何是不二之理？』 禪師再次拿起餅給他看。 洛浦說：『這樣說來，就是萬種千般了。』 禪師說：『屙尿見解（比喻見解低下）。』 洛浦說：『羅公照鏡（比喻真相畢露）。』 禪師看見僧人來，舉起拂塵。 僧人禮拜，禪師便...

【English Translation】 English version What is 'the sun'? The master then went out. The master then went to Fenglin (person's name). On the way, he met an old woman. The old woman asked, 'Where are you going?' The master said, 'Going to Fenglin.' The old woman said, 'It just so happens that Fenglin is not there.' The master asked, 'Where did he go?' The old woman then left. The master called out to the old woman, and she turned her head. The master then left (another version says, 'The master said, 'Who said he wasn't there?''). The master arrived at Fenglin's place. Fenglin said, 'Is it alright if I ask you something?' The master said, 'Why make a sore out of good flesh (meaning to do something unnecessary)?' Fenglin said, 'The sea moon is clear and shadowless, the swimming fish alone are lost.' The master said, 'Since the sea moon has no shadow, how can the swimming fish be lost?' Fenglin said, 'Observing the wind, one knows the waves will rise; playing in the water, one sees the wild sails flutter.' The master said, 'The solitary moon shines alone, the rivers and mountains are still; a long whistle, and heaven and earth are all autumn.' Fenglin said, 'Let your three-inch tongue move heaven and earth; try to say a phrase that is responsive to the moment.' The master said, 'Meeting a swordsman, one must present a sword; not being a poet, one does not offer poetry.' Fenglin then stopped speaking. The master then composed a verse, saying: 'The great path is absolutely not the same, let it be towards the west or east. A spark of flint cannot reach it, the light of lightning cannot penetrate it.' (Weishan (person's name) asked Yangshan (person's name): 'A spark of flint cannot reach it, the light of lightning cannot penetrate it; from the ancient sages, what is the fundamental principle?' Yangshan said, 'What is the master's intention?' Weishan said, 'Whenever there are words, there is no real meaning.' Yangshan said, 'Not so.' Weishan said, 'What do you think?' Yangshan said, 'The government does not allow a needle, but private traffic allows carriages and horses.') Magu (person's name) asked, 'Of the twelve-faced Guanyin (Bodhisattva's name), which is the front face?' The master got off the meditation bed, seized Magu, and said, 'Where did the twelve-faced Guanyin go? Speak quickly! Speak quickly!' Magu turned around, intending to sit down. The master then struck him. Magu caught the staff, and they dragged each other back to the abbot's room. The master asked a nun, 'Come in goodness? Come in evil?' The nun then shouted. The master picked up the staff and said, 'Say it again! Say it again!' The nun shouted again, and the master struck her. One day, the master picked up a paste cake and showed it to Luopu (place name), saying, 'The myriad kinds and thousands of forms do not depart from this; the principle is not two.' Luopu said, 'What is the principle of non-duality?' The master picked up the cake again and showed it to him. Luopu said, 'In that case, it is the myriad kinds and thousands of forms.' The master said, 'Excrement and urine understanding (meaning a low level of understanding).' Luopu said, 'Lord Luo looking in the mirror (meaning the truth is fully revealed).' The master saw a monk coming and raised his whisk. The monk bowed, and the master then...

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打。又有僧來。師亦舉拂子。僧不顧。師亦打。又有僧來參。師舉拂子。僧曰。謝和尚指示。師亦打(雲門代云。祇宜老漢。大覺云。得即得。猶未見臨濟機在)。麻谷問。大悲千手眼。那個是正眼。師搊住曰。大悲千手眼。作么生是正眼。速道。速道。谷拽師下禪床。卻坐。師問訊曰。不審。谷擬議。師便喝。拽谷下禪床。卻坐。谷便出。上堂。僧問。如何是佛法大意。師豎起拂子。僧便喝。師便打。又僧問。如何是佛法大意。師亦豎拂子。僧便喝。師亦喝。僧擬議。師便打。乃曰。大眾。夫為法者。不避喪身失命。我于黃檗先師處。三度問佛法的的大意。三度被打。如蒿枝拂相似。如今更思一頓。誰為下手。時有僧出曰。某甲下手。師度與拄杖。僧擬接。師便打。同普化赴施主齋次。師問。毛吞巨海。芥納須彌。為復是神通妙用。為復是法爾如然。化趯倒飯床。師曰。太粗生。曰。這裡是甚麼所在。說粗說細。次日又同赴齋。師復問。今日供養。何似昨日。化又趯倒飯床。師曰。得即得。太粗生。化喝曰。瞎漢。佛法說甚麼粗細。師乃吐舌。師與王常侍到僧堂。王問。這一堂僧還看經么。師曰。不看經。曰。還習禪么。師曰。不習禪。曰。既不看經。又不習禪。畢竟作個甚麼。師曰。總教伊成佛作祖去。曰。金屑

【現代漢語翻譯】 現代漢語譯本： 又有一個僧人來，老師也舉起拂子。僧人不理會，老師就打他。又有一個僧人來參拜，老師舉起拂子，僧人說：『謝謝和尚指示。』老師也打他（雲門代云：『只適合老漢。』大覺云：『得到就是得到，但還沒見到臨濟的機鋒。』）。麻谷問：『大悲千手眼（Dabei Qianshouyan，Avalokiteśvara with a thousand hands and eyes），哪個是正眼？』老師抓住他說：『大悲千手眼，怎麼是正眼？快說！快說！』麻谷把老師拽下禪床，自己坐上去。老師問訊說：『不審（Bushen，How are you doing?）。』麻谷猶豫，老師就喝斥，把麻谷拽下禪床，自己坐上去。麻谷就出去了。老師上堂，僧人問：『如何是佛法大意？』老師豎起拂子。僧人就喝斥，老師就打他。又有僧人問：『如何是佛法大意？』老師也豎起拂子。僧人就喝斥，老師也喝斥。僧人猶豫，老師就打他。於是說：『大眾，作為求法的人，不要怕喪身失命。我在黃檗（Huangbo）先師處，三次問佛法的大意，三次被打，像蒿枝拂一樣。如今再想挨一頓打，誰來下手？』當時有個僧人出來說：『我來下手。』老師遞給他拄杖，僧人剛要接，老師就打他。老師和普化（Puhua）一同去施主家應齋，老師問：『毛吞巨海（Mao tun juhai，A hair swallowing the great ocean），芥納須彌（Jie na Xumi，A mustard seed containing Mount Sumeru），是神通妙用，還是本來如此？』普化踢翻飯桌。老師說：『太粗魯了。』普化說：『這裡是什麼地方？說粗說細！』第二天又一同去應齋，老師又問：『今天的供養，和昨天比怎麼樣？』普化又踢翻飯桌。老師說：『得到就是得到，太粗魯了。』普化喝斥說：『瞎漢！佛法說什麼粗細？』老師就吐舌頭。老師和王常侍（Wang Changshi）到僧堂，王問：『這一堂僧人還看經嗎？』老師說：『不看經。』王說：『還習禪嗎？』老師說：『不習禪。』王說：『既不看經，又不習禪，到底做什麼？』老師說：『總教他們成佛作祖去。』王說：『金屑』

【English Translation】 English version: Then another monk came, and the master also raised his whisk. The monk ignored it, and the master struck him. Another monk came to consult, and the master raised his whisk. The monk said, 'Thank you, venerable monk, for the instruction.' The master also struck him (Yunmen commented: 'Only suitable for an old man.' Dajue commented: 'To attain is to attain, but still haven't seen Linji's (Linji) [Rinzai] sharpness.'). Magu (Magu) asked, 'The Great Compassion with a Thousand Hands and Eyes (Dabei Qianshouyan) [Avalokiteśvara], which is the true eye?' The master grabbed him and said, 'The Great Compassion with a Thousand Hands and Eyes, what is the true eye? Speak quickly! Speak quickly!' Magu dragged the master down from the Zen platform and sat on it himself. The master inquired, 'Bushen (Bushen) [How are you doing?]' Magu hesitated, and the master shouted, dragging Magu down from the Zen platform and sitting on it himself. Magu then left. The master ascended the hall, and a monk asked, 'What is the great meaning of the Buddha-dharma?' The master raised his whisk. The monk then shouted, and the master struck him. Another monk asked, 'What is the great meaning of the Buddha-dharma?' The master also raised his whisk. The monk then shouted, and the master also shouted. The monk hesitated, and the master struck him. Then he said, 'Everyone, those who seek the Dharma should not fear losing their lives. At the place of my late teacher Huangbo (Huangbo), I asked three times about the great meaning of the Buddha-dharma, and I was struck three times, like being brushed with artemisia. Now I want to be struck again, who will strike me?' At that time, a monk came out and said, 'I will strike.' The master handed him a staff, and as the monk was about to receive it, the master struck him. The master and Puhua (Puhua) went together to a donor's vegetarian meal. The master asked, 'A hair swallowing the great ocean (Mao tun juhai), a mustard seed containing Mount Sumeru (Jie na Xumi), is it a supernatural power, or is it naturally so?' Puhua kicked over the dining table. The master said, 'Too crude.' Puhua said, 'What place is this? Talking about crude and refined!' The next day, they went together to the vegetarian meal again. The master asked again, 'How is today's offering compared to yesterday's?' Puhua kicked over the dining table again. The master said, 'To attain is to attain, too crude.' Puhua shouted, 'Blind man! What does the Buddha-dharma say about crude and refined?' The master then stuck out his tongue. The master and Wang Changshi (Wang Changshi) went to the monks' hall. Wang asked, 'Do these monks in this hall still read the sutras?' The master said, 'They don't read the sutras.' Wang said, 'Do they practice Zen?' The master said, 'They don't practice Zen.' Wang said, 'Since they neither read the sutras nor practice Zen, what exactly do they do?' The master said, 'I teach them all to become Buddhas and Patriarchs.' Wang said, 'Gold dust'

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雖貴。落眼成翳。師曰。我將謂你是個俗漢。師上堂次。兩堂首座相見。同時下喝。僧問師。還有賓主也無。師曰。賓主歷然。師召眾曰。要會臨濟賓主句。問取堂中二首座。師后居大名府興化寺東堂。咸通八年丁亥四月十日。將示滅。說傳法偈曰。㳂流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急須磨。復謂眾曰。吾滅后。不得滅卻吾正法眼藏。三聖出曰。爭敢滅卻和尚正法眼藏。師曰。已後有人問。你向他道甚麼。聖便喝。師曰。誰知吾正法眼藏。向這瞎驢邊滅卻。言訖。端坐而逝。塔全身於府西北隅。謚慧照禪師。塔曰澄靈。

南嶽下五世

臨濟玄禪師法嗣

魏府興化存獎禪師

在三聖會裡為首座。常曰。我向南方行腳一遭。拄杖頭不曾撥著一個會佛法底人。三聖聞得。問曰。你具個甚麼眼。便恁么道。師便喝。聖曰。須是你始得。后大覺聞舉。遂曰。作么生得風吹到大覺門裡來。師後到大覺為院主。一日覺喚院主。我聞你道。向南方行腳。一遭拄杖頭。不曾撥著一個會佛法底。你憑個甚麼道理。與么道。師便喝。覺便打。師又喝。覺又打。師來日從法堂過。覺召院主。我直下疑你昨日這兩喝。師又喝。覺又打。師再喝。覺又打。師曰。某甲於三聖師兄處。學得個賓主

【現代漢語翻譯】 現代漢語譯本： 即使珍貴，落入眼中也會變成翳障。臨濟禪師說：『我還以為你是個庸俗之人。』臨濟禪師上堂時，兩堂的首座互相見面，同時發出喝聲。有僧人問臨濟禪師：『還有賓主之分嗎？』臨濟禪師說：『賓主分明。』臨濟禪師召集眾人說：『想要領會臨濟宗的賓主之句，就去問堂中的兩位首座。』臨濟禪師後來居住在大名府興化寺東堂。咸通八年丁亥四月十日，將要示寂，說了傳法偈：『順流不止問如何，真照無邊說似他。離相離名人不稟，吹毛用了急須磨。』又對眾人說：『我滅度后，不得滅卻我的正法眼藏。』三聖挺身而出說：『怎敢滅卻和尚的正法眼藏。』臨濟禪師說：『以後有人問起，你向他怎麼說？』三聖便喝了一聲。臨濟禪師說：『誰知道我的正法眼藏，卻在這瞎驢邊滅卻。』說完，端坐而逝。全身塔建在府西北角，謚號慧照禪師，塔名澄靈。

南嶽下五世

臨濟玄禪師法嗣

魏府興化存獎禪師

在三聖（Sansheng，人名）會裡擔任首座。他常說：『我向南方行腳一遭，拄杖頭不曾碰到一個懂得佛法的人。』三聖聽到后，問道：『你有什麼樣的眼力，竟敢這麼說？』存獎禪師便喝了一聲。三聖說：『必須是你才行。』後來大覺（Dajue，人名）禪師聽說了這件事，於是說：『怎麼會颳風把這種人吹到大覺門裡來？』存獎禪師後來到大覺禪師處擔任院主。一天，大覺禪師叫來院主，說：『我聽說你說，向南方行腳一遭，拄杖頭不曾碰到一個懂得佛法的人，你憑什麼道理這麼說？』存獎禪師便喝了一聲。大覺禪師便打了他。存獎禪師又喝了一聲，大覺禪師又打了他。存獎禪師第二天從法堂經過，大覺禪師叫住院主，說：『我一直懷疑你昨天這兩聲喝。』存獎禪師又喝了一聲，大覺禪師又打了他。存獎禪師說：『我從三聖師兄那裡，學到了賓主之法。』

【English Translation】 English version: Even if precious, falling into the eye becomes an obstruction. Linji (Linji, a Zen master) said, 'I thought you were a vulgar person.' When Linji ascended the hall, the two head monks of the two halls met and simultaneously shouted 'He!' A monk asked Linji, 'Is there still a distinction between guest and host?' Linji said, 'The guest and host are distinct.' Linji summoned the assembly and said, 'If you want to understand the guest-host phrase of the Linji school, ask the two head monks in the hall.' Later, Linji resided in the East Hall of Xinghua Temple in Daming Prefecture. On the tenth day of the fourth month of the Dinghai year of Xiantong (Xiantong, a Chinese era) eight, as he was about to enter Nirvana, he spoke the verse of Dharma transmission: 'Following the stream without ceasing, ask what it is like; true illumination is boundless, describe it like him. Separated from form, separated from name, people do not receive it; after using the hair-splitting sword, it must be sharpened quickly.' He further said to the assembly, 'After my extinction, you must not extinguish my treasury of the Right Dharma Eye.' Sansheng (Sansheng, a Zen monk) stepped forward and said, 'How dare we extinguish the abbot's treasury of the Right Dharma Eye?' Linji said, 'If someone asks you later, what will you say to him?' Sansheng then shouted 'He!' Linji said, 'Who knows that my treasury of the Right Dharma Eye is being extinguished by this blind donkey?' Having spoken, he sat upright and passed away. His whole body was enshrined in a pagoda in the northwest corner of the prefecture, and he was posthumously named Zen Master Huizhao (Huizhao, posthumous title), and the pagoda was named Chengling (Chenling, pagoda name).

Fifth Generation under Nanyue (Nanyue, a mountain name)

Dharma Successor of Zen Master Linji Xuan (Linji Xuan, a Zen master)

Zen Master Xinghua Cunjiang of Weifu (Xinghua Cunjiang, a Zen master)

He was the head monk in Sansheng's (Sansheng, a person's name) assembly. He often said, 'I have traveled south, and my staff has not touched anyone who understands the Buddha-dharma.' When Sansheng heard this, he asked, 'What kind of eyes do you have to say such a thing?' Cunjiang then shouted 'He!' Sansheng said, 'It must be you.' Later, Dajue (Dajue, a person's name) heard about this and said, 'How could the wind blow such a person into Dajue's gate?' Later, Cunjiang went to Dajue's place as the monastery director. One day, Dajue called the director and said, 'I heard you say that you traveled south, and your staff did not touch anyone who understood the Buddha-dharma. What reason do you have for saying such a thing?' Cunjiang then shouted 'He!' Dajue then hit him. Cunjiang shouted again, and Dajue hit him again. The next day, Cunjiang passed by the Dharma hall, and Dajue called the director and said, 'I have been doubting those two shouts of yours yesterday.' Cunjiang shouted again, and Dajue hit him again. Cunjiang said, 'I learned the method of guest and host from my brother Sansheng.'

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句。總被師兄折倒了也。愿與某甲個安樂法門。覺曰。這瞎漢來這裡納敗缺。脫下衲衣。痛打一頓。師于言下薦得臨濟先師于黃檗處吃棒底道理。師后開堂日。拈香曰。此一炷香本為三聖師兄。三聖於我大孤。本為大覺師兄。大覺於我太賒。不如供養臨濟先師。僧問。多子塔前。共談何事。師曰。一人傳虛。萬人傳實。師有時喚僧。僧應諾。師曰。點即不到。又喚一僧。僧應諾。師曰。到即不點。僧問。四方八面來時如何。師曰。打中間底。僧便禮拜。師曰。昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡亸避得過。問僧。甚處來。曰。崔禪處來。師曰。將得崔禪喝來否。曰。不將得來。師曰。恁么則不從崔禪處來。僧便喝。師便打。示眾。我聞前廊下也喝。后架里也喝。諸子。汝莫盲喝亂喝。直饒喝得興化向虛空里。卻撲下來一點氣也無。待我蘇息起來。向汝道未在。何故。我未曾向紫羅帳里撒真珠與汝諸人去在。胡喝亂喝作么。云居住三峰庵時。師問。權借一問。以為影草時如何。居無對。師云。想和尚答這話不得。不如禮拜了退。二十年後。居云。如今思量。當時不消道個何必。后遣化主到師處。師問。和尚住三峰庵時。老僧問伊話。對不得。如今道得也未。主舉前話。師云。云居二十年祇道得個何必。興化

【現代漢語翻譯】 現代漢語譯本 句。總是被師兄駁倒。希望給某甲（指自己）一個安樂的法門。大覺禪師說：『這瞎漢來這裡暴露自己的不足。』脫下僧衣，痛打了他一頓。三聖禪師因此領悟了臨濟禪師在黃檗禪師處捱打的道理。三聖禪師後來開堂說法時，拈香說：『這炷香本來是為三聖師兄點的，三聖師兄對我太孤僻；本來是為大覺師兄點的，大覺師兄對我太疏遠。不如供養臨濟先師。』有僧人問：『在多子塔前，你們談論了什麼？』三聖禪師說：『一人傳虛，萬人傳實。』三聖禪師有時呼喚僧人，僧人應答。三聖禪師說：『點名卻沒點到。』又呼喚一個僧人，僧人應答。三聖禪師說：『點到了卻不點名。』有僧人問：『四面八方來時如何應對？』三聖禪師說：『打中間那個。』僧人便禮拜。三聖禪師說：『昨天去赴一個村裡的齋飯，中途遇到一陣狂風暴雨，只好到古廟裡躲避。』問僧人：『從哪裡來？』僧人說：『從崔禪師那裡來。』三聖禪師說：『把崔禪師的喝聲帶來了嗎？』僧人說：『沒有帶來。』三聖禪師說：『這樣說你就不是從崔禪師那裡來的。』僧人便喝了一聲。三聖禪師便打了他。三聖禪師向大眾開示說：『我聽到前廊下有人喝，后屋裡也有人喝。各位，你們不要盲目亂喝。即使喝得像興化禪師那樣在虛空中，卻撲下來一點氣息也沒有。等我休息過來，再告訴你們還沒到那一步。為什麼呢？因為我還沒在紫羅帳里撒真珠給你們這些人。胡喝亂喝乾什麼？』云居禪師住在三峰庵時，三聖禪師問：『暫且借用一問，作為試探的草稿如何？』云居禪師無言以對。三聖禪師說：『想必和尚回答不了這話，不如禮拜後退下。』二十年後，云居禪師說：『現在想想，當時不必說個「何必」。』後來派化主到三聖禪師處，三聖禪師問：『和尚住在三峰庵時，老僧問你的話，你回答不了。現在能回答了嗎？』化主舉了之前的話。三聖禪師說：『云居禪師二十年只說得出個「何必」。』興化禪師

【English Translation】 English version Always being refuted by my senior brother. I wish to have a peaceful Dharma gate for someone (referring to himself). Jue (Da Jue, a Chan master) said, 'This blind man comes here to expose his shortcomings.' He took off his kasaya and beat him severely. The master (San Sheng, a Chan master) then understood the principle of Linji (Linji Yixuan) receiving beatings from Huangbo (Huangbo Xiyun). When the master later opened the Dharma hall, he offered incense and said, 'This incense is originally for my senior brother San Sheng (San Sheng Huiran), San Sheng is too solitary for me; originally for my senior brother Da Jue (Da Jue), Da Jue is too distant for me. It is better to offer it to the late master Linji.' A monk asked, 'What did you discuss in front of the Many Sons Pagoda?' The master said, 'One person spreads falsehood, ten thousand people spread truth.' The master sometimes called a monk, and the monk responded. The master said, 'Called but not marked.' He called another monk, and the monk responded. The master said, 'Marked but not called.' A monk asked, 'How to deal with the arrival from all directions?' The master said, 'Hit the one in the middle.' The monk then bowed. The master said, 'Yesterday I went to a village feast and encountered a sudden storm on the way, so I had to take shelter in an old temple.' He asked a monk, 'Where do you come from?' The monk said, 'From Cui Chan's (Master Cui) place.' The master said, 'Did you bring Cui Chan's shout?' The monk said, 'I didn't bring it.' The master said, 'In that case, you didn't come from Cui Chan's place.' The monk then shouted. The master then hit him. The master instructed the assembly, 'I heard shouting in the front corridor and shouting in the back room. All of you, do not shout blindly and randomly. Even if you shout like Xinghua (Xinghua Cunjiang) in the void, when you fall down, there is no breath left. When I recover, I will tell you that it is not yet the time. Why? Because I have not yet scattered real pearls in the purple silk tent for all of you. What are you doing shouting blindly and randomly?' When Yunju (Yunju Daoying) lived in the Three Peaks Hermitage, the master asked, 'How about temporarily borrowing a question as a draft for probing?' Yunju had no answer. The master said, 'I suppose the monk cannot answer this question, it is better to bow and retreat.' Twenty years later, Yunju said, 'Now that I think about it, there was no need to say "Why bother".' Later, he sent a fundraiser to the master's place. The master asked, 'When the monk lived in the Three Peaks Hermitage, the old monk asked you a question, and you couldn't answer it. Can you answer it now?' The fundraiser repeated the previous question. The master said, 'Yunju only managed to say "Why bother" after twenty years.' Xinghua

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即不然。爭如道個不必。師謂克賓維那曰。汝不久為唱導之師。賓曰。不入這保社。師曰。會了不入。不會了不入。曰。總不與么。師便打。曰。克賓維那法戰不勝。罰錢五貫。設饡飯一堂。次日。師自白椎曰。克賓維那法戰不勝。不得吃飯。即便出院。僧問。國師喚侍者。意作么生。師曰。一盲引眾盲。師在臨濟為侍者。洛浦來參。濟問。甚處來。浦曰。鑾城來。濟曰。有事相借問。得么。浦曰。新戒不會。濟曰。打破大唐國。覓個不會底人也無。參堂去。師隨後。請問曰。適來新到。是成褫他。不成褫他。濟曰。我誰管你成褫不成褫。師曰。和尚祇解將死雀就地彈。不解將一轉語蓋覆卻。濟曰。你又作么生。師曰。請和尚作新到。濟遂曰。新戒不會。師曰。卻是老僧罪過。濟曰。你語藏鋒。師擬議。濟便打。至晚濟又曰。我今日問新到。是將死雀就地彈。就窠子里打。及至你出得語。又喝起了向青雲里打。師曰。草賊大敗。濟便打。師見同參來。才上法堂。師便喝。僧亦喝。師又喝。僧亦喝。師近前拈棒。僧又喝。師曰。你看這瞎漢猶作主在。僧擬議。師直打下法堂。侍者請問。適來那僧有甚觸忤和尚。師曰。他適來也有權。也有實。也有照。也有用。及乎我將手向伊麵前橫兩橫。到這裡卻去不得。似這般瞎漢。

【現代漢語翻譯】 現代漢語譯本： 如果不是這樣，還不如說『不必』。 師父對克賓維那（寺院中負責僧眾事務的僧人）說：『你不久將成為唱導之師（講解佛經，引導修行的人）。』 克賓說：『我不加入這個保社（指某種團體或組織）。』 師父說：『會了不加入，不會了也不加入？』 克賓說：『總之不是這樣。』 師父就打了他，說：『克賓維那法戰不勝，罰錢五貫（古代的錢幣單位），設一堂齋飯。』 第二天，師父親自敲椎（一種法器）宣告：『克賓維那法戰不勝，不得吃飯，立即離開寺院。』 有僧人問：『國師（對有聲望的僧人的尊稱）叫侍者來，意圖是什麼？』 師父說：『一盲引眾盲（一個瞎子帶領一群瞎子）。』 師父在臨濟（人名，也指臨濟宗）做侍者時，洛浦（地名）來參拜。 臨濟問：『從哪裡來？』 洛浦說：『從鑾城來。』 臨濟說：『有件事想請教，可以嗎？』 洛浦說：『新來的僧人，什麼都不懂。』 臨濟說：『打破大唐國（唐朝），也找不到一個什麼都不懂的人。去參堂吧。』 師父隨後請問：『剛才新來的僧人，是成就了他，還是褫奪了他？』 臨濟說：『我管你成就還是褫奪？』 師父說：『和尚只會將死雀就地彈（比喻沒有活力），不會用一句轉語蓋覆過去。』 臨濟說：『你又怎麼樣？』 師父說：『請和尚做新來的僧人。』 臨濟就說：『新來的僧人什麼都不懂。』 師父說：『卻是老僧的罪過。』 臨濟說：『你說話藏鋒芒。』 師父猶豫，臨濟就打了他。 晚上，臨濟又說：『我今天問新來的僧人，是將死雀就地彈，還是在鳥窩裡打？ 等到你說得出話，又喝起來，向青雲里打。』 師父說：『草賊大敗（比喻徹底失敗）。』 臨濟就打了他。 師父見到同參（一起修行的同伴）來，剛登上法堂，師父就喝（大聲斥責）。 僧人也喝。 師父又喝，僧人也喝。 師父走上前拿起棒子，僧人又喝。 師父說：『你看這瞎漢還作主（還想掌握主動權）。』 僧人猶豫，師父直接打下法堂。 侍者請問：『剛才那位僧人有什麼冒犯了和尚？』 師父說：『他剛才也有權（權宜之計），也有實（真實），也有照（觀照），也有用（作用）。 等到我將手在他面前橫兩橫，到這裡卻過不去。 像這樣的瞎漢。』

【English Translation】 English version: If not, it would be better to say 'unnecessary'. The master said to K』o-pin, the director (a monk in charge of monastic affairs): 'You will soon become a teacher of chanting and guiding (one who explains Buddhist scriptures and guides practice).' K』o-pin said: 'I will not join this Pao-she (referring to a certain group or organization).' The master said: 'Not joining if you understand, not joining if you don't understand?' K』o-pin said: 'In any case, it's not like that.' The master then hit him, saying: 'K』o-pin, the director, lost the Dharma battle, fined five strings of cash (an ancient unit of currency), and must provide a vegetarian meal for the assembly.' The next day, the master personally struck the gavel (a Dharma instrument) and announced: 'K』o-pin, the director, lost the Dharma battle, is not allowed to eat, and must leave the monastery immediately.' A monk asked: 'What is the intention of the National Teacher (a respectful title for a renowned monk) in calling the attendant?' The master said: 'A blind man leading a crowd of blind men.' When the master was an attendant at Lin-chi's (name of a person, also refers to the Lin-chi school), Lo-p』u (name of a place) came to pay respects. Lin-chi asked: 'Where do you come from?' Lo-p』u said: 'From Luan-ch』eng.' Lin-chi said: 'Is it permissible to ask you something?' Lo-p』u said: 'The newly ordained monk doesn't understand anything.' Lin-chi said: 'Even if you break open the Great Tang Dynasty (Tang Dynasty), you won't find someone who doesn't understand anything. Go to the meditation hall.' The master followed and asked: 'The newly arrived monk just now, did you accomplish him or deprive him?' Lin-chi said: 'Do I care whether you accomplish or deprive him?' The master said: 'The abbot only knows how to flick a dead sparrow on the ground (a metaphor for lacking vitality), and doesn't know how to cover it up with a turning phrase.' Lin-chi said: 'What about you?' The master said: 'Please, abbot, act as the newly arrived monk.' Lin-chi then said: 'The newly ordained monk doesn't understand anything.' The master said: 'It is the old monk's fault.' Lin-chi said: 'Your words hide sharpness.' The master hesitated, and Lin-chi hit him. In the evening, Lin-chi said again: 'Today I asked the newly arrived monk, was it flicking a dead sparrow on the ground, or hitting it in the nest? When you can speak, you shout and hit it in the blue clouds.' The master said: 'The bandit army is utterly defeated (a metaphor for complete failure).' Lin-chi then hit him. When the master saw a fellow practitioner (someone who practices together) coming, as soon as he ascended the Dharma hall, the master shouted (scolded loudly). The monk also shouted. The master shouted again, and the monk also shouted. The master stepped forward and picked up a stick, and the monk shouted again. The master said: 'Look at this blind man still trying to be in charge (still trying to take the initiative).' The monk hesitated, and the master directly struck him down from the Dharma hall. The attendant asked: 'What offense did that monk commit against the abbot just now?' The master said: 'Just now, he had expediency (skillful means), he also had reality (truth), he also had illumination (contemplation), and he also had function (application). When I held my hand horizontally in front of him, he couldn't get past this point. Like this kind of blind man.'

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不打更待何時。僧禮拜。問。寶劍知師藏已久。今日當場略借看。師曰。不借。曰。為甚麼不借。師曰。不是張華眼。徒窺射斗光。曰。用者如何。師曰。橫身當宇宙。誰是出頭人。僧便作引頸勢。師曰。嗄。僧曰。喏。便歸眾。後唐莊宗車駕幸河北。回至魏府行宮。詔師問曰。朕收中原。獲得一寶。未曾有人酬價。師曰。請陛下寶看。帝以兩手舒幞頭腳。師曰。君王之寶。誰敢酬價(玄覺徴云。且道興化肯莊宗。不肯莊宗。若肯莊宗。興化眼在甚麼處。若不肯莊宗。過在甚麼處)。龍顏大悅。賜紫衣．師號。師皆不受。乃賜馬與師乘騎。馬忽驚。師墜傷足。帝復賜藥救療。師喚院主。與我做個木柺子。主做了將來。師接得。繞院行。問僧曰。汝等還識老僧么。曰。爭得不識和尚。師曰。𨁸腳法師。說得行不得。又至法堂。令維那聲鐘集眾。師曰。還識老僧么。眾無對。師擲下柺子。端然而逝。謚廣濟禪師。

鎮州寶壽沼禪師(第一世)

僧問。萬境來侵時如何。師曰。莫管他。僧禮拜。師曰。不要動著。動著即打折汝腰。師在方丈坐。因僧問訊次。師曰。百千諸聖。盡不出此方丈內。曰。祇如古人道。大千沙界海中漚。未審此方丈向甚麼處著。師曰。千聖現在。曰。阿誰證明。師便擲下拂子。僧從西過

【現代漢語翻譯】 現代漢語譯本 不打更待何時？僧人禮拜，問道：『寶劍知師藏已久，今日當場略借看。』 師父說：『不借。』 僧人說：『為什麼不借？』 師父說：『不是張華（人名）眼，徒窺射斗光。』 僧人說：『用者如何？』 師父說：『橫身當宇宙，誰是出頭人？』 僧人便作出引頸就戮的姿勢。 師父說：『嗄！』 僧人說：『喏！』 便回到僧眾中。後來唐莊宗（後唐的皇帝）車駕來到河北，返回魏府行宮，下詔問師父說：『朕收復中原，獲得一寶，未曾有人能估價。』 師父說：『請陛下將寶物拿出來看看。』 皇帝用兩手舒展開幞頭（一種頭巾）的兩個腳。 師父說：『君王的寶物，誰敢估價？』（玄覺徴（禪師名）評論說：『且說興化（禪師名）是肯定莊宗，還是否定莊宗？如果肯定莊宗，興化的眼力在哪裡？如果否定莊宗，過錯在哪裡？』） 皇帝非常高興，賜予紫衣和師號，師父都未接受。於是賜予馬匹給師父騎乘，馬突然受驚，師父墜落傷了腳。皇帝又賜予藥物救治。師父叫來院主，『為我做一個木枴杖。』 院主做好拿來，師父接過，繞著寺院行走，問僧人說：『你們還認識老僧嗎？』 僧人說：『怎麼會不認識和尚您呢？』 師父說：『瘸腳法師，說得好卻做不到。』 又到法堂，命令維那（寺院中的一種職務）敲鐘召集僧眾。 師父說：『還認識老僧嗎？』 僧眾無人回答。 師父扔下枴杖，端坐而逝。 謚號廣濟禪師。

鎮州寶壽沼禪師（第一世）

僧人問道：『萬境來侵時如何？』 師父說：『莫管他。』 僧人禮拜。 師父說：『不要動著，動著即打折汝腰。』 師父在方丈（寺院住持的房間）坐著，因為僧人問訊的緣故，師父說：『百千諸聖，盡不出此方丈內。』 僧人說：『祇如古人道，大千沙界海中漚，未審此方丈向甚麼處著？』 師父說：『千聖現在。』 僧人說：『阿誰證明？』 師父便擲下拂子（一種法器）。 僧人從西邊走過。

【English Translation】 English version When is it time to strike if not now? A monk prostrates and asks, 'The precious sword is known to have been hidden by the master for a long time; may I borrow it briefly for a look today in this setting?' The master says, 'I will not lend it.' The monk says, 'Why will you not lend it?' The master says, 'Not with Zhang Hua's (a person's name) eyes, you merely glimpse the light shooting towards the Dipper.' The monk says, 'What about the user?' The master says, 'Lying across the universe, who is the one to stand out?' The monk then makes a gesture of offering his neck. The master says, 'Ah!' The monk says, 'Yes!' and returns to the assembly. Later, Emperor Zhuangzong (Emperor of the Later Tang Dynasty) of the Tang Dynasty arrived in Hebei and returned to the Weifu Palace. He issued an edict asking the master, 'I have recovered the Central Plains and obtained a treasure, but no one has been able to appraise its value.' The master says, 'Please, Your Majesty, show the treasure.' The emperor used both hands to unfold the two feet of his futou (a type of headscarf). The master says, 'Who dares to appraise the treasure of the monarch?' (Xuanjue Zheng (a Chan master) commented, 'Let's say, does Xinghua (a Chan master) affirm or deny Zhuangzong? If he affirms Zhuangzong, where is Xinghua's vision? If he denies Zhuangzong, where does the fault lie?') The emperor was very pleased and bestowed a purple robe and a master's title, but the master refused them all. So he bestowed a horse for the master to ride, but the horse suddenly became startled, and the master fell and injured his foot. The emperor again bestowed medicine for treatment. The master called the abbot and said, 'Make me a wooden staff.' The abbot made it and brought it. The master took it and walked around the monastery, asking the monks, 'Do you still recognize this old monk?' The monks said, 'How could we not recognize you, the venerable monk?' The master said, 'The lame-footed Dharma master, speaks well but cannot act.' He then went to the Dharma hall and ordered the director (a position in the monastery) to ring the bell to gather the assembly. The master said, 'Do you still recognize this old monk?' No one in the assembly answered. The master threw down the staff and passed away peacefully. He was posthumously named Chan Master Guangji.

Chan Master Zhaozhao of Baoshou in Zhenzhou (First Generation)

A monk asked, 'What about when the myriad realms come encroaching?' The master said, 'Pay them no mind.' The monk prostrated. The master said, 'Do not touch them; touching them will break your waist.' The master was sitting in his abbot's room (the room of the abbot of the monastery), and because a monk was inquiring, the master said, 'The hundreds and thousands of sages do not go beyond this abbot's room.' The monk said, 'Just as the ancients said, 'The great thousand worlds are bubbles in the sea,' I do not know where this abbot's room is placed?' The master said, 'The thousand sages are present.' The monk said, 'Who proves it?' The master then threw down his whisk (a ritual implement). The monk passed by from the west.

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東立。師便打。僧曰。若不久參。焉知端的。師曰。三十年後。此話大行。趙州來。師在禪床背面而坐。州展坐具禮拜。師起入方丈。州收坐具而出。師問僧。甚處來。曰。西山來。師曰。見獼猴么。曰。見。師曰。作甚麼伎倆。曰。見某甲一個伎倆也作不得。師便打。胡釘鉸參。師問。汝莫是胡釘鉸么。曰。不敢。師曰。還釘得虛空么。曰。請和尚打破。師便打。胡曰。和尚莫錯打某甲。師曰。向後有多口阿師與你點破在。胡後到趙州。舉前話。州曰。汝因甚麼被他打。胡曰。不知過在甚麼處。州曰。祇這一縫尚不奈何。胡於此有省。趙州曰。且釘這一縫。僧問。萬里無雲時如何。師曰。青天也須吃棒。曰。未審青天有甚麼過。師便打。問。如何是祖師西來意。師曰。面黑眼睛白。西院來參。問。踏倒化城來時如何。師曰。不斬死漢。院曰。斬。師便打。院連道。斬。斬。師又隨聲打。師卻回方丈曰。適來這僧。將赤肉抵他干棒。有甚死急。

鎮州三聖院慧然禪師

自臨濟受訣。遍歷叢林。至仰山。山問。汝名甚麼。師曰。慧寂。山曰。慧寂是我名。師曰。我名慧然。山大笑而已。仰山因有官人相訪。山問。官居何位。曰。推官。山豎起拂子曰。還推得這個么。官人無對。山令眾下語。皆不契。時師不

【現代漢語翻譯】 現代漢語譯本： 東立（人名）。禪師便打他。僧人說：『如果不是長期參學，怎麼能知道究竟呢？』禪師說：『三十年後，這話會很流行。』趙州（禪師名）來訪，禪師在禪床上背對著他坐著。趙州展開坐具禮拜。禪師起身進入方丈。趙州收起坐具走了出去。禪師問僧人：『從哪裡來？』回答說：『從西山來。』禪師說：『見到獼猴了嗎？』回答說：『見到了。』禪師說：『它們在做什麼把戲？』回答說：『見到我，一個把戲也做不出來。』禪師便打他。胡釘鉸（人名）來參拜。禪師問：『你莫非是胡釘鉸嗎？』回答說：『不敢當。』禪師說：『還能釘得住虛空嗎？』回答說：『請和尚打破它。』禪師便打他。胡釘鉸說：『和尚不要打錯人了。』禪師說：『以後會有多嘴的禪師為你點破的。』胡釘鉸後來到了趙州，舉了之前的話。趙州說：『你因為什麼被打？』胡釘鉸說：『不知道錯在哪裡。』趙州說：『僅僅這一縫都還奈何不了。』胡釘鉸因此有所領悟。趙州說：『姑且釘好這一縫。』僧人問：『萬里無雲時如何？』禪師說：『青天也須吃棒。』問：『不知青天有什麼過錯？』禪師便打他。問：『如何是祖師西來意（達摩祖師從西方來到中國的目的）？』禪師說：『面黑眼睛白。』西院（地名）來參拜。問：『踏倒化城（比喻虛幻不實的目標）來時如何？』禪師說：『不斬死漢。』西院說：『斬。』禪師便打他。西院連續說：『斬，斬。』禪師又隨著聲音打。禪師回到方丈說：『剛才這個僧人，用赤肉抵擋我的干棒，有什麼著急的？』

鎮州三聖院慧然禪師

自從臨濟（禪師名）處接受心法，遊歷各個叢林。到了仰山（禪師名）處，仰山問：『你叫什麼名字？』禪師說：『慧寂。』仰山說：『慧寂是我的名字。』禪師說：『我叫慧然。』仰山大笑而已。仰山因為有官員來拜訪，仰山問：『官居什麼職位？』回答說：『推官。』仰山豎起拂子說：『還能推得動這個嗎？』官員無言以對。仰山讓眾人回答，都不契合。當時禪師不 English version: Dongli (person's name). The master then hit him. The monk said, 'If I hadn't studied for a long time, how would I know the ultimate truth?' The master said, 'Thirty years from now, this saying will be very popular.' Zhao Zhou (Zen master's name) came to visit, and the master sat on the Zen bed with his back to him. Zhao Zhou unfolded his sitting mat and bowed. The master got up and entered the abbot's room. Zhao Zhou put away his sitting mat and went out. The master asked the monk, 'Where did you come from?' He replied, 'From West Mountain.' The master said, 'Did you see the monkeys?' He replied, 'I saw them.' The master said, 'What tricks are they playing?' He replied, 'Seeing me, they can't perform a single trick.' The master then hit him. Hu Dingjiao (person's name) came to pay respects. The master asked, 'Are you Hu Dingjiao?' He replied, 'I dare not claim to be.' The master said, 'Can you still nail the void?' He replied, 'Please, Master, break it.' The master then hit him. Hu Dingjiao said, 'Master, don't hit the wrong person.' The master said, 'Later, there will be a talkative Zen master who will explain it to you.' Hu Dingjiao later went to Zhao Zhou and mentioned the previous conversation. Zhao Zhou said, 'Why were you hit?' Hu Dingjiao said, 'I don't know where I went wrong.' Zhao Zhou said, 'You can't even deal with this one seam.' Hu Dingjiao then had some understanding. Zhao Zhou said, 'Let's nail this seam for now.' A monk asked, 'What is it like when there are no clouds for ten thousand miles?' The master said, 'Even the blue sky must be beaten with a stick.' He asked, 'I don't know what fault the blue sky has.' The master then hit him. He asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China from the West)?' The master said, 'Black face and white eyes.' Xiyuan (place name) came to pay respects. He asked, 'What is it like when the transformed city (a metaphor for an illusory goal) is knocked down?' The master said, 'I don't kill dead men.' Xiyuan said, 'Kill.' The master then hit him. Xiyuan repeatedly said, 'Kill, kill.' The master then hit him along with the sound. The master returned to the abbot's room and said, 'This monk just now, using his bare flesh to resist my dry stick, what was the hurry?'

Zen Master Huiran of Sansheng Temple in Zhenzhou

Since receiving the Dharma from Linji (Zen master's name), he traveled to various monasteries. When he arrived at Yangshan's (Zen master's name) place, Yangshan asked, 'What is your name?' The master said, 'Huiji.' Yangshan said, 'Huiji is my name.' The master said, 'My name is Huiran.' Yangshan just laughed. Because an official came to visit Yangshan, Yangshan asked, 'What position do you hold?' He replied, 'Investigating Officer.' Yangshan raised his whisk and said, 'Can you push this?' The official was speechless. Yangshan asked everyone to answer, but none of them matched. At that time, the master did not

【English Translation】 Modern Chinese Translation: Dongli (person's name). The Zen master then hit him. The monk said, 'If I hadn't studied for a long time, how would I know the ultimate truth?' The Zen master said, 'Thirty years from now, this saying will be very popular.' Zhao Zhou (Zen master's name) came to visit, and the Zen master sat on the Zen bed with his back to him. Zhao Zhou unfolded his sitting mat and bowed. The Zen master got up and entered the abbot's room. Zhao Zhou put away his sitting mat and went out. The Zen master asked the monk, 'Where did you come from?' He replied, 'From West Mountain.' The Zen master said, 'Did you see the monkeys?' He replied, 'I saw them.' The Zen master said, 'What tricks are they playing?' He replied, 'Seeing me, they can't perform a single trick.' The Zen master then hit him. Hu Dingjiao (person's name) came to pay respects. The Zen master asked, 'Are you Hu Dingjiao?' He replied, 'I dare not claim to be.' The Zen master said, 'Can you still nail the void?' He replied, 'Please, Master, break it.' The Zen master then hit him. Hu Dingjiao said, 'Master, don't hit the wrong person.' The Zen master said, 'Later, there will be a talkative Zen master who will explain it to you.' Hu Dingjiao later went to Zhao Zhou and mentioned the previous conversation. Zhao Zhou said, 'Why were you hit?' Hu Dingjiao said, 'I don't know where I went wrong.' Zhao Zhou said, 'You can't even deal with this one seam.' Hu Dingjiao then had some understanding. Zhao Zhou said, 'Let's nail this seam for now.' A monk asked, 'What is it like when there are no clouds for ten thousand miles?' The Zen master said, 'Even the blue sky must be beaten with a stick.' He asked, 'I don't know what fault the blue sky has.' The Zen master then hit him. He asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China from the West)?' The Zen master said, 'Black face and white eyes.' Xiyuan (place name) came to pay respects. He asked, 'What is it like when the transformed city (a metaphor for an illusory goal) is knocked down?' The Zen master said, 'I don't kill dead men.' Xiyuan said, 'Kill.' The Zen master then hit him. Xiyuan repeatedly said, 'Kill, kill.' The Zen master then hit him along with the sound. The Zen master returned to the abbot's room and said, 'This monk just now, using his bare flesh to resist my dry stick, what was the hurry?'

Zen Master Huiran of Sansheng Temple in Zhenzhou

Since receiving the Dharma from Linji (Zen master's name), he traveled to various monasteries. When he arrived at Yangshan's (Zen master's name) place, Yangshan asked, 'What is your name?' The master said, 'Huiji.' Yangshan said, 'Huiji is my name.' The master said, 'My name is Huiran.' Yangshan just laughed. Because an official came to visit Yangshan, Yangshan asked, 'What position do you hold?' He replied, 'Investigating Officer.' Yangshan raised his whisk and said, 'Can you push this?' The official was speechless. Yangshan asked everyone to answer, but none of them matched. At that time, the master did not

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安。在涅槃堂內將息。山令侍者去請下語。師曰。但道和尚今日有事。山又令侍者問。未審有甚麼事。師曰。再犯不容。到香嚴。嚴問。甚處來。師曰。臨濟。嚴曰。將得臨濟喝來么。師以坐具驀口打。又到德山。才展坐具。山曰。莫展炊巾。這裡無殘羹餿飯。師曰。縱有也無著處。山便打。師接住棒。推向禪床上。山大笑。師哭蒼天。便下參堂。堂中首座號踢天泰。問。行腳高士。須得本道公驗。作么生是本道公驗。師曰。道甚麼。座再問。師打一坐具曰。這漆桶前後觸忤多少賢良。座擬人事。師便過第二座人事。又到道吾。吾預知。以緋抹額。持神杖于門下立。師曰。小心祇候。吾應喏。師參堂了。再上人事。吾具威儀。方丈內坐。師才近前。吾曰。有事相借問。得么。師曰。也是適來野狐精。便出去。住后。上堂。我逢人即出。出則不為人。便下座(興化云。我逢人則不出。出則便為人)。僧問。如何是祖師西來意。師曰。臭肉來蠅(興化云。破驢脊上足蒼蠅)。問。僧近離甚處。僧便喝。師亦喝。僧又喝。師又喝。僧曰。行棒即瞎。便喝。師拈棒。僧乃轉身作受棒勢。師曰。下坡不走快便難逢。便棒。僧曰。這賊。便出去師遂拋下棒。次有僧問。適來爭容得這僧。師曰。是伊見先師來。

魏府大覺和尚

【現代漢語翻譯】 現代漢語譯本： 安（An，人名）。在涅槃堂內休息。山（Shan，人名）讓侍者去請他開示。師（指魏府大覺和尚）說：『只說和尚我今天有事。』山又讓侍者問：『不知道有什麼事？』師說：『再犯不容。』 （安）到了香嚴（Xiangyan，地名）。香嚴問：『從哪裡來？』師說：『臨濟（Linji，地名）。』香嚴說：『把臨濟的喝聲帶來了嗎？』師用坐具蓋住他的嘴就打。又到了德山（Deshan，地名）。剛展開坐具，德山說：『不要展開炊巾，這裡沒有殘羹餿飯。』師說：『縱然有，也沒有你下嘴的地方。』德山便打。師接住棒，推向禪床上。德山大笑。師哭喊蒼天，便下參堂。 堂中首座號稱踢天泰（Tiantai，人名），問：『雲遊的高士，須得有本道的公驗，什麼是本道的公驗？』師說：『說什麼？』座再問。師打一坐具說：『這漆桶前後觸忤多少賢良。』座想要有所表示，師便過第二座人事。又到了道吾（Daowu，人名）。道吾預先知道，用緋色塗抹額頭，拿著神杖在門下站立。師說：『小心伺候。』道吾應喏。師參堂了，再上人事。道吾具足威儀，在方丈內坐著。師才走近前，道吾說：『有事想借問，可以嗎？』師說：『也是剛才的野狐精。』便出去了。住持后，上堂說：『我逢人就出，出則不為人。』便下座（興化（Xinghua，人名）說：『我逢人則不出，出則便為人』）。 僧人問：『如何是祖師西來意？』師說：『臭肉來蠅（興化說：破驢脊上足蒼蠅）。』問：『僧人近來離開什麼地方？』僧人便喝。師也喝。僧人又喝。師又喝。僧人說：『行棒就瞎。』便喝。師拿起棒。僧人乃轉身作受棒的姿勢。師說：『下坡不走快便難逢。』便打。僧人說：『這賊。』便出去。師於是拋下棒。其次有僧人問：『剛才怎麼容得下這僧人？』師說：『是他見過先師來。』 魏府大覺和尚

【English Translation】 English version: An (An, a name) was resting in the Nirvana Hall. Shan (Shan, a name) asked an attendant to request instructions from him. The Master (referring to Abbot Dajue of Weifu) said, 'Just say that I, the monk, have affairs today.' Shan then asked the attendant to ask, 'I wonder what affairs?' The Master said, 'No further offenses will be tolerated.' (An) arrived at Xiangyan (Xiangyan, a place name). Xiangyan asked, 'Where do you come from?' The Master said, 'Linji (Linji, a place name).' Xiangyan said, 'Did you bring Linji's shout?' The Master covered his mouth with his sitting cloth and struck him. Then he arrived at Deshan (Deshan, a place name). As soon as he unfolded his sitting cloth, Deshan said, 'Don't unfold the cooking cloth; there are no leftover scraps here.' The Master said, 'Even if there were, there would be no place for you to put your mouth.' Deshan then struck him. The Master caught the staff and pushed him onto the meditation bed. Deshan laughed loudly. The Master cried out to the heavens and then left the hall. The head monk in the hall, known as Kicking-Heaven Tai (Tiantai, a name), asked, 'A wandering high-minded person must have the official verification of their own path. What is the official verification of one's own path?' The Master said, 'What are you saying?' The monk asked again. The Master struck the sitting cloth and said, 'This lacquer bucket has offended so many virtuous people before and after.' The monk wanted to make a gesture, but the Master went on to the second monk. Then he arrived at Daowu (Daowu, a name). Daowu knew in advance, painted his forehead with scarlet, and stood at the door holding a divine staff. The Master said, 'Be careful in your service.' Daowu responded 'Yes.' The Master visited the hall and then went to see Daowu again. Daowu was fully adorned and sat in his abbot's room. As soon as the Master approached, Daowu said, 'Is it permissible to ask you something?' The Master said, 'It's also the wild fox spirit from just now.' Then he left. After becoming the abbot, he ascended the hall and said, 'When I meet someone, I go forth; going forth, I do not do it for others.' Then he descended the seat (Xinghua (Xinghua, a name) said, 'When I meet someone, I do not go forth; going forth, I do it for others.') A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Rotten meat attracts flies (Xinghua said: Flies on the back of a broken donkey).' Asked, 'Where did the monk recently leave from?' The monk then shouted. The Master also shouted. The monk shouted again. The Master shouted again. The monk said, 'Wielding the staff is blind.' Then he shouted. The Master picked up the staff. The monk then turned around and assumed a posture to receive the staff. The Master said, 'It's hard to find a quick opportunity if you don't go downhill.' Then he struck. The monk said, 'This thief.' Then he left. The Master then threw down the staff. Next, a monk asked, 'How could you tolerate this monk just now?' The Master said, 'It's because he has seen the former master.' Abbot Dajue of Weifu

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參臨濟。濟才見。豎起拂子。師展坐具。濟擲下拂子。師收坐具。參堂去。時僧眾曰。此僧莫是和尚親故。不禮拜又不吃棒。濟聞說。令侍者喚適來新到上來。師隨侍者到方丈。濟曰。大眾道汝來參長老。又不禮拜。又不吃棒。莫是長老親故。師乃珍重下去。師住后。僧問。如何是本來身。師曰。頭枕衡山。腳踏北嶽。問。如何是佛法大意。師曰。良馬不窺鞭。側耳知人意。問。如何是鎮國寶。師曰。穿耳賣不售。問。香草未生時如何。師曰。嗅著腦裂。曰。生后如何。師曰。腦裂。問。如何是祖師西來意。師曰。十字街頭。望空啟告。問。如何是大覺。師曰。惡覺。曰。乖極。師便打。問。忽來忽去時如何。師曰。風吹柳絮毛毬走。曰。不來不去時如何。師曰。華岳三峰頭指天。問。一飽忘百饑時如何。師曰。縱遇臨岐食。隨分納些些。臨終時謂眾曰。我有一隻箭。要付與人。時有一僧出。曰。請和尚箭。師曰。汝喚甚麼作箭。僧喝。師打數下。便歸方丈。卻喚其僧入來。問曰。汝適來會么。曰。不會。師又打數下。擲卻拄杖。曰。已后遇明眼人。分明舉似。便乃告寂。

灌溪志閑禪師

魏府館陶史氏子。幼從柏巖禪師披剃受具。后見臨濟。濟驀胸搊住。師曰。領。領。濟拓開曰。且放汝一頓

【現代漢語翻譯】 現代漢語譯本 參學僧去拜訪臨濟禪師（Linji，禪宗大師）。臨濟禪師剛一見到他，就豎起拂塵。參學僧隨即展開坐具準備禮拜，臨濟禪師卻把拂塵扔在地上，參學僧便收起坐具，離開了禪堂。當時有僧眾議論說：『這位僧人莫非是和尚的親戚故舊？既不禮拜，也不捱打。』臨濟禪師聽說了，就讓侍者叫剛才新來的僧人上來。參學僧跟隨侍者來到方丈室，臨濟禪師問道：『大眾說你來拜見長老，既不禮拜，也不捱打，莫非是長老的親戚故舊？』參學僧聽后，只是珍重地行了個禮便退了出去。 後來，這位參學僧住持一方，有僧人問他：『如何是本來面目？』他回答說：『頭枕衡山（Hengshan，中國五嶽之一），腳踏北嶽（Beiyue，中國五嶽之一）。』又有人問：『如何是佛法大意？』他回答說：『良馬不窺鞭，側耳知人意。』又有人問：『如何是鎮國之寶？』他回答說：『穿耳賣不售。』又有人問：『香草未生時如何？』他回答說：『嗅著腦裂。』那人又問：『生后如何？』他還是回答說：『腦裂。』又有人問：『如何是祖師西來意？』他回答說：『十字街頭，望空啟告。』又有人問：『如何是大覺？』他回答說：『惡覺。』那人說：『乖極。』他便打。又有人問：『忽來忽去時如何？』他回答說：『風吹柳絮毛毬走。』那人又問：『不來不去時如何？』他回答說：『華岳（Huayue，中國五嶽之一）三峰頭指天。』又有人問：『一飽忘百饑時如何？』他回答說：『縱遇臨岐食，隨分納些些。』 臨終時，他對眾僧說：『我有一隻箭，要付與人。』當時有一位僧人站出來說：『請和尚的箭。』他問道：『你喚甚麼作箭？』那僧人一聲喝。他打了那僧人幾下，便回到方丈室。之後又叫那僧人進來，問道：『你剛才會么？』那僧人回答說：『不會。』他又打了那僧人幾下，扔掉拄杖，說：『已后遇明眼人，分明舉似。』說完便圓寂了。

灌溪志閑禪師（Guanxi Zhixian，禪師名號） 是魏府館陶史氏的兒子。年幼時跟隨柏巖禪師（Baiyan，禪師名號）剃度受戒。後來拜見臨濟禪師。臨濟禪師一把抓住他的胸口，他說道：『領，領。』臨濟禪師放開他說：『且放汝一頓。』

【English Translation】 English version A monk visited Linji (Linji, a Chan master). As soon as Linji saw him, he raised his whisk. The monk then spread out his sitting mat, preparing to prostrate, but Linji threw the whisk to the ground. The monk then put away his sitting mat and left the meditation hall. At that time, some monks were saying: 'This monk must be a relative or old friend of the abbot! He neither prostrates nor gets beaten.' When Linji heard this, he ordered the attendant to call the newly arrived monk to come up. The monk followed the attendant to the abbot's room. Linji asked: 'The assembly says that you came to visit the elder, but you neither prostrated nor got beaten. Could you be a relative or old friend of the elder?' After hearing this, the monk respectfully bowed and withdrew. Later, this monk became an abbot himself. A monk asked him: 'What is the original face?' He replied: 'Head resting on Hengshan (Hengshan, one of the Five Great Mountains of China), feet stepping on Beiyue (Beiyue, one of the Five Great Mountains of China).' Another person asked: 'What is the great meaning of the Buddha-dharma?' He replied: 'A good horse does not need to see the whip; it knows the rider's intention by listening.' Another person asked: 'What is the treasure of the country?' He replied: 'Pierced ears cannot be sold.' Another person asked: 'What is it like before the fragrant grass grows?' He replied: 'Smelling it causes the brain to split.' That person then asked: 'What is it like after it grows?' He still replied: 'The brain splits.' Another person asked: 'What is the meaning of the Patriarch's coming from the West?' He replied: 'At the crossroads, announce it to the empty sky.' Another person asked: 'What is great enlightenment?' He replied: 'Evil enlightenment.' That person said: 'Extremely perverse.' He then struck him. Another person asked: 'What is it like when coming and going suddenly?' He replied: 'The wind blows willow catkins, causing wool balls to run.' That person then asked: 'What is it like when neither coming nor going?' He replied: 'The three peaks of Huayue (Huayue, one of the Five Great Mountains of China) point to the sky.' Another person asked: 'What is it like when one forgets a hundred hungers after one full meal?' He replied: 'Even if you encounter food at a crossroads, take only your share.' At the time of his death, he said to the assembly: 'I have an arrow that I want to give to someone.' At that time, a monk came forward and said: 'Please, abbot, give me the arrow.' He asked: 'What do you call an arrow?' That monk gave a shout. He struck that monk several times and then returned to his room. Afterwards, he called that monk in and asked: 'Did you understand just now?' That monk replied: 'I did not understand.' He struck that monk several more times, threw away his staff, and said: 'In the future, if you meet someone with clear eyes, explain it clearly.' After saying this, he passed away peacefully.

Chan Master Guanxi Zhixian (Guanxi Zhixian, the name of the Chan master) Was the son of the Shi family of Guantao in Weifu. As a child, he followed Chan Master Baiyan (Baiyan, the name of the Chan master) to shave his head and receive the precepts. Later, he visited Chan Master Linji. Linji grabbed him by the chest. He said: 'Understood, understood.' Linji released him and said: 'I'll let you off this time.'

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。師離臨濟至末山(語見末山章)。師住后。上堂曰。我在臨濟爺爺處得半杓。末山娘娘處得半杓。共成一杓。吃了。直至如今飽不饑。僧問。請師不借借。師曰。滿口道不得。師又曰。大庾嶺頭佛不會。黃梅路上沒眾生。師會下一僧。去參石霜。霜問。甚處來。曰。灌溪來。霜曰。我南山。不如他北山。僧無對。僧回舉似師。師曰。何不道灌溪修涅槃堂了也。問。久向灌溪。到來祇見漚麻池。師曰。汝祇見漚麻池。且不見灌溪。曰。如何是灌溪。師曰。劈箭急(後人舉似玄沙。沙云。更學三十年未會禪)。問。如何是古人骨。師曰。安置不得。曰。為甚麼安置不得。師曰。金烏那教下碧天。問。金鎖斷後如何。師曰。正是法汝處。問。如何是祖師西來意。師曰。缽里盛飯。饙里盛羹。曰。學人不會。師曰。饑則食。飽則休。上堂。十方無壁落。四畔亦無門。露裸裸。赤灑灑。無可把。便下座。問。如何是一色。師曰。不隨。曰。一色后如何。師曰。有阇黎承當分也無。問。今日一會。祇敵何人。師曰。不為凡聖。問。一句如何。師曰。不落千聖機。問。如何是洞中水。師曰。不洗人。唐乾寧二年乙卯五月二十九日。問侍者曰。坐死者誰。曰。僧伽。師曰。立死者誰。曰。僧會。師乃行七步。垂手而逝。

𣵠州

【現代漢語翻譯】 現代漢語譯本 師父離開臨濟禪師處，前往末山尼師處（語見末山章）。師父住持后，上堂說法時說：『我在臨濟爺爺處得到半勺，在末山娘娘處得到半勺，合起來共成一勺。吃了之後，直到如今都飽足不飢餓。』有僧人問：『請問師父，不借用任何事物來開示。』師父說：『滿口也說不出來。』師父又說：『大庾嶺頭上佛也不會，黃梅路上沒有眾生。』師父門下有一僧人，去參訪石霜禪師。石霜禪師問：『從哪裡來？』僧人說：『從灌溪來。』石霜禪師說：『我南山不如他北山。』僧人無言以對。僧人回來后告訴師父，師父說：『為什麼不說灌溪正在修建涅槃堂呢？』有人問：『久仰灌溪之名，到來卻只見漚麻池。』師父說：『你只見到漚麻池，卻沒見到灌溪。』問：『如何是灌溪？』師父說：『像箭一樣快。』（後來有人將此話告訴玄沙禪師，玄沙禪師說：『再學三十年也不會禪。』）有人問：『如何是古人的骨頭？』師父說：『安置不得。』問：『為什麼安置不得？』師父說：『太陽怎麼能落到碧藍的天空下呢？』有人問：『金鎖斷後如何？』師父說：『這正是要用法來束縛你的地方。』有人問：『如何是祖師西來意？』師父說：『缽里盛飯，饙里盛羹。』問：『學人不會。』師父說：『餓了就吃，飽了就休息。』上堂說法時說：『十方沒有墻壁阻隔，四面也沒有門。』赤裸裸，光溜溜，沒有什麼可以把握。』說完便下座。有人問：『如何是一色？』師父說：『不隨順。』問：『一色后如何？』師父說：『有沒有僧人能承擔這個責任呢？』有人問：『今天這一聚會，能敵得過什麼人？』師父說：『不為凡也不為聖。』問：『一句如何？』師父說：『不落入千聖的玄機。』問：『如何是洞中水？』師父說：『不洗人。』唐乾寧二年乙卯五月二十九日，師父問侍者說：『坐著死的是誰？』侍者說：『Sengqie (僧伽)。』師父說：『站著死的是誰？』侍者說：『Seng Hui (僧會)。』師父於是走了七步，垂下手而逝。 𣵠州

【English Translation】 English version The master departed from Linji (臨濟) to Moshan (末山) (as mentioned in the Moshan chapter). After the master resided there, he ascended the hall and said, 'I obtained half a ladle at Grandpa Linji's place, and half a ladle at Mother Moshan's place, combining them into one ladle. After eating it, I have been full and not hungry until now.' A monk asked, 'Please, master, instruct without borrowing anything.' The master said, 'It cannot be spoken with a full mouth.' The master also said, 'The Buddha does not understand at the top of Dayu Ridge (大庾嶺), and there are no sentient beings on the road to Huangmei (黃梅).' A monk from the master's assembly went to visit Shishuang (石霜). Shishuang asked, 'Where do you come from?' The monk said, 'From Guanxi (灌溪).' Shishuang said, 'My South Mountain is not as good as his North Mountain.' The monk had no reply. The monk returned and told the master, who said, 'Why didn't you say that Guanxi is building a Nirvana Hall?' Someone asked, 'I have long admired Guanxi, but upon arrival, I only see a hemp-soaking pond.' The master said, 'You only see the hemp-soaking pond, but you do not see Guanxi.' Asked, 'What is Guanxi?' The master said, 'As fast as an arrow.' (Later, someone told this to Xuansha (玄沙), who said, 'Even after studying for thirty more years, he would not understand Chan.') Someone asked, 'What are the bones of the ancients?' The master said, 'They cannot be placed.' Asked, 'Why can't they be placed?' The master said, 'How can the golden crow descend to the azure sky?' Someone asked, 'What happens after the golden lock is broken?' The master said, 'This is precisely where the Dharma binds you.' Someone asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Rice is served in the bowl, and soup is served in the 饙.' Asked, 'This student does not understand.' The master said, 'Eat when hungry, and rest when full.' Ascending the hall, he said, 'The ten directions have no walls, and the four sides have no doors. Naked and bare, there is nothing to grasp.' Then he descended from the seat. Someone asked, 'What is one color?' The master said, 'Not following.' Asked, 'What happens after one color?' The master said, 'Is there a monk who can take on the responsibility?' Someone asked, 'Who can this gathering today rival?' The master said, 'Neither for the mundane nor for the holy.' Asked, 'What about one sentence?' The master said, 'Not falling into the mechanism of a thousand sages.' Someone asked, 'What is the water in the cave?' The master said, 'It does not wash people.' On the 29th day of the fifth month of the second year of Qianning (乾寧) in the Tang Dynasty, the master asked the attendant, 'Who died sitting?' The attendant said, 'Sengqie (僧伽).' The master said, 'Who died standing?' The attendant said, 'Seng Hui (僧會).' The master then walked seven steps, lowered his hands, and passed away. 𣵠 Prefecture

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紙衣和尚(即克符道者)

初問臨濟。如何是奪人不奪境。濟曰。煦日發生鋪地錦。嬰兒垂髮白如絲。師曰。如何是奪境不奪人。濟曰。王令已行天下遍。將軍塞外絕煙塵。師曰。如何是人境俱奪。濟曰。並汾絕信。獨處一方。師曰。如何是人境俱不奪。濟曰。王登寶殿。野老謳歌。師于言下領旨。後有頌曰。奪人不奪境。緣自帶誵訛。擬欲求玄旨。思量反責么。驪珠光燦爛。蟾桂影婆娑。覿面無差互。還應滯網羅。奪境不奪人。尋言何處真。問禪禪是妄。究理理非親。日照寒光澹。山搖翠色新。直饒玄會得。也是眼中塵。人境兩俱奪。從來正令行。不論佛與祖。那說聖凡情。擬犯吹毛劍。還如值木盲。進前求妙會。特地斬精靈。人境俱不奪。思量意不偏。主賓言少異。問答理俱全。踏破澄潭月。穿開碧落天。不能明妙用。淪溺在無緣。僧問。如何是賓中賓。師曰。倚門傍戶猶如醉。出言吐氣不慚惶。曰。如何是賓中主。師曰。口唸彌陀只拄杖。目瞽瞳人不出頭。曰。如何是主中賓。師曰。高提祖印當機用。利物應知語帶悲。曰。如何是主中主。師曰。橫按鏌鎁全正令。太平寰宇斬癡頑。曰。既是太平寰宇。為甚麼卻斬癡頑。師曰。不許夜行剛把火。直須當道與人看。

定州善崔禪師

州將王令公

【現代漢語翻譯】 現代漢語譯本 紙衣和尚（即克符道者）

最初，他問臨濟禪師：『什麼是奪人不奪境？』臨濟禪師說：『溫暖的陽光催生萬物，如同錦緞鋪滿大地；嬰兒的頭髮下垂，白得像絲。』紙衣和尚說：『什麼是奪境不奪人？』臨濟禪師說：『君王的命令已經通行天下，將軍在邊塞之外斷絕了戰火的塵埃。』紙衣和尚說：『什麼是人境俱奪？』臨濟禪師說：『并州和汾州斷絕了音信，獨自處在一個地方。』紙衣和尚說：『什麼是人境俱不奪？』臨濟禪師說：『君王登上寶殿，鄉野老翁歌唱太平。』紙衣和尚在臨濟禪師的言語下領悟了旨意。後來作頌說：『奪人不奪境，緣于自身帶有差錯。想要尋求玄妙的旨意，思量反而會責備自己。驪龍的寶珠光彩燦爛，蟾蜍和桂樹的影子婆娑。面對面沒有差別，還應滯留在網羅之中。奪境不奪人，追尋言語哪裡是真？問禪，禪就是虛妄；探究理，理並不親切。陽光照耀，寒光清淡；山搖動，翠色清新。即使玄妙地領會了，也是眼中的塵埃。人境兩俱奪，從來都是正令在施行。不論佛與祖，哪裡說聖與凡的情？想要觸犯吹毛劍，還如遇到木頭人一樣茫然。進前尋求妙會，特地斬斷精靈。人境俱不奪，思量意念沒有偏頗。主賓言語稍微不同，問答道理都周全。踏破澄澈潭中的月影，穿開碧藍的天空。不能明白妙用，就會沉溺在無緣之中。』

有僧人問：『什麼是賓中賓？』紙衣和尚說：『倚門靠戶，猶如醉酒一般，說出話來，吐出氣息，也不感到慚愧。』僧人問：『什麼是賓中主？』紙衣和尚說：『口唸彌陀，手裡只拄著枴杖，眼睛瞎了，瞳仁也不露出來。』僧人問：『什麼是主中賓？』紙衣和尚說：『高高提起祖師的印記，當機立斷地使用，利益眾生應該知道言語中帶有慈悲。』僧人問：『什麼是主中主？』紙衣和尚說：『橫著按著鏌鎁寶劍，完全是正令，在太平的寰宇中斬斷癡迷愚頑。』僧人問：『既然是太平寰宇，為什麼還要斬斷癡迷愚頑？』紙衣和尚說：『不許夜裡行走，偏要拿著火把，必須要在道路中間給人看。』

定州善崔禪師

州將王令公

【English Translation】 English version Paper-Clothed Monk (i.e., Practitioner Ke Fu)

Initially, he asked Linji, 'What is seizing the person but not the environment?' Linji said, 'The warm sun generates life, spreading brocade across the earth; the infant's hair hangs down, white as silk.' The Paper-Clothed Monk said, 'What is seizing the environment but not the person?' Linji said, 'The king's decree has spread throughout the land; the general has extinguished the dust of war beyond the borders.' The Paper-Clothed Monk said, 'What is seizing both person and environment?' Linji said, 'Bing and Fen have cut off communication, dwelling alone in one place.' The Paper-Clothed Monk said, 'What is seizing neither person nor environment?' Linji said, 'The king ascends the precious palace; the old villagers sing of peace.' The Paper-Clothed Monk, upon hearing Linji's words, understood the meaning. Later, he composed a verse: 'Seizing the person but not the environment, arises from inherent error. Intending to seek the profound meaning, reflection instead blames oneself. The dragon's pearl shines brilliantly, the toad and cassia's shadows dance. Face to face, there is no difference, yet one remains trapped in the net. Seizing the environment but not the person, where is truth to be found in words? Asking about Chan, Chan is delusion; investigating principle, principle is not intimate. The sun shines, the cold light is faint; the mountain shakes, the green color is fresh. Even if one profoundly understands, it is but dust in the eye.'

'Seizing both person and environment, the true decree has always been in effect. Regardless of Buddha or patriarch, where is there talk of saint or commoner's feelings? Intending to touch the hair-splitting sword, it is like encountering a wooden dummy, lost and confused. Advancing to seek the wondrous meeting, one deliberately cuts off the spirits.' 'Seizing neither person nor environment, thought and intention are without bias. Host and guest differ slightly in words, question and answer are complete in principle. Trampling the moon in the clear pool, piercing the azure sky. Unable to understand the wondrous function, one drowns in causelessness.'

A monk asked, 'What is guest within guest?' The Paper-Clothed Monk said, 'Leaning against the door, like being drunk, speaking words and exhaling breath without shame.' The monk asked, 'What is guest within host?' The Paper-Clothed Monk said, 'Mouth reciting Amitabha, only holding a staff, eyes blind, pupils not showing.' The monk asked, 'What is host within guest?' The Paper-Clothed Monk said, 'Raising high the patriarch's seal, using it decisively, benefiting beings should know that words carry compassion.' The monk asked, 'What is host within host?' The Paper-Clothed Monk said, 'Holding the Mo Xie sword horizontally, it is entirely the true decree, in the peaceful universe, cutting off delusion and stubbornness.' The monk asked, 'Since it is a peaceful universe, why still cut off delusion and stubbornness?' The Paper-Clothed Monk said, 'Not allowing walking at night, yet holding a torch, one must stand in the middle of the road for people to see.'

Chan Master Shan Cui of Dingzhou

Prefect Wang Linggong of the Prefecture

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于衙署張座。請師說法。師升座。拈拄杖曰。出來也打。不出來也打。僧出曰。崔禪聻。師擲下拄杖曰。久立令公。伏惟珍重。僧問。如何是祖師西來意。師曰。定州瓷器似鐘鳴。曰。學人不會意旨如何。師曰。口口分明沒喎斜。

鎮州萬壽和尚

僧問。如何是迦葉上行衣。師曰。鶴飛千點雪。云鎖萬重山。問。如何是丈六金身。師曰。袖頭打領。腋下剜襟。曰。學人不會。師曰。不會請人裁。師訪寶壽。壽坐不起。師展坐具。壽下禪床。師卻坐。壽驟入方丈。閉卻門。知事見師坐不起。曰。請和尚庫下喫茶。師乃歸院。翌日。寶壽來複謁。師踞禪床。壽展坐具。師亦下禪床。壽卻坐。師歸方丈閉卻門。壽入侍者寮。取灰圍卻方丈門。便歸去。師遂開門見曰。我不恁么。他卻恁么。

幽州譚空和尚

鎮州牧有姑為尼。行腳回。欲開堂為人。牧令師勘過。師問曰。見說汝欲開堂為人。是否。尼曰。是。師曰。尼是五障之身。汝作么生為人。尼曰。龍女八歲。南方無垢世界成等正覺又作么生。師曰。龍女有十八變。你試一變看。尼曰。設使變得。也祇是個野狐精。師便打。牧聞舉乃曰。和尚棒折那。僧問。德山棒。臨濟喝。未審那個最親。師曰。已前在眾里。老僧也曾商量來。僧便喝。師曰。卻

【現代漢語翻譯】 （和尚）在衙署張設座位。（長官）請（和尚）說法。（和尚）登上座位，拿起拄杖說：『出來也打，不出來也打。』僧人出來說：『崔禪在哪裡？』（和尚）扔下拄杖說：『（我）恭候令公多時了，請多珍重。』僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西天來的真正意圖是什麼）？』（和尚）說：『定州的瓷器像鐘一樣鳴響。』（僧人）說：『學人不會，意旨如何？』（和尚）說：『口口分明，沒有歪斜。』

鎮州萬壽和尚

僧人問：『如何是迦葉上行衣（Kāśyapa's robe，摩訶迦葉的袈裟）？』（和尚）說：『鶴飛過留下千點雪，云鎖住萬重山。』問：『如何是丈六金身（sixteen-foot golden body of the Buddha，佛的莊嚴法相）？』（和尚）說：『袖頭上打領，腋下挖襟。』（僧人）說：『學人不會。』（和尚）說：『不會請人裁。』（和尚）拜訪寶壽（Baoshou，禪師名號），寶壽（Baoshou，禪師名號）坐著不起身。（和尚）展開坐具，寶壽（Baoshou，禪師名號）下禪床。（和尚）卻坐下，寶壽（Baoshou，禪師名號）快步進入方丈，關上門。知事見（和尚）坐著不起身，說：『請和尚到庫房喫茶。』（和尚）於是回寺院。第二天，寶壽（Baoshou，禪師名號）來回拜。（和尚）踞禪床，寶壽（Baoshou，禪師名號）展開坐具。（和尚）也下禪床，寶壽（Baoshou，禪師名號）卻坐下。（和尚）回方丈關上門。寶壽（Baoshou，禪師名號）進入侍者寮，取灰圍住方丈門，便回去了。（和尚）於是開門見狀說：『我不這樣，他卻這樣。』

幽州譚空和尚

鎮州牧有個姑姑是尼姑，行腳回來，想要開堂教化。州牧讓（和尚）勘驗她。（和尚）問：『聽說你想要開堂教化，是嗎？』尼姑說：『是。』（和尚）說：『尼姑是五障之身（women are subject to five obstacles，女性有五種障礙），你如何教化人？』尼姑說：『龍女八歲，在南方無垢世界成等正覺（attained perfect enlightenment，證得正覺），又如何說？』（和尚）說：『龍女有十八變，你試一變看。』尼姑說：『即使變得了，也只是個野狐精。』（和尚）便打她。州牧聽說了這件事，便說：『和尚棒折了嗎？』僧人問：『德山（Deshan，禪師名號）棒，臨濟（Linji，禪師名號）喝，未審哪個最親？』（和尚）說：『以前在眾人里，老僧也曾商量過。』僧人便喝。（和尚）說：『卻』

【English Translation】 The (monk) set up a seat in the government office. (The official) invited the (monk) to preach the Dharma. The (monk) ascended the seat, picked up his staff, and said, 'I'll hit you whether you come out or not.' A monk came out and said, 'Where is Zen Master Cui?' The (monk) threw down his staff and said, 'I have been waiting for Lord Ling for a long time. Please take care.' A monk asked, 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' The (monk) said, 'The porcelain of Dingzhou sounds like a bell.' The (monk) said, 'The student does not understand, what is the meaning?' The (monk) said, 'Every word is clear, without any distortion.'

Zen Master Wanshou of Zhenzhou

A monk asked, 'What is Kāśyapa's robe (迦葉上行衣)?' The (monk) said, 'Cranes fly, leaving a thousand points of snow; clouds lock ten thousand layers of mountains.' Asked, 'What is the sixteen-foot golden body of the Buddha (丈六金身)?' The (monk) said, 'Sew a collar on the sleeve, cut a gusset under the armpit.' The (monk) said, 'The student does not understand.' The (monk) said, 'If you don't understand, ask someone to tailor it.' The (monk) visited Baoshou (寶壽, a Zen master's name). Baoshou (寶壽, a Zen master's name) sat without getting up. The (monk) spread out his sitting mat. Baoshou (寶壽, a Zen master's name) got off the Zen bed. The (monk) sat down instead. Baoshou (寶壽, a Zen master's name) quickly entered the abbot's room and closed the door. The supervisor saw the (monk) sitting without getting up and said, 'Please have tea in the storeroom.' The (monk) then returned to the monastery. The next day, Baoshou (寶壽, a Zen master's name) came to pay his respects again. The (monk) sat on the Zen bed. Baoshou (寶壽, a Zen master's name) spread out his sitting mat. The (monk) also got off the Zen bed. Baoshou (寶壽, a Zen master's name) sat down instead. The (monk) returned to the abbot's room and closed the door. Baoshou (寶壽, a Zen master's name) entered the attendant's room, took ashes, and surrounded the abbot's door, then left. The (monk) then opened the door and said, 'I don't do it like that, but he does it like that.'

Zen Master Tankong of Youzhou

The governor of Zhenzhou had an aunt who was a nun. She returned from her pilgrimage and wanted to open a hall to teach. The governor asked the (monk) to examine her. The (monk) asked, 'I heard that you want to open a hall to teach, is that so?' The nun said, 'Yes.' The (monk) said, 'Nuns are subject to the five obstacles (五障之身), how can you teach people?' The nun said, 'The Dragon Girl, at the age of eight, attained perfect enlightenment (成等正覺) in the Stainless World of the South, what do you say about that?' The (monk) said, 'The Dragon Girl has eighteen transformations, try to transform yourself.' The nun said, 'Even if I could transform, I would only be a wild fox spirit.' The (monk) then hit her. The governor heard about this and said, 'Did the monk break his staff?' A monk asked, 'Deshan's (德山, a Zen master's name) stick, Linji's (臨濟, a Zen master's name) shout, which is the closest?' The (monk) said, 'I have discussed this before in the assembly.' The monk then shouted. The (monk) said, 'But'

---

是汝會。僧曰。錯。師便打。上堂。眾集。有僧出曰。擬問不問時如何。師曰。嗄。僧便喝。師曰。㘞。僧又喝。師拈拄杖。僧曰。瞎。師拋下拄杖。曰。今日失利。僧曰。草賊大敗。便歸眾。師以手向空點一點。曰。大眾。還有人辯得么。若有辯得者。出來對眾道看。師良久。曰。頂門上眼。也鑒不破。便下座。寶壽和尚問。除卻中上二根人來時。師兄作么生。師曰。汝適來舉早錯也。壽曰。師兄也不得無過。師曰。汝卻與我作師兄。壽側掌曰。這老賊。

襄州歷村和尚

僧問。如何是觀其音聲而得解脫。師將火箸敲柴曰。汝還聞么。曰。聞。師曰。誰不解脫。師煎茶次。僧問。如何是祖師西來意。師舉起茶匙。僧曰。莫祇這便當否。師擲向火中。

滄州米倉和尚

州牧請師與寶壽入廳供養。令人傳語。請二長老譚論佛法。壽曰。請師兄答話。師便喝。壽曰。某甲話也未問。喝作么。師曰。猶嫌少在。壽卻與一喝。

新羅國智異山和尚

一日示眾曰。冬不寒。臘后看。便下座。

常州善權山徹禪師

僧問。祖意．教意。是同是別。師曰。冬寒夏熱。曰。此意如何。師曰。炎天宜散袒。冬后更深藏。

金沙和尚

僧問。如何是祖師西來意。師曰。聽。

【現代漢語翻譯】 是你會了嗎？僧人說：『錯了。』 禪師就打了他。禪師上堂說法，大眾聚集。有僧人出來說：『想問又不問的時候怎麼樣？』 禪師說：『嗄（表示不滿意或反問）。』 僧人便喝（大聲呵斥）。禪師說：『㘞（表示不屑或嘲諷）。』 僧人又喝。禪師拿起拄杖。僧人說：『瞎！』 禪師放下拄杖，說：『今日失利。』 僧人說：『草賊大敗。』 便回到大眾中。禪師用手向空中點一點，說：『大眾，還有人能辨別出這個嗎？如果有人能辨別出來，出來當衆說說看。』 禪師沉默良久，說：『頂門上的眼睛，也鑑別不破。』 便下座。寶壽（Baoshou）和尚問：『除去中上兩種根器的人來時，師兄您怎麼做？』 禪師說：『你剛才舉的例子早就錯了。』 寶壽說：『師兄您也不可能沒有過錯。』 禪師說：『你卻要給我當師兄。』 寶壽側著手掌說：『這老賊！』 襄州（Xiangzhou）歷村（Licun）和尚 僧人問：『如何是觀其音聲而得解脫？』 禪師將火箸敲柴說：『你還聽得到嗎？』 僧人說：『聽得到。』 禪師說：『誰沒有解脫？』 禪師煎茶時，僧人問：『如何是祖師西來意？』 禪師舉起茶匙。僧人說：『莫非就是這個嗎？』 禪師將茶匙扔到火中。 滄州（Cangzhou）米倉（Micang）和尚 州牧請禪師與寶壽（Baoshou）到廳堂接受供養，讓人傳話說：『請二位長老談論佛法。』 寶壽說：『請師兄答話。』 禪師便喝（大聲呵斥）。寶壽說：『我話還沒問，喝什麼？』 禪師說：『還嫌少呢。』 寶壽也跟著喝了一聲。 新羅國（Silla）智異山（Jirisan）和尚 一日向大眾開示說：『冬天不寒冷，要到臘月之後才看得出來。』 便下座。 常州（Changzhou）善權山（Shanquan Mountain）徹（Che）禪師 僧人問：『祖意（patriarchal intent）、教意（doctrinal intent），是相同還是不同？』 禪師說：『冬天寒冷夏天炎熱。』 僧人說：『這是什麼意思？』 禪師說：『炎熱的天氣適合袒露身體，冬天過後更要深深地藏起來。』 金沙（Jinsha）和尚 僧人問：『如何是祖師西來意？』 禪師說：『聽。』

【English Translation】 『Do you understand?』 The monk said, 『Wrong.』 The Chan master then hit him. The Chan master ascended the platform, and the assembly gathered. A monk came out and said, 『What is it like when one intends to ask but does not ask?』 The Chan master said, 『Ah?』 The monk then shouted. The Chan master said, 『Pah!』 The monk shouted again. The Chan master picked up his staff. The monk said, 『Blind!』 The Chan master threw down his staff and said, 『Today I am at a disadvantage.』 The monk said, 『The bandit army is utterly defeated,』 and returned to the assembly. The Chan master pointed in the air with his hand and said, 『Everyone, is there anyone who can discern this? If there is anyone who can discern it, come forward and speak to the assembly.』 The Chan master remained silent for a long time and said, 『The eye on the crown of the head cannot see through it either.』 Then he descended from the seat. Venerable Baoshou (Baoshou, meaning 'Protecting Longevity') asked, 『When people of the middle and upper faculties come, what will you do, senior brother?』 The Chan master said, 『The example you just gave was wrong from the start.』 Baoshou said, 『Senior brother, you cannot be without fault either.』 The Chan master said, 『You want to be my senior brother instead.』 Baoshou turned his palm sideways and said, 『This old thief!』 Reverend Licun (Licun) of Xiangzhou (Xiangzhou) A monk asked, 『What is it to contemplate sound and attain liberation?』 The Chan master struck the firewood with fire tongs and said, 『Can you hear it?』 The monk said, 『I can hear it.』 The Chan master said, 『Who is not liberated?』 While the Chan master was brewing tea, a monk asked, 『What is the meaning of the Patriarch's coming from the West?』 The Chan master raised the tea spoon. The monk said, 『Could it be just this?』 The Chan master threw the tea spoon into the fire. Reverend Micang (Micang, meaning 'Rice Storage') of Cangzhou (Cangzhou) The governor invited the Chan master and Baoshou (Baoshou) to the hall for offerings, and had someone convey the message, 『Please, the two elders, discuss the Dharma.』 Baoshou said, 『Please, senior brother, answer.』 The Chan master then shouted. Baoshou said, 『I haven't even asked my question yet, why are you shouting?』 The Chan master said, 『Still not enough.』 Baoshou then shouted as well. Reverend of Jirisan (Jirisan) Mountain in Silla (Silla) Kingdom One day, he addressed the assembly, saying, 『Winter is not cold; look after the twelfth month.』 Then he descended from the seat. Chan Master Che (Che) of Shanquan (Shanquan) Mountain in Changzhou (Changzhou) A monk asked, 『The Patriarch's intent (patriarchal intent) and the doctrinal intent (doctrinal intent), are they the same or different?』 The Chan master said, 『Winter is cold, summer is hot.』 The monk said, 『What does this mean?』 The Chan master said, 『In hot weather, it is suitable to be bare-chested; after winter, one should hide oneself deeply.』 Reverend Jinsha (Jinsha, meaning 'Golden Sand') A monk asked, 『What is the meaning of the Patriarch's coming from the West?』 The Chan master said, 『Listen.』

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曰。恁么則大眾側聆。師曰。十萬八千。

齊聳禪師

僧問。如何是佛。師曰。老僧並不知。曰。和尚是大善知識。為甚麼不知。師曰。老僧不曾接下機。問。如何是道。師曰。往來無障礙。復曰。忽遇大海。作么生過。僧擬議。師便打。

雲山和尚

有僧從西京來。師問。還將得西京主人書來否。曰。不敢妄通訊息。師曰。作家師僧。天然有在。曰。殘羹餿飯誰吃。師曰。獨有阇黎不甘吃。其僧乃作吐勢。師喚侍者曰。扶出這病僧著。僧便出去。師見僧來。便作起勢。僧便出去。師曰。得恁么靈利。僧便喝曰。作這個眼目。承嗣臨濟。也太屈哉。師曰。且望阇黎善傳。僧回首。師喝曰。作這個眼目。錯判諸方名言。隨後便打。

虎溪庵主

僧問。庵主在這裡多少年也。師曰。祗見冬凋夏長。年代總不記得。曰。大好不記得。師曰。汝道我在這裡得多少年也。曰。冬凋夏長。聻。師曰。鬧市裡虎。僧到相看。師不顧。僧曰。知道庵主有此機鋒。師鳴指一下。僧曰。是何宗旨。師便打。僧曰。知道今日落人便宜。師曰。猶要棒吃在。有僧才入門。師便喝。僧默然。師便打。僧卻喝。師曰。好個草賊。有僧到。近前曰。不審庵主。師曰。阿誰。僧便喝。師曰。得恁么無賓主。曰。猶

【現代漢語翻譯】 現代漢語譯本： 問：既然這樣，那麼請大家仔細聽。（師）說：十萬八千。

齊聳禪師

僧人問：如何是佛？（佛是什麼？）禪師說：老衲我並不知道。（老僧：和尚自稱）僧人說：和尚您是大善知識（有很高智慧的人），為什麼不知道？禪師說：老衲我不曾接下機。（沒有理解你的問題）問：如何是道？（什麼是道？）禪師說：往來沒有障礙。（道是暢通無阻的）又說：忽然遇到大海，怎麼過去？僧人猶豫不決，禪師就打了他。

雲山和尚

有僧人從西京（長安）來。禪師問：還帶來了西京主人的書信嗎？僧人說：不敢隨便傳遞訊息。禪師說：真是個有作為的僧人，天然具備。（作家：有作為的人，天然有在：天生如此）僧人說：殘羹餿飯誰吃？禪師說：只有你這個阇黎（僧人）不肯吃。（阇黎：梵語，意為導師）那僧人就做出嘔吐的樣子。禪師叫侍者說：扶這病僧出去。僧人就出去了。禪師看見僧人來，就做出要站起來的姿勢。僧人就出去了。禪師說：這麼機靈。僧人就大喝一聲說：用這種眼光，繼承臨濟宗，也太委屈了。（臨濟：禪宗五家之一）禪師說：希望你好好傳揚。僧人回頭。禪師喝道：用這種眼光，錯判了諸方的名言。隨後就打了他。

虎溪庵主

僧人問：庵主您在這裡多少年了？（庵主：庵寺的主持）禪師說：只看見冬天凋零夏天生長，年代總不記得了。僧人說：真好，不記得了。禪師說：你說我在這裡多少年了？僧人說：冬天凋零夏天生長，又怎麼樣呢？禪師說：鬧市裡的老虎。僧人到來看他，禪師不理睬。僧人說：知道庵主您有這種機鋒。（機鋒：禪宗用語，指言語交鋒）禪師彈了一下手指。僧人說：是什麼宗旨？禪師就打了他。僧人說：知道今天被人佔了便宜。禪師說：還要捱打。有個僧人剛入門，禪師就喝斥。僧人沉默不語。禪師就打了他。僧人反而喝斥一聲。禪師說：好個草寇。有個僧人來到，走上前說：請問庵主。禪師說：你是誰？僧人就喝斥一聲。禪師說：這麼沒有賓主之分。僧人說：還

【English Translation】 English version: Said: 'If so, then the assembly should listen attentively.' (The Master) said: 'One hundred and eight thousand.'

Zen Master Qi Song

A monk asked: 'What is Buddha?' The Master said: 'This old monk doesn't know.' The monk said: 'Venerable Sir, you are a great and wise teacher, why don't you know?' The Master said: 'This old monk has not received the underlying meaning.' Asked: 'What is the Tao (the Way)?' The Master said: 'Coming and going without obstruction.' Further said: 'Suddenly encountering a great sea, how would you cross it?' The monk hesitated, and the Master struck him.

Venerable Yun Shan

A monk came from Xijing (Chang'an). The Master asked: 'Did you bring the letter from the master of Xijing?' The monk said: 'I dare not casually transmit messages.' The Master said: 'A true monk, naturally endowed.' The monk said: 'Who eats leftover, sour rice?' The Master said: 'Only you, the Acharya (monk), are unwilling to eat it.' (Acharya: Sanskrit term for teacher) The monk then made a vomiting gesture. The Master called to the attendant: 'Help this sick monk out.' The monk then left. The Master saw a monk coming and made a gesture as if to rise. The monk then left. The Master said: 'So clever.' The monk then shouted: 'Using this kind of vision to inherit the Linji (Rinzai) school is too demeaning.' (Linji: one of the five houses of Zen) The Master said: 'I hope you will spread it well.' The monk turned his head. The Master shouted: 'Using this kind of vision, you wrongly judge the famous sayings of all directions.' Then he struck him.

Hermit of Tiger Creek

A monk asked: 'How many years have you been here, Hermit?' (Hermit: the master of a hermitage) The Master said: 'I only see winter withering and summer growing, I don't remember the years at all.' The monk said: 'Very good, you don't remember.' The Master said: 'How many years do you say I have been here?' The monk said: 'Winter withering and summer growing, so what?' The Master said: 'A tiger in the marketplace.' The monk came to see him, but the Master ignored him. The monk said: 'I know the Hermit has this kind of quick wit.' (Quick wit: Zen term for verbal sparring) The Master snapped his fingers. The monk said: 'What is the principle?' The Master then struck him. The monk said: 'I know I've been taken advantage of today.' The Master said: 'You still want to be beaten.' A monk had just entered the gate, and the Master shouted. The monk was silent. The Master then struck him. The monk shouted back. The Master said: 'A good bandit.' A monk arrived, stepped forward and said: 'May I ask the Hermit.' The Master said: 'Who are you?' The monk then shouted. The Master said: 'So without host or guest.' The monk said: 'Still'

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要第二喝在。師便喝。有僧問。和尚何處人事。師曰。隴西人。曰。承聞隴西出鸚鵡。是否。師曰。是。曰。和尚莫不是否。師便作鸚鵡聲。僧曰。好個鸚鵡。師便打。

覆盆庵主

問僧。甚處來。僧曰。覆盆山下來。師曰。還見庵主么。僧便喝。師便打。僧曰。作甚麼。師住棒。僧擬議。師又打。一日。有僧從山下哭上。師閉卻門。僧于門上畫一圓相。門外立地。師從庵后出。卻從山下哭上。僧喝曰。猶作這個去就在。師便換手捶胸曰。可惜先師一場埋沒。僧曰。苦。苦。師曰。庵主被謾。

桐峰庵主

僧問。和尚這裡忽遇大蟲。作么生。師便作大蟲吼。僧作怖勢。師大笑。僧曰。這老賊。師曰。爭奈老僧何。有僧到庵前便去。師召阇黎。僧回首便喝。師良久。僧曰。死卻這老漢。師便打。僧無語。師呵呵大笑。有僧入庵便把住師。師叫。殺人。殺人。僧拓開曰。叫喚作甚麼。師曰。誰。僧便喝。師便打。僧出外回首曰。且待。且待。師大笑。有老人入山參。師曰。住在甚處。老人不語。師曰。善能對機。老人地上拈一枝草示師。師便喝。老人禮拜。便歸庵。老人曰。與么疑殺一切人在。

杉洋庵主

有僧到參。師問。阿誰。曰。杉洋庵主。師曰。是我。僧便喝。師作噓聲。

【現代漢語翻譯】 現代漢語譯本 又一次，僧人第二次喝茶。禪師也跟著喝茶。有僧人問道：『和尚您是哪裡人？』禪師說：『隴西人。』僧人說：『聽說隴西出鸚鵡，是這樣嗎？』禪師說：『是。』僧人問：『和尚莫非就是鸚鵡？』禪師便學鸚鵡叫。僧人說：『好一隻鸚鵡。』禪師便打了他。

覆盆庵主

問僧人：『從哪裡來？』僧人說：『從覆盆山下來。』禪師說：『還見到庵主嗎？』僧人便喝。禪師便打他。僧人說：『做什麼？』禪師停止打。僧人猶豫。禪師又打。一天，有僧人從山下哭著上來。禪師關上門。僧人在門上畫一個圓相（象徵佛性）。站在門外。禪師從庵后出來，卻又從山下哭著上去。僧人喝道：『還玩這套把戲！』禪師便換手捶胸說：『可惜先師一場埋沒。』僧人說：『苦啊，苦啊。』禪師說：『庵主被騙了。』

桐峰庵主

僧人問：『和尚您這裡忽然遇到老虎，怎麼辦？』禪師便學老虎吼叫。僧人作出害怕的樣子。禪師大笑。僧人說：『這老賊。』禪師說：『奈何不了老僧。』有僧人到庵前便要離開。禪師叫道：『阇黎（梵語，意為弟子）。』僧人回頭便喝。禪師沉默良久。僧人說：『死掉這老漢。』禪師便打他。僧人無話可說。禪師呵呵大笑。有僧人進入庵便抓住禪師。禪師叫道：『殺人，殺人。』僧人放開他說：『叫喚什麼？』禪師說：『誰？』僧人便喝。禪師便打他。僧人出去后回頭說：『等著，等著。』禪師大笑。有老人進山參拜。禪師說：『住在哪裡？』老人不說話。禪師說：『善於隨機應變。』老人在地上拈起一根草給禪師看。禪師便喝。老人禮拜。便回到庵里。老人說：『這樣疑神疑鬼，讓所有人都疑惑不解。』

杉洋庵主

有僧人來參拜。禪師問：『是誰？』答：『杉洋庵主。』禪師說：『是我。』僧人便喝。禪師作噓聲。

【English Translation】 English version Again, a monk took a second drink of tea. The Zen master also drank. A monk asked, 'Venerable monk, where are you from?' The Zen master said, 'From Longxi.' The monk said, 'I've heard that Longxi produces parrots, is that so?' The Zen master said, 'It is.' The monk asked, 'Could it be that the venerable monk is a parrot?' The Zen master then imitated the sound of a parrot. The monk said, 'What a fine parrot!' The Zen master then struck him.

The Abbot of Fupen Hermitage (Fupen Anzhu)

He asked a monk, 'Where do you come from?' The monk said, 'From Fupen Mountain.' The Zen master said, 'Did you see the abbot?' The monk then shouted. The Zen master then struck him. The monk said, 'What are you doing?' The Zen master stopped striking. The monk hesitated. The Zen master struck him again. One day, a monk came crying up from the foot of the mountain. The Zen master closed the door. The monk drew a circle (yuanxiang, symbolizing Buddha-nature) on the door and stood outside. The Zen master came out from behind the hermitage and then cried up from the foot of the mountain. The monk shouted, 'Still playing these tricks!' The Zen master then switched hands and beat his chest, saying, 'What a pity, my late teacher was buried in obscurity!' The monk said, 'Bitter, bitter!' The Zen master said, 'The abbot has been deceived.'

The Abbot of Tongfeng Hermitage (Tongfeng Anzhu)

A monk asked, 'Venerable monk, what would you do if you suddenly encountered a tiger here?' The Zen master then imitated the roar of a tiger. The monk made a gesture of fear. The Zen master laughed loudly. The monk said, 'You old thief!' The Zen master said, 'What can the old monk do?' A monk arrived in front of the hermitage and then wanted to leave. The Zen master called out, 'Upāsaka (梵語，意為弟子).' The monk turned his head and shouted. The Zen master was silent for a long time. The monk said, 'This old man is dead.' The Zen master then struck him. The monk was speechless. The Zen master laughed heartily. A monk entered the hermitage and grabbed the Zen master. The Zen master shouted, 'Murder! Murder!' The monk released him and said, 'What are you shouting about?' The Zen master said, 'Who?' The monk then shouted. The Zen master then struck him. The monk went outside and turned his head, saying, 'Wait, wait!' The Zen master laughed loudly. An old man entered the mountain to pay respects. The Zen master said, 'Where do you live?' The old man did not speak. The Zen master said, 'Good at responding to the situation.' The old man picked up a blade of grass from the ground and showed it to the Zen master. The Zen master then shouted. The old man bowed and then returned to the hermitage. The old man said, 'Being so suspicious makes everyone doubtful and confused.'

The Abbot of Shanyang Hermitage (Shanyang Anzhu)

A monk came to pay respects. The Zen master asked, 'Who is it?' He replied, 'The Abbot of Shanyang Hermitage.' The Zen master said, 'It is I.' The monk then shouted. The Zen master made a hissing sound.

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僧曰。猶要棒吃在。師便打。僧問。庵主得甚麼道理。便住此山。師曰。也欲通個來由。又恐遭人點檢。僧曰。又爭免得。師便喝。僧曰。恰是。師便打。僧大笑而出。師曰。今日大敗。

定上座

初參臨濟。問。如何是佛法大意。濟下禪床擒住。師擬議。濟與一掌。師佇思。傍僧曰。定上座何不禮拜。師方作禮。忽然大悟。后南遊。路逢巖頭．雪峰．欽山三人。巖頭問。上座甚處來。師曰。臨濟來。巖曰。和尚萬福。師曰。和尚已順世也。巖曰。某甲三人特去禮拜。薄福不遇。不知和尚在日有何言句。請上座舉一兩則。師遂舉臨濟上堂曰。赤肉團上。有一無位真人。常在汝等諸人面門出入。未證據者看看。時有僧問。如何是無位真人。濟下禪床搊住曰。道。道。僧擬議。濟拓開曰。無位真人是甚麼乾屎橛。巖頭不覺吐舌。雪峰曰。臨濟大似白拈賊。欽山曰。何不道赤肉團上非無位真人。師便擒住曰。無位真人與非無位真人。相去多少。速道。速道。欽山被擒。直得面黃面青。語之不得。巖頭．雪峰曰。這新戒不識好惡。觸忤上座。且望慈悲。師曰。若不是這兩個老漢。𡎺殺這尿床鬼子。師在鎮府齋。回到橋上坐次。逢三人座主。一人問。如何是禪河深處。須窮到底。師擒住。擬拋向橋下。二座主近前諫

【現代漢語翻譯】 現代漢語譯本： 僧人說：『還是要捱打嗎？』 師傅就打了他。僧人問：『庵主（對寺廟或修行場所主持者的尊稱）得到了什麼道理，便住在這座山裡？』 師傅說：『也想弄清楚個來龍去脈，又怕被人批評指責。』 僧人說：『又怎麼能免得了呢？』 師傅便喝斥。僧人說：『正是如此。』 師傅便打了他。僧人大笑著離開了。師傅說：『今天徹底失敗了。』

定上座（指一位名叫定的僧人）

起初參拜臨濟（指臨濟義玄禪師），問道：『如何是佛法大意？』 臨濟走下禪床抓住他。定上座猶豫不決。臨濟給他一巴掌。定上座沉思。旁邊的僧人說：『定上座為何不禮拜？』 定上座這才作禮，忽然大悟。後來向南遊歷。路上遇到巖頭（指巖頭全豁禪師）、雪峰（指雪峰義存禪師）、欽山（指欽山文邃禪師）三人。巖頭問：『上座從哪裡來？』 定上座說：『臨濟來。』 巖頭說：『和尚（對僧人的尊稱）萬福。』 定上座說：『和尚已經圓寂了。』 巖頭說：『我們三人特地去禮拜，福薄沒有遇到。不知道和尚在世時有什麼言語，請上座舉一兩則。』 定上座於是舉臨濟上堂時說：『在赤肉團（指人的肉身）上，有一無位真人（指人的真性），常在你們這些人的面門出入。未曾證悟的人看看。』 當時有僧人問：『如何是無位真人？』 臨濟走下禪床抓住他說：『道！道！』 僧人猶豫不決。臨濟推開他說：『無位真人是什麼乾屎橛（指不值錢的東西）！』 巖頭不禁吐舌。雪峰說：『臨濟很像個白手行竊的賊。』 欽山說：『為什麼不說赤肉團上非無位真人？』 定上座便抓住他說：『無位真人與非無位真人，相差多少？快說！快說！』 欽山被抓住，嚇得面色發黃發青，說不出話來。巖頭、雪峰說：『這位新來的僧人不識好歹，冒犯了上座，還望慈悲。』 定上座說：『若不是這兩個老傢伙，我就打死這個尿床鬼子。』 定上座在鎮府齋飯後，回到橋上坐著，遇到三位座主（指精通經論的僧人）。一人問：『如何是禪河深處，必須窮到底？』 定上座抓住他，想要拋向橋下。兩位座主上前勸阻。

【English Translation】 English version: A monk said, 'Still want to be beaten?' The master then struck him. The monk asked, 'What principle did the abbot (a respectful title for the head of a temple or monastery) attain to, that he resides on this mountain?' The master said, 'Also wanting to understand the origin, yet fearing being criticized.' The monk said, 'How can one avoid it?' The master then shouted. The monk said, 'Exactly so.' The master then struck him. The monk laughed loudly and left. The master said, 'Today, a complete defeat.'

Zen Master Ding

Initially, he visited Linji (referring to Zen Master Linji Yixuan) and asked, 'What is the great meaning of the Buddha-dharma?' Linji came down from the meditation platform and seized him. Zen Master Ding hesitated. Linji gave him a slap. Zen Master Ding pondered. A monk beside him said, 'Zen Master Ding, why not bow?' Zen Master Ding then bowed and suddenly attained great enlightenment. Later, he traveled south. On the road, he met Yantou (referring to Zen Master Yantou Quanhuo), Xuefeng (referring to Zen Master Xuefeng Yicun), and Qinshan (referring to Zen Master Qinshan Wensui). Yantou asked, 'Where does the venerable one come from?' Zen Master Ding said, 'From Linji.' Yantou said, 'May the abbot (a respectful title for monks) have ten thousand blessings.' Zen Master Ding said, 'The abbot has already passed away.' Yantou said, 'The three of us especially went to pay respects, but were unlucky not to meet him. We don't know what words the abbot had when he was alive. Please, venerable one, cite one or two examples.' Zen Master Ding then cited Linji's words during a Dharma talk: 'On the lump of red flesh (referring to the human body), there is a true person of no rank (referring to one's true nature), constantly entering and exiting through the gates of your faces. Those who have not yet realized it, take a look.' At that time, a monk asked, 'What is the true person of no rank?' Linji came down from the meditation platform, grabbed him, and said, 'Speak! Speak!' The monk hesitated. Linji pushed him away and said, 'What is the true person of no rank? A piece of dried dung!' Yantou couldn't help but stick out his tongue. Xuefeng said, 'Linji is very much like a thief who steals with bare hands.' Qinshan said, 'Why not say that on the lump of red flesh, there is not a true person of no rank?' Zen Master Ding then grabbed him and said, 'How much difference is there between the true person of no rank and the non-true person of no rank? Speak quickly! Speak quickly!' Qinshan was grabbed, so frightened that his face turned yellow and green, unable to speak. Yantou and Xuefeng said, 'This new monk doesn't know good from bad, offending the venerable one. We hope for compassion.' Zen Master Ding said, 'If it weren't for these two old fellows, I would have beaten this bed-wetting devil to death.' Zen Master Ding, after having a vegetarian meal at the town government, returned to the bridge and sat down, encountering three lecturers (referring to monks proficient in scriptures and treatises). One person asked, 'What is the deepest part of the Zen river, which must be explored to the end?' Zen Master Ding grabbed him, wanting to throw him off the bridge. The two lecturers stepped forward to dissuade him.

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曰。莫怪觸忤上座。且望慈悲。師曰。若不是這兩個座主。直教他窮到底。

奯上座

離臨濟參德山。山才見。下禪床作抽坐具勢。師曰。這個且置。或遇心境一如底人來。向伊道個甚麼。免被諸方檢責。山曰。猶較昔日三步在。別作個主人公來。師便喝。山默然。師曰。塞卻這老漢咽喉也。拂袖便出(溈山聞舉云。奯上座雖得便宜。爭奈掩耳偷鈴)。又參百丈。茶罷。丈曰。有事相借問得么。師曰。幸自非言。何須甌茶。丈曰。與么則許借問。丈曰。收得安南。又憂塞北。師擘開胸曰。與么不與么。丈曰。要且難構。要且難構。師曰。知即得。知即得(仰山云。若有人知得此二人落處。不妨奇特。若辨不得。大似日中迷路)。

南嶽下六世

興化獎禪師法嗣

汝州南院慧颙禪師(亦曰寶應)

上堂。赤肉團上。壁立千仞。僧問。赤肉團上。壁立千仞。豈不是和尚道。師曰。是。僧便掀倒禪床。師曰。這瞎驢亂作。僧擬議。師便打。問。僧近離甚處。曰。長水。師曰。東流西流。曰。總不恁么。師曰。作么生。僧珍重。師便打。僧參。師舉拂子。僧曰。今日敗缺。師放下拂子。僧曰。猶有這個在。師便打。問僧。近離甚處。曰。襄州。師曰。來作甚麼。曰。特來禮拜和尚。師曰

【現代漢語翻譯】 現代漢語譯本： （僧人）說：『不要怪我冒犯了您，上座（對資深僧侶的尊稱），還望您慈悲。』 師父說：『如果不是這兩個座主（指之前的兩位僧人），真要讓他窮困到底。』

奯（huò）上座

離開臨濟（禪師）去參訪德山（禪師）。德山（禪師）剛一見到他，就下了禪床，做出要抽走坐具的姿勢。師父說：『這個且放一邊，如果遇到心境一如的人來，你向他說些什麼，才能免得被各方禪師責難？』 德山（禪師）說：『還不如過去走三步。另外找個主人公來。』師父便喝斥。德山（禪師）沉默不語。師父說：『堵住了這老漢的咽喉了。』拂袖便走。（溈（wéi）山（禪師）聽說了這件事，評論說：『奯上座雖然佔了便宜，無奈是掩耳盜鈴。』） 又去參訪百丈（禪師）。茶喝完后，百丈（禪師）說：『有件事想請教，可以嗎？』奯（huò）上座說：『本來就不是言語可以表達的，何必用茶來表達呢？』百丈（禪師）說：『既然這樣，就允許我請教。』 百丈（禪師）說：『收復了安南（越南），又擔心塞北（北方邊境）。』奯（huò）上座敞開胸懷說：『這樣還是不這樣？』百丈（禪師）說：『終究難以構成，終究難以構成。』奯（huò）上座說：『知道就是知道，知道就是知道。』（仰山（禪師）評論說：『如果有人知道這兩個人落腳之處，那就不妨奇特。如果分辨不出來，就像大白天迷路一樣。』）

南嶽（佛教宗派）下六世

興化（禪師）獎（禪師）的法嗣

汝州南院慧颙（yóng）禪師（也叫寶應）

上堂說法。『在赤肉團上，壁立千仞。』有僧人問：『在赤肉團上，壁立千仞，豈不是和尚（指您）的道？』師父說：『是。』僧人便掀翻了禪床。師父說：『這瞎驢胡作非爲。』僧人猶豫不決。師父便打他。問：『僧人你最近從哪裡來？』回答說：『長水（地名）。』師父說：『是東流還是西流？』回答說：『總不是這樣。』師父說：『怎麼說？』僧人珍重（告辭）。師父便打他。僧人蔘拜。師父舉起拂子。僧人說：『今天失敗了。』師父放下拂子。僧人說：『還是有這個在。』師父便打他。問僧人：『你最近從哪裡來？』回答說：『襄州（地名）。』師父說：『來做什麼？』回答說：『特地來禮拜和尚（指您）。』師父說：

【English Translation】 English version: He said, 'Do not blame me for offending you, senior monk (a respectful term for senior monks), I hope you will be merciful.' The master said, 'If it weren't for these two chief monks (referring to the previous two monks), I would have let him be poor to the end.'

Senior Monk Huo

He left Linji (Chan Master) to visit Deshan (Chan Master). As soon as Deshan (Chan Master) saw him, he got off the meditation bed and made a gesture to pull away the sitting mat. The master said, 'Let's put this aside for now. If someone with a unified mind and state comes, what would you say to him to avoid being criticized by various Chan masters?' Deshan (Chan Master) said, 'It's still better than taking three steps in the past. Find another protagonist.' The master then shouted. Deshan (Chan Master) was silent. The master said, 'I have blocked the old man's throat.' He flicked his sleeves and left. (Weishan (Chan Master) heard about this and commented, 'Although Senior Monk Huo took advantage, it's like covering his ears to steal a bell.') He also visited Baizhang (Chan Master). After drinking tea, Baizhang (Chan Master) said, 'Is there something I can ask you?' Senior Monk Huo said, 'It is inherently beyond words, why use tea to express it?' Baizhang (Chan Master) said, 'In that case, I am allowed to ask.' Baizhang (Chan Master) said, 'After recovering Annam (Vietnam), there is still concern about the northern border.' Senior Monk Huo opened his chest and said, 'Is it like this or not like this?' Baizhang (Chan Master) said, 'Ultimately difficult to construct, ultimately difficult to construct.' Senior Monk Huo said, 'Knowing is knowing, knowing is knowing.' (Yangshan (Chan Master) commented, 'If someone knows where these two people end up, it might be unique. If you can't tell the difference, it's like getting lost in broad daylight.')

The sixth generation under Nanyue (Buddhist sect)

The Dharma successor of Xinghua (Chan Master) Jiang (Chan Master)

Chan Master Huiyong (also known as Baoying) of Nanyuan, Ruzhou

Ascending the hall to preach. 'On the red flesh mass, a thousand ren (ancient Chinese unit of length) stand upright.' A monk asked, 'On the red flesh mass, a thousand ren stand upright, isn't that the way of the abbot (referring to you)?' The master said, 'Yes.' The monk then overturned the meditation bed. The master said, 'This blind donkey is acting recklessly.' The monk hesitated. The master then hit him. He asked, 'Monk, where did you come from recently?' He replied, 'Changshui (place name).' The master said, 'Is it flowing east or flowing west?' He replied, 'It's not like that at all.' The master said, 'How do you mean?' The monk treasured (said goodbye). The master then hit him. The monk paid homage. The master raised the whisk. The monk said, 'Today is a failure.' The master put down the whisk. The monk said, 'There is still this.' The master then hit him. He asked the monk, 'Where did you come from recently?' He replied, 'Xiangzhou (place name).' The master said, 'What are you here for?' He replied, 'I came specifically to pay homage to the abbot (referring to you).' The master said:

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。恰遇寶應老不在。僧便喝。師曰。向汝道不在。又喝作甚麼。僧又喝。師便打。僧禮拜。師曰。這棒本是汝打我。我且打汝。要此話大行。瞎漢參堂去。思明和尚未住西院時。到參禮拜了。曰。無可人事。從許州來。收得江西剃刀一柄。獻和尚。師曰。汝從許州來。為甚卻收得江西剃刀。明把師手掐一掐。師曰。侍者收取。明以衣袖拂一拂便行。師曰。阿剌剌。阿剌剌。上堂。諸方祇具啐啄同時眼。不具啐啄同時用。僧便問。如何是啐啄同時用。師曰。作家不啐啄。啐啄同時失。曰。此猶未是某甲問處。師曰。汝問處作么生。僧曰。失。師便打。其僧不肯。後於雲門會下。聞二僧舉此話。一僧曰。當時南院棒折那。其僧忽契悟。遂奔回省覲。師已圓寂。乃謁風穴。穴一見便問。上座莫是當時問先師啐啄同時話底么。僧曰。是。師曰。汝當時作么生會。曰。某甲當時如在燈影里行相似。穴曰。汝會也。問。古殿重興時如何。師曰。明堂瓦插檐。曰。與么則莊嚴畢備也。師曰。斬草蛇頭落。問。如何是佛法大意。師曰。無量大病源。曰。請師醫。師曰。世醫拱手。問。匹馬單槍來時如何。師曰。且待我斫棒。問。如何是無相涅槃。師曰。前三點。后三點。曰。無相涅槃。請師證照。師曰。三點前。三點后。問。凡聖同居

【現代漢語翻譯】 現代漢語譯本： 恰巧遇到寶應老和尚不在。那僧人便大喝一聲。南院道：「我已告訴你寶應老和尚不在，你又喝什麼？」僧人又喝一聲。南院便打了他。僧人禮拜。南院說：「這棒本來是你該打我的，我且打你，要讓這段話廣為流傳。」 瞎漢去參禪。思明和尚還沒住持西院時，來參拜，禮拜完畢后，說：「沒有什麼禮物可以進獻，從許州來，收得一把江西的剃刀，獻給和尚。」南院說：「你從許州來，為什麼卻收得江西的剃刀？」思明掐了一下南院的手。南院說：「侍者，收起來。」思明用衣袖拂了一下便走了。南院說：「阿剌剌，阿剌剌。」 上堂說法。南院說：「各方禪者只具備啐啄同時的眼力，不具備啐啄同時的運用。」有僧人便問：「如何是啐啄同時的運用？」南院說：「真正的行家不啐啄，啐啄同時就失去了。」僧人說：「這還不是我問的地方。」南院說：「你問的地方是什麼？」僧人說：「失。」南院便打了他。那僧人不服氣，後來在雲門文偃禪師的門下，聽到兩個僧人提起這段話，一個僧人說：「當時南院的棒子應該被打斷。」那僧人忽然領悟，於是奔回南院想省悟，南院已經圓寂了，於是去拜謁風穴延沼禪師。風穴一見到他就問：「上座莫非是當時問先師啐啄同時話的人嗎？」僧人說：「是。」風穴說：「你當時是怎麼理解的？」僧人說：「我當時好像在燈影里行走一樣。」風穴說：「你明白了。」 問：「古殿重新興建時如何？」南院說：「明堂瓦片插在屋檐上。」僧人說：「這樣就是莊嚴完備了。」南院說：「斬斷草蛇的頭，它就落下了。」 問：「如何是佛法的大意？」南院說：「無量的大病根源。」僧人說：「請師父醫治。」南院說：「世間的醫生拱手無策。」 問：「單人匹馬前來時如何？」南院說：「且等我拿起木棒。」 問：「如何是無相涅槃（沒有表相的涅槃，指超越一切現象的最終解脫）？」南院說：「前三點，后三點。」僧人說：「無相涅槃，請師父證實。」南院說：「三點前，三點后。」 問：「凡夫和聖人同住在一起，如何？」

【English Translation】 English version: It happened that old Baoying was not present. The monk then shouted. The Master said, 'I told you he's not here, what are you shouting for?' The monk shouted again. The Master then struck him. The monk prostrated. The Master said, 'This staff was originally for you to strike me, but I'm striking you instead. I want this story to be widely known.' A blind man goes to attend Chan practice. When Monk Siming had not yet resided in the West Courtyard, he came to pay respects, prostrated, and said, 'I have nothing to offer. I came from Xuzhou and acquired a Jiangxi razor, which I offer to the Master.' The Master said, 'You came from Xuzhou, why did you acquire a Jiangxi razor?' Siming pinched the Master's hand. The Master said, 'Attendant, take it.' Siming brushed his sleeve and left. The Master said, 'A la la, a la la.' Ascending the Dharma hall, the Master said, 'All of you only possess the eye of simultaneous pecking from within and without the egg, but not the application of simultaneous pecking.' A monk then asked, 'What is the application of simultaneous pecking?' The Master said, 'A true master does not peck; simultaneous pecking is a loss.' The monk said, 'This is still not where I'm asking.' The Master said, 'Where are you asking?' The monk said, 'Loss.' The Master then struck him. The monk was not convinced. Later, under Yunmen Wenyan, he heard two monks mention this story. One monk said, 'At that time, Nan Yuan's staff should have been broken.' The monk suddenly realized and rushed back to seek enlightenment, but the Master had already passed away. He then visited Fengxue Yanzhao. Fengxue, upon seeing him, asked, 'Are you the one who asked the late Master about simultaneous pecking?' The monk said, 'Yes.' Fengxue said, 'How did you understand it at that time?' The monk said, 'At that time, I felt like I was walking in the shadows of lamps.' Fengxue said, 'You understand.' Asked, 'How is it when the ancient hall is rebuilt?' The Master said, 'Bright hall tiles are inserted into the eaves.' The monk said, 'Then the adornment is complete.' The Master said, 'Cut off the head of the grass snake, and it falls.' Asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'A source of immeasurable great illnesses.' The monk said, 'Please, Master, heal them.' The Master said, 'Worldly doctors are helpless.' Asked, 'How is it when one comes alone with a horse and spear?' The Master said, 'Wait for me to take up my staff.' Asked, 'What is nirvana without characteristics (Wu-xiang Niepan)?' The Master said, 'Three dots before, three dots after.' The monk said, 'Nirvana without characteristics, please Master, verify it.' The Master said, 'Before the three dots, after the three dots.' Asked, 'How is it when ordinary beings and sages dwell together?'

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時如何。師曰。兩個貓兒一個獰。問。如何是無縫塔。師曰。八花九裂。曰。如何是塔中人。師曰。頭不梳。面不洗。問。如何是佛。師曰。待有即向你道。曰。與么則和尚無佛也。師曰。正當好處。曰。如何是好處。師曰。今日是三十日。問園頭。瓠子開花也未。曰。開花已久。師曰。還著子也無。曰。昨日遭霜了也。師曰。大眾吃個甚麼。僧擬議。師便打。問僧。名甚麼。曰。普參。師曰。忽遇屎橛作么生。僧便不審。僧便打。問。人逢碧眼時如何。師曰。鬼爭漆桶。問。龍躍江湖時如何。師曰。瞥嗔瞥喜。曰。傾湫倒岳時如何。師曰。老鴉沒嘴。問。萬里無雲時如何。師曰。餓虎投崖。問。二王相見時如何。師曰。十字路頭吹尺八。問。如何是薝蔔林。師曰。鬼厭箭。問。如何是金剛不壞身。師曰。老僧在汝腳底。僧便喝。師曰。未在。僧又喝。師便打。問。上上根器人來。師還接也無。師曰。接。曰。便請和尚接。師曰。且喜共你平交。問。祖意教意。是同是別。師曰。王尚書．李僕射。曰。意旨如何。牛頭南。馬頭北。問。如何是祖師西來意。師曰。五男二女。問。擬伸一問。師意如何。師曰。是何公案。僧曰。喏。師曰。放汝三十棒。問。如何是寶應主。師曰。杓大碗小。問僧。近離甚處。曰。龍興。曰

【現代漢語翻譯】 問：什麼是『時』（當下）？ 師父說：『兩隻貓兒，一個兇猛。』 問：什麼是『無縫塔』？ 師父說：『八花九裂。』 問：什麼是『塔中人』？ 師父說：『頭不梳，面不洗。』 問：什麼是『佛』？ 師父說：『等有時機就告訴你。』 問：這麼說，和尚您沒有佛了？ 師父說：『正在好處。』 問：什麼是『好處』？ 師父說：『今天是三十日。』 問園頭（菜園負責人）：『瓠子開花了嗎？』 園頭說：『開花很久了。』 師父說：『還結果嗎？』 園頭說：『昨天遭霜了。』 師父說：『大眾吃個什麼？』 僧人猶豫不決，師父就打了他。 問僧人：『叫什麼名字？』 答：『普參。』 師父說：『忽然遇到屎橛（糞便做的棍子）怎麼辦？』 僧人不知如何回答，師父就打了他。 問：『人遇到碧眼（指胡人）時如何？』 師父說：『鬼爭漆桶。』 問：『龍躍江湖時如何？』 師父說：『瞥嗔瞥喜。』 問：『傾湫倒岳時如何？』 師父說：『老鴉沒嘴。』 問：『萬里無雲時如何？』 師父說：『餓虎投崖。』 問：『二王相見時如何？』 師父說：『十字路頭吹尺八。』 問：『什麼是薝蔔林（一種香花樹林）？』 師父說：『鬼厭箭。』 問：『什麼是金剛不壞身？』 師父說：『老僧在你的腳底。』 僧人便喝斥，師父說：『還不到。』 僧人又喝斥，師父便打了他。 問：『上上根器的人來，師父還接引嗎？』 師父說：『接引。』 問：『那就請和尚接引。』 師父說：『且喜和你平等交往。』 問：『祖意（祖師的意旨）和教意（佛教的教義），是相同還是不同？』 師父說：『王尚書、李僕射（都是官名）。』 問：『意旨如何？』 師父說：『牛頭向南，馬頭向北。』 問：『什麼是祖師西來意？』 師父說：『五男二女。』 問：『打算提一個問題，師父意下如何？』 師父說：『是什麼公案？』 僧人說：『喏。』 師父說：『放你三十棒。』 問：『什麼是寶應主？』 師父說：『杓大碗小。』 問僧人：『最近從哪裡來？』 答：『龍興（寺廟名）。』

【English Translation】 English version Question: What is 'shi' (the present moment)? The master said: 'Two cats, one ferocious.' Question: What is a 'seamless pagoda'? The master said: 'Eight flowers, nine cracks.' Question: What is the 'person in the pagoda'? The master said: 'Doesn't comb his hair, doesn't wash his face.' Question: What is 'Buddha'? The master said: 'I'll tell you when the time is right.' Question: So, you, the monk, have no Buddha? The master said: 'Precisely at the good place.' Question: What is the 'good place'? The master said: 'Today is the thirtieth day.' Asked the gardener: 'Have the gourds blossomed yet?' The gardener said: 'They have been blossoming for a long time.' The master said: 'Are they bearing fruit?' The gardener said: 'They were hit by frost yesterday.' The master said: 'What will the assembly eat?' The monk hesitated, and the master hit him. Asked the monk: 'What is your name?' Answered: 'Pu Can.' The master said: 'What to do if you suddenly encounter a shit-stick (a stick made of feces)?' The monk didn't know how to answer, and the master hit him. Question: 'What is it like when a person meets a blue-eyed person (referring to a barbarian)?' The master said: 'Ghosts fight over a lacquer bucket.' Question: 'What is it like when a dragon leaps into the rivers and lakes?' The master said: 'A glimpse of anger, a glimpse of joy.' Question: 'What is it like when the pool is emptied and the mountain is toppled?' The master said: 'The crow has no beak.' Question: 'What is it like when there are ten thousand miles without a cloud?' The master said: 'A hungry tiger throws itself off a cliff.' Question: 'What is it like when two kings meet?' The master said: 'Playing the shakuhachi at the crossroads.' Question: 'What is a campaka (a fragrant flower) forest?' The master said: 'Ghosts hate arrows.' Question: 'What is the indestructible vajra body?' The master said: 'The old monk is at the bottom of your feet.' The monk then shouted, and the master said: 'Not yet.' The monk shouted again, and the master hit him. Question: 'When a person of the highest capacity comes, will the master receive them?' The master said: 'Receive.' Question: 'Then please, master, receive them.' The master said: 'Glad to be on equal footing with you.' Question: 'Are the ancestral intent (the intent of the patriarchs) and the doctrinal intent (the intent of Buddhist teachings) the same or different?' The master said: 'Minister Wang, Vice Minister Li (both are official titles).' Question: 'What is the meaning?' The master said: 'The ox's head faces south, the horse's head faces north.' Question: 'What is the meaning of the patriarch's coming from the West?' The master said: 'Five sons and two daughters.' Question: 'I intend to ask a question, what does the master think?' The master said: 'What is the koan?' The monk said: 'Yes.' The master said: 'Give you thirty blows.' Question: 'What is the Bao Ying master?' The master said: 'The ladle is big, the bowl is small.' Asked the monk: 'Where did you come from recently?' Answered: 'Long Xing (temple name).'

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。發足莫過葉縣也無。僧便喝。師曰。好好問你。又惡發作么。曰。喚作惡發即不得。師卻喝。曰。你既惡發。我也惡發。近前來。我也沒量罪過。你也沒量罪過。瞎漢參堂去。問僧。近離甚處。曰。襄州。師曰。是甚麼物恁么來。曰。和尚試道看。師曰。適來禮拜底。曰。錯。師曰。禮拜底錯個甚麼。曰。再犯不容。師曰。三十年弄馬騎。今日被驢撲。瞎漢參堂去。問。從上諸聖。向甚麼處去。師曰。不上天堂。則入地獄。曰。和尚又作么生。師曰。還知寶應老漢落處么。僧擬議。師打一拂。曰。你還知吃拂子底么。曰。不會。師曰。正令卻是你行。又打一拂子。

守廓侍者

問德山曰。從上諸聖。向甚麼處去。山曰。作么。作么。師曰。來點飛龍馬。跛鱉出頭來。山便休去。來日浴出。師過茶與山。山于背上拊一下曰。昨日公案作么生。師曰。這老漢今日方始瞥地。山又休去。師行腳到襄州華嚴和尚會下。一日。嚴上堂。曰。大眾。今日若是臨濟．德山．高亭．大愚．鳥窠．船子兒孫。不用如何若何。便請單刀直入。華嚴與汝證據。師出。禮拜起。便喝。嚴亦喝。師又喝。嚴亦喝。師禮拜起。曰。大眾。看這老漢一場敗缺。又喝一喝。拍手歸眾。嚴下座歸方丈。時風穴作維那。上去問訊。嚴曰。維那

【現代漢語翻譯】 現代漢語譯本： 『出發趕路難道還能超過葉縣嗎？』（葉縣：古縣名，比喻速度極快）那僧人便喝了一聲。趙州說：『好好地問你，又發什麼脾氣？』僧人說：『說發脾氣就不對了。』趙州反過來也喝了一聲，說：『你既然發脾氣，我也發脾氣。靠近前來，我也沒有衡量罪過，你也沒有衡量罪過，瞎漢，去參堂吧！』 問僧人：『最近從哪裡來？』僧人說：『襄州。』趙州說：『是什麼東西這樣來的？』僧人說：『和尚您試著說看。』趙州說：『剛才禮拜的那個。』僧人說：『錯了。』趙州說：『禮拜的那個錯在哪裡？』僧人說：『再犯就不容了。』趙州說：『三十年玩馬騎，今天卻被驢撲倒。瞎漢，去參堂吧！』 問：『歷代諸聖，往哪裡去了？』趙州說：『不上天堂，就入地獄。』僧人說：『和尚您又怎麼樣呢？』趙州說：『還知道寶應老漢的下落嗎？』僧人猶豫不決。趙州打了他一拂，說：『你還知道吃拂子的人嗎？』僧人說：『不知道。』趙州說：『正令卻由你來行。』又打了他一拂子。

守廓侍者 問德山（人名，禪宗大師）：『歷代諸聖，往哪裡去了？』德山說：『作么？作么？』（作么：做什麼）侍者說：『來點飛龍馬，跛鱉出頭來。』德山便作罷休息。第二天沐浴后出來，侍者遞茶給德山。德山在他背上拍了一下說：『昨天的公案怎麼樣？』侍者說：『這老漢今天才開始明白。』德山又作罷休息。侍者行腳到襄州華嚴和尚（人名，禪宗大師）的法會。一天，華嚴上堂說法，說：『大眾，今天如果是臨濟（人名，禪宗大師）、德山、高亭（地名）、大愚（人名，禪宗大師）、鳥窠（人名，禪宗大師）、船子（人名，禪宗大師）的子孫，不用如何若何，就請單刀直入，華嚴與你們作證。』侍者出來，禮拜後站起，便喝了一聲。華嚴也喝了一聲。侍者又喝了一聲。華嚴也喝了一聲。侍者禮拜後站起，說：『大眾，看這老漢一場敗缺。』又喝了一聲，拍手回到大眾中。華嚴下座回到方丈。當時風穴（地名）擔任維那（寺院職務），上去問訊。華嚴說：『維那（寺院職務）……』

【English Translation】 English version: 『Setting off, can one surpass Ye County?』 (Ye County: an ancient county name, used to describe extreme speed). The monk then shouted. Zhaozhou said, 『Asking you nicely, why are you losing your temper again?』 The monk said, 『It's not right to say I'm losing my temper.』 Zhaozhou shouted back, saying, 『Since you're losing your temper, so am I. Come closer, I have no measure of sin, and you have no measure of sin. Blind man, go to the meditation hall!』 He asked a monk, 『Where have you come from recently?』 The monk said, 『Xiangzhou.』 Zhaozhou said, 『What thing came like that?』 The monk said, 『Venerable, try to say it.』 Zhaozhou said, 『The one who bowed just now.』 The monk said, 『Wrong.』 Zhaozhou said, 『What's wrong with the one who bowed?』 The monk said, 『No further offenses are allowed.』 Zhaozhou said, 『Riding horses for thirty years, today I'm knocked down by a donkey. Blind man, go to the meditation hall!』 He asked, 『Where have all the past sages gone?』 Zhaozhou said, 『If they don't go to heaven, they enter hell.』 The monk said, 『What about you, Venerable?』 Zhaozhou said, 『Do you still know where old man Baoying ended up?』 The monk hesitated. Zhaozhou struck him with a whisk, saying, 『Do you know the one who receives the whisk?』 The monk said, 『I don't know.』 Zhaozhou said, 『The correct order is for you to carry out.』 He struck him again with the whisk.

Attendant Shoukua Asked Deshan (name of a person, a Chan master), 『Where have all the past sages gone?』 Deshan said, 『What? What?』 The attendant said, 『Coming to light the flying dragon horse, the lame turtle comes out.』 Deshan then rested. The next day, after bathing, the attendant offered tea to Deshan. Deshan patted him on the back and said, 『How was yesterday's case?』 The attendant said, 『This old man is only beginning to understand today.』 Deshan rested again. The attendant traveled to the assembly of the Venerable Huayan (name of a person, a Chan master) of Xiangzhou. One day, Huayan ascended the hall and said, 『Everyone, today, if you are descendants of Linji (name of a person, a Chan master), Deshan, Gaoting (name of a place), Dayu (name of a person, a Chan master), Niaoke (name of a person, a Chan master), or Chuanzi (name of a person, a Chan master), there's no need for how or what; please go straight to the point, and Huayan will vouch for you.』 The attendant came out, bowed, stood up, and shouted. Huayan also shouted. The attendant shouted again. Huayan also shouted. The attendant bowed, stood up, and said, 『Everyone, look at this old man's complete failure.』 He shouted again, clapped his hands, and returned to the assembly. Huayan descended from the seat and returned to his room. At that time, Fengxue (name of a place) was serving as the director (position in a monastery), and went up to pay respects. Huayan said, 『Director (position in a monastery)...』

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。汝來也。叵耐守廓適來把老僧扭捏一上。待集眾打一頓趁出。穴曰。趁他遲了也。自是和尚言過。他是臨濟下兒孫。本分恁么。嚴方息怒。穴下來舉似師。師曰。你著甚來由勸這漢。我未問前。早要棒吃。得我話行。如今不打。搭卻我這話也。穴曰。雖然如是。已遍天下也。

寶壽沼禪師法嗣

汝州西院思明禪師

僧問。如何是伽藍。師曰。荊棘叢林。曰。如何是伽藍中人。師曰。獾兒貉子。問。如何是不變易底物。師曰。打帛石。問。如何是臨濟一喝。師曰。千鈞之弩。不為鼷鼠而發機。曰。和尚慈悲何在。師便打。從漪上座到法席。旬日。常自曰。莫道會佛法人。覓個舉話底人也無。師聞而默之。漪異日上法堂次。師召從漪。漪舉首。師曰。錯。漪進三兩步。師又曰。錯。漪近前。師曰。適來兩錯。是上座錯。是思明老漢錯。曰。是從漪錯。師曰。錯。錯。乃曰。上座且在這裡過夏。共汝商量這兩錯。漪不肯。便去。后住相州天平山。每舉前話曰。我行腳時被惡風吹到汝州。有西院長老勘我。連下兩錯。更留我過夏。待共我商量。我不道恁么時錯。我發足向南方去時。早知錯了也(首山念云。據天平作恁么解會。未夢見西院在。何故。話在)。

寶壽和尚(第二世)

在先寶壽

【現代漢語翻譯】 現代漢語譯本： 『你來了。真讓人難以忍受，守廓剛才竟然來扭捏老僧我，恨不得召集眾人打他一頓趕出去。』穴（Xue，人名）說：『趕他走就遲了。』這是和尚說過了頭的話。他是臨濟（Linji，禪宗大師）門下的子孫，本分就該這樣。嚴方（Yan Fang，人名）這才息怒。穴下來把這件事告訴了西院思明禪師（Ximing Chanshi），西院思明禪師說：『你用什麼理由勸解這個漢子？我還沒問他，早就該捱打了。如果我的話能行得通，現在就不打他了，否則就辜負了我的話。』穴說：『雖然是這樣，但這件事已經傳遍天下了。』

寶壽沼禪師（Baoshou Zhao Chanshi）法嗣

汝州西院思明禪師（Ru Zhou Ximing Chanshi）

有僧人問：『什麼是伽藍（Qielan，寺院）？』西院思明禪師說：『荊棘叢林。』僧人問：『什麼是伽藍中的人？』西院思明禪師說：『獾兒貉子。』問：『什麼是不變易的物體？』西院思明禪師說：『打帛石。』問：『什麼是臨濟（Linji，禪宗大師）的一喝？』西院思明禪師說：『千鈞之弩，不為鼷鼠而發機。』問：『和尚的慈悲在哪裡？』西院思明禪師便打了他。從漪（Cong Yi，人名）上座來到法席，住了十幾天，常常自言自語：『不要說會佛法的人，找個能理解話頭的人都沒有。』西院思明禪師聽到了，沒有說話。從漪（Cong Yi，人名）有一天上法堂，西院思明禪師叫從漪（Cong Yi，人名）的名字。從漪（Cong Yi，人名）抬起頭。西院思明禪師說：『錯。』從漪（Cong Yi，人名）向前走了三兩步。西院思明禪師又說：『錯。』從漪（Cong Yi，人名）走近前。西院思明禪師說：『剛才兩次錯，是上座（Shangzuo，對僧人的尊稱）錯了，還是思明老漢錯了？』從漪（Cong Yi，人名）說：『是從漪（Cong Yi，人名）錯了。』西院思明禪師說：『錯，錯。』於是說：『上座（Shangzuo，對僧人的尊稱）且在這裡過夏天，我和你商量這兩次錯。』從漪（Cong Yi，人名）不肯，就離開了。後來住在相州天平山（Xiang Zhou Tianping Shan）。每次提起以前的話就說：『我行腳的時候被惡風吹到汝州（Ru Zhou），有西院長老勘驗我，連續說了兩次錯，還要留我過夏天，說要和我商量。我不說那個時候錯，我動身向南方去的時候，早就知道錯了。』（首山念（Shoushan Nian）說：『根據天平山（Tianping Shan）的理解，還沒夢見西院（Xiyuan）在哪裡。為什麼？話就在那裡。』）

寶壽和尚（Baoshou Heshang）（第二世）

在先寶壽（Zaixian Baoshou）

【English Translation】 English version: 'You've come. It's unbearable that Shoukuo (Shoukuo, a name) just came and twisted the old monk, wishing to gather everyone to beat him up and drive him out.' Xue (Xue, a name) said, 'It's too late to drive him away.' This is the monk speaking excessively. He is a descendant of Linji (Linji, a Zen master), and it's his duty to be like this. Yan Fang (Yan Fang, a name) then calmed down. Xue (Xue, a name) came down and told Ximing Chanshi (Ximing Chanshi) of Xiyuan (Xiyuan) about this matter. Ximing Chanshi (Ximing Chanshi) of Xiyuan (Xiyuan) said, 'What reason did you use to persuade this man? Before I even asked him, he deserved a beating. If my words can work, I won't beat him now, otherwise, I would be letting my words down.' Xue (Xue, a name) said, 'Even so, this matter has already spread throughout the world.'

Disciple of Baoshou Zhao Chanshi (Baoshou Zhao Chanshi)

Ximing Chanshi (Ximing Chanshi) of Xiyuan (Xiyuan) in Ruzhou (Ruzhou)

A monk asked, 'What is a Sangharama (Qielan, monastery)?' Ximing Chanshi (Ximing Chanshi) said, 'A thicket of thorns.' The monk asked, 'What are the people in the Sangharama (Qielan, monastery)?' Ximing Chanshi (Ximing Chanshi) said, 'Badgers and raccoon dogs.' Asked, 'What is the unchanging thing?' Ximing Chanshi (Ximing Chanshi) said, 'The stone for beating silk.' Asked, 'What is the shout of Linji (Linji, a Zen master)?' Ximing Chanshi (Ximing Chanshi) said, 'A thousand-jun crossbow is not triggered for a shrew.' Asked, 'Where is the abbot's compassion?' Ximing Chanshi (Ximing Chanshi) then hit him. The venerable Cong Yi (Cong Yi, a name) came to the Dharma seat and stayed for more than ten days, often saying to himself, 'Don't talk about people who understand the Buddha-dharma, there isn't even anyone who can understand the topic of conversation.' Ximing Chanshi (Ximing Chanshi) heard this and remained silent. One day, Cong Yi (Cong Yi, a name) went to the Dharma hall, and Ximing Chanshi (Ximing Chanshi) called Cong Yi's (Cong Yi, a name) name. Cong Yi (Cong Yi, a name) raised his head. Ximing Chanshi (Ximing Chanshi) said, 'Wrong.' Cong Yi (Cong Yi, a name) took three or two steps forward. Ximing Chanshi (Ximing Chanshi) said again, 'Wrong.' Cong Yi (Cong Yi, a name) approached. Ximing Chanshi (Ximing Chanshi) said, 'The two mistakes just now, are they the venerable's (Shangzuo, honorific title for monks) mistake, or the old man Siming's (Siming) mistake?' Cong Yi (Cong Yi, a name) said, 'It's Cong Yi's (Cong Yi, a name) mistake.' Ximing Chanshi (Ximing Chanshi) said, 'Wrong, wrong.' Then he said, 'Venerable (Shangzuo, honorific title for monks), stay here for the summer, and I will discuss these two mistakes with you.' Cong Yi (Cong Yi, a name) refused and left. Later, he lived on Tianping Mountain (Tianping Shan) in Xiangzhou (Xiangzhou). Every time he mentioned the previous words, he would say, 'When I was traveling, I was blown by an evil wind to Ruzhou (Ruzhou). The elder of Xiyuan (Xiyuan) examined me and said "wrong" twice in a row, and wanted to keep me for the summer, saying he wanted to discuss it with me. I don't say it was wrong at that time, but when I set off to the south, I already knew it was wrong.' (Shoushan Nian (Shoushan Nian) said, 'According to Tianping Mountain's (Tianping Shan) understanding, he hasn't even dreamed of where Xiyuan (Xiyuan) is. Why? The words are right there.')

Baoshou Heshang (Baoshou Heshang) (Second Generation)

Zaixian Baoshou (Zaixian Baoshou)

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為供養主。壽問。父母未生前。還我本來面目來。師立至夜深。下語不契。翌日辭去。壽曰。汝何往。師曰。昨日蒙和尚設問。某甲不契。往南方參知識去。壽曰。南方禁夏不禁冬。我此間禁冬不禁夏。汝且作街坊過夏。若是佛法。阛阓之中。浩浩紅塵。常說正法。師不敢違。一日。街頭見兩人交爭。揮一拳曰。你得恁么無面目。師當下大悟。走見寶壽。未及出語。壽便曰。汝會也。不用說。師便禮拜。壽臨遷化時。囑三聖請師開堂。師開堂日。三聖推出一僧。師便打。聖曰。與么為人。非但瞎卻這僧眼。瞎卻鎮州一城人眼去在(法眼云。甚麼處是瞎卻人眼處)。師擲下拄杖。便歸方丈。僧問。不佔閫域。請師不謗。師曰。莫。問。種種莊嚴．慇勤奉獻時如何。師曰。莫污我心田。師將順寂。謂門人曰。汝還知吾行履處否。曰。知和尚長坐不臥。師又召僧近前來。僧近前。師曰。去。非吾眷屬。言訖而化。

三聖然禪師法嗣

鎮州大悲和尚

僧問。除上去下。請師別道。師曰。開口即錯。曰。真是學人師也。師曰。今日向弟子手裡死。問。如何是和尚密作用。師拈棒。僧轉身受棒。師拋下棒曰。不打這死漢。問。如何是諦實之言。師曰。舌拄上腭。曰。為甚麼如此。師便打。問。如何是大悲境。師

【現代漢語翻譯】 現代漢語譯本 為供養主（施主）。有僧人壽問道：『父母未生我之前，我的本來面目是什麼？』 法眼禪師一直思考到深夜，也沒有給出契合的答案。第二天，那個僧人就告辭離開了。壽問：『你打算去哪裡？』 僧人說：『昨天承蒙和尚提問，弟子不能領會，打算去南方參訪善知識。』 壽說：『南方可以安居過夏天，但不可以過冬天。我這裡可以過冬天，但不可以過夏天。你不如就在這附近住下過夏天吧。如果是佛法，即使在熱鬧的街市之中，在喧囂的紅塵之中，也可以常常宣說正法。』 僧人不敢違背。有一天，在街頭看見兩個人爭吵，其中一人揮拳說：『你竟然這麼不要臉！』 僧人當下大悟，跑去見寶壽禪師，還沒來得及開口說話，壽禪師就說：『你明白了。不用說了。』 僧人便禮拜。寶壽禪師臨終時，囑咐三聖禪師請法眼禪師來開堂說法。法眼禪師開堂說法那天，三聖禪師推出一個僧人。法眼禪師便打了他。三聖禪師說：『像這樣為人，非但瞎了這個僧人的眼睛，也瞎了鎮州全城人的眼睛。』（法眼禪師說：『哪裡是瞎了人眼的地方？』） 法眼禪師扔下拄杖，便回方丈室去了。有僧人問：『不佔用您的地盤，請和尚不要誹謗。』 法眼禪師說：『不要問。』 又問：『種種莊嚴，慇勤奉獻時如何？』 法眼禪師說：『不要玷污我的心田。』 法眼禪師將要圓寂時，對門人說：『你們還知道我所行之處嗎？』 門人說：『知道，和尚您長坐不臥。』 法眼禪師又召一個僧人到近前來，僧人走近后，法眼禪師說：『去，你不是我的眷屬。』 說完就圓寂了。

三聖然禪師的法嗣

鎮州大悲和尚

有僧人問：『除去上下，請和尚另外說。』 大悲和尚說：『開口就錯了。』 僧人說：『您真是學人的老師啊。』 大悲和尚說：『今天我要死在弟子手裡。』 問：『什麼是和尚的秘密作用？』 大悲和尚拿起棒子。僧人轉身接受棒打。大悲和尚放下棒子說：『不打你這個死人。』 問：『什麼是真實的話語？』 大悲和尚說：『舌頭抵住上顎。』 僧人說：『為什麼這樣？』 大悲和尚便打他。問：『什麼是大悲境？』 大悲和尚...

【English Translation】 English version For the benefactor (dānapati). A monk named Shou asked: 'Before my parents gave birth to me, what was my original face?' The master (Fayan) pondered until late at night but couldn't provide a fitting answer. The next day, the monk bid farewell. Shou asked: 'Where are you going?' The monk replied: 'Having received a question from the master yesterday that I couldn't comprehend, I intend to travel south to consult with knowledgeable teachers (kalyāṇa-mitra).' Shou said: 'The South allows residence during summer but not winter. Here, we allow residence during winter but not summer. Why don't you stay nearby and spend the summer here? If it's the Dharma, even in the bustling marketplace, amidst the clamor of the red dust, one can constantly expound the true Dharma.' The monk dared not disobey. One day, he saw two people arguing in the street, one of whom threw a punch and said: 'You are so shameless!' The monk suddenly attained great enlightenment. He ran to see Baoshou, but before he could speak, Baoshou said: 'You understand. No need to say anything.' The monk then prostrated. When Baoshou was about to pass away, he instructed Sansheng to invite the master (Fayan) to open the Dharma hall and preach. On the day the master (Fayan) opened the Dharma hall, Sansheng pushed forward a monk. The master (Fayan) then struck him. Sansheng said: 'To treat people like this is not only to blind this monk's eyes but also to blind the eyes of everyone in the entire town of Zhenzhou!' (Fayan said: 'Where is the place that blinds people's eyes?') The master (Fayan) threw down his staff and returned to his abbot's quarters. A monk asked: 'Without occupying your territory, please, Master, do not slander.' The master (Fayan) said: 'Don't ask.' Another asked: 'What about various adornments and earnest offerings?' The master (Fayan) said: 'Don't defile my mind-field.' When the master (Fayan) was about to enter parinirvana, he said to his disciples: 'Do you know where I have walked?' The disciples said: 'We know, Master, you sit for long periods and do not lie down.' The master (Fayan) then summoned a monk to come closer. After the monk approached, the master (Fayan) said: 'Go, you are not of my family.' After saying this, he passed away.

Successor of Chan Master Sansheng Ran

Great Compassion (Dabei) of Zhenzhou

A monk asked: 'Apart from up and down, please, Master, say something else.' The master (Dabei) said: 'To open your mouth is to err.' The monk said: 'You are truly a teacher for students.' The master (Dabei) said: 'Today, I will die in the hands of a disciple.' Asked: 'What is the master's secret function?' The master (Dabei) raised his staff. The monk turned around to receive the blow. The master (Dabei) put down the staff and said: 'I won't hit this dead man.' Asked: 'What is the word of truth?' The master (Dabei) said: 'Tongue against the upper palate.' The monk said: 'Why is that?' The master (Dabei) then struck him. Asked: 'What is the realm of Great Compassion (Mahākaruṇā)?' The master (Dabei)...

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曰。千眼都來一隻收。曰。如何是境中人。師曰。手忙腳亂。問。不著聖凡。請師答話。師曰。好。僧擬議。師便喝。

淄州水陸和尚

僧問。如何是學人用心處。師曰。用心即錯。曰。不起一念時如何。師曰。沒用處漢。問。此事如何保任。師曰。切忌。問。如何是最初一句。師便喝。僧禮拜。師以拂子點曰。且放。問。狹路相逢時如何。師便攔胸拓一拓。

魏府大覺和尚法嗣

廬州大覺和尚

僧問。牛頭未見四祖時。為甚麼鳥獸銜華。師曰。有恁么畜生無所知。曰。見后為甚麼不銜華。師曰。無恁么畜生有所知。

廬州澄心院旻德禪師

在興化遇示眾曰。若是作家戰將。便請單刀直入。更莫如何若何。師出禮拜起便喝。化亦喝。師又喝。化亦喝。師禮拜歸眾。化曰。適來若是別人。三十棒一棒也較不得。何故。為他旻德會一喝不作一喝用。住后。僧問。如何是澄心。師曰。我不作這活計。曰。未審作么生。師便喝。僧曰。大好不作這活計。師便打。問。如何是道。師曰。老僧久住澄心院。曰。如何是道中人。師曰。破衲長披經歲年。問。露地不通風時如何。師曰。漆。問。既是澄心。為甚麼出來入去。師曰。鼻孔上著灸。僧禮拜。師便打。

荊南府竹園山和尚

【現代漢語翻譯】 現代漢語譯本 僧問：『千眼（指觀音菩薩的千眼）都歸於一處時，這一處是什麼？』師答：『收。』 僧問：『什麼是處於境界中的人？』師答：『手忙腳亂。』 僧問：『不著聖凡（不執著于聖與凡的區別），請師父開示。』師答：『好。』僧人正要思量，師父便喝斥。

淄州水陸和尚

僧問：『學人應該如何用心？』師答：『用心即錯。』 僧問：『不起一念時如何？』師答：『沒用處漢（沒用的傢伙）。』 僧問：『此事如何保任（如何保持和承擔）？』師答：『切忌（務必小心）。』 僧問：『如何是最初一句？』師父便喝斥。僧人禮拜。師父用拂子點了一下說：『且放（暫且放下）。』 僧問：『狹路相逢時如何？』師父便攔胸拓一拓（用手推搡）。

魏府大覺和尚法嗣

廬州大覺和尚

僧問：『牛頭（牛頭法融禪師）未見四祖（四祖道信禪師）時，為什麼鳥獸銜華（鳥獸口銜鮮花供養）？』師答：『有恁么畜生無所知（因為那些畜生無知）。』 僧問：『見后為甚麼不銜華？』師答：『無恁么畜生有所知（因為那些畜生有所知）。』

廬州澄心院旻德禪師

在興化，旻德禪師開示大眾說：『若是作家戰將（如果是真正的將領），便請單刀直入（請直接了當），更莫如何若何（不要再問如何如何）。』禪師出來禮拜，起身便喝斥。興化禪師也喝斥。旻德禪師又喝斥，興化禪師也喝斥。旻德禪師禮拜，回到大眾中。興化禪師說：『適才若是別人，三十棒一棒也較不得（剛才如果是別人，打三十棒，一棒也少不得）。何故（為什麼）？為他旻德會一喝不作一喝用（因為旻德禪師懂得一喝不當作一喝用）。』 住持后，僧問：『如何是澄心（如何是澄明的心）？』師答：『我不作這活計（我不做這種事情）。』 僧問：『未審作么生（不知道該怎麼做）？』師父便喝斥。僧人說：『大好不作這活計（太好了，不做這種事情）。』師父便打。 僧問：『如何是道？』師答：『老僧久住澄心院（老僧我長久住在澄心院）。』 僧問：『如何是道中人？』師答：『破衲長披經歲年（穿著破舊的僧衣，年復一年）。』 僧問：『露地不通風時如何？』師答：『漆（黑）。』 僧問：『既是澄心，為甚麼出來入去（既然是澄明的心，為什麼還要出來進去）？』師答：『鼻孔上著灸（就像在鼻孔上施灸一樣）。』僧人禮拜。師父便打。

荊南府竹園山和尚

【English Translation】 English version A monk asked: 'When the thousand eyes (referring to Avalokiteśvara's thousand eyes) all return to one, what is that one?' The master replied: 'Collect.' A monk asked: 'What is a person in a state of object?' The master replied: 'Hands busy, feet in a flurry.' A monk asked: 'Without clinging to the holy or the mundane, please, Master, answer.' The master replied: 'Good.' The monk was about to deliberate, and the master immediately shouted.

The Monk Shuilu of Zizhou

A monk asked: 'How should a student apply their mind?' The master said: 'Applying the mind is wrong.' A monk asked: 'What about when not a single thought arises?' The master said: 'Useless fellow.' A monk asked: 'How should this matter be maintained and upheld?' The master said: 'Be extremely careful.' A monk asked: 'What is the very first phrase?' The master immediately shouted. The monk prostrated. The master pointed with his whisk and said: 'Let it go for now.' A monk asked: 'What about when encountering each other on a narrow path?' The master immediately blocked his chest and pushed him.

Successor of the Dharma of the Great Awakening Monk of Weifu

The Great Awakening Monk of Luzhou

A monk asked: 'When Niutou (Niutou Farong Chan Master) had not yet seen the Fourth Patriarch (Fourth Patriarch Daoxin Chan Master), why did the birds and beasts hold flowers in their mouths (as an offering)?' The master replied: 'Because those animals were ignorant.' A monk asked: 'Why did they not hold flowers in their mouths after he saw him?' The master replied: 'Because those animals were knowledgeable.'

Chan Master Mind of Chengxin Monastery in Luzhou

While at Xinghua, he addressed the assembly, saying: 'If you are a true general, then please enter directly with a single blade. Do not ask about hows and whys.' The master came out, bowed, and immediately shouted. Hua also shouted. The master shouted again, and Hua also shouted. The master bowed and returned to the assembly. Hua said: 'If it had been someone else just now, thirty blows, not even one could be spared. Why? Because Mind knows how to use a shout without using it as a shout.' After residing there, a monk asked: 'What is Chengxin (clear mind)?' The master said: 'I do not engage in this kind of activity.' The monk asked: 'I don't know what to do?' The master immediately shouted. The monk said: 'Great, not engaging in this kind of activity!' The master then struck him. A monk asked: 'What is the Dao?' The master said: 'This old monk has lived in Chengxin Monastery for a long time.' A monk asked: 'What is a person of the Dao?' The master said: 'Wearing a tattered robe, year after year.' A monk asked: 'What about when there is no wind in the open ground?' The master said: 'Pitch black.' A monk asked: 'Since it is Chengxin, why come out and go in?' The master said: 'Like applying moxa to the nostrils.' The monk prostrated. The master then struck him.

The Monk of Zhuyuan Mountain in Jingnan Prefecture

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僧問。久向和尚會禪。是否。師曰。是。僧曰。蒼天。蒼天。師近前。以手掩僧口。曰。低聲。低聲。僧打一掌。便拓開。師曰。山僧招得。僧拂袖出去。師笑曰。早知如是。悔不如是。問。既是竹園。還生筍也無。師曰。千株萬株。曰。恁么則學人有分也。師曰。汝作么生。僧擬議。師便打。

宋州法華院和尚

僧問。如何是佛。師曰。獨坐五峰前。問。如何是初生月。師曰。不高不低。曰。還許學人瞻敬也無。師曰。三日後看。問。如何是法華家風。師曰。寒時寒殺。熱時熱殺。曰。如何是寒時寒殺。師曰。三三兩兩抱頭行。曰。如何是熱時熱殺。師曰。東西南北見者嗤。問。學人手持白刃。直進化門時如何。師曰。你試用看。僧便喝。師擒住。僧隨手打一掌。師拓開曰。老僧今日失利。僧作舞而出。師曰。賊首頭犯。

灌溪閑禪師法嗣

池州魯祖山教禪師

僧問。如何是祖師西來意。師曰。今日不答話。曰。大好不答話。師便打。問。如何是雙林樹。師曰。有相身中無相身。曰。如何是有相身中無相身。師曰。金香爐下鐵崑崙。問。如何是孤峰獨宿底人。師曰。半夜日頭明。日午打三更。問。如何是格外事。師曰。化道緣終后。虛空更那邊。問。進向無門時如何。師曰

。太鈍生。曰。不是鈍生。直下進向無門時如何。師曰。靈機未曾論邊際。執法無門在暗中。問。如何是學人著力處。師曰。春來草自青。月上已天明。曰。如何是不著力處。師曰。崩山石頭落。平川燒火行。

紙衣和尚法嗣

鎮州談空和尚

僧問。如何是佛。師曰。麻纏紙裹。問。百了千當時如何。師和聲便打。問。格外之譚。請師舉唱。師曰。隘路不通風。曰。莫只這便是也無。師乃噓噓。

際上座

行腳到洛京南禪。時有朱行軍設齋。入僧堂顧視曰。直下是。遂行香。口不住道。至師面前。師便問。直下是個甚麼。行軍便喝。師曰。行軍幸是會佛法底人。又惡發作甚麼。行軍曰。喚作惡發即不得。師便喝。行軍曰。鉤在不疑之地。師又喝。行軍便休。齋退。令客司。請適來下喝僧來。師至。便共行軍言論。並不顧諸人。僧錄曰。行軍適來爭容得這僧無禮。行軍曰。若是你諸人喝。下官有劍。僧錄曰。某等固是不會。須是他暉長老始得。行軍曰。若是南禪長老。也未夢見在。僧問。如何是佛法的的大意。師曰。龍騰滄海。魚躍深潭。曰。畢竟如何。師曰。夜聞祭鬼鼓。朝聽上灘歌。問。如何是上座家風。師曰。三腳蝦蟆背大象。

南嶽下七世

南院颙禪師法嗣

【現代漢語翻譯】 太鈍生（非常遲鈍的人）問：『如果不是遲鈍的人，直接進入無門關時會怎麼樣？』 師父說：『靈妙的機能從未討論過邊際，執著於法門的人在黑暗中摸索。』 問：『學人應該在哪裡著力？』 師父說：『春天來了草自然會變綠，月亮升起時天空已經明亮。』 問：『應該在哪裡不著力？』 師父說：『崩塌的山上石頭滾落，平坦的河灘上燃起火焰。』

紙衣和尚的法嗣

鎮州談空和尚

僧人問：『什麼是佛？』 師父說：『用麻繩纏繞，用紙包裹。』 問：『百了千當（一切都明白）時會怎麼樣？』 師父和了一聲就打了他。 問：『請師父舉唱一下格外的談論。』 師父說：『狹窄的道路不通風。』 問：『莫非這就是全部了嗎？』 師父於是噓噓。

際上座

行腳僧來到洛京南禪，當時有朱行軍設齋。他進入僧堂環顧四周說：『就在這裡！』於是行香，口中不停地說。走到際上座面前，際上座便問：『直下是什麼？』 行軍便喝斥。際上座說：『行軍幸好是懂得佛法的人，又為何要惡語相向？』 行軍說：『如果說是惡語相向，那就錯了。』 際上座便喝斥。行軍說：『鉤子放在沒有懷疑的地方。』 際上座又喝斥。行軍便停止了。 齋飯結束后，行軍命令客司請剛才下喝的僧人來。際上座來了，便和行軍交談，完全不理會其他人。 僧錄說：『行軍剛才怎麼能容忍這個僧人無禮？』 行軍說：『如果是你們這些人喝斥，下官有劍。』 僧錄說：『我們這些人確實不懂，必須是暉長老才行。』 行軍說：『如果是南禪長老，也還沒夢到呢。』 僧人問：『什麼是佛法的大意？』 師父說：『龍騰滄海，魚躍深潭。』 問：『究竟如何？』 師父說：『夜晚聽到祭鬼的鼓聲，早晨聽到上灘的歌聲。』 問：『什麼是上座的家風？』 師父說：『三隻腳的蛤蟆揹著大象。』

南嶽下七世

南院颙禪師的法嗣

【English Translation】 A very dull person asked: 'If one is not dull, what happens when directly entering the gateless gate?' The master said: 'The wondrous function has never discussed boundaries; those attached to the Dharma grope in the dark.' Asked: 'Where should a student exert effort?' The master said: 'When spring comes, the grass naturally turns green; when the moon rises, the sky is already bright.' Asked: 'Where should one not exert effort?' The master said: 'Stones fall from a collapsing mountain; fire burns on a flat riverbank.'

Successor of Monk Paper Robe

Tan Kong (Talking Emptiness) Monk of Zhenzhou

A monk asked: 'What is Buddha (enlightened one)?' The master said: 'Wrapped in hemp rope and covered in paper.' Asked: 'What happens when everything is understood?' The master responded with a shout and then struck him. Asked: 'Please, Master, sing of extraordinary discussions.' The master said: 'A narrow road does not let the wind through.' Asked: 'Is that all there is to it?' The master then made a 'shush shush' sound.

Senior Monk Ji

A traveling monk arrived at Nanchán (Southern Chan) in Luojing. At that time, Zhu Xingjun (Military Governor Zhu) was hosting a vegetarian feast. He entered the monks' hall, looked around, and said: 'It's right here!' Then he proceeded with the incense offering, speaking incessantly. When he arrived in front of Senior Monk Ji, Ji asked: 'What is 'right here'?' Xingjun then shouted. Senior Monk Ji said: 'Fortunately, Military Governor, you are someone who understands the Buddha Dharma (teachings of the Buddha), so why resort to harsh words?' Xingjun said: 'If you call it harsh words, then you are mistaken.' Senior Monk Ji then shouted. Xingjun said: 'The hook is placed in a place of no doubt.' Senior Monk Ji shouted again. Xingjun then stopped. After the vegetarian meal, Xingjun ordered the guest manager to invite the monk who had shouted earlier. When Senior Monk Ji arrived, he engaged in conversation with Xingjun, completely ignoring the others. The monastic registrar said: 'How could Military Governor tolerate this monk's impoliteness?' Xingjun said: 'If it were you people shouting, I would have my sword.' The monastic registrar said: 'We certainly do not understand; it must be Elder Hui who can.' Xingjun said: 'Even the Elder of Nanchán has not dreamed of it.' A monk asked: 'What is the great meaning of the Buddha Dharma?' The master said: 'A dragon soars in the vast ocean; a fish leaps in the deep pool.' Asked: 'What is it ultimately?' The master said: 'At night, one hears the drums of ghost sacrifices; in the morning, one hears the songs of ascending the rapids.' Asked: 'What is the family style of the Senior Monk?' The master said: 'A three-legged toad carries an elephant on its back.'

Seventh Generation Below Nanyue

Successor of Zen Master Nanyuan Yong

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汝州風穴延沼禪師

餘杭劉氏子。幼不茹葷。習儒典。應進士。一舉不遂。乃出家。依本州開元寺智恭披削受具。習天臺止觀。年二十五。謁鏡清。清問。近離甚處。師曰。自離東來。清曰。還過小江也無。師曰。大舸獨飄空。小江無可濟。清曰。鏡水秦山。鳥飛不度。子莫道聽途言。師曰。滄溟尚怯艨䑳勢。列漢飛帆渡五湖。清豎拂子曰。爭奈這個何。師曰。這個是甚麼。清曰。果然不識。師曰。出沒卷舒。與師同用。清曰。杓卜聽虛聲。熟睡饒讇語。師曰。澤廣藏山。理能伏豹。清曰。舍罪放愆。速須出去。師曰。出去即失。便出。到法堂乃曰。夫行腳人。因緣未盡其善。不可便休去。卻回曰。某甲適來。輒陳小騃。冒瀆尊顏。伏蒙慈悲。未賜罪責。清曰。適來言從東來。豈不是翠巖來。師曰。雪竇親棲寶蓋東。清曰。不逐忘羊狂解息。卻來這裡念篇章。師曰。路逢劍客須呈劍。不是詩人莫獻詩。清曰。詩速秘卻。略借劍看。師曰。[旦/(巢-果)]首甑人𢹂劍去。清曰。不獨觸風化。亦自顯顢頇。師曰。若不觸風化。爭明古佛心。清曰。如何是古佛心。師曰。再許允容。師今何有。清曰。東來衲子。菽麥不分。祇聞不已而已。何得抑已而已。師曰。巨浪涌千尋。澄波不離水。清曰。一句截流。萬機寢

【現代漢語翻譯】 現代漢語譯本 汝州風穴延沼禪師

餘杭劉氏之子。年幼時不吃葷腥，學習儒家經典，參加進士考試。一次沒有成功，於是出家。在本州開元寺依止智恭剃度受戒。學習天臺止觀。二十五歲時，拜訪鏡清（禪師名）。

鏡清問：『你最近從哪裡來？』 延沼禪師說：『我從東邊來。』 鏡清說：『那你過小江（指長江）了嗎？』 延沼禪師說：『大船獨自在空中飄蕩，小江沒有什麼可以用來渡過。』 鏡清說：『鏡水（地名）秦山（地名），鳥都飛不過去。你不要道聽途說。』 延沼禪師說：『滄海尚且害怕艨艟（古代戰船）的威力，排列著漢朝的船帆橫渡五湖。』 鏡清豎起拂子（禪宗用具）說：『那這個又該怎麼辦呢？』 延沼禪師說：『這個是什麼？』 鏡清說：『果然不認識。』 延沼禪師說：『出沒卷舒，與老師您一同使用。』 鏡清說：『用龜殼占卜只能聽到虛假的聲音，熟睡的人容易說諂媚的話。』 延沼禪師說：『沼澤寬廣可以藏匿山嶽，道理能夠馴服猛豹。』 鏡清說：『赦免你的罪過，放你離開，快點出去。』 延沼禪師說：『出去就失去了。』於是便出去了。到了法堂，又說：『我們這些行腳僧，因緣沒有完結，最好不要輕易離開。』又回來對鏡清說：『我剛才冒昧地說了些幼稚的話，冒犯了您的尊嚴，希望您慈悲，不要責怪我。』 鏡清說：『剛才你說從東邊來，難道是從翠巖（山名）來的？』 延沼禪師說：『雪竇（山名）親自棲息在寶蓋（山名）的東邊。』 鏡清說：『不追逐丟失的羊而停止狂妄的理解，卻來這裡唸誦文章。』 延沼禪師說：『路上遇到劍客就要呈上劍，不是詩人就不要獻詩。』 鏡清說：『詩先藏起來，借劍看看。』 延沼禪師說：『拿著劍的人帶著甑（古代炊具）走了。』 鏡清說：『不僅觸犯了風化，也顯露出你的糊塗。』 延沼禪師說：『如果不觸犯風化，怎麼能明白古佛的心呢？』 鏡清說：『什麼是古佛的心？』 延沼禪師說：『再次允許我直言，老師您現在有什麼？』 鏡清說：『從東邊來的僧人，連豆子和小麥都分不清。只聽說「不已而已」，怎麼能壓抑自己而說「而已而已」呢？』 延沼禪師說：『巨浪涌起千尋高，澄澈的波濤不離水。』 鏡清說：『一句截斷水流，萬種機巧都停止。』

【English Translation】 English version Zen Master Yanzhao of Fengxue in Ruzhou

He was a son of the Liu family of Yuhang. He did not eat meat from a young age. He studied Confucian classics and took the imperial examination. After failing once, he left home to become a monk. He was tonsured and received the precepts at Kaiyuan Temple in his prefecture, under Zhigong. He studied the Tiantai school's 'zhi guan' (cessation and contemplation). At the age of twenty-five, he visited Jingqing (Zen master's name).

Jingqing asked: 'Where have you come from recently?' Zen Master Yanzhao said: 'I came from the east.' Jingqing said: 'Did you cross the Small River (referring to the Yangtze River)?' Zen Master Yanzhao said: 'A large boat floats alone in the sky; the Small River has nothing to use for crossing.' Jingqing said: 'Jing River (place name) and Qin Mountain (place name), even birds cannot fly over them. Don't just listen to hearsay.' Zen Master Yanzhao said: 'The vast ocean still fears the power of the mengchong (ancient warship), and the sails of the Han Dynasty are lined up to cross the Five Lakes.' Jingqing raised his whisk (a Zen implement) and said: 'Then what about this?' Zen Master Yanzhao said: 'What is this?' Jingqing said: 'Indeed, you don't recognize it.' Zen Master Yanzhao said: 'Appearing and disappearing, rolling up and unfolding, I use it together with you, teacher.' Jingqing said: 'Divination with tortoise shells only hears false sounds; those who sleep soundly easily speak flattering words.' Zen Master Yanzhao said: 'A wide swamp can hide mountains; reason can subdue leopards.' Jingqing said: 'Forgive your sins, release you, and leave quickly.' Zen Master Yanzhao said: 'Leaving is losing.' Then he went out. Arriving at the Dharma hall, he said: 'We wandering monks, if the karmic conditions are not exhausted, it is best not to leave easily.' He then returned to Jingqing and said: 'I have just presumptuously said some childish words, offending your dignity. I hope you are compassionate and do not blame me.' Jingqing said: 'You said you came from the east; could it be from Cuiyan (mountain name)?' Zen Master Yanzhao said: 'Xuedou (mountain name) personally dwells east of Baogai (mountain name).' Jingqing said: 'Not chasing after the lost sheep and stopping the wild understanding, but coming here to recite articles.' Zen Master Yanzhao said: 'Meeting a swordsman on the road, one must present a sword; if not a poet, do not offer poetry.' Jingqing said: 'Hide the poem first, and let me borrow the sword to see.' Zen Master Yanzhao said: 'The person holding the sword carries the zeng (ancient cooking pot) away.' Jingqing said: 'Not only offending customs, but also revealing your muddleheadedness.' Zen Master Yanzhao said: 'If one does not offend customs, how can one understand the mind of the ancient Buddha?' Jingqing said: 'What is the mind of the ancient Buddha?' Zen Master Yanzhao said: 'Allow me to speak frankly again, what do you have now, teacher?' Jingqing said: 'Monks coming from the east cannot even distinguish between beans and wheat. Only hearing "not yet finished, not yet finished," how can you suppress yourself and say "finished, finished"?' Zen Master Yanzhao said: 'Giant waves surge thousands of feet high, but the clear waves do not leave the water.' Jingqing said: 'One sentence cuts off the flow, and all kinds of ingenuity cease.'

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削。師便禮拜。清曰。衲子俊哉。衲子俊哉。師到華嚴。嚴問。我有牧牛歌。輒請阇黎和。師曰。羯鼓掉鞭牛豹跳。遠村梅樹觜盧都。師參南院。入門不禮拜。院曰。入門須辯主。師曰。端的請師分。院於左膝拍一拍。師便喝。院于右膝拍一拍。師又喝。院曰。左邊一拍且置。右邊一拍作么生。師曰。瞎。院便拈棒。師曰。莫盲枷瞎棒。奪打和尚。莫言不道。院擲下棒曰。今日被黃面浙子鈍置一場。師曰。和尚大似持缽不得。詐道不饑。院曰。阇黎曾到此間么。師曰。是何言歟。院曰。老僧好好相借問。師曰。也不得放過。便下。參眾了。卻上堂頭禮謝。院曰。阇黎曾見甚麼人來。師曰。在襄州華嚴與廓侍者同夏。院曰。親見作家來。院問。南方一棒作么商量。師曰。作奇特商量。師卻問。和尚此間一棒作么商量。院拈拄杖曰。棒下無生忍。臨機不見師。師于言下大徹玄旨。遂依止六年。四眾請主風穴。又八年。李史君與闔城士庶。再請開堂演法矣。上堂。夫參學眼目臨機。直須大用現前。勿自拘於小節。設使言前薦得。猶是滯殼迷封。縱然句下精通。未免觸途狂見。應是從前依他作解。明昧兩岐。與你一時掃卻。直教個個如師子兒。吒呀地哮吼一聲。壁立千仞。誰敢正眼覷著。覷著即瞎卻渠眼。時有僧問。如何是正

【現代漢語翻譯】 削。學僧便禮拜。清禪師說：『這位雲遊僧好俊啊！這位雲遊僧好俊啊！』 學僧到華嚴（寺廟名）。華嚴禪師問：『我有一首牧牛歌，想請你來唱和。』學僧說：『敲著羯鼓揮著鞭子，牛和豹子都跳了起來，遠處的梅樹，鳥兒都吵吵鬧鬧。』 學僧參拜南院（禪師名）。入門不禮拜。南院禪師說：『入門須得辨明主客。』學僧說：『請和尚您來分辨。』南院禪師在左膝上拍了一下。學僧便喝了一聲。南院禪師又在右膝上拍了一下。學僧又喝了一聲。南院禪師說：『左邊一拍且放一邊，右邊一拍作何解釋？』學僧說：『瞎！』南院禪師便拿起棒子。學僧說：『不要用盲人的枷鎖和瞎子的棒子，來打和尚，莫說我沒告訴你。』南院禪師扔下棒子說：『今天被你這個黃面浙江人給難住了。』學僧說：『和尚你好像拿著缽卻說自己不餓。』南院禪師問：『你曾經到過這裡嗎？』學僧說：『這是什麼話？』南院禪師說：『老僧我好好地問你。』學僧說：『也不讓你放過。』便下去了。參拜完畢，又上堂向南院禪師禮謝。南院禪師問：『你曾經見過什麼人？』學僧說：『在襄州華嚴寺與廓侍者一起度夏。』南院禪師說：『親眼見過內行的人了。』南院禪師問：『南方的一棒，你如何理解？』學僧說：『當作奇特來理解。』學僧反問：『和尚您這裡的一棒，又如何理解？』南院禪師拿起拄杖說：『棒下無生忍，臨機不見師。』學僧在言下大徹玄旨，於是依止南院禪師六年。四眾弟子請他主持風穴（寺廟名），又過了八年，李史君與全城士紳百姓，再次請他開堂演法。』 上堂開示：『參學之人，眼目要緊，臨機應變，直須大用現前，不要拘泥於小節。即使在言語之前就領悟，也還是滯留在外殼和封閉之中。縱然在語句之下精通，也難免觸處都是狂妄的見解。應該把從前依他人解釋而產生的，明昧不定的理解，一時全部掃除乾淨。直接讓每個人都像師子兒一樣，吒呀地吼叫一聲，壁立千仞，誰敢正眼看著？看著就瞎了他的眼。』當時有僧人問：『如何是正？』

【English Translation】 'Shave.' The monk then prostrated himself. Chan Master Qing said, 'What a fine monk! What a fine monk!' The monk arrived at Huayan (name of a temple). Chan Master Huayan asked, 'I have a herding song; I would like to ask you to harmonize.' The monk said, 'Beating the kettledrum and waving the whip, the cow and leopard jump, the plum trees in the distant village, the birds are noisy.' The monk visited Nanyuan (name of a Chan master). He did not bow upon entering. Chan Master Nanyuan said, 'Upon entering, one must distinguish host and guest.' The monk said, 'Please, Master, distinguish them.' Chan Master Nanyuan clapped his left knee once. The monk then shouted. Chan Master Nanyuan clapped his right knee once. The monk shouted again. Chan Master Nanyuan said, 'The left clap can be set aside for now, but what about the right clap?' The monk said, 'Blind!' Chan Master Nanyuan then picked up a staff. The monk said, 'Don't use the blind man's yoke and the blind man's staff to beat the monk; don't say I didn't warn you.' Chan Master Nanyuan threw down the staff and said, 'Today, I have been stumped by this yellow-faced Zhejiang fellow.' The monk said, 'Master, you are like holding a bowl but pretending not to be hungry.' Chan Master Nanyuan asked, 'Have you ever been here before?' The monk said, 'What are you saying?' Chan Master Nanyuan said, 'This old monk is asking you properly.' The monk said, 'I won't let you off either.' Then he went down. After paying respects, he went to the hall to thank Chan Master Nanyuan. Chan Master Nanyuan asked, 'Whom have you seen before?' The monk said, 'I spent the summer with Attendant Kuo at Huayan Temple in Xiangzhou.' Chan Master Nanyuan said, 'You have seen an expert in person.' Chan Master Nanyuan asked, 'How do you understand the Southern staff?' The monk said, 'I understand it as something extraordinary.' The monk asked in return, 'How do you understand the staff here, Master?' Chan Master Nanyuan picked up his staff and said, 'Beneath the staff, there is no forbearance of birth; at the moment of opportunity, one does not see the teacher.' The monk had a great enlightenment upon hearing these words and stayed with Chan Master Nanyuan for six years. The fourfold assembly invited him to preside over Fengxue (name of a temple). After another eight years, Li Shijun and the gentry and commoners of the entire city again invited him to open the hall and expound the Dharma.' Ascending the Dharma hall, he instructed: 'For those who study Chan, the eyes are crucial. When facing opportunities, one must directly manifest great function and not be拘泥to small details. Even if one understands before words are spoken, one is still stuck in the shell and sealed off. Even if one is proficient in the meaning of the sentences, one cannot avoid encountering wild views everywhere. One should sweep away all the ambiguous understandings that arise from relying on others' interpretations. Directly cause everyone to be like a lion cub, roaring with a 'zha ya' sound, standing like a wall of a thousand仞, who dares to look directly? Looking directly will blind their eyes.' At that time, a monk asked, 'What is 正?'

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法眼。師曰。即便[翟支]瞎。曰。[翟支]瞎后如何。師曰。撈天摸地。師后因本郡兵寇作孽。與眾避地于郢州。謁前請主李史君。留于衙內度夏。普設大會。請師上堂。才升座。乃曰。祖師心印。狀似鐵牛之機。去即印住。住即印破。祇如不去不住。印即是。不印即是。還有人道得么。時有盧陂長老出。問。學人有鐵牛之機。請師不搭印。師曰。慣釣鯨鯢澄巨浸。卻嗟蛙步𩥇泥沙。陂佇思。師喝曰。長老何不進語。陂擬議。師便打一拂子。曰。還記得話頭么。試舉看。陂擬開口。師又打一拂子。牧主曰。信知佛法與王法一般。師曰。見甚麼道理。牧主曰。當斷不斷。反招其亂。師便下座。至九月。汝州太師宋侯舍宅為寺。復來郢州。請師歸新寺住持。至周廣順元年。賜額廣慧。師住二十二年。常余百眾。上堂。僧問。如何是佛。師曰。如何不是佛。曰。未曉玄言。請師直指。師曰。家住海門洲。扶桑最先照。問。朗月當空時如何。師曰。不從天上輥。任向地中埋。問。古曲無音韻。如何和得齊。師曰。木雞啼子夜。芻狗吠天明。上堂。舉寒山詩曰。梵志死去來。魂識見閻老。讀盡百王書。未免受捶栲。一稱南無佛。皆以成佛道。僧問。如何是一稱南無佛。師曰。燈連鳳翅當堂照。月映娥眉[郫-卑+((白-

【現代漢語翻譯】 現代漢語譯本 法眼（Fayan，禪師名）。禪師說：『即便[翟支]（音zhī）瞎了。』（[翟支]在此處可能指眼睛或視力受損） 僧人問：『[翟*支]瞎了之後如何？』 禪師說：『撈天摸地。』（形容毫無目標，盲目行動） 禪師後來因為本郡發生兵亂，和眾人一起到郢州避難，拜見之前的施主李史君，被留在衙門內度過夏天。李史君普設盛大的法會，請禪師上堂說法。禪師剛升座，便說：『祖師心印，狀似鐵牛之機。去即印住，住即印破。祇如不去不住，印即是，不印即是。還有人道得么？』（祖師傳下來的心法，就像鐵牛的機關一樣，動就印住，不動就打破。如果既不離開也不停留，印就是不印，不印就是印。還有人能說出其中的道理嗎？） 當時有盧陂長老出來，問道：『學人有鐵牛之機，請師不搭印。』（學人也有鐵牛的機關，請禪師不要印證。） 禪師說：『慣釣鯨鯢澄巨浸，卻嗟蛙步𩥇泥沙。』（習慣於釣大魚來澄清深水，卻嘆息青蛙在泥沙中行走。） 盧陂長老沉思不語。禪師喝道：『長老何不進語？』（長老為什麼不說話？） 盧陂長老想要說話，禪師便打了他一下拂塵，說：『還記得話頭么？試舉看。』（還記得剛才的話頭嗎？試著說出來。） 盧陂長老剛要開口，禪師又打了他一下拂塵。牧主（指李史君）說：『信知佛法與王法一般。』（我相信佛法和王法是一樣的。） 禪師說：『見甚麼道理？』（你看到了什麼道理？） 牧主說：『當斷不斷，反招其亂。』（應該決斷的時候不決斷，反而會招來禍亂。） 禪師便下座。到了九月，汝州太師宋侯將自己的住宅捐出來作為寺廟，又來到郢州，請禪師回到新寺廟主持。到了周廣順元年，朝廷賜額為廣慧寺。禪師在那裡住了二十二年，常有百餘僧眾。上堂說法時，有僧人問：『如何是佛？』 禪師說：『如何不是佛？』 僧人說：『未曉玄言，請師直指。』（不明白禪師玄妙的話語，請禪師直接指點。） 禪師說：『家住海門洲，扶桑最先照。』（家住在海門洲，太陽最早照耀的地方。） 僧人問：『朗月當空時如何？』（明月當空的時候怎麼樣？） 禪師說：『不從天上輥，任向地中埋。』（不從天上滾落，任憑埋在地下。） 僧人問：『古曲無音韻，如何和得齊？』（古老的曲子沒有音韻，如何能夠和諧一致？） 禪師說：『木雞啼子夜，芻狗吠天明。』（木雞在半夜啼叫，草狗在天亮時吠叫。） 上堂說法時，禪師引用寒山的詩說：『梵志死去來，魂識見閻老。讀盡百王書，未免受捶栲。一稱南無佛，皆以成佛道。』（梵志死去又來，靈魂見到了閻王。讀盡了百王的典籍，也免不了遭受拷打。只要稱念一聲南無佛，都可以成就佛道。） 僧人問：『如何是一稱南無佛？』（如何是稱念一聲南無佛？） 禪師說：『燈連鳳翅當堂照，月映娥眉[郫-卑+((白-』

【English Translation】 English version Fayan (name of a Chan master). The master said, 'Even if [翟支] (zhī) is blind.' ([翟支] here may refer to eyes or impaired vision) A monk asked, 'What happens after [翟*支] is blind?' The master said, 'Groping for the sky and touching the earth.' (Describing aimless, blind actions) Later, because of the rebellion in the prefecture, the master and others took refuge in Yingzhou, visited the previous patron Li Shijun, and were kept in the yamen to spend the summer. Li Shijun held a grand Dharma assembly and invited the master to ascend the hall to give a sermon. As soon as the master ascended the seat, he said, 'The mind-seal of the Patriarchs is like the mechanism of an iron ox. Going means sealing, staying means breaking the seal. If it neither goes nor stays, sealing is not sealing, and not sealing is sealing. Is there anyone who can speak of this?' At that time, the elder of Luopi came out and asked, 'The student has the mechanism of an iron ox, please master do not seal it.' (The student also has the mechanism of an iron ox, please master do not certify it.) The master said, 'Accustomed to fishing for whales and clearing the vast depths, yet lamenting the frog's steps in the muddy sand.' The elder of Luopi pondered in silence. The master shouted, 'Elder, why don't you speak?' As the elder of Luopi was about to speak, the master struck him with a whisk and said, 'Do you remember the topic? Try to bring it up.' As the elder of Luopi was about to open his mouth, the master struck him again with a whisk. The governor (referring to Li Shijun) said, 'I believe that the Buddha-dharma is the same as the king's law.' The master said, 'What principle do you see?' The governor said, 'Hesitation when one should decide only invites chaos.' The master then descended from the seat. In September, Grand Tutor Song Hou of Ruzhou donated his residence as a temple and came to Yingzhou again to invite the master back to the new temple to preside over it. In the first year of Guangshun of the Zhou Dynasty, the court bestowed the name Guanghui Temple. The master lived there for twenty-two years, often with more than a hundred monks. When giving a sermon in the hall, a monk asked, 'What is Buddha?' The master said, 'What is not Buddha?' The monk said, 'I do not understand the profound words, please master point directly.' The master said, 'My home is on the island of Haimen, where the Fusang tree is first illuminated.' A monk asked, 'What is it like when the bright moon is in the sky?' The master said, 'It does not roll from the sky, let it be buried in the ground.' A monk asked, 'How can ancient tunes without rhythm be harmonized?' The master said, 'A wooden rooster crows at midnight, a straw dog barks at dawn.' When giving a sermon in the hall, the master quoted Hanshan's poem, 'The Brahman dies and comes back, his soul sees Yama. Having read all the books of a hundred kings, he cannot avoid being beaten. With one utterance of Namo Buddha, all can attain Buddhahood.' A monk asked, 'What is one utterance of Namo Buddha?' The master said, 'The lamp connects the phoenix wings and shines in the hall, the moon reflects the eyebrows [郫-卑+((白-'

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日+田)/廾)]面看。問。如何是佛。師曰。嘶風木馬緣無絆。背角泥牛痛下鞭。問。如何是廣慧劍。師曰。不斬死漢。問。古鏡未磨時如何。師曰。天魔膽裂。曰。磨后如何。師曰。軒轅無道。問。矛盾本成雙翳病。帝網明珠事若何。師曰。為山登九仞。捻土定千鈞。問。干木奉文侯。知心有幾人。師曰。少年曾決龍蛇陣。老倒還聽稚子歌。問。如何是清涼山中主。師曰。一句不遑無著問。迄今猶作野盤僧。問。如何是和尚家風。師曰。鶴有九皋難翥翼。馬無千里謾追風。問。未有之言。請師試道。師曰。入市能長嘯。歸家著短衣。問。夏終今日。師意如何。師曰。不憐鵝護雪。且喜蠟人冰。問。歸鄉無路時如何。師曰。平窺紅爛處。暢殺子平生。問。滿目荒郊翠。瑞草卻滋榮時如何。師曰。新出紅爐金彈子。簉破阇黎鐵面皮。問。如何是互換之機。師曰。和盲悖愬瞎。問。真性不隨緣。如何得證悟。師曰。豬肉案上滴乳香。問。如何是清凈法身。師曰。金沙灘頭馬郎婦。問。一色難分。請師顯示。師曰。滿爐添炭猶嫌冷。路上行人祇守寒。問。如何是學人立身處。師曰。井底泥牛吼。林間玉兔驚。問。如何是道。師曰。五鳳樓前。曰。如何是道中人。師曰。問取皇城使。問。不傷物義。請師便道。師曰。劈腹開

【現代漢語翻譯】 現代漢語譯本 （日+田)/廾)面看。問：什麼是佛？師父說：『嘶鳴的風中木馬沒有韁繩的束縛，背生犄角的泥牛被狠狠地鞭打。』問：什麼是廣慧劍？師父說：『不斬殺已死之人。』問：古鏡未曾打磨時是怎樣的？師父說：『天魔嚇破了膽。』問：打磨之後又是怎樣的？師父說：『軒轅無道。』問：矛盾本是雙目昏花之病，帝釋天的珠網又是怎麼回事？師父說：『堆山要從九仞開始，用泥土也能定住千鈞之重。』問：干木侍奉魏文侯，知心的人有幾個？師父說：『少年時曾決戰龍蛇陣，老了卻還聽小孩子唱歌。』問：什麼是清涼山中的主人？師父說：『一句話也不容許沒有著落的提問，直到如今還像個在山野中隨意棲身的僧人。』問：什麼是和尚的家風？師父說：『鶴有九皋也難以展翅高飛，馬沒有千里之程也只是白白追逐風。』問：還沒有說的話，請師父試著說說。師父說：『進入鬧市能長嘯，回到家就穿短衣。』問：夏天結束的今天，師父的意思如何？師父說：『不憐惜鵝保護雪，只喜歡蠟人融化成冰。』問：回家沒有路時該怎麼辦？師父說：『平靜地看那紅爛之處，痛快地了結子平的一生。』問：滿眼都是荒涼的郊野，瑞草卻生長繁榮時該怎麼辦？師父說：『剛從紅爐里取出的金彈子，打破了老和尚的鐵面皮。』問：什麼是互換的玄機？師父說：『和瞎子一起胡說八道。』問：真性不隨因緣而變，如何才能證悟？師父說：『豬肉案上滴落乳香。』問：什麼是清凈法身？師父說：『金沙灘頭的馬郎婦。』問：一色難以分辨，請師父開示。師父說：『滿爐添炭還嫌冷，路上的行人只顧著寒冷。』問：什麼是學人立身之處？師父說：『井底的泥牛吼叫，林間的玉兔驚慌。』問：什麼是道？師父說：『五鳳樓前。』問：什麼是道中人？師父說：『去問皇城的使者。』問：不傷害事物本來的意義，請師父直說。師父說：『剖開腹部』

【English Translation】 English version [(Sun+Field)/廾] looks at the face. Question: What is Buddha? The master said: 'The neighing wooden horse in the wind has no reins to bind it, the mud ox with horns on its back is whipped severely.' Question: What is the sword of vast wisdom? The master said: 'It does not slay the already dead.' Question: What is it like when an ancient mirror has not yet been polished? The master said: 'The demon king's gall is shattered.' Question: What is it like after it is polished? The master said: 'Xuanyuan is without virtue.' Question: Contradiction is inherently a disease of blurred vision, what about the net of jewels of Indra? The master said: 'Building a mountain starts from nine ren (丈), using soil can stabilize a thousand jun (鈞).' Question: Gan Mu served Marquis Wen of Wei, how many people truly understood him? The master said: 'In youth, I once fought in the dragon and snake formation, in old age, I still listen to children sing.' Question: Who is the master in Qingliang Mountain (Mount Wutai)? The master said: 'Not even one phrase is allowed to be asked without a place to land, and even now, he still acts like a wild, wandering monk.' Question: What is the family style of the abbot? The master said: 'Even with nine marshes, the crane finds it difficult to spread its wings, without a thousand li, the horse vainly chases the wind.' Question: Words that have not yet been spoken, please master try to speak them. The master said: 'Entering the market can bring a long howl, returning home, wear short clothes.' Question: Today is the end of summer, what is the master's intention? The master said: 'Do not pity the goose protecting the snow, but rejoice in the wax figure melting into ice.' Question: What to do when there is no road to return home? The master said: 'Calmly look at the red and rotten place, happily end Ziping's life.' Question: What to do when the eyes are full of desolate suburbs, but auspicious grasses grow luxuriantly? The master said: 'Newly taken from the red furnace, the golden bullet breaks the iron face of the old monk.' Question: What is the mechanism of mutual exchange? The master said: 'Talking nonsense with the blind.' Question: True nature does not follow conditions, how can one attain enlightenment? The master said: 'Fragrant milk drips on the pork cutting board.' Question: What is the pure Dharma body? The master said: 'The woman of the horse seller on the golden sand beach.' Question: One color is difficult to distinguish, please master reveal it. The master said: 'Adding charcoal to the furnace is still considered cold, the travelers on the road only care about the cold.' Question: What is the place where a student establishes himself? The master said: 'The mud ox roars at the bottom of the well, the jade rabbit in the forest is startled.' Question: What is the Dao (the Way)? The master said: 'Before the Five Phoenix Tower.' Question: What is a person in the Dao? The master said: 'Ask the envoy of the imperial city.' Question: Without harming the meaning of things, please master speak directly. The master said: 'Splitting open the belly.'

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心。猶未性燥。問。未定渾濁。如何得照。師曰。下坡不走。快便難逢。問。如何是衲僧行履處。師曰。頭上吃棒。口裡喃喃。問。靈山話月。曹溪指月。去此二途。請師直指。師曰。無言不當啞。曰。請師定當。師曰。先度汨羅江。問。任性浮沉時如何。師曰。牽牛不入欄。問。凝然便會時如何。師曰。截耳臥街。問。狼煙永息時如何。師曰。兩腳捎空。問。祖令當行時如何。師曰。點。問。不施寸刃。便登九五時如何。師曰。鞭屍屈項。上堂。舉古云。我有一隻箭。曾經久磨鍊。射時遍十方。落處無人見。師曰。山僧即不然。我有一隻箭。未嘗經磨鍊。射不遍十方。要且無人見。僧便問。如何是和尚箭。師作彎弓勢。僧禮拜。師曰。拖出這死漢。問。牛頭未見四祖時如何。師曰。披席把碗。曰。見后如何。師曰。披席把碗。問。未達其源時如何。師曰。鶴冷移巢易。龍寒出洞難。問。不露鋒铓句。如何辯主賓。師曰。口銜羊角驃膠粘。問。將身御險時如何。師曰。布露長書寫罪原。問。學人解問誵訛句。請師舉起訝人機。師曰。心裡分明眼睛黑。問。生死到來時如何。師曰。青布裁衫招犬吠。曰。如何得不吠去。師曰。自宜亸避寂無聲。問。如何是真道人。師曰。竹竿頭上禮西方。問。魚隱深潭時如何。師曰。湯

【現代漢語翻譯】 現代漢語譯本： 心，如果還沒有去除急躁的習性。問：如果心還未安定，處於渾濁狀態，如何才能照見本性？師父說：下坡路不走，快速的機緣就難以遇到。問：什麼是雲遊僧的修行之處？師父說：頭上捱了棒，口裡還在嘟囔。問：靈山會上釋迦牟尼佛拈花示眾，曹溪六祖慧能指月，拋開這兩種方式，請師父直接指示。師父說：不說話就顯得像啞巴。問：請師父確定指示。師父說：先渡過汨羅江（比喻超脫生死）。問：隨性漂浮沉淪時如何是好？師父說：牽牛不讓它進牛欄。問：心念凝固，當下領會時如何？師父說：割掉耳朵，躺在街上。問：戰爭永遠平息時如何？師父說：兩腳懸空。問：祖師的法令和旨意應當實行時如何？師父說：點（表示肯定或強調）。問：不使用一寸刀刃，便登上九五之尊的位置時如何？師父說：鞭打屍體，使其屈服。上堂說法時，引用古德的話說：『我有一隻箭，曾經長期磨礪，射出時遍及十方，但落點無人看見。』師父說：我這個山僧卻不是這樣。我有一隻箭，從未經過磨礪，射出時不能遍及十方，而且無人能看見。』有僧人便問：如何是和尚的箭？師父做出拉弓的姿勢。僧人禮拜。師父說：拖走這個死人。問：牛頭法融禪師未見四祖道信禪師時如何？師父說：鋪著草蓆，拿著飯碗。問：見四祖之後如何？師父說：鋪著草蓆，拿著飯碗。問：未通達本源時如何？師父說：鶴感到寒冷容易遷移巢穴，龍感到寒冷卻難以出洞。問：不顯露鋒芒的語句，如何分辨主客？師父說：口裡含著羊角，用鰾膠粘住。問：將自身置於危險境地時如何？師父說：公開書寫自己的罪過。問：學人理解不了含糊不清的話，請師父舉起令人驚訝的機鋒。師父說：心裡分明，眼睛卻發黑。問：生死到來時如何？師父說：用青布做衣衫，招來狗的吠叫。問：如何才能不被狗吠叫？師父說：最好是安靜地躲避，不發出聲音。問：什麼是真正的道人？師父說：在竹竿頭上向西方禮拜。問：魚隱藏在深潭中時如何？師父說：湯（表示結束或不可說）。

【English Translation】 English version: If the mind is still not free from restlessness. Question: If the mind is unsettled and turbid, how can it be illuminated? The Master said: If you don't take the downhill path, it's hard to come across a quick opportunity. Question: What is the practice of a wandering monk? The Master said: Being hit on the head with a stick, while still mumbling in the mouth. Question: Shakyamuni Buddha held up a flower at Vulture Peak (Griddhakuta Mountain), and Sixth Patriarch Huineng (Eno) pointed to the moon at Caoxi (Cao Stream). Leaving these two paths aside, please give a direct instruction. The Master said: Not speaking makes one seem like a mute. Question: Please give a definite instruction. The Master said: First cross the Miluo River (symbolizing transcendence of life and death). Question: What about when drifting and sinking according to one's nature? The Master said: Don't let the ox enter the pen. Question: What about when the mind is concentrated and one understands immediately? The Master said: Cut off your ears and lie in the street. Question: What about when the smoke of war is forever extinguished? The Master said: Both feet hanging in the air. Question: What about when the ancestral decree should be carried out? The Master said: Dot (indicating affirmation or emphasis). Question: What about when one ascends to the position of the supreme ruler without using an inch of a blade? The Master said: Whip the corpse and make it submit. During an assembly, he quoted an ancient saying: 'I have an arrow that has been sharpened for a long time. When it is shot, it covers all directions, but no one sees where it lands.' The Master said: 'This mountain monk is not like that. I have an arrow that has never been sharpened. When it is shot, it cannot cover all directions, and no one can see it.' A monk then asked: What is the arrow of the monk? The Master made a gesture of drawing a bow. The monk bowed. The Master said: Drag away this dead man. Question: What was it like when Niu-t'ou Fa-jung (Ox-Head Farong) had not yet seen the Fourth Patriarch Daoxin (Tao-hsin)? The Master said: Spreading a straw mat and holding a bowl. Question: What was it like after seeing him? The Master said: Spreading a straw mat and holding a bowl. Question: What about when one has not reached the source? The Master said: It is easy for a cold crane to move its nest, but difficult for a cold dragon to leave its cave. Question: How to distinguish between host and guest in a phrase that does not reveal its sharpness? The Master said: Holding a goat's horn in the mouth, glued with fish glue. Question: What about when placing oneself in a dangerous situation? The Master said: Publicly write down one's own sins. Question: The student does not understand ambiguous words. Please raise a surprising opportunity. The Master said: The mind is clear, but the eyes are dark. Question: What about when life and death arrive? The Master said: Making a shirt out of blue cloth invites dogs to bark. Question: How can one avoid being barked at by dogs? The Master said: It is best to hide quietly and make no sound. Question: What is a true Taoist? The Master said: Bowing to the West on top of a bamboo pole. Question: What about when a fish hides in a deep pool? The Master said: Soup (indicating the end or unspeakable).

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蕩火燒。問。如何是諸佛行履處。師曰。青松綠竹下。問。如何是大善知識。師曰。殺人不眨眼。曰。既是大善知識。為甚麼殺人不眨眼。師曰。塵埃影里不拂袖。畫戟門前磨寸金。問。一即六。六即一。一六俱亡時如何。師曰。一箭落雙鵰。曰。意旨如何。師曰。身亡跡謝。問。摘葉尋枝即不問。直截根源事若何。師曰。赴供凌晨去。開塘帶雨歸。問。問問儘是捏怪。請師直指根源。師曰。罕逢穿耳客。多遇刻舟人。問。正當恁么時如何。師曰。盲龜值木雖優穩。枯木生華物外春。問。寶塔元無縫。金門即日開時如何。師曰。智積佐來空合掌。天王捧出不知音。曰。如何是塔中人。師曰。萎花風掃去。香水雨飄來。問。隨緣不變者。忽遇知音時如何。師曰。披莎側立千峰外。引水澆蔬五老前。問。刻舟求不得。常用事如何。師曰。大勛不立賞。柴扉草自深。問。從上古人。印印相契。如何是相契底眼。師曰。輕囂道者知機變。拈卻招魂拭淚巾。問。九夏賞勞。請師言薦。師曰。出袖拂開龍洞雨。泛杯波涌缽囊華。問。最初自恣。合對何人。師曰。一把香芻拈未暇。六環金錫響遙空。問。西祖傳來。請師端的。師曰。一犬吠虛。千猱啀實。問。王道與佛道。相去幾何。師曰。芻狗吠時天地合。木雞啼后祖燈輝。問。祖

【現代漢語翻譯】 現代漢語譯本 蕩火燒（比喻迅速而猛烈）。問：如何是諸佛行履處（諸佛行走的處所）？師說：青松綠竹下。 問：如何是大善知識（指能夠引導人們走向解脫的導師）？師說：殺人不眨眼。問：既是大善知識，為什麼殺人不眨眼？師說：塵埃影里不拂袖，畫戟門前磨寸金。 問：一即六，六即一，一六俱亡時如何？師說：一箭落雙鵰。問：意旨如何？師說：身亡跡謝。 問：摘葉尋枝即不問，直截根源事若何？師說：赴供凌晨去，開塘帶雨歸。 問：問問儘是捏怪，請師直指根源。師說：罕逢穿耳客，多遇刻舟人。 問：正當恁么時如何？師說：盲龜值木雖優穩，枯木生華物外春。 問：寶塔元無縫，金門即日開時如何？師說：智積（菩薩名）佐來空合掌，天王捧出不知音。問：如何是塔中人？師說：萎花風掃去，香水雨飄來。 問：隨緣不變者，忽遇知音時如何？師說：披莎側立千峰外，引水澆蔬五老前。 問：刻舟求不得，常用事如何？師說：大勛不立賞，柴扉草自深。 問：從上古人，印印相契，如何是相契底眼？師說：輕囂道者知機變，拈卻招魂拭淚巾。 問：九夏賞勞，請師言薦。師說：出袖拂開龍洞雨，泛杯波涌缽囊華。 問：最初自恣（佛教用語，指僧眾在解夏后的自我反省），合對何人？師說：一把香芻拈未暇，六環金錫響遙空。 問：西祖傳來，請師端的。師說：一犬吠虛，千猱啀實。 問：王道與佛道，相去幾何？師說：芻狗吠時天地合，木雞啼后祖燈輝。 問：祖（指禪宗祖師）

【English Translation】 English version Burning like a wildfire. Question: What is the place where all Buddhas walk? The Master said: Beneath the green pines and verdant bamboos. Question: What is a great Kalyanamitra (a virtuous spiritual friend)? The Master said: Killing without blinking an eye. Question: Since he is a great Kalyanamitra, why does he kill without blinking an eye? The Master said: In the shadow of dust, he does not brush his sleeves; before the painted halberd gate, he grinds an inch of gold. Question: One is six, six is one, what happens when both one and six are extinguished? The Master said: One arrow strikes two eagles. Question: What is the meaning? The Master said: The body dies, and traces vanish. Question: I won't ask about picking leaves and searching for branches; what about directly cutting off the root source? The Master said: Going to the offering at dawn, returning from opening the pond in the rain. Question: All the questions are just making up strange things; please, Master, directly point to the root source. The Master said: Rarely encountering someone with pierced ears, often meeting someone carving a boat to find a lost sword. Question: What happens right at this moment? The Master said: Although a blind turtle finding a log is quite stable, a withered tree blooming is spring beyond things. Question: The precious pagoda originally has no seams; what happens when the golden gate opens today? The Master said: Zhishen (Bodhisattva's name) comes to assist with empty palms, the Heavenly King presents it but does not know the sound. Question: What is the person in the pagoda? The Master said: Withered flowers are swept away by the wind, fragrant water is carried by the rain. Question: One who remains unchanged while adapting to conditions, what happens when they suddenly meet a kindred spirit? The Master said: Wearing a thatched coat, standing sideways outside a thousand peaks, drawing water to irrigate vegetables before the Five Elders. Question: Seeking a sword by carving a boat is unattainable; how about commonly used matters? The Master said: Great merit is not rewarded, the thatched gate is deep with grass. Question: From the ancient people, seal upon seal corresponds; what is the eye that corresponds? The Master said: The frivolous Daoist knows the changes, picking up the soul-summoning cloth and wiping away tears. Question: Rewarding labor in the nine summers, please, Master, recommend a word. The Master said: Reaching out a sleeve to brush open the rain of Dragon Cave, floating a cup, waves surge from the alms bowl flower. Question: The initial Pravāraṇā (self-criticism after the rainy season retreat), who should it be addressed to? The Master said: Not even having time to pick up a handful of fragrant grass, the six-ringed tin staff resounds in the distant sky. Question: Transmitted from the Western Ancestor, please, Master, be definitive. The Master said: One dog barks at emptiness, a thousand monkeys snarl at reality. Question: The way of the king and the way of the Buddha, how far apart are they? The Master said: When the straw dog barks, heaven and earth unite; after the wooden rooster crows, the ancestral lamp shines. Question: Ancestor (referring to the Zen ancestor)

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師心印。請師拂拭。師曰。祖月凌空圓聖智。何山松檜不青青。上堂。若立一塵。家國興盛。野老顰蹙。不立一塵。家國喪亡。野老安怙。於此明得。阇黎無分。全是老僧。於此不明。老僧卻是阇黎。阇黎與老僧。亦能悟卻天下人。亦能瞎卻天下人。欲識阇黎么。右邊一拍曰。這裡是。欲識老僧么。左邊一拍曰。這裡是。僧問。大眾雲集。請師說法。師曰。赤腳人趁兔。著靴人吃肉。問。不曾博覽空王教。略借玄機試道看。師曰。白玉無瑕。卞和刖足。問。如何是無為之句。師曰。寶燭當軒顯。紅光爍太虛。問。如何是臨機一句。師曰。因風吹火。用力不多。問。素面相呈時如何。師曰。拈卻蓋面帛。問。紫菊半開秋已老。月圓當戶意如何。師曰。月生蓬島人皆見。昨夜遭霜子不知。問。如何是直截一路。師曰。直截是迂曲。問。如何是師子吼。師曰。阿誰要汝野干鳴。問。如何是諦實之言。師曰。口懸壁上。上堂。若是上上之流。各有證據。略赴個程眼。中下之機。各須英俊。當處出生。隨處滅盡。如爆龜紋。爆即成兆。不爆成鈍。欲爆不爆。直下便捏。問。心不能緣。口不能言時如何。師曰。逢人但恁么舉。問。龍透清潭時如何。師曰。印駿捺尾。問。任性浮沉時如何。師曰。牽牛不入欄。問。有無俱無去處時如

【現代漢語翻譯】 現代漢語譯本： 『師心印』（以心印心）。請老師拂拭（開示）。老師說：『祖月』（指佛性，如明月般）凌空圓滿，是聖人的智慧。哪座山上的松樹和檜樹不是青翠的呢？ 上堂開示：如果立起一塵（執著于任何事物），國家就會興盛，但鄉野老翁會因此而愁眉不展。如果不立一塵（不執著于任何事物），國家就會喪亡，但鄉野老翁卻能安然自得。如果能明白這個道理，你（阇黎，指學僧）就沒有份了，完全是老僧（指有經驗的僧人）的境界。如果不能明白這個道理，老僧反倒成了你（阇黎）。你（阇黎）和老僧，既能使天下人覺悟，也能使天下人迷惑。 想認識阇黎嗎？』（向右邊拍一下）『這裡是。』想認識老僧嗎？』（向左邊拍一下）『這裡是。』 有僧人問：『大眾雲集，請老師說法。』老師說：『赤腳的人追趕兔子，穿著靴子的人吃肉。』 有僧人問：『不曾廣泛學習佛的教義，略微借用玄妙的機鋒來試探一下。』老師說：『白玉雖然沒有瑕疵，但卞和卻因此被砍去了雙腳。』 有僧人問：『什麼是無為之句？』老師說：『寶貴的蠟燭照耀天空，紅色的光芒照亮整個虛空。』 有僧人問：『什麼是臨機一句？』老師說：『因風吹火，用力不多。』 有僧人問：『素面相呈時如何？』老師說：『揭開蓋面的布帛。』 有僧人問：『紫菊半開，秋天已老，月亮圓滿地照在門前，這是什麼意思？』老師說：『月亮從蓬萊仙島升起，人人都看得見，昨夜遭受霜打，只有菊子不知道。』 有僧人問：『什麼是直截了當的一條路？』老師說：『直截了當就是迂迴曲折。』 有僧人問：『什麼是師子吼？』老師說：『誰要你這野干（狐貍）鳴叫？』 有僧人問：『什麼是真實之言？』老師說：『口懸掛在墻壁上（無法言說）。』 上堂開示：如果是上上根器的人，各有各的證據，稍微應付一下考試就行了。中下根器的人，各自必須英勇果斷，在當下出生，隨處滅盡。如同燒灼龜甲的紋路，燒灼后就顯現出預兆，不燒灼就顯得遲鈍。想要燒灼卻又沒有燒灼，直接就捏住它。 有僧人問：『心不能思緣，口不能言說時，如何是好？』老師說：『遇到人就這麼舉起來（指直接展示）。』 有僧人問：『龍穿透清澈的水潭時，如何？』老師說：『像蓋印的駿馬按下尾巴一樣（不留痕跡）。』 有僧人問：『任憑自性浮沉時，如何？』老師說：『牽牛不讓它進牛欄。』 有僧人問：『有和無都無處可去時，如何？』

【English Translation】 English version: 'The Mind Seal of the Teacher.' Please, Teacher, wipe it clean (enlighten me). The Teacher said, 'The ancestral moon (referring to Buddha-nature, like a bright moon) is perfectly round in the sky, representing the wisdom of the sages. Which mountain's pines and junipers are not green?' Ascending the hall: 'If one establishes even a speck of dust (clinging to anything), the country will prosper, but the old villagers will frown. If one does not establish even a speck of dust (not clinging to anything), the country will perish, but the old villagers will be at peace. If you understand this, you (Shramanera, referring to a novice monk) have no part in it; it is entirely the realm of the old monk (referring to an experienced monk). If you do not understand this, the old monk becomes you (Shramanera). You (Shramanera) and the old monk can both enlighten the people of the world and blind the people of the world.' 'Do you want to know the Shramanera?' (Clapping on the right side) 'Here it is.' 'Do you want to know the old monk?' (Clapping on the left side) 'Here it is.' A monk asked, 'The assembly has gathered; please, Teacher, expound the Dharma.' The Teacher said, 'The barefoot person chases the rabbit; the person wearing boots eats the meat.' A monk asked, 'Having not extensively studied the Buddha's teachings, I briefly borrow a subtle device to test the Way.' The Teacher said, 'Although the white jade is flawless, Bian He had his feet cut off because of it.' A monk asked, 'What is a phrase of non-action (Wu-wei)?' The Teacher said, 'A precious candle illuminates the sky; its red light shines throughout the vast emptiness.' A monk asked, 'What is a phrase for responding to the moment?' The Teacher said, 'Blowing on a fire with the wind requires little effort.' A monk asked, 'What is it like when presenting the bare face?' The Teacher said, 'Remove the cloth covering the face.' A monk asked, 'The purple chrysanthemums are half-open, autumn is old, and the moon is round before the door; what is the meaning?' The Teacher said, 'The moon rises from Penglai Island, and everyone sees it; last night, the seeds suffered frost, but they do not know.' A monk asked, 'What is the direct path?' The Teacher said, 'The direct path is circuitous.' A monk asked, 'What is the lion's roar?' The Teacher said, 'Who wants you, a jackal, to howl?' A monk asked, 'What is truthful speech?' The Teacher said, 'The mouth hangs on the wall (unspeakable).' Ascending the hall: 'If they are of the highest caliber, each has their own evidence, and they can slightly cope with the examination. Those of middle and lower caliber must each be brave and decisive, born in the present moment, extinguished everywhere. Like the patterns of a burned tortoise shell, burning reveals the omen; not burning makes it dull. Wanting to burn but not burning, just pinch it directly.' A monk asked, 'When the mind cannot contemplate and the mouth cannot speak, what is to be done?' The Teacher said, 'When you meet someone, just raise it like this (directly demonstrate).' A monk asked, 'When the dragon penetrates the clear pool, what is it like?' The Teacher said, 'Like a stamped steed pressing its tail (leaving no trace).' A monk asked, 'When letting nature float and sink, what is it like?' The Teacher said, 'Leading the ox but not letting it enter the pen.' A monk asked, 'When both existence and non-existence have nowhere to go, what is it like?'

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何。師曰。三月懶游花下路。一家愁閉雨中門。問。語默涉離微。如何通不犯。師曰。常憶江南三月里。鷓鴣啼處百花香。問。百了千當時如何。師曰。不許夜行。投明須到。上堂。三千劍客。恥見莊周。赤眉橫肩。得無謬訛。他時變豹。后五日看。珍重。問。心印未明時如何。師曰。雖聞酉帥投歸款。未見牽羊納璧來。問。如何是臨濟下事。師曰。桀犬吠堯。問。如何是嚙鏃事。師曰。孟浪借辭論馬角。上堂。大眾集定。師曰。不是無言。各須英鑒。問。大眾雲集。師意如何。師曰。景謝祁寒。骨肉疏冷。問。不修禪定。為甚麼成佛無疑。師曰。金雞專報曉。漆桶夜生光。問。一念萬年時如何。師曰。拂石仙衣破。問。洪鐘未擊時如何。師曰。充塞大千無不韻。妙含幽致豈能分。曰。擊后如何。師曰。石壁山河無障礙。翳消開后好咨聞。問。古今才分。請師密要。師曰。截卻重舌。問。如何是大人相。師曰。赫赤窮漢。曰。未審將何受用。師曰。攜蘿挈杖。問。如何是賓中主。師曰。入市雙瞳瞽。曰。如何是主中賓。師曰。迴鑾兩曜新。曰。如何是賓中賓。師曰。攢眉坐白雲。曰。如何是主中主。師曰。磨礱三尺劍。待斬不平人。問。如何是钁頭邊意。師曰。山前一片青。問。如何是佛。師曰。杖林山下竹筋鞭。

【現代漢語翻譯】 現代漢語譯本： 問：什麼是道？（何。） 師父說：三月里懶得在花下漫遊，一家人愁悶地閉門躲在雨中。 問：言語和沉默都涉及微妙之處，如何才能通達而不犯錯？（語默涉離微，如何通不犯。） 師父說：常常憶起江南三月的美好，鷓鴣啼叫的地方百花飄香。（常憶江南三月里，鷓鴣啼處百花香。） 問：所有的一切都結束的時候會是怎樣？（百了千當時如何。） 師父說：不許在夜裡行走，天亮時必須到達。（不許夜行，投明須到。） （師父）上堂說法：即使有三千劍客，也羞於見到莊周（Zhuang Zhou，戰國時期哲學家）。赤眉軍橫刀立馬，難道沒有謬誤？（三千劍客，恥見莊周。赤眉橫肩，得無謬訛。）他日蛻變為豹，五日後便可知曉。珍重。（他時變豹，后五日看。珍重。） 問：心印（Xin Yin，以心傳心，不立文字）沒有明瞭的時候會是怎樣？（心印未明時如何。） 師父說：雖然聽說酉帥（You Shuai，指投降的將領）投降歸順，但沒有見到牽羊獻璧的誠意。（雖聞酉帥投歸款，未見牽羊納璧來。） 問：什麼是臨濟宗（Linji，禪宗五家之一）的宗風？（如何是臨濟下事。） 師父說：就像桀（Jie，夏朝最後一位君主，以暴虐聞名）的狗對著堯（Yao，古代聖明的君主）狂吠。（桀犬吠堯。） 問：什麼是箭頭已經射入（無法挽回）的事情？（如何是嚙鏃事。） 師父說：孟浪地借用言辭來討論馬角（不可能存在的事物）。（孟浪借辭論馬角。） （師父）上堂說法：大眾聚集完畢。（上堂。大眾集定。）師父說：不是沒有話說，但各自需要有英明的鑑別力。（不是無言，各須英鑒。） 問：大眾雲集，師父您的用意是什麼？（大眾雲集。師意如何。） 師父說：景象告別了嚴寒，骨肉也顯得疏遠冷淡。（景謝祁寒，骨肉疏冷。） 問：不修習禪定，為什麼能確信可以成佛？（不修禪定，為甚麼成佛無疑。） 師父說：金雞專門報曉，漆桶在夜晚也能發光。（金雞專報曉，漆桶夜生光。） 問：一念即是萬年的時候會是怎樣？（一念萬年時如何。） 師父說：拂拭石頭，仙人的衣服也破了。（拂石仙衣破。） 問：洪鐘未敲擊的時候會是怎樣？（洪鐘未擊時如何。） 師父說：聲音充滿整個世界，無處不和諧，精妙地包含著深遠的意境，怎麼能輕易區分？（充塞大千無不韻，妙含幽致豈能分。） （提問者）說：敲擊之後呢？（擊后如何。） 師父說：即使是石壁山河也無法阻礙，當遮蔽消除后，就可以好好地請教聞法了。（石壁山河無障礙，翳消開后好咨聞。） 問：古今的人才各有不同，請師父傳授秘訣。（古今才分。請師密要。） 師父說：截斷多餘的舌頭。（截卻重舌。） 問：什麼是大丈夫的相貌？（如何是大人相。） 師父說：非常貧窮的人。（赫赤窮漢。） （提問者）說：不知道該如何受用？（未審將何受用。） 師父說：帶著蘿筐，拄著枴杖。（攜蘿挈杖。） 問：什麼是賓中主？（如何是賓中主。） 師父說：進入市場，雙眼失明。（入市雙瞳瞽。） 問：什麼是主中賓？（如何是主中賓。） 師父說：皇帝回宮，日月重新煥發光彩。（迴鑾兩曜新。） 問：什麼是賓中賓？（如何是賓中賓。） 師父說：皺著眉頭坐在白雲中。（攢眉坐白雲。） 問：什麼是主中主？（如何是主中主。） 師父說：磨礪三尺寶劍，等待斬殺不平之人。（磨礱三尺劍，待斬不平人。） 問：什麼是鋤頭邊的意境？（如何是钁頭邊意。） 師父說：山前一片青翠。（山前一片青。） 問：什麼是佛？（如何是佛。） 師父說：杖林山下的竹筋鞭。（杖林山下竹筋鞭。）

【English Translation】 English version: Question: What is the Dao? (He.) The master said: 'In the third month, I am too lazy to wander under the flowers; the whole family is worried, shut in their doors, hiding from the rain.' Question: 'Speech and silence both involve subtle nuances; how can one be in accord without making mistakes?' (Yu mo she li wei, ru he tong bu fan.) The master said: 'I often recall the beauty of the third month in Jiangnan, where the partridges sing and the fragrance of a hundred flowers fills the air.' (Chang yi Jiangnan san yue li, zhe gu ti chu bai hua xiang.) Question: 'What will it be like when everything is finished?' (Bai liao qian dang shi ru he.) The master said: 'It is not permitted to travel at night; you must arrive by daybreak.' (Bu xu ye xing, tou ming xu dao.) The master ascended the hall and said: 'Even three thousand swordsmen would be ashamed to meet Zhuang Zhou (Zhuang Zhou, philosopher of the Warring States period). Red eyebrows brandishing their shoulders, is there no error? (San qian jian ke, chi jian Zhuang Zhou. Chi mei heng jian, de wu miu e.) He will transform into a leopard in the future; look five days later. Treasure this.' (Ta shi bian bao, hou wu ri kan. Zhen zhong.) Question: 'What is it like when the mind-seal (Xin Yin, transmission from mind to mind, without relying on words) is not yet clear?' (Xin yin wei ming shi ru he.) The master said: 'Although I have heard that Commander You (You Shuai, referring to a surrendered general) has surrendered and returned, I have not seen the sincerity of presenting sheep and jade.' (Sui wen You Shuai tou gui kuan, wei jian qian yang na bi lai.) Question: 'What is the style of the Linji (Linji, one of the five houses of Chan Buddhism) school?' (Ru he shi Linji xia shi.) The master said: 'Like Jie's (Jie, the last ruler of the Xia dynasty, known for his tyranny) dog barking at Yao (Yao, an ancient sage ruler).' (Jie quan fei Yao.) Question: 'What is a matter of an arrow already lodged in the flesh (irreversible)?' (Ru he shi nie zu shi.) The master said: 'Rashly borrowing words to discuss the horns of a horse (something that cannot exist).' (Meng lang jie ci lun ma jiao.) The master ascended the hall and said: 'The assembly has gathered.' (Shang tang. Da zhong ji ding.) The master said: 'It is not that there is nothing to say, but each of you must have brilliant discernment.' (Bu shi wu yan, ge xu ying jian.) Question: 'The assembly has gathered; what is the master's intention?' (Da zhong yun ji. Shi yi ru he.) The master said: 'The scenery bids farewell to the severe cold; even flesh and blood seem distant and cold.' (Jing xie qi han, gu rou shu leng.) Question: 'Without cultivating Chan meditation, why is there no doubt about attaining Buddhahood?' (Bu xiu chan ding, wei shen me cheng fo wu yi.) The master said: 'The golden rooster specializes in announcing the dawn; the lacquer bucket can emit light even at night.' (Jin ji zhuan bao xiao, qi tong ye sheng guang.) Question: 'What is it like when one thought is ten thousand years?' (Yi nian wan nian shi ru he.) The master said: 'Wiping the stone, the immortal's clothes are torn.' (Fu shi xian yi po.) Question: 'What is it like when the great bell has not yet been struck?' (Hong zhong wei ji shi ru he.) The master said: 'The sound fills the entire world, everywhere harmonious, subtly containing profound meanings; how can it be easily distinguished?' (Chong sai da qian wu bu yun, miao han you zhi qi neng fen.) The questioner said: 'What about after it is struck?' (Ji hou ru he.) The master said: 'Even stone walls and rivers cannot obstruct it; when the obscurations are cleared away, one can properly inquire and hear the Dharma.' (Shi bi shan he wu zhang ai, yi xiao kai hou hao zi wen.) Question: 'The talents of ancient and modern people are different; please, Master, impart the secret.' (Gu jin cai fen. Qing shi mi yao.) The master said: 'Cut off the superfluous tongue.' (Jie que chong she.) Question: 'What is the appearance of a great person?' (Ru he shi da ren xiang.) The master said: 'An extremely poor person.' (He chi qiong han.) The questioner said: 'I do not know how to receive and use it.' (Wei shen jiang he shou yong.) The master said: 'Carrying a basket and leaning on a staff.' (Xie luo qie zhang.) Question: 'What is the guest within the host?' (Ru he shi bin zhong zhu.) The master said: 'Entering the market, both eyes are blind.' (Ru shi shuang tong gu.) Question: 'What is the host within the guest?' (Ru he shi zhu zhong bin.) The master said: 'The emperor returns to the palace, and the sun and moon shine anew.' (Hui luan liang yao xin.) Question: 'What is the guest within the guest?' (Ru he shi bin zhong bin.) The master said: 'Sitting in white clouds with furrowed brows.' (Cuan mei zuo bai yun.) Question: 'What is the host within the host?' (Ru he shi zhu zhong zhu.) The master said: 'Sharpening a three-foot sword, waiting to slay the unjust.' (Mo long san chi jian, dai zhan bu ping ren.) Question: 'What is the meaning at the edge of the hoe?' (Ru he shi jue tou bian yi.) The master said: 'A patch of green in front of the mountain.' (Shan qian yi pian qing.) Question: 'What is Buddha?' (Ru he shi fo.) The master said: 'A bamboo whip under Zhanglin Mountain.' (Zhang lin shan xia zhu jin bian.)

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穎橋安禪師(號鐵胡)

與鐘司徒向火次。鐘忽問。三界焚燒時如何出得。師以香匙撥開火。鐘擬議。師曰。司徒。司徒。鐘忽有省。

西院明禪師法嗣

郢州興陽歸靜禪師

初參西院。便問。擬問不問時如何。院便打。師良久。院曰。若喚作棒。眉須墮落。師于言下大悟。住后。僧問。師唱誰家曲。宗風嗣阿誰。師曰。少室山前無異路。

南嶽下八世

風穴沼禪師法嗣

汝州首山省念禪師

萊州狄氏子。受業于本郡南禪寺。才具尸羅。遍游叢席。常密誦法華經。眾目爲念法華也。晚於風穴會中充知客。一日侍立次。穴乃垂涕告之曰。不幸臨濟之道。至吾將墜于地矣。師曰。觀此一眾。豈無人邪。穴曰。聰明者多。見性者少。師曰。如某者如何。穴曰。吾雖望子之久。猶恐耽著此經。不能放下。師曰。此亦可事。愿聞其要。穴遂上堂。舉世尊以青蓮目顧視大眾。乃曰。正當恁么時。且道說個甚麼。若道不說而說。又是埋沒先聖。且道說個甚麼。師乃拂袖下去。穴擲下拄杖。歸方丈。侍者隨後請益。曰。念法華因甚不祇對和尚。穴曰。念法華會也。次日。師與真圓頭同上。問訊次。穴問真曰。作么生是世尊不說說。真曰。鵓鳩樹頭鳴。穴曰。汝作許多癡福作么

【現代漢語翻譯】 現代漢語譯本 穎橋安禪師（號鐵胡）： 一次與鐘司徒一起烤火。鐘司徒忽然問道：『三界（欲界、色界、無色界）焚燒時，如何才能脫離？』禪師用香匙撥開火焰。鐘司徒正在思索，禪師說：『司徒，司徒！』鐘司徒忽然有所領悟。 西院明禪師法嗣 郢州興陽歸靜禪師： 初次參拜西院禪師，便問道：『想問又不問的時候，該如何是好？』西院禪師便打了他。歸靜禪師沉默良久。西院禪師說：『如果將這喚作棒打，我的眉毛鬍鬚都要掉落了。』歸靜禪師在言語之下大悟。後來住持一方，有僧人問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師說：『少室山前沒有別的路。』 南嶽下八世 風穴沼禪師法嗣 汝州首山省念禪師： 是萊州狄氏之子。在本郡南禪寺接受教育。才華和戒律都很優秀，遍游各處禪林。經常秘密誦讀《法華經》，眾人稱他為『念法華』。晚年在風穴禪師的門下擔任知客。一天，侍立在風穴禪師身旁，風穴禪師流著眼淚告訴他說：『不幸的是，臨濟宗的道，到了我這裡將要衰落了。』省念禪師說：『看這一眾僧人，難道沒有人了嗎？』風穴禪師說：『聰明的人很多，見到本性的人很少。』省念禪師說：『像我這樣的人怎麼樣？』風穴禪師說：『我雖然期望你很久了，但還是擔心你沉迷於這部經，不能放下。』省念禪師說：『這也是可以做到的，希望聽聽其中的要領。』風穴禪師於是上堂說法，舉世尊用青蓮花般的眼睛顧視大眾的例子，然後說：『正當這個時候，且說世尊說了些什麼？如果說不說而說，又是埋沒了先聖。且說世尊說了些什麼？』省念禪師於是拂袖離去。風穴禪師放下拄杖，回到方丈。侍者隨後請教說：『念法華為什麼不回答和尚？』風穴禪師說：『念法華會了。』第二天，省念禪師與真圓頭一同上前，問訊時，風穴禪師問真圓頭：『怎麼是世尊不說說？』真圓頭說：『鵓鳩在樹頭鳴叫。』風穴禪師說：『你作這麼多癡福幹什麼？』

【English Translation】 English version Zen Master Yingqiao An (號 Tiehu, styled Tiehu): Once, he was warming himself by the fire with Vice Minister Zhong. Zhong suddenly asked, 'When the Three Realms (Desire Realm, Form Realm, Formless Realm) are burning, how can one escape?' The Master used the incense spoon to stir the fire. Zhong hesitated. The Master said, 'Vice Minister, Vice Minister!' Zhong suddenly had an awakening. Lineage of Zen Master Xiyuan Ming Zen Master Guijing of Xingyang in Yingzhou: Upon his first visit to Xiyuan, he immediately asked, 'What about when one intends to ask but doesn't ask?' Xiyuan then struck him. The Master remained silent for a long time. Xiyuan said, 'If you call this a beating, my eyebrows and beard will fall off.' The Master had a great awakening upon hearing these words. Later, after residing as abbot, a monk asked, 'Whose tune does the Master sing? Whose ancestral style do you inherit?' The Master said, 'There is no other road before Shaoshi Mountain.' Eighth Generation under Nanyue Lineage of Zen Master Fengxue Zhao Zen Master Sheng Nian of Shou Shan in Ruzhou: He was a son of the Di family of Laizhou. He received his education at N禪寺 (Nanchansi Temple) in his prefecture. He was talented and disciplined, and traveled extensively among Zen communities. He often secretly recited the 法華經 (Fahua Jing, Lotus Sutra), and was known by the community as 'Reciter of the Lotus Sutra.' Later in life, he served as the guest prefect under Zen Master Fengxue. One day, while standing in attendance, Fengxue told him with tears in his eyes, 'Unfortunately, the way of Linji (臨濟宗, Linji School of Zen Buddhism) will decline to the ground with me.' Sheng Nian said, 'Looking at this assembly, is there no one?' Fengxue said, 'There are many who are clever, but few who see their nature.' Sheng Nian said, 'What about someone like me?' Fengxue said, 'Although I have hoped for you for a long time, I am still afraid that you are attached to this sutra and cannot let it go.' Sheng Nian said, 'This is also achievable. I wish to hear the key point.' Fengxue then ascended the hall and cited the example of the 世尊 (Shizun, World-Honored One, Buddha) looking at the assembly with eyes like blue lotuses, and then said, 'Right at this moment, tell me, what did the 世尊 (Shizun, World-Honored One, Buddha) say? If you say he spoke without speaking, then you are burying the former sages. Tell me, what did the 世尊 (Shizun, World-Honored One, Buddha) say?' Sheng Nian then flicked his sleeves and left. Fengxue threw down his staff and returned to his abbot's room. The attendant then asked for instruction, saying, 'Why didn't the Reciter of the Lotus Sutra answer the 和尚 (heshang, monk, master)?' Fengxue said, 'The Reciter of the Lotus Sutra understands.' The next day, Sheng Nian and Zhen Yuan Tou went forward together. During the inquiry, Fengxue asked Zhen Yuan, 'What is the 世尊 (Shizun, World-Honored One, Buddha)'s speaking without speaking?' Zhen Yuan said, 'The turtledove sings on the treetop.' Fengxue said, 'What are you doing making so much foolish merit?'

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。何不體究言句。又問師曰。汝作么生。師曰。動容揚古路。不墮悄然機。穴謂真曰。汝何不看念法華下語。師受風穴印可之後。泯跡韜光。人莫知其所以。因白兆楚和尚至汝州宣化。風穴令師往傳語。才相見。提起坐具。便問。展即是。不展即是。兆曰。自家看取。師便喝。兆曰。我曾親近知識來。未嘗輒敢恁么造次。師曰。草賊大敗。兆曰。來日若見風穴和尚。待一一舉似。師曰。一任一任。不得忘卻。師乃先回。舉似風穴。穴曰。今日又被你收下一員草賊。師曰。好手不張名。兆次日才到。相見便舉前話。穴曰。非但昨日。今日和贓捉敗。師於是名振四方。學者望風而靡。開法首山。為第一世也。入院上堂曰。佛法付與國王大臣。有力檀越。令其佛法不斷絕。燈燈相續。至於今日。大眾且道。續個甚麼。良久曰。須是迦葉師兄始得。時有僧問。靈山一會。何異今朝。師曰。墮坑落塹。曰。為甚麼如此。師曰。瞎。問。師唱誰家曲。宗風嗣阿誰。師曰。少室巖前親掌示。曰。便請洪音和一聲。師曰。如今也要大家知。問。如何是徑截一路。師曰。或在山間。或在樹下。問。如何是學人親切處。師曰。五九盡日又逢春。曰。畢竟事如何。師曰。冬到寒食一百五。問。如何是和尚家風。師曰。一言截斷千江口。萬仞峰

【現代漢語翻譯】 現代漢語譯本： 為什麼不去體會言語語句中的深意呢？又問（首山省念）禪師說：『你怎麼樣？』禪師說：『（我的說法）動容便能顯揚古人的道路，不落入悄然無聲的玄機。』風穴延沼（Fengxue Yanzhao）認為（首山省念）禪師真正開悟了。禪師得到風穴延沼的印可之後，便隱匿行跡，韜光養晦，人們不知道他到底怎麼樣了。後來白兆楚（Baizhao Chu）和尚到汝州宣化，風穴延沼派（首山省念）禪師前去傳話。剛一見面，（首山省念）禪師提起坐具，便問：『展開可以嗎？不展開可以嗎？』白兆楚說：『你自己看著辦。』（首山省念）禪師便喝斥一聲。白兆楚說：『我曾經親近過善知識，未曾敢這麼魯莽造次。』（首山省念）禪師說：『草寇大敗。』白兆楚說：『明天如果見到風穴和尚，我會一一告訴他。』（首山省念）禪師說：『隨你便，隨你便，可不要忘記了。』（首山省念）禪師於是先回去，把這件事告訴了風穴延沼。風穴延沼說：『今天又被你收服了一個草寇。』（首山省念）禪師說：『高手不張揚名聲。』白兆楚第二天來到，相見后便提起之前的話。風穴延沼說：『不僅是昨天，今天連人帶贓都被抓住了。』禪師因此名聲大振，四方學人望風披靡。開法于首山，成為首山第一世。（首山省念）禪師入院上堂時說：『佛法付與國王大臣，有力量的施主，讓他們佛法不斷絕，燈燈相續，直到今天。』大眾，你們說，續的是什麼？良久，說：『必須是迦葉（Kasyapa）師兄才行。』當時有僧人問：『靈山一會（the assembly on Vulture Peak），和今天有什麼不同？』禪師說：『掉進坑裡，落入陷阱。』問：『為什麼這樣說？』禪師說：『瞎了眼。』問：『禪師唱的是誰家的曲子？宗風繼承的是誰？』禪師說：『在少室巖前親自指示。』問：『那就請您洪亮地唱一聲。』禪師說：『如今也要讓大家知道。』問：『什麼是徑直的一條路？』禪師說：『或在山間，或在樹下。』問：『什麼是學人最親切的地方？』禪師說：『五九盡日又逢春。』問：『究竟是怎麼回事？』禪師說：『冬至后一百零五天是寒食節。』問：『什麼是和尚的家風？』禪師說：『一句話截斷千江口，萬仞峰……』

【English Translation】 English version: Why not try to understand the profound meaning within the words and phrases? Then he asked the master, 'What are you doing?' The master said, 'Moving and expressing, I promote the ancient path, not falling into silent mechanisms.' Fengxue Yanzhao (風穴延沼) considered the Chan master (Shoushan Shengnian 首山省念) to be truly enlightened. After receiving Fengxue Yanzhao's approval, the Chan master concealed his tracks and hid his brilliance, and people did not know what he was up to. Later, when Baizhao Chu (白兆楚) arrived at Xuanhua in Ruzhou, Fengxue Yanzhao sent the Chan master (Shoushan Shengnian) to convey a message. As soon as they met, the Chan master raised his seat and asked, 'Is it okay to unfold it? Is it okay not to unfold it?' Baizhao Chu said, 'Do as you see fit.' The Chan master then shouted. Baizhao Chu said, 'I have been close to good teachers and have never dared to be so rash.' The Chan master said, 'The bandit army is utterly defeated.' Baizhao Chu said, 'If I see the Fengxue monk tomorrow, I will tell him everything.' The Chan master said, 'As you wish, as you wish, but don't forget.' The Chan master then returned first and told Fengxue Yanzhao about this. Fengxue Yanzhao said, 'Today you have captured another bandit.' The Chan master said, 'A master does not boast of his name.' Baizhao Chu arrived the next day, and upon meeting, he brought up the previous conversation. Fengxue Yanzhao said, 'Not only yesterday, but today you are caught red-handed with the stolen goods.' The Chan master's fame thus spread far and wide, and scholars from all directions flocked to him. He opened the Dharma at Shoushan, becoming the first generation of Shoushan. When the Chan master (Shoushan Shengnian) entered the monastery and ascended the hall, he said, 'The Buddha Dharma is entrusted to kings, ministers, and powerful benefactors, so that the Buddha Dharma will not be cut off, and the lamps will continue to be passed down to this day.' Everyone, what do you say is being continued? After a long silence, he said, 'It must be Elder Kasyapa (迦葉) who can do it.' At that time, a monk asked, 'What is the difference between the assembly on Vulture Peak (靈山一會) and today?' The Chan master said, 'Falling into a pit, falling into a trap.' Asked, 'Why do you say that?' The Chan master said, 'Blind.' Asked, 'Whose tune is the Chan master singing? Whose lineage of the school are you inheriting?' The Chan master said, 'Personally shown in front of the Shaoshi Rock.' Asked, 'Then please sing a loud song.' The Chan master said, 'Now I want everyone to know.' Asked, 'What is the direct path?' The Chan master said, 'Either in the mountains or under the trees.' Asked, 'What is the most intimate place for a learner?' The Chan master said, 'After five nines, spring comes again.' Asked, 'What is the ultimate matter?' The Chan master said, 'One hundred and five days after the winter solstice is the Cold Food Festival.' Asked, 'What is the family style of the monk?' The Chan master said, 'One word cuts off the mouths of a thousand rivers, ten thousand Ren peaks...'

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前始得玄。問。如何是首山境。師曰。一任眾人看。曰。如何是境中人。師曰。吃棒得也未。僧禮拜。師曰。吃棒且待別時。問。如何是祖師西來意。師曰。風吹日炙。問。從上諸聖。向甚麼處行履。師曰。牽犁拽杷。問。古人拈槌豎拂。意旨如何。師曰。孤峰無宿客。曰。未審意旨如何。師曰。不是守株人。問。如何是菩提路。師曰。此去襄縣五里。曰。向上事如何。師曰。往來不易。問。諸聖說不到處。請師舉唱。師曰。萬里神光都一照。誰人敢並日輪齊。問。臨濟喝。德山棒。未審明甚麼邊事。師曰。汝試道看。僧便喝。師曰。瞎。僧又喝。師曰。這瞎漢祗么亂喝作么。僧禮拜。師便打。問。和尚是大善知識。為甚麼卻首山。師曰。不坐孤峰頂。常伴白雲閑。問。四眾圍繞。師說何法。師曰。打草蛇驚。曰。未審作么生下手。師曰。適來幾合喪身失命。問。二龍爭珠。誰是得者。師曰。得者失。曰。不得者又如何。師曰。珠在甚麼處。問。一切諸佛。皆從此經出。如何是此經。師曰。低聲。低聲。曰。如何受持。師曰。切不得污染。問。世尊滅后。法付何人。師曰。好個問頭。無人答得。曰。如何是世尊不說說。師曰。任從滄海變。終不為君通。曰。如何是迦葉不聞聞。師曰。瞆人徒側耳。問。古人道。見色便

【現代漢語翻譯】 現代漢語譯本 前去開始獲得玄妙的道理。問：『什麼是首山（Shoushan，山名）的境界？』 師父說：『任憑眾人觀看。』 問：『什麼是境界中的人？』 師父說：『捱打還沒挨夠嗎？』 僧人禮拜。師父說：『捱打的事情暫且等待以後再說。』 問：『什麼是祖師西來意（Zushi Xilai Yi，達摩祖師從西方來到中國的意圖）？』 師父說：『風吹日曬。』 問：『從前的各位聖賢，向什麼地方行走？』 師父說：『牽犁拉耙。』 問：『古人拈槌豎拂（Nianchui Shufu，禪宗用語，指禪師的教學方式），意旨如何？』 師父說：『孤峰沒有留宿的客人。』 問：『不知道意旨如何？』 師父說：『不是守株待兔的人。』 問：『如何是菩提路（Putilu，通往覺悟的道路）？』 師父說：『從這裡去襄縣（Xiangxian，地名）五里。』 問：『向上之事如何？』 師父說：『往來不容易。』 問：『各位聖賢說不到的地方，請師父您來說唱。』 師父說：『萬里神光都照耀，誰人敢和太陽比高？』 問：『臨濟（Linji，人名）的喝，德山（Deshan，人名）的棒，不知道闡明什麼事情？』 師父說：『你試著說看。』 僧人便喝了一聲。師父說：『瞎。』 僧人又喝了一聲。師父說：『這個瞎漢只是胡亂喝什麼？』 僧人禮拜。師父便打了他。問：『和尚您是大善知識（Dashan Zhishi，指有很高智慧和修行的人），為什麼卻在首山？』 師父說：『不坐在孤峰頂，常伴白雲閑。』 問：『四眾圍繞，師父您說的是什麼法？』 師父說：『打草驚蛇。』 問：『不知道如何下手？』 師父說：『剛才差點喪身失命。』 問：『二龍爭珠，誰是得到的人？』 師父說：『得到的人反而失去。』 問：『沒有得到的人又如何？』 師父說：『珠在什麼地方？』 問：『一切諸佛，都從此經而出，如何是此經？』 師父說：『低聲，低聲。』 問：『如何受持？』 師父說：『千萬不能污染。』 問：『世尊（Shizun，釋迦牟尼佛的尊稱）滅度后，法付給何人？』 師父說：『好個問題，沒有人能回答。』 問：『如何是世尊不說說？』 師父說：『任憑滄海變桑田，終究不為你開方便。』 問：『如何是迦葉（Jiaye，釋迦牟尼佛的十大弟子之一）不聞聞？』 師父說：『耳聾的人徒勞地側耳傾聽。』 問：『古人說，見色便』

【English Translation】 English version Previously, one could begin to obtain profound principles. Question: 'What is the realm of Shoushan (mountain name)?' The Master said: 'Let everyone see for themselves.' Question: 'What is a person within that realm?' The Master said: 'Haven't you had enough beatings?' The monk prostrated. The Master said: 'The matter of beatings can wait for another time.' Question: 'What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, referring to Bodhidharma's intention in coming to China from the West)?' The Master said: 'Wind blows, sun scorches.' Question: 'Where did all the past sages walk?' The Master said: 'Pulling plows and dragging rakes.' Question: 'What is the meaning of the ancients picking up hammers and raising whisks (Nianchui Shufu, Zen terminology referring to the teaching methods of Zen masters)?' The Master said: 'The solitary peak has no overnight guests.' Question: 'I don't understand the meaning.' The Master said: 'Not someone who waits by a stump for a hare.' Question: 'What is the Bodhi path (Putilu, the path to enlightenment)?' The Master said: 'Five miles from here to Xiangxian (place name).' Question: 'What about matters beyond this?' The Master said: 'Coming and going is not easy.' Question: 'Where the sages cannot speak, please, Master, sing it forth.' The Master said: 'Ten thousand miles of divine light all shine as one; who dares to stand shoulder to shoulder with the sun?' Question: 'Linji's (person's name) shout, Deshan's (person's name) stick, what matter do they clarify?' The Master said: 'You try to say.' The monk then shouted. The Master said: 'Blind.' The monk shouted again. The Master said: 'What is this blind man shouting about so亂亂?' The monk prostrated. The Master then struck him. Question: 'Venerable, you are a great wise teacher (Dashan Zhishi, referring to someone with great wisdom and practice), why are you at Shoushan?' The Master said: 'Not sitting on the solitary peak, always accompanying idle white clouds.' Question: 'Surrounded by the four assemblies, what Dharma does the Master speak?' The Master said: 'Startling the snake in the grass.' Question: 'I don't know how to begin.' The Master said: 'Just now you almost lost your life.' Question: 'Two dragons fight over a pearl, who is the one who obtains it?' The Master said: 'The one who obtains it loses it.' Question: 'What about the one who does not obtain it?' The Master said: 'Where is the pearl?' Question: 'All Buddhas come forth from this sutra, what is this sutra?' The Master said: 'Lower your voice, lower your voice.' Question: 'How to uphold it?' The Master said: 'Absolutely do not defile it.' Question: 'After the World Honored One (Shizun, respectful title for Shakyamuni Buddha) passes away, to whom is the Dharma entrusted?' The Master said: 'A good question, no one can answer it.' Question: 'What is the World Honored One's speaking without speaking?' The Master said: 'Let the vast sea turn into mulberry fields, I will never make it easy for you.' Question: 'What is Kasyapa's (Jiaye, one of Shakyamuni Buddha's ten great disciples) hearing without hearing?' The Master said: 'A deaf person strains his ears in vain.' Question: 'The ancients said, upon seeing form, then'

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見心。諸法無形。將何所見。師曰。一家有事百家忙。曰。學人不會。乞師再指。師曰。三日後看取。問。菩薩未成佛時如何。師曰。眾生。曰。成佛后如何。師曰。眾生。眾生。問。路逢達道人。不將語默對。未審將甚麼對。師曰。瞥爾三千界。曰。與么則目視不勞也。師曰。天恩未遇。後悔難追。上堂。第一句薦得。堪與祖佛為師。第二句薦得。堪與人天為師。第三句薦得。自救不了。時有僧問。如何是第一句。師曰。大用不揚眉。棒下須見血。曰。慈悲何在。師曰。送出三門外。問。如何是第二句。師曰。不打恁么驢漢。曰。將接何人。師曰。如斯爭奈何。問。如何是第三句。師曰。解問無人答。曰。即今祇對者是誰。師曰。莫使外人知。曰。和尚是第幾句薦得。師曰。月落三更穿市過。問。維摩默然。文殊贊善。未審此意如何。師曰。當時聽眾必不如是。曰。既不如是。維摩默然。又且如何。師曰。知恩者少。負恩者多。乃曰。若論此事實。不掛一個元字腳。便下座。問。如何是古佛心。師曰。鎮州蘿蔔重三斤。問。如何是玄中的。師曰。有言須道卻。曰。此意如何。師曰。無言鬼也瞋。問。如何是衲僧眼。師曰。此問不當。曰。當后如何。師曰。堪作甚麼。問。如何得離眾緣去。師曰。千年一遇。曰。不離

【現代漢語翻譯】 現代漢語譯本 見心。諸法沒有固定的形態，用什麼來看見？ 師父說：『一家有事，百家都忙碌。』 學人說：『弟子不明白，請師父再次指點。』 師父說：『三天後再來看。』 問：『菩薩在沒有成佛的時候是什麼樣的？』 師父說：『眾生。』 問：『成佛之後是什麼樣的？』 師父說：『眾生。眾生。』 問：『路上遇到得道之人，不用言語和沉默來應對，那用什麼來應對？』 師父說：『一瞬間遍及三千世界。』 問：『這樣說來，眼睛的觀看也不費力了。』 師父說：『沒有遇到天恩，後悔也難以追趕。』 上堂說法：『第一句領會了，可以做祖師和佛的老師。第二句領會了，可以做人天（指人和天神）的老師。第三句領會了，自己都救不了。』 當時有個僧人問：『什麼是第一句？』 師父說：『大用處不揚眉示意，棒下必須見血。』 問：『慈悲在哪裡？』 師父說：『送出山門外。』 問：『什麼是第二句？』 師父說：『不打你這樣的蠢漢。』 問：『將要接引什麼人？』 師父說：『像你這樣的人，真拿你沒辦法。』 問：『什麼是第三句？』 師父說：『會問的人多，能回答的人沒有。』 問：『現在正在回答的人是誰？』 師父說：『不要讓外人知道。』 問：『和尚您是第幾句領會到的？』 師父說：『月亮落下，三更時分穿過市集。』 問：『維摩詰（Vimalakirti，一位在家菩薩）默然不語，文殊菩薩（Manjusri，智慧的象徵）讚歎稱善，不知道這是什麼意思？』 師父說：『當時的聽眾肯定不是這樣理解的。』 問：『既然不是這樣理解的，維摩詰默然不語，又是什麼意思呢？』 師父說：『知恩的人少，忘恩的人多。』 於是說：『如果論這件事的真相，不沾染一個「元」字。』說完便下座。 問：『什麼是古佛心？』 師父說：『鎮州的蘿蔔重三斤。』 問：『什麼是玄中的？』 師父說：『有話必須說出來。』 問：『這是什麼意思？』 師父說：『不說出來，鬼也會嗔怒。』 問：『什麼是衲僧（指僧人）的眼睛？』 師父說：『這個問題不恰當。』 問：『恰當之後怎麼樣？』 師父說：『能做什麼？』 問：『如何才能脫離各種因緣？』 師父說：『千年難遇。』 問：『不脫離又如何？』

【English Translation】 English version Seeing the Mind. All dharmas (Dharma, the teachings of the Buddha) are without form. What is there to see? The Master said, 'When one family has trouble, all families are busy.' The student said, 'This student does not understand. I beg the Master to point it out again.' The Master said, 'Look at it in three days.' Question: 'What is a Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others) like before becoming a Buddha (Buddha, an enlightened being)?' The Master said, 'Sentient beings.' Question: 'What is it like after becoming a Buddha?' The Master said, 'Sentient beings. Sentient beings.' Question: 'If one meets a person who has attained the Way on the road, not responding with speech or silence, how should one respond?' The Master said, 'In a flash, throughout the three thousand worlds.' Question: 'In that case, the eyes do not need to work hard.' The Master said, 'If heavenly grace is not encountered, regret will be difficult to chase after.' Ascending the Dharma hall: 'If you understand the first phrase, you are worthy to be a teacher of the ancestral masters and Buddhas. If you understand the second phrase, you are worthy to be a teacher of humans and gods (Devas). If you understand the third phrase, you cannot even save yourself.' At that time, a monk asked, 'What is the first phrase?' The Master said, 'Great function does not raise an eyebrow; under the stick, blood must be seen.' Question: 'Where is compassion?' The Master said, 'Sent out beyond the three gates.' Question: 'What is the second phrase?' The Master said, 'I will not hit such a donkey-like fool.' Question: 'Whom will you receive?' The Master said, 'What can be done with someone like you?' Question: 'What is the third phrase?' The Master said, 'There are those who know how to ask, but no one to answer.' Question: 'Who is answering right now?' The Master said, 'Do not let outsiders know.' Question: 'Which phrase did the Master understand?' The Master said, 'The moon falls, passing through the market at the third watch.' Question: 'Vimalakirti (Vimalakirti, a lay Buddhist figure) is silent, and Manjusri (Manjusri, a Bodhisattva representing wisdom) praises it as good. I wonder what this means?' The Master said, 'The audience at that time must not have understood it that way.' Question: 'Since it was not understood that way, what does Vimalakirti's silence mean?' The Master said, 'Few are grateful; many are ungrateful.' Then he said, 'If we discuss the truth of this matter, it does not involve even a "yuan" character.' Then he descended from the seat. Question: 'What is the mind of the ancient Buddha?' The Master said, 'The turnips of Zhenzhou weigh three pounds.' Question: 'What is the mysterious within the mysterious?' The Master said, 'If there are words, they must be spoken.' Question: 'What does this mean?' The Master said, 'If they are not spoken, even ghosts will be angry.' Question: 'What is the eye of a mendicant monk (referring to a Buddhist monk)?' The Master said, 'This question is not appropriate.' Question: 'What happens after it is appropriate?' The Master said, 'What can be done?' Question: 'How can one escape from all conditions?' The Master said, 'One in a thousand years.' Question: 'What if one does not escape?'

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時如何。師曰。立在眾人前。問。如何是大安樂底人。師曰。不見有一法。曰。將何為人。師曰。謝阇黎領話。問。如何是常在底人。師曰。亂走作么。問。如何是首山。師曰。東山高。西山低。曰。如何是山中人。師曰。恰遇棒不在。問。如何是道。師曰。爐中有火無心撥。處處縱橫任意游。曰。如何是道中人。師曰。坐看煙霞秀。不與白雲齊。問。一毫未發時如何。師曰。路逢穿耳客。曰。發后如何。師曰。不用便遲疑。問。無弦一曲。請師音韻。師良久。曰。還聞么。曰。不聞。師曰。何不高聲問著。問。學人久處沉迷。請師一接。師曰。老僧無這閑工夫。曰。和尚豈無方便。師曰。要行即行。要坐即坐。問。如何是離凡聖底句。師曰。嵩山安和尚。曰。莫便是和尚極則處否。師曰。南嶽讓禪師。問。學人乍入叢林。乞師指示。師曰。阇黎到此多少時也。曰。已經冬夏。師曰。莫錯舉似人。問。有一人蕩盡來時。師還接否。師曰。蕩盡即置。那一人是誰。曰。風高月冷。師曰。僧堂內幾人坐臥。僧無對。師曰。賺殺老僧。問。如何是梵音相。師曰。驢鳴狗吠。乃曰。要得親切。第一莫將問來問。還會么。問在答處。答在問處。汝若將問來問。老僧在汝腳底。汝若擬議。即沒交涉。時有僧出禮拜。師便打。僧便問

【現代漢語翻譯】 現代漢語譯本 問：『這時如何？』（指一毫未發時）師父說：『站在眾人面前。』問：『如何是大安樂的人？』師父說：『不見有一法。』（意思是沒有任何執著）問：『將什麼作為人？』師父說：『謝謝你領會我的話。』 問：『如何是常在的人？』師父說：『亂跑做什麼？』問：『如何是首山？』（指首山禪師）師父說：『東山高，西山低。』問：『如何是山中人？』師父說：『恰好遇到棒子不在。』（意思是無法用言語或行為來定義） 問：『如何是道？』師父說：『爐中有火，無心撥弄，處處縱橫，任意遊走。』問：『如何是道中人？』師父說：『坐看煙霞秀麗，不與白雲比肩。』 問：『一毫未發時如何？』師父說：『路逢穿耳客。』（比喻遇到與衆不同的人）問：『發后如何？』師父說：『不用便遲疑。』（意思是不要猶豫，立即行動） 問：『無弦一曲，請師父演奏音韻。』師父良久不語，說：『還聽見嗎？』（指無聲之音）問：『不聞。』師父說：『何不高聲問著？』（意思是直接去體驗） 問：『學人久處沉迷，請師父接引。』師父說：『老僧沒有這閑工夫。』問：『和尚豈無方便？』師父說：『要行即行，要坐即坐。』（意思是隨緣自在） 問：『如何是離凡聖的句子？』師父說：『嵩山安和尚。』（指嵩山安禪師）問：『莫非這就是和尚的最高境界嗎？』師父說：『南嶽讓禪師。』（指南嶽懷讓禪師） 問：『學人初入叢林，乞求師父指示。』師父說：『你到這裡多久了？』問：『已經過冬夏。』師父說：『莫錯舉似人。』（意思是不要錯誤地告訴別人） 問：『有一個人蕩盡一切而來時，師父還接納嗎？』師父說：『蕩盡就蕩盡了，那一個人是誰？』問：『風高月冷。』師父說：『僧堂內幾人坐臥？』僧人無言以對。師父說：『騙殺老僧。』（意思是這個問題沒有意義） 問：『如何是梵音相？』師父說：『驢鳴狗吠。』（意思是真理超越一切形式）於是說：『想要得到親切的體驗，第一件事就是不要用問題來提問。』（意思是直接體驗）『會嗎？問題就在答案中，答案就在問題中。你如果用問題來提問，老僧就在你的腳下。你如果擬議思量，就毫無關係。』當時有個僧人出來禮拜，師父就打他。僧人便問。

【English Translation】 English version Question: 'What is it like at that moment?' (referring to before a single thought arises). The master said, 'Standing before everyone.' Question: 'What is a person of great bliss like?' The master said, 'Not seeing a single dharma.' (meaning without any attachment). Question: 'What should be regarded as a person?' The master said, 'Thank you for understanding my words.' Question: 'What is a person who is always present like?' The master said, 'Why are you running around?' Question: 'What is Mount Shou?' (referring to Zen Master Shoushan). The master said, 'The east mountain is high, the west mountain is low.' Question: 'What is a person in the mountains like?' The master said, 'Just happens that the stick is not here.' (meaning it cannot be defined by words or actions). Question: 'What is the Dao?' The master said, 'There is fire in the stove, without deliberately tending it, everywhere freely roaming.' Question: 'What is a person in the Dao like?' The master said, 'Sitting and watching the beautiful scenery of mist and clouds, not competing with the white clouds.' Question: 'What is it like before a single thought arises?' The master said, 'Meeting a person with pierced ears on the road.' (metaphor for encountering someone unconventional). Question: 'What is it like after it arises?' The master said, 'No need to hesitate.' (meaning do not hesitate, act immediately). Question: 'A tune without strings, please master, play its melody.' The master remained silent for a long time, then said, 'Do you hear it?' (referring to the sound of silence). Question: 'I do not hear it.' The master said, 'Why not ask about it in a loud voice?' (meaning to experience it directly). Question: 'This student has been lost in delusion for a long time, please master, guide me.' The master said, 'This old monk does not have that free time.' Question: 'Does the venerable one not have expedient means?' The master said, 'If you want to walk, then walk; if you want to sit, then sit.' (meaning be at ease with circumstances). Question: 'What is a phrase that transcends the mundane and the sacred?' The master said, 'Zen Master An of Mount Song.' (referring to Zen Master An of Mount Song). Question: 'Could that be the venerable one's ultimate state?' The master said, 'Zen Master Rang of Mount Nan.' (referring to Zen Master Huairang of Mount Nan). Question: 'This student has just entered the monastery, I beg the master for guidance.' The master said, 'How long have you been here?' Question: 'It has already been through winter and summer.' The master said, 'Do not mistakenly tell others.' (meaning do not incorrectly convey it to others). Question: 'If there is a person who comes after having exhausted everything, will the master still accept them?' The master said, 'If everything is exhausted, then it is exhausted, who is that person?' Question: 'The wind is high, and the moon is cold.' The master said, 'How many monks are sitting and lying down in the monks' hall?' The monk was speechless. The master said, 'Deceiving this old monk.' (meaning the question is meaningless). Question: 'What is the characteristic of Brahma's sound?' The master said, 'The braying of a donkey and the barking of a dog.' (meaning truth transcends all forms). Then he said, 'If you want to obtain an intimate experience, the first thing is not to ask questions with questions.' (meaning direct experience). 'Do you understand? The question is in the answer, and the answer is in the question. If you use questions to ask questions, the old monk is under your feet. If you speculate and deliberate, then there is no connection.' At that time, a monk came out to bow, and the master struck him. The monk then asked.

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。掛錫幽巖時如何。師曰。錯。僧曰。錯。師又打。問。如何是佛。師曰。新婦騎驢阿家牽。曰。未審此語甚麼句中收。師曰。三玄收不得。四句豈能該。曰。此意如何。師曰。天長地久。日月齊明。問。曹溪一句。天下人聞。未審和尚一句。甚麼人得聞。師曰。不出三門外。曰。為甚麼不出三門外。師曰。舉似天下人。問。如何是和尚不欺人底眼。師曰。看看冬到來。曰。究竟如何。師曰。即便春風至。問。遠聞和尚無絲可掛。及至到來。為甚麼有山可守。師曰。道甚麼。僧便喝。師亦喝。僧禮拜。師曰。放汝三十棒。次住廣教及寶應。三處法席。海眾常臻。淳化三年十二月四日午時。上堂說偈曰。今年六十七。老病隨緣且遣日。今年記卻來年事。來年記著今朝日。至四年。月日無爽前記。上堂辭眾。仍說偈曰。白銀世界金色身。情與非情共一真。明暗盡時俱不照。日輪午後示全身。言訖。安坐而逝。茶毗收舍利建塔。

汝州廣慧真禪師

嘗在風穴作園頭。穴問曰。會昌沙汰時。護法善神向甚麼處去。師曰。常在阛阓中。要且無人識。穴曰。汝徹也。師禮拜。出世。開堂日。僧問。如何是廣慧境。師曰。小寺前。資慶后。問。如何是和尚家風。師曰。锨爬钁子。

鳳翔府長興院滿禪師

僧

問。如何是古佛道場。師曰。行便踏著。曰。踏著后如何。師曰。冰消瓦解。曰。為甚如此。師曰。城內君子。郭外小兒。問。大用現前時如何。師曰。鬧市裡輥。

潭州靈泉院和尚

僧問。如何是和尚活計。師曰。一物也無。曰。未審日用何物。師便喝。僧禮拜。師便打。問。先師道。金沙灘上馬郎婦。意旨如何。師曰。上東門外人無數。曰。便恁么會時如何。師曰。天津橋上往來多。

南嶽下九世

首山念禪師法嗣

汾州太子院善昭禪師

太原俞氏子。剃髮受具。杖䇿遊方。所至少留。隨機叩發。歷參知識七十一員。後到首山。問。百丈卷席。意旨如何。山曰。龍袖拂開全體現。曰。師意如何。山曰。像王行處絕狐蹤。師于言下大悟。拜起而曰。萬古碧潭空界月。再三撈捷始應知。有問者曰。見何道理。便爾自肯。師曰。正是我放身命處。后游衡湘及襄沔間。每為郡守以名剎力致。前後八請。堅臥不答。洎首山歿。西河道俗遣僧契聰迎請住持。師閉關高枕。聰排闥而入。讓之曰。佛法大事。靖退小節。風穴懼應讖。憂宗旨墜滅。幸而有先師。先師已棄世。汝有力荷擔如來大法者。今何時而欲安眠哉。師矍起。握聰手曰。非公不聞此語。趣辦嚴。吾行矣。住後上堂。謂眾曰。

【現代漢語翻譯】 現代漢語譯本 問：什麼是古佛道場？（古佛：指已經成佛很久的佛陀；道場：修行的地方） 師父說：行走時便踩在上面。（意思是道場無處不在，就在日常生活中） 問：踩在上面之後如何？ 師父說：冰消瓦解。（比喻頓悟后，所有的執著和煩惱都消失了） 問：為什麼會這樣？ 師父說：城內的君子，城外的小兒。（比喻見解的高下，君子見識廣，小兒見識短） 問：大用現前時如何？（大用：指佛法的妙用；現前：當下） 師父說：鬧市裡翻滾。（比喻在喧囂的環境中也能保持內心的平靜和自在）

潭州靈泉院和尚

僧人問：什麼是和尚的活計？ 師父說：一物也無。（意思是本來空無一物） 問：不知道日常用的是什麼？ 師父便喝斥。（禪宗常用的一種教學方式，意在打斷對方的思維） 僧人禮拜。 師父便打。（禪宗常用的一種教學方式，意在打斷對方的思維） 問：先師說：『金沙灘上馬郎婦』，意旨如何？ 師父說：上東門外人無數。（比喻眾生皆有佛性） 問：如果這樣理解可以嗎？ 師父說：天津橋上往來多。（比喻世事紛繁複雜）

南嶽下九世

首山念禪師法嗣

汾州太子院善昭禪師

太原俞氏之子。剃髮受戒。拄著枴杖四處遊歷。每到一個地方都稍作停留，隨機請教。先後參訪了七十一位知識。後來到了首山，問：百丈卷席，意旨如何？（百丈：指百丈懷海禪師；卷席：收起坐席，指停止講法） 首山說：龍袖拂開全體現。（比喻佛法顯現，一切都明瞭） 問：師父您的意思是？ 首山說：象王行處絕狐蹤。（比喻大乘佛法出現，小乘佛法就消失了） 善昭禪師在言下大悟。拜謝起身說：萬古碧潭空界月，再三撈捷始應知。（比喻真理如同水中月，難以捉摸，需要反覆探求才能領悟） 有人問：見到什麼道理，便如此肯定自己？ 善昭禪師說：正是我放身命處。（意思是找到了可以託付生命的地方） 後來遊歷衡湘和襄沔一帶。每次郡守都想用名剎來極力邀請他，前後八次邀請，他都堅決臥床不起，不予迴應。等到首山禪師去世，西河的僧人和百姓派遣僧人契聰前去迎請他住持。善昭禪師閉關高臥。契聰推門而入，責備他說：佛法是大事，隱退是小節。風穴禪師擔心應驗了不好的預言，憂慮禪宗的宗旨會墜落滅亡。幸好有先師首山禪師，先師已經去世。您是有能力承擔如來大法的人，現在什麼時候還要安睡呢？ 善昭禪師驚醒，握著契聰的手說：不是您，我就聽不到這些話。快準備行裝，我要去了。住持後上堂，對大眾說：

【English Translation】 English version Question: What is the ancient Buddha's Bodhimanda? (Ancient Buddha: refers to a Buddha who has attained enlightenment for a long time; Bodhimanda: a place for practice) The Master said: Walking, you step right on it. (Meaning the Bodhimanda is everywhere, in daily life) Question: What happens after stepping on it? The Master said: The ice melts and the tiles disintegrate. (A metaphor for after enlightenment, all attachments and afflictions disappear) Question: Why is it like this? The Master said: The gentlemen inside the city, the children outside the city. (A metaphor for the difference in understanding, gentlemen have broad knowledge, children have limited knowledge) Question: What happens when the great function manifests? (Great function: refers to the wonderful function of the Dharma; manifests: present) The Master said: Rolling around in the bustling market. (A metaphor for maintaining inner peace and freedom even in a noisy environment)

The Monk of Lingquan Temple in Tanzhou

A monk asked: What is a monk's livelihood? The Master said: Nothing at all. (Meaning originally there is nothing) Question: I don't know what is used daily? The Master then shouted. (A common teaching method in Zen Buddhism, intended to interrupt the other person's thinking) The monk bowed. The Master then hit him. (A common teaching method in Zen Buddhism, intended to interrupt the other person's thinking) Question: The former master said: 'The woman of Malango on the golden sand beach', what is the meaning? The Master said: Countless people outside the east gate. (A metaphor that all beings have Buddha-nature) Question: Is it okay to understand it this way? The Master said: Many people come and go on Tianjin Bridge. (A metaphor for the complexity of worldly affairs)

The Ninth Generation under Nanyue

Dharma Successor of Zen Master Nian of Shoushan

Zen Master Shanzhao of Taizi Temple in Fenzhou

A son of the Yu family in Taiyuan. Shaved his head and received the precepts. He traveled around with a staff. He stayed briefly wherever he went, asking questions randomly. He visited seventy-one teachers successively. Later, he arrived at Shoushan and asked: What is the meaning of Baizhang rolling up the mat? (Baizhang: refers to Zen Master Baizhang Huaihai; rolling up the mat: putting away the seat, referring to stopping the lecture) Shoushan said: The dragon sleeve flicks open, the whole body appears. (A metaphor that when the Dharma appears, everything is clear) Question: What is your meaning, Master? Shoushan said: Where the elephant king walks, the fox tracks disappear. (A metaphor that when Mahayana Buddhism appears, Hinayana Buddhism disappears) Zen Master Shanzhao had a great enlightenment upon hearing these words. He bowed and said: The moon in the empty realm of the ancient blue pool, only after repeatedly trying to catch it, one begins to know. (A metaphor that truth is like the moon in the water, elusive, and needs repeated exploration to be understood) Someone asked: What principle did you see that made you so sure of yourself? Zen Master Shanzhao said: It is precisely where I give up my life. (Meaning he found a place to entrust his life) Later, he traveled to Hengxiang and Xiangmian. Each time the prefect wanted to use famous temples to invite him, he firmly stayed in bed and did not respond to the eight invitations. When Zen Master Shoushan passed away, the monks and people of Xihe sent the monk Qicong to invite him to be the abbot. Zen Master Shanzhao closed the door and slept soundly. Qicong pushed the door open and rebuked him, saying: The Dharma is a major matter, and seclusion is a minor matter. Zen Master Fengxue is worried that the bad prophecy will come true, and is worried that the purpose of Zen will fall and perish. Fortunately, there is the former master, Zen Master Shoushan, who has passed away. You are capable of undertaking the great Dharma of the Tathagata, when do you want to sleep now? Zen Master Shanzhao woke up in surprise, held Qicong's hand and said: If it weren't for you, I wouldn't have heard these words. Prepare the luggage quickly, I'm going. After becoming the abbot, he ascended the hall and said to the public:

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汾陽門下有西河師子。當門踞坐。但有來者。即便咬殺。有何方便。入得汾陽門。見得汾陽人。若見汾陽人者。堪與祖佛為師。不見汾陽人。儘是立地死漢。如今還有人入得么。快須入取。免得孤負平生。不是龍門客。切忌遭點額。那個是龍門客。一齊點下。舉起拄杖曰。速退。速退。珍重。上堂。先聖云。一句語須具三玄門。一玄門須具三要。阿那個是三玄三要底句。快會取好。各自思量。還得穩當也未。古德已前行腳。聞一個因緣。未明中間。直下飲食無味。睡臥不安。火急抉擇。莫將為小事。所以大覺老人。為一大事因緣出現於世。想計他從上來行腳。不為遊山玩水。看州府奢華。片衣口食。皆為聖心未通。所以驅馳行腳。抉擇深奧。傳唱敷揚。博問先知。親近高德。蓋為續佛心燈。紹隆祖代。興崇聖種。接引后機。自利利他。不忘先跡。如今還有商量者么。有即出來。大家商量。僧問。如何是接初機底句。師曰。汝是行腳僧。曰。如何是辯衲僧底句。師曰。西方日出卯。曰。如何是正令行底句。師曰。千里持來呈舊面。曰。如何是立乾坤底句。師曰。北俱盧洲長粳米。食者無貪亦無瞋。乃曰。將此四轉語驗天下衲僧。才見你出來。驗得了也。問。如何是學人著力處。師曰。嘉州打大像。曰。如何是學人轉身處

【現代漢語翻譯】 現代漢語譯本 汾陽門下有個西河師子（比喻汾陽善昭門下有傑出的弟子）。它守在門口，只要有人來，就立刻咬死（比喻以嚴厲的禪風棒喝學人）。有什麼方法，可以進入汾陽門，見到汾陽善昭本人（比喻得到真正的開悟）？如果見到汾陽善昭，就可以做祖師和佛的老師。如果見不到汾陽善昭，就都是站著等死的凡夫俗子。現在還有人能進入汾陽門嗎？趕快進入吧，免得辜負一生。不是龍門客（比喻沒有真才實學的人），千萬不要被點額（比喻被識破）。誰是龍門客？（師父）一起點出來。（師父）舉起拄杖說：『快退！快退！珍重！』 （師父）上堂說法。先聖（指過去的聖賢）說：『一句話必須具備三玄門（指禪宗的三種玄妙境界），一個玄門必須具備三要（指禪宗的三種重要原則）。』哪一句是具備三玄三要的？趕快領會！各自思考，還覺得穩妥嗎？過去的祖師大德們行腳參學，聽到一個因緣（指一個公案或故事），如果中間有不明白的地方，就會飲食無味，睡臥不安，急切地要弄明白，不要當成小事。所以大覺老人（指佛陀），爲了一個重大因緣才出現在世上。想想他從前行腳參學，不是爲了遊山玩水，看州府的奢華，而是爲了聖心（指覺悟之心）沒有通達，所以才奔波行腳，抉擇深奧的道理，傳唱敷揚佛法，廣泛地請教先知，親近高德之人，是爲了延續佛的心燈，紹隆祖師的道統，興盛聖人的種子，接引後來的學人，自利利他，不忘記先賢的足跡。現在還有人要商量嗎？有就出來，大家一起商量。 有僧人問：『如何是接引初學者的語句？』師父說：『你是行腳僧。』（意指你自己應該知道如何接引初學者）僧人問：『如何是辨別衲僧（指有修行的僧人）的語句？』師父說：『西方日出卯（指事情顯而易見）。』僧人問：『如何是正令施行的語句？』師父說：『千里持來呈舊面（指本來面目一直都在）。』僧人問：『如何是樹立乾坤的語句？』師父說：『北俱盧洲長粳米，食者無貪亦無瞋（指達到一種超脫的境界）。』（師父）於是說：『用這四句轉語來檢驗天下的衲僧，只要你出來，就能檢驗得了。』 僧人問：『如何是學人著力之處？』師父說：『嘉州打大像（指要下大力氣）。』僧人問：『如何是學人轉身之處？』

【English Translation】 English version Under the Fenyang gate, there is the Xihe Lion (a metaphor for outstanding disciples under Fenyang Shanzhao). It sits guarding the gate. Whoever comes, it immediately bites to death (a metaphor for using strict Chan style to awaken learners). What method is there to enter the Fenyang gate and see Fenyang Shanzhao himself (a metaphor for attaining true enlightenment)? If you see Fenyang Shanzhao, you can be a teacher to the Buddhas and Patriarchs. If you don't see Fenyang Shanzhao, you are all standing dead men. Is there anyone who can enter now? Hurry up and enter, lest you waste your life. If you are not a Dragon Gate guest (a metaphor for someone without real talent), be careful not to be marked on the forehead (a metaphor for being exposed). Who is a Dragon Gate guest? (The master) points them all out together. (The master) raises his staff and says, 'Retreat! Retreat! Take care!' (The master) ascends the hall to give a Dharma talk. The ancient sages (referring to past sages) said, 'A sentence must possess three mysterious gates (referring to the three mysterious realms of Chan Buddhism), and one mysterious gate must possess three essentials (referring to the three important principles of Chan Buddhism).' Which sentence possesses the three mysteries and three essentials? Quickly understand it! Think about it yourselves, is it still stable? In the past, the virtuous monks traveled around, and if they heard a story and didn't understand the middle part, they would lose their appetite and couldn't sleep peacefully. They urgently tried to figure it out, not taking it as a small matter. Therefore, the Great Awakened One (referring to the Buddha) appeared in the world for a great cause. Think about his past travels, not for sightseeing or to see the luxury of the state capitals, but because the sacred heart (referring to the heart of enlightenment) had not been penetrated. That's why he traveled around, resolving profound principles, chanting and spreading the Dharma, widely asking the wise, and approaching the virtuous, in order to continue the lamp of the Buddha's heart, carry on the lineage of the Patriarchs, promote the seeds of the saints, guide later learners, benefit oneself and others, and not forget the footsteps of the predecessors. Is there anyone who wants to discuss it now? If so, come out and let's discuss it together. A monk asked, 'What is the sentence to receive beginners?' The master said, 'You are a traveling monk.' (implying that you should know how to receive beginners yourself). The monk asked, 'What is the sentence to distinguish a Chan monk (referring to a monk with practice)?' The master said, 'The sun rises in the west at mao (referring to something obvious).' The monk asked, 'What is the sentence to implement the correct order?' The master said, 'Brought from a thousand miles to present the old face (referring to the original face being always there).' The monk asked, 'What is the sentence to establish the universe?' The master said, 'In Uttarakuru, there is long-grain rice, and those who eat it have no greed or anger (referring to reaching a state of transcendence).' (The master) then said, 'Use these four turning phrases to test the Chan monks of the world, as soon as you come out, you can be tested.' A monk asked, 'Where should the student exert effort?' The master said, 'Carving a large statue in Jia Zhou (referring to putting in great effort).' The monk asked, 'Where should the student turn around?'

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。師曰。陜府灌鐵牛。曰。如何是學人親切處。師曰。西河弄師子。乃曰。若人會得此三句。已辯三玄。更有三要語在。切須薦取。不是等閑。與大眾頌出。三玄三要事難分。得意忘言道易親。一句明明該萬象。重陽九日菊花新。師為並汾苦寒。乃罷夜參。有異比丘振錫而至。謂師曰。會中有大士六人。奈何不說法。言訖而去。師密記以偈曰。胡僧金錫光。為法到汾陽。六人成大器。勸請為敷揚。上堂。凡一句語須具三玄門。每一玄門須具三要。有照有用。或先照後用。或先用后照。或照用同時。或照用不同時。先照後用。且要共你商量。先用后照。你也須是個人始得。照用同時。你作么生當抵。照用不同時。你又作么生湊泊。僧問。如何是大道之源。師曰。掘地覓天。曰。何得如此。師曰。不識幽玄。問。如何是賓中賓。師曰。合掌庵前問世尊。曰。如何是賓中主。師曰。對面無儔侶。曰。如何是主中賓。師曰。陣雲橫海上。㧞劍攪龍門。曰。如何是主中主。師曰。三頭六臂擎天地。忿怒那吒撲帝鐘。上堂。汾陽有三訣。衲僧難辯別。更擬問如何。拄杖驀頭楔。時有僧問。如何是三訣。師便打。僧禮拜。師曰。為汝一時頌出。第一訣。接引無時節。巧語不能詮。云綻青天月。第二訣。舒光辯賢哲。問答利生心。拔卻

【現代漢語翻譯】 師父說：『陜府（地名，今河南陜縣）的灌鐵牛（指當地的景觀或典故）。』學僧問：『如何是學人最親切的境界？』師父說：『西河（地名，今山西境內黃河一段）耍獅子（比喻生動活潑的禪機）。』於是說：『如果有人領會了這三句話，就已經辨明了三玄。更有三要的語句存在，務必推薦領悟，不是等閑之事。』併爲大眾頌出：『三玄三要事難分，得意忘言道易親。一句明明該萬象，重陽九日菊花新。』師父因為并州、汾州苦寒，於是停止了夜參。有奇異的比丘拄著錫杖而來，對師父說：『集會中有大士六人，為何不為他們說法？』說完就離開了。師父默默記下，並作偈說：『胡僧金錫光，為法到汾陽。六人成大器，勸請為敷揚。』 上堂說法：『凡是一句話，必須具備三玄門，每一玄門必須具備三要。有照有用，或者先照後用，或者先用后照，或者照用同時，或者照用不同時。先照後用，且要與你商量。先用后照，你也必須是個人才行。照用同時，你如何抵擋？照用不同時，你又如何湊合？』 有僧人問：『如何是大道之源？』師父說：『掘地覓天（比喻方法錯誤）。』問：『為何如此？』師父說：『不識幽玄。』 問：『如何是賓中賓？』師父說：『合掌庵前問世尊（比喻捨近求遠）。』問：『如何是賓中主？』師父說：『對面無儔侶（比喻獨一無二）。』問：『如何是主中賓？』師父說：『陣雲橫海上，拔劍攪龍門（比喻氣勢雄偉）。』問：『如何是主中主？』師父說：『三頭六臂擎天地，忿怒那吒撲帝鐘（比喻神通廣大）。』 上堂說法：『汾陽有三訣，衲僧難辯別。更擬問如何，拄杖驀頭楔（比喻直截了當）。』當時有僧人問：『如何是三訣？』師父便打。僧人禮拜。師父說：『為汝一時頌出。第一訣：接引無時節，巧語不能詮，云綻青天月（比喻自然顯現）。第二訣：舒光辯賢哲，問答利生心，拔卻』

【English Translation】 The Master said: 'The iron ox of Guan in Shan Prefecture (a place name, now Shan County, Henan).' A monk asked: 'What is the most intimate place for a student?' The Master said: 'The lion dance in the West River (a place name, a section of the Yellow River in Shanxi, symbolizing lively Chan opportunities).' Then he said: 'If someone understands these three sentences, they have already discerned the Three Mysteries. There are also the Three Essentials, which must be recommended and understood, not to be taken lightly.' And he chanted for the assembly: 'The Three Mysteries and Three Essentials are difficult to separate, understanding the meaning makes the Way easily accessible. One sentence clearly encompasses all phenomena, on the Double Ninth Festival, the chrysanthemums are new.' Because of the bitter cold in Bing and Fen Prefectures, the Master stopped the night meditation. A strange Bhikkhu arrived, carrying a staff, and said to the Master: 'There are six great beings in the assembly, why not preach the Dharma for them?' After saying this, he left. The Master silently remembered it and composed a verse: 'The Hu monk's golden staff shines, he comes to Fenyang for the Dharma. Six people will become great vessels, urging you to spread the teachings.' Ascending the hall to preach: 'Every sentence must possess the Three Mysterious Gates, and each Mysterious Gate must possess the Three Essentials. There is illumination and function, or illumination before function, or function before illumination, or illumination and function simultaneously, or illumination and function at different times. Illumination before function, I want to discuss it with you. Function before illumination, you must be a person to begin with. Illumination and function simultaneously, how do you resist? Illumination and function at different times, how do you reconcile?' A monk asked: 'What is the source of the Great Way?' The Master said: 'Digging the ground to find the sky (a metaphor for using the wrong method).' He asked: 'Why is it like this?' The Master said: 'Not recognizing the profound mystery.' Asked: 'What is guest within guest?' The Master said: 'Joining palms in front of the hermitage, ask the World Honored One (a metaphor for seeking far and wide what is near).' Asked: 'What is the host within guest?' The Master said: 'No companion opposite (a metaphor for being unique).' Asked: 'What is guest within host?' The Master said: 'Battle clouds across the sea, drawing a sword to stir the Dragon Gate (a metaphor for majestic momentum).' Asked: 'What is the host within host?' The Master said: 'Three heads and six arms supporting heaven and earth, the wrathful Nezha strikes the Emperor's bell (a metaphor for great supernatural powers).' Ascending the hall to preach: 'Fen-yang has three secrets, difficult for monks to distinguish. If you try to ask what they are, a staff will strike your head (a metaphor for being direct and straightforward).' At that time, a monk asked: 'What are the three secrets?' The Master then struck him. The monk bowed. The Master said: 'I will chant them for you at once. The first secret: Receiving and guiding has no fixed time, skillful words cannot explain it, clouds bloom in the blue sky like the moon (a metaphor for natural manifestation). The second secret: Spreading light to distinguish the wise, answering questions to benefit living beings, pulling out'

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眼中楔。第三訣。西國胡人說。濟水過新羅。北地用鑌鐵。復曰。還有人會么。會底出來通個訊息。要知遠近。莫祇恁么記言記語。以當平生。有甚麼利益。不用久立。珍重。僧問。如何是祖師西來意。師曰。青絹扇子足風涼。問。布鼓當軒掛。誰是知音者。師曰。停鋤傾麥飯。臥草不抬頭。問。如何是道場。師曰。下腳不得。問。如何是祖師西來意。師曰。徹骨徹髓。曰。此意如何。師曰。遍天遍地。問。真正修道人。不見世間過。未審不見個甚麼過。師曰。雪埋夜月深三尺。陸地行舟萬里程。曰。和尚是何心行。師曰。卻是你心行。問。大悲千手眼。如何是正眼。師曰。瞎。曰。恁么則一條拄杖兩人舁。師曰。三家村裡唱巴歌。曰。恁么則和尚同在里頭。師曰。謝汝慇勤。問。如何是和尚家風。師曰。三玄開正道。一句破邪宗。曰。如何是和尚活計。師曰。尋常不掌握。供養五湖僧。曰。未審吃個甚麼。師曰。天酥陀飯非珍饌。一味良羹飽即休。問。牛頭未見四祖時如何。師曰。新神更著師婆賽。曰。見后如何。師曰。古廟重遭措大題。上堂。謂眾曰。夫說法者。須具十智同真。若不具十智同真。邪正不辯。緇素不分。不能與人天為眼目。決斷是非。如鳥飛空而折翼。如箭射的而斷絃。絃斷故射的不中。翼折故空

【現代漢語翻譯】 現代漢語譯本 眼中楔（眼中釘）。第三訣。西國胡人說。濟水過新羅（古國名）。北地用鑌鐵（精鐵）。復曰：『還有人會么？會的出來通個訊息。要知道遠近，莫只是這樣記言記語，以此作為一生的依憑，有什麼利益？』不用久站，珍重。 僧人問：『如何是祖師西來意（達摩祖師從西方來到東土的真正用意）？』師父說：『青絹扇子帶來足夠的涼風。』 問：『布鼓當軒掛（比喻虛有其表），誰是知音者？』師父說：『停下鋤頭，端起麥飯，躺在草地上也不抬頭。』 問：『如何是道場（修行的地方）？』師父說：『無法下腳。』 問：『如何是祖師西來意？』師父說：『徹骨徹髓（深入骨髓）。』 問：『此意如何？』師父說：『遍天遍地。』 問：『真正修道人，不見世間過。未審不見個甚麼過？』師父說：『雪埋夜月深三尺，陸地行舟萬里程。』 問：『和尚是何心行？』師父說：『卻是你心行。』 問：『大悲千手眼（觀音菩薩的化身），如何是正眼？』師父說：『瞎。』 問：『這樣說來，就是一條拄杖兩人抬？』師父說：『三家村裡唱巴歌（鄉野鄙俗的歌曲）。』 問：『這樣說來，和尚也同在其中？』師父說：『謝謝你的慇勤。』 問：『如何是和尚家風？』師父說：『三玄開正道，一句破邪宗。』 問：『如何是和尚活計？』師父說：『尋常不掌握，供養五湖僧。』 問：『不知道吃些什麼？』師父說：『天酥陀飯非珍饌，一味良羹飽即休。』 問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』師父說：『新神更要請巫婆來祭祀。』 問：『見后如何？』師父說：『古廟重新遭到秀才題寫。』 上堂，對眾人說：『說法的人，必須具備十智同真（十種智慧與真理相同）。若不具備十智同真，邪正不辨，緇素不分（僧人和俗人無法區分），不能替人天做眼目，決斷是非。如同鳥飛在空中卻折斷了翅膀，如同箭射向靶子卻斷了弦。絃斷了所以射不中，翅膀折斷了所以不能飛。』

【English Translation】 English version A thorn in the eye. The third secret. The Western barbarian said: 'The Ji River crosses Xinluo (an ancient kingdom). The northern land uses bintie (fine iron).' Again, he said, 'Is there anyone who understands? If you understand, come out and share the news. If you want to know the distance, don't just memorize words and phrases and use them as a lifelong reliance. What benefit is there?' No need to stand for long. Farewell. A monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming from the West)?' The master said, 'The blue silk fan brings enough cool breeze.' Asked, 'A cloth drum hangs in the doorway (a metaphor for being outwardly impressive but lacking substance), who is the connoisseur?' The master said, 'Stop hoeing, pick up the wheat rice, and don't even look up while lying on the grass.' Asked, 'What is the Daochang (place of practice)?' The master said, 'Nowhere to set foot.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Penetrating to the bone marrow.' Asked, 'What is this meaning?' The master said, 'Everywhere in the sky and on earth.' Asked, 'A true cultivator does not see the faults of the world. I wonder what faults are not seen?' The master said, 'Snow buries the night moon three feet deep, and a boat travels ten thousand miles on land.' Asked, 'What is the heart practice of the monk?' The master said, 'It is your heart practice.' Asked, 'The Great Compassion with a thousand hands and eyes (manifestation of Avalokiteśvara), what is the true eye?' The master said, 'Blind.' Asked, 'In that case, it's like one walking stick carried by two people?' The master said, 'Singing vulgar songs in a village of three families.' Asked, 'In that case, is the monk also among them?' The master said, 'Thank you for your kindness.' Asked, 'What is the family style of the monk?' The master said, 'Three mysteries open the right path, one sentence breaks the heretical sect.' Asked, 'What is the monk's livelihood?' The master said, 'Usually not in hand, offering to monks of the five lakes.' Asked, 'I wonder what you eat?' The master said, 'Heavenly ghee rice is not a delicacy, one good soup is enough to satisfy.' Asked, 'What was Niu Tou (Fazong Zen master) like before he met the Fourth Patriarch (Daoxin Zen master)?' The master said, 'The new god needs to invite a witch to worship.' Asked, 'What was he like after meeting him?' The master said, 'The ancient temple is re-inscribed by a scholar.' Ascending the hall, he said to the assembly, 'Those who preach the Dharma must possess ten wisdoms that are the same as the truth. If they do not possess ten wisdoms that are the same as the truth, they cannot distinguish between right and wrong, and they cannot distinguish between monks and laypeople. They cannot be the eyes and ears of humans and gods, and they cannot judge right and wrong. It is like a bird flying in the sky but breaking its wings, like an arrow shot at a target but breaking its string. The string is broken, so it cannot hit the target, and the wings are broken, so it cannot fly.'

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不可飛。弦壯翼牢。空的俱徹。作么生是十智同真。與諸上座點出。一同一質。二同大事。三總同參。四同真志。五同遍普。六同具足。七同得失。八同生殺。九同音吼。十同得入。又曰。與甚麼人同得入。與阿誰同音吼。作么生是同生殺。甚麼物同得失。阿那個同具足。是甚麼同遍普。何人同真志。孰能總同參。那個同大事。何物同一質。有點得出底么。點得出者不吝慈悲。點不出來。未有參學眼在。切須辯取。要識是非。面目見在。不可久立。珍重。龍德府尹李侯與師有舊。虛承天寺致之。使三反不赴。使者受罰。復至曰。必欲得師俱往。不然有死而已。師笑曰。老病業已不出山。借往當先后之。何必俱邪。使曰。師諾。則先後唯所擇。師令饌設。且俶裝曰。吾先行矣。停箸而化。阇維收舍利起塔。

汝州葉縣廣教院歸省禪師

冀州賈氏子。弱冠依易州保壽院出家。受具后遊方。參首山。山一日舉竹篦。問曰。喚作竹篦即觸。不喚作竹篦即背。喚作甚麼。師掣得擲地上曰。是甚麼。山曰。瞎。師于言下。豁然頓悟。開堂。僧問。祖祖相傳傳祖印。師今得法嗣何人。師曰。寰中天子。塞外將軍。曰。汝海一滴蒙師指。向上宗風事若何。師曰。高祖殿前樊噲怒。須知萬里絕煙塵。問。維摩丈室不以日月為

【現代漢語翻譯】 現代漢語譯本： 不可飛。弦已繃緊，羽翼堅牢。一切空無都已洞徹。如何是十智同真？為諸位上座點明：一是同一本質，二是同等大事，三是共同參學，四是同樣的真誠志向，五是同樣遍及一切，六是同樣具足一切，七是同樣得失相隨，八是同樣生死與共，九是同樣發出獅子吼，十是同樣得以證入。又說，與什麼人一同證入？與誰一同發出獅子吼？如何是生死與共？什麼東西得失相隨？哪個一同具足一切？是什麼同樣遍及一切？何人擁有同樣的真誠志向？誰能共同參學？哪個是同等大事？什麼東西是同一本質？有點得出的嗎？點得出的人不要吝惜慈悲。點不出來，說明還沒有參學的眼光。務必仔細辨別。想要認識是非，面目就在眼前。不可久站。珍重。 龍德府尹李侯與禪師有舊交，在虛承天寺邀請他，派使者去了三次禪師都沒答應。使者因此受罰，再次前往說：『一定要請禪師一同前往，不然我就只有死在這裡了。』禪師笑著說：『我年老多病已經不出山了，藉著前往也應當有先後，何必一定要一起呢？』使者說：『禪師您答應了，那麼先後就由您來選擇。』禪師命人準備飯菜，並且整理行裝說：『我先走一步了。』停下筷子就圓寂了。火化后收取捨利建塔。 汝州葉縣廣教院歸省禪師 是冀州賈家的孩子。年輕時在易州保壽院出家。受具足戒后開始遊方參學。參拜首山。首山有一天舉起竹篦，問道：『如果說是竹篦就落入了執著，如果說不是竹篦就違背了真理，那麼該怎麼說？』歸省禪師一把奪過竹篦扔在地上說：『這是什麼？』首山說：『瞎了。』歸省禪師在言下豁然開悟。開堂說法時，有僧人問：『祖祖相傳傳遞祖印，禪師您今天得法是繼承了誰的衣缽？』禪師說：『寰宇之中的天子，塞外的將軍。』僧人說：『我如汝海一滴，蒙受老師的指點，向上宗風的事情又該如何？』禪師說：『高祖殿前樊噲發怒，要知道萬里之外絕無塵埃。』僧人問：『維摩詰的丈室不以日月為

【English Translation】 English version: Cannot fly. The string is taut, and the wings are strong. All emptiness is thoroughly understood. What is the 'Ten Wisdoms Sharing the Truth'? I will point it out to all of you: First, sharing the same essence; second, sharing the same great matter; third, jointly participating in study; fourth, sharing the same sincere aspiration; fifth, sharing the same pervasiveness; sixth, sharing the same completeness; seventh, sharing the same gains and losses; eighth, sharing the same life and death; ninth, sharing the same lion's roar; tenth, sharing the same attainment. Furthermore, with whom do we attain together? With whom do we roar like a lion together? What is sharing life and death? What things share gains and losses? Which one shares completeness? What is it that shares pervasiveness? Who shares the same sincere aspiration? Who can jointly participate in study? Which is the same great matter? What thing is the same essence? Can anyone point it out? Those who can point it out, do not be stingy with compassion. Those who cannot point it out, do not yet have the eye of a student. You must carefully discern. If you want to know right and wrong, the face is right in front of you. I cannot stand for long. Take care. The Prefect Li of Longde had an old friendship with the Chan master. He invited him at Xucheng Temple, sending messengers three times, but the master did not agree. The messenger was punished for this and went again, saying, 'I must invite the master to go together, or I will die here.' The master smiled and said, 'I am old and sick and no longer leave the mountain. Even if I were to go, there should be a sequence. Why must we go together?' The messenger said, 'If the master agrees, then the sequence is up to you to choose.' The master ordered food to be prepared and packed his bags, saying, 'I will go ahead.' He stopped eating and passed away. After cremation, his relics were collected and a pagoda was built. Chan Master Guisheng of Guangjiao Temple in Yexian, Ruzhou Was a child of the Jia family in Ji Prefecture. In his youth, he left home at Baoshou Temple in Yi Prefecture. After receiving full ordination, he traveled to study. He visited Shoushan. One day, Shoushan raised a bamboo whisk and asked, 'If you call it a bamboo whisk, you are attached. If you don't call it a bamboo whisk, you are going against the truth. What do you call it?' Guisheng grabbed the whisk and threw it on the ground, saying, 'What is this?' Shoushan said, 'Blind!' Guisheng suddenly awakened upon hearing these words. When he opened the Dharma hall, a monk asked, 'The ancestral seal is passed down from ancestor to ancestor. From whom did the master inherit the Dharma today?' The master said, 'The emperor within the realm, the general beyond the borders.' The monk said, 'I am like a drop in the Ru Sea, receiving the teacher's guidance. What about the affairs of the upward lineage?' The master said, 'Fan Kuai was angry before the Gaozu Hall, know that there is no dust for ten thousand miles.' A monk asked, 'Vimalakirti's chamber does not use the sun and moon as'

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明。和尚丈室以何為明。師曰。眉分八字。曰。未審意旨如何。師曰。雙耳垂肩。問。如何是超師之作。師曰。老僧眉毛長多少。問。如何是塵中獨露身。師曰。塞北千人帳。江南萬斛船。曰。恁么即非塵也。師曰。學語之流。一札萬行。問。如何是和尚深深處。師曰。貓有歃血之功。虎有起尸之德。曰。莫便是也無。師曰。碓搗東南。磨推西北。問。如何是金剛不壞身。師曰。百雜碎。曰。意旨如何。師曰。終是一堆灰。問。不落諸緣。請師便道。師曰。落。問。如何是清凈法身。師曰。廁坑頭籌子。問。如何是戒定慧。師曰。破傢俱。師一日昇座。僧問。才上法堂來時如何。師拍禪床一下。僧曰。未審此意如何。師曰。無人過價。打與三百。問。忽遇大闡提人來。還相為也無。師曰。法久成弊。曰。慈悲何在。師曰。年老成魔。上堂。宗師血脈。或凡或聖。龍樹馬鳴。天堂地獄。鑊湯爐炭。牛頭獄卒。森羅萬象。日月星辰。他方此土。有情無情。以手畫一畫云。俱入此宗。此宗門中。亦能殺人。亦能活人。殺人須得殺人刀。活人須得活人句。作么生是殺人刀．活人句。道得底。出來對眾道看。若道不得。即孤負平生。珍重。問。如何是和尚四無量心。師曰。放火殺人。曰。慈悲何在。師曰。遇明眼人舉似。問。不

【現代漢語翻譯】 明（指開悟）。有僧人問：『和尚的丈室以什麼為明？』 師父說：『眉毛分開像八字。』 僧人問：『不知道這意旨如何？』 師父說：『雙耳垂肩。』 問：『如何是超越師父的作為？』 師父說：『老僧的眉毛有多長？』 問：『如何是塵世中獨自顯露的法身？』 師父說：『塞北有千人的帳篷，江南有萬斛的船。』 僧人說：『這樣說來，就不是在塵世中了。』 師父說：『你這種只會學舌的人，只會寫一札又一札的文章。』 問：『如何是和尚您最深奧的地方？』 師父說：『貓有歃血的功勞，虎有使屍體起立的德行。』 僧人說：『莫非就是這個嗎？』 師父說：『碓在東南方搗米，磨在西北方推磨。』 問：『如何是金剛不壞身？』 師父說：『百雜碎。』 僧人說：『意旨如何？』 師父說：『終究是一堆灰。』 問：『不落入任何因緣，請師父直說。』 師父說：『落。』 問：『如何是清凈法身？』 師父說：『廁所里的籌子。』 問：『如何是戒、定、慧？』 師父說：『破傢俱。』 師父有一天升座說法，有僧人問：『剛上法堂來時如何？』 師父拍了一下禪床。僧人說：『不知道這意旨如何？』 師父說：『無人出高價，打了三百下。』 問：『如果遇到大闡提（斷善根的人）來，還幫助他嗎？』 師父說：『法久成弊。』 僧人說：『慈悲在哪裡？』 師父說：『年老成魔。』 上堂說法，師父說：『宗師的血脈，或凡或聖，龍樹（Nagarjuna，印度佛教哲學家）馬鳴（Asvaghosa，佛教詩人），天堂地獄，鑊湯爐炭，牛頭獄卒，森羅萬象，日月星辰，他方此土，有情無情。』 用手畫了一下說：『都進入此宗。此宗門中，也能殺人，也能活人。殺人須得殺人刀，活人須得活人句。』 怎麼是殺人刀、活人句？ 說得出的，出來對大眾說看。如果說不出，就辜負了平生。珍重。 問：『如何是和尚您的四無量心？』 師父說：『放火殺人。』 僧人說：『慈悲在哪裡？』 師父說：『遇到明眼人舉似。』 問：『不……』

【English Translation】 Ming (Enlightenment). A monk asked: 'What does the abbot's room take as its illumination?' The Master said: 'Eyebrows split into the shape of the character eight.' The monk asked: 'I don't understand the meaning of this.' The Master said: 'Ears hang down to the shoulders.' Asked: 'What is the act that surpasses the master?' The Master said: 'How long are this old monk's eyebrows?' Asked: 'What is the uniquely revealed Dharma body in the dust?' The Master said: 'North of the border, there are tents for a thousand people; south of the river, there are boats carrying ten thousand bushels.' The monk said: 'In that case, it is not in the dust.' The Master said: 'You who only parrot words, only write one document after another.' Asked: 'What is the deepest place of the abbot?' The Master said: 'The cat has the merit of drinking blood in covenant, the tiger has the virtue of raising corpses.' The monk said: 'Could that be it?' The Master said: 'The mortar pounds rice in the southeast, the mill grinds in the northwest.' Asked: 'What is the indestructible Vajra body?' The Master said: 'A hundred kinds of broken pieces.' The monk said: 'What is the meaning of this?' The Master said: 'In the end, it is just a pile of ashes.' Asked: 'Without falling into any conditions, please speak directly, Master.' The Master said: 'Falling.' Asked: 'What is the pure Dharma body?' The Master said: 'A counting stick in the latrine.' Asked: 'What are precepts, concentration, and wisdom?' The Master said: 'Broken furniture.' One day, the Master ascended the Dharma seat, and a monk asked: 'What is it like coming up to the Dharma hall?' The Master slapped the Zen bed once. The monk said: 'I don't understand the meaning of this.' The Master said: 'No one offered a high price, so I hit it three hundred times.' Asked: 'If a great icchantika (one who has severed the roots of goodness) comes, will you still help him?' The Master said: 'The Dharma becomes corrupt over time.' The monk said: 'Where is compassion?' The Master said: 'Growing old turns into a demon.' Ascending the hall, the Master said: 'The bloodline of the patriarchs, whether ordinary or saintly, Nagarjuna (Indian Buddhist philosopher), Asvaghosa (Buddhist poet), heaven and hell, cauldrons and charcoal, ox-headed jailers, myriad phenomena, sun, moon, and stars, other lands and this land, sentient and insentient beings.' He drew a line with his hand and said: 'All enter this sect. Within this sect, one can also kill people, and one can also save people. To kill, one must have a killing sword; to save, one must have a saving phrase.' What is the killing sword, the saving phrase? If you can say it, come out and say it to the assembly. If you cannot say it, you will have wasted your life. Treasure this. Asked: 'What are the abbot's four immeasurable minds?' The Master said: 'Setting fire and killing people.' The monk said: 'Where is compassion?' The Master said: 'Present it to someone with clear eyes.' Asked: 'Not...'

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在內。不在外。不在中間。未審在甚麼處。師曰。南斗六。北斗七。問。如何是毗盧師法身主。師曰。僧排夏臘。俗列耆年。曰。向上更有事也無。師曰。有。曰。如何是向上事。師曰。萬里崖州君自去。臨行惆悵怨他誰。上堂。良久曰。夫行腳禪流。直須著忖。參學須具參學眼。見地須得見地句。方有相親分。始得不被諸境惑。亦不落於惡道。畢竟如何委悉。有時句到意不到。妄緣前塵。分別影事。有時意到句不到。如盲摸象。各說異端。有時意句俱到。打破虛空界。光明照十方。有時意句俱不到。無目之人縱橫走。忽然不覺落深坑。問。如何是古今無異路。師曰。俗人盡褁頭。曰。意旨如何。師曰。阇黎無席帽。問。己事未明。以何為驗。師曰。鬧市裡打靜槌。曰。意旨如何。師曰。日午點金燈。問。布鼓當軒擊。誰是知音者。師曰。眼中有澀釘。曰。未審此意如何。師曰。喬翁賽南神。僧請益柏樹子話。師曰。我不辭與汝說。還信么。曰。和尚重言。爭敢不信。師曰。汝還聞檐頭水滴聲么。其僧豁然。不覺失聲云。㖿。師曰。你見個甚麼道理。僧便以頌對曰。檐頭水滴。分明歷歷。打破乾坤。當下心息。師乃忻然。問僧。日暮投林。朝離何處。曰。新戒不曾學禪。師曰。生身入地獄。下去後。有僧舉到智門寬和

【現代漢語翻譯】 現代漢語譯本 『在內。不在外。不在中間。未審在甚麼處？』（在裡面，不在外面，也不在中間，那麼請問它在哪裡呢？） 師父說：『南斗六，北斗七。』（南斗星有六顆，北斗星有七顆。） 問：『如何是毗盧師法身主？』（什麼是毗盧遮那佛（Vairocana）的法身（Dharmakāya）主體？） 師父說：『僧排夏臘，俗列耆年。』（僧人按照受戒年限排列，俗人按照年齡大小排列。） 問：『向上更有事也無？』（除此之外，還有更高的境界嗎？） 師父說：『有。』（有。） 問：『如何是向上事？』（什麼是更高的境界？） 師父說：『萬里崖州君自去，臨行惆悵怨他誰？』（你獨自前往遙遠的崖州（Yá zhōu），臨行時的惆悵又能怪誰呢？） 師父上堂說法，停頓良久后說：『行腳參禪的人，必須仔細思量。參學要有參學的眼光，見地要有見地的語句，這樣才能有相親近的緣分，才能不被各種境界迷惑，也不會墮入惡道。』 『到底如何才能明白呢？』 『有時語句到了，意思卻沒到，只是妄想攀緣過去的塵埃，分別虛幻的影子。有時意思到了，語句卻沒到，就像盲人摸象，各自說著不同的片面之詞。有時意思和語句都到了，就能打破虛空界，光明照耀十方。有時意思和語句都沒到，就像沒有眼睛的人到處亂走，忽然不覺地掉入深坑。』 問：『如何是古今無異路？』（什麼是自古至今沒有差異的道路？） 師父說：『俗人盡褁頭。』（世俗之人全都包著頭。） 問：『意旨如何？』（這是什麼意思？） 師父說：『阇黎無席帽。』（你這位法師卻沒有帽子。） 問：『己事未明，以何為驗？』（如果自己還沒有開悟，用什麼來驗證呢？） 師父說：『鬧市裡打靜槌。』（在喧鬧的集市裡敲打靜音槌。） 問：『意旨如何？』（這是什麼意思？） 師父說：『日午點金燈。』（正午時分點燃金燈。） 問：『布鼓當軒擊，誰是知音者？』（用布包裹的鼓在窗前敲擊，誰是真正的知音呢？） 師父說：『眼中有澀釘。』（眼睛裡有阻礙視線的釘子。） 問：『未審此意如何？』（不知道這是什麼意思？） 師父說：『喬翁賽南神。』（老頭子祭拜南神。） 有僧人請教關於柏樹子的話頭（Koan）。 師父說：『我不是不能為你解說，只是你相信嗎？』 僧人說：『和尚您說的話，我怎敢不信？』 師父說：『你聽到屋檐滴水的聲音了嗎？』 那僧人豁然開悟，不禁失聲叫道：『啊！』 師父說：『你見到了什麼道理？』 僧人便用偈頌回答說：『檐頭水滴，分明歷歷，打破乾坤，當下心息。』（屋檐滴水，清清楚楚，打破了天地，當下止息了妄心。） 師父非常高興。 問僧人：『日暮投林，朝離何處？』（傍晚投宿在樹林里，早上從哪裡離開？） 僧人說：『新戒不曾學禪。』（新受戒的僧人沒有學過禪。） 師父說：『生身入地獄。』（活著就進入了地獄。） 下去後，有僧人把這件事告訴了智門寬和尚。 （*註：毗盧遮那佛（Vairocana）：又譯為光明遍照，象徵佛的智慧之光普照一切處，是密教五方佛中的中心佛。法身（Dharmakāya）：佛的三身之一，是佛所證的真如自性，為一切法之所依。崖州（Yá zhōu）：古代地名，在今海南島。）

【English Translation】 English version 'Inside. Not outside. Not in the middle. Where is it then?' The Master said, 'The Southern Dipper six, the Northern Dipper seven.' Asked, 'What is the Dharmakāya（Dharmakāya） Master of Vairocana（Vairocana）?' The Master said, 'Monks are ranked by summer seniority, laypeople are listed by age.' Asked, 'Is there anything beyond this?' The Master said, 'Yes.' Asked, 'What is beyond this?' The Master said, 'You go to Yá zhōu（Yá zhōu） thousands of miles away by yourself; who can you blame for your sorrow at departure?' The Master ascended the Dharma seat and, after a long pause, said, 'Those who travel to study Chan must contemplate carefully. Studying must have the eye of studying; insight must have the phrase of insight. Only then can there be a chance to be close, and one will not be confused by all realms, nor fall into evil paths.' 'How can one truly understand?' 'Sometimes the phrase arrives, but the meaning does not, and one is deluded by clinging to past dust, distinguishing illusory shadows. Sometimes the meaning arrives, but the phrase does not, like blind men touching an elephant, each speaking of different fragments. Sometimes both meaning and phrase arrive, breaking through the realm of empty space, and light shines in all directions. Sometimes neither meaning nor phrase arrives, like a blind man running wildly, suddenly falling into a deep pit without realizing it.' Asked, 'What is the path that is the same in ancient and modern times?' The Master said, 'Laypeople all wrap their heads.' Asked, 'What is the meaning of this?' The Master said, 'You, Dharma Master, have no hat.' Asked, 'If one's own affairs are not clear, how can one verify it?' The Master said, 'Striking a silent mallet in a noisy market.' Asked, 'What is the meaning of this?' The Master said, 'Lighting a golden lamp at noon.' Asked, 'Beating a cloth drum in front of the window, who is the one who understands the music?' The Master said, 'There is a rough nail in the eye.' Asked, 'I don't know what this means?' The Master said, 'Old man Qiao worships the Southern God.' A monk asked for instruction on the topic of the cypress tree（Koan）. The Master said, 'It's not that I won't explain it to you, but do you believe it?' The monk said, 'How dare I not believe what the Abbot says?' The Master said, 'Do you hear the sound of water dripping from the eaves?' The monk suddenly awakened and couldn't help but exclaim, 'Ah!' The Master said, 'What principle did you see?' The monk then responded with a verse: 'Water drips from the eaves, clearly and distinctly, breaking through heaven and earth, the mind immediately rests.' The Master was very pleased. Asked the monk, 'At dusk you enter the forest, where did you leave from in the morning?' The monk said, 'The newly ordained have not studied Chan.' The Master said, 'Born into hell.' Afterwards, a monk told this to Zen Master Zhimen Kuan. (*Note: Vairocana: Also translated as 'Light Shining Everywhere,' symbolizing the Buddha's wisdom light illuminating all places, is the central Buddha among the Five Dhyani Buddhas in Esoteric Buddhism. Dharmakāya: One of the three bodies of the Buddha, is the true nature realized by the Buddha, the basis of all dharmas. Yá zhōu: An ancient place name, located on present-day Hainan Island.)

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尚處。門曰。何不道鎖匙在和尚手裡。師因去將息寮看病僧。僧乃問曰。和尚。四大本空。病從何來。師曰。從阇黎問處來。僧喘氣。又問曰。不問時如何。師曰。撒手臥長空。僧曰。㖿。便脫去。

潭州神鼎洪諲禪師

襄水扈氏子。自遊方。一衲以度寒暑。嘗與數耆宿至襄沔間。一僧舉論宗乘。頗敏捷。會野飯山店中。供辦而僧論說不已。師曰。三界唯心。萬法唯識。唯識唯心。眼聲耳色。是甚麼人語。僧曰。法眼語。師曰。其義如何。曰。唯心故根境不相到。唯識故聲色摐然。師曰。舌味是根境否。曰。是。師以箸筴菜置口中。含胡而語曰。何謂相入邪。坐者駭然。僧不能答。師曰。途路之樂。終未到家。見解入微。不名見道。參須實參。悟須實悟。閻羅大王。不怕多語。僧拱而退。后反長沙。隱於衡岳三生藏。有湘陰豪貴。來游福嚴。即師之室。見其氣貌閑靜。一缽掛壁。余無長物。傾愛之。遂拜跪。請曰。神鼎乃我家植福之地。久乏宗匠。愿師俱往。何如。師笑而諾之。即以己馬負師至。十年始成叢席。一朽床為說法座。其甘枯淡無比。又以德臘俱高。諸方尊之。如古趙州。僧問。諸法未聞時如何。師曰。風蕭蕭。雨颯颯。曰。聞后如何。師曰。領話好。問。魚鼓未鳴時如何。師曰。看天看地。

【現代漢語翻譯】 現代漢語譯本 某處，有僧人問道：『為何不說鑰匙就在和尚您手裡？』 禪師於是去僧人休養的房間看望生病的僧人。僧人便問：『和尚，四大（地、水、火、風）本性皆空，病從何而來？』 禪師說：『從你提問的地方來。』 僧人喘著氣，又問：『不問時又如何？』 禪師說：『撒手臥長空（形容一種解脫的境界）。』 僧人『㖿』了一聲，便去世了。

潭州神鼎洪諲禪師（洪諲禪師）

襄水扈氏之子。自從遊方以來，一件衲衣便用來度過寒暑。曾經與幾位年長的僧人到襄沔一帶。一位僧人舉例論述宗乘（佛教的教義和修行），頗為敏捷。恰逢在山間小店吃午飯，店家準備飯菜，而那位僧人還在不停地論說。禪師說：『三界唯心，萬法唯識。唯識唯心，眼聲耳色，這是什麼人說的話？』 僧人說：『是法眼（法眼文益禪師）說的。』 禪師問：『他的意思是什麼？』 僧人說：『因為唯心，所以根（感覺器官）和境（感覺對像）不能互相到達；因為唯識，所以聲和色才如此分明。』 禪師問：『舌和味是根境嗎？』 僧人答：『是。』 禪師用筷子夾起菜放到口中，含糊不清地說：『那又如何說是互相進入呢？』 在座的人都驚駭不已，僧人不能回答。禪師說：『途中的快樂，終究不是到家。見解即使精微，也不能稱為見道。參禪須要實參，悟道須要實悟。閻羅大王，不怕多說話的人。』 僧人拱手退下。後來回到長沙，隱居在衡岳三生藏。有湘陰的富豪，到福嚴遊玩，來到禪師的住所，見他氣度安閑平靜，一個缽掛在墻上，其餘沒有多餘的物品，非常敬佩他，於是拜跪著請求說：『神鼎（神鼎山）乃是我家植福之地，很久沒有宗師了，希望禪師能一起前往，如何？』 禪師笑著答應了。隨即用自己的馬馱著禪師前往，十年才形成叢林道場。用一張破舊的床作為說法座，他的甘於清苦淡泊是無比的。又因為他的德行和僧臘都很高，各方都很尊敬他，如同古代的趙州（趙州從諗禪師）。有僧人問：『諸法未曾聽聞時如何？』 禪師說：『風蕭蕭，雨颯颯。』 僧人問：『聽聞后又如何？』 禪師說：『領會話語就好。』 僧人問：『魚鼓未鳴時如何？』 禪師說：『看天看地。』

【English Translation】 English version At a certain place, a monk asked: 'Why not say the key is in the hands of the venerable monk?' The Zen master then went to the sick monk's room to visit him. The monk then asked: 'Venerable monk, the four elements (earth, water, fire, and wind) are fundamentally empty, from where does illness come?' The Zen master said: 'It comes from where you ask the question.' The monk gasped and asked again: 'What about when not asking?' The Zen master said: 'Release your hold and lie in the vast sky (describing a state of liberation).' The monk said 'Ah,' and then passed away.

Zen Master Hongyin of Shending in Tanzhou (Zen Master Hongyin)

A son of the Hu family of Xiangshui. Since traveling around, he used a single kasaya (monk's robe) to get through the cold and heat. He once went with several elderly monks to the Xiang and Mian area. A monk cited examples to discuss the Zongcheng (Buddhist teachings and practice), quite quick-witted. It happened to be lunchtime at a mountain shop, the shopkeeper prepared the meal, and that monk was still talking non-stop. The Zen master said: 'The three realms are only mind, all dharmas are only consciousness. Only consciousness, only mind, eye-sound, ear-color, whose words are these?' The monk said: 'These are the words of Fayan (Zen Master Fayan Wenyi).' The Zen master asked: 'What is his meaning?' The monk said: 'Because of only mind, the roots (sense organs) and objects (sense objects) cannot reach each other; because of only consciousness, sound and color are so distinct.' The Zen master asked: 'Are tongue and taste roots and objects?' The monk replied: 'Yes.' The Zen master picked up a vegetable with chopsticks and put it in his mouth, speaking unclearly: 'Then how can you say they enter each other?' Everyone present was shocked, and the monk could not answer. The Zen master said: 'The pleasure on the road is ultimately not arriving home. Even subtle insights cannot be called seeing the Tao. Chan practice must be genuine practice, enlightenment must be genuine enlightenment. King Yama (the king of the underworld) is not afraid of people who talk too much.' The monk bowed and retreated. Later, he returned to Changsha and lived in seclusion in the Sansheng Hermitage of Hengyue. A wealthy man from Xiangyin came to Fuyan to visit and came to the Zen master's residence, seeing his calm and peaceful demeanor, a bowl hanging on the wall, and nothing else superfluous, he admired him very much, so he knelt and requested: 'Shending (Mount Shending) is the place where my family plants blessings, and it has been without a master for a long time. I hope the Zen master can go together, how about it?' The Zen master smiled and agreed. He then used his own horse to carry the Zen master there, and it took ten years to form a monastic center. He used an old bed as a Dharma seat, and his willingness to endure hardship and simplicity was unparalleled. Also, because his virtue and monastic age were both high, all quarters respected him, like the ancient Zhaozhou (Zen Master Zhaozhou Congshen). A monk asked: 'What is it like when all dharmas have not been heard?' The Zen master said: 'The wind whistles, the rain rustles.' The monk asked: 'What about after hearing?' The Zen master said: 'It's good to understand the words.' The monk asked: 'What is it like when the fish drum has not sounded?' The Zen master said: 'Look at the sky, look at the earth.'

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曰。鳴后如何。師曰。捧缽上堂。問。古澗寒泉時如何。師曰。不是衲僧行履處。曰。如何是衲僧行履處。師曰。不見有古澗寒泉。問。兩手獻尊堂時如何。師曰。是甚麼。問。學人到寶山。空手回時如何。師曰。臘月三十日。問。如何是和尚家風。師曰。飢不擇食。問。如何是和尚為人句。師曰。拈柴擇菜。曰。莫祇這便是也無。師曰。更須子細。問。撥塵見佛時如何。師曰。佛亦是塵。問。如何是道人活計。師曰。山僧自小不曾入學堂。官人指木魚問。這個是甚麼。師曰。驚回多少瞌睡人。官曰。洎不到此間。師曰。無心打無心。問。如何是清凈法身。師曰。灰頭土面。曰。為甚麼如此。師曰。爭怪得山僧。曰。未審法身向上還有事也無。師曰。有。曰。如何是向上事。師曰。毗盧頂上金冠子。問。菩提本無樹。何處得子來。師曰。喚作無。得么。問。持地菩薩修路等佛。和尚修橋等何人。師曰。近后。問。和尚未見先德時如何。師曰。東行西行。曰。見后如何。師曰。橫擔拄杖。上堂。舉洞山曰。貪瞋癡。太無知。賴我今朝識得伊。行便打。坐便槌。分付心王子細推。無量劫來不解脫。問汝三人知不知。師曰。古人與么道。神鼎則不然。貪瞋癡。實無知。十二時中任從伊。行即往。坐即隨。分付心王擬何為。無

【現代漢語翻譯】 現代漢語譯本 問：『圓寂之後會怎麼樣？』 師父回答：『捧著缽上佛堂。』 問：『古老山澗的寒冷泉水是什麼樣的？』 師父回答：『不是修行僧侶應該涉足的地方。』 問：『那麼，什麼是修行僧侶應該涉足的地方？』 師父回答：『看不到古老山澗的寒冷泉水。』 問：『雙手捧著酒杯敬獻尊長時，會怎麼樣？』 師父回答：『那是什麼？』 問：『學人到了寶山，卻空手而歸，會怎麼樣？』 師父回答：『臘月三十日（指一年之末，一無所獲）。』 問：『什麼是和尚的家風？』 師父回答：『飢不擇食。』 問：『什麼是和尚為人處世的宗旨？』 師父回答：『揀柴擇菜。』 問：『難道這就是全部了嗎？』 師父回答：『還需要更加仔細地體會。』 問：『拂去塵埃見到佛時，會怎麼樣？』 師父回答：『佛也是塵埃。』 問：『什麼是道人（修行之人）的生計？』 師父回答：『山僧從小就沒有上過學堂。』 官員指著木魚問：『這是什麼？』 師父回答：『驚醒了多少瞌睡之人。』 官員說：『我還沒有到這個境界。』 師父回答：『無心敲打無心。』 問：『什麼是清凈法身？』 師父回答：『灰頭土臉。』 問：『為什麼會這樣？』 師父回答：『不要怪山僧。』 問：『請問法身向上還有更高的境界嗎？』 師父回答：『有。』 問：『什麼是更高的境界？』 師父回答：『毗盧（Vairocana，光明遍照）佛頂上的金冠。』 問：『菩提（Bodhi，覺悟）本無樹，那麼覺悟之子從哪裡來？』 師父回答：『如果稱它為「無」，可以嗎？』 問：『持地菩薩（Dhrtarashtra，四大天王之一，持國天）修路等待佛，和尚您修橋等待何人？』 師父回答：『等待後來人。』 問：『和尚您未見到先德（過去的賢德之人）時，是什麼樣的？』 師父回答：『東行西行。』 問：『見到之後呢？』 師父回答：『橫擔拄杖。』 上堂說法，引用洞山禪師的話說：『貪（Greed）、嗔（Hatred）、癡（Delusion），太無知，幸好我今天認識了它們。行走時便打，坐著時便捶，交給心王仔細推究。無量劫（Kalpa，極長的時間單位）以來不能解脫，問你們三人知不知道？』 師父說：『古人是這麼說的，但神鼎（禪師名號）卻不這麼認為。貪、嗔、癡，實在無知，十二時辰之中任由它們。行走時便往，坐著時便隨，交給心王又能做什麼？無』

【English Translation】 English version Asked: 'What happens after Nirvana?' The Master replied: 'Carrying the bowl to the Dharma hall.' Asked: 'What is the ancient ravine's cold spring like?' The Master replied: 'It is not a place where monks should tread.' Asked: 'Then, what is the place where monks should tread?' The Master replied: 'Not seeing the ancient ravine's cold spring.' Asked: 'What happens when offering a cup with both hands to the elder?' The Master replied: 'What is that?' Asked: 'What happens when a student goes to the treasure mountain but returns empty-handed?' The Master replied: 'The thirtieth day of the twelfth month (referring to the end of the year, gaining nothing).' Asked: 'What is the family tradition of the monk?' The Master replied: 'Not choosing food when hungry.' Asked: 'What is the monk's principle of conduct?' The Master replied: 'Picking firewood and choosing vegetables.' Asked: 'Is that all there is to it?' The Master replied: 'You need to understand it more carefully.' Asked: 'What happens when the dust is brushed away and the Buddha is seen?' The Master replied: 'The Buddha is also dust.' Asked: 'What is the livelihood of a Taoist (spiritual practitioner)?' The Master replied: 'This mountain monk has never attended school since childhood.' An official pointed to the wooden fish and asked: 'What is this?' The Master replied: 'Awakening many sleeping people.' The official said: 'I have not reached this state.' The Master replied: 'Unintentional striking of the unintentional.' Asked: 'What is the pure Dharma body?' The Master replied: 'Ash-covered head and dirt-covered face.' Asked: 'Why is it like this?' The Master replied: 'Don't blame the mountain monk.' Asked: 'May I ask if there is anything beyond the Dharma body?' The Master replied: 'Yes.' Asked: 'What is beyond?' The Master replied: 'The golden crown on the head of Vairocana (光明遍照, the all-illuminating Buddha).' Asked: 'Bodhi (覺悟, enlightenment) originally has no tree, so where does the child of enlightenment come from?' The Master replied: 'Is it acceptable to call it "nothing"?' Asked: 'Dhrtarashtra (持地菩薩, one of the Four Heavenly Kings, Guardian of the Nation) builds roads to wait for the Buddha, who are you building bridges for, Master?' The Master replied: 'Waiting for those who come later.' Asked: 'What were you like, Master, before you met the virtuous predecessors?' The Master replied: 'Going east and going west.' Asked: 'What about after meeting them?' The Master replied: 'Carrying the staff horizontally.' During an assembly, citing Dongshan Zen Master, he said: 'Greed (貪), hatred (嗔), and delusion (癡), are too ignorant. Fortunately, I recognize them today. Strike when walking, beat when sitting, and entrust them to the mind-king for careful examination. Unable to be liberated for countless kalpas (劫, extremely long unit of time), do the three of you know?' The Master said: 'The ancients said so, but Shending (神鼎, Zen Master's name) does not think so. Greed, hatred, and delusion are truly ignorant, let them be for twelve hours. Go when walking, follow when sitting, what can be done by entrusting them to the mind-king? No.'

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量劫來元解脫。何須更問知不知。

襄州谷隱山蘊聰慈照禪師

初參百丈恒和尚。因結夏。百丈上堂。舉中觀論曰。正覺無名相。隨緣即道場。師便出問。如何是正覺無名相。丈曰。汝還見露柱么。師曰。如何是隨緣即道場。丈曰。今日結夏。次參首山。問。學人親到寶山。空手回時如何。山曰。家家門前火把子。師于言下大悟。呈偈曰。我今二十七。訪道曾尋覓。今朝喜得逢。要且不相識。後到大陽。玄和尚問。近離甚處。師曰。襄州。陽曰。作么生是不隔底句。師曰。和尚住持不易。陽曰。且坐喫茶。師便參眾去。侍者問。適來新到。祇對住持不易。和尚為甚麼教坐喫茶。陽曰。我獻他新羅附子。他酬我舶上茴香。你去問。他有語在。侍者請師喫茶。問。適來祇對和尚。道住持不易。意旨如何。師曰。真鍮不博金。住后。僧問。如何是佛。師曰。邛州多出九節杖。曰。謝師指示。師曰。且莫作答佛話會。卻問。來時無物去時空。二路俱迷。如何得不迷去。師曰。秤頭半斤。秤尾八兩。問。如何是古佛心。師曰。踏著秤錘硬似鐵。曰。意旨如何。師曰。明日向汝道。問。青山淥水即不問。急切一句作么生道。師曰。手過膝。耳垂肩。問。如何是道。師曰。車碾馬踏。曰。如何是道中人。師曰。橫眠豎坐

【現代漢語翻譯】 現代漢語譯本： 從無數劫難中解脫出來，本性自明，又何必多此一問，問我是否知道呢？

襄州谷隱山蘊聰慈照禪師

最初參訪百丈恒和尚。正值結夏安居期間，百丈和尚上堂說法，引用《中觀論》說：『真正的覺悟沒有固定的名相，隨順因緣處處都是道場。』禪師便出來問道：『什麼是真正的覺悟沒有固定的名相？』百丈說：『你還看見那露柱（柱子）嗎？』禪師問：『什麼是隨順因緣處處都是道場？』百丈說：『今天結夏安居。』 之後參訪首山和尚，問道：『學人親自來到寶山，空手而歸時，該如何是好？』首山說：『家家戶戶門前都有火把。』禪師聽后當即大悟，呈上偈語說：『我今年二十七，爲了訪道四處尋覓。今天歡喜得遇真理，卻原來一直不相識。』 後來到大陽，玄和尚問：『最近從哪裡來？』禪師說：『襄州。』大陽說：『怎樣是不隔閡的語句？』禪師說：『和尚您住持寺院不容易啊。』大陽說：『先坐下喝茶。』禪師便去參拜其他僧眾。侍者問大陽和尚：『剛才那位新來的僧人，只回答說住持寺院不容易，和尚您為什麼讓他坐下喝茶？』大陽說：『我獻給他新羅的附子，他回贈我舶來的茴香。你去問他，他自有話要說。』 侍者請禪師喝茶，問道：『剛才您回答和尚說住持寺院不容易，意旨是什麼？』禪師說：『真金不與銅較量。』 禪師住持寺院后，有僧人問：『什麼是佛？』禪師說：『邛州多出產九節杖。』僧人說：『感謝禪師指示。』禪師說：『暫且不要當作回答佛的話來理解。』 又問：『來時一無所有，去時空空如也，這兩條路都迷惑了，如何才能不迷惑呢？』禪師說：『秤頭上是半斤，秤尾上是八兩。』 問：『什麼是古佛心？』禪師說：『踩著秤錘硬似鐵。』僧人說：『意旨是什麼？』禪師說：『明天告訴你。』 問：『青山綠水暫且不問，緊急切要的一句該怎麼說？』禪師說：『手長過膝，耳大垂肩。』 問：『什麼是道？』禪師說：『車碾馬踏。』僧人說：『什麼是道中人？』禪師說：『橫躺豎臥。』

【English Translation】 English version: Having been liberated from countless kalpas (aeons), one's true nature is self-evident. Why ask if I know?

Chan Master Yuncong Cizhao of Guyin Mountain in Xiangzhou

He initially visited Venerable Baizhang Heng. It was during the summer retreat (結夏, jie xia). Baizhang gave a Dharma talk, quoting the Madhyamaka-karika (中觀論, Zhongguan Lun): 'True enlightenment has no fixed characteristics; wherever conditions arise, that is the Bodhimanda (道場, daochang).' The Master then came forward and asked, 'What is true enlightenment without fixed characteristics?' Baizhang said, 'Do you see the pillar?' The Master asked, 'What does it mean that wherever conditions arise, that is the Bodhimanda?' Baizhang said, 'Today is the beginning of the summer retreat.' Later, he visited Venerable Shoushan and asked, 'When a student personally arrives at the treasure mountain but returns empty-handed, what should be done?' Shoushan said, 'Every household has a torch in front of their door.' Upon hearing this, the Master had a great awakening and presented a verse, saying, 'I am twenty-seven years old, seeking the Way, searching everywhere. Today I am delighted to encounter the truth, yet all along I did not recognize it.' Later, he went to Dayang. Venerable Xuan asked, 'Where have you come from recently?' The Master said, 'Xiangzhou.' Dayang said, 'What is a phrase without separation?' The Master said, 'It is not easy for you, Venerable, to maintain the monastery.' Dayang said, 'Sit down and have some tea.' The Master then went to pay respects to the other monks. The attendant asked Dayang, 'The newcomer just replied that it is not easy to maintain the monastery. Why did you tell him to sit down and have some tea?' Dayang said, 'I offered him Fuzi (附子, aconite) from Silla (新羅, Xinluo), and he repaid me with fennel (茴香, huixiang) from overseas ships. Go ask him; he has something to say.' The attendant invited the Master to have tea and asked, 'Just now, you replied to the Venerable, saying that it is not easy to maintain the monastery. What was your intention?' The Master said, 'True gold does not compete with copper.' After the Master became the abbot of the monastery, a monk asked, 'What is Buddha?' The Master said, 'Qiongzhou produces a lot of nine-section staffs (九節杖, jiujiezhang).' The monk said, 'Thank you for your instruction, Master.' The Master said, 'Don't understand it as an answer about the Buddha.' Another asked, 'Coming with nothing, leaving empty, both paths are confusing. How can one not be confused?' The Master said, 'Half a catty (斤, jin) on the head of the scale, eight taels (兩, liang) on the tail.' Asked, 'What is the mind of the ancient Buddha?' The Master said, 'Stepping on the hammer of the scale, hard as iron.' The monk said, 'What is the meaning?' The Master said, 'I'll tell you tomorrow.' Asked, 'Green mountains and clear waters I won't ask about. How to say the most urgent phrase?' The Master said, 'Hands past the knees, ears drooping to the shoulders.' Asked, 'What is the Dao?' The Master said, 'Crushed by carts and trampled by horses.' The monk said, 'What is a person in the Dao?' The Master said, 'Lying horizontally, sitting vertically.'

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。問。日往月來遷。不覺年衰老。還有不老者么。師曰。有。曰。如何是不老者。師曰。虬龍筋力高聲叫。晚后精靈轉更多。問。如何是學人深深處。師曰。烏龜水底深藏穴。曰。未審其中事若何。師曰。路上行人莫與知。問。古人索火。意旨如何。師曰。任他滅。曰。滅后如何。師曰。初三十一。因作清涼河堰。僧問。忽遇洪水滔天。還堰得也無。師曰。上拄天。下拄地。曰。劫火洞然。又作么生。師曰。橫出豎沒。問。深山巖崖中還有佛法也無。師曰。有。曰。如何是深山巖崖中佛法。師曰。奇怪石頭形似虎。火燒松樹勢如龍。問。古人道。見色便見心。露柱是色。那個是心。師曰。晝見簸箕星。曰。意旨如何。師曰。柳營節級橫階上。問。如何是道。師曰。善犬帶牌。曰。為甚如此。師曰。令人懼見。上堂。十五日已前諸佛生。十五日已后諸佛滅。十五日已前諸佛生。你不得離我這裡。若離我這裡。我有鉤子鉤你。十五日已后諸佛滅。你不得住我這裡。若住我這裡。我有錐子錐你。且道正當十五日。用鉤即是。用錐即是。遂有偈曰。正當十五日。鉤錐一時息。更擬問如何。回頭日又出。問。如何是無縫塔。師曰。直下看。曰。如何是塔中人。師曰。退後。退後。問。承古有言。祇這如今誰動口。意旨如何。師曰

【現代漢語翻譯】 問：日月交替，時光流逝，不知不覺人就衰老了。難道有不老的事物嗎？ 師父說：有。 問：什麼是不老的事物？ 師父說：虬龍（qiú lóng，古代神話中的一種龍）筋骨強健，高聲鳴叫，晚年時精神更加旺盛。 問：學人應該如何深入修行？ 師父說：像烏龜一樣，深深地藏在水底的洞穴里。 問：不知道其中的道理是怎樣的？ 師父說：路上的行人不要讓他們知道。 問：古人尋求火種，意圖是什麼？ 師父說：任憑它熄滅。 問：熄滅之後又如何呢？ 師父說：初三十一（指每月初一和三十或三十一），就像修築清涼河的堤壩一樣。 僧人問：如果遇到洪水滔天，還能堵住嗎？ 師父說：上能頂住天，下能支撐地。 問：如果劫火（jié huǒ，佛教中世界末日的大火）燃燒起來，又該怎麼辦？ 師父說：橫著出來，豎著沒入。 問：深山巖崖中還有佛法嗎？ 師父說：有。 問：什麼是深山巖崖中的佛法？ 師父說：奇怪的石頭形狀像老虎，燃燒的松樹姿態如龍。 問：古人說，『見色便見心』，露柱（lù zhù，寺廟中露天的柱子）是色，那麼什麼是心呢？ 師父說：白天看見簸箕星（bò jī xīng，星宿名）。 問：意圖是什麼？ 師父說：柳營（liǔ yíng，軍營的別稱）的軍官橫跨臺階之上。 問：什麼是道？ 師父說：好狗帶著牌子。 問：為什麼這樣說？ 師父說：讓人害怕看見。 上堂說法：十五日之前諸佛出生，十五日之後諸佛滅度。十五日之前諸佛出生，你們不能離開我這裡，如果離開我這裡，我有鉤子鉤住你們。十五日之後諸佛滅度，你們不能住在我這裡，如果住在我這裡，我有錐子錐你們。那麼請問，正當十五日，是用鉤子好呢，還是用錐子好呢？ 於是作偈說：正當十五日，鉤錐一時停息。更想問如何，回頭太陽又升起。 問：什麼是無縫塔（wú fèng tǎ，比喻沒有破綻的境界）？ 師父說：直接向下看。 問：什麼是塔中人？ 師父說：退後，退後。 問：承蒙古人有言，『就是現在，是誰在動口？』，意圖是什麼？ 師父說：

【English Translation】 Question: As days and months pass, time flows by, and before we know it, we grow old. Is there anything that doesn't age? The Master said: Yes. Question: What is it that doesn't age? The Master said: The qiulong (qiú lóng, a type of dragon in ancient mythology) has strong tendons and bones, and roars loudly; in its later years, its spirit becomes even more vigorous. Question: How should a student practice deeply? The Master said: Like a turtle, deeply hidden in its cave at the bottom of the water. Question: I don't understand what the principle is? The Master said: Don't let the travelers on the road know. Question: What was the intention of the ancients in seeking fire? The Master said: Let it be extinguished. Question: What happens after it is extinguished? The Master said: The first and thirtieth/thirty-first (referring to the first and last days of the month), it's like building a dam on the Qingliang River. A monk asked: If a great flood were to come, could it still be dammed? The Master said: It can support the sky above and the earth below. Question: If the kalpa fire (jié huǒ, the fire at the end of the world in Buddhism) were to ignite, what should be done? The Master said: Go out horizontally, disappear vertically. Question: Is there still Buddha-dharma in the deep mountains and cliffs? The Master said: Yes. Question: What is the Buddha-dharma in the deep mountains and cliffs? The Master said: Strange stones shaped like tigers, burning pine trees with the posture of dragons. Question: The ancients said, 'Seeing form, one sees the mind.' The exposed pillar (lù zhù, an outdoor pillar in a temple) is form, so what is the mind? The Master said: Seeing the Winnowing Basket Star (bò jī xīng, a constellation) in the daytime. Question: What is the intention? The Master said: The officer of the Willow Camp (liǔ yíng, another name for a military camp) straddles the steps. Question: What is the Dao? The Master said: A good dog wears a tag. Question: Why is that? The Master said: To make people afraid to see it. Ascending the hall to preach: Before the fifteenth day, all Buddhas are born; after the fifteenth day, all Buddhas pass away. Before the fifteenth day, all Buddhas are born; you must not leave here, and if you leave here, I have hooks to hook you. After the fifteenth day, all Buddhas pass away; you must not stay here, and if you stay here, I have awls to prick you. So, I ask, on the fifteenth day, is it better to use hooks or awls? Then he composed a verse: On the fifteenth day, both hooks and awls are put to rest. If you try to ask what it is, turn your head and the sun rises again. Question: What is a seamless pagoda (wú fèng tǎ, a metaphor for a state without flaws)? The Master said: Look directly down. Question: What is the person in the pagoda? The Master said: Step back, step back. Question: It is said that the ancients said, 'Right now, who is moving their mouth?', what is the intention? The Master said:

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。莫認驢鞍橋作阿爺下頷。張茂崇太保問。摩騰入漢。已涉繁詞。達磨單傳。請師直指。師曰。冬不寒。臘后看。問。若能轉物。即同如來。萬象是物。如何轉得。師曰。吃了飯。無些子意智。問。寸絲不掛。法網無邊。為甚麼卻有迷悟。師曰。兩桶一擔。問。有情有用。無情無用。如何是無情應用。師曰。獨扇門子盡夜開。上堂。春景溫和。春雨普潤。萬物生芽。甚麼處不沾恩。且道承恩力一句。作么生道。良久曰。春雨一滴滑如油。問。如何是學人自己法身。師曰。每日般柴不易。曰。此是大眾底。如何是學人底。師曰。三生六十劫。問。逐日開單展缽。以何報答施主之恩。師曰。被這一問。和我愁殺。曰。恁么則謝供養也。師曰。作甚麼人氣力。僧禮拜。師曰。明日更吃一頓。問。古人急水灘頭毛毬子。意旨如何。師曰。云開月朗。問。急水灘頭連底石。意旨如何。師曰。屋破見青天。曰。破屋見青天。意旨如何。師曰。通上徹下。問。一處火發。任從你救。八方齊發時如何。師曰。快。曰。還求出也無。師曰。若求出。即燒殺你。僧禮拜。師曰。直饒你不求出。也燒殺你。示眾。第一句道得。石里迸出。第二句道得。挨拶將來。第三句道得。自救不了。上堂。五白貓兒爪距獰。養來堂上絕蟲行。分明上樹安身

【現代漢語翻譯】 現代漢語譯本： 不要把驢鞍橋認作你阿爺的下巴。張茂崇太保問道：摩騰（Kāśyapa Mātanga，東漢時來華的印度僧人）入漢，已經涉及繁瑣的言辭。達磨（Bodhidharma，禪宗初祖）單傳心印，請老師您直接指點。

老師說：冬天不寒冷，臘月之後看。

問：如果能夠轉化外物，就和如來（Tathāgata，佛的稱號）一樣。萬象都是外物，如何轉化得了？

老師說：吃了飯，沒有一點意念和智慧。

問：一絲不掛，法網無邊，為什麼卻有迷惑和覺悟？

老師說：兩隻桶用一個扁擔挑著。

問：有情眾生有用處，無情之物沒有用處，什麼是無情之物的用處？

老師說：單扇的門整夜開著。

上堂說法：春景溫暖和煦，春雨普遍滋潤，萬物生長發芽，什麼地方沒有沾到恩澤？且說一句承受恩澤的話，怎麼說？良久之後說：春雨一滴滑如油。

問：什麼是學人自己的法身（Dharmakāya，佛的法性之身）？

老師說：每天搬柴不容易。

（學人）說：這是大眾的，什麼是學人自己的？

老師說：三生六十劫（kalpa，極長的時間單位）。

問：每天開單領飯，展開缽盂乞食，用什麼來報答施主的恩德？

老師說：被你這一問，和我愁死了。

（學人）說：這樣就感謝供養了。

老師說：做什麼人氣力？

僧人禮拜，老師說：明天再吃一頓。

問：古人說的『急水灘頭毛毬子』，意旨如何？

老師說：云開月朗。

問：急水灘頭連底石，意旨如何？

老師說：屋破見青天。

（學人）說：破屋見青天，意旨如何？

老師說：通上徹下。

問：一處火發，任憑你救，八方同時起火時如何？

老師說：快！

（學人）說：還要求出離嗎？

老師說：如果求出離，就燒死你。

僧人禮拜，老師說：即使你不求出離，也燒死你。

向大眾開示：第一句說得，石里迸出。第二句說得，挨拶將來。第三句說得，自救不了。

上堂說法：五隻白貓爪子和牙齒都很兇猛，養在堂上，斷絕了蟲害。分明上樹安身。

【English Translation】 English version: Don't mistake the donkey's saddle bridge for your father's chin. Zhang Maochong, the Grand Protector, asked: When Kāśyapa Mātanga entered Han, it already involved verbose language. Bodhidharma transmitted the mind-seal directly. Please, teacher, give a direct pointing.

The teacher said: 'Winter is not cold; look after the twelfth month.'

Asked: 'If one can transform things, one is the same as the Tathāgata (the 'Thus-Gone One', an epithet of the Buddha). All phenomena are things; how can they be transformed?'

The teacher said: 'After eating rice, there is not a bit of thought or wisdom.'

Asked: 'Not a thread hangs, the net of Dharma is boundless; why then is there delusion and enlightenment?'

The teacher said: 'Two buckets on a single carrying pole.'

Asked: 'Sentient beings are useful, insentient things are useless; what is the use of insentient things?'

The teacher said: 'A single door opens all night long.'

Ascending the hall: 'The spring scenery is warm and harmonious, the spring rain universally moistens, all things sprout and grow. Where is there a place that does not receive grace? Furthermore, how does one speak a phrase of receiving grace?' After a long pause, he said: 'A drop of spring rain is as slippery as oil.'

Asked: 'What is the student's own Dharmakāya (the 'Body of Dharma', the ultimate nature of the Buddha)?'

The teacher said: 'Every day, carrying firewood is not easy.'

(The student) said: 'This is for the assembly; what is the student's own?'

The teacher said: 'Three lives, sixty kalpas (an immense period of time).'

Asked: 'Every day, opening the list and unfolding the bowl, how does one repay the benefactor's kindness?'

The teacher said: 'Being asked this question makes me worry to death.'

(The student) said: 'In that case, I thank you for the offering.'

The teacher said: 'What kind of human strength is that?'

The monk prostrated. The teacher said: 'Eat another meal tomorrow.'

Asked: 'What is the meaning of the ancients' saying, 'A woolen ball in a rapid stream'?'

The teacher said: 'Clouds part, the moon is bright.'

Asked: 'What is the meaning of 'A stone at the bottom of a rapid stream'?'

The teacher said: 'The roof is broken, revealing the blue sky.'

(The student) said: 'What is the meaning of 'A broken roof reveals the blue sky'?'

The teacher said: 'Penetrating above and below.'

Asked: 'If a fire starts in one place, you can save it as you please; what if fires start in all eight directions at the same time?'

The teacher said: 'Quick!'

(The student) said: 'Is there still a seeking of escape?'

The teacher said: 'If you seek escape, you will be burned to death.'

The monk prostrated. The teacher said: 'Even if you do not seek escape, you will still be burned to death.'

Instructing the assembly: 'The first phrase spoken bursts forth from the stone. The second phrase spoken greets what is coming. The third phrase spoken cannot save oneself.'

Ascending the hall: 'Five white cats have fierce claws and teeth; raised in the hall, they eliminate insects. Clearly, they climb trees to settle themselves.'

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法。切忌遺言許外生。作么生是許外生底句。莫錯舉。僧入室問。正當與么時。還有師也無。師曰。燈明連夜照。甚處不分明。曰。畢竟事如何。師曰。來日是寒食。

汝州廣慧院元璉禪師

泉州陳氏。到首山。山問。近離甚處。師曰。漢上。山豎起拳曰。漢上還有這個么。師曰。這個是甚麼碗鳴聲。山曰。瞎。師曰。恰是。拍一拍便出。他日又問。學人親到寶山。空手回時如何。山曰。家家門前火把子。師當下大悟。云。某甲不疑天下老和尚舌頭也。山曰。汝會處作么生。與我說來看。師曰。祇是地上水碙砂也。山曰。汝會也。師便禮拜。住后。僧問。如何是祖師西來意。師曰。竹竿頭上曜紅旗。楊億侍郎問。天上無彌勒。地下無彌勒。未審在甚麼處。師曰。敲磚打瓦。又問。風穴道。金沙灘頭馬郎婦。意旨如何。師曰。更道也不及。僧問。如何是無位真人。師曰。上木下鐵。曰。恁么則罪歸有處也。師曰。判官擲下筆。僧禮拜。師曰。拖出。問。如何是佛。師曰。兩個不是多。上堂。臨濟兩堂首座相見。同時下喝。諸人且道還有賓主也無。若道有。祇是個瞎漢。若道無。亦是個瞎漢。不有不無。萬里崖州。若向這裡道得。也好與三十棒。若道不得。亦與三十棒。衲僧家到這裡。作么生出得山僧圈䙡去

【現代漢語翻譯】 現代漢語譯本 法。切忌遺言許外生（不要留下遺言給外人）。作么生是許外生底句（如何是遺言給外人的句子）？莫錯舉（不要錯誤地理解）。僧入室問（僧人進入方丈室請教）。正當與么時（正在這個時候），還有師也無（還有老師嗎）？師曰（禪師說）：燈明連夜照（燈光連夜照耀），甚處不分明（哪裡不清楚明白）？曰（僧人說）：畢竟事如何（究竟是怎麼回事）？師曰（禪師說）：來日是寒食（明天是寒食節）。

汝州廣慧院元璉禪師

泉州陳氏，到首山（來到首山禪師處）。山問（首山禪師問）：近離甚處（最近從哪裡來）？師曰（禪師說）：漢上（漢水一帶）。山豎起拳曰（首山禪師豎起拳頭說）：漢上還有這個么（漢水一帶還有這個嗎）？師曰（禪師說）：這個是甚麼碗鳴聲（這是什麼碗發出的聲音）？山曰（首山禪師說）：瞎（你瞎了）。師曰（禪師說）：恰是（正是）。拍一拍便出（拍了一下就出去了）。他日又問（後來又問）：學人親到寶山（學人親自到了寶山），空手回時如何（空手而歸時怎麼樣）？山曰（首山禪師說）：家家門前火把子（家家戶戶門前都有火把）。師當下大悟（禪師當下大悟），云（說）：某甲不疑天下老和尚舌頭也（我不再懷疑天下老和尚的說法了）。山曰（首山禪師說）：汝會處作么生（你理解的地方怎麼樣），與我說來看（說給我聽聽）。師曰（禪師說）：祇是地上水碙砂也（只是地上的水泡和沙子罷了）。山曰（首山禪師說）：汝會也（你明白了）。師便禮拜（禪師便行禮拜謝）。住后（住持后），僧問（僧人問）：如何是祖師西來意（什麼是祖師西來的意義）？師曰（禪師說）：竹竿頭上曜紅旗（竹竿頭上飄揚著紅旗）。楊億侍郎問（楊億侍郎問）：天上無彌勒（天上沒有彌勒佛），地下無彌勒（地下沒有彌勒佛），未審在甚麼處（不知道在哪裡）？師曰（禪師說）：敲磚打瓦（敲磚打瓦）。又問（又問）：風穴道（風穴禪師說）：金沙灘頭馬郎婦（金沙灘頭的馬郎婦），意旨如何（意義是什麼）？師曰（禪師說）：更道也不及（再說也不及了）。僧問（僧人問）：如何是無位真人（什麼是無位真人）？師曰（禪師說）：上木下鐵（上面是木，下面是鐵）。曰（僧人說）：恁么則罪歸有處也（這樣說來罪過就有歸屬了）。師曰（禪師說）：判官擲下筆（判官扔下筆）。僧禮拜（僧人禮拜）。師曰（禪師說）：拖出（拖出去）。問（僧人問）：如何是佛（什麼是佛）？師曰（禪師說）：兩個不是多（兩個不多）。上堂（禪師上堂說法）。臨濟兩堂首座相見（臨濟宗兩個堂的首座相見），同時下喝（同時發出喝聲）。諸人且道還有賓主也無（各位說說還有賓主之分嗎）？若道有（如果說有），祇是個瞎漢（只是個瞎子）。若道無（如果說沒有），亦是個瞎漢（也是個瞎子）。不有不無（不有也不無），萬里崖州（遠在萬里的崖州）。若向這裡道得（如果在這裡說得出來），也好與三十棒（也好給你三十棒）。若道不得（如果說不出來），亦與三十棒（也給你三十棒）。衲僧家到這裡（出家人到了這裡），作么生出得山僧圈䙡去（怎麼樣才能走出老僧的圈套）？

【English Translation】 English version Dharma. It is crucial not to leave a will to outsiders. What is the phrase 'leaving a will to outsiders'? Do not misunderstand it. A monk entered the room and asked: 'At this very moment, is there still a teacher?' The Master said: 'The lamp shines all night long; where is it not clear?' The monk said: 'What is the ultimate matter?' The Master said: 'Tomorrow is the Cold Food Festival (Hanshi).'

Zen Master Yuanlian of Guanghui Monastery in Ruzhou

A member of the Chen family from Quanzhou, arrived at Shoushan (Mount Shou). Shoushan asked: 'Where did you recently depart from?' The Master said: 'From the Han River region.' Shoushan raised his fist and said: 'Is there this in the Han River region?' The Master said: 'What is this sound of a bowl?' Shoushan said: 'Blind!' The Master said: 'Exactly!' He clapped once and left. Another day, he asked: 'When a student personally arrives at the treasure mountain, what happens when he returns empty-handed?' Shoushan said: 'Every family has a torch in front of their door.' The Master had a great enlightenment at that moment and said: 'I no longer doubt the tongues of the old monks in the world.' Shoushan said: 'How do you understand it? Tell me about it.' The Master said: 'It's just water bubbles and sand on the ground.' Shoushan said: 'You understand.' The Master then bowed in gratitude. After becoming the abbot, a monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma)?' The Master said: 'A red flag is displayed on top of a bamboo pole.' Vice Minister Yang Yi asked: 'There is no Maitreya in heaven, and no Maitreya on earth. Where is he then?' The Master said: 'Knocking bricks and tiles.' He also asked: 'What is the meaning of Fengxue's (Zen Master Fengxue Yanzhao) saying, 'The wife of the horse groom at the Golden Sand Beach'?' The Master said: 'It's too late to say more.' A monk asked: 'What is the True Person without Position?' The Master said: 'Wood above, iron below.' The monk said: 'In that case, the sin has a place to return to.' The Master said: 'The judge throws down his pen.' The monk bowed. The Master said: 'Drag him out.' A monk asked: 'What is Buddha?' The Master said: 'Two is not too many.' The Master ascended the Dharma hall. The two head monks of the Linji (Rinzai) school met and simultaneously shouted '喝 (He)'! Everyone, tell me, is there still a host and guest? If you say there is, you are just a blind man. If you say there isn't, you are also a blind man. Neither is nor isn't, ten thousand miles away in Yazhou. If you can say it here, it would be good to give you thirty blows. If you can't say it, you will also be given thirty blows. Monks, having arrived here, how can you escape from this old monk's trap?

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。良久曰。苦哉。蝦蟆蚯蚓。𨁝跳上三十三天。撞著須彌山百雜碎。拈拄杖曰。一隊無孔鐵錘。速退。速退。

并州承天院三交智嵩禪師

參首山。問。如何是佛法的的大意。山曰。楚王城畔。汝水東流。師於此有省。頓契佛意。乃作三玄偈曰。須用直須用。心意莫定動。三歲師子吼。十方沒狐種。我有真如性。如同幕里隱。打破六門關。顯出毗盧印。真骨金剛體可夸。六塵一拂永無遮。廓落世界空為體。體上無為真到家。山聞乃請喫茶。問。這三頌是汝作來邪。師曰。是。山曰。或有人教汝現三十二相時如何。師曰。某甲不是野狐精。山曰。惜取眉毛。師曰。和尚落了多少。山以竹篦頭上打。曰。這漢向後亂作去在。住后。上堂。文殊仗劍。五臺橫行。唐明一路。把斷妖訛。三世諸佛。未出教乘。網底游魚。龍門難渡。垂鉤四海。祇釣獰龍。格外玄談。為求知識。若也舉揚宗旨。須彌直須粉碎。若也說佛說祖。海水便須枯竭。寶劍揮時。毫光萬里。放汝一路。通方說話。把斷咽喉。諸人甚處出氣。僧問。鈍根樂小法。不自信作佛。作佛后如何。師曰。水裡捉麒麟。曰。與么則便登高座也。師曰。騎牛上三十三天。問。古人拈推豎拂。意旨如何。師曰。騎驢不著靴。問。如何是奪人不奪境。師曰。家鄉有

【現代漢語翻譯】 （禪師）沉默良久，說道：『苦啊！蝦蟆和蚯蚓，竟然能跳上三十三天（佛教宇宙觀中的欲界頂層），把須彌山（佛教宇宙觀中的聖山）撞得粉碎。』拿起拄杖說：『一隊沒有孔的鐵錘，快退！快退！』

并州承天院的智嵩禪師

參訪首山禪師，問道：『如何是佛法的大意？』首山禪師說：『楚王城邊，汝水向東流。』智嵩禪師因此有所領悟，頓時契合佛意，於是作了三玄偈說：『須用就須用，心意莫要動。三歲獅子吼，十方沒狐種。我有真如性，如同幕里隱。打破六門關，顯出毗盧印（毗盧遮那佛的法印）。真骨金剛體可夸，六塵一拂永無遮。廓落世界空為體，體上無為真到家。』首山禪師聽了，就請他喫茶，問道：『這三首偈是你自己作的嗎？』智嵩禪師說：『是的。』首山禪師說：『如果有人教你顯現三十二相（佛的三十二種殊勝相貌），你該如何？』智嵩禪師說：『我不是野狐精。』首山禪師說：『珍惜你的眉毛。』智嵩禪師說：『和尚您掉了多少？』首山禪師用竹篦在他頭上打了一下，說：『這人以後會胡作非爲的。』後來，智嵩禪師住持一方，上堂說法時說：『文殊菩薩仗劍，在五臺山橫行。唐明皇一路，把斷了妖魔鬼怪的道路。三世諸佛，也沒有超出教乘。網底的游魚，難以躍過龍門。垂釣四海，只釣兇猛的龍。格外的玄談，是爲了尋求知識。如果舉揚宗旨，須彌山也要粉碎。如果說佛說祖，海水也要枯竭。寶劍揮動時，毫光照耀萬里。放你一條路，通達四方說話。把斷咽喉，你們從哪裡出氣？』有僧人問道：『鈍根的人喜歡小法，不相信自己能作佛，作佛後會如何？』智嵩禪師說：『水裡捉麒麟。』僧人說：『這麼說就登上高座了。』智嵩禪師說：『騎牛上三十三天。』問：『古人拈起推倒拂塵，意旨如何？』智嵩禪師說：『騎驢不穿靴。』問：『如何是奪人不奪境？』智嵩禪師說：『家鄉有』

【English Translation】 After a long silence, (the Zen master) said: 'How bitter! Toads and earthworms can actually jump up to the Thirty-three Heavens (the highest level of the Desire Realm in Buddhist cosmology) and smash Mount Sumeru (the sacred mountain in Buddhist cosmology) into pieces.' He picked up his staff and said: 'A troop of seamless iron hammers, retreat quickly! Retreat quickly!'

Zen Master Zhisong of Chengtian Monastery in Bingzhou

Visited Zen Master Shoushan and asked: 'What is the great meaning of the Buddha-dharma?' Zen Master Shoushan said: 'Beside the city of King Chu, the Ru River flows eastward.' Zen Master Zhisong had an awakening from this, and suddenly understood the Buddha's intention, so he composed the Three Mysteries Gatha, saying: 'Use it when you need to use it, don't let your mind be unsteady. A three-year-old lion's roar, eliminates all fox species in the ten directions. I have the nature of True Thusness, like being hidden behind a curtain. Break through the six gates, reveal the seal of Vairocana (Vairocana Buddha's mudra). The true bone and diamond body is praiseworthy, a flick of the six dusts and there is no obstruction forever. The vast and empty world takes emptiness as its body, and non-action on the body is the true return home.' When Zen Master Shoushan heard this, he invited him to have tea and asked: 'Did you compose these three verses yourself?' Zen Master Zhisong said: 'Yes.' Zen Master Shoushan said: 'If someone teaches you to manifest the thirty-two marks (the thirty-two auspicious marks of a Buddha), what would you do?' Zen Master Zhisong said: 'I am not a wild fox spirit.' Zen Master Shoushan said: 'Cherish your eyebrows.' Zen Master Zhisong said: 'How much has the abbot lost?' Zen Master Shoushan hit him on the head with a bamboo staff and said: 'This person will run amok in the future.' Later, Zen Master Zhisong presided over a monastery and, when he ascended the Dharma hall to preach, he said: 'Manjushri Bodhisattva wields his sword, rampaging on Mount Wutai. Emperor Tang Ming blocked the path of demons and monsters all the way. The Buddhas of the three worlds have not gone beyond the teachings. Fish in the net find it difficult to cross the Dragon Gate. Casting a line in the four seas, only to catch fierce dragons. Extraordinary and profound discussions are for seeking knowledge. If you proclaim the essence, Mount Sumeru must be crushed. If you talk about Buddhas and Patriarchs, the sea must dry up. When the precious sword is wielded, its light shines for ten thousand miles. I will give you a path to speak freely in all directions. If I cut off your throats, where will you breathe from?' A monk asked: 'Those of dull faculties enjoy the small Dharma and do not believe they can become Buddhas. What will happen after they become Buddhas?' Zen Master Zhisong said: 'Catching a Qilin in the water.' The monk said: 'Then they will ascend the high seat.' Zen Master Zhisong said: 'Riding an ox up to the Thirty-three Heavens.' Asked: 'What is the meaning of the ancients picking up and pushing down the whisk?' Zen Master Zhisong said: 'Riding a donkey without wearing boots.' Asked: 'What is taking the person but not the environment?' Zen Master Zhisong said: 'There is in the hometown'

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路無人到。曰。如何是奪境不奪人。師曰。暗傳天子來。陪行一百程。曰。如何是人境兩俱奪。師曰。無頭蝦蟆腳指天。曰。如何是人境俱不奪。師曰。晉祠南畔長柳巷。問。古人東山西嶺青。意作么生。師曰。波斯鼻孔大。曰。與么則西天迦葉。東土我師。師曰。金剛手板闊。問。大悲千手眼。那個是正眼。師曰。開化石佛拍手笑。晉祠娘子解謳歌。問。臨濟推倒黃檗。因甚維那吃棒。師曰。正狗不偷油。雞銜燈盞走。問。如何是截人之機。師曰。要用便用。曰。請和尚用。師曰。拖出這死漢。鄭工部問。百尺竿頭獨打毬。萬丈懸崖絲繫腰時如何。師曰。幽州著腳。廣南廝撲。鄭無語。師曰。勘破這胡漢。鄭曰。二十年江南界里。這回卻見禪師。師曰。瞎老婆吹火。僧問。二邊純莫立。中道不須安。未審意旨如何。師曰。廣南出象牙。曰。不會。請師直指。師曰。番國皮毬八百價。上堂。寒溫冷暖。著衣吃飯。自不欠少。波波地覓個甚麼。祇是諸人不肯承當。如今還有承當底么。有則不得孤負山河大地。珍重。問。祖師西來。三藏東去。當明何事。師曰。佛殿部署修。僧堂老僧蓋。僧曰。與么則全明今日事也。師曰。今日事作么生。僧便喝。師便打。問。如何是學人用心處。師曰。光剃頭。凈洗缽。曰。如何是學人

【現代漢語翻譯】 現代漢語譯本 路無人到。問：『什麼是奪境不奪人？』 師父說：『暗地裡傳令天子到來，陪同走一百里路程。』 問：『什麼是人境兩俱奪？』 師父說：『無頭的蛤蟆腳指著天。』 問：『什麼是人境俱不奪？』 師父說：『晉祠南邊長柳巷。』 問：『古人說東山和西嶺都是青色的，意圖是什麼？』 師父說：『波斯人的鼻孔很大。』 問：『這麼說來，西天的迦葉（Kāśyapa，佛教中的一位重要祖師），東土的您就是我們的老師了。』 師父說：『金剛（Vajra，佛教中的一種法器）的手板很寬。』 問：『大悲千手眼（Sahasrabhuja-sahasranetra，觀音菩薩的化身），哪個是正眼？』 師父說：『開化寺的石佛拍手大笑，晉祠的娘子懂得唱歌。』 問：『臨濟（Línjì，禪宗大師）推倒黃檗（Huángbò，禪宗大師），為什麼維那（寺院中的一種職務）要捱打？』 師父說：『正直的狗不偷油，雞叼著燈盞走。』 問：『如何截斷別人的機鋒？』 師父說：『要用就用。』 問：『請和尚您用。』 師父說：『拖出這個死人。』 鄭工部問：『百尺竿頭獨自打球，萬丈懸崖用絲線繫著腰，此時如何是好？』 師父說：『幽州（古代地名，今北京一帶）落腳，廣南（古代地名，今廣東一帶）摔跤。』 鄭工部無話可說。師父說：『看破這個胡人。』 鄭工部說：『在江南（長江以南地區）二十年，這次才見到禪師。』 師父說：『瞎眼老婆吹火。』 僧人問：『二邊（指有和無，是和非等對立的雙方）都不要站立，中道（不偏不倚的道路）也不需要安住，不知道是什麼意思？』 師父說：『廣南出產象牙。』 僧人說：『不明白，請師父直接指點。』 師父說：『番國（古代對外國的稱呼）的皮球價值八百。』 師父上堂說法：『寒冷溫暖，穿衣吃飯，自己並不缺少什麼。到處奔波尋找什麼呢？只是各位不肯承擔。現在還有肯承擔的嗎？有的話就不要辜負山河大地。珍重。』 問：『祖師（Bodhidharma，禪宗初祖菩提達摩）西來，三藏（Tripitaka，唐玄奘）東去，應當明白什麼事？』 師父說：『佛殿安排修繕，僧堂老僧蓋造。』 僧人說：『這麼說來，完全明白今天的事了。』 師父說：『今天的事怎麼做？』 僧人便喝一聲。師父便打他。 問：『什麼是學人（求道者）的用心之處？』 師父說：『光頭剃得亮，缽洗得乾淨。』 問：『什麼是學人？』

【English Translation】 English version No one goes there. Asked: 'What is seizing the environment but not the person?' The Master said: 'Secretly transmit the order for the Emperor to come, accompanying him for a hundred leagues.' Asked: 'What is seizing both the person and the environment?' The Master said: 'A headless toad's feet point to the sky.' Asked: 'What is neither seizing the person nor the environment?' The Master said: 'South of Jinci (Jinci Temple, a famous temple in Shanxi, China) is Changliu Lane.' Asked: 'The ancients said that the eastern mountain and western ridge are both green, what is the intention?' The Master said: 'The Persian's nostrils are large.' Asked: 'In that case, Kāśyapa (Kāśyapa, an important patriarch in Buddhism) of the Western Heaven and you, Master, are our teachers in this land.' The Master said: 'Vajra's (Vajra, a kind of Dharma instrument in Buddhism) handboard is wide.' Asked: 'Of the thousand hands and eyes of Great Compassion (Sahasrabhuja-sahasranetra, a manifestation of Avalokiteśvara), which is the true eye?' The Master said: 'The stone Buddha of Kaihua Temple claps his hands and laughs, and the maiden of Jinci knows how to sing.' Asked: 'Linji (Línjì, a Zen master) pushed down Huangbo (Huángbò, a Zen master), why did the Vina (a position in the monastery) get beaten?' The Master said: 'An upright dog does not steal oil, and a chicken carries a lamp.' Asked: 'How to cut off another's opportunity?' The Master said: 'Use it when you need it.' Asked: 'Please, Master, use it.' The Master said: 'Drag out this dead man.' Minister Zheng asked: 'Alone hitting a ball on a hundred-foot pole, with a silk thread tied around the waist on a ten-thousand-foot cliff, what is to be done?' The Master said: 'Set foot in Youzhou (ancient place name, around present-day Beijing), wrestle in Guangnan (ancient place name, around present-day Guangdong).' Minister Zheng was speechless. The Master said: 'See through this barbarian.' Minister Zheng said: 'For twenty years in Jiangnan (regions south of the Yangtze River), this time I have finally met a Zen master.' The Master said: 'A blind old woman blows the fire.' A monk asked: 'Neither side (referring to opposing sides like existence and non-existence, right and wrong) should be established, and the middle way (the path of non-attachment) need not be settled, what is the meaning?' The Master said: 'Guangnan produces ivory.' The monk said: 'I don't understand, please give direct guidance, Master.' The Master said: 'A foreign country's leather ball is worth eight hundred.' The Master ascended the Dharma hall and said: 'Cold and warm, wearing clothes and eating, you lack nothing. What are you running around looking for? It's just that you all are unwilling to take responsibility. Is there anyone willing to take responsibility now? If there is, then do not fail the mountains, rivers, and great earth. Treasure this.' Asked: 'The Patriarch (Bodhidharma, the first patriarch of Zen) came from the West, and Tripitaka (Tripitaka, Tang Xuanzang) went to the East, what should be understood?' The Master said: 'The Buddha hall is arranged for repair, and the old monks build the monks' hall.' The monk said: 'In that case, I completely understand today's matter.' The Master said: 'How to do today's matter?' The monk then shouted. The Master then hit him. Asked: 'What is the place where a student (seeker of the Way) should apply their mind?' The Master said: 'A bald head is shaved brightly, and the bowl is washed cleanly.' Asked: 'What is a student?'

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行履處。師曰。僧堂前。佛殿後。上堂。舉法眼偈曰。見山不是山。見水何曾別。山河與大地。都是一輪月。大小法眼未出涅槃堂。三交即不然。見山河與大地。錐刀各自用。珍重。

忻州鐵佛院智嵩禪師

有同參到。師見便問。還記得相識么。參頭擬議。第二僧打參頭一坐具曰。何不快祇對和尚。師曰。一箭兩垛。師問。僧甚處來。曰。臺山來。師曰。還見龍王么。曰。和尚試道看。師曰。我若道。即瓦解冰消。僧擬議。師曰。不通道。問。亡僧遷化向甚麼處去也。師曰。下坡不走。快便難逢。

汝州首山懷志禪師

僧問。如何是祖師西來意。師曰。三尺杖子破瓦盆。問。如何是佛。師曰。桶底脫。問。從上諸聖有何言句。師曰。如是我聞。曰。不會。師曰。信受奉行。

池州仁王院處評禪師

問首山。如何是佛法大意。山便喝。師禮拜。山拈棒。師曰。老和尚沒世界那。山拋下拄杖曰。明眼人難謾。師曰。草賊大敗。

隨州智門迥罕禪師

為北塔僧使點茶次。師起揖曰。僧使近上坐。使曰。鷂子頭上。爭敢安巢。師曰。棒上不成龍。隨後打一坐具。使茶罷。起曰。適來卻成觸忤和尚。師曰。江南杜禪客。覓甚麼第二碗。

襄州鹿門慧昭山主

楊億

【現代漢語翻譯】 現代漢語譯本 行走的地方。 師父說：『僧堂前，佛殿後。』 上堂時，舉法眼禪師的偈語說：『見山不是山，見水何曾別。山河與大地，都是一輪月。』 大小法眼禪師未出涅槃堂。 三交禪師卻不這樣說，『見山河與大地，錐刀各自用。』 珍重。

忻州鐵佛院智嵩禪師

有同參來訪。 師父見到便問：『還記得相識嗎？』 參頭猶豫不決。 第二個僧人打了參頭一坐具說：『為何不快點回答和尚？』 師父說：『一箭兩垛。』 師父問：『僧人從哪裡來？』 答：『臺山來。』 師父說：『還見到龍王（nāga-rāja，龍的國王）嗎？』 答：『和尚試著說看。』 師父說：『我如果說了，就瓦解冰消。』 僧人猶豫不決。 師父說：『不相通道。』 問：『亡僧遷化後向什麼地方去了？』 師父說：『下坡不走，快便難逢。』

汝州首山懷志禪師

僧人問：『如何是祖師西來意？』 師父說：『三尺杖子破瓦盆。』 問：『如何是佛（Buddha，覺悟者）？』 師父說：『桶底脫。』 問：『從上諸聖有何言句？』 師父說：『如是我聞。』 答：『不會。』 師父說：『信受奉行。』

池州仁王院處評禪師

問首山禪師：『如何是佛法大意？』 首山禪師便喝。 禪師禮拜。 首山禪師拿起棒子。 禪師說：『老和尚沒世界了嗎？』 首山禪師拋下拄杖說：『明眼人難瞞。』 禪師說：『草賊大敗。』

隨州智門迥罕禪師

為北塔僧使點茶時，師父起身作揖說：『僧使請上座。』 僧使說：『鷂子頭上，怎敢安巢？』 師父說：『棒上不成龍。』 隨後打了一坐具。 僧使茶罷，起身說：『適才卻成觸忤和尚。』 師父說：『江南杜禪客，覓什麼第二碗？』

襄州鹿門慧昭山主

楊億

【English Translation】 English version The place of walking. The master said, 'In front of the monks' hall, behind the Buddha hall.' Ascending the hall, he quoted Dharma Eye's verse, 'Seeing mountains is not seeing mountains, seeing water, what difference is there? Mountains and rivers and the great earth are all one round moon.' The great and small Dharma Eye have not left Nirvana Hall. Sanjiao is not like this, 'Seeing mountains and rivers and the great earth, awls and knives are used separately.' Treasure this.

Chan Master Zhisong of Tiefo Temple in Xinzhou

A fellow practitioner arrived. The master saw him and asked, 'Do you still remember each other?' The practitioner hesitated. The second monk hit the practitioner with a sitting mat, saying, 'Why don't you quickly answer the monk?' The master said, 'One arrow, two targets.' The master asked, 'Where did the monk come from?' He replied, 'From Mount Tai.' The master said, 'Did you see the Naga-raja (dragon king)?' He replied, 'Monk, try to say it.' The master said, 'If I say it, it will disintegrate and melt away.' The monk hesitated. The master said, 'Don't believe the Dao.' He asked, 'Where does the deceased monk go after transformation?' The master said, 'Going downhill without walking, quickness is hard to come by.'

Chan Master Huaizhi of Shoushan in Ruzhou

A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'A three-foot staff and a broken clay pot.' He asked, 'What is Buddha (Buddha, the awakened one)?' The master said, 'The bottom of the bucket falls out.' He asked, 'What words do all the sages from above have?' The master said, 'Thus have I heard.' He replied, 'I don't understand.' The master said, 'Believe, accept, and practice.'

Chan Master Chuping of Renwang Temple in Chizhou

He asked Chan Master Shoushan, 'What is the great meaning of the Buddha Dharma?' Chan Master Shoushan then shouted. The Chan master bowed. Chan Master Shoushan picked up a stick. The Chan master said, 'Is the old monk without a world?' Chan Master Shoushan threw down his staff and said, 'It is difficult to deceive a discerning person.' The Chan master said, 'The bandit army is utterly defeated.'

Chan Master Jionghan of Zhimeng in Suizhou

While making tea for the envoy of Beita Temple, the master got up and bowed, saying, 'Envoy, please take a seat.' The envoy said, 'On the head of a hawk, how dare I build a nest?' The master said, 'A dragon cannot be made on a stick.' Then he hit a sitting mat. After the envoy finished tea, he got up and said, 'Just now I have offended the monk.' The master said, 'Zen traveler Du of Jiangnan, what are you looking for in a second bowl?'

Mountain Master Huizhao of Lumen in Xiangzhou

Yang Yi

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侍郎問曰。入山不畏虎。當路卻防人時如何。僧曰。君子坦蕩蕩。僧問。如何是鹿門山。師曰。石頭大底大。小底小。曰。如何是山中人。師曰。橫眠豎臥。

丞相王隨居士

謁首山。得言外之旨。自爾履踐。深明大法。臨終書偈曰。畫堂燈已滅。彈指向誰說。去住本尋常。春風掃殘雪。

五燈會元卷第十一 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第十二

南嶽下十世

汾陽昭禪師法嗣

潭州石霜楚圓慈明禪師

全州李氏子。少為書生。年二十二。依湘山隱靜寺出家。其母有賢行。使之遊方。聞汾陽道望。遂往謁焉。陽顧而默器之。經二年。未許入室。每見必罵詬。或毀詆諸方。及有所訓。皆流俗鄙事。一夕訴曰。自至法席已再夏。不蒙指示。但增世俗塵勞。念歲月飄忽。己事不明。失出家之利。語未卒。陽熟視。罵曰。是惡知識。敢裨販我。怒舉杖逐之。師擬伸救。陽掩師口。乃大悟曰。是知臨濟道出常情。服役七年。辭去。依唐明嵩禪師。嵩謂師曰。楊大年內翰知見高。入道穩實。子不可不見。師乃往見大年。年問曰。對面不相識。千里卻同風。師曰。近奉山門請。年曰。真個脫空。師曰。前月離唐明。年曰。適來悔相問。師曰

【現代漢語翻譯】 現代漢語譯本 侍郎問道：『進入山林不怕老虎，在路上卻要提防人，這是為什麼？』僧人回答：『君子心胸坦蕩。』僧人問：『什麼是鹿門山？』禪師說：『石頭大的就大，小的就小。』（侍郎）問：『什麼是山裡人？』禪師說：『橫著睡，豎著躺。』

丞相王隨居士

拜見首山禪師，領悟了言語之外的旨意。從此身體力行，深刻明白了佛法。臨終時寫下偈語說：『畫堂里的燈已經熄滅，彈指又能向誰訴說？離去和留下本是尋常事，春風吹散了殘留的雪。』

《五燈會元》卷第十一

《五燈會元》卷第十二

南嶽懷讓禪師門下第十世

汾陽善昭禪師的法嗣

潭州石霜楚圓慈明禪師

是全州李氏之子。年少時是讀書人。二十二歲時，依湘山隱靜寺出家。他的母親有賢德，讓他四處參學。聽說汾陽善昭禪師的道風聲望，於是前去拜見。汾陽善昭禪師看了看他，默默地覺得他是個人才。經過兩年，還不允許他進入內室。每次見到他必定謾罵責備，或者詆譭其他地方的禪師。即使有所教誨，也都是些世俗鄙陋的事情。一天晚上，（楚圓）訴說道：『自從來到您的座下已經兩年了，沒有得到您的指示，只是增加了世俗的煩惱。想到歲月飛逝，自己的事情還沒有明白，失去了出家的利益。』話還沒說完，汾陽善昭禪師仔細地看著他，罵道：『你這惡知識，竟敢販賣我！』憤怒地舉起禪杖驅趕他。楚圓想要辯解，汾陽善昭禪師摀住他的嘴。楚圓於是大悟，說道：『這才知道臨濟宗的道法超出了常情。』（楚圓）服侍了汾陽善昭禪師七年，辭別離去，依止唐明嵩禪師。唐明嵩禪師對楚圓說：『楊億（楊大年）翰林學士見解高明，入道穩固紮實，你不可不見他。』楚圓於是前去拜見楊億。楊億問道：『對面不相識，千里卻同風。』楚圓回答說：『最近承蒙山門邀請。』楊億說：『真是空話。』楚圓說：『上個月離開唐明禪師那裡。』楊億說：『剛才後悔問你了。』楚圓說：

【English Translation】 English version A vice minister asked: 'Entering the mountains, one is not afraid of tigers, but on the road, one must be wary of people. Why is that?' The monk replied: 'A gentleman is magnanimous.' The monk asked: 'What is Mount Lument?' The master said: 'The stones that are big are big, and the stones that are small are small.' (The vice minister) asked: 'What is a mountain person?' The master said: 'Lying horizontally, sleeping vertically.'

Layman Wang Sui, the Prime Minister

Visited Zen Master Shoushan and understood the meaning beyond words. From then on, he practiced diligently and deeply understood the Dharma. On his deathbed, he wrote a verse saying: 'The lamp in the painted hall has been extinguished, to whom can I speak with a snap of my fingers? Leaving and staying are ordinary matters, the spring breeze sweeps away the remaining snow.'

The Eleventh Volume of the 'Wudeng Huiyuan' (Compendium of Five Lamps)

The Twelfth Volume of the 'Wudeng Huiyuan'

Tenth Generation under Nanyue Huairang

Dharma Successor of Zen Master Fenyang Shanzhao

Zen Master Ciming Chuyuan of Shishuang in Tanzhou

Was a son of the Li family in Quanzhou. In his youth, he was a scholar. At the age of twenty-two, he left home to join the Yin Jing Temple on Mount Xiang. His mother had virtuous conduct and sent him to travel and study. Hearing of the reputation of Zen Master Fenyang Shanzhao, he went to visit him. Zen Master Fenyang Shanzhao looked at him and silently considered him to be a talent. After two years, he was still not allowed to enter the inner chamber. Every time he saw him, he would scold and rebuke him, or slander other Zen masters. Even when he taught, it was all vulgar and lowly matters. One night, (Chuyuan) complained: 'Since coming to your seat, it has been two summers, and I have not received your instruction, but only increased worldly troubles. Thinking of the fleeting years, my own affairs are not clear, and I have lost the benefit of leaving home.' Before he finished speaking, Zen Master Fenyang Shanzhao looked at him carefully and scolded: 'You evil friend, how dare you peddle me!' Angrily, he raised his staff to drive him away. Chuyuan wanted to explain, but Zen Master Fenyang Shanzhao covered his mouth. Chuyuan then had a great enlightenment and said: 'Now I know that the Linji school's Dharma is beyond the ordinary.' (Chuyuan) served Zen Master Fenyang Shanzhao for seven years, bid farewell and left, and relied on Zen Master Tangming Song. Zen Master Tangming Song said to Chuyuan: 'Academician Yang Yi (Yang Danian) has high insight and is firmly established in the Way, you must see him.' Chuyuan then went to visit Yang Yi. Yang Yi asked: 'Facing each other, we do not know each other, but we share the same wind for thousands of miles.' Chuyuan replied: 'Recently, I received an invitation from the mountain gate.' Yang Yi said: 'Truly empty words.' Chuyuan said: 'I left Zen Master Tangming last month.' Yang Yi said: 'I regret asking you just now.' Chuyuan said:

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。作家。年便喝。師曰。恰是。年復喝。師以手劃一劃。年吐舌曰。真是龍象。師曰。是何言歟。年喚客司。點茶來。元來是屋裡人。師曰。也不消得。茶罷又問。如何是上座為人一句。師曰。切。年曰。與么。則長裙新婦拖泥走。師曰。誰得似內翰。年曰。作家。作家。師曰。放你二十棒。年拊膝曰。這裡是甚麼所在。師拍掌曰。也不得放過。年大笑。又問。記得唐明當時悟底因緣么。師曰。唐明問首山。如何是佛法的的大意。山曰。楚王城畔。汝水東流。年曰。祇如此語。意旨如何。師曰。水上掛燈毬。年曰。與么則孤負古人去也。師曰。內翰疑則別參。年曰。三腳蝦蟆跳上天。師曰。一任𨁝跳。年乃大笑。館于齋中。日夕質疑智證。因聞前言往行。恨見之晚。朝中見駙馬都尉李公遵勖曰。近得一道人。真西河師子。李曰。我以拘文。不能就謁。奈何。年默然。歸語師曰。李公佛法中人。聞道風遠至。有愿見之心。政以法不得與侍從過從。師於是遲明謁李公。公閱謁使童子問曰。道得即與上座相見。師曰。今日特來相看。又令童子曰。碑文刊白字。當道種青松。師曰。不因今日節。餘日定難逢。童又出曰。都尉言。與么則與上座相見去也。師曰。腳頭腳底。公乃出。坐定問曰。我聞西河有金毛獅子。是否。師曰。

【現代漢語翻譯】 現代漢語譯本： 作家（指精通佛法之人）。某年便喝（茶）。 師父說：『恰是。』 某年又喝（茶）。師父用手劃了一下。 某年吐了吐舌頭說：『真是龍象（比喻傑出的人才）。』 師父說：『這是什麼話？』 某年叫來招待客人的管事，說：『點茶來。』原來是自己家裡的人。 師父說：『也不用這樣。』 茶喝完后，某年又問：『如何是上座（指有地位的僧人）為人的一句話？』 師父說：『切。』 某年說：『如果這樣，那就是長裙新婦拖泥走（比喻不乾脆利落）。』 師父說：『誰能比得上內翰（古代官名）？』 某年說：『作家，作家。』 師父說：『放你二十棒（打你二十下）。』 某年拍著膝蓋說：『這裡是什麼地方？』 師父拍手說：『也不能放過你。』 某年大笑。又問：『記得唐明皇當時開悟的因緣嗎？』 師父說：『唐明皇問首山（僧人），如何是佛法的大意。首山說：楚王城畔，汝水東流。』 某年說：『僅僅是這樣的話，意旨如何？』 師父說：『水上掛燈籠。』 某年說：『如果這樣，那就辜負古人了。』 師父說：『內翰如果疑惑就另外參悟。』 某年說：『三腳蛤蟆跳上天。』 師父說：『任憑它跳。』 某年於是大笑，被安排住在齋房中，日夜不停地質疑求證，因為聽聞師父以前的言行，後悔相見太晚。在朝中見到駙馬都尉李公遵勖（人名）說：『最近得到一位道人，真是西河的獅子。』 李公說：『我因為拘泥於文書，不能前去拜訪，怎麼辦？』 某年沉默不語，回去告訴師父說：『李公是佛法中的人，聽說您道風遠播，有願意見您的心，只是因為法令不允許和侍從隨便交往。』 師父於是在天亮後去拜見李公。李公讓看門童子問道：『說得出來就讓上座相見。』 師父說：『今日特來相看。』 又讓童子說：『碑文刊白字，當道種青松。』 師父說：『不因今日節，餘日定難逢。』 童子又出來說：『都尉說，這樣就和上座相見吧。』 師父說：『腳頭腳底（指真實不虛）。』 李公於是出來，坐定后問道：『我聽說西河有金毛獅子，是嗎？』 師父說：

【English Translation】 English version: Writer (referring to someone proficient in Buddhism). In a certain year, he drank (tea). The master said, 'Exactly.' In another year, he drank (tea) again. The master made a gesture with his hand. The writer stuck out his tongue and said, 'Truly a dragon elephant (a metaphor for outstanding talent).' The master said, 'What are you saying?' The writer called the guest manager and said, 'Bring tea.' It turned out to be someone from his own household. The master said, 'There's no need for that.' After drinking the tea, the writer asked again, 'What is a sentence about how a senior monk (referring to a monk with status) conducts himself?' The master said, 'Cut.' The writer said, 'If that's the case, then it's like a bride in a long skirt dragging through the mud (a metaphor for being indecisive).' The master said, 'Who can compare to the Academician (an ancient official title)?' The writer said, 'Writer, writer.' The master said, 'I'll give you twenty blows (beat you twenty times).' The writer patted his knee and said, 'What place is this?' The master clapped his hands and said, 'I can't let you off either.' The writer laughed loudly. He then asked, 'Do you remember the cause and condition of Emperor Tang Ming's enlightenment at that time?' The master said, 'Emperor Tang Ming asked Shoushan (a monk), what is the great meaning of the Buddha-dharma? Shoushan said: Beside the city of King Chu, the Ru River flows eastward.' The writer said, 'If it's just these words, what is the meaning?' The master said, 'Hanging lanterns on the water.' The writer said, 'If that's the case, then we're letting down the ancients.' The master said, 'If the Academician has doubts, then seek enlightenment elsewhere.' The writer said, 'A three-legged toad jumps to the sky.' The master said, 'Let it jump as it pleases.' The writer then laughed loudly and was arranged to stay in the meditation hall, constantly questioning and seeking proof day and night. Because he heard the master's previous words and deeds, he regretted meeting him too late. He met the駙馬都尉（Imperial Son-in-Law Commandant） Li Gong Zunxu (name of person) in the court and said, 'Recently, I have obtained a Taoist, truly a lion of Xihe.' Li Gong said, 'Because I am bound by documents, I cannot go to visit. What should I do?' The writer was silent and returned to tell the master, 'Li Gong is a person of the Buddha-dharma. He heard that your Taoist reputation has spread far and wide and has a desire to see you, but the law does not allow him to associate with attendants casually.' The master then went to visit Li Gong after dawn. Li Gong asked the gatekeeper boy, 'If you can say it, then let the senior monk see me.' The master said, 'I have come to see you especially today.' He also told the boy, 'Engrave white characters on the stele, and plant green pines on the road.' The master said, 'If not for today's festival, it would be difficult to meet on other days.' The boy came out again and said, 'The Commandant said, then let's meet the senior monk.' The master said, 'From the top of the feet to the bottom of the feet (referring to being true and not false).' Li Gong then came out, sat down, and asked, 'I heard that there is a golden-haired lion in Xihe, is that so?' The master said:

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甚麼處得者訊息。公便喝。師曰。野干鳴。公又喝。師曰。恰是。公大笑。師辭。公問。如何是上座臨行一句。師曰。好將息。公曰。何異諸方。師曰。都尉又作么生。公曰。放上座二十棒。師曰。專為流通。公又喝。師曰。瞎。公曰。好去。師應喏喏。自是往來楊李之門。以法為友。久之。辭還河東。年曰。有一語寄與唐明。得么。師曰。明月照見夜行人。年曰。卻不相當。師曰。更深猶自可。午後更愁人。年曰。開寶寺前金剛。近日因甚麼汗出。師曰。知。年曰。上座臨行。豈無為人底句。師曰。重疊關山路。年曰。與么則隨上座去也。師噓一聲。年曰。真師子兒。大師子吼。師曰。放去又收來。年曰。適來失腳踏倒。又得家童扶起。師曰。有甚麼了期。年大笑。師還唐明。李公遣兩僧訊師。師于書尾畫雙足。寫來僧名以寄之。公作偈曰。黑毫千里余。金槨示雙趺。人天渾莫測。珍重赤鬚鬍。師以母老。南歸至瑞州。首眾于洞山。時聰禪師居焉。先是。汾陽謂師曰。我遍參雲門兒孫。特以未見聰為恨。故師依止三年。乃游仰山。楊大年以書抵宜春太守黃宗旦。使請師出世說法。守以南源致師。師不赴。旋特謁守願行。守問其故。對曰。始為讓。今偶欲之耳。守大賢之。住后。上堂。一切諸佛．及諸佛阿耨多羅三藐

【現代漢語翻譯】 現代漢語譯本： 『從哪裡得到這個訊息？』都尉便大喝一聲。禪師說：『是野狐在叫。』都尉又大喝一聲。禪師說：『正是如此。』都尉大笑。禪師告辭。都尉問：『如何是上座臨走時的一句話？』禪師說：『好好保重。』都尉說：『這和各處禪師說的話有什麼不同？』禪師說：『都尉您又想怎麼樣呢？』都尉說：『賞上座二十棒。』禪師說：『專門爲了流通佛法。』都尉又大喝一聲。禪師說：『瞎了眼。』都尉說：『好走。』禪師應聲『喏喏』。從此以後，禪師常與楊、李兩位施主往來，以佛法為友。過了很久，禪師告辭返回河東。楊大年說：『有一句話想寄給唐明，可以嗎？』禪師說：『明月照見夜行人。』楊大年說：『卻不相當。』禪師說：『更深人靜尚且可以，午後更讓人發愁。』楊大年說：『開寶寺前的金剛，近日因什麼緣故汗流不止？』禪師說：『知道。』楊大年說：『上座臨走，難道沒有一句為人開示的話嗎？』禪師說：『重疊關山路。』楊大年說：『這樣說來，我就跟隨上座去了。』禪師噓了一口氣。楊大年說：『真是獅子之子，發出大師子吼。』禪師說：『放出去又收回來。』楊大年說：『剛才失腳跌倒，又得家童扶起。』禪師說：『有什麼了結的時候？』楊大年大笑。禪師回到唐明，李公派兩個僧人問候禪師。禪師在書信末尾畫上雙足，寫上兩位來僧的名字寄給李公。李公作偈說：『黑毫千里余，金槨示雙趺。人天渾莫測，珍重赤鬚鬍。』禪師因為母親年老，南歸到達瑞州，開始在洞山帶領僧眾。當時聰禪師住在那裡。先前，汾陽禪師對他說：『我遍參雲門宗的後代，特別遺憾沒有見到聰禪師。』所以禪師依止聰禪師三年，然後遊歷仰山。楊大年寫信給宜春太守黃宗旦，請禪師出世說法。太守想用南源寺來邀請禪師，禪師沒有答應。隨後特地拜見太守，詢問原因。禪師回答說：『開始是爲了謙讓，現在偶爾想去了。』太守認為禪師很賢能。住持南源寺后，禪師上堂說法：『一切諸佛，以及諸佛的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）……』

【English Translation】 English version: 『Where did you get this news?』 The Commandant then shouted. The Master said, 『A jackal is howling.』 The Commandant shouted again. The Master said, 『Exactly so.』 The Commandant laughed loudly. The Master bid farewell. The Commandant asked, 『What is the parting word from the Venerable One?』 The Master said, 『Take good care.』 The Commandant said, 『How is that different from what is said everywhere else?』 The Master said, 『What do you want, Commandant?』 The Commandant said, 『Give the Venerable One twenty blows.』 The Master said, 『Especially for the sake of propagating the Dharma.』 The Commandant shouted again. The Master said, 『Blind.』 The Commandant said, 『Farewell.』 The Master responded 『Yes, yes.』 From then on, he frequented the homes of Yang and Li, befriending them with the Dharma. After a long time, he bid farewell to return to Hedong. Yang Danian said, 『I have a word to send to Tang Ming, may I?』 The Master said, 『The bright moon illuminates the night traveler.』 Yang Danian said, 『That's not quite right.』 The Master said, 『Deeper night is still acceptable, but the afternoon is even more worrying.』 Yang Danian said, 『The Vajra (guardian deity) in front of Kai Bao Temple, why has he been sweating profusely lately?』 The Master said, 『I know.』 Yang Danian said, 『Venerable One, as you depart, do you not have a word of instruction for others?』 The Master said, 『Overlapping mountain passes.』 Yang Danian said, 『In that case, I will follow the Venerable One.』 The Master sighed. Yang Danian said, 『Truly a lion's son, roaring the great lion's roar.』 The Master said, 『Released and then brought back.』 Yang Danian said, 『Just now I slipped and fell, and a servant helped me up.』 The Master said, 『When will there be an end to it?』 Yang Danian laughed loudly. The Master returned to Tang Ming. Lord Li sent two monks to inquire after the Master. The Master drew two feet at the end of the letter and wrote the names of the two monks to send to Lord Li. Lord Li composed a verse, saying: 『Black hair stretches a thousand miles, the golden coffin reveals twin feet. Humans and gods cannot fathom it, cherish the red-bearded Hu.』 Because his mother was old, the Master returned south to Ruizhou and led the assembly at Dongshan. At that time, Chan Master Cong resided there. Previously, Fenyang had said to the Master, 『I have visited all the descendants of the Yunmen school, and I especially regret not having seen Cong.』 Therefore, the Master stayed with Chan Master Cong for three years, and then traveled to Yangshan. Yang Danian wrote a letter to Huang Zongdan, the prefect of Yichun, asking him to invite the Master to come forth and preach the Dharma. The prefect wanted to use Nanyuan Temple to invite the Master, but the Master did not accept. Subsequently, he specially visited the prefect and asked the reason. The Master replied, 『At first, it was out of humility, but now I just happen to want to go.』 The prefect considered the Master to be very virtuous. After residing at Nanyuan Temple, the Master ascended the hall and preached: 『All Buddhas, and the Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) of all Buddhas...』

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三菩提法。皆從此經出。乃豎起拄杖曰。這個是南源拄杖子。阿那個是經。良久曰。向下文長。付在來日。喝一喝。下座。上堂。良久曰。無為無事人。猶是金鎖難。喝一喝。下座。問。如何是佛。師曰。水出高原。問。如何是南源境。師曰。黃河九曲。水出崑崙。曰。如何是境中人。師曰。隨流人不顧。斫手望扶桑。上堂。云收霧卷。杲日當空。不落明暗。如何通訊。僧問。山深覓不得時如何。師曰。口能招禍。問。如何是佛法大意。師曰。洞庭湖裡浪滔天。問。東涌西沒時如何。師曰。尋。問。夜靜獨行時如何。師曰。三把茆。問。寶劍未出匣時如何。師曰。響。曰。出匣后如何。師噓一聲。問。鬧中取靜時如何。師曰。頭枕布袋。問。牛頭未見四祖時如何。師曰。堆堆地。曰。見后如何。師曰。堆堆地。問。一得永得時如何。師曰。抱石投河。問。仗鏌鎁劍。擬取師頭時如何。師曰。斬將去。僧擬議。師便打。師住三年。棄去謁神鼎諲禪師。鼎。首山高第。望尊一時。衲子非人類精奇。無敢登其門者。住山三十年。門弟子氣吞諸方。師髮長不剪。弊衣楚音。通謁稱法侄。一眾大笑。鼎遣童子問。長老誰之嗣。師仰視屋曰。親見汾陽來。鼎杖而出。顧見頎然。問曰。汾州有西河師子。是否。師指其後。絕叫曰。屋

【現代漢語翻譯】 現代漢語譯本 三菩提法（達到正覺的三種方法），都出自這部經書。於是豎起拄杖說：『這個是南源（地名）的拄杖子，哪個是經？』停頓了很久說：『向下文義還很長，留待以後再說。』喝了一聲，走下座位。 上堂，停頓了很久說：『無為無事的人，仍然被金鎖束縛。』喝了一聲，走下座位。 有人問：『如何是佛？』 師父說：『水從高原流出。』 問：『如何是南源的境界？』 師父說：『黃河九曲，水出崑崙（山名）。』 問：『如何是境界中的人？』 師父說：『隨波逐流的人不顧一切，砍斷手也希望扶住扶桑（神樹名）。』 上堂，說：『雲收霧散，太陽高照天空，不落入明暗的分別，如何傳遞訊息？』 僧人問：『在深山裡找不到（目標）時該怎麼辦？』 師父說：『口能招禍。』 問：『如何是佛法的大意？』 師父說：『洞庭湖裡波浪滔天。』 問：『東邊涌起西邊沉沒時該怎麼辦？』 師父說：『尋找。』 問：『夜裡獨自行走時該怎麼辦？』 師父說：『三把茅草。』 問：『寶劍未出劍匣時如何？』 師父說：『響。』 問：『出匣后如何？』 師父噓了一口氣。 問：『在喧鬧中求取清靜時如何？』 師父說：『頭枕布袋。』 問：『牛頭（人名）未見四祖（人名）時如何？』 師父說：『堆堆地。』 問：『見后如何？』 師父說：『堆堆地。』 問：『一經獲得就永遠獲得時如何？』 師父說：『抱石頭投河。』 問：『拿著鏌鎁（寶劍名）劍，想要取師父的頭時如何？』 師父說：『斬將去。』 僧人猶豫不決，師父就打了他。 師父在這裡住了三年，離開後去拜訪神鼎諲（人名）禪師。神鼎是首山（地名）的高足，聲望一時無兩。僧人如果不是人類中的精英，都不敢登上他的門。他在山上住了三十年，門下弟子氣勢壓倒各方。師父頭髮長了也不剪，穿著破舊的衣服，帶著楚地的口音，通報拜見時自稱是法侄。眾人大笑。神鼎派童子問：『長老是誰的嗣法弟子？』 師父仰頭看著屋頂說：『親眼見過汾陽（地名）的人。』 神鼎拄著枴杖出來，看到他身材高大，問道：『汾州（地名）有西河（地名）獅子，是嗎？』 師父指著他的身後，大叫一聲：『屋！』

【English Translation】 English version The three Bodhi Dharmas (three methods to achieve enlightenment) all come from this scripture. Then he raised his staff and said, 'This is the Nan Yuan (place name) staff, which one is the scripture?' After a long pause, he said, 'The text below is long, to be continued another day.' He shouted and stepped down from the seat. Ascending the hall, after a long pause, he said, 'A person who is inactive and without affairs is still bound by golden chains.' He shouted and stepped down from the seat. Someone asked, 'What is Buddha?' The master said, 'Water flows from the plateau.' Asked, 'What is the realm of Nan Yuan?' The master said, 'The Yellow River has nine bends, and the water comes from Kunlun (mountain name).' Asked, 'What is the person in the realm?' The master said, 'People who drift with the current do not care about anything, and even if they cut off their hands, they hope to hold on to Fusang (divine tree name).' Ascending the hall, he said, 'The clouds disperse and the fog rolls away, the sun shines brightly in the sky, not falling into the distinction of light and darkness, how to transmit the message?' A monk asked, 'What should I do when I can't find (the target) in the deep mountains?' The master said, 'The mouth can bring disaster.' Asked, 'What is the main idea of ​​the Buddha-dharma?' The master said, 'Waves are raging in Dongting Lake.' Asked, 'What should I do when it surges in the east and sinks in the west?' The master said, 'Seek.' Asked, 'What should I do when walking alone at night?' The master said, 'Three handfuls of thatch.' Asked, 'What is it like when the precious sword is not out of its scabbard?' The master said, 'Sound.' Asked, 'What about after it is out of the scabbard?' The master sighed. Asked, 'What is it like to seek tranquility in the midst of noise?' The master said, 'Head resting on a cloth bag.' Asked, 'What was Niu Tou (person's name) like before he met the Fourth Patriarch (person's name)?' The master said, 'Piled up.' Asked, 'What about after seeing him?' The master said, 'Piled up.' Asked, 'What is it like to gain once and gain forever?' The master said, 'Embrace a stone and throw yourself into the river.' Asked, 'What if I hold the Mo Ye (sword name) sword and want to take the master's head?' The master said, 'Go and behead the general.' The monk hesitated, and the master hit him. The master stayed here for three years, and after leaving, he went to visit Zen Master Shending Yin (person's name). Shending was a top disciple of Shoushan (place name), and his reputation was unparalleled for a time. If a monk was not an elite among human beings, he would not dare to set foot on his door. He lived on the mountain for thirty years, and his disciples overwhelmed all sides. The master's hair grew long and he didn't cut it, wearing tattered clothes and speaking with a Chu accent. When he reported his visit, he called himself a Dharma nephew. Everyone laughed. Shending sent a boy to ask, 'Whose Dharma heir is the elder?' The master looked up at the roof and said, 'I have personally seen the person from Fen Yang (place name).' Shending came out with a cane, saw that he was tall, and asked, 'Is there a Xihe (place name) lion in Fenzhou (place name)?' The master pointed behind him and shouted, 'Roof!'

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倒矣。童子返走。鼎回顧相矍鑠。師地坐。脫只履而視之。鼎老忘所問。又失師所在。師徐起整衣。且行且語曰。見面不如聞名。遂去。鼎遣人追之不可。嘆曰。汾州乃有此兒邪。師自是名重叢林。定林沙門本延有道行。雅為士大夫所信敬。鼎見延。稱師知見可興臨濟。會道吾虛席。延白郡。請以師主之。法令整肅。亡軀為法者集焉。上堂。先寶應曰。第一句薦得。堪與祖佛為師。第二句薦得。堪與人天為師。第三句薦得。自救不了。道吾則不然。第一句薦得。和泥合水。第二句薦得。無繩自縛。第三句薦得。四棱著地。所以道。起也海晏河清。行人避路。住也乾坤失色。日月無光。汝輩向甚麼處出氣。如今還有出氣者么。有即出來。對眾出氣看。如無。道吾為汝出氣去也。乃噓一聲。卓拄杖下座。上堂。道吾打鼓。四大部洲同參。拄杖橫也挑括乾坤大地。缽盂覆也蓋卻恒沙世界。且問諸人向甚麼處安身立命。若也知得。向北俱盧洲吃粥吃飯。若也不知。長連床上吃粥吃飯。次住石霜。當解夏。謂眾曰。昨日作嬰孩。今朝年已老。未明三八九。難踏古皇道。手鑠黃河干。腳踢須彌倒。浮生夢幻身。人命夕難保。天堂並地獄。皆由心所造。南山北嶺松。北嶺南山草。一雨潤無邊。根苗壯枯槁。五湖參學人。但問虛空討。

【現代漢語翻譯】 現代漢語譯本： 倒了。童子跑回去。鼎回頭看那僧人，顯得驚愕。僧人在原地坐著，脫下一隻鞋子觀看。鼎年老忘記了要問什麼，又找不到僧人所在。僧人慢慢起身整理衣服，一邊走一邊說：『見面不如聞名。』於是離開了。鼎派人追趕，沒有追到，感嘆道：『汾州竟然有這樣的人才啊！』僧人從此名聲大振。定林寺的沙門（佛教出家男士）本延有道行，一向被士大夫所信賴和尊敬。鼎見到本延，稱讚僧人的見解可以振興臨濟宗。適逢道吾山住持的位置空缺，本延稟告郡守，請求讓僧人來主持。於是寺規整肅，不惜犧牲生命來護衛佛法的人聚集在此。 上堂說法時，先引用寶應禪師的話說：『第一句說得好，可以做祖師和佛的老師；第二句說得好，可以做人天（人和天人）的老師；第三句說得好，自己都救不了。』道吾禪師則不然，他說：『第一句說得好，和泥合水（比喻不分彼此）；第二句說得好，無繩自縛（比喻自找麻煩）；第三句說得好，四棱著地（比喻非常穩當）。』所以說，（僧人）起身也天下太平，行人避讓；（僧人）安住也天地變色，日月無光。你們這些人向什麼地方出氣？現在還有能出氣的人嗎？有就出來，當著大家出氣看看。如果沒有，道吾就替你們出氣了。』於是噓了一聲，拄著枴杖走下座位。 上堂說法時，道吾禪師敲鼓，四大部洲（佛教宇宙觀中的四大洲）的僧人一同參禪。拄杖橫著，也能夠挑起整個天地；缽盂倒扣著，也能夠蓋住恒河沙數的世界。且問各位，向什麼地方安身立命？如果知道，就在北俱盧洲（四大洲之一，代表享樂）吃粥吃飯；如果不知道，就在長連床上（僧人睡覺的床）吃粥吃飯。 後來，道吾禪師住在石霜寺。在解夏（夏季安居結束）的時候，對大家說：『昨天還是個嬰兒，今天年紀已經老了。不明白三八九（指時間的流逝），難以踏上古皇道（指成佛的道路）。手能攪干黃河，腳能踢倒須彌山（佛教中的聖山）。浮生如夢如幻，人的生命朝不保夕。天堂和地獄，都是由心所造。南山和北嶺的松樹，北嶺和南山的草。一場雨滋潤無邊，根苗有的茁壯，有的枯槁。五湖四海的參學之人，只知道向虛空里尋找。』

【English Translation】 English version: He fell. The boy ran back. Ding (a person's name) looked back at the monk, appearing astonished. The monk sat on the spot, took off one shoe and looked at it. Ding, being old, forgot what he wanted to ask, and also lost track of where the monk was. The monk slowly got up, tidied his clothes, and said as he walked: 'Meeting is not as good as hearing the name.' Then he left. Ding sent people to chase him, but they could not catch up. He sighed and said, 'Fen Zhou (a place name) actually has such talent!' From then on, the monk's name became greatly respected. The Shramana (Buddhist monk) Ben Yan of Dinglin Temple had virtuous conduct and was always trusted and respected by the scholar-officials. Ding met Ben Yan and praised the monk's views as capable of revitalizing the Linji (Rinzai) sect. Coincidentally, the position of abbot of Daowu Mountain was vacant. Ben Yan reported to the prefect and requested that the monk be appointed to preside over it. As a result, the temple rules were strict, and those who were willing to sacrifice their lives to protect the Dharma (Buddhist teachings) gathered there. When giving a Dharma talk, he first quoted Bao Ying (a monk's name) saying: 'The first phrase is well recommended, worthy of being a teacher of the ancestors and Buddhas; the second phrase is well recommended, worthy of being a teacher of humans and devas (gods); the third phrase is well recommended, unable to save oneself.' Daowu (a monk's name) was not like that. He said: 'The first phrase is well recommended, mixing mud and water (metaphor for not distinguishing between each other); the second phrase is well recommended, self-binding without ropes (metaphor for creating trouble for oneself); the third phrase is well recommended, four corners on the ground (metaphor for being very stable).' Therefore, it is said that (the monk) rising also brings peace to the world, and travelers give way; (the monk) dwelling also causes the world to change color, and the sun and moon to lose their light. Where do you people vent your anger? Is there anyone who can vent their anger now? If so, come out and vent your anger in front of everyone. If not, Daowu will vent your anger for you.' Then he sighed and walked down from the seat with his staff. When giving a Dharma talk, Daowu struck the drum, and the monks of the four great continents (the four continents in the Buddhist cosmology) practiced Chan (Zen) together. The staff held horizontally can also lift the entire universe; the alms bowl turned upside down can also cover the worlds as numerous as the sands of the Ganges. And I ask everyone, where do you settle your body and establish your life? If you know, then eat porridge and rice in Uttarakuru (one of the four continents, representing enjoyment); if you don't know, then eat porridge and rice on the long bed (the bed where monks sleep). Later, Daowu lived in Shishuang Temple. At the end of the summer retreat (the end of the summer retreat), he said to everyone: 'Yesterday I was still an infant, today I am already old. Not understanding the three eights and nines (referring to the passage of time), it is difficult to embark on the path of the ancient emperors (referring to the path to Buddhahood). The hand can stir dry the Yellow River, and the foot can kick down Mount Sumeru (the sacred mountain in Buddhism). Floating life is like a dream, and human life is difficult to guarantee in the evening. Heaven and hell are all created by the mind. The pine trees of the South Mountain and the North Ridge, the grass of the North Ridge and the South Mountain. One rain nourishes the boundless, and the roots and seedlings are either strong or withered. The Chan practitioners from all over the world only know to seek in the void.'

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死脫夏天衫。生披冬月襖。分明無事人。特地生煩惱。喝一喝。下座。上堂。一喝分賓主。照用一時行。要會個中意。日午打三更。遂喝一喝。曰。且道是賓是主。還有分得者么。若也分得。朝打三千。暮打八百。若也未能。老僧失利。因同道相訪。上堂。颯颯涼風景。同人訪寂寥。煮茶山上水。燒鼎洞中樵。珍重。問。達磨未來時如何。師曰。長安夜夜家家月。曰。來后如何。師曰。幾處笙歌幾處愁。問。一物不將來時如何。師曰。槐木成林。曰。四山火來時如何。師曰。物逐人興。曰。步步登高時如何。師曰。云生足下。問。古人封白紙。意旨如何。師曰。家貧路富。問。如何是祖師西來意。師曰。三日風。五日雨。上堂。夫宗師者。奪貧子之衣珠。究達人之見處。若不如是。儘是和泥合水漢。良久曰。路逢劍客須呈劍。不是詩人莫獻詩。喝一喝。上堂。我有一言。絕慮忘緣。巧說不得。祇要心傳。更有一語。無過直舉。且作么生是直舉一句。良久。以拄杖畫一畫。喝一喝。問。己事未明。以何為驗。師曰。玄沙曾見雪峰來。曰。意旨如何。師曰。一生不出嶺。問。祖意教意。是同是別。師曰。馬有垂韁之報。犬有𩥇草之恩。曰。與么則不別也。師曰。西天東土。問。如何是學人自己。師曰。打骨出髓。上堂。入

水見長人。珍重。上堂。面西行向東。北斗正離宮。道去何曾去。騎牛臥牧童。珍重。上堂。春生夏長即不問。你諸人腳跟下一句作么生道。良久曰。華光寺主。便下座。上堂。藥多病甚。網細魚稠。便下座。示眾。以拄杖擊禪床一下云。大眾還會么。不見道。一擊忘所知。更不假修持。諸方達道者。咸言上上機。香嚴恁么悟去。分明悟得如來禪。祖師禪未夢見在。且道祖師禪有甚長處。若向言中取則。誤賺後人。直饒棒下承當。辜負先聖。萬法本閑。唯人自鬧。所以山僧居福嚴。祇見福嚴境界。晏起早眠。有時云生碧嶂。月落寒潭。音聲鳥飛鳴般若臺前。娑羅花香散祝融峰畔。把瘦筇。坐磐石。與五湖衲子時話玄微。灰頭土面住興化。祇見興化家風。迎來送去。門連城市。車馬駢闐。漁唱瀟湘。猿啼嶽麓。絲竹歌謠。時時入耳。復與四海高人。日談禪道。歲月都忘。且道居深山．住城郭。還有優劣也無。試道看。良久云。是處是慈氏。無門無善財。問。行腳不逢人時如何。師曰。釣絲絞水。問。尋枝摘葉即不問。如何是直截根源。師曰。楖栗拄杖。曰。意旨如何。師曰。行即肩挑雲水衲。坐來安在掌中擎。問。既是護法善神。為甚麼張弓架箭。師曰。禮防君子。問。如何是佛。師曰。有錢使錢。上堂。祖師心印。一

{ "translations": [ "現代漢語譯本：", "水見長人（shuǐ jiàn zhǎng rén，指水漲船高，比喻事物隨著條件的變化而發展）。珍重。", "上堂（shàng táng，禪宗用語，指住持升座說法）。面西行向東。北斗正離宮（běi dǒu zhèng lí gōng，北斗星正離開原來的位置，比喻時局變化）。道去何曾去（dào qù hé céng qù，道離開了又何曾真正離開過，指道的無處不在）。騎牛臥牧童（qí niú wò mù tóng，騎在牛背上睡覺的牧童，比喻安逸自在）。珍重。", "上堂。春生夏長即不問。你諸人腳跟下一句作么生道（chūn shēng xià zhǎng jí bù wèn, nǐ zhū rén jiǎo gēn xià yī jù zuò me shēng dào，春天生長夏天滋長這些暫且不問，你們各位腳跟下的一句如何說）？良久曰。華光寺主（huá guāng sì zhǔ）。便下座。", "上堂。藥多病甚（yào duō bìng shèn，藥越多病情越嚴重，比喻方法越多問題越多）。網細魚稠（wǎng xì yú chóu，網眼細密魚就多，比喻約束越多收穫越多）。便下座。", "示眾。以拄杖擊禪床一下云。大眾還會么（shì zhòng. yǐ zhǔ zhàng jī chán chuáng yī xià yún. dà zhòng hái huì me，向大眾開示，用拄杖敲擊禪床一下說，大家領會了嗎）？不見道。一擊忘所知。更不假修持（bù jiàn dào. yī jī wàng suǒ zhī. gèng bù jiǎ xiū chí，沒聽說過嗎，一擊之下忘卻所有知識，更不需要任何修行）。諸方達道者。咸言上上機（zhū fāng dá dào zhě. xián yán shàng shàng jī，各地的得道者，都說是上上根機）。香嚴恁么悟去（xiāng yán rèn me wù qù，香嚴就是這樣領悟的）。分明悟得如來禪（fēn míng wù dé rú lái chán，分明領悟瞭如來禪）。祖師禪未夢見在（zǔ shī chán wèi mèng jiàn zài，祖師禪還沒夢到呢）。且道祖師禪有甚長處（qiě dào zǔ shī chán yǒu shèn cháng chù，且說祖師禪有什麼長處）？若向言中取則。誤賺後人（ruò xiàng yán zhōng qǔ zé. wù zhuàn hòu rén，如果從言語中尋求法則，就會誤導後人）。直饒棒下承當。辜負先聖（zhí ráo bàng xià chéng dāng. gū fù xiān shèng，即使在棒喝下承擔，也辜負了先聖）。萬法本閑。唯人自鬧（wàn fǎ běn xián. wéi rén zì nào，萬法本來空閑，只是人自己擾亂）。", "所以山僧居福嚴（suǒ yǐ shān sēng jū fú yán，所以老衲住在福嚴寺）。祇見福嚴境界（zhǐ jiàn fú yán jìng jiè，只看到福嚴寺的境界）。晏起早眠（yàn qǐ zǎo mián，晚起早睡）。有時云生碧嶂（yǒu shí yún shēng bì zhàng，有時雲彩在青山中升起）。月落寒潭（yuè luò hán tán，月亮倒映在寒冷的深潭中）。音聲鳥飛鳴般若臺前（yīn shēng niǎo fēi míng bō rě tái qián，鳥兒在般若臺前飛鳴）。娑羅花香散祝融峰畔（suō luó huā xiāng sàn zhù róng fēng pàn，娑羅花的香氣飄散在祝融峰旁）。把瘦筇（bǎ shòu qióng，拿著細長的竹杖）。坐磐石（zuò pán shí，坐在大石頭上）。與五湖衲子時話玄微（yǔ wǔ hú nà zǐ shí huà xuán wēi，和五湖的僧人談論玄妙的道理）。灰頭土面住興化（huī tóu tǔ miàn zhù xīng huà，蓬頭垢面地住在興化）。祇見興化家風（zhǐ jiàn xīng huà jiā fēng，只看到興化的家風）。迎來送去（yíng lái sòng qù，迎來送往）。門連城市（mén lián chéng shì，大門連線城市）。車馬駢闐（chē mǎ pián tián，車馬擁擠）。漁唱瀟湘（yú chàng xiāo xiāng，漁民在瀟湘吟唱）。猿啼嶽麓（yuán tí yuè lù，猿猴在嶽麓山啼叫）。絲竹歌謠（sī zhú gē yáo，絲竹音樂和歌謠）。時時入耳（shí shí rù ěr，時時傳入耳中）。復與四海高人（fù yǔ sì hǎi gāo rén，又和四海的高人）。日談禪道（rì tán chán dào，每天談論禪道）。歲月都忘（suì yuè dōu wàng，忘記了歲月）。", "且道居深山．住城郭。還有優劣也無（qiě dào jū shēn shān, zhù chéng guō. hái yǒu yōu liè yě wú，且說住在深山和住在城郭，還有優劣之分嗎）？試道看。良久云。是處是慈氏（shì chù shì cí shì，到處都是彌勒菩薩）。無門無善財（wú mén wú shàn cái，沒有門也沒有善財童子）。", "問。行腳不逢人時如何（wèn. xíng jiǎo bù féng rén shí rú hé，問：行腳參訪時遇不到人怎麼辦）？師曰。釣絲絞水（shī yuē. diào sī jiǎo shuǐ，師父說：用釣絲攪動水）。", "問。尋枝摘葉即不問。如何是直截根源（wèn. xún zhī zhāi yè jí bù wèn. rú hé shì zhí jié gēn yuán，問：尋枝摘葉暫且不問，什麼是直截了當的根源）？師曰。楖栗拄杖（shī yuē. jí lì zhǔ zhàng，師父說：楖栗木的拄杖）。曰。意旨如何（yuē. yì zhǐ rú hé，問：意旨如何）？師曰。行即肩挑雲水衲（shī yuē. xíng jí jiān tiāo yún shuǐ nà，師父說：行走時就肩挑雲水衲衣）。坐來安在掌中擎（zuò lái ān zài zhǎng zhōng qíng，坐下來就安放在掌中托著）。", "問。既是護法善神。為甚麼張弓架箭（wèn. jì shì hù fǎ shàn shén. wèi shèn me zhāng gōng jià jiàn，問：既然是護法善神，為什麼還要張弓搭箭）？師曰。禮防君子（shī yuē. lǐ fáng jūn zǐ，師父說：禮儀是用來防備君子的）。", "問。如何是佛（wèn. rú hé shì fó，問：什麼是佛）？師曰。有錢使錢（shī yuē. yǒu qián shǐ qián，師父說：有錢就用錢）。", "上堂。祖師心印（shàng táng. zǔ shī xīn yìn，上堂。祖師的心印）。一", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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印印空。一印印水。一印印泥。如今還有印不著者么。試向腳跟下。道將一句來。設你道得倜儻分明。第一不得行過衲僧門下。且道衲僧有甚麼長處。良久曰。人王三寸鐵。遍地是刀槍。喝一喝。卓拄杖下座。上堂。天已明。鼓已響。聖眾臻。齊合掌。如今還有不合掌者么。有即尼干歡喜。無則瞿曇惡發。久立。珍重。問。磨礱三尺劍。去化不平人。師意如何。師曰。好去。僧曰。點。師曰。你看。僧拍手一下。歸眾。師曰。了。上堂。北山南。南山北。日月雙明天地黑。大海江河盡放光。逢著觀音問彌勒。珍重。問。有理難伸時如何。師曰。苦。曰。恁么則舌拄上腭也。師噓一聲。僧曰。將謂鬍鬚赤。師曰。夢見興化腳跟么。示徒偈曰。黑黑黑。道道道。明明明。得得得。師室中插劍一口。以草鞋一對。水一盆。置在劍邊。每見入室。即曰。看。看。有至劍邊擬議者。師曰。險喪身失命了也。便喝出。師冬日榜僧堂。作此字。<X80p0240_01.gif幾[(┐@三)*(田/?)][水-?+(曲-曰+口)]。其下注曰。若人識得。不離四威儀中。首座見曰。和尚今日放參。師聞而笑之。寶元戊寅李都尉遣使邀師曰。海內法友。唯師與楊大年耳。大年棄我而先。仆年來頓覺衰落

【現代漢語翻譯】 現代漢語譯本 印印空。一印印水。一印印泥。現在還有印不著的嗎？試著在腳跟下，說出一句來。假設你能說得灑脫明白，首先就不能走過僧人的門下。那麼僧人有什麼長處呢？（停頓良久）人王的三寸鐵，遍地都是刀槍。喝！（大喝一聲）拄著枴杖走下座位。 上堂說法。天已經亮了，鼓聲已經響了，聖眾都來了，一起合掌。現在還有不合掌的人嗎？有的話，尼干（Nigan，外道）會高興，沒有的話，瞿曇（Gotama，釋迦牟尼佛）會生氣。站立很久。珍重。 問：磨礪三尺寶劍，去除世間不平之人。師父您意下如何？師父說：好走吧。僧人說：點（表示肯定）。師父說：你看看。僧人拍了一下手，回到人群中。師父說：明白了。 上堂說法。北山南，南山北。日月同時出現天地一片黑暗。大海江河都放出光芒，遇到觀音（Avalokiteśvara）問彌勒（Maitreya）。珍重。 問：有道理卻難以申訴時該怎麼辦？師父說：苦啊。僧人說：這麼說只能舌頭抵住上顎了。師父噓了一聲。僧人說：還以為鬍鬚是紅色的。師父說：夢見興化（Xinghua）的腳後跟了嗎？ 給徒弟的偈語：黑黑黑，道道道，明明明，得得得。 師父在房間里插了一把劍，旁邊放了一雙草鞋，一盆水，放在劍邊。每次看到有人進入房間，就說：看！看！有人走到劍邊想要評論，師父就說：差點喪身失命了！然後就喝斥出去。 冬天，師父在僧堂上貼了一個字：幾[(┐@三)*(田/?)][水-?+(曲-曰+口)]。下面寫著：如果有人能認識這個字，就不離四威儀中。首座看到后說：和尚今天放參。師父聽了笑了。 寶元戊寅年，李都尉派使者邀請師父說：海內的法友，只有您和楊大年（Yang Danian）了。大年拋棄我先走了，我近年來感覺身體衰弱。

【English Translation】 English version 'Imprinting imprints emptiness. One imprint imprints water. One imprint imprints mud. Now, is there still something that cannot be imprinted? Try to say a phrase from under your heel. Suppose you can say it with elegance and clarity, the first thing is that you cannot walk past the gate of a monastic. Then, what are the strengths of a monastic? (Pauses for a long time) The three inches of iron of the human king, everywhere are knives and spears.' (Shouts!) Strikes the staff and descends from the seat. Ascending the hall for Dharma talk. 'The sky is already bright, the drums have already sounded, the holy assembly has arrived, all joining their palms together. Now, is there anyone who is not joining their palms? If there is, the Nigan (Nigan, a heretic) will be happy, if not, Gotama (Gotama, Shakyamuni Buddha) will be angry.' Stands for a long time. 'Farewell.' Asked: 'Sharpening a three-foot sword, to eliminate the unjust people in the world. What is the Master's intention?' The Master said: 'Good to go.' The monk said: 'Point (indicating affirmation).' The Master said: 'You see.' The monk clapped his hands once and returned to the assembly. The Master said: 'Understood.' Ascending the hall for Dharma talk. 'North Mountain south, South Mountain north. The sun and moon appear simultaneously, the world is in darkness. The great sea and rivers all emit light, encountering Avalokiteśvara (Avalokiteśvara) ask Maitreya (Maitreya).' Farewell. Asked: 'What to do when there is reason but it is difficult to express?' The Master said: 'Bitter.' The monk said: 'In that case, one can only press the tongue against the palate.' The Master sighed. The monk said: 'I thought the beard was red.' The Master said: 'Did you dream of Xinghua's (Xinghua) heel?' A verse for the disciples: 'Black black black, Dao Dao Dao, Bright bright bright, Gain gain gain.' The Master inserted a sword in the room, next to it placed a pair of straw sandals and a basin of water, placed beside the sword. Every time he saw someone entering the room, he would say: 'Look! Look!' Someone walked to the sword wanting to comment, the Master said: 'Almost lost your life!' Then he would shout them out. In winter, the Master posted a character in the monks' hall: 幾[(┐@三)*(田/?)][水-?+(曲-曰+口)]. Below it was written: 'If someone can recognize this character, they are not apart from the four dignities.' The head monk saw it and said: 'The Abbot is dismissing the assembly today.' The Master heard it and laughed. In the year of Wuchen in Baoyuan, Li Duwei sent an envoy to invite the Master, saying: 'Among the Dharma friends in the country, only you and Yang Danian (Yang Danian) remain. Danian abandoned me and left first, and I have felt weak in recent years.'

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。忍死以一見公。仍以書抵潭帥。敦遣之。師惻然與侍者舟而東下。舟中作偈曰。長江行不盡。帝里到何時。既得涼風便。休將櫓棹施。至京師。與李公會月餘。而李公果歿。臨終畫一圓相。又作偈獻師。世界無依。山河匪礙。大海微塵。須彌納芥。拈起幞頭。解下腰帶。若覓死生。問取皮袋。師曰。如何是本來佛性。公曰。今日熱如昨日。隨聲便問師。臨行一句作么生。師曰。本來無掛礙。隨處任方圓。公曰。晚來睏倦。更不答話。師曰。無佛處作佛。公於是泊然而逝。仁宗皇帝尤留神空宗。聞李公之化。與師問答。加嘆久之。師哭之慟。臨壙而別。有旨賜官舟南歸。中途謂侍者曰。我忽得風痹疾。視之口吻已喎斜。侍者以足頓地曰。當柰何。平生呵佛罵祖。今乃爾。師曰。無憂。為汝正之。以手整之如故。曰。而今而後。不鈍置汝。後年正月五日示寂。壽五十四。臘三十二。銘行實于興化。塔全身於石霜(續通鑑則平河東。在太平興國己卯。據佛運統紀。則師入滅于康定庚辰。以壽數逆而推之。則雍熙丁亥師始生。僧寶傳所載。恐失考證)。

滁州瑯邪山慧覺廣照禪師

西洛人也。父為衡陽太守。因疾傾喪。師扶櫬歸洛。過澧陽藥山古剎。宛若夙居。緣此出家。遊方參問。得法汾陽。應緣滁水。與雪

【現代漢語翻譯】 現代漢語譯本：寧願犧牲生命也要見您一面，還寫信給潭州的官員，懇請他們派遣您。禪師悲憫，與侍者乘船東下。在船中作偈說：『長江航行無盡頭，帝都何時才能到達？一旦有了涼風相助，就不要再用船槳了。』到達京師后，與李公相會一個多月，而李公果然去世。臨終時畫了一個圓相，又作偈獻給禪師：『世界沒有依靠，山河不能阻礙。大海如微塵，須彌山可容納芥子。拿起頭巾，解下腰帶。如果尋找生死，就問這個皮囊。』禪師問：『如何是本來佛性？』李公說：『今天熱得像昨天一樣。』隨即問禪師：『臨終一句該如何說？』禪師說：『本來沒有掛礙，隨處都可以是圓滿。』李公說：『晚來睏倦，不再回答了。』禪師說：『沒有佛的地方就作佛。』李公於是安然去世。仁宗皇帝特別留心空宗，聽聞李公的去世以及與禪師的問答，更加嘆息良久。禪師哭得很悲痛，臨墓穴而告別。有旨意賜官船送禪師南歸。途中對侍者說：『我忽然得了風痹的疾病。』看他的口和嘴已經歪斜。侍者用腳跺地，說：『這該怎麼辦？平生呵斥佛、謾罵祖師，現在竟然這樣。』禪師說：『不用擔心，我為你正過來。』用手整理好，恢復如初。說：『從今以後，不再怠慢你了。』後年正月五日圓寂，享年五十四歲，僧臘三十二年。在興化刻銘文記錄他的生平事蹟，在石霜建塔安葬全身。（《續通鑑》記載平定河東，在太平興國己卯年。根據《佛運統紀》記載，禪師圓寂于康定庚辰年。根據壽命推算，雍熙丁亥年禪師出生。《僧寶傳》所記載的，恐怕沒有經過考證。）

滁州瑯琊山慧覺廣照禪師

是西洛人。父親擔任衡陽太守。因病去世。禪師扶柩回洛陽，路過澧陽藥山古寺，感覺好像以前住過一樣。因此出家。遊歷四方參訪，得法于汾陽，應緣來到滁州，與雪

【English Translation】 English version: Preferring to die to see you once, he also wrote a letter to the official of Tanzhou, earnestly requesting them to send you. The master felt compassion and went east by boat with his attendant. In the boat, he composed a verse saying: 'The Yangtze River has no end, when will the imperial capital be reached? Once there is a cool breeze, there is no need to use oars.' After arriving in the capital, he met with Li Gong for more than a month, and Li Gong indeed passed away. At the time of his death, he drew a circle and offered a verse to the master: 'The world has no reliance, mountains and rivers are no obstacle. The great sea is like a speck of dust, Mount Sumeru can contain a mustard seed. Pick up the turban, untie the belt. If you seek life and death, ask this skin bag.' The master asked: 'What is the original Buddha-nature?' Li Gong said: 'Today is as hot as yesterday.' Then he asked the master: 'What is the final word at the time of death?' The master said: 'Originally there is no attachment, everywhere can be perfect.' Li Gong said: 'I am tired and sleepy tonight, and will not answer anymore.' The master said: 'Where there is no Buddha, be a Buddha.' Li Gong then passed away peacefully. Emperor Renzong paid special attention to the doctrine of emptiness, and after hearing about Li Gong's death and his dialogue with the master, he sighed for a long time. The master cried sadly and bid farewell at the tomb. There was an imperial decree to grant an official boat to send the master back south. On the way, he said to the attendant: 'I suddenly have wind-paralysis disease.' Seeing that his mouth was already crooked. The attendant stamped his feet and said: 'What should be done? In his life, he scolded the Buddha and cursed the patriarchs, but now he is like this.' The master said: 'Don't worry, I will correct it for you.' He straightened it with his hand, and it was as before. He said: 'From now on, I will not neglect you.' He passed away on the fifth day of the first month of the following year, at the age of fifty-four, with thirty-two years of monastic life. An inscription recording his life's deeds was carved in Xinghua, and a pagoda was built in Shishuang to bury his whole body. (The Xu Tongjian records the pacification of Hedong in the year of Ji Mao during the Taiping Xingguo period. According to the Fo Yun Tong Ji, the master passed away in the year of Geng Chen during the Kangding period. Based on his age, the master was born in the year of Ding Hai during the Yongxi period. The records in the Seng Bao Zhuan may not have been verified.)

Chan Master Huijue Guangzhao of Langye Mountain in Chuzhou

Was a native of Xiluo. His father served as the prefect of Hengyang. He died of illness. The master escorted the coffin back to Luoyang, passing by the ancient temple of Yaoshan in Liyang, feeling as if he had lived there before. Because of this, he left home. He traveled around to visit and ask questions, obtained the Dharma from Fenyang, and came to Chuzhou due to circumstances, and with Xue

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竇明覺同時唱道。四方皆謂二甘露門。逮今淮南遺化如在。僧問。如何是佛。師曰。銅頭鐵額。曰。意旨如何。師曰。鳥觜魚腮。上堂。奇哉十方佛。元是眼中花。欲識眼中花。元是十方佛。欲識十方佛。不是眼中花。欲識眼中花。不是十方佛。於此明得。過在十方佛。於此未明。聲聞起舞。獨覺臨妝。珍重。僧問。阿難結集即不問。迦葉微笑事如何。師曰。克時克節。曰。自從靈鷲分燈后。直至支那耀古今。師曰。點朱點漆。問。如何是賓中賓。師曰。手𢹂書劍謁明君。曰。如何是賓中主。師曰。捲起簾來無可睹。曰。如何是主中賓。師曰。三更過孟津。曰。如何是主中主。師曰。獨坐鎮寰宇。問。蓮花未出水時如何。師曰。貓兒戴紙帽。曰。出水后如何。師曰。狗子著靴行。問。拈椎豎拂即不問。瞬目揚眉事若何。師曰。趙州曾見南泉來。曰。學人未曉。師曰。今冬多雨雪。貧家爭奈何。上堂。欲知常住身。當觀爛壞體。欲知常住性。當觀拄杖子。拄杖子吞卻須彌。須彌吞卻拄杖子。衲僧到這裡。若也擬議。劍梁落膊輸降款。鐵作胸襟到海隅。擊禪床。下座。上堂。見聞覺知。俱為生死之因。見聞覺知。正是解脫之本。譬如師子反躑。南北東西且無定止。汝等諸人。若也不會。且莫孤負釋迦老子。吽。上堂。山僧

【現代漢語翻譯】 現代漢語譯本：竇明覺同時唱道：『四方皆謂二甘露門。』（四方都稱讚這是進入涅槃的兩種途徑）直到如今，淮南的教化遺風仍然存在。有僧人問：『如何是佛？』（什麼是佛？） 師父說：『銅頭鐵額。』（銅頭鐵額的神祇形象，形容佛的威嚴） 僧人問：『意旨如何？』（這句話的含義是什麼？） 師父說：『鳥觜魚腮。』（鳥嘴魚腮的怪異形象，表示佛的不可思議） 師父上堂說法：『奇哉十方佛，元是眼中花。』（奇妙啊，十方諸佛，原本就是眼中的幻象）『欲識眼中花，元是十方佛。』（想要認識眼中的幻象，它原本就是十方諸佛）『欲識十方佛，不是眼中花。』（想要認識十方諸佛，他們又不是眼中的幻象）『欲識眼中花，不是十方佛。』（想要認識眼中的幻象，它們又不是十方諸佛）『於此明得，過在十方佛。』（如果在這裡明白了，那你的認識就超越了十方諸佛）『於此未明，聲聞起舞，獨覺臨妝。』（如果在這裡還不明白，那就像聲聞和獨覺一樣，還在自我的境界里）珍重！ 有僧人問：『阿難結集（Ananda's compilation，阿難尊者彙集佛經）即不問，迦葉微笑（Mahākāśyapa's smile，摩訶迦葉的微笑）事如何？』（阿難結集的事情暫且不問，迦葉微笑這件事又如何理解？） 師父說：『克時克節。』（恰到好處，把握時機） 僧人問：『自從靈鷲分燈后，直至支那耀古今。』（自從靈鷲山（Vulture Peak，佛陀說法之地）傳燈以來，直到中國照耀古今。） 師父說：『點朱點漆。』（就像點上硃砂或油漆一樣，非常醒目） 有僧人問：『如何是賓中賓？』（什麼是賓中賓？） 師父說：『手𢹂書劍謁明君。』（手持書劍去拜見賢明的君主，形容客人的身份） 僧人問：『如何是賓中主？』（什麼是賓中主？） 師父說：『捲起簾來無可睹。』（捲起簾子也什麼都看不到，形容客人中主人的隱秘） 僧人問：『如何是主中賓？』（什麼是主中賓？） 師父說：『三更過孟津。』（三更時分渡過孟津，形容主人中客人的行動） 僧人問：『如何是主中主？』（什麼是主中主？） 師父說：『獨坐鎮寰宇。』（獨自端坐，鎮守整個宇宙，形容主人的絕對地位） 有僧人問：『蓮花未出水時如何？』（蓮花未出水時是什麼樣子？） 師父說：『貓兒戴紙帽。』（就像貓戴著紙帽子一樣，不倫不類） 僧人問：『出水后如何？』（出水后又是什麼樣子？） 師父說：『狗子著靴行。』（就像狗穿著靴子走路一樣，不協調） 有僧人問：『拈椎豎拂（raising a hammer and a whisk，舉起木槌和拂塵）即不問，瞬目揚眉（blinking and raising eyebrows，眨眼和揚眉）事若何？』（舉起木槌和拂塵的事情暫且不問，眨眼和揚眉這件事又如何理解？） 師父說：『趙州曾見南泉來。』（趙州（Zhaozhou，禪宗大師）曾經見過南泉（Nanquan，禪宗大師）的開悟） 僧人說：『學人未曉。』（學人還不明白） 師父說：『今冬多雨雪，貧家爭奈何。』（今年冬天多雨雪，貧困人家該怎麼辦啊，暗示要體恤眾生） 師父上堂說法：『欲知常住身，當觀爛壞體。』（想要知道常住不變的真身，應當觀察腐爛的身體）『欲知常住性，當觀拄杖子。』（想要知道常住不變的自性，應當觀察手中的拄杖）『拄杖子吞卻須彌（Mount Sumeru，佛教中的須彌山），須彌吞卻拄杖子。』（拄杖吞掉了須彌山，須彌山又吞掉了拄杖）『衲僧到這裡，若也擬議，劍梁落膊輸降款。』（修行人到了這裡，如果還要思量分別，就像被劍砍斷了肩膀一樣，只能投降）『鐵作胸襟到海隅。』（要用鋼鐵般的意志到達海角天涯）擊禪床。下座。 師父上堂說法：『見聞覺知，俱為生死之因。』（所見、所聞、所覺、所知，都是生死的根源）『見聞覺知，正是解脫之本。』（所見、所聞、所覺、所知，也正是解脫的根本）『譬如師子反躑，南北東西且無定止。』（就像獅子翻身跳躍，沒有固定的方向）『汝等諸人，若也不會，且莫孤負釋迦老子（Sakyamuni Buddha，釋迦牟尼佛）。』（你們這些人，如果還不明白，就辜負了釋迦牟尼佛）吽！ 師父上堂說法：『山僧（old monk，老僧自稱）……』

【English Translation】 English version: Dou Mingjue also chanted: 'All directions call it the two gates of sweet dew.' (All directions praise these as the two paths to enter Nirvana) Until now, the legacy of Huainan's teachings remains. A monk asked: 'What is Buddha?' The master said: 'Copper head and iron forehead.' (The image of a deity with a copper head and iron forehead, describing the Buddha's majesty) The monk asked: 'What is the meaning?' (What is the meaning of this statement?) The master said: 'Bird's beak and fish gills.' (The strange image of a bird's beak and fish gills, indicating the Buddha's inconceivability) The master ascended the hall to preach: 'Wonderful, the Buddhas of the ten directions are originally flowers in the eyes.' (Wonderful, the Buddhas of the ten directions are originally illusions in the eyes) 'If you want to know the flowers in the eyes, they are originally the Buddhas of the ten directions.' (If you want to know the illusions in the eyes, they are originally the Buddhas of the ten directions) 'If you want to know the Buddhas of the ten directions, they are not flowers in the eyes.' (If you want to know the Buddhas of the ten directions, they are not illusions in the eyes) 'If you want to know the flowers in the eyes, they are not the Buddhas of the ten directions.' (If you want to know the illusions in the eyes, they are not the Buddhas of the ten directions) 'If you understand this, you surpass the Buddhas of the ten directions.' (If you understand this, your understanding surpasses the Buddhas of the ten directions) 'If you don't understand this, the Śrāvakas (hearers) dance and the Pratyekabuddhas (solitary Buddhas) put on makeup.' (If you don't understand this, you are like the Śrāvakas and Pratyekabuddhas, still in the realm of self) Treasure this! A monk asked: 'I won't ask about Ananda's compilation (Ananda's compilation, the Venerable Ananda compiling the Buddhist scriptures), what about Mahākāśyapa's smile (Mahākāśyapa's smile, Mahākāśyapa's smile)?' (I won't ask about Ananda's compilation, how should Mahākāśyapa's smile be understood?) The master said: 'At the right time and season.' (At the right time and season, seize the opportunity) The monk asked: 'Since the lamp was passed on from Vulture Peak (Vulture Peak, where the Buddha preached), it has illuminated ancient and modern China.' (Since the lamp was passed on from Vulture Peak, it has illuminated ancient and modern China.) The master said: 'Dotting vermilion and lacquer.' (Like dotting vermilion or lacquer, very eye-catching) A monk asked: 'What is a guest among guests?' (What is a guest among guests?) The master said: 'Carrying books and swords to visit a wise ruler.' (Carrying books and swords to visit a wise ruler, describing the identity of a guest) The monk asked: 'What is the host among guests?' (What is the host among guests?) The master said: 'Roll up the curtain and there is nothing to see.' (Roll up the curtain and there is nothing to see, describing the secrecy of the host among guests) The monk asked: 'What is a guest among hosts?' (What is a guest among hosts?) The master said: 'Passing Mengjin at the third watch.' (Crossing Mengjin at the third watch, describing the actions of a guest among hosts) The monk asked: 'What is the host among hosts?' (What is the host among hosts?) The master said: 'Sitting alone and guarding the universe.' (Sitting alone and guarding the entire universe, describing the absolute status of the host) A monk asked: 'What is the lotus like before it emerges from the water?' (What is the lotus like before it emerges from the water?) The master said: 'A cat wearing a paper hat.' (Like a cat wearing a paper hat, inappropriate) The monk asked: 'What is it like after it emerges from the water?' (What is it like after it emerges from the water?) The master said: 'A dog walking in boots.' (Like a dog walking in boots, uncoordinated) A monk asked: 'I won't ask about raising a hammer and a whisk (raising a hammer and a whisk, raising a hammer and a whisk), what about blinking and raising eyebrows (blinking and raising eyebrows, blinking and raising eyebrows)?' (I won't ask about raising a hammer and a whisk, how should blinking and raising eyebrows be understood?) The master said: 'Zhaozhou (Zhaozhou, a Zen master) once saw Nanquan (Nanquan, a Zen master) come.' (Zhaozhou once saw Nanquan's enlightenment) The monk said: 'The student does not understand.' (The student does not understand) The master said: 'There will be a lot of rain and snow this winter, what will the poor families do?' (There will be a lot of rain and snow this winter, what will the poor families do? Implying compassion for all beings) The master ascended the hall to preach: 'If you want to know the permanent body, you should observe the rotten body.' (If you want to know the permanent true body, you should observe the rotten body) 'If you want to know the permanent nature, you should observe the staff.' (If you want to know the permanent self-nature, you should observe the staff in your hand) 'The staff swallows Mount Sumeru (Mount Sumeru, Mount Sumeru in Buddhism), and Mount Sumeru swallows the staff.' (The staff swallows Mount Sumeru, and Mount Sumeru swallows the staff) 'When monks arrive here, if they still deliberate, they will be cut off at the sword beam and surrender.' (When practitioners arrive here, if they still think and discriminate, they will be like being cut off at the shoulder by a sword and can only surrender) 'With an iron will, reach the ends of the earth.' (With an iron will, reach the ends of the earth) He struck the Zen bed and descended from the seat. The master ascended the hall to preach: 'Seeing, hearing, feeling, and knowing are all causes of birth and death.' (Seeing, hearing, feeling, and knowing are all causes of birth and death) 'Seeing, hearing, feeling, and knowing are precisely the basis of liberation.' (Seeing, hearing, feeling, and knowing are precisely the basis of liberation) 'It is like a lion leaping back and forth, with no fixed direction.' (It is like a lion leaping back and forth, with no fixed direction) 'You all, if you don't understand, don't let down Sakyamuni Buddha (Sakyamuni Buddha, Sakyamuni Buddha).' (You all, if you don't understand, don't let down Sakyamuni Buddha) Hum! The master ascended the hall to preach: 'This old monk (old monk, self-proclaimed)...'

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今日為諸人說破。明眼衲僧莫去泥里打坐。珍重。上堂。天高莫測。地厚寧知。白雲片片嶺頭飛。綠水潺潺澗下急。東涌西沒一句即不問。你生前殺后一句作么生道。良久曰。時寒喫茶去。上堂。阿呵呵。是甚麼。開口是。合口過。輕舟短棹泛波心。[竺-二+哀]衣箬笠從他破。咦。上堂。十方諸佛是個爛木橛。三賢十聖是個茅溷頭籌子。汝等諸人來到這裡作么。良久曰。欲得不招無間業。莫謗如來正法輪。上堂。剪除狂寇。掃蕩攙搶。猶是功勛邊事。君臣道合。海晏河清。猶是法身邊事。作么生是衲僧本分事。良久曰。透網金鱗猶滯水。回途石馬出紗籠。上堂。承言須會宗。勿自立規矩。若人下得通方句。我當刎頸而謝之。上堂。拈起拄杖曰。山僧有時一棒作個漫天網。打俊鷹快鷂。有時一棒作個布絲網。捷蜆撈蝦。有時一棒作金毛師子。有時一棒作蝦蟆蚯蚓。山僧打你一棒。且作么生商量。你若緇素得出。不妨拄杖頭上眼。開照四天下。若也未然。從教立在古屏畔。待使丹青入畫圖。上堂。擊水魚頭痛。穿林宿鳥驚。黃昏不擊鼓。日午打三更。諸禪德既是日午。為甚卻打三更。良久曰。昨見垂楊綠。今逢落葉黃。上堂。拈起拄杖。更無上上。放下拄杖。是何模樣。髑髏峰后即不問汝諸人。馬鐙里藏身一句作么生

【現代漢語翻譯】 現代漢語譯本： 今天為你們大家說破此事。明眼的僧人不要去泥地裡打坐。珍重。上堂開示：天之高遠不可測度，地之厚重又怎能知曉？片片白雲在山嶺上飄飛，潺潺流水在山澗下奔流。『東涌西沒』（指事物的生滅變化）的語句暫且不問，『你生前殺后』（指生死輪迴）的語句又該如何說呢？良久之後說：『天冷了，喝茶去吧。』 上堂開示：阿呵呵，這是什麼？開口就錯，閉口錯過。輕快的小船，短小的船槳，盪漾在湖心。身穿破舊的蓑衣，頭戴竹笠，任憑風吹雨打。咦！ 上堂開示：十方諸佛不過是爛木樁，三賢十聖不過是茅坑裡的籌子。你們這些人來到這裡做什麼？良久之後說：『想要不招致無間地獄的業報，就不要誹謗如來的正法法輪。』 上堂開示：剪除叛亂的賊寇，掃蕩搶劫的匪徒，這還只是功勛方面的事情。君臣之間道義相合，天下太平，這還只是法身方面的事情。那麼，什麼是僧人本分的事情呢？良久之後說：『穿過漁網的金色的魚，仍然滯留在水中；回到舊路的石馬，卻走出了紗籠。』 上堂開示：領會言語必須領會其宗旨，不要自己設立規矩。如果有人能說出通達四方的語句，我願意割下頭顱來向他謝罪。 上堂開示：拿起拄杖說：『老僧有時用一棒打成一張漫天大網，用來捕捉兇猛的鷹隼；有時用一棒做成一張細密的絲網，用來捕捉小蜆小蝦；有時一棒變成金毛獅子，有時一棒變成蝦蟆蚯蚓。』老僧打你一棒，你們打算怎麼商量？你們如果能從緇素（指出家和在家）中說出道理，不妨在拄杖頭上開眼，照亮整個天下。如果不能，就教你站在古老的屏風旁邊，等待丹青畫師把你畫進圖畫里。 上堂開示：擊打水面，魚兒感到頭痛；穿過樹林，棲息的鳥兒受到驚嚇。黃昏時不擊鼓報時，中午卻敲打三更的鼓。各位禪德既然是中午，為什麼卻要敲打三更的鼓呢？良久之後說：『昨天還看到垂柳是綠色的，今天卻遇到了落葉變黃。』 上堂開示：拿起拄杖，再也沒有比這更高的了；放下拄杖，又是什麼模樣？髑髏峰后的事情暫且不問你們，『馬鐙里藏身』（比喻處境危險）的語句又該怎麼說呢？

【English Translation】 English version: Today, I will reveal this matter to all of you. Clear-eyed monks, do not go and sit in the mud. Treasure this. Ascending the hall: The height of the sky is immeasurable, the depth of the earth, how can it be known? Patches of white clouds fly over the mountain peaks, the murmuring stream rushes down the ravine. The phrase 'East emergence, West disappearance' (referring to the arising and ceasing of phenomena) I will not ask for now. The phrase 'Before your birth, after your death' (referring to the cycle of birth and death), how would you speak of it? After a long pause, he said: 'It's cold, let's go have tea.' Ascending the hall: Aha ha, what is this? To open the mouth is wrong, to close the mouth is to miss. A light boat, short oars, floats on the heart of the waves. Wearing a tattered raincoat and a bamboo hat, let the wind and rain batter as they may. Eh! Ascending the hall: The Buddhas of the ten directions are nothing but rotten wooden stakes, the three sages and ten worthies are nothing but counting sticks in the latrine. What are you all doing here? After a long pause, he said: 'If you wish not to incur the karma of the Avici hell, do not slander the true Dharma wheel of the Tathagata.' Ascending the hall: To cut down rebellious bandits, to sweep away plundering brigands, this is still a matter of meritorious deeds. When ruler and ministers are in accord, and the world is at peace, this is still a matter of the Dharmakaya. So, what is the fundamental matter for a monk? After a long pause, he said: 'A golden-scaled fish that slips through the net is still stuck in the water; a stone horse that returns to its old path emerges from a silk cage.' Ascending the hall: To understand words, you must understand their essence; do not establish your own rules. If someone can utter a phrase that penetrates all directions, I will gladly cut off my head and apologize to him. Ascending the hall: Raising his staff, he said: 'Sometimes this old monk uses a staff to create a vast net covering the sky, to catch swift hawks and falcons; sometimes he uses a staff to create a fine silk net, to catch small clams and shrimp; sometimes a staff becomes a golden-haired lion, sometimes a staff becomes a toad or an earthworm.' This old monk strikes you with a staff, how do you intend to discuss it? If you can speak of it from within the black and white (referring to monastic and lay life), you might as well open an eye on the head of the staff and illuminate the entire world. If not, I will have you stand beside the ancient screen, waiting for the painter to draw you into the picture.' Ascending the hall: Striking the water, the fish's head aches; passing through the forest, the roosting birds are startled. At dusk, the drum is not beaten to announce the time; at noon, the third watch is struck. Since it is noon, why are you striking the drum for the third watch? After a long pause, he said: 'Yesterday I saw the weeping willows were green, today I encounter the falling leaves turning yellow.' Ascending the hall: Raising the staff, there is nothing higher than this; lowering the staff, what is its appearance? The matter behind Skull Peak I will not ask you about for now. The phrase 'Hiding in the stirrup' (an idiom for being in a precarious situation), how would you speak of it?

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道。若道不得。拄杖子道去也。卓一下。便歸方丈。上堂。進前即死。退後即亡。不進不退。又落在無事之鄉。何故。長安雖樂。不是久居。上堂。汝等諸人在我這裡過夏。與你點出五般病。一．不得向萬里無寸草處去。二．不得孤峰獨宿。三．不得張弓架箭。四．不得物外安身。五．不得滯于生殺。何故。一處有滯。自救難為。五處若通。方名導師。汝等諸人若到諸方。遇明眼作者。與我通個訊息。貴得祖風不墜。若是常徒。即便寢息。何故。裸形國里夸服飾。想君太煞不知時。上堂。山僧因看華嚴金師子章第九由心迴轉善成門。又釋曰。如一尺之鏡。納重重之影像。若然者道有也得。道無也得。道非亦得。道是亦得。雖然如是。更須知有掛杖頭上一竅。若也不會。拄杖子穿燈籠。入佛殿。撞著釋迦。磕倒彌勒。露柱拊掌。呵呵大笑。你且道笑個甚麼。卓拄杖下座。上堂。拈拄杖曰。盤山道向上一路滑。南院道壁立千仞險。臨濟道石火電光鈍。瑯邪有定乾坤底句。各各高著眼。高著眼。卓拄杖下座。

瑞州大愚山守芝禪師

才升座。僧問。如何是和尚家風。師曰。一言出口。駟馬難追。問。如何是城裡佛。師曰。十字街頭石幢子。問。不落三寸時如何。師曰。干三長。坤六短。曰。意旨如何。師曰。切

【現代漢語翻譯】 現代漢語譯本 道。如果說不出，就讓拄杖來說去吧。（敲擊一下）便回到方丈室。 上堂說法。前進是死路，後退也是滅亡。不進不退，又落入無事之鄉。為什麼呢？長安雖然快樂，卻不是久居之地。 上堂說法。你們這些人在我這裡過夏天，我給你們指出五種毛病：一、不得前往萬里無寸草的地方。二、不得獨自在孤峰上住宿。三、不得張弓搭箭。四、不得在事物之外安身。五、不得執著于生與死。為什麼呢？一處有執著，自救都困難。五處都通達，才可稱為導師。你們這些人如果到各處去，遇到有眼光的修行者，替我捎個訊息，重要的是祖師的風範不墜落。如果是普通人，就睡覺休息吧。為什麼呢？在裸體之國炫耀服飾，想必你太不識時務了。 上堂說法。我因為看《華嚴金師子章》第九由心迴轉善成門。又解釋說：『如同一尺的鏡子，容納重重的影像。』如果這樣說，說道有也可以，說道無也可以，說道非也可以，說道是也可以。雖然如此，更要知道有掛在拄杖頭上的一竅。如果不會，拄杖就會穿過燈籠，進入佛殿，撞到釋迦牟尼，碰倒彌勒佛，露柱拍手，呵呵大笑。你們說說它笑什麼呢？（敲擊拄杖）下座。 上堂說法。拿起拄杖說：盤山說向上之路很滑，南院說壁立千仞很危險，臨濟說石火電光很遲鈍，瑯琊有定乾坤的句子。各自高著眼。高著眼。（敲擊拄杖）下座。

瑞州大愚山守芝禪師

剛升座，僧人問：『什麼是和尚的家風？』禪師說：『一句話說出口，駟馬也難追回。』問：『什麼是城裡的佛？』禪師說：『十字街頭的石幢子。』問：『不落入三寸時如何？』禪師說：『乾三長，坤六短。』問：『意旨如何？』禪師說：『切。』

【English Translation】 English version The Way. If you cannot speak of the Way, let this staff speak for it. (Strikes once) Then returns to his room. Ascending the hall. To advance is death; to retreat is ruin. Neither advancing nor retreating, one falls into a land of nothing to do. Why? Though Chang'an (Chang'an, ancient capital of China) is delightful, it is not a place for long residence. Ascending the hall. You who are spending the summer here with me, I will point out five kinds of sickness for you: 1. You must not go to a place where there is not an inch of grass for ten thousand miles. 2. You must not sleep alone on a solitary peak. 3. You must not draw the bow and nock the arrow. 4. You must not settle your body outside of things. 5. You must not be attached to birth and death. Why? If there is attachment in one place, it is difficult to save oneself. If all five places are penetrated, then one is worthy of being called a teacher. If you go to various places, and encounter enlightened practitioners, send me a message, valuing the ancestral style not being lost. If you are ordinary disciples, then go to sleep and rest. Why? To boast of clothing in a land of nakedness, I think you are extremely ignorant of the times. Ascending the hall. This mountain monk, because of reading the ninth gate of the 'Chapter on the Golden Lion' in the Avatamsaka Sutra (Huayan Jin Shizi Zhang), 'Transformation of Goodness from the Mind,' and further explaining it, 'Like a one-foot mirror, it contains layers upon layers of images.' If that is so, to speak of existence is permissible, to speak of non-existence is permissible, to speak of neither is permissible, to speak of both is permissible. Although it is like this, you must further know there is a hole on the head of the staff. If you do not understand, the staff will pierce through the lantern, enter the Buddha hall, bump into Shakyamuni (Shijia, the historical Buddha), knock over Maitreya (Mile, the future Buddha), and the pillar will clap its hands and laugh heartily. What do you say it is laughing at? (Strikes the staff) Descends the seat. Ascending the hall. Picking up the staff, he said: Panshan (Panshan, a Zen master) said the upward path is slippery; Nanyuan (Nanyuan, a Zen master) said the cliff stands a thousand fathoms high and is dangerous; Linji (Linji, a Zen master) said the spark of flint and flash of lightning are dull; Langye (Langye, a Zen master) has a phrase that settles the universe. Each of you, raise your eyes high. Raise your eyes high. (Strikes the staff) Descends the seat.

Zen Master Shouzhi of Dayu Mountain in Ruizhou

Just ascending the seat, a monk asked: 'What is the family style of the Abbot?' The Master said: 'A word spoken is hard to recover even by a team of four horses.' Asked: 'What is the Buddha in the city?' The Master said: 'The stone pillar at the crossroads.' Asked: 'What is it when not falling into three inches?' The Master said: 'Qian (Qian, a trigram in the I Ching representing heaven) is three long, Kun (Kun, a trigram in the I Ching representing earth) is six short.' Said: 'What is the meaning?' The Master said: 'Cut.'

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忌地盈虛。問。昔日靈山分半座。二師相見事如何。師曰。記得么。僧良久。師打禪床一下。曰。多年忘卻也。乃曰。且住。且住。若向言中取則。句里明機。也似迷頭認影。若也舉唱宗乘。大似一場寐語。雖然如是。官不容針。私通車馬。放一線道。有個葛藤處。遂敲禪床一下。曰。三世諸佛。盡皆頭痛。且道大眾。還有免得底么。若一人免得。無有是處。若免不得。海印發光。師乃豎起拂子曰。這個是印。那個是光。這個是光。那個是印。掣電之機。徒勞佇思。會么。老僧說夢。且道夢見個甚麼。南柯十更若不會。聽取一頌。北斗掛須彌。杖頭挑日月。林泉好商量。夏末秋風切。珍重。問。如何是祖師西來意。師曰。天寒日短。問。心法無形。如何雕琢。師曰。一丁兩丁。曰。未曉者如何領會。師曰。透七透八。上堂。一擊響玲瓏。喧轟宇宙通。知音才側耳。項羽過江東。與么會。恰認得驢鞍橋作阿爺下頷。上堂。大愚相接大雄孫。五湖雲水競頭奔。競頭奔。有何門。擊箭寧知枯木存。枯木存。一年還會兩度春。兩度春。帳里真珠撒與人。撒與人。思量也是慕西秦。上堂。豎窮三際。橫遍十方。拈起也帝釋心驚。放下也地神膽戰。不拈不放。喚作甚麼。自云。蝦䗫。上堂。三世諸佛不知有。貍奴白牯卻知有。乃拈

【現代漢語翻譯】 現代漢語譯本 忌地盈虛（忌地盈虛）。 問：昔日靈山分半座（昔日Lingshan佛祖分半座），二師相見事如何？ 師曰：記得么？ 僧良久（僧人沉默良久）。 師打禪床一下（禪師敲擊禪床一下）。 曰：多年忘卻也（說：多年都忘記了）。 乃曰：且住，且住（於是說：暫且打住，暫且打住）。若向言中取則（如果從言語中尋求法則），句里明機（從語句中領悟玄機），也似迷頭認影（也像是迷惑于頭而錯認影子）。若也舉唱宗乘（如果宣揚佛法），大似一場寐語（就像是一場夢話）。雖然如是（即使是這樣），官不容針（官府不允許針進入），私通車馬（私下卻可以通行車馬）。放一線道（放開一線道路），有個葛藤處（有個糾纏不清的地方）。 遂敲禪床一下（於是敲擊禪床一下）。 曰：三世諸佛（過去、現在、未來三世諸佛），盡皆頭痛（都感到頭痛）。且道大眾（且說各位），還有免得底么（還有能夠避免的嗎）？若一人免得（如果有一個人能夠避免），無有是處（沒有這樣的道理）。若免不得（如果不能避免），海印發光（海印三昧便會發出光明）。 師乃豎起拂子曰（禪師於是豎起拂塵說）：這個是印（這個是印），那個是光（那個是光）。這個是光（這個是光），那個是印（那個是印）。掣電之機（如閃電般迅速的機鋒），徒勞佇思（徒勞地停下來思考）。會么（明白嗎）？老僧說夢（老衲在說夢）。且道夢見個甚麼（且說夢見了什麼）？南柯十更若不會（如果還不明白南柯一夢），聽取一頌（聽我一首偈頌）。 北斗掛須彌（北斗星懸掛在須彌山頂），杖頭挑日月（禪杖挑起太陽和月亮）。林泉好商量（在山林泉邊好好商量），夏末秋風切（夏末秋風蕭瑟）。珍重（請珍重）。 問：如何是祖師西來意（什麼是祖師西來的真意）？ 師曰：天寒日短（禪師說：天氣寒冷，白晝短暫）。 問：心法無形（心法沒有形狀），如何雕琢（如何雕琢）？ 師曰：一丁兩丁（禪師說：一丁兩丁）。 曰：未曉者如何領會（問：不明白的人如何領會）？ 師曰：透七透八（禪師說：透七透八）。 上堂（禪師升座說法）。 一擊響玲瓏（一擊發出清脆的響聲），喧轟宇宙通（響聲喧鬧，響徹宇宙）。知音才側耳（知音剛剛側耳傾聽），項羽過江東（項羽已經渡過長江）。與么會（這樣理解），恰認得驢鞍橋作阿爺下頷（恰恰是把驢鞍橋認作父親的下巴）。 上堂（禪師升座說法）。 大愚相接大雄孫（大愚接續了大雄的後代），五湖雲水競頭奔（五湖四海的雲水僧爭先恐後地奔來）。競頭奔（爭先恐後地奔來），有何門（有什麼門徑）？擊箭寧知枯木存（射箭哪裡知道枯木的存在）。枯木存（枯木存在），一年還會兩度春（一年還會經歷兩次春天）。兩度春（兩次春天），帳里真珠撒與人（帳篷里的珍珠撒給人們）。撒與人（撒給人們），思量也是慕西秦（仔細想想也是羨慕西秦）。 上堂（禪師升座說法）。 豎窮三際（時間上窮盡過去、現在、未來），橫遍十方（空間上遍及四面八方）。拈起也帝釋心驚（拿起它，帝釋天也會心驚），放下也地神膽戰（放下它，地神也會膽戰）。不拈不放（不拿起也不放下），喚作甚麼（稱作什麼）？ 自云：蝦䗫（自答：蝦䗫）。 上堂（禪師升座說法）。 三世諸佛不知有（過去、現在、未來三世諸佛都不知道它的存在），貍奴白牯卻知有（貓和白牛卻知道它的存在）。 乃拈（於是拿起）

【English Translation】 English version Emptiness and fullness of forbidden ground. Question: Once upon a time, Lingshan (Vulture Peak) divided half a seat. How did the two masters meet? The Master said: Do you remember? The monk was silent for a long time. The Master struck the Zen bed once. Saying: Forgotten for many years. Then said: Stop, stop. If you seek principles in words and understand the opportunity in sentences, it is like being confused by the head and recognizing the shadow. If you promote the teachings of the sect, it is like a dream talk. Although it is so, officials do not allow needles, but private traffic allows carriages and horses. Letting go of a line of way, there is a place of entanglement. Then knock on the Zen bed once. Saying: The Buddhas of the three worlds (past, present, and future) all have headaches. And say, everyone, is there anyone who can avoid it? If one person can avoid it, there is no such thing. If you can't avoid it, the ocean seal will emit light. The Master then raised the whisk and said: This is the seal, that is the light. This is the light, that is the seal. The opportunity of lightning, it is futile to think. Do you understand? The old monk is dreaming. And say, what did you dream of? If you don't understand the ten watches of Nanke, listen to a verse. The Big Dipper hangs on Mount Sumeru (Mount Meru), the staff picks up the sun and the moon. It's good to discuss in the forest and spring, the late summer and autumn wind is sharp. Take care. Question: What is the meaning of the Patriarch's coming from the West? The Master said: The weather is cold and the days are short. Question: The mind-dharma is formless, how to carve it? The Master said: One Ding, two Dings. Said: How can those who do not understand comprehend? The Master said: Penetrate seven, penetrate eight. Ascending the hall (the Zen master ascends the seat to preach). One strike rings exquisitely, and the universe is filled with noise. As soon as the connoisseur pricks up his ears, Xiang Yu has crossed the Yangtze River. If you understand it this way, it is just recognizing the donkey saddle bridge as the father's chin. Ascending the hall (the Zen master ascends the seat to preach). Great Fool connects with the grandson of Great Hero, and the monks of the Five Lakes and clouds rush to the head. Competing for the head, what is the way? Shooting arrows, how do you know that dead wood exists? Dead wood exists, and it will return to spring twice a year. Twice in spring, the pearls in the tent are scattered to people. Scattering to people, thinking is also admiring the Western Qin. Ascending the hall (the Zen master ascends the seat to preach). Vertically exhausting the three realms (past, present, and future in time), horizontally covering the ten directions (all directions in space). Picking it up, even Emperor Shitian (Indra) is frightened, and putting it down, the earth god trembles. Not picking up or putting down, what is it called? Self-cloud: Shrimp. Ascending the hall (the Zen master ascends the seat to preach). The Buddhas of the three worlds do not know it exists, but the cat and the white cow know it exists. Then pick up

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起拂子云。貍奴白牯總在這裡放光動地。何謂如此兩段不同。問。如何是佛。師曰。鋸解秤錘。上堂。大眾集定。乃曰。現成公案。也是打揲不辦。便下座。上堂。大洋海底排班立。從頭第二𩯭毛斑。為甚麼不道第一𩯭毛斑。要會么。金蕊銀絲成玉露。高僧不坐鳳凰臺。上堂眾集。乃曰。為眾竭力。禍出私門。便下座。上堂。翠巖路險𡾟。舉步涉千溪。更有洪源水。滔滔在嶺西。擊禪床。下座。示眾。擎起香合云。明頭合。暗頭合。道得天下橫行。若道不得且合卻。下座。問。如何是為人一句。師曰。四角六張。曰。意旨如何。師曰。八凹九凸。上堂。沙里無油事可哀。翠巖嚼飯餵嬰孩。他時好惡知端的。始覺從前滿面埃。擊禪床下座。

潭州石霜法永禪師

僧問。如何是佛。師曰。臂長衫袖短。問。如何是祖師西來意。師曰。布褲膝頭穿。

舒州法華院全舉禪師

到公安遠和尚處。安問。作么生是伽藍。師曰。深山藏獨虎。淺草露群蛇。曰。作么生是伽藍中人。師曰。青松蓋不得。黃葉豈能遮。曰。道甚麼。師曰。少年玩盡天邊月。潦倒扶桑沒日頭。曰。一句兩句。云開月露。作么生。師曰。照破佛祖。到大愚芝和尚處。愚問。古人見桃花意作么生。師曰。曲不藏直。曰。那個且從。這個

【現代漢語翻譯】 現代漢語譯本： 舉起拂塵說道：『貍貓和老黃牛都在這裡放出光芒，震動大地。』為什麼這兩段話不同呢？ 有人問：『什麼是佛？』 禪師回答：『鋸開的秤錘。』 禪師上堂說法，大眾聚集完畢，禪師說：『現成的公案，也是難以處理。』說完便下座。 禪師再次上堂說法，說：『在大洋海底排隊站立，從頭數第二根鬢毛是花的。』為什麼不說第一根鬢毛是花的呢？想要明白嗎？金色的花蕊和銀色的花絲凝結成玉露，高僧不坐在鳳凰臺上。 禪師上堂，大眾聚集。禪師說：『為大眾竭盡全力，災禍出自私心。』說完便下座。 禪師上堂：『翠巖山路險峻難行，舉步要涉過千條溪流。更有洪源的水，滔滔不絕地在山嶺西邊。』敲擊禪床，下座。 禪師向大眾開示，舉起香盒說：『明處相合，暗處也相合。』說得對的，可以天下橫行；說不對的，就合上吧。下座。 有人問：『如何是為人的一句話？』 禪師說：『四角六張。』 那人問：『意旨如何？』 禪師說：『八凹九凸。』 禪師上堂：『沙子里榨不出油，真是可悲。翠巖禪師嚼碎飯餵養嬰兒。他日好壞終會知曉，才發覺從前滿面塵埃。』敲擊禪床，下座。

潭州石霜法永禪師

有僧人問：『什麼是佛？』 禪師說：『臂長衫袖短。』 有人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 禪師說：『布褲膝頭穿。』

舒州法華院全舉禪師

全舉禪師到公安遠和尚處，遠和尚問：『如何是伽藍（Sangharama, monastery）？』 全舉禪師說：『深山裡的兇猛老虎，淺草叢中暴露的群蛇。』 遠和尚問：『如何是伽藍中人？』 全舉禪師說：『青松遮蓋不住，黃葉哪裡能夠遮擋？』 遠和尚問：『說什麼？』 全舉禪師說：『少年時玩賞盡了天邊的明月，潦倒時太陽已經落入扶桑。』 遠和尚問：『一句兩句，云開月露，怎麼樣？』 全舉禪師說：『照破佛祖。』 全舉禪師到大愚芝和尚處，愚和尚問：『古人見桃花意作么生？』 全舉禪師說：『曲不藏直。』 愚和尚問：『那個且從，這個（Which one to follow, that or this）？』

【English Translation】 English version: Raising the whisk, he said: 'The civet cat and the white ox are all here emitting light and shaking the earth.' Why are these two statements different? Someone asked: 'What is Buddha?' The Zen master replied: 'A sawed-apart steelyard weight.' The Zen master ascended the hall to preach. When the assembly had gathered, the Zen master said: 'A ready-made case, yet still difficult to handle.' Having said this, he descended the seat. The Zen master ascended the hall again, saying: 'Standing in ranks at the bottom of the great ocean, the second hair from the head is speckled.' Why not say the first hair from the head is speckled? Do you want to understand? Golden stamens and silver threads form jade dew; eminent monks do not sit on the phoenix platform. The Zen master ascended the hall, and the assembly gathered. The Zen master said: 'Exhausting effort for the sake of the assembly, disaster arises from selfishness.' Having said this, he descended the seat. The Zen master ascended the hall: 'The road on Cuiyan Mountain is dangerous and difficult; every step involves crossing a thousand streams. Moreover, there is the water of Hongyuan, flowing endlessly to the west of the mountains.' He struck the Zen bed and descended the seat. The Zen master instructed the assembly, raising the incense box and saying: 'Joining in the light, joining in the dark.' If you can say it correctly, you can roam freely throughout the world; if you cannot say it, then close it. He descended the seat. Someone asked: 'What is a phrase for the sake of others?' The Zen master said: 'Four corners, six sheets.' The person asked: 'What is the meaning?' The Zen master said: 'Eight concave, nine convex.' The Zen master ascended the hall: 'It is pitiful to try to extract oil from sand. Zen Master Cuiyan chews rice to feed infants. In time, good and bad will be known for sure, and then one will realize that one's face was covered in dust from the past.' He struck the Zen bed and descended the seat.

Zen Master Shishuang Fayong of Tanzhou

A monk asked: 'What is Buddha?' The Zen master said: 'Long arms, short sleeves.' Someone asked: 'What is Bodhidharma's intention in coming from the West?' The Zen master said: 'Cloth pants with holes in the knees.'

Zen Master Quanju of Fawua Temple in Shuzhou

Zen Master Quanju arrived at the place of Abbot Yuan of Gongan. Abbot Yuan asked: 'What is a Sangharama (monastery)?' Zen Master Quanju said: 'A fierce tiger in the deep mountains, a group of snakes exposed in the shallow grass.' Abbot Yuan asked: 'What are the people in the Sangharama?' Zen Master Quanju said: 'Green pines cannot cover them, how can yellow leaves block them?' Abbot Yuan asked: 'What are you saying?' Zen Master Quanju said: 'In youth, I enjoyed the moon at the edge of the sky; in old age, the sun has set in Fusang.' Abbot Yuan asked: 'One phrase, two phrases, the clouds part and the moon appears, how is it?' Zen Master Quanju said: 'Illuminating Buddhas and Patriarchs.' Zen Master Quanju arrived at the place of Abbot Zhi of Dayu. Abbot Zhi asked: 'What did the ancients mean when they saw the peach blossoms?' Zen Master Quanju said: 'The crooked does not hide the straight.' Abbot Zhi asked: 'Which one to follow, that or this?'

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作么生。師曰。大街拾得金。四鄰爭得知。曰。上座還知么。師曰。路逢劍客須呈劍。不是詩人不獻詩。曰。作家詩客。師曰。一條紅線兩人牽。曰。玄沙道。諦當甚諦當。敢保老兄未徹在。又作么生。師曰。海枯終見底。人死不知心。曰。卻是。師曰。樓閣凌雲勢。峰巒疊翠層。到瑯邪覺和尚處。邪問。近離甚處。師曰。兩浙。曰。船來陸來。師曰。船來。曰。船在甚處。師曰。步下。曰。不涉程途一句。作么生道。師以坐具摵一摵曰。杜撰長老。如麻似粟。拂袖而出。邪問侍者。此是甚麼人。者曰。舉上座。邪曰。莫是舉師叔么。先師教我尋見伊。遂下。旦過問上座。莫是舉師叔么。莫怪適來相觸忤。師便喝。復問。長老何時到汾陽。邪曰。某時到。師曰。我在浙江早聞你名。元來見解祇如此。何得名播寰宇。邪遂作禮曰。某甲罪過。師到杭州西庵。庵主曾見明招。主舉頌曰。絕頂西峰上。峻機誰敢當。超然凡聖外。瞥起兩重光。師曰。如何是兩重光。主曰。月從東出。日向西沒。師曰。庵主未見明招時如何。主曰。滿盞油難盡。師曰。見后如何。主曰。多心易得干。住后。僧問。如何是奪人不奪境。師曰。白菊乍開重日暖。百年公子不逢春。曰。如何是奪境不奪人。師曰。大地絕訊息。翛然獨任真。曰。如何是

【現代漢語翻譯】 作么生（是什麼）。師（僧人）曰：『大街上撿到金子，四鄰都爭著知道。』曰：『上座（對僧人的尊稱）還知道嗎？』師曰：『路遇劍客就要亮劍，不是詩人就不獻詩。』曰：『真是個行家詩人。』師曰：『一條紅線兩人牽。』曰：『玄沙（僧人）道，確實非常正確，但我敢保證老兄你還沒徹悟。』又作么生？師曰：『海枯終究能見底，人死卻無法知道內心。』曰：『確實如此。』師曰：『樓閣高聳入雲，峰巒重疊翠綠。』 到瑯邪（地名）覺和尚處，瑯邪問：『最近從哪裡來？』師曰：『兩浙（浙江一帶）。』曰：『是坐船來還是陸路來？』師曰：『坐船來。』曰：『船在哪裡？』師曰：『在腳下。』曰：『不說路途上的話，該怎麼說？』師用坐具敲了一下，說：『胡說八道的老傢伙，多得像麻和粟一樣。』拂袖而去。瑯邪問侍者：『這是什麼人？』侍者說：『是舉上座。』瑯邪說：『莫非是舉師叔嗎？先師教我尋訪他。』於是下座。第二天過問上座：『莫非是舉師叔嗎？請不要怪罪剛才的冒犯。』師便喝斥。又問：『長老何時到汾陽（地名）？』瑯邪說：『某時到。』師說：『我在浙江早就聽說你的名字，原來見解不過如此，怎麼能名揚天下？』瑯邪於是作禮說：『我罪過。』 師到杭州西庵，庵主曾見過明招（僧人）。庵主舉頌說：『絕頂西峰上，峻機誰敢當？超然凡聖外，瞥起兩重光。』師曰：『如何是兩重光？』庵主曰：『月從東出，日向西沒。』師曰：『庵主沒見到明招時如何？』主曰：『滿盞油難盡。』師曰：『見后如何？』主曰：『多心易得干。』 住錫后，僧人問：『如何是奪人不奪境？』師曰：『白菊乍開重日暖，百年公子不逢春。』曰：『如何是奪境不奪人？』師曰：『大地絕訊息，翛然獨任真。』曰：『如何是……』

【English Translation】 『What is it?』 The Master (a monk) said, 『Picking up gold on the street, all the neighbors rush to know.』 Said, 『Does the High Seat (a respectful term for a monk) also know?』 The Master said, 『Meeting a swordsman, one must present a sword; not being a poet, one does not offer poetry.』 Said, 『Truly an expert poet.』 The Master said, 『A red thread connects two people.』 Said, 『Xuansha (a monk) said, it is indeed very correct, but I dare say you, brother, have not thoroughly understood.』 What else is it? The Master said, 『The sea may eventually dry up to reveal the bottom, but one cannot know the heart of a dead person.』 Said, 『Indeed.』 The Master said, 『Pavilions soar into the clouds, peaks overlap in verdant layers.』 Arriving at the place of Monk Jue of Langye (place name), Langye asked, 『Where have you come from recently?』 The Master said, 『From Liangzhe (area around Zhejiang).』 Said, 『Did you come by boat or by land?』 The Master said, 『By boat.』 Said, 『Where is the boat?』 The Master said, 『Under my feet.』 Said, 『Without speaking of the journey, how should it be said?』 The Master struck with his sitting mat and said, 『Nonsensical old fellow, as numerous as hemp and millet.』 He flicked his sleeves and left. Langye asked the attendant, 『Who is this person?』 The attendant said, 『It is the High Seat Ju.』 Langye said, 『Could it be Uncle-Master Ju? The former master instructed me to seek him out.』 Thereupon he descended from his seat. The next day, he inquired of the High Seat, 『Could it be Uncle-Master Ju? Please do not blame me for the offense just now.』 The Master then shouted. He further asked, 『When did Elder arrive at Fenyang (place name)?』 Langye said, 『At such and such time.』 The Master said, 『I heard your name long ago in Zhejiang, but your understanding is only so-so; how can you be famous throughout the world?』 Langye then bowed and said, 『I am at fault.』 The Master arrived at the West Hermitage in Hangzhou, where the hermitage master had met Mingzhao (a monk). The hermitage master recited a verse, 『On the summit of the West Peak, who dares to bear the steep mechanism? Transcending the mundane and the sacred, a glimpse arises of twofold light.』 The Master said, 『What is twofold light?』 The hermitage master said, 『The moon rises from the east, the sun sets in the west.』 The Master said, 『What was the hermitage master like before meeting Mingzhao?』 The master said, 『A full lamp of oil is hard to exhaust.』 The Master said, 『What is it like after seeing him?』 The master said, 『Too much mind easily dries up.』 After residing there, a monk asked, 『What is seizing the person but not the environment?』 The Master said, 『White chrysanthemums bloom newly, the heavy sun is warm; a young master of a hundred years does not meet spring.』 Said, 『What is seizing the environment but not the person?』 The Master said, 『The great earth is devoid of news, serenely and independently entrusting to truth.』 Said, 『What is...』

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人境兩俱奪。師曰。草荒人變色。凡聖兩齊空。曰。如何是人境俱不奪。師曰。清風與明月。野老笑相親。上堂。釋迦不出世。達磨不西來。佛法遍天下。談玄口不開。上堂。鐘鳴鼓響。鵲噪鴉鳴。為你諸人說般若．講涅槃了也。諸人還信得及么。觀音菩薩向諸人面前作大神通。若信不及。卻往他方救苦利生去也。上堂。開口又成增語。不開口又成剩語。乃曰。金輪天子來。草店家風別。上堂。三世諸佛。口掛壁上。天下老和尚作么生措手。你諸人到諸方作么生舉。山僧恁么道。也是久日樺來唇。喝一喝。上堂。古者道。我若一向舉揚宗教。法堂里草深一丈。不可為阇黎鎖卻僧堂門去也。雖然如是。也是烏龜陸地弄塵行。上堂。語漸也返常合道。論頓也不留朕跡。直饒論其頓返其常。也是抑而為之。問。牛頭未見四祖時。為甚麼百鳥銜花獻。師曰。果熟猿兼重。曰。見后為甚麼不銜花。師曰。林疏鳥不過。問。七星光彩天將曉。不犯皇風試道看。師曰。將軍馬蹄紅。曰。錯。師便打。僧禮拜。展坐具始收。師曰。一展一收。法法皆周。擬欲更問。著甚來由。遂問。會么。僧曰。不會。師便打。

南嶽芭蕉庵大道谷泉禪師

泉州人也。受法汾陽。放蕩湖湘。后省同參慈明禪師。明問。白雲橫谷口。道人何處

【現代漢語翻譯】 現代漢語譯本 問：人境兩俱奪（人和境界都消失）。 師（大道谷泉禪師）說：草地荒蕪，人也變了顏色。 凡夫和聖人，兩者都空無所有。 問：如何是人境俱不奪（人和境界都不消失）？ 師說：清風和明月，鄉下老翁笑著互相親近。 上堂（禪師升座說法）。 釋迦（釋迦牟尼佛）不出世，達磨（菩提達摩）不西來。 佛法遍佈天下，談論玄理卻閉口不言。 上堂。 鐘聲鳴響，鼓聲震動，喜鵲喧鬧，烏鴉鳴叫。 我為你們諸位說了般若（智慧），講了涅槃（寂滅）的道理。 你們諸位還相信嗎？ 觀音菩薩在你們面前顯現大神通。 如果還不相信，就到其他地方去救苦救難吧。 上堂。 開口說話又成了多餘的話，不開口說話又成了剩餘的話。 於是說：金輪天子來了，草店也有不同的風貌。 上堂。 三世諸佛，口掛在墻壁上。 天下老和尚該如何措手？ 你們諸位到各處去又該如何舉揚？ 山僧我這樣說，也是很久沒說話，嘴唇都幹了。 喝一喝。 上堂。 古人說：我如果一味地舉揚宗教，法堂里就會長滿一丈深的草。 難道要阇黎（老師）把僧堂的門鎖起來嗎？ 雖然如此，也像是烏龜在陸地上弄塵土行走。 上堂。 言語漸漸地迴歸平常，符合正道，談論頓悟也不留下痕跡。 即使談論頓悟，迴歸平常，也是勉強而為之。 問：牛頭（法融禪師）未見四祖（道信禪師）時，為什麼百鳥銜花來獻？ 師說：果實成熟，猿猴也更加看重。 問：見四祖后為什麼不銜花？ 師說：樹林稀疏，鳥兒不過來。 問：七星光彩，天將破曉，不觸犯皇風，試著說說道理。 師說：將軍的馬蹄是紅色的。 問：錯了。 師便打。 僧人禮拜。 展開坐具又收起。 師說：一展一收，法法都周全。 想要再問，又有什麼理由呢？ 於是問：會了嗎？ 僧人說：不會。 師便打。

南嶽芭蕉庵大道谷泉禪師

是泉州人。從汾陽受法。在湖湘一帶放蕩不羈。後來拜見同參慈明禪師。慈明問：白雲橫在山谷口，道人在哪裡？

【English Translation】 English version Question: Both the person and the environment are taken away (both the person and the realm disappear). The Master (Da Dao Gu Quan Zen Master) said: The grass is desolate, and people's faces change. The ordinary and the saint, both are empty. Question: What is it when neither the person nor the environment is taken away (neither the person nor the realm disappears)? The Master said: The clear wind and bright moon, the old villagers smile and are close to each other. Ascending the hall (the Zen master ascends the seat to preach). Shakya (Shakyamuni Buddha) did not appear in the world, and Dharma (Bodhidharma) did not come from the West. The Buddha's teachings pervade the world, but one does not open one's mouth to discuss the mysteries. Ascending the hall. The bell rings, the drum sounds, the magpies chatter, and the crows caw. I have spoken of Prajna (wisdom) and lectured on Nirvana (extinction) for you all. Do you all believe it? Avalokiteshvara Bodhisattva manifests great supernatural powers before you all. If you still don't believe it, go to other places to save those who suffer. Ascending the hall. Opening one's mouth becomes superfluous, and not opening one's mouth becomes redundant. Then he said: The Golden Wheel King has come, and the thatched shop has a different style. Ascending the hall. The Buddhas of the three worlds have their mouths hanging on the wall. How should the old monks of the world handle this? How should you all raise this when you go to various places? The mountain monk says this, and it's been a long time since I've spoken, and my lips are dry. Take a sip. Ascending the hall. The ancients said: If I were to constantly promote religion, the Dharma hall would be overgrown with grass a zhang deep. Should the Acharya (teacher) lock the doors of the monks' hall? Even so, it is like a turtle walking on land, stirring up dust. Ascending the hall. Words gradually return to the ordinary, conforming to the right path, and discussing sudden enlightenment leaves no trace. Even if one discusses sudden enlightenment and returns to the ordinary, it is still forced. Question: When Niu Tou (Fa Rong Zen Master) had not yet seen the Fourth Patriarch (Dao Xin Zen Master), why did hundreds of birds carry flowers to offer? The Master said: When the fruit is ripe, the monkeys value it even more. Question: Why don't they carry flowers after seeing the Fourth Patriarch? The Master said: The forest is sparse, and the birds don't come. Question: The seven stars shine brightly, the sky is about to dawn, without violating the imperial wind, try to speak of the principle. The Master said: The general's horse's hooves are red. Question: Wrong. The Master then strikes. The monk bows. Unfolding the sitting cloth and then putting it away. The Master said: Unfolding and putting away, all dharmas are complete. Wanting to ask again, what reason is there? Then he asked: Do you understand? The monk said: I don't understand. The Master then strikes.

Da Dao Gu Quan Zen Master of Nan Yue Banana Hermitage

He was a native of Quanzhou. He received the Dharma from Fen Yang. He was unrestrained in the Hunan area. Later, he visited his fellow student, Ci Ming Zen Master. Ci Ming asked: White clouds lie across the mouth of the valley, where is the Daoist?

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來。師左右顧視。曰。夜來何處火。燒出古人墳。明曰。未在更道。師作虎聲。明以坐具便摵。師接住。推明置禪床上。明卻作虎聲。師大笑曰。我見七十餘員善知識。今日始遇作家。師因倚遇上座來參(遇后住法昌)。問。庵主在么。師曰。誰。曰。行腳僧。師曰。作甚麼。曰。禮拜庵主。師曰。恰值庵主不在。曰。你聻。師曰。向道不在。說甚麼你我。拽棒趁出。遇次日再來。師又趁出。遇一日又來。問。庵主在么。師曰。誰。曰。行腳僧。揭簾便入。師攔胸搊住曰。我這裡狼虎縱橫。尿床鬼子。三回兩度來討甚麼。曰。人言庵主親見汾陽來。師解衣抖擻曰。你道我見汾陽有多少奇特。曰。如何是庵中主。師曰。入門須辯取。曰。莫祇這便是么。師曰。賺卻幾多人。曰。前言何在。師曰。聽事不真。喚鐘作甕。曰。萬法泯時全體現。君臣合處正中邪去也。師曰。驢漢不會便休。亂統作么。曰。未審客來將何祇待。師曰。雲門糊餅趙州茶。曰。恁么則謝師供養去也。師叱曰。我這裡火種也未有。早言謝供養。師因大雪。作偈曰。今朝甚好雪。紛紛如秋月。文殊不出頭。普賢呈丑拙。慈明遷住福嚴。師又往省之。少留而還。作偈寄之曰。相別而今又半年。不知誰共對談禪。一般秀色湘山裡。汝自匡徒我自眠。明覽笑而

【現代漢語翻譯】 來。老師左右環顧，問道：『昨夜哪裡失火了？竟然燒到了古人的墳墓。』 明回答說：『還沒到說這些的時候。』 老師發出老虎的吼聲。明用坐具拍打。老師接住坐具，把明推到禪床上。明也學著發出老虎的吼聲。老師大笑著說：『我見過七十多位有見識的善知識（kalyāṇa-mitta，指引人向善的良師益友），今天才遇到一個真正的行家。』 老師因為倚遇上座前來參訪（遇後來住在法昌寺），問道：『庵主在嗎？』 老師說：『誰？』 遇說：『行腳僧（指雲遊四方的僧人）。』 老師說：『做什麼？』 遇說：『禮拜庵主。』 老師說：『恰好庵主不在。』 遇說：『那你呢？』 老師說：『我說了不在，還說什麼你我。』 老師拿起棒子趕他出去。遇第二天又來了，老師又趕他出去。遇有一天又來了，問道：『庵主在嗎？』 老師說：『誰？』 遇掀開簾子就進去了。老師攔住他，抓住他說：『我這裡狼虎橫行，你這尿床鬼，三番兩次來討什麼？』 遇說：『人們說庵主親眼見過汾陽（Fényáng，人名）。』 老師解開衣服抖了抖說：『你說我見過汾陽有多少奇特之處？』 遇說：『如何是庵中主？』 老師說：『入門須辯取。』 遇說：『莫非這就是嗎？』 老師說：『騙了多少人。』 遇說：『之前說的話在哪裡？』 老師說：『聽事不真，把鐘當成了甕。』 遇說：『萬法泯滅時全體顯現，君臣相合之處正中邪也去了。』 老師說：『蠢驢不會就罷了，亂說什麼。』 遇說：『不知客人來了將用什麼招待？』 老師說：『雲門（Yúnmén，地名）的糊餅，趙州（Zhàozhōu，地名）的茶。』 遇說：『既然這樣，就謝過老師的供養了。』 老師呵斥道：『我這裡連火種都沒有，就說謝供養。』 老師因為下大雪，作偈說：『今天雪真好，紛紛揚揚如秋月。文殊（Mañjuśrī，智慧的象徵）不露頭，普賢（Samantabhadra，大行愿的象徵）呈丑拙。』 慈明（Címíng，人名）遷居到福嚴寺，老師又去拜訪他，住了幾天就回來了，作偈寄給他：『相別至今又半年，不知誰與你對談禪。一樣的秀色在湘山裡，你自去匡扶徒眾我自眠。』 明看了笑了笑。

【English Translation】 Lái. The master looked around and asked, 'Where did the fire come from last night? It even burned the tombs of the ancients.' Míng replied, 'It's not the time to talk about that yet.' The master made the sound of a tiger roaring. Míng struck with his sitting mat. The master caught the mat and pushed Míng onto the meditation bed. Míng also imitated the sound of a tiger roaring. The master laughed loudly and said, 'I have seen more than seventy knowledgeable good advisors (kalyāṇa-mitta, spiritual friend), and today I finally meet a true expert.' The master, because the Venerable Yù came to visit (Yù later resided at Fǎchāng Temple), asked, 'Is the hermitage master in?' The master said, 'Who?' Yù said, 'A traveling monk.' The master said, 'What for?' Yù said, 'To pay respects to the hermitage master.' The master said, 'It just so happens that the hermitage master is not in.' Yù said, 'What about you?' The master said, 'I said he's not in, what's there to say about you and me?' The master picked up a stick and chased him out. Yù came again the next day, and the master chased him out again. One day Yù came again and asked, 'Is the hermitage master in?' The master said, 'Who?' Yù lifted the curtain and went inside. The master blocked him and grabbed him, saying, 'Here, wolves and tigers run rampant, you bed-wetting ghost, what are you coming for again and again?' Yù said, 'People say the hermitage master personally saw Fényáng (Fényáng, a person's name).' The master undid his robe and shook it, saying, 'What do you say I saw that was so special about Fényáng?' Yù said, 'What is the master within the hermitage?' The master said, 'You must discern upon entering.' Yù said, 'Could this be it?' The master said, 'How many people have been deceived.' Yù said, 'Where are the previous words?' The master said, 'Hearing is not true; you mistake the bell for a pot.' Yù said, 'When all dharmas are extinguished, the whole body appears; where ruler and ministers unite, the correct goes and the evil also goes.' The master said, 'If a donkey doesn't understand, it should just stop; what's with all the nonsense?' Yù said, 'I don't know how you will treat the guest who has come.' The master said, 'Yúnmén (Yúnmén, a place name)'s flatbread, Zhàozhōu (Zhàozhōu, a place name)'s tea.' Yù said, 'In that case, I will thank the master for the offering.' The master scolded, 'I don't even have a spark of fire here, and you're already talking about thanking me for the offering.' Because of the heavy snow, the master composed a verse, saying, 'Today the snow is very good, falling like the autumn moon. Mañjuśrī (Mañjuśrī, symbol of wisdom) does not show his head, Samantabhadra (Samantabhadra, symbol of great vows) presents clumsiness.' Címíng (Címíng, a person's name) moved to Fúyán Temple, and the master went to visit him again, staying for a few days before returning, composing a verse to send to him: 'We have been apart for half a year again, I wonder who you are discussing Chan with. The same beautiful scenery is in Mount Xiāng, you go and support your disciples while I sleep.' Míng looked at it and smiled.

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已。

蘄州黃梅龍華寺曉愚禪師

到五祖戒和尚處。祖問曰。不落唇吻一句。作么生道。師曰。老老大大。話頭也不照顧。祖便喝。師亦喝。祖拈棒。師拍手便出。祖召曰。阇黎且住。話在。師將坐具搭在肩上。更不回首。上堂。摩騰入漢。已涉繁詞。達磨西來。不守己分。山僧今日與么道。也是為他閑事長無明。

安吉州天聖皓泰禪師

到瑯邪。邪問。埋兵掉鬥。未是作家。匹馬單槍。便請相見。師指邪曰。將頭不猛。帶累三軍。邪打師一坐具。師亦打邪一坐具。邪接住曰。適來一坐具。是山僧令行。上座一坐具。落在甚麼處。師曰。伏惟尚饗。邪拓開曰。五更侵早起。更有夜行人。師曰。賊過後張弓。邪曰。且坐喫茶。住后。僧問。如何是佛。師曰。黑漆聖僧。曰。如何是佛法大意。師曰。看墻似土色。

唐州龍潭智圓禪師

辭汾陽。陽曰。別無送路。與子一枝拄杖。一條手巾。師曰。手巾和尚受用。拄杖即不消得。陽曰。汝但將去。有用處在。師便收。陽曰。又道不用。師便喝。陽曰。已后不讓臨濟。師曰。正令已行。陽來日送出三門。乃問。汝介山逢尉遲時如何。師曰。一刀兩段。陽曰。彼現那叱。又作么生。師便拽拄杖。陽喝曰。這回全體分付。住后。僧問。承教有

【現代漢語翻譯】 現代漢語譯本：

蘄州黃梅龍華寺的曉愚禪師

去五祖戒和尚（五祖寺的住持，名為戒）處參學。五祖問：『不落在言語文字上的一句話，該怎麼說？』曉愚禪師說：『老老大大的人了，話頭也不照顧。』五祖便喝斥他。曉愚禪師也喝斥。五祖拿起棒子要打，曉愚禪師拍手就走了。五祖叫道：『阇黎（梵語，意為「老師」），暫且住步。話還在。』曉愚禪師將坐具搭在肩上，頭也不回地走了。上堂說法時說：『摩騰（東漢時來華傳教的印度僧人）入漢，已經涉及繁瑣的言辭。達磨（菩提達摩，禪宗初祖）西來，不守本分。山僧我今天這樣說，也是為他沒事找事，徒增無明。』

安吉州天聖皓泰禪師

到瑯邪（寺名）參學。瑯邪問：『埋兵藏刃，這還不是真正的行家。單槍匹馬，才請你相見。』皓泰禪師指著瑯邪說：『將領不夠勇猛，連累三軍。』瑯邪打了他一坐具。皓泰禪師也打瑯邪一坐具。瑯邪接住說：『剛才那一坐具，是山僧我號令所致。上座你這一坐具，落在什麼地方？』皓泰禪師說：『恭敬地獻給您。』瑯邪打開說：『五更天沒亮就起來，還有夜裡趕路的人。』皓泰禪師說：『賊走了才張弓。』瑯邪說：『且坐下喝茶。』住持寺院后，有僧人問：『什麼是佛？』皓泰禪師說：『黑漆聖僧。』（指泥塑的佛像）問：『什麼是佛法大意？』皓泰禪師說：『看墻像土色。』

唐州龍潭智圓禪師

辭別汾陽（汾陽善昭禪師）。汾陽說：『沒有什麼送行的禮物，送你一根拄杖，一條手巾。』智圓禪師說：『手巾和尚我可以用，拄杖就不需要了。』汾陽說：『你只管拿去，有用得著的地方。』智圓禪師便收下了。汾陽說：『又說不用。』智圓禪師便喝斥。汾陽說：『以後不讓臨濟（臨濟義玄禪師）。』智圓禪師說：『正令已經施行。』汾陽第二天送到三門外，問道：『你介山（人名）遇到尉遲（人名）時會怎麼樣？』智圓禪師說：『一刀兩斷。』汾陽說：『他現出那叱（佛教護法神），又怎麼樣？』智圓禪師便拽起拄杖。汾陽喝斥道：『這次是全部交付給你了。』住持寺院后，有僧人問：『承蒙教誨，有』

【English Translation】 English version:

Zen Master Xiaoyu of Longhua Temple in Qizhou Huangmei

Went to the place of Monk Jie, the Fifth Patriarch (Jie was the abbot of the Fifth Patriarch Temple). The Patriarch asked: 'A sentence that does not fall on the lips and tongue, how would you say it?' The Master said: 'So old, yet not taking care of the topic.' The Patriarch then shouted. The Master also shouted. The Patriarch picked up a stick. The Master clapped his hands and left. The Patriarch called out: 'Dharma Master, please stay. The matter is still there.' The Master put his sitting cloth on his shoulder and did not turn his head back. Ascending the hall, he said: 'Moteng entering Han (referring to the Indian monk who came to China during the Eastern Han Dynasty), already involved verbose words. Bodhidharma (the first patriarch of Zen) coming from the West, did not keep to his own role. This mountain monk speaks like this today, also to increase ignorance for him who is meddling in other people's business.'

Zen Master Haotai of Tiansheng Temple in Anji Prefecture

Went to Langye (name of a temple). Langye asked: 'Burying soldiers and hiding weapons is not yet the work of an expert. A single horse and a single spear, then I invite you to meet.' The Master pointed at Langye and said: 'The general is not brave enough, burdening the three armies.' Langye hit the Master with a sitting cloth. The Master also hit Langye with a sitting cloth. Langye caught it and said: 'Just now, that sitting cloth was my order. Where does your sitting cloth fall?' The Master said: 'Respectfully offered to you.' Langye opened it and said: 'Rising early before dawn, there are still night travelers.' The Master said: 'Drawing the bow after the thief has left.' Langye said: 'Please sit and have tea.' After residing in the temple, a monk asked: 'What is Buddha?' The Master said: 'Black lacquered holy monk.' (referring to a mud Buddha statue) Asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Looking at the wall, it resembles the color of earth.'

Zen Master Zhiyuan of Longtan in Tang Prefecture

Bade farewell to Fenyang (Zen Master Shanzhao of Fenyang). Fenyang said: 'There is no farewell gift, I will give you a staff and a towel.' Zhiyuan said: 'The towel, this monk can use, but the staff is not needed.' Fenyang said: 'Just take it, there will be a place where it is useful.' Zhiyuan then accepted it. Fenyang said: 'You said you didn't need it.' Zhiyuan then shouted. Fenyang said: 'In the future, I will not yield to Linji (Zen Master Yixuan of Linji).' Zhiyuan said: 'The correct order has already been carried out.' Fenyang sent him out of the three gates the next day and asked: 'What would you do when you, Jieshan (name of a person), meet Yuchi (name of a person)?' Zhiyuan said: 'Cut in two with one knife.' Fenyang said: 'What if he manifests as Nezha (a Buddhist protector deity)?' Zhiyuan then pulled out his staff. Fenyang shouted: 'This time, it is all entrusted to you.' After residing in the temple, a monk asked: 'Receiving your teachings, there is'

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言。是真精進。是名真法。供養如來。如何是真法。師曰。夜聚曉散。問。如何是龍潭劍。師曰。觸不得。曰。用者如何。師曰。白骨連山。問。昔日窮經。今日參禪。此理如何。師曰。兩彩一賽。曰。作么生領會。師曰。去後不留蹤。曰。如何是佛。師曰。火燒不燃。問。古殿無佛時如何。師曰。三門前合掌。

舒州投子圓修禪師

僧問。達磨未來時如何。師曰。出口入耳。曰。來后如何。師曰。叉手並足。

汾州太子院道一禪師

僧問。如何是佛。師曰。賣扇老婆手遮日。問。紅輪未出時如何。師曰。照燭分明。曰。出后如何。師曰。撈天摸地。問。如何是學人親切處。師曰。慈母抱嬰兒。曰。如何是學人轉身處。師曰。街頭巷尾。曰。如何是學人著力處。師曰。千斤擔子兩頭搖。問。古曲無音韻。如何和得齊。師曰。三九二十七。籬頭吹觱栗。曰。宮商角徴非關妙。石人拊掌笑呵呵。師曰。同道方知。

葉縣省禪師法嗣

舒州浮山法遠圓鑒禪師

鄭州人也。投三交嵩和尚出家。幼為沙彌。見僧入室請問趙州庭柏因緣。嵩詰其僧。師傍有省。進具后。謁汾陽．葉縣。皆蒙印可。嘗與達觀穎薛大頭七八輩游蜀。幾遭橫逆。師以智脫之。眾以師曉吏事。故號遠錄公。開堂

【現代漢語翻譯】 現代漢語譯本： 問：什麼是真正的精進？什麼是真正的佛法？供養如來（Tathagata，如來）又該如何做？ 師父說：晚上聚集，早上解散。 問：什麼是龍潭劍？ 師父說：碰不得。 問：使用它會怎樣？ 師父說：白骨堆積如山。 問：過去研習經書，現在參禪，這道理是什麼？ 師父說：兩種顏色，一場比賽。 問：要如何領會？ 師父說：離開后不留下軌跡。 問：什麼是佛？ 師父說：火燒不燃。 問：古老的寺廟裡沒有佛時，該怎麼辦？ 師父說：在三門前合掌。

舒州投子圓修禪師

僧人問：達磨（Bodhidharma，菩提達摩）未來到中國時是什麼樣的？ 師父說：從口出，從耳入。 問：來之後呢？ 師父說：叉手並足。

汾州太子院道一禪師

僧人問：什麼是佛？ 師父說：賣扇子的老婦用手遮擋陽光。 問：紅日未升起時是什麼樣的？ 師父說：照亮得很分明。 問：升起之後呢？ 師父說：撈天摸地。 問：什麼是學人最親切的地方？ 師父說：慈母懷抱嬰兒。 問：什麼是學人轉身的地方？ 師父說：街頭巷尾。 問：什麼是學人著力的地方？ 師父說：千斤擔子兩頭搖。 問：古老的曲子沒有音韻，要如何才能和諧？ 師父說：三九二十七，籬笆頭上吹觱栗。 問：宮、商、角、徴並非玄妙之處，石人拍手笑呵呵。 師父說：同道中人才能明白。

葉縣省禪師法嗣

舒州浮山法遠圓鑒禪師

鄭州人。在三交嵩和尚處出家。年幼時為沙彌。見到僧人進入方丈室請問趙州（Zhaozhou，禪宗大師）庭前柏樹的因緣。嵩和尚詰問那個僧人，禪師在旁邊有所領悟。受具足戒后，拜謁汾陽（Fenyang，地名）、葉縣（Yexian，地名），都得到印可。曾經與達觀穎、薛大頭等七八人遊歷蜀地，幾次遇到意外，禪師用智慧化解。眾人因為禪師通曉官府事務，所以號稱遠錄公。開堂說法。

【English Translation】 English version: Question: What is true diligence? What is true Dharma (law, teaching)? How should one make offerings to the Tathagata (Buddha)? The Master said: Gather at night, disperse at dawn. Question: What is the Dragon Pool Sword? The Master said: Cannot be touched. Question: What happens when it is used? The Master said: White bones piled up like mountains. Question: In the past, I studied scriptures; now, I practice Chan (Zen). What is the principle behind this? The Master said: Two colors, one competition. Question: How should one comprehend this? The Master said: Leaving without leaving a trace. Question: What is Buddha? The Master said: Fire cannot burn it. Question: What should one do when there is no Buddha in the ancient temple? The Master said: Join your palms in front of the three gates.

Chan Master Yuanxiu of Touzi in Shuzhou

A monk asked: What was it like before Bodhidharma (達磨) came to China? The Master said: Out of the mouth, into the ear. Question: What about after he came? The Master said: Hands folded, feet together.

Chan Master Daoyi of Taizi Monastery in Fenzhou

A monk asked: What is Buddha? The Master said: An old woman selling fans uses her hand to shield the sun. Question: What is it like before the red sun rises? The Master said: Illuminating very clearly. Question: What about after it rises? The Master said: Grasping at the sky and feeling the earth. Question: What is the most intimate place for a student? The Master said: A loving mother holding her baby. Question: What is the place where a student turns around? The Master said: Streets and alleys. Question: What is the place where a student exerts effort? The Master said: A thousand-pound burden swaying at both ends. Question: The ancient melody has no rhythm; how can it be harmonized? The Master said: Three times nine is twenty-seven; blowing the bili (a type of flute) on top of the fence. Question: The five notes of the Chinese scale (gong, shang, jiao, zhi, yu) are not the key to the mystery; the stone man claps his hands and laughs heartily. The Master said: Only those who share the same path understand.

Successor of Chan Master Sheng of Yexian

Chan Master Fayuan Yuanjian of Fushan in Shuzhou

He was from Zhengzhou. He left home at the place of Monk Song of Sanjiao. As a young Shami (novice monk), he saw a monk entering the abbot's room to inquire about the cause and condition of Zhaozhou's (趙州) cypress tree in the courtyard. Monk Song questioned that monk, and the Chan Master had some understanding by the side. After receiving the full precepts, he visited Fenyang (汾陽) and Yexian (葉縣), and both gave their approval. He once traveled to Shu (Sichuan) with Da Guan Ying, Xue Datou, and seven or eight others, and encountered several accidents, which the Chan Master resolved with his wisdom. Because the crowd knew that the Chan Master was familiar with government affairs, they called him Yuan Lu Gong. He opened the Dharma hall to preach.

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拈香曰。汝海枯木上生花。別迎春色。僧問。師唱誰家曲。宗風嗣阿誰。師曰。八十翁翁輥繡毬。曰。恁么則一句迥然開祖胄。三玄戈甲振叢林。師曰。李陵元是漢朝臣。問。如何是佛。師曰。大者如兄。小者如弟。問。如何是祖師西來意。師曰。平地起骨堆。問。祖師門下。壁立千仞。正令當行。十方坐斷。和尚將何表示。師曰。寒貓不捉鼠。曰。莫便是為人處也無。師曰。波斯不繫腰。問。新歲已臨。舊歲何往。師曰。目前無異怪。不用貼鍾馗。曰。畢竟如何。師曰。將謂目前無。僧以手畫曰。爭奈這個何。師便打。師與王質待制論道。畫一圓相。問曰。一不得匹馬單槍。二不得衣錦還鄉。鵲不得喜。鴉不得殃。速道。速道王罔措。師曰。勘破了也。上堂。更莫論古話今。祇據目前事與你諸人定奪區分。僧便問。如何是目前事。師曰。鼻孔。曰。如何是向上事。師曰。眼睛。歐陽文忠公聞師奇逸。造其室。未有以異之。與客棋。師坐其旁。文忠遽收局。請因棋說法。師即令撾鼓升座。曰。若論此事。如兩家著棋相似。何謂也。敵手知音。當機不讓。若是綴五饒三。又通一路始得。有一般底。祇解閉門作活。不會奪角沖關。硬節與虎口齊彰。局破后徒勞綽斡。所以道。肥邊易得。瘦肚難求。思行則往往失粘。心粗而

【現代漢語翻譯】 現代漢語譯本 拈香說：『你這如同枯萎的海樹上開出花朵，特別迎接春天的景色。』有僧人問：『和尚您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』和尚回答：『八十歲的老翁玩著繡球。』僧人說：『既然如此，那麼這一句迥然不同，開創了祖師的基業，三玄的戈甲震動了叢林。』和尚回答：『李陵原本就是漢朝的臣子。』有人問：『什麼是佛？』和尚回答：『大的像兄長，小的像弟弟。』有人問：『什麼是祖師西來的真意？』和尚回答：『平地上堆起墳堆。』有人問：『祖師門下，壁立千仞，正令通行，十方都被阻斷，和尚您將如何表示？』和尚回答：『懶貓不捉老鼠。』僧人說：『莫非這就是為人處世的道理嗎？』和尚回答：『波斯人不繫腰帶。』有人問：『新年已經來臨，舊年去了哪裡？』和尚回答：『眼前沒有奇異怪事，不用張貼鍾馗。』僧人說：『到底如何？』和尚回答：『還以為眼前沒有。』僧人用手比劃著說：『那這個又該如何解釋呢？』和尚隨即打了他。 和尚與王質待制論道，畫了一個圓圈，問道：『一不得匹馬單槍，二不得衣錦還鄉，鵲不得喜，鴉不得遭殃，快說！快說！』王質不知所措。和尚說：『已經被我識破了。』 和尚上堂說法：『不要再談論古今之事，只根據眼前的事與你們各位定奪區分。』有僧人便問：『什麼是眼前的事？』和尚回答：『鼻孔。』僧人問：『什麼是向上之事？』和尚回答：『眼睛。』 歐陽文忠公聽說和尚奇特灑脫，來到他的住所，卻沒有發現什麼特別之處。歐陽公與客人下棋，和尚坐在旁邊。歐陽公立即收起棋局，請和尚藉著下棋的道理說法。和尚隨即讓人敲鼓升座，說：『如果談論這件事，就像兩家下棋一樣。』什麼是兩家下棋呢？『棋逢對手，將遇良才，當機立斷，毫不相讓。如果能綴五饒三，又打通一條路才行。』有一種人，只懂得閉門造車，不會奪角沖關，硬節與虎口齊彰，棋局破了之後徒勞地撥弄棋子。所以說：『肥邊容易得到，瘦肚難以尋求。思慮過多則往往失粘，心粗則』

【English Translation】 English version Nianxiang said, 'You are like flowers blooming on a withered sea tree, especially welcoming the spring scenery.' A monk asked, 'Whose tune are you singing, Master? From whom does your sect's tradition descend?' The Master replied, 'An eighty-year-old man playing with an embroidered ball.' The monk said, 'If so, then this sentence is distinctly different, creating the foundation of the ancestral master, and the weapons of the Three Mysteries shake the forest.' The Master replied, 'Li Ling was originally a subject of the Han Dynasty.' Someone asked, 'What is Buddha?' The Master replied, 'The elder is like a brother, the younger is like a younger brother.' Someone asked, 'What is the meaning of the ancestral master's coming from the West?' The Master replied, 'A grave mound rises on flat ground.' Someone asked, 'Under the ancestral master's gate, the wall stands a thousand feet high, the correct order is carried out, and all directions are cut off. How will you, Master, express this?' The Master replied, 'A lazy cat doesn't catch mice.' The monk said, 'Could this be the way to deal with people?' The Master replied, 'Persians don't wear belts.' Someone asked, 'The new year has arrived, where has the old year gone?' The Master replied, 'There are no strange things before your eyes, no need to paste up Zhong Kui (a deity believed to have the power to subdue demons and ghosts).' The monk said, 'What is it after all?' The Master replied, 'I thought there was nothing before my eyes.' The monk gestured with his hand and said, 'Then how do you explain this?' The Master then hit him. The Master discussed the Dao with Wang Zhi, a high-ranking official, and drew a circle, asking, 'One must not be a lone rider with a single spear, two must not return home in brocade robes, the magpie must not rejoice, and the crow must not suffer disaster. Speak quickly! Speak quickly!' Wang Zhi was at a loss. The Master said, 'I have already seen through it.' The Master ascended the hall to preach, 'Don't talk about the past and present anymore, just decide and distinguish things with you all based on what is before your eyes.' A monk then asked, 'What is the matter before our eyes?' The Master replied, 'The nostrils.' The monk asked, 'What is the matter of upward progress?' The Master replied, 'The eyes.' Ouyang Wenzhong Gong (a respectful title) heard that the Master was unique and unrestrained, and came to his residence, but found nothing special. Ouyang Gong was playing chess with a guest, and the Master sat beside him. Ouyang Gong immediately put away the chess game and asked the Master to explain the Dharma using the principles of chess. The Master then had someone beat the drum and ascend the seat, saying, 'If we talk about this matter, it is like two families playing chess.' What is two families playing chess? 'An opponent meets his match, a general meets his talent, decisive action, without giving way. If you can connect five and give three, and open up a path, that's how it should be.' There is a type of person who only knows how to build a cart behind closed doors, and doesn't know how to seize corners and break through barriers, the hard joints and tiger's mouth are clearly displayed, and after the game is broken, it is futile to fiddle with the pieces. Therefore, it is said: 'A fat side is easy to obtain, a thin belly is difficult to seek. Too much thought often leads to loss of connection, and a rough mind'

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時時頭撞。休夸國手。謾說神仙。贏局輸籌即不問。且道黑白未分時。一著落在甚麼處。良久曰。從來十九路。迷悟幾多人。文忠嘉嘆。從容謂同僚曰。修初疑禪語為虛誕。今日見此老機緣。所得所造。非悟明於心地。安能有此妙旨哉。上堂。天得一以清。地得一以寧。君王得一以治天下。衲僧得一。禍患臨身。擊禪床。下座。上堂。諸佛出世。建立化門。不離三身智眼。亦如摩醯首羅三目。何故。一隻水泄不通。緇素難辯。一隻大地全開。十方通暢。一隻高低一顧。萬類齊瞻。雖然若是。本分衲僧陌路相逢。別具通天正眼始得。所以道。三世諸佛不知有。貍奴白牯卻知有。且道貍奴白牯知有個甚麼事。要會么。深秋簾幙千家雨。落日樓臺一笛風。師暮年休于會聖嚴。敘佛祖奧義。作九帶曰。佛正法眼帶。佛法藏帶。理貫帶。事貫帶。理事縱橫帶。屈曲垂帶。妙葉兼帶。金針雙鎖帶。平懷常實帶。學者既已傳誦。師曰。若據圓極法門。本具十數。今此九帶。已為諸人說了。更有一帶。還見得么。若也見得親切分明。卻請出來。對眾說看。說得分明。許汝通前九帶圓明道眼。若見不親切。說不相應。唯依吾語而為已解。則名謗法。諸人到此如何。眾無語。師叱之而去。

汝州寶應院法昭演教禪師

僧問。一

【現代漢語翻譯】 現代漢語譯本 時時頭撞，休夸國手，謾說神仙。贏局輸籌即不問，且道黑白未分時，一著落在甚麼處？（意思是：不要誇耀棋藝高超，也不要空談神仙之說。輸贏暫且不論，請問在黑白棋子還未分明的時候，第一步棋應該落在哪裡？） 良久曰：『從來十九路（指圍棋棋盤），迷悟幾多人！』（禪師沉默良久后說：『自古以來這十九路的棋盤，迷惑和領悟了多少人啊！』）文忠（指范仲淹）嘉嘆，從容謂同僚曰：『修初疑禪語為虛誕，今日見此老機緣，所得所造，非悟明於心地，安能有此妙旨哉！』（范仲淹讚歎道，從容地對同僚說：『我之前懷疑禪語是虛妄荒誕的，今天見到這位老禪師的機鋒，他所領悟和達到的境界，如果不是在心地上開悟，怎麼能有如此精妙的旨意呢！』） 上堂：『天得一以清，地得一以寧，君王得一以治天下，衲僧得一，禍患臨身。』（禪師上堂說法：『天得到『一』而清明，地得到『一』而安寧，君王得到『一』而治理天下，僧人得到『一』，禍患就會降臨。』）擊禪床，下座。（說完便敲擊禪床，走下座位。） 上堂：『諸佛出世，建立化門，不離三身智眼，亦如摩醯首羅（Maheśvara，印度教主神濕婆的別名）三目。何故？一隻水泄不通，緇素難辯；一隻大地全開，十方通暢；一隻高低一顧，萬類齊瞻。』（禪師再次上堂說法：『諸佛出世，建立教化之門，不離三身智眼，就像摩醯首羅的三隻眼睛。為什麼這麼說呢？一隻眼睛水泄不通，難以分辨僧俗；一隻眼睛大地全開，十方通暢；一隻眼睛高低兼顧，萬物都能看到。』） 『雖然若是，本分衲僧陌路相逢，別具通天正眼始得。所以道：三世諸佛不知有，貍奴白牯卻知有。且道貍奴白牯知有個甚麼事？要會么？深秋簾幙千家雨，落日樓臺一笛風。』（『即使這樣，本分的僧人即使在不熟悉的地方相遇，也要有獨特的、通達天道的正眼才能認識。所以說：三世諸佛都不知道的事情，貓和牛卻知道。那麼貓和牛知道的是什麼事情呢？想要知道嗎？深秋時節，千家萬戶的雨水打在簾幕上，夕陽西下，樓臺上吹奏著悠揚的笛聲。』） 師暮年休于會聖嚴，敘佛祖奧義，作九帶曰：『佛正法眼帶，佛法藏帶，理貫帶，事貫帶，理事縱橫帶，屈曲垂帶，妙葉兼帶，金針雙鎖帶，平懷常實帶。』（禪師晚年住在會聖嚴寺，講述佛祖的奧義，作了九帶，分別是：『佛正法眼帶、佛法藏帶、理貫帶、事貫帶、理事縱橫帶、屈曲垂帶、妙葉兼帶、金針雙鎖帶、平懷常實帶。』） 學者既已傳誦，師曰：『若據圓極法門，本具十數，今此九帶，已為諸人說了，更有一帶，還見得么？若也見得親切分明，卻請出來，對眾說看。說得分明，許汝通前九帶圓明道眼。若見不親切，說不相應，唯依吾語而為已解，則名謗法。諸人到此如何？』（學者們已經傳誦這些話，禪師說：『如果按照圓滿至極的法門來說，本來具有十種，現在這九帶，我已經為你們說了，還有一種帶，你們能看到嗎？如果能看到並且非常清楚明白，就請站出來，當著大家的面說一說。如果說得清楚明白，就允許你通達前面九帶的圓明道眼。如果看得不清楚，說得不相應，只是按照我的話來理解，那就叫做謗法。各位，到了這裡，你們覺得如何？』）眾無語，師叱之而去。（眾人無語，禪師呵斥他們后便離開了。） 汝州寶應院法昭演教禪師 僧問：『一』（有僧人問道：『一』）

【English Translation】 English version Heads are bumped at all times. Cease boasting about being a national master. Stop idly talking about immortals. Winning or losing the game is not the question. Let me ask, before the black and white are distinguished, where should the first move be placed? After a long silence, he said, 'From the beginning, the nineteen roads (referring to the Go board) have confused and enlightened so many people!' Wen Zhong (referring to Fan Zhongyan) praised and said calmly to his colleagues, 'I initially suspected that Chan (Zen) sayings were empty and absurd. Today, seeing this old master's opportunity, what he has attained and created, if not enlightened in the mind, how could he have such profound meaning!' Ascending the Dharma hall: 'Heaven obtains the One and becomes clear, Earth obtains the One and becomes peaceful, the ruler obtains the One and governs the world, but if a monastic obtains the One, misfortune will befall him.' He struck the Zen meditation platform and descended from his seat. Ascending the Dharma hall: 'All Buddhas appear in the world, establishing the gates of transformation, never departing from the three bodies and wisdom eyes, just like the three eyes of Maheśvara (a name for the Hindu deity Shiva). Why? One eye is impenetrable, making it difficult to distinguish between monastics and laity; one eye opens the entire earth, allowing unobstructed passage in all directions; one eye considers both high and low, allowing all beings to be seen.' 'Even so, when genuine monastics meet on unfamiliar paths, they must possess a unique, heaven-penetrating, correct eye to recognize each other. Therefore, it is said: The Buddhas of the three worlds do not know it, but the cat and the white cow do know it. Now, what do the cat and the white cow know? Do you want to understand? In deep autumn, rain falls on the curtains of thousands of homes; at sunset, a flute plays from the terraces.' In his later years, the master resided at Huìshèng Monastery, expounding on the profound meaning of the Buddhas and patriarchs, and composed the Nine Belts, saying: 'The Belt of the Buddha's Correct Dharma Eye, the Belt of the Buddha's Dharma Treasury, the Belt of Principle Penetration, the Belt of Event Penetration, the Belt of Principle and Event Intertwining, the Belt of Curving and Hanging Down, the Belt of Wonderful Leaves Combining, the Belt of Golden Needle Double Locking, the Belt of Peaceful Mind Always Real.' After the students had recited these words, the master said, 'According to the ultimate Dharma gate, there are originally ten aspects. Now, I have spoken of these nine belts for you all. Is there another belt that you can see? If you see it clearly and distinctly, please come forward and speak about it in front of everyone. If you speak clearly, I will allow you to penetrate the enlightened Dharma eye of the previous nine belts. If you do not see it clearly, and your words are not in accordance, and you merely rely on my words for your own understanding, then that is called slandering the Dharma. How do you all feel about this?' The assembly was silent, and the master scolded them and left. Dharma Master Fǎzhāo, Teaching Chan Master of Bǎoyìng Monastery in Rǔ Prefecture. A monk asked: 'One.'

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言合道時如何。師曰。七顛八倒。曰。學人禮拜。師曰。教休不肯休。直待雨淋頭。問。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。為甚麼不得成佛道。師曰。赤腳騎鐵驢。直至海南居。上堂。十二時中。許你一時絕學。即是學佛法。不見阿難多聞第一。卻被迦葉擯出。不得結集。方知聰明博學。記持憶想。向外馳求。與靈覺心轉沒交涉。五蘊殼中透脫不過。順情生喜。違情生怒。蓋覆深厚。自纏自縛。無有解脫。流浪生死。六根為患。眾苦所逼。無自由分。而被妄心於中主宰。大丈夫兒早構取好。喝一喝。曰。參。上堂。寶應門風險。入者喪全身。作么生是出身一句。若道不得。三十年後。

唐州大乘山慧果禪師

僧問。如何是從上來傳底意。師曰。金盤拓出衆人看。問。撥塵見佛時如何。師曰。撥塵即乖。見佛即錯。曰。總不如是時如何。師曰。錯。問。如何是道。師曰。寬處寬。窄處窄。曰。如何是道中人。師曰。苦處苦。樂處樂。曰。道與道中人相去多少。師曰。十萬八千。問。如何是祖師西來意。師曰。天晴日出。曰。學人不會。師曰。雨下泥生。

神鼎諲禪師法嗣

荊南府開聖寶情山主

僧問。如何是開聖境。師曰。三烏引路。曰。如何是境中人。師曰。二虎

【現代漢語翻譯】 現代漢語譯本 問：言語與道相合時如何？ 師父說：七顛八倒。 問：學人禮拜。 師父說：教你停止卻不肯停止，非要等到雨淋濕頭頂。 問：大通智勝佛（Mahābhijñābhū Buddha），十劫（kalpa）坐在道場（bodhimaṇḍa），佛法（Buddha-dharma）不現前，不得成就佛道（Buddhahood），為什麼不得成就佛道？ 師父說：赤腳騎著鐵驢，一直到海南居住。 上堂：十二時辰中，允許你一時絕學，這就是學佛法。不見阿難（Ānanda）多聞第一，卻被迦葉（Kāśyapa）擯出，不得參與結集。才知道聰明博學，記持憶想，向外馳求，與靈覺之心完全沒有交涉。五蘊（pañca-skandha）殼中透脫不過。順情則生喜，違情則生怒，蓋覆深厚，自纏自縛，沒有解脫，流浪生死。六根（ṣaḍindriya）為患，眾苦所逼，沒有自由，而被妄心在其中主宰。大丈夫兒早做打算才好！喝一喝，說：參！ 上堂：寶應門（Bao Ying Gate）風險極大，進入者喪失全身。怎麼說才是出身一句？如果說不出來，三十年後… 唐州大乘山慧果禪師 僧人問：如何是從上來傳的意？ 師父說：金盤拓出衆人看。 問：撥開塵土見到佛時如何？ 師父說：撥開塵土即乖離，見到佛即是錯。 問：總不如是時如何？ 師父說：錯。 問：如何是道？ 師父說：寬處寬，窄處窄。 問：如何是道中人？ 師父說：苦處苦，樂處樂。 問：道與道中人相去多少？ 師父說：十萬八千。 問：如何是祖師西來意？ 師父說：天晴日出。 問：學人不會。 師父說：雨下泥生。 神鼎諲禪師法嗣 荊南府開聖寶情山主 僧人問：如何是開聖境？ 師父說：三烏引路。 問：如何是境中人？ 師父說：二虎。 English version Question: What is it like when words accord with the Dao (the Way)? The Master said: Seven upside down, eight backwards. Question: The student bows in reverence. The Master said: I tell you to stop, but you refuse to stop, waiting until the rain soaks your head. Question: Mahābhijñābhū Buddha (Great Universal Wisdom Excellence Buddha), sat in the bodhimaṇḍa (place of enlightenment) for ten kalpas (eons), the Buddha-dharma (Buddha's teachings) did not appear, and he could not attain Buddhahood (Buddha's state). Why could he not attain Buddhahood? The Master said: Barefoot, riding an iron donkey, all the way to live in Hainan. Ascending the Dharma Hall: Among the twelve periods of the day, I allow you one moment of absolute learning, and that is learning the Buddha-dharma. Don't you see that Ānanda (Buddha's disciple), foremost in hearing, was expelled by Kāśyapa (another disciple), and was not allowed to participate in the compilation of the sutras. Only then do we know that cleverness and erudition, memorization and recollection, and seeking outwardly, have absolutely nothing to do with the mind of spiritual awareness. You cannot break through the shell of the five skandhas (aggregates). If you accord with your feelings, you give rise to joy; if you go against your feelings, you give rise to anger. The covering is deep and thick, you bind yourself, and there is no liberation, and you drift in the cycle of birth and death. The six indriyas (sense organs) are a source of trouble, oppressed by all kinds of suffering, with no freedom, and are controlled by the deluded mind. Great heroes should make good plans early! A shout! He said: Participate! Ascending the Dharma Hall: Bao Ying Gate (Precious Response Gate) is extremely dangerous; those who enter lose their whole body. How do you say a phrase to get out of it? If you cannot say it, after thirty years... Chan Master Huiguo of Dasheng Mountain in Tangzhou A monk asked: What is the meaning transmitted from the beginning? The Master said: A golden plate is presented for all to see. Question: What is it like when one sees the Buddha after brushing away the dust? The Master said: Brushing away the dust is deviating; seeing the Buddha is wrong. Question: What if it's not like that at all? The Master said: Wrong. Question: What is the Dao (the Way)? The Master said: Wide where it's wide, narrow where it's narrow. Question: What is a person of the Dao? The Master said: Bitter where it's bitter, joyful where it's joyful. Question: How far apart are the Dao and a person of the Dao? The Master said: One hundred and eight thousand. Question: What is the meaning of the Patriarch's coming from the West? The Master said: The sky is clear and the sun rises. Question: This student does not understand. The Master said: When it rains, mud is born. Dharma Successor of Chan Master Yin of Shending Mountain Master of Kaisheng Baoqing Mountain in Jingnan Prefecture A monk asked: What is the state of Kaisheng (Opening of the Holy)? The Master said: Three crows lead the way. Question: What is a person in that state? The Master said: Two tigers.

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

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巡山。

天臺山妙智寺光云禪師

僧問。如何是祖師西來意。師曰。東籬黃菊。曰。意旨如何。師曰。九日重陽。

谷隱聰禪師法嗣

潤州金山曇穎達觀禪師

首謁大陽玄禪師。遂問。洞山特設偏正君臣。意明何事。陽曰。父母未生時事。師曰。如何體會。陽曰。夜半正明。天曉不露。師惘然。遂謁谷隱。舉前話。隱曰。大陽不道不是。祇是口門窄。滿口說未盡。老僧即不然。師問。如何是父母未生時事。隱曰。糞墼子。師曰。如何是夜半正明。天曉不露。隱曰。牡丹花下睡貓兒。師愈疑駭。一日普請。隱問。今日運薪邪。師曰。然。隱曰。雲門問。僧人般柴柴般人。如何會。師無對。隱曰。此事如人學書。點畫可效者工。否者拙。蓋未能忘法耳。當筆忘手。手忘心。乃可也。師於是默契。良久曰。如石頭云。執事元是迷。契理亦非悟。隱曰。汝以為藥語。為病語。師曰。是藥語。隱呵曰。汝以病為藥。又安可哉。師曰。事如函得蓋。理如箭直鋒妙。寧有加者。而猶以為病。實未喻旨。隱曰。妙至是。亦祇名理事。祖師意旨。智識所不能到。矧事理能盡乎。故世尊云。理障礙正見知。事障續諸生死。師恍如夢覺。曰。如何受用。隱曰。語不離窠臼。安能出蓋纏。師嘆曰。才涉唇吻。便

【現代漢語翻譯】 現代漢語譯本 巡山。

天臺山妙智寺光云禪師

僧問：『如何是祖師西來意？』（What is the meaning of Bodhidharma's coming from the West?）師說：『東籬黃菊。』（Yellow chrysanthemums by the eastern fence.）問：『意旨如何？』（What is the meaning of that?）師說：『九日重陽。』（The Double Ninth Festival.）

谷隱聰禪師法嗣

潤州金山曇穎達觀禪師

初次拜見大陽玄禪師（Chan Master Dayang Xuan），於是問道：『洞山（Dongshan）特意設立偏正君臣（Five Ranks），意在說明什麼事？』陽禪師說：『父母未生時事。』（The matter before your parents were born.）禪師問：『如何體會？』（How to understand it?）陽禪師說：『夜半正明，天曉不露。』（Bright in the middle of the night, not revealed at dawn.）禪師茫然不解。於是去拜見谷隱禪師（Chan Master Guyin），舉了之前的話。谷隱禪師說：『大陽禪師說得不是不對，只是口門窄，滿口說未盡。老僧我就不是這樣。』禪師問：『如何是父母未生時事？』（What is the matter before your parents were born?）谷隱禪師說：『糞墼子。』（A dung beetle.）禪師問：『如何是夜半正明，天曉不露？』（What is bright in the middle of the night, not revealed at dawn?）谷隱禪師說：『牡丹花下睡貓兒。』（A cat sleeping under peony flowers.）禪師更加疑惑不解。一天，大家一起普請（labor service），谷隱禪師問：『今天運柴嗎？』禪師說：『是的。』谷隱禪師說：『雲門（Yunmen）問，僧人搬柴柴搬人，如何會？』（Yunmen asked, 'Does the monk carry the firewood, or does the firewood carry the monk? How do you understand this?'）禪師無言以對。谷隱禪師說：『此事如人學書，點畫可效者工，否者拙。蓋未能忘法耳。當筆忘手，手忘心，乃可也。』（This matter is like a person learning calligraphy. Those who can imitate the strokes well are skilled, otherwise they are clumsy. This is because they have not forgotten the method. When the brush forgets the hand, and the hand forgets the mind, then it is possible.）禪師於是默默領會。良久說：『如石頭（Shitou）云，執事元是迷，契理亦非悟。』（As Shitou said, 'Clinging to affairs is fundamentally delusion, and conforming to principle is not enlightenment.'）谷隱禪師說：『你以為是藥語，還是病語？』（Do you think this is medicine-talk or sickness-talk?）禪師說：『是藥語。』（It is medicine-talk.）谷隱禪師呵斥道：『你以病為藥，又怎麼可以呢？』（You take sickness as medicine, how can that be?）禪師說：『事如函得蓋，理如箭直鋒妙，寧有加者。而猶以為病，實未喻旨。』（Affairs are like a box with a lid, principles are like an arrow straight to the point, nothing can be added. Yet you still think it's sickness, truly not understanding the meaning.）谷隱禪師說：『妙至是，亦祇名理事。祖師意旨，智識所不能到，矧事理能盡乎。故世尊云，理障礙正見知，事障續諸生死。』（Even if it's wonderful to this extent, it's still just called affairs and principles. The meaning of the Patriarch is beyond what knowledge can reach, let alone affairs and principles can exhaust it. Therefore, the World Honored One said, 'Principle obstructs right view and knowledge, affairs obstruct the continuation of all births and deaths.'）禪師恍如夢覺，說：『如何受用？』（How to receive and use it?）谷隱禪師說：『語不離窠臼，安能出蓋纏？』（If your words don't leave the old ruts, how can you escape the lid's entanglement?）禪師嘆息道：『才涉唇吻，便……』（As soon as it touches the lips and tongue, then...）

【English Translation】 English version Patrolling the Mountain.

Chan Master Guangyun of Miaozhi Temple on Mount Tiantai

A monk asked: 'What is the meaning of Bodhidharma's (Zushi) coming from the West (Xilai Yi)?' The Master said: 'Yellow chrysanthemums (Huang Ju) by the eastern fence (Dongli).' The monk said: 'What is the intention (Yizhi) of that?' The Master said: 'The Double Ninth Festival (Chongyang).'

Successor of Chan Master Guyin Cong

Chan Master Tan Ying Daguang of Jinshan Temple in Runzhou

He first visited Chan Master Dayang Xuan, and then asked: 'Dongshan (Mount Dong) specially established the Five Ranks (Pian Zheng Jun Chen), what is the intention of clarifying?' Dayang said: 'The matter before your parents were born (Fumu Weisheng Shi Shi).' The Master said: 'How to understand (Tihui) it?' Dayang said: 'Bright in the middle of the night (Ye Ban Zheng Ming), not revealed at dawn (Tian Xiao Bu Lu).' The Master was at a loss. Then he visited Guyin (Valley Hermitage), and brought up the previous conversation. Guyin said: 'Dayang's words are not wrong, but his mouth is narrow, and he didn't say everything fully. The old monk is not like that.' The Master asked: 'What is the matter before your parents were born (Fumu Weisheng Shi Shi)?' Guyin said: 'A dung beetle (Fen Jizi).' The Master asked: 'What is bright in the middle of the night (Ye Ban Zheng Ming), not revealed at dawn (Tian Xiao Bu Lu)?' Guyin said: 'A cat sleeping under peony flowers (Mudan Hua Xia Shui Maoer).' The Master was even more doubtful and bewildered. One day, during communal labor (Puqing), Guyin asked: 'Are you carrying firewood (Yun Xin) today?' The Master said: 'Yes.' Guyin said: 'Yunmen (Cloud Gate) asked, 'Does the monk carry the firewood, or does the firewood carry the monk? (Sengren Ban Chai Chai Ban Ren) How do you understand this?'' The Master had no answer. Guyin said: 'This matter is like a person learning calligraphy. Those who can imitate the strokes well are skilled, otherwise they are clumsy. This is because they have not forgotten the method (Wang Fa). When the brush forgets the hand, and the hand forgets the mind, then it is possible.' The Master then silently understood. After a long time, he said: 'As Shitou (Stone Head) said, 'Clinging to affairs is fundamentally delusion (Zhishi Yuan Shi Mi), and conforming to principle is not enlightenment (Qili Yi Fei Wu).'' Guyin said: 'Do you think this is medicine-talk (Yaoyu) or sickness-talk (Bingyu)?' The Master said: 'It is medicine-talk.' Guyin scolded: 'You take sickness as medicine, how can that be?' The Master said: 'Affairs are like a box with a lid (Shi Ru Han De Gai), principles are like an arrow straight to the point, nothing can be added (Li Ru Jian Zhi Feng Miao, Ning You Jia Zhe). Yet you still think it's sickness, truly not understanding the meaning.' Guyin said: 'Even if it's wonderful to this extent, it's still just called affairs and principles (Lishi). The meaning of the Patriarch (Zushi Yizhi) is beyond what knowledge (Zhishi) can reach, let alone affairs and principles can exhaust it. Therefore, the World Honored One (Shizun) said, 'Principle obstructs right view and knowledge (Li Zhangai Zhengjian Zhi), affairs obstruct the continuation of all births and deaths (Shi Zhang Xu Zhu Shengsi).'' The Master suddenly felt like he was awakened from a dream, and said: 'How to receive and use it (Shouyong)?' Guyin said: 'If your words don't leave the old ruts (Yu Bu Li Kejiu), how can you escape the lid's entanglement (An Neng Chu Gai Chan)?' The Master sighed: 'As soon as it touches the lips and tongue (Cai She Chunwen), then...'

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落意思。儘是死門。終非活路。住后。示眾曰。才涉唇吻。便落意思。儘是死門。俱非活路。直饒透脫。猶在沉淪。莫教孤負平生。虛度此世。要得不孤負平生么。拈拄杖卓一下。曰。須是莫被拄杖瞞始得。看看拄杖子。穿過你諸人髑髏。𨁝跳入你鼻孔里去也。又卓一下。僧問。經文最初兩字是甚麼字。師曰。以字。曰。有甚麼交涉。師曰。八字。曰。好賺人。師曰。謗此經。故獲罪如是。問。一百二十斤鐵枷。教阿誰擔。師曰。老僧。曰。自作自受。師曰。苦。苦。問。和尚還曾唸佛也無。師曰。不曾唸佛。曰。為甚麼不念佛。師曰。怕污人口。上堂。眾集定。首座出禮拜。師曰。好好問著。座低頭。問話次。師曰。今日不答話。便歸方丈。上堂。山僧門庭別。已改諸方轍。為文殊㧞出眼裡楔。教普賢休嚼口中鐵。勸人放開髂蛇手。與汝斫卻系驢橛。駐意擬思量。喝曰。捏捏參。上堂。山僧平生。意好相撲。祇是無人搭對。今日且共首座搭對。捲起袈裟。下座索首座相撲。座才出。師曰。平地上吃交。便歸方丈。上堂。三世諸佛是奴婢。一大藏教是涕唾。良久曰。且道三世諸佛是誰奴婢。乃將拂子畫一畫曰。三世諸佛過這邊。且道一大藏教是誰涕唾。師乃自唾一唾。上堂。秤錘井底忽然浮。老鼠多年變作牛。慧空見

【現代漢語翻譯】 現代漢語譯本： 落入思量分別。全是死路。最終沒有活路。住持后，向大眾開示說：『才一涉及唇舌議論，便落入思量分別，全是死路，都不是活路。即使透脫了這些，仍然還在沉淪之中。不要辜負平生的時光，虛度此生。想要不辜負平生嗎？』拿起拄杖敲擊一下，說：『必須不要被拄杖欺瞞才行。看看這拄杖子，穿過你們所有人的頭顱，一下子跳入你們的鼻孔里去了。』又敲擊一下。 有僧人問：『經文最初的兩個字是什麼字？』 師父說：『以字。』 僧人說：『有什麼關係？』 師父說：『八字。』 僧人說：『好騙人。』 師父說：『誹謗此經，所以獲罪如此。』 問：『一百二十斤的鐵枷，教誰來承擔？』 師父說：『老僧。』 僧人說：『自作自受。』 師父說：『苦啊，苦啊。』 問：『和尚您還唸佛嗎？』 師父說：『不曾唸佛。』 僧人說：『為什麼不念佛？』 師父說：『怕玷污了我的嘴。』 上堂說法，大眾聚集完畢，首座出來禮拜。師父說：『好好地問。』首座低下頭，正要問話時，師父說：『今天不回答問題。』便回方丈去了。 上堂說法，說：『山僧我的門庭與衆不同，已經改變了各處的舊轍。為文殊（Manjusri，智慧的象徵）拔出眼裡的木楔，教普賢（Samantabhadra，大行愿的象徵）停止咀嚼口中的鐵塊。勸人放開糾纏不休的手，替你砍斷系驢的木樁。』想要駐足思量，便喝道：『捏捏參。』 上堂說法，說：『山僧我平生，喜歡摔跤，只是沒有人搭對。今天且與首座搭對。』捲起袈裟，下座要與首座摔跤。首座剛出來，師父說：『平地上吃虧。』便回方丈去了。 上堂說法，說：『三世諸佛是奴婢，一大藏教是涕唾。』良久說：『且說三世諸佛是誰的奴婢？』於是拿起拂子畫了一下說：『三世諸佛從這邊過。且說一大藏教是誰的涕唾？』師父於是自己唾了一口。 上堂說法，說：『秤錘在井底忽然浮起，老鼠多年後變成了牛。慧空（Huikong）看見了。』

【English Translation】 English version: Falling into conceptual thought. All are dead ends. Ultimately, there is no path to life. After residing, he addressed the assembly, saying, 'The moment it involves lips and tongue, it falls into conceptual thought, all are dead ends, none are paths to life. Even if you break free from these, you are still in a state of sinking. Do not waste your life, spending this existence in vain. Do you want to not waste your life?' He picked up his staff and struck it once, saying, 'You must not be deceived by the staff.' Look at this staff, piercing through all of your skulls, leaping into your nostrils.' He struck it again. A monk asked, 'What are the first two characters of the scripture?' The master said, 'The character 'yi' (以, meaning 'with' or 'by').' The monk said, 'What is the connection?' The master said, 'Eight characters.' The monk said, 'How deceptive.' The master said, 'Slandering this scripture, therefore incurring such a sin.' Asked, 'A hundred and twenty-pound iron yoke, who should bear it?' The master said, 'The old monk.' The monk said, 'Self-made, self-suffered.' The master said, 'Bitter, bitter.' Asked, 'Does the abbot still recite the Buddha's name?' The master said, 'Never recited the Buddha's name.' The monk said, 'Why not recite the Buddha's name?' The master said, 'Afraid of defiling my mouth.' Ascending the hall to preach, the assembly gathered, and the head monk came out to bow. The master said, 'Ask well.' The head monk lowered his head, about to ask a question, when the master said, 'Today I will not answer questions.' Then he returned to his abbot's chamber. Ascending the hall to preach, he said, 'My monastic style is different, already changing the old ways of all places. For Manjusri (Manjusri, symbol of wisdom), pulling out the wooden wedge from his eyes, teaching Samantabhadra (Samantabhadra, symbol of great vows) to stop chewing the iron in his mouth. Advising people to release their entangled hands, cutting off the donkey's tether for you.' Wanting to pause and contemplate, he shouted, 'Nienie Can.' Ascending the hall to preach, he said, 'I, the mountain monk, in my life, like wrestling, but no one pairs up with me. Today, I will pair up with the head monk.' Rolling up his kasaya, he descended the seat to wrestle with the head monk. As soon as the head monk came out, the master said, 'Suffering a loss on flat ground.' Then he returned to his abbot's chamber. Ascending the hall to preach, he said, 'The Buddhas of the three worlds are servants, the entire Tripitaka is snot and spit.' After a long while, he said, 'Tell me, whose servants are the Buddhas of the three worlds?' Then he picked up his whisk and drew a line, saying, 'The Buddhas of the three worlds pass this way. Tell me, whose snot and spit is the entire Tripitaka?' The master then spat once himself. Ascending the hall to preach, he said, 'The weight suddenly floats from the bottom of the well, the rat transforms into an ox after many years. Huikong (Huikong) saw it.'

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了拍手笑。三腳猢猻差異猴。上堂。五千教典。諸佛常談。八萬塵勞。眾生妙用。猶未是金剛眼睛在。如何是金剛眼睛。良久曰。瞎。上堂。大眾集定。有僧才出禮拜。師曰。欲識佛性義。當觀時節因緣。僧便問。如何是時節因緣。師便下座。問。如何是向去底人。師曰。從歸青嶂里。不出白雲來。曰。如何是卻來底人。師曰。自從游紫陌。誰肯隱青山。問。如何是奪人不奪境。師曰。家裡已無回日信。路邊空有望鄉牌。曰。如何是奪境不奪人。師曰。滄海儘教枯到底。青山直得碾為塵。曰。如何是人境兩俱奪。師曰。天地尚空秦日月。山河不見漢君臣。曰。如何是人境俱不奪。師曰。鶯囀千林華滿地。客遊三月草侵天。問。如何是和尚家風。師曰。伸手不見掌。曰。忽遇仙陀客來。又作么生。師曰。對面千里。問。師唱誰家曲。宗風嗣阿誰。師曰。臨濟。曰。恁么則谷隱的子也。師曰。德山。問。如何是長法身。師曰。拄杖六尺。曰。如何是短法身。師曰。運算元三寸。曰。恁么則法身有二也。師曰。更有方圓在。上堂。諸方鉤又曲。餌又香。奔湊猶如蜂抱王。因聖這裡。鉤又直。餌又無。猶如水底捺葫蘆。舉拄杖作釣魚勢。曰。深水取魚長信命。不曾將酒祭江神。擲拄杖。下座。

蘇州洞庭翠峰慧月禪師

【現代漢語翻譯】 （禪師）拍手笑了。『三腳猢猻』（指不穩定的狀態）真像『差異猴』（指與衆不同的個體）。 上堂開示。 『五千教典』（指大量的佛教經典），是『諸佛常談』（指佛經常說的話），『八萬塵勞』（指無盡的煩惱），是『眾生妙用』（指眾生的奇妙作用）。 但這還不是『金剛眼睛』（指能夠看透事物本質的智慧）。 什麼是『金剛眼睛』？ （禪師）良久說：『瞎』。 上堂開示。 大眾聚集完畢，有僧人剛出來禮拜，禪師說：『想要認識佛性的意義，應當觀察時節因緣。』 僧人便問：『什麼是時節因緣？』 禪師便下座。 問：『什麼是向去底人（指追求解脫的人）？』 禪師說：『從歸青嶂里（指回歸青山），不出白雲來（指不被世俗所擾）。』 問：『什麼是卻來底人（指回歸世俗的人）？』 禪師說：『自從游紫陌（指在塵世遊歷），誰肯隱青山（指誰願意隱居青山）？』 問：『什麼是奪人不奪境（指改變人而不改變環境）？』 禪師說：『家裡已無回日信（指已經沒有回家的希望），路邊空有望鄉牌（指空有思鄉的念頭）。』 問：『什麼是奪境不奪人（指改變環境而不改變人）？』 禪師說：『滄海儘教枯到底（指滄海枯竭），青山直得碾為塵（指青山被碾為塵土）。』 問：『什麼是人境兩俱奪（指人和環境都改變）？』 禪師說：『天地尚空秦日月（指天地空曠，秦朝的日月早已過去），山河不見漢君臣（指山河依舊，漢朝的君臣已經不在）。』 問：『什麼是人境俱不奪（指人和環境都不改變）？』 禪師說：『鶯囀千林華滿地（指黃鶯在樹林中鳴叫，鮮花開滿大地），客遊三月草侵天（指遊客遊玩了三個月，野草長滿了天空）。』 問：『什麼是和尚家風（指禪師的家風）？』 禪師說：『伸手不見掌（指深奧難測）。』 問：『忽然遇到仙陀客來（指突然遇到特別的人），又怎麼辦？』 禪師說：『對面千里（指雖然面對面，卻相隔千里）。』 問：『禪師唱的是誰家的曲調？宗風繼承的是誰？』 禪師說：『臨濟（指臨濟宗）。』 問：『這麼說，禪師是谷隱（禪師名號）的子孫了？』 禪師說：『德山（禪師名號）。』 問：『什麼是長法身（指佛的長法身）？』 禪師說：『拄杖六尺（指六尺長的拄杖）。』 問：『什麼是短法身（指佛的短法身）？』 禪師說：『運算元三寸（指三寸長的算籌）。』 問：『這麼說，法身有長短兩種了？』 禪師說：『更有方圓在（指還有方形和圓形）。』 上堂開示。 各處的鉤子都是彎的，魚餌都是香的，人們奔走追逐，就像蜜蜂擁抱蜂王一樣。 但在我這裡，鉤子是直的，魚餌是沒有的，就像在水底按葫蘆一樣（指無法捉摸）。 舉起拄杖，做出釣魚的姿勢，說：『深水取魚長信命（指在深水中捕魚，要長期相信自己的命運），不曾將酒祭江神（指不曾用酒祭拜江神）。』 扔掉拄杖，下座。

蘇州洞庭翠峰慧月禪師

【English Translation】 (The Chan master) clapped his hands and laughed. 'Three-legged monkey' (referring to an unstable state) is just like 'difference monkey' (referring to a unique individual). Ascending the hall for instruction. 'Five thousand canons' (referring to a large number of Buddhist scriptures) are 'Buddhas' common talks' (referring to what Buddhas often say), 'eighty thousand dust labors' (referring to endless troubles) are 'sentient beings' wonderful functions' (referring to the wonderful functions of sentient beings). But this is not yet the 'vajra eye' (referring to the wisdom to see through the essence of things). What is the 'vajra eye'? (The Chan master) said after a long silence: 'Blind'. Ascending the hall for instruction. The assembly gathered, and a monk came out to bow. The master said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance.' The monk then asked, 'What are the conditions of time and circumstance?' The master then descended from his seat. Asked: 'What is a person who is going away (referring to a person seeking liberation)?' The master said: 'From returning to the green mountains (referring to returning to the green mountains), not coming out of the white clouds (referring to not being disturbed by the world).' Asked: 'What is a person who is coming back (referring to a person returning to the world)?' The master said: 'Since traveling in the purple streets (referring to traveling in the mundane world), who is willing to hide in the green mountains (referring to who is willing to live in seclusion in the green mountains)?' Asked: 'What is taking away the person but not the environment (referring to changing the person without changing the environment)?' The master said: 'There is no hope of returning home (referring to there is no hope of returning home), and there is only a sign of longing for home by the roadside (referring to only having the thought of longing for home).' Asked: 'What is taking away the environment but not the person (referring to changing the environment without changing the person)?' The master said: 'May the sea be dried to the bottom (referring to the sea drying up), and the green mountains be ground into dust (referring to the green mountains being ground into dust).' Asked: 'What is taking away both the person and the environment (referring to both the person and the environment changing)?' The master said: 'The Qin sun and moon are still empty in the sky and earth (referring to the vastness of the sky and earth, the sun and moon of the Qin Dynasty have long passed), and the Han emperors and ministers are not seen in the mountains and rivers (referring to the mountains and rivers are still there, but the emperors and ministers of the Han Dynasty are gone).' Asked: 'What is not taking away either the person or the environment (referring to neither the person nor the environment changing)?' The master said: 'Orioles sing in a thousand forests and flowers fill the ground (referring to orioles singing in the forests and flowers blooming on the ground), and guests travel for three months and grass invades the sky (referring to tourists traveling for three months and grass growing all over the sky).' Asked: 'What is the family style of the monk (referring to the Chan master's family style)?' The master said: 'Can't see the palm when reaching out (referring to being profound and unpredictable).' Asked: 'What if a 'xiantuo' guest comes suddenly (referring to suddenly encountering a special person)?' The master said: 'Thousands of miles face to face (referring to being thousands of miles apart even when face to face).' Asked: 'Whose tune is the master singing? Who is the lineage of the sect inheriting?' The master said: 'Linji (referring to the Linji sect)'. Asked: 'So, the master is a descendant of Guyin (Chan master's name)?' The master said: 'Deshan (Chan master's name)'. Asked: 'What is the long Dharmakaya (referring to the Buddha's long Dharmakaya)?' The master said: 'A six-foot staff (referring to a six-foot-long staff)'. Asked: 'What is the short Dharmakaya (referring to the Buddha's short Dharmakaya)?' The master said: 'A three-inch counting stick (referring to a three-inch-long counting stick)'. Asked: 'So, there are two kinds of Dharmakaya, long and short?' The master said: 'There are also square and round (referring to there are also square and round shapes)'. Ascending the hall for instruction. The hooks in all directions are curved, and the bait is fragrant. People rush to chase after them, just like bees embracing the queen bee. But here with me, the hook is straight, and there is no bait, just like pressing a gourd in the water (referring to being elusive). Raising the staff and making a fishing gesture, he said: 'Fishing in deep water requires long-term belief in fate, and I have never used wine to worship the river god.' Throwing away the staff, he descended from his seat.

Chan Master Huiyue of Cuifeng, Dongting, Suzhou

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僧問。一花開五葉。結果自然成時如何。師曰。脫卻籠頭。卸卻角䭾。曰。拶出虛空去。處處盡聞香。師曰。云愁聞鬼哭。雪壓髑髏吟。問。和尚未見谷隱時一句作么生道。師曰。步步登山遠。曰。見后如何。師曰。驅驅信馬蹄。

明州仗錫山修己禪師

與浮山遠公游。嘗卓菴廬山佛手巖。后至四明山心。獨居十餘載。虎豹為鄰。嘗曰。羊腸鳥道無人到。寂寞雲中一個人。爾後道俗聞風而至。遂成禪林。僧問。如何是無縫塔。師曰。四棱著地。曰。如何是塔中人。師曰。高枕無憂。問。如何是祖師西來意。師曰。泊船過海。赤腳回鄉。

唐州大乘山德遵禪師

問谷隱曰。古人索火。意旨如何。曰。任他滅。師曰。滅后如何。曰。初三十一。師曰。恁么則好時節也。曰。汝見甚麼道理。師曰。今日一場困。隱便打。師乃有頌曰。索火之機實快哉。藏鋒妙用少人猜。要會我師親的旨。紅爐火盡不添柴。僧問。世界圓融一句。請師道。師曰。團團七尺餘。問。如何是祖師西來意。師曰。鼻大眼深。上堂。上來又不問。下去又不疑。不知是不是。是即也大奇。便下座。

荊南府竹園法顯禪師

僧問。如何是佛。師曰。好手畫不成。問。如何是道。師曰。交橫十字。曰。如何是道中人

【現代漢語翻譯】 現代漢語譯本 僧人問：『一花開五葉（比喻禪宗的傳承和發展），結果自然成就時，會是怎樣的景象？』 禪師說：『脫掉籠頭（比喻擺脫束縛），卸下角䭾（比喻放下負擔）。』 僧人說：『即使擠出虛空，處處都能聞到香味。』 禪師說：『烏雲籠罩，鬼在哭泣，雪壓在骷髏上，發出呻吟。』 僧人問：『和尚您未曾見過谷隱（禪師名號）時，會如何表達？』 禪師說：『步步登山遠。』 僧人說：『見過之後又如何呢？』 禪師說：『驅驅信馬蹄（比喻隨心所欲，自由自在）。』

明州仗錫山修己禪師

修己禪師曾與浮山遠公（禪師名號）一同遊歷，曾在廬山佛手巖搭建茅庵。之後來到四明山心，獨自居住十餘年，與虎豹為鄰。他曾說：『羊腸鳥道無人到，寂寞雲中一個人。』 後來，道士和俗人聽聞他的名聲前來拜訪，於是形成了禪林。僧人問：『如何是無縫塔（比喻完美無缺的境界）？』 禪師說：『四棱著地（比喻穩固不破）。』 僧人說：『如何是塔中人（比喻處於完美境界中的人）？』 禪師說：『高枕無憂（比喻無憂無慮）。』 僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的本意）？』 禪師說：『泊船過海，赤腳回鄉（比喻來去自如，不留痕跡）。』

唐州大乘山德遵禪師

僧人問谷隱禪師：『古人索火（比喻尋求真理），意旨如何？』 谷隱禪師說：『任他滅（比喻順其自然）。』 德遵禪師說：『熄滅之後又如何？』 谷隱禪師說：『初三十一（指農曆日期，比喻週而復始）。』 德遵禪師說：『如此說來，真是好時節啊！』 谷隱禪師說：『你見到了什麼道理？』 德遵禪師說：『今日一場困。』 谷隱禪師便打了他。 德遵禪師於是作頌說：『索火之機實快哉，藏鋒妙用少人猜。要會我師親的旨，紅爐火盡不添柴（比喻領悟禪機，無需外求）。』 僧人問：『世界圓融一句，請師道。』 禪師說：『團團七尺餘（比喻世界的完整和有限）。』 僧人問：『如何是祖師西來意？』 禪師說：『鼻大眼深（比喻祖師的形象，也指不同於常人的智慧）。』 禪師上堂說法：『上來又不問，下去又不疑，不知是不是，是即也大奇。』 便下座。

荊南府竹園法顯禪師

僧人問：『如何是佛？』 禪師說：『好手畫不成（比喻佛的境界無法用語言或形象來表達）。』 僧人問：『如何是道？』 禪師說：『交橫十字（比喻道路的複雜和選擇）。』 僧人問：『如何是道中人？』

【English Translation】 English version A monk asked: 'When a flower blooms with five petals (a metaphor for the transmission and development of Zen Buddhism), and the fruit naturally ripens, what is the scene like?' The Zen master said: 'Take off the halter (a metaphor for breaking free from constraints), and unload the burden (a metaphor for letting go of burdens).' The monk said: 'Even if you squeeze out emptiness, you can smell the fragrance everywhere.' The Zen master said: 'Clouds are sorrowful, and ghosts are crying; snow presses on the skull, and it groans.' A monk asked: 'When the master had not yet seen Guyin (Zen master's name), how would you express it?' The Zen master said: 'Each step climbs the mountain far away.' The monk said: 'What about after seeing him?' The Zen master said: 'Driving, driving, trusting the horse's hooves (a metaphor for following one's heart, being free and unrestrained).'

Zen Master Xiuji of Zhangxi Mountain in Mingzhou

Zen Master Xiuji once traveled with Yuan Gong of Fushan (Zen master's name) and built a thatched hut at the Buddha's Hand Rock on Mount Lu. Later, he came to Siming Mountain and lived alone for more than ten years, with tigers and leopards as neighbors. He once said: 'The narrow mountain path is untrodden, a solitary person in the lonely clouds.' Later, Taoists and laypeople came to visit him after hearing of his reputation, and a Zen forest was formed. A monk asked: 'What is a seamless pagoda (a metaphor for a perfect and flawless state)?' The Zen master said: 'Four corners touching the ground (a metaphor for being stable and unbreakable).' The monk said: 'What is the person in the pagoda (a metaphor for a person in a perfect state)?' The Zen master said: 'Pillow high and worry-free (a metaphor for being carefree).' The monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming to China from the West)?' The Zen master said: 'A ship crossing the sea, returning home barefoot (a metaphor for coming and going freely, leaving no trace).'

Zen Master Dezun of Dacheng Mountain in Tangzhou

A monk asked Zen Master Guyin: 'What is the meaning of the ancients seeking fire (a metaphor for seeking truth)?' Zen Master Guyin said: 'Let it extinguish (a metaphor for letting things be natural).' Zen Master Dezun said: 'What about after it is extinguished?' Zen Master Guyin said: 'The first and the thirtieth (referring to the lunar calendar dates, a metaphor for cyclical recurrence).' Zen Master Dezun said: 'In that case, it is a good time!' Zen Master Guyin said: 'What principle do you see?' Zen Master Dezun said: 'A day of weariness today.' Then Zen Master Guyin hit him. Zen Master Dezun then composed a verse saying: 'The mechanism of seeking fire is truly delightful, the wonderful use of hidden sharpness is rarely guessed. To understand my teacher's true intention, when the red furnace is out of fire, do not add firewood (a metaphor for understanding Zen and not needing to seek externally).' A monk asked: 'Please tell me about the phrase 'the world is perfectly integrated'.' The Zen master said: 'Round and round, a little over seven feet (a metaphor for the completeness and limitations of the world).' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Zen master said: 'Big nose and deep eyes (a metaphor for the Patriarch's appearance, also referring to wisdom different from ordinary people).' The Zen master ascended the platform and said: 'Coming up, you don't ask; going down, you don't doubt; I don't know if it is or isn't; if it is, it is very strange.' Then he descended the platform.

Zen Master Faxian of Zhuyuan in Jingnan Prefecture

A monk asked: 'What is Buddha?' The Zen master said: 'A good hand cannot paint it (a metaphor for the state of Buddha being impossible to express in words or images).' A monk asked: 'What is the Dao?' The Zen master said: 'Crisscrossing crossroads (a metaphor for the complexity and choices of the path).' A monk asked: 'What is a person on the Dao?'

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。師曰。往往不相識。

彭州永福院延照禪師

僧問。如何是彭州境。師曰。人馬合雜。僧以手作拽弓勢。師拈棒。僧擬議。師便打。

安吉州景清院居素禪師

僧問。即此見聞非見聞。為甚麼法身有三種病。二種光。師曰。填凹就缺。問。承和尚有言。寰中天子來。塞外將軍令。如何是塞外將軍令。師曰。揭。曰。其中事如何。師曰。蹴。曰。莫便是和尚為人處也無。師彈指一下。問。遠遠投師。乞師一接。師曰。新羅人打鼓。曰。如何領會。師曰。舶主未曾逢。問。如何是末上一句。師曰。金剛樹下。曰。如何是末後一句。師曰。拘尸城邊。曰。向上更有事也無。師曰。有。曰。如何是向上事。師曰。波旬拊掌呵呵笑。迦葉頭抬不識人。

處州仁壽嗣珍禪師

僧問。知師已得禪中旨。當陽一句為誰宣。師曰。土雞瓦犬。曰。如何領會。師曰。門前不與山童掃。任意松釵滿路岐。上堂。明明無悟。有法即迷。日上無雲。麗天普照。眼中無翳。空本無花。無智人前。不得錯舉。參。

越州雲門顯欽禪師

上堂。良久曰。好個話頭。若到諸方。不得錯舉。便下座。

果州永慶光普禪師

初問谷隱。古人道。來日大悲院裡有齋。意旨如何。曰。日出隈陽坐

【現代漢語翻譯】 現代漢語譯本： 師父說：『往往（wang wang）：常常，通常）不相識。』

彭州永福院延照禪師

有僧人問：『如何是彭州境？』師父說：『人馬合雜（ren ma he za）：形容人馬混雜，喧鬧的景象）。』僧人以手作拉弓的姿勢。師父拿起棒子。僧人猶豫。師父就打了他。

安吉州景清院居素禪師

有僧人問：『即此見聞非見聞（ji ci jian wen fei jian wen）：指當下所見所聞並非真實的見聞，而是超越感官的真知。），為什麼法身（fa shen）：佛的真身，常住不變。有三種病（san zhong bing）：指法執、我執、空執。二種光（er zhong guang）：指智慧之光和慈悲之光。？』師父說：『填凹就缺（tian ao jiu que）：填補凹陷，遷就殘缺，比喻隨順因緣，不強求完美。』僧人問：『承蒙和尚有言，寰中天子來（huan zhong tian zi lai）：指皇帝的旨意。，塞外將軍令（sai wai jiang jun ling）：指邊疆將領的命令。，如何是塞外將軍令？』師父說：『揭（jie）：揭示，顯露。』僧人說：『其中事如何？』師父說：『蹴（cu）：踢，踩。』僧人說：『莫不是和尚為人處也無？』師父彈指一下。僧人問：『遠遠投師，乞師一接（yuan yuan tou shi, qi shi yi jie）：遠道而來投奔師父，希望得到師父的接引。』師父說：『新羅人打鼓（xin luo ren da gu）：比喻不合時宜，或不切題。』僧人說：『如何領會？』師父說：『舶主未曾逢（bo zhu wei ceng feng）：比喻尚未遇到真正的主人或機會。』僧人問：『如何是末上一句（mo shang yi ju）：指最終的、最關鍵的一句話。？』師父說：『金剛樹下（jin gang shu xia）：指證悟之地。』僧人說：『如何是末後一句（mo hou yi ju）：指超越一切言語概念的最終境界。？』師父說：『拘尸城邊（ju shi cheng bian）：指佛陀涅槃之地。』僧人說：『向上更有事也無？』師父說：『有。』僧人說：『如何是向上事？』師父說：『波旬拊掌呵呵笑（bo xun fu zhang he he xiao）：波旬，魔王，指執著於世俗快樂的人。，迦葉頭抬不識人（jia ye tou tai bu shi ren）：迦葉，佛陀的弟子，指執著于禪定的人。』

處州仁壽嗣珍禪師

有僧人問：『知師已得禪中旨（zhi shi yi de chan zhong zhi）：知道師父已經領悟了禪宗的宗旨。，當陽一句為誰宣（dang yang yi ju wei shui xuan）：指在關鍵時刻，為誰宣說那最重要的一句話？』師父說：『土雞瓦犬（tu ji wa quan）：指沒有用處的東西。』僧人說：『如何領會？』師父說：『門前不與山童掃（men qian bu yu shan tong sao）：指不拘泥於形式，任其自然。，任意松釵滿路岐（ren yi song chai man lu qi）：指隨順自然，不加修飾。』上堂說法時，師父說：『明明無悟（ming ming wu wu）：指本來就沒有什麼需要領悟的。，有法即迷（you fa ji mi）：指執著於法就會迷惑。日上無雲（ri shang wu yun）：指光明普照，沒有遮蔽。，麗天普照（li tian pu zhao）：指清凈的天空普照一切。眼中無翳（yan zhong wu yi）：指眼中沒有障礙。，空本無花（kong ben wu hua）：指空性中本來就沒有虛幻的花朵。無智人前（wu zhi ren qian）：指在沒有智慧的人面前。，不得錯舉（bu de cuo ju）：指不能隨便亂說。』參！

越州雲門顯欽禪師

上堂說法時，停頓了很久，說：『好個話頭（hao ge hua tou）：真是個好話題。若到諸方（ruo dao zhu fang）：如果到其他地方。，不得錯舉（bu de cuo ju）：不能隨便亂說。』說完就下座了。

果州永慶光普禪師

最初問谷隱禪師：『古人道，來日大悲院裡有齋（lai ri da bei yuan li you zhai）：古人說，明天在大悲院裡有齋飯。，意旨如何？』谷隱禪師說：『日出隈陽坐（ri chu wei yang zuo）：太陽從隈陽升起。』

【English Translation】 English version: The master said, 'Often (wang wang: often, usually) they do not recognize each other.'

Chan Master Yanzhao of Yongfu Temple in Pengzhou

A monk asked, 'What is the boundary of Pengzhou?' The master said, 'Men and horses are mixed together (ren ma he za: describes a noisy scene of men and horses mixed together).' The monk made a gesture of pulling a bow with his hand. The master picked up a stick. The monk hesitated. The master then struck him.

Chan Master Jusu of Jingqing Temple in Anjizhou

A monk asked, 'This seeing and hearing is not seeing and hearing (ji ci jian wen fei jian wen: refers to the present seeing and hearing not being real seeing and hearing, but true knowledge beyond the senses). Why does the Dharmakaya (fa shen: the true body of the Buddha, permanent and unchanging) have three illnesses (san zhong bing: refers to attachment to Dharma, attachment to self, and attachment to emptiness) and two kinds of light (er zhong guang: refers to the light of wisdom and the light of compassion)?' The master said, 'Fill the hollows and accommodate the deficiencies (tian ao jiu que: fill the hollows and accommodate the deficiencies, a metaphor for following conditions and not forcing perfection).' The monk asked, 'I have heard the abbot say, 'The emperor comes from within the realm (huan zhong tian zi lai: refers to the emperor's decree), the general's command comes from beyond the border (sai wai jiang jun ling: refers to the command of the general on the frontier).' What is the general's command from beyond the border?' The master said, 'Reveal (jie: reveal, show).' The monk said, 'What about the matter within it?' The master said, 'Kick (cu: kick, step on).' The monk said, 'Could this be where the abbot helps people?' The master snapped his fingers once. The monk asked, 'I have come from afar to seek the master, begging the master for a reception (yuan yuan tou shi, qi shi yi jie: coming from afar to seek the master, hoping to receive the master's guidance).' The master said, 'A Silla person beating a drum (xin luo ren da gu: a metaphor for being out of place or irrelevant).' The monk said, 'How should I understand?' The master said, 'The shipowner has never met (bo zhu wei ceng feng: a metaphor for not yet meeting the true master or opportunity).' The monk asked, 'What is the last phrase (mo shang yi ju: refers to the final, most crucial phrase)?' The master said, 'Under the Vajra tree (jin gang shu xia: refers to the place of enlightenment).' The monk said, 'What is the phrase after the last (mo hou yi ju: refers to the ultimate state beyond all words and concepts)?' The master said, 'Beside Kushinagara (ju shi cheng bian: refers to the place where the Buddha entered Nirvana).' The monk said, 'Is there anything more beyond that?' The master said, 'Yes.' The monk said, 'What is beyond that?' The master said, 'Mara claps his hands and laughs heartily (bo xun fu zhang he he xiao: Mara, the demon king, refers to those attached to worldly pleasures), Kashyapa raises his head and does not recognize people (jia ye tou tai bu shi ren: Kashyapa, the Buddha's disciple, refers to those attached to meditation).'

Chan Master Sizhen of Renshou Temple in Chuzhou

A monk asked, 'Knowing that the master has attained the essence of Chan (zhi shi yi de chan zhong zhi: knowing that the master has understood the essence of Chan), for whom does he proclaim the phrase at the critical moment (dang yang yi ju wei shui xuan: refers to proclaiming the most important phrase at the critical moment, for whom)?' The master said, 'Clay chickens and tile dogs (tu ji wa quan: refers to useless things).' The monk said, 'How should I understand?' The master said, 'The mountain children are not allowed to sweep in front of the door (men qian bu yu shan tong sao: refers to not being bound by formalities, letting things be natural), letting pine hair fill the crossroads (ren yi song chai man lu qi: refers to following nature and not adding embellishments).' When giving a Dharma talk, the master said, 'Clearly there is no enlightenment (ming ming wu wu: refers to the fact that there is nothing to be enlightened about), attachment to Dharma is delusion (you fa ji mi: refers to attachment to Dharma leading to delusion). The sun above has no clouds (ri shang wu yun: refers to the bright light shining everywhere, without obstruction), the beautiful sky shines everywhere (li tian pu zhao: refers to the pure sky shining everywhere). There is no obstruction in the eyes (yan zhong wu yi: refers to no obstruction in the eyes), emptiness originally has no flowers (kong ben wu hua: refers to the fact that there are no illusory flowers in emptiness). In front of those without wisdom (wu zhi ren qian: refers to in front of those without wisdom), do not speak carelessly (bu de cuo ju: refers to not speaking carelessly).' Investigate!

Chan Master Xianqin of Yunmen Temple in Yuezhou

When giving a Dharma talk, he paused for a long time and said, 'What a good topic (hao ge hua tou: what a good topic). If you go to other places (ruo dao zhu fang: if you go to other places), do not speak carelessly (bu de cuo ju: do not speak carelessly).' After speaking, he descended from the seat.

Chan Master Guangpu of Yongqing Temple in Guozhou

Initially, he asked Chan Master Guyin, 'The ancients said, 'Tomorrow there will be a vegetarian meal at Dabei Temple (lai ri da bei yuan li you zhai: the ancients said, tomorrow there will be a vegetarian meal at Dabei Temple).' What is the meaning?' Chan Master Guyin said, 'The sun rises and sits in Weiyang (ri chu wei yang zuo: the sun rises from Weiyang).'

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。天寒不舉頭。師入室次。隱曰。適來因緣汝作么生會。師曰。會則途中受用。不會則世諦流佈。曰。未在更道。師拂袖便出。住后。僧問。如何是佛法大意。師曰。蜀地用鑌鐵。

駙馬都尉李遵勖居士

謁谷隱。問出家事。隱以崔趙公問徑山公案答之。公于言下大悟。作偈曰。學道須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管。公一日與堅上座送別。公問。近離上黨。得屆中都。方接麈談。遽回虎錫。指云犀之翠嶠。訪雪嶺之清流。未審此處彼處。的的事作么生。座曰。利劍拂開天地靜。霜刀才舉鬥牛寒。公曰。恰直今日耳聵。座曰。一箭落雙鵰。公曰。上座為甚麼著草鞋睡。座以衣袖一拂。公低頭曰。今日可謂降伏也。座曰。普化出僧堂。公臨終時。膈胃躁熱。有尼道堅謂曰。眾生見劫盡。大火所燒時。都尉切宜照管主人公。公曰。大師與我煎一服藥來。堅無語。公曰。這師姑藥也不會煎得。公與慈明問答罷。泊然而終。語見慈明傳中。

英公夏竦居士

字子喬。自契機于谷隱。日與老衲游。偶上藍溥禪師至。公問。百骸潰散時。那個是長老自家底。藍曰。前月二十離蘄陽。公休去。藍卻問。百骸潰散時。那個是相公自家底。公便喝。藍曰。喝則不無。畢竟那個是相公自家底

【現代漢語翻譯】 天冷不抬頭。（譯者註：形容修行者專注于內心，不被外界環境所動） 禪師進入室內后，谷隱（Guyin）（禪師名號）問：『剛才的因緣，你如何理解？』 禪師回答：『理解了就在途中受用，不理解就在世俗中流傳。』 谷隱說：『還未到位，再說一遍。』 禪師拂袖便離開。 後來，禪師住持一方，有僧人問：『如何是佛法大意？』 禪師回答：『蜀地用鑌鐵（bintie）（一種精煉的鐵）。』（譯者註：比喻佛法精純，如同鑌鐵般堅硬。）

駙馬都尉李遵勖（Li Zunxu）居士

拜訪谷隱（Guyin）。詢問出家之事。 谷隱用崔趙公（Cui Zhao Gong）問徑山（Jingshan）公的公案回答他。 李遵勖在言下大悟，作偈說：『學道須是鐵漢，著手心頭便判，直趣無上菩提，一切是非莫管。』（譯者註：學道必須是意志堅定的人，一旦開始就要果斷決絕，直奔無上智慧，不要理會一切是非。） 李遵勖一日與堅（Jian）上座送別。 李遵勖問：『近日離開上黨（Shangdang），到達中都（Zhongdu），才開始交談，又匆匆返回虎錫（huxi）。遙指雲霧繚繞的翠嶠（cuiqiao），尋訪雪山上的清流。不知此處彼處，究竟是怎麼回事？』 堅上座說：『利劍拂開天地靜，霜刀才舉鬥牛寒。』（譯者註：比喻禪機鋒利，能斬斷一切煩惱。） 李遵勖說：『恰似今日耳聾。』 堅上座說：『一箭落雙鵰。』（譯者註：比喻一舉兩得，直指核心。） 李遵勖問：『上座為什麼穿著草鞋睡覺？』 堅上座用衣袖一拂。 李遵勖低頭說：『今日可謂降伏也。』 堅上座說：『普化（Puhua）出僧堂。』（譯者註：普化禪師以其獨特的行為方式著稱。） 李遵勖臨終時，膈胃躁熱。 有尼姑道堅（Daojian）說：『眾生見劫盡，大火所燒時，都尉切宜照管主人公。』（譯者註：在末劫來臨，大火焚燒一切時，都尉應該照顧好自己的本心。） 李遵勖說：『大師與我煎一服藥來。』 道堅無語。 李遵勖說：『這師姑藥也不會煎得。』 李遵勖與慈明（Ciming）問答完畢，安然去世。（譯者註：具體問答內容見《慈明傳》。）

英公夏竦（Xia Song）居士

字子喬（Ziqiao）。自從在谷隱（Guyin）處契悟后，每天與老僧遊玩。 恰逢上藍溥（Shanglan Pu）禪師到來，夏竦問：『百骸潰散時，哪個是長老自家底？』（譯者註：當身體解散時，哪個是長老真正的自己？） 藍溥回答：『前月二十離蘄陽（Qiyang）。』 夏竦說：『休去。』（譯者註：停止吧，不要再說了。） 藍溥反問：『百骸潰散時，哪個是相公自家底？』 夏竦便喝。 藍溥說：『喝則不無，畢竟那個是相公自家底？』

【English Translation】 It was so cold that he didn't raise his head. (Note: This describes a practitioner who is focused on their inner self and not moved by the external environment.) The master entered the room. Guyin (Zen master's name) said, 'How do you understand the cause and condition just now?' The master replied, 'If you understand it, you can use it on the way; if you don't understand it, it will spread in the mundane world.' Guyin said, 'It's not there yet, say it again.' The master flicked his sleeve and left. Later, when the master was in charge of a monastery, a monk asked, 'What is the general idea of the Buddha-dharma?' The master replied, 'Shu (ancient name of Sichuan) uses bintie (a type of refined iron).' (Note: This is a metaphor for the purity of the Buddha-dharma, as hard as bintie.)

Imperial Son-in-Law Li Zunxu, a Layman

Visited Guyin. Asked about becoming a monk. Guyin answered him with the case of Cui Zhao Gong asking Jingshan Gong. Li Zunxu had a great enlightenment upon hearing this and composed a verse: 'To study the Way, one must be an iron man, once you start, you must judge decisively in your heart, go straight to Anuttara-Samyak-Sambodhi, and don't care about all right and wrong.' (Note: To study the Way, one must be a person of strong will, and once you start, you must be decisive and go straight to supreme wisdom, and don't care about all right and wrong.) One day, Li Zunxu saw Zen Master Jian off. Li Zunxu asked, 'Recently, you left Shangdang and arrived in Zhongdu. We just started talking, and you hurriedly returned to Huxi. Pointing to the misty Cuiqiao, visiting the clear stream on the snowy mountain. I don't know what is going on here and there?' Zen Master Jian said, 'A sharp sword sweeps away the stillness of heaven and earth, a frosty blade raises the coldness of Dou and Niu.' (Note: This is a metaphor for the sharpness of Zen, which can cut off all worries.) Li Zunxu said, 'It's like being deaf today.' Zen Master Jian said, 'One arrow hits two eagles.' (Note: This is a metaphor for killing two birds with one stone, pointing directly to the core.) Li Zunxu asked, 'Why does the Zen Master sleep in straw sandals?' Zen Master Jian flicked his sleeve. Li Zunxu lowered his head and said, 'Today can be said to be subdued.' Zen Master Jian said, 'Puhua goes out of the monks' hall.' (Note: Zen Master Puhua was known for his unique behavior.) When Li Zunxu was dying, his diaphragm and stomach were irritable. A nun, Daojian, said, 'When sentient beings see the end of the kalpa, when the great fire burns everything, the commander should take care of the protagonist.' (Note: When the end of the kalpa comes and the great fire burns everything, the commander should take care of his own mind.) Li Zunxu said, 'Master, brew a dose of medicine for me.' Daojian was speechless. Li Zunxu said, 'This nun can't even brew medicine.' Li Zunxu finished his conversation with Ciming and passed away peacefully. (Note: The specific conversation can be found in 'Biography of Ciming.')

Duke Ying, Xia Song, a Layman

His courtesy name was Ziqiao. Since he had an epiphany at Guyin, he played with old monks every day. It happened that Zen Master Shanglan Pu arrived. Xia Song asked, 'When the hundred bones are scattered, which one is the elder's own?' (Note: When the body is disintegrated, which one is the elder's true self?) Lan Pu replied, 'I left Qiyang on the twentieth of last month.' Xia Song said, 'Stop.' (Note: Stop, don't say any more.) Lan Pu asked in return, 'When the hundred bones are scattered, which one is the minister's own?' Xia Song then shouted. Lan Pu said, 'Shouting is not without, but after all, which one is the minister's own?'

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。公對以偈曰。休認風前第一機。太虛何處著思惟。山僧若要通訊息。萬里無雲月上時。藍曰。也是弄精魂。

廣慧璉禪師法嗣

東京華嚴道隆禪師

初參石門徹和尚。問曰。古者道。但得隨處安閑。自然合他古轍。雖有此語。疑心未歇時如何。門曰。知有乃可隨處安閑。如人在州縣住。或聞或見。千奇百怪。他總將作尋常。不知有而安閑。如人在村落住。有少聲色則驚怪傳說。師于言下有省。門盡授其洞上厥旨。后為廣慧嗣。一日。福嚴承和尚問曰。禪師親見石門。如何卻嗣廣慧。師曰。我見廣慧。渠欲剃髮。使我擎凳子來。慧曰。道者。我有凳子詩聽取。乃曰。放下便平穩。我時便肯伊。因敘在石門處所得。廣慧曰。石門所示。如百味珍羞。祇是飽人不得。師至和初游京。客景德寺。日縱觀都市。歸常二鼓。一夕不得入。臥于門之下。仁宗皇帝夢至寺門。見龍蟠地。驚覺。中夜遣中使視之。睹師熟睡鼻鼾。撼之驚矍。問名歸奏。帝聞名道隆。乃喜曰。吉徴也。明日召至便殿。問宗旨。師奏對詳允。帝大悅。后以偈句相酬唱。絡繹于道。或入對留宿禁中。禮遇特厚。賜號應制明悟禪師。皇祐間。詔大覺璉禪師于化成殿演法。召師問話。機鋒迅捷。帝大悅。侍衛皆山呼。師即奏疏舉璉自代。禁林待

【現代漢語翻譯】 現代漢語譯本： 公回答說偈語：『休要執著于風前的靈機，太虛之中哪裡能安放思慮？山僧如果想要傳遞訊息，萬里無雲之時，明月自然升起。』藍禪師說：『這還是在玩弄精神。』 廣慧璉禪師的法嗣 東京華嚴道隆禪師 最初參拜石門徹和尚，問道：『古人說，只要隨處安閒自在，自然就符合古人的行跡。』雖然有這句話，但疑心未消的時候該怎麼辦？石門說：『知道有，才可以隨處安閑。』比如住在州縣裡的人，或聽或見，千奇百怪的事情，他都當作尋常。不知道有而安閑，就像住在村落里的人，有一點聲色就驚怪傳說。禪師在言語下有所領悟。石門將洞上宗的精髓全部傳授給他。後來成為廣慧的法嗣。一天，福嚴承和尚問道：『禪師您親自見過石門，為什麼反而繼承了廣慧的法？』禪師說：『我見到廣慧的時候，他想要剃髮，讓我拿凳子來。』廣慧說：『道者，我有一首關於凳子的詩，你聽聽。』於是說：『放下就平穩。』我當時就認可了他。因此敘述了在石門處所得的領悟。廣慧說：『石門所展示的，就像百味珍饈，只是不能讓已經吃飽的人再吃。』禪師在和初年遊歷京城，住在景德寺。每天縱情觀賞都市風光，回來常常是二更時分。一天晚上不得入寺，就睡在門下。仁宗皇帝夢中來到寺門，看見一條龍盤踞在地上，驚醒。半夜派遣中使去檢視，看見禪師熟睡打鼾，搖醒他，驚慌失措。問了他的名字后回去稟報。皇帝聽到道隆這個名字，非常高興地說：『這是吉祥的徵兆啊。』第二天召見他到便殿，詢問宗旨。禪師的回答詳細允當。皇帝非常高興。後來用偈句互相酬唱，絡繹不絕。有時入宮對答，留宿禁中，禮遇非常優厚。賜號應制明悟禪師。皇祐年間，詔令大覺璉禪師在化成殿演法，召見禪師問話，機鋒迅捷。皇帝非常高興，侍衛們都山呼萬歲。禪師隨即上奏舉薦璉禪師代替自己，留在禁林等待。

【English Translation】 English version: The monk answered with a verse: 'Cease clinging to the first spark before the wind, where in the vast emptiness can thoughts be placed? If this mountain monk wishes to transmit a message, when ten thousand miles are cloudless, the moon will naturally rise.' Chan Master Lan said, 'This is still playing with the spirit.' Successor of Chan Master Guanghui Lian Chan Master Daolong of Huayan Temple in Tokyo Initially, he visited Abbot Shi Men Che and asked: 'The ancients said, 'Only by being at ease wherever one is, will one naturally accord with the ancient path.' Although there is this saying, what should be done when doubt has not subsided?' Shi Men said, 'Knowing existence is the only way to be at ease wherever one is.' For example, a person living in a state or county, whether hearing or seeing, treats all strange and bizarre things as commonplace. Not knowing existence and being at ease is like a person living in a village, who is startled and spreads rumors at the slightest sound or sight. The Chan Master had an awakening upon hearing these words. Shi Men fully imparted to him the essence of the Caodong school. Later, he became a successor of Guanghui. One day, Abbot Fuyan Cheng asked: 'Chan Master, you personally saw Shi Men, why did you inherit from Guanghui instead?' The Chan Master said, 'When I saw Guanghui, he wanted to shave his head and asked me to bring a stool.' Guanghui said, 'Daoist, I have a poem about the stool, listen to it.' Then he said, 'Putting it down, it is stable.' At that time, I acknowledged him. Therefore, he recounted the insights he had gained at Shi Men's place. Guanghui said, 'What Shi Men showed is like a hundred delicacies, but it cannot satisfy someone who is already full.' In the early years of the He era, the Chan Master traveled to the capital and stayed at Jingde Temple. Every day, he indulged in viewing the city scenery, returning often at the second watch of the night. One night, he could not enter the temple and slept under the gate. Emperor Renzong dreamed of coming to the temple gate and seeing a dragon coiled on the ground, and woke up in shock. In the middle of the night, he sent a eunuch to check, who saw the Chan Master sleeping soundly and snoring, and shook him awake, startled. After asking his name, he returned to report. The Emperor, hearing the name Daolong, was very pleased and said, 'This is an auspicious omen.' The next day, he summoned him to the side hall and asked about his teachings. The Chan Master's answers were detailed and appropriate. The Emperor was very pleased. Later, they exchanged verses in response to each other, one after another. Sometimes he entered the palace to answer questions and stayed overnight in the forbidden palace, receiving very generous treatment. He was given the title 'Response-to-Imperial-Edicts Enlightened Chan Master'. During the Huangyou era, Emperor Renzong ordered Chan Master Dajue Lian to expound the Dharma in the Huacheng Hall, and summoned the Chan Master to ask questions, his responses were quick and sharp. The Emperor was very pleased, and the guards all shouted 'Long live the Emperor'. The Chan Master immediately submitted a memorial recommending Chan Master Lian to replace him, and remained in the forbidden forest awaiting orders.

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問。秘殿譚禪。乞歸廬山。帝覽表不允。有旨。于曹門外建精舍延師。賜號華嚴禪院。開堂。僧問。如何是道。師曰。高高低低。曰。如何是道中人。師曰。腳瘦草鞋寬。師年八十餘。示寂于盛暑。安坐七日。手足柔和。全身塔于寺之東。

臨江軍慧力慧南禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。鐵牛不吃欄邊草。直上須彌頂上眠。曰。恁么則昔日汝陽親得旨。臨江今日大敷揚。師曰。禮拜了退。問。如何是佛。師曰。頭大尾小。曰。未曉玄言。乞師再指。師曰。眉長三尺二。曰。恁么則人人皆頂戴。見者盡攢眉。師長噓一聲。僧拍一拍便禮拜。師曰。一任𨁝跳。

汝州廣慧德宣禪師

僧問。祖祖相傳傳祖印。師今得法嗣何人。師曰。仲氏吹塤。伯氏吹篪。曰。恁么則廣慧的子。首山親孫也。師曰。椽堆里坐地。不打阇黎。

文公楊億居士

字大年。幼舉神嬰。及壯負才名而未知有佛。一日過同僚。見讀金剛經。笑且罪之。彼讀自若。公疑之曰。是豈出孔孟之右乎。何佞甚。因閱數板。懵然始少敬信。後會翰林李公維。勉令發問。及由秘書監出守汝州。首謁廣慧。慧接見。公便問。布鼓當軒擊。誰是知音者。慧曰。來風深辯。公曰。恁么則禪客相逢祇彈指也。慧曰。君子

【現代漢語翻譯】 問：秘殿譚禪（禪師名），請求返回廬山。皇帝看了奏表沒有批準，下旨：在曹門外建造精舍來供養禪師，賜號華嚴禪院。開堂說法時，有僧人問：『什麼是道？』禪師說：『高高低低。』僧人問：『什麼是道中人？』禪師說：『腳瘦草鞋寬。』禪師八十多歲時，在盛夏圓寂，安詳坐化七日，手足柔軟，全身建塔于寺廟東邊。

臨江軍慧力慧南禪師

僧人問：『禪師唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師說：『鐵牛不吃欄邊的草，直接登上須彌山頂上睡覺。』僧人說：『這樣說來，昔日汝陽禪師親自得到了真傳，臨江禪師今日才得以大大弘揚。』禪師說：『禮拜後退下。』僧人問：『什麼是佛？』禪師說：『頭大尾小。』僧人說：『不明白這玄妙的言語，請禪師再次指點。』禪師說：『眉毛長三尺二。』僧人說：『這樣說來，人人都頂戴，見到的人都皺眉。』禪師長嘆一聲，僧人拍了一下手便禮拜。禪師說：『任你蹦跳。』

汝州廣慧德宣禪師

僧人問：『祖祖相傳，傳承祖師的印記，禪師如今得法傳承自何人？』禪師說：『仲氏吹塤，伯氏吹篪。』僧人說：『這樣說來，廣慧禪師是真正的嫡子，是首山禪師的親孫啊。』禪師說：『坐在椽堆里，不打阇黎（指僧人）。』

文公楊億居士

字大年，年幼時就被譽為神童，長大后才華橫溢，但不知道有佛。一天，他到同事家，看到同事在讀《金剛經》，笑著責怪他。同事自顧自地讀著。楊億疑惑地說：『這難道比孔孟之道還要高明嗎？為何如此諂媚？』於是翻閱了幾頁經書，懵懵懂懂地開始稍微敬信。後來，翰林李公維勸他發問。等到他從秘書監調任汝州做官時，首先拜訪了廣慧禪師。廣慧禪師接見了他。楊億便問：『把布鼓放在顯眼的地方敲擊，誰是知音者？』廣慧禪師說：『來風能夠深刻辨別。』楊億說：『這樣說來，禪客相逢只需彈指即可。』廣慧禪師說：『君子'

【English Translation】 Question: Tan Chan (Chan Master's name) of the Secret Hall requested to return to Mount Lu. The Emperor read the memorial and did not approve it, issuing an edict to build a retreat outside Cao Gate to support the Master, bestowing the name Huayan Chan Monastery. During the opening sermon, a monk asked, 'What is the Dao?' The Master said, 'High, high, low, low.' The monk asked, 'What is a person of the Dao?' The Master said, 'Thin feet, wide straw sandals.' The Master passed away at the age of eighty-something in the height of summer, sitting peacefully for seven days, his hands and feet soft and supple. A stupa was built for his whole body to the east of the monastery.

Chan Master Huili Huinan of Linjiang Army

A monk asked, 'Whose tune does the Master sing? Whose lineage of Zen does the Master inherit?' The Master said, 'The iron ox does not eat the grass by the fence, but goes straight to the top of Mount Sumeru to sleep.' The monk said, 'In that case, Ruyang personally received the essence in the past, and Linjiang is now greatly propagating it.' The Master said, 'Bow and withdraw.' A monk asked, 'What is Buddha?' The Master said, 'Big head, small tail.' The monk said, 'I do not understand the profound words, please Master explain again.' The Master said, 'Eyebrows are three feet two inches long.' The monk said, 'In that case, everyone reveres and wears it on their head, and all who see it frown.' The Master sighed deeply, and the monk clapped once and bowed. The Master said, 'Do as you please.'

Chan Master Dexuan of Guanghui in Ruzhou

A monk asked, 'The ancestral seal is passed down from ancestor to ancestor. From whom did the Master receive the Dharma?' The Master said, 'Zhong plays the Xun (ocarina), and Bo plays the Chi (bamboo flute).' The monk said, 'In that case, Guanghui is the true son, and the direct grandson of Shoushan.' The Master said, 'Sitting in a pile of rafters, I do not hit the dharani (referring to monks).'

Layman Yang Yi, Duke Wen

His courtesy name was Danian. He was praised as a child prodigy in his youth. When he grew up, he was talented and famous, but he did not know about Buddhism. One day, he went to a colleague's house and saw him reading the Diamond Sutra. He laughed and blamed him. The colleague read on as if nothing had happened. Yang Yi doubted and said, 'Is this superior to the teachings of Confucius and Mencius? Why is it so flattering?' So he read a few pages of the scripture and vaguely began to have some respect and faith. Later, Li Gongwei of the Hanlin Academy encouraged him to ask questions. When he was transferred from the Secretariat to Ruzhou as an official, he first visited Chan Master Guanghui. Chan Master Guanghui received him. Yang Yi then asked, 'Placing a cloth drum in a prominent place and striking it, who is the one who understands the sound?' Chan Master Guanghui said, 'The coming wind can deeply discern.' Yang Yi said, 'In that case, Chan practitioners only need to snap their fingers when they meet.' Chan Master Guanghui said, 'A gentleman'

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可八。公應喏喏。慧曰。草賊大敗。夜語次。慧曰。秘監曾與甚人道話來。公曰。某曾問云巖諒監寺。兩個大蟲相咬時如何。諒曰。一合相。某曰。我祇管看。未審恁么道還得么。慧曰。這裡即不然。公曰。請和尚別一轉語。慧以手作拽鼻勢。曰。這畜生更𨁝跳在。公于言下脫然無疑。有偈曰。八角磨盤空里走。金毛獅子變作狗。擬欲將身北斗藏。應須合掌南辰后。復杼其師承密證。寄李翰林曰。病夫夙以頑憃。獲受獎顧。預聞南宗之旨。久陪上國之遊。動靜諮詢。周旋策發。俾其刳心之有詣。牆面之無慚者。誠出於席間床下矣。矧又故安公大師每垂誘導。自雙林滅影。只履西歸。中心浩然。罔知所止。仍歲沉痾。神慮迷恍。殆及小間。再辯方位。又得雲門諒公大士見顧蓬蒿。諒之旨趣。正與安公同轍。並自廬山云居歸宗而來。皆是法眼之流裔。去年假守茲郡。適會廣慧禪伯。實承嗣南院念。念嗣風穴。穴嗣先南院。南院嗣興化。興化嗣臨濟。臨濟嗣黃檗。黃檗嗣百丈。丈嗣馬祖。祖出讓和尚。讓即曹溪之長嫡也。齋中務簡。退食之暇。或坐邀而至。或命駕從之。請扣無方。蒙滯頓釋。半歲之後。曠然弗疑。如忘忽記。如睡忽覺。平昔礙膺之物。嚗然自落。積劫未明之事。廓爾現前。固亦抉擇之洞分。應接之無蹇矣。

【現代漢語翻譯】 現代漢語譯本： 可八（人名）。公應聲說『是』。慧（指雲門慧禪師）說：『草寇大敗。』夜裡談話時，慧問：『秘監（指李涉）曾和什麼人談論佛法？』公說：『我曾問云巖諒（云巖諒監寺）監寺，兩個大蟲（老虎）相咬時如何？』諒說：『一合相（指不可分割的整體）。』我說：『我只管看。』不知道這樣說可以嗎？』慧說：『這裡（指雲門宗）就不是這樣。』公說：『請和尚（指雲門慧禪師）另外說一句。』慧用手做拽鼻子的姿勢，說：『這畜生更要跳起來。』公在言下豁然無疑。有一首偈語說：『八角磨盤在空中行走，金毛獅子變成狗。想要將身藏在北斗星，應該合掌在南辰星之後。』 又詳細陳述他師承的秘密印證，寄給李翰林（指李涉）說：『我從小就愚笨，承蒙您的獎掖和關顧，預先聽聞南宗的宗旨，長久陪伴您在上京遊歷。一舉一動都向您諮詢，您也總是啓發我，使我能夠深入領會佛法，不再感到慚愧，這實在是因為在您席間床下學習的緣故啊。更何況還有故安公大師（指李安）常常誘導我。自從雙林（指菩提達摩）滅影，只履西歸（指禪宗西來），我心中茫然，不知所措。後來又長期生病，神志迷糊，幾乎到了小間（指死亡），再次辨別方位。又得到雲門諒公大士（指云巖諒）關顧我這蓬蒿之人。諒的旨趣，正與安公相同，都是從廬山云居歸宗而來，都是法眼宗的流裔。去年我代理此郡的太守，恰好遇到廣慧禪伯（指南院廣慧禪師），他確實繼承了南院念（指南院慧颙）的法脈。念繼承風穴（指風穴延沼），穴繼承先南院（指南院慧颙），南院繼承興化（指興化存獎），興化繼承臨濟（指臨濟義玄），臨濟繼承黃檗（指黃檗希運），黃檗繼承百丈（指百丈懷海），百丈繼承馬祖（指馬祖道一），馬祖出自讓和尚（指南嶽懷讓）。讓就是曹溪（指六祖慧能）的長嫡。齋飯中力求簡樸，退食之後，有時他會應邀而來，有時我會命車跟隨他。我向他請教，沒有固定的方式，蒙受他的開導，使我頓然開悟。半年之後，我心中曠然無疑，就像忘記了又忽然記起，就像睡著了又忽然醒來。平時阻礙我的東西，轟然脫落，積累了無數劫也沒有明白的事情，豁然呈現在眼前。確實是決斷選擇非常清楚，應對事物沒有阻礙了。』

【English Translation】 English version: Ke Ba (a person's name). Gong (referring to Li She) responded 'Yes.' Hui (referring to Chan Master Yunmen Hui) said, 'The bandit army is utterly defeated.' During a nighttime conversation, Hui asked, 'Secretary Li (referring to Li She) has discussed the Dharma with whom?' Gong said, 'I once asked Supervisor Yunyan Liang (Supervisor Yunyan Liang of the monastery), 'What happens when two big worms (tigers) bite each other?'' Liang said, 'A single unified appearance (referring to an indivisible whole).' I said, 'I just watch.' I don't know if saying it like that is acceptable?' Hui said, 'It's not like that here (referring to the Yunmen School).' Gong said, 'Please, Master (referring to Chan Master Yunmen Hui), say it another way.' Hui made a gesture of pulling his nose and said, 'This beast will jump even more.' Gong was suddenly without doubt upon hearing these words. There is a verse that says: 'An eight-cornered millstone walks in the sky, a golden-haired lion transforms into a dog. If you intend to hide your body in the Big Dipper, you should join your palms behind the Southern Star.' He further detailed the secret confirmation of his lineage, sending it to Hanlin Li (referring to Li She), saying: 'I have been foolish since childhood, and I am grateful for your encouragement and care. I have heard the tenets of the Southern School in advance and have accompanied you on your travels in the capital for a long time. I consult you in every move, and you always inspire me, enabling me to deeply understand the Dharma and no longer feel ashamed. This is truly because of learning at your seat and bedside. Moreover, the late Master Angong (referring to Li An) often guided me. Since Shuanglin (referring to Bodhidharma) disappeared and a single sandal returned west (referring to the westward transmission of Zen), my heart has been at a loss, not knowing what to do. Later, I suffered from a long illness, and my mind was confused, almost to the point of death, and I re-identified the direction. I also received the care of Great Scholar Yunmen Liang (referring to Yunyan Liang) for me, a humble person. Liang's purpose is the same as Angong's, and they both come from Guizong at Mount Lu, and they are all descendants of the Fayan School. Last year, I was acting as the governor of this prefecture and happened to meet Chan Master Guanghui (referring to Chan Master Guanghui of Nanyuan), who indeed inherited the Dharma lineage of Nanyuan Nian (referring to Nanyuan Huiyong). Nian inherited Fengxue (referring to Fengxue Yanzhao), Xue inherited the former Nanyuan (referring to Nanyuan Huiyong), Nanyuan inherited Xinghua (referring to Xinghua Cunjiang), Xinghua inherited Linji (referring to Linji Yixuan), Linji inherited Huangbo (referring to Huangbo Xiyun), Huangbo inherited Baizhang (referring to Baizhang Huaihai), Baizhang inherited Mazu (referring to Mazu Daoyi), and Mazu came from Monk Rang (referring to Nanyue Huairang). Rang is the eldest son of Caoxi (referring to the Sixth Patriarch Huineng). During vegetarian meals, I strive for simplicity, and after retiring from meals, sometimes he would come at my invitation, and sometimes I would order a carriage to follow him. I asked him for instruction without a fixed method, and I was enlightened by his guidance, which made me suddenly enlightened. After half a year, my heart was free of doubt, as if I had forgotten and suddenly remembered, as if I had fallen asleep and suddenly woke up. The things that hindered me in the past fell off with a bang, and the things that I had not understood for countless kalpas suddenly appeared before me. Indeed, the decision-making is very clear, and there is no obstacle in dealing with things.'

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重念先德。率多參尋。如雪峰九上洞山。三到投子。遂嗣德山。臨濟得法于大愚。終承黃檗。云巖多蒙道吾訓誘。乃為藥山之子。丹霞親承馬祖印可。而終作石頭之裔。在古多有。于理無嫌。病夫今繼紹之緣。實屬於廣慧。而提激之自。良出於鰲峰也。欣幸。欣幸。公問廣慧曰。承和尚有言。一切罪業。皆因財寶所生。勸人疏於財利。況南閻浮提眾生。以財為命。邦國以財聚人。教中有財法二施。何得勸人疏財乎。慧曰。幡竿尖上鐵龍頭。公曰。海壇馬子似驢大。慧曰。楚雞不是丹山鳳。公曰。佛滅二千歲。比丘少慚愧。公置一百問。請廣慧答。慧一一答回。公問李都尉曰。釋迦六年苦行。成得甚麼事。尉曰。擔折知柴重。公因微恙。問環大師曰。某今日忽違和。大師慈悲。如何醫療。環曰。丁香湯一碗。公便作吐勢。環曰。恩愛成煩惱。環為煎藥次。公叫曰。有賊。環下藥于公前。叉手側立。公瞠目視之曰。少叢林漢。環拂袖而出。又一日。問曰。某四大將欲離散。大師如何相救。環乃槌胸三下。公曰。賴遇作家。環曰。幾年學佛法。俗氣猶未除。公曰。禍不單行。環作噓噓聲。公書偈遺李都尉曰。漚生與漚滅。二法本來齊。欲識真歸處。趙州東院西。尉見遂曰。泰山廟裡賣紙錢。尉即至。公已逝矣。

南嶽

【現代漢語翻譯】 現代漢語譯本： 追念前代先賢，大多經歷過參訪尋師的過程。例如雪峰義存禪師曾九次前往洞山良價禪師處，三次前往投子大同禪師處，最終繼承了德山宣鑒禪師的法脈。臨濟義玄禪師在大愚禪師處得法，最終承繼了黃檗希運禪師的衣缽。云巖曇晟禪師多次受到道吾圓智禪師的訓導和啓發，最終成為藥山惟儼禪師的弟子。丹霞天然禪師親自得到馬祖道一禪師的印可，最終卻成為石頭希遷禪師的後裔。這樣的例子在古代有很多，從道理上講也沒有什麼不妥。我（病夫）如今繼續紹隆佛法的因緣，實際上是屬於廣慧禪師的，而提拔和激勵我的力量，確實是來自於鰲峰禪師啊！真是可喜可賀！ （李）公問廣慧禪師說：『聽和尚您說，一切罪業，都是因為貪戀財寶而產生的，勸人疏遠財利。但是南閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生，以錢財為生命，邦國依靠財富來聚集民眾，佛教中又有財施和法施兩種佈施，怎麼能勸人疏遠錢財呢？』廣慧禪師回答說：『幡竿尖上的鐵龍頭。』公說：『海壇的馬駒像驢一樣大。』廣慧禪師說：『楚地的雞不是丹山的鳳凰。』公說：『佛陀涅槃兩千年，比丘（bhikkhu，佛教出家男眾）很少有慚愧之心。』公提出一百個問題，請廣慧禪師回答，廣慧禪師一一作答。 公問李都尉說：『釋迦牟尼佛六年苦行，成就了什麼事情？』都尉說：『扁擔折斷了才知道柴火重。』公因為稍微有些不適，問環大師說：『我今天忽然感到身體不舒服，大師慈悲，如何醫治？』環大師說：『丁香湯一碗。』公便作出要嘔吐的樣子。環大師說：『恩愛反而會變成煩惱。』環大師正在煎藥的時候，公叫道：『有賊！』環大師把藥放在公的面前，叉手站在一旁。公睜大眼睛看著他說：『少見世面的叢林漢！』環大師拂袖而去。又有一天，公問道：『我的四大（地、水、火、風）將要離散，大師如何相救？』環大師便捶胸三下。公說：『幸虧遇到了內行。』環大師說：『學佛法這麼多年，俗氣還沒有除掉。』公說：『禍不單行。』環大師發出噓噓的聲音。公寫了一首偈（gatha，佛教詩歌）留給李都尉說：『水泡生起和水泡破滅，這兩種現象本來就是一樣的。想要知道真正的歸宿之處，就在趙州東院的西邊。』都尉看到后說：『泰山廟裡賣紙錢。』都尉隨即趕到，公已經去世了。 南嶽（山名）

【English Translation】 English version: Recalling the virtuous predecessors, most of them engaged in the process of visiting and seeking teachers. For example, Zen Master Xuefeng Yicun went to Zen Master Dongshan Liangjie nine times and Zen Master Touzi Datong three times, eventually inheriting the Dharma lineage of Zen Master Deshan Xuanjian. Zen Master Linji Yixuan attained enlightenment under Zen Master Dayu and eventually inherited the mantle of Zen Master Huangbo Xiyun. Zen Master Yunyan Tancheng received much instruction and inspiration from Zen Master Daowu Yuanzhi, eventually becoming a disciple of Zen Master Yaoshan Weiyan. Zen Master Danxia Tianran personally received the seal of approval from Zen Master Mazu Daoyi, but eventually became a descendant of Zen Master Shitou Xiqian. There are many such examples in ancient times, and there is nothing wrong with it in principle. My (the sick man's) present cause for continuing to promote the Dharma actually belongs to Zen Master Guanghui, and the power that promotes and inspires me truly comes from Zen Master Aofeng! How gratifying and fortunate! Lord Li asked Zen Master Guanghui, 'I heard you say that all sins arise from greed for wealth, and you advise people to stay away from wealth and profit. But the sentient beings of Jambudvipa (the world we live in) take money as their lives, and countries rely on wealth to gather people. In Buddhism, there are two kinds of giving: material giving and Dharma giving. How can you advise people to stay away from wealth?' Zen Master Guanghui replied, 'The iron dragon head on the tip of the flagpole.' Lord Li said, 'The foal of Haitan is as big as a donkey.' Zen Master Guanghui said, 'The chicken of Chu is not the phoenix of Danshan.' Lord Li said, 'Two thousand years after the Buddha's Nirvana, bhikkhus (Buddhist monks) have little sense of shame.' Lord Li asked a hundred questions, and asked Zen Master Guanghui to answer them, and Zen Master Guanghui answered them one by one. Lord Li asked Military Commander Li, 'What did Shakyamuni Buddha achieve after six years of ascetic practice?' The Military Commander said, 'You know the weight of firewood when the carrying pole breaks.' Because he was slightly unwell, Lord Li asked Master Huan, 'I suddenly feel unwell today. Master, please have compassion and tell me how to treat it.' Master Huan said, 'A bowl of clove soup.' Lord Li pretended to vomit. Master Huan said, 'Love turns into煩惱(trouble).' While Master Huan was decocting the medicine, Lord Li shouted, 'There is a thief!' Master Huan put the medicine in front of Lord Li and stood aside with his hands clasped. Lord Li stared at him and said, 'A little-seen jungle man!' Master Huan flicked his sleeves and left. One day, Lord Li asked, 'My four elements (earth, water, fire, and wind) are about to disperse. How can you save me, Master?' Master Huan beat his chest three times. Lord Li said, 'Fortunately, I met an expert.' Master Huan said, 'After studying Buddhism for so many years, the worldly air has not been removed.' Lord Li said, 'Misfortunes never come singly.' Master Huan made a hissing sound. Lord Li wrote a gatha (Buddhist verse) and left it to Military Commander Li, saying, 'The arising and destruction of bubbles are originally the same. If you want to know the true place of return, it is west of the East Courtyard of Zhaozhou.' After seeing it, the Military Commander said, 'Selling paper money in the Taishan Temple.' The Military Commander arrived immediately, but Lord Li had already passed away. Nanyue (mountain name)

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下十一世

石霜圓禪師法嗣

洪州翠巖可真禪師

福州人也。嘗參慈明。因之金鑾同善侍者坐夏。善乃慈明高第。道吾真．楊岐會皆推伏之。師自負親見慈明。天下無可意者。善與語。知其未徹。笑之。一日山行。舉論鋒發。善拈一片瓦礫。置盤石上。曰。若向這裡下得一轉語。許你親見慈明。師左右視。擬對之。善叱曰。佇思停機。情識未透。何曾夢見。師自愧悚。即還石霜。慈明見來。叱曰。本色行腳人。必知時節。有甚急事。夏未了早已至此。師泣曰。被善兄毒心。終礙塞人。故來見和尚。明遽問。如何是佛法大意。師曰。無雲生嶺上。有月落波心。明嗔目喝曰。頭白齒豁。猶作這個見解。如何脫離生死。師悚然。求指示。明曰。汝問我。師理前語問之。明震聲曰。無雲生嶺上。有月落波心。師于言下大悟。師爽氣逸出。機辯迅捷。叢林憚之。住翠巖日。僧問。如何是佛。師曰。同坑無異土。問。如何是祖師西來意。師曰。深耕淺種。問。如何是學人轉身處。師曰。一堵墻。百堵調。曰。如何是學人著力處。師曰。千日斫柴一日燒。曰。如何是學人親切處。師曰。渾家送上渡頭船。問。利人一句。請師垂示。師曰。三腳蝦蟆飛上天。曰。前村深雪裡。昨夜一枝開。師曰。饑逢王膳不能餐。問

【現代漢語翻譯】 現代漢語譯本

第十一世

石霜圓禪師法嗣

洪州翠巖可真禪師

翠巖可真禪師是福州人。他曾經參訪慈明禪師。後來，他和金鑾同善侍者一起在某處坐夏安居。同善侍者是慈明禪師的得意門生，道吾真禪師和楊岐會禪師都對他非常推崇。可真禪師自認為親身見過慈明禪師，覺得天下沒有人能讓他滿意。同善侍者和他交談后，知道他並沒有真正開悟，就嘲笑他。有一天，他們在山中行走，辯論非常激烈。同善侍者拿起一片瓦礫，放在一塊盤石上，說：『如果能在這裡說出一句轉語，我就承認你親身見過慈明禪師。』可真禪師左右觀看，想要回答。同善侍者呵斥道：『還在思考，還在用機巧，情識沒有透徹，怎麼可能夢見過慈明禪師？』可真禪師感到慚愧和恐懼，立刻回到石霜。慈明禪師見他回來，呵斥道：『真正的行腳僧，一定知道時節。有什麼急事，夏天還沒結束就到這裡來了？』可真禪師哭著說：『被同善兄的毒辣用心阻礙，所以來見和尚。』慈明禪師立刻問：『什麼是佛法的大意？』可真禪師說：『無雲生嶺上，有月落波心。』慈明禪師怒目呵斥道：『頭髮都白了，牙齒也掉了，還作這樣的見解，怎麼能脫離生死？』可真禪師感到恐懼，請求指示。慈明禪師說：『你問我。』可真禪師重複之前的問話。慈明禪師大聲喝道：『無雲生嶺上，有月落波心。』可真禪師在當下大悟。可真禪師爽朗的氣概煥發出來，機智敏捷，叢林中的人都敬畏他。住在翠巖的時候，有僧人問：『什麼是佛？』可真禪師說：『同坑無異土。』（指佛性平等，無處不在）問：『什麼是祖師西來意？』可真禪師說：『深耕淺種。』（指修行要深入，但也要隨緣）問：『什麼是學人轉身處？』可真禪師說：『一堵墻，百堵調。』（指要突破障礙，才能自由自在）問：『什麼是學人著力處？』可真禪師說：『千日斫柴一日燒。』（指修行要長期積累，才能有所成就）問：『什麼是學人親切處？』可真禪師說：『渾家送上渡頭船。』（指要放下一切，才能到達彼岸）問：『利人一句，請師垂示。』可真禪師說：『三腳蝦蟆飛上天。』（指不可能的事情，也可能發生，要打破常規）問：『前村深雪裡，昨夜一枝開。』可真禪師說：『饑逢王膳不能餐。』（指要自己修行，才能真正受益）問

【English Translation】 English version

Successor of Shishuang Yuan Chanshi (石霜圓禪師 – Shishuang Yuan Chan Master)

Hongzhou Cuiyan Kezhen Chanshi (洪州翠巖可真禪師 – Cuiyan Kezhen Chan Master of Hongzhou)

Chan Master Cuiyan Kezhen was a native of Fuzhou. He once visited Ciming (慈明 – Compassionate Brightness). Later, he and Attendant Tongshan of Jinluan (金鑾同善侍者 – Golden Luan Tongshan Attendant) spent the summer retreat together. Attendant Tongshan was Ciming's prized disciple, and both Daowu Zhen (道吾真 – Daowu Truth) and Yangqi Hui (楊岐會 – Yangqi Assembly) admired him greatly. Chan Master Kezhen considered himself to have personally seen Ciming and felt that no one in the world could satisfy him. Tongshan spoke with him and, realizing that he had not truly awakened, laughed at him. One day, while walking in the mountains, their debate became intense. Tongshan picked up a piece of tile and placed it on a flat rock, saying, 'If you can utter a turning phrase here, I will acknowledge that you have personally seen Ciming.' Chan Master Kezhen looked around, intending to respond. Tongshan scolded him, saying, 'Still thinking, still using cleverness, your understanding is not thorough. How could you have dreamed of Ciming?' Chan Master Kezhen felt ashamed and fearful, and immediately returned to Shishuang. When Ciming saw him return, he scolded him, saying, 'A true traveling monk must know the seasons. What urgent matter brings you here before the summer is over?' Chan Master Kezhen wept and said, 'I am obstructed by Brother Tongshan's poisonous mind, so I have come to see the Abbot.' Ciming immediately asked, 'What is the great meaning of the Buddha-dharma?' Chan Master Kezhen said, 'No clouds rise on the mountain peak, the moon falls into the heart of the waves.' Ciming glared and scolded, 'Your hair is white, and your teeth are falling out, yet you still hold such views. How can you escape birth and death?' Chan Master Kezhen felt fearful and asked for guidance. Ciming said, 'You ask me.' Chan Master Kezhen repeated his previous question. Ciming shouted loudly, 'No clouds rise on the mountain peak, the moon falls into the heart of the waves!' Chan Master Kezhen had a great awakening at that moment. Chan Master Kezhen's bright spirit burst forth, and his wit and agility were swift. Everyone in the monastic community respected and feared him. When he lived at Cuiyan, a monk asked, 'What is Buddha?' Chan Master Kezhen said, 'Same pit, no different soil.' (meaning Buddha-nature is equal and everywhere) Asked, 'What is the meaning of the Patriarch's coming from the West?' Chan Master Kezhen said, 'Deep plowing, shallow sowing.' (meaning cultivation should be deep, but also according to conditions) Asked, 'What is the turning point for the student?' Chan Master Kezhen said, 'One wall, a hundred walls adjusted.' (meaning to break through obstacles to be free) Asked, 'Where does the student exert effort?' Chan Master Kezhen said, 'A thousand days of chopping wood, one day of burning.' (meaning cultivation requires long-term accumulation to achieve something) Asked, 'Where is the student's intimate place?' Chan Master Kezhen said, 'The whole family sends you off on the boat at the ferry.' (meaning to let go of everything to reach the other shore) Asked, 'A phrase to benefit others, please Master show us.' Chan Master Kezhen said, 'A three-legged toad flies to the sky.' (meaning impossible things can happen, break the norm) Asked, 'In the deep snow of the village ahead, one branch bloomed last night.' Chan Master Kezhen said, 'Hungry, you cannot eat the king's meal.' (meaning you must cultivate yourself to truly benefit) Asked

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。如何是道。師曰。出門便見。曰。如何是道中人。師曰。擔枷過狀。上堂。先德道。此事如爆龜文。爆即成兆。不爆成鈍。爆與不爆。直下便捏。上藍即不然。無固無必。虛空走馬。旱地行船。南山起云。北山下雨。遂拈拄杖曰。拄杖子變作天大將軍。巡歷四天下。有守節不守節。有戒行無戒行。一時奏與天帝釋。乃喝一喝曰。丈夫自有沖天志。莫向如來行處行。卓一下上堂。舉龍牙頌曰。學道如鉆火。逢煙未可休。直待金星現。歸家始到頭。神鼎曰。學道如鉆火。逢煙即便休。莫待金星現。燒腳又燒頭。師曰。若論頓也。龍牙正在半途。若論漸也。神鼎猶少悟在。於此復且如何。諸仁者。今年多落葉。幾處掃歸家。上堂。臨陣抗敵。不懼生死者。將軍之勇也。入山不懼虎兕者。獵人之勇也。入水不懼蛟龍者。漁人之勇也。作么生是衲僧之勇。拈拄杖曰。這個是拄杖子。拈得．把得．動得。三千大千世界。一時搖動。若拈不得。把不得。動不得。文殊自文殊。解脫自解脫。參。上堂。舉。僧問巴陵。如何是道。陵曰。明眼人落井。又問寶應。如何是道。應曰。五鳳樓前。又問首山。如何是道。山曰。腳下深三尺。此三轉語。一句壁立千仞。一句陸地行船。一句賓主交參。諸人莫有揀得者么。出來道看。如無。且行羅

【現代漢語翻譯】 現代漢語譯本 。什麼是道？ 師父說：『出門就能看見。』 （道：指宇宙的本源或真理） 問：『什麼是得道之人？』 師父說：『帶著枷鎖過公堂。』 （枷：古代刑具；狀：指官府公堂） 師父上堂說法： 『前代的祖師大德說，這件事就像燒龜甲取卜兆一樣。燒就出現兆紋，不燒就像遲鈍的龜甲。燒與不燒，當下就要把握。』 （先德：前代有德行的祖師；爆龜文：燒龜甲取卜兆） 『上藍我卻不這樣認為。沒有固定不變的，沒有必須如何的。就像在虛空中跑馬，在旱地上行船，南山升起云，北山下起雨。』 （上藍：指上藍的禪法） 於是拿起拄杖說：『這拄杖變成天大將軍，巡視整個世界，考察有沒有堅守節操的，有沒有遵守戒律的，全部奏報給天帝釋。』 （天大將軍：護法神；天帝釋：佛教中的帝釋天） 然後大喝一聲說：『大丈夫自有沖天之志，不要在如來走過的地方行走。』 （如來：佛的稱號） 用拄杖敲了一下後上堂，引用龍牙的偈語說：『學道如鉆木取火，遇到煙氣還不能停止。直到金星出現，才能算到家。』 （龍牙：禪師名；金星：指火花） 神鼎說：『學道如鉆木取火，遇到煙氣就應該停止。不要等到金星出現，燒了腳又燒了頭。』 （神鼎：禪師名） 師父說：『如果從頓悟的角度來說，龍牙正走到一半。如果從漸悟的角度來說，神鼎還缺少領悟。』 『對於這種情況又該如何呢？各位仁者，今年落葉很多，有多少處掃乾淨帶回家了呢？』 師父上堂說法： 『臨陣抗敵，不懼怕生死的，是將軍的勇敢。進入山林，不懼怕老虎和犀牛的，是獵人的勇敢。進入水中，不懼怕蛟龍的，是漁人的勇敢。』 『那麼什麼是衲僧（僧人的謙稱）的勇敢呢？』 拿起拄杖說：『這個是拄杖，能拿起，能握住，能動用，三千大千世界，一時都能搖動。如果拿不起，握不住，動不了，文殊還是文殊，解脫還是解脫。參！』 （三千大千世界：佛教宇宙觀；文殊：文殊菩薩；解脫：佛教術語，指脫離輪迴） 師父上堂說法，舉例說： 『有僧人問巴陵：什麼是道？巴陵說：明眼人落井。』 （巴陵：禪師名） 『又問寶應：什麼是道？寶應說：五鳳樓前。』 （寶應：禪師名） 『又問首山：什麼是道？首山說：腳下深三尺。』 （首山：禪師名） 『這三句轉語，一句像峭壁一樣聳立，一句像在陸地上行船，一句像賓主互相交融。各位有沒有能分辨出來的？出來說看。如果沒有，就且走開吧。』

【English Translation】 English version What is the Dao (the Way)? The Master said: 'You see it as soon as you go out the door.' (Dao: refers to the origin or truth of the universe) Asked: 'What is a person of the Dao?' The Master said: 'Carrying a cangue (a wooden collar as a form of punishment) past the court.' (Cangue: an ancient instrument of torture; court: refers to the government court) The Master ascended the hall to preach: 'The virtuous masters of the past said that this matter is like burning a tortoise shell to obtain divination omens. If it burns, omens appear; if it doesn't burn, it's like a dull tortoise shell. Whether to burn or not, you must grasp it at the moment.' (Virtuous masters of the past: refers to virtuous masters of previous generations; burning a tortoise shell to obtain divination omens) 'I, Shanglan, don't think so. There is nothing fixed, nothing that must be. It's like riding a horse in the void, sailing a boat on dry land, clouds rising from the South Mountain, and rain falling on the North Mountain.' (Shanglan: refers to Shanglan's Chan (Zen) teachings) Then he picked up his staff and said: 'This staff transforms into a great general of heaven, patrolling the entire world, examining who is upholding integrity and who is observing precepts, and reporting everything to Sakra, Lord of the Devas (Śakra Devānām Indra).' (Great general of heaven: Dharma protector; Sakra, Lord of the Devas: Indra in Buddhism) Then he shouted: 'A great man has his own soaring ambitions; do not walk where the Tathagata (Buddha) has walked.' (Tathagata: an epithet of the Buddha) After tapping the staff, he ascended the hall and quoted Longya's verse: 'Studying the Dao is like drilling wood for fire; you cannot stop when you encounter smoke. Only when the Venus appears can you be said to have arrived home.' (Longya: name of a Chan master; Venus: refers to the spark) Shending said: 'Studying the Dao is like drilling wood for fire; you should stop when you encounter smoke. Don't wait for Venus to appear, burning your feet and your head.' (Shending: name of a Chan master) The Master said: 'If speaking from the perspective of sudden enlightenment, Longya is only halfway there. If speaking from the perspective of gradual enlightenment, Shending still lacks understanding.' 'What should be done about this situation? Dear friends, many leaves have fallen this year; how many places have been swept clean and taken home?' The Master ascended the hall to preach: 'Facing the enemy in battle, not fearing life and death, is the courage of a general. Entering the mountains, not fearing tigers and rhinoceroses, is the courage of a hunter. Entering the water, not fearing dragons, is the courage of a fisherman.' 'So what is the courage of a monk (a humble term for monks)?' Picking up the staff, he said: 'This is a staff; if you can pick it up, hold it, and move it, the three thousand great thousand worlds can be shaken at once. If you cannot pick it up, hold it, or move it, Manjusri (Mañjuśrī) is still Manjusri, and liberation (moksha) is still liberation. Meditate!' (Three thousand great thousand worlds: Buddhist cosmology; Manjusri: Manjusri Bodhisattva; liberation: Buddhist term, referring to liberation from reincarnation) The Master ascended the hall to preach, giving examples: 'A monk asked Baling: What is the Dao? Baling said: A clear-eyed person falls into a well.' (Baling: name of a Chan master) 'Asked Baoying: What is the Dao? Baoying said: In front of the Five Phoenix Tower.' (Baoying: name of a Chan master) 'Asked Shoushan: What is the Dao? Shoushan said: Three feet deep under your feet.' (Shoushan: name of a Chan master) 'These three turning phrases, one is like a towering cliff, one is like sailing a boat on land, and one is like the host and guest intermingling. Can anyone distinguish them? Come out and say. If not, then leave.'

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漢慈。破結賊故。行菩薩慈。安眾生故。行如來慈。得如相故。問。如何是佛法大意。師曰。五通賢聖。曰。學人不會。師曰。舌至梵天。師將入滅。示疾甚勞苦。席藁于地。轉側不少休。喆侍者垂泣曰。平生訶佛罵祖。今何為乃爾。師熟視。訶曰。汝亦作此見解邪。即起趺坐。呼侍者燒香。煙起遂示寂。

蔣山贊元覺海禪師

婺州義烏人。姓傅氏。乃大士之裔也。夙修種智。隨愿示生。父母感祥。閭里稱異。三歲出家。七歲為僧。十五遊方。遠造石霜。升于丈室。慈明一見曰。好好著槽廠。師遂作驢鳴。明曰。真法器耳。俾為侍者。二十年中。運水搬柴。不憚寒暑。悉己躬親。求道后出世蘇臺．天峰．龍華．白雲。府帥請居志公道場。提綱宗要。機鋒迅敏。解行相應。諸方推服。丞相王公安石重師德望。特奏章服師號。公又堅辭鼎席。結廬定林山中。與師蕭散林下。清談終日。贈師頌曰。不與物違真道廣。每尋緣起自禪深。舌根已凈誰能壞。足跡如空我得尋。此亦明世希有事也。僧問。如何是和尚家風。師曰。東壁打西壁。曰。客來如何祇待。師曰。山上樵。井中水。問。如何是諸佛出身處。師曰。驢胎馬腹。問。魯祖面壁。意旨如何。師曰。住持事繁。問。如何是大善知識。師曰。屠牛剝羊。曰。為

{ "translations": [ "現代漢語譯本", "漢慈（偉大的慈悲）。因為破除了煩惱賊，所以行菩薩慈（菩薩的慈悲）。爲了安頓眾生，所以行如來慈（如來的慈悲）。因為證得了如如之相，所以行如來慈。有人問：『什麼是佛法的大意？』 禪師說：『五通（天眼通、天耳通、他心通、宿命通、神足通）的賢聖。』 那人說：『學人（學生）不明白。』 禪師說：『舌頭能到達梵天。』 禪師將要入滅的時候，示現疾病，非常勞苦，在地上鋪著草蓆，翻來覆去沒有片刻休息。侍者喆（人名）在一旁哭泣著說：『您平生呵斥佛，謾罵祖師，現在為什麼這樣？』 禪師仔細地看著他，呵斥道：『你也作這樣的見解嗎？』 隨即起身跏趺而坐，叫侍者燒香，在香菸升起的時候就示寂了。", "", "蔣山贊元覺海禪師", "", "元覺海禪師是婺州義烏人，姓傅，是大士（指傅大士，即傅翕，南北朝時期的居士，被認為是彌勒菩薩的化身）的後代。他宿世修習了智慧的種子，隨愿示現降生。父母因此感應到吉祥的徵兆，鄉里都稱他為奇異之人。三歲出家，七歲為僧，十五歲開始遊方參學，遠道拜訪石霜（石霜楚圓禪師）。當他升座說法時，慈明（慈明楚圓禪師）一見到他就說：『好好地放在槽廠里。』 禪師於是學驢叫。慈明說：『真是個法器啊！』 於是讓他做了侍者。二十年中，運水搬柴，不畏懼寒暑，所有的事情都親自去做。求道之後，先後在蘇臺、天峰、龍華、白雲等地開法。府帥請他住在志公道場（梁代高僧寶誌禪師的道場）。他提綱挈領，宗風精要，機鋒迅猛敏捷，解行相應，各方都推崇佩服。丞相王安石敬重禪師的德行和聲望，特地上奏朝廷賜予禪師章服和師號。禪師又堅決推辭了住持大寺的邀請，在定林山中結廬而居。王安石經常與禪師在林下悠閒地清談終日，並贈送禪師一首頌：『不與物違真道廣，每尋緣起自禪深。舌根已凈誰能壞，足跡如空我得尋。』 這也是明世一件稀有的事情啊。有僧人問：『什麼是和尚的家風？』 禪師說：『東墻打西墻。』 僧人問：『有客人來的時候如何招待？』 禪師說：『山上樵，井中水。』 問：『什麼是諸佛出身的地方？』 禪師說：『驢胎馬腹。』 問：『魯祖（達摩祖師）面壁，意旨如何？』 禪師說：『住持事務繁忙。』 問：『什麼是大善知識？』 禪師說：『屠牛剝羊。』 僧人問：『為" ], "english_translations": [ "English version", "Han Ci (Great Compassion). Because of breaking the thieves of afflictions, practice the Bodhisattva's compassion (Bodhisattva's compassion). In order to settle sentient beings, practice the Tathagata's compassion (Tathagata's compassion). Because of attaining the Suchness-form, practice the Tathagata's compassion. Someone asked: 'What is the great meaning of the Buddha-dharma?' The Chan master said: 'The virtuous sages with the five supernormal powers (heavenly eye, heavenly ear, knowing others' minds, knowing past lives, and divine feet).' That person said: 'The student does not understand.' The Chan master said: 'The tongue can reach the Brahma heaven.' When the Chan master was about to enter Nirvana, he manifested illness, very laborious, spreading straw mats on the ground, tossing and turning without a moment's rest. The attendant Zhe (personal name) wept beside him and said: 'You usually scolded the Buddha and cursed the Patriarchs, why are you like this now?' The Chan master looked at him carefully and scolded: 'Do you also make such a view?' Then he got up and sat in the lotus position, and called the attendant to burn incense, and when the incense smoke rose, he passed away.", "", "Jiangshan Praises Chan Master Yuanjue Hai", "", "Chan Master Yuanjue Hai was from Yiwu, Wuzhou, with the surname Fu, and was a descendant of the Great Scholar (referring to Layman Fu, namely Fu Xi, a layperson during the Northern and Southern Dynasties, who was considered an incarnation of Maitreya Bodhisattva). He cultivated the seeds of wisdom in previous lives, and manifested birth according to his vows. His parents therefore sensed auspicious omens, and the villagers all called him an extraordinary person. He left home at the age of three, became a monk at the age of seven, and began traveling to study at the age of fifteen, visiting Shishuang (Chan Master Shishuang Chuyuan) from afar. When he ascended the seat to preach, Ciming (Chan Master Ciming Chuyuan) said as soon as he saw him: 'Put him in the trough factory properly.' The Chan master then imitated the sound of a donkey. Ciming said: 'Truly a Dharma vessel!' So he made him an attendant. For twenty years, he carried water and firewood, not fearing the cold and heat, and did everything himself. After seeking the Way, he opened the Dharma in places such as Sutai, Tianfeng, Longhua, and Baiyun. The prefectural governor invited him to live in the Zhigong Dojo (the dojo of the eminent monk Baozhi of the Liang Dynasty). He grasped the key points, the essential principles of the sect, his wit was swift and sharp, his understanding and practice corresponded, and all sides admired and respected him. Prime Minister Wang Anshi respected the Chan master's virtue and reputation, and 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奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏/src/main/java/com/example/demo/controller/UserController.java package com.example.demo.controller;

import com.example.demo.model.User; import com.example.demo.service.UserService; import org.springframework.beans.factory.annotation.Autowired; import org.springframework.web.bind.annotation.*;

import java.util.List;

@RestController @RequestMapping("/users") public class UserController {

@Autowired
private UserService userService;

@GetMapping
public List<User> getAllUsers() {
    return userService.getAllUsers();
}

@GetMapping("/{id}")
public User getUserById(@PathVariable Long id) {
    return userService.getUserById(id);
}

@PostMapping
public User createUser(@RequestBody User user) {
    return userService.createUser(user);
}

@PutMapping("/{id}")
public User updateUser(@PathVariable Long id, @RequestBody User user) {
    user.setId(id);
    return userService.updateUser(user);
}

@DeleteMapping("/{id}")
public void deleteUser(@PathVariable Long id) {
    userService.deleteUser(id);
}

}

---

甚麼如此。師曰。業在其中。上堂。這個若是。如虎戴角。這個若不是。喚作甚麼。良久曰。餵驢餵馬。珍重。元祐元年。師乃遷化。丞相王公慟哭于塔。贊師真曰。賢哉人也。行厲而容寂。知言而能默。譽榮弗喜。辱毀弗戚。弗矜弗克。人自稱德。有緇有白。來自南北。弗順弗逆。弗抗弗抑。弗觀汝華。唯食己實。孰其嗣之。我有遺則。

瑞州武泉山政禪師

僧問。如何是佛法大意。師曰。衣成人。水成田。上堂。黃梅席上。海眾千人。付法傳衣。碓坊行者。是則紅日西升。非則月輪東上。參。

南嶽雙峰寺省回禪師

上堂。南番人泛船。塞北人搖櫓。波斯入大唐。須彌山作舞。是甚麼說話。師元豐六年九月十七日淨髮。沐浴辭眾。偈曰。九十二光陰。分明對眾說。遠洞散寒云。幽牕度殘月。言訖坐逝。茶毗齒頂不壞。上有五色異光。

洪州大寧道寬禪師

僧問。飲光正見。為甚麼見拈花卻微笑。師曰。忍俊不禁。問。丹霞燒木佛。院主為甚麼眉須墮落。師曰。賊不打貧兒家。問。既是一真法界。為甚麼卻有千差萬別。師曰。根深葉茂。僧打圓相曰。還出得這個也無。師曰。弄巧成拙。問。如何是前三三。后三三。師曰。數九不到九。問。如何是佛法大意。師曰。點茶須是百

【現代漢語翻譯】 現代漢語譯本： 什麼是什麼？ 師父說：『業就在其中。』 上堂說法時說：『這個若是真的，就像老虎長了角。 這個若不是真的，又該叫作什麼？』 良久后說：『餵驢餵馬。』 珍重。 元祐元年，師父圓寂。 丞相王公在塔前慟哭，讚頌師父的真身說：『多麼賢德的人啊！行為嚴厲而容貌寂靜，懂得言語而能夠沉默。 受到讚譽榮耀不喜悅，受到侮辱譭謗不憂戚。 不自誇不逞能，人們自然稱讚他的德行。 有僧人有俗人，來自南方來自北方。 不順從不違逆，不抗拒不壓抑。 不看重你的外表，只看重你內在的真實。 誰來繼承他呢？ 我有遺留的法則。』

瑞州武泉山政禪師

有僧人問：『如何是佛法的大意？』 師父說：『衣成人，水成田。』 上堂說法時說：『黃梅席上，海眾千人。 付法傳衣，碓坊行者。』 如果是這樣，就是紅日西升；如果不是這樣，就是月輪東上。 參！

南嶽雙峰寺省回禪師

上堂說法時說：『南番人泛船，塞北人搖櫓，波斯人入大唐，須彌山作舞。』 這是什麼話？ 師父在元豐六年九月十七日剃髮，沐浴後向大眾告別。 偈語說：『九十二年光陰，分明對大眾說。 遠處的洞穴散去寒冷的云，幽靜的窗戶透進殘餘的月光。』 說完就坐著圓寂了。 火化后牙齒和頭頂沒有損壞，上面有五彩奇異的光芒。

洪州大寧道寬禪師

有僧人問：『飲光尊者（迦葉尊者）的正見，為什麼見到拈花卻微笑？』 師父說：『忍不住笑了出來。』 問：『丹霞禪師燒木佛，院主為什麼眉毛鬍鬚都掉落了？』 師父說：『賊不打貧兒家。』 問：『既然是一真法界，為什麼卻有千差萬別？』 師父說：『根深葉茂。』 僧人畫了個圓相說：『還能超出這個嗎？』 師父說：『弄巧成拙。』 問：『如何是前三三，后三三？』 師父說：『數九不到九。』 問：『如何是佛法的大意？』 師父說：『點茶須是百。』

【English Translation】 English version: What is it like this? The master said, 'The karma is within it.' Ascending the hall, he said, 'If this is true, it's like a tiger wearing horns. If this is not true, what should it be called?' After a long silence, he said, 'Feed the donkeys, feed the horses.' Farewell. In the first year of Yuan祐, the master passed away. Prime Minister Wang grieved and wept at the stupa, praising the master's true form, saying, 'How virtuous is this person! His conduct is strict, yet his countenance is serene. He understands words, yet he can remain silent. He is not pleased by praise or glory, nor is he saddened by insult or slander. He does not boast or show off, yet people naturally praise his virtue. There are monks and laypeople, coming from the south and coming from the north. He neither complies nor resists, neither opposes nor suppresses. He does not look at your appearance, but only values your inner truth. Who will succeed him? I have a legacy of principles.'

Zen Master Zheng of Wuquan Mountain in Ruizhou

A monk asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Clothes make a person, water makes a field.' Ascending the hall, he said, 'At Huangmei's seat, there were thousands of people. The Dharma was transmitted with the robe, to the layman at the rice mill.' If it is so, then the red sun rises in the west; if it is not so, then the moon rises in the east. Investigate!

Zen Master Xinghui of Shuangfeng Temple in Nanyue

Ascending the hall, he said, 'People from the Southern Barbarians sail boats, people from the Northern Desert row oars, Persians enter the Great Tang, Mount Sumeru dances.' What is this talk? On the seventeenth day of the ninth month of the sixth year of Yuanfeng, the master shaved his head, bathed, and bid farewell to the assembly. His verse said, 'Ninety-two years of life, clearly spoken to the assembly. Distant caves scatter cold clouds, quiet windows let in the remaining moon.' Having spoken, he passed away sitting. After cremation, his teeth and crown remained intact, with five-colored strange lights above.

Zen Master Daokuan of Daning Temple in Hongzhou

A monk asked, 'Why did Venerable Yin Guang (Kasyapa) smile upon seeing the flower being held up?' The master said, 'He couldn't help but smile.' Asked, 'When Danxia burned the wooden Buddha, why did the abbot's eyebrows and beard fall off?' The master said, 'Thieves don't rob the homes of the poor.' Asked, 'Since it is the One True Dharma Realm, why are there thousands of differences?' The master said, 'Deep roots and lush leaves.' The monk drew a circle and said, 'Can you get out of this?' The master said, 'Trying to be clever but failing.' Asked, 'What are the former three threes and the latter three threes?' The master said, 'Counting to nine but not reaching nine.' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'When making tea, it must be a hundred.'

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沸湯。曰。意旨如何。師曰。吃盡莫留滓。有僧造師之室。問。如何是露地白牛。師以火箸插火爐中。曰。會么。曰。不會。師曰。頭不欠。尾不剩。師在同安日。時有僧問。既是同安。為甚麼卻有病僧化去。師曰。佈施不如還卻債。上堂。少林妙訣。古佛家風。應用隨機。卷舒自在。如拳作掌。開合有時。似水成漚。起滅無定。動靜俱顯。語默全彰。萬用自然。不勞心力。到這裡喚作順水放船。且道逆風舉棹。誰是好手。良久曰。弄潮須是弄潮人。喝一喝曰。珍重。上堂。無念為宗。無住為本。真空為體。妙有為用。所以道。盡大地是真空。遍法界是妙有。且道是甚麼人用得。四時運用。日月長明。法本不遷。道無方所。隨緣自在。逐物升沉。此土他方。入凡入聖。雖然如是。且道入鄉隨俗一句作么生道。良久曰。西天梵語。此土唐言。

潭州道吾悟真禪師

上堂。古今日月。依舊山河。若明得去。十方薄伽梵。一路涅槃門。若明不得。謗斯經故。獲罪如是。上堂。師子兒哮吼。龍馬駒𨁝跳。古佛鏡中明。三山孤月皎。遂作舞。下座。上堂。舉。洞山道。五臺山上云蒸飯。佛殿階前狗尿天。剎竿頭上煎甚子。三個猢猻夜簸錢。老僧即不然。三面貍奴腳踏月。兩頭白牯手拏煙。戴冠碧兔立庭柏。脫殼烏龜

{ "translations": [ "現代漢語譯本", "沸湯：有僧人問：『意旨如何？』（什麼是你的意圖？）』師父說：『吃盡莫留滓。』（全部吃完，不要留下殘渣。）", "有僧人來到師父的房間，問道：『如何是露地白牛？』（什麼是曠野中的白牛？）』師父用火鉗插進火爐中，說：『會么？』（明白了嗎？）』僧人說：『不會。』師父說：『頭不欠，尾不剩。』（頭不缺，尾不餘。）", "師父在同安的時候，有僧人問：『既是同安，為甚麼卻有病僧化去？』（既然是同安，為什麼會有生病的僧人去世？）』師父說：『佈施不如還卻債。』（佈施不如償還債務。）", "上堂說法：少林妙訣，古佛家風，應用隨機，卷舒自在。（少林的精妙訣竅，古佛的家風，應用隨機應變，收放自如。）如拳作掌，開合有時；似水成漚，起滅無定。（像拳頭變成手掌，張開閉合有時；像水變成水泡，生起滅亡不定。）動靜俱顯，語默全彰，萬用自然，不勞心力。（動靜都顯現，說話沉默都彰顯，萬用自然而然，不費心力。）到這裡喚作順水放船。（到了這裡叫做順水推舟。）且道逆風舉棹，誰是好手？（那麼逆風劃船，誰是好手？）』良久曰：『弄潮須是弄潮人。』（沉默良久說：『弄潮必須是弄潮的人。』）喝一喝曰：『珍重。』（喝一聲說：『珍重。』）", "上堂說法：無念為宗，無住為本，真空為體，妙有為用。（以無念為宗旨，以無住為根本，以真空為本體，以妙有為作用。）所以道：盡大地是真空，遍法界是妙有。（所以說：整個大地是真空，遍佈法界是妙有。）且道是甚麼人用得？（那麼是誰能用它呢？）四時運用，日月長明，法本不遷，道無方所。（四季執行，日月長明，佛法根本不會改變，道沒有固定的地方。）隨緣自在，逐物升沉，此土他方，入凡入聖。（隨順因緣而自在，隨著事物而升沉，無論此地他方，進入凡俗進入聖境。）雖然如是，且道入鄉隨俗一句作么生道？（雖然如此，那麼『入鄉隨俗』這句話怎麼說呢？）』良久曰：『西天梵語，此土唐言。』（沉默良久說：『西天的梵語，此地的漢語。』）", "潭州道吾悟真禪師", "上堂說法：古今日月，依舊山河。（古今的日月，依舊的山河。）若明得去，十方薄伽梵（Bhagavan，世尊），一路涅槃門。（如果能夠明白，十方世尊，都走同一條涅槃之路。）若明不得，謗斯經故，獲罪如是。（如果不能明白，誹謗這部經的緣故，獲罪就是這樣。）", "上堂說法：師子兒哮吼，龍馬駒𨁝跳。（獅子幼崽吼叫，龍馬駒跳躍。）古佛鏡中明，三山孤月皎。（古佛的鏡子明亮，三山上的孤月皎潔。）遂作舞，下座。（於是跳舞，走下座位。）", "上堂說法：舉洞山道：五臺山上云蒸飯，佛殿階前狗尿天，剎竿頭上煎甚子，三個猢猻夜簸錢。（引用洞山的話：五臺山上云蒸飯，佛殿階前狗尿天，剎竿頭上煎什麼東西，三個猴子晚上簸錢。）老僧即不然：三面貍奴腳踏月，兩頭白牯手拏煙，戴冠碧兔立庭柏，脫殼烏龜...（老衲卻不是這樣：三面貍貓腳踏月，兩頭白牛手拿煙，戴著帽子的碧兔站在庭院的柏樹上，脫殼的烏龜...）", "", "english_translations": [ "English version", "Boiling Water: A monk asked, 'What is the meaning?' The master said, 'Eat it all, leave no dregs.'", "A monk came to the master's room and asked, 'What is a white ox in the open field?' The master stuck the fire tongs into the stove and said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'The head is not lacking, the tail is not remaining.'", "When the master was in Tong'an, a monk asked, 'Since it is Tong'an, why do sick monks pass away?' The master said, 'Giving alms is not as good as repaying debts.'", "Ascending the hall to preach: The wonderful secrets of Shaolin, the family style of ancient Buddhas, application is adaptable, rolling and stretching freely. Like a fist becoming a palm, opening and closing have their times; like water forming bubbles, arising and ceasing are uncertain. Movement and stillness are both revealed, speech and silence are fully manifested, all uses are natural, without laboring the mind. Arriving here is called going with the current. Then tell me, who is skilled at rowing against the wind?' After a long silence, he said, 'To play with the tide, one must be a tide player.' He shouted once and said, 'Take care.'", "Ascending the hall to preach: Non-thought is the principle, non-abiding is the foundation, emptiness is the substance, wonderful existence is the function. Therefore, it is said: The entire earth is emptiness, the entire Dharma realm is wonderful existence. Then tell me, who can use it? The four seasons operate, the sun and moon shine brightly, the Dharma's essence does not change, the Dao has no fixed place. Following conditions freely, rising and sinking with things, this land and other lands, entering the mundane and entering the sacred. Although it is like this, then tell me, how do you say the phrase 'When in Rome, do as the Romans do?' After a long silence, he said, 'Western Heaven's Sanskrit, this land's Tang language.'", "Chan Master Wuzhen of Daowu in Tanzhou", "Ascending the hall to preach: The sun and moon of ancient and modern times, the mountains and rivers are still the same. If you understand it, the Bhagavan (Bhagavan, the World-Honored One) of the ten directions, the one path to Nirvana. If you do not understand it, slandering this sutra, the sin is like this.", "Ascending the hall to preach: The lion cub roars, the dragon horse colt leaps. The ancient Buddha's mirror is bright, the solitary moon on the three mountains is clear. Then he danced and descended from the seat.", "Ascending the hall to preach: Quoting Dongshan's words: 'On Mount Wutai, clouds steam rice, in front of the Buddha hall, a dog urinates at the sky, on top of the flagpole, what is being fried, three monkeys are winnowing money at night.' The old monk is not like that: a three-faced raccoon treads on the moon, a two-headed white ox holds smoke in its hands, a crowned green rabbit stands on the cypress in the courtyard, a turtle without its shell...'" ] }

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飛上天。老僧葛藤盡被汝諸人覷破了也。洞山老人。甚是奇特。雖然如是。祇行得三步四步。且不過七跳八跳。且道誵訛在甚麼處。老僧今日不惜眉毛。一時佈施。良久曰。叮嚀損君德。無言真有功。任從滄海變。終不為君通。問。凝然便會時如何。師曰。老鼠尾上帶研槌。問。如何是真如體。師曰。夜叉屈膝眼睛黑。曰。如何是真如用。師曰。金剛杵打鐵山摧。問。如何是常照。師曰。針鋒上須彌。曰。如何是寂照。師曰。眉毛裡海水。曰。如何是本來照。師曰。草鞋裡𨁝跳。僧退。師曰。寂照常照本來照。草鞋底下常𨁝跳。更會針鋒上須彌。眉毛中水常渺渺。問。如何是佛。師曰。洞庭無蓋。上堂。山前麥熟。廬陵米價。鎮州蘿蔔。更有一般。良久曰。時挑野菜和根煮。旋斫生柴帶葉燒。上堂。古人道。認著依前還不是。實難會。土宿頷下髭鬚多。波斯眼深鼻孔大。甚奇怪。歘然透過新羅界。問僧。甚處來。曰。堂中來。師曰。聖僧道甚麼。僧近前不審。師曰。東家作驢。西家作馬。曰。過在甚麼處。師曰。萬里崖州。師不安。僧問。和尚近日尊位如何。師曰。粥飯頭不了事。僧無語。師鳴指一下。上堂。普化明打暗打。布袋橫撒豎撒。石室行者踏碓。因甚忘卻下腳。問。如何是第一玄。師曰。釋尊光射阿難肩。

【現代漢語翻譯】 現代漢語譯本 飛上天。老僧的葛藤（糾纏不清的事務）都被你們這些人看穿了。洞山老人，真是奇特。雖然如此，也只不過能走三步四步，跳不過七跳八跳。那麼，錯誤在哪裡呢？老僧今天不吝惜眉毛，一時全部佈施出去。良久說道：『叮嚀反而損害你的德行，沉默不語才是真正的功德。任憑滄海如何變化，我終究不會為你開通方便之門。』 問：『凝然不動，當下領會時如何？』 師父說：『老鼠尾巴上帶著研槌（一種搗藥工具）。』 問：『什麼是真如體（事物本來的樣子）？』 師父說：『夜叉（一種惡鬼）屈膝，眼睛是黑色的。』 問：『什麼是真如用（真如的作用）？』 師父說：『金剛杵（一種法器）擊打，鐵山都會摧毀。』 問：『什麼是常照（永恒的照耀）？』 師父說：『針尖上的須彌山（佛教中的聖山）。』 問：『什麼是寂照（寂靜的照耀）？』 師父說：『眉毛里的海水。』 問：『什麼是本來照（事物本來的照耀）？』 師父說：『草鞋裡跳蚤跳動。』 僧人退下。師父說：『寂照、常照、本來照，草鞋底下常跳動。更要領會針尖上的須彌山，眉毛中的海水常渺渺。』 問：『什麼是佛？』 師父說：『洞庭湖沒有蓋子。』 上堂說法。『山前的麥子熟了，廬陵的米價如何？鎮州的蘿蔔又如何？還有另外一種。』 良久說道：『時常挑野菜連根煮，隨意砍伐生柴帶著葉子燒。』 上堂說法。古人說：『認識了，依舊還是不對。』 實在難以領會。土宿（星名）的下巴鬍鬚很多，波斯人的眼睛深陷，鼻孔很大。真奇怪，忽然間就穿過了新羅（古代朝鮮國家）的邊界。 問僧人：『從哪裡來？』 回答說：『從堂中來。』 師父說：『聖僧說了什麼？』 僧人走近，沒有聽清楚。師父說：『東家作驢，西家作馬。』 問：『過錯在哪裡？』 師父說：『萬里之遙的崖州（古代流放地）。』 師父身體不適。僧人問：『和尚近日身體如何？』 師父說：『負責粥飯的人也辦不好事情。』 僧人無語。師父彈了一下手指。 上堂說法。普化（人名）明打暗打，布袋和尚橫撒豎撒。石室的修行者在踏碓（一種舂米工具），為什麼忘記了放下腳？ 問：『什麼是第一玄（最深奧的道理）？』 師父說：『釋尊（釋迦牟尼佛）的光芒照耀著阿難（釋迦牟尼佛的弟子）的肩膀。』

【English Translation】 English version Flying to the sky. All the entanglements (Gateng) of this old monk have been seen through by you all. Old Master Dongshan is truly remarkable. Even so, one can only walk three or four steps, and jump no more than seven or eight times. So, where is the mistake? Today, this old monk does not begrudge his eyebrows and gives them all away at once. After a long pause, he said: 'Admonishing harms your virtue, silence is true merit. Let the sea change as it may, I will never open a door of convenience for you.' Asked: 'When one is still and comprehends immediately, what is it like?' The master said: 'A rat carries a grinding pestle (a tool for grinding medicine) on its tail.' Asked: 'What is the true nature of reality (Tathata)?' The master said: 'A Yaksha (a type of demon) kneels, and its eyes are black.' Asked: 'What is the function of the true nature of reality?' The master said: 'The Vajra (a ritual implement) strikes, and even iron mountains are destroyed.' Asked: 'What is constant illumination (Changzhao)?' The master said: 'Mount Sumeru (the sacred mountain in Buddhism) on the tip of a needle.' Asked: 'What is silent illumination (Jizhao)?' The master said: 'The ocean in the eyebrows.' Asked: 'What is original illumination (Benlaizhao)?' The master said: 'A flea jumping in a straw sandal.' The monk retreated. The master said: 'Silent illumination, constant illumination, original illumination, fleas are always jumping under the straw sandals. Furthermore, understand Mount Sumeru on the tip of a needle, the water in the eyebrows is always vast.' Asked: 'What is Buddha?' The master said: 'Dongting Lake has no lid.' Ascending the hall to preach. 'The wheat in front of the mountain is ripe, what is the price of rice in Luling? What about the turnips in Zhenzhou? And there is another kind.' After a long pause, he said: 'Often picking wild vegetables to cook with the roots, casually chopping fresh firewood to burn with the leaves.' Ascending the hall to preach. The ancients said: 'Recognizing it, it is still not right.' It is truly difficult to comprehend. Tusuk (a star) has many whiskers on his chin, the Persian's eyes are deep-set, and his nostrils are large. How strange, suddenly passing through the border of Silla (an ancient Korean kingdom).' Asked the monk: 'Where do you come from?' Replied: 'From the hall.' The master said: 'What did the holy monk say?' The monk approached, not hearing clearly. The master said: 'The eastern family makes a donkey, the western family makes a horse.' Asked: 'Where is the fault?' The master said: 'Yazhou (an ancient place of exile) is ten thousand miles away.' The master was unwell. The monk asked: 'How is the master's health recently?' The master said: 'Even the one in charge of the porridge and rice cannot handle things well.' The monk was speechless. The master snapped his fingers once. Ascending the hall to preach. Puhua (a person's name) strikes openly and secretly, the cloth bag monk scatters horizontally and vertically. The practitioner in the stone chamber is treading the mortar (a tool for husking rice), why has he forgotten to put down his foot? Asked: 'What is the first mystery (the most profound principle)?' The master said: 'Sakyamuni Buddha's (Shizun) light shines on Ananda's (a disciple of Sakyamuni Buddha) shoulder.'

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曰。如何是第二玄。師曰。孤輪眾象攢。曰。如何是第三玄。師曰。泣向枯桑淚漣漣。曰。如何是第一要。師曰。最好精粗照。曰。如何是第二要。師曰。閃電乾坤光晃耀。曰。如何是第三要。師曰。路夾青松老。上堂。舉。僧問首山。如何是佛。山曰。新婦騎驢阿家牽。師曰。手提巴鼻腳踏尾。仰面看天聽流水。天明送出路傍邊。夜靜還歸茅屋裡。

蔣山保心禪師

僧問。月未圓時如何。師曰。順數將去。曰。圓后如何。師曰。倒數將來。問。如何是吹毛劍。師曰。黑漆露柱。問。聲色兩字如何透得。師曰。一手吹。一手拍。

洪州百丈惟政禪師

上堂。巖頭和尚用三文錢索得個妻。祇解撈鰕捷蜆。要且不解生男育女。直至如今。門風斷絕。大眾要識奯公妻么。百丈今日不惜唇吻。與你諸人注破。蓬𩯭荊釵世所稀。布裙猶是嫁時衣。僧問。牛頭未見四祖時。為甚麼百鳥銜花獻。師曰。有錢千里通。曰。見后為甚麼不銜花。師曰。無錢隔壁聾。問。達磨未來時如何。師曰。六六三十六。曰。來后如何。師曰。九九八十一。問。如何是祖師西來意。師曰。木耳樹頭生。問。一切法是佛法。意旨如何。師曰。一重山下一重人。問。上行下敩。未是作家。背楚投吳。方為達士。豈不是和尚語。師曰

【現代漢語翻譯】 現代漢語譯本： 問：什麼是第二玄？師父說：『孤零零的車輪上聚集著各種景象。』 問：什麼是第三玄？師父說：『對著枯萎的桑樹哭泣，淚水漣漣。』 問：什麼是第一要？師父說：『最好能精細地照察一切。』 問：什麼是第二要？師父說：『閃電般的光芒照耀著天地。』 問：什麼是第三要？師父說：『路旁夾著蒼老的青松。』 （師父）上堂說法，舉例說：有僧人問首山（地名，也指首山禪師）：『什麼是佛？』首山（地名，也指首山禪師）說：『新娘騎著驢，阿家（丈夫的父親）在前面牽著。』師父說：『手裡提著把柄，腳踩著尾巴，仰面看著天空，聽著流水的聲音。天亮了就送到路邊，夜晚安靜了就回到茅屋裡。』

蔣山保心禪師

有僧人問：『月亮未圓的時候怎麼樣？』師父說：『順著數過去。』問：『圓了以後怎麼樣？』師父說：『倒著數回來。』問：『什麼是吹毛劍？』師父說：『黑漆漆的露柱。』問：『聲色這兩個字如何才能透徹理解？』師父說：『一手吹，一手拍。』

洪州百丈惟政禪師

（師父）上堂說法：巖頭和尚用三文錢娶了個妻子，只會撈蝦撿蜆，卻不會生兒育女。直到如今，門風斷絕。各位想要認識奯公（人名）的妻子嗎？百丈（指百丈惟政禪師）今天不惜口舌，為你們諸位點破：蓬亂的頭髮，荊條做的髮釵，世間少有。粗布裙子還是出嫁時的衣裳。 有僧人問：『牛頭（指牛頭法融禪師）未見四祖（指四祖道信禪師）時，為什麼百鳥銜花獻給他？』師父說：『有錢千里通。』問：『見四祖（指四祖道信禪師）后為什麼不銜花獻給他了？』師父說：『沒錢隔壁聾。』問：『達磨（指菩提達摩）未來中國時怎麼樣？』師父說：『六六三十六。』問：『來中國后怎麼樣？』師父說：『九九八十一。』問：『什麼是祖師西來意？』師父說：『木耳在樹頭上生長。』問：『一切法都是佛法，意旨是什麼？』師父說：『一重山下一重人。』問：『上行下效，還不是真正的行家。背叛楚國投奔吳國，才是通達事理的人。難道不是和尚您說的話嗎？』師父說：『是。』

【English Translation】 English version: Asked: 'What is the second mystery (second profound truth)?' The master said: 'A solitary wheel gathers all phenomena.' Asked: 'What is the third mystery (third profound truth)?' The master said: 'Weeping towards a withered mulberry tree, tears streaming down.' Asked: 'What is the first essential (first important thing)?' The master said: 'It is best to illuminate everything, both coarse and fine.' Asked: 'What is the second essential (second important thing)?' The master said: 'Lightning flashes, illuminating the universe.' Asked: 'What is the third essential (third important thing)?' The master said: 'The road is lined with old green pines.' The master ascended the hall and cited an example: A monk asked Shoushan (place name, also refers to Shoushan Chan Master): 'What is Buddha?' Shoushan (place name, also refers to Shoushan Chan Master) said: 'The bride rides the donkey, the father-in-law leads it.' The master said: 'Holding the handle in hand, stepping on the tail with the foot, looking up at the sky, listening to the sound of flowing water. At dawn, send it to the roadside; in the quiet of night, return to the thatched hut.'

Chan Master Baoxin of Jiangshan

A monk asked: 'What is it like when the moon is not yet full?' The master said: 'Count forward.' Asked: 'What is it like after it is full?' The master said: 'Count backward.' Asked: 'What is the hair-splitting sword?' The master said: 'A black lacquer pillar.' Asked: 'How can one penetrate the two words 'sound' and 'form'?' The master said: 'Blow with one hand, clap with the other.'

Chan Master Weizheng of Baizhang in Hongzhou

The master ascended the hall and said: 'Reverend Yantou spent three coins to get a wife, who only knows how to catch shrimp and pick shellfish, but doesn't know how to give birth to sons and daughters. Until now, the family lineage is cut off. Do you all want to know the wife of Hu Gong (person's name)? Baizhang (refers to Chan Master Weizheng of Baizhang) today does not spare his lips and tongue to reveal it to you all: disheveled hair and a hairpin made of thorns are rare in the world. The cloth skirt is still the one she wore when she got married.' A monk asked: 'When Niutou (refers to Chan Master Farong of Niutou) had not yet seen the Fourth Patriarch (refers to the Fourth Patriarch Daoxin), why did hundreds of birds carry flowers to offer to him?' The master said: 'With money, you can get through a thousand miles.' Asked: 'Why didn't they carry flowers to offer to him after seeing the Fourth Patriarch (refers to the Fourth Patriarch Daoxin)?' The master said: 'Without money, you are deaf to the neighbor.' Asked: 'What was it like when Dharma (refers to Bodhidharma) had not yet come to China?' The master said: 'Six sixes are thirty-six.' Asked: 'What was it like after he came?' The master said: 'Nine nines are eighty-one.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'Wood ear mushrooms grow on the tree.' Asked: 'All dharmas are Buddha-dharma, what is the meaning?' The master said: 'One mountain below another person.' Asked: 'Those who follow the example of their superiors are not yet true masters. Those who betray Chu and join Wu are enlightened people. Isn't that what you, Reverend, said?' The master said: 'Yes.'

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。是。曰。父財子用也。師曰。汝試用看。僧擬議。師便打。上堂。天臺普請。人人知有。南嶽遊山。又作么生。會則燈籠笑你。不會有眼如盲。

明州香山蘊良禪師

僧問。如何是透法身句。師曰。剎竿頭上舞三臺。曰。如何是接初機句。師曰。上大人。曰。如何是末後句。師曰。雙林樹下。問。如何是學人轉身處。師曰。磨坊里。上堂。良久。呵呵大笑曰。笑個甚麼。笑他鴻鵠沖天飛。烏龜水底逐魚兒。三個老婆六隻奶。金剛背上爛如泥。阿呵呵。知不知。東村陳大耆。參。

蘇州南峰惟廣禪師

上堂。一問一答。如鐘含響。似谷應聲。蓋為事不獲已。且於建化門中。放一線道。若據衲僧門下。天地懸殊。且道衲僧有甚麼長處。良久曰。盡日覓不得。有時還自來。咄。

潭州大溈德干禪師

僧問。如何是祖師西來意。師曰。水從山上出。曰。意旨如何。師曰。溪澗豈能留。乃曰。山花似錦。文殊撞著眼睛。幽鳥綿蠻。觀音塞卻耳際。諸仁者更思量個甚麼。昨夜三更睡不著。翻身捉得普賢。貶向無生國里。一覺直至天明。今朝又得與諸人相見說夢。噫。是甚麼說話。卓拄杖。下座。

全州靈山本言禪師

僧問。如何是佛。師曰。誰教汝恁么問。曰。今日起動和尚

【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是佛？』禪師說：『誰教你這麼問的？』僧人說：『今日驚動了和尚。』

另有僧人問：『這是父親的財產，兒子可以使用嗎？』禪師說：『你試著用用看。』僧人猶豫不決，禪師便打了他。

禪師上堂說法：『天臺山（指浙江天臺山，佛教聖地）舉行普請（指寺院集體勞作），人人都知道。南嶽（指湖南衡山，又名南嶽）遊山，又該如何呢？』如果你們領會了，燈籠也會嘲笑你們；如果不能領會，即使有眼睛也如同瞎子。

明州香山蘊良禪師

僧人問：『什麼是透法身句？』禪師說：『剎竿頭上舞三臺（指戲曲表演）。』僧人說：『什麼是接初機句？』禪師說：『上大人（指《千字文》開頭的字）。』僧人問：『什麼是末後句？』禪師說：『雙林樹下（指佛陀涅槃之地）。』僧人問：『什麼是學人轉身處？』禪師說：『磨坊里。』

禪師上堂，良久，呵呵大笑說：『笑什麼？笑他鴻鵠沖天飛，烏龜水底逐魚兒。三個老婆六隻奶，金剛背上爛如泥。阿呵呵，知不知道？東村的陳大耆來參拜。』

蘇州南峰惟廣禪師

禪師上堂說法：『一問一答，如同鐘聲含著迴響，似山谷迴應聲音。這是因為事不得已，才在建化門中，放一線生機。如果按照衲僧（指僧人）的門下，天地懸殊。』且說衲僧有什麼長處？良久說：『整天尋找也找不到，有時反而自己來了。』咄！

潭州大溈德干禪師

僧人問：『什麼是祖師西來意？』禪師說：『水從山上出。』僧人說：『意旨如何？』禪師說：『溪澗豈能留。』於是說：『山花似錦，文殊菩薩（代表智慧）撞著眼睛；幽鳥鳴叫，觀音菩薩（代表慈悲）塞卻耳際。各位仁者還要思量什麼呢？昨夜三更睡不著，翻身捉得普賢菩薩（代表實踐），貶向無生國里。一覺直到天明，今朝又得與諸位相見說夢。』噫！這是什麼話？卓拄杖，下座。

全州靈山本言禪師

僧人問：『什麼是佛？』禪師說：『誰教你這麼問的？』僧人說：『今日驚動了和尚。』

【English Translation】 English version: A monk asked: 'What is Buddha?' The Zen master said: 'Who taught you to ask like that?' The monk said: 'Today I have disturbed the venerable monk.'

Another monk asked: 'Is it permissible for a son to use his father's property?' The Zen master said: 'Try using it and see.' The monk hesitated, and the Zen master struck him.

The Zen master ascended the platform and said: 'Everyone knows about the general labor (Puqing) at Tiantai Mountain (referring to Tiantai Mountain in Zhejiang, a Buddhist sacred site). How about traveling in Nanyue (referring to Hengshan Mountain in Hunan, also known as Nanyue)?' If you understand, the lanterns will laugh at you; if you don't understand, even with eyes, you are like the blind.

Zen Master Yunliang of Xiangshan Mountain in Mingzhou

A monk asked: 'What is the phrase that penetrates the Dharmakaya (Dharma body)?' The Zen master said: 'Dancing the Three Stages on top of the flagpole (referring to theatrical performance).' The monk said: 'What is the phrase for receiving beginners?' The Zen master said: 'Shang Da Ren (the opening words of the 'Thousand Character Classic').' The monk asked: 'What is the final phrase?' The Zen master said: 'Under the twin Sala trees (referring to the place where the Buddha entered Nirvana).' The monk asked: 'Where is the turning point for a student?' The Zen master said: 'In the mill.'

The Zen master ascended the platform, remained silent for a long time, and then laughed loudly, saying: 'What are you laughing at? Laughing at the swan soaring into the sky, the turtle chasing fish at the bottom of the water. Three wives with six breasts, rotten like mud on the back of a Vajra (a powerful being). Ah ha ha, do you know? Chen Daqi from Dongcun (East Village) comes to pay respects.'

Zen Master Weiguang of Nanfeng Mountain in Suzhou

The Zen master ascended the platform and said: 'A question and an answer are like a bell containing a resonance, like a valley responding to a sound. This is because it is unavoidable, so a line of opportunity is released in the gate of establishment and transformation. If according to the monks (referring to monks), the difference between heaven and earth is vast.' What are the strengths of the monks? After a long silence, he said: 'Searching all day long cannot find it, sometimes it comes by itself.' Tut!

Zen Master Degan of Dawei Mountain in Tanzhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Zen master said: 'Water comes from the mountain.' The monk said: 'What is the meaning?' The Zen master said: 'How can the streams retain it?' Then he said: 'Mountain flowers are like brocade, Manjushri Bodhisattva (representing wisdom) bumps into the eyes; the song of secluded birds, Avalokiteshvara Bodhisattva (representing compassion) blocks the ears. What else do you virtuous ones want to contemplate? Last night I couldn't sleep at the third watch, I turned over and caught Samantabhadra Bodhisattva (representing practice), and banished him to the land of no birth. I slept until dawn, and this morning I can meet with you all again to talk about dreams.' Alas! What is this talk? He struck the staff and descended from the seat.

Zen Master Benyan of Lingshan Mountain in Quanzhou

A monk asked: 'What is Buddha?' The Zen master said: 'Who taught you to ask like that?' The monk said: 'Today I have disturbed the venerable monk.'

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也。師曰。謝訪及。

安吉州廣法院源禪師

僧問。如何是祖師西來意。師曰。磚頭瓦片。問。鬧中取靜時如何。師曰。冤不可結。問。如何是正法眼。師曰。眉毛下。曰。便與么會時如何。師曰。瞳兒笑點頭。問。如何是向上事。師曰。日月星辰。曰。如何是向下事。師曰。地獄鑊湯。問。萬里無雲時如何。師曰。猢猻忍餓。曰。乞師拯濟。師曰。甚麼火色。問。古人拈槌舉拂。意旨如何。師曰。白日無閑人。曰。如何承當。師曰。如風過耳。問。握劍當胸時如何。師曰。老鴉成隊。曰。正是和尚見處。師曰。蛇穿鼻孔。僧拂袖便出。師曰。大眾相逢。問。從上諸聖向甚麼處行履。師曰。十字街頭。曰。與么則敗缺也。師曰。知你不到這田地。曰。到后如何。師曰。家常茶飯。問。祖意教意。是同是別。師曰。乾薑附子。曰。與么則不同也。師曰。冰片雪團。上堂。春雨微微。檐頭水滴。聞聲不悟。歸堂面壁。上堂。若論大道。直教杼山無開口處。你諸人試開口看。僧便問。如何是大道。師曰。擔不起。曰。為甚麼擔不起。師曰。大道。上堂。若論此事。切莫道著。道著即頭角生。有僧出曰。頭角生也。師曰。禍事。曰。某甲罪過。師曰。龍頭蛇尾。伏惟珍重。師元豐八年十月十二晚。忽書偈曰。雪𩯭

【現代漢語翻譯】 也。師父說：『感謝你的拜訪。』

安吉州廣法院源禪師

有僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西天來到東土的真正意圖是什麼）？』 禪師說：『磚頭瓦片。』 僧人問：『在喧鬧中尋求寧靜時如何？』 禪師說：『冤仇不可結。』 僧人問：『如何是正法眼（the eye of the true Dharma，真正佛法的慧眼）？』 禪師說：『眉毛下。』 僧人說：『如果這樣理解可以嗎？』 禪師說：『瞳孔笑著點頭。』 僧人問：『如何是向上事（the matter of upward striving，追求更高境界的事情）？』 禪師說：『日月星辰。』 僧人問：『如何是向下事（the matter of downward descent，墮落的事情）？』 禪師說：『地獄鑊湯。』 僧人問：『萬里無雲時如何？』 禪師說：『猢猻忍餓。』 僧人說：『請禪師救濟。』 禪師說：『什麼火色？』 僧人問：『古人拈槌舉拂（raising the mallet and whisk，禪宗常用的教學方式），意旨如何？』 禪師說：『白日無閑人。』 僧人說：『如何承當？』 禪師說：『如風過耳。』 僧人問：『握劍當胸時如何？』 禪師說：『老鴉成隊。』 僧人說：『這正是和尚您所見之處。』 禪師說：『蛇穿鼻孔。』 僧人拂袖便走出去。 禪師說：『大眾相逢。』 僧人問：『從上諸聖（all the past sages，過去所有的聖人）向什麼地方行履？』 禪師說：『十字街頭。』 僧人說：『這樣說來就失敗了。』 禪師說：『知道你到不了這種田地。』 僧人說：『到達之後如何？』 禪師說：『家常茶飯。』 僧人問：『祖意（the Patriarch's intention，祖師的意圖）教意（the teaching's intention，佛教的教義），是相同還是不同？』 禪師說：『乾薑附子。』 僧人說：『這樣說來就不同了。』 禪師說：『冰片雪團。』 禪師上堂說法：『春雨微微，屋檐上的水滴滴落。 聽到聲音卻不領悟，回到禪房面對墻壁。』 禪師上堂說法：『如果談論大道（the Great Way，宇宙的真理），就讓杼山沒有開口的地方。 你們各位試著開口看看。』 有僧人便問：『如何是大道？』 禪師說：『擔不起。』 僧人說：『為什麼擔不起？』 禪師說：『大道。』 禪師上堂說法：『如果談論這件事，千萬不要說出來。 說出來就會長出頭角。』 有僧人出來說：『已經長出頭角了。』 禪師說：『禍事。』 僧人說：『某甲（this humble one，我）罪過。』 禪師說：『龍頭蛇尾。』 伏惟珍重（I respectfully wish you well，請多保重）。 禪師元豐八年十月十二日晚上，忽然寫下偈語說：『雪𩯭』

【English Translation】 'Also.' The Master said, 'Thank you for your visit.'

Zen Master Yuan of Guangfa Temple, Anji Prefecture

A monk asked, 'What is Bodhidharma's intention in coming from the West (the meaning of the Patriarch's coming from the West)?' The Master said, 'Bricks and tiles.' The monk asked, 'What about finding stillness in the midst of noise?' The Master said, 'Do not create enmity.' The monk asked, 'What is the eye of the true Dharma (the eye of the correct Dharma)?' The Master said, 'Below the eyebrows.' The monk said, 'Is it okay to understand it like that?' The Master said, 'The pupils smile and nod.' The monk asked, 'What is the matter of upward striving (what is upward striving)?' The Master said, 'The sun, moon, and stars.' The monk asked, 'What is the matter of downward descent (what is downward going)?' The Master said, 'Hell's cauldron soup.' The monk asked, 'What about when there are ten thousand miles without a cloud?' The Master said, 'The monkey endures hunger.' The monk said, 'I beg the Master to save me.' The Master said, 'What color is the fire?' The monk asked, 'What was the intention of the ancients in raising the mallet and whisk (raising the hammer and whisk)?' The Master said, 'There are no idle people in broad daylight.' The monk said, 'How should I accept it?' The Master said, 'Like wind passing through the ears.' The monk asked, 'What about when holding a sword to the chest?' The Master said, 'Crows form a flock.' The monk said, 'That is exactly where the Master sees.' The Master said, 'A snake pierces its nostrils.' The monk flicked his sleeves and left. The Master said, 'The assembly meets.' The monk asked, 'Where do all the past sages (all the sages from above) walk?' The Master said, 'At the crossroads.' The monk said, 'In that case, it is a failure.' The Master said, 'I know you cannot reach this state.' The monk said, 'What happens after reaching it?' The Master said, 'Ordinary tea and rice.' The monk asked, 'Are the Patriarch's intention (the ancestral intention) and the teaching's intention (the teaching intention) the same or different?' The Master said, 'Dried ginger and aconite.' The monk said, 'In that case, they are different.' The Master said, 'Camphor flakes and snowballs.' The Master ascended the platform and said: 'The spring rain is light, and the water drips from the eaves. Hearing the sound but not understanding, return to the hall and face the wall.' The Master ascended the platform and said: 'If we talk about the Great Way (the great path), let Mount Shu have no place to open its mouth. All of you, try to open your mouths and see.' A monk then asked: 'What is the Great Way?' The Master said: 'Cannot bear it.' The monk said: 'Why can't it be borne?' The Master said: 'The Great Way.' The Master ascended the platform and said: 'If we talk about this matter, do not mention it. Mentioning it will cause horns to grow.' A monk came out and said: 'Horns have already grown.' The Master said: 'Calamity.' The monk said: 'This humble one (I) is at fault.' The Master said: 'A dragon's head and a snake's tail.' I respectfully wish you well. On the evening of the twelfth day of the tenth month of the eighth year of Yuanfeng, the Master suddenly wrote a verse saying: 'Snowy hair'

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霜髭九九年。半肩毳衲盡諸緣。廓然笑指浮雲散。玉兔流光照大千。擲筆而寂。

靈隱德章禪師

初住大相國寺西經藏院。慶曆八年九月一日。仁宗皇帝詔師于延春閣下齋。宣普照大師問。如何是當機一句。師曰。一言迥出青霄外。萬仞峰前險處行。曰。作么生是險處行。師便喝。曰。皇帝面前。何得如此。師曰。也不得放過。明年又宣入內齋。復宣普照問。如何是奪人不奪境。師曰。雷驚細草萌芽發。高山進步莫遲遲。曰。如何是奪境不奪人。師曰。戴角披毛異。來往任縱橫。曰。如何是人境兩俱奪。師曰。出門天外迥。流光影不真。曰。如何是人境俱不奪。師曰。寒林無宿客。大海聽龍吟。后再宣入化成殿齋。宣守賢問。齋筵大啟。如何報答聖君。師曰。空中求鳥跡。曰。意旨如何。師曰。水內覓魚蹤。師進心珠歌曰。心如意。心如意。任運隨緣不相離。但知莫向外邊求。外邊求。終不是。枉用工夫隱真理。識心珠。光耀日。秘藏深密無形質。拈來掌內眾人驚。二乘精進爭能測。碧眼胡須指出。臨機妙用何曾失。尋常切忌與人看。大地山河動岌岌。師皇祐二年乞歸山林養老。御批杭州靈隱寺住持。賜號明覺。

瑯邪覺禪師法嗣

蘇州定慧院超信海印禪師

僧問。如何是佛法的的大

{ "translations": [ "霜鬢已是九十九歲高齡，半邊肩膀披著破舊的僧衣，一切塵緣都已了結。他開懷大笑，指向天空，只見浮雲消散，皎潔的月光照亮整個世界。說完便放下筆，安然圓寂。", "", "靈隱德章禪師", "", "最初住在開封大相國寺西經藏院。慶曆八年九月初一，仁宗皇帝下詔讓禪師到延春閣下用齋。普照大師問道：『如何是當下最關鍵的一句話？』禪師回答：『一句話迥然超出青霄之外，猶如在萬仞高峰前的險峻之處行走。』普照大師問：『怎樣才算是在險峻之處行走？』禪師立刻大喝一聲。普照大師說：『在皇帝面前，怎麼能這樣！』禪師說：『也不可以放過。』第二年，又被宣召入宮用齋。再次由普照大師提問：『如何是奪人不奪境？』禪師回答：『如同春雷驚醒了細草，使其萌發新芽，在高山上前進，不要遲疑。』普照大師問：『如何是奪境不奪人？』禪師回答：『如同戴著角、披著毛的異類，來來往往，任其縱橫馳騁。』普照大師問：『如何是人境兩俱奪？』禪師回答：『出門之後，天地遼闊，所見的光影都不真實。』普照大師問：『如何是人境俱不奪？』禪師回答：『寒冷的樹林里沒有過夜的旅客，浩瀚的大海中聽著龍的吟叫。』之後又被宣召到化成殿用齋。守賢問道：『盛大的齋宴已經開始，如何報答聖明的君主？』禪師回答：『如同在空中尋找鳥的軌跡。』守賢問：『這是什麼意思？』禪師回答：『如同在水中尋找魚的蹤影。』禪師進獻《心珠歌》說：『心如意，心如意，順應因緣，永不分離。只要知道不要向外尋求，向外尋求，終究不是真理。枉費功夫，只會掩蓋真理。認識這顆心珠，光芒照耀如太陽。秘藏深密，沒有形狀和實質。拿在掌中，眾人驚歎。二乘（聲聞乘和緣覺乘）精進修行者爭相猜測。碧眼的胡人指了出來，臨機應變的妙用何曾失去？平時切記不要輕易示人，否則大地山河都會震動不安。』皇祐二年，禪師請求回到山林養老，皇帝批準他擔任杭州靈隱寺住持，並賜號『明覺』。", "", "瑯邪覺禪師的法嗣", "", "蘇州定慧院的超信海印禪師", "", "有僧人問道：『什麼是佛法的大意？』" ], "english_translations": [ 'At ninety-nine years, his frosty beard long, half a shoulder draped in a tattered robe, all worldly ties severed. He laughed heartily, pointing to the dispersing clouds, as the jade rabbit\'s (moon) light illuminated the vast world. Then, he dropped his brush and entered into silence (passed away).', '', 'Chan Master Dezhang of Lingyin Temple', '', 'Initially residing at the Western Sutra Repository of the Great Xiangguo Temple. On the first day of the ninth month of the eighth year of the Qingli era, Emperor Renzong summoned the master to a vegetarian feast beneath the Yanchun Pavilion. Great Master Puzhao asked, \'What is the most crucial phrase for this occasion?\'. The master replied, \'A single word soars beyond the azure sky, like walking on a perilous path before ten-thousand-foot peaks.\' Puzhao asked, \'How is it walking on a perilous path?\'. The master immediately shouted \'喝 (He)!\'. Puzhao said, \'In the presence of the Emperor, how can you be like this!\'. The master said, \'One cannot let it go either.\' The following year, he was again summoned to an inner palace vegetarian feast. Again, Puzhao asked, \'What is seizing the person but not seizing the environment?\'. The master replied, \'Thunder startles the tender grass, causing sprouts to emerge; advance on the high mountain, do not delay.\' Puzhao asked, \'What is seizing the environment but not seizing the person?\'. The master replied, \'Wearing horns and donning fur, they come and go, roaming freely.\' Puzhao asked, \'What is seizing both person and environment?\'. The master replied, \'Upon leaving the door, the world is vast, and the light and shadows seen are not real.\' Puzhao asked, \'What is not seizing either person or environment?\'. The master replied, \'In the cold forest, there are no overnight guests; in the vast ocean, one hears the dragon\'s roar.\' Later, he was summoned again to a vegetarian feast in the Huacheng Hall. Shou Xian asked, \'The grand vegetarian feast has begun; how shall we repay the sagely ruler?\'. The master replied, \'Seeking bird tracks in the sky.\' Shou Xian asked, \'What is the meaning of this?\'. The master replied, \'Searching for fish shadows in the water.\' The master presented the \'Song of the Mind-Pearl\', saying, \'The mind is as desired, the mind is as desired, following conditions and never separated. Just know not to seek outside; seeking outside will never be the truth. Wasting effort only conceals the true principle. Recognize this mind-pearl, its light shines like the sun. Deeply hidden, without form or substance. Taking it in the palm, all are amazed. The Shravakas (voice-hearers) and Pratyekabuddhas (solitary realisers) diligently strive, competing to guess. The blue-eyed barbarian points it out; the wondrous function of adapting to the moment has never been lost. Usually, be careful not to show it to others easily, or the earth and mountains will tremble in instability.\' In the second year of the Huangyou era, the master requested to return to the mountains and forests to retire. The Emperor approved his appointment as abbot of Lingyin Temple in Hangzhou and bestowed upon him the title \'Mingjue\' (Clear Awareness).", '', 'Dharma Successor of Chan Master Jue of Langye', '', 'Chan Master Chaoxin Haiyin of Dinghui Monastery in Suzhou', '', 'A monk asked, \'What is the great meaning of the Buddha-dharma?\'' ] }

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意。師曰。湘源斑竹杖。曰。意旨如何。師曰。枝枝帶淚痕。問。如何是第一句。師曰。那吒忿怒。曰。如何是第二句。師曰。衲僧罔措。曰。如何是第三句。師曰。西天此土。上堂。泥蛇咬石鱉。露柱啾啾叫。須彌打一棒。閻老呵呵笑。參。上堂。若識般若。即被般若縛。若不識般若。亦被般若縛。識與不識。拈放一邊。卻問諸人。如何是般若體。參堂去。上堂。鶯聲闌。蟬聲急。入水烏龜頭不濕。鷺鶿飛入蘆花叢。雪月交輝俱不及。吽。

洪州泐潭曉月禪師

僧問。修多羅教。如標月指。未審指個甚麼。師曰。請高著眼。曰。曙色未分人盡望。及乎天曉也尋常。師曰。年衰鬼弄人。

越州姜山方禪師

僧問。如何是不動尊。師曰。單著布衫穿市過。曰。學人未曉。師曰。騎驢踏破洞庭波。曰。透過三級浪。專聽一聲雷。師曰。伸手不見掌。曰。還許學人進向也無。師曰。踏地告虛空。曰。雷門之下。布鼓難鳴。師曰。八花毬子上。不用繡紅旗。曰。三十年後。此話大行。師便打。問。蓮花未出水時如何。師曰。穿針嫌眼小。曰。出水后如何。師曰。盡日展愁眉。問。如何是一塵入正受。師曰。蛇銜老鼠尾。曰。如何是諸塵三昧起。師曰。鱉咬釣魚竿。曰。恁么則東西不辯。南北不分去也

【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是意？』禪師說：『湘源的斑竹杖。』僧人問：『意旨如何？』禪師說：『枝枝都帶著淚痕。』問：『如何是第一句？』禪師說：『那吒（佛教護法神）忿怒。』問：『如何是第二句？』禪師說：『衲僧（雲遊僧人）不知所措。』問：『如何是第三句？』禪師說：『西天（印度）和此土（中國）。』 禪師上堂說法：『泥做的蛇咬石鱉，露柱（寺院中的柱子）啾啾地叫。用須彌山（佛教中的山）打一棒，閻王（地獄之主）呵呵地笑。』參！ 禪師上堂說法：『如果認識般若（智慧），就被般若束縛；如果不認識般若，也被般若束縛。認識與不認識，都放到一邊。』然後問大家：『如何是般若的本體？』參堂去！ 禪師上堂說法：『鶯的叫聲停止了，蟬的叫聲急促。入水的烏鴉羽毛不濕，鷺鷥飛入蘆葦花叢中，雪月交輝都比不上。吽！』

洪州泐潭曉月禪師 僧人問：『修多羅教（經書的教義），如同標示月亮的手指。請問指示的是什麼？』禪師說：『請把眼光放高遠。』僧人說：『黎明時分，人們都翹首盼望，等到天亮了，也就覺得平常了。』禪師說：『年老體衰，鬼來捉弄人。』

越州姜山方禪師 僧人問：『如何是不動尊（佛教中的明王）？』禪師說：『只穿著布衫在街市上走過。』僧人說：『學人還不明白。』禪師說：『騎著驢踏破洞庭湖的波浪。』僧人說：『穿過三層浪，專心聽一聲雷。』禪師說：『伸手不見手掌。』僧人說：『還允許學人繼續前進嗎？』禪師說：『踏著地向虛空訴說。』僧人說：『雷門之下，布鼓難以鳴響。』禪師說：『八花毬子上，不用繡紅旗。』僧人說：『三十年後，這話會大行其道。』禪師便打了他。 僧人問：『蓮花未出水時如何？』禪師說：『穿針嫌針眼小。』僧人問：『出水后如何？』禪師說：『整天愁眉不展。』 僧人問：『如何是一塵入正受（進入禪定）？』禪師說：『蛇銜著老鼠的尾巴。』僧人問：『如何是諸塵三昧起（從禪定中出來）？』禪師說：『鱉咬著釣魚竿。』僧人說：『這樣就東西不辨，南北不分了。』

【English Translation】 English version: A monk asked: 'What is the meaning?' The Master said: 'The mottled bamboo staff from Xiangyuan.' The monk asked: 'What is the intent?' The Master said: 'Each branch carries traces of tears.' The monk asked: 'What is the first line?' The Master said: 'Nata (a Buddhist guardian deity) is furious.' The monk asked: 'What is the second line?' The Master said: 'The Sangha (wandering monks) are at a loss.' The monk asked: 'What is the third line?' The Master said: 'The Western Heaven (India) and this land (China).' The Master ascended the hall and said: 'A mud snake bites a stone turtle, the pillar (in the temple) chirps. Strike Mount Sumeru (a sacred mountain in Buddhism) once, and Yama (the lord of the underworld) laughs heartily.' Attend! The Master ascended the hall and said: 'If you recognize Prajna (wisdom), you are bound by Prajna; if you do not recognize Prajna, you are also bound by Prajna. Put recognition and non-recognition aside.' Then he asked everyone: 'What is the essence of Prajna?' Go to the meditation hall! The Master ascended the hall and said: 'The song of the oriole ceases, the sound of the cicada becomes urgent. A crow entering the water does not get wet, a heron flies into the reed flowers, the snow and moon shining together cannot compare. Hum!'

Chan Master Xiaoyue of Letan in Hongzhou A monk asked: 'The Sutra teachings are like a finger pointing at the moon. What exactly does it point to?' The Master said: 'Please raise your eyes high.' The monk said: 'Before dawn, everyone looks forward to it, but when it dawns, it is just ordinary.' The Master said: 'Old age weakens, and ghosts play tricks on people.'

Chan Master Fang of Jiangshan in Yuezhou A monk asked: 'What is Acalanatha (an immovable deity)?' The Master said: 'Just wearing a cloth robe and walking through the market.' The monk said: 'This student does not understand.' The Master said: 'Riding a donkey and breaking through the waves of Dongting Lake.' The monk said: 'Passing through three levels of waves, listening intently to a clap of thunder.' The Master said: 'You can't see your palm when you reach out your hand.' The monk said: 'Is this student allowed to advance further?' The Master said: 'Stomp on the ground and tell the void.' The monk said: 'Under the Thunder Gate, it is difficult for a cloth drum to sound.' The Master said: 'On the eight-flower ball, there is no need to embroider a red flag.' The monk said: 'Thirty years from now, this saying will be very popular.' The Master then hit him. A monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' The Master said: 'It dislikes the eye of the needle for being too small.' The monk asked: 'What is it like after it emerges from the water?' The Master said: 'It frowns all day long.' A monk asked: 'What is it like when a single dust enters Samadhi (absorption)?' The Master said: 'A snake biting the tail of a mouse.' The monk asked: 'What is it like when all dusts arise from Samadhi?' The Master said: 'A turtle biting a fishing rod.' The monk said: 'In that case, one cannot distinguish east from west, or north from south.'

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。師曰。堂前一碗夜明燈。簾外數莖青瘦竹。問。諸佛未出世時如何。師曰。不識酒望子。曰。出世后如何。師曰。釣魚船上贈三椎。問。如何是佛。師曰。留髭表丈夫。問。奔流度刃。疾𦦨過風。未審姜山門下還許藉藉也無。師曰。天寒日短夜更長。曰。錦帳繡鴛鴦。行人難得見。師曰。髑髏裡面氣沖天。僧召和尚。師曰。雞頭鳳尾。曰。諸方泥里洗。姜山畫將來。師曰。姜山今日為客。且望阇黎善傳。雖然如是。不得放過。便打。上堂。穿云不渡水。渡水不穿云。乾坤把定不把定。虛空放行不放行。橫三豎四。乍離乍合。將長補短。即不問汝諸人。飯是米做一句。要且難道。良久曰。私事不得官酬。上堂。不是道得道不得。諸方盡把為奇特。寒山燒火滿頭灰。笑罵豐幹這老賊。

福州白鹿山顯端禪師

僧問。如何是道。師曰。九州百粵。曰。如何是道中人。師曰。乘肥衣錦。問。如何是大善知識。師曰。持刀按劍。曰。為甚麼如此。師曰。禮防君子。問。如何是異類。師曰。鴉巢生鳳。上堂。摩騰入漢。肉上剜瘡。僧會來吳。眼中添屑。達磨九年面壁。鬼魅之由。二祖立雪求心。翻成不肖。汝等諸人到這裡。如何吐露。若也道得。海上橫行。若道不得。林間獨臥。以拄杖擊禪床一下。問。如何是無相

【現代漢語翻譯】 現代漢語譯本： 師父說：『堂前一盞夜明燈，簾外幾根青瘦的竹子。』 有人問：『諸佛（Buddhas，覺悟者）未出世時是什麼樣子？』 師父說：『不認識酒望子（一種釀酒工具）。』 那人說：『出世后又是什麼樣子？』 師父說：『在釣魚船上贈送三椎（比喻無用的東西）。』 有人問：『什麼是佛（Buddha，覺悟者）？』 師父說：『留著鬍鬚，像個大丈夫。』 有人問：『奔流般的速度，刀刃般的鋒利，疾風般的速度，不知姜山門下是否允許借用？』 師父說：『天寒日短，夜晚更長。』 那人說：『錦帳繡著鴛鴦，行人難以得見。』 師父說：『骷髏裡面，氣沖雲天。』 僧人召請和尚（High-ranking monk） 師父說：『雞頭鳳尾（比喻不相稱）。』 那人說：『諸方都在泥里洗，姜山卻能畫出來。』 師父說：『姜山今日是客人，希望你好好傳達。雖然如此，也不得放過。』說完便打。 上堂說法：『穿云卻不渡水，渡水卻不穿云。乾坤（Heaven and earth）掌握在手中，卻又好像沒有掌握，虛空（Emptiness）放行，卻又好像沒有放行。橫三豎四，乍離乍合，將長補短。這些我都不問你們。飯是米做的一句話，要說卻很難。』良久后說：『私事不能用公款來酬謝。』 上堂說法：『不是說能悟道就能悟道，諸方都把這當作奇特的事情。寒山燒火，滿頭是灰，笑著罵豐幹這個老賊。』

福州白鹿山顯端禪師

僧人問：『什麼是道（The Way，真理）？』 師父說：『九州百粵（泛指中國各地）。』 那人問：『什麼是道中人？』 師父說：『乘坐肥壯的馬，穿著華麗的衣服。』 有人問：『什麼是大善知識（Great spiritual teacher）？』 師父說：『手持刀劍。』 那人問：『為什麼這樣？』 師父說：『禮儀是爲了防備君子。』 有人問：『什麼是異類？』 師父說：『烏鴉窩裡生出鳳凰。』 上堂說法：『摩騰（Kāśyapa Mātanga，佛教傳入中國的早期僧侶）入漢，如同在肉上剜瘡。僧會（Saṃghavarman，三國時期來華的佛教僧侶）來吳，如同在眼中添屑。達磨（Bodhidharma，禪宗初祖）九年面壁，是鬼魅作祟。二祖（Huike，禪宗二祖）立雪求心，反而成了不肖之徒。你們這些人到這裡，如何吐露心聲？如果說得出來，就能在海上橫行。如果說不出來，就只能在林間獨臥。』說完用拄杖擊打禪床一下。 有人問：『什麼是無相（Non-duality）？』

【English Translation】 English version: The master said, 'A bright lamp in front of the hall, a few slender green bamboos outside the curtain.' Someone asked, 'What is it like before all the Buddhas (Enlightened Ones) appear in the world?' The master said, 'Not knowing the wine-viewing tool (a winemaking tool).' The person said, 'What is it like after they appear in the world?' The master said, 'Giving three vertebrae (useless things) on a fishing boat.' Someone asked, 'What is Buddha (Enlightened One)?' The master said, 'Keeping a beard, showing a true man.' Someone asked, 'Rushing like a torrent, sharp as a blade, swift as the wind, I wonder if Jiangshan's school allows borrowing?' The master said, 'The weather is cold, the days are short, and the nights are long.' The person said, 'Embroidered mandarin ducks on a brocade curtain, difficult for travelers to see.' The master said, 'Inside the skull, energy soars to the sky.' A monk summoned the abbot (High-ranking monk). The master said, 'A chicken's head and a phoenix's tail (mismatched).' The person said, 'All directions are washed in mud, but Jiangshan can paint it.' The master said, 'Jiangshan is a guest today, hoping you will convey it well. Even so, you must not let it go.' Then he struck. Ascending the hall to preach: 'Passing through the clouds but not crossing the water, crossing the water but not passing through the clouds. Holding the universe (Heaven and earth) firmly, yet not holding it, letting go of emptiness (Emptiness), yet not letting it go. Horizontal and vertical, sometimes separated, sometimes united, taking the long to make up for the short. I won't ask you about these things. The saying 'Rice is made from rice' is difficult to say.' After a long silence, he said, 'Private matters should not be rewarded with public funds.' Ascending the hall to preach: 'It's not that you can attain the Way (The Way, Truth) just by saying you can, all directions regard it as extraordinary. Hanshan burns fire, his head covered in ash, laughing and cursing Fenggan, that old thief.'

Zen Master Xianduan of Bailu Mountain in Fuzhou

A monk asked, 'What is the Way (The Way, Truth)?' The master said, 'The nine provinces and hundred Yue (all parts of China).' The person asked, 'What is a person of the Way?' The master said, 'Riding a fat horse, wearing brocade clothes.' Someone asked, 'What is a great spiritual teacher (Great spiritual teacher)?' The master said, 'Holding a sword.' The person asked, 'Why is that?' The master said, 'Etiquette is to guard against gentlemen.' Someone asked, 'What is a different kind?' The master said, 'A phoenix born in a crow's nest.' Ascending the hall to preach: 'Kāśyapa Mātanga (Buddhist monk who came to China in early times) entering Han is like carving a wound on flesh. Saṃghavarman (Buddhist monk who came to China during the Three Kingdoms period) coming to Wu is like adding dust to the eyes. Bodhidharma (First Patriarch of Zen) facing the wall for nine years is the work of demons. Huike (Second Patriarch of Zen) standing in the snow seeking the mind, instead became an unworthy descendant. You people, coming here, how do you reveal your hearts? If you can say it, you can roam the sea. If you can't say it, you can only sleep alone in the forest.' Then he struck the Zen bed with his staff. Someone asked, 'What is non-duality (Non-duality)?'

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佛。師曰。灘頭石師子。曰。意旨如何。師曰。有心江上住。不怕浪淘沙。問。凝然湛寂時如何。師曰。不是阇黎安身立命處。曰。如何是學人安身立命處。師曰。云有出山勢。水無投澗聲。問。如何是教意。師曰。楞伽會上。曰。如何是祖意。師曰。熊耳山前。曰。教意祖意。相去幾何。師曰。寒松連翠竹。秋水對紅蓮。

滁州瑯邪山智游禪師

僧問。如何是瑯邪境。師曰。松因有限蕭疏老。花為無情取次開。曰。如何是境中人。師曰。髮長僧貌醜。問。如何是和尚為人句。師曰。眼前三尺雪。曰。莫便是也無。師曰。腦後一枝花。

泉州涼峰洞淵禪師

僧問。如何是涅槃。師曰。刀斫斧劈。曰。如何是解脫。師曰。衫長褲短。問。諸聖不到處。師還知也無。師曰。老來無力下禪床。問。離四句。絕百非時如何。師曰。柴門草自深。問。狗子還有佛性也無。師曰。松直棘曲。問。如何是佛。師曰。金沙照影。曰。如何是道。師曰。玉女拋梭。曰。佛與道相去幾何。師曰。龜毛長二丈。兔角長八尺。

真州真如院方禪師

參瑯邪。唯看柏樹子話。每入室。陳其所見。不容措詞。常被喝出。忽一日大悟。直入方丈曰。我會也。瑯邪曰。汝作么生會。師曰。夜來床薦暖。一覺到天明

【現代漢語翻譯】 現代漢語譯本 佛。有僧人問：『灘頭的石獅子，是什麼意思？』 禪師說：『有心住在江上，不怕浪濤沖刷。』 又問：『凝定寂靜的時候是怎樣的？』 禪師說：『不是你安身立命的地方。』 僧人問：『什麼是學人安身立命的地方？』 禪師說：『云有出山的雄偉氣勢，水沒有投入山澗的聲響。』 問：『什麼是教義？』 禪師說：『《楞伽經》（Lankavatara Sutra）的集會上。』 問：『什麼是祖師的意旨？』 禪師說：『熊耳山前。』 問：『教義和祖師的意旨，相差多少？』 禪師說：『寒冷的松樹連線著翠綠的竹子，秋天的水面映襯著紅色的蓮花。』

滁州瑯邪山智游禪師

有僧人問：『什麼是瑯邪山的境界？』 禪師說：『松樹因為數量有限而顯得蕭條蒼老，花朵因為沒有情感而隨意開放。』 僧人問：『什麼是境界中的人？』 禪師說：『頭髮長長，僧人的容貌醜陋。』 問：『什麼是和尚為他人指點的語句？』 禪師說：『眼前三尺厚的雪。』 僧人問：『莫非就是這樣嗎？』 禪師說：『腦後插著一枝花。』

泉州涼峰洞淵禪師

有僧人問：『什麼是涅槃（Nirvana）？』 禪師說：『刀砍斧劈。』 僧人問：『什麼是解脫？』 禪師說：『衣衫長，褲子短。』 問：『諸佛菩薩都無法到達的地方，禪師您知道嗎？』 禪師說：『老了，沒有力氣下禪床。』 問：『離開四句，超越百種否定的時候是怎樣的？』 禪師說：『柴門前，野草自然生長得很深。』 問：『狗子還有佛性嗎？』 禪師說：『松樹挺直，荊棘彎曲。』 問：『什麼是佛？』 禪師說：『金沙灘上照見身影。』 問：『什麼是道？』 禪師說：『玉女拋梭。』 問：『佛與道相差多少？』 禪師說：『烏龜的毛長二丈，兔子的角長八尺。』

真州真如院方禪師

參訪瑯邪禪師，只是參看『柏樹子』的話頭。每次進入方丈室，陳述自己的見解，不容許他措辭，常常被喝斥出來。忽然有一天大悟，直接進入方丈室說：『我明白了！』 瑯邪禪師問：『你怎樣理解的？』 禪師說：『夜裡床鋪溫暖，一覺睡到天亮。』

【English Translation】 English version Buddha. A monk asked the master: 'What is the meaning of the stone lion at the beach?' The master said: 'Having the intention to live on the river, not fearing the waves washing away the sand.' Asked again: 'What is it like in a state of stillness and tranquility?' The master said: 'It is not where you, Venerable, find peace and establish your life.' The monk asked: 'Where is the place for a student to find peace and establish their life?' The master said: 'The clouds have the majestic force of leaving the mountain, the water makes no sound when plunging into the ravine.' Asked: 'What is the teaching?' The master said: 'At the Lankavatara Sutra (Lankavatara Sutra) assembly.' Asked: 'What is the meaning of the Patriarch?' The master said: 'Before Xiong'er Mountain.' Asked: 'How far apart are the teaching and the Patriarch's meaning?' The master said: 'Cold pines connect with green bamboos, autumn waters reflect red lotuses.'

Chan Master Zhiyou of Langye Mountain in Chuzhou

A monk asked: 'What is the realm of Langye Mountain?' The master said: 'Pines appear sparse and old due to their limited number, flowers bloom casually because they have no emotions.' The monk asked: 'What is the person within the realm?' The master said: 'Long hair, the monk's appearance is ugly.' Asked: 'What is the phrase of the abbot for the sake of others?' The master said: 'Three feet of snow before your eyes.' The monk asked: 'Is that it?' The master said: 'A flower behind the head.'

Chan Master Dongyuan of Liangfeng Cave in Quanzhou

A monk asked: 'What is Nirvana (Nirvana)?' The master said: 'Chopped by knives and split by axes.' The monk asked: 'What is liberation?' The master said: 'Long shirt, short pants.' Asked: 'A place where all the sages do not reach, does the master know it?' The master said: 'Old and without the strength to get off the meditation bed.' Asked: 'What is it like when one is apart from the four phrases and beyond the hundred negations?' The master said: 'Before the thatched gate, the weeds naturally grow deep.' Asked: 'Does a dog have Buddha-nature?' The master said: 'Pines are straight, thorns are crooked.' Asked: 'What is Buddha?' The master said: 'Golden sands reflect a shadow.' Asked: 'What is the Tao?' The master said: 'A jade maiden throws a shuttle.' Asked: 'How far apart are Buddha and the Tao?' The master said: 'A turtle's hair is two fathoms long, a rabbit's horn is eight feet long.'

Chan Master Fang of Zhenru Monastery in Zhenzhou

He visited Langye and only contemplated the 'cypress tree seed' saying. Every time he entered the abbot's room, he presented his views, not allowing him to phrase them, and was often scolded out. Suddenly one day he had a great enlightenment and went straight into the abbot's room, saying: 'I understand!' Chan Master Langye asked: 'How do you understand?' The master said: 'The bed is warm at night, and I sleep until dawn.'

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。瑯邪可之。

宣州興教院坦禪師

永嘉牛氏子。業打銀。因淬礪瓶器有省。即出家。參瑯邪。機語頓契。后依天衣懷禪師。時住興教。擢為第一座。衣受他請。欲聞州乞師繼之。時刁景純學士守宛陵。衣恐刁涉外議。乃于觀音前祝曰。若坦首座道眼明白。堪任住持。愿示夢于刁學士。刁夜夢牛在興教法座上。衣凌晨辭州。刁舉所夢。衣大笑。刁問其故。衣曰。坦首座姓牛。又屬牛。刁就座出帖請之。師受請升座。有雪竇化主省宗出。問。諸佛未出世。人人鼻孔遼天。出世后為甚麼杳無訊息。師曰。雞足峰前風悄然。宗曰。未在更道。師曰。大雪滿長安。宗曰。誰人知此意。令我憶南泉。拂袖歸眾。更不禮拜。師曰。新興教今日失利。便歸方丈。令人請宗至。師曰。適來錯祇對一轉語。人天眾前何不禮拜蓋覆卻。宗曰。大丈夫膝下有黃金。爭肯禮拜無眼長老。師曰。我別有語在。宗乃理前語。至未在更道處。師曰。我有三十棒寄你打雪竇。宗乃禮拜。

江州歸宗可宣禪師

漢州人也。壯為僧。即出峽依瑯邪。一語忽投。群疑頓息。瑯邪可之。未幾。令分座。凈空居士郭功甫過門問道。與厚。及師領歸宗。時功甫任南昌尉。俄郡守恚師不為禮。捃甚。遂作書寄功甫曰。某世緣尚有六年。奈州主

抑逼。當棄餘喘。託生公家。愿無見阻。功甫閱書驚喜。且頷之。中夜。其妻夢間見師入其寢。失聲曰。此不是和尚來處。功甫撼而問之。妻詳以告。呼燈取書示之。相笑不已。遂孕。及生。乃名宣老。期年記問如昔。至三歲。白雲端禪師抵其家。始見之。曰。吾侄來也。云曰。與和尚相別幾年。宣倒指曰。四年矣(蓋與相別一年方死)。云曰。甚處相別。曰。白蓮莊上。云曰。以何為驗。曰。爹爹媽媽明日請和尚齋。忽聞推車聲。云問。門外是甚麼聲。宣以手作推車勢。云曰。過後如何。曰。平地兩條溝。果六週無疾而逝。

秀州長水子璇講師

郡之嘉興人也。自落髮誦楞嚴不輟。從洪敏法師講至動靜二相。瞭然不生。有省。謂敏曰。敲空擊木(木一作竹)。尚落筌蹄。舉目揚眉。已成擬議。去此二途。方契斯旨。敏拊而證之。然欲探禪源。罔知攸往。聞瑯邪道重當世。即趨其席。值上堂次。出問。清凈本然。云何忽生山河大地。瑯邪憑陵答曰。清凈本然。云何忽生山河大地。師領悟。禮謝曰。愿侍巾瓶。瑯邪謂曰。汝宗不振久矣。宜厲志扶持。報佛恩德。勿以殊宗為介也。乃如教。再拜以辭。后住長水。承稟日顧眾曰。道非言象得。禪非擬議知。會意通宗。曾無別緻。由是二宗仰之。嘗疏楞嚴等經。

【現代漢語翻譯】 現代漢語譯本： 抑逼（強迫）。應當捨棄剩餘的喘息。託生到公卿之家。希望不要遇到阻礙。功甫閱讀書信后又驚又喜，並且點頭同意。半夜，他的妻子在睡夢中看見一位僧人進入她的臥室，失聲說：『這裡不是和尚該來的地方。』功甫搖醒她並詢問原因。妻子詳細地告訴了他。點燈取出書信給他看，兩人相視而笑。於是懷孕了。等到孩子出生，就取名為宣老。一週歲時，記憶和問答能力如同前世。到三歲時，白雲端禪師來到他家，才第一次見到他，說：『我的侄兒來了。』宣老說：『與和尚分別幾年了？』宣老倒著手指說：『四年了（因為與他分別一年後才去世）。』白雲端禪師問：『在什麼地方分別的？』他說：『在白蓮莊上。』白雲端禪師問：『用什麼來驗證？』他說：『爹爹媽媽明天請和尚齋飯。』忽然聽到推車的聲音。白雲端禪師問：『門外是什麼聲音？』宣老用手做出推車的姿勢。白雲端禪師說：『過後怎麼樣？』他說：『平地上兩條溝。』結果六週歲時無疾而終。

秀州長水子璇講師（秀州長水寺的子璇講師）：

是郡里嘉興人。自從剃度出家后，誦讀《楞嚴經》從不間斷。跟隨洪敏法師講解到動靜二相時，瞭然於心，不再產生執著，有所領悟。對洪敏法師說：『敲擊虛空和木頭（或竹子），尚且落入言語的圈套。舉目揚眉，已經成為思慮。去除這兩種途徑，才能契合這個宗旨。』洪敏法師撫摸著他，印證了他的說法。然而想要探究禪宗的源頭，卻不知該往何處。聽說瑯邪禪師在當時備受推崇，就前往他的座下。正趕上瑯邪禪師上堂說法，子璇講師出來提問：『清凈本然，為什麼忽然產生山河大地？』瑯邪禪師順著他的問題回答說：『清凈本然，為什麼忽然產生山河大地？』子璇講師領悟了，行禮感謝說：『願意侍奉您。』瑯邪禪師說：『你的宗派衰落很久了，應該立志扶持，報答佛的恩德，不要因為宗派不同而有所隔閡。』子璇講師聽從了他的教誨，再次拜謝后告辭。後來住在長水寺，每天告誡大眾說：『道不是通過言語形象可以得到的，禪不是通過思慮可以瞭解的。會意通達宗門，並沒有什麼特別之處。』因此天臺宗和賢首宗都仰慕他。曾經疏解《楞嚴經》等經典。

【English Translation】 English version: Yibi (forced). One should abandon the remaining breath. Reincarnate into a noble family. May there be no obstacles. Gongfu read the letter with surprise and joy, and nodded in agreement. In the middle of the night, his wife saw a monk entering her bedroom in a dream, and exclaimed, 'This is not where a monk should come.' Gongfu shook her awake and asked why. The wife told him in detail. He lit the lamp and took out the letter to show her, and they smiled at each other. Then she became pregnant. When the child was born, he was named Xuanlao. At the age of one, his memory and ability to answer questions were as before. At the age of three, Chan Master Baiyunduan came to his house and saw him for the first time, saying, 'My nephew has come.' Xuanlao said, 'How many years have we been apart, Venerable?' Xuanlao counted backwards on his fingers, saying, 'Four years (because he died one year after separating from him).' Chan Master Baiyunduan asked, 'Where did we separate?' He said, 'At Bailian Village.' Chan Master Baiyunduan asked, 'What is the proof?' He said, 'Daddy and Mommy will invite the Venerable for a vegetarian meal tomorrow.' Suddenly, they heard the sound of a cart. Chan Master Baiyunduan asked, 'What is that sound outside the door?' Xuanlao made a gesture of pushing a cart with his hands. Chan Master Baiyunduan said, 'What happens after that?' He said, 'Two ditches on the flat ground.' As a result, he died without illness at the age of six.

Lecturer Zixuan of Changshui in Xiuzhou (Lecturer Zixuan of Changshui Temple in Xiuzhou):

Was a native of Jiaxing in the prefecture. Since shaving his head and becoming a monk, he had recited the Shurangama Sutra without interruption. Following Dharma Master Hongmin's explanation of the two aspects of movement and stillness, he understood them clearly and no longer became attached, gaining some insight. He said to Dharma Master Hongmin, 'Striking the void and wood (or bamboo) still falls into the trap of words. Raising the eyes and eyebrows has already become deliberation. Removing these two paths is the only way to accord with this principle.' Dharma Master Hongmin stroked him and confirmed his statement. However, wanting to explore the source of Chan, he did not know where to go. Hearing that Chan Master Langye was highly respected at the time, he went to his seat. Just as Chan Master Langye was giving a lecture, Lecturer Zixuan came out and asked, 'The pure and original nature, why does it suddenly produce mountains, rivers, and the great earth?' Chan Master Langye answered his question by saying, 'The pure and original nature, why does it suddenly produce mountains, rivers, and the great earth?' Lecturer Zixuan understood and bowed in gratitude, saying, 'I am willing to serve you.' Chan Master Langye said, 'Your sect has been in decline for a long time, you should aspire to support it, repay the Buddha's kindness, and do not be separated by differences in sect.' Lecturer Zixuan followed his teachings and bowed again to take his leave. Later, he lived in Changshui Temple, and every day he admonished the public, saying, 'The Dao cannot be obtained through words and images, and Chan cannot be understood through deliberation. Understanding the meaning and penetrating the sect has nothing special.' Therefore, both the Tiantai and Xianshou schools admired him. He once annotated the Shurangama Sutra and other scriptures.

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盛行於世。

大愚芝禪師法嗣

南嶽云峰文悅禪師

南昌徐氏子。初造大愚。聞示眾曰。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。便下座。師大駭。夜造方丈。愚問。來何所求。師曰。求心法。愚曰。法輪未轉。食輪先轉。後生趁色力健。何不為眾乞食。我忍饑不暇。何暇為汝說禪乎。師不敢違。未幾。愚移翠巖。師納疏罷。復過翠巖求指示。巖曰。佛法未到爛卻。雪寒宜為眾乞炭。師亦奉命。能事罷復造方丈。巖曰。堂司闕人。今以煩汝。師受之不樂。恨巖不去心地。坐后架。桶箍忽散。自架墮落。師忽然開悟。頓見巖用處。走搭伽梨。上寢堂。巖迎笑曰。維那。且喜太事了畢。師再拜。不及吐一辭而去。服勤八年。后出世翠巖。時首座領眾出迎。問曰。德山宗乘即不問。如何是臨濟大用。師曰。你甚處去來。座擬議。師便掌。座擬對。師喝曰。領眾歸去。自是一眾畏服。僧問。如何是道。師曰。路不拾遺。曰。如何是道中人。師曰。草賊大敗。僧禮拜。師噓一聲。問。萬法歸一。一歸何所。師曰。黃河九曲。曰。如何是第一句。師曰。垂手過膝。曰。如何是第二句。師曰。萬里崖州。曰。如何是第三句。師曰。糞箕掃帚。問。如何是深山巖崖佛法。師曰。猢猻倒上樹。問。如何是衲衣

【現代漢語翻譯】 現代漢語譯本： 盛行於世。

大愚芝禪師法嗣

南嶽云峰文悅禪師

南昌徐氏子（南昌徐家之子）。初到大愚禪師處，聽到大愚禪師開示說：『大家聚在一起吃醃菜，如果把它叫做一莖醃菜，死後下地獄就像箭一樣快。』說完就下座了。文悅禪師非常震驚，晚上去拜訪大愚禪師的方丈室。大愚禪師問：『你來這裡求什麼？』文悅禪師說：『求心法。』大愚禪師說：『法輪還沒轉動，食輪先轉動了。你現在年輕力壯，為什麼不為大家乞食？我忍飢挨餓都來不及，哪有空為你講禪呢？』文悅禪師不敢違抗。不久，大愚禪師移居翠巖寺。文悅禪師交還了維那的職務，又去翠巖寺請求指示。翠巖禪師說：『佛法還沒到腐爛的地步，天冷了，應該為大家乞炭。』文悅禪師也遵命照辦。事情做完后，又去拜訪方丈室。翠巖禪師說：『堂司缺人，現在委屈你了。』文悅禪師接受了，但心裡不高興，埋怨翠巖禪師不直指心地。坐在後架時，桶箍突然散開，從架子上掉了下來，文悅禪師忽然開悟，頓時明白了翠巖禪師的用意。跑去披上袈裟，上寢堂。翠巖禪師笑著迎接他說：『維那，可喜可賀，大事了結了。』文悅禪師再拜，沒說一句話就離開了。服侍了八年，後來出世在翠巖寺。當時，首座帶領僧眾出來迎接，問道：『德山宗的宗旨暫且不問，什麼是臨濟宗的大用？』文悅禪師說：『你從哪裡來？』首座正要說話，文悅禪師就打了他一掌。首座想要辯解，文悅禪師喝道：『帶領大家回去！』從此，大家都畏懼順服。有僧人問：『什麼是道？』文悅禪師說：『路不拾遺。』僧人說：『什麼是道中人？』文悅禪師說：『草寇大敗。』僧人禮拜。文悅禪師噓了一聲。問：『萬法歸一，一歸於何處？』文悅禪師說：『黃河九曲。』問：『什麼是第一句？』文悅禪師說：『垂手過膝。』問：『什麼是第二句？』文悅禪師說：『萬里崖州（地名）。』問：『什麼是第三句？』文悅禪師說：『糞箕掃帚。』問：『什麼是深山巖崖的佛法？』文悅禪師說：『猢猻倒上樹。』問：『什麼是衲衣（僧人的衣服）？』

【English Translation】 English version: Prevailing in the world.

Successor of Zen Master Dayu Zhi

Zen Master Wenyue of Yunfeng, Nanyue (a mountain in Hunan province)

A son of the Xu family from Nanchang (a city in Jiangxi province). He initially visited Dayu (Zen Master Dayu). He heard Dayu's instruction to the assembly, saying, 'Everyone gathers to eat pickled vegetables. If you call it a pickled vegetable, you will fall into hell like an arrow.' Then he descended from the seat. The master was greatly shocked and visited Dayu's abbot's room at night. Dayu asked, 'What do you seek?' The master said, 'I seek the mind-dharma.' Dayu said, 'The Dharma wheel has not yet turned; the food wheel turns first. Later, when you are young and strong, why not beg for food for the assembly? I am too busy enduring hunger to have time to speak of Zen for you.' The master dared not disobey. Before long, Dayu moved to Cuiyan (a temple name). The master resigned from his duties and again went to Cuiyan seeking instruction. Cuiyan said, 'The Buddha-dharma has not yet rotted. It is cold; it is appropriate to beg for charcoal for the assembly.' The master also obeyed the order. After the task was completed, he again visited the abbot's room. Cuiyan said, 'The hall office lacks a person; now I trouble you with it.' The master accepted it unhappily, resenting that Cuiyan did not directly point to the mind-ground. While sitting behind the frame, the barrel hoop suddenly broke, and he fell from the frame. The master suddenly awakened and immediately saw Cuiyan's intention. He ran to put on his kasaya (a Buddhist robe) and went to the sleeping hall. Cuiyan greeted him with a smile, saying, 'Vina (a monastic officer), congratulations, the great matter is completed.' The master bowed twice, left without uttering a word. After serving for eight years, he later appeared in the world at Cuiyan. At that time, the head seat led the assembly to greet him, asking, 'The teaching of the Deshan (Zen Master Deshan) lineage is not asked for now, what is the great function of the Linji (Zen Master Linji) lineage?' The master said, 'Where have you come from?' The seat was about to speak, and the master slapped him. The seat was about to respond, and the master shouted, 'Lead the assembly back!' From then on, the assembly was fearful and obedient. A monk asked, 'What is the Dao (the Way)?' The master said, 'No one picks up lost items on the road.' The monk said, 'What is a person of the Dao?' The master said, 'The bandit army is utterly defeated.' The monk bowed. The master sighed. Asked, 'All dharmas return to one, where does the one return to?' The master said, 'The Yellow River has nine bends.' Asked, 'What is the first phrase?' The master said, 'Hands hanging down past the knees.' Asked, 'What is the second phrase?' The master said, 'Ten thousand miles to Yazhou (a place name).' Asked, 'What is the third phrase?' The master said, 'Dustpan and broom.' Asked, 'What is the Buddha-dharma of the deep mountains and cliffs?' The master said, 'The monkey climbs upside down on the tree.' Asked, 'What is the kasaya (a monk's robe)?'

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下事。師曰。皮里骨。問。不涉廉纖。請師速道。師曰。須彌山。問。如何是清凈法身。師曰。柴場荻草。上堂。語不離窠道。焉能出蓋纏。片云橫谷口。迷卻幾人源。所以道。言無展事。語不投機。承言者喪。滯句者迷。汝等諸人。到這裡憑何話會。良久曰。欲得不招無間業。莫謗如來正法輪。上堂。過去諸佛已滅。未來諸佛未生。正當今日。佛法委在翠巖。放行則隨機利物。把住則瓦解冰消。且道把住好。放行好。良久曰。咄。這野狐精。擊禪床下座。上堂。汝等諸人。與么上來。大似刺腦入膠盆。與么下去。也是平地吃交。直饒不來不去。朝打三千。暮打八百。上堂。道遠乎哉。觸事而真。聖遠乎哉。體之則神。所以娑婆世界。以音聲為佛事。香積世界。以香飯為佛事。翠巖這裡。祇于出入息內供養承事。過現未來。塵沙諸佛。無一空過者。過現未來。塵沙諸佛。是翠巖侍者。無一不到。如一不到。三十拄杖。諸上座還會么。將此深心奉塵剎。是則名為報佛恩。上堂。有情之本。依智海以為源。含識之流。總法身而為體。祇為情生智隔。想變體殊。達本情忘。知心體合。諸禪德會么。古佛與露柱相交。佛殿與燈籠斗額。若也不會。單重交折。上堂。竿木隨身。逢場作戲。然雖如是。一手不獨拍。眾中莫有作家禪

【現代漢語翻譯】 現代漢語譯本 下事。師曰：『皮里骨。』 問：『不涉廉纖，請師速道。』師曰：『須彌山（Sumeru，佛教宇宙觀中的聖山）。』 問：『如何是清凈法身？』師曰：『柴場荻草。』 上堂：『語不離窠臼，焉能出蓋纏？片云橫谷口，迷卻幾人源。所以道，言無展事，語不投機，承言者喪，滯句者迷。汝等諸人，到這裡憑何話會？』良久曰：『欲得不招無間業，莫謗如來正法輪。』 上堂：『過去諸佛已滅，未來諸佛未生，正當今日，佛法委在翠巖。放行則隨機利物，把住則瓦解冰消。且道把住好，放行好？』良久曰：『咄！這野狐精。』擊禪床下座。 上堂：『汝等諸人，與么上來，大似刺腦入膠盆；與么下去，也是平地吃交。直饒不來不去，朝打三千，暮打八百。』 上堂：『道遠乎哉？觸事而真。聖遠乎哉？體之則神。所以娑婆世界（Saha World，我們所居住的這個世界），以音聲為佛事；香積世界，以香飯為佛事；翠巖這裡，祇于出入息內供養承事。過現未來，塵沙諸佛，無一空過者。過現未來，塵沙諸佛，是翠巖侍者，無一不到。如一不到，三十拄杖。諸上座還會么？將此深心奉塵剎，是則名為報佛恩。』 上堂：『有情之本，依智海以為源；含識之流，總法身而為體。祇為情生智隔，想變體殊，達本情忘，知心體合。諸禪德會么？古佛與露柱相交，佛殿與燈籠斗額。若也不會，單重交折。』 上堂：『竿木隨身，逢場作戲。然雖如是，一手不獨拍。眾中莫有作家禪？』

【English Translation】 English version Lower matter. The Master said, 'Bones under the skin.' Asked, 'Without involving the slightest bit, please, Master, speak quickly.' The Master said, 'Mount Sumeru (Sumeru, the sacred mountain in the Buddhist cosmology).' Asked, 'What is the pure Dharma body?' The Master said, 'Firewood yard and reeds.' Ascending the hall: 'Words not leaving the old nest, how can one escape the entanglements? A piece of cloud across the valley mouth, obscures the source for many. Therefore it is said, words without unfolding matters, speech not meeting the occasion, those who rely on words are lost, those who cling to phrases are deluded. All of you, what will you rely on to converse here?' After a long silence, he said, 'If you want not to incur the karma of incessant suffering, do not slander the true Dharma wheel of the Tathagata (如來，another name for Buddha).' Ascending the hall: 'The Buddhas of the past have already passed away, the Buddhas of the future have not yet been born, right at this very moment, the Buddha-dharma is entrusted to Cuiyan. Releasing it, it benefits beings according to their needs; grasping it, it crumbles like tiles and melts like ice. Tell me, is it better to grasp or to release?' After a long silence, he said, 'Hmph! This wild fox spirit.' He struck the Zen platform and descended. Ascending the hall: 'All of you, coming up in this way, is like stabbing your brain into a glue pot; going down in this way, is also falling into a trap on flat ground. Even if you neither come nor go, you will be beaten three thousand times in the morning and eight hundred times in the evening.' Ascending the hall: 'Is the Way far away? It is true in every encounter. Is the Sage far away? Embody it and it becomes spiritual. Therefore, the Saha World (Saha World, the world we live in) takes sound as its Buddha-work; the Fragrant Accumulation World takes fragrant rice as its Buddha-work; here at Cuiyan, we only offer and serve within the incoming and outgoing breaths. The Buddhas of the past, present, and future, as numerous as dust motes, none pass by in vain. The Buddhas of the past, present, and future, as numerous as dust motes, are Cuiyan's attendants, none fail to arrive. If even one does not arrive, thirty blows of the staff. Do all of you understand? Taking this deep mind to offer to the lands as numerous as dust motes, this is called repaying the Buddha's kindness.' Ascending the hall: 'The root of sentient beings relies on the sea of wisdom as its source; the flow of consciousness takes the Dharma body as its substance. It is only because emotions arise that wisdom is separated, and thoughts change that the substance becomes different. Attain the root and emotions are forgotten, know the mind and the substance merges. Do all you Zen practitioners understand? The ancient Buddha interacts with the pillar, the Buddha hall argues with the lantern. If you do not understand, it is a double and triple crossing.' Ascending the hall: 'A pole of wood follows the body, acting according to the occasion. Even so, one hand does not clap alone. Is there anyone among you who is a master of Zen?'

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客。本分衲僧。出來共相唱和。有么。時有僧出。禮拜。師曰。依稀似曲才堪聽。又被風吹別調中。便下座。上堂。天明平旦。萬事成辦。北俱盧洲長粳米飯。下座。上堂。有佛處不得住。無佛處急走過。你等諸人。橫擔拄杖。向甚麼處行腳。良久曰。東勝身洲持缽。西瞿耶尼吃飯。上堂。假使心通無量時。歷劫何曾異今日。且道今日事作么生。良久曰。烏龜鉆破壁。上堂。見聞覺知無障礙。聲香味觸常三昧。衲僧道。會也。山是山。水是水。饑來吃飯。困來打睡。忽然須彌山𨁝跳入你鼻孔里。摩竭魚穿你眼睛中。作么生商量。良久曰。參堂去。上堂。一刀兩段。未稱宗師。就下平高。固非作者。翠巖到這裡。口似匾擔。你等諸人作么生商量。良久曰。欲得不招無間業。莫謗如來正法輪。上堂。若見諸相非相。即山河大地。並無過咎。諸上座終日著衣吃飯。未曾咬著一粒米。未曾掛著一縷絲。便能變大地作黃金。攪長河為酥酪。然雖如是。著衣吃飯即不無。衲僧門下汗臭氣也未夢見在。上堂。普賢行。文殊智。補陀巖上清風起。瞎驢趁隊過新羅。吉獠舌頭三千里。上堂。拈起拄杖曰。掌缽盂向香積世界。為甚麼出身無路。挑日月于拄杖頭上。為甚麼有眼如盲。直得風行草偃。響順聲和。無纖芥可留。猶是交爭底法。作

【現代漢語翻譯】 現代漢語譯本： 客。本分衲僧（指修行僧人）。出來一起唱和，有沒有人？這時有個僧人出來，禮拜。翠巖禪師說：『依稀像是曲子，才剛能聽，又被風吹散，變了調。』說完便下座。 上堂說法。天亮平旦，萬事都已辦妥。北俱盧洲（佛教傳說中的四大部洲之一）有長粳米飯。說完下座。 上堂說法。有佛的地方不能停留，沒有佛的地方要趕緊走過。你們這些人，橫著拿著拄杖，要到哪裡去行腳？良久后說：『到東勝身洲（佛教傳說中的四大部洲之一）去持缽，到西瞿耶尼（佛教傳說中的四大部洲之一）去吃飯。』 上堂說法。假使心能通達無量的時間，經歷無數劫，又何曾與今日不同？那麼，今日之事該如何做呢？良久后說：『烏龜鉆破了墻壁。』 上堂說法。見聞覺知沒有障礙，聲香味觸常常處於三昧（佛教中的一種定境）。衲僧說道：『明白了。山是山，水是水，餓了就吃飯，困了就睡覺。』忽然須彌山（佛教中的一座神山）跳入你的鼻孔里，摩竭魚（佛教傳說中的一種海中巨獸）穿過你的眼睛，該如何商量？良久后說：『去參堂吧。』 上堂說法。一刀兩斷，還不能算是宗師。就低就高，本來就不是作者的風格。翠巖禪師到這裡，口像扁擔一樣。你們這些人該如何商量？良久后說：『想要不招致無間地獄的業報，就不要誹謗如來的正法輪（佛法）。』 上堂說法。如果能見到諸相非相（認識到一切現象的虛幻性），那麼山河大地，便沒有什麼過錯。各位，你們終日穿著衣服吃飯，卻未曾咬到一粒米，未曾掛到一縷絲，便能將大地變成黃金，將長河攪成酥酪。雖然如此，穿著衣服吃飯這件事還是有的，衲僧門下的汗臭氣你們還沒夢到呢。 上堂說法。普賢菩薩的行愿，文殊菩薩的智慧，補陀巖（觀音菩薩的道場）上清風吹起。瞎驢也趕著隊伍去新羅（古代朝鮮半島的國家），吉獠（指說話不清楚的人）的舌頭也能傳到三千里。 上堂說法。拿起拄杖說：『拿著缽盂前往香積世界（佛國），為什麼出身卻沒有出路？挑著日月在拄杖頭上，為什麼有眼卻像瞎子一樣？』即使能做到風行草偃，聲音和諧，沒有一絲一毫的殘留，仍然是爭辯的法門，這樣做什麼？

English version: Guest. Are there any genuine monks here who will come out and join in chanting and responding? At that moment, a monk came out and bowed. Cuiyan Zen Master said, 'It vaguely resembles a melody, just barely listenable, but then the wind blows it away, changing the tune.' Then he descended from his seat. Ascending the hall to preach. At daybreak, everything is ready. In Uttarakuru (one of the four continents in Buddhist cosmology), there is long-grain rice. After saying this, he descended from his seat. Ascending the hall to preach. One should not dwell where there is a Buddha, and one should quickly pass by where there is no Buddha. You people, carrying your staffs horizontally, where are you going on pilgrimage? After a long pause, he said, 'Going to Purvavideha (one of the four continents in Buddhist cosmology) to carry the alms bowl, going to Aparagodaniya (one of the four continents in Buddhist cosmology) to eat rice.' Ascending the hall to preach. Even if the mind can penetrate limitless time, how is countless kalpas different from today? So, what should be done about today's affairs? After a long pause, he said, 'A turtle drills through the wall.' Ascending the hall to preach. Seeing, hearing, perceiving, and knowing are without obstruction; sound, smell, taste, and touch are constantly in samadhi (a state of meditative consciousness). A monk said, 'I understand. The mountain is the mountain, the water is the water, when hungry, eat rice, when tired, sleep.' Suddenly, Mount Sumeru (a sacred mountain in Buddhist cosmology) jumps into your nostril, and a makara (a mythical sea creature) pierces through your eyes. How should we discuss this? After a long pause, he said, 'Go to the meditation hall.' Ascending the hall to preach. Cutting something in two with one stroke is not worthy of being called a master. To lower oneself to meet others is certainly not the style of an author. Cuiyan has come here, and his mouth is like a carrying pole. How do you people discuss this? After a long pause, he said, 'If you want to avoid the karma of uninterrupted hell, do not slander the true Dharma wheel (Buddhist teachings) of the Tathagata (Buddha).' Ascending the hall to preach. If you see all forms as non-forms (recognizing the illusory nature of all phenomena), then the mountains, rivers, and earth will have no fault. All of you, wearing clothes and eating rice all day long, have never bitten into a single grain of rice, have never caught a single thread of silk, yet you can transform the earth into gold and churn the long river into ghee. Even so, the matter of wearing clothes and eating rice still exists; you haven't even dreamed of the sweaty smell of the monks. Ascending the hall to preach. The vows of Samantabhadra (a Bodhisattva), the wisdom of Manjushri (a Bodhisattva), a clear breeze rises on Mount Potalaka (Avalokiteśvara's (a Bodhisattva) abode). Even a blind donkey chases after the group to Silla (an ancient Korean kingdom), and the tongue of a stammerer can reach three thousand miles. Ascending the hall to preach. Raising his staff, he said, 'Carrying the alms bowl towards the Fragrant Accumulation World (a Buddha-land), why is there no way out of birth? Carrying the sun and moon on the head of the staff, why are your eyes like those of the blind?' Even if one can achieve the effect of the wind bending the grass, and the sound harmonizing, with not a single speck remaining, it is still a method of contention. What is the use of doing this?

【English Translation】 Guest. Are there any genuine monks here who will come out and join in chanting and responding? At that moment, a monk came out and bowed. The master said, 'It vaguely resembles a melody, just barely listenable, but then the wind blows it away, changing the tune.' Then he descended from his seat. Ascending the hall to preach. At daybreak, everything is ready. In Uttarakuru (one of the four continents in Buddhist cosmology), there is long-grain rice. After saying this, he descended from his seat. Ascending the hall to preach. One should not dwell where there is a Buddha, and one should quickly pass by where there is no Buddha. You people, carrying your staffs horizontally, where are you going on pilgrimage? After a long pause, he said, 'Going to Purvavideha (one of the four continents in Buddhist cosmology) to carry the alms bowl, going to Aparagodaniya (one of the four continents in Buddhist cosmology) to eat rice.' Ascending the hall to preach. Even if the mind can penetrate limitless time, how is countless kalpas different from today? So, what should be done about today's affairs? After a long pause, he said, 'A turtle drills through the wall.' Ascending the hall to preach. Seeing, hearing, perceiving, and knowing are without obstruction; sound, smell, taste, and touch are constantly in samadhi (a state of meditative consciousness). A monk said, 'I understand. The mountain is the mountain, the water is the water, when hungry, eat rice, when tired, sleep.' Suddenly, Mount Sumeru (a sacred mountain in Buddhist cosmology) jumps into your nostril, and a makara (a mythical sea creature) pierces through your eyes. How should we discuss this? After a long pause, he said, 'Go to the meditation hall.' Ascending the hall to preach. Cutting something in two with one stroke is not worthy of being called a master. To lower oneself to meet others is certainly not the style of an author. The master has come here, and his mouth is like a carrying pole. How do you people discuss this? After a long pause, he said, 'If you want to avoid the karma of uninterrupted hell, do not slander the true Dharma wheel (Buddhist teachings) of the Tathagata (Buddha).' Ascending the hall to preach. If you see all forms as non-forms (recognizing the illusory nature of all phenomena), then the mountains, rivers, and earth will have no fault. All of you, wearing clothes and eating rice all day long, have never bitten into a single grain of rice, have never caught a single thread of silk, yet you can transform the earth into gold and churn the long river into ghee. Even so, the matter of wearing clothes and eating rice still exists; you haven't even dreamed of the sweaty smell of the monks. Ascending the hall to preach. The vows of Samantabhadra (a Bodhisattva), the wisdom of Manjushri (a Bodhisattva), a clear breeze rises on Mount Potalaka (Avalokiteśvara's (a Bodhisattva) abode). Even a blind donkey chases after the group to Silla (an ancient Korean kingdom), and the tongue of a stammerer can reach three thousand miles. Ascending the hall to preach. Raising his staff, he said, 'Carrying the alms bowl towards the Fragrant Accumulation World (a Buddha-land), why is there no way out of birth? Carrying the sun and moon on the head of the staff, why are your eyes like those of the blind?' Even if one can achieve the effect of the wind bending the grass, and the sound harmonizing, with not a single speck remaining, it is still a method of contention. What is the use of doing this?

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么生是不交爭底法。卓拄杖下座。上堂。臨濟先鋒。放過一著。德山後令。且在一邊。獨露無私一句作么生道。良久曰。堪嗟楚下鐘離昧(音抹)。以拂子擊禪床。下座。上堂。教中道。種種取捨。皆是輪迴。未出輪迴而辯圓覺。彼圓覺性即同流轉。若免輪迴。無有是處。你等諸人。到這裡且作么生辯圓覺。良久曰。荷葉團團團似鏡。菱角尖尖尖似錐。以拂擊禪床。上堂。古人道。山河石壁。不礙眼光。師曰。作么生是眼。拈拄杖打禪床一下。曰。須彌山百雜碎即不問。你且道娑竭羅龍王年多少。俗士問。如何是佛。師曰。著衣吃飯量家道。曰。恁么則退身三步。叉手當胸去也。師曰。醉后添杯不如無。小參。舉百丈歲夜示眾曰。你這一隊後生。經律論固是不知。入眾參禪禪又不會。臘月三十日。且作么生摺合去。師曰。灼然。諸禪德。去聖時遙。人心澹泊。看卻今時叢林。更是不得所在之處。或聚徒三百五百。浩浩地祇以飯食豐濃．寮舍穩便為旺化。中間孜孜為道者無一人。設有十個五個。走上走下。半青半黃。會即總道我會。各各自謂握靈蛇之珠。孰肯知非。及乎挨拶鞭逼將來。直是萬中無一。苦哉。苦哉。所謂般若叢林歲歲凋。無明荒草年年長。就中今時後生。才入眾來。便自端然拱手。受他別人供養。到處菜

不擇一莖。柴不搬一束。十指不沾水。百事不幹懷。雖則一期快意。爭奈三塗累身。豈不見教中道。寧以熱鐵纏身。不受信心人衣。寧以洋銅灌口。不受信心人食。上座若也是去。直饒變大地作黃金。攪長河為酥酪。供養上座。未為分外。若也未是。至於滴水寸絲。便須披毛戴角。牽犁拽耙。償他始得。不見祖師道。入道不通理。復身還信施。此是決定底事。終不虛也。諸上座。光陰可惜。時不待人。莫待一朝眼光落地。緇田無一簣之功。鐵圍陷百刑之痛。莫言不道。珍重。

蘇州瑞光月禪師

僧問。俱胝一指。意旨如何。師曰。月落三更穿市過。

瑞州洞山子圓禪師

上堂。有僧出拋下坐具。師曰。一釣便上。僧提起坐具。師曰。弄巧成拙。僧曰。自古無生曲。須是遇知音。師曰。波斯入唐土。僧大笑歸眾。

石霜永禪師法嗣

南嶽福嚴保宗禪師

上堂。世尊周行七步。舉足全乖。目顧四方。觸途成滯。金襕授去。殃及兒孫。玉偈傳來。掛人唇吻。風幡悟性。未離色塵。缽水投針。全成管見。祖師九年面壁。不見纖毫。盧公六代傳衣。圖他小利。江西一喝。不解慎初。德嶠全施。未知護末。南山鱉鼻。謾指蹤由。北院枯松。徒彰風彩。雲門顧鑒。落二落三。臨濟全提。

【現代漢語翻譯】 現代漢語譯本： 不揀擇一根草。不搬動一捆柴。十指不沾水。百事不縈懷。即使一時痛快，怎奈三惡道纏身。難道沒聽過教義中說，寧願被燒紅的鐵纏繞身體，也不接受有信心之人的衣服；寧願被滾燙的銅水灌入口中，也不接受有信心之人的食物。各位上座如果真是開悟之人，縱然能把大地變成黃金，把長江攪成酥酪，來供養各位上座，也不算過分。如果還未開悟，哪怕是滴水寸絲，也必須披毛戴角，牽犁拉耙，償還他人才行。沒聽祖師說嗎，入道不通達真理，來世還要償還信徒的佈施。這是絕對的事情，絕不會有假。各位上座，光陰可惜，時不等人。不要等到哪天眼光落地（去世），在佛田中沒有積累一簣之功，在地獄中遭受百種刑罰的痛苦。不要說我沒告訴你們。珍重。

蘇州瑞光月禪師

有僧人問：『俱胝（Kuti）禪師的一指禪，意旨是什麼？』禪師說：『月亮在三更時分落下，穿過市集。』

瑞州洞山子圓禪師

上堂說法。有僧人出來拋下坐具。禪師說：『一釣就上鉤。』僧人提起坐具。禪師說：『弄巧成拙。』僧人說：『自古以來沒有生命的曲子，必須遇到知音。』禪師說：『波斯人來到唐朝的土地。』僧人大笑，回到大眾中。

石霜永禪師法嗣

南嶽福嚴保宗禪師

上堂說法。世尊（釋迦牟尼佛）周行七步，舉足完全違背真理。目光顧視四方，所接觸之處都成為障礙。把袈裟授予迦葉（Kasyapa），給子孫帶來災殃。把玉偈（佛經中的偈頌）傳下來，掛在人們的口頭上。從風幡中領悟自性，沒有離開色塵（外在的物質世界）。用缽中的水來投針，完全成為管窺之見。祖師（菩提達摩）九年面壁，什麼也沒看見。盧公（慧能）六代傳衣，圖謀一些小利。江西馬祖道一禪師一喝，不明白謹慎開始。德嶠禪師全部施捨，不知道保護結尾。南山鱉鼻（指某些禪師），胡亂指點軌跡由來。北院枯松，徒然彰顯風采。雲門禪師的顧鑒，落入第二第三等。臨濟禪師全部提持。

【English Translation】 English version: Do not choose a single blade of grass. Do not move a bundle of firewood. Do not let the ten fingers touch water. Do not let a hundred things trouble the mind. Although there may be a moment of pleasure, how can one bear the burden of the three evil paths? Haven't you heard it said in the teachings, 'Rather be wrapped in hot iron than receive the clothes of a person of faith; rather have molten copper poured into the mouth than receive the food of a person of faith.' If you, venerable monks, are truly enlightened, even if you could transform the earth into gold and churn the Long River into ghee to offer to you, it would not be excessive. If you are not yet enlightened, even a drop of water or a thread of silk must be repaid by wearing fur and horns, pulling plows and dragging harrows. Haven't you heard the patriarch say, 'Entering the Way without understanding the principle, one must repay the offerings of the faithful in the next life.' This is a definite matter, and it will never be false. Venerable monks, time is precious, and time waits for no one. Do not wait until the day your eyes fall to the ground (death), without accumulating even a basketful of merit in the field of Buddhism, and suffering the pain of a hundred tortures in hell. Don't say I didn't tell you. Take care.

Zen Master Yue of Ruiguang Temple in Suzhou

A monk asked, 'What is the meaning of Kuti's (Kuti: a Zen master known for his one-finger teaching) one-finger Zen?' The master said, 'The moon falls at the third watch, passing through the market.'

Zen Master Ziyuan of Dongshan in Ruizhou

Ascending the hall to preach. A monk came out and threw down his sitting cloth. The master said, 'Caught on the first cast.' The monk picked up the sitting cloth. The master said, 'Trying to be clever but becoming clumsy.' The monk said, 'The song of no birth since ancient times must meet a connoisseur.' The master said, 'A Persian enters the land of Tang.' The monk laughed loudly and returned to the assembly.

Successor of Zen Master Yong of Shishuang

Zen Master Baozong of Fuyan Temple in Nanyue

Ascending the hall to preach. The World Honored One (Sakyamuni Buddha) walked seven steps, each step completely deviating from the truth. Looking in all four directions, everything he touched became an obstacle. Passing on the kasaya (Kasyapa: one of the principal disciples of Gautama Buddha), brought disaster to his descendants. Passing down the jade gatha (gatha: a verse in Buddhist scriptures), hangs on people's lips. Realizing one's nature from the wind and the banner, has not left the realm of form (the external material world). Using water in a bowl to drop a needle, completely becomes a narrow view. The patriarch (Bodhidharma) faced the wall for nine years, seeing nothing. Duke Lu (Huineng) passed on the robe for six generations, plotting some small gains. Zen Master Mazu Daoyi of Jiangxi shouted once, not understanding the importance of being cautious at the beginning. Zen Master Deqiao gave away everything, not knowing how to protect the end. The turtle nose of Nanshan (referring to certain Zen masters), randomly points out the origin of the path. The withered pine of Beiyuan, vainly displays its splendor. Zen Master Yunmen's contemplation falls into the second and third categories. Zen Master Linji completely upholds.

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錯七錯八。若說君臣五位。直如紙馬過江。更推賓主交參。恰似泥人澡洗。獨超象外。且非捉兔走鷹。混跡塵中。未是咬豬之狗。何異趒坑墮塹。正是避溺投罝。如斯之解。正在常途。出格道人。如何話會。豈不見陶潛俗子尚自睹事見機。而今祖室子孫。不可皮下無血。喝一喝。

郢州大陽如漢禪師

僧問。如何是敲磕底句。師曰。檻外竹搖風。驚起幽人睡。曰。觀音門大啟也。師曰。師子咬人。乃曰。聞聲悟道。失卻觀音眼睛。見色明心。昧了文殊巴鼻。一出一入。半開半合。泥牛昨夜遊滄海。直至如今不見回。咄。

浮山遠禪師法嗣

東京凈因院道臻凈照禪師

僧問。如何是佛。師曰。朝裝香。暮換水。問。如何是觀音妙智力。師曰。河南犬吠。河北驢鳴。上堂。拈拄杖曰。楖栗木杖子。善能談佛祖。聾人既得聞。啞人亦解語。指白石為玉。點黃金為土。便恁么會去。他家未相許。不相許。莫莽鹵。南街打鼓北街舞。

廬州興化仁岳禪師

泉南人也。僧問。如何是佛法大意。師曰。臨濟問黃檗。曰。學人不會。師曰。三回吃棒來。問。如何是和尚家風。師曰。曲錄禪床。曰。客來如何祇待。師曰。拄杖子。問。一大藏教儘是名言。離此名言。如何指示。師曰。癩馬揩

【現代漢語翻譯】 現代漢語譯本 錯七錯八。如果說君臣五位（指五位在不同位置上的人），就像紙糊的馬過江一樣，毫無用處。再推論賓主之間的交參，就像泥人洗澡一樣，毫無意義。要獨自超越現象之外，不是像捉兔子放老鷹一樣（指目標不匹配）。混跡于塵世之中，還不如咬豬的狗（指目標明確）。否則就像自己跳進坑裡一樣，正是避開水溺卻投向了捕鳥的網。像這樣的理解，只是在常規的道路上。不落俗套的修行人，又該如何理解體會呢？難道沒看見陶淵明這樣的普通人尚且能睹事見機嗎？如今作為祖師的子孫，不可麻木不仁。喝！

郢州大陽如漢禪師

有僧人問：『什麼是敲擊的最終語句？』 禪師說：『檻外的竹子被風吹動，驚醒了隱居的人的睡眠。』 僧人說：『觀音菩薩的大門敞開了。』 禪師說：『獅子咬人。』 於是說：『聞聲悟道，失去了觀音的眼睛；見色明心，迷惑了文殊菩薩的本來面目。』 一出一入，半開半合。泥牛昨夜遊滄海，直到如今不見回來。咄！』

浮山遠禪師法嗣

東京凈因院道臻凈照禪師

有僧人問：『什麼是佛？』 禪師說：『早上供香，晚上換水。』 問：『什麼是觀音菩薩的微妙智慧力？』 禪師說：『河南的狗叫，河北的驢鳴。』 上堂時，禪師拿起拄杖說：『這楖栗木的拄杖，善於談論佛祖。聾子也能聽見，啞巴也能說話。』 指著白石頭說是玉，點著黃金說是土。如果這樣理解，佛家是不認可的。不認可，就不要魯莽。南街打鼓北街舞。』

廬州興化仁岳禪師

是泉南人。有僧人問：『什麼是佛法的大意？』 禪師說：『臨濟問黃檗。』 僧人說：『學人不會。』 禪師說：『三次捱打。』 問：『什麼是和尚的家風？』 禪師說：『曲木禪床。』 僧人說：『客人來了如何招待？』 禪師說：『拄杖子。』 問：『一大藏教（佛教經典的總稱）儘是名言，離開這些名言，如何指示？』 禪師說：『癩馬揩』

【English Translation】 English version Wrong seven, wrong eight. If you talk about the five positions of ruler and subject (referring to people in different positions), it's as useless as paper horses crossing the river. Further, to infer the intermingling of guest and host is as meaningless as a clay figure taking a bath. To transcend beyond phenomena alone is not like chasing a rabbit with a hawk (referring to mismatched goals). Mixing in the dust of the world is not as good as a dog biting a pig (referring to a clear goal). Otherwise, it's like jumping into a pit yourself, precisely avoiding drowning but throwing yourself into a bird-catching net. Such an understanding is only on the conventional path. How should an unconventional practitioner understand and experience it? Haven't you seen that even ordinary people like Tao Yuanming can observe events and seize opportunities? Now, as descendants of the ancestral masters, you must not be numb. Drink!

Chan Master Ruhan of Dayang in Yingzhou

A monk asked: 'What is the ultimate phrase of knocking?' The Master said: 'The bamboo outside the fence sways in the wind, startling the sleep of the recluse.' The monk said: 'The gate of Avalokiteśvara (Guanyin, the Bodhisattva of Compassion) is wide open.' The Master said: 'The lion bites people.' Then he said: 'Hearing the sound and realizing the Way, one loses the eyes of Avalokiteśvara; seeing the form and clarifying the mind, one is confused about the original face of Mañjuśrī (Wenshu, the Bodhisattva of Wisdom).' Coming out and going in, half open and half closed. The mud ox swam in the vast sea last night, and has not been seen returning until now. Bah!'

Successor of Chan Master Yuan of Fushan

Chan Master Jingzhao Daozhen of Jingyin Temple in Tokyo

A monk asked: 'What is Buddha?' The Master said: 'In the morning, offer incense; in the evening, change the water.' Asked: 'What is the wonderful wisdom power of Avalokiteśvara?' The Master said: 'The dogs bark in Henan, the donkeys bray in Hebei.' Ascending the hall, the Master picked up his staff and said: 'This staff of Zhelu wood is good at talking about the Buddhas and Patriarchs. The deaf can hear, and the mute can speak.' Pointing at white stones and calling them jade, touching gold and calling it dirt. If you understand it this way, the Buddhist family does not approve. If they don't approve, don't be rash. The drums beat in the south street, and the dance is in the north street.'

Chan Master Renyue of Xinghua in Luzhou

He was a native of Quannan. A monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Linji (Linji Yixuan, a famous Chan master) asked Huangbo (Huangbo Xiyun, Linji's teacher).' The monk said: 'This student does not understand.' The Master said: 'Three times he was beaten.' Asked: 'What is the family style of the abbot?' The Master said: 'The curved wooden meditation bed.' The monk said: 'How should guests be treated when they arrive?' The Master said: 'The staff.' Asked: 'The entire Tripitaka (the collection of Buddhist scriptures) is full of nominal expressions. Apart from these nominal expressions, how should one instruct?' The Master said: 'A mangy horse rubs'

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枯柳。曰。學人不會。師曰。駱駝好吃鹽。曰。畢竟如何。師曰。鐵鞭指處馬空嘶。

荊門軍玉泉謂芳禪師

僧問。從上諸聖。以何法示人。師拈起拄杖。僧曰。學人不會。師曰。兩手分付。僧擬議。師便打。

宿州定林惠琛禪師

僧問。如何是道。師曰。祇在目前。僧曰。為甚麼不見。師曰。瞎。

秀州本覺若珠禪師

僧問。如何是道。師舉起拳。僧曰。學人不會。師曰。拳頭也不識。上堂。說佛說祖。埋沒宗乘。舉古談今。淹留衲子。撥開上路。誰敢當頭。齊立下風。不勞拈出。無星秤子。如何辯得斤兩。若也辯得。須彌祇重半銖。若辯不得。拗折秤衡。向日本國與諸人相見。

東京華嚴普孜禪師

僧問。如何是賓中賓。師曰。客路如天遠。曰。如何是賓中主。師曰。侯門似海深。曰。如何是主中主。師曰。寰中天子來。曰。如何是主中賓。師曰。塞外將軍令。乃曰。賓中問主。互換機鋒。主中問賓。同生同死。主中辯主。飲氣吞聲。賓中覓賓。白雲萬里。故句中無意。意在句中。於斯明得。一雙孤雁撲地高飛。於斯未明。一對鴛鴦池邊獨立。知音禪客。相共證明。影響異流。切鬚子細。良久曰。若是陶淵明。攢眉便歸去。

南康軍清隱院惟湜禪師

【現代漢語翻譯】 現代漢語譯本： 枯柳禪師說：『學人不會。』禪師說：『駱駝好吃鹽。』（比喻有些人只知追求表面的東西，而不知其真味）學人問：『到底如何？』禪師說：『鐵鞭指處馬空嘶。』（比喻真正的力量在於內在，而非外在的威懾）

荊門軍玉泉謂芳禪師 有僧人問：『從上諸聖，以何法示人？』（歷代聖賢用什麼方法來開示世人？）禪師拿起拄杖。僧人說：『學人不會。』禪師說：『兩手分付。』（直接交付，不假外求）僧人正要思量，禪師便打。

宿州定林惠琛禪師 有僧人問：『如何是道？』禪師說：『只在目前。』僧人說：『為什麼不見？』禪師說：『瞎。』（指其心眼未開）

秀州本覺若珠禪師 有僧人問：『如何是道？』禪師舉起拳頭。僧人說：『學人不會。』禪師說：『拳頭也不識。』禪師上堂說法：說佛說祖，埋沒宗乘。（宗乘：佛教的宗旨和教義）舉古談今，淹留衲子。（衲子：出家人）撥開上路，誰敢當頭？齊立下風，不勞拈出。無星秤子，如何辯得斤兩？若也辯得，須彌祇重半銖。（須彌：須彌山，佛教中的聖山；銖：古代極小的重量單位）若辯不得，拗折秤衡，向日本國與諸人相見。

東京華嚴普孜禪師 有僧人問：『如何是賓中賓？』禪師說：『客路如天遠。』（比喻求道之路漫長）僧人問：『如何是賓中主？』禪師說：『侯門似海深。』（比喻權貴之家難以接近）僧人問：『如何是主中主？』禪師說：『寰中天子來。』（比喻至高無上的存在）僧人問：『如何是主中賓？』禪師說：『塞外將軍令。』（比喻掌握實權的人物）於是說：賓中問主，互換機鋒。主中問賓，同生同死。主中辯主，飲氣吞聲。賓中覓賓，白雲萬里。故句中無意，意在句中。於斯明得，一雙孤雁撲地高飛。於斯未明，一對鴛鴦池邊獨立。知音禪客，相共證明。影響異流，切鬚子細。良久說：若是陶淵明，攢眉便歸去。

南康軍清隱院惟湜禪師

【English Translation】 English version: Kuliu said, 'The student does not understand.' The master said, 'Camels like to eat salt.' (Metaphor for those who only pursue superficial things and do not know their true taste) The student asked, 'What is it ultimately?' The master said, 'The iron whip points, but the horse neighs in vain.' (Metaphor for true power lying within, not in external intimidation)

Zen Master Weifang of Yuquan in Jingmen Army A monk asked, 'What method did all the sages of the past use to instruct people?' The master picked up his staff. The monk said, 'The student does not understand.' The master said, 'Entrusted with both hands.' (Directly hand over, without seeking external help) As the monk was about to ponder, the master struck him.

Zen Master Huishen of Dinglin in Suzhou A monk asked, 'What is the Dao?' The master said, 'It is right before your eyes.' The monk said, 'Why can't I see it?' The master said, 'Blind.' (Referring to the fact that his mind's eye is not open)

Zen Master Ruozhu of Benjue in Xiuzhou A monk asked, 'What is the Dao?' The master raised his fist. The monk said, 'The student does not understand.' The master said, 'You don't even recognize a fist.' The master ascended the hall and said: Speaking of Buddhas and patriarchs buries the lineage. (Lineage: the tenets and doctrines of Buddhism) Talking about the past and present detains the monks. Open up the road ahead, who dares to stand at the head? Standing together in the downwind, there is no need to bring it out. A scale without stars, how can you distinguish the weight? If you can distinguish it, Mount Sumeru only weighs half a zhu. (Sumeru: Mount Sumeru, the holy mountain in Buddhism; zhu: an extremely small unit of weight in ancient times) If you cannot distinguish it, break the scale and meet everyone in Japan.

Zen Master Puzi of Huayan in Tokyo A monk asked, 'What is a guest within a guest?' The master said, 'The road for guests is as far as the sky.' (Metaphor for the long road to seek the Dao) The monk asked, 'What is a guest within a host?' The master said, 'The gate of a noble is as deep as the sea.' (Metaphor for the difficulty of approaching powerful people) The monk asked, 'What is a host within a host?' The master said, 'The emperor of the realm comes.' (Metaphor for the supreme existence) The monk asked, 'What is a host within a guest?' The master said, 'The general's command outside the border.' (Metaphor for a person who holds real power) Then he said: The guest asks the host, exchanging opportunities. The host asks the guest, living and dying together. The host argues with the host, swallowing their breath. The guest seeks the guest, ten thousand miles of white clouds. Therefore, there is no intention in the sentence, the intention is in the sentence. If you understand this, a pair of solitary geese flap their wings and fly high. If you do not understand this, a pair of mandarin ducks stand alone by the pond. Zen guests who understand each other, prove it together. Influences and different streams, must be careful. After a long silence, he said: If it were Tao Yuanming, he would frown and return.

Zen Master Weishe of Qingyin Temple in Nankang Army

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僧問。如何是道。師曰。斜街曲巷。曰。如何是道中人。師曰。百藝百窮。

潭州衡岳寺奉能禪師

上堂。宗風才舉。萬里云收。法令若行。千峰寒色。須彌頂上。白浪滔天。大海波中。紅塵滿地。應思黃梅昔日。少室當年。不能退己讓人。遂使舂糠答志。斷臂酬心。何似衡岳這裡。山畬粟米飯。一桶沒鹽羹。苦樂共住。隨高就低。且不是南頭買貴。北頭賣賤。直教文殊稽首。迦葉攢眉。龍樹馬鳴吞聲飲氣。目連鹙子且不能為。為甚如此。諦觀法王法。法王法如是。

寶應昭禪師法嗣

滁州瑯邪方銳禪師

上堂。造化無生物之心。而物物自成。雨露非潤物之意。而靈苗自榮。所以藥劑不食而病自損。良師不親而心自明。故知妙慧靈光。不從緣得。到這裡方許你進步。瑯邪與你別作個相見。還有么。若無。不可壓良為賤。

郢州興陽山希隱禪師

僧問。如何是懸崖撒手底句。師曰。明月照幽谷。曰。如何是絕後再蘇底句。師曰。白雲生太虛。曰。恁么則樵夫出林丘。處處歌春色。師曰。是人道得。上堂。了見不見。見了未了。路上行人。林間宿鳥。月里塔高十二層。天外星纏五百杪。要會么。手執夜明符。幾個知天曉。參。

石門進禪師法嗣

明州瑞巖智

【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是道？』禪師說：『彎彎曲曲的街巷。』僧人問：『什麼是道中人？』禪師說：『身懷百藝卻一無所有。』

潭州衡岳寺奉能禪師

上堂開示：宗門風範一旦樹立，萬里烏雲都會消散；佛法戒律如果推行，千座山峰都會呈現肅殺之色。須彌山（Mount Sumeru）頂上，白色的浪濤衝向天空；大海的波濤之中，紅塵佈滿大地。應當思念黃梅五祖（指慧能大師）昔日的教誨，以及達摩祖師當年在少室山（Shaoshi Mountain）的作為。如果不能夠退讓謙和，就會像慧能大師一樣舂米以明志，像神光（指慧可大師）一樣斷臂以求法。哪裡比得上衡岳寺這裡，山裡人耕種的粟米飯，加上一桶沒有鹽的菜羹。大家同甘共苦，隨遇而安。這可不是從南邊買進高價貨物，再到北邊低價賣出。要讓文殊菩薩（Manjusri）也稽首致敬，迦葉尊者（Kasyapa）也緊鎖眉頭。龍樹菩薩（Nagarjuna）、馬鳴菩薩（Asvaghosa）也只能沉默不語，目連尊者（Maudgalyayana）、舍利弗尊者（Sariputra）也無能為力。為什麼會這樣呢？仔細觀察諸佛的法，諸佛的法就是如此。

寶應昭禪師法嗣

滁州瑯邪方銳禪師

上堂開示：大自然沒有要創造萬物的心，而萬物自然產生；雨露沒有要滋潤萬物的意圖，而靈苗自然繁榮生長。所以，即使不服用藥物，疾病也會自然減輕；即使沒有良師親自教導，心性也會自然明朗。因此可知，精妙的智慧靈光，不是從外緣得來的。到了這個境界，才允許你繼續進步。瑯邪山要與你特別相見，還有嗎？如果沒有，就不能以好充次，以貴作賤。

郢州興陽山希隱禪師

僧人問：『什麼是懸崖撒手的最終一句？』禪師說：『明月照耀幽深的山谷。』僧人問：『什麼是死而復生的最終一句？』禪師說：『白雲從空曠的太空中升起。』僧人說：『這樣說來，樵夫走出山林，到處歌唱春天的景色。』禪師說：『這個人說得對。』上堂開示：徹底了悟，沒有了悟，已經了悟，尚未究竟。路上的行人，林間的宿鳥。月亮里的塔高有十二層，天外的星星纏繞著五百顆。想要領會嗎？手持夜明符，有幾個人知道天亮了。參！』

石門進禪師法嗣

明州瑞巖智

【English Translation】 English version A monk asked: 'What is the Dao (the Way)?' The Master said: 'Slanting streets and winding alleys.' The monk asked: 'What are the people in the Dao?' The Master said: 'Possessing a hundred skills but being utterly destitute.'

Zen Master Fengneng of Hengyue Temple in Tanzhou

Ascending the hall: Once the style of our school is raised, myriad miles of clouds will dissipate. If the precepts and laws are carried out, a thousand peaks will show a chilling color. On the summit of Mount Sumeru (Mount Sumeru), white waves surge to the sky; in the waves of the great ocean, red dust fills the earth. One should contemplate the past days of Huangmei (referring to the Sixth Patriarch Huineng), and the actions of Bodhidharma at Shaoshi Mountain (Shaoshi Mountain). If one cannot retreat and yield to others, one will end up like Huineng, pounding rice to express his aspiration, or like Shenguang (referring to Huike), cutting off his arm to seek the Dharma. How does this compare to Hengyue Temple, where we have rice made from millet grown by mountain farmers, and a bucket of soup without salt? We share both bitterness and joy, adapting to high and low circumstances. This is not like buying expensive goods in the south and selling them cheaply in the north. It directly causes Manjusri (Manjusri) to bow his head in reverence, and Kasyapa (Kasyapa) to knit his brows. Nagarjuna (Nagarjuna) and Asvaghosa (Asvaghosa) can only swallow their voices and hold their breath, while Maudgalyayana (Maudgalyayana) and Sariputra (Sariputra) are also powerless. Why is this so? Carefully observe the Dharma of the Dharma King, the Dharma of the Dharma King is thus.

Dharma Successor of Zen Master Zhaobao Ying

Zen Master Fangrui of Langye Mountain in Chuzhou

Ascending the hall: Creation has no intention to create things, yet all things come into being naturally. Rain and dew have no intention to moisten things, yet spiritual sprouts flourish naturally. Therefore, even without taking medicine, illness will naturally diminish; even without a good teacher's personal instruction, the mind will naturally become clear. Thus, it is known that the wondrous wisdom and spiritual light are not obtained from external conditions. Only when you reach this state are you allowed to continue progressing. Langye Mountain wants to meet you in a special way, is there such a way? If not, you cannot pass off the inferior as the superior, or treat the valuable as the cheap.

Zen Master Xiyin of Xingyang Mountain in Yingzhou

A monk asked: 'What is the ultimate phrase of letting go on a cliff?' The Master said: 'The bright moon illuminates the secluded valley.' The monk asked: 'What is the ultimate phrase of reviving after death?' The Master said: 'White clouds rise from the vast emptiness.' The monk said: 'In that case, the woodcutter leaves the forest hills, singing the colors of spring everywhere.' The Master said: 'This person speaks correctly.' Ascending the hall: Completely seeing, not seeing; already seeing, not yet complete. Travelers on the road, birds roosting in the forest. The pagoda in the moon has twelve stories, the stars outside the sky are entangled with five hundred strands. Do you want to understand? Holding the night-shining talisman, how many people know when dawn breaks? Investigate!'

Dharma Successor of Zen Master Jin of Shimen

Zhi of Ruiyan in Mingzhou

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才禪師

僧問。如何是截斷眾流句。師曰。好。曰。如何是隨波逐浪句。師曰。隨。曰。如何是涵蓋乾坤句。師曰。合。曰。三句蒙師指。如何辯古今。師曰。向後不得錯舉。上堂。天平等故常覆。地平等故常載。日月平等故四時常明。涅槃平等故聖凡不二。人心平等故高低無諍。拈拄杖卓一下。曰。諸禪者。這拄杖子晝夜為諸人說平等法門。還聞么。若聞去。敢保諸人行腳事畢。若言不聞。亦許諸人頂門眼正。何故。是法平等。無有高下。是名阿耨多羅三藐三菩提。良久。笑曰。向下文長。

金山穎禪師法嗣

潤州普慈院崇珍禪師

僧問。如何是普慈境。師曰。出門便見鶴林山。曰。如何是境中人。師曰。入門便見珍長老。

太平州瑞竹仲和禪師

僧問。得坐披衣人盡委。向上宗乘事若何。師曰。但知冰是水。曰。更有事也無。師曰。休問水成冰。曰。弄潮須是弄潮人。師曰。這僧從浙中來。

潤州金山懷賢圓通禪師

僧問。師揚宗旨。得法何人。師拈起拂子。僧曰。鐵甕城頭曾印證。碧溪崖畔祖燈輝。師拂一拂。曰。聽事不真。喚鐘作甕。

越州石佛寺顯忠祖印禪師

僧問。如何是不動尊。師曰。熱鏊上猢猻。曰。如何是千百億化身。師曰。添香

【現代漢語翻譯】 現代漢語譯本 才禪師

有僧人問道：『什麼是截斷眾流之句？』 禪師說：『好。』 僧人說：『什麼是隨波逐浪之句？』 禪師說：『隨。』 僧人說：『什麼是涵蓋乾坤之句？』 禪師說：『合。』 僧人說：『三句都蒙老師指點，如何分辨古今？』 禪師說：『向後不得錯舉。』

禪師上堂說法：『天平等所以常覆蓋，地平等所以常承載，日月平等所以四季常明，涅槃（Nirvana，佛教術語，指解脫）平等所以聖人與凡人不二，人心平等所以高低沒有爭執。』 禪師拿起拄杖，敲擊一下，說：『各位禪者，這拄杖日夜為各位說平等法門，聽見了嗎？如果聽見了，我敢保證各位的行腳之事就完畢了。如果說沒聽見，也允許各位頂門眼正。』 為什麼呢？『是法平等，無有高下，是名阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 良久，笑著說：『向下文長。』

金山穎禪師的法嗣

潤州普慈院崇珍禪師

有僧人問道：『什麼是普慈境？』 禪師說：『出門便見鶴林山。』 僧人說：『什麼是境中人？』 禪師說：『入門便見珍長老。』

太平州瑞竹仲和禪師

有僧人問道：『得坐披衣人盡知，向上宗乘事如何？』 禪師說：『但知冰是水。』 僧人說：『更有事嗎？』 禪師說：『休問水成冰。』 僧人說：『弄潮須是弄潮人。』 禪師說：『這僧人從浙中來。』

潤州金山懷賢圓通禪師

有僧人問道：『老師弘揚宗旨，得法的是什麼人？』 禪師拿起拂子。僧人說：『鐵甕城頭曾印證，碧溪崖畔祖燈輝。』 禪師拂了一下拂子，說：『聽事不真，喚鐘作甕。』

越州石佛寺顯忠祖印禪師

有僧人問道：『如何是不動尊？』 禪師說：『熱鏊上猢猻。』 僧人說：『如何是千百億化身？』 禪師說：『添香。』

【English Translation】 English version Zen Master Cai

A monk asked, 'What is the phrase that cuts off the flow of the masses?' The Master said, 'Good.' The monk said, 'What is the phrase that follows the waves?' The Master said, 'Follow.' The monk said, 'What is the phrase that encompasses the universe?' The Master said, 'Encompass.' The monk said, 'I am enlightened by the Master's guidance on these three phrases. How can I distinguish between the past and the present?' The Master said, 'Do not make mistakes in the future.'

The Master ascended the hall and said, 'Heaven is equal, therefore it constantly covers. Earth is equal, therefore it constantly carries. The sun and moon are equal, therefore the four seasons are always bright. Nirvana (Nirvana, a Buddhist term referring to liberation) is equal, therefore sages and ordinary people are not two. People's hearts are equal, therefore there is no contention between high and low.' The Master picked up his staff and struck it once, saying, 'Zen practitioners, this staff speaks the Dharma of equality for you day and night. Do you hear it? If you hear it, I guarantee that your pilgrimage is complete. If you say you do not hear it, I also allow that the eye on the crown of your head is correct.' Why? 'This Dharma is equal, without high or low, and is called Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' After a long pause, he laughed and said, 'The text below is long.'

Successor of Zen Master Ying of Jinshan

Zen Master Chongzhen of Puchi Temple in Runzhou

A monk asked, 'What is the realm of Puchi?' The Master said, 'Go out the door and you will see Helin Mountain.' The monk said, 'What is the person in the realm?' The Master said, 'Enter the door and you will see Elder Zhen.'

Zen Master Zhonghe of Ruizhu in Taiping Prefecture

A monk asked, 'Everyone knows the one who sits and wears the robe, but what about the matter of the upward lineage?' The Master said, 'Just know that ice is water.' The monk said, 'Is there anything more?' The Master said, 'Stop asking about water becoming ice.' The monk said, 'One must be a wave rider to ride the waves.' The Master said, 'This monk comes from Zhejiang.'

Zen Master Huai Xian Yuantong of Jinshan in Runzhou

A monk asked, 'The Master promotes the doctrine, who is the one who obtains the Dharma?' The Master raised his whisk. The monk said, 'It was once certified at the head of the Iron Weng City, and the ancestral lamp shines on the banks of the Bixi Cliff.' The Master flicked the whisk and said, 'Hearing is not true, calling the bell a jar.'

Zen Master Xianzhong Zuyin of Shifo Temple in Yuezhou

A monk asked, 'What is the immovable venerable?' The Master said, 'A monkey on a hot griddle.' The monk said, 'What are the billions of transformation bodies?' The Master said, 'Adding incense.'

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換水。點燈掃地。曰。如何是毗盧師法身主。師曰。繫馬柱。曰。有甚麼交涉。師曰。縛殺這漢。問。會殺佛祖底始是作家。如何是殺佛祖底劍。師曰。不斬死漢。曰。如何是和尚劍。師曰。令不重行。問。如何是相生。師曰。山河大地。曰。如何是想生。師曰。兔子望月。曰。如何是流注生。師曰。無間斷。曰。如何是色空。師曰。五彩屏風。上堂。咄咄咄。海底魚龍盡枯竭。三腳蝦蟆飛上天。脫殼烏龜火中活。上堂。點時不到。皁白未分。到時不點。和泥合水。露柱𨁝跳入燈籠里。即且從他。汝眉毛因甚麼卻拖在腳跟下。直饒於此明得。也是猢猻戴席帽。於此未明。何異曲[(乏-之+蟲)*善]穿靴。然雖如此。笑我者多。哂我者少。

杭州凈住院居說真凈禪師

參達觀。遂問曰。某甲經論粗明。禪直不信。愿師決疑。觀曰。既不信禪。豈可明經。禪是經綱。經是禪網。提綱正網。了禪見經。師曰。為某甲說禪看。觀曰。向下文長。師曰。若恁么。經與禪乃一體。觀曰。佛及祖非二法。如手搦拳。如拳搦手。師因而有省。乃成偈曰。二十餘年用意猜。幾番曾把此心灰。而今潦倒逢知己。李白元來是秀才。

安吉州西余山拱辰禪師

上堂。靈云見華。眼中著翳。玄沙蹙指。體上遭迍。不

【現代漢語翻譯】 現代漢語譯本 換水，點燈，掃地。 問：『如何是毗盧師法身主？』（如何是毗盧遮那佛（Vairocana）的法身（Dharmakaya）主體？） 師父說：『繫馬柱。』 問：『有什麼交涉？』 師父說：『縛殺這漢。』（把他捆起來殺了。） 問：『會殺佛祖底始是作家，如何是殺佛祖底劍？』（能夠殺死佛祖的才是真正的行家，什麼是殺死佛祖的劍？） 師父說：『不斬死漢。』（不斬殺已死之人。） 問：『如何是和尚劍？』 師父說：『令不重行。』（命令不再重複執行。） 問：『如何是相生？』 師父說：『山河大地。』 問：『如何是想生？』 師父說：『兔子望月。』 問：『如何是流注生？』 師父說：『無間斷。』 問：『如何是色空？』（什麼是色（Rupa）和空（Sunyata）？） 師父說：『五彩屏風。』 上堂說法，『咄咄咄！海底魚龍盡枯竭，三腳蝦蟆飛上天，脫殼烏龜火中活。』 上堂說法，『點時不到，皁白未分；到時不點，和泥合水。露柱𨁝跳入燈籠里，即且從他。汝眉毛因甚麼卻拖在腳跟下？直饒於此明得，也是猢猻戴席帽；於此未明，何異曲[(乏-之+蟲)*善]穿靴？然雖如此，笑我者多，哂我者少。』

杭州凈住院居說真凈禪師

參訪達觀禪師，於是問道：『我對於經論大致明白，唯獨對禪不相信，希望師父能為我解惑。』 達觀禪師說：『既然不相信禪，又怎麼能明白經呢？禪是經的綱領，經是禪的網路。提綱正網，瞭解禪才能明白經。』 那人說：『請師父為我講解禪。』 達觀禪師說：『向下文長。』（以後慢慢再說。） 那人說：『如果這樣，那麼經與禪乃是一體。』 達觀禪師說：『佛與祖不是兩種不同的法。就像手握成拳，又像拳頭變成手。』 那人因此有所領悟，於是作偈說：『二十餘年用意猜，幾番曾把此心灰。而今潦倒逢知己，李白元來是秀才。』

安吉州西余山拱辰禪師

上堂說法，『靈云見華，眼中著翳；玄沙蹙指，體上遭迍。』

【English Translation】 English version Fetching water, lighting lamps, and sweeping the floor. Asked: 'What is the Dharmakaya（法身） Master of Vairochana（毗盧遮那佛）?' The master said: 'A hitching post.' Asked: 'What is the connection?' The master said: 'Tie up and kill this fellow.' Asked: 'Only a master can kill the Buddha. What is the sword that kills the Buddha?' The master said: 'It does not slay the dead.' Asked: 'What is the sword of the monk?' The master said: 'Orders are not repeated.' Asked: 'What is interdependent arising?' The master said: 'Mountains, rivers, and the great earth.' Asked: 'What is arising from thought?' The master said: 'A rabbit gazing at the moon.' Asked: 'What is continuous arising?' The master said: 'Without interruption.' Asked: 'What are form（色） and emptiness（空）?' The master said: 'A five-colored screen.' Entering the hall for a Dharma talk: 'Tut, tut, tut! The fish and dragons in the sea have all dried up. A three-legged toad flies into the sky. A turtle that has shed its shell lives in the fire.' Entering the hall for a Dharma talk: 'If you arrive before the time, black and white are not yet distinguished; if you arrive after the time, you are mixing mud and water. The pillar jumps into the lantern; just let it be. Why are your eyebrows dragging under your heels? Even if you understand this, it's just a monkey wearing a straw hat; if you don't understand this, how is it different from a worm-eaten shoe wearing boots? Even so, many laugh at me, few sneer at me.'

Chan Master Zhenjing of Jingzhu Hermitage in Hangzhou

Visited Master Daguan and asked: 'I am roughly familiar with the sutras and treatises, but I do not believe in Chan. I hope the master can resolve my doubts.' Master Daguan said: 'Since you do not believe in Chan, how can you understand the sutras? Chan is the outline of the sutras, and the sutras are the net of Chan. Grasp the outline and straighten the net, understand Chan and see the sutras.' The man said: 'Please explain Chan to me.' Master Daguan said: 'The text below is long.' (We'll talk about it later.) The man said: 'If that's the case, then the sutras and Chan are one body.' Master Daguan said: 'The Buddha and the Patriarchs are not two different Dharmas. It's like a hand making a fist, and like a fist becoming a hand.' The man had an awakening and composed a verse: 'For over twenty years, I tried to guess, and several times I almost lost heart. Now I have met a confidant in my decline; Li Bai was originally just a scholar.'

Chan Master Gongchen of Xiyu Mountain in Anji Prefecture

Entering the hall for a Dharma talk: 'Lingyun saw the flower, and his eyes were covered with haze; Xuansha frowned and pointed, and his body suffered misfortune.'

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知且恁么過時。自然身心安樂。上堂。理因事有。心逐境生。事境俱忘。千山萬水。作么生得恰好去。良久曰。且莫剜肉成瘡。師有祖源通要三十卷行於世。

蘇州崑山般若寺善端禪師

僧問。有生有滅。儘是常儀。無生無滅時如何。師曰。崑崙著靴空中立。曰。莫便是為人處也無。師曰。石女簪花火里眠。曰。大眾證明。師曰。更看泥牛斗入海。

節使李端愿居士

兒時在館舍。常閱禪書。長雖婚宦。然篤志祖道。遂於後圃築室類蘭若。邀達觀處之。朝夕咨參。至忘寢食。觀一日視公曰。非示現力。豈致爾哉。奈無個所入何。公問曰。天堂地獄。畢竟是有是無。請師明說。觀曰。諸佛向無中說有。眼見空花。太尉就有里尋無。手揸水月。堪笑眼前見牢獄。不避心外聞天堂。欲生殊不知忻怖在心。善惡成境。太尉但了自心。自然無惑。公曰。心如何了。觀曰。善惡都莫思量。公曰。不思量后。心歸何所。觀曰。且請太尉歸宅。公曰。祇如人死後。心歸何所。觀曰。未知生。焉知死。公曰。生則某已知之。觀曰。生從何來。公罔措。觀起揕其胸曰。祇在這裡。更擬思量個甚麼。公曰。會得也。觀曰。作么生會。公曰。祇知貪程。不覺蹉路。觀拓開曰。百年一夢。今朝方省。既而說偈曰。三十八

【現代漢語翻譯】 現代漢語譯本 知道並且就這樣讓它過去。自然身心安樂。上堂說法：理因事而顯現，心隨境而生。如果事和境都忘記了，千山萬水又該如何恰當地應對呢？良久后說：還是不要剜肉補瘡吧。 善端禪師有《祖源通要》三十卷流傳於世。

蘇州崑山般若寺善端禪師

有僧人問：有生有滅，都是常理，那麼無生無滅的時候又如何呢？善端禪師說：崑崙山人穿著靴子站在空中。僧人說：莫非這就是為人處世的道理嗎？善端禪師說：石女（指沒有生育能力的女子）戴著花在火里睡覺。僧人說：請大眾來證明。善端禪師說：再看泥牛（泥做的牛）爭鬥著進入大海。

節度使李端愿居士

李端愿居士小時候在學館讀書，經常閱讀禪宗書籍。長大后雖然結婚做官，但仍然篤信禪宗。於是在後花園建造房屋，類似蘭若（Aranya，指遠離人煙的修行場所）。邀請達觀禪師居住在那裡，早晚請教參禪，甚至忘記了睡覺吃飯。達觀禪師有一天看著李端愿居士說：如果不是佛菩薩的示現之力，怎麼會這樣呢？只是你還沒有入門啊。李端愿居士問道：天堂地獄，到底是有還是沒有？請禪師明說。達觀禪師說：諸佛在沒有中說有，就像眼睛看到空花一樣。太尉（古代官名）你卻在有中尋找無，就像用手去抓水中的月亮。可笑你只看到眼前的牢獄，卻不迴避心外所聞的天堂。想要往生，卻不知道喜悅和恐懼都在心中，善惡形成了境界。太尉只要明白了自心，自然就沒有疑惑了。李端愿居士問：心要如何明白呢？達觀禪師說：善惡都不要去思量。李端愿居士問：不思量之後，心又歸向何處呢？達觀禪師說：還是請太尉先回家吧。李端愿居士問：如果人死後，心又歸向何處呢？達觀禪師說：未知生，焉知死。李端愿居士說：生，我倒是已經知道了。達觀禪師問：生從何而來？李端愿居士無言以對。達觀禪師起身拍打他的胸口說：就在這裡，還想思量什麼呢？李端愿居士說：我明白了。達觀禪師問：怎麼明白了？李端愿居士說：只知道趕路，不覺錯過了道路。達觀禪師開示說：百年一夢，今天才醒悟。於是說偈語：三十八

【English Translation】 English version Knowing and letting it pass. Naturally, body and mind are at peace. Ascending the hall to preach: Principle arises from event, mind follows environment. If both event and environment are forgotten, how should one properly deal with the myriad mountains and rivers? After a long pause, he said: Let's not create a wound to heal another. Chan Master Shanduan's 'Essential of Ancestral Source' in thirty volumes is circulated in the world.

Chan Master Shanduan of Prajna Temple in Kunshan, Suzhou

A monk asked: Birth and death are all common occurrences. What about when there is no birth and no death? The Master said: A Kunlun (mythical mountain) person stands in the air wearing boots. The monk said: Is this perhaps the way to deal with people? The Master said: A stone woman (infertile woman) wears flowers and sleeps in the fire. The monk said: The assembly bears witness. The Master said: Look again at the mud ox fighting its way into the sea.

Layman Li Duanyuan, the Military Commissioner

When he was a child in the school, Li Duanyuan often read Chan books. Although he married and became an official when he grew up, he remained devoted to the ancestral path. So he built a house in the back garden similar to an Aranya (secluded place for practice). He invited Daguan (a Chan master) to live there, consulting him morning and evening, even forgetting to sleep and eat. One day, Daguan looked at the commissioner and said: If it were not for the power of manifestation, how could this be? But you still haven't entered the gate. The commissioner asked: Heaven and hell, are they ultimately existent or nonexistent? Please explain clearly, Master. Daguan said: The Buddhas speak of existence in non-existence, like seeing empty flowers. You, Grand Commandant (ancient official title), seek non-existence in existence, like trying to grasp the moon in the water with your hand. It is laughable that you only see the prison before your eyes, and do not avoid the heaven heard outside your mind. Wanting to be reborn, you do not know that joy and fear are in the mind, and good and evil form the environment. Grand Commandant, if you understand your own mind, you will naturally have no doubts. The commissioner asked: How can the mind be understood? Daguan said: Do not think about good or evil. The commissioner asked: After not thinking, where does the mind return? Daguan said: Please return home, Grand Commandant. The commissioner asked: If a person dies, where does the mind return? Daguan said: Not knowing life, how can you know death? The commissioner said: I already know about life. Daguan asked: Where does life come from? The commissioner was speechless. Daguan got up and patted his chest, saying: It is right here, what else do you want to think about? The commissioner said: I understand. Daguan asked: How do you understand? The commissioner said: I only knew how to rush on, and did not realize I had missed the road. Daguan enlightened him, saying: A hundred years is but a dream, only today do I awaken. Then he spoke a verse: Thirty-eight

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歲。懵然無知。及其有知。何異無知。滔滔汴水。隱隱隋堤。師其歸矣。箭浪東馳。

洞庭月禪師法嗣

蘇州薦福亮禪師

僧問。不假言詮。請師示誨。師曰。大眾總見汝恁么問。曰。莫祇這便是也無。師曰。罕逢穿耳客。

仗錫己禪師法嗣

臺州黃巖保軒禪師

僧問。不欲無言。略憑施設時如何。師曰。知而故犯。僧禮拜。師便打。

龍華岳禪師法嗣

安吉州西余師子凈端禪師

本郡人也。姓丘氏。始見弄師子。發明心要。往見龍華。蒙印可。遂旋里。合彩為師子皮。時被之。因號端師子。丞相章公慕其道。躬請開法吳山。化風盛播。開堂日。僧官宣疏。至推倒回頭。趯翻不託。七軸之蓮經未誦。一聲之漁父先聞。師止之。遂登座拈香。祝聖罷。引聲吟曰。本是瀟湘一釣客。自西自東自南北。大眾雜然稱善。師顧笑曰。諦觀法王法。法王法如是。便下座。上堂。二月二。禪翁有何謂。春風觸目百花開。公子王孫日日醺醺醉。唯有殿前陳朝檜。不入時人意。禪家流祇這是莫思慮。坦然齋后一甌茶。長連床上伸腳睡。咄。師到華亭。眾請上堂。靈山師子。云間哮吼。佛法無可商量。不如打個觔斗。便下座。問。羚羊未掛角時如何。師曰。怕。曰。既是善知識。

【現代漢語翻譯】 現代漢語譯本：

年歲。懵懂無知。等到有了知覺，和沒有知覺又有什麼區別呢？滔滔不絕的汴河水，隱約可見的隋朝堤壩。老師該回去了，箭一般的波浪向東飛馳。

洞庭月禪師的法嗣

蘇州薦福亮禪師

有僧人問：『不借助言語表達，請老師開示教誨。』 亮禪師說：『大眾都看見你這樣問。』 僧人說：『莫非這就是了嗎？』 亮禪師說：『難得遇到肯聽勸告的人。』

仗錫己禪師的法嗣

臺州黃巖保軒禪師

有僧人問：『不想沉默不語，略微憑藉一些設施，這時如何是好？』 保軒禪師說：『明知故犯。』 僧人禮拜。禪師隨即就打。

龍華岳禪師的法嗣

安吉州西余師子凈端禪師

是本郡人，姓丘。最初看見舞獅子，領悟了心要。前去拜見龍華岳禪師，得到他的認可。於是返回家鄉，用綵綢做成獅子皮，時常披在身上，因此號稱端師子。丞相章公仰慕他的道行，親自邀請他在吳山開壇講法，教化之風盛行傳播。開堂之日，僧官宣讀疏文，讀到『推倒回頭，趯翻不託』時，七軸《蓮經》還沒誦完，一聲漁父的歌聲先傳來了。端禪師制止了他。於是登上法座拈香，祝願聖上之後，引吭高歌：『本來是瀟湘（Xiaoxiang，指湖南一帶）的一個釣客，自從西邊到東邊又到南邊和北邊。』 大眾紛紛稱讚。端禪師回頭笑著說：『仔細觀察法王的法，法王的法就是這樣。』 隨即下座。上堂時說：『二月二（農曆二月初二），禪翁有什麼話說？春風吹拂，滿眼都是盛開的鮮花，公子王孫們每天都喝得醉醺醺的。只有殿前的陳朝檜樹，不合時人的心意。』 禪宗的修行者，只要這樣不去思慮，坦然地在齋飯後喝一杯茶，在長連床上伸開雙腿睡覺。咄！ 端禪師來到華亭，眾人請他上堂。『靈山的獅子，在云間怒吼。佛法沒有什麼可以商量的，不如打個觔斗。』 隨即下座。有人問：『羚羊未掛角時如何？』 禪師說：『害怕。』 問：『既然是善知識，』

【English Translation】 English version:

Ages. Ignorant and unknowing. When they have knowledge, what difference is there from having no knowledge? The surging Bian River, the faintly visible Sui Dynasty embankment. Teacher, it is time to return. Arrow-like waves rush eastward.

Successor of Chan Master Dongting Yue

Chan Master Liang of Jianfu Temple, Suzhou

A monk asked: 'Without relying on words, please, Teacher, instruct and enlighten.' Chan Master Liang said: 'The assembly has all seen you ask in this way.' The monk said: 'Is this it?' Chan Master Liang said: 'Rarely do I encounter someone who listens to advice.'

Successor of Chan Master Zhangxi Ji

Chan Master Baoxuan of Huangyan, Taizhou

A monk asked: 'Not wanting to be silent, what about relying slightly on some arrangements?' Chan Master Baoxuan said: 'Knowingly committing an offense.' The monk bowed. The Chan Master then struck him.

Successor of Chan Master Longhua Yue

Chan Master Jingduan, the Lion of Xiyu, Anji Prefecture

He was a native of this prefecture, with the surname Qiu. He first saw a lion dance and awakened to the essentials of the mind. He went to see Longhua Yue and received his approval. Thereupon, he returned to his hometown, made a lion skin out of colored silk, and often wore it, hence the name 'Duan the Lion'. Prime Minister Zhang admired his Tao and personally invited him to open a Dharma assembly at Wu Mountain, where the wind of his teachings spread widely. On the day of the opening ceremony, a monastic official was reciting the eulogy, and when he reached 'Knock it over and turn your head, kick it over and don't support it,' before the seven scrolls of the Lotus Sutra (Lotus Sutra, a central text of Mahayana Buddhism) were finished, the song of a fisherman was heard first. Chan Master Duan stopped him. Then he ascended the seat, burned incense, and after offering blessings to the emperor, he sang loudly: 'Originally a fisherman from Xiaoxiang (Xiaoxiang, referring to the Hunan area), from west to east, from south to north.' The assembly praised him. Chan Master Duan turned and smiled, saying: 'Carefully observe the Dharma of the Dharma King (Dharma King, a title for the Buddha), the Dharma of the Dharma King is like this.' Then he descended from the seat. Ascending the hall, he said: 'The second day of the second month (the second day of the second lunar month), what does the Chan Elder have to say? The spring breeze touches the eyes, and hundreds of flowers bloom. The young masters and grandsons are drunk every day. Only the Chen Dynasty cypress tree in front of the hall does not enter the minds of people today.' Practitioners of Chan Buddhism, just do not think about this, and peacefully drink a cup of tea after the vegetarian meal, and stretch your legs to sleep on the long bed. Hmph! Chan Master Duan came to Huating, and the assembly invited him to ascend the hall. 'The lion of Ling Mountain (Ling Mountain, another name for Vulture Peak where Buddha gave many sermons), roars in the clouds. There is nothing to discuss about the Buddha Dharma, better to do a somersault.' Then he descended from the seat. Someone asked: 'What about when the antelope has not yet hung its horns?' The Chan Master said: 'Fear.' Asked: 'Since you are a good advisor,'

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因何卻怕。師曰。山僧不曾見恁么差異畜生。

南嶽下十二世

翠巖真禪師法嗣

潭州大溈慕喆真如禪師

撫州臨川聞氏子。僧問。趙州庭柏意旨如何。師曰。夜來風色緊。孤客已先寒。曰。先師無此語。又作么生。師曰。行人始知苦。曰。十載走紅塵。今朝獨露身。師曰。雪上加霜。問。如何是城裡佛。師曰。萬人叢里不插標。曰。如何是村裡佛。師曰。泥豬疥狗。曰。如何是山裡佛。師曰。絕人往還。曰。如何是教外別傳底一句。師曰。翻譯不出。問。牛頭未見四祖時如何。師曰。寒毛卓豎。曰。見后如何。師曰。額頭汗出。上堂。月生一。天地茫茫誰受屈。月生二。東西南北沒巴鼻。月生三。善財特地向南參。所以道。放行也怛薩舒光。把住也泥沙匿曜。且道放行是。把住是。良久曰。圓伊三點水。萬物自尖新。上堂。古佛道。昔于波羅奈轉四諦法輪。墮坑落塹。今復轉最妙無上大法輪。土上加泥。如今還有不歷階梯．獨超物外者么。良久曰。出頭天外看。誰是個中人。上堂。阿剌剌是甚麼。翻思當年破灶墮。杖子忽擊著。方知孤負我。以拄杖擊香臺一下曰。墮。墮。上堂。捫空追響。勞汝精神。夢覺覺非。復有何事。德山老人在汝諸人眉毛眼睫上。諸人還覺么。若也覺去。夢覺覺非

【現代漢語翻譯】 現代漢語譯本 問：為什麼卻感到害怕？ 禪師回答：老衲我從未見過如此怪異的畜生。

南嶽下第十二世

翠巖真禪師的法嗣

潭州大溈慕喆真如禪師

撫州臨川人聞氏之子。 有僧人問：趙州庭前柏樹的意旨是什麼？ 禪師回答：夜裡風聲緊，孤身旅客早已感到寒冷。 僧人說：先師沒有說過這樣的話，那又該如何解釋？ 禪師回答：修行人才知道其中的苦楚。 僧人說：我奔波紅塵十年，今天才獨自顯露真身。 禪師回答：這是雪上加霜。 問：什麼是城裡的佛？ 禪師回答：在萬人叢中不立標桿。 問：什麼是村裡的佛？ 禪師回答：泥做的豬，生疥瘡的狗。 問：什麼是山裡的佛？ 禪師回答：斷絕人與人之間的往來。 問：什麼是教外別傳的那一句？ 禪師回答：無法翻譯。 問：牛頭法融（Niutou Farong）禪師未見四祖道信（Sizu Daoxin）時如何？ 禪師回答：寒毛都豎起來了。 問：見后又如何？ 禪師回答：額頭冒汗。 禪師上堂說法： 初一的月亮剛出現，天地茫茫，誰在受委屈？ 初二的月亮，東西南北沒有方向。 初三的月亮，善財童子（Sudhana）特地向南參拜。 所以說，放開時，光明舒展；把持住時，光芒隱匿在泥沙中。 那麼，到底是放開好，還是把持住好？ 良久，禪師說：圓伊三點水，萬物自然尖新。 禪師上堂說法： 古佛說，過去在波羅奈城（Varanasi）轉四諦法輪（Four Noble Truths），如同墮入坑中。 現在又轉最妙無上大法輪，如同在泥土上加泥土。 如今還有不經歷階梯、獨自超越物外的人嗎？ 良久，禪師說：到天外看看，誰是其中的人？ 禪師上堂說法： 阿剌剌（A la la）是什麼？ 回想當年打破灶的公案。 用拄杖忽然擊中，才知道辜負了我。 用拄杖敲擊香臺一下，說：墮，墮。 禪師上堂說法： 在虛空中追逐響聲，徒勞你的精神。 夢醒后才知道覺悟並非實有，還有什麼事呢？ 德山（Deshan）老人在你們每個人的眉毛眼睫上，你們感覺到了嗎？ 如果感覺到了，夢醒后才知道覺悟並非實有。

【English Translation】 English version Asked: Why are you afraid? The master said: This old monk has never seen such a strange animal.

Twelfth Generation under Nanyue

Dharma Heir of Zen Master Cuiyan Zhen

Zen Master Dawei Muzhe Zhenru of Tanzhou

A son of the Wen family from Linchuan, Fuzhou. A monk asked: What is the meaning of Zhaozhou's (Joshu's) cypress tree in the courtyard? The master said: The wind is strong tonight, and the lonely traveler is already cold. The monk said: The former master did not say this, so how should it be explained? The master said: Practitioners know the suffering. The monk said: I have been running around in the red dust for ten years, and today I reveal my true self alone. The master said: It's like adding frost to snow. Asked: What is the Buddha in the city? The master said: Not setting up a sign in the crowd of ten thousand people. Asked: What is the Buddha in the village? The master said: A mud pig, a mangy dog. Asked: What is the Buddha in the mountains? The master said: Cutting off contact between people. Asked: What is the sentence that is transmitted separately outside the teachings? The master said: It cannot be translated. Asked: What was Niu Tou Farong (Niutou Farong) like before he saw the Fourth Patriarch Daoxin (Sizu Daoxin)? The master said: The hair stood on end. Asked: What was he like after seeing him? The master said: Sweat dripped from his forehead. The master ascended the hall and preached: The moon appears on the first day, the world is vast, who is suffering? The moon on the second day, there is no direction in the east, west, north, and south. The moon on the third day, Sudhana (Shancai Tongzi) specially pays homage to the south. Therefore, it is said that when released, the light spreads; when held, the light is hidden in the mud. So, is it better to release or to hold? After a long time, the master said: Round Yi three drops of water, all things are naturally sharp and new. The master ascended the hall and preached: The ancient Buddha said that in the past, he turned the Four Noble Truths (Four Noble Truths) in Varanasi (Poluonai cheng), like falling into a pit. Now he turns the most wonderful and unsurpassed great Dharma wheel, like adding mud to the soil. Are there still people who do not go through steps and transcend things alone? After a long time, the master said: Look outside the sky, who is the person in it? The master ascended the hall and preached: What is A la la (A剌剌)? Thinking back to the case of breaking the stove in those years. Suddenly hitting with a staff, I realized that I had failed myself. He tapped the incense table with his staff and said: Fall, fall. The master ascended the hall and preached: Chasing sounds in the void, wasting your spirit. After waking up from the dream, you realize that enlightenment is not real, what else is there? Old man Deshan (Deshan) is on the eyebrows and eyelashes of each of you, do you feel it? If you feel it, after waking up from the dream, you will realize that enlightenment is not real.

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。若也未覺。捫空追響。終無了期。直饒向這裡倜儻分明。猶是梯山入貢。還有獨超物外者么。良久曰。且莫詐明頭。問。大通智勝佛。十劫坐道場。為甚麼不得成佛道。師曰。苦殺人。上堂。白雲澹濘。水注滄溟。萬法本閑。復有何事。所以道。也有權。也有實。也有照。也有用。諸人到這裡。如何履踐。良久曰。但有路可上。更高人也行。上堂。山僧本無積畜。且得粥足飯足。困來即便打眠。一任東卜西卜。上堂。古者道。一釋迦。二元和。三佛陀。自余是甚麼碗脫丘。慧光即不然。一釋迦。二元和。三佛陀。總是碗脫丘。諸人還知慧光落處么。若也知去。許你具鐵眼銅睛。若也不知。莫謂幾經風浪險。扁舟曾向五湖游。上堂。拈起拄杖曰。一塵才起。大地全收。卓一下曰。妙喜世界百雜碎。且道不動如來即今在甚麼處。若人識得。可謂不動步而登妙覺。若也未識。向諸人眉毛眼睫里涅槃去也。又卓一下。上堂。不用思而知。不用慮而解。廬陵米價高。鎮州蘿蔔大。上堂。拈起拄杖曰。智海拄杖。或作金剛王寶劍。或作踞地師子。或作探竿影草。或不作拄杖用。諸人還相委悉么。若也委悉去。如龍得水。似虎靠山。出沒卷舒。縱橫應用。如未相委。大似日中逃影。上堂。十方同聚會。個個學無為。此是選佛場。心

【現代漢語翻譯】 現代漢語譯本 如果還沒有覺悟，就像在空中摸索，追逐聲響，永遠沒有停止的時候。即使在這裡非常灑脫明白，也還是像爬山進貢一樣，不算究竟。還有真正超越事物之外的人嗎？（停頓很久）暫且不要假裝明白。 問：大通智勝佛（Mahābhijñābhijñā-buddha），花了十劫（kalpa）坐在道場，為什麼不能成佛道？ 師父說：苦了這個人啊！ 上堂說法：白雲淡淡，水流注入滄溟（大海），萬法本來空閑，還有什麼事呢？所以說，有權巧方便，也有真實，也有照見，也有作用。各位到這裡，如何實踐呢？（停頓很久）只要有路可以走，更高的人也會走。 上堂說法：山僧我本來就沒有積蓄，只是能夠粥飯充足。困了就睡覺，任憑別人怎麼占卜。 上堂說法：古人說，第一是釋迦（Śākyamuni），第二是元和（唐憲宗年號），第三是佛陀（buddha）。其餘的是什麼破碗爛瓦？慧光我卻不這樣說，第一是釋迦，第二是元和，第三是佛陀，全部都是破碗爛瓦。各位還知道慧光我的落腳點嗎？如果知道，就允許你具有鐵眼銅睛（比喻眼光銳利）。如果不知道，不要說經歷過多少風浪險阻，小船曾經在五湖上游蕩。 上堂說法：拿起拄杖說，一塵才起，大地全部收攝。敲一下說，妙喜世界（Abhirati）粉碎。那麼，不動如來（Acala）現在在哪裡呢？如果有人認識，就可以說是不動步而登上妙覺（無上正等正覺）。如果還不認識，就在各位的眉毛眼睫里涅槃（nirvāṇa）去了。又敲一下。 上堂說法：不用思考而知道，不用考慮而理解。廬陵的米價高，鎮州的蘿蔔大。 上堂說法：拿起拄杖說，智海的拄杖，有時作為金剛王寶劍，有時作為踞地師子（比喻威猛），有時作為探竿影草（比喻試探），有時不作為拄杖用。各位還相互瞭解嗎？如果瞭解，就像龍得到水，像虎依靠山，出沒卷舒，縱橫應用。如果不瞭解，就像在太陽下逃避自己的影子。 上堂說法：十方大眾聚集在一起，個個學習無為法。這裡是選佛場，心

【English Translation】 English version If you are not yet awakened, it is like groping in the air, chasing after echoes, and there will never be an end. Even if you are very free and clear here, it is still like climbing a mountain to offer tribute, not the ultimate. Is there anyone who truly transcends things? (After a long pause) For now, don't pretend to understand. Question: The Mahābhijñābhijñā-buddha (Greatly Penetrating Wisdom Buddha), spent ten kalpas (eons) sitting in the bodhimaṇḍa (place of enlightenment), why could he not attain Buddhahood? The Master said: What a miserable person! Ascending the hall to preach: White clouds are faint, water flows into the vast ocean, all dharmas (phenomena) are originally idle, what else is there? Therefore, it is said that there are expedient means (upāya), there is reality, there is illumination, and there is function. When you all arrive here, how do you practice? (After a long pause) As long as there is a road to climb, even higher people will walk it. Ascending the hall to preach: This mountain monk originally has no savings, but is content with sufficient congee and rice. When sleepy, I simply sleep, letting others divine as they please. Ascending the hall to preach: The ancients said, first is Śākyamuni (釋迦), second is Yuanhe (元和, the era name of Emperor Xianzong of Tang), third is buddha (佛陀). What are the rest but broken bowls and shattered tiles? Huiguang (慧光) does not say so. First is Śākyamuni, second is Yuanhe, third is buddha, all are broken bowls and shattered tiles. Do you all know where Huiguang's (慧光) foothold is? If you know, then you are allowed to have iron eyes and bronze pupils (metaphor for sharp insight). If you do not know, do not say that you have experienced many dangerous storms, a small boat has once traveled on the Five Lakes. Ascending the hall to preach: Raising the staff, he said, 'As soon as a speck of dust arises, the entire earth is gathered.' Striking it once, he said, 'The Abhirati (妙喜) world is shattered into a hundred pieces. Then, where is the Acala (不動如來) Tathagata now? If someone recognizes it, it can be said that without moving a step, one ascends to perfect enlightenment (anuttarā-samyak-saṃbodhi). If you still do not recognize it, then you have entered nirvana (涅槃) in your eyebrows and eyelashes.' He struck it again. Ascending the hall to preach: Without thinking, one knows; without considering, one understands. The price of rice in Luling is high, the turnips in Zhenzhou are large. Ascending the hall to preach: Raising the staff, he said, 'Zhihai's (智海) staff, sometimes acts as a Vajra King sword, sometimes as a crouching lion, sometimes as a probing pole, sometimes it is not used as a staff. Do you all understand each other? If you understand, it is like a dragon obtaining water, like a tiger relying on a mountain, appearing and disappearing, expanding and contracting, applying freely. If you do not understand, it is like escaping your shadow in the sun.' Ascending the hall to preach: The ten directions gather together, each one learning non-action (wuwei). This is the field for selecting Buddhas, the mind

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空及第歸。慧光門下直拔超升。不歷科目。諸人既到這裡。風雲布地。牙爪已成。但欠雷聲燒尾。如今為你諸人震忽雷去也。以拄杖擊禪床。下座。師于紹聖二年十月八日。無疾說偈曰。昨夜三更。風雷忽作。雲散長空。前溪月落。良久。別眾趨寂。阇維設利㪷許。大如豆。目睛齒爪不壞。門弟子分塔于京潭。

南嶽西林崇奧禪師

僧問。一問一答。賓主歷然。不問不答。如何辯別。師曰。坐底坐。立底立。曰。便恁么會時如何。師曰。舌拄上腭。僧禮拜。師曰。不得諱卻。

蔣山元禪師法嗣

明州雪竇法雅禪師

僧問。學人不問西來意。乞師方便指迷情。師曰。霹靂過頭猶瞌睡。曰。謝師答話。師曰。再三啟口問何人。曰。爭奈學人未禮拜何。師曰。休鈍置。

邵州丞熙應悅禪師

撫之宜黃戴氏子。上堂。我宗無語句。徒勞尋路布。現成公案已多端。那堪更涉他門戶。覿面當機直下提。何用波吒受辛苦。咄。

雙峯迴禪師法嗣

閬州光國文贊禪師

僧問。不二之法。請師速道。師曰。領。曰。恁么則人人有分也。師曰。了。曰。錦屏天下少。光國世間稀。師曰。退。

定慧信禪師法嗣

蘇州穹窿智圓禪師

上堂。福臻不說禪。無

【現代漢語翻譯】 現代漢語譯本： 空及第歸（指禪師證悟空性后歸來）。慧光門下直接被提拔超越，不經歷常規的科目考試。諸位既然到了這裡，如同風雲際會，已經具備了龍的牙齒和爪子，只欠缺一聲雷鳴來完成蛻變。現在就為你們諸位震響這聲雷霆！』說完用拄杖敲擊禪床，然後下座。禪師在紹聖二年十月八日，沒有疾病，說了偈語：『昨夜三更，風雷忽然大作，雲彩消散，長空晴朗，前溪的月亮也落下了。』良久，向大眾告別，入寂。火化后得到許多舍利（Śarīra，指佛陀或高僧火化后的遺骨），大的像豆子。眼睛、牙齒、指甲沒有損壞。門下弟子將舍利分建佛塔，分別在京城和潭州供奉。

南嶽西林崇奧禪師

僧人問：『一問一答，賓主分明。不問不答，如何分辨？』禪師說：『坐著的就坐著，站著的就站著。』僧人說：『如果這樣理解，怎麼樣？』禪師說：『舌頭抵住上顎。』僧人禮拜。禪師說：『不要隱瞞。』

蔣山元禪師法嗣

明州雪竇法雅禪師

僧人問：『學人不問西來意（Bodhidharma，指達摩祖師從西方來到東土的意圖），請禪師方便開示，指點迷津。』禪師說：『即使霹靂從頭頂過去，還在打瞌睡。』僧人說：『感謝禪師回答。』禪師說：『再三開口問的是誰？』僧人說：『無奈學人還沒來得及禮拜。』禪師說：『不要遲鈍了。』

邵州丞熙應悅禪師

撫州宜黃戴氏之子。上堂說法：『我宗門沒有固定的語句，徒勞地尋找道路。現成的公案已經很多，哪裡還用得著涉足其他門路？當面直截了當地提持，何必辛苦地學習波吒（Pāṭa，指誦讀）？』喝。

雙峯迴禪師法嗣

閬州光國文贊禪師

僧人問：『不二之法（Advaya，指超越二元對立的真理），請禪師快速開示。』禪師說：『領會。』僧人說：『這樣說來，人人都有份了？』禪師說：『了悟。』僧人說：『錦屏山天下少有，光國禪師世間稀有。』禪師說：『退下。』

定慧信禪師法嗣

蘇州穹窿智圓禪師

上堂說法：『福氣到來不說禪，沒有'

【English Translation】 English version: Having attained the highest degree of enlightenment, he returned. He was directly promoted and transcended within Huiguang's (慧光) lineage, without going through the usual examinations. Since you all have arrived here, it's like wind and clouds gathering, and you already possess the teeth and claws of a dragon, only lacking the thunderous roar to complete the transformation. Now, I will generate that thunder for all of you!』 He struck the Zen platform with his staff and descended from the seat. The master, on the eighth day of the tenth month of the second year of Shaosheng (紹聖), without illness, spoke this verse: 『Last night, at the third watch, wind and thunder suddenly arose, clouds dispersed, the long sky cleared, and the moon set over the front stream.』 After a long while, he bid farewell to the assembly and entered stillness (Nirvana). After cremation, many Śarīra (舍利, relics) were found, some as large as beans. His eyes, teeth, and nails remained intact. His disciples divided the relics and built pagodas in the capital and Tanzhou (潭州) to enshrine them.

Zen Master Chong'ao (崇奧) of Xilin (西林) Monastery, Nanyue (南嶽)

A monk asked: 『One question, one answer, guest and host are distinct. No question, no answer, how to differentiate?』 The master said: 『Those sitting, sit; those standing, stand.』 The monk said: 『If understood in this way, what then?』 The master said: 『Tongue touches the upper palate.』 The monk bowed. The master said: 『Do not conceal it.』

Dharma Heir of Zen Master Jiangshan Yuan (蔣山元)

Zen Master Fayao (法雅) of Xuedou (雪竇) Monastery, Mingzhou (明州)

A monk asked: 『This student does not ask about the meaning of Bodhidharma's (西來意) arrival from the West, but asks the master to conveniently point out the deluded mind.』 The master said: 『Even when thunder passes overhead, you are still dozing.』 The monk said: 『Thank you for the master's answer.』 The master said: 『Who is it that repeatedly opens his mouth to ask?』 The monk said: 『What if this student has not yet bowed?』 The master said: 『Do not be dull.』

Zen Master Yingyue (應悅) of Chengxi (丞熙) Monastery, Shaozhou (邵州)

A son of the Dai (戴) family of Yihuang (宜黃), Fuzhou (撫州). Ascending the Dharma seat, he said: 『My school has no fixed phrases; it is futile to seek a path. There are already many ready-made cases; why bother entering other gates? Directly grasp the opportunity face-to-face; why endure the hardship of studying Pāṭa (波吒, recitation)?』 Shout!

Dharma Heir of Zen Master Shuangfeng Hui (雙峯迴)

Zen Master Wenzan (文贊) of Guangguo (光國) Monastery, Langzhou (閬州)

A monk asked: 『The Dharma of Non-duality (不二之法), please master speak quickly.』 The master said: 『Understand.』 The monk said: 『In that case, everyone has a share?』 The master said: 『Realize.』 The monk said: 『Jinping (錦屏) Mountain is rare under heaven, Zen Master Guangguo is rare in the world.』 The master said: 『Retreat.』

Dharma Heir of Zen Master Dinghui Xin (定慧信)

Zen Master Zhiyuan (智圓) of Qionglong (穹窿) Monastery, Suzhou (蘇州)

Ascending the Dharma seat, he said: 『When blessings arrive, do not speak of Zen; without』

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事日高眠。有問祖師意。連擉兩三拳。大眾且道。為甚麼如此。不合惱亂山僧睡。

云峰悅禪師法嗣

桂州壽寧齊曉禪師

上堂。觸目不會道。猶較些子。運足焉知路。錯下名言。諸仁者。山僧今日將錯就錯。汝等諸人。見有眼。聞有耳。嗅有鼻。味有舌。因甚麼卻不會。良久曰。武帝求仙不得仙。王喬端坐卻昇天。咄。僧問。大眾云臻。合談何事。師曰。波斯入鬧市。曰。恁么則草偃風行去也。師曰。萬里望鄉關。

凈因臻禪師法嗣

福州長慶惠暹文慧禪師

僧問。離上生之寶剎。登延聖之道場。如何是不動尊。師曰。孤舟載明月。曰。忽遇櫓棹俱停。又作么生。師曰。漁人偏愛宿蘆花。問。長期進道西天。以蠟人為驗。未審此間以何為驗。師曰。鐵彈子。曰。意旨如何。師曰。大底大。小底小。

福州棲勝繼超禪師

上堂。拈拄杖。良久曰。三世諸佛。盡在這裡𨁝跳。大眾還會么。過去諸佛說了。未來諸佛未說。現在諸佛今說。敢問諸人。作么生是說底事。卓一下曰。蘇嚧蘇嚧。

興化岳禪師法嗣

潭州興化紹清禪師

上堂。祖師門下。佛法不存。善法堂前。仁義休說。然雖如是。事無一向。竊聞哀哀父母。生我劬勞。欲報深恩。昊天罔極

。髮膚身體。弗敢毀傷。此魯仲尼之孝也。輪轉三界中。恩愛不能捨。棄恩入無為。真實報恩者。故我大覺世尊。雪山苦行。摩竭成道。往忉利天為母說法。此釋迦之孝也。得大解脫。運大神通。手擎金錫。掌拓龍盂。詣地獄門。卓然尋省。見其慈母。悲泣無量。此目連之孝也。作么生是興化之孝。良久曰。興化今日不上天堂。不入地獄。于善法堂中．燈王座上。為母說法。以報劬勞。且道我母即今在甚麼處。乃曰。我母生前足善緣。無勞問佛定生天。人間上壽古今少。九十春秋減一年。下座。敢煩大眾燒一炷香。以助山僧報孝。既是山僧之母。為甚麼卻煩諸人燒香。不見道。東家人死。西家人助哀。以手捶胸曰。蒼天。蒼天。

玉泉芳禪師法嗣

臨江軍慧力善周禪師

上堂。遼天鶻。萬重云。祇一突。是甚麼。咄。師元祐元年十二月望日。沐浴淨髮。說偈曰。山僧住瑞筠。未嘗形言句。七十三年來。七十三年去。言畢而逝。五日後鬚髮再生。

南嶽下十三世

大溈喆禪師法嗣

東京智海普融道平禪師

上堂。山僧不會佛法。為人總沒來由。或時半開半合。或時全放全收。還如萬人叢里。冷地掉個石頭。忽然打著一個。方知觸處周流。上堂。趙州有四門。門門通大道。玉

【現代漢語翻譯】 現代漢語譯本：頭髮和面板身體，不敢加以毀壞，這是魯仲尼的孝道啊。在輪迴的三界中，對恩愛難以割捨，捨棄恩愛進入無為的境界，才是真正報恩的人。所以我們偉大的覺悟者世尊（Buddha），在雪山苦行，在摩竭陀（Magadha）證得佛果，前往忉利天（Trayastrimsa Heaven）為母親說法，這是釋迦（Sakyamuni）的孝道啊。獲得大解脫，運用大神通，手持錫杖，掌托龍盂，前往地獄之門，仔細地尋找探望，見到自己的慈母，悲傷哭泣不已，這是目連（Maudgalyayana）的孝道啊。那麼，什麼是興化的孝道呢？（停頓良久）興化今天不上天堂，不入地獄，在善法堂中，燈王座上，為母親說法，以此報答辛勞。那麼，我的母親現在在哪裡呢？（回答）我的母親生前積攢了許多善緣，不用問佛也必定昇天。人間長壽古往今來很少有，活了九十春秋差一年。（下座）請各位燒一炷香，幫助山僧報答孝道。既然是山僧的母親，為什麼卻要麻煩各位燒香呢？沒聽過嗎？東家死了人，西家人都來幫忙哀悼。（用手捶胸）蒼天啊，蒼天啊。

玉泉芳禪師的法嗣

臨江軍慧力善周禪師

上堂說法。遼天的鶻（一種猛禽），穿梭于萬重雲中，只是一次突擊。這是什麼？咄！（喝斥聲）禪師在元祐元年十二月十五日，沐浴淨髮，說了偈語：山僧住在瑞筠，從未用言語表達過什麼。七十三年來，七十三年過去。說完就去世了。五天後，鬚髮又重新生長出來。

南嶽下十三世

大溈喆禪師的法嗣

東京智海普融道平禪師

上堂說法。山僧不會佛法，為人處世總沒有來由。有時半開半合，有時全放全收。就像在萬人叢中，冷不防地扔出一個石頭。忽然打著了一個人，才知道到處都流通著真理。上堂說法。趙州（Zhao Zhou）有四個門，門門都通向大道，玉

【English Translation】 English version: Hair, skin, and body, not daring to damage them – this is the filial piety of Lu Zhongni. Revolving in the three realms, attachment to love cannot be relinquished. Abandoning love and entering non-action is true repayment of kindness. Therefore, our Great Awakened World Honored One (Buddha), practiced asceticism in the Snow Mountains, attained enlightenment in Magadha (Magadha), and went to Trayastrimsa Heaven (Trayastrimsa Heaven) to preach the Dharma for his mother – this is the filial piety of Sakyamuni (Sakyamuni). Obtaining great liberation, wielding great spiritual powers, holding a tin staff in his hand, supporting a dragon bowl in his palm, he went to the gates of hell, carefully searching and visiting, and seeing his compassionate mother, he wept with immeasurable sorrow – this is the filial piety of Maudgalyayana (Maudgalyayana). So, what is the filial piety of Xinghua? (Pausing for a long time) Xinghua today does not ascend to heaven, nor does he enter hell, but in the Hall of Good Dharma, on the Lamp King's seat, he preaches the Dharma for his mother, to repay her hard work. So, where is my mother now? (Answers) My mother accumulated many good karmas in her lifetime, so without asking the Buddha, she will surely ascend to heaven. Longevity in the human world is rare throughout history, living ninety autumns minus one year. (Descends from the seat) May I trouble everyone to burn a stick of incense to help this mountain monk repay his filial piety. Since it is the mountain monk's mother, why trouble everyone to burn incense? Haven't you heard? When a neighbor dies, the neighbors all help to mourn. (Beating his chest with his hand) Heavens, heavens!

Dharma successor of Zen Master Yuquan Fang

Zen Master Huili Shanzhou of Linjiang Army

Ascended the Dharma hall and gave a sermon. The falcon (a kind of raptor) of Liao, shuttles through ten thousand layers of clouds, with just one strike. What is this? Du! (A shout of reprimand) The Zen master, on the fifteenth day of the twelfth month of the first year of Yuanyou, bathed and purified his hair, and said a verse: This mountain monk lives in Ruijun, and has never expressed anything in words. For seventy-three years, seventy-three years have passed. After saying this, he passed away. Five days later, his beard and hair grew back again.

Thirteenth generation under Nanyue

Dharma successor of Zen Master Dawei Zhe

Zen Master Zhide Purong Daoping of Tokyo Zhihai

Ascended the Dharma hall and gave a sermon. This mountain monk does not understand Buddhism, and his dealings with people have no rhyme or reason. Sometimes half open and half closed, sometimes fully released and fully retracted. It's like throwing a stone unexpectedly in a crowd of ten thousand people. If it suddenly hits someone, then you know that truth flows everywhere. Ascended the Dharma hall and gave a sermon. Zhao Zhou (Zhao Zhou) has four gates, and every gate leads to the Great Way, Jade

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泉有四路。路路透長安。門門通大道。畢竟誰親到。路路透長安。分明進步看。拍膝一下曰。歲晚未歸客。西風門外寒。上堂。舉盤山示眾曰。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。古人恁么說話。大似抱贓叫屈。智海門下。人人慷慨。生擒虎兕。活捉獰龍。眼裡著得須彌山。耳里著得大海水。遂拈拄杖曰。不是向人夸伎倆。丈夫標緻合如斯。卓拄杖。下座。

洪州泐潭景祥禪師

建昌南城傅氏子。僧問。如何是祖師西來意。師曰。十個指頭八個丫。問。我手何似佛手。師曰。金鍮難辯。曰。我腳何似驢腳。師曰。黃龍路險。曰。人人有個生緣。如何是和尚生緣。師曰。把定要津。不通凡聖。中秋上堂。靈山話。曹溪指。放過初生斫額底。未問龍眠老古錐。昨夜三更轉向西。正當恁么時。有人問如何是月。嚮明暗未分處道得一句。便與古人共出一隻手。如或未然。寶峰不免依模畫樣。應個時節。乃打一圓相曰。清光萬古復千古。豈止人間一夜看。師室中問僧。達磨西歸。手攜只履。當時何不兩隻都將去。曰。此土也要留個訊息。師曰。一隻腳在西天。一隻腳在東土。著甚來由。僧無語。問僧。唯一堅密身。一切塵中現。如何是塵中現底身。僧指香爐曰。這個是香爐。師曰。帶累三世諸佛。

【現代漢語翻譯】 現代漢語譯本 泉水有四條路，條條都通向長安（Chang'an，唐朝首都）。門門都通向大道，究竟是誰親自到達？條條路都通向長安，分明是進步的景象。拍一下膝蓋說：『年關將近還沒回家的客人啊，西風吹得門外寒冷。』 上堂說法。盤山禪師（Panshan，禪師名號）向大眾開示說：『好像大地托著山，卻不知道山的孤高峻峭；如同石頭包含著玉，卻不知道玉的純潔無瑕。』古人這樣說話，很像抱著贓物喊冤。智海禪師（Zhihai，禪師名號）門下，人人慷慨激昂，生擒猛虎犀牛，活捉兇惡的龍。眼裡能容得下須彌山（Mount Sumeru，佛教中的聖山），耳朵里能容得下大海水。』於是拿起拄杖說：『不是向人誇耀本領，大丈夫的氣概本該如此。』用拄杖敲地，走下法座。

洪州（Hongzhou，古地名）泐潭景祥禪師（Letan Jingxiang，禪師名號） 是建昌南城（Jianchang Nancheng，地名）傅氏的兒子。有僧人問：『如何是祖師西來意（Patriarch Bodhidharma's intention in coming from the West，佛教禪宗用語，指禪宗的根本宗旨）？』禪師說：『十個指頭八個丫。』問：『我的手像不像佛手？』禪師說：『金子和銅難以分辨。』問：『我的腳像不像驢腳？』禪師說：『黃龍路（Huanglong Road，地名）很危險。』問：『人人都有個生緣（innate connection，與生俱來的因緣），如何是和尚的生緣？』禪師說：『把守住重要的關口，不讓凡人和聖人通過。』 中秋節上堂說法。靈山（Mount Ling，佛教聖地）的話，曹溪（Caoxi，地名，禪宗六祖慧能弘法之地）的指引，放過了那些剛出生就砍額頭的人。還沒問龍眠老古錐（Longmian old gu chui，禪宗用語，指老修行）。昨夜三更轉向西。正在這個時候，有人問如何是月亮，能在明暗未分之處說出一句話，就與古人共同伸出一隻手。如果不能這樣，寶峰禪師（Baofeng，禪師名號）也免不了依樣畫葫蘆，應付一下時節。』於是畫了一個圓相說：『清光萬古又千古，豈止人間一夜看。』 禪師在室內問僧人：『達磨（Bodhidharma，禪宗始祖）西歸，手裡拿著一隻鞋子，當時為什麼不把兩隻都帶走？』僧人說：『此土也要留個訊息。』禪師說：『一隻腳在西天，一隻腳在東土，有什麼來由？』僧人無語。問僧人：『唯一堅密身，一切塵中現。如何是塵中顯現的身？』僧人指著香爐說：『這個是香爐。』禪師說：『連累了三世諸佛。』

【English Translation】 English version There are four paths from the spring, each leading to Chang'an (Chang'an, the capital of the Tang Dynasty). Every gate leads to the great road. Who has personally arrived? Every path leads to Chang'an, clearly showing progress. He clapped his knee and said, 'The guest who has not returned late in the year, the west wind is cold outside the door.' Ascending the hall to preach. Chan Master Panshan (Panshan, a Chan master's title) instructed the assembly: 'It is as if the earth supports the mountain, yet it does not know the mountain's solitary height; like a stone containing jade, yet it does not know the jade's flawlessness.' The ancients spoke like this, much like holding stolen goods and crying injustice. Under Chan Master Zhihai (Zhihai, a Chan master's title), everyone is慷慨激昂, capturing fierce tigers and rhinoceroses alive, and capturing ferocious dragons alive. Their eyes can hold Mount Sumeru (Mount Sumeru, a sacred mountain in Buddhism), and their ears can hold the ocean.' Then he picked up his staff and said, 'It is not to boast of my skills to others, a true man's demeanor should be like this.' He struck the ground with his staff and descended from the seat.

Chan Master Letan Jingxiang (Letan Jingxiang, a Chan master's title) of Hongzhou (Hongzhou, an ancient place name) Was the son of the Fu family of Jianchang Nancheng (Jianchang Nancheng, a place name). A monk asked, 'What is the Patriarch Bodhidharma's intention in coming from the West (Patriarch Bodhidharma's intention in coming from the West, a term in Zen Buddhism, referring to the fundamental purpose of Zen)?' The Chan master said, 'Ten fingers, eight forks.' Asked, 'Is my hand like a Buddha's hand?' The Chan master said, 'Gold and copper are difficult to distinguish.' Asked, 'Is my foot like a donkey's foot?' The Chan master said, 'Huanglong Road (Huanglong Road, a place name) is dangerous.' Asked, 'Everyone has an innate connection (innate connection, an inherent affinity), what is the monk's innate connection?' The Chan master said, 'Hold the important pass, and do not let ordinary people and saints pass through.' Ascending the hall to preach on the Mid-Autumn Festival. The words of Mount Ling (Mount Ling, a Buddhist holy site), the guidance of Caoxi (Caoxi, a place name, where the Sixth Patriarch Huineng propagated the Dharma), let go of those who cut their foreheads at birth. I haven't asked the Longmian old gu chui (Longmian old gu chui, a Zen term, referring to an old practitioner). Last night, at the third watch, he turned to the west. At this very moment, if someone asks what the moon is, and can say a word in the place where light and darkness are not distinguished, then they will extend a hand together with the ancients. If not, Chan Master Baofeng (Baofeng, a Chan master's title) will inevitably imitate and cope with the season.' Then he drew a circle and said, 'The clear light is eternal and thousands of years old, not just for one night's viewing in the human world.' The Chan master asked a monk in the room, 'When Bodhidharma (Bodhidharma, the founder of Zen Buddhism) returned to the West, he carried only one shoe in his hand. Why didn't he take both of them at that time?' The monk said, 'This land also needs to leave a message.' The Chan master said, 'One foot is in the Western Heaven, and one foot is in the Eastern Land. What is the reason?' The monk was speechless. He asked the monk, 'The only firm and secret body appears in all dust. What is the body that appears in the dust?' The monk pointed to the incense burner and said, 'This is the incense burner.' The Chan master said, 'It has implicated the Buddhas of the three worlds.'

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生陷地獄。僧罔措。師便打。師不安次。有僧問。和尚近日尊候如何。師曰。土地前燒二陌紙著。師常叉手夜坐。如對大賓。初坐手與趺綴。至五鼓必齊膺。因號祥叉手焉。

和州光孝慧蘭禪師

不知何許人也。自號碧落道人。嘗以觸衣書七佛名。叢林稱為蘭布裈。有擬草菴歌一篇行於世。具載普燈。建炎末逆虜犯淮。執師見酋長。長曰。聞我名否。師曰。我所聞者。唯大宋天子之名。長恚。令左右以錘擊之。錘至輒斷壞。長驚異。延麾下敬事之。經旬。師索薪自焚。無敢供者。親拾薪成龕。怡然端坐。煙𦦨一起。流光四騰。虜跪伏灼膚者多。火絕。得五色舍利。並其骨而北歸。所執僧尼。悉得自便。和人至今詠之。

潭州東明仁仙禪師

開堂日。僧問。世尊出世。梵王前引。帝釋后隨。和尚出世。有何祥瑞。師曰。任是百千諸佛。一時趕向水牯欄里。曰。有何祥瑞。師曰。山僧不曾眼花。

泗州普照曉欽明悟禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。東邊更近東。曰。溈山的子．智海親孫也。師曰。卻笑傍人把釣竿。上堂。引手撮空。展轉莫及。翻身擲影。徒自勞形。當面拈來。卻成蹉過。畢竟如何。拍禪床曰。洎合錯商量。

廬山東林自遵正覺禪師

上堂

【現代漢語翻譯】 現代漢語譯本： 生陷地獄。（僧人）罔措（不知所措）。師父便打了他。師父坐立不安。有僧人問：『和尚近日身體如何？』師父說：『土地神前燒了二陌紙錢。』師父常常叉著手夜裡打坐，好像面對重要的客人。剛開始打坐時，手與腳背相接，到五更時必定與胸齊平。因此被稱為祥叉手。

和州光孝慧蘭禪師

不知是哪裡人。自稱碧落道人。曾經用觸衣書寫七佛名號。叢林中稱他為蘭布裈。有一篇擬草菴歌流傳於世，詳細記載在《普燈》中。建炎末年，金兵侵犯淮河一帶，抓住了禪師見酋長。酋長問：『聽說過我的名字嗎？』禪師說：『我所聽說的，只有大宋天子的名字。』酋長大怒，命令左右用錘子擊打他。錘子一到就斷壞。酋長感到驚異，把他留在麾下尊敬侍奉。過了十幾天，禪師索要柴火自焚。沒有人敢提供。禪師親自撿柴堆成火龕，怡然端坐。煙火一起，光芒四射。金兵跪地灼傷面板的很多。火熄滅后，得到五色舍利，連同他的骨頭一起被帶回北方。被抓的僧尼，都得以自由。和州人至今歌頌他。

潭州東明仁仙禪師

開堂日，僧人問：『世尊（釋迦牟尼佛）出世，梵王（梵天）在前引導，帝釋（帝釋天）在後跟隨。和尚出世，有什麼祥瑞？』師父說：『任憑是百千諸佛，一時趕向水牯欄里。』（僧人）問：『有什麼祥瑞？』師父說：『山僧不曾眼花。』

泗州普照曉欽明悟禪師

僧人問：『師父唱的是誰家的曲子？宗風繼承的是誰？』師父說：『東邊更近東。』（僧人）問：『是溈山（溈山靈佑）的子孫，智海（百丈懷海）的親孫啊。』師父說：『卻笑旁邊的人拿著釣竿。』上堂，引手撮空，輾轉也夠不著。翻身擲影，徒勞無功。當面拈來，卻成錯過。到底如何？』拍禪床說：『洎合錯商量。』

廬山東林自遵正覺禪師

上堂

【English Translation】 English version: To be trapped alive in hell. The monk Wang Cuo (at a loss). The master then hit him. The master was uneasy. A monk asked, 'How has the venerable abbot been recently?' The master said, 'I burned two strings of paper money before the Earth God.' The master often sat cross-legged at night with his hands folded, as if facing an important guest. At the beginning of the sitting, his hands and insteps were joined, and by the fifth watch (around dawn), they were sure to be level with his chest. Therefore, he was called Xiang with folded hands.

Chan Master Huilan of Guangxiao Temple in Hezhou

It is not known where he was from. He called himself the Bilo Taoist. He once wrote the names of the Seven Buddhas on his robe. The monastic community called him Lan Bukun. There is a poem imitating the Thatched Hut Song circulating in the world, which is recorded in detail in the Puteng. At the end of the Jianyan era, the Jurchen invaders invaded the Huai River area and captured the master to see the chieftain. The chieftain asked, 'Have you heard of my name?' The master said, 'What I have heard of is only the name of the Emperor of the Great Song.' The chieftain was furious and ordered his attendants to strike him with a hammer. The hammer broke as soon as it touched him. The chieftain was amazed and kept him under his command to serve him respectfully. After ten days, the master asked for firewood to burn himself. No one dared to provide it. The master personally gathered firewood to build a pyre and sat upright in peace. As soon as the smoke and fire rose, the light shone in all directions. Many Jurchens knelt down and burned their skin. After the fire went out, five-colored sarira (relics) were obtained, and they were taken back north along with his bones. The captured monks and nuns were all freed. The people of Hezhou still sing of him today.

Chan Master Renxian of Dongming Temple in Tanzhou

On the day of his opening ceremony, a monk asked, 'When the World-Honored One (Sakyamuni Buddha) appeared in the world, Brahma (the god Brahma) led the way, and Indra (the god Indra) followed behind. When the abbot appears in the world, what auspicious signs are there?' The master said, 'Let it be hundreds of thousands of Buddhas, all driven into the water buffalo pen at once.' The (monk) asked, 'What auspicious signs are there?' The master said, 'This mountain monk has never been blind.'

Chan Master Xiao Qinmingwu of Puzhao Temple in Sizhou

A monk asked, 'Whose tune does the master sing? Whose lineage of the Dharma do you inherit?' The master said, 'East is even closer to the east.' The (monk) asked, 'You are a descendant of Weishan (Weishan Lingyou) and a direct grandson of Zhihai (Baizhang Huaihai).' The master said, 'But I laugh at the person next to me holding a fishing rod.' Ascending the Dharma hall, he drew his hand to grab the empty space, but could not reach it no matter how he turned. Turning around and throwing a shadow is in vain. Picking it up in front of your face, but you miss it. What is it after all?' He slapped the Zen bed and said, 'It's all a wrong calculation.'

Chan Master Zizun Zhengjue of Donglin Temple in Mount Lu

Ascending the Dharma hall

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。十五日已前放過一著。十五日已后未可商量。正當十五日。試道一句看。良久曰。山色翠秾春雨歇。柏庭香擁木蘭開。

潭州福嚴置禪師

上堂。福嚴山上云。舒捲任朝昏。忽爾落平地。客來難討門。

潭州東明遷禪師

久侍真如。晚居溈山。真如庵忠道者高其風。每叩之。一日閱首楞嚴次。忠問。如我按指。海印發光。佛意如何。師曰。釋迦老子好與二十棒。曰。為甚麼如此。師曰。用按指作么。曰。汝暫舉心。塵勞先起又作么生。師曰。亦是海印發光。

雪竇雅禪師法嗣

衢州光孝普印慈覺禪師

泉州許子氏。室中問僧。父母未生已前。在甚麼處行履。僧擬對。即打出。或曰。達磨在你腳下。僧擬看。亦打出。或曰。道。道。僧擬開口。復打出。

慶善震禪師法嗣

杭州慶善院普能禪師

上堂。事不獲已。與諸人葛藤。一切眾生。祇為心塵未脫。情量不除。見色聞聲。隨波逐浪。流轉三界。汩沒四生。致使正見不明。觸途成滯。若也是非齊泯。善惡都忘。坐斷報化佛頭。截卻聖凡途路。到這裡方有少許相應。直饒如是。衲僧分上未為奇特。何故如此。才有是非。紛然失心。咄。上堂。拈拄杖曰。未入山僧手中。萬法宛然。既入山僧手中。復有何

【現代漢語翻譯】 現代漢語譯本：

十五日之前，可以放過一招（指開悟的機會）。十五日之後，就不可再商量了。正當十五日（滿月之時），試著說一句看看。良久，（禪師）說：『山色翠綠，春雨停歇，柏樹庭院香氣環繞，木蘭花盛開。』

潭州福嚴置禪師

上堂開示：『福嚴山上的云，舒捲自如，任憑早晚變化。忽然飄落到平地上，客人來了也難以找到門。』

潭州東明遷禪師

長久侍奉真如（Tathata，事物的本然狀態）。晚年居住在溈山（Mount Wei）。真如庵的忠道者非常敬佩他的風範，經常向他請教。一天，（忠道者）閱讀《首楞嚴經》（Surangama Sutra）時，忠問道：『如果我按指，海印發光（samudramudra，諸法顯現的譬喻），佛的意思是什麼？』禪師說：『釋迦老子（Sakyamuni Buddha）應該打二十棒。』（忠道者）問：『為什麼這樣？』禪師說：『用按指做什麼？』（忠道者）說：『你稍微動念，塵勞（klesha，煩惱）就先產生了，又該怎麼辦？』禪師說：『這也是海印發光。』

雪竇雅禪師法嗣

衢州光孝普印慈覺禪師

是泉州許氏之子。在室內問僧人：『父母未生我之前，我在什麼地方行走？』僧人想要回答，就被打出去。或者說：『達磨（Bodhidharma）在你腳下。』僧人想要看，也被打出去。或者說：『道！道！』僧人想要開口，又被打出去。

慶善震禪師法嗣

杭州慶善院普能禪師

上堂開示：『事已至此，我和諸位糾纏不清。一切眾生，只因爲心塵（指內心的污染）沒有脫落，情量（指情感和思量）沒有去除，見色聞聲，隨波逐浪，在三界（Trailokya，欲界、色界、無色界）中流轉，沉沒於四生（卵生、胎生、濕生、化生）之中，導致正見（正確的見解）不明，處處成為障礙。如果能做到是非泯滅，善惡都忘，坐斷報化佛（Sambhogakaya and Nirmanakaya，報身佛和化身佛）的頭，截斷聖凡（聖人和凡人）的道路，到這裡才能稍微有些相應。即使這樣，在衲僧（指僧人）的份上也不算奇特。為什麼這樣說呢？只要有是非，就會紛亂失心。』咄！（表示呵斥）上堂，拿起拄杖說：『未入山僧手中時，萬法宛然存在。既入山僧手中，又有什麼？』

【English Translation】 English version:

Before the fifteenth day, one can let go of a move (referring to the opportunity for enlightenment). After the fifteenth day, it is no longer negotiable. Right on the fifteenth day (the full moon), try to say a word and see. After a long silence, (the Zen master) said: 'The mountain colors are verdant, the spring rain has ceased, the cypress courtyard is surrounded by fragrance, and the magnolia flowers are in full bloom.'

Zen Master Zhi of Fuyan Temple in Tanzhou

Ascending the hall for instruction: 'The clouds on Mount Fuyan, freely stretch and roll, letting the morning and evening change as they please. Suddenly falling to the flat ground, it is difficult for guests to find the door when they come.'

Zen Master Qian of Dongming Temple in Tanzhou

He served Tathata (the suchness of things) for a long time. In his later years, he lived on Mount Wei. The Taoist Zhong of the Zhenru Hermitage greatly admired his demeanor and often asked him for guidance. One day, while reading the Surangama Sutra, Zhong asked: 'If I press my finger, and the samudramudra (ocean seal, a metaphor for the manifestation of all dharmas) emits light, what is the Buddha's intention?' The Zen master said: 'Sakyamuni Buddha deserves twenty blows.' (Zhong) asked: 'Why is that?' The Zen master said: 'What is the use of pressing your finger?' (Zhong) said: 'If you slightly stir a thought, klesha (defilements) will arise first, what should be done?' The Zen master said: 'That is also the samudramudra emitting light.'

Successor of Zen Master Ya of Xuedou

Zen Master Puyin Cijue of Guangxiao Temple in Quzhou

He was the son of the Xu family in Quanzhou. In the room, he asked a monk: 'Before my parents gave birth to me, where was I walking?' The monk tried to answer, but was struck out. Or he would say: 'Bodhidharma is under your feet.' The monk tried to look, and was also struck out. Or he would say: 'Tao! Tao!' The monk tried to open his mouth, and was struck out again.

Successor of Zen Master Zhen of Qingshan

Zen Master Puneng of Qingshan Temple in Hangzhou

Ascending the hall for instruction: 'Since things have come to this, I am entangled with you all. All sentient beings, only because the mind-dust (internal defilements) has not been removed, and emotional measurement (feelings and thoughts) has not been eliminated, seeing forms and hearing sounds, following the waves, revolving in the Trailokya (Three Realms: Desire Realm, Form Realm, Formless Realm), sinking in the Four Births (oviparous, viviparous, moisture-born, and metamorphic), causing the right view (correct understanding) to be unclear, and becoming an obstacle everywhere. If one can extinguish right and wrong, and forget both good and evil, cut off the heads of the Sambhogakaya and Nirmanakaya (Reward Body Buddha and Manifestation Body Buddha), and sever the path of the holy and the mundane, only then can there be a slight correspondence. Even so, it is not remarkable for a monk. Why do I say this? As long as there is right and wrong, one will be confused and lose one's mind.' 'Tut!' (expressing rebuke) Ascending the hall, he picked up his staff and said: 'Before it enters the mountain monk's hand, all dharmas are perfectly present. Once it enters the mountain monk's hand, what is there?'

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事。良久曰。有意氣時添意氣。不風流處也風流。卓拄杖一下。

凈土思禪師法嗣

杭州靈鳳山萬壽法詮禪師

僧問。如何是佛。師曰。抱樁打拍浮。曰。如何是法。師曰。黃泥彈子。曰。如何是僧。師曰。剃除鬚髮。曰。三寶外。還別有為人處也無。師舉起一指。僧曰。不會。師曰。指在唯觀月。風來不動幡。上堂。德山棒。臨濟喝。儘是無風波匝匝。燈籠𨁝跳過青天。露柱魂驚頭腦裂。雖然如是。大似食鹽加得渴。喝一喝。

杭州慶善守隆禪師

開堂日。僧問。知師久蘊囊中寶。今日當筵略借看。師曰。多少分明。曰。師子吼時全露現。文殊仗劍又如何。師曰。驚殺老僧。問。千佛出世。各有奇祥。和尚今日。以何為驗。師曰。木人把板雲中拍。曰。意旨如何。師曰。石女拈笙水底吹。上堂。花簇簇。錦簇簇。鹽醬年來事事足。留得南泉打破鍋。分付沙彌煮晨粥。晨粥一任諸人吃。洗缽盂一句作么生會。多少人疑著。

護國月禪師法嗣

江陵府護國慧本禪師

僧問。有物先天地。無形本寂寥。未審是甚麼物。師曰。一鋌墨。曰。恁么則耀古照今去也。師曰。作么生是耀古照今底。僧便喝。師便打。上堂。好個時節。誰肯承當。茍或無人。不如惜取。良久曰。彈

【現代漢語翻譯】 事。良久曰：『有意氣時添意氣，不風流處也風流。』卓拄杖一下。

凈土思禪師法嗣

杭州靈鳳山萬壽法詮禪師

僧問：『如何是佛？』師曰：『抱樁打拍浮。』曰：『如何是法？』師曰：『黃泥彈子。』曰：『如何是僧？』師曰：『剃除鬚髮。』曰：『三寶外，還別有為人處也無？』師舉起一指。僧曰：『不會。』師曰：『指在唯觀月，風來不動幡。』上堂：『德山棒，臨濟喝，儘是無風波匝匝。燈籠𨁝跳過青天，露柱魂驚頭腦裂。雖然如是，大似食鹽加得渴。』喝一喝。

杭州慶善守隆禪師

開堂日，僧問：『知師久蘊囊中寶，今日當筵略借看。』師曰：『多少分明。』曰：『師子吼時全露現，文殊（Manjusri）仗劍又如何？』師曰：『驚殺老僧。』問：『千佛出世，各有奇祥，和尚今日，以何為驗？』師曰：『木人把板雲中拍。』曰：『意旨如何？』師曰：『石女拈笙水底吹。』上堂：『花簇簇，錦簇簇，鹽醬年來事事足。留得南泉（Nanquan）打破鍋，分付沙彌煮晨粥。晨粥一任諸人吃，洗缽盂一句作么生會？多少人疑著。』

護國月禪師法嗣

江陵府護國慧本禪師

僧問：『有物先天地，無形本寂寥，未審是甚麼物？』師曰：『一鋌墨。』曰：『恁么則耀古照今去也。』師曰：『作么生是耀古照今底？』僧便喝。師便打。上堂：『好個時節，誰肯承當？茍或無人，不如惜取。』良久曰：『彈』

【English Translation】 Affair. After a long while, (he) said, 'When there is intention, add intention; even in an unromantic place, there is romance.' He struck the staff once.

Successor of Chan Master Jingtusi

Chan Master Fachuan of Wanshou Mountain, Lingfeng, Hangzhou

A monk asked, 'What is Buddha (Buddha)?' The Master said, 'Hugging a stake and hitting the water.' (The monk) said, 'What is Dharma (Dharma)?' The Master said, 'Yellow mud pellet.' (The monk) said, 'What is Sangha (Sangha)?' The Master said, 'Shaving off beard and hair.' (The monk) said, 'Outside the Three Jewels (Triratna), is there still a place for helping people?' The Master raised a finger. The monk said, 'I don't understand.' The Master said, 'The finger is there only to see the moon; when the wind comes, the banner does not move.' Entering the hall, (he said), 'Deshan's stick, Linji's shout, all are without wind and waves. The lantern jumps over the blue sky, the dew pillar's soul is startled, and its head is split. Although it is like this, it is much like adding salt to quench thirst.' He shouted a shout.

Chan Master Shoulong of Qingshan, Hangzhou

On the day of opening the hall, a monk asked, 'Knowing that the Master has long treasured the treasure in his bag, today, at this banquet, may I borrow a glimpse?' The Master said, 'How much is clear.' (The monk) said, 'When the lion roars, it is fully revealed; what about Manjusri (Manjusri) wielding his sword?' The Master said, 'Startling the old monk.' (The monk) asked, 'When a thousand Buddhas appear in the world, each has auspicious signs; what does the Abbot use as proof today?' The Master said, 'A wooden man holds a board and claps in the clouds.' (The monk) said, 'What is the meaning?' The Master said, 'A stone woman plays the sheng flute underwater.' Entering the hall, (he said), 'Flowers clustered, brocade clustered, salt and sauce have been sufficient year after year. Leaving Nanquan (Nanquan) to break the pot, entrust the novice to cook morning porridge. Morning porridge is for everyone to eat; how do you understand the phrase 'washing the alms bowl'? How many people are doubting it?'

Successor of Chan Master Yue of Huguo

Chan Master Huiben of Huguo, Jiangling Prefecture

A monk asked, 'There is a thing before heaven and earth, formless and originally still; may I ask what thing is it?' The Master said, 'A bar of ink.' (The monk) said, 'Then it illuminates the past and shines on the present.' The Master said, 'How is it to illuminate the past and shine on the present?' The monk then shouted. The Master then struck. Entering the hall, (he said), 'What a good time, who is willing to take responsibility? If there is no one, it is better to cherish it.' After a long while, (he) said, 'Play'

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雀夜明珠。

南嶽下十四世

智海平禪師法嗣

東京凈因蹣庵繼成禪師

袁之宜春劉氏子。上堂。拈拄杖曰。清凈本然。云何忽生山河大地。看看富樓那穿過釋迦老子鼻孔。釋迦老子鉆破虛空肚皮。且道山河大地在甚麼處。擲下拄杖。召大眾曰。虛空翻筋斗。向新羅國里去也。是你諸人。切忌認葉止啼。刻舟尋劍。上堂。茫茫儘是覓佛漢。舉世難尋閑道人。棒喝交馳成藥忌。了亡藥忌未天真。上堂。崑崙奴著鐵褲。打一棒行一步。爭似火中釣鱉。日裡藏冰。陰影問翻魍魎。虛空縛殺麻繩。上堂。狹路相逢且莫疑。電光石火已遲遲。若教直下三心徹。祇在如今一餉時。到這裡。直使問來答去。火迸星飛。互換主賓。照用得失。波翻嶽立。玉轉珠回。衲僧面前了無交涉。豈不見拈花鷲嶺。獨許飲光。問疾毗耶。誰當金粟。那知微笑已成途轍。縱使默然。未免風波。要須格外相逢。始解就中穎契。還會么。一曲寥寥動今古。洛陽三十六峰西。上堂。舉不顧。即差互。擬思量。何劫悟。大眾。枯桑知天風。是顧不顧。海水知天寒。是思不思。且喚甚麼作悟底道理。兔角杖頭挑法界。龜毛拂子舞三臺。上堂。鼻里音聲耳里香。眼中鹹淡舌玄黃。意能覺觸身份別。冰室如春九夏涼。如斯見得。方知男子身

【現代漢語翻譯】 現代漢語譯本 雀夜明珠。

南嶽下十四世

智海平禪師法嗣

東京凈因蹣庵繼成禪師

袁之宜春劉氏之子。上堂。拈拄杖曰：『清凈本然，云何忽生山河大地？』看看迦葉尊者（Mahākāśyapa）穿過釋迦老子（Śākyamuni）鼻孔，釋迦老子鉆破虛空肚皮。且道山河大地在甚麼處？擲下拄杖。召大眾曰：『虛空翻筋斗，向新羅國里去也。』是你諸人，切忌認葉止啼，刻舟尋劍。上堂。茫茫儘是覓佛漢，舉世難尋閑道人。棒喝交馳成藥忌，了亡藥忌未天真。上堂。崑崙奴著鐵褲，打一棒行一步。爭似火中釣鱉，日裡藏冰。陰影問翻魍魎，虛空縛殺麻繩。上堂。狹路相逢且莫疑，電光石火已遲遲。若教直下三心徹，祇在如今一餉時。到這裡，直使問來答去，火迸星飛，互換主賓，照用得失，波翻嶽立，玉轉珠回，衲僧面前了無交涉。豈不見拈花鷲嶺，獨許飲光（Mahākāśyapa）。問疾毗耶（V विशाली），誰當金粟。那知微笑已成途轍，縱使默然，未免風波。要須格外相逢，始解就中穎契。還會么？一曲寥寥動今古，洛陽三十六峰西。上堂。舉不顧，即差互。擬思量，何劫悟。大眾，枯桑知天風，是顧不顧。海水知天寒，是思不思。且喚甚麼作悟底道理？兔角杖頭挑法界，龜毛拂子舞三臺。上堂。鼻里音聲耳里香，眼中鹹淡舌玄黃。意能覺觸身份別，冰室如春九夏涼。如斯見得，方知男子身

【English Translation】 English version 'A bright pearl in the night of a sparrow.'

Fourteenth Generation from Nanyue

Dharma Heir of Zen Master Zhihai Ping

Zen Master Puan Jicheng of Jingyin Temple in Tokyo

A son of the Liu family of Yichun, Yuan. Ascending the hall, he raised his staff and said: 'Purity is inherent; how did mountains, rivers, and the great earth suddenly arise?' Look, Venerable Mahākāśyapa pierced through the nostrils of old Śākyamuni, and old Śākyamuni drilled through the belly of emptiness. Tell me, where are the mountains, rivers, and the great earth located?' He threw down his staff and called out to the assembly: 'Emptiness somersaults and goes to the land of Silla.' All of you, be careful not to mistake a leaf for stopping a child's crying or carve a boat to find a lost sword. Ascending the hall: 'Vast and boundless, all are seekers of the Buddha; it is difficult to find a leisurely Daoist in the world. The exchange of blows and shouts becomes a medicinal taboo; understanding the absence of medicinal taboo is not yet genuine.' Ascending the hall: 'A Kunlun slave wears iron pants; he takes a step for every blow he receives. How can this compare to fishing for turtles in the fire or hiding ice in the sun? Shadows question and turn into goblins; emptiness binds and kills hemp ropes.' Ascending the hall: 'When you meet on a narrow road, do not doubt; lightning and flint are already too late. If you can thoroughly understand the three minds directly, it is only in this moment.' Arriving here, directly causing questions and answers to fly like sparks, exchanging host and guest, illuminating gains and losses, waves overturning mountains, jade turning and pearls returning, there is no involvement before the monks. Have you not seen how Śākyamuni Buddha held up a flower on Vulture Peak and only allowed Mahākāśyapa to understand? Who can be compared to Vimalakirti (V विशाली) when he inquired about illness in V विशाली? Who can be compared to 金粟? Who knew that a smile had already become a path; even if there is silence, trouble is unavoidable. It is necessary to meet in an extraordinary way to understand the essence within. Do you understand? A solitary melody moves the past and present, west of the thirty-six peaks of Luoyang.' Ascending the hall: 'To raise without regard is to err; to contemplate is to never awaken. Assembly, the withered mulberry knows the heavenly wind; is it regard or disregard? The sea knows the heavenly cold; is it thought or not thought? What do you call the principle of awakening? A rabbit-horn staff carries the Dharma realm; a turtle-hair whisk dances on the Three Platforms.' Ascending the hall: 'The sound in the nose is the fragrance in the ear; the saltiness in the eye is the black and yellow on the tongue. The mind can perceive touch, and the body can distinguish; an ice room is like spring, and the nine summers are cool. Seeing it in this way, one knows the body of a man.'

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中入定時。女子身中從定出。葵花隨日轉。犀紋玩月生。香楓化老人。螟𧕅成蜾𧕳。若也不知。苦哉。佛陀耶許你具隻眼。上堂。一念心清凈。佛居魔王殿。一念噁心生。魔王居佛殿。懷禪師曰。但恁么信去。喚作腳踏實地而行。終無別法。亦無別道理。老僧恁么舉了。祇恐你諸人見兔放鷹。刻舟求劍。何故。功德天．黑暗女。有智主人。二俱不受。上堂。舉汾陽拈拄杖示眾曰。三世諸佛在這裡。為汝諸人無孔竅。遂走向山僧拄杖里去。強生節目。師曰。汾陽與么示徒。大似擔雪填井。傍若無人。山僧今日為汝諸人出氣。拈起拄杖曰。三世諸佛不敢強生節目。卻從山僧拄杖里走出。向諸人道。我不敢輕於汝等。汝等皆當作佛。說是語已。翻筋斗向拘尸羅城裡去也。擲下拄杖曰。若到諸方。分明舉似。師同圓悟．法真．慈受並十大法師．禪講千僧。赴太尉陳公良弼府齋。時徽宗皇帝私幸觀之。太師魯國公亦與焉。有善華嚴者。乃賢首宗之義虎也。對眾問諸禪曰。吾佛設教。自小乘至於圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。常聞禪宗一喝。能轉凡成聖。則與諸經論似相違背。今一喝若能入吾宗五教。是為正說。若不能入。是為邪說。諸禪視師。師曰。如法師所問。不足三大禪師之酬。凈因小長老可以使法

【現代漢語翻譯】 入定后，女子從定中出來。葵花隨著太陽轉動，犀牛的紋理在月光下顯現。香楓樹變化成老人，螟蛉變成蜾蠃。如果連這些都不知道，真是可悲啊！佛陀耶（Buddha，覺悟者）允許你擁有一隻眼睛（指智慧之眼）。 上堂說法時，如果一念心清凈，佛（Buddha，覺悟者）就住在魔王殿（象徵煩惱的地方）；如果一念噁心生起，魔王（Mara，象徵煩惱）就住在佛殿（象徵清凈的地方）。懷禪師說：『只要這樣相信下去，就叫做腳踏實地而行，最終沒有其他方法，也沒有其他道理。』老衲這樣說了，只是擔心你們這些人見兔放鷹，刻舟求劍。為什麼呢？功德天（Lakshmi，象徵吉祥）和黑暗女（Kali，象徵不祥），有智慧的主人，兩者都不會接受。 上堂說法時，汾陽（Fen Yang，禪師名）拿起拄杖向大眾展示說：『三世諸佛（Buddhas of the Three Times，過去、現在、未來的一切佛）就在這裡。』因為你們這些人沒有孔竅（指沒有領悟的途徑），於是走向山僧的拄杖里去，強行製造事端。師父說：『汾陽這樣向弟子們展示，很像用雪填井，旁若無人。』山僧今天為你們這些人出氣，拿起拄杖說：『三世諸佛不敢強行製造事端，卻從山僧的拄杖里走出，向諸位說道：我不敢輕視你們，你們都應當成佛。』說完這些話，翻個觔斗向拘尸羅城（Kushinagar，佛陀涅槃之地）里去了。』放下拄杖說：『如果到了各處，要分明地講述這些。』 師父和圓悟（Yuan Wu，禪師名）、法真（Fa Zhen，禪師名）、慈受（Ci Shou，禪師名）以及十大法師、上千僧人，一同前往太尉陳公良弼的府邸應齋。當時徽宗皇帝（Emperor Huizong，宋朝皇帝）私下前往觀看，太師魯國公也在場。有一位精通華嚴宗（Huayan School，佛教宗派）的人，是賢首宗（Xianshou School，華嚴宗分支）的義虎（指精通教義的人）。他對眾禪師問道：『我們佛（Buddha，覺悟者）設立教法，從小乘（Hinayana，佛教派別）到圓頓（Perfect Teaching，佛教教義），掃除空有，獨自證悟真常（True Permanence，佛教概念），然後萬德莊嚴，才稱為佛。常常聽說禪宗一喝，能轉凡成聖，這和諸經論似乎相互違背。現在這一喝如果能進入我們宗的五教（Five Teachings，華嚴宗的教義分類），就是正說；如果不能進入，就是邪說。』眾禪師看著師父，師父說：『像法師所問的，不足以讓三大禪師來回答，凈因小長老可以勝任。』

【English Translation】 Entering into Samadhi (deep meditative state). A woman emerges from Samadhi within her body. Sunflowers follow the sun's movement. Rhinoceros patterns appear under the moonlight. Fragrant maple trees transform into old men. Mud dauber wasps transform from larvae. If you don't even know this, how pitiful! Buddha (the Awakened One) allows you to have but one eye (referring to the eye of wisdom). Ascending the Dharma hall, if a single thought is pure, the Buddha (the Awakened One) resides in the Mara's (demon's) palace (symbolizing the place of afflictions); if a single thought of evil arises, Mara (demon) resides in the Buddha's (the Awakened One's) palace (symbolizing the place of purity). Zen Master Huai said: 'Just believe in this way and go forward, it's called walking with your feet on solid ground, and ultimately there is no other method, nor any other principle.' This old monk has said this, just fearing that you all will release the hawk upon seeing a rabbit, or carve a boat to find a sword (referring to acting inappropriately). Why? The Goddess of Merit (Lakshmi, symbolizing auspiciousness) and the Dark Woman (Kali, symbolizing inauspiciousness), a wise master accepts neither. Ascending the Dharma hall, Fen Yang (a Zen master's name) raised his staff and showed it to the assembly, saying: 'The Buddhas of the Three Times (past, present, and future Buddhas) are here.' Because you all have no apertures (referring to no way to understand), they then walk into the mountain monk's staff, forcibly creating incidents. The master said: 'Fen Yang showing his disciples in this way is very much like filling a well with snow, acting as if no one is around.' This mountain monk will today vent his anger for you all, raising his staff and saying: 'The Buddhas of the Three Times dare not forcibly create incidents, but instead walk out from the mountain monk's staff, saying to you all: I dare not look down on you, you should all become Buddhas.' After saying these words, he somersaulted into Kushinagar (the place where the Buddha entered Nirvana).' He put down his staff and said: 'If you go to various places, clearly tell them this.' The master, together with Yuan Wu (a Zen master's name), Fa Zhen (a Zen master's name), Ci Shou (a Zen master's name), as well as the ten great Dharma masters and a thousand monks, went to the residence of Grand Commandant Chen Gong Liangbi for a vegetarian feast. At that time, Emperor Huizong (an emperor of the Song Dynasty) secretly went to observe, and Grand Tutor Duke of Lu was also present. There was one who was well-versed in the Huayan School (a Buddhist school), a 'tiger of doctrine' (referring to someone proficient in doctrine) of the Xianshou School (a branch of the Huayan School). He asked the Zen masters in the assembly: 'Our Buddha (the Awakened One) established the teachings, from the Hinayana (a Buddhist school) to the Perfect Teaching (a Buddhist doctrine), sweeping away emptiness and existence, and solely realizing True Permanence (a Buddhist concept), and then adorned with myriad virtues, is then called a Buddha. It is often heard that a shout in Zen can transform the ordinary into the holy, which seems to contradict the various sutras and treatises. Now, if this shout can enter our school's Five Teachings (a classification of doctrines in the Huayan School), it is a correct teaching; if it cannot enter, it is a heretical teaching.' The Zen masters looked at the master, and the master said: 'What the Dharma master has asked is not something that the three great Zen masters can answer; the young elder of Jingyin can handle it.'

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師無惑也。師召善。善應諾。師曰。法師所謂愚法小乘教者。乃有義也。大乘始教者。乃空義也。大乘終教者。乃不有不空義也。大乘頓教者。乃即有即空義也。一乘圓教者。乃不有而有。不空而空(或作空而不有。有而不空)。義也。如我一喝。非唯能入五教。至於工巧技藝。諸子百家悉皆能入。師震聲喝一喝。問善曰。聞么。曰。聞。師曰。汝既聞。此一喝是有。能入小乘教。須臾。又問善曰。聞么。曰。不聞。師曰。汝既不聞。適來一喝是無。能入始教。遂顧善曰。我初一喝。汝既道有。喝久聲銷。汝複道無。道無則元初實有。道有則而今實無。不有不無。能入終教。我有一喝之時。有非是有。因無故有。無一喝之時。無非是無。因有故無。即有即無。能入頓教。須知我此一喝。不作一喝用。有無不及。情解俱忘。道有之時。纖塵不立。道無之時。橫遍虛空。即此一喝入百千萬億喝。百千萬億喝入此一喝。是故能入圓教。善乃起再拜。師復謂曰。非唯一喝為然。乃至一語一默。一動一靜。從古至今。十方虛空。萬象森羅。六趣四生。三世諸佛。一切聖賢。八萬四千法門。百千三昧無量妙義。契理契機。與天地萬物一體。謂之法身。三界唯心。萬法唯識。四時八節。陰陽一致。謂之法性。是故華嚴經云。法性遍在

【現代漢語翻譯】 現代漢語譯本： 師父沒有疑惑。師父呼喚善（弟子名）。善應聲回答。師父說：『法師所說的愚法小乘教，是有意義的。大乘始教，是空義。大乘終教，是不有不空義。大乘頓教，是即有即空義。一乘圓教，是不有而有，不空而空（或者說空而不有，有而不空）的意義。』就像我這一喝，不僅能進入五教，至於工巧技藝，諸子百家都能進入。師父震聲一喝，問善說：『聽見了嗎？』回答說：『聽見了。』師父說：『你既然聽見了，這一喝就是有，能進入小乘教。』過了一會兒，又問善說：『聽見了嗎？』回答說：『沒聽見。』師父說：『你既然沒聽見，剛才那一喝就是無，能進入始教。』於是看著善說：『我開始一喝，你既然說有，喝久了聲音消失，你又說無。說無，則原本確實是有；說有，則現在確實是無。不有不無，能進入終教。我有一喝的時候，有不是有，因為無的緣故才有有；沒有一喝的時候，無不是無，因為有的緣故才有無。即有即無，能進入頓教。須知我這一喝，不當作一喝來用，有和無都達不到，情感和理解都忘記。說有的時候，纖塵不立；說無的時候，橫遍虛空。』這一喝能進入百千萬億喝，百千萬億喝能進入這一喝，因此能進入圓教。善於是起身再次拜謝。師父又說：『不僅僅是一喝這樣，乃至一語一默，一動一靜，從古至今，十方虛空，萬象森羅，六趣四生，三世諸佛，一切聖賢，八萬四千法門，百千三昧無量妙義，契合真理，契合根機，與天地萬物一體，這叫做法身。三界唯心，萬法唯識，四時八節，陰陽一致，這叫做法性。』所以《華嚴經》說：『法性遍在。』

【English Translation】 English version: The Master was without doubt. The Master called out to Shan (name of a disciple). Shan responded, 'Yes.' The Master said, 'What the Dharma Master calls the 'ignorant Dharma Hinayana teaching' has meaning. The Mahayana Elementary Teaching is the meaning of emptiness. The Mahayana Final Teaching is the meaning of neither existence nor non-existence. The Mahayana Sudden Teaching is the meaning of both existence and emptiness. The One Vehicle Perfect Teaching is the meaning of existence without existence, and emptiness without emptiness (or emptiness without existence, and existence without emptiness).' Like my one shout, it can not only enter the Five Teachings, but also all kinds of crafts and arts, and the hundred schools of thought. The Master shouted loudly once and asked Shan, 'Did you hear it?' Shan replied, 'I heard it.' The Master said, 'Since you heard it, this shout is existence, and can enter the Hinayana teaching.' After a while, he asked Shan again, 'Did you hear it?' Shan replied, 'I didn't hear it.' The Master said, 'Since you didn't hear it, that shout just now is non-existence, and can enter the Elementary Teaching.' Then he looked at Shan and said, 'When I first shouted, you said it was existence, but after shouting for a long time, the sound disappeared, and you said it was non-existence. Saying it is non-existence means that originally it was truly existence; saying it is existence means that now it is truly non-existence. Neither existence nor non-existence can enter the Final Teaching. When I have a shout, existence is not existence, because of non-existence there is existence; when there is no shout, non-existence is not non-existence, because of existence there is non-existence. Both existence and non-existence can enter the Sudden Teaching. You must know that I do not use this shout as a shout; existence and non-existence are unattainable, and emotions and understanding are forgotten. When speaking of existence, not a speck of dust can stand; when speaking of non-existence, it pervades the entire void.' This one shout can enter hundreds of thousands of shouts, and hundreds of thousands of shouts can enter this one shout, therefore it can enter the Perfect Teaching. Shan then rose and bowed again. The Master then said, 'It is not only one shout that is like this, but even one word, one silence, one movement, one stillness, from ancient times to the present, the ten directions of empty space, the myriad phenomena, the six realms of sentient beings, the Buddhas of the three times, all the sages and worthies, the eighty-four thousand Dharma gates, the hundreds of thousands of Samadhis, the immeasurable wonderful meanings, accord with principle, accord with the capacity, and are one with heaven, earth, and all things, this is called the Dharmakaya (Dharma body). The three realms are only mind, the myriad dharmas are only consciousness, the four seasons and eight festivals, yin and yang are in harmony, this is called the Dharmata (Dharma nature).' Therefore, the Avatamsaka Sutra says, 'Dharmata is everywhere.'

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一切處。有相無相。一聲一色。全在一塵中含四義。事理無邊。周遍無餘。參而不雜。混而不一。於此一喝中。皆悉具足。猶是建化門庭。隨機方便。謂之小歇場。未至寶所。殊不知吾祖師門下。以心傳心。以法印法。不立文字。見性成佛。有千聖不傳底向上一路在。善又問曰。如何是向上一路。師曰。汝且向下會取。善曰。如何是寶所。師曰。非汝境界。善曰。望禪師慈悲。師曰。任從滄海變。終不為君通。善膠口而退。聞者靡不嘆仰。皇帝顧謂近臣曰。禪宗玄妙深極如此。凈因才辯亦罕有也。近臣奏曰。此宗師之緒餘也。

南嶽法輪彥孜禪師

處之龍泉陳氏子。上堂。若是諦當漢。通身無隔礙。舉措絕毫𨤲。把手出紅塵。撥開向上竅。當頭劄定。不犯鋒棱。轉握將來。應用恰好。絲毫不漏。涵蓋相應。任是諸佛諸祖。覷著寒毛卓豎。會么。喫茶去。僧問。如何是不涉煙波底句。師曰。皎皎寒松月。飄飄谷口風。曰。萬差俱掃蕩。一句截流機。師曰。點。僧曰。到。師曰。借人面具舞三臺。問。如何是佛。師曰。白額大蟲。曰。祇如洞山道。麻三斤。又作么生。師曰。毒蛇鉆露柱。曰。學人不曉。師曰。踏著始驚人。

衡州開福崇哲禪師

邵州劉氏子。上堂。妙體堂堂觸處彰。快須回首便

【現代漢語翻譯】 現代漢語譯本： 『一切處。有相無相。一聲一色。全在一塵中含四義。事理無邊。周遍無餘。參而不雜。混而不一。於此一喝中。皆悉具足。猶是建化門庭。隨機方便。謂之小歇場。未至寶所。殊不知吾祖師門下。以心傳心。以法印法。不立文字。見性成佛。有千聖不傳底向上一路在。』 善又問道：『如何是向上一路？』 師父說：『你且向下會取。』 善問：『如何是寶所？』 師父說：『非汝境界。』 善問：『望禪師慈悲。』 師父說：『任從滄海變，終不為君通。』 善啞口無言而退。聽聞者無不歎服仰慕。皇帝回頭對近臣說：『禪宗玄妙深奧到如此地步，凈因的才辯也實在罕見啊。』 近臣奏報道：『這只是宗師的餘緒罷了。』

南嶽法輪彥孜禪師

彥孜禪師，處之龍泉陳氏之子。上堂開示：『若是真正明白的漢子，通身上下沒有隔閡阻礙，一舉一動都絕無絲毫差錯。把手伸出紅塵俗世，撥開向上的一竅，當頭截斷，不觸犯鋒芒棱角，轉而把握在手，應用起來恰到好處，絲毫不泄漏。涵蓋相應，任憑是諸佛諸祖，看到也要寒毛倒豎。』 『會么？喫茶去。』 有僧人問道：『如何是不涉煙波的句子？』 師父說：『皎皎寒松月，飄飄谷口風。』 僧人說：『萬般差別都掃蕩乾淨，一句截斷眾流的機鋒。』 師父說：『點。』 僧人說：『到。』 師父說：『借人面具舞三臺。』 有人問：『如何是佛？』 師父說：『白額大蟲（指老虎）。』 那人說：『既然如此，洞山（Dongshan）說「麻三斤」，又該怎麼理解呢？』 師父說：『毒蛇鉆露柱。』 那人說：『學僧不明白。』 師父說：『踏著始驚人。』

衡州開福崇哲禪師

崇哲禪師，邵州劉氏之子。上堂開示：『妙體堂堂正正，觸目皆是彰顯，要趕快回頭看啊！』

【English Translation】 English version: 'Everywhere. With form, without form. One sound, one color. All contained within a single mote of dust, holding four meanings. Matters and principles are boundless, pervading completely without remainder. Participating without mixing, blending without becoming one. Within this single shout, all are fully present. Yet, this is still the gate of constructed transformation, expediently adapting to circumstances. It is called a small resting place, not yet arrived at the treasure land. Little do they know that within the lineage of our ancestral teachers, mind transmits to mind, dharma seals dharma, not establishing words, seeing one's nature and becoming a Buddha. There exists a path upward that a thousand sages do not transmit.' Shan then asked: 'What is the path upward?' The master said: 'You should understand it by looking downward.' Shan asked: 'What is the treasure land?' The master said: 'Not your realm.' Shan asked: 'I hope for the Zen master's compassion.' The master said: 'Let the vast sea change as it may, I will never make it accessible for you.' Shan was speechless and withdrew. Those who heard this were all filled with admiration and reverence. The emperor turned to his close ministers and said: 'The profundity and subtlety of Zen are so extreme. Jingyin's eloquence is also rare.' The close minister reported: 'This is merely the remnant of the ancestral teacher.'

Zen Master Yanci of Nanyue Falun (Nanyue Falun Yanci Chanshi)

Zen Master Yanci, son of the Chen family of Chuzhi Longquan (Chuzhi Longquan Chen shi). Ascending the hall, he said: 'If you are a truly discerning person, your whole body will be without obstruction. Every action will be without the slightest error. Extend your hand out of the red dust, open the upward aperture, cut it off directly, without touching the sharp edges. Turn it around and grasp it, applying it perfectly, without leaking a bit. The box and lid correspond. Let it be all the Buddhas and ancestors, seeing it will make their hair stand on end.' 'Do you understand? Go drink tea.' A monk asked: 'What is the phrase that does not involve smoky waves?' The master said: 'The bright moon on the cold pine, the fluttering wind in the valley mouth.' The monk said: 'Sweeping away all differences, a phrase that cuts off the flow.' The master said: 'Point.' The monk said: 'Arrived.' The master said: 'Borrowing a human mask to dance on the three platforms.' Someone asked: 'What is Buddha?' The master said: 'A white-browed tiger.' The person said: 'If that's the case, how should Dongshan's (Dongshan) saying "Three pounds of flax" be understood?' The master said: 'A poisonous snake drills into a dew pillar.' The person said: 'This student does not understand.' The master said: 'Stepping on it is when people are startled.'

Zen Master Chongzhe of Kaifu (Kaifu) in Hengzhou (Hengzhou)

Zen Master Chongzhe, son of the Liu family of Shaozhou (Shaozhou). Ascending the hall, he said: 'The wondrous essence is dignified and manifest everywhere. You must quickly turn your head and look!'

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承當。今朝對眾全分付。莫道儂家有覆藏。擲拂子。召侍者曰。因甚打下老僧拂子。問。一水吞空遠。三峰峭壁危。猊臺重拂拭。共喜主人歸。未審到家如何施設。師曰。空手捻雙拳。曰。意旨如何。師曰。突出難辯。上堂。山僧有三印。更無增減剩。覿面便相呈。能轉凡成聖。諸人還知么。若也未知。不免重重注破。一印印空。日月星辰列下風。一印印泥。頭頭物物顯真機。一印印水。捩轉魚龍頭作尾。三印分明體一同。看來非赤又非紅。互換高低如不薦。青山依舊白雲中。

泐潭祥禪師法嗣

臺州鴻福德升禪師

衡陽人也。上堂。諸人恁么上來。墮在見聞覺知。恁么下去。落在動靜施為。若也不去不來。正是鬼窟活計。如何道得出身底句。若也道得。則分付拄杖子。若道不得。依而行之。卓拄杖。下座。

建寧府萬壽慧素禪師

上堂。僧問。劫火洞然。大千俱壞。未審這個還壞也無。大隨曰壞。修山主曰不壞。未審孰是孰非。師曰。一壞一不壞。笑殺觀自在。師子驀咬人。狂狗盡逐塊。復曰。會么。曰。不會。師曰。漆桶不快。便下座。一日。有僧來作禮。師問。甚處來。曰。和尚合知某來處。師曰。湖南擔屎漢。江西刈禾客。曰。和尚真人天眼目。某在大溈充園頭。東林作藏主

【現代漢語翻譯】 現代漢語譯本 承擔。今天當著大家的面全部分付了。不要說我有什麼隱藏。擲拂子。叫侍者說：『為什麼打掉老僧的拂子？』問：『一水吞空遠，三峰峭壁危。猊臺重拂拭，共喜主人歸。』不知道到家后如何安排？師父說：『空手握雙拳。』問：『意旨如何？』師父說：『突出難辨。』 上堂。我說我有三印，不多不少。當面就呈現出來，能使凡人成聖。你們知道嗎？如果不知道，我就再詳細解釋一下。一印印空，日月星辰都在下風。一印印泥，所有事物都顯現真機。一印印水，把魚頭扭轉成魚尾。三印分明，本體相同。看起來非紅非赤。如果不能理解這高低互換，青山依舊在白雲中。

泐潭祥禪師（Letan Xiang Chanshi）的法嗣

臺州鴻福德升禪師（Taizhou Hongfu Desheng Chanshi）

是衡陽人。上堂。你們這樣上來，就落入了見聞覺知。這樣下去，就落入了動靜作為。如果不去不來，正是鬼窟里的活計。如何說得出脫身的句子？如果說得出，就把拄杖交付給你。如果說不出，就按照我說的去做。』說完卓拄杖，下座。

建寧府萬壽慧素禪師（Jianningfu Wanshou Huisu Chanshi）

上堂。有僧人問：『劫火洞然，大千世界都毀壞了，不知道這個（指本性）還壞不壞？』大隨（Dasui）說『壞』，修山主（Xiu Shanzhu）說『不壞』，不知道誰對誰錯？師父說：『一壞一不壞，笑死了觀自在（Guanzizai）。獅子突然咬人，瘋狗只會追逐土塊。』又說：『明白了嗎？』回答說：『不明白。』師父說：『漆桶不開竅。』於是下座。一天，有僧人來作禮。師父問：『從哪裡來？』回答說：『和尚應該知道我從哪裡來。』師父說：『湖南挑糞漢，江西割禾客。』回答說：『和尚真是天眼目，我在大溈（Dawei）充當園頭，在東林（Donglin）作藏主。』

【English Translation】 English version Bearing the responsibility. Today, I entrust everything to the assembly. Don't say I have anything hidden. (Throws the whisk.) Calls to the attendant and says, 'Why did you knock down this old monk's whisk?' Asks, 'A river swallows the empty distance, three peaks stand as perilous cliffs. The lion throne is thoroughly dusted, together we rejoice in the master's return. I wonder, how will things be arranged upon arriving home?' The master says, 'Empty-handed, I clench both fists.' Asks, 'What is the meaning?' The master says, 'Outstanding, yet difficult to discern.' Ascends the hall. This mountain monk has three seals, no more, no less. I present them face to face, able to transform the mundane into the sacred. Do you all know them? If you don't know, I must explain them in detail. One seal seals the void, the sun, moon, and stars are in the lee. One seal seals the mud, every object reveals the true mechanism. One seal seals the water, twisting the fish's head to make it the tail. The three seals are distinct, yet the essence is the same. Looking at them, they are neither red nor scarlet. If you don't understand the interchange of high and low, the green mountains remain in the white clouds.

Successor of Chan Master Letan Xiang (泐潭祥禪師)

Chan Master Hongfu Desheng of Taizhou (臺州鴻福德升禪師)

Was a person from Hengyang. Ascends the hall. 'If you come up like this, you fall into seeing, hearing, perceiving, and knowing. If you go down like this, you fall into activity and action. If you neither go nor come, that is precisely the business of a ghost cave. How can you speak the phrase of escape? If you can speak it, then I will entrust the staff to you. If you cannot speak it, then act accordingly.' (Strikes the staff, descends the seat.)

Chan Master Wanshou Huisu of Jianningfu (建寧府萬壽慧素禪師)

Ascends the hall. A monk asks, 'When the fire of the kalpa blazes, and the great chiliocosm is destroyed, I wonder if this (referring to the true nature) is also destroyed?' Dasui (大隨) says, 'Destroyed.' Xiu Shanzhu (修山主) says, 'Not destroyed.' I wonder who is right and who is wrong? The master says, 'One destroyed, one not destroyed, laughing at Guanzizai (觀自在). The lion suddenly bites people, mad dogs only chase after clods.' Again says, 'Do you understand?' Replies, 'I don't understand.' The master says, 'A lacquer bucket that doesn't open.' Then descends the seat. One day, a monk comes to pay respects. The master asks, 'Where do you come from?' Replies, 'The abbot should know where I come from.' The master says, 'A Hunan (湖南) manure carrier, a Jiangxi (江西) rice cutter.' Replies, 'The abbot truly has the eye of heaven, I was the gardener at Dawei (大溈), and the librarian at Donglin (東林).'

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。師打三棒。喝出。紹興二十三年六月朔。沐浴趺坐。書偈曰。昨夜風雷忽爾。露柱生出兩指。天明笑倒燈籠。拄杖依前扶起。拂子𨁝跳過流沙。奪轉胡僧一隻履。於是儼然而逝。

明州香山道淵禪師

本郡人。上堂。酒市魚行。頭頭寶所。鴉鳴鵲噪。一一妙音。卓拄杖曰。且道這個是何佛事。狼籍不少。上堂。香山有個話頭。彌滿四大神洲。若以佛法批判。還如認馬作牛。諸人既不作佛法批判。畢竟是甚麼道理。擊拂子．無鑐鎖子。不厭動搖。半夜枕頭。要須摸著。下座。

建寧府開善木庵道瓊首座

信之上饒人。叢林以耆德尊之。泐潭亦謂其飽參。分座日嘗舉只履西歸語。謂眾曰。坐脫立亡倒化即不無。要且未有逝而復出遺履者。為復後代兒孫不及祖師。為復祖師剩有這一著子。乃大笑曰。老野狐。紹興庚申冬。信守以超化革律為禪迎為第一祖。師語專使曰。吾初無意人間。欲為山子。正為宗派耳。然恐多不能往受請已。取所藏泐潭繪像與木庵二字。仍書偈囑清泉亨老寄得法弟子慧山曰。口觜不中祥老子。愛向叢林鼓是非。分付雪峰山首座。為吾痛罵莫饒伊。顧專使曰。為我傳語侍郎。行計迫甚。不及修答。聲絕而化。

景淳知藏

梅州人。于化度寺得度。往依泐潭。入室

【現代漢語翻譯】 現代漢語譯本： 老師打了他三棒，然後大喝一聲。紹興二十三年六月初一，（禪師）沐浴后盤腿坐好，寫下偈語說：『昨夜風雷突然而至，露柱（一種石柱）生出兩指。天亮后笑倒了燈籠，拄杖依舊扶起。拂塵一下子跳過流沙（指沙漠），奪回胡僧（指西域僧人）的一隻鞋。』於是安詳地去世了。

明州香山道淵禪師

是本郡人。上堂時說：『酒市魚行，處處都是寶所（指充滿價值的地方）。鴉鳴鵲噪，聲聲都是妙音（指充滿禪意的聲音）。』舉起拄杖說：『那麼，這個是什麼佛事（指修行）呢？』（真是）狼藉不少啊！上堂時說：『香山有個話頭（指禪宗的開示），瀰漫四大神洲（指整個世界）。如果用佛法來批判，那就如同把馬認作牛一樣。』既然大家不用佛法來批判，那麼究竟是什麼道理呢？』敲擊拂塵，『無鑐鎖子（指沒有鎖鼻的鎖），不怕動搖。半夜摸枕頭，一定要摸到。』說完下座。

建寧府開善木庵道瓊首座

是信州上饒人。叢林（指寺院）因為他年長有德而尊敬他。泐潭（禪師名）也說他飽參（指深入參禪）。分座（指講法）時曾經引用只履西歸（指達摩祖師一隻鞋子西歸的故事）的典故，對大家說：『坐著死去，站著去世，倒立著化去，這些都不稀奇。但要像祖師那樣逝去後又回來，還留下只鞋子的，就沒有了。』是後代的子孫不如祖師呢？還是祖師還留了這一手？』於是大笑說：『老野狐（指狡猾的人）！』紹興庚申年冬天，信州長官因為超化寺革除律宗而改奉禪宗，迎接道瓊禪師作為第一祖。禪師對專使說：『我本來無意於人間，只想做個山野之人，正是爲了宗派（指禪宗）罷了。』但恐怕很多人不能前往接受邀請。於是取出所藏的泐潭禪師的畫像，以及『木庵』二字，又寫了偈語囑咐清泉亨老寄給得法弟子慧山說：『口觜（指言語）不中祥老子（指不合祥老的意），偏愛在叢林里鼓弄是非。』吩咐雪峰山首座，『替我痛罵他，不要饒了他！』回頭對專使說：『替我轉告侍郎，我行期緊迫，來不及回信了。』說完就去世了。

景淳知藏

是梅州人，在化度寺出家，前往依止泐潭（禪師名），入室（指進入禪師的房間請教）。

【English Translation】 English version: The master struck him three times with his staff, then shouted. On the first day of the sixth month of the twenty-third year of the Shaoxing era, (the Chan master) bathed, sat in the lotus position, and wrote a verse saying: 'Last night, thunder and lightning suddenly arrived, the dew pillar (a type of stone pillar) grew two fingers. At dawn, the lantern fell over laughing, the staff was still raised. The whisk leaped over the quicksand (referring to the desert), snatching back a sandal from a Western monk (referring to a monk from the Western Regions).' Then he passed away peacefully.

Chan Master Daoyuan of Xiangshan in Mingzhou

Was a native of this prefecture. In his sermon, he said: 'The wine market and fish market, everywhere is a treasure place (referring to a place full of value). The crow's caw and the magpie's chatter, every sound is a wonderful sound (referring to a sound full of Zen meaning).' Raising his staff, he said: 'So, what is this Buddhist affair (referring to practice)?' (It's truly) quite a mess! In his sermon, he said: 'Xiangshan has a topic (referring to a Zen koan), pervading the four great continents (referring to the entire world). If you criticize it with Buddhist teachings, it's like mistaking a horse for a cow.' Since everyone doesn't criticize it with Buddhist teachings, then what is the principle after all?' He struck the whisk, 'The lock without a nose (referring to a lock without a nose), is not afraid of shaking. In the middle of the night, touching the pillow, you must touch it.' After speaking, he descended from the seat.

Chief Seat Mu'an Daoqiong of Kaisan in Jianning Prefecture

Was a native of Shangrao in Xin Prefecture. The Sangha (referring to the monastery) respected him for his age and virtue. Letan (a Chan master's name) also said that he was well-versed in Chan practice (referring to deep Chan practice). During his lecture (referring to giving a Dharma talk), he once cited the story of Bodhidharma returning west with one sandal (referring to the story of Bodhidharma returning west with one shoe), and said to the assembly: 'Sitting and dying, standing and passing away, inverting and transforming, these are not uncommon. But to pass away and then return like the patriarch, leaving behind a sandal, that is not possible.' Is it that later generations are not as good as the patriarch, or did the patriarch have this trick up his sleeve?' Then he laughed loudly and said: 'Old fox (referring to a cunning person)!' In the winter of the Gengshen year of the Shaoxing era, the prefect of Xin Prefecture, because Chao Hua Temple abolished the Vinaya school and instead adopted the Chan school, welcomed Chan Master Daoqiong as the first patriarch. The Chan master said to the special envoy: 'I originally had no intention of being in the human world, I just wanted to be a mountain recluse, it was precisely for the sake of the school (referring to the Chan school).' But I am afraid that many people will not be able to go and accept the invitation. So he took out the portrait of Chan Master Letan that he had collected, as well as the two characters 'Mu'an', and wrote a verse instructing Elder Qingquan Heng to send it to his Dharma-transmitting disciple Huishan, saying: 'The mouth (referring to speech) does not suit Old Xiang (referring to not agreeing with Old Xiang's intentions), he loves to stir up trouble in the Sangha.' He instructed the chief seat of Xuefeng Mountain, 'Reprimand him severely for me, don't spare him!' Turning to the special envoy, he said: 'Tell the vice minister for me, my departure is imminent, I don't have time to reply.' After speaking, he passed away.

Zhi Zang Jingchun

Was a native of Meizhou, ordained at Huadu Temple, and went to rely on Letan (a Chan master's name), entering his room (referring to entering the Chan master's room to ask for instruction).

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次。潭問。陜府鐵牛重多少。師叉手近前曰。且道重多少。潭曰。尾在黃河北。頭枕黃河南。善財無鼻孔。依舊向南參。師擬議。潭便打。忽頓徹。巾侍有年。竟隱居林壑。嘗作偈曰。怕寒懶剃髼鬆發。愛暖頻添榾柮柴。破衲伽黎撩亂搭。誰能勞力強安排。

信州懷玉用宣首座

四明彭氏子。幼為僧。徑趨叢席。侍泐潭于黃檗。一日自臨川持缽歸。值潭晚參。有云。一葉飄空便見秋。法身須透鬧啾啾。師聞領旨。潭為證據。后依大慧。慧亦謂其類己。以是名卿鉅公列剎迎禮。不就。嘗有頌大愚答佛語曰鋸解秤錘。出老杜詩。紅稻啄殘鸚鵡顆。碧梧棲老鳳凰枝。

光孝蘭禪師法嗣

明州蘆山無相法真禪師

江南李主之裔也。上堂。欲明向上事。須具頂門眼。若具頂門眼。始契出家心。既契出家心。常具頂門眼。要會頂門眼么。四京人著衣吃飯。兩浙人飽暖自如。通玄峰頂香風清。花發蟠桃三四株。

南嶽下十五世

凈因成禪師法嗣

臺州瑞巖如勝佛燈禪師

上堂。人人領略釋迦。個個平欺達磨。及乎問著宗綱。束手盡云放過。放過即不無。祇如女子出定。趙州洗缽盂。又作么生話會。鶴有九皋難翥翼。馬無千里謾追風。

無為軍冶父實際道川禪師

【現代漢語翻譯】 現代漢語譯本： 潭（指泐潭禪師）問：『陜府的鐵牛有多重？』 禪師（指懷玉用宣首座）叉手走近前說：『你且說說有多重？』 潭說：『尾巴在黃河北，頭枕著黃河南。善財（指善財童子）沒有鼻孔，依舊向南參拜。』 禪師正要說話，潭便打了他。禪師忽然頓悟。他做了多年的侍者，最終隱居在山林中。他曾作偈說：『怕冷懶得剃蓬鬆的頭髮，喜歡溫暖就頻頻新增木柴。破舊的袈裟隨意披搭，誰又能費力去強行安排呢？』

信州懷玉用宣首座

四明彭氏之子。年幼時出家為僧。直接前往叢林道場。在黃檗山侍奉泐潭禪師。一天，他從臨川持缽回來，正趕上泐潭禪師晚參。泐潭禪師有句話說：『一片葉子飄落空中便能看見秋天，法身必須穿透喧鬧。』禪師聽后領悟了旨意，泐潭禪師為他印證。後來依止大慧禪師，大慧禪師也認為他像自己。因此，達官顯貴和各大寺院都來迎接禮請他，但他都沒有答應。他曾作頌讚大愚禪師回答佛語的公案，說：『鋸子鋸開秤錘。』出自杜甫的詩句：『紅色的稻穀被鸚鵡啄食殆盡，碧綠的梧桐樹棲息著年老的鳳凰。』

光孝蘭禪師法嗣

明州蘆山無相法真禪師

是江南李後主的後代。上堂時說：『想要明白向上之事，必須具備頂門眼（指智慧）。如果具備頂門眼，才能真正發起出家之心。既然發起了出家之心，就要常常具備頂門眼。想要領會頂門眼嗎？四京（指東京、西京、北京、南京）的人穿著衣服吃飯，兩浙（指浙江東西兩路）的人飽暖自在。通玄峰頂香風清爽，蟠桃樹開了三四株花。』

南嶽下十五世

凈因成禪師法嗣

臺州瑞巖如勝佛燈禪師

上堂時說：『人人領略釋迦（指釋迦摩尼佛），個個都想勝過達磨（指達磨祖師）。等到問到宗綱，都束手無策，說放過了。說放過也不是沒有道理，就像女子出定，趙州（指趙州禪師）洗缽盂。又該怎麼理解呢？鶴有九皋（指深澤）也難以展翅，馬沒有千里之程也只能白白追風。』

無為軍冶父實際道川禪師

【English Translation】 English version: Tan (referring to Chan Master Letan) asked: 'How much does the iron ox of Shan Prefecture weigh?' The Chan master (referring to Chief Seat Huaiyu Yongxuan) clasped his hands, stepped forward, and said: 'Then tell me, how much does it weigh?' Tan said: 'Its tail is north of the Yellow River, and its head rests south of the Yellow River. Shancai (referring to Sudhana) has no nostrils, yet he still pays homage southward.' As the Chan master was about to speak, Tan struck him. The Chan master suddenly had an enlightenment. He had been an attendant for many years and eventually retired to the mountains and forests. He once composed a verse saying: 'Afraid of the cold, I'm too lazy to shave my disheveled hair; loving warmth, I frequently add firewood. My tattered kasaya is draped haphazardly; who would bother to arrange it neatly?'

Chief Seat Huaiyu Yongxuan of Xinzhou

He was a son of the Peng family of Siming. He became a monk at a young age. He went directly to the monastic community. He served Chan Master Letan at Huangbo Mountain. One day, he returned from Linchuan with his alms bowl, just in time for Chan Master Letan's evening meditation. Chan Master Letan said: 'A single leaf falling in the sky reveals autumn; the Dharmakaya must penetrate the noisy clamor.' Upon hearing this, the Chan master understood the meaning, and Chan Master Letan confirmed it for him. Later, he relied on Chan Master Dahui, who also considered him to be like himself. Therefore, prominent officials and great monasteries welcomed and invited him, but he declined them all. He once composed a verse praising the case of Great Fool (Dayu) answering the Buddha's words, saying: 'A saw cuts open a steelyard.' From Du Fu's poem: 'Red rice is pecked away by parrot beaks; green parasol trees are inhabited by old phoenixes.'

Dharma Heir of Chan Master Guangxiao Lan

Chan Master Wuxiang Fazhen of Lushan, Mingzhou

He was a descendant of Li Houzhu of Jiangnan. In his Dharma talk, he said: 'If you want to understand the matter of upward striving, you must have the eye on the crown of your head (referring to wisdom). If you have the eye on the crown of your head, you can truly arouse the mind of renunciation. Since you have aroused the mind of renunciation, you must always have the eye on the crown of your head. Do you want to understand the eye on the crown of your head? The people of the Four Capitals (referring to Tokyo, Xijing, Beijing, and Nanjing) wear clothes and eat food; the people of Liangzhe (referring to the east and west circuits of Zhejiang) are warm and content. The fragrant breeze is clear at the peak of Tongxuan; three or four peach trees are in bloom.'

Fifteenth Generation Under Nanyue

Dharma Heir of Chan Master Jingyin Cheng

Chan Master Ruyan Rusheng of Ruiyan, Taizhou

In his Dharma talk, he said: 'Everyone understands Shakyamuni (referring to Shakyamuni Buddha), and everyone wants to surpass Bodhidharma (referring to Bodhidharma). When asked about the essential principles, they are all at a loss and say they have let it go. Saying they have let it go is not without reason, just like a woman emerging from samadhi, or Zhaozhou (referring to Chan Master Zhaozhou) washing his bowl. How should we understand this? A crane with the Nine Marshes (referring to deep pools) finds it difficult to spread its wings; a horse without a thousand-mile journey chases the wind in vain.'

Chan Master Shiji Daochuan of Yefu, Wuwei Army

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崑山狄氏子。初為縣之弓級。聞東齋謙首座為道俗演法。往從之。習坐不倦。一日因不職遭笞。忽于杖下大悟。遂辭職依謙。謙為改名道川。且曰。汝舊呼狄三。今名道川。川即三耳。汝能豎起脊梁。了辦個事。其道如川之增。若放倒。則依舊狄三也。師銘於心。建炎初。圓頂遊方。至天封蹣庵。與語鋒投。庵稱善。歸憩東齋。道俗愈敬。有以金剛般若經請問者。師為頌之。今盛行於世。隆興改元。殿撰鄭公喬年漕淮西。適冶父。虛席迎開法。上堂。群陰剝盡一陽生。草木園林盡發萠。唯有衲僧無底缽。依前盛飯又盛羹。上堂。舉。雪峰一日登座。拈拄杖東覷曰。東邊底。又西覷曰。西邊底。諸人還知么。擲下拄杖曰。向這裡會取。師曰。東邊覷了復西觀。拄杖重重話歲寒。帶雨一枝花落盡。不煩公子倚䦨干。

五燈會元卷第十二 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第十三

曹洞宗

青原下四世

云巖晟禪師法嗣

瑞州洞山良價悟本禪師

會稽俞氏子。幼歲從師念般若心經。至無眼耳鼻舌身意處。忽以手捫面。問師曰。某甲有眼耳鼻舌等。何故經言無。其師駭然異之。曰。吾非汝師。即指往五泄山禮默禪師披剃。年二十一。詣嵩山具

【現代漢語翻譯】 現代漢語譯本 崑山的狄氏之子，起初是縣裡的弓箭手。聽說東齋謙首座為僧俗說法，便前去跟隨他，勤奮地學習禪坐。一天，因為失職而遭到鞭打，忽然在杖下大悟。於是辭去職務，依止謙首座。謙首座為他改名為道川，並且說：『你以前叫狄三，現在名道川，川就是三啊。你如果能豎起脊梁，了辦這件事，你的道就像川流一樣增長；如果放倒脊樑，那就依舊是狄三了。』道川禪師將這些話銘記在心。建炎初年，他剃度圓頂，開始遊方參學。到達天封蹣庵處，兩人談話非常投機，蹣庵稱讚他。後來回到東齋，僧俗更加敬重他。有人拿著《金剛般若經》（Vajra Prajna Sutra）請教，道川禪師為他們作了頌，現在廣為流傳。隆興改元，殿撰鄭喬年擔任淮西的漕運使，到冶父時，空出位子迎接道川禪師開法。上堂時說：『群陰剝盡一陽生，草木園林盡發萠。唯有衲僧無底缽，依前盛飯又盛羹。』上堂時，舉雪峰禪師的例子：雪峰禪師有一天登上法座，拿起拄杖向東邊看，說：『東邊是什麼？』又向西邊看，說：『西邊是什麼？』各位還知道嗎？』然後放下拄杖說：『向這裡體會。』道川禪師說：『東邊看了又向西邊看，拄杖重重地訴說著歲月的寒冷。帶著雨水的一枝花落盡了，不用公子倚靠欄桿。』

《五燈會元》卷第十二 卍新續藏第 80 冊 No. 1565 《五燈會元》

《五燈會元》卷第十三

曹洞宗

青原下四世

云巖晟禪師法嗣

瑞州洞山良價（Dongshan Liangjie）悟本禪師

會稽俞氏之子。幼年跟隨老師唸誦《般若心經》（Prajna Heart Sutra）。唸到『無眼耳鼻舌身意』處，忽然用手摸著自己的臉，問老師說：『我明明有眼耳鼻舌等，為什麼經書上說沒有？』他的老師非常驚訝，認為他與衆不同，說：『我不是你的老師。』於是就指引他前往五泄山，拜見默禪師剃度出家。二十一歲時，前往嵩山受具足戒。

【English Translation】 English version Di, a man from Kunshan, initially served as an archer in the county. Hearing that Chief Monk Qian of the East Studio was expounding the Dharma to both monastics and laypeople, he went to follow him and diligently practiced seated meditation. One day, due to negligence, he was flogged, and suddenly he had a great enlightenment under the staff. Consequently, he resigned from his position and relied on Chief Monk Qian. Qian changed his name to Daochuan (道川, literally 'Way of the River'), saying, 'You were formerly called Di San (狄三, literally 'Di the Third'), now you are named Daochuan. 川 (river) is just 三 (three). If you can straighten your spine and accomplish this matter, your path will grow like a river; if you let it fall, you will still be Di San.' Master Daochuan engraved these words in his heart. In the early years of Jianyan, he shaved his head and began wandering to learn. Arriving at Puan (蹣庵) of Tianfeng, their conversation was very congenial, and Puan praised him. Later, he returned to the East Studio, and the monastics and laypeople respected him even more. Someone asked him about the Vajra Prajna Sutra (金剛般若經), and Master Daochuan composed a verse for them, which is now widely circulated. In the first year of Longxing, Zheng Qiaonian, a drafter in the palace, served as the transport commissioner of Huaixi. When he arrived at Yefu, he vacated the seat to welcome Master Daochuan to open the Dharma. In his Dharma talk, he said, 'When the multitude of yin is stripped away, yang is born; the grasses and trees in the garden all sprout. Only the mendicant monk has a bottomless bowl, still filling it with rice and soup as before.' In another Dharma talk, he cited the example of Zen Master Xuefeng: One day, Zen Master Xuefeng ascended the seat, picked up his staff, looked to the east, and said, 'What is on the east side?' Then he looked to the west and said, 'What is on the west side? Do you all know?' Then he put down his staff and said, 'Comprehend it here.' Master Daochuan said, 'Having looked to the east and then to the west, the staff heavily speaks of the cold of the years. A branch of flowers, having fallen with the rain, does not require the young master to lean on the railing.'

The Twelfth Volume of the 'Wudeng Huiyuan' (五燈會元, Compendium of Five Lamps) 卍 New Continued Collection, Volume 80, No. 1565, 'Wudeng Huiyuan'

The Thirteenth Volume of the 'Wudeng Huiyuan'

Caodong School

Four Generations Below Qingyuan

Dharma Successor of Zen Master Yunyan Sheng

Zen Master Dongshan Liangjie (洞山良價) of Ruizhou, Wuben

A son of the Yu family of Kuaiji. As a child, he followed a teacher to recite the Prajna Heart Sutra (般若心經). When he reached the part about 'no eye, ear, nose, tongue, body, mind,' he suddenly touched his face with his hand and asked his teacher, 'I clearly have eyes, ears, nose, tongue, etc., why does the sutra say there are none?' His teacher was very surprised, considering him extraordinary, and said, 'I am not your teacher.' Then he directed him to go to Mount Wuxie to pay respects to Zen Master Mo for tonsure. At the age of twenty-one, he went to Mount Song to receive the full precepts.

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戒。遊方首詣南泉。值馬祖諱辰修齋。泉問眾曰。來日設馬祖齋。未審馬祖還來否。眾皆無對。師出對曰。待有伴即來。泉曰。此子雖後生。甚堪雕琢。師曰。和尚莫壓良為賤。次參溈山。問曰。頃聞南陽忠國師有無情說法話。某甲未究其微。溈曰。阇黎莫記得么。師曰。記得。溈曰。汝試舉一遍看。師遂舉。僧問。如何是古佛心。國師曰。墻壁瓦礫是。僧曰。墻壁瓦礫。豈不是無情。國師曰。是。僧曰。還解說法否。國師曰。常說熾然。說無間歇。僧曰。某甲為甚麼不聞。國師曰。汝自不聞。不可妨他聞者也。僧曰。未審甚麼人得聞。國師曰。諸聖得聞。僧曰。和尚還聞否。國師曰。我不聞。僧曰。和尚既不聞。爭知無情解說法。國師曰。賴我不聞。我若聞。即齊于諸聖。汝即不聞我說法也。僧曰。恁么則眾生無分去也。國師曰。我為眾生說。不為諸聖說。僧曰。眾生聞后如何。國師曰。即非眾生。僧曰。無情說法。據何典教。國師曰。灼然。言不該典。非君子之所談。汝豈不見華嚴經云。剎說．眾生說．三世一切說。師舉了。溈曰。我這裡亦有。祇是罕遇其人。師曰。某甲未明。乞師指示。溈豎起拂子曰。會么。師曰。不會。請和尚說。溈曰。父母所生口。終不為子說。師曰。還有與師同時慕道者否。溈曰。此去

【現代漢語翻譯】 現代漢語譯本 這位禪師四處遊歷，首先拜訪了南泉普愿禪師（Nanquan, 748-835）。當時正值馬祖道一禪師（Mazu, 709-788）的忌日，寺院正在準備齋飯。南泉問大眾：『明天是馬祖的忌日齋飯，你們說馬祖還會回來嗎？』大家都答不上來。這位禪師站出來回答說：『如果有人陪伴，他就會回來。』南泉說：『這年輕人雖然年紀小，但很有潛力。』禪師說：『和尚不要把好苗子當成賤物。』 之後，禪師參訪了溈山靈佑禪師（Guishan, 771-853），問道：『我聽說南陽慧忠國師（Nanyang Huizhong）有無情說法的說法，但我還沒有理解其中的奧妙。』溈山說：『你還記得嗎？』禪師說：『記得。』溈山說：『你試著說一遍看看。』於是禪師便敘述道：『有僧人問：『什麼是古佛心？』國師說：『墻壁瓦礫就是。』僧人說：『墻壁瓦礫，豈不是無情之物？』國師說：『是。』僧人說：『它們會說法嗎？』國師說：『經常說法，不停歇地說。』僧人說：『為什麼我聽不見？』國師說：『你聽不見，但不能妨礙別人聽見。』僧人說：『什麼人能聽見？』國師說：『諸聖能聽見。』僧人說：『和尚您能聽見嗎？』國師說：『我聽不見。』僧人說：『和尚您既然聽不見，怎麼知道無情之物會說法？』國師說：『幸虧我聽不見。如果我聽見，就和諸聖一樣了，你就聽不見我說法了。』僧人說：『這樣說來，眾生就沒有份了嗎？』國師說：『我是為眾生說法，不是為諸聖說法。』僧人說：『眾生聽了之後會怎麼樣？』國師說：『那就不是眾生了。』僧人說：『無情說法，有什麼經典依據？』國師說：『當然有。言語不符合經典，不是君子所為。你難道沒看見《華嚴經》里說，剎說、眾生說、三世一切說嗎？』 禪師說完后，溈山說：『我這裡也有，只是很少遇到能理解的人。』禪師說：『我還不明白，請和尚指點。』溈山豎起拂塵說：『明白了嗎？』禪師說：『不明白，請和尚說。』溈山說：『父母所生的口，終究不會為兒子說。』禪師問：『還有和您同時修道的人嗎？』溈山說：『從這裡…

【English Translation】 English version The monk traveled around and first visited Nanquan Puyuan (Nanquan, 748-835). It happened to be the anniversary of Mazu Daoyi's (Mazu, 709-788) death, and the monastery was preparing a vegetarian meal. Nanquan asked the assembly, 'Tomorrow is Mazu's memorial meal. Do you think Mazu will come back?' No one could answer. The monk stepped forward and replied, 'He will come if he has company.' Nanquan said, 'This young man, although young, is very promising.' The monk said, 'Venerable, don't undervalue a good talent.' Later, the monk visited Guishan Lingyou (Guishan, 771-853) and asked, 'I have heard that National Teacher Nanyang Huizhong (Nanyang Huizhong) has a teaching about inanimate objects preaching the Dharma, but I have not yet understood its subtlety.' Guishan said, 'Do you remember it?' The monk said, 'I remember it.' Guishan said, 'Try to recite it once.' So the monk recounted, 'A monk asked, 'What is the mind of the ancient Buddha?' The National Teacher said, 'Walls, tiles, and pebbles are.' The monk said, 'Walls, tiles, and pebbles, are they not inanimate?' The National Teacher said, 'Yes.' The monk said, 'Do they preach the Dharma?' The National Teacher said, 'They constantly preach, without ceasing.' The monk said, 'Why can't I hear it?' The National Teacher said, 'You don't hear it yourself, but that doesn't prevent others from hearing it.' The monk said, 'Who can hear it?' The National Teacher said, 'The sages can hear it.' The monk said, 'Venerable, can you hear it?' The National Teacher said, 'I can't hear it.' The monk said, 'Since Venerable can't hear it, how do you know that inanimate objects preach the Dharma?' The National Teacher said, 'Fortunately, I can't hear it. If I could hear it, I would be the same as the sages, and you wouldn't hear me preaching the Dharma.' The monk said, 'In that case, do sentient beings have no share?' The National Teacher said, 'I preach the Dharma for sentient beings, not for the sages.' The monk said, 'What happens after sentient beings hear it?' The National Teacher said, 'Then they are no longer sentient beings.' The monk said, 'What sutra supports the teaching of inanimate objects preaching the Dharma?' The National Teacher said, 'Of course. Words that do not conform to the scriptures are not what a gentleman discusses. Haven't you seen the Avatamsaka Sutra say, 'Worlds speak, sentient beings speak, all of the three times speak'?' After the monk finished speaking, Guishan said, 'I also have this here, but I rarely encounter someone who can understand it.' The monk said, 'I don't understand yet, please instruct me.' Guishan raised his whisk and said, 'Do you understand?' The monk said, 'I don't understand, please tell me.' Guishan said, 'The mouth born of parents will never speak for their son.' The monk asked, 'Are there any others who cultivate the Way at the same time as you?' Guishan said, 'From here...'

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澧陵攸縣。石室相連。有云巖道人。若能撥草瞻風。必為子之所重。師曰。未審此人如何。溈曰。他曾問老僧學人慾奉師去時如何。老僧對他道。直須絕滲漏始得。他道。還得不違師旨也無。老僧道。第一不得道老僧在這裡。師遂辭溈山。徑造云巖。舉前因緣了。便問。無情說法。甚麼人得聞。巖曰。無情得聞。師曰。和尚聞否。巖曰。我若聞。汝即不聞吾說法也。師曰。某甲為甚麼不聞。巖豎起拂子曰。還聞么。師曰。不聞。巖曰。我說法汝尚不聞。豈況無情說法乎。師曰。無情說法。該何典教。巖曰。豈不見彌陀經云。水鳥樹林。悉皆唸佛念法。師於此有省。乃述偈曰。也大奇。也大奇。無情說法不思議。若將耳聽終難會。眼處聞時方得知。師問云巖。某甲有餘習未盡。巖曰。汝曾作甚麼來。師曰。聖諦亦不為。巖曰。還歡喜也未。師曰。歡喜則不無。如糞掃堆頭。拾得一顆明珠。師問云巖。擬欲相見時如何。曰。問取通事舍人。師曰。見問次。曰。向汝道甚麼。師辭云巖。巖曰。甚麼處去。師曰。雖離和尚。未卜所止。曰。莫湖南去。師曰。無。曰。莫歸鄉去。師曰。無。曰。早晚卻回。師曰。待和尚有住處即來。曰。自此一別。難得相見。師曰。難得不相見。臨行又問。百年後忽有人問。還邈得師真否。如何

【現代漢語翻譯】 現代漢語譯本： 澧陵攸縣，石室相連，有一位云巖道人。如果能夠撥開雜草去瞻仰他的風采，必定會被您所器重。師父問道：『不知這個人怎麼樣？』溈山（Weishan，地名）回答說：『他曾經問老僧，學人想要去侍奉師父，應該怎麼樣？老僧對他說，必須完全斷絕滲漏才行。』他問：『還能不違背師父的旨意嗎？』老僧說：『第一件事就是不要說老僧在這裡。』於是師父告別溈山，直接去拜訪云巖。把之前的事情說了之後，便問：『無情說法，什麼人能夠聽聞？』云巖說：『無情能夠聽聞。』師父問：『和尚您聽聞了嗎？』云巖說：『如果我聽聞了，你就聽不到我說法了。』師父說：『弟子為什麼聽不到呢？』云巖豎起拂子說：『還聽得到嗎？』師父說：『聽不到。』云巖說：『我說法你尚且聽不到，何況是無情說法呢？』師父說：『無情說法，出自哪部經典？』云巖說：『難道沒看見《彌陀經》（Amitabha Sutra）上說，水鳥樹林，都念佛念法嗎？』師父因此有所領悟，於是作偈說：『真奇妙，真奇妙，無情說法不可思議。如果用耳朵聽，終究難以領會，用眼睛聽聞時才能得知。』 師父問云巖：『弟子還有習氣未盡。』云巖說：『你曾經做過什麼？』師父說：『聖諦（Arya-satya，四聖諦）也不認為是真的。』云巖說：『還歡喜嗎？』師父說：『歡喜倒也不是沒有，就像在糞掃堆里，撿到一顆明珠。』師父問云巖：『想要相見時如何？』云巖說：『去問通事舍人。』師父說：『正在問。』云巖說：『（通事舍人）向你說什麼？』師父告別云巖。云巖問：『去哪裡？』師父說：『雖然離開和尚，還沒決定去哪裡。』云巖說：『莫非去湖南？』師父說：『沒有。』云巖說：『莫非回鄉？』師父說：『沒有。』云巖說：『什麼時候回來？』師父說：『等和尚有了住處就來。』云巖說：『從此一別，難得相見。』師父說：『難得不相見。』臨行又問：『百年之後，如果有人問，還能描繪出師父的真容嗎？應該如何回答？』

【English Translation】 English version: Li Ling You County. Stone chambers connected. There is a Yunyan (Yunyan, name of a monk) Taoist. If one can brush aside the grass and admire his demeanor, he will surely be valued by you. The master said, 'I wonder what kind of person this is?' Weishan (Weishan, place name) replied, 'He once asked the old monk, 'If a student wants to serve the master, what should he do?' The old monk told him, 'You must completely cut off the leakages.' He asked, 'Can I still not violate the master's will?' The old monk said, 'The first thing is not to say that the old monk is here.' Thereupon, the master bid farewell to Weishan and went directly to visit Yunyan. After explaining the previous circumstances, he asked, 'The insentient preaching the Dharma, who can hear it?' Yunyan said, 'The insentient can hear it.' The master asked, 'Have you, the venerable, heard it?' Yunyan said, 'If I heard it, you would not hear me preaching the Dharma.' The master said, 'Why can't I hear it?' Yunyan raised his whisk and said, 'Can you hear it?' The master said, 'I cannot hear it.' Yunyan said, 'You cannot even hear me preaching the Dharma, how much more so the insentient preaching the Dharma?' The master said, 'Which scripture does the insentient preaching the Dharma come from?' Yunyan said, 'Have you not seen the Amitabha Sutra (Amitabha Sutra) which says, 'The water birds and forest trees all recite the Buddha and recite the Dharma'?' The master had an awakening from this, and then composed a verse saying, 'How wondrous, how wondrous, the insentient preaching the Dharma is inconceivable. If you listen with your ears, you will ultimately find it difficult to understand; only when you hear with your eyes can you know.' The master asked Yunyan, 'I still have residual habits that have not been exhausted.' Yunyan said, 'What have you done before?' The master said, 'Even the Noble Truths (Arya-satya, Four Noble Truths) are not considered real.' Yunyan said, 'Are you still happy?' The master said, 'It's not that I'm not happy, it's like picking up a bright pearl from a pile of rubbish.' The master asked Yunyan, 'What should I do when I want to see you?' Yunyan said, 'Ask the master of ceremonies.' The master said, 'I'm asking now.' Yunyan said, 'What does (the master of ceremonies) say to you?' The master bid farewell to Yunyan. Yunyan asked, 'Where are you going?' The master said, 'Although I am leaving the venerable, I have not yet decided where to go.' Yunyan said, 'Are you going to Hunan?' The master said, 'No.' Yunyan said, 'Are you going home?' The master said, 'No.' Yunyan said, 'When will you return?' The master said, 'I will come when the venerable has a place to stay.' Yunyan said, 'After this farewell, it will be difficult to meet again.' The master said, 'It is difficult not to meet again.' Before leaving, he asked again, 'If someone asks a hundred years from now, can they still depict the true appearance of the master? How should I answer?'

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祇對。巖良久。曰。祇這是。師沉吟。巖曰。價阇黎承當個事。大須審細。師猶涉疑。后因過水睹影。大悟前旨。有偈曰。切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如。他日。因供養云巖真次。僧問。先師道祇這是。莫便是否。師曰。是。曰。意旨如何。師曰。當時幾錯會先師意。曰。未審先師還知有也無。師曰。若不知有。爭解恁么道。若知有。爭肯恁么道(長慶雲。既知有。為甚麼恁么道。又云。養子方知父慈)。師在泐潭。見初首座。有語曰。也大奇。也大奇。佛界道界不思議。師遂問曰。佛界道界即不問。祇如說佛界道界底是甚麼人。初良久無對。師曰。何不速道。初曰。爭即不得。師曰。道也未曾道。說甚麼爭即不得。初無對。師曰。佛之與道。俱是名言。何不引教。初曰。教道甚麼。師曰。得意忘言。初曰。猶將教意向心頭作病在。師曰。說佛界道界底病大小。初又無對。次日忽遷化。時稱師為問殺首座價。師自唐大中末于新豐山接誘學徒。厥後盛化豫章高安之洞山。權開五位。善接三根。大闡一音。廣弘萬品。橫抽寶劍。剪諸見之稠林。妙葉弘通。截萬端之穿鑿。又得曹山深明的旨。妙唱嘉猷。道合君臣。偏正回互。由是洞上玄風。播於天

【現代漢語翻譯】 祇對（zhǐ duì）。巖良久（yán liáng jiǔ）。說：『祇這是（zhǐ zhè shì）。』師父沉吟不語。巖說：『價阇黎（jià shé lí，梵語，意為導師）承當這件事，必須非常審慎仔細。』師父仍然有所懷疑。後來因為過河時看到自己的影子，才大徹大悟之前的旨意。有一首偈語說：『切忌從他覓，迢迢與我疏。我今獨自往，處處得逢渠（qú，他）。渠今正是我，我今不是渠。應須恁么會，方得契如如（rú rú，真如）。』 他日，因為供養云巖真次（yún yán zhēn cì），有僧人問：『先師說「祇這是」，莫非就是肯定嗎？』師父說：『是。』問：『意旨如何？』師父說：『當時幾乎錯誤理解了先師的意旨。』問：『不知道先師還知道有這個嗎？』師父說：『如果不知道有，怎麼會這麼說？如果知道有，怎麼肯這麼說？』（長慶（cháng qìng）說：『既然知道有，為什麼這麼說？』又說：『養育兒子才知道父親的慈愛。』） 師父在泐潭（lè tán）時，見到初首座（chū shǒu zuò），初首座有話說：『也大奇，也大奇，佛界道界不思議。』師父於是問：『佛界道界暫且不問，只是說佛界道界的是什麼人？』初首座沉默良久沒有回答。師父說：『為什麼不快點說？』初首座說：『爭辯不得。』師父說：『說都還沒說，說什麼爭辯不得？』初首座無言以對。師父說：『佛和道，都是名言。為什麼不引用教義？』初首座說：『教義說什麼？』師父說：『得意忘言。』初首座說：『還是將教義放在心頭當作病。』師父說：『說佛界道界的病是大是小？』初首座又無言以對。第二天忽然遷化。當時人們稱師父為「問殺首座價」。 師父從唐大中末年在新豐山（xīn fēng shān）接引學徒，後來在豫章高安（yù zhāng gāo ān）的洞山（dòng shān）盛行教化，權巧地開示五位（wǔ wèi），善於接引上、中、下三根（sān gēn）之人，大力闡揚一音（yī yīn），廣泛弘揚萬品（wàn pǐn）。橫向抽出寶劍，剪除各種見解的稠密森林，巧妙地弘揚通達，截斷各種穿鑿附會。又得到曹山（cáo shān）深刻明瞭的旨意，美妙地唱出嘉言懿行，道理契合君臣，偏正相互回互。因此，洞山的玄妙風氣，傳播於天下。

【English Translation】 English version: 祇對 (Zhǐ duì). 巖良久 (Yán Liángjiǔ) said, '祇這是 (Zhǐ zhè shì).' The master pondered in silence. Yán said, 'The matter that 價阇黎 (jià shé lí, Sanskrit for 'teacher') undertakes must be examined with great care.' The master still harbored doubts. Later, while crossing a river and seeing his reflection, he suddenly realized the previous meaning. There is a verse that says: 'Absolutely avoid seeking from others, for it will distance you far from me. Now I go alone, and everywhere I meet him (渠, qú). He is now precisely me, and I am not him. You must understand it this way to be in accord with 如如 (rú rú, Suchness).' Another day, during the offering to 云巖真次 (Yún Yán Zhēncì), a monk asked, 'The former master said '祇這是 (Zhǐ zhè shì),' does that mean affirmation?' The master said, 'Yes.' He asked, 'What is the meaning?' The master said, 'At that time, I almost misunderstood the former master's intention.' He asked, 'I wonder if the former master knew about this?' The master said, 'If he didn't know, how could he have said it like that? If he knew, how could he have been willing to say it like that?' (長慶 (Cháng Qìng) said, 'Since he knew, why did he say it like that?' He also said, 'Only when raising a son does one know a father's love.') When the master was at 泐潭 (Lè Tán), he saw the head monk 初首座 (Chū Shǒuzuò), who said, 'How wondrous, how wondrous, the Buddha realm and the Dao realm are inconceivable.' The master then asked, 'The Buddha realm and the Dao realm are not in question, but who is it that speaks of the Buddha realm and the Dao realm?' Chū Shǒuzuò remained silent for a long time without answering. The master said, 'Why don't you speak quickly?' Chū said, 'It cannot be argued.' The master said, 'You haven't even spoken, what are you talking about 'cannot be argued'?' Chū was speechless. The master said, 'Buddha and Dao are both nominal terms. Why not quote the teachings?' Chū said, 'What do the teachings say?' The master said, 'Forget the words once you've grasped the meaning.' Chū said, 'You are still making the teachings a sickness in your mind.' The master said, 'Is the sickness of speaking about the Buddha realm and the Dao realm big or small?' Chū was again speechless. The next day, he suddenly passed away. At that time, people called the master 'the one who questioned the head monk to death'. The master began to receive and guide students at 新豐山 (Xīn Fēng Shān) at the end of the Dazhong era of the Tang Dynasty. Later, his teachings flourished at 洞山 (Dòng Shān) in 豫章高安 (Yùzhāng Gāo'ān), skillfully opening up the Five Ranks (五位, wǔ wèi), adeptly receiving people of the three capacities (三根, sān gēn) – superior, medium, and inferior, greatly expounding the One Sound (一音, yī yīn), and widely promoting the myriad phenomena (萬品, wàn pǐn). Horizontally drawing the precious sword, he cut down the dense forest of various views, skillfully propagating and penetrating, severing all kinds of forced interpretations. He also obtained the deeply understood meaning of 曹山 (Cáo Shān), beautifully chanting auspicious words and deeds, the principles in accord with ruler and minister, the relative interplay of the partial and the complete. Therefore, the profound spirit of the Dòngshān school spread throughout the world.

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下。故諸方宗匠。咸共推尊之曰曹洞宗。師因云巖諱日營齋。僧問。和尚于云巖處得何指示。師曰。雖在彼中。不蒙指示。曰。既不蒙指示。又用設齋作甚麼。師曰。爭敢違揹他。曰。和尚初見南泉。為甚麼卻與云巖設齋。師曰。我不重先師道德佛法。祇重他不為我說破。曰。和尚為先師設齋。還肯先師也無。師曰。半肯半不肯。曰。為甚麼不全肯。師曰。若全肯。即孤負先師也。問。欲見和尚本來師。如何得見。師曰。年牙相似。即無阻矣。僧擬進語。師曰。不躡前蹤。別請一問。僧無對(云居代云。恁么則不見和尚本來師也。僧問長慶。如何是年牙相似者。慶雲。古人恁么道。阇黎又向這裡覓個甚麼)。問。寒暑到來。如何迴避。師曰。何不向無寒暑處去。曰。如何是無寒暑處。師曰。寒時寒殺阇黎。熱時熱殺阇黎。上堂。還有不報四恩三有者么。眾無對。又曰。若不體此意。何超始終之患。直須心心不觸物。步步無處所。常無間斷。始得相應。直須努力。莫閑過日。問僧。甚處來。曰。遊山來。師曰。還到頂么。曰。到。師曰。頂上有人么。曰。無人。師曰。恁么則不到頂也。曰。若不到頂。爭知無人。師曰。何不且住。曰。某甲不辭住。西天有人不肯。師曰。我從來疑著這漢。師與泰首座冬節吃果子次。乃問

【現代漢語翻譯】 現代漢語譯本：

因此，各地的宗門大師都共同推崇它，稱之為曹洞宗。洞山良價禪師因為云巖曇晟（云巖，洞山良價之師）的忌日而舉辦齋會。有僧人問道：『和尚您從云巖處得到了什麼指示？』洞山禪師說：『雖然我在他那裡，卻沒有得到任何指示。』僧人說：『既然沒有得到任何指示，又何必設齋呢？』洞山禪師說：『怎敢違揹他呢？』僧人說：『和尚您最初拜見南泉普愿禪師，為什麼卻為云巖設齋呢？』洞山禪師說：『我不看重先師的道德佛法，只看重他不為我說破。』僧人說：『和尚您為先師設齋，是認可先師嗎？』洞山禪師說：『一半認可，一半不認可。』僧人說：『為什麼不完全認可呢？』洞山禪師說：『如果完全認可，就辜負了先師了。』

有人問道：『想要見到和尚您的本來面目，如何才能見到？』洞山禪師說：『年齡相仿，就沒有阻礙了。』僧人想要進一步說話，洞山禪師說：『不要沿著前人的足跡，另外請問一個問題。』僧人無言以對。（云居道膺禪師代答說：『這樣就見不到和尚您的本來面目了。』有僧人問長慶慧棱禪師：『什麼是年齡相仿的人？』長慶禪師說：『古人這樣說，你又在這裡尋找什麼呢？』）

有人問道：『寒暑到來，如何迴避？』洞山禪師說：『為什麼不去沒有寒暑的地方呢？』僧人說：『什麼是沒有寒暑的地方？』洞山禪師說：『寒冷時寒死你，炎熱時熱死你。』

洞山禪師上堂說法：『還有不報答四恩三有的人嗎？』眾人無言以對。洞山禪師又說：『若不體會這個意思，如何超越生死輪迴的憂患？必須心心不執著于外物，步步沒有固定的處所，常常沒有間斷，才能相應。必須努力，不要虛度光陰。』

洞山禪師問僧人：『從哪裡來？』僧人說：『遊山而來。』洞山禪師說：『到山頂了嗎？』僧人說：『到了。』洞山禪師說：『山頂上有人嗎？』僧人說：『沒有人。』洞山禪師說：『這樣就是沒到山頂。』僧人說：『若不到山頂，怎麼知道沒有人？』洞山禪師說：『為什麼不暫且住下？』僧人說：『我不是不想住下，西天有人不肯。』洞山禪師說：『我一直懷疑這個人。』

洞山禪師與泰首座在冬至時一起吃果子，於是問道：

【English Translation】 English version:

Therefore, the masters of various schools all revered it together, calling it the Caodong (Soto) School. Master Dongshan Liangjie (Dongshan, teacher of Liangjie) held a memorial service on the anniversary of the death of Yunyan Tansheng (Yunyan, Dongshan Liangjie's teacher). A monk asked: 'What instructions did you receive from Yunyan?' Master Dongshan said: 'Although I was there, I received no instructions.' The monk said: 'Since you received no instructions, why hold a memorial service?' Master Dongshan said: 'How dare I disobey him?' The monk said: 'You first met Nanquan Puyuan (Nanquan), why do you hold a memorial service for Yunyan?' Master Dongshan said: 'I do not value my late teacher's morality and Dharma, I only value that he did not explain it to me.' The monk said: 'Do you approve of your late teacher by holding a memorial service for him?' Master Dongshan said: 'Half approve, half disapprove.' The monk said: 'Why not fully approve?' Master Dongshan said: 'If I fully approve, I would be letting down my late teacher.'

Someone asked: 'How can I see your original face?' Master Dongshan said: 'If the age is similar, there will be no obstacles.' The monk wanted to say more, but Master Dongshan said: 'Do not follow the footsteps of the predecessors, please ask another question.' The monk was speechless. (Yunju Daoying (Yunju) said on his behalf: 'Then you will not see your original face.' A monk asked Changqing Huiling (Changqing): 'What is someone of similar age?' Changqing said: 'The ancients said so, what are you looking for here?')

Someone asked: 'When cold and heat arrive, how can I avoid them?' Master Dongshan said: 'Why not go to a place without cold and heat?' The monk said: 'What is a place without cold and heat?' Master Dongshan said: 'When it's cold, be frozen to death; when it's hot, be burned to death.'

Master Dongshan ascended the Dharma hall and said: 'Are there any who do not repay the four debts of gratitude and the three realms of existence?' The assembly was silent. Master Dongshan further said: 'If you do not understand this meaning, how can you transcend the suffering of birth and death? You must not cling to external objects with your mind, and have no fixed place in every step. Only by being constant and uninterrupted can you be in accordance. You must strive hard and not waste your time.'

Master Dongshan asked a monk: 'Where do you come from?' The monk said: 'I come from traveling in the mountains.' Master Dongshan said: 'Did you reach the summit?' The monk said: 'I did.' Master Dongshan said: 'Was there anyone on the summit?' The monk said: 'There was no one.' Master Dongshan said: 'Then you did not reach the summit.' The monk said: 'If I did not reach the summit, how would I know there was no one?' Master Dongshan said: 'Why not stay for a while?' The monk said: 'It's not that I don't want to stay, but someone in the Western Heaven disagrees.' Master Dongshan said: 'I have always suspected this person.'

Master Dongshan and Chief Seat Tai were eating fruit during the winter solstice, so he asked:

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。有一物上拄天。下拄地。黑似漆。常在動用中。動用中收不得。且道過在甚麼處。泰曰。過在動用中(同安顯別云不知)。師喚侍者。掇退果卓。問雪峰。從甚處來。曰。天臺來。師曰。見智者否。曰。義存吃鐵棒有分。僧問。如何是西來意。師曰。大似駭雞犀。問。蛇吞蝦蟆。救則是。不救則是。師曰。救則雙目不睹。不救則形影不彰。有僧不安。要見師。師遂往。僧曰。和尚何不救取人家男女。師曰。你是甚麼人家男女。曰。某甲是大闡提人家男女。師良久。僧曰。四山相逼時如何。師曰。老僧日前也向人家屋檐下過來。曰。回互不回互。師曰。不回互。曰。教某甲向甚處去。師曰。粟畬里去。僧噓一聲。曰。珍重。便坐脫。師以拄杖敲頭三下。曰。汝祗解與么去。不解與么來。因夜參。不點燈。有僧出問話。退後。師令侍者點燈。乃召適來問話僧出來。其僧近前。師曰。將取三兩粉來。與這個上座。其僧拂袖而退。自此省發。遂罄舍衣資設齋。得三年後。辭師。師曰。善為。時雪峰侍立。問曰。祗如這僧辭去。幾時卻來。師曰。他祇知一去。不解再來。其僧歸堂。就衣缽下坐化。峰上報師。師曰。雖然如此。猶較老僧三生在。雪峰上問訊。師曰。入門來須有語。不得道早個入了也。峰曰。某甲無口。師曰。無

【現代漢語翻譯】 現代漢語譯本 有一物，向上支撐著天，向下支撐著地，黑得像漆一樣，經常在活動和使用之中。在活動和使用中卻無法把握住它。那麼，問題出在哪裡呢？ 泰禪師說：『問題出在活動和使用之中。』（同安顯禪師則說：『不知道。』） 禪師叫侍者把果桌搬走，問雪峰禪師：『從哪裡來？』 雪峰禪師說：『從天臺山來。』 禪師說：『見到智者大師了嗎？』 雪峰禪師說：『義存禪師有吃鐵棒的份。』 有僧人問：『如何是西來意（Bodhi-Dharma從西方帶來的禪宗真意）？』 禪師說：『很像駭雞犀（一種傳說中的犀牛角，據說可以嚇退雞）。』 問：『蛇吞了蛤蟆，救它好呢，還是不救它好呢？』 禪師說：『救它，就雙眼看不見；不救它，就形影不顯彰。』 有個僧人心中不安，想要見禪師，禪師就去了。僧人說：『和尚為什麼不救人家男女？』 禪師說：『你是哪一家的人家男女？』 僧人說：『我是大闡提（斷善根的人）人家男女。』 禪師沉默了很久。僧人說：『四面山峰逼來時如何？』 禪師說：『老僧我日前也曾在人家屋檐下經過。』 僧人說：『回互（相互交錯）還是不回互？』 禪師說：『不回互。』 僧人說：『教我向哪裡去？』 禪師說：『到粟田里去。』 僧人噓了一口氣，說：『珍重。』便坐化了。 禪師用拄杖敲了僧人的頭三下，說：『你只懂得這樣去，不懂得這樣來。』 一次夜間參禪，沒有點燈。有個僧人出來問話，然後退了回去。禪師讓侍者點燈，然後叫剛才問話的僧人出來。那僧人走上前，禪師說：『拿三兩面粉來，給這位上座。』那僧人拂袖而去，從此醒悟，於是傾盡所有衣物和資財設齋供養，三年後，向禪師告辭。 禪師說：『好好保重。』當時雪峰禪師侍立在旁，問道：『像這個僧人辭去，什麼時候會再來呢？』 禪師說：『他只知道一去，不懂得再來。』 那僧人回到禪堂，就在自己的衣缽下坐化了。雪峰禪師上報禪師，禪師說：『雖然如此，還勝過老僧我三生。』 雪峰禪師上前問訊，禪師說：『入門來須有語，不得說早已經入了。』 雪峰禪師說：『我沒有口。』 禪師說：『沒有』

【English Translation】 English version There is a thing that props up the sky above and supports the earth below. It is as black as lacquer and is constantly in motion. Yet, in its activity, it cannot be grasped. Tell me, where does the fault lie? Zen Master Tai said, 'The fault lies in its activity.' (Zen Master Tong'an Xian said, 'I do not know.') The Zen Master called the attendant to remove the fruit table and asked Zen Master Xuefeng, 'Where do you come from?' Zen Master Xuefeng said, 'From Mount Tiantai.' The Zen Master said, 'Did you see Zhiyi (智者, a famous Tiantai Buddhist monk)?' Zen Master Xuefeng said, 'Yicun (義存, another Zen Master) deserves to be struck with an iron rod.' A monk asked, 'What is the meaning of Bodhi-Dharma's coming from the West (西來意)?' The Zen Master said, 'It is very much like a rhinoceros horn that frightens chickens (駭雞犀).' Asked, 'A snake swallows a frog. Is it better to save it or not to save it?' The Zen Master said, 'If you save it, you will not see with both eyes; if you do not save it, the form and shadow will not be manifest.' A monk was uneasy and wanted to see the Zen Master, so the Zen Master went to him. The monk said, 'Why doesn't the Zen Master save the sons and daughters of others?' The Zen Master said, 'What kind of sons and daughters of others are you?' The monk said, 'I am the sons and daughters of a great icchantika (闡提, one who has severed their roots of goodness) family.' The Zen Master was silent for a long time. The monk said, 'What is it like when the four mountains press in?' The Zen Master said, 'This old monk also passed under the eaves of people's houses the other day.' The monk said, 'Interrelated (回互) or not interrelated?' The Zen Master said, 'Not interrelated.' The monk said, 'Where do you tell me to go?' The Zen Master said, 'Go to the millet field (粟畬里).' The monk sighed and said, 'Take care.' Then he sat and passed away. The Zen Master struck the monk's head three times with his staff and said, 'You only know how to go like this, you don't know how to come like this.' Once, during a night of meditation, the lamps were not lit. A monk came out to ask a question and then retreated. The Zen Master told the attendant to light the lamps and then called the monk who had asked the question earlier to come out. The monk stepped forward, and the Zen Master said, 'Bring three ounces of flour and give it to this venerable monk.' The monk flicked his sleeve and left, and from that moment on, he awakened. He then gave all his clothes and possessions to set up a vegetarian feast and make offerings. Three years later, he bid farewell to the Zen Master. The Zen Master said, 'Take good care.' At that time, Zen Master Xuefeng was standing by and asked, 'If this monk leaves, when will he come back?' The Zen Master said, 'He only knows how to go, he doesn't know how to come back.' The monk returned to the meditation hall and sat and passed away under his robe and bowl. Zen Master Xuefeng reported this to the Zen Master, who said, 'Even so, it is still better than this old monk by three lifetimes.' Zen Master Xuefeng stepped forward to inquire, and the Zen Master said, 'When entering the gate, you must have something to say; you must not say that you have already entered.' Zen Master Xuefeng said, 'I have no mouth.' The Zen Master said, 'No'

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口且從。還我眼來。峰無語(云居別前語云。待某甲有口即道。長慶別云。恁么則某甲謹退)。雪峰般柴次。乃于師面前拋下一束。師曰。重多少。峰曰。盡大地人提不起。師曰。爭得到這裡。峰無語。問僧。甚處來。曰。三祖塔頭來。師曰。既從祖師處來。又要見老僧作甚麼。曰。祖師即別。學人與和尚不別。師曰。老僧欲見阇黎本來師。還得否。曰。亦須待和尚自出頭來。始得。師曰。老僧適來暫時不在。官人問。有人修行否。師曰。待公作男子即修行。僧問。相逢不拈出。舉意便知有時如何。師乃合掌頂戴。問僧。作甚麼來。曰。孝順和尚來。師曰。世間甚麼物最孝順。僧無對。上堂。有一人在千人萬人中。不背一人。不向一人。你道此人具何面目。云居出曰。某甲參堂去。師有時曰。體得佛向上事。方有些子語話分。僧問。如何是語話。師曰。語話時阇黎不聞。曰。和尚還聞否。師曰。不語話時即聞。問。如何是正問正答。師曰。不從口裡道。曰。若有人問。師還答否。師曰。也未曾問。問。如何是從門入者非寶。師曰。便好休。問。和尚出世幾人肯。師曰。並無一人肯。曰。為甚麼並無一人肯。師曰。為他個個氣宇如王。師問講維摩經僧曰。不可以智知。不可以識識。喚作甚麼語。曰。贊法身語。師曰。喚

【現代漢語翻譯】 現代漢語譯本 口且從。還我眼來。（雪峰義存禪師在云居山臨別時說：『等我有口再說。』長慶禪師臨別時說：『既然這樣，那我就告退了。』）雪峰禪師背柴回來，在師父面前扔下一捆柴。師父問：『有多重？』雪峰禪師說：『整個大地的人都提不起來。』師父說：『怎麼能到這裡？』雪峰禪師無語。 問僧人：『從哪裡來？』答：『從三祖塔那裡來。』師父說：『既然從祖師那裡來，又要見老僧做什麼？』答：『祖師是祖師，學人和和尚沒有分別。』師父說：『老僧想見你本來的老師，可以嗎？』答：『也要等和尚自己出頭才行。』師父說：『老僧剛才暫時不在。』官人問：『有人修行嗎？』師父說：『等您做了男子漢就修行。』 僧人問：『相逢不拈出，舉意便知有時如何？』師父於是合掌頂戴。問僧人：『做什麼來？』答：『孝順和尚來。』師父說：『世間什麼東西最孝順？』僧人無言以對。 上堂說法：『有一個人在千人萬人中，不背對一人，不面向一人。你們說這個人有什麼面目？』云居禪師出來說：『我參堂去了。』師父有時說：『體會了佛向上之事，才有些說話的份。』僧人問：『什麼是說話？』師父說：『說話時你聽不見。』答：『和尚聽得見嗎？』師父說：『不說話時就聽得見。』 問：『什麼是正問正答？』師父說：『不從口裡說。』答：『如果有人問，師父還回答嗎？』師父說：『也未曾問。』問：『如何是從門入者非寶？』師父說：『最好停止。』問：『和尚出世，有幾個人認可？』師父說：『沒有一個人認可。』答：『為什麼沒有一個人認可？』師父說：『因為他們個個氣宇軒昂如王者。』 師父問講《維摩經》（Vimalakirti Sutra）的僧人：『不可以智知，不可以識識，叫做什麼語？』答：『贊法身語。』師父說：『喚作甚麼？』

【English Translation】 English version 'Give me back my eyes.' (Before Yunju left, Xuefeng said, 'I'll speak when I have a mouth.' Before Changqing left, he said, 'In that case, I respectfully take my leave.') Once, Xuefeng (Xuefeng Yicun) was carrying firewood and threw down a bundle in front of the master. The master asked, 'How much does it weigh?' Xuefeng said, 'The people of the entire earth cannot lift it.' The master said, 'How did it get here?' Xuefeng was silent. He asked a monk, 'Where are you coming from?' The monk replied, 'From the Third Patriarch's (Sanzu) pagoda.' The master said, 'Since you come from the Patriarch, why do you want to see this old monk?' The monk said, 'The Patriarch is the Patriarch, but the student and the abbot are not different.' The master said, 'Can this old monk see your original teacher?' The monk replied, 'It will also have to wait for the abbot to come out himself.' The master said, 'This old monk was temporarily away just now.' An official asked, 'Is anyone practicing?' The master said, 'When you become a man, then you can practice.' A monk asked, 'When meeting, if you don't bring it up, and you know the intention, what is it like?' The master then put his palms together and bowed. He asked a monk, 'What are you doing?' The monk replied, 'Being filial to the abbot.' The master said, 'What is the most filial thing in the world?' The monk had no answer. He ascended the hall and said, 'There is a person among thousands and millions of people who does not turn his back on anyone and does not face anyone. What kind of face does this person have?' Yunju (Yunju) came out and said, 'I'm going to the meditation hall.' The master sometimes said, 'Only by understanding the matter of going beyond the Buddha can you have some words to say.' A monk asked, 'What is speaking?' The master said, 'You don't hear it when speaking.' The monk replied, 'Does the abbot hear it?' The master said, 'You hear it when not speaking.' He asked, 'What is a correct question and a correct answer?' The master said, 'It doesn't come from the mouth.' The monk replied, 'If someone asks, will the master answer?' The master said, 'No one has ever asked.' He asked, 'What is it that entering through the gate is not a treasure?' The master said, 'It's best to stop.' He asked, 'How many people acknowledge the abbot's appearance in the world?' The master said, 'No one acknowledges it.' The monk replied, 'Why does no one acknowledge it?' The master said, 'Because each of them has the bearing of a king.' The master asked a monk who was lecturing on the Vimalakirti Sutra (維摩經), 'What is it called when it cannot be known by wisdom and cannot be known by consciousness?' The monk replied, 'Words praising the Dharmakaya (法身).' The master said, 'What is it called?'

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作法身。早是贊也。問。時時勤拂拭。為甚麼不得他衣缽。未審甚麼人合得。師曰。不入門者。曰。祇如不入門者。還得也無。師曰。雖然如此。不得不與他。卻又曰。直道本來無一物。猶未合得他衣缽。汝道甚麼人合得。這裡合下得一轉語。且道下得甚麼語。時有一僧。下九十六轉語。並不契。末後一轉。始愜師意。師曰。阇黎何不早恁么道。別有一僧密聽。祇不聞末後一轉。遂請益其僧。僧不肯說。如是三年相從。終不為舉。一日因疾。其僧曰。某三年請舉前話。不蒙慈悲。善取不得。惡取去。遂持刀白曰。若不為某舉。即殺上座去也。其僧悚然。曰。阇黎且待。我為你舉。乃曰。直饒將來亦無處著。其僧禮謝。有庵主不安。凡見僧便曰。相救。相救。多下語不契。師乃去訪之。主亦曰。相救。師曰。甚麼相救。主曰。莫是藥山之孫。云巖嫡子么。師曰。不敢。主合掌曰。大家相送。便遷化。僧問。亡僧遷化向甚麼處去。師曰。火后一莖茆。問。師尋常教學人行鳥道。未審如何是鳥道。師曰。不逢一人。曰。如何行。師曰。直須足下無私去。曰。祇如行鳥道。莫便是本來面目否。師曰。阇黎因甚顛倒。曰。甚麼處是學人顛倒。師曰。若不顛倒。因甚麼卻認奴作郎。曰。如何是本來面目。師曰。不行鳥道。師謂眾曰

【現代漢語翻譯】 現代漢語譯本： 成就法身，這已經是讚美了。問：『時時勤拂拭』，為什麼不能得到他的衣缽？不知什麼樣的人才配得到？ 師父說：『不入門的人。』 （僧人）問：『像不入門的人，還能得到嗎？』 師父說：『雖然如此，不得不給他。』 師父又說：『直說本來無一物，仍然不能得到他的衣缽。你說什麼樣的人才配得到？』 這裡要能說出一句轉語，且說該說什麼？ 當時有一個僧人，說了九十六句轉語，都不合師父的心意，最後一句才讓師父滿意。 師父說：『阇黎（Ajahn，阿阇黎，尊稱）為什麼不早這麼說？』 另有一個僧人偷偷地聽，只是沒有聽到最後一句，於是向那個僧人請教。那個僧人不肯說，這樣跟隨了三年，始終不肯說出。有一天，（那個僧人）因為生病，（請教的）僧人說：『我三年請教您說出之前的話，沒有得到您的慈悲，好的方法學不到，就用壞的方法了。』於是拿著刀說：『如果不為我說出，我就殺了上座（長老）您。』 那個僧人害怕了，說：『阇黎先等一下，我為你舉出。』於是說：『即使將來拿來，也沒有地方放。』 那個僧人禮拜感謝。有一個庵主（修行人）感到不安，凡是見到僧人就說：『救救我，救救我。』說了許多話都不契合（佛法）。師父於是去拜訪他。庵主也說：『救救我。』 師父說：『什麼救救我？』 庵主說：『莫非是藥山（Yaoshan）的孫子，云巖（Yunyan）的嫡子嗎？』 師父說：『不敢當。』 庵主合掌說：『大家送送我。』便遷化（去世）了。 僧人問：『亡僧遷化到什麼地方去了？』 師父說：『火化后的一根茅草。』 問：『師父您平時教人走鳥道，不知什麼是鳥道？』 師父說：『不逢一人。』 （僧人）問：『如何行走？』 師父說：『必須腳下無私念。』 （僧人）問：『像走鳥道，莫非就是本來面目嗎？』 師父說：『阇黎為什麼顛倒？』 （僧人）問：『什麼地方是學人顛倒？』 師父說：『如果不顛倒，為什麼卻認奴作郎？』 （僧人）問：『如何是本來面目？』 師父說：『不行鳥道。』 師父對大家說：

【English Translation】 English version: Accomplishing the Dharmakaya (Dharmakaya, the body of the Dharma), this is already praise. Question: 'Constantly and diligently wipe it clean,' why couldn't he obtain his robe and bowl? I wonder what kind of person is worthy of obtaining it? The master said: 'One who does not enter the gate.' (The monk) asked: 'Like one who does not enter the gate, can he still obtain it?' The master said: 'Although it is so, it must be given to him.' The master also said: 'Directly saying there is originally nothing, still cannot obtain his robe and bowl. What kind of person do you say is worthy of obtaining it?' Here, one must be able to utter a turning phrase, and what should be said? At that time, there was a monk who uttered ninety-six turning phrases, none of which suited the master's intention. Only the last one pleased the master. The master said: 'Ajahn (Ajahn, a respectful title) why didn't you say so earlier?' Another monk secretly listened, but did not hear the last phrase. So he asked that monk for instruction. That monk refused to say, and followed him for three years, but still would not reveal it. One day, (that monk) because of illness, (the one asking for instruction) said: 'For three years I have asked you to reveal the previous words, but I have not received your compassion. If I cannot learn the good way, I will use the bad way.' Then he held a knife and said: 'If you do not reveal it to me, I will kill the senior monk (elder) you.' That monk was frightened and said: 'Ajahn, please wait, I will reveal it to you.' Then he said: 'Even if it is brought in the future, there is no place to put it.' That monk bowed and thanked him. An abbot (practitioner) felt uneasy, and whenever he saw a monk, he would say: 'Save me, save me.' Many words were spoken, but none were in accordance with (the Dharma). The master then went to visit him. The abbot also said: 'Save me.' The master said: 'What save me?' The abbot said: 'Could it be the grandson of Yaoshan (Yaoshan), the direct descendant of Yunyan (Yunyan)?' The master said: 'I dare not presume.' The abbot put his palms together and said: 'Everyone, send me off.' Then he passed away (died). The monk asked: 'Where did the deceased monk go after passing away?' The master said: 'A stalk of thatch after cremation.' Question: 'Master, you usually teach people to walk the bird path, I wonder what is the bird path?' The master said: 'Not meeting a single person.' (The monk) asked: 'How to walk?' The master said: 'One must have no selfish thoughts underfoot.' (The monk) asked: 'Like walking the bird path, could it be the original face?' The master said: 'Ajahn, why are you upside down?' (The monk) asked: 'Where is the student upside down?' The master said: 'If not upside down, why recognize a slave as a master?' (The monk) asked: 'What is the original face?' The master said: 'Not walking the bird path.' The master said to the assembly:

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。知有佛向上人。方有語話分。僧問。如何是佛向上人。師曰。非佛(保福別云。佛非。法眼別云。方便呼為佛)。師與密師伯過水。乃問。過水事作么生。伯曰。不濕腳。師曰。老老大大。作這個語話。伯曰。你又作么生。師曰。腳不濕。問僧。甚處去來。曰。製鞋來。師曰。自解依他。曰。依他。師曰。他還指教汝也無。曰。允即不違。僧問茱萸。如何是沙門行。萸曰。行則不無。有覺即乖。別有僧舉似師。師曰。他何不道未審是甚麼行。僧遂進此語。萸曰。佛行。佛行。僧回舉似師。師曰。幽州猶似可。最苦是新羅(東禪齊拈云。此語還有疑訛也無。若有。且道甚麼處不得。若無。他又道最苦是新羅。還點檢得出么。他道行則不無。有覺即乖。卻令再問是甚麼行。又道佛行。那僧是會了問。不會了問。請斷看)。僧卻問。如何是沙門行。師曰。頭長三尺。頸長二寸。師令侍者持此語問三聖然和尚。聖于侍者手上掐一掐。侍者回。舉似師。師肯之。師見幽上座來。遽起向禪床后立。幽曰。和尚為甚麼迴避學人。師曰。將謂阇黎不見老僧。問。如何是玄中又玄。師曰。如死人舌。師洗缽次。見兩烏爭蝦蟆。有僧便問。這個因甚麼到恁么地。師曰。祇為阇黎。問。如何是毗盧師法身主。師曰。禾莖粟干。問。三身之中

【現代漢語翻譯】 現代漢語譯本：知道有佛向上的人，才能談論佛法。有僧人問：『什麼是佛向上的人？』 師父說：『不是佛。』（保福禪師另說：『佛不是。』 法眼禪師另說：『方便稱之為佛。』） 師父和密師伯一起過河，師父問道：『過河這件事怎麼樣？』 密師伯說：『不濕腳。』 師父說：『老老大大的人了，還說這種話。』 密師伯說：『那你又怎麼說？』 師父說：『腳不濕。』 師父問僧人：『從哪裡來？』 僧人說：『做鞋子來。』 師父說：『自己懂得依靠別人。』 僧人說：『依靠別人。』 師父說：『他還指教你嗎？』 僧人說：『答應了就不違背。』 有僧人問茱萸禪師：『什麼是沙門（Śrāmaṇa）[出家修道者]的修行？』 茱萸禪師說：『修行就不是沒有，有了覺悟就錯了。』 後來有僧人把這話告訴師父，師父說：『他為什麼不說不知道是什麼修行？』 僧人於是就問了這句話，茱萸禪師說：『佛行，佛行。』 僧人回來把這話告訴師父，師父說：『幽州還算可以，最苦的是新羅（Silla）。』（東禪齊禪師評論說：『這句話還有疑問嗎？如果有，那麼哪裡不對？如果沒有，他又說最苦的是新羅，還能檢查出來嗎？他說修行就不是沒有，有了覺悟就錯了，卻讓人再問是什麼修行，又說是佛行，那個僧人是明白了問，還是不明白問？請判斷一下。』） 僧人又問：『什麼是沙門（Śrāmaṇa）[出家修道者]的修行？』 師父說：『頭長三尺，脖子長二寸。』 師父讓侍者拿著這句話去問三聖然和尚，三聖然和尚在侍者的手上掐了一下，侍者回來把情況告訴師父，師父認可了。 師父看見幽上座來了，急忙起身躲到禪床後面。幽上座說：『和尚為什麼要回避學人？』 師父說：『還以為你沒看見我這個老和尚。』 有人問：『什麼是玄中又玄？』 師父說：『像死人的舌頭。』 師父洗缽的時候，看見兩隻烏鴉爭搶蛤蟆，有僧人就問：『這件事為什麼會到這種地步？』 師父說：『只因爲你。』 有人問：『什麼是毗盧遮那佛（Vairocana）[報身佛]法身的主？』 師父說：『禾莖粟干。』 有人問：『三身（Trikāya）[佛的三種化身]之中，』

【English Translation】 English version: Knowing there is someone beyond the Buddha, then there is a basis for discussion. A monk asked, 'What is a person beyond the Buddha?' The master said, 'Not Buddha.' (Baofu said differently, 'Buddha is not.' Fayan said differently, 'Expediently called Buddha.') The master and Layman Mi were crossing a river. The master then asked, 'How is the matter of crossing the river?' Mi said, 'Not wetting the feet.' The master said, 'So old, yet speaking such words.' Mi said, 'Then how do you say it?' The master said, 'The feet are not wet.' The master asked a monk, 'Where are you coming from?' The monk said, 'Making shoes.' The master said, 'You understand how to rely on others yourself.' The monk said, 'Relying on others.' The master said, 'Does he also instruct you?' The monk said, 'If agreed, then not disobeying.' A monk asked Zhuyu, 'What is the practice of a Śrāmaṇa [ascetic]?' Zhuyu said, 'Practicing is not without, having awareness is wrong.' Later, a monk told the master about this, and the master said, 'Why didn't he say he didn't know what practice it was?' The monk then asked this question, and Zhuyu said, 'Buddha practice, Buddha practice.' The monk returned and told the master about this, and the master said, 'Youzhou is still acceptable, the most bitter is Silla.' (Dongchan Qi commented, 'Is there still doubt in this statement? If there is, then where is it wrong? If there isn't, then he also said the most bitter is Silla, can it still be examined? He said practicing is not without, having awareness is wrong, yet he made them ask again what practice it was, and then said Buddha practice, did that monk ask understandingly, or did he ask without understanding? Please judge.') The monk then asked, 'What is the practice of a Śrāmaṇa [ascetic]?' The master said, 'The head is three feet long, the neck is two inches long.' The master had the attendant take this saying to ask Reverend Sansheng Ran. Sansheng pinched the attendant's hand. The attendant returned and told the master, and the master approved. The master saw Layman You coming and hurriedly got up and stood behind the meditation platform. You said, 'Why is the master avoiding the student?' The master said, 'I thought you didn't see this old monk.' Someone asked, 'What is the profound within the profound?' The master said, 'Like a dead man's tongue.' When the master was washing his bowl, he saw two crows fighting over a toad. A monk then asked, 'Why has this matter come to this?' The master said, 'Only because of you.' Someone asked, 'What is the master of the Dharmakāya [Dharma Body] of Vairocana [Cosmic Buddha]?' The master said, 'Rice stalk, millet husk.' Someone asked, 'Among the Trikāya [Three Bodies of Buddha],'

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。阿那身不墮眾數。師曰。吾常於此切(僧問曹山。先師道吾常於此切。意作么生。山云。要頭便斫去。又問雪峰。峰以拄杖劈口打云。我亦曾到洞山來)。會下有老宿去云巖回。師問。汝去云巖作甚麼。宿曰。不會。師代曰。堆堆地。師行腳時。會一官人。曰。三祖信心銘。弟子擬注。師曰。才有是非。紛然失心。作么生注(法眼代云。恁么則弟子不注也)。師看稻次。見朗上座牽牛。師曰。這個牛須好看。恐傷人苗稼。朗曰。若是好牛。應不傷人苗稼。僧問。如何是青山白雲父。師曰。不森森者是。曰。如何是白雲青山兒。師曰。不辯東西者是。曰。如何是白雲終日倚。師曰。去離不得。曰。如何是青山總不知。師曰。不顧視者是。問。清河彼岸是甚麼草。師曰。是不萌之草。師作五位君臣頌曰。正中偏。三更初夜月明前。莫怪相逢不相識。隱隱猶懷舊日嫌。偏中正。失曉老婆逢古鏡。分明覿面別無真。休更迷頭猶認影。正中來。無中有路隔塵埃。但能不觸當今諱。也勝前朝斷舌才。兼中至。兩刃交鋒不須避。好手猶如火里蓮。宛然自有沖天志。兼中到。不落有無誰敢和。人人盡欲出常流。摺合還歸炭里坐。上堂。向時作么生。奉時作么生。功時作么生。共功時作么生。功功時作么生。僧問。如何是向。師曰。吃

【現代漢語翻譯】 現代漢語譯本 阿那身不墮眾數（阿那身不屬於大眾）。 師父說：『我常在這裡切。』（有僧人問曹山：『先師道吾常在這裡切，是什麼意思？』曹山說：『要頭便砍去。』又問雪峰，雪峰用拄杖劈口打去，說：『我也曾到洞山來。』） 寺里有個老修行從云巖回來。師父問：『你到云巖做什麼？』老修行說：『不會。』師父代答說：『堆堆地。』 師父行腳的時候，遇到一個官員，官員說：『三祖《信心銘》，弟子想做註解。』師父說：『才有了是非，心就紛亂迷失了，怎麼註解？』（法眼代答說：『既然這樣，那弟子就不註解了。』） 師父看稻田的時候，看見朗上座牽著牛。師父說：『這牛要好好看著，恐怕傷了人家的莊稼。』朗上座說：『如果是好牛，應該不會傷人家的莊稼。』 有僧人問：『什麼是青山白雲的父親？』師父說：『不茂盛的就是。』問：『什麼是白雲青山的兒子？』師父說：『不辨東西的就是。』問：『什麼是白雲終日依傍？』師父說：『離開不得。』問：『什麼是青山總不知？』師父說：『不顧視的就是。』 問：『清河彼岸是什麼草？』師父說：『是不萌發的草。』 師父作五位君臣頌說：『正中偏，三更初夜月明前。莫怪相逢不相識，隱隱猶懷舊日嫌。偏中正，失曉老婆逢古鏡。分明覿面別無真，休更迷頭猶認影。正中來，無中有路隔塵埃。但能不觸當今諱，也勝前朝斷舌才。兼中至，兩刃交鋒不須避。好手猶如火里蓮，宛然自有沖天志。兼中到，不落有無誰敢和。人人盡欲出常流，摺合還歸炭里坐。』 上堂說法。『向時』怎麼樣？『奉時』怎麼樣？『功時』怎麼樣？『共功時』怎麼樣？『功功時』怎麼樣？ 有僧人問：『什麼是「向」？』師父說：『吃。』

【English Translation】 English version 'Ana's body does not fall into the multitude (Ana's body does not belong to the masses). The master said: 'I often cut here.' (A monk asked Caoshan: 'The former master Daowu often cuts here, what does it mean?' Caoshan said: 'If you want a head, then chop it off.' He also asked Xuefeng, who struck him in the mouth with his staff, saying: 'I have also been to Dongshan.') There was an old practitioner in the temple who returned from Yunyan. The master asked: 'What did you do at Yunyan?' The old practitioner said: 'I don't understand.' The master replied on his behalf: 'Piled up.' When the master was traveling, he met an official who said: 'The Third Patriarch's 'Inscription on Faith in Mind', I, your disciple, intend to annotate it.' The master said: 'As soon as there is right and wrong, the mind becomes confused and lost, how can you annotate it?' (Fayan replied on his behalf: 'In that case, then I, your disciple, will not annotate it.') When the master was looking at the rice fields, he saw the Venerable Lang leading an ox. The master said: 'This ox must be watched carefully, lest it harm people's crops.' The Venerable Lang said: 'If it is a good ox, it should not harm people's crops.' A monk asked: 'What is the father of the green mountains and white clouds?' The master said: 'That which is not lush is.' He asked: 'What is the son of the white clouds and green mountains?' The master said: 'That which does not distinguish east and west is.' He asked: 'What is the white cloud leaning on all day long?' The master said: 'Cannot be separated from.' He asked: 'What is the green mountain that knows nothing?' The master said: 'That which does not look is.' He asked: 'What kind of grass is on the other shore of Qinghe?' The master said: 'It is grass that does not sprout.' The master composed the Song of the Five Ranks of Lord and Vassal, saying: 'The Correct within the Deviant, before the bright moon of the third watch of the night. Do not be surprised if we meet and do not recognize each other, faintly still harboring the suspicions of old. The Deviant within the Correct, an old woman who has lost the dawn meets an ancient mirror. Clearly face to face, there is no other truth, stop confusing the head and still recognizing the shadow. The Correct comes from within, in the midst of nothing there is a road separated by dust. If one can but avoid touching the taboos of the present, it is better than the severed tongue talent of the former dynasty. The Combined arrives, there is no need to avoid the clash of two blades. A good hand is like a lotus in the fire, naturally possessing the aspiration to soar to the sky. The Combined arrives, not falling into existence or non-existence, who dares to harmonize? Everyone desires to escape the ordinary flow, folding back and returning to sit in the charcoal.' Ascending the hall to preach. How is 'Towards Time'? How is 'Serving Time'? How is 'Merit Time'? How is 'Shared Merit Time'? How is 'Merit of Merit Time'? A monk asked: 'What is 'Towards'?' The master said: 'Eating.'

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飯時作么生。曰。如何是奉。師曰。背時作么生。曰。如何是功。師曰。放下钁頭時作么生。曰。如何是共功。師曰。不得色。曰。如何是功功。師曰。不共。乃示頌曰。聖主由來法帝堯。御人以禮曲龍腰。有時鬧市頭邊過。到處文明賀聖朝。凈洗濃妝為阿誰。子規聲里勸人歸。百花落盡啼無盡。更向亂峰深處啼。枯木花開劫外春。倒騎玉象趁麒麟。而今高隱千峰外。月皎風清好日辰。眾生諸佛不相侵。山自高兮水自深。萬別千差明底事。鷓鴣啼處百花新。頭角才生已不堪。擬心求佛好羞慚。迢迢空劫無人識。肯向南詢五十三。師因曹山辭。遂囑曰。吾在云巖先師處。親印寶鏡三昧。事窮的要。今付于汝。詞曰。如是之法。佛祖密付。汝今得之。宜善保護。銀碗盛雪。明月藏鷺。類之弗齊。混則知處。意不在言。來機亦赴。動成窠臼。差落顧佇。背觸俱非。如大火聚。但形文彩。即屬染污。夜半正明。天曉不露。為物作則。用㧞諸苦。雖非有為。不是無語。如臨寶鏡。形影相睹。汝不是渠。渠正是汝。如世嬰兒。五相完具。不去不來。不起不住。婆婆和和。有句無句。終不得物。語未正故。重離六爻。偏正回互。疊而為三。變盡成五。如荎(徒結切)草味。如金剛杵。正中妙挾。敲唱雙舉。通宗通涂。挾帶挾路。錯然

【現代漢語翻譯】 現代漢語譯本 問：吃飯的時候做什麼？ 答：什麼是『奉』（fèng，供養）？ 師父說：背離時機的時候做什麼？ 答：什麼是『功』（gōng，功德）？ 師父說：放下鋤頭的時候做什麼？ 答：什麼是『共功』（gòng gōng，共同的功德）？ 師父說：不要顯露臉色。 答：什麼是『功功』（gōng gōng，功德的功德）？ 師父說：不共同。 於是作偈頌說：聖明的君主自古以來傚法帝堯（Dì Yáo，傳說中的聖賢君主），用禮儀來治理人民，彎曲著龍的腰身。 有時從熱鬧的街市邊經過，到處都是文明的景象，祝賀這太平盛世。 洗凈濃艷的妝容是爲了誰呢？杜鵑鳥的叫聲里勸人歸去。 百花凋落殆盡，啼叫也無止境，更向著重巒疊嶂的深處啼叫。 枯木開花，如同劫難之外的春天，倒騎著玉象追趕麒麟（qílín，傳說中的瑞獸）。 如今高隱於千峰之外，月光明亮，清風徐來，真是美好的日子。 眾生和諸佛互不侵擾，山自高聳，水自深流。 萬種差別，千般不同，明白其中的道理，鷓鴣鳥啼叫的地方，百花重新開放。 頭角剛剛長出就已經不堪忍受，想要用心去求佛，真是可羞可慚。 漫長空曠的劫數中無人認識，肯向南方參訪五十三位善知識（shàn zhīshì，指引正道的人）嗎？ 師父因為曹山（Cáoshān，人名，禪宗大師）要辭別，於是囑咐他說：我在云巖（Yúnyán，地名）先師那裡，親自印證了寶鏡三昧（bǎojìng sānmèi，禪宗的一種境界），窮盡了事物的精要，現在交付給你。詞是這樣說的： 這樣的法，佛祖秘密傳授，你現在得到了它，應該好好保護。如同銀碗盛著雪，明月藏著白鷺。比喻起來並不完全相同，混合起來就能知道它的所在。意不在言語，來機也能應付。一動就成了窠臼，稍微有差錯就會落入顧盼。背離和觸及都是不對的，如同巨大的火聚。只要有形跡文采，就屬於染污。半夜正是光明的時候，天亮了反而不顯露。為萬物作法則，用來拔除各種痛苦。雖然不是有為法，也不是沒有言語。如同面對寶鏡，形和影互相照見。你不是它，它正是你。如同世間的嬰兒，五種相貌完全具備。不去不來，不生不住。婆婆和和，有句無句。始終不能執著於事物，因為言語還沒有真正表達。重離六爻，偏正互相回互。重疊而成為三，變化窮盡成為五。如同荎草的味道，如同金剛杵（jīngāng chǔ，一種法器）。正中巧妙地配合，敲擊和歌唱同時舉起。通達宗門，通達世俗，挾帶和道路。錯雜紛亂。

【English Translation】 English version Question: What to do during mealtime? Answer: What is 'Fèng' (奉, offering)? The Master said: What to do when deviating from the opportune moment? Answer: What is 'Gōng' (功, merit)? The Master said: What to do when putting down the hoe? Answer: What is 'Gòng Gōng' (共功, shared merit)? The Master said: Do not reveal your expression. Answer: What is 'Gōng Gōng' (功功, merit of merit)? The Master said: Not shared. Then he presented a verse, saying: The wise ruler has always followed Emperor Yao (帝堯, a legendary sage ruler), governing the people with propriety, bending the dragon's waist. Sometimes passing by the bustling marketplace, everywhere is a scene of civilization, celebrating this prosperous age. For whom do you wash away the heavy makeup? In the cuckoo's cry, it urges people to return. A hundred flowers have fallen and withered, and the crying is endless, further crying towards the depths of the overlapping peaks. The withered tree blooms, like spring outside of the kalpa, riding backwards on a jade elephant, chasing the Qilin (麒麟, a mythical auspicious creature). Now deeply hidden beyond the thousand peaks, the moonlight is bright, the breeze is gentle, truly a beautiful day. Sentient beings and all Buddhas do not encroach upon each other, the mountain is naturally high, the water is naturally deep. Ten thousand differences, a thousand variations, understanding the underlying matter, where the partridge cries, a hundred flowers bloom anew. The horns have just begun to grow and are already unbearable, intending to seek Buddhahood with the mind is truly shameful. In the vast and empty kalpa, no one recognizes, would you be willing to inquire in the south from the fifty-three good advisors (善知識, guides to the right path)? The Master, because Cáoshān (曹山, a person's name, a Chan master) was about to depart, then instructed him, saying: At the place of my late teacher Yúnyán (雲巖, a place name), I personally verified the Precious Mirror Samadhi (寶鏡三昧, a state in Chan Buddhism), exhausting the essence of things, now I entrust it to you. The words are like this: Such is the Dharma, secretly transmitted by the Buddhas and Patriarchs, now that you have obtained it, you should protect it well. Like snow in a silver bowl, a white heron hidden in the bright moon. Analogies are not entirely the same, but when mixed, you can know its location. The meaning is not in words, the coming opportunity can also be met. One movement becomes a rut, a slight error will fall into expectation. Turning away and touching are both wrong, like a great fire. As long as there are traces of patterns, it belongs to defilement. Midnight is the time of true brightness, dawn does not reveal it. Making rules for all things, used to eradicate all suffering. Although it is not conditioned, it is not without words. Like facing a precious mirror, form and shadow see each other. You are not it, it is precisely you. Like a worldly infant, the five features are fully equipped. Not going, not coming, not arising, not abiding. Babbling and harmonious, with or without words. In the end, one cannot be attached to things, because the words have not truly expressed it. Repeatedly separating the six lines, the partial and the correct reciprocate each other. Superimposed to become three, changes exhaustively become five. Like the taste of the 荎 grass, like the Vajra Scepter (金剛杵, a ritual implement). The center skillfully matches, striking and singing are raised simultaneously. Penetrating the sect, penetrating the mundane, carrying and the road. Confused and disordered.

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則吉。不可犯忤。天真而妙。不屬迷悟。因緣時節。寂然昭著。細入無間。大絕方所。毫忽之差。不應律呂。今有頓漸。緣立宗趣。宗趣分矣。即是規矩。宗通趣極。真常流注。外寂中搖。系駒伏鼠。先聖悲之。為法檀度。隨其顛倒。以緇為素。顛倒想滅。肯心自許。要合古轍。請觀前古。佛道垂成。十劫觀樹。如虎之缺。如馬之馵(之戍切)。以有下劣。寶幾珍御。以有驚異。貍奴白牯。羿以巧力。射中百步。箭鋒相直。巧力何預。木人方歌。石女起舞。非情識到。寧容思慮。臣奉于君。子順於父。不順非孝。不奉非輔。潛行密用。如愚若魯。但能相續。名主中主。師又曰。末法時代。人多幹慧。若要辯驗真偽。有三種滲漏。一曰見滲漏。機不離位。墮在毒海。二曰情滲漏。滯在向背。見處偏枯。三曰語滲漏。究妙失宗。機昧終始。濁智流轉。於此三種。子宜知之。又綱要偈三首。一．敲唱俱行偈曰。金針雙鎖備。葉路隱全該。寶印當風妙。重重錦縫開。二．金鎖玄路偈曰。互動明中暗。功齊轉覺難。力窮忘進退。金鎖網鞔鞔。三．不墮凡聖(亦名理事不涉)。偈曰。事理俱不涉。回照絕幽微。背風無巧拙。電火爍難追。上堂。道無心合人。人無心合道。欲識箇中意。一老一不老(后僧問曹山。如何是一老。山云。

不扶持。云。如何是一不老。山云。枯木。僧又舉似逍遙忠。忠云。三從六義)。問僧。世間何物最苦。曰。地獄最苦。師曰。不然。在此衣線下。不明大事。是名最苦。師與密師伯行次。指路傍院曰。裡面有人說心說性。伯曰。是誰。師曰。被師伯一問。直得去死十分。伯曰。說心說性底誰。師曰。死中得活。問僧。名甚麼。曰。某甲。師曰。阿那個是阇黎主人公。曰。見祇對次。師曰。苦哉。苦哉。今時人例皆如此。祇認得驢前馬後底。將為自己。佛法平沈。此之是也。賓中主尚未分。如何辯得主中主。僧便問。如何是主中主。師曰。阇黎自道取。曰。某甲道得。即是賓中主(云居代云。某甲道得。不是賓中主)。如何是主中主。師曰。恁么道即易。相續也大難。遂示頌曰。嗟見今時學道流。千千萬萬認門頭。恰似入京朝聖主。祇到潼關便即休。師不安。令沙彌傳語云居。乃囑曰。他或問和尚安樂否。但道云巖路相次絕也。汝下此語須遠立。恐他打汝。沙彌領旨去。傳語聲未絕。早被云居打一棒。沙彌無語(同安顯代云。恁么則云巖一枝不墜也。云居錫云。上座且道云巖路絕不絕。崇壽稠雲。古人打此一棒。意作么生)。師將圓寂。謂眾曰。吾有閑名在世。誰人為吾除得。眾皆無對。時沙彌出曰。請和尚法號。師

【現代漢語翻譯】 現代漢語譯本： 不扶持。云：『如何是不老？』（什麼是永恒不變的？）山云：『枯木。』（枯萎的樹木）僧又舉似逍遙忠。忠云：『三從六義。』（儒家倫理）問僧：『世間何物最苦？』曰：『地獄最苦。』師曰：『不然。在此衣線下，不明大事，是名最苦。』（最苦的是披著袈裟，卻不明白佛法真諦） 師與密師伯同行，指路旁院曰：『裡面有人說心說性。』伯曰：『是誰？』師曰：『被師伯一問，直得去死十分。』（被你這麼一問，簡直要死了）伯曰：『說心說性底是誰？』師曰：『死中得活。』（從死亡中獲得新生）問僧：『名甚麼？』曰：『某甲。』師曰：『阿那個是阇黎主人公？』（哪個是你的真主人？）曰：『見祇對次。』（就是現在應對的這個）師曰：『苦哉！苦哉！今時人例皆如此。祇認得驢前馬後底，將為自己。佛法平沈，此之是也。賓中主尚未分，如何辯得主中主？』（賓客中的主人尚未分清，如何分辨主人中的主人？）僧便問：『如何是主中主？』師曰：『阇黎自道取。』（你自己說）曰：『某甲道得，即是賓中主。』（云居代云：某甲道得，不是賓中主。）如何是主中主？師曰：『恁么道即易，相續也大難。』（這樣說容易，但持續下去很難）遂示頌曰：『嗟見今時學道流，千千萬萬認門頭。恰似入京朝聖主，祇到潼關便即休。』（可嘆如今的學道之人，千千萬萬只認得門面。恰似進京朝拜聖主，只到了潼關就停止了。） 師不安，令沙彌傳語云居，乃囑曰：『他或問和尚安樂否？但道云巖路相次絕也。汝下此語須遠立，恐他打汝。』（如果他問我是否安好，就說云巖的路快要斷絕了。你說完這句話要站遠點，恐怕他打你。）沙彌領旨去，傳語聲未絕，早被云居打一棒。沙彌無語。（同安顯代云：恁么則云巖一枝不墜也。云居錫云：上座且道云巖路絕不絕？崇壽稠雲：古人打此一棒，意作么生？） 師將圓寂，謂眾曰：『吾有閑名在世，誰人為吾除得？』（我有個虛名在世上，誰能為我除去？）眾皆無對。時沙彌出曰：『請和尚法號。』師

【English Translation】 English version: Not supporting. Said: 'What is not old?' (What is eternally unchanging?) Shan said: 'Withered wood.' (Withered trees) The monk then presented it to Xiaoyao Zhong. Zhong said: 'The Three Obediences and the Four Virtues.' (Confucian ethics) Asked the monk: 'What is the most bitter thing in the world?' Said: 'Hell is the most bitter.' The master said: 'Not so. Under this robe, not understanding the great matter, is called the most bitter.' (The most bitter thing is wearing a robe but not understanding the true meaning of Buddhism) The master walked with Mi Shibo, pointed to the courtyard beside the road and said: 'There are people inside talking about mind and nature.' Bo said: 'Who is it?' The master said: 'Being asked by Shibo, one would rather die ten times over.' (Being asked like this, one would rather die) Bo said: 'Who is talking about mind and nature?' The master said: 'Living from death.' (Gaining new life from death) Asked the monk: 'What is your name?' Said: 'Moujia.' The master said: 'Which one is the master of the Ajari?' (Which one is your true master?) Said: 'The one who is answering now.' The master said: 'Bitter! Bitter! People today are all like this. They only recognize what is in front of the donkey and behind the horse, and take it as themselves. The Dharma is declining, this is it. The guest in the host has not yet been distinguished, how can one distinguish the host in the host?' (The guest in the host has not been distinguished, how can one distinguish the host in the host?) The monk then asked: 'What is the host in the host?' The master said: 'Ajari, say it yourself.' (Say it yourself) Said: 'What Moujia says is the guest in the host.' (Yunju said instead: What Moujia says is not the guest in the host.) What is the host in the host? The master said: 'It is easy to say it like this, but it is very difficult to continue.' (It is easy to say it like this, but it is difficult to continue) Then he showed a verse saying: 'Alas, seeing the followers of the Way today, thousands upon thousands only recognize the facade. It is just like entering the capital to worship the Holy Lord, only reaching Tongguan and then stopping.' (Alas, the followers of the Way today, thousands upon thousands only recognize the facade. It is just like entering the capital to worship the Holy Lord, only reaching Tongguan and then stopping.) The master was uneasy, and ordered the novice to convey a message to Yunju, and instructed: 'If he asks whether the abbot is well, just say that the road to Yunyan is about to be cut off. You must stand far away when you say this, lest he hit you.' (If he asks if I am well, just say that the road to Yunyan is about to be cut off. You must stand far away when you say this, lest he hit you.) The novice took the order and left, and before the message was finished, he was hit by Yunju with a stick. The novice was speechless. (Tongan Xian said instead: In that case, a branch of Yunyan will not fall. Yunju Xi said: Abbot, tell me, is the road to Yunyan cut off or not? Chongshou Chou said: What is the meaning of the ancients hitting this stick?) The master was about to pass away, and said to the crowd: 'I have an idle name in the world, who can remove it for me?' (I have a false name in the world, who can remove it for me?) Everyone was speechless. At that time, the novice came out and said: 'Please, Abbot, give your Dharma name.' Master

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曰。吾閑名已謝(石霜云。無人得他肯。云居云。若有閑名。非吾先師。曹山云。從古至今。無人辯得。疏山云。龍有出水之機。無人辯得)。僧問。和尚違和。還有不病者也無。師曰。有。曰。不病者還看和尚否。師曰。老僧看他有分。曰。未審和尚如何看他。師曰。老僧看時。不見有病。師乃問僧。離此殼漏子。向甚麼處與吾相見。僧無對。師示頌曰。學者恒沙無一悟。過在尋他舌頭路。欲得忘形泯軌跡。努力慇勤空里步。乃命剃髮．澡身．披衣。聲鐘辭眾。儼然坐化。時大眾號慟。移晷不止。師忽開目謂眾曰。出家人心不附物。是真修行。勞生惜死。哀悲何益。復令主事辦愚癡齋。眾猶慕戀不已。延七日。食具方備。師亦隨眾齋畢。乃曰。僧家無事。大率臨行之際。勿須喧動。遂歸丈室。端坐長往。當咸通十年三月。壽六十三。臘四十二。謚悟本禪師。塔曰慧覺。

青原下五世

洞山價禪師法嗣

撫州曹山本寂禪師

泉州莆田黃氏子。少業儒。年十九。往福州靈石出家。二十五登戒。尋謁洞山。山問。阇黎名甚麼。師曰。本寂。山曰。那個聻。師曰。不名本寂。山深器之。自此入室。盤桓數載。乃辭去。山遂密授洞上宗旨。復問曰。子向甚麼處去。師曰。不變異處去。山曰。不變異處

。豈有去邪。師曰。去亦不變異。遂往曹溪禮祖塔。回吉水。眾向師名。乃請開法。師志慕六祖。遂名山為曹。尋值賊亂。乃之宜黃。有信士王若一。舍何王觀請師住持。師更何王為荷玉。由是法席大興。學者云萃。洞山之宗。至師為盛。師因僧問。五位君臣旨訣。師曰。正位即空界。本來無物。偏位即色界。有萬象形。正中偏者。背理就事。偏中正者。舍事入理。兼帶者冥應眾緣。不墮諸有。非染非凈。非正非偏。故曰虛玄大道無著真宗。從上先德。推此一位。最妙最玄。當詳審辯明。君為正位。臣為偏位。臣向君是偏中正。君視臣是正中偏。君臣道合是兼帶語。僧問。如何是君。師曰。妙德尊寰宇。高明朗太虛。曰。如何是臣。師曰。靈機弘聖道。真智利群生。曰。如何是臣向君。師曰。不墮諸異趣。凝情望聖容。曰。如何是君視臣。師曰。妙容雖不動。光燭本無偏。曰。如何是君臣道合。師曰。混然無內外。和融上下平。師又曰。以君臣偏正言者。不欲犯中。故臣稱君。不敢斥言是也。此吾法宗要。乃作偈曰。學者先須識自宗。莫將真際雜頑空。妙明體盡知傷觸。力在逢緣不借中。出語直教燒不著。潛行須與古人同。無身有事超岐路。無事無身落始終。復作五相。<X80p0264_01.gif

【現代漢語翻譯】 豈有『去邪』（去除邪惡）之說？師父說：『去除』也不會改變或異化它。於是前往曹溪（Caoxi，地名，六祖慧能弘法之地）禮拜六祖的塔。返回吉水（Jishui，地名）后，眾人仰慕師父的名聲，於是請他開壇講法。師父心懷對六祖的仰慕，於是將山命名為曹。不久遭遇賊寇作亂，於是前往宜黃（Yihuang，地名）。有信徒王若一（Wang Ruoyi，人名），捨棄何王觀（He Wang Guan，寺廟名）請師父住持。師父將何王觀更名為荷玉（He Yu，寺廟名）。從此，佛法興盛，學者雲集。洞山宗（Dongshan，佛教宗派名）到師父這裡最為興盛。師父因為僧人提問『五位君臣旨訣』（Wuwei Junchen Zhijue，佛教術語）而開示說：『正位』（Zhengwei，佛教術語）即是空界（Kongjie，佛教術語），本來什麼都沒有。『偏位』（Pianwei，佛教術語）即是**，有萬象的形體。『正中偏』（Zhengzhongpian，佛教術語）是指背離真理而趨向事物。『偏中正』（Pianzhongzheng，佛教術語）是指捨棄事物而進入真理。『兼帶』（Jiandai，佛教術語）是指暗中適應各種因緣，不落入各種『有』（you，佛教術語）的狀態，既非染污也非清凈，既非正也非偏。所以說虛玄大道（Xuxuan Dadao，佛教術語）沒有執著的真宗（Zhenzong，佛教術語）。從前的先德（Xiande，佛教術語）推崇這一位，最為微妙玄奧，應當詳細審察辨明。君為正位，臣為偏位。臣向君是偏中正，君視臣是正中偏。君臣道合是兼帶語。僧人問：『如何是君？』師父說：『妙德（Miaode，佛教術語）尊貴于寰宇，高明照亮太虛。』問：『如何是臣？』師父說：『靈機（Lingji，佛教術語）弘揚聖道，真智（Zhenzhi，佛教術語）利益眾生。』問：『如何是臣向君？』師父說：『不墮入各種不同的境趣，凝聚心神仰望聖容。』問：『如何是君視臣？』師父說：『妙容雖然不動，光芒照耀本來沒有偏頗。』問：『如何是君臣道合？』師父說：『渾然一體沒有內外之分，和諧融洽上下平等。』師父又說：『用君臣偏正來表達，是不想冒犯「中」（zhong，佛教術語），所以臣稱呼君，不敢直接說「是」。』這是我宗的要旨。於是作偈說：『學者首先必須認識自己的宗，不要將真際（Zhenji，佛教術語）與頑空（Wankong，佛教術語）混雜。妙明（Miaoming，佛教術語）之體窮盡時要知道傷觸，力量在於逢緣而不借助於「中」。出口的言語要直接到燒不著，潛藏的行動必須與古人相同。無身有事超越歧路，無事無身落入始終。』又作五相（Wuxiang，佛教術語）。 <X80p0264_01.gif

【English Translation】 Is there such a thing as 'removing evil' (quxie)? The master said, 'Removing' does not change or alter it. Thereupon, he went to Caoxi (place name, where the Sixth Patriarch Huineng propagated the Dharma) to pay respects to the Sixth Patriarch's stupa. After returning to Jishui (place name), the people admired the master's reputation and invited him to open a Dharma assembly. The master cherished admiration for the Sixth Patriarch, so he named the mountain Cao. Soon after, he encountered bandit disturbances and went to Yihuang (place name). A believer named Wang Ruoyi (person's name) abandoned He Wang Guan (temple name) and invited the master to reside there. The master changed He Wang Guan to He Yu (temple name). From then on, the Dharma flourished, and scholars gathered. The Dongshan sect (Buddhist sect name) was most prosperous with the master. The master, because a monk asked about the 'Five Ranks of Sovereign and Minister' (Wuwei Junchen Zhijue, Buddhist term), instructed: 'The Proper Rank' (Zhengwei, Buddhist term) is the realm of emptiness (Kongjie, Buddhist term), originally there is nothing. 'The Slanted Rank' (Pianwei, Buddhist term) is **, with the forms of all phenomena. 'Proper within the Slanted' (Zhengzhongpian, Buddhist term) refers to turning away from truth and tending towards things. 'Slanted within the Proper' (Pianzhongzheng, Buddhist term) refers to abandoning things and entering truth. 'Combined' (Jiandai, Buddhist term) refers to secretly adapting to various conditions, not falling into various states of 'being' (you, Buddhist term), neither defiled nor pure, neither proper nor slanted. Therefore, it is said that the Mysterious and Profound Great Path (Xuxuan Dadao, Buddhist term) has no attachment to the True Sect (Zhenzong, Buddhist term). The former virtuous ones (Xiande, Buddhist term) praised this position, which is the most subtle and profound, and should be carefully examined and clarified. The sovereign is the Proper Rank, and the minister is the Slanted Rank. The minister facing the sovereign is the Slanted within the Proper, and the sovereign viewing the minister is the Proper within the Slanted. The union of sovereign and minister is the combined language. The monk asked, 'What is the sovereign?' The master said, 'Subtle virtue (Miaode, Buddhist term) is honored throughout the universe, and high intelligence illuminates the great void.' Asked, 'What is the minister?' The master said, 'Spiritual opportunity (Lingji, Buddhist term) promotes the holy path, and true wisdom (Zhenzhi, Buddhist term) benefits all beings.' Asked, 'What is the minister facing the sovereign?' The master said, 'Not falling into various different realms, concentrating the mind and gazing at the holy countenance.' Asked, 'What is the sovereign viewing the minister?' The master said, 'Although the subtle countenance does not move, its light illuminates without any bias.' Asked, 'What is the union of sovereign and minister?' The master said, 'Completely integrated without inner or outer divisions, harmonious and peaceful, above and below are equal.' The master also said, 'Using the sovereign and minister's slanted and proper to express, is not wanting to offend the "middle" (zhong, Buddhist term), so the minister calls the sovereign, not daring to directly say "is".' This is the essence of my sect. Thereupon, he composed a verse saying: 'The student must first recognize his own sect, do not mix the true realm (Zhenji, Buddhist term) with stubborn emptiness (Wankong, Buddhist term). When the subtle brightness (Miaoming, Buddhist term) of the body is exhausted, know to be touched, the power lies in meeting conditions without borrowing from the "middle". The words spoken should be so direct that they cannot be burned, and the hidden actions must be the same as the ancients. Without body and with affairs, transcend the crossroads, without affairs and without body, fall into beginning and end.' He also made the Five Aspects (Wuxiang, Buddhist term). <X80p0264_01.gif

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偈曰。白衣須拜相。此事不為奇。積代簪纓者。休言落魄時。<X80p0264_02.gif偈曰。子時當正位。明正在君臣。未離兜率界。烏雞雪上行。[○@●]偈曰。𦦨里寒冰結。楊花九月飛。泥牛吼水面。木馬逐風嘶。○偈曰。王宮初降日。玉兔不能離。未得無功旨。人天何太遲。●偈曰。渾然藏理事。眹兆卒難明。威音王未曉。彌勒豈惺惺。稠布衲問。披毛帶角是甚麼墮。師曰。是類墮。曰。不斷聲色是甚麼墮。師曰。是隨墮。曰。不受食是甚麼墮。師曰。是尊貴墮。乃曰。食者即是本分事。知有不取。故曰尊貴墮。若執初心。知有自己及聖位。故曰類墮。若初心知有己事。回光之時。擯卻色聲香味觸法。得寧謐即成功勛。后卻不執六塵等事。隨分而昧。任之則礙。所以外道六師。是汝之師。彼師所墮。汝亦隨墮。乃可取食。食者即是正命食也。亦是就六根門頭。見聞覺知。祇是不被他染污將為墮。且不是同向前均他。本分事尚不取。豈況其餘事邪。師凡言墮。謂混不得．類不齊。凡言初心者。所謂悟了同未悟耳。師作四禁偈曰。莫行心處路。不掛本來衣。何須正恁么。切忌未生時。僧問。學人通身是病。請師醫。師曰。不醫。曰。為甚麼不醫。師曰。教汝求生不

【現代漢語翻譯】 現代漢語譯本 偈語說：『即使是身穿白衣的人做了宰相，這件事也不足為奇。世代為官的人家，不要說落魄的時候。』 偈語說：『子時正是陽氣升起的時候，光明正大在於君臣之間。即使還沒有離開兜率天宮，也像烏雞在雪地上行走一樣顯眼。』（兜率界：佛教欲界第四天，彌勒菩薩所在） 偈語說：『寒冷的季節里結著冰，九月里楊花卻在飛舞。泥做的牛在水面上吼叫，木頭做的馬在風中嘶鳴。』 偈語說：『在王宮裡初生的時候，也離不開玉兔（月亮）的光輝。如果不能領悟到無功用的真諦，人天（人和天神）為何要遲遲等待？』 偈語說：『渾然一體地包含著理和事，預兆很難明白。威音王佛（過去佛）時尚且不明白，彌勒菩薩（未來佛）又怎麼會覺醒？』 稠布衲問道：『披毛戴角的是什麼墮落？』 師父說：『是種類上的墮落。』 問道：『不斷絕聲色的誘惑是什麼墮落？』 師父說：『是隨波逐流的墮落。』 問道：『不接受供養的食物是什麼墮落？』 師父說：『是尊貴的墮落。』 於是師父說：『飲食本來就是本分的事情，明知有而不取，所以說是尊貴的墮落。如果執著于初心，認為有自己以及聖位的存在，所以說是種類上的墮落。如果初心知道自己的本分，在迴光返照的時候，摒棄色聲香味觸法，得到寧靜就是功勛。之後卻不執著於六塵等事，隨順自己的想法而迷惑，任由其發展就會成為障礙。所以外道六師（六種外道）是你的老師，他們所墮落的，你也會隨之墮落，這樣才可以取食。飲食就是正命食（如法獲得的食物）。也是在六根門頭（眼耳鼻舌身意）見聞覺知，只是不被它們染污，如果被染污就會墮落。且不是像以前一樣平均分配。本分的事情尚且不取，更何況是其他的事情呢？』 師父所說的墮落，是指混淆不清、種類不齊。凡是說初學者，就是指悟了和未悟一樣。師父作了四禁偈：『不要走心意識的路，不要披掛本來的衣。何須一定要這樣呢？最要緊的是未生時的狀態。』 有僧人問道：『學人全身都是病，請師父醫治。』 師父說：『不醫治。』 問道：『為什麼不醫治？』 師父說：『教你求生不得。』

【English Translation】 English version The verse says: 'Even if someone in white clothes becomes a prime minister, it's not surprising. Families with generations of officials shouldn't talk about times of decline.' The verse says: 'The hour of Zi (midnight) is when Yang energy arises, and clarity lies between ruler and subject. Even without leaving the Tushita Heaven, it's as conspicuous as a black chicken walking on snow.' (Tushita Heaven: the fourth heaven of the desire realm in Buddhism, where Maitreya Bodhisattva resides) The verse says: 'In the cold season, ice forms, yet willow catkins fly in the ninth month. A clay ox roars on the water's surface, and a wooden horse neighs in the wind.' The verse says: 'At the time of the initial descent in the royal palace, one cannot be separated from the radiance of the jade rabbit (moon). If one cannot comprehend the essence of no-effort, why should humans and gods wait so long?' The verse says: 'Wholly contained within are principle and phenomena, and omens are difficult to discern. Even the Buddha Wei Yin Wang (past Buddha) did not understand, so how could Maitreya Bodhisattva (future Buddha) awaken?' The monk Chou Bu asked: 'What is the downfall of wearing fur and horns?' The master said: 'It is a downfall of category.' Asked: 'What is the downfall of not cutting off the allure of sound and form?' The master said: 'It is a downfall of following.' Asked: 'What is the downfall of not accepting offered food?' The master said: 'It is a downfall of nobility.' Then the master said: 'Eating is originally a matter of one's duty. Knowing there is food but not taking it is called a downfall of nobility. If one clings to the initial mind, thinking there is oneself and a holy position, it is called a downfall of category. If the initial mind knows its duty, and when reflecting inward, rejects form, sound, smell, taste, touch, and dharma, obtaining tranquility is merit. Afterwards, not clinging to the six sense objects, following one's thoughts and becoming confused, allowing it to develop becomes an obstacle. Therefore, the six heretical teachers (six types of heretics) are your teachers, and what they fall into, you will also fall into. Only then can you take food. Eating is righteous livelihood (food obtained according to the Dharma). It is also seeing, hearing, perceiving, and knowing at the six sense gates (eyes, ears, nose, tongue, body, mind), but not being defiled by them. If defiled, one will fall. It's not like distributing equally as before. Even one's duty is not taken, how much less other things?' The master's words about downfall refer to being unclear and categories being uneven. All those who speak of beginners refer to enlightenment being the same as non-enlightenment. The master composed the four prohibitions verse: 'Do not walk the path of the mind's consciousness, do not wear the original garment. Why must it be exactly like this? The most important thing is the state before birth.' A monk asked: 'This student's whole body is sick, please master heal me.' The master said: 'I will not heal.' Asked: 'Why will you not heal?' The master said: 'Teaching you to seek life is impossible.'

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得。求死不得。問。沙門豈不是具大慈悲底人。師曰。是。曰。忽遇六賊來時如何。師曰。亦須具大慈悲。曰。如何具大慈悲。師曰。一劍揮盡。曰。盡后如何。師曰。始得和同。問。五位對賓時如何。師曰。汝即今問那個位。曰。某甲從偏位中來。請師向正位中接。師曰。不接。曰。為甚麼不接。師曰。恐落偏位中去。師卻問僧。祇如不接是對賓。是不對賓。曰。早是對賓了也。師曰。如是。如是。問。萬法從何而生。師曰。從顛倒生。曰。不顛倒時萬法何在。師曰。在。曰。在甚麼處。師曰。顛倒作么。問。不萌之草為甚麼能藏香象。師曰。阇黎幸是作家。又是曹山作么。問。三界擾擾。六趣昏昏。如何辨色。師曰。不辨色。曰。為甚麼不辨色。師曰。若辨色即昏也。師聞鐘聲。乃曰。阿㖿。阿㖿。僧問。和尚作甚麼。師曰。打著我心。僧無對(五祖戒代云。作賊人心虛)。問。維那甚處來。曰。牽醋槽去來。師曰。或到險處。又作么生牽。那無對(云居代云。正好著力。疏山代云。切須放卻始得)。問金峰志曰。作甚麼來。曰。蓋屋來。師曰。了也未。曰。這邊則了。師曰。那邊事作么生。曰。候下工日白和尚。師曰。如是。如是。師一日入僧堂向火。有僧曰。今日好寒。師曰。須知有不寒者。曰。誰是不寒者

【現代漢語翻譯】 得（想要得到解脫）。求死不得（想要尋求解脫而死也是不可能的）。問（僧人問）。沙門（指僧侶）豈不是具大慈悲底人（具有大慈大悲的人）？師（禪師）曰（回答）。是（是的）。曰（僧人問）。忽遇六賊（指色、聲、香、味、觸、法六種能劫奪人們功德的慾望）來時如何（來侵擾時該怎麼辦）？師曰（禪師回答）。亦須具大慈悲（也需要用大慈大悲來對待）。曰（僧人問）。如何具大慈悲（如何運用大慈大悲）？師曰（禪師回答）。一劍揮盡（用智慧之劍斬斷它們）。曰（僧人問）。盡后如何（斬斷之後又如何）？師曰（禪師回答）。始得和同（才能達到和諧統一）。 問（僧人問）。五位對賓時如何（在五位君臣的相互作用中，如何應對賓客）？師曰（禪師回答）。汝即今問那個位（你現在問的是哪個位）？曰（僧人問）。某甲從偏位中來（我從偏位而來），請師向正位中接（請禪師用正位來接引我）。師曰（禪師回答）。不接（不接引）。曰（僧人問）。為甚麼不接（為什麼不接引）？師曰（禪師回答）。恐落偏位中去（恐怕你又落入偏位中去）。師卻問僧（禪師反問僧人）。祇如不接是對賓（像這樣不接引是對賓），是不對賓（還是不對賓）？曰（僧人回答）。早是對賓了也（已經是對賓了）。師曰（禪師回答）。如是（是的），如是（是的）。 問（僧人問）。萬法從何而生（一切事物從哪裡產生）？師曰（禪師回答）。從顛倒生（從顛倒妄想中產生）。曰（僧人問）。不顛倒時萬法何在（如果不顛倒，一切事物在哪裡）？師曰（禪師回答）。在（存在）。曰（僧人問）。在甚麼處（在哪裡）？師曰（禪師回答）。顛倒作么（你還在顛倒什麼）？ 問（僧人問）。不萌之草為甚麼能藏香象（沒有萌芽的草為什麼能藏匿香象）？師曰（禪師回答）。阇黎（梵語，意為老師）幸是作家（幸好你是個內行），又是曹山（指曹山禪師）作么（又想做什麼）？ 問（僧人問）。三界（欲界、色界、無色界）擾擾，六趣（天、人、阿修羅、地獄、餓鬼、畜生）昏昏，如何辨色（如何辨別世間萬象）？師曰（禪師回答）。不辨色（不辨別）。曰（僧人問）。為甚麼不辨色（為什麼不辨別）？師曰（禪師回答）。若辨色即昏也（如果辨別，就會陷入昏昧）。 師聞鐘聲（禪師聽到鐘聲），乃曰（於是說）。阿㖿（語氣詞），阿㖿（語氣詞）。僧問（僧人問）。和尚作甚麼（和尚在做什麼）？師曰（禪師回答）。打著我心（打動了我的心）。僧無對（僧人無言以對）（五祖戒代云（五祖戒禪師代替回答說）。作賊人心虛（做了賊的人心裡虛））。 問（僧人問）。維那（寺院中負責僧眾事務的僧人）甚處來（從哪裡來）？曰（維那回答）。牽醋槽去來（牽著醋槽回來了）。師曰（禪師回答）。或到險處（如果到了危險的地方），又作么生牽（又該怎麼牽）？那無對（維那無言以對）（云居代云（云居禪師代替回答說）。正好著力（正好用力）。疏山代云（疏山禪師代替回答說）。切須放卻始得（一定要放下才能行））。 問金峰志曰（問金峰志禪師）。作甚麼來（來做什麼）？曰（金峰志回答）。蓋屋來（來蓋房子）。師曰（禪師回答）。了也未（完成了嗎）？曰（金峰志回答）。這邊則了（這邊完成了）。師曰（禪師回答）。那邊事作么生（那邊的事情怎麼樣了）？曰（金峰志回答）。候下工日白和尚（等下工的時候稟告和尚）。師曰（禪師回答）。如是（是的），如是（是的）。 師一日入僧堂向火（禪師有一天進入僧堂烤火），有僧曰（有僧人說）。今日好寒（今天真冷）。師曰（禪師回答）。須知有不寒者（要知道有不冷的東西）。曰（僧人問）。誰是不寒者（誰是不冷的東西）？

【English Translation】 To attain (desire to attain liberation). Seeking death is unattainable (seeking death for liberation is also impossible). Question (a monk asks). Shramana (referring to monks) are they not people of great compassion? Master (Zen master) says (replies). Yes (yes). Says (the monk asks). What if the six thieves (referring to the six desires of form, sound, smell, taste, touch, and dharma that can rob people of their merits) come? Master says (the Zen master replies). One must also have great compassion. Says (the monk asks). How to have great compassion? Master says (the Zen master replies). Cut them all down with one sword (use the sword of wisdom to cut them off). Says (the monk asks). What after cutting them down? Master says (the Zen master replies). Then one can attain harmony. Question (a monk asks). What about the interaction of the five ranks with guests? Master says (the Zen master replies). Which rank are you asking about now? Says (the monk asks). I come from the biased rank, please receive me with the correct rank. Master says (the Zen master replies). I will not receive you. Says (the monk asks). Why not receive me? Master says (the Zen master replies). I am afraid you will fall into the biased rank again. The master then asks the monk. Is not receiving like this treating the guest, or not treating the guest? Says (the monk replies). It is already treating the guest. Master says (the Zen master replies). So it is, so it is. Question (a monk asks). Where do all dharmas arise from? Master says (the Zen master replies). They arise from delusion. Says (the monk asks). Where are all dharmas when there is no delusion? Master says (the Zen master replies). They are there. Says (the monk asks). Where are they? Master says (the Zen master replies). What are you still deluding about? Question (a monk asks). Why can grass that has not sprouted hide a fragrant elephant? Master says (the Zen master replies). Acharya (Sanskrit, meaning teacher) you are fortunately an expert, what does Caoshan (referring to Zen Master Caoshan) want to do again? Question (a monk asks). The Three Realms (Desire Realm, Form Realm, Formless Realm) are disturbed, the Six Paths (Heaven, Human, Asura, Hell, Hungry Ghost, Animal) are confused, how to distinguish colors? Master says (the Zen master replies). Do not distinguish colors. Says (the monk asks). Why not distinguish colors? Master says (the Zen master replies). If you distinguish colors, you will fall into confusion. The master hears the sound of the bell, and then says. Aha (interjection), Aha (interjection). A monk asks. What is the abbot doing? Master says (the Zen master replies). It touched my heart. The monk has no reply (Zen Master Wuzu Jie replies on his behalf. A thief's heart is empty). Question (a monk asks). Where does the director (the monk in charge of monastic affairs) come from? Says (the director replies). I came back from pulling the vinegar trough. Master says (the Zen master replies). If you get to a dangerous place, how will you pull it? The director has no reply (Zen Master Yunju replies on his behalf. It is good to put effort into it. Zen Master Shushan replies on his behalf. You must let go to succeed). Asked Jin Fengzhi (asked Zen Master Jin Fengzhi). What did you come to do? Says (Jin Fengzhi replies). I came to build a house. Master says (the Zen master replies). Is it finished? Says (Jin Fengzhi replies). This side is finished. Master says (the Zen master replies). What about the other side? Says (Jin Fengzhi replies). I will report to the abbot when I finish work. Master says (the Zen master replies). So it is, so it is. One day the master entered the monks' hall to warm himself by the fire, and a monk said. It is very cold today. Master says (the Zen master replies). You must know that there is something that is not cold. Says (the monk asks). Who is the one who is not cold?

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。師筴火示之。僧曰。莫道無人好。師拋下火。僧曰。某甲到這裡卻不會。師曰。日照寒潭明更明。問。不與萬法為侶者是甚麼人。師曰。汝道洪州城裡如許多人。甚麼處去。問。眉與目還相識也無。師曰。不相識。曰。為甚麼不相識。師曰。為同在一處。曰。恁么則不分去也。師曰。眉且不是目。曰。如何是目。師曰。端的去。曰。如何是眉。師曰。曹山卻疑。曰。和尚為甚麼卻疑。師曰。若不疑。即端的去也。問。如何是無刃劍。師曰。非淬鍊所成。曰。用者如何。師曰。逢者皆喪。曰。不逢者如何。師曰。亦須頭落。曰。逢者皆喪則固是。不逢者為甚麼頭落。師曰。不見道能盡一切。曰。盡后如何。師曰。方知有此劍。問。于相何真。師曰。即相即真。曰。當何顯示。師豎起拂子。問。幻本何真。師曰。幻本元真(法眼別云。幻本不真)。曰。當幻何顯。師曰。即幻即顯(法眼別云。幻即無當)。曰。恁么則始終不離於幻也。師曰。覓幻相不可得。問。即心即佛即不問。如何是非心非佛。師曰。兔角不用無。牛角不用有。問。如何是常在底人。師曰。恰遇曹山暫出。曰。如何是常不在底人。師曰。難得。僧問。清稅孤貧。乞師賑濟。師召稅阇黎。稅應諾。師曰。清原白家酒三盞。吃了猶道未沾唇(玄覺云。甚麼

【現代漢語翻譯】 老師用火來開示他。僧人說：『不要說沒有人好。』老師扔下火。僧人說：『我到這裡卻不會。』老師說：『日照寒潭明更明。』 有人問：『不與萬法為伴侶的是什麼人？』老師說：『你說洪州城裡這麼多人，都到哪裡去了？』 有人問：『眉毛和眼睛還互相認識嗎？』老師說：『不認識。』問：『為什麼不認識？』老師說：『因為同在一處。』問：『這樣說來就不分開了？』老師說：『眉毛畢竟不是眼睛。』問：『什麼是眼睛？』老師說：『真真切切地去了。』問：『什麼是眉毛？』老師說：『曹山（人名，禪師）卻懷疑。』問：『和尚（對僧人的尊稱）為什麼卻懷疑？』老師說：『如果不懷疑，就真真切切地去了。』 有人問：『什麼是無刃劍？』老師說：『不是經過淬鍊而成的。』問：『使用者如何？』老師說：『遇到的人都喪命。』問：『沒有遇到的人如何？』老師說：『也必須頭落地。』問：『遇到的人都喪命固然是這樣，沒有遇到的人為什麼頭落地？』老師說：『沒聽說道能窮盡一切嗎？』問：『窮盡后如何？』老師說：『才知道有這把劍。』 有人問：『在現象上什麼是真？』老師說：『即現象即真。』問：『應當如何顯示？』老師豎起拂塵。 有人問：『幻象的本性什麼是真？』老師說：『幻象的本性原本是真。（法眼（人名，禪師）另說：幻象的本性不是真。）』問：『當幻象顯現什麼？』老師說：『即幻象即顯現。（法眼另說：幻象即沒有應當。）』問：『這樣說來始終不離於幻象了？』老師說：『尋找幻象是不可得的。』 有人問：『即心即佛就不問了，如何是非心非佛？』老師說：『兔角不用說沒有，牛角不用說有。』 有人問：『什麼是常在的人？』老師說：『恰好遇到曹山暫時外出。』問：『什麼是常不在的人？』老師說：『難得。』 僧人問：『清稅（人名，僧人）孤苦貧窮，乞求老師賑濟。』老師叫道：『稅阇黎（對僧人的尊稱）。』稅應聲回答。老師說：『清原（地名）白家的酒三杯，喝了還說沒沾唇。（玄覺（人名，禪師）說：什麼』

【English Translation】 The master used fire to instruct him. The monk said, 'Don't say that no one is good.' The master threw down the fire. The monk said, 'I don't understand when I get here.' The master said, 'The sun shines on the cold pool, making it even brighter.' Someone asked, 'What kind of person is not a companion to the myriad dharmas?' The master said, 'You say there are so many people in Hongzhou (place name) city, where have they all gone?' Someone asked, 'Do the eyebrows and eyes still recognize each other?' The master said, 'They don't recognize each other.' Asked, 'Why don't they recognize each other?' The master said, 'Because they are in the same place.' Asked, 'In that case, they are not separated?' The master said, 'Eyebrows are, after all, not eyes.' Asked, 'What are eyes?' The master said, 'They have truly gone.' Asked, 'What are eyebrows?' The master said, 'Caoshan (person's name, a Chan master) doubts it.' Asked, 'Why does the monk (a respectful term for monks) doubt it?' The master said, 'If there is no doubt, they have truly gone.' Someone asked, 'What is a sword without a blade?' The master said, 'It is not made by tempering.' Asked, 'How is the user?' The master said, 'Whoever encounters it perishes.' Asked, 'What about those who do not encounter it?' The master said, 'Their heads must also fall.' Asked, 'It is certain that those who encounter it perish, but why do those who do not encounter it have their heads fall?' The master said, 'Haven't you heard that it can exhaust everything?' Asked, 'What happens after exhausting?' The master said, 'Then you will know that this sword exists.' Someone asked, 'In phenomena, what is true?' The master said, 'Phenomena are truth.' Asked, 'How should it be displayed?' The master raised his whisk. Someone asked, 'In the nature of illusion, what is true?' The master said, 'The nature of illusion is originally true. (Fayan (person's name, a Chan master) said differently: The nature of illusion is not true.)' Asked, 'When illusion manifests, what is revealed?' The master said, 'Illusion is manifestation. (Fayan said differently: Illusion has no should.)' Asked, 'In that case, it is always inseparable from illusion?' The master said, 'Seeking the appearance of illusion is unattainable.' Someone asked, 'I won't ask about 'mind is Buddha,' what is 'neither mind nor Buddha'?' The master said, 'Rabbit horns need not be said to be non-existent, and ox horns need not be said to be existent.' Someone asked, 'Who is the person who is always present?' The master said, 'It just so happens that Caoshan is temporarily out.' Asked, 'Who is the person who is never present?' The master said, 'Rare to find.' A monk asked, 'Qingshui (person's name, a monk) is lonely and poor, begging the master for relief.' The master called out, 'Shui Acharya (a respectful term for monks).' Shui responded. The master said, 'Three cups of Bai's wine from Qingyuan (place name), and you still say you haven't touched your lips. (Xuanjue (person's name, a Chan master) said: What'

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處是與他酒吃)。問。擬豈不是類。師曰。直是不擬亦是類。曰。如何是異。師曰。莫不識痛癢好。鏡清問。清虛之理。畢竟無身時如何。師曰。理即如此。事作么生。曰。如理如事。師曰。謾曹山一人即得。爭奈諸聖眼何。曰。若無諸聖眼。爭鑒得個不恁么。師曰。官不容針。私通車馬。雲門問。不改易底人來。師還接否。師曰。曹山無恁么閑工夫。問。人人盡有弟子在塵中。師還有否。師曰。過手來。其僧過手。師點曰。一二三四五六足。問。魯祖面壁。用表何事。師以手掩耳。問。承古有言。未有一人倒地。不因地而起。如何是倒。師曰。肯即是。曰。如何是起。師曰。起也。問。子歸就父。為甚麼父全不顧。師曰。理合如是。曰。父子之恩何在。師曰。始成父子之恩。曰。如何是父子之恩。師曰。刀斧斫不開。問。靈衣不掛時如何。師曰。曹山孝滿。曰。孝滿后如何。師曰。曹山好顛酒。問。教中道。大海不宿死屍。如何是大海。師曰。包含萬有者。曰。既是包含萬有。為甚麼不宿死屍。師曰。絕氣息者不著。曰。既是包含萬有。為甚麼絕氣息者不著。師曰。萬有非其功。絕氣息者有其德。曰。向上還有事也無。師曰。道有道無即得。爭奈龍王按劍何。問。具何知解。善能問難。師曰。不呈句。曰。問難個甚

【現代漢語翻譯】 現代漢語譯本： （某處是和他一起喝酒）。問：『擬』豈不是類同？師父說：『即使不擬也是類同。』問：『如何是不同？』師父說：『莫非不識得痛癢嗎？』鏡清問：『清虛的道理，畢竟在沒有形體的時候是怎樣的？』師父說：『道理是這樣，事又如何呢？』答：『如理如事。』師父說：『瞞過曹山一個人還可以，怎麼瞞得過諸聖的眼睛呢？』答：『如果沒有諸聖的眼睛，怎麼能鑑別出個不這樣的東西呢？』師父說：『官府不容針，私下卻能通行車馬。』雲門問：『不改變本性的人來了，師父還接納嗎？』師父說：『曹山沒有那麼閑的功夫。』問：『人人都有弟子在塵世中，師父還有嗎？』師父說：『拿過來。』那僧人遞過手，師父點著說：『一二三四五六足。』問：『魯祖（指達摩祖師，禪宗初祖）面壁，用以表明什麼事？』師父用手摀住耳朵。問：『承蒙古人有言，未曾有一人倒地，不是因為地而起。如何是倒？』師父說：『肯認就是。』問：『如何是起？』師父說：『起就是。』問：『兒子歸順父親，為什麼父親完全不顧？』師父說：『理應如此。』問：『父子之恩在哪裡？』師父說：『這才成就父子之恩。』問：『如何是父子之恩？』師父說：『刀斧也砍不開。』問：『靈衣不掛的時候如何？』師父說：『曹山（指師父自己）孝滿。』問：『孝滿后如何？』師父說：『曹山喜歡喝顛酒。』問：『教中說，大海不容留死屍。如何是大海？』師父說：『包含萬有者。』問：『既然是包含萬有，為什麼不容留死屍？』師父說：『斷絕氣息的人不著。』問：『既然是包含萬有，為什麼斷絕氣息的人不著？』師父說：『萬有不是它的功勞，斷絕氣息的人有他的德行。』問：『向上還有事嗎？』師父說：『說有說無都可以，只是龍王按劍怎麼辦？』問：『具備什麼知解，才能善於提問？』師父說：『不呈現現成的語句。』問：『提問什麼呢？』

【English Translation】 English version: (At a certain place, he was drinking with him). Question: 'Isn't 'to intend' the same as 'to categorize'?' The Master said: 'Even not intending is still categorizing.' Question: 'What is different?' The Master said: 'Don't you recognize pain and itching?' Jingqing asked: 'The principle of pure emptiness, what is it like when there is ultimately no body?' The Master said: 'The principle is like this, but what about the matter?' He replied: 'Like principle, like matter.' The Master said: 'Deceiving Caoshan (referring to himself) alone is possible, but what about the eyes of all the sages?' He replied: 'If there were no eyes of all the sages, how could one discern something that is not like that?' The Master said: 'The government does not allow a needle, but privately, carriages and horses can pass through.' Yunmen asked: 'When a person who does not change comes, will the Master still receive him?' The Master said: 'Caoshan does not have such leisure.' Question: 'Everyone has disciples in the dust, does the Master also have them?' The Master said: 'Pass it over.' The monk passed his hand over, and the Master pointed and said: 'One, two, three, four, five, six feet.' Question: 'When the Ancestor Lu (Bodhidharma, the first patriarch of Zen) faced the wall, what did he use it to express?' The Master covered his ears with his hands. Question: 'We have received the words of the ancients, that no one has ever fallen to the ground without rising because of the ground. What is falling?' The Master said: 'To acknowledge is to be.' Question: 'What is rising?' The Master said: 'Rising is.' Question: 'When the son returns to his father, why does the father completely ignore him?' The Master said: 'It should be so.' Question: 'Where is the kindness between father and son?' The Master said: 'Only then is the kindness between father and son established.' Question: 'What is the kindness between father and son?' The Master said: 'It cannot be cut open by knives or axes.' Question: 'What is it like when the spiritual robe is not worn?' The Master said: 'Caoshan (referring to himself) has fulfilled his filial duty.' Question: 'What is it like after fulfilling filial duty?' The Master said: 'Caoshan likes to drink mad wine.' Question: 'The teachings say that the great sea does not harbor corpses. What is the great sea?' The Master said: 'That which contains all things.' Question: 'Since it contains all things, why does it not harbor corpses?' The Master said: 'Those who have cut off their breath do not attach.' Question: 'Since it contains all things, why do those who have cut off their breath not attach?' The Master said: 'The myriad things are not its merit, those who have cut off their breath have their virtue.' Question: 'Is there anything beyond this?' The Master said: 'To say there is or there is not is acceptable, but what about the Dragon King holding his sword?' Question: 'What kind of knowledge and understanding does one need to be able to ask difficult questions well?' The Master said: 'Do not present ready-made phrases.' Question: 'What is there to question?'

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么。師曰。刀斧斫不入。曰。恁么問難。還有不肯者么。師曰。有。曰。是誰。師曰。曹山。問。世間甚麼物最貴。師曰。死貓兒頭最貴。曰。為甚麼死貓兒頭最貴。師曰。無人著價。問。無言如何顯。師曰。莫向這裡顯。曰。甚麼處顯。師曰。昨夜床頭失卻三文錢。問。日未出時如何。師曰。曹山也曾恁么來。曰。出后如何。師曰。猶較曹山半月程。問僧。作甚麼。曰。掃地。師曰。佛前掃。佛后掃。曰。前後一時掃。師曰。與曹山過靸鞋來。僧問。抱璞投師。請師雕琢。師曰。不雕琢。曰。為甚麼不雕琢。師曰。須知曹山好手。問。如何是曹山眷屬。師曰。白髮連頭戴。頂上一枝花。問。古德道。盡大地唯有此人。未審是甚麼人。師曰。不可有第二月也。曰。如何是第二月。師曰。也要老兄定當。曰。作么生是第一月。師曰。險。師問德上座。菩薩在定。聞香象渡河。出甚麼經。曰。出涅槃經。師曰。定前聞。定后聞。曰。和尚流也。師曰。道也太煞道。祇道得一半。曰。和尚如何。師曰。灘下接取。問。學人十二時中。如何保任。師曰。如經蠱毒之鄉。水也不得沾著一滴。問。如何是法身主。師曰。謂秦無人。曰。這個莫便是否。師曰。斬。問。親何道伴。即得常聞于未聞。師曰。同共一被蓋。曰。此猶是和尚

【現代漢語翻譯】 問：『刀斧砍不入，是嗎？』 師父說：『這樣問難，還有不認可的嗎？』 回答：『有。』 師父說：『曹山（洞山良價的弟子）』。 問：『世間什麼東西最貴？』 師父說：『死貓頭最貴。』 問：『為什麼死貓頭最貴？』 師父說：『沒有人出價。』 問：『無言如何顯現？』 師父說：『不要在這裡顯現。』 問：『在哪裡顯現？』 師父說：『昨夜床頭丟了三文錢。』 問：『太陽未出來時如何？』 師父說：『曹山（洞山良價的弟子）也曾這樣來過。』 問：『出來后如何？』 師父說：『還比曹山（洞山良價的弟子）晚半個月的路程。』 問僧人：『做什麼？』 回答：『掃地。』 師父說：『佛前掃，還是佛后掃？』 回答：『前後一時掃。』 師父說：『給曹山（洞山良價的弟子）拿過靸鞋來。』 僧人問：『抱著璞玉來拜師，請師父雕琢。』 師父說：『不雕琢。』 問：『為什麼不雕琢？』 師父說：『須知曹山（洞山良價的弟子）是好手。』 問：『如何是曹山（洞山良價的弟子）的眷屬？』 師父說：『白髮連頭戴，頂上一枝花。』 問：『古德說，盡大地唯有此人，不知道是什麼人？』 師父說：『不可有第二個月亮。』 問：『如何是第二個月亮？』 師父說：『也要老兄你來定奪。』 問：『怎麼是第一個月亮？』 師父說：『險！』 師父問德上座：『菩薩在禪定中，聽到香象渡河的聲音，出自什麼經？』 回答：『出自《涅槃經》。』 師父說：『禪定前聽到的，還是禪定后聽到的？』 回答：『和尚你落入流俗了。』 師父說：『說得也太過了，只說對了一半。』 回答：『和尚你認為如何？』 師父說：『在灘下接取。』 問：『學人在十二時辰中，如何保任？』 師父說：『如同經過蠱毒之鄉，水也不得沾著一滴。』 問：『如何是法身主？』 師父說：『（就像）說秦國無人（一樣）。』 問：『這個莫非就是（法身主）？』 師父說：『斬！』 問：『親近什麼樣的道伴，才能常常聽到未曾聽聞的（佛法）？』 師父說：『同蓋一床被子。』 問：『這還是和尚（的境界）。』

【English Translation】 Question: 'Is it true that knives and axes cannot penetrate?' The Master said, 'With such a difficult question, are there still those who do not agree?' Answer: 'Yes.' The Master said, 'Caoshan (a disciple of Dongshan Liangjie).' Question: 'What is the most valuable thing in the world?' The Master said, 'A dead cat's head is the most valuable.' Question: 'Why is a dead cat's head the most valuable?' The Master said, 'No one sets a price on it.' Question: 'How does one reveal the unsaid?' The Master said, 'Do not reveal it here.' Question: 'Where does one reveal it?' The Master said, 'Last night, I lost three coins by my bedside.' Question: 'What is it like before the sun rises?' The Master said, 'Caoshan (a disciple of Dongshan Liangjie) has also come this way.' Question: 'What is it like after it rises?' The Master said, 'Still half a month's journey behind Caoshan (a disciple of Dongshan Liangjie).' Asked a monk: 'What are you doing?' Answered: 'Sweeping the floor.' The Master said: 'Sweeping in front of the Buddha or behind the Buddha?' Answered: 'Sweeping both front and back at the same time.' The Master said: 'Bring Caoshan (a disciple of Dongshan Liangjie) his slippers.' A monk asked: 'Bringing unpolished jade to the master, I ask the master to carve it.' The Master said: 'I will not carve it.' Question: 'Why will you not carve it?' The Master said: 'You must know that Caoshan (a disciple of Dongshan Liangjie) is a master craftsman.' Question: 'What are the family members of Caoshan (a disciple of Dongshan Liangjie) like?' The Master said: 'White hair connected on the head, with a flower on top.' Question: 'An ancient worthy said, 'Throughout the great earth, there is only this person.' I wonder, who is this person?' The Master said: 'There cannot be a second moon.' Question: 'What is the second moon?' The Master said: 'Elder brother, you must decide.' Question: 'What is the first moon like?' The Master said: 'Dangerous!' The Master asked the Venerable De: 'When a Bodhisattva is in samadhi, hearing the sound of an elephant crossing the river, which sutra does it come from?' Answered: 'It comes from the Nirvana Sutra.' The Master said: 'Heard before samadhi or heard after samadhi?' Answered: 'You, Master, are becoming worldly.' The Master said: 'You speak too much, only half right.' Answered: 'What do you think, Master?' The Master said: 'Pick it up from the shallows.' Question: 'How should a student maintain awareness during the twelve periods of the day?' The Master said: 'Like passing through a land of poisonous insects, not a single drop of water should touch you.' Question: 'What is the master of the Dharmakaya?' The Master said: '(It's like) saying there is no one in Qin.' Question: 'Is that it?' The Master said: 'Cut!' Question: 'What kind of spiritual companion should one be close to in order to constantly hear what has not been heard?' The Master said: 'Sharing the same blanket.' Question: 'This is still the Master's (realm).'

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得聞。如何是常聞于未聞。師曰。不同於木石。曰。何者在先。何者在後。師曰。不見道常聞于未聞。問。國內按劍者是誰。師曰。曹山(法燈別云。汝不是恁么人)。曰。擬殺何人。師曰。一切總殺。曰。忽逢本生父母又作么生。師曰。揀甚麼。曰。爭奈自己何。師曰。誰奈我何。曰。何不自殺。師曰。無下手處。問。一牛飲水。五馬不嘶時如何。師曰。曹山解忌口。問。常在生死海中沉沒者。是甚麼人。師曰。第二月。曰。還求出也無。師曰。也求出。祇是無路。曰。未審甚麼人接得伊。師曰。擔鐵枷者。問。雪覆千山。為甚麼孤峰不白。師曰。須知有異中異。曰。如何是異中異。師曰。不墮諸山色。紙衣道者來參。師問。莫是紙衣道者否。者曰。不敢。師曰。如何是紙衣下事。者曰。一裘才掛體。萬法悉皆如。師曰。如何是紙衣下用。者近前應諾。便立脫。師曰。汝祇解恁么去。何不解恁么來。者忽開眼。問曰。一靈真性。不假胞胎時如何。師曰。未是妙。者曰。如何是妙。師曰。不借借。者珍重便化。師示頌曰。覺性圓明無相身。莫將知見妄疏親。念異便於玄體昧。心差不與道為鄰。情分萬法沉前境。識鑒多端喪本真。如是句中全曉會。瞭然無事昔時人。問強上座曰。佛真法身。猶若虛空。應物現形。如水中

【現代漢語翻譯】 現代漢語譯本 得聞：如何是常聞于未聞？ 師（指曹山本寂禪師）說：'不同於木石。' 問：'何者在先？何者在後？' 師說：'不見道常聞于未聞。' 問：'國內按劍者是誰？' 師說：'曹山（法燈別云：汝不是恁么人）。' 問：'擬殺何人？' 師說：'一切總殺。' 問：'忽逢本生父母又作么生？' 師說：'揀甚麼？' 問：'爭奈自己何？' 師說：'誰奈我何？' 問：'何不自殺？' 師說：'無下手處。' 問：'一牛飲水，五馬不嘶時如何？' 師說：'曹山解忌口。' 問：'常在生死海中沉沒者，是甚麼人？' 師說：'第二月。' 問：'還求出也無？' 師說：'也求出，祇是無路。' 問：'未審甚麼人接得伊？' 師說：'擔鐵枷者。' 問：'雪覆千山，為甚麼孤峰不白？' 師說：'須知有異中異。' 問：'如何是異中異？' 師說：'不墮諸山色。' 紙衣道者來參。 師問：'莫是紙衣道者否？' 者曰：'不敢。' 師說：'如何是紙衣下事？' 者曰：'一裘才掛體，萬法悉皆如。' 師說：'如何是紙衣下用？' 者近前應諾，便立脫。 師說：'汝祇解恁么去，何不解恁么來？' 者忽開眼，問曰：'一靈真性，不假胞胎時如何？' 師說：'未是妙。' 者曰：'如何是妙？' 師說：'不借借。' 者珍重便化。 師示頌曰：覺性圓明無相身，莫將知見妄疏親。念異便於玄體昧，心差不與道為鄰。情分萬法沉前境，識鑒多端喪本真。如是句中全曉會，瞭然無事昔時人。 問強上座曰：佛真法身，猶若虛空，應物現形，如水中

【English Translation】 English version Someone asked: 'What is constantly hearing that which has not been heard?' The Master (referring to Zen Master Caoshan Benji) said: 'It is different from wood and stone.' Asked: 'Which comes first? Which comes after?' The Master said: 'You do not see that constantly hearing is in that which has not been heard.' Asked: 'Who is the one drawing his sword within the country?' The Master said: 'Caoshan (Fadeng said differently: You are not such a person).' Asked: 'Whom does he intend to kill?' The Master said: 'He kills everything.' Asked: 'What about suddenly encountering one's own parents?' The Master said: 'What is there to choose?' Asked: 'What about oneself?' The Master said: 'Who can do anything to me?' Asked: 'Why not commit suicide?' The Master said: 'There is no place to start.' Asked: 'What about when one ox drinks water and five horses do not neigh?' The Master said: 'Caoshan knows how to be discreet.' Asked: 'Who are those constantly sinking in the sea of birth and death?' The Master said: 'The second moon.' Asked: 'Do they still seek to escape?' The Master said: 'They also seek to escape, but there is no way out.' Asked: 'I don't know who can receive them?' The Master said: 'Those who carry iron shackles.' Asked: 'Snow covers a thousand mountains, why is the solitary peak not white?' The Master said: 'You must know that there is difference within difference.' Asked: 'What is difference within difference?' The Master said: 'It does not fall into the color of the mountains.' A paper-clothed Taoist came to visit. The Master asked: 'Are you the paper-clothed Taoist?' The Taoist said: 'I dare not claim to be.' The Master said: 'What is the matter under the paper clothes?' The Taoist said: 'A single robe just covers the body, and all dharmas are as they are.' The Master said: 'What is the function under the paper clothes?' The Taoist stepped forward and acknowledged, then immediately died standing. The Master said: 'You only know how to go like that, why don't you know how to come like that?' The Taoist suddenly opened his eyes and asked: 'What about the one true spirit, not relying on a womb?' The Master said: 'It is not yet wonderful.' The Taoist said: 'What is wonderful?' The Master said: 'Not borrowing borrowing.' The Taoist paid his respects and then transformed. The Master showed a verse saying: 'The enlightened nature is perfectly clear, without a form body, do not use knowledge and views to recklessly alienate or be intimate. A different thought immediately obscures the profound substance, a mental deviation does not neighbor the Tao. Emotional distinctions sink all dharmas in the former realm, discriminatory knowledge in many ways loses the original truth. If you fully understand in such sentences, you will clearly be a person of nothing to do in the past.' A monk named Qiang asked: 'The true Dharma body of the Buddha is like empty space, manifesting forms in response to things, like the moon in water.'

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月。作么生說個應底道理。曰。如驢覷井。師曰。道則太煞道。祇道得八成。曰。和尚又如何。師曰。如井覷驢。僧舉。藥山問僧。年多少。曰。七十二。山曰。是七十二那。曰。是。山便打。此意如何。師曰。前箭猶似可。后箭射人深。曰。如何免得此棒。師曰。王來既行。諸[仁-二+(亡/大)]避道。問。如何是佛法大意。師曰。填溝塞壑。問。如何是師子。師曰。眾獸近不得。曰。如何是師子兒。師曰。能吞父母者。曰。既是眾獸近不得。為甚麼卻被兒吞。師曰。豈不見道。子若哮吼。祖父俱盡。曰。盡后如何。師曰。全身歸父。曰。未審祖盡時父歸何所。師曰。所亦盡。曰。前來為甚麼道全身歸父。師曰。譬如王子。能成一國之事。又曰。阇黎。此事不得孤滯。直須枯木上更撒些子華。雲門問。如何是沙門行。師曰。吃常住苗稼者是。曰。便恁么去時如何。師曰。你還畜得么。曰。畜得。師曰。你作么生畜。曰。著衣吃飯有甚麼難。師曰。何不道披毛戴角。門便禮拜。陸亙大夫問南泉。姓甚麼。泉曰。姓王。曰。王還有眷屬也無。泉曰。四臣不昧。曰。王居何位。泉曰。玉殿苔生。后僧舉問師。玉殿苔生。意旨如何。師曰。不居正位。曰。八方來朝時如何。師曰。他不受禮。曰。何用來朝。師曰。違則斬

【現代漢語翻譯】 現代漢語譯本 僧問：『月亮是什麼？』怎麼說才能應合這個道理呢？ 師父說：『就像驢看井。』 師父說：『說得太過了，只說對了八成。』 僧問：『和尚您又怎麼說呢？』 師父說：『就像井看驢。』 有僧人舉例說，藥山問僧人：『你多少歲了？』 僧人回答：『七十二歲。』 藥山說：『是七十二歲嗎？』 僧人回答：『是。』藥山便打了他。這是什麼意思？ 師父說：『前一箭還算可以，后一箭射人更深。』 僧問：『如何才能免得捱打？』 師父說：『國王來了已經走了，各位請讓路。』 僧問：『什麼是佛法的大意？』 師父說：『填溝塞壑。』 僧問：『什麼是獅子？』 師父說：『眾獸不敢靠近。』 僧問：『什麼是獅子兒？』 師父說：『能吞噬父母的。』 僧問：『既然眾獸不敢靠近，為什麼卻被獅子兒吞噬？』 師父說：『難道沒聽說過嗎？兒子如果哮吼，祖父都會滅盡。』 僧問：『滅盡之後如何？』 師父說：『全身歸於父親。』 僧問：『請問祖父滅盡時，父親歸向何處？』 師父說：『歸向之處也滅盡。』 僧問：『先前為什麼說全身歸於父親？』 師父說：『譬如王子，能成就一國之事。』 師父又說：『各位，這件事不能孤立停滯，必須在枯木上再撒些花。』 雲門問：『什麼是沙門（Shamen）[出家修道的人]的修行？』 師父說：『吃常住（Changzhu）[寺院公有財產]苗稼的人就是。』 雲門問：『如果就這樣下去會如何？』 師父說：『你還能畜養他們嗎？』 雲門回答：『能畜養。』 師父問：『你打算怎麼畜養？』 雲門回答：『穿衣吃飯有什麼難的？』 師父說：『為什麼不說披毛戴角呢？』 雲門便禮拜。 陸亙（Lu Xuan）大夫問南泉（Nanquan）：『您姓什麼？』 南泉說：『姓王。』 陸亙問：『王還有眷屬嗎？』 南泉說：『四臣不昧。』 陸亙問：『王居住在什麼位置？』 南泉說：『玉殿苔生。』 後來有僧人舉例問師父：『玉殿苔生，是什麼意思？』 師父說：『不居正位。』 僧問：『八方來朝時如何？』 師父說：『他不受禮。』 僧問：『為什麼還要來朝拜？』 師父說：『違抗就斬首。』

【English Translation】 English version A monk asked: 'What is the moon? How can one speak a principle that corresponds to it?' The master said: 'Like a donkey looking at a well.' The master said: 'That's too much said; you've only spoken eight parts correctly.' The monk asked: 'What would the master say?' The master said: 'Like a well looking at a donkey.' A monk cited an example: Yaoshan (藥山) [a Zen master] asked a monk, 'How old are you?' The monk replied, 'Seventy-two.' Yaoshan said, 'Is it seventy-two?' The monk replied, 'It is.' Then Yaoshan struck him. What does this mean? The master said: 'The first arrow was still acceptable, but the second arrow strikes people deeply.' The monk asked: 'How can one avoid this stick?' The master said: 'The king has come and gone; everyone, please make way.' The monk asked: 'What is the great meaning of the Buddha Dharma?' The master said: 'Filling ditches and blocking ravines.' The monk asked: 'What is a lion?' The master said: 'The multitude of beasts dare not approach.' The monk asked: 'What is a lion cub?' The master said: 'One who can devour his parents.' The monk asked: 'Since the multitude of beasts dare not approach, why is it devoured by the lion cub?' The master said: 'Haven't you heard? If the son roars, the grandfather will be completely destroyed.' The monk asked: 'What happens after the destruction?' The master said: 'The whole body returns to the father.' The monk asked: 'May I ask, when the grandfather is destroyed, where does the father return to?' The master said: 'The place of return is also destroyed.' The monk asked: 'Why did you say earlier that the whole body returns to the father?' The master said: 'It's like a prince who can accomplish the affairs of a country.' The master also said: 'Everyone, this matter cannot be isolated and stagnant; you must sprinkle some more flowers on the withered tree.' Yunmen (雲門) [a Zen master] asked: 'What is the practice of a Shamen (沙門) [a monk]?' The master said: 'One who eats the Changzhu (常住) [monastery's public property] seedlings is.' Yunmen asked: 'What if it goes on like this?' The master said: 'Can you still raise them?' Yunmen replied: 'I can raise them.' The master asked: 'How do you plan to raise them?' Yunmen replied: 'What's so difficult about wearing clothes and eating?' The master said: 'Why not say wearing fur and horns?' Then Yunmen bowed. The official Lu Xuan (陸亙) asked Nanquan (南泉) [a Zen master]: 'What is your surname?' Nanquan said: 'My surname is Wang (王).' [King] Lu Xuan asked: 'Does the King have any family?' Nanquan said: 'The four ministers are not ignorant.' Lu Xuan asked: 'Where does the King reside?' Nanquan said: 'Moss grows in the jade palace.' Later, a monk cited an example and asked the master: 'Moss grows in the jade palace, what does it mean?' The master said: 'Not residing in the proper position.' The monk asked: 'What happens when all directions come to pay homage?' The master said: 'He does not accept the tribute.' The monk asked: 'Why do they still come to pay homage?' The master said: 'Disobey and be beheaded.'

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。曰。違是臣分上。未審君意如何。師曰。樞密不得旨。曰。恁么則燮理之功。全歸臣相也。師曰。你還知君意么。曰。外方不敢論量。師曰。如是。如是。問。才有是非。紛然失心時如何。師曰。斬。僧問香嚴。如何是道。嚴曰。枯木里龍吟。曰。如何是道中人。嚴曰。髑髏里眼睛(玄沙別云。龍藏枯木)。僧不領。乃問石霜。如何是枯木里龍吟。霜曰。猶帶喜在。曰。如何是髑髏里眼睛。霜曰。猶帶識在。又不領。乃問師。如何是枯木里龍吟。師曰。血脈不斷。曰。如何是髑髏里眼睛。師曰。幹不盡。曰。未審還有得聞者么。師曰。盡大地未有一人不聞。曰。未審枯木里龍吟是何章句。師曰。不知是何章句。聞者皆喪。遂示偈曰。枯木龍吟真見道。髑髏無識眼初明。喜識盡時訊息盡。當人那辨濁中清。問。朗月當空時如何。師曰。猶是階下漢。曰。請師接上階。師曰。月落後來相見。師尋常應機。曾無軌轍。于天覆辛酉夏夜。問知事曰。今日是幾何日月。曰。六月十五。師曰。曹山平生行腳到處。祇管九十日為一夏。明日辰時行腳去。及時。焚香宴坐而化。閱世六十二。臘三十七。葬全身於山之西阿。謚元證禪師。塔曰福圓。

洪州云居道膺禪師

幽州玉田王氏子。童丱出家于范陽延壽寺。二十五成

【現代漢語翻譯】 現代漢語譯本： 問：違背臣子的本分會怎樣？不知君王的意思如何？ 師說：樞密使沒有領會旨意。 答：這樣說來，調和治理的功勞，完全歸於宰相了。 師說：你還知道君王的意思嗎？ 答：外臣不敢妄自揣測。 師說：正是如此，正是如此。 問：剛一生起是非之念，心就紛亂迷失，這時該怎麼辦？ 師說：斬斷它。 僧人問香嚴智閑禪師：如何是道？（道：真理，宇宙的本源） 香嚴說：枯木里龍吟。 問：如何是道中人？（道中人：體悟真理的人） 香嚴說：髑髏里眼睛。（髑髏：頭骨） （玄沙師備禪師另有見解，說：龍藏在枯木中。） 僧人不能領會，於是問石霜慶諸禪師：如何是枯木里龍吟？ 石霜說：還帶著喜悅。 問：如何是髑髏里眼睛？ 石霜說：還帶著分別意識。 僧人仍然不能領會，於是問云居道膺禪師：如何是枯木里龍吟？ 云居說：血脈不斷。 問：如何是髑髏里眼睛？ 云居說：幹不盡。 問：不知還有能聽聞這些道理的人嗎？ 云居說：整個大地沒有一個人不能聽聞。 問：不知枯木里龍吟是何種章句？ 云居說：不知是何種章句，聽聞者都會喪失（原有的執念）。 於是作偈語說：枯木龍吟真見道，髑髏無識眼初明。喜識盡時訊息盡，當人那辨濁中清。 問：朗月當空時如何？ 師說：仍然是臺階下的人。（意指尚未開悟） 問：請師父接引我登上臺階。（意指請求指點開悟） 師說：月落之後再來相見。（意指時機未到） 道膺禪師平常隨機應答，沒有固定的模式。 在天覆辛酉年夏夜，問知事僧：今日是幾月幾日？ 知事僧回答：六月十五。 道膺禪師說：曹山禪師平生行腳四處，總是以九十日為一夏。明日辰時我就要啟程行腳去了。 到時，焚香宴坐而圓寂。享年六十二歲，僧臘三十七年。全身安葬在山的西邊，謚號為元證禪師，塔名為福圓。

洪州云居道膺禪師

是幽州玉田王氏的兒子。童年時在范陽延壽寺出家。二十五歲時

【English Translation】 English version: Question: What happens if one violates the duty of a subject? I don't know what the ruler's intention is. The Master said: The Privy Council has not understood the decree. Answer: In that case, the merit of harmonizing and governing entirely belongs to the Prime Minister. The Master said: Do you still know the ruler's intention? Answer: An outer subject dares not presume to speculate. The Master said: Exactly so, exactly so. Question: When right and wrong arise, and the mind is confused and lost, what should be done? The Master said: Cut it off. A monk asked Zen Master Xiangyan Zhixian: What is the Dao? (Dao: Truth, the origin of the universe) Xiangyan said: A dragon's roar from a withered tree. Question: What is a person of the Dao? (A person of the Dao: One who has realized the truth) Xiangyan said: Eyes in a skull. (Skull: Cranium) (Zen Master Xuansha Shibei had a different view, saying: The dragon is hidden in the withered tree.) The monk could not understand, so he asked Zen Master Shishuang Qingzhu: What is a dragon's roar from a withered tree? Shishuang said: It still carries joy. Question: What are eyes in a skull? Shishuang said: It still carries discriminating consciousness. The monk still could not understand, so he asked Zen Master Yunju Daoying: What is a dragon's roar from a withered tree? Yunju said: The bloodline is unbroken. Question: What are eyes in a skull? Yunju said: It is not completely dried up. Question: I wonder if there are any who can hear these principles? Yunju said: Throughout the entire earth, there is no one who cannot hear. Question: I wonder what kind of verse is the dragon's roar from a withered tree? Yunju said: I do not know what kind of verse it is; those who hear it will lose (their original attachments). Then he composed a verse saying: 'A dragon's roar from a withered tree truly sees the Dao; eyes in a skull without consciousness are initially bright. When joy and consciousness are exhausted, all news ceases; how can the person then distinguish the clear from the turbid?' Question: What about when the bright moon is in the sky? The Master said: Still a man below the steps. (Meaning not yet enlightened) Question: Please, Master, lead me up the steps. (Meaning requesting guidance to enlightenment) The Master said: Come and see me after the moon has set. (Meaning the time is not yet ripe) Zen Master Daoying usually responded spontaneously, without a fixed pattern. On a summer night in the year Xinyou of the Tianfu era, he asked the attendant monk: What is the date today? The attendant monk replied: The fifteenth day of the sixth month. Zen Master Daoying said: Zen Master Caoshan traveled everywhere throughout his life, always taking ninety days as one summer retreat. Tomorrow at Chen time, I will set out on my journey. At the appointed time, he burned incense, sat in meditation, and passed away peacefully. He lived to the age of sixty-two, with thirty-seven years as a monk. His whole body was buried on the west side of the mountain, and his posthumous title was Zen Master Yuanzheng, and his pagoda was named Fuyuan.

Zen Master Yunju Daoying of Hongzhou

Was the son of the Wang family of Yutian in Youzhou. He left home at a young age at Yanshou Temple in Fanyang. At the age of twenty-five

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大僧。其師令習聲聞。篇聚非其好。棄之。遊方至翠微問道。會有僧自豫章來。盛稱洞山法席。師遂造焉。山問。甚處來。師曰。翠微來。山曰。翠微有何言句示徒。師曰。翠微供養羅漢。某甲問。供養羅漢。羅漢還來否。微曰。你每日噇個甚麼。山曰。實有此語否。師曰。有。山曰。不虛參見作家來。山問。汝名甚麼。師曰。道膺。山曰。向上更道。師曰。向上即不名道膺。山曰。與老僧祗對道吾底語一般。師問。如何是祖師意。山曰。阇黎。他後有把茅蓋頭。忽有人問。如何祇對。師曰。道膺罪過。山謂師曰。吾聞思大和尚生倭國作王。是否。師曰。若是思大。佛亦不作。山然之。山問師。甚處去來。師曰。蹋山來。山曰。那個山堪住。師曰。那個山不堪住。山曰。恁么則國內總被阇黎占卻。師曰。不然。山曰。恁么則子得個入路。師曰。無路。山曰。若無路。爭得與老僧相見。師曰。若有路。即與和尚隔山(山或作生)去也。山乃曰。此子已后。千人萬人把不住去在。師隨洞山渡水次。山問。水深多少。師曰。不濕。山曰。粗人。師曰。請師道。山曰。不幹。南泉問僧。講甚麼經。曰。彌勒下生經。泉曰。彌勒幾時下生。曰。見在天宮。當來下生。泉曰。天上無彌勒。地下無彌勒。師問洞山。天上無彌勒。地下

【現代漢語翻譯】 現代漢語譯本： 這位大僧，他的老師讓他學習聲聞乘的教法，但他不喜歡這些經文彙編，於是放棄了。他四處遊歷，到達翠微山去問道。正好有位僧人從豫章來，極力稱讚洞山禪師的法席。於是這位僧人就前往洞山。洞山禪師問：『你從哪裡來？』僧人回答：『從翠微山來。』洞山禪師問：『翠微山有什麼言語開示學徒？』僧人回答：『翠微山供養羅漢（Arhat，阿羅漢），我問：『供養羅漢，羅漢還來嗎？』翠微禪師說：『你每天吃的是什麼？』洞山禪師問：『確實有這句話嗎？』僧人回答：『有。』洞山禪師說：『果然沒有虛假，你真是個內行。』洞山禪師問：『你叫什麼名字？』僧人回答：『道膺（Daoying）。』洞山禪師說：『再往上說。』僧人回答：『往上就不是道膺了。』洞山禪師說：『和老僧與道吾禪師對答的話一樣。』僧人問：『如何是祖師意（Patriarchal intent）？』洞山禪師說：『阇黎（Ajari，阿阇黎），你以後如果有個茅棚可以遮頭，忽然有人問你，你如何回答？』僧人回答：『道膺罪過。』洞山禪師對僧人說：『我聽說思大和尚（Si Daheshang）轉生到倭國（Wakoku，古代日本）做國王，是真的嗎？』僧人回答：『如果是思大和尚，佛也不做。』洞山禪師贊同他的說法。 洞山禪師問僧人：『你從哪裡來？』僧人回答：『踏山而來。』洞山禪師問：『哪個山可以居住？』僧人回答：『哪個山都不可以居住。』洞山禪師說：『這樣說來，國內都被你佔完了。』僧人回答：『不是這樣。』洞山禪師說：『這樣說來，你找到了一個入路。』僧人回答：『沒有路。』洞山禪師說：『如果沒有路，怎麼能和老僧相見？』僧人回答：『如果有路，就和和尚隔山（或作生）了。』洞山禪師於是說：『這孩子以後，千人萬人也控制不住他。』 僧人跟隨洞山禪師渡水時，洞山禪師問：『水深多少？』僧人回答：『不濕。』洞山禪師說：『粗人。』僧人回答：『請師父說。』洞山禪師說：『不幹。』南泉禪師問僧人：『講什麼經？』僧人回答：『彌勒下生經（Maitreya』s Descent Sutra）。』南泉禪師問：『彌勒（Maitreya）什麼時候下生？』僧人回答：『現在在天宮，將來下生。』南泉禪師說：『天上沒有彌勒，地下沒有彌勒。』僧人問洞山禪師：『天上沒有彌勒，地下...

【English Translation】 English version: The senior monk's teacher instructed him to study the teachings of the Sravaka Vehicle, but he disliked these compiled texts and abandoned them. He traveled around, arriving at Mount Cuiwei to inquire about the Way. It happened that a monk came from Yuzhang, highly praising the Dharma seat of Zen Master Dongshan. So, this monk went to Dongshan. Zen Master Dongshan asked: 'Where do you come from?' The monk replied: 'From Mount Cuiwei.' Zen Master Dongshan asked: 'What words or teachings does Mount Cuiwei use to instruct disciples?' The monk replied: 'Mount Cuiwei makes offerings to Arhats (羅漢). I asked: 'If you make offerings to Arhats, do the Arhats come?' Zen Master Cuiwei said: 'What do you eat every day?'' Zen Master Dongshan asked: 'Is there indeed such a saying?' The monk replied: 'Yes.' Zen Master Dongshan said: 'Indeed, you are not false; you are truly an expert.' Zen Master Dongshan asked: 'What is your name?' The monk replied: 'Daoying (道膺).' Zen Master Dongshan said: 'Say something further, upward.' The monk replied: 'Upward, it is not called Daoying.' Zen Master Dongshan said: 'It is the same as the words the old monk used to answer Zen Master Daowu.' The monk asked: 'What is the Patriarchal intent (祖師意)?' Zen Master Dongshan said: 'Ajari (阇黎), if you later have a thatched hut to cover your head, and suddenly someone asks you, how will you answer?' The monk replied: 'Daoying is at fault.' Zen Master Dongshan said to the monk: 'I heard that Abbot Si Da (思大和尚) was reborn in Wakoku (倭國, ancient Japan) as a king; is that true?' The monk replied: 'If it were Abbot Si Da, he would not even become a Buddha.' Zen Master Dongshan agreed with his statement. Zen Master Dongshan asked the monk: 'Where have you been?' The monk replied: 'Coming from treading the mountains.' Zen Master Dongshan asked: 'Which mountain is suitable to live on?' The monk replied: 'No mountain is suitable to live on.' Zen Master Dongshan said: 'In that case, the whole country has been occupied by you.' The monk replied: 'It is not like that.' Zen Master Dongshan said: 'In that case, you have found a way in.' The monk replied: 'There is no way.' Zen Master Dongshan said: 'If there is no way, how can you meet the old monk?' The monk replied: 'If there is a way, then there is a mountain (or life) separating us from the master.' Zen Master Dongshan then said: 'This child, in the future, thousands and millions of people will not be able to hold him back.' When the monk was following Zen Master Dongshan across the water, Zen Master Dongshan asked: 'How deep is the water?' The monk replied: 'Not wet.' Zen Master Dongshan said: 'Crude person.' The monk replied: 'Please, Master, say it.' Zen Master Dongshan said: 'Not dry.' Zen Master Nanquan asked a monk: 'What sutra are you lecturing on?' The monk replied: 'The Maitreya』s Descent Sutra (彌勒下生經).' Zen Master Nanquan asked: 'When will Maitreya (彌勒) descend?' The monk replied: 'Now in the Tushita Heaven, in the future, he will descend.' Zen Master Nanquan said: 'There is no Maitreya in the heavens, and there is no Maitreya on earth.' The monk asked Zen Master Dongshan: 'There is no Maitreya in the heavens, and there is no...

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無彌勒。未審誰與安名。山被問直得禪床震動。乃曰。膺阇黎。吾在云巖曾問老人。直得火爐震動。今日被子一問。直得通身汗流。師后結庵於三峰。經旬不赴堂。山問。子近日何不赴齋。師曰。每日自有天神送食。山曰。我將謂汝是個人。猶作這個見解在。汝晚間來。師晚至。山召。膺庵主。師應諾。山曰。不思善。不思惡。是甚麼。師回庵。寂然宴坐。天神自此竟尋不見。如是三日乃絕。山問師。作甚麼。師曰。合醬。山曰。用多少鹽。師曰。旋入。山曰。作何滋味。師曰。得。山問。大闡提人作五逆罪。孝養何在。師曰。始成孝養。自爾洞山許為室中領袖。初止三峰。其化未廣。后開法雲居。四眾臻萃。上堂。舉先師道。地獄未是苦。向此衣線下不明大事。卻是最苦。師曰。汝等既在這個行流。十分去九。不較多也更著些子精彩。便是上座不屈平生行腳。不孤負叢林。古人道。欲得保任此事。須向高高山頂立。深深海底行。方有些子氣息。汝若大事未辦。且須履踐玄途。上堂。得者不輕微。明者不賤用。識者不咨嗟。解者無厭惡。從天降下則貧窮。從地涌出則富貴。門裡出身易。身里出門難。動則埋身千丈。不動則當處生苗。一言迥脫。獨拔當時。言語不要多。多則無用處。僧問。如何是從天降下則貧窮。師曰

【現代漢語翻譯】 現代漢語譯本 無彌勒（Maitreya，未來佛）。未審誰來為他安立名號？溈山（Weishan）的提問竟使得禪床震動。溈山說：『是膺（Ying）阇黎（Acharya，導師）。我曾在云巖（Yunyan）問過老師，使得火爐震動。今天被你一問，直覺得全身汗流。』 之後，這位禪師在三峰結廬隱居，多日不去齋堂。溈山問：『你近日為何不去齋堂？』 禪師說：『每日自有天神送飯。』 溈山說：『我還以為你是個有見地的人，竟然還有這樣的見解。你晚上來。』 禪師晚上到了。溈山叫道：『膺庵主（Anzhu，茅庵的住持）。』 禪師應諾。溈山說：『不思善，不思惡，這是什麼？』 禪師回到庵中，寂然宴坐。天神從此竟然尋不見了，如此過了三天就斷絕了。溈山問禪師：『你在做什麼？』 禪師說：『合醬（製作醬）。』 溈山問：『用多少鹽？』 禪師說：『慢慢放入。』 溈山問：『做出來是什麼滋味？』 禪師說：『得（可以了）。』 溈山問：『大闡提（Icchantika，斷善根的人）人作五逆罪（matricide, patricide, Arhat-slaying, causing schism in the Sangha, and Buddha-blood-shedding），孝養在哪裡？』 禪師說：『剛開始成就孝養。』 從此以後，洞山（Dongshan）認可他是門下的領袖。起初住在三峰，他的教化沒有廣泛傳播。後來在云居（Yunjü）開法，四眾弟子云集。上堂時，他引用先師的話說：『地獄還不是最苦的，在這種衣線下不明白大事，才是最苦的。』 禪師說：『你們既然在這個修行行列中，十分去掉九分，也不算多，更要加上一些精彩之處，這才不辜負上座（長老）平生行腳，不辜負叢林（僧眾）。』 古人說：『想要保任此事，必須站在高高的山頂，在深深的海底行走，才能有些氣息。』 你們如果大事未辦，還須踐行玄妙的途徑。上堂時說：『得到的人不輕視細微之處，明白的人不輕賤使用，認識的人不嗟嘆，理解的人沒有厭惡。從天降下就貧窮，從地涌出就富貴。門裡出身容易，自身里出門困難。動則埋身千丈，不動則當處生苗。一言迥脫，獨拔當時。言語不要多，多則無用處。』 有僧人問：『如何是從天降下就貧窮？』 禪師說：

【English Translation】 English version No Maitreya (the future Buddha). I wonder who will give him a name? Weishan's (mountain name) question caused the Zen bed to shake. He said, 'It is Acharya (teacher) Ying.' I once asked the old master in Yunyan (place name), causing the stove to shake. Today, being asked by you, I feel sweat all over my body.' Afterwards, the Chan master built a hermitage at Three Peaks, and did not go to the dining hall for many days. Weishan asked, 'Why haven't you been going to the dining hall lately?' The Chan master said, 'Every day, the gods send me food.' Weishan said, 'I thought you were a person with insight, but you still have such views. Come tonight.' The Chan master arrived in the evening. Weishan called out, 'Abbot (Anzhu, head of a hermitage) Ying.' The Chan master responded. Weishan said, 'Not thinking of good, not thinking of evil, what is this?' The Chan master returned to his hermitage and sat quietly in meditation. From then on, the gods could not be found, and after three days, it stopped. Weishan asked the Chan master, 'What are you doing?' The Chan master said, 'Making sauce (fermented paste).' Weishan asked, 'How much salt are you using?' The Chan master said, 'Adding it gradually.' Weishan asked, 'What flavor will it be?' The Chan master said, 'Enough (it's ready).' Weishan asked, 'Where is the filial piety of a great Icchantika (one who has severed their roots of good) who commits the five rebellious acts (matricide, patricide, Arhat-slaying, causing schism in the Sangha, and Buddha-blood-shedding)?' The Chan master said, 'It is just beginning to accomplish filial piety.' From then on, Dongshan (mountain name) recognized him as a leader among his disciples. Initially, he lived at Three Peaks, and his teachings did not spread widely. Later, he opened a Dharma assembly at Yunjü (place name), and disciples from all four groups gathered. During the Dharma talk, he quoted his former teacher, saying, 'Hell is not the worst suffering; not understanding the great matter under these robes is the worst suffering.' The Chan master said, 'Since you are in this practice, taking away nine out of ten parts is not too much; you must add some brilliance. Then you will not disappoint the elder's (senior monk) lifelong pilgrimage, and you will not disappoint the Sangha (community).』 The ancients said, 'If you want to maintain this matter, you must stand on the high mountain peak and walk in the deep sea, then you will have some breath.' If you have not accomplished the great matter, you must practice the profound path. During the Dharma talk, he said, 'Those who attain do not despise the subtle, those who understand do not demean use, those who recognize do not lament, and those who comprehend have no aversion. Coming down from heaven is poverty, emerging from the earth is wealth. It is easy to be born from within the gate, it is difficult to go out from within oneself. Moving buries you a thousand fathoms deep, not moving sprouts in the very place. A single word transcends, standing out alone at that time. Words should not be many, for many are useless.' A monk asked, 'How is it that coming down from heaven is poverty?' The Chan master said:

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。不貴得。曰。如何是從地涌出則富貴。師曰。無中忽有。劉禹端公問。雨從何來。師曰。從端公問處來。公歡喜讚歎。師卻問公。雨從何來。公無語(有老宿代云。適來道甚麼。歸宗柔別云。謝和尚再三)。問。如何是沙門所重。師曰。心識不到處。問。佛與祖還有階級否。師曰。俱在階級。問。如何是西來意。師曰。古路不逢人。問。如何是一法。師曰。如何是萬法。曰。未審如何領會。師曰。一法是你本心。萬法是你本性。且道心與性。是一是二。僧禮拜。師示頌曰。一法諸法宗。萬法一法通。唯心與唯性。不說異兼同。問。如何是口訣。師曰。近前來。僧近前。師擲拂子曰。會么。曰。不會。師曰。趁雀兒也不會。僧問。有人衣錦繡入來見和尚。后為甚寸絲不掛。師曰。直得琉璃殿上行。撲倒也須粉碎。問。馬祖出八十四人善知識。未審和尚出多少人。師展手示之。問。如何是向上人行履處。師曰。天下太平。問。遊子歸家時如何。師曰。且喜歸來。曰。將何奉獻。師曰。朝打三千。暮打八百。問。如何是諸佛師。師喝曰。這田庫兒。僧禮拜。師曰。你作么生會。僧喝曰。這老和尚。師曰。元來不會。僧作舞出去。師曰。㳂檯盤乞兒。師曾令侍者送褲與一住庵道者。道者曰。自有娘生褲。竟不受。師再令侍者

【現代漢語翻譯】 現代漢語譯本： 僧人問：『如何才能獲得富貴？』 歸宗柔禪師說：『不是靠獲得。』 僧人問：『如何才能從地涌出而獲得富貴？』 歸宗柔禪師說：『從無中忽然產生。』 劉禹錫端公問：『雨從哪裡來？』 歸宗柔禪師說：『從端公您發問的地方來。』 劉禹錫端公歡喜讚歎。 歸宗柔禪師反問劉禹錫端公：『雨從哪裡來？』 劉禹錫端公無言以對（有老修行代答說：『剛才說了什麼？』歸宗柔禪師另外回答說：『感謝和尚再三提示』）。 僧人問：『什麼是沙門（Śrāmaṇa，指出家修道者）所看重的？』 歸宗柔禪師說：『心識無法到達的地方。』 僧人問：『佛（Buddha，覺悟者）與祖（Patriarch，禪宗祖師）還有階級之分嗎？』 歸宗柔禪師說：『都在階級之中。』 僧人問：『什麼是西來意（Bodhidharma，達摩祖師從西方帶來的禪宗真意）？』 歸宗柔禪師說：『古老的道路上不遇見人。』 僧人問：『什麼是一法？』 歸宗柔禪師說：『什麼是萬法？』 僧人說：『不知道如何領會。』 歸宗柔禪師說：『一法是你的本心，萬法是你的本性。』 『且說心與性，是一還是二？』 僧人禮拜。 歸宗柔禪師作偈語開示說：『一法是諸法的根本，萬法與一法相通。唯有心與性，不能說它們不同，也不能說它們相同。』 僧人問：『什麼是口訣？』 歸宗柔禪師說：『近前來。』 僧人走近前。 歸宗柔禪師擲拂塵說：『會了嗎？』 僧人說：『不會。』 歸宗柔禪師說：『趕麻雀也不會嗎？』 僧人問：『如果有人身穿錦繡華服來見和尚，之後為什麼會寸絲不掛？』 歸宗柔禪師說：『即使在琉璃殿上行走，摔倒了也必須粉身碎骨。』 僧人問：『馬祖（Mazu Daoyi，唐代禪師）門下出了八十四位善知識（Kalyāṇa-mitra，指可以引導人們走上正道的良師益友），不知道和尚您門下出了多少人？』 歸宗柔禪師伸出手來示意。 僧人問：『什麼是向上人（指追求更高境界的修行者）的行履處？』 歸宗柔禪師說：『天下太平。』 僧人問：『遊子歸家時如何？』 歸宗柔禪師說：『可喜可賀，終於回來了。』 僧人說：『將用什麼來奉獻？』 歸宗柔禪師說：『早上打三千，晚上打八百。』 僧人問：『什麼是諸佛（Buddhas，所有覺悟者）的老師？』 歸宗柔禪師呵斥道：『你這田舍漢！』 僧人禮拜。 歸宗柔禪師說：『你作何理解？』 僧人呵斥道：『你這老和尚！』 歸宗柔禪師說：『原來你不會。』 僧人跳舞著出去。 歸宗柔禪師說：『沿著檯盤乞討的乞丐。』 歸宗柔禪師曾經讓侍者送褲子給一位住在庵里的道者。 道者說：『自有娘生褲，終究不接受。』 歸宗柔禪師再次讓侍者

English version: A monk asked: 'How can one obtain wealth and honor?' Zen Master Guizong Rou said: 'Not by obtaining.' The monk asked: 'How can one emerge from the earth and become wealthy and honored?' Zen Master Guizong Rou said: 'Suddenly arising from nothing.' Duke Liu Yuxi asked: 'Where does the rain come from?' Zen Master Guizong Rou said: 'It comes from where Duke you asked.' Duke Liu Yuxi was delighted and praised him. Zen Master Guizong Rou asked Duke Liu Yuxi in return: 'Where does the rain come from?' Duke Liu Yuxi was speechless (an old practitioner answered on his behalf: 'What did you say just now?' Zen Master Guizong Rou answered differently: 'Thank you, venerable monk, for the repeated reminders'). A monk asked: 'What is valued by a Śrāmaṇa (沙門, meaning a monastic practitioner)?' Zen Master Guizong Rou said: 'The place where the mind and consciousness cannot reach.' A monk asked: 'Do Buddhas (佛, meaning enlightened ones) and Patriarchs (祖, meaning Zen ancestors) still have levels?' Zen Master Guizong Rou said: 'They are all within levels.' A monk asked: 'What is the meaning of the Bodhidharma's (西來意, referring to the true meaning of Zen Buddhism brought by Bodhidharma from the West)?' Zen Master Guizong Rou said: 'On the ancient road, one does not meet people.' A monk asked: 'What is the One Dharma?' Zen Master Guizong Rou said: 'What are the Ten Thousand Dharmas?' The monk said: 'I don't know how to understand.' Zen Master Guizong Rou said: 'The One Dharma is your original mind, and the Ten Thousand Dharmas are your original nature.' 'Now, tell me, are the mind and nature one or two?' The monk bowed. Zen Master Guizong Rou gave a verse to instruct: 'The One Dharma is the source of all Dharmas, the Ten Thousand Dharmas communicate with the One Dharma. Only the mind and only the nature, one cannot say they are different, nor can one say they are the same.' A monk asked: 'What is the oral instruction?' Zen Master Guizong Rou said: 'Come closer.' The monk came closer. Zen Master Guizong Rou threw his whisk and said: 'Do you understand?' The monk said: 'I don't understand.' Zen Master Guizong Rou said: 'You can't even chase sparrows?' A monk asked: 'If someone wearing brocade robes comes to see the venerable monk, why is it that afterwards not even an inch of silk remains?' Zen Master Guizong Rou said: 'Even walking on a crystal palace, if you fall, you must be smashed to pieces.' A monk asked: 'Mazu Daoyi (馬祖道一, a Zen master of the Tang Dynasty) produced eighty-four good advisors (Kalyāṇa-mitra, 善知識, referring to virtuous friends who can guide people on the right path). I don't know how many people have come from your monastery, venerable monk?' Zen Master Guizong Rou extended his hand to indicate. A monk asked: 'What is the place where an upward-striving person (referring to a practitioner pursuing a higher state) walks?' Zen Master Guizong Rou said: 'Peace throughout the world.' A monk asked: 'What is it like when a wandering son returns home?' Zen Master Guizong Rou said: 'It is joyful and congratulatory that you have finally returned.' The monk said: 'What shall I offer?' Zen Master Guizong Rou said: 'Beat three thousand in the morning and eight hundred in the evening.' A monk asked: 'Who is the teacher of all Buddhas (諸佛, meaning all enlightened ones)?' Zen Master Guizong Rou scolded: 'You country bumpkin!' The monk bowed. Zen Master Guizong Rou said: 'How do you understand it?' The monk scolded: 'You old monk!' Zen Master Guizong Rou said: 'So you don't understand.' The monk danced out. Zen Master Guizong Rou said: 'A beggar begging along the tray.' Zen Master Guizong Rou once asked an attendant to send pants to a Taoist living in a hermitage. The Taoist said: 'I have pants from birth, and I will not accept them.' Zen Master Guizong Rou again asked the attendant

【English Translation】 English version:

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問。娘未生時著個甚麼。道者無語。后遷化有舍利。持似於師。師曰。直饒得八斛四斗。不如當時下得一轉語好。師在洞山作務。誤刬殺蚯蚓。山曰。這個聻。師曰。他不死。山曰。二祖往鄴都。又作么生。師不對。後有僧問。和尚在洞山刬殺蚯蚓因緣。和尚豈不是無語。師曰。當時有語。祇是無人證明。問。山河大地從何而有。師曰。從妄想有。曰。與某甲想出一鋌金得么。師便休去。僧不肯。師問雪峰。門外雪消也未。曰。一片也無。消個甚麼。師曰。消也。僧問。一時包裹時如何。師曰。旋風千匝。上堂。如人將三貫錢買個獵狗。祇解尋得有軌跡底。忽遇羚羊掛角。莫道軌跡。氣息也無。僧問。羚羊掛角時如何。師曰。六六三十六。曰。掛角后如何。師曰。六六三十六。僧禮拜。師曰。會么。曰。不會。師曰。不見道無軌跡。其僧舉似趙州。州曰。云居師兄猶在。僧便問。羚羊掛角時如何。州曰。九九八十一。曰。掛角后如何。州曰。九九八十一。曰。得恁么難會。州曰。有甚麼難會。曰。請和尚指示。州曰。新羅。新羅。又問長慶。羚羊掛角時如何。慶曰。草里漢。曰。掛后如何。慶曰。亂叫喚。曰。畢竟如何。慶曰。驢事未去。馬事到來。眾僧夜參。侍者持燈來。影在壁上。僧見便問。兩個相似時如何。師

【現代漢語翻譯】 問：母親未出生時，『我』是什麼？（道者）沒有回答。後來（道者）圓寂火化後有舍利子。有人拿著舍利子來請教（云居道膺）禪師。禪師說：『即使得到八斛四斗的舍利子，也不如當時能說出一句轉語（開悟的話）好。』 禪師在洞山做事時，不小心鏟死了蚯蚓。洞山禪師問：『這個（蚯蚓被鏟死）怎麼說？』禪師說：『它沒死。』洞山禪師說：『（菩提達摩）二祖去鄴都，又該怎麼說？』禪師沒有回答。後來有僧人問：『和尚您在洞山鏟死蚯蚓的因緣，和尚您豈不是無話可說？』禪師說：『當時有話可說，只是沒有人能證明。』 問：山河大地從何而來？禪師說：『從妄想而來。』（僧人）說：『那我和您一起想出一錠金子可以嗎？』禪師便不再理會。（那）僧人不肯罷休。禪師問雪峰禪師：『門外的雪消了嗎？』雪峰禪師說：『一片雪也沒有，消什麼？』禪師說：『消了。』 有僧人問：『一時包裹時如何？』禪師說：『旋風千匝。』 （禪師）上堂說法：『比如有人用三貫錢買了一條獵狗，只會尋找有軌跡的東西。如果遇到羚羊掛角（無跡可尋），不要說軌跡，連氣息都沒有。』有僧人問：『羚羊掛角時如何？』禪師說：『六六三十六。』（僧人）說：『掛角后如何？』禪師說：『六六三十六。』僧人禮拜。禪師說：『會了嗎？』（僧人）說：『不會。』禪師說：『沒聽過說無軌跡嗎？』 那僧人把這件事告訴趙州禪師。趙州禪師說：『云居師兄還在（堅持舊見）。』僧人便問：『羚羊掛角時如何？』趙州禪師說：『九九八十一。』（僧人）說：『掛角后如何？』趙州禪師說：『九九八十一。』（僧人）說：『這麼難理解嗎？』趙州禪師說：『有什麼難理解的？』（僧人）說：『請和尚指示。』趙州禪師說：『新羅，新羅。』 （僧人）又問長慶禪師：『羚羊掛角時如何？』長慶禪師說：『草里漢。』（僧人）說：『掛后如何？』長慶禪師說：『亂叫喚。』（僧人）說：『到底如何？』長慶禪師說：『驢事未去，馬事到來。』 眾僧夜晚參禪，侍者拿著燈來，影子映在墻上。僧人看見便問：『兩個相似時如何？』禪師（云居道膺）

【English Translation】 Question: What is 'I' before the mother is born? The Daoist was speechless. Later, after his death and cremation, there were sharira (relics). Someone brought the sharira to consult Zen Master Yunju Daoying. The Zen master said: 'Even if you get eight hu and four dou of sharira, it is better to have said a turning word (a word of enlightenment) at that time.' When the Zen master was working in Dongshan, he accidentally killed an earthworm. Zen Master Dongshan asked: 'What about this (the earthworm being killed)?' The Zen master said: 'It is not dead.' Zen Master Dongshan said: 'What about the Second Patriarch (Bodhidharma) going to Yedu?' The Zen master did not answer. Later, a monk asked: 'The cause and condition of the abbot killing the earthworm in Dongshan, isn't the abbot speechless?' The Zen master said: 'There were words at that time, but no one could prove it.' Question: Where do the mountains, rivers, and earth come from? The Zen master said: 'From delusion.' (The monk) said: 'Then can you and I imagine a gold ingot together?' The Zen master ignored him. (That) monk refused to give up. The Zen master asked Zen Master Xuefeng: 'Has the snow outside the door melted?' Zen Master Xuefeng said: 'There is not a single piece of snow, what is there to melt?' The Zen master said: 'It has melted.' A monk asked: 'What about when everything is wrapped up at once?' The Zen master said: 'A whirlwind of thousands of turns.' (The Zen master) ascended the hall to preach: 'For example, if someone buys a hunting dog for three strings of money, it will only find things that have traces. If you encounter a羚羊掛角 (líng yáng guà jiǎo - antelope hanging its horns, meaning traceless), don't say traces, there is not even a breath.' A monk asked: 'What about when the antelope hangs its horns?' The Zen master said: 'Six six thirty-six.' (The monk) said: 'What about after hanging the horns?' The Zen master said: 'Six six thirty-six.' The monk bowed. The Zen master said: 'Do you understand?' (The monk) said: 'I don't understand.' The Zen master said: 'Haven't you heard that there are no traces?' That monk told Zen Master Zhaozhou about this. Zen Master Zhaozhou said: 'Zen Master Yunju is still there (insisting on the old view).' The monk then asked: 'What about when the antelope hangs its horns?' Zen Master Zhaozhou said: 'Nine nine eighty-one.' (The monk) said: 'What about after hanging the horns?' Zen Master Zhaozhou said: 'Nine nine eighty-one.' (The monk) said: 'Is it so difficult to understand?' Zen Master Zhaozhou said: 'What is so difficult to understand?' (The monk) said: 'Please instruct me, Abbot.' Zen Master Zhaozhou said: 'Silla, Silla.' (The monk) also asked Zen Master Changqing: 'What about when the antelope hangs its horns?' Zen Master Changqing said: 'Grass man.' (The monk) said: 'What about after hanging?' Zen Master Changqing said: 'Shouting wildly.' (The monk) said: 'What about in the end?' Zen Master Changqing said: 'The donkey's business has not gone, the horse's business has arrived.' The monks were practicing Zen at night, and the attendant came with a lamp, and the shadow was reflected on the wall. When the monk saw it, he asked: 'What about when the two are similar?' Zen Master (Yunju Daoying)

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曰。一個是影。問。學人擬欲歸鄉時如何。師曰。祇這是。新羅僧問。佛陀波利見文殊。為甚卻回去。師曰。祇為不將來。所以卻回去。問。如何是佛。師曰。讚歎不及。曰。莫祇這便是否。師曰。不勞讚歎。問。教中道是人先世罪業。應墮惡道。以今世人輕賤故。此意如何。師曰。動則應墮惡道。靜則為人輕賤(崇壽稠別云。心外有法。應墮惡道。守住自己。為人輕賤)。問。香積飯甚麼人得吃。師曰。須知得吃底人入口也須抉出。有僧在房內唸經。師隔窗問。阇黎念者是甚麼經。僧曰。維摩經。師曰。不問維摩經。念者是甚麼經。其僧從此得入。上堂。孤迥迥。峭巍巍。僧出問曰。某甲不會。師曰。面前案山子也不會。新羅僧問。是甚麼得恁么難道。師曰。有甚麼難道。曰。便請和尚道。師曰。新羅。新羅。問。明眼人為甚麼黑如漆。師曰。何怪。荊南節度使成汭入山設供。問曰。世尊有密語。迦葉不覆藏。如何是世尊密語。師召尚書。書應諾。師曰。會么。書曰。不會。師曰。汝若不會。世尊有密語。汝若會。迦葉不覆藏。僧問。才生為甚麼不知有。師曰。不同生。曰。未生時如何。師曰。不曾滅。曰。未生時在甚麼處。師曰。有處不收。曰。甚麼人不受滅。師曰。是滅不得者。上堂。僧家發言吐氣。須有來由

。莫將等閑。這裡是甚麼所在。爭受容易。凡問個事。也須識些子好惡。若不識尊卑良賤。不知觸犯。信口亂道。也無利益。傍家行腳。到處覓相似語。所以尋常向兄弟道。莫怪不相似。恐同學太多去。第一莫將來。將來不相似。言語也須看前頭。八十老人入場屋。不是小兒嬉。不是因循事。一言參差即千里萬里。難為取攝。蓋為學處不著力。敲骨打髓。須有來由。言語如鉗如夾。如鉤如鎖。須教相續不斷。始得頭頭上具。物物上明。豈不是得妙底事。一種學大鬚子細研窮。直須諦當的的無差。到這裡有甚麼䠄跣處。有甚麼擬議處。向去底人常須慘悚戢翼始得。若是知有底人自解護惜。終不取次。十度發言。九度休去。為甚麼如此。恐怕無利益。體得底人。心如臘月扇子。直得口邊醭出。不是強為。任運如此。欲得恁么事。須是恁么人。既是恁么人。不愁恁么事。恁么事即難得。上堂。汝等諸人。直饒學得佛邊事。早是錯用心。不見古人講得天花落。石點頭。亦不幹自己事。自余是甚麼閑。擬將有限身心向無限中用。如將方木逗圓孔。多少誵訛。若無恁么事。饒你攢花蔟錦。亦無用處。未離情識在。一切事須向這裡及盡。若有一毫去不盡。即被塵累。豈況更多。差之毫牦。過犯山嶽。不見古人道。學處不玄。儘是流俗

【現代漢語翻譯】 現代漢語譯本： 不要等閒視之。這裡是什麼地方？豈是容易承受的。凡是問事情，也須懂得一些好壞。若是不懂尊卑貴賤，不知冒犯，信口胡說，也沒有利益。四處遊方的行腳僧，到處尋找相似的言語。所以我常常對你們說，不要怪我不相似，恐怕是同學太多了。第一，不要拿來。拿來就不相似。言語也要看前面。八十歲的老人進入考場，不是小孩子玩耍，不是敷衍了事。一句話說錯，就差之千里萬里，難以挽回。這是因為學習時沒有著力，敲骨打髓，必須有來由。言語要像鉗子、夾子，像鉤子、鎖鏈，必須使其相續不斷，才能頭頭是道，物物皆明。這豈不是得到妙處的事情？一種學問必須仔細研究，務必真實可靠，沒有差錯。到了這裡，還有什麼可以輕慢的地方？還有什麼可以揣測的地方？前往的人常常要心懷敬畏，收斂翅膀，才能有所得。若是懂得其中道理的人，自然會愛護珍惜，終究不會隨便。十次發言，九次沉默。為什麼如此？恐怕沒有利益。體會到其中道理的人，心如臘月的扇子，簡直要從口邊發黴，不是勉強為之，而是自然而然。想要得到這樣的境界，必須是這樣的人。既然是這樣的人，就不愁這樣的事情。這樣的事情是難以得到的。

上堂說法：你們這些人，即使學到佛的境界，也早就用錯了心。沒看見古人講得天花亂墜，頑石點頭，也與自己無關。其餘的又有什麼空閑？想要用有限的身心去應對無限的境界，就像用方形的木頭去塞圓形的孔，有多少差錯啊。如果沒有這樣的事情，即使你堆砌華麗的辭藻，也沒有用處。還沒有離開情識的束縛。一切事情必須在這裡窮盡。如果有一絲一毫沒有窮盡，就會被塵埃所累，更何況是更多呢？差之毫釐，過犯如山嶽。沒看見古人說，學習的地方不玄妙，全是流俗。

【English Translation】 English version: Do not treat it lightly. What kind of place is this? It's not easy to endure. When asking about something, one must also understand some good and bad. If one doesn't understand the difference between superior and inferior, noble and base, and unknowingly offends, speaking carelessly will bring no benefit. Wandering monks seek similar words everywhere. That's why I often say to you brothers, don't blame me for not being similar, fearing there are too many fellow students. First, don't bring it. Bringing it will make it dissimilar. Words must also consider what comes before. An eighty-year-old entering the examination hall is not child's play, not a perfunctory matter. A single word amiss can lead to errors of a thousand miles, difficult to rectify. This is because one hasn't put effort into learning, hasn't delved deep into the marrow, and must have a reason. Words should be like pliers, like clamps, like hooks, like chains, and must be continuous to be coherent and clear in every aspect. Isn't this obtaining the wonderful essence? One kind of learning must be carefully studied, and must be truly reliable, without error. Arriving here, what is there to be careless about? What is there to speculate about? Those who go there must always be fearful and restrained to gain something. If one understands the principle, one will naturally cherish it and never be casual. Speak ten times, and remain silent nine times. Why is this? Fearing it will be without benefit. Those who understand the principle, their hearts are like a fan in the twelfth month, almost growing mold at the mouth, not forced, but naturally so. To obtain such a state, one must be such a person. Since one is such a person, one doesn't worry about such things. Such things are difficult to obtain.

Ascending the hall to preach: You all, even if you learn the affairs of the Buddha (Buddha: the enlightened one), you have already used your mind wrongly. Haven't you seen the ancients speak of heavenly flowers falling and stones nodding, yet it has nothing to do with oneself? What other leisure is there? Wanting to use limited body and mind to deal with the infinite realm is like using a square peg to fit a round hole, how many errors there are. If there is no such thing, even if you pile up flowery words, it is useless. You haven't left the bondage of emotions and perceptions. All things must be exhausted here. If there is even a hair's breadth that is not exhausted, you will be burdened by dust, let alone more. A difference of a hair's breadth leads to transgressions like mountains. Haven't you seen the ancients say, 'The place of learning is not profound, it is all vulgar.'

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。閨閤中物。捨不得俱為滲漏。直須向這裡及取．及去．及來。並盡一切事。始得無過。如人頭頭上了。物物上通。祇喚作了事人。終不喚作尊貴。將知尊貴一路自別。不見道。從門入者非寶。棒上不成龍。知么。師為南昌鐘王尊之。愿為世世師。天覆元年秋。示疾。明年正月三日。問侍者曰。今日是幾。曰。初三。師曰。三十年後。但道祇這是。乃告寂。謚弘覺禪師。

撫州疏山匡仁禪師

吉州新淦人。投本州元證禪師出家。一日。告其師。往東都。聽習未經歲月。忽曰。尋行數墨。語不如默。捨己求人。假不如真。遂造洞山。值山早參。出問。未有之言。請師示誨。山曰。不諾無人肯。師曰。還可功也無。山曰。你即今還功得么。師曰。功不得即無諱處。山他日上堂曰。欲知此事。直須如枯木生花。方與他合。師問。一切處不乖時如何。山曰。阇黎。此是功勛邊事。幸有無功之功。子何不問。師曰。無功之功。豈不是那邊人。山曰。大有人笑子恁么問。師曰。恁么則迢然去也。山曰。迢然非迢然。非不迢然。師曰。如何是迢然。山曰。喚作那邊人。即不得。師曰。如何是非迢然。山曰。無辨處。山問師。空劫無人家。是甚麼人住處。師曰。不識。山曰。人還有意旨也無。師曰。和尚何不問他。山曰。

【現代漢語翻譯】 現代漢語譯本：閨房中的東西，捨不得全部用來修補房屋的滲漏，必須在這裡抓緊時間，及時處理，及時到來，並盡一切努力，才能沒有過失。就像人人都明白，事事都通達，只能稱作了事人，終究不能稱作尊貴。由此可知，尊貴的道路自然不同。沒聽過嗎？從門進入的不是寶物，棍棒上變不成龍。明白了嗎？鐘王尊之禪師尊師為南昌的老師，希望世世代代都以他為師。天覆元年秋天，禪師示現疾病。第二年正月三日，問侍者說：『今天是什麼日子？』侍者回答說：『初三。』禪師說：『三十年後，只要說就是這個。』於是圓寂。謚號弘覺禪師。

撫州疏山匡仁禪師

吉州新淦人，投靠本州元證禪師出家。有一天，告訴他的老師，前往東都。聽習佛法沒過多久，忽然說：『尋章摘句，不如沉默。捨棄自己去追求別人，虛假不如真實。』於是前往洞山。正趕上洞山禪師早參，匡仁禪師出來問道：『前所未有的言語，請老師開示。』洞山禪師說：『沒有人認可。』匡仁禪師說：『還可以用功嗎？』洞山禪師說：『你現在還能用功嗎？』匡仁禪師說：『不能用功就沒有迴避的地方。』洞山禪師他日上堂說：『想要知道這件事，必須像枯木開花一樣，才能與它相合。』匡仁禪師問道：『一切處都不違背時機，這是什麼意思？』洞山禪師說：『阇黎（梵語，意為老師），這是功勛方面的事情，幸好還有無功之功，你為什麼不問？』匡仁禪師說：『無功之功，難道不是那邊的人嗎？』洞山禪師說：『很多人會笑你這樣問。』匡仁禪師說：『這樣就遙遠了吧。』洞山禪師說：『遙遠不是遙遠，不是不遙遠。』匡仁禪師說：『什麼是遙遠？』洞山禪師說：『稱作那邊的人，就不對了。』匡仁禪師說：『什麼是不遙遠？』洞山禪師說：『沒有分辨的地方。』洞山禪師問匡仁禪師：『空劫（佛教時間概念，指極長的時間）沒有人家，是什麼人住的地方？』匡仁禪師說：『不認識。』洞山禪師說：『人還有意旨嗎？』匡仁禪師說：『和尚為什麼不問他？』洞山禪師說：

【English Translation】 English version: 'Things within the boudoir, reluctant to use them all to repair leaks, one must seize the time here, handle it promptly, arrive in time, and exert all efforts to be without fault. It's like everyone understands, everything is accessible, one can only be called a 'finisher of affairs,' and ultimately cannot be called 'honorable.' From this, one knows that the path of honor is naturally different. Haven't you heard? What enters through the door is not a treasure, a stick cannot transform into a dragon. Do you understand?' The Venerable Zhongwangzun of Nanchang revered the master as his teacher, hoping to have him as his teacher for generations. In the autumn of the first year of Tianfu, the master manifested illness. On the third day of the first month of the following year, he asked the attendant, 'What day is it today?' The attendant replied, 'The third.' The master said, 'Thirty years from now, just say it is this.' Then he passed away peacefully. His posthumous title was Zen Master Hongjue.

Zen Master Kuangren of Shushan in Fuzhou

He was a native of Xingan in Jizhou, and became a monk under Zen Master Yuanzheng of his prefecture. One day, he told his teacher that he was going to Dongdu. After studying there for less than a year, he suddenly said, 'Searching for phrases and counting words is not as good as silence. Abandoning oneself to seek others is not as good as being true.' So he went to Dongshan. He arrived during Dongshan's morning assembly, and Kuangren came out and asked, 'Unprecedented words, please teacher instruct.' Dongshan said, 'No one will acknowledge it.' Kuangren said, 'Can it still be worked on?' Dongshan said, 'Can you work on it now?' Kuangren said, 'If it cannot be worked on, then there is nothing to avoid.' One day, Dongshan ascended the hall and said, 'If you want to know this matter, you must be like a withered tree blooming, then you can be in harmony with it.' Kuangren asked, 'What does it mean that everything is not contrary to the time?' Dongshan said, 'Ajari (Sanskrit, meaning teacher), this is a matter of meritorious deeds, fortunately there is also meritless merit, why don't you ask about it?' Kuangren said, 'Meritless merit, isn't that the person from the other side?' Dongshan said, 'Many people will laugh at you for asking like that.' Kuangren said, 'Then it is far away.' Dongshan said, 'Far away is not far away, not not far away.' Kuangren said, 'What is far away?' Dongshan said, 'Calling it the person from the other side is not right.' Kuangren said, 'What is not far away?' Dongshan said, 'There is no place to distinguish.' Dongshan asked Kuangren, 'In the empty eon (Buddhist time concept, referring to an extremely long time) where there are no houses, where do people live?' Kuangren said, 'I don't know.' Dongshan said, 'Do people still have intentions?' Kuangren said, 'Why doesn't the abbot ask him?' Dongshan said:

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現問次。師曰。是何意旨。山不對。洎洞山順世。弟子禮終。乃到潭州大溈。值溈示眾。曰。行腳高士。直須向聲色里睡眠。聲色里坐臥。始得。師出問。如何是不落聲色句。溈豎起拂子。師曰。此是落聲色句。溈放下拂子。歸方丈。師不契。便辭香嚴。嚴曰。何不且住。師曰。某甲與和尚無緣。嚴曰。有何因緣。試舉看。師遂舉前話。嚴曰。某甲有個語。師曰。道甚麼。嚴曰。言發非聲。色前不物。師曰。元來此中有人。遂囑香嚴曰。向後有住處。某甲卻來相見。乃去。溈問嚴曰。問聲色話底矮阇黎在么。嚴曰。已去也。溈曰。曾舉向子么。嚴曰。某甲亦曾對他來。溈曰。試舉看。嚴舉前語。溈曰。他道甚麼。嚴曰。深肯某甲。溈失笑曰。我將謂這矮子有長處。元來祇在這裡。此子向去。若有個住處。近山無柴燒。近水無水吃。師聞福州大溈安和尚示眾曰。有句無句。如藤倚樹。師特入嶺到彼。值溈泥壁。便問。承聞和尚道。有句無句。如藤倚樹。是否。溈曰。是。師曰。忽遇樹倒藤枯。句歸何處。溈放下泥槃。呵呵大笑。歸方丈。師曰。某甲三千里賣卻布單。特為此事而來。和尚何得相弄。溈喚侍者。取二百錢與這上座去。遂囑曰。向後有獨眼龍為子點破在。溈山次日上堂。師出問。法身之理。理絕玄微。不奪是

【現代漢語翻譯】 現代漢語譯本： 現在問你這件事的意義。禪師說：『這是什麼意思？』他沒有回答。等到洞山禪師圓寂后，他完成了喪禮，然後去了潭州的大溈山。正好趕上大溈禪師在向大眾開示，說：『雲遊的高士，必須在聲色之中睡眠，在聲色之中坐臥，才能有所得。』他走出來問道：『如何是不落聲色的句子？』大溈禪師豎起拂塵。他說：『這是落在聲色的句子。』大溈禪師放下拂塵，回到方丈。他沒有領悟，於是告辭香嚴禪師。香嚴禪師說：『為什麼不先住下？』他說：『我和和尚沒有緣分。』香嚴禪師說：『有什麼因緣，試著說來聽聽。』他於是舉了之前的話。香嚴禪師說：『我有一句話。』他說：『說什麼？』香嚴禪師說：『言語發出之前不是聲音，色相顯現之前不是物體。』他說：『原來這裡有人。』於是囑託香嚴禪師說：『以後如果有住處，我再來相見。』然後離開了。大溈禪師問香嚴禪師說：『問聲色話的矮個子和尚還在嗎？』香嚴禪師說：『已經走了。』大溈禪師說：『曾經向他提起過嗎？』香嚴禪師說：『我也曾對他說了。』大溈禪師說：『他說了什麼？』香嚴禪師說：『他深深地認可了我。』大溈禪師失笑說：『我以為這矮個子有什麼長處，原來只是在這裡。這人以後，如果有個住處，靠近山沒有柴燒，靠近水沒有水喝。』他聽說福州大溈安和尚向大眾開示說：『有句無句，如藤倚樹。』他特地進入山嶺去到那裡。正好趕上大溈禪師在泥墻。便問：『聽說和尚說，有句無句，如藤倚樹，是這樣嗎？』大溈禪師說：『是。』他說：『如果遇到樹倒藤枯，句子歸向何處？』大溈禪師放下泥刀，呵呵大笑，回到方丈。他說：『我三千里路賣掉布單，特地為此事而來，和尚怎麼能這樣戲弄我？』大溈禪師叫侍者，拿二百錢給這位上座。於是囑咐說：『以後會有獨眼龍為你點破的。』大溈禪師第二天上堂，他走出來問道：『法身的道理，道理絕妙玄微，不奪取是』 English version: Now I ask about the meaning of this. The Master said, 'What is the meaning of this?' He did not answer. After the death of Dongshan (Dongshan, a Zen master) and the completion of the funeral rites, he went to Dawei (Dawei, a mountain name) in Tanzhou. He happened to hear Dawei addressing the assembly, saying, 'Wandering high-minded monks must sleep in sound and form, sit and lie in sound and form, in order to attain something.' He came forward and asked, 'What is the phrase that does not fall into sound and form?' Dawei raised his whisk. He said, 'This is a phrase that falls into sound and form.' Dawei put down his whisk and returned to his abbot's room. He did not understand, so he bid farewell to Xiangyan (Xiangyan, a Zen master). Xiangyan said, 'Why not stay for a while?' He said, 'I have no affinity with the Master.' Xiangyan said, 'What affinity is there? Try to tell me.' He then recounted the previous conversation. Xiangyan said, 'I have a saying.' He said, 'What do you say?' Xiangyan said, 'Before speech arises, there is no sound; before form appears, there is no object.' He said, 'So there is someone here.' He then entrusted Xiangyan, saying, 'If there is a place to dwell in the future, I will come to see you again.' Then he left. Dawei asked Xiangyan, 'Is the short monk who asked about sound and form still here?' Xiangyan said, 'He has already left.' Dawei said, 'Did you ever mention it to him?' Xiangyan said, 'I did speak to him about it.' Dawei said, 'What did he say?' Xiangyan said, 'He deeply affirmed me.' Dawei laughed and said, 'I thought this short fellow had some merit, but it turns out he is only here. If this person has a place to dwell in the future, he will have no firewood to burn near the mountain and no water to drink near the water.' He heard that Abbot An of Dawei in Fuzhou was addressing the assembly, saying, 'With or without a phrase, like a vine relying on a tree.' He specially entered the mountains to go there. He happened to find Dawei plastering a wall. He then asked, 'I heard the Master say, with or without a phrase, like a vine relying on a tree, is that so?' Dawei said, 'It is.' He said, 'If the tree falls and the vine withers, where does the phrase go?' Dawei put down his trowel, laughed loudly, and returned to his abbot's room. He said, 'I sold my cloth robe after traveling three thousand miles, especially for this matter, how can the Master make fun of me like this?' Dawei called the attendant to give this monk two hundred coins. Then he instructed, 'In the future, there will be a one-eyed dragon to enlighten you.' The next day, Dawei ascended the hall. He came forward and asked, 'The principle of the Dharmakaya (Dharmakaya, the body of the Buddha), the principle is supremely subtle and profound, not seizing is'

【English Translation】 Now I ask about the meaning of this. The Master said, 'What is the meaning of this?' He did not answer. After the death of Dongshan (Dongshan, a Zen master) and the completion of the funeral rites, he went to Dawei (Dawei, a mountain name) in Tanzhou. He happened to hear Dawei addressing the assembly, saying, 'Wandering high-minded monks must sleep in sound and form, sit and lie in sound and form, in order to attain something.' He came forward and asked, 'What is the phrase that does not fall into sound and form?' Dawei raised his whisk. He said, 'This is a phrase that falls into sound and form.' Dawei put down his whisk and returned to his abbot's room. He did not understand, so he bid farewell to Xiangyan (Xiangyan, a Zen master). Xiangyan said, 'Why not stay for a while?' He said, 'I have no affinity with the Master.' Xiangyan said, 'What affinity is there? Try to tell me.' He then recounted the previous conversation. Xiangyan said, 'I have a saying.' He said, 'What do you say?' Xiangyan said, 'Before speech arises, there is no sound; before form appears, there is no object.' He said, 'So there is someone here.' He then entrusted Xiangyan, saying, 'If there is a place to dwell in the future, I will come to see you again.' Then he left. Dawei asked Xiangyan, 'Is the short monk who asked about sound and form still here?' Xiangyan said, 'He has already left.' Dawei said, 'Did you ever mention it to him?' Xiangyan said, 'I did speak to him about it.' Dawei said, 'What did he say?' Xiangyan said, 'He deeply affirmed me.' Dawei laughed and said, 'I thought this short fellow had some merit, but it turns out he is only here. If this person has a place to dwell in the future, he will have no firewood to burn near the mountain and no water to drink near the water.' He heard that Abbot An of Dawei in Fuzhou was addressing the assembly, saying, 'With or without a phrase, like a vine relying on a tree.' He specially entered the mountains to go there. He happened to find Dawei plastering a wall. He then asked, 'I heard the Master say, with or without a phrase, like a vine relying on a tree, is that so?' Dawei said, 'It is.' He said, 'If the tree falls and the vine withers, where does the phrase go?' Dawei put down his trowel, laughed loudly, and returned to his abbot's room. He said, 'I sold my cloth robe after traveling three thousand miles, especially for this matter, how can the Master make fun of me like this?' Dawei called the attendant to give this monk two hundred coins. Then he instructed, 'In the future, there will be a one-eyed dragon to enlighten you.' The next day, Dawei ascended the hall. He came forward and asked, 'The principle of the Dharmakaya (Dharmakaya, the body of the Buddha), the principle is supremely subtle and profound, not seizing is'

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非之境。猶是法身邊事。如何是法身向上事。溈舉起拂子。師曰。此猶是法身邊事。溈曰。如何是法身向上事。師奪拂子。摺折擲向地上。便歸眾。溈曰。龍蛇易辨。衲子難瞞。后聞婺州明招謙和尚出世(謙眇一目)。徑往禮拜。招問。甚處來。師曰。閩中來。招曰。曾到大溈否。師曰。到。招曰。有何言句。師舉前話。招曰。溈山可謂頭正尾正。祇是不遇知音。師亦不省。復問。忽遇樹倒藤枯。句歸何處。招曰。卻使溈山笑轉新。師于言下大悟。乃曰。溈山元來笑里有刀。遙望禮拜。悔過。招一日問。虎生七子。那個無尾巴。師曰。第七個無尾巴。香嚴出世。師不爽前約。遂往訪之。嚴上堂。僧問。不求諸聖．不重己靈時如何。嚴曰。萬機休罷。千聖不𢹂。師在眾作嘔聲。曰。是何言歟。嚴聞便下座。曰。適對此僧語必有不是。致招師叔如是。未審過在甚麼處。師曰。萬機休罷。猶有物在。千聖不攜。亦從人得。如何無過。嚴曰。卻請師叔道。師曰。若教某甲道。須還師資禮始得。嚴乃禮拜。躡前問。師曰。何不道肯諾不得全。嚴曰。肯又肯個甚麼。諾又諾于阿誰。師曰。肯即肯他千聖。諾即諾於己靈。嚴曰。師叔恁么道。向去倒屙三十年在。師到夾山。山上堂。師問。承師有言。目前無法。意在目前。如何是非目

【現代漢語翻譯】 現代漢語譯本： 這仍然是法身（Dharmakaya，佛的法性之身）範圍之內的事。什麼是法身向上之事呢？溈山（Weishan，禪師名號）舉起拂塵。禪師說：『這仍然是法身範圍之內的事。』溈山說：『什麼是法身向上之事？』禪師奪過拂塵，折斷后扔在地上，便回到大眾中。溈山說：『龍蛇容易辨認，衲子（指僧人）難以欺瞞。』 後來聽說婺州（Wuzhou，地名）明招謙和尚（Mingzhao Qian，禪師名號，謙眇一目，指一隻眼睛有殘疾）出世，禪師直接前去禮拜。明招問：『從哪裡來？』禪師說：『從閩中（Minzhong，地名）來。』明招說：『曾經到過大溈山（Da Weishan，山名）嗎？』禪師說：『到過。』明招說：『有什麼言語？』禪師舉了之前與溈山對話的事情。明招說：『溈山可以說是頭正尾正，只是不遇知音。』禪師也不明白。 又問：『忽然遇到樹倒藤枯，語句歸向何處？』明招說：『卻使溈山笑得更新。』禪師在言下大悟，於是說：『溈山原來笑裡藏刀。』遙望禮拜，懺悔過錯。明招一日問：『虎生七子，哪個沒有尾巴？』禪師說：『第七個沒有尾巴。』 香嚴（Xiangyan，禪師名號）出世，禪師沒有違背之前的約定，於是前去拜訪他。香嚴上堂，僧人問：『不求諸聖，不重己靈時，如何？』香嚴說：『萬機休罷，千聖不攜。』禪師在人群中作嘔吐聲，說：『這是什麼話？』香嚴聽了便下座，說：『剛才對這位僧人說的話必定有不對的地方，導致招師叔（Zhaoshishu，對明招謙和尚的尊稱）這樣。不知道過錯在什麼地方？』禪師說：『萬機休罷，還有東西存在。千聖不攜，也是從人那裡得到的。怎麼會沒有過錯？』香嚴說：『請師叔說。』禪師說：『如果教我來說，須要還師資之禮才行。』香嚴於是禮拜，重複之前的提問。禪師說：『何不說肯諾不得全。』香嚴說：『肯又肯個什麼？諾又諾于阿誰？』禪師說：『肯即肯他千聖，諾即諾於己靈。』香嚴說：『師叔這麼說，向後倒退三十年。』 禪師到夾山（Jiashan，山名），夾山上堂。禪師問：『承蒙師父有言，目前無法，意在目前，如何是「非目」？』

【English Translation】 English version: This is still within the realm of the Dharmakaya (the body of the Dharma, the essence of the Buddha). What is beyond the Dharmakaya? Weishan (Zen master's name) raised a whisk. The Zen master said, 'This is still within the realm of the Dharmakaya.' Weishan said, 'What is beyond the Dharmakaya?' The Zen master snatched the whisk, broke it, and threw it on the ground, then returned to the assembly. Weishan said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.' Later, upon hearing that the Venerable Mingzhao Qian (Mingzhao Qian, Zen master's name, Qian with one eye impaired) of Wuzhou (place name) had appeared in the world, the Zen master went directly to pay respects. Mingzhao asked, 'Where do you come from?' The Zen master said, 'From Minzhong (place name).' Mingzhao said, 'Have you been to Da Weishan (mountain name)?' The Zen master said, 'I have.' Mingzhao said, 'What words did you hear?' The Zen master recounted the previous conversation with Weishan. Mingzhao said, 'Weishan can be said to be correct from head to tail, but he simply did not meet a true confidant.' The Zen master did not understand. He further asked, 'If suddenly encountering a tree falling and vines withering, where do the words return?' Mingzhao said, 'It would make Weishan laugh even more freshly.' The Zen master had a great awakening upon hearing these words, and said, 'Weishan originally had a knife hidden in his smile.' He bowed from afar, repenting his mistake. One day, Mingzhao asked, 'If a tiger gives birth to seven cubs, which one has no tail?' The Zen master said, 'The seventh one has no tail.' When Xiangyan (Zen master's name) appeared in the world, the Zen master did not break his previous agreement and went to visit him. Xiangyan ascended the platform, and a monk asked, 'When one does not seek from the sages and does not value one's own spirit, what then?' Xiangyan said, 'All activities cease, and a thousand sages are not carried along.' The Zen master made a vomiting sound in the crowd, saying, 'What kind of words are these?' Upon hearing this, Xiangyan descended from the platform, saying, 'What I said to this monk must have been incorrect, causing my uncle Zhaoshishu (respectful term for Mingzhao Qian) to react in this way. I wonder where the fault lies?' The Zen master said, 'Even when all activities cease, there is still something present. Even when a thousand sages are not carried along, it is still obtained from people. How can there be no fault?' Xiangyan said, 'Please, uncle, tell me.' The Zen master said, 'If you want me to tell you, you must first perform the rites of a teacher.' Xiangyan then bowed and repeated the previous question. The Zen master said, 'Why not say that affirmation and denial are not complete?' Xiangyan said, 'What is being affirmed, and who is being denied?' The Zen master said, 'Affirmation affirms the thousand sages, and denial denies one's own spirit.' Xiangyan said, 'If you say it that way, uncle, you will be going backwards for thirty years.' The Zen master arrived at Jiashan (mountain name), and Jiashan ascended the platform. The Zen master asked, 'I have heard the master say, 'There is no Dharma before the eyes, the meaning is in the present moment.' What is 'non-eye'?'

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前法。山曰。夜月流輝。澄潭無影。師作掀禪床勢。山曰。阇黎作么生。師曰。目前無法。了不可得。山曰。大眾看取。這一員戰將。師參巖頭。頭見來。乃低頭佯睡。師近前而立。頭不顧。師拍禪床一下。頭回首曰。作甚麼。師曰。和尚且瞌睡。拂袖便行。頭呵呵大笑曰。三十年弄馬騎。今日被驢撲。回謁石霜(機語具石霜章)。遂歸故里。出主藍田。信士張霸遷問。和尚有何言句。師示偈曰。吾有一寶琴。寄之在曠野。不是不解彈。未遇知音者。后遷疏山。上堂。病僧咸通年前。會得法身邊事。咸通年後。會得法身向上事。雲門出問。如何是法身邊事。師曰。枯樁。曰。如何是法身向上事。師曰。非枯樁。曰。還許某甲說道理也無。師曰。許。曰。枯樁豈不是明法身邊事。師曰。是。曰。非枯樁豈不是明法身向上事。師曰。是。曰。祇如法身。還該一切也無。師曰。法身周遍。豈得不該。門指凈瓶曰。祇如凈瓶。還該法身么。師曰。阇黎莫向凈瓶邊覓。門便禮拜。師問鏡清。肯諾不得全。子作么生會。清曰。全歸肯諾。師曰。不得全又作么生。清曰。箇中無肯路。師曰。始愜病僧意。問僧。甚處來。曰。雪峰來。師曰。我已前到時。事事不足。如今足也未。曰。如今足也。師曰。粥足飯足。僧無對(雲門代云。粥

【現代漢語翻譯】 現代漢語譯本 前法。山問道：『夜裡的月光流淌著光輝，清澈的潭水沒有影子，』 師作了一個掀翻禪床的姿勢。山問道：『阇黎（Dharani，指僧人）你這是做什麼？』 師回答說：『目前沒有法，一切都不可得。』 山說：『各位看清楚，這是一員戰將。』 師去參訪巖頭（Yantou），巖頭見他來了，就低下頭假裝睡覺。師走到他面前站著，巖頭不理睬。師拍了一下禪床，巖頭回頭說：『做什麼？』 師說：『和尚你且瞌睡吧。』說完拂袖便走。巖頭呵呵大笑說：『三十年弄馬騎，今天卻被驢撲了。』 之後師去拜謁石霜（Shishuang）（相關的機鋒對話記載在石霜的章節里）。於是回到故鄉，出來主持藍田（Lantian）的寺廟。信徒張霸遷問道：『和尚有什麼言語開示？』 師作偈語說：『我有一把寶琴，寄放在曠野之中。不是我不會彈奏，只是沒有遇到知音的人。』 後來師遷往疏山（Shushan）。上堂說法時說：『老衲在咸通（Xiantong）年間，領會了法身邊的事；咸通年之後，領會了法身向上的事。』 雲門（Yunmen）出來問道：『如何是法身邊的事？』 師說：『枯樁。』 雲門問道：『如何是法身向上的事？』 師說：『非枯樁。』 雲門問道：『還允許我說說道理嗎？』 師說：『允許。』 雲門問道：『枯樁豈不是說明法身邊的事？』 師說：『是。』 雲門問道：『非枯樁豈不是說明法身向上的事？』 師說：『是。』 雲門問道：『就如法身，還包含一切嗎？』 師說：『法身周遍，怎麼能不包含？』 雲門指著凈瓶說：『就如這凈瓶，還包含法身嗎？』 師說：『阇黎不要在凈瓶邊尋找。』 雲門便禮拜。 師問鏡清（Jingqing）：『肯諾（Kennuo，梵文，指同意、允許）不得全，你作何理解？』 鏡清說：『全歸肯諾。』 師說：『不得全又作何理解？』 鏡清說：『箇中無肯路。』 師說：『這才符合老衲的心意。』 師問僧人：『從哪裡來？』 僧人說：『從雪峰（Xuefeng）來。』 師說：『我以前到雪峰時，事事不足，如今足夠了嗎？』 僧人說：『如今足夠了。』 師說：『粥足飯足。』 僧人無言以對（雲門代替回答說：粥』

【English Translation】 English version The previous Dharma. Shan asked, 'The night moon flows with radiance, the clear pool has no shadow.' The master made a gesture of overturning the Zen bed. Shan asked, 'Dharani, what are you doing?' The master replied, 'There is no Dharma at present, and nothing can be obtained.' Shan said, 'Everyone, take a look, this is a warrior.' The master went to visit Yantou. Seeing him coming, Yantou lowered his head and pretended to sleep. The master stood in front of him, but Yantou ignored him. The master slapped the Zen bed once, and Yantou turned his head and said, 'What are you doing?' The master said, 'Venerable monk, you should take a nap.' Then he flicked his sleeves and left. Yantou laughed loudly and said, 'Thirty years of riding horses, but today I was pounced on by a donkey.' Afterwards, the master went to visit Shishuang (the related koan is recorded in the chapter on Shishuang). Then he returned to his hometown and came out to preside over the Lantian temple. Believer Zhang Baqian asked, 'What words of instruction does the venerable monk have?' The master composed a verse saying, 'I have a precious zither, which I have placed in the wilderness. It's not that I don't know how to play it, but I haven't met a kindred spirit.' Later, the master moved to Shushan. When he ascended the hall to preach, he said, 'This old monk, in the Xiantong years, understood the matter of the Dharmakaya's side; after the Xiantong years, he understood the matter of the Dharmakaya's upward progress.' Yunmen came out and asked, 'What is the matter of the Dharmakaya's side?' The master said, 'A withered stump.' Yunmen asked, 'What is the matter of the Dharmakaya's upward progress?' The master said, 'Not a withered stump.' Yunmen asked, 'Is it permissible for me to speak of the principle?' The master said, 'It is permissible.' Yunmen asked, 'Isn't a withered stump explaining the matter of the Dharmakaya's side?' The master said, 'It is.' Yunmen asked, 'Isn't not a withered stump explaining the matter of the Dharmakaya's upward progress?' The master said, 'It is.' Yunmen asked, 'As for the Dharmakaya, does it encompass everything?' The master said, 'The Dharmakaya is all-pervasive, how can it not encompass?' Yunmen pointed to the clean vase and said, 'As for this clean vase, does it encompass the Dharmakaya?' The master said, 'Dharani, do not seek by the clean vase.' Then Yunmen bowed. The master asked Jingqing, 'Kennuo (Sanskrit, meaning agreement, permission) cannot be fully obtained, how do you understand it?' Jingqing said, 'Everything returns to Kennuo.' The master said, 'If it cannot be fully obtained, how do you understand it?' Jingqing said, 'There is no path of Kennuo within it.' The master said, 'This is in accordance with this old monk's intention.' The master asked a monk, 'Where do you come from?' The monk said, 'From Xuefeng.' The master said, 'When I went to Xuefeng before, everything was insufficient, is it sufficient now?' The monk said, 'It is sufficient now.' The master said, 'The congee is sufficient, the rice is sufficient.' The monk had no reply (Yunmen replied on his behalf, 'The congee'

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足飯足)。有僧為師造壽塔畢。白師。師曰。將多少錢與匠人。曰。一切在和尚。師曰。為將三錢與匠人。為將兩錢與匠人。為將一錢與匠人。若道得。與吾親造塔來。僧無語。后僧舉似大嶺庵閑和尚(即羅山也)。嶺曰。還有人道得么。僧曰。未有人道得。嶺曰。汝歸與疏山道。若將三錢與匠人。和尚此生決定不得塔。若將兩錢與匠人。和尚與匠人共出一隻手。若將一錢與匠人。累他匠人眉須墮落。僧回如教而說。師具威儀望大嶺作禮。嘆曰。將謂無人。大嶺有古佛放光。射到此間。雖然如是。也是臘月蓮花。大嶺后聞此語。曰。我恁么道。早是龜毛長三尺。僧問。如何是諸佛師。師曰。何不問疏山老漢。僧無對。師常握木蛇。有僧問。手中是甚麼。師提起曰。曹家女。問。如何是和尚家風。師曰。尺五頭巾。曰。如何是尺五頭巾。師曰。圓中取不得。因鼓山舉威音王佛師。師乃問。作么生是威音王佛師。山曰。莫無慚愧好。師曰。阇黎恁么道即得。若約病僧即不然。山曰。作么生是威音王佛師。師曰。不坐無貴位。問。靈機未運時如何。師曰。夜半放白牛。問。如何是一句。師曰。不道。曰。為甚麼不道。師曰。少時輩。問。久負不逢時如何。師曰。饒你雄信解拈槍。比逐秦王較百步。曰。正當恁么時如何。師曰

【現代漢語翻譯】 現代漢語譯本： （寺院）食物充足。（有）一個僧人為（疏山）禪師建造壽塔完畢，稟告禪師。禪師問：『你給了工匠多少錢？』（僧人）回答：『一切都由和尚（您）決定。』禪師說：『如果說給工匠三文錢，如果說給工匠兩文錢，如果說給工匠一文錢。如果能說出道理，就讓我親自來造塔。』僧人無言以對。後來，這個僧人把這件事告訴了大嶺庵的閑和尚（也就是羅山）。大嶺庵閑和尚說：『還有人能說出道理嗎？』僧人說：『還沒有人能說出道理。』大嶺庵閑和尚說：『你回去告訴疏山禪師，如果給工匠三文錢，和尚此生決定得不到塔；如果給工匠兩文錢，和尚與工匠共同出一隻手（指合力）；如果給工匠一文錢，會連累工匠的眉毛鬍鬚都掉落。』僧人回去后，按照大嶺庵閑和尚的說法說了。疏山禪師整理好威儀，朝著大嶺庵的方向作揖，感嘆道：『還以為沒有人能懂，大嶺庵有古佛放出光明，照到這裡。雖然是這樣，也像是臘月的蓮花（比喻稀有）。』大嶺庵閑和尚後來聽到這話，說：『我這樣說，已經是烏龜長了三尺長的毛（比喻不可能）。』 有僧人問：『什麼是諸佛的老師？』禪師說：『為什麼不問疏山老漢？』僧人無言以對。禪師常常拿著木蛇。有僧人問：『手中是什麼？』禪師提起木蛇說：『曹家的女兒。』問：『什麼是和尚的家風？』禪師說：『尺五頭巾。』問：『什麼是尺五頭巾？』禪師說：『在圓中無法取得。』因為鼓山禪師舉了威音王佛（過去七佛之首）的老師的例子，禪師就問：『怎麼是威音王佛的老師？』鼓山禪師說：『莫非沒有慚愧之心就好？』禪師說：『你這樣說也可以，如果按照我這個病僧的理解就不是這樣。』鼓山禪師問：『怎麼是威音王佛的老師？』禪師說：『不坐沒有尊貴的位置。』問：『靈機尚未發動時如何？』禪師說：『半夜放出白牛。』問：『如何是一句（真諦）？』禪師說：『不說。』問：『為什麼不說？』禪師說：『你還是個小輩。』問：『長久地懷才不遇時如何？』禪師說：『即使你像王世充一樣有雄才大略，擅長用槍，與秦王李世民相比，也差得很遠。』問：『正在這個時候如何？』禪師說：

【English Translation】 English version: （The monastery has） sufficient food. A monk finished building a longevity pagoda for Master (Shushan). He reported to the Master. The Master said, 'How much money did you give the craftsmen?' (The monk) replied, 'Everything is decided by the monk (you).' The Master said, 'If you say give the craftsmen three coins, if you say give the craftsmen two coins, if you say give the craftsmen one coin. If you can explain the reason, then I will build the pagoda myself.' The monk was speechless. Later, this monk told this matter to Idle Monk of Daling Hermitage (who is also Luoshan). Idle Monk of Daling Hermitage said, 'Is there anyone who can explain the reason?' The monk said, 'No one has been able to explain the reason.' Idle Monk of Daling Hermitage said, 'You go back and tell Zen Master Shushan, if you give the craftsmen three coins, the monk will definitely not get the pagoda in this life; if you give the craftsmen two coins, the monk and the craftsmen will each contribute one hand (referring to working together); if you give the craftsmen one coin, it will burden the craftsmen to the point that their eyebrows and beards will fall off.' After the monk returned, he said it according to what Idle Monk of Daling Hermitage said. Zen Master Shushan arranged his attire and bowed towards the direction of Daling Hermitage, sighing, 'I thought no one would understand, Daling Hermitage has an ancient Buddha emitting light, shining here. Even so, it is like a lotus flower in the twelfth month (a metaphor for rarity).』 Idle Monk of Daling Hermitage later heard this and said, 'My saying it like that is already like a turtle growing three feet of hair (a metaphor for impossibility).' A monk asked, 'What is the teacher of all Buddhas?' The Master said, 'Why don't you ask Old Man Shushan?' The monk was speechless. The Master often held a wooden snake. A monk asked, 'What is in your hand?' The Master raised the wooden snake and said, 'The daughter of the Cao family.' Asked, 'What is the family style of the monk?' The Master said, 'A fifteen-inch headscarf.' Asked, 'What is a fifteen-inch headscarf?' The Master said, 'It cannot be obtained from the circle.' Because Zen Master Gushan cited the example of the teacher of Weiyin Wang Buddha (the first of the past seven Buddhas), the Master asked, 'How is it the teacher of Weiyin Wang Buddha?' Zen Master Gushan said, 'Isn't it good to have no shame?' The Master said, 'It is okay for you to say it like that, but if it is according to my understanding as a sick monk, it is not like that.' Zen Master Gushan asked, 'How is it the teacher of Weiyin Wang Buddha?' The Master said, 'Do not sit in a position without honor.' Asked, 'What is it like when the spiritual mechanism has not yet been activated?' The Master said, 'Release the white ox in the middle of the night.' Asked, 'What is a sentence (ultimate truth)?' The Master said, 'Do not say.' Asked, 'Why not say?' The Master said, 'You are still a junior.' Asked, 'What is it like when one is long burdened and does not meet the time?' The Master said, 'Even if you are as talented and ambitious as Wang Shichong, and are good at using a spear, compared to Prince Qin Li Shimin, you are far behind.' Asked, 'What is it like at this very moment?' The Master said:

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。將軍不上便橋。金牙徒勞拈筈。問。如何是直指。師曰。珠中有水君不信。擬向天邊問太陽。冬至上堂。僧問。如何是冬來意。師曰。京師出大黃。問。和尚百年後向甚麼處去。師曰。背抵芒叢。四腳指天。師臨遷化。有偈示眾曰。我路碧空外。白雲無處閑。世有無根樹。黃葉風送還。偈終而逝。塔于本山。

青林師䖍禪師

初參洞山。山問。近離甚處。師曰。武陵。曰。武陵法道何似此間。師曰。胡地冬抽筍。山曰。別甑炊香飯供養此人。師拂袖便出。山曰。此子向後。走殺天下人在。師在洞山栽松次。有劉翁者求偈。師作偈曰。長長三尺餘。鬱鬱覆青草。不知何代人。得見此松老。劉得偈呈洞山。山謂曰。此是第三代洞山主人。師辭洞山。山曰。子向甚麼處去。師曰。金輪不隱的。遍界絕紅塵。山曰。善自保任。師珍重而出。洞山門送。謂師曰。恁么去一句作么生道。師曰。步步踏紅塵。通身無影像。山良久。師曰。老和尚何不速道。山曰。子得恁么性急。師曰。某甲罪過。便禮辭。師至山南府青銼山住庵。經十年。忽記洞山遺言。乃曰。當利群蒙。豈拘小節邪。遂往隨州。眾請住青林。后遷洞山。凡有新到。先令搬柴三轉。然後參堂。有一僧不肯。問師曰。三轉內即不問。三轉外如何。師曰。鐵

【現代漢語翻譯】 現代漢語譯本：將軍沒有登上便橋，金牙白白地拿著箭桿。（問：）如何是直指？師父說：『珠子裡面有水，你們不相信，卻想要到天邊去問太陽。』冬至上堂，有僧人問：『如何是冬至的意境？』師父說：『京城出產大黃。』（問：）和尚百年之後往哪裡去？師父說：『背靠著芒草叢，四腳朝天。』師父臨終前，作偈示眾說：『我的路在碧空之外，白雲無處可停留。世上有無根的樹，黃葉被風吹送還。』說完偈語就去世了，塔建在本山。

青林師䖍禪師

最初參拜洞山（Dòngshān，禪師名）。洞山問：『最近從哪裡來？』師父說：『武陵（Wǔlíng，地名）。』（洞山）說：『武陵的佛法風氣和這裡比怎麼樣？』師父說：『胡地冬天抽出竹筍。』（洞山）說：『另外用甑蒸香飯來供養這個人。』師父拂袖便走。洞山說：『這人以後，會累死天下人的。』師父在洞山栽松樹的時候，有個叫劉翁的人求偈語。師父作偈說：『長長三尺多，鬱鬱覆蓋青草。不知是什麼年代的人，能見到這棵松樹老去。』劉翁拿著偈語給洞山看。洞山說：『這是第三代洞山的主人。』師父向洞山告辭。洞山說：『你要到哪裡去？』師父說：『金輪（Jīnlún，佛教術語，象徵佛法）不會隱沒，遍及世界沒有紅塵。』（洞山）說：『好好保重。』師父珍重地走了。洞山送出門，對師父說：『這樣去，要怎麼說一句（話）？』師父說：『步步踏著紅塵，全身沒有影像。』洞山沉默了很久。師父說：『老和尚為什麼不快說？』師父說：『弟子罪過。』便行禮告辭。師父到山南府青銼山住庵，過了十年。忽然想起洞山的遺言，於是說：『應當利益大眾，哪裡能拘泥於小節呢？』於是前往隨州（Suízhōu，地名）。眾人請他住在青林（Qīnglín，地名）。後來遷到洞山。凡是有新來的人，先讓他們搬柴三圈，然後才能參堂。有一個僧人不肯，問師父說：『三圈之內我不問，三圈之外怎麼樣？』師父說：『鐵』

【English Translation】 English version: The general did not cross the Bian Bridge. Jin Ya (Jīnyá, a person's name) futilely held the arrow shaft. (Asked:) What is direct pointing? The master said: 'There is water in the pearl, but you do not believe it, and you want to ask the sun in the sky.' On the Winter Solstice, a monk asked: 'What is the meaning of the Winter Solstice?' The master said: 'The capital produces rhubarb.' (Asked:) Where will the monk go after a hundred years? The master said: 'Back against the reeds, feet pointing to the sky.' Before his death, the master wrote a verse to show the assembly: 'My path is beyond the blue sky, white clouds have nowhere to rest. There are rootless trees in the world, yellow leaves are blown back by the wind.' After finishing the verse, he passed away, and the pagoda was built on this mountain.

Chan Master Qinglin Shiqian

He first visited Dongshan (Dòngshān, name of a Chan master). Dongshan asked: 'Where did you come from recently?' The master said: 'Wuling (Wǔlíng, place name).' (Dongshan) said: 'How is the Dharma practice in Wuling compared to here?' The master said: 'Bamboo shoots emerge in winter in the barbarian lands.' (Dongshan) said: 'Cook fragrant rice in a separate pot to offer to this person.' The master flicked his sleeves and left. Dongshan said: 'This person will exhaust everyone in the world in the future.' When the master was planting pine trees at Dongshan, a man named Liu Weng asked for a verse. The master wrote a verse saying: 'More than three feet long, lushly covering the green grass. I don't know what era of people will see this pine tree grow old.' Liu Weng took the verse to show Dongshan. Dongshan said: 'This is the third-generation master of Dongshan.' The master bid farewell to Dongshan. Dongshan said: 'Where are you going?' The master said: 'The golden wheel (Jīnlún, Buddhist term, symbolizing the Dharma) will not be hidden, and there is no red dust throughout the world.' (Dongshan) said: 'Take good care of yourself.' The master cherished his words and left. Dongshan saw him off and said to the master: 'Going like this, how would you say a sentence?' The master said: 'Step by step treading on the red dust, the whole body has no image.' Dongshan was silent for a long time. The master said: 'Why doesn't the old master speak quickly?' The master said: 'This disciple is at fault.' Then he bowed and took his leave. The master went to Qingcuo Mountain in Shannan Prefecture to live in a hermitage for ten years. Suddenly, he remembered Dongshan's last words, so he said: 'We should benefit the masses, how can we be bound by trivial matters?' So he went to Suizhou (Suízhōu, place name). The people invited him to live in Qinglin (Qīnglín, place name). Later, he moved to Dongshan. Whenever there were newcomers, he would first have them carry firewood three times before they could enter the hall. One monk refused and asked the master: 'I won't ask about the three rounds, what about beyond the three rounds?' The master said: 'Iron'

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輪天子寰中旨。僧無對。師便打。趁出。僧問。昔年病苦。又中毒藥。請師醫。師曰。金錍撥破腦。頂上灌醍醐。曰。恁么則謝師醫。師便打。上堂。祖師門下。鳥道玄微。功窮皆轉。不究難明。汝等諸人。直須離心意識參。出凡聖路學。方可保任。若不如是。非吾子息。問。久負不逢時如何。師曰。古皇尺一寸。問。請師答話。師曰。修羅掌于日月。上堂。祖師宗旨。今日施行。法令已彰。復有何事。僧問。正法眼藏。祖祖相傳。未審和尚傳付何人。師曰。靈苗生有地。大悟不存師。問。如何是道。師曰。回頭尋遠澗。曰。如何是道中人。師曰。擁雪首揚眉。問。千差路別。如何頓曉。師曰。足下背驪珠。空怨長天月。問。學人徑往時如何。師曰。死蛇當大路。勸子莫當頭。曰。當頭者如何。師曰。喪子命根。曰。不當頭者如何。師曰。亦無迴避處。曰。正當恁么時如何。師曰。失卻也。曰。向甚麼處去。師曰。草深無覓處。曰。和尚也須堤防始得。師拊掌曰。一等是個毒氣。

高安白水本仁禪師

因設先洞山忌齋。僧問。供養先師。先師還來也無。師曰。更下一分供養著。上堂。老僧尋常不欲向聲前色后。鼓弄人家男女。何故。且聲不是聲。色不是色。僧問。如何是聲不是聲。師曰。喚作色得么。曰

【現代漢語翻譯】 現代漢語譯本： 輪天子寰中旨（輪轉聖王的旨意遍佈天下）。僧人沒有回答。禪師就打了他，並把他趕了出去。僧人問：『過去我身患重病，又中了毒藥，請禪師醫治。』禪師說：『用金錍（一種醫療器械）撥開你的頭腦，從頭頂灌入醍醐（比喻甘美的佛法）。』僧人說：『既然這樣，就感謝禪師的醫治。』禪師又打了他。禪師上堂說法：『祖師門下的教法，像鳥道一樣玄妙而細微，窮盡功夫才能轉變，不深入研究難以明白。你們這些人，必須離開心意識去參悟，超出凡聖的道路去學習，才可以保任（保持和承擔）。如果不是這樣，就不是我的子孫。』有人問：『長久地懷才不遇，該怎麼辦？』禪師說：『古皇（古代聖皇）的尺度是一寸。』有人問：『請禪師開示。』禪師說：『修羅（一種惡神）用手掌遮蔽日月。』禪師上堂說法：『祖師的宗旨，今天開始施行。法令已經彰顯，還有什麼事呢？』僧人問：『正法眼藏（佛法的精髓），祖祖相傳，不知道和尚傳給什麼人？』禪師說：『靈苗生長在有土地的地方，大悟不依賴於老師。』有人問：『什麼是道？』禪師說：『回頭尋找遠處的山澗。』問：『什麼是道中人？』禪師說：『頂著雪，昂首揚眉。』有人問：『千差萬別的道路，如何才能頓悟？』禪師說：『腳下背離驪珠（比喻珍寶），卻空自埋怨長天的月亮。』有人問：『學人直接前往時如何？』禪師說：『死蛇擋在大路上，勸你不要當頭走。』問：『當頭走會怎樣？』禪師說：『喪失性命的根本。』問：『不當頭走會怎樣？』禪師說：『也沒有迴避的地方。』問：『正在這樣的時候該怎麼辦？』禪師說：『失去了。』問：『向什麼地方去了？』禪師說：『草深難尋覓。』問：『和尚也需要提防才行。』禪師拍手說：『都是一樣的毒氣。』 高安白水本仁禪師 因為設定紀念洞山禪師的忌日齋會。僧人問：『供養先師，先師會來嗎？』禪師說：『再多加一份供養。』禪師上堂說法：『老僧平常不願意在聲色之前之後，搬弄人家的男女。為什麼呢？因為聲不是真正的聲，色不是真正的色。』僧人問：『什麼是聲不是聲？』禪師說：『叫它做色可以嗎？』

【English Translation】 English version: The wheel-turning king's (Cakravartin's) decree fills the universe. A monk had no reply. The master then struck him and drove him out. The monk asked, 'In the past, I suffered from illness and was poisoned. Please, Master, heal me.' The master said, 'Use a golden lancet (Jin Pi) to break open your brain and pour ghee (醍醐, tíhú, best cow milk's cream, metaphor for the supreme Buddhist teachings) on top.' The monk said, 'In that case, I thank the Master for the healing.' The master then struck him again. The master ascended the platform and said, 'The teaching within the lineage of the Patriarchs is as subtle and mysterious as a bird's path. Exhaustive effort leads to transformation; without thorough investigation, it is difficult to understand. All of you must engage in practice by separating from the discriminating mind and consciousness, and learn by transcending the paths of the mundane and the sacred, only then can you preserve and maintain it. If you do not do so, you are not my descendants.' Someone asked, 'What if one is long burdened and does not encounter the right time?' The master said, 'The ancient emperor's (Gu Huang) measure is one inch.' Someone asked, 'Please, Master, answer.' The master said, 'Asura (修羅, a type of demon) covers the sun and moon with his palm.' The master ascended the platform and said, 'The Patriarch's (Zushi) principle is implemented today. The laws are already manifest. What else is there?' A monk asked, 'The treasury of the true Dharma eye (正法眼藏, Zhengfa Yanzang), passed down from patriarch to patriarch, I wonder to whom does the Master transmit it?' The master said, 'A spiritual sprout grows where there is earth; great enlightenment does not rely on a teacher.' Someone asked, 'What is the Dao?' The master said, 'Turn your head and seek the distant mountain stream.' Asked, 'What is a person of the Dao?' The master said, 'Wearing snow, he raises his head and eyebrows.' Someone asked, 'With myriad different paths, how can one achieve sudden enlightenment?' The master said, 'Your feet turn away from the bright pearl (驪珠, Lízhū, a metaphor for treasure), yet you vainly resent the long sky and the moon.' Someone asked, 'What happens when a student goes directly forward?' The master said, 'A dead snake blocks the great road; I advise you not to go head-on.' Asked, 'What happens if one goes head-on?' The master said, 'Losing the root of your life.' Asked, 'What happens if one does not go head-on?' The master said, 'There is also no place to avoid.' Asked, 'What happens at just such a moment?' The master said, 'Lost it.' Asked, 'Where did it go?' The master said, 'The grass is deep, and there is no place to find it.' Asked, 'The Master must also be careful.' The master clapped his hands and said, 'It's all the same poison.' Zen Master Benren of Baishui in Gao'an Because he was holding a memorial service for the late Zen Master Dongshan. A monk asked, 'Offering to the late Master, will the late Master come?' The master said, 'Add another portion of offerings.' The master ascended the platform and said, 'This old monk usually does not want to manipulate other people's men and women before or after sound and form. Why? Because sound is not truly sound, and form is not truly form.' A monk asked, 'What is sound that is not sound?' The master said, 'Is it okay to call it form?'

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。如何是色不是色。師曰。喚作聲得么。僧作禮。師曰。且道為汝說。答汝話。若向這裡會得。有個入處。上堂。眼裡著沙不得。耳里著水不得。僧問。如何是眼裡著沙不得。師曰。應真無比。曰。如何是耳里著水不得。師曰。白凈無垢。問。文殊與普賢。萬法悉同源。文殊普賢即不問。如何是同源底法。師曰。卻問取文殊普賢。曰。如何是文殊普賢。師曰。一釣便上。師謂鏡清曰。時寒道者清。曰。不敢。師曰。還有臥單也無。曰。設有。亦無展底工夫。師曰。直饒道者滴水冰生。亦不干他事。曰。滴水冰生。事不相涉。師曰。是。曰。此人意作么生。師曰。此人不落意。曰。不落意。此人聻。師曰。高山頂上。無可與道者啖啄。長生然和尚問。如何是西來意。師曰。還見庭前杉樧樹否。曰。恁么則和尚今日。因學人致得是非。師曰。多口座主。然去後。師方知是雪峰禪客。乃曰。盜法之人。終不成器(然住后。眾緣不備。果符師記。因僧問。從上宗乘。如何舉唱。然云。不可為阇黎一人。荒卻長生山也。玄沙聞云。然師兄佛法即大行。受記之緣亦就)。僧問。如何是不遷義。師曰。落花隨流水。明月上孤岑。師將順世。焚香白眾曰。香菸絕處是吾涅槃時也。言訖跏趺而坐。息隨煙滅。

洛京白馬遁儒禪師

僧問。如何是衲僧本分事。師曰。十道不通風。啞子傳來信。曰。傳甚麼信。師乃合掌頂戴。問。如何是密室中人。師曰。才生不可得。不貴未生時。曰。是個甚麼不貴未生時。師曰。是汝阿爺。問。三千里外向白馬。及乎到來為甚麼不見。師曰。是汝不見。不幹老僧事。曰。請和尚指示。師曰。指即沒交涉。問。如何是學人本分事。師曰。昨夜三更月正午。問。如何是法身向上事。師曰。井底蝦蟆吞卻月(僧問黃龍。如何是井底蝦蟆吞卻月。龍曰。不奈何。曰。恁么則吞卻去也。龍曰。一任吞。曰。吞后如何。龍曰。好蝦蟆)。問。如何是學人急切處。師曰。俊鳥猶嫌鈍。瞥然早已遲。問。如何是西來意。師曰。點額猢猻探月波。

潭州龍牙山居遁證空禪師

撫州人也。因參翠微。乃問。學人自到和尚法席一個餘月。不蒙一法示誨。意在於何。微曰。嫌甚麼。師又問洞山。山曰。爭怪得老僧(法眼別云。祖師來也。云居齊云。此三人尊宿。還有親疏也無。若有。那個親。若無親疏。眼在甚麼處)。師又問翠微。如何是祖師意。微曰。與我將禪板來。師遂過禪板。微接得便打。師曰。打即任打。要且無祖師意。又問臨濟。如何是祖師意。濟曰。與我將蒲團來。師乃過蒲團。濟接得便打。師曰。打即

【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是雲遊僧人的本分事？』 龍牙禪師說：『十方道路不通風，啞巴傳來了訊息。』 僧人說：『傳什麼訊息？』 龍牙禪師於是合掌頂戴。 僧人問：『什麼是密室中的人？』 龍牙禪師說：『才剛產生就不可得，不看重未產生的時候。』 僧人說：『是什麼不看重未產生的時候？』 龍牙禪師說：『是你阿爺。』 僧人問：『三千里外遙望白馬，等到來的時候為什麼看不見？』 龍牙禪師說：『是你沒看見，不關老僧的事。』 僧人說：『請和尚指示。』 龍牙禪師說：『指示就沒交涉了。』 僧人問：『什麼是學人的本分事？』 龍牙禪師說：『昨夜三更月亮正當午。』 僧人問：『什麼是法身向上事？』 龍牙禪師說：『井底的蛤蟆吞掉了月亮（有僧人問黃龍禪師：如何是井底蛤蟆吞卻月？黃龍說：無可奈何。僧人說：既然這樣就吞掉了？黃龍說：任它吞。僧人說：吞了之後如何？黃龍說：好蛤蟆）。』 僧人問：『什麼是學人最緊要的地方？』 龍牙禪師說：『俊鳥還嫌自己遲鈍，稍微一眨眼就已經晚了。』 僧人問：『什麼是西來意？』 龍牙禪師說：『額頭點了墨的猢猻去撈水中的月亮。』

潭州龍牙山居遁證空禪師

是撫州人。因為參訪翠微禪師，於是問道：『學人自從來到和尚您的法席一個多月，沒有蒙受您的一法示誨，這是什麼意思？』 翠微禪師說：『嫌什麼？』 龍牙禪師又問洞山禪師，洞山禪師說：『怎麼能怪老僧（法眼禪師另外說：祖師來了。云居齊禪師說：這三位尊宿，還有親疏之分嗎？如果有，哪個親近？如果沒有親疏，眼在哪裡）。』 龍牙禪師又問翠微禪師：『什麼是祖師意？』 翠微禪師說：『給我把禪板拿來。』 龍牙禪師於是遞過禪板，翠微禪師接過就打。龍牙禪師說：『打就任你打，但終究沒有祖師意。』 又問臨濟禪師：『什麼是祖師意？』 臨濟禪師說：『給我把蒲團拿來。』 龍牙禪師於是遞過蒲團，臨濟禪師接過就打。龍牙禪師說：『打就任你打。』

【English Translation】 English version A monk asked: 'What is the fundamental matter for a wandering monk?' Longya (Dragon Tooth) said: 'Ten roads are impenetrable by the wind; a mute person delivers a message.' The monk said: 'What message is delivered?' Longya then joined his palms and placed them on top of his head in reverence. The monk asked: 'What is a person in a secret chamber?' Longya said: 'Just as it arises, it is unattainable; not valuing the time before it arises.' The monk said: 'What is it that does not value the time before it arises?' Longya said: 'It is your father.' The monk asked: 'Looking towards a white horse from three thousand miles away, why is it not seen upon arrival?' Longya said: 'It is that you do not see it; it is not the old monk's business.' The monk said: 'Please, Venerable One, instruct me.' Longya said: 'To instruct is to have no connection.' The monk asked: 'What is the fundamental matter for a student?' Longya said: 'Last night, at the third watch, the moon was at high noon.' The monk asked: 'What is the matter of advancing beyond the Dharmakaya (法身)?' Longya said: 'A frog at the bottom of a well swallows the moon (a monk asked Huanglong (黃龍): 'What is a frog at the bottom of a well swallowing the moon?' Huanglong said: 'There is nothing to be done.' The monk said: 'So it swallows it?' Huanglong said: 'Let it swallow.' The monk said: 'What happens after swallowing?' Huanglong said: 'Good frog.')' The monk asked: 'What is the most urgent matter for a student?' Longya said: 'Even a swift bird dislikes being slow; in a mere blink, it is already too late.' The monk asked: 'What is the meaning of Bodhidharma's (菩提達摩) coming from the West?' Longya said: 'A monkey with ink on its forehead tries to grasp the moon in the water.'

Zen Master Zhengkong (證空) of Longya (龍牙) Mountain in Tanzhou (潭州)

Was a person from Fuzhou (撫州). Because he visited Cuwei (翠微), he asked: 'This student has been at the Venerable One's Dharma seat for over a month, without receiving a single Dharma instruction. What is the meaning of this?' Cuwei said: 'What do you dislike?' Longya also asked Dongshan (洞山), Dongshan said: 'How can you blame this old monk (Fayan (法眼) said separately: 'The Patriarch has come.' Yunju Qi (云居齊) said: 'These three venerable ones, are there any close or distant relationships? If there are, which is closer? If there are no close or distant relationships, where are the eyes?')' Longya also asked Cuwei: 'What is the meaning of the Patriarch?' Cuwei said: 'Bring me the Zen board.' Longya then handed over the Zen board, and Cuwei took it and struck him. Longya said: 'Striking is fine, but ultimately there is no meaning of the Patriarch.' He also asked Linji (臨濟): 'What is the meaning of the Patriarch?' Linji said: 'Bring me the cattail seat.' Longya then handed over the cattail seat, and Linji took it and struck him. Longya said: 'Striking is fine.'

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任打。要且無祖師意。後有僧問。和尚行腳時。問二尊宿祖師意。未審二尊宿明也未。師曰。明即明也。要且無祖師意(東禪齊云。眾中道。佛法即有。祇是無祖師意。若恁么會。有何交涉。別作么生會無祖師意底道理)。師復舉德山頭落底語。因自省過。遂止於洞山。隨眾參請。一日問。如何是祖師西來意。山曰。待洞水逆流。即向汝道。師始悟厥旨。服勤八稔。湖南馬氏請住龍牙。上堂。夫參玄人。須透過祖佛始得。新豐和尚道。祖佛言教似生冤家。始有參學分。若透不得。即被祖佛謾去。僧問。祖佛還有謾人之心也無。師曰。汝道江湖還有礙人之心也無。乃曰。江湖雖無礙人之心。為時人過不得。江湖成礙人去。不得道江湖不礙人。祖佛雖無謾人之心。為時人透不得。祖佛成謾人去。不得道祖佛不謾人。若透得祖佛過。此人過卻祖佛。若也如是。始體得佛祖意。方與向上人同。如未透得。但學佛學祖。則萬劫無有出期。僧曰。如何得不被祖佛謾去。師曰。道者直須自悟去始得。問。十二時中如何著力。師曰。如無手人慾行拳。始得。問。終日區區。如何頓息。師曰。如孝子喪卻父母。始得(東禪齊云。眾中道如喪父母。何有閑暇。恁么會還息得人疑情么。除此外且作么生會龍牙意)。問。如何是道。師曰。無異

【現代漢語翻譯】 現代漢語譯本 有人問：『什麼是「任打」的境界？』（意思是，無論遇到什麼打擊或挑戰，都能泰然處之。）龍牙禪師回答：『要且無祖師意。』（意思是，這種境界超越了祖師的教誨，無法用傳統的禪宗思想來解釋。） 後來，有僧人問：『和尚您在行腳參訪時，曾向其他尊宿請教祖師西來意（達摩祖師從西方帶來的禪宗真意），不知那兩位尊宿是否明白了祖師意？』 龍牙禪師說：『明即明也，要且無祖師意。』（意思是，他們或許明白了表面上的意思，但仍然沒有達到超越祖師教誨的境界。）（東禪齊云評論說：『佛法是存在的，只是沒有祖師意。如果這樣理解，又有什麼關係呢？應該如何理解「無祖師意」的道理呢？』） 龍牙禪師又舉了德山宣鑒禪師頭落地的典故，因此反省自己的過失，於是停止遊歷，在洞山良價禪師處隨眾參禪請益。一天，他問洞山禪師：『如何是祖師西來意？』 洞山禪師說：『待洞水逆流，即向汝道。』（等到洞里的水倒流的時候，我就告訴你。）龍牙禪師這才領悟了洞山禪師的旨意，於是留在洞山服勤了八年。後來，湖南馬氏請他去龍牙主持寺院。 龍牙禪師上堂說法：『參玄之人，須透過祖佛始得。』（參禪的人必須超越祖師和佛才能有所成就。）新豐和尚說：『祖佛言教似生冤家，始有參學分。』（祖師和佛的言教就像是天生的冤家，只有這樣才能開始參學。）如果透不過祖佛，就會被祖佛所欺騙。 有僧人問：『祖佛還有欺騙人的心思嗎？』 龍牙禪師說：『汝道江湖還有礙人之心也無？』（你認為江湖還有阻礙人的心思嗎？）於是說：『江湖雖無礙人之心，為時人過不得，江湖成礙人去。不得道江湖不礙人。祖佛雖無謾人之心，為時人透不得，祖佛成謾人去。不得道祖佛不謾人。』（江湖雖然沒有阻礙人的心思，但因為人們無法渡過，江湖就成了阻礙。不能說江湖不阻礙人。祖佛雖然沒有欺騙人的心思，但因為人們無法領悟，祖佛就成了欺騙。不能說祖佛不欺騙人。） 『若透得祖佛過，此人過卻祖佛。若也如是，始體得佛祖意，方與向上人同。如未透得，但學佛學祖，則萬劫無有出期。』（如果能夠超越祖佛，這個人就超越了祖佛。如果能夠這樣，才能體會到佛祖的真意，才能與更高層次的人相同。如果不能超越，只是學習佛和祖，那麼萬劫也沒有出頭之日。） 有僧人問：『如何才能不被祖佛所欺騙？』 龍牙禪師說：『道者直須自悟去始得。』（修道的人必須自己去領悟才能做到。） 問：『十二時中如何著力？』（一天十二個時辰，如何用功？） 龍牙禪師說：『如無手人慾行拳，始得。』（就像沒有手的人想要打拳，才能做到。） 問：『終日區區，如何頓息？』（整天忙碌，如何才能立刻停止？） 龍牙禪師說：『如孝子喪卻父母，始得。』（就像孝子失去了父母，才能做到。）（東禪齊云評論說：『像失去了父母，哪裡有空閑？這樣理解能夠消除人們的疑惑嗎？除了這樣，應該如何理解龍牙禪師的意思呢？』） 問：『如何是道？』 龍牙禪師說：『無異。』（道沒有什麼特別的。）

【English Translation】 English version Someone asked: 'What is the state of 'allowing oneself to be hit'?' (meaning, how to remain calm and composed when facing any blow or challenge.) Longya (Longya, name of the Zen master) answered: 'Yao qie wu zushi yi.' (要且無祖師意) (Meaning, this state transcends the teachings of the patriarchs and cannot be explained by traditional Zen thought.) Later, a monk asked: 'When you were traveling and studying, did you ask the two venerable masters about the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, 祖師西來意) (Bodhidharma's intention in bringing Zen from the West)? I wonder if those two venerable masters understood the Patriarch's intention?' Longya said: 'Ming ji ming ye, yao qie wu zushi yi.' (明即明也，要且無祖師意) (Meaning, they may have understood the superficial meaning, but they still haven't reached the state of transcending the patriarch's teachings.) (Dongchan Qiyun commented: 'The Buddha-dharma exists, but there is no Patriarch's intention. If you understand it this way, what does it matter? How should you understand the principle of 'no Patriarch's intention'?) Longya also cited the story of Deshan Xuanjian (Deshan Xuanjian, name of a Zen master) falling to the ground, and therefore reflected on his own faults, so he stopped traveling and followed the crowd to practice Zen and seek advice at Dongshan Liangjie's (Dongshan Liangjie, name of a Zen master) place. One day, he asked Dongshan: 'What is the meaning of the Patriarch's coming from the West?' Dongshan said: 'Dai dong shui ni liu, ji xiang ru dao.' (待洞水逆流，即向汝道) (When the water in the cave flows backwards, I will tell you.) Longya then realized Dongshan's intention, so he stayed in Dongshan for eight years. Later, the Ma family of Hunan invited him to preside over the Longya Temple. Longya ascended the hall and said: 'Those who practice profound Zen must transcend the patriarchs and Buddhas to achieve something.' Xinfeng (Xinfeng, name of a monk) said: 'The teachings of the patriarchs and Buddhas are like natural enemies, and only then can one begin to study.' If you can't get through the patriarchs and Buddhas, you will be deceived by the patriarchs and Buddhas. A monk asked: 'Do the patriarchs and Buddhas have the intention to deceive people?' Longya said: 'Ru dao jianghu hai you ai ren zhi xin ye wu?' (汝道江湖還有礙人之心也無) (Do you think the rivers and lakes have the intention to hinder people?) Then he said: 'Although the rivers and lakes have no intention to hinder people, because people cannot cross them, the rivers and lakes become obstacles. You cannot say that the rivers and lakes do not hinder people. Although the patriarchs and Buddhas have no intention to deceive people, because people cannot understand them, the patriarchs and Buddhas become deception. You cannot say that the patriarchs and Buddhas do not deceive people.' 'If you can get through the patriarchs and Buddhas, this person will surpass the patriarchs and Buddhas. If you can do this, you can understand the true meaning of the Buddhas and patriarchs, and you can be the same as people of a higher level. If you can't get through, but only learn from the Buddhas and patriarchs, then there will be no end to it for countless kalpas.' A monk asked: 'How can one not be deceived by the patriarchs and Buddhas?' Longya said: 'Dao zhe zhi xu zi wu qu shi de.' (道者直須自悟去始得) (Those who cultivate the Way must realize it themselves to achieve it.) Asked: 'How to exert effort in the twelve hours?' (How to work hard in the twelve hours of the day?) Longya said: 'Ru wu shou ren yu xing quan, shi de.' (如無手人慾行拳，始得) (It's like a person without hands wants to box, then you can achieve it.) Asked: 'How to stop immediately after being busy all day?' Longya said: 'Ru xiao zi sang que fumu, shi de.' (如孝子喪卻父母，始得) (It's like a filial son loses his parents, then you can achieve it.) (Dongchan Qiyun commented: 'Like losing parents, where is the leisure? Can this understanding eliminate people's doubts? Besides this, how should we understand Longya's meaning?') Asked: 'What is the Dao?' Longya said: 'Wu yi.' (無異) (The Dao is nothing special.)

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人心是。乃曰。若人體得道無異人心。始是道人。若是言說。則沒交涉。道者。汝知行底道人否。十二時中。除卻著衣吃飯。無絲髮異於人心。無誑人心。此個始是道人。若道我得我會。則沒交涉。大不容易。問。如何是祖師西來意。師曰。待石烏龜解語。即向汝道。曰。石烏龜語也。師曰。向汝道甚麼。問。古人得個甚麼。便休去。師曰。如賊入空室。問。無邊身菩薩。為甚麼不見如來頂相。師曰。汝道如來還有頂相么。問。大庾嶺頭提不起時如何。師曰。六祖為甚麼將得去。問。二鼠侵藤時如何。師曰。須有隱身處始得。曰。如何是隱身處。師曰。還見儂家么。問。維摩掌擎世界。未審維摩向甚麼處立。師曰。道者。汝道維摩掌擎世界。問。知有底人。為甚麼卻有生死。師曰。恰似道者未悟時。問。如何是西來意。師曰。此一問最苦(報慈雲。此一問最好)。問。祖意教意。是同是別。師曰。祖師在後來。問。如何是無事沙門。師曰。若是沙門。不得無事。曰。為甚麼不得無事。師曰。覓一個也難得。問。蟾蜍無反照之功。玉兔無伴月之意時如何。師曰。道者。堯舜之君猶有化在。問。如何得此身安去。師曰。不被別身謾始得(法眼別云。誰惱亂汝)。報慈嶼贊師真曰。日出連山。月圓當戶。不是無身。不欲全露

【現代漢語翻譯】 現代漢語譯本 人心即是道。有人說，如果人體悟了道，就和人心沒有區別，這才是得道的修行人。如果只是口頭說說，那就毫無關係。所謂『道』，你知道什麼是真正踐行道的修行人嗎？他們一天十二個時辰，除了穿衣吃飯，沒有一絲一毫與常人不同，也不會欺騙自己的心。這樣才是真正的修行人。如果說『我得到了』、『我領會了』，那就毫無關係。這非常不容易。 問：如何是祖師西來意？（Bodhidharma's purpose in coming from the West) 師父說：等石烏龜開口說話的時候，我就告訴你。 問：石烏龜說話了呢？ 師父說：那它說了什麼？ 問：古人得到了什麼，就放下一切離開了？ 師父說：就像小偷進入空蕩蕩的房間。 問：無邊身菩薩（Boundless-bodied Bodhisattva)，為什麼看不見如來（Tathagata)的頂相？ 師父說：你說如來還有頂相嗎？ 問：在大庾嶺（Dayu mountain)提不起的時候該怎麼辦？ 師父說：六祖（Sixth Patriarch Huineng)為什麼能提得起？ 問：兩隻老鼠啃咬藤蔓的時候該怎麼辦？ 師父說：必須要有藏身的地方才行。 問：什麼是藏身的地方？ 師父說：你還看見我嗎？ 問：維摩詰（Vimalakirti)用手掌托起世界，請問維摩詰站在哪裡？ 師父說：道友，你說維摩詰用手掌托起世界。 問：明知有道的人，為什麼還會有生死？ 師父說：就像道友你還沒開悟的時候一樣。 問：如何是西來意？（Bodhidharma's purpose in coming from the West) 師父說：這個問題最難回答。（報慈雲：這個問題最好）。 問：祖師的意和教義，是相同還是不同？ 師父說：祖師在後來。 問：如何是無事沙門（carefree monk)？ 師父說：如果是沙門，就不能無事。 問：為什麼不能無事？ 師父說：想找一個都很難。 問：蟾蜍沒有反照的光輝，玉兔沒有伴隨月亮的心意時，該怎麼辦？ 師父說：道友，即使是堯舜這樣的聖明君主，也還有教化百姓的責任。 問：如何才能讓此身安穩度過？ 師父說：不被其他身體欺騙才能做到。（法眼禪師（Fa Yan)另外說：誰在困擾你）。 報慈嶼讚頌師父的真容說：太陽照耀著連綿的山脈，月亮圓滿地照在門前。不是沒有身體，而是不想完全顯露。

【English Translation】 English version The human mind is the Dao. It is said that if a person embodies the Dao, it is no different from the human mind; this is a true Daoist. If it's just talk, then there's no connection. As for 'Dao,' do you know what a Daoist who truly practices the Dao is? Throughout the twelve hours of the day, apart from dressing and eating, there is not a hair's breadth of difference from the human mind, and they do not deceive their own minds. This is a true Daoist. If one says, 'I have attained it,' 'I understand it,' then there's no connection. It's not easy. Question: What is Bodhidharma's purpose in coming from the West? The Master said: When the stone tortoise can speak, I will tell you. Question: The stone tortoise speaks? The Master said: What did it say to you? Question: What did the ancients attain, that they then let go of everything and left? The Master said: Like a thief entering an empty room. Question: Why can't the Boundless-bodied Bodhisattva see the Tathagata's crown? The Master said: Do you say the Tathagata still has a crown? Question: What should be done when one cannot lift it at Dayu Mountain? The Master said: Why could the Sixth Patriarch Huineng lift it? Question: What should be done when two mice gnaw at the vine? The Master said: One must have a place to hide. Question: What is a place to hide? The Master said: Do you still see me? Question: Vimalakirti holds up the world in his palm. I wonder where Vimalakirti is standing? The Master said: Daoist, you say Vimalakirti holds up the world in his palm. Question: Why do those who know the Dao still have birth and death? The Master said: Just like when you, Daoist, were not enlightened. Question: What is Bodhidharma's purpose in coming from the West? The Master said: This question is the most difficult. (Bao Ciyun: This question is the best). Question: Are the Patriarch's intention and the teachings the same or different? The Master said: The Patriarch is in the future. Question: What is a carefree monk? The Master said: If one is a monk, one cannot be carefree. Question: Why can't one be carefree? The Master said: It's hard to even find one. Question: What should be done when the toad has no reflective light and the jade rabbit has no intention of accompanying the moon? The Master said: Daoist, even sage rulers like Yao and Shun still had the responsibility to educate the people. Question: How can one find peace in this body? The Master said: Only by not being deceived by another body can one achieve it. (Fa Yan said separately: Who is troubling you?). Bao Ciyu praised the Master's true appearance, saying: The sun shines on the continuous mountains, and the moon shines fully in front of the door. It is not that there is no body, but that it does not want to be fully revealed.

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。師一日在帳中坐。僧問。不是無身。不欲全露。請師全露。師撥開帳子曰。還見么。曰。不見。師曰。不將眼來(報慈嶼聞云。龍牙祇道得一半。法眼別云。飽叢林)。師將順寂。有大星隕于方丈前。

京兆華嚴寺休靜禪師

在洛浦作維那時。一日白槌普請曰。上間般柴。下間鋤地。第一座問。聖僧作甚麼。師曰。當堂不正坐。不赴兩頭機。師問洞山。學人無個理路。未免情識運為。山曰。汝還見有理路也無。師曰。見無理路。山曰。甚處得情識來。師曰。學人實問。山曰。恁么則直須向萬里無寸草處去。師曰。萬里無寸草處。還許某甲去也無。山曰。直須恁么去。師般柴次。洞山把住曰。狹路相逢時如何。師曰。反側。反側。山曰。汝記吾言。向南住有一千人。向北住止三百而已。初住福州東山之華嚴。眾滿一千。未幾。屬後唐莊宗徴入輦下。大闡玄風。其徒果止三百。莊宗問。祖意教意。是同是別。師曰。探盡龍宮藏。眾義不能詮。問。大悟底人為甚麼卻迷。師曰。破鏡不重照。落花難上枝。問。大軍設天王齋求勝。賊軍亦設天王齋求勝。未審天王赴阿誰愿。師曰。天垂雨露。不揀榮枯。莊宗請入內齋。見大師大德總看經。唯師與徒眾不看經。帝問。師為甚麼不看經。師曰。道泰不傳天子令。時清

【現代漢語翻譯】 現代漢語譯本： 休靜禪師一日在帳中坐著。有僧人問道：『不是沒有身體，是不想完全顯露。請老師完全顯露。』禪師撥開帳子說：『還看見嗎？』僧人說：『不見。』禪師說：『不將眼來（報慈嶼聞聽后說，龍牙只說對了一半。法眼另外說，餵飽了叢林）。』禪師將要圓寂時，有大星隕落在方丈前。

京兆華嚴寺休靜禪師

在洛浦做維那時，一日敲槌普請說：『上面搬柴，下面鋤地。』第一座問：『聖僧做什麼？』禪師說：『當堂不正坐，不赴兩頭機。』禪師問洞山：『學人沒有個道理頭緒，免不了用情識來運作。』洞山說：『你還見到有道理頭緒嗎？』禪師說：『見到沒有道理頭緒。』洞山說：『從哪裡得到情識來的？』禪師說：『學人是真誠發問。』洞山說：『那麼就必須向萬里無寸草的地方去。』禪師說：『萬里無寸草的地方，還允許我某甲去嗎？』洞山說：『必須那樣去。』禪師搬柴時，洞山抓住他說：『狹路相逢時如何？』禪師說：『反側，反側。』洞山說：『你記住我的話，向南住有一千人，向北住只有三百而已。』禪師最初住在福州東山之華嚴寺，僧眾滿一千人。沒過多久，後唐莊宗徵召他入宮，大力闡揚玄風，他的徒弟果然只有三百人。莊宗問：『祖意（Zuyi，patriarchal intent）和教意（Jiaoyi，doctrinal intent），是相同還是不同？』禪師說：『探盡龍宮藏，眾義不能詮。』問：『大悟的人為什麼還會迷惑？』禪師說：『破鏡不重照，落花難上枝。』問：『大軍設天王齋（Tianwangzhai，Heavenly King's Feast）求勝，賊軍也設天王齋求勝，不知道天王（Tianwang，Heavenly King）會應允誰的願望？』禪師說：『天垂雨露，不揀榮枯。』莊宗請禪師入內齋，看見大師大德都在看經，只有禪師和他的徒眾不看經。皇帝問：『禪師為什麼不看經？』禪師說：『道泰不傳天子令，時清』

【English Translation】 English version: One day, Zen Master Xiujing was sitting in his tent. A monk asked, 'It's not that you don't have a body, but you don't want to reveal it completely. Please, Master, reveal it completely.' The Master pulled open the tent and said, 'Do you see it?' The monk said, 'I don't see it.' The Master said, 'You didn't bring your eyes (Bao Ci Yu heard this and said, Longya only got half of it right. Fayen said differently, 'He fed the whole monastery').' When the Master was about to pass away, a large star fell in front of his abbot's quarters.

Zen Master Xiujing of Huayan Temple in Jingzhao

When he was serving as the director (維那, Vina) at Luopu, one day he struck the gavel and announced to everyone: 'Those above, carry firewood; those below, hoe the ground.' The first seat (第一座, the most senior monk) asked, 'What is the Holy Monk (聖僧, Shengseng) doing?' The Master said, 'Sitting improperly in the hall, not attending to both ends of the opportunity.' The Master asked Dongshan, 'This student has no logical path, and inevitably uses emotional consciousness to operate.' Dongshan said, 'Do you still see a logical path?' The Master said, 'I see no logical path.' Dongshan said, 'Where did you get emotional consciousness from?' The Master said, 'This student is asking sincerely.' Dongshan said, 'Then you must go to a place where there are no blades of grass for ten thousand miles.' The Master said, 'Is this humble self allowed to go to a place where there are no blades of grass for ten thousand miles?' Dongshan said, 'You must go like that.' When the Master was carrying firewood, Dongshan grabbed him and said, 'What about when you meet on a narrow road?' The Master said, 'Turning, turning.' Dongshan said, 'Remember my words, there will be a thousand people living to the south, and only three hundred living to the north.' The Master first lived at Huayan Temple in Dongshan, Fuzhou, and the community was full of a thousand people. Before long, Emperor Zhuangzong of the Later Tang Dynasty summoned him to the capital, where he greatly expounded the profound teachings, and his disciples were indeed only three hundred. Emperor Zhuangzong asked, 'Are the Patriarchal Intent (祖意, Zuyi) and the Doctrinal Intent (教意, Jiaoyi) the same or different?' The Master said, 'Explore the Dragon Palace treasury, and the meanings cannot be fully explained.' He asked, 'Why are those who are greatly enlightened still confused?' The Master said, 'A broken mirror cannot be reflected again, and fallen flowers are difficult to return to the branch.' He asked, 'The great army sets up a Heavenly King's Feast (天王齋, Tianwangzhai) to pray for victory, and the rebel army also sets up a Heavenly King's Feast (天王齋, Tianwangzhai) to pray for victory. I don't know whose wish the Heavenly King (天王, Tianwang) will grant?' The Master said, 'Heaven sends rain and dew, not distinguishing between prosperity and decay.' Emperor Zhuangzong invited the Master to the inner palace for a vegetarian meal. He saw that all the great masters and virtuous ones were reading scriptures, but only the Master and his disciples were not reading scriptures. The Emperor asked, 'Why doesn't the Master read scriptures?' The Master said, 'When the Way is prosperous, the Emperor's orders are not transmitted, and when the times are peaceful,'

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休唱太平歌。帝曰。師一人即得。徒眾為甚麼也不看經。師曰。師子窟中無異獸。像王行處絕狐蹤。帝曰。大師大德為甚麼總看經。師曰。水母元無眼。求食須賴鰕。帝曰。既是後生。為甚麼卻稱長老。師曰。三歲國家龍鳳子。百年殿下老朝臣。師后遊河朔。于平陽示滅。茶毗獲舍利。建四浮圖。一晉州。一房州。一終南山逍遙園。一華嚴寺。謚寶智禪師．無為之塔。

瑞州九峰普滿禪師

僧問。如何是不遷義。師曰。東生明月。西落金烏。曰。非師不委。師曰。理當則行。僧禮拜。師便打。僧曰。仁義道中。禮拜何咎。師曰。來處不明。須行嚴令。問。眼不到色塵時如何。師指香臺曰。面前是甚麼。曰。請師子細。師曰。不妨遭人檢點。問。人人盡道請益。未審師還拯濟也無。師曰。汝道巨岳還乏寸土么。曰。四海蔘尋。當爲何事。師曰。演若迷頭心自狂。曰。還有不狂者也無。師曰。有。曰。如何是不狂者。師曰。突曉途中眼不開。問僧。近離甚處。曰。閩中。師曰。遠涉不易。曰。不難。動步便到。師曰。有不動步者么。曰。有。師曰。爭得到此間。僧無對。師以拄杖趁下。問。對境心不動時如何。師曰。汝無大人力。曰。如何是大人力。師曰。對境心不動。曰。適來為甚麼道無大人力。師曰。在

【現代漢語翻譯】 現代漢語譯本： 停止歌唱太平歌。皇帝問：『師傅一人得道即可，為何徒弟們都不看經書？』 師傅說：『獅子洞中沒有其他野獸，像王行走的地方沒有狐貍的軌跡。』 皇帝問：『大師您如此大德，為何還要看經書？』 師傅說：『水母原本沒有眼睛，尋找食物必須依賴小蝦。』 皇帝問：『既然是後生晚輩，為何卻被稱為長老？』 師傅說：『三歲的孩子可能是國家的龍鳳之子，百年的老臣也是殿下的臣子。』 師傅後來遊歷河朔，在平陽圓寂。火化后得到舍利子，建造了四座浮屠（fú tú，佛塔）：一座在晉州，一座在房州，一座在終南山逍遙園，一座在華嚴寺。謚號為寶智禪師，塔名為無為之塔。

瑞州九峰普滿禪師

有僧人問：『如何是不遷義（bù qiān yì，不改變的真理）？』 師傅說：『東方升起明月，西方落下金烏（jīn wū，太陽）。』 僧人說：『不是師傅，我無法理解。』 師傅說：『道理應當如此，就去實行。』 僧人禮拜，師傅就打他。僧人說：『在仁義的道路中，禮拜有什麼過錯？』 師傅說：『來處不明，必須嚴加管教。』 問：『眼睛沒有看到色塵（sè chén，外在的物質現象）時如何？』 師傅指著香臺說：『面前是什麼？』 僧人說：『請師傅詳細說明。』 師傅說：『不妨讓人檢查。』 問：『人人都說要請教，不知道師傅是否救濟（zhěng jì，幫助）他們？』 師傅說：『你說巨大的山嶽還缺少一寸土嗎？』 僧人說：『四海蔘尋（cān xún，到處參訪），應當爲了什麼事？』 師傅說：『演若（yǎn ruò，人名）迷失了自己的頭，是心自己發狂。』 僧人說：『還有不發狂的人嗎？』 師傅說：『有。』 僧人說：『如何是不發狂的人？』 師傅說：『天剛亮的時候，眼睛還沒有睜開。』 問僧人：『最近從哪裡來？』 僧人說：『閩中（mǐn zhōng，福建一帶）。』 師傅說：『遠涉（yuǎn shè，長途跋涉）不容易啊。』 僧人說：『不難，動步就到了。』 師傅說：『有不動步的人嗎？』 僧人說：『有。』 師傅說：『怎麼能到這裡？』 僧人無言以對。師傅用拄杖趕他下去。問：『對境（duì jìng，面對外境）心不動時如何？』 師傅說：『你沒有大人力（dà rén lì，大人的力量）。』 僧人說：『如何是大人力？』 師傅說：『對境心不動。』 僧人說：『剛才為什麼說沒有大人力？』 師傅說：『在。』

【English Translation】 English version: Stop singing songs of peace. The Emperor asked, 'If the Master attains enlightenment alone, why don't the disciples read the scriptures?' The Master said, 'In the lion's den, there are no other beasts; where the elephant king walks, there are no traces of foxes.' The Emperor asked, 'Master, with your great virtue, why do you still read the scriptures?' The Master said, 'The jellyfish originally has no eyes; it must rely on shrimp to find food.' The Emperor asked, 'Since you are a junior, why are you called an elder?' The Master said, 'A three-year-old child may be the dragon or phoenix of the nation; a hundred-year-old veteran is still a subject of Your Majesty.' Later, the Master traveled to Hebei and passed away in Pingyang. After cremation, relics were obtained, and four stupas (fú tú, pagodas) were built: one in Jinzhou, one in Fangzhou, one in Xiaoyao Garden on Zhongnan Mountain, and one in Huayan Temple. He was posthumously named Zen Master Baozhi, and the pagoda was named the Tower of Non-Action.

Zen Master Puman of Jiufeng in Ruizhou

A monk asked, 'What is the meaning of immutability (bù qiān yì, the truth that does not change)?' The Master said, 'The bright moon rises in the east, and the golden crow (jīn wū, the sun) sets in the west.' The monk said, 'Without the Master, I cannot understand.' The Master said, 'If the principle is correct, then act accordingly.' The monk bowed, and the Master struck him. The monk said, 'In the path of benevolence and righteousness, what is wrong with bowing?' The Master said, 'If the origin is unclear, strict discipline must be enforced.' Asked, 'What happens when the eye does not perceive the dust of form (sè chén, external material phenomena)?' The Master pointed to the incense stand and said, 'What is in front of you?' The monk said, 'Please explain in detail, Master.' The Master said, 'It doesn't matter if someone examines it.' Asked, 'Everyone says they want to ask for instruction; I wonder if the Master also helps (zhěng jì, assists) them?' The Master said, 'Do you say that a huge mountain lacks even an inch of soil?' The monk said, 'What should one seek by visiting everywhere (cān xún, visiting everywhere for guidance)?' The Master said, 'Yanruo (yǎn ruò, a person's name) lost his own head; it is the mind that goes crazy on its own.' The monk said, 'Are there any who are not crazy?' The Master said, 'Yes.' The monk said, 'What is a person who is not crazy?' The Master said, 'When dawn breaks, the eyes have not yet opened.' Asked a monk, 'Where did you come from recently?' The monk said, 'From Minzhong (mǐn zhōng, the area around Fujian).' The Master said, 'It is not easy to travel far (yuǎn shè, travel a long distance).' The monk said, 'It's not difficult; one arrives as soon as one takes a step.' The Master said, 'Are there those who do not take a step?' The monk said, 'Yes.' The Master said, 'How can they get here?' The monk had no answer. The Master chased him away with his staff. Asked, 'What happens when the mind does not move when facing external circumstances (duì jìng, facing external circumstances)?' The Master said, 'You do not have the power of a great person (dà rén lì, the power of a great person).' The monk said, 'What is the power of a great person?' The Master said, 'The mind does not move when facing external circumstances.' The monk said, 'Why did you say just now that I do not have the power of a great person?' The Master said, 'At.'

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舍祇言為客易。臨川方覺取魚難。問。如何是道。師曰。見通車馬。曰。如何是道中人。師便打。僧作禮。師便喝。問。十二時中如何合道。師曰。與心合道。曰。畢竟如何。師曰。土上加泥猶自可。離波求水實堪悲。問。如何是不壞身。師曰。正是。曰。學人不會。請師直指。師曰。適來曲多少。問。古人道。真因妄立。從妄顯真。是否。師曰。是。曰。如何是真。師曰。不雜食。曰。如何是妄。師曰。起倒攀緣。曰。去此二途。如何合得圓常。師曰。不敬功德天。誰嫌黑暗女。問。九峰一路。今古咸知。向上宗乘。請師提唱。師豎起拂子。僧曰。大眾側聆。愿垂方便。師曰。清波不睹魚龍現。迅浪風高下底鉤。曰。若不久參。那知今日。師曰。人生無定止。像沒鏡中圓。問。如何是祖師西來意。師曰。更問阿誰。曰。恁么則學人全體是也。師曰。須彌頂上戴須彌。

益州北院通禪師

初參夾山。問曰。目前無法。意在目前。不是目前法。非耳目之所到。豈不是和尚語。山曰。是。師乃掀倒禪床。叉手而立。山起來打一拄杖。師便下去(法眼云。是他掀倒禪床。何不便去。須待他打一棒了去。意在甚麼處)。次參洞山。山上堂曰。坐斷主人公。不落第二見。師出衆曰。須知有一人不合伴。山曰。猶是第

【現代漢語翻譯】 現代漢語譯本： 在舍祇園（Jetavana Vihara）做客很容易，到了臨川才覺得取魚困難。有僧人問：『什麼是道？』 師父說：『看見車馬通行。』 僧人說：『什麼是道中人？』 師父就打了他。僧人行禮。師父就喝斥。有僧人問：『十二時中如何與道相合？』 師父說：『與心合道。』 僧人說：『究竟如何？』 師父說：『土上加泥還算可以，離開水波去尋找水實在可悲。』 有僧人問：『什麼是不壞之身？』 師父說：『正是。』 僧人說：『學人不會，請師父直接指點。』 師父說：『剛才彎曲了多少？』 有僧人問：『古人說，真因妄而立，從妄顯真，是否如此？』 師父說：『是。』 僧人說：『什麼是真？』 師父說：『不雜食。』 僧人說：『什麼是妄？』 師父說：『起倒攀緣。』 僧人說：『去除這兩種途徑，如何才能達到圓滿常在的境界？』 師父說：『不敬功德天（Lakshmi），誰會嫌棄黑暗女（Alakshmi）？』 有僧人問：『九峰一路，今古都知道，向上宗乘，請師父提倡。』 師父豎起拂子。僧人說：『大眾側耳傾聽，愿師父施予方便。』 師父說：『清澈的波浪中看不到魚龍出現，迅猛的波浪風高浪急，魚鉤沉入水底。』 僧人說：『若不是長久參學，哪裡知道今天？』 師父說：『人生沒有定止，就像影像在鏡中呈現圓形。』 有僧人問：『如何是祖師西來意？』 師父說：『更問阿誰？』 僧人說：『如此說來，學人全體都是。』 師父說：『須彌山（Mount Sumeru）頂上戴須彌山。』

益州北院通禪師

起初參拜夾山（Jiashan），問道：『目前無法，意在目前，不是目前法，非耳目之所到，豈不是和尚語？』 夾山說：『是。』 禪師就掀倒禪床，叉手而立。夾山起來打了他一拄杖。禪師便下去了（法眼（Fayan）說：『是他掀倒禪床，為什麼不直接走，非要等捱了一棒子才走，意在什麼地方？』）。後來參拜洞山（Dongshan）。洞山禪師上堂說：『坐斷主人公，不落第二見。』 禪師從人群中走出來說：『須知有一人不合伴。』 洞山說：『猶是第二。』

【English Translation】 English version: It's easy to be a guest at Jetavana Vihara. Only when you're at Linchuan do you realize how difficult it is to catch fish. A monk asked, 'What is the Dao (the Way)?' The master said, 'Seeing carriages and horses passing through.' The monk said, 'What is a person on the Dao?' The master then hit him. The monk bowed. The master then shouted. A monk asked, 'How does one unite with the Dao in the twelve periods of the day?' The master said, 'Unite with the Dao with your heart.' The monk said, 'Ultimately, how?' The master said, 'Adding mud to earth is still acceptable, but seeking water away from the waves is truly lamentable.' A monk asked, 'What is the indestructible body?' The master said, 'Precisely that.' The monk said, 'This student doesn't understand. Please, master, point it out directly.' The master said, 'How much was bent just now?' A monk asked, 'The ancients said, 'True is established because of the false, and truth is revealed from the false.' Is this so?' The master said, 'Yes.' The monk said, 'What is true?' The master said, 'Not eating mixed food.' The monk said, 'What is false?' The master said, 'Rising, falling, and clinging.' The monk said, 'Removing these two paths, how can one attain the round and constant state?' The master said, 'If you don't respect Lakshmi (Goddess of Fortune), who would dislike Alakshmi (Goddess of Misfortune)?' A monk asked, 'The road of Jiufeng (Nine Peaks) is known by all, past and present. The upward-reaching supreme vehicle, please, master, advocate it.' The master raised his whisk. The monk said, 'The assembly is listening attentively, wishing the master to bestow convenience.' The master said, 'In clear waves, one cannot see fish and dragons appear; in swift waves, the wind is high, and the hook sinks to the bottom.' The monk said, 'If I hadn't studied for a long time, how would I know today?' The master said, 'Life has no fixed abode, like an image appearing round in a mirror.' A monk asked, 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The master said, 'Who else would you ask?' The monk said, 'In that case, this student is entirely it.' The master said, 'Wearing Mount Sumeru (the central world-mountain in Buddhist cosmology) on top of Mount Sumeru.'

Chan Master Tong of Beiyuan Monastery in Yizhou

Initially, he visited Jiashan (Mount Jia), asking, 'There is no Dharma (teachings) before the eyes, the meaning is before the eyes, it is not the Dharma before the eyes, it is not reached by the ears and eyes, isn't that the master's words?' Jiashan said, 'Yes.' The Chan master then overturned the meditation bed, stood with his hands folded. Jiashan got up and struck him with a staff. The Chan master then went down (Fayan (Dharma Eye) said, 'It was he who overturned the meditation bed, why didn't he just leave? Why did he have to wait to be struck before leaving? What was the intention?'). Later, he visited Dongshan (Mount Dong). Master Dongshan ascended the hall and said, 'Sitting firmly as the master, not falling into a second view.' The Chan master came out from the crowd and said, 'One must know that there is one person who does not belong to the group.' Dongshan said, 'Still a second.'

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二見。師便掀倒禪床。山曰。老兄作么生。師曰。待某甲舌頭爛。即向和尚道。后辭洞山擬入嶺。山曰。善為。飛猿嶺峻好看。師良久。山召。通阇黎。師應諾。山曰。何不入嶺去。師因有省。更不入嶺。住后。上堂。諸上座有甚麼事。出來論量取。若上上根機。不假如斯。若是中下之流。直須刬削門頭戶底。教索索地。莫教入泥水。第一速須省事。直須無心去。學得千般萬般。祇成知解。與衲僧門下有甚麼交涉。僧問。直須無心學時如何。師曰。不管系。問。如何是佛。師曰。峭壁本無苔。灑墨圖斑駁。問。二龍爭珠。誰是得者。師曰。得者失。曰。不得者如何。師曰。還我珠來。問。如何是清凈法身。師曰。無點污。問。轉不得時如何。師曰。功不到。問。如何是大富貴底人。師曰。如輪王寶藏。曰。如何是赤窮底人。師曰。如酒店腰帶。問。水灑不著時如何。師曰。乾剝剝地。問。一槌便成時如何。師曰。不是偶然。問。如何是祖師西來意。師曰。壁上畫枯松。遊蜂競采蕊。滅后謚證真禪師。

洞山道全禪師

問先洞山。如何是出離之要。山曰。阇黎足下煙生。師當下契悟。更不他游。云居進語曰。終不敢孤負和尚足下煙生。山曰。步步玄者。即是功到。暨洞山圓寂。眾請踵跡住持。僧問。佛入王

【現代漢語翻譯】 現代漢語譯本： 第二次見面時，溈山靈佑禪師便掀翻了洞山良價禪師的禪床。洞山良價禪師說：『老兄你這是做什麼？』 溈山靈佑禪師說：『等我舌頭爛掉的時候，就向和尚你請教。』 後來，洞山良價禪師告辭溈山靈佑禪師，打算前往嶺南。溈山靈佑禪師說：『好好保重。飛猿嶺非常陡峭險峻，風景很好看。』 洞山良價禪師沉默良久。溈山靈佑禪師呼喚道：『通阇黎（尊稱，意為通達佛法的出家人）。』 洞山良價禪師應諾。溈山靈佑禪師說：『為什麼不入嶺而去呢？』 洞山良價禪師因此有所領悟，便不再前往嶺南。之後，洞山良價禪師住持道場，上堂說法時說：『各位上座有什麼事情，可以出來討論。如果是上上根器的人，就不需要這樣。如果是中下等根器的人，就必須徹底剷除門頭戶底的障礙，使之空空蕩蕩，不要陷入泥水之中。第一要務是儘快省事，必須做到無心。學得千般萬般，最終也只是成為知解，與衲僧（指僧人）門下有什麼關係呢？』 有僧人問：『必須無心學習時，該如何是好？』 洞山良價禪師說：『不用管它。』 僧人問：『什麼是佛？』 洞山良價禪師說：『峭壁上本來就沒有苔蘚，隨意灑墨反而顯得斑駁。』 僧人問：『二龍爭奪寶珠，誰是得到寶珠的人？』 洞山良價禪師說：『得到的人就是失去的人。』 僧人說：『沒有得到的人又如何呢？』 洞山良價禪師說：『把寶珠還給我。』 僧人問：『什麼是清凈法身？』 洞山良價禪師說：『沒有一點污垢。』 僧人問：『轉動不了時該如何？』 洞山良價禪師說：『功夫不到家。』 僧人問：『如何是大富大貴的人？』 洞山良價禪師說：『如同輪王（擁有轉輪聖王的福報）的寶藏。』 僧人說：『如何是赤貧的人？』 洞山良價禪師說：『如同酒店的腰帶（空無一物）。』 僧人問：『水灑不著時該如何？』 洞山良價禪師說：『乾巴巴的。』 僧人問：『一錘子就能成功時該如何？』 洞山良價禪師說：『不是偶然。』 僧人問：『什麼是祖師西來意（達摩祖師從西方來到中國的目的）？』 洞山良價禪師說：『墻壁上畫著枯松，遊動的蜜蜂爭相採摘花蕊。』 洞山良價禪師圓寂后，謚號為證真禪師。

洞山道全禪師

有僧人問先洞山（洞山良價禪師）：『什麼是出離生死輪迴的關鍵？』 洞山良價禪師說：『阇黎（尊稱，意為出家人）你的腳下生煙。』 洞山道全禪師當下契悟。便不再四處遊歷。云居山（山名）進言說：『始終不敢辜負和尚您腳下生煙的開示。』 洞山良價禪師說：『每一步都玄妙，就是功夫到家。』 等到洞山良價禪師圓寂后，大眾請洞山道全禪師繼承住持。有僧人問：『佛入王宮時，

【English Translation】 English version: The second time they met, Zen Master Weishan Lingyou overturned Zen Master Dongshan Liangjie's meditation bed. Zen Master Dongshan Liangjie said, 'What are you doing, brother?' Zen Master Weishan Lingyou said, 'When my tongue rots, I will ask you, Reverend.' Later, Zen Master Dongshan Liangjie bid farewell to Zen Master Weishan Lingyou, intending to go to Lingnan. Zen Master Weishan Lingyou said, 'Take care. Feiyuan Ridge is very steep and the scenery is beautiful.' Zen Master Dongshan Liangjie was silent for a long time. Zen Master Weishan Lingyou called out, 'Tong Dazheli (a respectful term for a Buddhist who is well-versed in the Dharma).' Zen Master Dongshan Liangjie responded. Zen Master Weishan Lingyou said, 'Why don't you go to the ridge?' Zen Master Dongshan Liangjie had some understanding because of this, and he no longer went to Lingnan. Afterwards, Zen Master Dongshan Liangjie presided over the monastery, and when he ascended the hall to preach, he said, 'What matters do you have, everyone, come out and discuss them. If you are of the highest caliber, you don't need this. If you are of the middle or lower caliber, you must completely remove the obstacles at the door, making it empty, and don't fall into the mud. The first priority is to quickly simplify things, and you must be without intention. Learning thousands of things will only result in intellectual understanding, what does it have to do with the monks?' A monk asked, 'When one must learn without intention, what should one do?' Zen Master Dongshan Liangjie said, 'Don't worry about it.' A monk asked, 'What is Buddha?' Zen Master Dongshan Liangjie said, 'There is originally no moss on the steep cliff, and splashing ink at random makes it mottled.' A monk asked, 'Two dragons are fighting for a pearl, who is the one who gets the pearl?' Zen Master Dongshan Liangjie said, 'The one who gets it is the one who loses it.' The monk said, 'What about the one who doesn't get it?' Zen Master Dongshan Liangjie said, 'Return the pearl to me.' A monk asked, 'What is the pure Dharma body?' Zen Master Dongshan Liangjie said, 'Without a single speck of dust.' A monk asked, 'What if it cannot be turned?' Zen Master Dongshan Liangjie said, 'The effort is not enough.' A monk asked, 'What is a person of great wealth and nobility?' Zen Master Dongshan Liangjie said, 'Like the treasure of a Wheel-Turning King (possessing the blessings of a Chakravartin).』 The monk said, 'What is a person who is utterly poor?' Zen Master Dongshan Liangjie said, 'Like the belt of a tavern (empty of everything).' A monk asked, 'What if water cannot be splashed on it?' Zen Master Dongshan Liangjie said, 'Completely dry.' A monk asked, 'What if it can be done with one hammer?' Zen Master Dongshan Liangjie said, 'It's not accidental.' A monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China from the West)?' Zen Master Dongshan Liangjie said, 'A withered pine is painted on the wall, and wandering bees compete to gather pollen.' After Zen Master Dongshan Liangjie passed away, he was given the posthumous title of Zen Master Zhengzhen.

Zen Master Dongshan Daoquan

A monk asked the former Dongshan (Zen Master Dongshan Liangjie): 'What is the key to escaping the cycle of birth and death?' Zen Master Dongshan Liangjie said, 'Smoke rises from under your feet, Dazheli (a respectful term for a monk).' Zen Master Dongshan Daoquan immediately understood. He no longer traveled around. Yunju Mountain (mountain name) said, 'I will never fail to live up to the teaching of the smoke rising from under your feet, Reverend.' Zen Master Dongshan Liangjie said, 'Every step is profound, that is the result of practice.' After Zen Master Dongshan Liangjie passed away, the assembly invited Zen Master Dongshan Daoquan to succeed him as abbot. A monk asked, 'When the Buddha entered the royal palace,'

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宮。豈不是大聖再來。師曰。護明不下生。曰。爭奈六年苦行何。師曰。幻人呈幻事。曰。非幻者如何。師曰。王宮覓不得。問。清凈行者不入涅槃。破戒比丘不入地獄時如何。師曰。度盡無遺影。還他越涅槃。問。極目千里。是甚麼風範。師曰。是阇黎風範。曰。未審和尚風範如何。師曰。不布婆娑眼。

京兆府蜆子和尚

不知何許人也。事蹟頗異。居無定所。自印心於洞山。混俗閩川。不畜道具。不循律儀。冬夏唯披一衲。逐日沿江岸采掇鰕蜆。以充其腹。暮即宿東山白馬廟紙錢中。居民目為蜆子和尚。華嚴靜禪師聞之。欲決真假。先潛入紙錢中。深夜師歸。嚴把住曰。如何是祖師西來意。師遽答曰。神前酒檯盤。嚴放手曰。不虛與我同根生。嚴后赴莊宗詔入長安。師亦先至。每日歌唱自拍。或乃佯狂泥雪。去來俱無軌跡。厥後不知所終。

臺州幽棲道幽禪師

鏡清問。如何是少父。師曰。無標的。曰。無標的以為少父邪。師曰。有甚麼過。曰。祇如少父作么生。師曰。道者是甚麼心行。問。如何是佛。師曰。汝不信是眾生。曰。學人大信。師曰。若作勝解。即受群邪。問。如何是道。師曰。但有路可上。更高人也行。曰。如何是道中人。師曰。解驅云里信。師一日齋時。入堂白槌曰。

【現代漢語翻譯】 現代漢語譯本： 問：難道不是大聖再來嗎？ 師父說：護明（菩薩名）不下生。 問：那六年的苦行又怎麼說呢？ 師父說：幻人呈現幻事。 問：那非幻的事又是如何呢？ 師父說：在王宮裡找不到。 問：清凈的修行者不入涅槃，破戒的比丘不入地獄，那會怎麼樣呢？ 師父說：度盡一切，不留一絲痕跡，超越涅槃。 問：極目千里，是什麼樣的風範？ 師父說：是阇黎（梵語，意為導師）的風範。 問：不知道和尚的風範又是如何？ 師父說：不亂用婆娑眼（比喻不亂看，不亂觀察）。 京兆府的蜆子和尚： 不知道是哪裡人，事蹟非常特別。居無定所，自從在洞山印心后，就混跡于閩川。不攜帶任何道具，也不遵守任何律儀，冬夏都只披一件衲衣。每天沿著江岸採拾小蝦小蜆，來填飽肚子。晚上就睡在東山白馬廟的紙錢堆里。居民們都稱他為蜆子和尚。華嚴靜禪師聽說了這件事，想要辨別真假，就先偷偷地藏在紙錢堆里。深夜，蜆子和尚回來了，華嚴靜禪師一把抓住他說：『如何是祖師西來意？』蜆子和尚立刻回答說：『神前酒檯盤。』華嚴靜禪師放開手說：『果然是與我同根生。』華嚴靜禪師後來應莊宗的詔令前往長安，蜆子和尚也先到了。每天唱歌**，或者假裝瘋癲，在泥雪中行走，來去都沒有軌跡。之後就不知道他的最終去處了。 臺州幽棲道幽禪師： 鏡清問：如何是少父？ 師父說：沒有標的。 問：沒有標的就認為是少父嗎？ 師父說：有什麼過錯嗎？ 問：那麼少父是做什麼的呢？ 師父說：道者是什麼樣的心行？ 問：如何是佛？ 師父說：你不相信自己是眾生。 問：學人深信不疑。 師父說：如果產生任何殊勝的理解，就會受到各種邪見的干擾。 問：如何是道？ 師父說：只要有路可以走，更高的人也會走。 問：如何是道中人？ 師父說：能夠駕馭云里的資訊。 師父有一天齋飯時，進入佛堂，敲擊木槌說：

【English Translation】 English version: Question: Isn't this the Great Sage come again? The Master said: Hù Míng (Name of a Bodhisattva) does not descend to be born. Question: Then what about the six years of ascetic practice? The Master said: An illusionary person presents illusionary events. Question: What about the non-illusionary? The Master said: Cannot be found in the royal palace. Question: If a pure practitioner does not enter Nirvana, and a precept-breaking Bhikkhu does not enter hell, what happens then? The Master said: Having delivered all, without leaving a trace, returning to transcend Nirvana. Question: Gazing afar for a thousand miles, what kind of demeanor is that? The Master said: It is the demeanor of an Acharya (Sanskrit for teacher). Question: I don't know, what is the demeanor of the Abbot? The Master said: Not randomly using the Pō Suō eyes (metaphor for not looking around randomly, not observing randomly). Venerable Xiān Zi (Clam) of Jīng Zhào Prefecture: It is not known where he was from, his deeds were quite extraordinary. He lived in no fixed place. Since having his mind sealed at Dòng Shān, he mingled with the common people in Mǐn Prefecture. He carried no belongings and did not follow the monastic rules. In winter and summer, he only wore a single patched robe. Every day, he would gather small shrimp and clams along the riverbank to fill his belly. In the evening, he would sleep in the paper money pile at the White Horse Temple in Dōng Shān. The residents called him Venerable Xiān Zi (Clam). Chan Master Huá Yán Jìng heard of this and wanted to determine the truth. He first secretly hid in the paper money pile. Late at night, Venerable Xiān Zi returned. Chan Master Huá Yán Jìng grabbed him and said, 'What is the meaning of the Patriarch's coming from the West?' Venerable Xiān Zi immediately replied, 'The wine tray before the gods.' Chan Master Huá Yán Jìng released him and said, 'Indeed, he is born from the same root as me.' Later, Chan Master Huá Yán Jìng went to Cháng Ān at the invitation of Emperor Zhuāng Zōng. Venerable Xiān Zi also arrived beforehand. Every day he sang **, or pretended to be mad, walking in the mud and snow, coming and going without a trace. Afterwards, his final whereabouts were unknown. Chan Master Dào Yōu of Yōu Qī in Tái Prefecture: Jìng Qīng asked: What is the Shǎo Fù (Young Father)? The Master said: Without a target. Question: Is it that without a target, one is considered the Shǎo Fù (Young Father)? The Master said: What fault is there? Question: Then what does the Shǎo Fù (Young Father) do? The Master said: What kind of mind practice does the practitioner have? Question: What is Buddha? The Master said: You do not believe that you are a sentient being. Question: The student deeply believes. The Master said: If you create any superior understanding, you will be disturbed by various evil views. Question: What is the Tao? The Master said: As long as there is a road to walk, even higher people will walk it. Question: What is a person in the Tao? The Master said: Able to drive the information in the clouds. One day, during the meal offering, the Master entered the hall and struck the wooden mallet, saying:

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白大眾。眾舉頭。師曰。且吃飯。師將示滅。僧問。和尚百年後向甚麼處去。師曰。迢然。迢然。言訖坐亡。

越州乾峰和尚

上堂。法身有三種病。二種光。須是一一透得。始解歸家穩坐。須知更有向上一竅在。雲門出。問。庵內人為甚麼不知庵外事。師呵呵大笑。門曰。猶是學人疑處。師曰。子是甚麼心行。門曰。也要和尚相委。師曰。直須與么始解穩坐。門應喏喏。上堂。舉一不得舉二。放過一著。落在第二。雲門出衆曰。昨日有人從天臺來。卻往徑山去。師曰。典座來日不得普請。便下座。問僧。甚處來。曰。天臺。師曰。見說石橋作兩段。是否。曰。和尚甚處得這訊息來。師曰。將謂華頂峰前客。元是平田莊里人。問。如何得出三界去。師曰。喚院主來。趁出這僧著。師問。眾僧輪迴六趣。具甚麼眼。眾無對。僧問。如何是超佛越祖之談。師曰。老僧問聻。曰。和尚問則且置。師曰。老僧問尚不奈何。說甚麼超佛越祖之談。問。十方薄伽梵。一路涅槃門。未審路頭在甚麼處。師以拄杖畫云。在這裡(僧后請益雲門。門拈起扇子云。扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。會么)。

吉州禾山和尚

僧問。學人慾伸一問。師還答否。師曰。禾山答汝了也。

【現代漢語翻譯】 現代漢語譯本 白大眾（指在場的僧眾）。眾僧抬起頭。乾峰和尚說：『先吃飯吧。』 乾峰和尚將要圓寂，有僧人問：『和尚百年之後將去哪裡？』 乾峰和尚說：『遙遠啊，遙遠啊。』說完就坐化圓寂了。

越州乾峰和尚

上堂說法時說：『法身有三種病，兩種光。必須一一透徹理解，才能安穩地回到家。須知還有向上的一竅。』 雲門文偃禪師出來，問道：『庵內的人為什麼不知道庵外的事？』 乾峰和尚呵呵大笑。雲門說：『這還是學人疑惑的地方。』 乾峰和尚說：『你是什麼樣的心行？』 雲門說：『也想請和尚您來印證。』 乾峰和尚說：『必須這樣才能安穩地坐著。』 雲門應聲稱是。上堂說法時說：『舉一不能舉二，放過一著，就落在了第二著。』 雲門文偃禪師從人群中出來說：『昨天有人從天臺山來，卻往徑山去了。』 乾峰和尚說：『典座（負責寺院飲食的僧人）明天不用普請（指全體僧眾出坡勞動）。』說完便下座。問僧人：『從哪裡來？』 僧人說：『天臺山。』 乾峰和尚說：『聽說石橋斷成了兩截，是這樣嗎？』 僧人說：『和尚從哪裡得到這個訊息的？』 乾峰和尚說：『我以為是華頂峰前的客人，原來是平田莊里的人。』 問：『如何才能跳出三界？』 乾峰和尚說：『把院主叫來，把這個僧人趕出去。』 乾峰和尚問：『眾僧輪迴六道，具有什麼樣的眼睛？』 眾僧無人能回答。僧人問：『什麼是超越佛祖的言論？』 乾峰和尚說：『老僧問你。』 僧人說：『和尚您問就暫且不說了。』 乾峰和尚說：『老僧問尚且無可奈何，說什麼超越佛祖的言論。』 問：『十方諸佛，都通過同一條道路進入涅槃之門，不知這條道路的入口在哪裡？』 乾峰和尚用拄杖在地上畫了一下說：『就在這裡。』（僧人後來向雲門文偃禪師請教，雲門文偃禪師拿起扇子說：『扇子跳上三十三天，撞著帝釋（佛教中的天神）的鼻孔，東海的鯉魚打一棒，雨像盆倒一樣傾瀉。明白了嗎？』）

吉州禾山和尚

僧人問：『學人想問一個問題，和尚您回答嗎？』 禾山和尚說：『禾山已經回答你了。』

【English Translation】 English version The assembly of monks were all present. The assembly raised their heads. The Master said, 'Let's eat.' The Master was about to enter Parinirvana (final nirvana). A monk asked, 'Where will the Master go after a hundred years?' The Master said, 'Far away, far away.' Having spoken these words, he sat and passed away.

Heshang Qianfeng of Yuezhou

Ascending the Dharma hall, he said, 'The Dharmakaya (Dharma body) has three kinds of sickness and two kinds of light. You must thoroughly understand them one by one to be able to return home and sit securely. You must know that there is still an upward aperture.' Yunmen Wenyan (Zen master) came forth and asked, 'Why does the person inside the hermitage not know the affairs outside the hermitage?' The Master laughed heartily. Yunmen said, 'This is still where the student is in doubt.' The Master said, 'What is your state of mind?' Yunmen said, 'I also want the Master to confirm it.' The Master said, 'Only in this way can you sit securely.' Yunmen responded with 'Yes, yes.' Ascending the Dharma hall, he said, 'Mention one, and you must not mention two. Let one move pass, and you fall into the second.' Yunmen Wenyan came out from the assembly and said, 'Yesterday, someone came from Tiantai Mountain, but went to Jingshan.' The Master said, 'The cook (the monk in charge of the monastery's kitchen) is not allowed to request a general labor service (collective labor by all monks) tomorrow.' Then he descended from the seat. He asked a monk, 'Where do you come from?' The monk said, 'Tiantai Mountain.' The Master said, 'I heard that the stone bridge is broken into two sections, is that so?' The monk said, 'Where did the Master get this news from?' The Master said, 'I thought you were a guest from before the Huading Peak, but you are originally a person from Pingtian Village.' He asked, 'How can one get out of the Three Realms (the realm of desire, the realm of form, and the formless realm)?' The Master said, 'Call the abbot and chase this monk out.' The Master asked, 'What kind of eyes do the assembly of monks have as they transmigrate through the Six Realms (the realms of gods, demigods, humans, animals, hungry ghosts, and hell beings)?' The assembly had no answer. A monk asked, 'What is talk that transcends the Buddhas and surpasses the Patriarchs?' The Master said, 'I, the old monk, am asking you.' The monk said, 'If the Master asks, then let it be for now.' The Master said, 'Even my asking is already unbearable, what talk is there of transcending the Buddhas and surpassing the Patriarchs?' He asked, 'The Buddhas of the ten directions all enter the gate of Nirvana (liberation from suffering) through the same path. I don't know where the entrance to this path is?' The Master drew on the ground with his staff and said, 'It is right here.' (Later, the monk asked Yunmen Wenyan for instruction. Yunmen Wenyan picked up a fan and said, 'The fan jumps up to the Thirty-three Heavens, bumping into the nose of Indra (the ruler of the gods in Buddhism). The carp of the Eastern Sea strikes a blow, and the rain pours down like a tipped-over basin. Do you understand?')

Heshang of He Mountain in Jizhou

A monk asked, 'This student wishes to ask a question. Will the Master answer?' The Master said, 'He Mountain has already answered you.'

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問。如何是西來意。師曰。禾山大頂。問。如何是和尚家風。師曰。滿目青山起白雲。曰。或遇客來。如何祇待。師曰。滿盤無味醍醐果。問。無言童子居何國土。師曰。當軒木馬嘶風切。

明州天童咸啟禪師

問伏龍。甚處來。曰。伏龍來。師曰。還伏得龍么。曰。不曾伏這畜生。師曰。且坐喫茶。簡大德問。學人卓卓上來。請師的的。師曰。我這裡一屙便了。有甚麼卓卓的的。曰。和尚恁么答話。更買草鞋行腳好。師曰。近前來。簡近前。師曰。祇如老僧恁么答。過在甚麼處。簡無對。師便打。問。如何是本來無物。師曰。石潤元含玉。礦異自生金。問。如何是真常流注。師曰。涓滴無移。

潭州寶蓋山和尚

僧問。一間無漏舍。合是何人居。師曰。無名不掛體。曰。還有位也無。師曰。不處。問。如何是寶蓋。師曰。不從人天得。曰。如何是寶蓋中人。師曰。不與時人知。曰。佛來時如何。師曰。覓他路不得。問。世界壞時。此物何處去。師曰。千聖尋不得。曰。時人如何歸向。師曰。直須似他去。曰。還有的當也無。師曰。不立標則。問。不居正位底人。如何行履。師曰。紅焰叢中駿馬嘶。

澧州欽山文邃禪師

福州人也。少依杭州大慈山寰中禪師受業。時巖頭．雪峰

【現代漢語翻譯】 現代漢語譯本： 問：如何是西來意？（什麼是達摩祖師從西方帶來的禪宗真意？） 師曰：禾山大頂。（禾山的山頂非常高大。） 問：如何是和尚家風？（什麼是禪師您的宗風？） 師曰：滿目青山起白雲。（放眼望去，青山之間白雲升騰。） 曰：或遇客來，如何祇待？（如果遇到來訪的客人，該如何招待？） 師曰：滿盤無味醍醐果。（滿盤盛著沒有味道的醍醐果。） 問：無言童子居何國土？（不說話的童子居住在哪個國土？） 師曰：當軒木馬嘶風切。（在窗前的木馬迎風嘶鳴。）

明州天童咸啟禪師

問伏龍：甚處來？（你從哪裡來？） 曰：伏龍來。（我從伏龍來。） 師曰：還伏得龍么？（你降伏了龍嗎？） 曰：不曾伏這畜生。（我沒有降伏這個畜生。） 師曰：且坐喫茶。（先坐下喝茶吧。） 簡大德問：學人卓卓上來，請師的的。（學人努力向上，請禪師明確指示。） 師曰：我這裡一屙便了，有甚麼卓卓的的？（我這裡拉完就完了，有什麼努力和明確的？） 曰：和尚恁么答話，更買草鞋行腳好。（禪師您這樣回答，不如買雙草鞋去行腳參訪。） 師曰：近前來。（靠近點。） 簡近前。（簡走近。） 師曰：祇如老僧恁么答，過在甚麼處？（就像老僧這樣回答，錯在哪裡？） 簡無對。（簡無言以對。） 師便打。（禪師就打了他。） 問：如何是本來無物？（什麼是本來一無所有？） 師曰：石潤元含玉，礦異自生金。（石頭潤澤是因為蘊含著玉，礦石奇異是因為自然產生金。） 問：如何是真常流注？（什麼是真常流注？） 師曰：涓滴無移。（一滴都沒有移動。）

潭州寶蓋山和尚

僧問：一間無漏舍，合是何人居？（一間沒有煩惱的屋子，應該是什麼人居住？） 師曰：無名不掛體。（沒有名字，不執著于形體。） 曰：還有位也無？（還有地位嗎？） 師曰：不處。（不居於任何位置。） 問：如何是寶蓋？（什麼是寶蓋？） 師曰：不從人天得。（不是從人或天得到的。） 曰：如何是寶蓋中人？（什麼是寶蓋中的人？） 師曰：不與時人知。（不被世人所知。） 曰：佛來時如何？（佛來的時候怎麼樣？） 師曰：覓他路不得。（找不到其他的路。） 問：世界壞時，此物何處去？（世界毀滅的時候，這個東西去哪裡？） 師曰：千聖尋不得。（千聖也找不到。） 曰：時人如何歸向？（世人如何歸向它？） 師曰：直須似他去。（必須直接像它一樣。） 曰：還有的當也無？（還有確定的目標嗎？） 師曰：不立標則。（不設立任何標準。） 問：不居正位底人，如何行履？（不居於正位的人，如何行走？） 師曰：紅焰叢中駿馬嘶。（在紅色的火焰叢中，駿馬嘶鳴。）

澧州欽山文邃禪師

福州人也。少依杭州大慈山寰中禪師受業。時巖頭．雪峰

【English Translation】 English version: Question: What is the meaning of Bodhidharma's coming from the West? (What is the true meaning of Zen Buddhism brought by Bodhidharma from the West?) Master said: The great peak of Mount He. (The peak of Mount He is very high.) Question: What is the style of the monastery? (What is your style as a Zen master?) Master said: A full view of green mountains with white clouds rising. (Looking out, white clouds rise among the green mountains.) Said: If a guest comes, how should they be treated? (If a visiting guest arrives, how should they be received?) Master said: A full plate of tasteless 'amrita' fruit. (A full plate is filled with tasteless 'amrita' fruit.) Question: In what land does the speechless child dwell? (In what land does the speechless child reside?) Master said: The wooden horse in front of the window neighs sharply in the wind. (The wooden horse in front of the window neighs sharply in the wind.)

Zen Master Xianqi of Tiantong Monastery, Mingzhou

Asked Fulong: Where do you come from? (Where do you come from?) Said: Fulong comes. (I come from Fulong.) Master said: Have you subdued the dragon? (Have you subdued the dragon?) Said: I have not subdued this beast. (I have not subdued this beast.) Master said: Sit down and have some tea. (Sit down and have some tea.) Virtuous Jian asked: The student strives upwards, please instruct clearly. (The student strives upwards, please instruct clearly.) Master said: Here, it's over after a bowel movement, what striving and clarity is there? (Here, it's over after a bowel movement, what striving and clarity is there?) Said: If the master answers like this, it's better to buy straw sandals and travel. (If the master answers like this, it's better to buy straw sandals and travel to learn.) Master said: Come closer. (Come closer.) Jian came closer. (Jian came closer.) Master said: Just like the old monk answering like this, where is the fault? (Just like the old monk answering like this, where is the fault?) Jian had no answer. (Jian had no answer.) The master then struck him. (The master then struck him.) Question: What is originally nothing? (What is originally nothing?) Master said: The stone is moist because it contains jade, the ore is strange because it naturally produces gold. (The stone is moist because it contains jade, the ore is strange because it naturally produces gold.) Question: What is the true constant flow? (What is the true constant flow?) Master said: Not a drop moves. (Not a drop moves.)

Monk of Mount Baogai, Tanzhou

A monk asked: A leak-free house, who should live in it? (A house without afflictions, who should live in it?) Master said: Without a name, not attached to the body. (Without a name, not attached to the body.) Said: Is there also a position? (Is there also a position?) Master said: Does not dwell. (Does not dwell in any position.) Question: What is Baogai? (What is Baogai?) Master said: Not obtained from humans or gods. (Not obtained from humans or gods.) Said: What is the person in Baogai? (What is the person in Baogai?) Master said: Not known by the people of the world. (Not known by the people of the world.) Said: What is it like when the Buddha comes? (What is it like when the Buddha comes?) Master said: Cannot find another path. (Cannot find another path.) Question: When the world is destroyed, where does this thing go? (When the world is destroyed, where does this thing go?) Master said: A thousand sages cannot find it. (A thousand sages cannot find it.) Said: How do people of the world return to it? (How do people of the world return to it?) Master said: Must directly be like it. (Must directly be like it.) Said: Is there also a definite goal? (Is there also a definite goal?) Master said: Does not establish any standards. (Does not establish any standards.) Question: How does a person who does not dwell in the correct position walk? (How does a person who does not dwell in the correct position walk?) Master said: A steed neighs in a cluster of red flames. (A steed neighs in a cluster of red flames.)

Zen Master Wensui of Qinshan, Lizhou

He was from Fuzhou. In his youth, he studied under Zen Master Huanzhong of Daci Mountain in Hangzhou. At that time, Yantou and Xuefeng

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在眾。睹師吐論。知是法器。相率遊方。二大士各承德山印記。師雖屢激揚。而終然凝滯。一日。問德山曰。天皇也恁么道。龍潭也恁么道。未審和尚作么生道。山曰。汝試舉天皇龍潭道底看。師擬進語。山便打。師被打歸延壽堂。曰。是則是。打我太煞。巖頭曰。汝恁么道。他后不得道見德山來(法眼別云。是則是錯打我)。後於洞山言下發解。乃為之嗣。年二十七。止於欽山。對大眾前自省過。舉參洞山時語。山問。甚麼處來。師曰。大慈來。曰。還見大慈么。師曰。見。曰。色前見。色后見。師曰。非色前後見。洞山默置。師乃曰。離師太早。不盡師意(法眼云。不盡師意。不易承嗣得他)。僧問。如何是祖師西來意。師曰。梁公曲尺。志公剪刀。問。一切諸佛及諸佛法。皆從此經出。如何是此經。師曰。常轉。曰。未審經中說甚麼。師曰。有疑請問。問。如何是和尚家風。師曰。錦繡銀香囊。風吹滿路香。巖頭聞。令僧去云。傳語十八子。好好事潘郎。有僧寫師真呈。師曰。還似我也無。僧無對。師自代曰。眾僧看取。德山侍者來參。才禮拜。師把住曰。還甘欽山與么也無。者曰。某甲卻悔久住德山。今日無言可對。師乃放手曰。一任祇對。者撥開胸曰。且聽某通氣一上。師曰。德山門下即得。這裡一點用不

【現代漢語翻譯】 現代漢語譯本： 在眾人之中，他見到這位禪師（師，指雲門文偃）談吐不凡，知道是個可以造就的人才，於是大家一起四處參學。雲門文偃和巖頭全豁（二大士）各自繼承了德山宣鑒（德山）的印可。雲門文偃雖然多次受到德山宣鑒的激勵和啓發（激揚），但最終還是感到困惑（凝滯）。 有一天，雲門文偃問德山宣鑒：『天皇道悟（天皇）是那樣說的，龍潭崇信（龍潭）也是那樣說的，不知道和尚您是怎麼說的？』德山宣鑒說：『你試著說說天皇道悟和龍潭崇信是怎麼說的。』雲門文偃剛要開口，德山宣鑒就打了他。雲門文偃被打后回到延壽堂，說：『是這樣說沒錯，但打得我太狠了（太煞）。』巖頭全豁說：『你這樣說，以後就不能說見過德山宣鑒了。』（法眼文益另有說法：『是這樣說沒錯，但打錯了我。』） 後來，雲門文偃在洞山良價（洞山）的言語下開悟，於是成為洞山良價的嗣法弟子。二十七歲時，他住在欽山，面對大眾反省自己的過失，舉出參訪洞山良價時說的話。洞山良價問：『從哪裡來？』雲門文偃說：『從大慈寺來。』洞山良價說：『還見到大慈寺嗎？』雲門文偃說：『見到了。』洞山良價說：『是在色塵之前見到，還是在色塵之後見到？』雲門文偃說：『不是在色塵之前或之後見到。』洞山良價沉默不語。雲門文偃於是說：『離開老師太早了，沒有完全領會老師的意圖。』（法眼文益說：『沒有完全領會老師的意圖，不容易繼承他的法脈。』） 有僧人問：『什麼是祖師西來意（祖師西來意）？』雲門文偃說：『梁公的曲尺，志公的剪刀。』問：『一切諸佛以及諸佛的法，都從此經中產生，什麼是此經？』雲門文偃說：『常轉。』問：『不知道經中說了些什麼？』雲門文偃說：『有疑問請問。』問：『什麼是和尚您的家風？』雲門文偃說：『錦繡銀香囊，風吹滿路香。』巖頭全豁聽了，派僧人去說：『轉告十八子（十八子，指雲門），好好侍奉潘郎（潘郎，指雲門）。』 有僧人畫了雲門文偃的畫像呈給他看，雲門文偃問：『還像我嗎？』僧人無言以對。雲門文偃自己回答說：『眾僧看清楚了。』德山宣鑒的侍者來參拜，剛要禮拜，雲門文偃抓住他說：『還覺得欽山這樣也可以嗎？』侍者說：『我後悔在德山宣鑒那裡待了太久，今天無話可說。』雲門文偃於是放開手說：『隨你怎麼回答。』侍者撥開胸口說：『且聽我通一口氣。』雲門文偃說：『在德山宣鑒門下還可以，在這裡一點用處都沒有。』

【English Translation】 English version: Among the assembly, he saw that this Zen master (師, referring to Yunmen Wenyan) spoke with extraordinary eloquence, knowing him to be a talent that could be cultivated. Thus, they traveled together to study everywhere. Yunmen Wenyan and Yantou Quanhuo (二大士, Two Great Masters) each inherited the seal of approval from Deshan Xuanjian (德山). Although Yunmen Wenyan was repeatedly inspired and enlightened by Deshan Xuanjian (激揚), he still felt confused (凝滯). One day, Yunmen Wenyan asked Deshan Xuanjian: 'Emperor Daowu (天皇) said it that way, and Longtan Chongxin (龍潭) also said it that way. I wonder, how does the abbot say it?' Deshan Xuanjian said: 'You try to say how Emperor Daowu and Longtan Chongxin said it.' As Yunmen Wenyan was about to speak, Deshan Xuanjian struck him. After being struck, Yunmen Wenyan returned to Yanshou Hall and said: 'It is correct to say it that way, but he hit me too hard (太煞).' Yantou Quanhuo said: 'If you say it like that, you won't be able to say that you have seen Deshan Xuanjian in the future.' (Fayan Wenyi has a different saying: 'It is correct to say it that way, but he hit the wrong person.') Later, Yunmen Wenyan attained enlightenment under the words of Dongshan Liangjie (洞山), and thus became Dongshan Liangjie's Dharma heir. At the age of twenty-seven, he resided at Qinshan, and in front of the assembly, he reflected on his own faults, citing the words he spoke when visiting Dongshan Liangjie. Dongshan Liangjie asked: 'Where do you come from?' Yunmen Wenyan said: 'From Daci Temple.' Dongshan Liangjie said: 'Did you see Daci Temple?' Yunmen Wenyan said: 'I saw it.' Dongshan Liangjie said: 'Did you see it before the realm of form, or after the realm of form?' Yunmen Wenyan said: 'I did not see it before or after the realm of form.' Dongshan Liangjie remained silent. Yunmen Wenyan then said: 'I left the teacher too early, and did not fully understand the teacher's intention.' (Fayan Wenyi said: 'Without fully understanding the teacher's intention, it is not easy to inherit his Dharma lineage.') A monk asked: 'What is the meaning of the Patriarch's coming from the West (祖師西來意)?' Yunmen Wenyan said: 'Lord Liang's square ruler, Zhigong's scissors.' Asked: 'All Buddhas and all the Buddhas' Dharma come from this sutra. What is this sutra?' Yunmen Wenyan said: 'Constant turning.' Asked: 'I wonder what is said in the sutra?' Yunmen Wenyan said: 'If you have doubts, please ask.' Asked: 'What is the style of the abbot's family?' Yunmen Wenyan said: 'Embroidered silver sachet, the fragrance of the wind fills the road.' Yantou Quanhuo heard this and sent a monk to say: 'Tell the Eighteen Sons (十八子, referring to Yunmen), serve Pan Lang (潘郎, referring to Yunmen) well.' A monk painted a portrait of Yunmen Wenyan and presented it to him. Yunmen Wenyan asked: 'Does it resemble me?' The monk was speechless. Yunmen Wenyan answered himself: 'All monks, look carefully.' A attendant of Deshan Xuanjian came to pay respects. Just as he was about to bow, Yunmen Wenyan grabbed him and said: 'Do you still think Qinshan is acceptable like this?' The attendant said: 'I regret staying at Deshan Xuanjian's place for too long, and I have nothing to say today.' Yunmen Wenyan then released his hand and said: 'Answer as you please.' The attendant opened his chest and said: 'Let me take a breath.' Yunmen Wenyan said: 'That's acceptable under Deshan Xuanjian, but it's of no use here.'

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著。者曰。久聞欽山不通人情。師曰。累他德山眼目。參堂去。師與巖頭．雪峰坐次。洞山行茶來。師乃閉眼。洞曰。甚麼處去來。曰。入定來。洞曰。定本無門。從何而入。師入浴院。見僧踏水輪。僧下問訊。師曰。幸自轆轆地轉。何須恁么。曰。不恁么又爭得。師曰。若不恁么。欽山眼堪作甚麼。曰。作么生是師眼。師以手作撥眉勢。曰。和尚又何得恁么。師曰。是我恁么。你便不恁么。僧無對。師曰。索戰無功。一場氣悶。良久。乃問曰。會么。曰。不會。師曰。欽山為汝擔取一半。師與巖頭．雪峰過江西。到一茶店喫茶次。師曰。不會轉身通氣者。不得茶吃。頭曰。若恁么我定不得茶吃。峰曰。某甲亦然。師曰。這兩個老漢話頭也不識。頭曰。甚處去也。師曰。布袋里老鴉雖活如死。頭退後曰。看。看。師曰。奯公且置。存公作么生。峰以手畫一圓相。師曰。不得不問。頭呵呵曰。太遠生。師曰。有口不得茶吃者多。巨良禪客參。禮拜了便問。一鏃破三關時如何。師曰。放出關中主看。良曰。恁么則知過必改。師曰。更待何時。良曰。好只箭。放不著所在。便出去。師曰。且來。阇黎。良回首。師下禪床擒住曰。一鏃破三關即且置。試為欽山發箭看。良擬議。師打七棒曰。且聽個亂統漢疑三十年。有僧舉似同

【現代漢語翻譯】 欽山（Qīn Shān，山名，也指代欽山禪師）說：『你』。那人說：『我早就聽說欽山不通人情。』 欽山禪師說：『連累了德山（Dé Shān，禪宗大師）的眼力。』說完就去參禪堂了。欽山禪師與巖頭（Yán Tóu，禪宗大師）、雪峰（Xuě Fēng，禪宗大師）坐在一起。洞山（Dòng Shān，禪宗大師）端茶過來。欽山禪師就閉上眼睛。洞山說：『到哪裡去了？』 欽山禪師說：『入定去了。』 洞山說：『定本來就沒有門，從哪裡進去的？』 欽山禪師到浴室，看見僧人踩水車。僧人下來行禮。欽山禪師說：『幸好它自己能轆轆地轉動，何必這樣呢？』 僧人說：『不這樣又怎麼行呢？』 欽山禪師說：『如果不這樣，欽山的眼睛能做什麼呢？』 僧人說：『怎樣才是禪師的眼睛？』 欽山禪師用手做了個撥眉毛的姿勢。僧人說：『和尚你又何必這樣呢？』 欽山禪師說：『是我這樣，你就不能那樣。』 僧人無言以對。欽山禪師說：『索戰無功，一場氣悶。』過了很久，才問道：『明白了嗎？』 僧人說：『不明白。』 欽山禪師說：『欽山為你承擔一半。』 欽山禪師與巖頭、雪峰經過江西，到一家茶館喝茶。欽山禪師說：『不會轉身通氣的人，沒茶喝。』 巖頭說：『如果這樣，那我肯定沒茶喝。』 雪峰說：『我也是這樣。』 欽山禪師說：『這兩個老傢伙連話頭都不懂。』 巖頭說：『到哪裡去了？』 欽山禪師說：『布袋里的老鴉雖然活著，卻像死了。』 巖頭退後說：『看，看。』 欽山禪師說：『奯（huò）公且放一邊，存公怎麼樣？』 雪峰用手畫了一個圓圈。欽山禪師說：『不得不問。』 巖頭呵呵笑道：『太遠了。』 欽山禪師說：『有口不能喝茶的人很多。』 巨良禪客來參拜，禮拜后便問：『一箭射穿三關時如何？』 欽山禪師說：『放出關中的主人來看看。』 巨良說：『這樣就知道有過必改。』 欽山禪師說：『更待何時？』 巨良說：『好箭，卻不知道射在哪裡。』說完便要出去。欽山禪師說：『且慢，阇黎（shé lí，梵語，意為弟子）。』 巨良回頭。欽山禪師下禪床擒住他說：『一箭射穿三關且放一邊，你試為欽山發箭看看。』 巨良猶豫不決。欽山禪師打了他七棒，說：『且聽這個胡說八道的人疑惑三十年。』 有僧人把這件事告訴了同。

【English Translation】 Qīn Shān (name of a mountain, also referring to Zen Master Qīn Shān) said, 'You.' That person said, 'I have long heard that Qīn Shān is unfeeling.' Zen Master Qīn Shān said, 'Troubling Dé Shān's (Dé Shān, a Zen master) eyesight.' After speaking, he went to the meditation hall. Zen Master Qīn Shān sat with Yán Tóu (Yán Tóu, a Zen master) and Xuě Fēng (Xuě Fēng, a Zen master). Dòng Shān (Dòng Shān, a Zen master) brought tea. Zen Master Qīn Shān then closed his eyes. Dòng Shān said, 'Where did you go?' Zen Master Qīn Shān said, 'I went into meditation.' Dòng Shān said, 'Meditation originally has no gate, from where did you enter?' Zen Master Qīn Shān went to the bathhouse and saw a monk treading the waterwheel. The monk came down and paid his respects. Zen Master Qīn Shān said, 'Fortunately, it turns on its own, why do you need to do this?' The monk said, 'If I don't do this, how can it work?' Zen Master Qīn Shān said, 'If you don't do this, what can Qīn Shān's eyes do?' The monk said, 'What are the Zen master's eyes like?' Zen Master Qīn Shān made a gesture of brushing his eyebrows with his hand. The monk said, 'Why do you do this, Master?' Zen Master Qīn Shān said, 'If I do this, you cannot do that.' The monk was speechless. Zen Master Qīn Shān said, 'Seeking battle without success, a fit of depression.' After a long time, he asked, 'Do you understand?' The monk said, 'I don't understand.' Zen Master Qīn Shān said, 'Qīn Shān will bear half for you.' Zen Master Qīn Shān, along with Yán Tóu and Xuě Fēng, passed through Jiangxi and went to a teahouse for tea. Zen Master Qīn Shān said, 'Those who do not know how to turn around and communicate will not get tea to drink.' Yán Tóu said, 'If that's the case, then I definitely won't get tea to drink.' Xuě Fēng said, 'Me too.' Zen Master Qīn Shān said, 'These two old fellows don't even understand the topic.' Yán Tóu said, 'Where did you go?' Zen Master Qīn Shān said, 'The crow in the bag, although alive, is like dead.' Yán Tóu stepped back and said, 'Look, look.' Zen Master Qīn Shān said, 'Let's put Huò aside for now, what about Cún?' Xuě Fēng drew a circle with his hand. Zen Master Qīn Shān said, 'I have to ask.' Yán Tóu laughed and said, 'Too far.' Zen Master Qīn Shān said, 'There are many who have mouths but cannot drink tea.' Zen Monk Jù Liáng came to pay respects, and after bowing, asked, 'What is it like when an arrow pierces through three barriers?' Zen Master Qīn Shān said, 'Release the master in the barrier and let him see.' Jù Liáng said, 'Then I know that I must correct my mistakes.' Zen Master Qīn Shān said, 'When else will you wait?' Jù Liáng said, 'A good arrow, but I don't know where to shoot it.' After speaking, he was about to leave. Zen Master Qīn Shān said, 'Wait, Shélí (梵語, meaning disciple).' Jù Liáng turned his head. Zen Master Qīn Shān came down from the Zen seat and grabbed him, saying, 'Let's put aside piercing through three barriers with one arrow for now, try shooting an arrow for Qīn Shān and see.' Jù Liáng hesitated. Zen Master Qīn Shān hit him seven times with a stick and said, 'Listen to this nonsensical person's doubts for thirty years.' A monk told the same thing to.

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安察。安曰。良公雖解發箭。要且未中的。僧便問。未審如何得中的去。安曰。關中主是甚麼人。僧回舉似師。師曰。良公若解恁么。也免得欽山口。然雖如此。同安不是好心。亦須看始得。僧參。師豎起拳曰。開即成掌。五指參差。如今為拳。必無高下。汝道欽山還通商量也無。僧近前。卻豎起拳。師曰。你恁么祇是個無開合漢。曰。未審和尚如何接人。師曰。我若接人。共汝一般去也。曰。特來參師。也須吐露個訊息。師曰。汝若特來。我須吐露。曰。便請。師便打。僧無語。師曰。守株待兔。枉用心神。上堂。橫按拄杖。顧視大眾曰。有么有么。如無。欽山唱菩薩蠻去也。啰啰哩哩。便下座。師與道士論義。士立義曰。粗言及細語。皆歸第一義。師曰。道士是佛家奴。士曰。太粗生。師曰。第一義何在。士無語。

瑞州九峰通玄禪師

郢州程氏子。初參德山。後於洞山言下有省。住后。僧問。自心他心。得相見否。師曰。自己尚不見。他人何可觀。問。罪福之性。如何了達。得無同異。師曰。絺绤不禦寒。

青原下六世

曹山寂禪師法嗣

瑞州洞山道延禪師

因曹山垂語云。有一人向萬丈崖頭騰身直下。此是甚麼人。眾無對。師出曰。不存。山曰。不存個甚麼。師曰。始

【現代漢語翻譯】 現代漢語譯本： 安察問道。僧人回答說：『良公雖然懂得發射箭，但未必能射中目標。』僧人便問：『不知如何才能射中目標呢？』安察說：『關中的主人是誰？』僧人回來把這話告訴了老師。老師說：『良公如果懂得這樣，也能免於欽山口的責難。』雖然如此，同安並非好意，也必須看清楚才行。』僧人蔘拜。老師豎起拳頭說：『張開就是手掌，五指參差不齊。如今握成拳頭，必定沒有高下之分。你說欽山還能通融商量嗎？』僧人走上前，也豎起拳頭。老師說：『你這樣只是個沒有開合變化的人。』僧人說：『不知和尚如何接引人？』老師說：『我如果接引人，就和你一樣了。』僧人說：『特來參拜老師，也須吐露個訊息。』老師說：『你如果特來，我就須吐露。』僧人說：『請便。』老師便打了他。僧人無話可說。老師說：『守株待兔，白費心神。』上堂時，橫著拄著枴杖，看著大眾說：『有嗎？有嗎？如果沒有，欽山就要唱《菩薩蠻》了。啰啰哩哩。』便下座了。老師與道士辯論義理。道士立論說：『粗俗的言語和細微的言語，都歸於第一義。』老師說：『道士是佛家的奴僕。』道士說：『太粗魯了。』老師說：『第一義在哪裡？』道士無話可說。

瑞州九峰通玄禪師

郢州程氏之子。最初參拜德山（Deshan），後來在洞山（Dongshan）的言語下有所領悟。住持后，僧人問：『自心（zixin，one's own mind）和他心（taxin，another's mind），能夠相見嗎？』老師說：『自己尚且看不見，他人怎麼能觀察到呢？』問：『罪福（zuifu，sin and blessing）的性質，如何才能瞭解通達，有沒有相同和不同之處？』老師說：『粗細的麻布不能抵禦寒冷。』

青原（Qingyuan）下六世

曹山寂禪師（Caoshan Ji Chanshi）法嗣

瑞州洞山道延禪師

因為曹山（Caoshan）垂示說：『有一個人向萬丈懸崖頭縱身跳下，這是什麼人？』眾人沒有回答。禪師走出來說：『不存。』曹山說：『不存什麼？』禪師說：『始（shi，beginning）。』

【English Translation】 English version: Ancha asked. A monk replied, 'Although Liang Gong knows how to shoot arrows, he may not hit the target.' The monk then asked, 'How can one hit the target?' Ancha said, 'Who is the master of Guanzhong?' The monk returned and told the teacher this. The teacher said, 'If Liang Gong understands this, he can avoid the criticism of Qinshankou.' Even so, Tongan is not well-intentioned and must be seen clearly.' The monk paid respects. The teacher raised his fist and said, 'Opening it becomes a palm, with five fingers uneven. Now that it is clenched into a fist, there is no high or low. Do you say that Qinshan can still be negotiated with?' The monk stepped forward and also raised his fist. The teacher said, 'You are just a person without opening and closing.' The monk said, 'How does the abbot receive people?' The teacher said, 'If I receive people, I would be the same as you.' The monk said, 'I came specifically to visit the teacher and must reveal some news.' The teacher said, 'If you came specifically, I must reveal it.' The monk said, 'Please do.' The teacher then hit him. The monk was speechless. The teacher said, 'Waiting for a rabbit by a stump is a waste of effort.' When ascending the hall, he held his staff horizontally, looked at the crowd and said, 'Is there? Is there? If not, Qinshan will sing 'Bodhisattva Barbarian'. Lala lili.' Then he descended from the seat. The teacher debated with a Taoist about the meaning of righteousness. The Taoist argued, 'Crude words and subtle words all return to the first meaning.' The teacher said, 'The Taoist is a servant of the Buddhist family.' The Taoist said, 'Too rude.' The teacher said, 'Where is the first meaning?' The Taoist was speechless.

Zen Master Tongxuan of Jiufeng, Ruizhou

A son of the Cheng family of Yingzhou. He first visited Deshan (德山), and later had an awakening under the words of Dongshan (洞山). After residing, a monk asked, 'Can the self-mind (zixin, 自心) and other-mind (taxin, 他心) meet?' The teacher said, 'One cannot even see oneself, how can one observe others?' Asked, 'How can one understand the nature of sin and blessing (zuifu, 罪福), are they the same or different?' The teacher said, 'Coarse and fine linen cannot resist the cold.'

Sixth generation under Qingyuan (青原)

Dharma successor of Zen Master Caoshan Ji (曹山寂禪師)

Zen Master Daoyan of Dongshan, Ruizhou

Because Caoshan (曹山) gave a saying: 'There is a person who jumps straight down from a ten-thousand-zhang cliff, who is this person?' No one answered. The Zen master came out and said, 'Non-existence.' Caoshan said, 'Non-existence of what?' The Zen master said, 'Beginning (shi, 始).'

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得撲不碎。山深肯之。後有僧問。請和尚密付真心。師曰。欺這裡無人作么。

撫州金峰從志玄明禪師

僧問。如何是金峰正主。師曰。此去鎮縣不遙。阇黎莫造次。曰。何不道取。師曰。口如磉盤。問。千峰萬峰。那個是金峰。師乃斫額。問。千山無雲。萬里絕霞時如何。師曰。飛猿嶺那邊何不吐卻。問。如何是西來意。師曰。壁邊有鼠耳。問。如何是和尚家風。師曰。金峰門前無五里牌。新到參。師曰。不用通時暄。第一句道將來。曰。孟春猶寒。伏惟和尚。師曰。猶有這個在。曰。不可要人點檢去也。師曰。誰。僧指自身。師曰。不妨遭人點檢。拈起枕子。示僧曰。一切人喚作枕子。金峰道不是。僧曰。未審和尚喚作甚麼。師拈起枕子。僧曰。恁么則依而行之。師曰。你喚作甚麼。僧曰。枕子。師曰。落在金峰窠里。問。金盃滿酌時如何。師曰。金峰不勝酩酊。僧掃地次。師問。作甚麼。僧豎起苕帚。師曰。猶有這個在。曰。和尚適來見個甚麼。師豎起拄杖。僧參。才入方丈。師便打。僧曰。是。是。師又打。僧曰。不是。不是。師作禮拜勢。僧作拓勢。師曰。老僧眼暗。阇黎耳聾。曰。將飯餵魚。還須克己。師曰。施食得長壽報。曰。和尚年多少。師曰。不落數量。曰。長壽者誰。師曰。金峰。

【現代漢語翻譯】 現代漢語譯本 得撲不碎（形容非常堅固，無法摧毀）。山深肯之（山勢深邃，自然認可）。 後來有僧人問：『請和尚秘密傳授真心。』 禪師說：『欺負這裡沒有人嗎？』

撫州金峰從志玄明禪師

有僧人問：『如何是金峰的正主？』 禪師說：『從這裡去鎮上縣裡不遠，你不要輕舉妄動。』 僧人說：『為什麼不說出來？』 禪師說：『口像磉盤（石礅，形容口大）。』 問：『千峰萬峰，哪個是金峰？』 禪師於是敲了一下自己的額頭。 問：『千山無雲，萬里絕霞時如何？』 禪師說：『飛猿嶺那邊為什麼不吐出來？』 問：『如何是西來意（達摩祖師從西方帶來的禪宗真意）？』 禪師說：『墻邊有鼠耳（一種植物）。』 問：『如何是和尚的家風？』 禪師說：『金峰門前沒有五里牌（路標）。』 新來的僧人蔘拜。 禪師說：『不用通報寒暄，第一句話說出來。』 僧人說：『孟春猶寒，伏惟和尚（希望和尚保重）。』 禪師說：『還有這個在。』 僧人說：『難道要人來點檢嗎？』 禪師說：『誰？』 僧人指著自己。 禪師說：『不妨被人點檢。』 禪師拿起枕頭，向僧人展示說：『所有人都叫它枕頭，金峰說不是。』 僧人說：『不知道和尚叫它什麼？』 禪師拿起枕頭。 僧人說：『這樣我就依著去做。』 禪師說：『你叫它什麼？』 僧人說：『枕頭。』 禪師說：『落在金峰的窠臼里了。』 問：『金盃滿酌時如何？』 禪師說：『金峰承受不住酩酊大醉。』 僧人掃地的時候，禪師問：『做什麼？』 僧人豎起苕帚（掃帚）。 禪師說：『還有這個在。』 僧人說：『和尚剛才看見了什麼？』 禪師豎起拄杖。 僧人蔘拜，剛進入方丈室，禪師就打。 僧人說：『是，是。』 禪師又打。 僧人說：『不是，不是。』 禪師作出作禮拜的姿勢。 僧人作出拓（推開）的姿勢。 禪師說：『老僧眼花，你耳朵聾。』 僧人說：『用飯餵魚，還需要剋制自己嗎？』 禪師說：『施食會得到長壽的報應。』 僧人說：『和尚多少歲了？』 禪師說：『不落入數量。』 僧人說：『長壽者是誰？』 禪師說：『金峰。』

【English Translation】 English version 』De pu bu sui』 (得撲不碎) [Indestructible]. 『Shan shen ken zhi』 (山深肯之) [Deep mountains acknowledge it]. Later, a monk asked: 『Please, Master, secretly impart the true mind.』 The Zen master said: 『Are you bullying that there is no one here?』

Zen Master Congzhi Xuanming of Jinfeng in Fuzhou

A monk asked: 『What is the true master of Jinfeng (金峰, Golden Peak)?』 The Zen master said: 『It is not far from here to the town and county. Do not act rashly, Venerable.』 The monk said: 『Why not say it?』 The Zen master said: 『Your mouth is like a plinth (磉盤, stone base).』 Asked: 『Of the thousands of peaks, which is Jinfeng?』 The Zen master then tapped his forehead. Asked: 『What is it like when thousands of mountains have no clouds and ten thousand miles have no haze?』 The Zen master said: 『Why don't you spit it out over there at Flying Monkey Ridge?』 Asked: 『What is the meaning of the Westward Journey (西來意, the meaning of Bodhidharma's coming from the West)?』 The Zen master said: 『There are mouse ears (鼠耳, a type of plant) by the wall.』 Asked: 『What is the style of the Master's household?』 The Zen master said: 『There is no five-li marker (五里牌, a road sign) in front of the Jinfeng gate.』 A newly arrived monk pays respects. The Zen master said: 『No need for polite greetings. Say the first sentence.』 The monk said: 『Early spring is still cold. I respectfully wish the Master well.』 The Zen master said: 『There is still this.』 The monk said: 『Is it necessary for someone to examine it?』 The Zen master said: 『Who?』 The monk pointed to himself. The Zen master said: 『It doesn't matter if someone examines you.』 The Zen master picked up a pillow, showed it to the monk, and said: 『Everyone calls this a pillow, but Jinfeng says it is not.』 The monk said: 『I don't know what the Master calls it?』 The Zen master picked up the pillow. The monk said: 『Then I will follow it.』 The Zen master said: 『What do you call it?』 The monk said: 『A pillow.』 The Zen master said: 『You have fallen into the Jinfeng trap.』 Asked: 『What is it like when the golden cup is full?』 The Zen master said: 『Jinfeng cannot bear being drunk.』 When the monk was sweeping the floor, the Zen master asked: 『What are you doing?』 The monk held up the broom (苕帚). The Zen master said: 『There is still this.』 The monk said: 『What did the Master see just now?』 The Zen master held up his staff. The monk paid respects and just entered the abbot's room when the Zen master hit him. The monk said: 『Yes, yes.』 The Zen master hit him again. The monk said: 『No, no.』 The Zen master made a gesture of bowing. The monk made a gesture of pushing away. The Zen master said: 『The old monk's eyes are dim, and your ears are deaf.』 The monk said: 『When feeding fish with rice, is it still necessary to restrain oneself?』 The Zen master said: 『Giving food will bring the reward of longevity.』 The monk said: 『How old is the Master?』 The Zen master said: 『It does not fall into numbers.』 The monk said: 『Who is the long-lived one?』 The Zen master said: 『Jinfeng.』

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曰。果然眼昏。師曰。是。是。問僧。甚處來。僧近前。良久師曰。阇黎參見甚麼人。曰。參甚麼碗。師曰。金峰有過。曰。是。是。師良久。師問僧。甚處來。曰。東國來。師曰。作么生過得金峰關。曰。公驗分明。師曰。試呈似金峰看。僧展兩手。師曰。金峰關從來無人過得。曰。和尚還過得么。師曰。波斯吃胡椒。問僧。姓甚麼。曰。姓何。師曰。至竟不脫俗。曰。因師致得。師曰。若恁么。過在金峰。曰。不敢。師曰。灼然金峰有過。僧問訊次。師把住曰。輒不得向人道。我有一則因緣舉似你。僧作聽勢。師與一掌。僧曰。為甚麼打某甲。師曰。我要這話行。看經次。駢道者來。師擎起經作攬衣勢。以目視之。駢提起坐具。以目視師。師曰。一切人道你會禪。駢曰。和尚作么生。師笑曰。草賊大敗。問。是身無知。如土木瓦石。此意如何。師下禪床。扭僧耳朵。僧負痛作聲。師曰。今日始捉著個無知漢。僧作禮出去。師召。阇黎。僧回首。師曰。若到堂中。不可舉著。曰。何故。師曰。大有人笑金峰老婆心。上堂。老僧二十年前有老婆心。二十年後無老婆心。僧問。如何是二十年前有老婆心。師曰。問凡答凡。問聖答聖。曰。如何是二十年後無老婆心。師曰。問凡不答凡。問聖不答聖。師見僧來。乃舉手曰。

【現代漢語翻譯】 現代漢語譯本： （僧人）說：『果然是眼花了。』 金峰（禪師名號）說：『是，是。』 （金峰）問僧人：『從哪裡來？』 僧人走近（金峰）。 過了很久，金峰說：『阇黎（對年輕僧人的尊稱）你參拜什麼人？』 （僧人）說：『參拜什麼碗？』 金峰說：『金峰有過失。』 （僧人）說：『是，是。』 金峰過了很久。 金峰問僧人：『從哪裡來？』 （僧人）說：『從東國來。』 金峰說：『怎麼通過金峰關的？』 （僧人）說：『公驗（通行憑證）分明。』 金峰說：『試著呈給金峰看看。』 僧人張開雙手。 金峰說：『金峰關從來沒有人能通過。』 （僧人）說：『和尚您能通過嗎？』 金峰說：『波斯人吃胡椒。』 問僧人：『姓什麼？』 （僧人）說：『姓何。』 金峰說：『終究沒有脫離世俗。』 （僧人）說：『因為師父才這樣的。』 金峰說：『如果這樣，過錯在於金峰。』 （僧人）說：『不敢當。』 金峰說：『確實是金峰有過失。』 僧人行問訊禮的時候，金峰抓住他說：『千萬不要對別人說，我有一則因緣要告訴你。』 僧人做出傾聽的樣子。 金峰給他一巴掌。 （僧人）說：『為什麼打我？』 金峰說：『我要這句話流傳開來。』 （金峰）看經的時候，駢道者（人名）來了。 金峰舉起經書，做出攬衣的姿勢，用眼睛看著他。 駢提起坐具，用眼睛看著金峰。 金峰說：『所有人都說你會禪。』 駢說：『和尚您怎麼看？』 金峰笑著說：『草寇大敗。』 （僧人）問：『這個身體沒有知覺，如同土木瓦石，這是什麼意思？』 金峰走下禪床，扭僧人的耳朵。 僧人因為疼痛而發出聲音。 金峰說：『今天才抓住一個無知的人。』 僧人作禮出去。 金峰叫道：『阇黎。』 僧人回頭。 金峰說：『如果到了堂中，不要提起這件事。』 （僧人）說：『為什麼？』 金峰說：『很多人會笑金峰老婆心（指婦人之仁）。』 上堂說法，金峰說：『老僧二十年前有老婆心，二十年後沒有老婆心。』 僧人問：『什麼是二十年前有老婆心？』 金峰說：『問凡答凡，問聖答聖。』 （僧人）說：『什麼是二十年後沒有老婆心？』 金峰說：『問凡不答凡，問聖不答聖。』 金峰看見僧人來，於是舉起手說：

【English Translation】 English version: (The monk) said, 'Indeed, my eyes are blurred.' Jinfeng (Zen master's name) said, 'Yes, yes.' (Jinfeng) asked the monk, 'Where do you come from?' The monk approached (Jinfeng). After a long while, Jinfeng said, 'Dharma brother (a respectful term for a young monk), whom do you pay homage to?' (The monk) said, 'Pay homage to what bowl?' Jinfeng said, 'Jinfeng has made a mistake.' (The monk) said, 'Yes, yes.' Jinfeng waited for a long time. Jinfeng asked the monk, 'Where do you come from?' (The monk) said, 'From the Eastern country.' Jinfeng said, 'How did you pass through the Jinfeng Pass?' (The monk) said, 'The official document (travel permit) is clear.' Jinfeng said, 'Try to present it to Jinfeng to see.' The monk spread out his hands. Jinfeng said, 'No one has ever been able to pass through the Jinfeng Pass.' (The monk) said, 'Can you pass through it, Master?' Jinfeng said, 'A Persian eating pepper.' Asked the monk, 'What is your surname?' (The monk) said, 'My surname is He.' Jinfeng said, 'Ultimately, you have not escaped worldliness.' (The monk) said, 'It is because of the Master that I am like this.' Jinfeng said, 'If that's the case, the fault lies with Jinfeng.' (The monk) said, 'I dare not.' Jinfeng said, 'Indeed, Jinfeng has made a mistake.' When the monk was making a gesture of inquiry, Jinfeng grabbed him and said, 'Do not tell anyone that I have a story to tell you.' The monk made a listening gesture. Jinfeng gave him a slap. (The monk) said, 'Why did you hit me?' Jinfeng said, 'I want this saying to spread.' When (Jinfeng) was reading the scripture, Piao Daozhe (person's name) came. Jinfeng raised the scripture, made a gesture of gathering his robe, and looked at him with his eyes. Piao raised his sitting mat and looked at the master with his eyes. Jinfeng said, 'Everyone says you understand Zen.' Piao said, 'What do you think, Master?' Jinfeng laughed and said, 'The bandit army is utterly defeated.' (The monk) asked, 'This body has no awareness, like earth, wood, tiles, and stones. What does this mean?' Jinfeng stepped down from the Zen seat and twisted the monk's ear. The monk made a sound because of the pain. Jinfeng said, 'Today I have finally caught an ignorant person.' The monk bowed and went out. Jinfeng called out, 'Dharma brother.' The monk turned his head. Jinfeng said, 'If you go to the hall, do not mention this matter.' (The monk) said, 'Why?' Jinfeng said, 'Many people will laugh at Jinfeng's womanly heart (referring to excessive kindness).' Ascending the platform to preach, Jinfeng said, 'The old monk had a womanly heart twenty years ago, and no womanly heart twenty years later.' The monk asked, 'What is having a womanly heart twenty years ago?' Jinfeng said, 'Answer the mundane with the mundane, answer the sacred with the sacred.' (The monk) said, 'What is not having a womanly heart twenty years later?' Jinfeng said, 'Do not answer the mundane with the mundane, do not answer the sacred with the sacred.' Jinfeng saw the monk coming, and then raised his hand and said:

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此是大人分上事。你試通個訊息看。曰。某甲不欲瞞和尚。師曰。知孝養人。也還稀有。曰。莫是大人分上事么。師曰。老僧瞞阇黎。曰。到這裡不易辨白。師曰。灼然灼然。僧禮拜。師曰。發足何處。曰。祇這裡。師曰。不唯自瞞。兼瞞老僧。上堂。我若舉來。又恐遭人唇吻。不舉。又遭人笑怪。于其中間。如何即是。有僧才出。師便歸方丈。至晚。別僧請益曰。和尚今日為甚不答這僧話。師曰。大似失錢遭罪。問僧。你還知金峰一句子么。曰。知來久矣。師曰。作么生。僧便喝。師良久。僧曰。金峰一句。今日粉碎。師曰。老僧大曾問人。唯有阇黎門風峭峻。曰。不可須要人點檢。師曰。真鍮不博金。問。如何是非言之言。師曰。不加文彩。問。四海晏清時如何。師曰。猶是階下漢。上堂。事存涵蓋合。理應箭鋒拄。還有人道得么。如有人道得。金峰分半院與他住。時有僧出作禮。師曰。相見易得好。共住難為人。便下座。僧辭。師問。何處去。曰。不敢妄通訊息。師曰。若到諸方。切忌道著金峰為人處。曰。已領尊旨。師曰。忽有人問。你作么生。僧提起袈裟角。師曰。捷弱於阇黎。

襄州鹿門山處真禪師

僧問。如何是和尚家風。師曰。有鹽無醋。曰。忽遇客來。如何祇待。師曰。柴門草戶。謝

【現代漢語翻譯】 現代漢語譯本： 『這是大丈夫境界的事情。你試著傳遞一下這個訊息看看。』那僧人說：『弟子不敢隱瞞和尚。』 禪師說：『懂得孝養的人，也還真是稀有啊。』 僧人說：『莫非這是大丈夫境界的事情嗎？』 禪師說：『老僧瞞不過你。』 僧人說：『到了這裡不容易分辨明白。』 禪師說：『確實如此，確實如此。』 僧人禮拜。 禪師說：『從哪裡出發？』 僧人說：『就在這裡。』 禪師說：『不只是自欺，還欺騙老僧。』

禪師上堂說法：『我如果說出來，又恐怕被人議論。不說出來，又怕被人嘲笑。這中間，該如何是好？』 有個僧人剛要出來，禪師就回方丈了。 到了晚上，別的僧人請教說：『和尚今天為什麼不回答那個僧人的話？』 禪師說：『就像丟了錢還遭罪一樣。』 問僧人：『你還知道金峰（指金峰和尚）的一句話嗎？』 僧人說：『知道很久了。』 禪師說：『怎麼說？』 僧人便喝了一聲。 禪師沉默了很久。 僧人說：『金峰的一句話，今天粉碎了。』 禪師說：『老僧曾經多次問人，只有你門風峻峭。』 僧人說：『不必需要人來指點。』 禪師說：『真金不怕火煉。』

問：『如何是不加修飾的真言？』 禪師說：『不加文采。』 問：『天下太平的時候如何？』 禪師說：『仍然是階下囚。』

禪師上堂說法：『事情存在於涵蓋相合，道理應當像箭鋒相對。還有人能說得出來嗎？如果有人能說得出來，金峰分一半院子給他住。』 當時有個僧人出來作禮。 禪師說：『相見容易相處難。』 便下座了。 僧人告辭。 禪師問：『去哪裡？』 僧人說：『不敢胡亂傳遞訊息。』 禪師說：『如果到了其他地方，切記不要說出金峰的為人處世。』 僧人說：『已經領會您的旨意。』 禪師說：『如果有人問你，你怎麼辦？』 僧人提起袈裟角。 禪師說：『你比我還敏捷。』

襄州鹿門山處真禪師

僧人問：『什麼是和尚的家風？』 禪師說：『有鹽無醋。』 僧人說：『忽然有客人來，如何招待？』 禪師說：『柴門草戶，簡陋得很。』

【English Translation】 English version: 'This is a matter for great people. Try to pass on the message and see.' The monk said, 'This disciple does not want to hide anything from the Abbot.' The Zen master said, 'It is rare to find someone who knows how to be filial.' The monk said, 'Is this a matter for great people?' The Zen master said, 'This old monk cannot hide anything from you.' The monk said, 'It is not easy to discern things clearly here.' The Zen master said, 'Indeed, indeed.' The monk bowed. The Zen master said, 'Where did you start from?' The monk said, 'Right here.' The Zen master said, 'Not only are you deceiving yourself, but you are also deceiving this old monk.'

The Zen master ascended the platform and said: 'If I speak, I fear being criticized. If I don't speak, I fear being laughed at. What should I do in between?' A monk was about to come forward, but the Zen master returned to his room. In the evening, another monk asked, 'Why didn't the Abbot answer that monk's question today?' The Zen master said, 'It's like losing money and being punished.' He asked the monk, 'Do you know the saying of Jin Feng (referring to Zen Master Jin Feng)?' The monk said, 'I have known it for a long time.' The Zen master said, 'How does it go?' The monk shouted. The Zen master remained silent for a long time. The monk said, 'Jin Feng's saying is shattered today.' The Zen master said, 'This old monk has asked many people, but only you have such a stern demeanor.' The monk said, 'There is no need for anyone to point it out.' The Zen master said, 'True gold does not fear the fire.'

Asked, 'What is the true word without embellishment?' The Zen master said, 'Without literary adornment.' Asked, 'What is it like when the world is at peace?' The Zen master said, 'Still a prisoner below the steps.'

The Zen master ascended the platform and said: 'The matter exists in the fitting of the box and lid, the principle should be like the meeting of arrowheads. Is there anyone who can say it? If someone can say it, Jin Feng will give him half of the monastery to live in.' At that time, a monk came forward and bowed. The Zen master said, 'It is easy to meet, but difficult to live together.' Then he descended from the seat. The monk bid farewell. The Zen master asked, 'Where are you going?' The monk said, 'I dare not spread the message recklessly.' The Zen master said, 'If you go to other places, be sure not to talk about Jin Feng's way of being.' The monk said, 'I have received your instructions.' The Zen master said, 'If someone asks you, what will you do?' The monk raised the corner of his robe. The Zen master said, 'You are quicker than I am.'

Zen Master Chuzhen of Lumen Mountain in Xiangzhou

A monk asked, 'What is the Abbot's family style?' The Zen master said, 'There is salt but no vinegar.' The monk said, 'If a guest suddenly comes, how should I treat him?' The Zen master said, 'A thatched door and a grass hut, very simple.'

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子遠來。問。如何是道人。師曰。口似鼻孔。問。祖祖相傳。傳甚麼物。師曰。金襕袈裟。問。如何是函中般若。師曰。佛殿挾頭六百卷。問。和尚百年後。向甚麼處去。師曰。山下李家使牛去。曰。還許學人相隨也無。師曰。汝若相隨。莫同頭角。曰。諾。師曰。合到甚麼處。曰。佛眼辨不得。師曰。若不放過。亦是茫茫。問。如何是鹿門高峻處。師曰。汝還曾上主山也無。問。如何是禪。師曰。鸞鳳入雞籠。曰。如何是道。師曰。藕絲牽大象。問。劫火洞然。大千俱壞。未審此個還壞也無。師曰。臨崖看滸眼。特地一場愁。問。如何是和尚轉身處。師曰。昨夜三更。失卻枕子。問。一句下豁然時如何。師曰。汝是誰家子。上堂。一片凝然光燦爛。擬意追尋卒難見。瞥然撞著豁人情。大事分明總成辦。實快活。無繫絆。萬兩黃金終不換。任他千聖出頭來。總是向渠影中現。

撫州曹山慧霞了悟禪師

僧問。佛未出世時如何。師曰。曹山不如。曰。出世后如何。師曰。不如曹山。問。四山相逼時如何。師曰。曹山在里許。曰。還求出也無。師曰。在里許。即求出。僧侍立。師曰。道者可煞熱。曰。是。師曰。祇如熱向甚處迴避。曰。向鑊湯爐炭里迴避。師曰。祇如鑊湯爐炭。又作么生迴避。曰。眾苦不能

【現代漢語翻譯】 現代漢語譯本： 子遠來參訪，問道：『什麼是道人？』 師父說：『嘴巴像鼻孔。』 問：『祖祖相傳，傳的是什麼東西？』 師父說：『金襕（jīnlán，華麗的）袈裟（jiāshā，佛教僧侶的法衣）。』 問：『什麼是函中般若（bōrě，智慧）？』 師父說：『佛殿旁邊堆著六百卷經書。』 問：『和尚您百年之後，往哪裡去？』 師父說：『到山下李家去使喚牛。』 問：『還允許學人跟隨嗎？』 師父說：『你若跟隨，莫要長著同樣的頭角（比喻相同的見解或執著）。』 問：『知道了。』 師父說：『那要到什麼地方會合呢？』 問：『佛眼也辨認不出來。』 師父說：『若不放過（指不放下執著），也是茫茫然。』 問：『什麼是鹿門（Lùmén，地名，也指隱居之地）高峻之處？』 師父說：『你還曾上過主山（zhǔshān，指重要的山峰，這裡指根本）嗎？』 問：『什麼是禪（chán，佛教的一種修行方法）？』 師父說：『鸞鳳（luánfèng，傳說中的神鳥）進入雞籠。』 問：『什麼是道（dào，真理，規律）？』 師父說：『藕絲牽大象。』 問：『劫火（jiéhuǒ，世界末日的大火）洞然，大千世界（dàqiān shìjiè，佛教宇宙觀中的廣大世界）都壞了，不知道這個（指本性）還會壞嗎？』 師父說：『臨到懸崖邊才看水面，白白地徒增一場愁。』 問：『什麼是和尚您轉身之處？』 師父說：『昨夜三更，丟了枕頭。』 問：『一句之下豁然開悟時，會怎麼樣？』 師父說：『你是誰家的孩子？』 上堂說法：一片凝結的光芒燦爛無比，想要用意念去追尋卻難以見到。忽然撞見，頓覺豁然開朗，大事分明，一切都已辦妥。真是快樂，沒有牽掛，萬兩黃金也不換。任憑千聖（qiā shèng，指眾多的聖人）出現，也都是在這光芒的影子里顯現。

撫州曹山慧霞（Cáoshān Huìxiá）了悟禪師

僧人問道：『佛（fó，佛教創始人）未出世時是什麼樣子？』 師父說：『曹山不如。』 問：『出世后是什麼樣子？』 師父說：『不如曹山。』 問：『四山相逼時是什麼樣子？』 師父說：『曹山就在里頭。』 問：『還求出去嗎？』 師父說：『在里頭，就是求出去。』 僧人侍立在旁。師父說：『道者（dàozhě，修行人）可真熱啊。』 僧人說：『是。』 師父說：『那麼這熱向哪裡迴避呢？』 僧人說：『向鑊湯（huòtāng，沸水）爐炭（lútàn，燒紅的炭火）里迴避。』 師父說：『那麼鑊湯爐炭，又怎麼迴避呢？』 僧人說：『眾苦不能……』

【English Translation】 English version: Ziyuan came and asked, 'What is a Taoist?' The master said, 'The mouth resembles the nostrils.' Asked, 'What is transmitted from ancestor to ancestor?' The master said, 'A golden kasaya (jiāshā, a Buddhist robe).' Asked, 'What is prajna (bōrě, wisdom) in the box?' The master said, 'Six hundred scrolls of scriptures piled next to the Buddha hall.' Asked, 'Where will the monk go after a hundred years?' The master said, 'To the Li family at the foot of the mountain to work with the oxen.' Asked, 'Is it permissible for the student to follow?' The master said, 'If you follow, do not have the same horns (metaphor for identical views or attachments).' Asked, 'Understood.' The master said, 'Where will we meet then?' Asked, 'The Buddha's eye cannot discern it.' The master said, 'If you do not let go (referring to not letting go of attachments), it is still a state of confusion.' Asked, 'What is the lofty and precipitous place of Lumen (Lùmén, place name, also refers to a place of seclusion)?' The master said, 'Have you ever climbed the main mountain (zhǔshān, refers to the important peak, here refers to the root)?' Asked, 'What is Chan (chán, a method of Buddhist practice)?' The master said, 'A phoenix (luánfèng, a mythical bird) enters a chicken coop.' Asked, 'What is the Tao (dào, truth, law)?' The master said, 'A lotus root thread pulls an elephant.' Asked, 'When the fire of the kalpa (jiéhuǒ, the fire at the end of the world) blazes and the great chiliocosm (dàqiān shìjiè, the vast world in Buddhist cosmology) is destroyed, will this one (referring to the inherent nature) also be destroyed?' The master said, 'Looking at the water's edge when reaching the cliff, it is just a groundless worry.' Asked, 'What is the turning point of the monk?' The master said, 'Last night at midnight, I lost my pillow.' Asked, 'What happens when one suddenly awakens after a single phrase?' The master said, 'Whose child are you?' Ascending the hall to preach: A piece of solidified light is incomparably brilliant, but it is difficult to see when trying to pursue it with intention. Suddenly encountering it, one feels enlightened, the great matter is clear, and everything is accomplished. It is truly joyful, without attachments, and cannot be exchanged for ten thousand taels of gold. Let thousands of sages (qiān shèng, referring to numerous sages) appear, they all appear in the shadow of this light.

Chan Master Caoshan Huixia (Cáoshān Huìxiá) of Fuzhou attained enlightenment

A monk asked, 'What was it like before the Buddha (fó, the founder of Buddhism) appeared in the world?' The master said, 'Caoshan is not as good.' Asked, 'What is it like after he appeared in the world?' The master said, 'Not as good as Caoshan.' Asked, 'What is it like when the four mountains are pressing in?' The master said, 'Caoshan is inside.' Asked, 'Does he still seek to get out?' The master said, 'Being inside is seeking to get out.' A monk stood in attendance. The master said, 'The Taoist (dàozhě, practitioner) is very hot.' The monk said, 'Yes.' The master said, 'Then where does this heat go to avoid it?' The monk said, 'To the cauldron of boiling water (huòtāng, boiling water) and the burning charcoal (lútàn, burning red charcoal).' The master said, 'Then how do the cauldron of boiling water and the burning charcoal avoid it?' The monk said, 'The sufferings cannot...'

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到。

華州草菴法義禪師

僧問。如何是祖師西來意。師曰。爛炒浮漚飽滿吃。問。擬心即差。如何進道。師曰。有人常擬。為甚麼不差。曰。此猶是和尚分上事。師曰。紅焰蓮花朵朵開。問。如何是和尚得力處。師曰。如盲似聾。曰。不會。師曰。恰與老僧同參。

撫州曹山光慧玄悟禪師

上堂。良久曰。雪峰和尚為人。如金翅鳥入海取龍相似。僧出問。未審和尚此間如何。師曰。甚處去來。問。如何是西來的的意。師曰。不禮拜更待何時。問。如何是密傳底心。師良久。僧曰。恁么則徒勞側耳也。師喚。侍者來。燒香著。問。古人云。如紅爐上一點雪。意旨如何。師曰。惜取眉毛好。問。如何指示。即得不昧去。師曰。不可雪上更加霜。曰。恁么則全因和尚去也。師曰。因個甚麼。問。如何是妙明真性。師曰。款款莫磕損。上堂。良久。僧出曰。為眾竭力。禍出私門。未審放過不放過。師默然。問。古人道。生也不道。死也不道。意旨如何。師良久。僧禮拜。師曰。會么。曰。不會。師曰。也是廚寒甑足塵。上堂。舉拄杖曰。從上皆留此一路。方便接人。有僧出曰。和尚又是從頭起也。師曰。謝相委悉。問。機關不轉。請師商量。師曰。啞得我口么。問。路逢猛虎時如何。師曰。放憨作

【現代漢語翻譯】 現代漢語譯本 華州草菴法義禪師 僧問：『如何是祖師西來意？』（What is the meaning of Bodhidharma's coming from the West?）師曰：『爛炒浮漚飽滿吃。』（Eat your fill of stir-fried bubbles.）問：『擬心即差，如何進道？』（If conceptual thought is wrong, how does one advance on the path?）師曰：『有人常擬，為甚麼不差？』（Some people are always thinking; why aren't they wrong?）曰：『此猶是和尚分上事。』（This is still the master's business.）師曰：『紅焰蓮花朵朵開。』（Red lotus flowers bloom in profusion.）問：『如何是和尚得力處？』（What is the master's point of strength?）師曰：『如盲似聾。』（Like being blind and deaf.）曰：『不會。』（I don't understand.）師曰：『恰與老僧同參。』（Just like this old monk's practice.） 撫州曹山光慧玄悟禪師 上堂，良久曰：『雪峰和尚為人，如金翅鳥入海取龍相似。』（Zen Master Xuefeng's way of teaching people is like a Garuda diving into the sea to catch a dragon.）僧出問：『未審和尚此間如何？』（I wonder, what is it like here, Master?）師曰：『甚處去來？』（Where have you been?）問：『如何是西來的的意？』（What is the true meaning of Bodhidharma's coming from the West?）師曰：『不禮拜更待何時？』（If you don't bow, when will you?）問：『如何是密傳底心？』（What is the mind that is secretly transmitted?）師良久。僧曰：『恁么則徒勞側耳也。』（In that case, it's useless to strain my ears.）師喚：『侍者來，燒香著。』（Attendant, come here and burn incense.）問：『古人云：如紅爐上一點雪，意旨如何？』（The ancients said: 'Like a snowflake on a red-hot stove.' What is the meaning of this?）師曰：『惜取眉毛好。』（Cherish your eyebrows.）問：『如何指示，即得不昧去？』（How can you point it out so that I won't be confused?）師曰：『不可雪上更加霜。』（Don't add frost to snow.）曰：『恁么則全因和尚去也。』（In that case, it all depends on you, Master.）師曰：『因個甚麼？』（Depends on what?）問：『如何是妙明真性？』（What is the wonderfully bright true nature?）師曰：『款款莫磕損。』（Handle it gently, don't damage it.）上堂，良久。僧出曰：『為眾竭力，禍出私門。未審放過不放過？』（Exhausting oneself for the sake of the assembly, disaster arises from selfish motives. I wonder, do you let it go or not?）師默然。問：『古人道：生也不道，死也不道，意旨如何？』（The ancients said: 'They don't speak of life, nor do they speak of death.' What is the meaning of this?）師良久。僧禮拜。師曰：『會么？』（Do you understand?）曰：『不會。』（I don't understand.）師曰：『也是廚寒甑足塵。』（It's just like a cold kitchen and a dusty steamer.）上堂，舉拄杖曰：『從上皆留此一路，方便接人。』（All the masters have left this one path to skillfully guide people.）有僧出曰：『和尚又是從頭起也。』（Master, you're starting from the beginning again.）師曰：『謝相委悉。』（Thank you for your understanding.）問：『機關不轉，請師商量。』（The mechanism doesn't turn; please discuss it, Master.）師曰：『啞得我口么？』（Can you make me mute?）問：『路逢猛虎時如何？』（What about when encountering a fierce tiger on the road?）師曰：『放憨作。』（Act foolish.）

【English Translation】 English version Huazhou Cao'an Fayi Zen Master A monk asked: 'What is the meaning of Bodhidharma's (Zushi) coming from the West (Xilaiyi)?' The Master said: 'Eat your fill of stir-fried bubbles (lan chao fu ou bao man chi).' The monk asked: 'If conceptual thought (ni xin) is wrong (cha), how does one advance on the path (jin dao)?' The Master said: 'Some people are always thinking (you ren chang ni); why aren't they wrong (wei shen me bu cha)?' The monk said: 'This is still the master's (heshang) business (fen shang shi).' The Master said: 'Red flame lotus flowers (hong yan lian hua) bloom in profusion (duo duo kai).' The monk asked: 'What is the master's (heshang) point of strength (de li chu)?' The Master said: 'Like being blind (mang) and deaf (long).' The monk said: 'I don't understand (buhui).' The Master said: 'Just like this old monk's (lao seng) practice (tong can).' Fuzhou Caoshan Guanghui Xuanwu Zen Master Ascending the hall, after a long pause, he said: 'Zen Master Xuefeng's (Xuefeng heshang) way of teaching people is like a Garuda (jin chi niao) diving into the sea to catch a dragon (long).' A monk came forward and asked: 'I wonder, what is it like here, Master (heshang)?' The Master said: 'Where have you been (shen chu qu lai)?' The monk asked: 'What is the true meaning (de di yi) of Bodhidharma's coming from the West (xi lai)?' The Master said: 'If you don't bow (li bai), when will you?' The monk asked: 'What is the mind (xin) that is secretly transmitted (mi chuan di)?' The Master paused for a long time. The monk said: 'In that case (ren me ze), it's useless to strain my ears (tu lao ce er ye).' The Master called out: 'Attendant (shizhe), come here and burn incense (shao xiang zhe).' The monk asked: 'The ancients said: 'Like a snowflake (xue) on a red-hot stove (hong lu).' What is the meaning (yi zhi) of this?' The Master said: 'Cherish your eyebrows (xi qu mei mao hao).' The monk asked: 'How can you point it out (zhishi) so that I won't be confused (bu mei qu)?' The Master said: 'Don't add frost (shuang) to snow (xue).' The monk said: 'In that case (ren me ze), it all depends on you, Master (heshang).' The Master said: 'Depends on what (yin ge shen me)?' The monk asked: 'What is the wonderfully bright true nature (miao ming zhen xing)?' The Master said: 'Handle it gently (kuan kuan), don't damage it (mo ke sun).' Ascending the hall, after a long pause. A monk came forward and said: 'Exhausting oneself (jie li) for the sake of the assembly (wei zhong), disaster (huo) arises from selfish motives (si men). I wonder, do you let it go or not?' The Master remained silent. The monk asked: 'The ancients said: 'They don't speak of life (sheng), nor do they speak of death (si).' What is the meaning (yi zhi) of this?' The Master paused for a long time. The monk bowed (li bai). The Master said: 'Do you understand (hui me)?' The monk said: 'I don't understand (buhui).' The Master said: 'It's just like a cold kitchen (chu han) and a dusty steamer (zeng zu chen).' Ascending the hall, raising his staff (zhu zhang), he said: 'All the masters (cong shang) have left this one path (yi lu) to skillfully guide people (fang bian jie ren).' A monk came forward and said: 'Master (heshang), you're starting from the beginning again (cong tou qi ye).' The Master said: 'Thank you for your understanding (xie xiang wei xi).' The monk asked: 'The mechanism (ji guan) doesn't turn; please discuss it, Master (heshang).' The Master said: 'Can you make me mute (ya de wo kou me)?' The monk asked: 'What about when encountering a fierce tiger (meng hu) on the road (lu)?' The Master said: 'Act foolish (fang han zuo).'

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么。

撫州曹山羌慧智炬禪師

初問先曹山曰。古人提持那邊人。學人如何體悉。山曰。退步就己。萬不失一。師于言下。頓忘玄解。乃辭去遍參。至三祖。因看經次。僧問。禪僧心不掛元字腳。何得多學。師曰。文字性異。法法體空。迷則句句瘡疣。悟則文文般若。茍無取捨。何害圓伊。后離三祖到瑞州。眾請住龍泉。僧問。如何是文殊。師曰。不可有第二月也。曰。即今事如何。師曰。正是第二月。問。如何是如來語。師曰。猛風可繩縛。問。如何履踐。即得不昧宗風。師曰。須知龍泉好手。曰。請和尚好手。師曰。卻憶鐘子期。問。古人道。若記一句。論劫作野狐精。未審古人意旨如何。師曰。龍泉僧堂未曾鎖。曰。和尚如何。師曰。風吹耳朵。問。如何是一句。師曰。無聞。問。如何是聲前一句。師曰。恰似不道。問。如何是和尚為人一句。師曰。汝是九色鹿。問。抱璞投師時如何。師曰。不是自家珍。曰。如何是自家珍。師曰。不琢不成器。

衡州育王山弘通禪師

僧問。混沌未分時如何。師曰。混沌。曰。分后如何。師曰。混沌。上堂。釋迦如來四十九年說不到底句。今夜山僧不避羞恥。與諸尊者共譚。良久曰。莫道錯。珍重。僧問。學人有病。請師醫。師曰。將病來。與汝醫

【現代漢語翻譯】 現代漢語譯本 撫州曹山羌慧智炬禪師

最初，禪師問先曹山（Caoshan，人名）說：『古人提持的是哪邊的人？學人應該如何體悟？』曹山說：『退步反觀自身，萬無一失。』禪師聽了這話，頓時忘卻了玄妙的解釋，於是辭別曹山，四處參學。到了三祖寺，一次看經時，有僧人問：『禪僧心中不掛礙文字，為何還要多學？』禪師說：『文字的性質各異，一切法的本體皆空。迷惑時，句句都是瘡疤；覺悟時，字字都是般若（般若，智慧）。如果心中沒有取捨，又何妨圓滿具足？』後來離開三祖寺到了瑞州，大眾請他住持龍泉寺。有僧人問：『如何是文殊（文殊，文殊菩薩）？』禪師說：『不可有第二個月亮。』僧人說：『現在的情況如何？』禪師說：『正是第二個月亮。』問：『如何是如來語（如來語，佛陀所說之語）？』禪師說：『猛烈的風可以被繩子束縛。』問：『如何踐行，才能不昧於宗風？』禪師說：『須知龍泉寺有好手。』僧人說：『請和尚展示好手。』禪師說：『卻憶起了鐘子期（鐘子期，俞伯牙的知音）。』問：『古人說，如果記住一句，就會在無盡的時間裡變成野狐精。不知道古人的意思是什麼？』禪師說：『龍泉寺的僧堂從未上鎖。』僧人問：『和尚您如何？』禪師說：『風吹耳朵。』問：『如何是一句？』禪師說：『無聞。』問：『如何是聲音之前的一句？』禪師說：『恰似不說。』問：『如何是和尚為人施教的一句？』禪師說：『你是九色鹿（九色鹿，佛教故事中的神鹿）。』問：『抱著璞玉來拜師時如何？』禪師說：『不是自家珍寶。』僧人說：『如何是自家珍寶？』禪師說：『不雕琢不成器。』

衡州育王山弘通禪師

僧人問：『混沌未分之時如何？』禪師說：『混沌。』僧人說：『分后如何？』禪師說：『混沌。』禪師上堂說法：『釋迦如來（釋迦如來，佛教創始人）四十九年所說，沒有說到最徹底的那一句。今晚山僧不避羞恥，與各位尊者共同探討。』良久，禪師說：『莫道錯了，珍重。』僧人問：『學人有病，請師父醫治。』禪師說：『將病拿來，我為你醫治。』

【English Translation】 English version Fuzhou Caoshan Qian Huizhi Torch Zen Master

Initially, the Zen master asked the former Caoshan (Caoshan, a person's name): 'What kind of people do the ancients uphold? How should a student understand this?' Caoshan said, 'Step back and reflect on yourself, and you will never be wrong.' Upon hearing this, the Zen master immediately forgot the profound explanations and bid farewell to Caoshan to study everywhere. When he arrived at the Third Ancestor Temple, while reading the scriptures, a monk asked: 'Zen monks do not cling to words in their hearts, so why study so much?' The Zen master said, 'The nature of words is different, and the essence of all dharmas is empty. When confused, every sentence is a sore; when enlightened, every word is prajna (prajna, wisdom). If there is no grasping or rejection in the mind, what harm is there in being complete and perfect?' Later, after leaving the Third Ancestor Temple and arriving in Ruizhou, the public invited him to reside at Longquan Temple. A monk asked: 'What is Manjusri (Manjusri, Manjusri Bodhisattva)?' The Zen master said, 'There cannot be a second moon.' The monk said, 'What is the present situation?' The Zen master said, 'It is precisely the second moon.' Asked: 'What is the Tathagata's word (Tathagata's word, the words spoken by the Buddha)?' The Zen master said, 'A fierce wind can be bound by ropes.' Asked: 'How can one practice so as not to be ignorant of the sect's style?' The Zen master said, 'You must know that Longquan Temple has good hands.' The monk said, 'Please, Master, show your good hand.' The Zen master said, 'It reminds me of Zhong Ziqi (Zhong Ziqi, Yu Boya's confidant).' Asked: 'The ancients said that if one remembers a single sentence, one will become a wild fox spirit for countless eons. I wonder what the ancients meant?' The Zen master said, 'The monks' hall of Longquan Temple has never been locked.' The monk asked, 'What about you, Master?' The Zen master said, 'The wind blows in my ears.' Asked: 'What is a single sentence?' The Zen master said, 'No hearing.' Asked: 'What is the sentence before sound?' The Zen master said, 'It's just like not saying it.' Asked: 'What is the sentence of the Master teaching people?' The Zen master said, 'You are the Nine-Colored Deer (Nine-Colored Deer, a mythical deer in Buddhist stories).' Asked: 'What is it like when offering uncut jade to a teacher?' The Zen master said, 'It is not one's own treasure.' The monk said, 'What is one's own treasure?' The Zen master said, 'It cannot become a vessel without being carved.'

Hengzhou Yuwang Mountain Hongtong Zen Master

A monk asked: 'What is it like when chaos has not yet separated?' The Zen master said, 'Chaos.' The monk said, 'What is it like after separation?' The Zen master said, 'Chaos.' The Zen master ascended the hall and said: 'What Shakyamuni Buddha (Shakyamuni Buddha, the founder of Buddhism) said for forty-nine years did not reach the most thorough sentence. Tonight, this mountain monk, not avoiding shame, will discuss it with all of you venerable ones.' After a long while, the Zen master said, 'Don't say it's wrong, cherish it.' A monk asked: 'This student is sick, please heal me, Master.' The Zen master said, 'Bring the sickness here, and I will heal you.'

---

。曰。便請。師曰。還老僧藥價錢來。問。曹源一路即不問。衡陽江畔事如何。師曰。紅爐焰上無根草。碧潭深處不逢魚。問。心法雙亡時如何。師曰。三腳蝦蟆背大象。問。如何是西來意。師曰。老僧毛豎。問。如何是佛法大意。師曰。直侍文殊過。即向你道。曰。文殊過也。請和尚道。師便打。問。如何是和尚家風。師曰。渾身不直五文錢。曰。大貧寒生。師曰。古代如是。曰。如何施設。師曰。隨家豐儉。問。如何是急切處。師曰。針眼里打筋斗。問。如何是本來身。師曰。回光影里見方親。

衡州華光范禪師

僧問。如何是無縫塔。師指僧堂曰。此間僧堂無門戶。問僧。曾到紫陵么。曰。曾到。師曰。曾到鹿門么。曰。曾到。師曰。嗣紫陵即是。嗣鹿門即是。曰。即今嗣和尚得么。師曰。人情不打即不可。便打。問。非隱顯處是和尚。那個是某甲。師曰。盡乾坤無一不是。曰。此猶是和尚。那個是某甲。師曰。木人石女笑分明。

處州廣利容禪師

初住貞溪。僧參。師舉拂子曰。貞溪老僧還具眼么。曰。某甲不敢見和尚過。師曰。老僧死在阇黎手裡也。問。如何是和尚家風。師曰。謝阇黎道破。問。西院拍手笑呵呵。意作么生。師曰。捲上簾子著。問。自己不明。如何得明。師曰。

【現代漢語翻譯】 現代漢語譯本： 問：請（和尚）開示。 師（衡州華光范禪師）說：『還老僧藥價錢來。』 問：曹源（指曹溪，六祖慧能弘法之地）一路暫且不問，衡陽江畔的事情又如何呢？ 師說：『紅爐焰上無根草，碧潭深處不逢魚。』 問：心與法都消亡的時候會怎麼樣？ 師說：『三腳蝦蟆背大象。』 問：如何是西來意（達摩祖師從西方帶來的禪宗真意）？ 師說：『老僧毛豎。』 問：如何是佛法大意？ 師說：『直待文殊（菩薩）過，即向你道。』 （那僧）說：『文殊過也，請和尚道。』 師便打。 問：如何是和尚家風？ 師說：『渾身不直五文錢。』 （那僧）說：『大貧寒生。』 師說：『古代如是。』 （那僧）說：『如何施設？』 師說：『隨家豐儉。』 問：如何是急切處？ 師說：『針眼里打筋斗。』 問：如何是本來身？ 師說：『回光影里見方親。』

衡州華光范禪師

僧問：如何是無縫塔？ 師指僧堂說：『此間僧堂無門戶。』 問僧：『曾到紫陵么？』 答：『曾到。』 師說：『曾到鹿門么？』 答：『曾到。』 師說：『嗣紫陵即是，嗣鹿門即是。』 （那僧）說：『即今嗣和尚得么？』 師說：『人情不打即不可。』 便打。 問：『非隱顯處是和尚，那個是某甲？』 師說：『盡乾坤無一不是。』 （那僧）說：『此猶是和尚，那個是某甲？』 師說：『木人石女笑分明。』

處州廣利容禪師

初住貞溪，僧參。 師舉拂子說：『貞溪老僧還具眼么？』 （那僧）說：『某甲不敢見和尚過。』 師說：『老僧死在阇黎（指僧人）手裡也。』 問：如何是和尚家風？ 師說：『謝阇黎道破。』 問：『西院拍手笑呵呵，意作么生？』 師說：『捲上簾子著。』 問：『自己不明，如何得明？』 師說：

【English Translation】 English version: (A monk) said: 'Please instruct.' The Master (Zen Master Huaguang Fan of Hengzhou) said: 'Return the old monk's medicine money.' (A monk) asked: 'I won't ask about the road to Caoyuan (Caoxi, where the Sixth Patriarch Huineng propagated the Dharma) for now. How about the affairs on the banks of the Hengyang River?' The Master said: 'Rootless grass on the flames of a red furnace, no fish encountered in the depths of a green pool.' (A monk) asked: 'What happens when both mind and Dharma are extinguished?' The Master said: 'A three-legged toad carries an elephant on its back.' (A monk) asked: 'What is the meaning of the Westward Journey (the true meaning of Zen Buddhism brought by Bodhidharma from the West)?' The Master said: 'The old monk's hair stands on end.' (A monk) asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Wait until Manjusri (Bodhisattva) passes by, and then I will tell you.' (The monk) said: 'Manjusri has passed by, please tell me, Master.' The Master then struck him. (A monk) asked: 'What is the family style of the Master?' The Master said: 'The whole body is not worth five copper coins.' (The monk) said: 'Born of great poverty.' The Master said: 'It has been like this since ancient times.' (The monk) said: 'How should it be implemented?' The Master said: 'According to the family's abundance or scarcity.' (A monk) asked: 'What is the most urgent matter?' The Master said: 'Doing somersaults in the eye of a needle.' (A monk) asked: 'What is the original body?' The Master said: 'Seeing your true relatives in the reflection of the light.'

Zen Master Huaguang Fan of Hengzhou

A monk asked: 'What is a seamless pagoda?' The Master pointed to the monks' hall and said: 'This monks' hall has no doors.' (The Master) asked a monk: 'Have you ever been to Ziling?' The monk replied: 'I have been there.' The Master said: 'Have you ever been to Lumen?' The monk replied: 'I have been there.' The Master said: 'To succeed Ziling is to succeed Lumen.' (The monk) said: 'Can I succeed the Master now?' The Master said: 'It is impossible not to strike according to human sentiment.' Then he struck him. (A monk) asked: 'The Master is where there is neither concealment nor manifestation, who is so-and-so?' The Master said: 'All of the universe is not one that is not.' (The monk) said: 'This is still the Master, who is so-and-so?' The Master said: 'Wooden men and stone women laugh clearly.'

Zen Master Guangli Rong of Chuzhou

Initially residing at Zhenxi, a monk came to visit. The Master raised his whisk and said: 'Does the old monk of Zhenxi still have eyes?' (The monk) said: 'I dare not see the Master's faults.' The Master said: 'The old monk will die in the hands of the Shramana (referring to the monk).' (A monk) asked: 'What is the family style of the Master?' The Master said: 'Thank you, Shramana, for revealing it.' (A monk) asked: 'The West Courtyard claps its hands and laughs heartily, what does it mean?' The Master said: 'Roll up the curtain and put it away.' (A monk) asked: 'If one's own self is not clear, how can one become clear?' The Master said:

---

不明。曰。為甚麼不明。師曰。不見道自己事。問。魯祖面壁。意作么生。師良久曰。還會么。曰。不會。師曰。魯祖面壁。因郡守受代歸。師出送接話次。守問。和尚遠出山門。將甚麼物來。師曰。無盡之寶呈獻。守無對。後有人進語曰。便請。師曰。大守尊嚴。問。千途路絕。語思不通時如何。師曰。猶是階下漢。曰。如何是階上漢。師曰。龍樓不舉手。乃曰。作么生是尊貴底人。試道看。莫祇向長連床上坐地。見他人不肯。忽被明眼人拶著。便向鐵圍山裡藏身。若到廣利門下。須道得第一句。即開一線道與兄弟商量。時有僧出禮拜。師曰。將謂是異國舶主。元來是此土商人。

泉州廬山小溪院行傳禪師

青原周氏子。僧問。久向廬山石門。為甚麼入不得。師曰。鈍漢。僧曰。忽遇猛利者。還許也無。師曰。喫茶去。

益州布水巖和尚

僧問。如何是西來意。師曰。一回思著一傷心。問。寶劍未磨時如何。師曰。用不得。曰。磨后如何。師曰。觸不得。

蜀川西禪和尚

僧問。佛是摩耶降生。未審和尚是誰家子。師曰。水上卓紅旗。問。三十六路。阿那一路最妙。師曰。不出第一手。曰。忽遇出時如何。師曰。脊著地也不難。

韶州華嚴和尚

僧問。既是華嚴

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"", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Someone asked, puzzled: 'Why is it unclear?'", "The Zen master said: 'Because you haven't seen your own true nature.'", "Another asked: 'What was Bodhidharma's intention in facing the wall?'", "The Zen master paused for a long time and then said: 'Do you understand?'", "The person said: 'I don't understand.'", "The Zen master said: 'Bodhidharma faced the wall because the governor was retiring and returning home.'", "The Zen master went out to see him off, and the governor asked: 'What have you brought, monk, coming so far out of the mountain gate?'", "The Zen master said: 'I have brought endless treasures to present.'", "The governor was speechless. Later, someone spoke on his behalf, saying: 'Please present them.'", "The Zen master said: 'You are too honorable, Governor.'", "Another asked: 'What should be done when all paths are blocked and thoughts cannot connect?'", "The Zen master said: 'You are still just a commoner below the steps.'", "The person asked: 'What is a person above the steps?'", "The Zen master said: 'Even in the dragon tower, there's no need to raise a hand.'", "Then the Zen master said: 'What kind of person is truly noble? Try to say it. Don't just sit on the long couch. If you see others who don't agree, and you are exposed by someone with clear eyes, you'll want to hide in the Iron Mountain. If you come to the gate of Great Benefit, you must speak the first phrase to open a path for discussion with your brothers.'", "At that time, a monk came out to bow, and the Zen master said: 'I thought you were a shipowner from a foreign country, but you are actually a merchant from this land.'", "", "Zen Master Xingchuan of Xiaoxi Temple on Mount Lu, Quanzhou", "", "Zen Master Xingchuan was the son of the Zhou family of Qingyuan. A monk asked: 'I have long admired the Stone Gate of Mount Lu, why can't I enter?'", "The Zen master said: 'You dull fellow.'", "The monk said: 'If a sharp person comes along, will you allow him to enter?'", "The Zen master said: 'Go have some tea.'", "", "The Abbot of Bushui Rock, Yizhou", "", "A monk asked: 'What is the meaning of the Westward Journey (Bodhidharma's intention in coming from the West)?'", "The Zen master said: 'Every time I think of it, I feel a pang of sorrow.'", "Asked: 'What about when the precious sword is not yet sharpened?'", "The Zen master said: 'It cannot be used.'", "Asked: 'What about after it is sharpened?'", "The Zen master said: 'It cannot be touched.'", "", "Zen Master Xichan of Sichuan", "", "A monk asked: 'The Buddha was born from Maya (Queen Maya, the mother of Siddhartha Gautama), I wonder, whose son is the Abbot?'", "The Zen master said: 'A red flag planted on the water.'", "Asked: 'Of the thirty-six paths, which path is the most wonderful?'", "The Zen master said: 'Not taking the first move.'", "Asked: 'What if a move is made?'", "The Zen master said: 'Falling on your back is not difficult.'", "", "Zen Master Huayan of Shaozhou", "", "A monk asked: 'Since it is the Huayan (Avatamsaka Sutra), ...'" ] }

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。還將得華來么。師曰。孤峰頂上千枝秀。一句當機對聖明。僧錄問。法身無相。不可言宣。皇帝詔師。將何接引。師曰。金鐘迥出雲中響。萬里歸朝賀聖君。問。如何是佛法大意。師曰。驚天動地。曰。還當也無。師曰。靈機永布千家月。祇這如今萬世傳。

云居膺禪師法嗣

洪州鳳棲山同安丕禪師

僧問。如何是無縫塔。師曰。吽。吽。曰。如何是塔中人。師曰。今日大有人從建昌來。問。一見便休去時如何。師曰。是也。更來這裡作么。問。如何是點額魚。師曰。不透波瀾。曰。慚恥時如何。師曰。終不仰面。曰。恁么則不變其身也。師曰。是也。青雲事作么生。問。如何是和尚家風。師曰。金雞抱子歸霄漢。玉兔懷胎入紫微。曰。忽遇客來。將何祇待。師曰。金果朝來猿摘去。玉花晚后鳳銜歸。問。無情還解說法也無。師曰。玉犬夜行。不知天曉。問。路逢達道人。不將語默對。未審將甚麼對。師曰。要踢要拳。問。才有言詮。盡落今時。不落言詮。請師直說。師曰。木人解語非干舌。石女拋梭豈亂絲。問。依經解義。三世佛冤。離經一字。即同魔說。此理如何。師曰。孤峰迥秀。不掛煙蘿。片月行空。白雲自在。新到參。師問。甚處來。曰。湖南。師曰。還知同安這裡風雲體道。花檻璇

【現代漢語翻譯】 現代漢語譯本：還能夠得到華來嗎？ 禪師說：『孤峰頂上千枝秀，一句當機對聖明。』 僧錄問道：『法身無相，不可言說，皇帝詔見禪師，將用什麼來接引？』 禪師說：『金鐘迥出雲中響，萬里歸朝賀聖君。』 問道：『如何是佛法大意？』 禪師說：『驚天動地。』 問道：『還應當是這樣嗎？』 禪師說：『靈機永布千家月，祇這如今萬世傳。』

云居膺禪師的法嗣

洪州鳳棲山同安丕禪師

僧人問道：『如何是無縫塔？』 禪師說：『吽。吽。』 問道：『如何是塔中人？』 禪師說：『今日大有人從建昌來。』 問道：『一見便休去時如何？』 禪師說：『是也，更來這裡作么？』 問道：『如何是點額魚？』 禪師說：『不透波瀾。』 問道：『慚恥時如何？』 禪師說：『終不仰面。』 問道：『這樣說來，就是不變其身了？』 禪師說：『是也，青雲事作么生？』 問道：『如何是和尚家風？』 禪師說：『金雞抱子歸霄漢，玉兔懷胎入紫微。』 問道：『忽然有客人來，將用什麼來招待？』 禪師說：『金果朝來猿摘去，玉花晚后鳳銜歸。』 問道：『無情之物還會說法嗎？』 禪師說：『玉犬夜行，不知天曉。』 問道：『路上遇到得道之人，不以言語或沉默相對，不知道用什麼來相對？』 禪師說：『要踢要拳。』 問道：『才一有言語詮釋，就都落入今時，如果不落入言語詮釋，請禪師直接說。』 禪師說：『木人解語非干舌，石女拋梭豈亂絲。』 問道：『依經解義，三世佛都喊冤，離經一字，就如同魔說，這個道理如何？』 禪師說：『孤峰迥秀，不掛煙蘿，片月行空，白雲自在。』 新到僧人蔘拜，禪師問道：『從哪裡來？』 答道：『湖南。』 禪師說：『還知道同安這裡風雲體道，花檻璇』

【English Translation】 English version: Will [he] still get Hua to come? The Master said, 'On the solitary peak, a thousand branches bloom; a single phrase, apt, confronts the wise.' The Registrar of Monks asked, 'The Dharmakaya (法身, the body of the Dharma) is without form, beyond words. The Emperor summons the Master; how will you receive him?' The Master said, 'The golden bell echoes distinct from the clouds; ten thousand miles return to court to congratulate the sagely ruler.' Asked, 'What is the great meaning of the Buddha-dharma (佛法, Buddha's teaching)?' The Master said, 'Earth-shattering, heaven-shaking.' Asked, 'Is it truly so?' The Master said, 'The numinous mechanism eternally spreads across a thousand homes like the moon; just this, now, is transmitted for myriad ages.'

Successor of Chan Master Yunju Ying

Chan Master Tong'an Pi of Phoenix Nest Mountain in Hongzhou

A monk asked, 'What is a seamless stupa (無縫塔, a stupa without joints)?' The Master said, 'Hum. Hum.' Asked, 'What is the person inside the stupa?' The Master said, 'Today, many people come from Jianchang.' Asked, 'What about when, having seen once, one then ceases?' The Master said, 'It is so. What are you doing coming here again?' Asked, 'What is a fish with a spot on its forehead?' The Master said, 'It does not penetrate the waves.' Asked, 'What about when ashamed?' The Master said, 'It never looks up.' Asked, 'In that case, it does not change its body?' The Master said, 'It is so. What about the affairs of the blue clouds?' Asked, 'What is the family style of the Abbot?' The Master said, 'The golden rooster embraces its chicks, returning to the Milky Way; the jade rabbit conceives, entering the Purple Palace.' Asked, 'If a guest suddenly arrives, how will you treat him?' The Master said, 'Golden fruits are plucked by monkeys in the morning; jade flowers are carried away by phoenixes in the evening.' Asked, 'Do insentient things also expound the Dharma?' The Master said, 'The jade dog walks at night, not knowing when dawn breaks.' Asked, 'Meeting a person who has attained the Tao (達道人, a person who has attained enlightenment) on the road, not responding with speech or silence, I don't know what to respond with?' The Master said, 'Kicks and punches are needed.' Asked, 'As soon as there is verbal explanation, it all falls into the present time; if it does not fall into verbal explanation, please Master, speak directly.' The Master said, 'A wooden man speaks without a tongue; a stone woman throws the shuttle without tangling the silk.' Asked, 'Relying on the sutras (經, Buddhist scriptures) to explain the meaning, the Buddhas of the three worlds are wronged; departing from the sutras by a single word is the same as demonic speech. What is the principle?' The Master said, 'A solitary peak stands out, not clinging to misty vines; a sliver of moon travels the sky, white clouds are at ease.' A newly arrived monk paid respects. The Master asked, 'Where do you come from?' He replied, 'Hunan.' The Master said, 'Do you know that here at Tong'an, wind and clouds embody the Tao, flower railings are...'"

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璣么。曰。知。師曰。非公境界。僧便喝。師曰。短販樵人。徒夸書劍。僧擬進語。師曰。劍甲未施。賊身已露。問。佛未出世時如何。師曰。藕絲系大象。曰。出世后如何。師曰。鐵鎖鎖石牛。問。不傷王道如何。師曰。吃粥吃飯。曰。莫便是不傷王道也無。師曰。遷流左降。問。玉印開時。何人受信。師曰。不是恁么人。曰。親宮事如何。師曰。道甚麼。問。如何是毗盧師。師曰。阇黎在甚麼處出家。問。如何是觸目菩提。師曰。面前佛殿。問。片玉無瑕。請師不觸。師曰。落汝后。問。玉印開時。何人受信。師曰。不是小小。問。迷頭認影如何止。師曰。告阿誰。曰。如何即是。師曰。從人覓。即轉遠也。曰。不從人覓時如何。師曰。頭在甚麼處。問。如何是同安一隻箭。師曰。腦後看。曰。腦後事如何。師曰。過也。問。亡僧衣眾人唱。祖師衣甚麼人唱。師曰。打。問。將來不相似。不將來時如何。師曰。甚麼處著。問。未有這個時。作么生行履。師曰。尋常又作么生。曰。恁么則不改舊時人也。師曰。作何行履。問。如何是異類中人。師曰。露地藏白牛。溪山籠日月。師看經次。見僧來參。遂以衣袖蓋卻頭。僧近前作弔慰勢。師放下衣袖。提起經曰。會么。僧卻以衣袖蓋頭。師曰。蒼天。蒼天。

廬

【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是「璣么」？』 禪師說：『知道。』 禪師說：『這不是你的境界。』 僧人便大喝一聲。 禪師說：『只是個短見識的樵夫，徒然誇耀書本和劍術。』 僧人想要進一步說話。 禪師說：『劍甲還沒施展，賊身已經暴露。』 僧人問：『佛未出世時是什麼樣子？』 禪師說：『用藕絲繫住大象。』（比喻不可能） 僧人問：『出世后是什麼樣子？』 禪師說：『用鐵鎖鎖住石牛。』（比喻無法動彈） 僧人問：『如何才能不傷害王道？』 禪師說：『吃粥吃飯。』（指順其自然，不強求） 僧人問：『莫非這就是不傷害王道嗎？』 禪師說：『遷流左降。』（指世事變遷，難以避免） 僧人問：『玉印開啟時，什麼人來接受？』 禪師說：『不是你這樣的人。』 僧人問：『親宮事如何？』 禪師說：『說什麼？』 僧人問：『什麼是毗盧師（Vairocana，佛的法身）？』 禪師說：『阇黎（Acarya，導師）你在什麼地方出家？』 僧人問：『什麼是觸目菩提（Bodhi，覺悟）？』 禪師說：『面前的佛殿。』 僧人問：『片玉無瑕，請禪師不要觸碰。』 禪師說：『已經落在你後面了。』 僧人問：『玉印開啟時，什麼人來接受？』 禪師說：『不是小小。』 僧人問：『迷失了頭而只認影子，如何停止？』 禪師說：『告訴誰？』 僧人問：『如何才是正確的？』 禪師說：『從別人那裡尋找，就更加遙遠了。』 僧人問：『不從別人那裡尋找時如何？』 禪師說：『頭在什麼地方？』 僧人問：『什麼是同安（Tong』an，地名）的一隻箭？』 禪師說：『從腦後看。』 僧人問：『腦後的事如何？』 禪師說：『過去了。』 僧人問：『亡僧的衣服眾人唱誦，祖師（Patriarch）的衣服什麼人唱誦？』 禪師說：『打。』 僧人問：『將來不相似，不將來時如何？』 禪師說：『什麼地方放？』 僧人問：『沒有這個的時候，怎麼行走？』 禪師說：『平常又怎麼行走？』 僧人問：『這樣說來，就是不改變舊時的人了。』 禪師說：『作何行履？』 僧人問：『如何是異類中人？』 禪師說：『露天藏著白牛，溪山籠罩著日月。』 禪師正在看經，看見僧人來參拜，就用衣袖蓋住頭。僧人走近前來，做出弔唁的姿勢。禪師放下衣袖，提起經書說：『會了嗎？』僧人卻用衣袖蓋住頭。禪師說：『蒼天，蒼天。』 廬

【English Translation】 English version A monk asked: 『What is 「Ji me」?』 The Zen master said: 『Know.』 The Zen master said: 『This is not your realm.』 The monk then shouted loudly. The Zen master said: 『Just a short-sighted woodcutter, vainly boasting of books and swords.』 The monk wanted to speak further. The Zen master said: 『Before the armor is put on, the thief's body is already exposed.』 The monk asked: 『What was it like before the Buddha appeared in the world?』 The Zen master said: 『Tying an elephant with lotus threads.』 (Metaphor for impossibility) The monk asked: 『What is it like after appearing in the world?』 The Zen master said: 『Locking a stone ox with iron chains.』 (Metaphor for immobility) The monk asked: 『How can one not harm the royal way?』 The Zen master said: 『Eating porridge and rice.』 (Referring to following nature, not forcing things) The monk asked: 『Is that not harming the royal way?』 The Zen master said: 『Transfers and demotions.』 (Referring to the vicissitudes of life, which are unavoidable) The monk asked: 『When the jade seal is opened, who receives it?』 The Zen master said: 『Not someone like you.』 The monk asked: 『How are the affairs of the inner palace?』 The Zen master said: 『What are you saying?』 The monk asked: 『What is Vairocana (佛的法身, the Dharmakaya Buddha)?』 The Zen master said: 『Where did you, Acarya (導師, teacher), become a monk?』 The monk asked: 『What is Bodhi (覺悟, enlightenment) that is seen everywhere?』 The Zen master said: 『The Buddha hall in front of you.』 The monk asked: 『A flawless piece of jade, please master do not touch it.』 The Zen master said: 『Already behind you.』 The monk asked: 『When the jade seal is opened, who receives it?』 The Zen master said: 『Not small, small.』 The monk asked: 『How to stop recognizing the shadow instead of the head?』 The Zen master said: 『Tell whom?』 The monk asked: 『What is correct?』 The Zen master said: 『Seeking from others, it becomes even more distant.』 The monk asked: 『What if one does not seek from others?』 The Zen master said: 『Where is the head?』 The monk asked: 『What is the one arrow of Tong』an (同安, place name)?』 The Zen master said: 『Look from behind the head.』 The monk asked: 『What about the matter behind the head?』 The Zen master said: 『It has passed.』 The monk asked: 『The clothes of the deceased monk are chanted by everyone, whose clothes are chanted by the Patriarch (祖師)?』 The Zen master said: 『Strike.』 The monk asked: 『The future is not similar, what if it is not brought?』 The Zen master said: 『Where to put it?』 The monk asked: 『When there was not this, how to walk?』 The Zen master said: 『How do you usually walk?』 The monk asked: 『In that case, it is not changing the person from the old days.』 The Zen master said: 『What kind of conduct?』 The monk asked: 『What is a person among different kinds?』 The Zen master said: 『A white ox hidden in the open, streams and mountains enveloping the sun and moon.』 The Zen master was reading the sutra and saw a monk coming to pay respects, so he covered his head with his sleeve. The monk came closer and made a gesture of condolence. The Zen master put down his sleeve, picked up the sutra and said: 『Do you understand?』 The monk covered his head with his sleeve. The Zen master said: 『Heavens, heavens.』 Lu

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山歸宗寺懷惲禪師

僧問。無佛無眾生時如何。師曰。甚麼人如此。問。水清魚現時如何。師曰。把一個來。僧無對(同安代云。動即失)。問。如何是五老峰。師曰。突兀地。問。截水停輪時如何。師曰。磨不轉。曰。如何是磨不轉。師曰。不停輪。問。如何是塵中弟子。師曰。灰頭土面。(同安代云。不拂拭)。問。如何是世尊不說說。師曰。正恁么。曰。如何是迦葉不聞聞。師曰。不附物。問。不佛不眾生時如何。師曰。是甚麼人如此。問。學人不到處。請師說。師曰。汝不到甚麼處來。

池州嵇山章禪師

在投子作柴頭。投子同吃茶次。謂師曰。森羅萬象。總在里許。師潑卻茶曰。森羅萬象。在甚麼處。子曰。可惜一碗茶。師后謁雪峰。峰問。莫是章柴頭么。師乃作輪椎勢。峰肯之。

南康軍云居懷岳禪師

僧問。如何是大圓鏡。師曰。不鑑照。曰。忽遇四方八面來時作么生。師曰。胡來胡現。漢來漢現。曰。大好不鑑照。師便打。問。如何是一丸療萬病底藥。師曰。汝患甚麼。問。如何是本來瑞草。師曰。好手拈不出。曰。如何是無根樹。師曰。處處著不得。

杭州佛日本空禪師

初游天臺山。嘗曰。如有人奪得我機者。即吾師矣。尋謁云居。作禮問曰。二龍

【現代漢語翻譯】 現代漢語譯本： 山歸宗寺懷惲禪師

僧人問：『無佛無眾生時如何？』（沒有佛也沒有眾生的時候是怎樣的？） 懷惲禪師說：『甚麼人如此？』（什麼人會這樣問？） 僧人問：『水清魚現時如何？』（水清澈魚兒顯現的時候是怎樣的？） 懷惲禪師說：『把一個來。』（抓住一條給我看看。） 僧人無言以對。（同安禪師代答說：『動即失。』（一動就失去了。）） 僧人問：『如何是五老峰？』（什麼是五老峰？） 懷惲禪師說：『突兀地。』（突兀地聳立在那裡。） 僧人問：『截水停輪時如何？』（截斷流水，停止車輪轉動的時候是怎樣的？） 懷惲禪師說：『磨不轉。』（石磨也停止轉動。） 僧人說：『如何是磨不轉？』（什麼是石磨不轉？） 懷惲禪師說：『不停輪。』（就是不停輪。） 僧人問：『如何是塵中弟子？』（什麼是身處塵世的弟子？） 懷惲禪師說：『灰頭土面。』（滿身塵土，蓬頭垢面。） （同安禪師代答說：『不拂拭。』（不去拂拭。）） 僧人問：『如何是世尊不說說？』（什麼是世尊不說而說？） 懷惲禪師說：『正恁么。』（就是這樣。） 僧人說：『如何是迦葉不聞聞？』（什麼是迦葉不聽而聽？） 懷惲禪師說：『不附物。』（不執著于外物。） 僧人問：『不佛不眾生時如何？』（既沒有佛也沒有眾生的時候是怎樣的？） 懷惲禪師說：『是甚麼人如此？』（是什麼人會這樣問？） 僧人問：『學人不到處，請師說。』（學人無法到達的地方，請禪師開示。） 懷惲禪師說：『汝不到甚麼處來？』（你沒有到達什麼地方？）

池州嵇山章禪師

章禪師在投子山做燒柴的伙伕。一次，投子禪師和他一起喝茶，對他說：『森羅萬象，總在里許。』（宇宙萬物，都在這裡面。） 章禪師潑掉茶說：『森羅萬象，在甚麼處？』（宇宙萬物，在哪裡？） 投子禪師說：『可惜一碗茶。』（可惜了一碗茶。） 章禪師後來去拜見雪峰禪師。雪峰禪師問：『莫是章柴頭么？』（你是章燒柴的嗎？） 章禪師於是做了個揮舞輪椎的姿勢。雪峰禪師認可了他。

南康軍云居懷岳禪師

僧人問：『如何是大圓鏡？』（什麼是大圓鏡？） 懷岳禪師說：『不鑑照。』（不照東西。） 僧人說：『忽遇四方八面來時作么生？』（忽然遇到四面八方都涌過來的時候怎麼辦？） 懷岳禪師說：『胡來胡現，漢來漢現。』（胡人來了就顯現胡人的樣子，漢人來了就顯現漢人的樣子。） 僧人說：『大好不鑑照。』（真是好一個不照東西。） 懷岳禪師便打了他。 僧人問：『如何是一丸療萬病底藥？』（什麼是能治療萬病的一顆藥丸？） 懷岳禪師說：『汝患甚麼？』（你得了什麼病？） 僧人問：『如何是本來瑞草？』（什麼是本來的吉祥草？） 懷岳禪師說：『好手拈不出。』（即使是高手也拿不出來。） 僧人說：『如何是無根樹？』（什麼是沒有根的樹？） 懷岳禪師說：『處處著不得。』（到處都無法紮根。）

杭州佛日本空禪師

本空禪師最初遊歷天臺山時，曾說：『如有人奪得我機者，即吾師矣。』（如果有人能奪走我的機鋒，他就是我的老師了。） 後來他去拜見云居禪師，行禮后問道：『二龍（二龍）

【English Translation】 English version: Zen Master Huaiyun of Shanguizong Temple

A monk asked: 'What is it like when there is no Buddha and no sentient beings?' (無佛無眾生時如何) The Master said: 'Who is asking such a question?' (甚麼人如此) A monk asked: 'What is it like when the water is clear and the fish appear?' (水清魚現時如何) The Master said: 'Bring one here.' (把一個來) The monk was speechless. (Tong'an (同安) substituted, saying: 'Movement is loss.' (動即失)) A monk asked: 'What is the Five Elders Peak?' (如何是五老峰) The Master said: 'Towering abruptly.' (突兀地) A monk asked: 'What is it like when the water is cut off and the wheel stops?' (截水停輪時如何) The Master said: 'The mill doesn't turn.' (磨不轉) The monk said: 'What is the mill that doesn't turn?' (如何是磨不轉) The Master said: 'Not stopping the wheel.' (不停輪) A monk asked: 'What is a disciple in the dust?' (如何是塵中弟子) The Master said: 'Ash-covered head and dirt-covered face.' (灰頭土面) (Tong'an substituted, saying: 'Not wiping it off.' (不拂拭)) A monk asked: 'What is the World Honored One speaking without speaking?' (如何是世尊不說說) The Master said: 'Just like this.' (正恁么) The monk said: 'What is Kashyapa (迦葉) hearing without hearing?' The Master said: 'Not attached to things.' (不附物) A monk asked: 'What is it like when there is neither Buddha nor sentient beings?' (不佛不眾生時如何) The Master said: 'Who is asking such a question?' (是甚麼人如此) A monk asked: 'Where the student cannot reach, please tell me, Master.' (學人不到處，請師說) The Master said: 'Where have you not reached?' (汝不到甚麼處來)

Zen Master Zhang of Jishan Mountain, Chizhou

While working as a firewood gatherer at Touzi (投子), Touzi was drinking tea with the Master and said: 'The myriad phenomena are all in here.' (森羅萬象，總在里許) The Master splashed the tea away and said: 'Where are the myriad phenomena?' (森羅萬象，在甚麼處) Touzi said: 'What a pity for a bowl of tea.' (可惜一碗茶) Later, the Master visited Xuefeng (雪峰). Xuefeng asked: 'Are you Zhang the firewood gatherer?' (莫是章柴頭么) The Master then made a gesture of wielding a wheel-club. Xuefeng acknowledged him.

Zen Master Huaiyue of Yunju Mountain, Nankang Army

A monk asked: 'What is the Great Perfect Mirror?' (如何是大圓鏡) The Master said: 'It does not reflect.' (不鑑照) The monk said: 'What to do when things come from all directions?' (忽遇四方八面來時作么生) The Master said: 'The barbarian appears as a barbarian, the Han appears as a Han.' (胡來胡現，漢來漢現) The monk said: 'Excellent, it does not reflect.' (大好不鑑照) The Master then struck him. A monk asked: 'What is the pill that cures all diseases?' (如何是一丸療萬病底藥) The Master said: 'What are you suffering from?' (汝患甚麼) A monk asked: 'What is the original auspicious grass?' (如何是本來瑞草) The Master said: 'Even a skilled hand cannot pick it out.' (好手拈不出) A monk asked: 'What is the rootless tree?' (如何是無根樹) The Master said: 'It cannot take root anywhere.' (處處著不得)

Zen Master Riben Kong of Fori, Hangzhou

When he first traveled to Tiantai Mountain (天臺山), he once said: 'If someone can seize my opportunity, he will be my teacher.' (如有人奪得我機者，即吾師矣) Later, he visited Yunju (云居), bowed, and asked: 'Two Dragons (二龍)

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爭珠。誰是得者。居曰。卸卻業身來。與子相見。師曰。業身已卸。居曰。珠在甚麼處。師無對(同安代云。回頭即沒交涉)。遂投誠入室。時始年十三。后四年。參夾山。才入門。見維那。那曰。此間不著後生。師曰。某甲不求掛搭。暫來禮謁和尚。維那白夾山。山許相見。師未升階。山便問。甚處來。師曰。云居來。曰。即今在甚麼處。師曰。在夾山頂𩕳上。山曰。老僧行年在坎。五鬼臨身。師擬上階。山曰。三道寶階。從何而上。師曰。三道寶階。曲為今時。向上一路。請師直指。山便揖。師乃上階禮拜。山問。阇黎與甚麼人同行。師曰。木上座。山曰。何不來相看老僧。師曰。和尚看他有分。山曰。在甚處。師曰。在堂中。山便同師下到堂中。師遂取拄杖擲在山面前。山曰。莫從天臺得否。師曰。非五嶽之所生。山曰。莫從須彌得否。師曰。月宮亦不逢。山曰。恁么則從人得也。師曰。自己尚是冤家。從人得堪作甚麼。山曰。冷灰里有一粒豆爆。乃喚維那。明窗下安排著。師曰。未審明窗還解語也無。山曰。待明窗解語。即向汝道。夾山來日上堂。問。昨日新到在甚麼處。師出應喏。山曰。子未到云居已前。在甚麼處。師曰。天臺國清。山曰。吾聞天臺有潺潺之瀑。淥淥之波。謝子遠來。此意如何。師曰。久

【現代漢語翻譯】 現代漢語譯本 『爭珠』（爭奪寶珠）。誰是得到它的人？ 居士說：『卸下業報之身，來與您相見。』 師父說：『業報之身已經卸下。』 居士說：『寶珠在什麼地方？』 師父無言以對（同安顯志禪師代答說：『回頭看就沒關係了』）。 於是居士真心誠服地進入禪房。當時居士才十三歲。 四年後，參訪夾山（夾山善會禪師）。剛入門，見到維那（寺院中的職務，負責僧眾的事務）。 維那說：『這裡不留年輕僧人。』 居士說：『我不是來求掛單（在寺院掛單住宿），只是暫時來禮拜和尚。』 維那稟告夾山禪師，夾山禪師允許相見。 居士還沒走上臺階，夾山禪師便問：『從哪裡來？』 居士說：『從云居山（江西永修縣的云居山）來。』 夾山禪師說：『現在在什麼地方？』 居士說：『在夾山頂𩕳上。』 夾山禪師說：『老僧我正值行年在坎位，五鬼臨身（指自身處境不佳）。』 居士準備上臺階，夾山禪師說：『三道寶階，從哪裡上去？』 居士說：『三道寶階，是為現在這種時候而設。向上一路（指直指本心的道路），請師父直接指點。』 夾山禪師便作揖。居士於是走上臺階禮拜。 夾山禪師問：『阇黎（稱呼出家人的敬稱）與什麼人同行？』 居士說：『木上座（對僧人的尊稱）。』 夾山禪師說：『為什麼不來拜見老僧？』 居士說：『和尚您看他有緣分。』 夾山禪師說：『他在什麼地方？』 居士說：『在堂中。』 夾山禪師便和居士一同下到堂中。居士於是拿起拄杖扔在夾山禪師面前。 夾山禪師說：『莫非是從天臺山（浙江天臺山）得來的？』 居士說：『不是五嶽（中國五大名山）所生。』 夾山禪師說：『莫非是從須彌山（佛教中的聖山）得來的？』 居士說：『月宮也找不到。』 夾山禪師說：『這樣說來是從人那裡得來的了。』 居士說：『自己尚且是冤家，從人那裡得來能做什麼？』 夾山禪師說：『冷灰里有一粒豆爆開。』於是叫維那：『在明亮的窗戶下安排他住下。』 居士說：『不知明亮的窗戶還會說話嗎？』 夾山禪師說：『等明亮的窗戶會說話了，就告訴你。』 夾山禪師第二天上堂，問：『昨天新來的在什麼地方？』 居士出來應聲『喏』。 夾山禪師說：『你沒到云居山之前，在什麼地方？』 居士說：『天臺山國清寺（浙江天臺山的寺廟）。』 夾山禪師說：『我聽說天臺山有潺潺的瀑布，清澈的波浪，感謝你遠道而來，這是什麼意思？』 居士說：『很久……』

【English Translation】 English version 'Contending for the Pearl.' Who is the one who obtains it? The Layman said, 'Relinquishing the karmic body to meet you.' The Master said, 'The karmic body has already been relinquished.' The Layman said, 'Where is the pearl?' The Master was speechless (Tong'an Xianzhi Chan Master said on his behalf: 'Looking back, there's no involvement'). Thereupon, the Layman sincerely entered the room. He was only thirteen years old at the time. Four years later, he visited Jiashan (Jiashan Shanhui Chan Master). As soon as he entered the gate, he saw the Director (Vina, a monastic officer in charge of affairs). The Director said, 'This place does not keep young monks.' The Layman said, 'I am not seeking lodging (to stay overnight at the monastery); I am only here temporarily to pay respects to the Abbot.' The Director reported to Jiashan Chan Master, who permitted the meeting. Before the Layman ascended the steps, Jiashan Chan Master asked, 'Where do you come from?' The Layman said, 'From Yunju Mountain (Yunju Mountain in Yongxiu County, Jiangxi Province).' Jiashan Chan Master said, 'Where is it now?' The Layman said, 'On the peak of Jiashan.' Jiashan Chan Master said, 'This old monk's fortune is in a difficult position, with five ghosts afflicting me (referring to his own unfavorable situation).' The Layman prepared to ascend the steps, and Jiashan Chan Master said, 'The three precious steps, from where do you ascend?' The Layman said, 'The three precious steps are set up for this present time. For the path upward (referring to the path of directly pointing to the original mind), please Master directly point it out.' Jiashan Chan Master then bowed. The Layman then ascended the steps and paid respects. Jiashan Chan Master asked, 'With whom did the Venerable (a respectful term for monks) travel?' The Layman said, 'Senior Mu (a respectful term for monks).' Jiashan Chan Master said, 'Why didn't he come to see this old monk?' The Layman said, 'The Abbot has an affinity with him.' Jiashan Chan Master said, 'Where is he?' The Layman said, 'In the hall.' Jiashan Chan Master then went down to the hall with the Layman. The Layman then took his staff and threw it in front of Jiashan Chan Master. Jiashan Chan Master said, 'Could it be from Mount Tiantai (Mount Tiantai in Zhejiang Province)?' The Layman said, 'It is not born of the Five Peaks (the five famous mountains of China).' Jiashan Chan Master said, 'Could it be from Mount Sumeru (the sacred mountain in Buddhism)?' The Layman said, 'It cannot be found even in the moon palace.' Jiashan Chan Master said, 'In that case, it was obtained from a person.' The Layman said, 'Even oneself is an enemy; what can be done with what is obtained from another?' Jiashan Chan Master said, 'A bean pops in the cold ashes.' Then he called the Director: 'Arrange for him to stay under the bright window.' The Layman said, 'I wonder if the bright window can also speak?' Jiashan Chan Master said, 'When the bright window can speak, I will tell you.' The next day, Jiashan Chan Master ascended the hall and asked, 'Where is the newcomer from yesterday?' The Layman came out and responded 'Yes'. Jiashan Chan Master said, 'Before you came to Yunju Mountain, where were you?' The Layman said, 'Guoqing Temple (a temple on Mount Tiantai in Zhejiang Province) on Mount Tiantai.' Jiashan Chan Master said, 'I have heard that Mount Tiantai has gurgling waterfalls and clear waves. Thank you for coming from afar. What does this mean?' The Layman said, 'For a long time...'

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居巖谷。不掛松蘿。山曰。此猶是春意。秋意作么生。師良久。山曰。看君祇是撐船漢。終歸不是弄潮人。來日普請。維那令師送茶。師曰。某甲為佛法來。不為送茶來。那曰。奉和尚處分。師曰。和尚尊命即得。乃將茶去作務處。搖茶甌作聲。山回顧。師曰。釅茶三五碗。意在钁頭邊。山曰。瓶有傾茶勢。籃中幾個甌。師曰。瓶有傾茶勢。籃中無一甌。便行茶。時眾皆舉目。師曰。大眾鶴望。請師一言。山曰。路逢死蛇莫打殺。無底籃子盛將歸。師曰。手執夜明符。幾個知天曉。山曰。大眾有人也。歸去來。歸去來。遂住普請。歸院眾皆仰嘆。師終於佛日。卵塔存焉。

蘇州永光院真禪師

上堂。言鋒若差。鄉關萬里。直須懸崖撒手。自肯承當。絕後再蘇。欺君不得。非常之旨。人焉廋哉。問。道無橫徑。立者皆危。如何得不被橫徑所侵去。師以杖拄僧口。僧曰。此猶是橫徑。師曰。合取口。問。如何是常在底人。師曰。來往不易。問。如何是祖師西來意。師曰。鐵山夜鎖千家月。金烏常照不當門。

廬山歸宗澹權禪師

僧問。金雞未鳴時如何。師曰。失卻威音王。曰。鳴后如何。師曰。三界平沉。問。盡身供養時如何。師曰。將甚麼來。曰。所有不惜。師曰。供養甚麼人。僧無語。問。

【現代漢語翻譯】 現代漢語譯本： 禪師住在巖石山谷中，沒有在樹上懸掛松蘿。山主說：『這還只是春天的意境，秋天的意境又是什麼樣的呢？』禪師沉默良久。山主說：『我看你只不過是個撐船的，終究不是弄潮的人。』第二天要普請（指寺院集體出坡勞動），維那（寺院中負責管理僧眾雜務的僧官）讓禪師送茶。禪師說：『我爲了佛法而來，不是爲了送茶而來。』維那說：『這是和尚的吩咐。』禪師說：『遵從和尚的命令是可以的。』於是拿著茶去了作務處，搖動茶甌發出聲響。山主回頭看。禪師說：『濃茶三五碗，心意在鋤頭邊。』山主說：『瓶子有傾倒茶水的姿勢，籃子里有幾個茶甌？』禪師說：『瓶子有傾倒茶水的姿勢，籃子里卻沒有一個茶甌。』於是開始行茶。當時眾人都抬頭看著。禪師說：『大眾像鶴一樣張望，請山主說一句。』山主說：『路上遇到死蛇不要打死，用沒有底的籃子盛著拿回去。』禪師說：『手執夜明符，有幾個人知道天亮了？』山主說：『大眾中有人啊，回去吧，回去吧。』於是停止了普請。回到寺院后眾人都仰慕讚歎。禪師最終在佛日圓寂，卵塔（指埋葬僧人骨灰的塔）依然存在。

蘇州永光院真禪師

上堂說法。言語鋒芒稍微差錯，就如同遠離家鄉萬里之遙。必須懸崖撒手，自己肯于承擔，死而復生，不能欺騙自己。非常深刻的旨意，人怎麼能夠隱藏呢？有人問：『道沒有橫向的小路，站立的人都很危險，如何才能不被橫向的小路所侵擾呢？』禪師用拄杖堵住僧人的嘴。僧人說：『這仍然是橫向的小路。』禪師說：『閉上你的嘴。』有人問：『什麼是常在的人？』禪師說：『來往不容易。』有人問：『什麼是祖師西來意（指禪宗的根本宗旨）？』禪師說：『鐵山夜晚鎖住千家月，金烏（指太陽）常照卻照不到門。』

廬山歸宗澹權禪師

有僧人問：『金雞未鳴叫的時候怎麼樣？』禪師說：『失去了威音王（過去佛名）。』僧人說：『鳴叫之後怎麼樣？』禪師說：『三界（佛教指欲界、色界、無色界）都平靜沉沒。』有人問：『盡身供養的時候怎麼樣？』禪師說：『拿什麼來？』僧人說：『所有都不吝惜。』禪師說：『供養什麼人？』僧人無話可說。有人問：

【English Translation】 English version: The Chan master lived in a rocky valley, not hanging wisteria on the trees. The mountain host said, 'This is still the feeling of spring, what about the feeling of autumn?' The master was silent for a long time. The mountain host said, 'I see you are just a boatman, not a tide rider after all.' The next day there was to be a general labor (collective work in the monastery), and the director (monk in charge of managing the affairs of the monks) asked the master to deliver tea. The master said, 'I came for the Dharma, not to deliver tea.' The director said, 'This is the abbot's order.' The master said, 'It is acceptable to obey the abbot's command.' So he took the tea to the work area, shaking the tea bowls to make a sound. The mountain host looked back. The master said, 'Three or five bowls of strong tea, the intention is by the hoe.' The mountain host said, 'The pot has the posture of pouring tea, how many bowls are in the basket?' The master said, 'The pot has the posture of pouring tea, but there is not a single bowl in the basket.' Then he began to serve tea. At that time, everyone looked up. The master said, 'The assembly looks like cranes, please say a word, mountain host.' The mountain host said, 'If you meet a dead snake on the road, don't kill it, put it in a bottomless basket and take it back.' The master said, 'Holding a night-shining talisman, how many people know when it will dawn?' The mountain host said, 'There are people in the assembly, go back, go back.' So he stopped the general labor. After returning to the monastery, everyone admired and praised him. The master finally passed away on Buddha's Day, and the egg-shaped stupa (referring to the stupa where the ashes of monks are buried) still exists.

Chan Master Zhen of Yongguang Monastery in Suzhou

Ascending the Dharma hall to preach. If the edge of words is slightly off, it is like being ten thousand miles away from home. One must let go from the precipice, be willing to take responsibility oneself, die and be reborn, and cannot deceive oneself. How can people hide such profound meaning? Someone asked, 'The path has no side roads, and those who stand are in danger. How can one avoid being invaded by side roads?' The master blocked the monk's mouth with his staff. The monk said, 'This is still a side road.' The master said, 'Close your mouth.' Someone asked, 'What is the person who is always present?' The master said, 'Coming and going is not easy.' Someone asked, 'What is the meaning of the Patriarch's coming from the West (referring to the fundamental purpose of Zen Buddhism)?' The master said, 'The iron mountain locks the moon of a thousand families at night, but the golden crow (referring to the sun) always shines without shining on the door.'

Chan Master Danquan of Guizong Monastery on Mount Lu

A monk asked, 'What is it like when the golden rooster has not yet crowed?' The master said, 'Lost the past Buddha, Weiyin Wang (威音王).' The monk said, 'What is it like after it crows?' The master said, 'The three realms (三界, in Buddhism, referring to the Desire Realm, the Form Realm, and the Formless Realm) are all peaceful and submerged.' Someone asked, 'What is it like when offering the whole body?' The master said, 'What will you bring?' The monk said, 'I will not spare anything.' The master said, 'Offering to whom?' The monk was speechless. Someone asked:

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學人為佛法來。如何是佛法。師曰。正空閑。曰。便請商量。師曰。周匝有餘。問。人眾雲集。合譚何事。師曰。三三兩兩。問。路逢達道人。不將語默對。未審將甚麼對。師曰。爭能肯得人。僧良久。師曰。會么。曰。不會。師曰。長安路上廁坑子。問。如何是佛法大意。師曰。三枷五棒。問。通徹底人如何語道。師曰。汝祇今作么生。曰。任性隨流。師曰。不隨流爭得息。

蘄州廣濟禪師

僧問。疋馬單槍時如何。師曰。頭落也。問。如何是方外之譚。師曰。汝道甚麼。問。如何是廣濟水。師曰。飲者絕飢渴。曰。恁么則學人不虛到也。師曰。情知你受人安排。問。遠遠來投。乞師指示。師曰。有口祇解吃飯。問。溫伯雪與仲尼相見時如何。師曰。此間無恁么人。問。不識不見。請師道出。師曰。不昧。曰。不昧時作么生。師曰。汝喚作甚麼。問。如何是奇特事。師曰。焰里牡丹花。問。如何是無心道人。師曰。丹霞放火燒。

潭州水西南臺和尚

僧問。如何是此間一滴水。師曰。入口即抉出。問。如何是西來意。師曰。靴頭線綻。問。祖祖相傳。未審傳個甚麼。師曰。不因阇黎問。老僧亦不知。

歙州朱溪謙禪師

韶國師到。參次聞犬咬靈鼠聲。國師便問。是甚麼聲。師

【現代漢語翻譯】 現代漢語譯本 學人爲了佛法而來。什麼是佛法？ 禪師說：『正是空閑。』 學人說：『那麼請允許我與您商量。』 禪師說：『周全完備，綽綽有餘。』 學人問：『人們聚在一起，談論什麼事？』 禪師說：『三三兩兩。』 學人問：『路上遇到通達真理的人，不以言語或沉默相對，請問用什麼來相對？』 禪師說：『怎能讓人輕易認可呢？』 僧人沉默良久。 禪師說：『明白了嗎？』 學人說：『不明白。』 禪師說：『長安路上的廁所坑。』 學人問：『什麼是佛法的大意？』 禪師說：『三枷五棒。』 學人問：『通徹到底的人如何談論道？』 禪師說：『你現在正在做什麼？』 學人說：『任憑本性，隨波逐流。』 禪師說：『不隨波逐流，怎麼能止息呢？』

蘄州廣濟禪師

僧人問：『單人匹馬的時候如何？』 禪師說：『頭落地。』 學人問：『什麼是方外之談？』 禪師說：『你說什麼？』 學人問：『什麼是廣濟水？』 禪師說：『飲用的人不再飢渴。』 學人說：『這樣說來，學人沒有白來。』 禪師說：『早就知道你受人擺佈。』 學人問：『遠遠地來投奔，乞求禪師指示。』 禪師說：『有口只會吃飯。』 學人問：『溫伯雪與仲尼（孔子）相見時如何？』 禪師說：『這裡沒有這樣的人。』 學人問：『不認識，沒見過，請禪師說出來。』 禪師說：『不昧。』 學人說：『不昧時怎麼樣？』 禪師說：『你叫它什麼？』 學人問：『什麼是奇特的事？』 禪師說：『火焰里的牡丹花。』 學人問：『什麼是無心道人？』 禪師說：『丹霞（禪師名號）放火燒。』

潭州水西南臺和尚

僧人問：『如何是這裡的一滴水？』 禪師說：『入口就吐出來。』 學人問：『什麼是西來意？』 禪師說：『靴子頭上的線開了。』 學人問：『祖祖相傳，不知道傳的是什麼？』 禪師說：『不因為你問，老僧也不知道。』

歙州朱溪謙禪師

韶國師（禪師名號）到來。參拜時聽到狗咬靈鼠的聲音。國師便問：『這是什麼聲音？』 禪師

【English Translation】 English version A student came seeking the Buddha-dharma (teachings of the Buddha). What is the Buddha-dharma? The Master said, 'Precisely emptiness and leisure.' The student said, 'Then please allow me to discuss it with you.' The Master said, 'Complete and abundant, more than enough.' The student asked, 'When people gather, what do they talk about?' The Master said, 'In twos and threes.' The student asked, 'If one encounters a person who has attained the Way on the road, and does not respond with speech or silence, how should one respond?' The Master said, 'How can one easily gain recognition?' The monk remained silent for a long time. The Master said, 'Do you understand?' The student said, 'I do not understand.' The Master said, 'The toilet pit on the road to Chang'an.' The student asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Three yokes and five blows.' The student asked, 'How does a person who has thoroughly penetrated the truth speak of the Way?' The Master said, 'What are you doing right now?' The student said, 'Following my nature, going with the flow.' The Master said, 'If you don't go with the flow, how can you find rest?'

Chan Master Guangji of Qizhou

A monk asked, 'What is it like when one is alone with a single horse and spear?' The Master said, 'The head falls.' The student asked, 'What is talk beyond the mundane?' The Master said, 'What are you saying?' The student asked, 'What is Guangji water?' The Master said, 'Those who drink it are no longer hungry or thirsty.' The student said, 'In that case, I have not come in vain.' The Master said, 'I knew all along that you are being manipulated by others.' The student asked, 'I have come from afar, begging for the Master's instruction.' The Master said, 'Having a mouth only knows how to eat.' The student asked, 'What was it like when Wen Boxue met Zhongni (Confucius)?' The Master said, 'There is no such person here.' The student asked, 'I don't know, I haven't seen, please Master explain.' The Master said, 'Not obscured.' The student said, 'What is it like when it is not obscured?' The Master said, 'What do you call it?' The student asked, 'What is a unique and special thing?' The Master said, 'A peony flower in flames.' The student asked, 'What is a person of the Way without a mind?' The Master said, 'Danxia (name of a Chan master) sets fire to burn.'

Monk of Xinan Nantai in Tanzhou

A monk asked, 'What is a drop of water here?' The Master said, 'Spit it out as soon as it enters the mouth.' The student asked, 'What is the meaning of the coming from the West?' The Master said, 'The thread on the toe of the boot is broken.' The student asked, 'Passed down from ancestor to ancestor, I wonder what is being passed down?' The Master said, 'If you hadn't asked, I wouldn't have known either.'

Chan Master Zhuxi Qian of Shezhou

National Teacher Shao (name of a Chan master) arrived. During the audience, he heard the sound of a dog biting a spirit rat. The National Teacher then asked, 'What is that sound?' The Master

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曰。犬咬靈鼠聲。國師曰。既是靈鼠。為甚麼卻被犬咬。師曰。咬殺也。國師曰。好個犬。師便打。國師曰。莫打。某甲話在。師休去。因造佛殿畢。一僧同看。師曰。此殿著得甚麼佛。曰。著即不無。有人不肯。師曰。我不問那個人。曰。恁么。則某甲亦未曾祇對和尚。

揚州豐化和尚

僧問。上無片瓦。下無卓錐時如何。師曰。莫飄露么。問。不具得失時如何。師曰。道甚麼。

南康軍云居道簡禪師

范陽人也。久入先云居之室。密受真印。而分掌寺務。典司樵㸑。以臘高。堂中為第一座。屬先云居將順寂。主事請問。誰堪繼嗣。居曰。堂中簡。主事雖承言而意不在師。謂。令揀擇可當說法者。僉曰。第二座可。然且備禮。先請第一座。若謙讓。即堅請第二座。師既密承授記。略不辭免。即自持道具入方丈。攝眾演法。主事等不愜素志。罔循規式。師察其情。乃潛棄去。其夜安樂樹神號泣詰旦。主事大眾奔至麥莊悔過。哀請歸院。眾聞空中連聲唱曰。和尚來也。僧問。如何是和尚家風。師曰。隨處得自在。問。維摩豈不是金粟如來。師曰。是。曰。為甚麼卻在釋迦會下聽法。師曰。他不擔人我。問。橫身蓋覆時如何。師曰。還蓋覆得么。問。蛇子為甚麼吞卻蛇師。師曰。在里何傷。問。

【現代漢語翻譯】 現代漢語譯本 僧問：『犬咬靈鼠，是何聲響？』（僧人問：『狗咬靈鼠，是什麼聲音？』）國師（指一位德高望重的禪師）說：『既是靈鼠，為何卻被犬咬？』（既然是靈鼠，為什麼會被狗咬呢？）師（指被提問的禪師）說：『咬死了啊。』國師說：『好一條狗！』師便打他。（禪師就打國師）國師說：『莫打，我話還沒說完。』師便離去。（國師說：『別打，我還有話說。』禪師就離開了。） 因建造佛殿完畢，一僧同他觀看。師說：『此殿安放什麼佛？』僧說：『安放佛不是沒有，只是有人不肯。』師說：『我不問那個人。』僧說：『既然這樣，那我也未曾正面回答和尚您。』

揚州豐化和尚 僧問：『上無片瓦，下無立錐之地時，如何是好？』（僧人問：『上面沒有一片瓦，下面沒有一寸土地的時候，該怎麼辦？』）師說：『莫非要露宿嗎？』（禪師說：『難道要露宿嗎？』）問：『不具得失之心時，如何是好？』（問：『沒有得失心的時候，該怎麼辦？』）師說：『說什麼？』（禪師說：『說什麼呢？』）

南康軍云居道簡禪師 是范陽人。很久以前就進入先云居禪師的門下，秘密接受了真傳，並分管寺院事務，管理柴火。因為年齡大，在禪堂中是第一座。恰逢先云居禪師將要圓寂，主事的人請問道簡禪師，誰可以繼承衣缽。道簡禪師說：『堂中的道簡。』主事的人雖然聽了，但心裡並不屬意於他，認為應該挑選可以講經說法的人。大家一致認為第二座可以勝任。然而還是準備了禮儀，先請第一座道簡禪師，如果他謙讓，就堅決請第二座。道簡禪師既然已經秘密接受了衣缽，略不推辭，就自己拿著法器進入方丈，主持法事。主事的人等沒有達到原來的意願，不遵守規矩。道簡禪師察覺了他們的心思，於是悄悄地離開了。當天晚上，安樂樹神哭泣，第二天早上，主事的人和大夥跑到麥莊懺悔過錯，哀求道簡禪師回寺院。眾人聽到空中連續喊道：『和尚回來了！』僧問：『如何是和尚的家風？』（僧人問：『什麼是和尚的家風？』）師說：『隨處得自在。』（禪師說：『隨處都能自在。』）問：『維摩（Vimalakirti，佛教在家菩薩，以智慧和辯才著稱）豈不是金粟如來（Jin Su Tathagata，過去佛名）？』師說：『是。』問：『為什麼卻在釋迦（Sakyamuni，佛教創始人）會下聽法？』師說：『他不執著於人我之分。』（禪師說：『他不執著於人我的分別。』）問：『橫身蓋覆時如何？』（問：『橫身覆蓋的時候怎麼樣？』）師說：『還蓋覆得了嗎？』（禪師說：『還能覆蓋得了嗎？』）問：『蛇子為什麼吞了蛇師？』（問：『小蛇為什麼吞掉了馴蛇人？』）師說：『在裡面有什麼妨礙？』（禪師說：『在裡面有什麼妨礙？』）問：

【English Translation】 English version A monk asked: 'A dog bites a spiritual rat, what is the sound?' The National Teacher (referring to a highly respected Zen master) said: 'Since it is a spiritual rat, why is it bitten by a dog?' The Master (referring to the Zen master being questioned) said: 'It's bitten to death.' The National Teacher said: 'What a good dog!' The Master then hit him. The National Teacher said: 'Don't hit me, I haven't finished speaking.' The Master then left. After the construction of the Buddha hall was completed, a monk watched it with him. The Master said: 'What Buddha should be placed in this hall?' The monk said: 'It's not that there is no Buddha to place, but some people are unwilling.' The Master said: 'I'm not asking about that person.' The monk said: 'In that case, I have never directly answered you, Master.'

Zen Master Fenghua of Yangzhou A monk asked: 'When there is not a single tile above and not a single awl to stand on below, what should be done?' The Master said: 'Are you going to be exposed to the elements?' A monk asked: 'When there is no sense of gain or loss, what should be done?' The Master said: 'What are you talking about?'

Zen Master Daojian of Yunju in Nankang Army He was from Fanyang. He entered the room of the former Zen Master Yunju a long time ago, secretly received the true seal, and was in charge of temple affairs, managing firewood. Because of his seniority, he was the first seat in the meditation hall. Just as the former Zen Master Yunju was about to pass away, the person in charge asked Zen Master Daojian who could inherit the mantle. Zen Master Daojian said: 'Daojian in the hall.' Although the person in charge listened, he did not favor him, thinking that someone who could lecture on the scriptures should be chosen. Everyone agreed that the second seat was competent. However, they still prepared the etiquette and first invited the first seat, Zen Master Daojian. If he declined, they would firmly invite the second seat. Since Zen Master Daojian had secretly received the mantle, he did not decline and entered the abbot's room with the Dharma implements to preside over the Dharma service. The person in charge and others did not achieve their original intentions and did not follow the rules. Zen Master Daojian noticed their thoughts and quietly left. That night, the Anle tree god cried. The next morning, the person in charge and the crowd ran to Maizhuang to repent of their mistakes and begged Zen Master Daojian to return to the temple. The crowd heard a continuous voice in the air saying: 'The Master is back!' A monk asked: 'What is the family style of the Master?' The Master said: 'Be at ease everywhere.' A monk asked: 'Isn't Vimalakirti (Vimalakirti, a Buddhist lay bodhisattva known for his wisdom and eloquence) Jin Su Tathagata (Jin Su Tathagata, the name of a past Buddha)?' The Master said: 'Yes.' A monk asked: 'Why is he listening to the Dharma under Sakyamuni (Sakyamuni, the founder of Buddhism)?' The Master said: 'He is not attached to the distinction between self and others.' A monk asked: 'What about covering the body horizontally?' The Master said: 'Can it still be covered?' A monk asked: 'Why did the snake swallow the snake charmer?' The Master said: 'What harm is there inside?' A monk asked:

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諸聖道不得處。和尚還道得么。師曰。汝道甚麼處諸聖道不得。問。路逢猛虎時如何。師曰。千人萬人不逢。為甚麼阇黎偏逢。問。孤峰獨宿時如何。師曰。閑卻七間僧堂不宿。阿誰教汝孤峰獨宿。師后無疾而寂。塔于本山。

洪州大善慧海禪師

僧問。不坐青山頂時如何。師曰。且道是甚麼人。問。如何是解作客底人。師曰。不佔上。問。靈泉忽逢時如何。師曰。從甚麼處來。問。如何道即不違于師。師曰。莫惜口。曰。道后如何。師曰。道甚麼。問。如何道得相親去。師曰。快道。曰。恁么則不道也。師曰。用口作甚麼。問。如何是西來意。師曰。三界平沉。

鼎州德山和尚

僧問。路逢達道人。不將語默對。未審將甚麼對。師曰。祇恁么。僧良久。師曰。汝更問。僧再問。師乃喝出。

南嶽南臺和尚

僧問。直上融峰時如何。師曰。見么。

南康軍云居昌禪師

僧問。相逢不相識時如何。師曰。既相逢為甚麼不相識。問。紅爐猛焰時如何。師曰。里頭是甚麼。問。不受商量時如何。師曰。來作甚麼。曰。來亦不商量。師曰。空來何益。問。方丈前容身時如何。師曰。汝身大小。

晉州大梵和尚

僧問。如何是學人顧望處。師曰。井底架高樓。曰

【現代漢語翻譯】 諸聖道不得處，和尚還道得么？（諸聖都無法言說的地方，和尚您能說出來嗎？）師曰：汝道甚麼處諸聖道不得？（你說的是什麼地方諸聖都無法言說？） 問：路逢猛虎時如何？（路上遇到老虎時怎麼辦？）師曰：千人萬人不逢，為甚麼阇黎（梵語，意為『老師』）偏逢？（千人萬人遇不到，為什麼你偏偏遇到？） 問：孤峰獨宿時如何？（獨自在孤峰上過夜時怎麼辦？）師曰：閑卻七間僧堂不宿，阿誰教汝孤峰獨宿？（空著七間僧房不住，是誰教你獨自在孤峰上過夜？）師后無疾而寂，塔于本山。（禪師後來無疾而終，塔建在本山。）

洪州大善慧海禪師

僧問：不坐青山頂時如何？（不坐在青山頂上時如何？）師曰：且道是甚麼人？（你說說看，這是什麼人？） 問：如何是解作客底人？（什麼是懂得做客的人？）師曰：不佔上。（不佔上風。） 問：靈泉忽逢時如何？（忽然遇到靈泉時如何？）師曰：從甚麼處來？（從哪裡來？） 問：如何道即不違于師？（怎樣說才不違背老師的教誨？）師曰：莫惜口。（不要吝惜開口。） 曰：道后如何？（說了之後如何？）師曰：道甚麼？（說什麼？） 問：如何道得相親去？（怎樣說才能變得親近？）師曰：快道。（快說。） 曰：恁么則不道也。（這樣的話，那就不說了。）師曰：用口作甚麼？（用嘴做什麼？） 問：如何是西來意？（什麼是達摩祖師西來的真意？）師曰：三界平沉。（三界都平靜沉沒。）

鼎州德山和尚

僧問：路逢達道人，不將語默對，未審將甚麼對？（路上遇到得道之人，不用言語或沉默來應對，那用什麼來應對？）師曰：祇恁么。（就那樣。） 僧良久。（僧人沉默了很久。）師曰：汝更問。（你再問。）僧再問。（僧人再次發問。）師乃喝出。（禪師於是大喝一聲。）

南嶽南臺和尚

僧問：直上融峰時如何？（直接登上融峰時如何？）師曰：見么？（看見了嗎？）

南康軍云居昌禪師

僧問：相逢不相識時如何？（相遇卻不相識時如何？）師曰：既相逢為甚麼不相識？（既然相遇了，為什麼不相識？） 問：紅爐猛焰時如何？（火爐里火焰猛烈時如何？）師曰：里頭是甚麼？（裡面是什麼？） 問：不受商量時如何？（不接受商量時如何？）師曰：來作甚麼？（來做什麼？） 曰：來亦不商量。（來也不商量。）師曰：空來何益？（白來有什麼用？） 問：方丈前容身時如何？（在方丈室前容身時如何？）師曰：汝身大小？（你的身體有多大？）

晉州大梵和尚

僧問：如何是學人顧望處？（什麼是學人應該關注的地方？）師曰：井底架高樓。（在井底建造高樓。）

【English Translation】 Monk: 'The place where all sages cannot speak of, can the Abbot speak of it?' (The place that all sages cannot express, can you, Abbot, express it?) The Master said: 'What place are you saying that all sages cannot speak of?' Monk: 'What if one encounters a fierce tiger on the road?' The Master said: 'Thousands and ten thousands of people do not encounter one, why does Acharya (Sanskrit term for 'teacher') particularly encounter one?' Monk: 'What if one sleeps alone on a solitary peak?' The Master said: 'Leaving the seven-room monastery idle and not sleeping there, who taught you to sleep alone on a solitary peak?' The Master later passed away without illness, and his stupa was built on this mountain.

Chan Master Dàshàn Huìhǎi of Hongzhou

Monk: 'What if one does not sit on the peak of the green mountain?' The Master said: 'Tell me, what kind of person is that?' Monk: 'What is a person who knows how to be a guest?' The Master said: 'Does not take the upper hand.' Monk: 'What if one suddenly encounters a spiritual spring?' The Master said: 'Where does it come from?' Monk: 'How can one speak without contradicting the teacher?' The Master said: 'Do not be stingy with your mouth.' Monk: 'What after speaking?' The Master said: 'Speak what?' Monk: 'How can one speak to become close?' The Master said: 'Speak quickly.' Monk: 'If that's the case, then I won't speak.' The Master said: 'What do you use your mouth for?' Monk: 'What is the meaning of Bodhidharma's coming from the West?' The Master said: 'The Three Realms are all level and submerged.'

Heshang Deshan of Dingzhou

Monk: 'If one encounters a person who has attained the Way on the road, and does not respond with speech or silence, how should one respond?' The Master said: 'Just like that.' The monk remained silent for a long time. The Master said: 'Ask again.' The monk asked again. The Master then shouted.

Heshang Nantai of Nanyue

Monk: 'What if one goes straight up to Rong Peak?' The Master said: 'Do you see?'

Chan Master Yunjuchang of Nankangjun

Monk: 'What if one meets but does not recognize each other?' The Master said: 'Since you have met, why do you not recognize each other?' Monk: 'What about the fierce flames in the red furnace?' The Master said: 'What is inside?' Monk: 'What if one does not accept discussion?' The Master said: 'What did you come for?' Monk: 'I came, but I also do not discuss.' The Master said: 'What is the benefit of coming in vain?' Monk: 'What if one tries to fit in front of the abbot's room?' The Master said: 'How big is your body?'

Heshang Dafan of Jinzhou

Monk: 'What is the place where a student should look?' The Master said: 'Building a tall building at the bottom of a well.'

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。恁么則超然去也。師曰。何不擺手。

新羅國云住和尚

僧問。諸佛道不得。甚麼人道得。師曰。老僧道得。曰。諸佛道不得。和尚作么生道。師曰。諸佛是我弟子。曰。請和尚道。師曰。不是對君王。好與二十棒。問。達磨未來時如何。師曰。夜半石牛吼。曰。來后如何。師曰。特地使人愁。問。既是普眼。為甚不見普賢。師曰。祇為貪程太速。

阾玨和尚

僧問。學人不負師機。還免披毛帶角也無。師曰。阇黎何得對面不相識。曰。恁么。則吞盡百川水。方明一點心。師曰。雖脫毛衣。猶披鱗甲。曰。好來和尚具大慈悲。師曰。盡力道。也出老僧格不得。

疏山仁禪師法嗣

隨州護國院守澄凈果禪師

上堂。諸方老宿。盡在曲錄木床上為人。及有人問著祖師西來意。未曾有一人當頭道著。時有僧問。請和尚當頭道。師曰。河北驢鳴。河南犬吠。問。如何是佛。師咄曰。這驢漢。問。盡大地是一隻眼底人來時如何。師曰。階下漢。問。諸佛不到處。是甚麼人行履。師曰。聃耳鬅頭。曰。何人通得彼中信。師曰。驢面獸腮。問。隨緣認得時如何。師曰。錯。問。如何是西來意。師曰。一人傳虛。萬人傳實。問。不落干將手。如何是太阿。師曰。七星光彩耀。六國罷煙塵

【現代漢語翻譯】 恁么則超然去也。（如果這樣）就超脫而去了。師曰。何不擺手。（禪師）說：為什麼不揮手（表示告別）？

新羅國云住和尚（Silla State, Unju Monk）

僧問。諸佛道不得。甚麼人道得。（有僧人）問：諸佛都說不出來，什麼人能說出來？師曰。老僧道得。（禪師）說：老僧我說得出來。曰。諸佛道不得。和尚作么生道。（僧人）說：諸佛都說不出來，和尚您怎麼說？師曰。諸佛是我弟子。（禪師）說：諸佛是我的弟子。曰。請和尚道。（僧人）說：請和尚說說看。師曰。不是對君王。好與二十棒。（禪師）說：不是在君王面前，真想給你二十棒。問。達磨（Bodhidharma）未來時如何。（僧人）問：達磨（Bodhidharma）未來的時候是什麼樣的？師曰。夜半石牛吼。（禪師）說：半夜裡石牛吼叫。曰。來后如何。（僧人）說：來了之後又如何？師曰。特地使人愁。（禪師）說：特地讓人發愁。問。既是普眼。為甚不見普賢（Samantabhadra）。（僧人）問：既然是普眼，為什麼看不見普賢（Samantabhadra）？師曰。祇為貪程太速。（禪師）說：只因爲趕路太快。

阾玨和尚（Lingjue Monk）

僧問。學人不負師機。還免披毛帶角也無。（僧人）問：學人不辜負老師的教誨，還能免除披毛戴角（轉生為畜生）的命運嗎？師曰。阇黎（Acharya）何得對面不相識。（禪師）說：阇黎（Acharya）你為什麼面對面卻不相識？曰。恁么。則吞盡百川水。方明一點心。（僧人）說：這樣說來，就要吞盡百川之水，才能明白一點心。師曰。雖脫毛衣。猶披鱗甲。（禪師）說：即使脫去了毛衣，仍然披著鱗甲。曰。好來和尚具大慈悲。（僧人）說：好啊，和尚您真是具有大慈悲。師曰。盡力道。也出老僧格不得。（禪師）說：盡力說，也超不出老僧我的格局。

疏山仁禪師法嗣（Successor of Zen Master Ren of Shushan）

隨州護國院守澄凈果禪師（Shouchéng Jìngguǒ, Zen Master of Huguo Monastery in Suizhou）

上堂。諸方老宿。盡在曲錄木床上為人。及有人問著祖師西來意。未曾有一人當頭道著。（禪師）上堂說法：各地的老禪師，都在曲錄木床上為人說法。等到有人問到祖師西來意，沒有一個人能夠直接說出來。時有僧問。請和尚當頭道。（當時有僧人）問：請和尚您直接說出來。師曰。河北驢鳴。河南犬吠。（禪師）說：河北的驢叫，河南的狗叫。問。如何是佛。（僧人）問：什麼是佛？師咄曰。這驢漢。（禪師）呵斥道：你這蠢驢。問。盡大地是一隻眼底人來時如何。（僧人）問：整個大地都是一隻眼睛的人來的時候怎麼樣？師曰。階下漢。（禪師）說：臺階下的漢子。問。諸佛不到處。是甚麼人行履。（僧人）問：諸佛都到不了的地方，是什麼人在行走？師曰。聃耳鬅頭。（禪師）說：大耳朵蓬亂頭髮的人。曰。何人通得彼中信。（僧人）說：什麼人能傳遞那裡的訊息？師曰。驢面獸腮。（禪師）說：驢臉獸腮的人。問。隨緣認得時如何。（僧人）問：隨緣認識的時候怎麼樣？師曰。錯。（禪師）說：錯。問。如何是西來意。（僧人）問：什麼是西來意？師曰。一人傳虛。萬人傳實。（禪師）說：一人傳假，萬人傳真。問。不落干將手。如何是太阿。（僧人）問：不經過干將（Gān Jiàng, a famous sword maker）的手，什麼是太阿（Tài Ā, a famous sword）？師曰。七星光彩耀。六國罷煙塵。（禪師）說：七星光芒閃耀，六國停止戰火。

【English Translation】 If so, then one transcends. The Master said, 'Why not wave goodbye?'

Unju Monk of Silla State

A monk asked, 'The Buddhas cannot speak of it; who can?' The Master said, 'This old monk can.' The monk said, 'The Buddhas cannot speak of it; how does the Master speak of it?' The Master said, 'The Buddhas are my disciples.' The monk said, 'Please, Master, speak of it.' The Master said, 'This is not before a king; I should give you twenty blows.' A monk asked, 'What was it like before Bodhidharma came?' The Master said, 'A stone ox roared in the middle of the night.' The monk said, 'What was it like after he came?' The Master said, 'Especially causing people to worry.' A monk asked, 'Since it is the Universal Eye, why does it not see Samantabhadra?' The Master said, 'Only because you are rushing too fast on the journey.'

Lingjue Monk

A monk asked, 'If the student does not fail the Master's teaching, can he avoid being born with fur and horns?' The Master said, 'Acharya, why do you not recognize what is right in front of you?' The monk said, 'If so, then only by swallowing all the rivers can one understand a single point of mind.' The Master said, 'Although you have shed your fur coat, you still wear scales and armor.' The monk said, 'How good that the Master possesses great compassion.' The Master said, 'Even if I try my best, I cannot escape the old monk's style.'

Successor of Zen Master Ren of Shushan

Shouchéng Jìngguǒ, Zen Master of Huguo Monastery in Suizhou

Ascending the Dharma hall, the Master said, 'All the old masters everywhere are teaching people while sitting on curved wooden beds. But when someone asks about the meaning of the Patriarch's coming from the West, not one of them has ever spoken of it directly.' At that time, a monk asked, 'Please, Master, speak of it directly.' The Master said, 'The donkeys of Hebei bray, and the dogs of Henan bark.' A monk asked, 'What is Buddha?' The Master scolded, 'You donkey!' A monk asked, 'What is it like when someone comes who sees the entire earth as one eye?' The Master said, 'A man below the steps.' A monk asked, 'Where the Buddhas do not reach, who is it that walks?' The Master said, 'A man with large ears and disheveled hair.' The monk said, 'Who can transmit news from that place?' The Master said, 'A man with a donkey face and beastly cheeks.' A monk asked, 'What is it like when one recognizes things according to conditions?' The Master said, 'Wrong.' A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'One person transmits falsehood, and ten thousand transmit truth.' A monk asked, 'Without falling into the hands of Gan Jiang, what is Tai A?' The Master said, 'The light of the seven stars shines brightly, and the six kingdoms cease their warfare.'

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。問。鶴立枯松時如何。師曰。地下底一場懡㦬。問。會昌沙汰時。護法善神向甚麼處去。師曰。三門前兩個一場懡。㦬問。滴水滴凍時如何。師曰。日出后一場懡㦬。

洛京靈泉歸仁禪師

初問疏山。枯木生花。始與他合。是這邊句。是那邊句。山曰。亦是這邊句。師曰。如何是那邊句。山曰。石牛吐出三春霧。靈雀不棲無影林。住后。僧問。如何是靈泉家風。師曰。十日作活九日病。曰。此病如何。師曰。迴避不得。曰。還療得也無。師曰。耆婆稽首。醫王皺眉。問。祖意教意。是同是別。師曰。牛馬同群放。曰。還分不分。師曰。夜半崑崙穿市過。午後烏雞帶雪飛。問。急切相投時如何。師曰。見佛似冤家。問。如何是靈泉竹。師曰。不從栽種得。曰。還變動也無。師曰。三冬瑞雪應難改。九夏凝霜色轉鮮。問。如何是靈泉心印。師曰。不傳不受。曰。或遇交代時如何。師曰。淮南船子看洛陽。問。六國未寧時如何。師曰。作亂者誰。問。如何是祖師西來意。師曰。仰面獨揚眉。回頭自拍手。問。如何是和尚家風。師曰。騎牛戴席帽。過水著靴衫。問。如何是無問而自說。師曰。死人口裡活人舌。曰。未審是何人領會。師曰。無角水牯牛。問。如何是靈泉活計。師曰。東壁打倒西壁。曰。憑個甚麼

【現代漢語翻譯】 現代漢語譯本： 問：鶴站在枯死的松樹上時，是怎樣的景象？ 禪師說：地下終究是一場糊塗。 問：會昌年間滅佛時，護法善神都到哪裡去了？ 禪師說：山門前兩個也是一場糊塗。 問：水滴凝結成冰時，是怎樣的景象？ 禪師說：太陽出來后終究是一場糊塗。

洛京靈泉歸仁禪師

起初問疏山禪師：枯木生花，剛開始與它相合，這是這邊的句子，還是那邊的句子？ 疏山禪師說：也是這邊的句子。 禪師說：如何是那邊的句子？ 疏山禪師說：石牛吐出三春的霧氣，靈雀不棲息于沒有樹影的樹林。 住持后，有僧人問：如何是靈泉的家風？ 禪師說：十天勞作九天生病。 僧人說：這病如何？ 禪師說：無法迴避。 僧人說：還能醫治嗎？ 禪師說：耆婆（Jivaka，古代名醫）稽首，醫王皺眉。 問：祖意（Patriarchal Intention）和教意（Doctrinal Intention），是相同還是不同？ 禪師說：牛馬同群放牧。 僧人說：還分得開嗎？ 禪師說：半夜崑崙山穿過城市，午後烏雞帶著雪花飛舞。 問：急切地想要投靠時，是怎樣的？ 禪師說：見佛如同見到冤家。 問：如何是靈泉的竹子？ 禪師說：不是從栽種得來的。 僧人說：還會變動嗎？ 禪師說：三冬的瑞雪難以改變，九夏的寒霜顏色更加鮮艷。 問：如何是靈泉的心印？ 禪師說：不傳也不受。 僧人說：如果遇到交接的時候，該怎麼辦？ 禪師說：淮南的船子和尚看著洛陽。 問：六國未安定時，是怎樣的？ 禪師說：是誰在作亂？ 問：如何是祖師西來意（Bodhidharma's intention in coming from the West）？ 禪師說：仰面獨自揚眉，回頭擺手。 問：如何是和尚的家風？ 禪師說：騎著牛戴著席帽，過河穿著靴子和長衫。 問：如何是無問而自說？ 禪師說：死人的口裡有活人的舌頭。 僧人說：不知道是什麼人能夠領會？ 禪師說：沒有角的水牯牛。 問：如何是靈泉的生計？ 禪師說：把東邊的墻推倒去補西邊的墻。 僧人說：憑靠的是什麼？

【English Translation】 English version: Question: What is it like when a crane stands on a withered pine tree? The Master said: Ultimately, it's all a muddle under the ground. Question: During the persecution of Buddhism in the Huichang era, where did the Dharma-protecting deities go? The Master said: The two in front of the temple gate are also in a muddle. Question: What is it like when a drop of water freezes? The Master said: After the sun rises, it's all a muddle.

Zen Master Guiren of Lingquan Temple in Luoyang

Initially, he asked Zen Master Shushan: 'A withered tree blooms.' Initially agreeing with it, is this the phrase from 'this side' or 'that side'? Shushan said: It is also a phrase from 'this side.' The Master said: What is the phrase from 'that side'? Shushan said: 'A stone ox spits out the mist of the third month of spring; a spiritual bird does not perch in a shadowless forest.' After residing at the temple, a monk asked: What is the family style of Lingquan? The Master said: Ten days of work, nine days of illness. The monk said: What about this illness? The Master said: It cannot be avoided. The monk said: Can it be cured? The Master said: Jivaka (ancient famous doctor) bows his head, the King of Medicine frowns. Question: Are the Patriarchal Intention (祖意) and Doctrinal Intention (教意) the same or different? The Master said: Cows and horses graze together in the same herd. The monk said: Can they still be distinguished? The Master said: At midnight, Kunlun Mountain passes through the city; in the afternoon, a black-boned chicken flies with snow. Question: What is it like when one urgently seeks refuge? The Master said: Seeing the Buddha is like seeing an enemy. Question: What is the bamboo of Lingquan like? The Master said: It is not obtained from planting. The monk said: Does it still change? The Master said: The auspicious snow of the three winter months is difficult to alter; the congealed frost of the nine summer months makes its color even more vibrant. Question: What is the mind-seal of Lingquan? The Master said: It is neither transmitted nor received. The monk said: What if there is a time of transition? The Master said: The Boatman of Huainan looks at Luoyang. Question: What was it like when the Six Kingdoms were not at peace? The Master said: Who is causing the trouble? Question: What is Bodhidharma's intention in coming from the West (祖師西來意)? The Master said: Raising his eyebrows alone, he turns his head and waves his hand. Question: What is the family style of the abbot? The Master said: Riding an ox and wearing a straw hat, crossing the river in boots and a long robe. Question: What is it like to speak without being asked? The Master said: A living tongue in the mouth of a dead man. The monk said: I wonder who can understand this? The Master said: A water buffalo without horns. Question: What is the livelihood of Lingquan? The Master said: Knocking down the east wall to patch the west wall. The monk said: What does it rely on?

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過朝夕。師曰。折腰鐺子無煙火。曰。二時將何奉獻。師曰。野老共炊無米飯。溪邊大會不來人。問。如何是靈泉境。師曰。枯樁花爛熳。曰。如何是境中人。師曰。子規啼斷後。花落布階前。問。如何是沙門行。師曰。恰似個屠兒。曰。如何行履。師曰。破齋犯戒。曰。究竟作么生。師曰。因不收。果不入。俗士問。俗人還許會佛法否。師曰。那個臺無月。誰家樹不春。

瑞州五峰遇禪師

僧問。佛未出世時如何。師曰。一堆泥土。問。如何是不撥不觸底人。師曰。閉目藏三寸。翻眉蓋眼睛。

撫州疏山證禪師

初參先疏山得旨。后歷諸方。謁投子。子問。近離甚處。曰。延平。子曰。還將得劍來么。曰。將得來。子曰。呈似老僧看。師乃指面前地。子便休。至晚問侍者。新到在么。者曰。當時去也。子曰。三十年弄馬騎。今日被驢撲。住后。僧問。如何是就事學。師曰。著衣吃飯。曰。如何是就理學。師曰。騎牛去穢。曰。如何是向上事。師曰。溥際不收。問。如何是聲色混融句。師曰。不辨消不及。曰。如何是聲色外別行底句。師曰。難逢不可得。問。親切處乞一言。師以拄杖敲之。僧曰。為甚麼不道。師曰。得恁么不識好惡。

洪州百丈明照安禪師

新羅人也。僧問。

【現代漢語翻譯】 過朝夕。學僧問道：『時光流逝，如何是好？』 禪師說：『破舊的鍋灶已經沒有了炊煙。』 學僧說：『那麼早晚兩餐用什麼來供奉呢？』 禪師說：『鄉野老翁一起做飯，卻沒有米。溪邊盛大的集會，沒有人來參加。』 學僧問：『什麼是靈泉的境界？』 禪師說：『枯萎的樹樁上，花開爛漫。』 學僧說：『什麼是境界中的人？』 禪師說：『杜鵑啼叫聲斷絕之後，花瓣飄落，鋪滿了臺階。』 學僧問：『什麼是沙門的修行？』 禪師說：『就像一個屠夫。』 學僧說：『如何修行？』 禪師說：『打破齋戒，觸犯戒律。』 學僧說：『究竟是怎麼回事？』 禪師說：『因不被收納，果也不得入。』 有世俗之人問：『我們這些普通人也可以理解佛法嗎？』 禪師說：『哪裡的高臺沒有月亮？誰家的樹木不在春天發芽？』

瑞州五峰遇禪師

有僧人問：『佛陀未出世時是什麼樣的？』 禪師說：『一堆泥土。』 學僧問：『什麼是不撥弄也不觸碰底部的人？』 禪師說：『閉上眼睛藏起三寸長的舌頭，翻起眉毛遮住眼睛。』

撫州疏山證禪師

最初參拜先疏山禪師，領悟了他的旨意。後來遊歷各處，拜訪投子禪師。投子禪師問：『最近從哪裡來？』 學僧回答：『延平。』 投子禪師說：『還帶著劍來嗎？』 學僧回答：『帶著來的。』 投子禪師說：『呈給老衲看看。』 學僧於是指了指面前的地面。投子禪師便不再說話。到了晚上，投子禪師問侍者：『新來的僧人還在嗎？』 侍者回答：『當時就離開了。』 投子禪師說：『我弄馬騎了三十年，今天卻被驢撲倒了。』 疏山證禪師住持寺院后，有僧人問：『什麼是就事學？』 禪師說：『穿衣吃飯。』 學僧說：『什麼是就理學？』 禪師說：『騎著牛去清除糞便。』 學僧說：『什麼是向上之事？』 禪師說：『廣闊的邊際也無法收納。』 學僧問：『什麼是聲色混融之句？』 禪師說：『無法分辨，來不及消除。』 學僧問：『什麼是聲色之外，獨自執行的句子？』 禪師說：『難以相逢，不可獲得。』 學僧問：『請您在最親切的地方說一句。』 禪師用拄杖敲打他。學僧說：『為什麼不說出來？』 禪師說：『竟然如此不識好歹。』

洪州百丈明照安禪師

是新羅人。有僧人問：

【English Translation】 Passing morning and evening.' A monk asked, 'The time passes, what should I do?' The Master said, 'The broken stove has no smoke.' The monk said, 'Then what shall I offer for the morning and evening meals?' The Master said, 'Old villagers cook together, but there is no rice. A grand gathering by the stream, but no one comes.' A monk asked, 'What is the realm of the spiritual spring?' The Master said, 'On the withered stump, flowers bloom luxuriantly.' The monk said, 'What is the person in the realm?' The Master said, 'After the cuckoo's cry ceases, petals fall and cover the steps.' A monk asked, 'What is the practice of a Shramana (Buddhist monk)?' The Master said, 'Just like a butcher.' The monk said, 'How to practice?' The Master said, 'Breaking the fast and violating the precepts.' The monk said, 'What is it ultimately?' The Master said, 'The cause is not received, and the result does not enter.' A layman asked, 'Can ordinary people like us understand the Buddha Dharma?' The Master said, 'Which terrace has no moon? Whose trees do not sprout in spring?'

Zen Master Yu of Wufeng Mountain in Ruizhou

A monk asked, 'What was it like when the Buddha had not yet appeared in the world?' The Master said, 'A pile of mud.' A monk asked, 'What is a person who neither stirs nor touches the bottom?' The Master said, 'Close your eyes and hide the three-inch tongue, turn up your eyebrows and cover your eyes.'

Zen Master Zheng of Shushan Mountain in Fuzhou

Initially, he visited Zen Master Xian Shushan and understood his meaning. Later, he traveled to various places and visited Zen Master Touzi. Zen Master Touzi asked, 'Where did you come from recently?' The monk replied, 'Yanping.' Zen Master Touzi said, 'Did you bring your sword with you?' The monk replied, 'I brought it.' Zen Master Touzi said, 'Show it to this old monk.' The monk then pointed to the ground in front of him. Zen Master Touzi then stopped speaking. In the evening, Zen Master Touzi asked the attendant, 'Is the newly arrived monk still here?' The attendant replied, 'He left at that time.' Zen Master Touzi said, 'I have been playing with horses for thirty years, but today I was knocked down by a donkey.' After Zen Master Zheng of Shushan took charge of the temple, a monk asked, 'What is learning through events?' The Master said, 'Wearing clothes and eating food.' The monk said, 'What is learning through principles?' The Master said, 'Riding a cow to remove manure.' The monk said, 'What is the matter of upward progress?' The Master said, 'The vast boundary cannot be contained.' A monk asked, 'What is the phrase of the fusion of sound and form?' The Master said, 'Cannot distinguish, cannot eliminate in time.' A monk asked, 'What is the phrase that operates independently outside of sound and form?' The Master said, 'Difficult to meet, impossible to obtain.' A monk asked, 'Please say a word in the most intimate place.' The Master struck him with his staff. The monk said, 'Why don't you say it?' The Master said, 'How can you be so ignorant of good and evil?'

Zen Master An of Mingzhao in Baizhang Mountain, Hongzhou

Was a person from Silla (ancient Korean kingdom). A monk asked:

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一藏圓光。如何是體。師曰。勞汝遠來。曰。莫便是一藏圓光么。師曰。更吃一碗茶。問。如何是和尚家風。師曰。手巾寸半布。問。萬法歸一。一歸何處。師曰。未有一個人不問。問。如何是極則處。師曰。空王殿里登九五。野老門前不立人。問。隨緣認得時如何。師曰。未認得時作么生。問。如何是毗盧師。師曰。人天收不得。曰。如何是一代時教。師曰。義例分明。

瑞州黃檗山慧禪師

洛陽人也。少出家。業經論。因增受菩薩戒。而嘆曰。大士攝律儀。與吾本受聲聞戒。俱止持作犯也。然于篇聚增減。支本通別。制意且殊。既微細難防。復于攝善中未嘗行於少分。況饒益有情乎。且世間泡幻。身命何可留戀哉。由是置講課。欲以身捐於水中。飼鱗甲之類。念已將行。偶二禪者接之款話。說。南方頗多知識。何滯於一隅。師從此回志參尋。屬關津嚴緊。乃謂守吏曰。吾非玩山水。誓求祖道。他日必不忘恩也。吏者察其志。遂不苛留。且謂之曰。師既為法忘身。回時愿無吝所聞。師欣謝。直造疏山。時仁和尚坐法堂受參。師先顧視大眾。然後致問曰。剎那便去時如何。山曰。逼塞虛空。汝作么生去。師曰。逼塞虛空。不如不去。山便休。師下堂參第一座。座曰。適來祇對甚奇特。師曰。此乃率爾。敢

望慈悲。開示愚昧。座曰。一剎那間還有擬議否。師于言下頓省。禮謝。住后。僧問。黃檗一路荒來久。今日當陽事若何。師曰。虛空不假金錘鍊。日月何曾待照人。師示滅。塔于本山。肉身至今如生。

延州伏龍山奉璘禪師

僧問。如何是和尚家風。師曰。橫身臥海。日裡挑燈。問。如何是伏龍境。師曰。山峻水流急。三冬發異華。問。和尚還愛財色也無。師曰。愛。曰。既是善知識。為甚麼卻愛財色。師曰。知恩者少。師問火頭。培火了也未。曰。低聲。師曰。甚麼處得這訊息來。曰。不假多言。師曰。省錢易飽。吃了還饑。問。如何是和尚家風。師曰。長齏冷飯。曰。大寂寞生。師曰。僧家合如是。

安州大安山省禪師

僧問。失路迷人。請師直指。師曰。三門前去。問。舉步臨危。請師指月。師曰。不指月。曰。為甚麼不指月。師曰。臨坑不推人。問。離四句。絕百非。請和尚道。師曰。我王庫內無如是刀。問。重重關鎖。資訊不通時如何。師曰。爭得到這裡。曰。到后如何。師曰。彼中事作么生。問。如何是真中真。師曰。十字路頭泥佛子。問。無為無事人。猶是金鎖難。金鎖牽不住。是甚麼人。師曰。向阇黎道即得。不可荒卻大安山去也。

洪州百丈超禪師

海東

【現代漢語翻譯】 現代漢語譯本： 望您慈悲，開示我的愚昧。座主說：『在一剎那間還有任何擬議嗎？』禪師在言語之下頓時醒悟，行禮感謝。之後，禪師住在那裡。有僧人問：『黃檗（Huangbo，禪宗大師）一路荒廢已久，今日當陽（Dangyang，指關鍵時刻）之事如何？』禪師說：『虛空不需要金錘來錘鍊，日月何曾等待別人來照亮？』禪師圓寂后，塔建在本山，肉身至今栩栩如生。

延州伏龍山奉璘禪師（Fenglin，禪師名）

有僧人問：『如何是和尚的家風？』禪師說：『橫身臥于大海，白天里挑著燈籠。』問：『如何是伏龍（Fulong，山名）的境界？』禪師說：『山高峻，水流湍急，三冬時節開放奇異的花朵。』問：『和尚您還愛財色嗎？』禪師說：『愛。』問：『既然是善知識（Shanzhishi，指有德行的師父），為什麼卻愛財色？』禪師說：『知恩的人太少。』禪師問火頭僧：『燒火燒好了嗎？』火頭僧低聲回答。禪師說：『從哪裡得到這個訊息的？』火頭僧說：『不需要多說。』禪師說：『省錢容易吃飽難，吃飽了還會餓。』問：『如何是和尚的家風？』禪師說：『長齋冷飯。』問：『太寂寞了吧。』禪師說：『僧人本該如此。』

安州大安山省禪師（Xingshen，禪師名）

有僧人問：『迷路的人，請禪師直接指引。』禪師說：『從三門（Sanmen，寺廟的三個門）前走過去。』問：『舉步面臨危險，請禪師指月。』禪師說：『不指月。』問：『為什麼不指月？』禪師說：『臨近坑邊不推人。』問：『離開四句，斷絕百非，請和尚說。』禪師說：『我王（Wo Wang，指佛）的庫內沒有這樣的刀。』問：『重重關鎖，資訊不通時如何？』禪師說：『怎麼能到這裡？』問：『到后如何？』禪師說：『彼中的事情怎麼樣？』問：『如何是真中真？』禪師說：『十字路口的泥佛子。』問：『無為無事的人，仍然是金鎖難以擺脫。金鎖牽不住的，是什麼人？』禪師說：『向你道來就可以，不可荒廢了大安山（Da'an Mountain，山名）啊。』

洪州百丈超禪師（Chaochan，禪師名）

海東

【English Translation】 English version: I hope for your compassion to enlighten my ignorance. The master said, 'Is there still any deliberation in an instant?' The Chan master suddenly awakened upon hearing these words, bowed, and expressed his gratitude. Afterward, the Chan master resided there. A monk asked, 'The path of Huangbo (Huangbo, a Chan master) has been desolate for a long time. What about the affairs of Dangyang (Dangyang, referring to a crucial moment) today?' The Chan master said, 'The void does not need a golden hammer to refine it. Has the sun and moon ever waited for others to illuminate them?' After the Chan master passed away, a pagoda was built on this mountain, and his physical body remains lifelike to this day.

Chan Master Fenglin (Fenglin, Chan master's name) of Fulong Mountain in Yanzhou

A monk asked, 'What is the abbot's family tradition?' The Chan master said, 'Lying across the sea, carrying a lantern in broad daylight.' Asked, 'What is the realm of Fulong (Fulong, mountain name)?' The Chan master said, 'The mountain is steep, the water flows rapidly, and strange flowers bloom in the three winter months.' Asked, 'Does the abbot still love wealth and beauty?' The Chan master said, 'Yes.' Asked, 'Since you are a virtuous teacher (Shanzhishi, referring to a virtuous teacher), why do you still love wealth and beauty?' The Chan master said, 'Few people know gratitude.' The Chan master asked the cook, 'Is the fire ready?' The cook replied in a low voice. The Chan master said, 'Where did you get this news?' The cook said, 'No need to say much.' The Chan master said, 'It's easy to save money, but hard to be full; even when full, you'll still be hungry.' Asked, 'What is the abbot's family tradition?' The Chan master said, 'Long vegetarian meals and cold rice.' Asked, 'It's too lonely.' The Chan master said, 'Monks should be like this.'

Chan Master Xingshen (Xingshen, Chan master's name) of Da'an Mountain in Anzhou

A monk asked, 'A lost person, please guide me directly.' The Chan master said, 'Go in front of the three gates (Sanmen, the three gates of a temple).' Asked, 'Taking a step into danger, please point to the moon.' The Chan master said, 'I won't point to the moon.' Asked, 'Why not point to the moon?' The Chan master said, 'I won't push someone near a pit.' Asked, 'Apart from the four phrases, cut off the hundred negations, please tell me, Abbot.' The Chan master said, 'There is no such knife in the treasury of my King (Wo Wang, referring to Buddha).' Asked, 'When the locks are heavy and information cannot be communicated, what should I do?' The Chan master said, 'How did you get here?' Asked, 'What happens after arriving?' The Chan master said, 'What's happening there?' Asked, 'What is the truest of the true?' The Chan master said, 'A mud Buddha at the crossroads.' Asked, 'A person of non-action and non-effort is still difficult to escape the golden lock. What kind of person cannot be held by the golden lock?' The Chan master said, 'It's okay to tell you, but don't abandon Da'an Mountain (Da'an Mountain, mountain name).'

Chan Master Chaochan (Chaochan, Chan master's name) of Baizhang in Hongzhou

Haidong

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人也。僧問。祖意教意。是同是別。師曰。金雞玉兔。聽繞須彌。問。日落西山去。林中事若何。師曰。洞深云出晚。澗曲水流遲。問。某甲今日辭去。或有人問和尚說甚麼法。向他道甚麼。師曰。但道大雄山頂上。虎生師子兒。

洪州天王院和尚

僧問。國內按劍者是誰。師曰。天王。問。百骸俱潰散。一物鎮長靈時如何。師曰。不墮無壞爛。問。如何是佛。師曰。錯。問。如何是無相道場。師曰。門外列金剛。

常州正勤院蘊禪師

魏府韓氏子。幼而出家。老有童顏。僧問。師唱誰家曲。宗風事若何。師曰。迥出簫韶外。六律豈能過。曰。不過底事作么生。師曰。聲前拍不散。句后覓無蹤。問。如何是正勤一路。師曰。泥深三尺。曰。如何到得。師曰。阇黎從甚麼處來。問。如何是禪。師曰。石上蓮華火里泉。曰。如何是道。師曰。楞伽峰頂一莖草。曰。禪道相去幾何。師曰。泥人落水木人撈。晉天福中順寂。葬于院側。經二稔。門人發塔。睹全身儼然。發爪俱長。乃阇維。收舍利真骨重建塔焉。

襄州洞山瑞禪師

僧問。道有又無時如何。師曰。龍頭蛇尾。腰間一劍。問。如何是無生曲。師曰。未問已前。

京兆府三相和尚

僧問。如何是無縫塔。師曰。覓

【現代漢語翻譯】 現代漢語譯本 人也。有僧人問道：『祖師的意旨和佛教的教義，是相同還是不同？』禪師說：『金雞和玉兔，都在圍繞須彌山聆聽。』又問：『太陽從西山落下，林中的景象會是怎樣？』禪師說：『山洞幽深，雲霧出來得晚；山澗彎曲，水流淌得慢。』又問：『我今天就要離開了，如果有人問起和尚您說了些什麼佛法，我應該對他們說什麼呢？』禪師說：『只說在大雄山頂上，老虎生下了獅子。』

洪州天王院和尚

有僧人問道：『國內掌握兵權的人是誰？』禪師說：『是天王。』又問：『如果身體百骸都潰散了，有一個東西鎮定長存，那會是怎樣？』禪師說：『不會墮入無常和壞滅。』又問：『什麼是佛？』禪師說：『錯了。』又問：『什麼是無相道場？』禪師說：『門外排列著金剛。』

常州正勤院蘊禪師

魏府韓氏的兒子，年幼時出家，年老了還保持著孩童般的容顏。有僧人問道：『禪師您唱的是誰家的曲調？宗門的風範又是如何？』禪師說：『遠遠超出了《簫韶》的音律之外，六律又怎麼能夠衡量呢？』僧人說：『超不過的又是怎麼回事呢？』禪師說：『聲音發出之前，節拍不會散亂；語句說完之後，就再也找不到軌跡。』又問：『如何是正勤這一條路？』禪師說：『泥深三尺。』僧人說：『如何才能到達？』禪師說：『你從哪裡來？』又問：『什麼是禪？』禪師說：『石上的蓮花，火中的泉水。』又問：『什麼是道？』禪師說：『楞伽峰頂上的一根草。』又問：『禪和道相差多少？』禪師說：『泥人掉進水裡，木頭人來撈。』晉天福年間圓寂，安葬在寺院旁邊。過了兩年，弟子們打開塔，看到全身完好無損，頭髮和指甲都長長了。於是火化，收集舍利和真骨，重新建造了塔。』

襄州洞山瑞禪師

有僧人問道：『道，說它有，又說它無，這是什麼意思？』禪師說：『龍頭蛇尾，腰間佩著一把劍。』又問：『什麼是無生曲？』禪師說：『在你沒問之前。』

京兆府三相和尚

有僧人問道：『什麼是無縫塔？』禪師說：『尋找。』

【English Translation】 English version A man. A monk asked: 'Are the Patriarch's intent and the Buddha's teachings the same or different?' The master said: 'The golden rooster and the jade rabbit are listening around Mount Sumeru (Mt. Meru, the central world-mountain in Buddhist cosmology).' He asked: 'When the sun sets in the western mountains, what will the scene in the forest be like?' The master said: 'The cave is deep, and the clouds come out late; the mountain stream is winding, and the water flows slowly.' He asked: 'I am leaving today. If someone asks what Dharma (Buddhist teachings) the master has spoken, what should I tell them?' The master said: 'Just say that on the top of Great Hero Mountain (referring to the Buddha), a tiger gave birth to a lion cub.'

The Abbot of Tianwang (Heavenly King) Monastery in Hongzhou

A monk asked: 'Who is the one in the country who holds the sword?' The master said: 'The Heavenly King.' He asked: 'If the body and all its parts are scattered, and one thing remains eternally tranquil, what is it like?' The master said: 'It does not fall into impermanence and decay.' He asked: 'What is Buddha?' The master said: 'Wrong.' He asked: 'What is the formless Bodhimanda (place of enlightenment)?' The master said: 'Vajras (diamond scepters, symbols of power) are lined up outside the gate.'

Zen Master Yun of Zhengqin (Diligent Practice) Monastery in Changzhou

The son of the Han family in Wei Prefecture, he left home at a young age and retained a youthful appearance in old age. A monk asked: 'Whose tune does the master sing? What is the style of the sect?' The master said: 'Far beyond the music of Xiao Shao (ancient Chinese music), how can the six laws (of music) measure it?' The monk said: 'What about that which cannot be surpassed?' The master said: 'Before the sound is made, the beat does not scatter; after the sentence is spoken, no trace can be found.' He asked: 'What is the one road of Zhengqin (Diligent Practice)?' The master said: 'The mud is three feet deep.' The monk said: 'How can one arrive?' The master said: 'Where did you come from?' He asked: 'What is Zen?' The master said: 'A lotus flower on a stone, a spring in the fire.' He asked: 'What is the Tao (the Way)?' The master said: 'A blade of grass on the summit of Lanka Peak (referring to the Lankavatara Sutra).' He asked: 'How far apart are Zen and the Tao?' The master said: 'A mud man falls into the water, and a wooden man tries to rescue him.' He passed away in the Tianfu era of the Jin Dynasty and was buried next to the monastery. After two years, the disciples opened the stupa (burial mound) and saw that his whole body was intact, and his hair and nails had grown long. So they cremated him, collected the relics and true bones, and rebuilt the stupa.

Zen Master Rui of Dongshan (East Mountain) in Xiangzhou

A monk asked: 'When the Tao is said to be both existent and non-existent, what is it like?' The master said: 'A dragon's head and a snake's tail, with a sword at the waist.' He asked: 'What is the song of no-birth?' The master said: 'Before you asked.'

The Abbot Sanxiang (Three Aspects) of Jingzhao Prefecture

A monk asked: 'What is a seamless stupa?' The master said: 'Seek.'

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縫不得。曰。如何是塔中人。師曰。對面不相見。問。如何是西來意。師曰。雪覆孤峰白。殘照露瑕痕。

青林虔禪師法嗣

襄州萬銅山廣德延禪師

僧問。如何是和尚家風。師曰。山前人不住。山後人更忙。問。如何是透法身句。師曰。無力登山水。茅戶絕知音。問。如何是佛法大意。師曰。始嗟黃葉落。又見柳條青。問。盡大地是個死屍。向甚麼處葬。師曰。北邙山下。千丘萬丘。師不安。僧問。和尚患個甚麼。師曰。無私不墜的。曰。恁么則已知和尚病源也。師曰。你道老僧患甚麼。曰。和尚忌口好。師便打。問。如何是佛。師曰。畫戟門開見墜仙。僧后問悟空。畫戟門開見墜仙。意旨如何。空曰。直饒親見釋迦來。智者咸言不是佛。

襄州石門獻蘊禪師

京兆人也。初問青林。如何用心。得齊于諸聖。林仰面良久曰。會么。師曰。不會。林曰。去。無子用心處。師禮拜。乃契悟。更不他游。遂作園頭。一日歸侍立次。林曰。子今日作甚麼來。師曰。種菜來。林曰。遍界是佛身。子向甚處種。師曰。金鋤不動土。靈苗在處生。林欣然。來日入園。喚。蘊阇黎。師應喏。林曰。剩栽無影樹。留與後人看。師曰。若是無影樹。豈受栽邪。林曰。不受栽且止。你曾見他枝葉么。師曰。

【現代漢語翻譯】 現代漢語譯本： 縫補不得。問：『如何是塔中人？』（如何理解證悟之人？）師父說：『對面不相見。』（即使面對面也無法真正認識。）問：『如何是西來意？』（什麼是禪宗的真諦？）師父說：『雪覆孤峰白，殘照露瑕痕。』（禪意如雪覆蓋的孤峰般潔白，又如殘陽下的瑕疵般難以捉摸。）

青林虔禪師的法嗣

襄州萬銅山廣德延禪師

僧人問：『如何是和尚家風？』（什麼是您的禪風？）師父說：『山前人不住，山後人更忙。』（人們總是忙碌不停。）問：『如何是透法身句？』（如何才能領悟法身？）師父說：『無力登山水，茅戶絕知音。』（隱居山林，無人理解。）問：『如何是佛法大意？』（佛法的真諦是什麼？）師父說：『始嗟黃葉落，又見柳條青。』（世事變遷，生生不息。）問：『盡大地是個死屍，向甚麼處葬？』（整個世界如同一個死屍，應該埋葬在哪裡？）師父說：『北邙山下，千丘萬丘。』（到處都是墳墓，死亡無處不在。）師父身體不適，僧人問：『和尚患個甚麼？』（您得了什麼病？）師父說：『無私不墜的。』（一種無法擺脫的病。）僧人說：『恁么則已知和尚病源也。』（那麼我已經知道您的病根了。）師父說：『你道老僧患甚麼？』（你說我得了什麼病？）僧人說：『和尚忌口好。』（您最好注意飲食。）師父便打了他。問：『如何是佛？』（什麼是佛？）師父說：『畫戟門開見墜仙。』（佛是難以企及的。）僧人後來問悟空：『畫戟門開見墜仙，意旨如何？』（『畫戟門開見墜仙』是什麼意思？）悟空說：『直饒親見釋迦來，智者咸言不是佛。』（即使親眼見到釋迦牟尼，智者也會說那不是真正的佛。）

襄州石門獻蘊禪師

京兆人。起初問青林禪師：『如何用心，得齊于諸聖？』（如何修行才能達到聖人的境界？）青林禪師仰面良久，說：『會么？』（明白了嗎？）獻蘊禪師說：『不會。』青林禪師說：『去。無子用心處。』（走吧，你還沒有找到用功的地方。）獻蘊禪師禮拜，於是開悟，不再四處遊歷，於是做了園頭。一日歸來侍立時，青林禪師說：『子今日作甚麼來？』（你今天做什麼了？）獻蘊禪師說：『種菜來。』（種菜了。）青林禪師說：『遍界是佛身，子向甚處種？』（到處都是佛身，你向哪裡種？）獻蘊禪師說：『金鋤不動土，靈苗在處生。』（不用鋤頭翻土，靈苗自然生長。）青林禪師欣然。來日入園，喚：『蘊阇黎。』（蘊法師。）獻蘊禪師應：『喏。』青林禪師說：『剩栽無影樹，留與後人看。』（多種些無影樹，留給後人看。）獻蘊禪師說：『若是無影樹，豈受栽邪？』（如果是無影樹，怎麼能栽種呢？）青林禪師說：『不受栽且止，你曾見他枝葉么？』（不能栽種就算了，你見過它的枝葉嗎？）獻蘊禪師說：

【English Translation】 English version: Cannot be mended. Asked: 'What is the person in the pagoda?' (How to understand an enlightened person?) The master said: 'Facing each other, yet not seeing each other.' (Even face to face, one cannot truly recognize.) Asked: 'What is the meaning of the Westward Transmission?' (What is the true essence of Zen?) The master said: 'Snow covers the solitary peak white, the remaining light reveals flaws.' (Zen is as pure as the snow-covered solitary peak, and as elusive as the flaws in the setting sun.)

A successor of Zen Master Qinglin Qian

Zen Master Guangde Yan of Wantong Mountain, Xiangzhou

A monk asked: 'What is the style of the abbot's family?' (What is your Zen style?) The master said: 'Those in front of the mountain do not stay, those behind the mountain are even busier.' (People are always busy.) Asked: 'What is the phrase that penetrates the Dharmakaya?' (How can one realize the Dharmakaya?) The master said: 'Without the strength to climb mountains and waters, the thatched hut has no confidants.' (Living in seclusion in the mountains and forests, no one understands.) Asked: 'What is the great meaning of the Buddha-dharma?' (What is the true essence of the Buddha-dharma?) The master said: 'First lamenting the falling of yellow leaves, then seeing the green of willow branches again.' (The world is constantly changing, with endless cycles of life and death.) Asked: 'The entire earth is a corpse, where should it be buried?' (The whole world is like a corpse, where should it be buried?) The master said: 'Beneath Beimang Mountain, thousands and tens of thousands of mounds.' (Everywhere are graves, death is omnipresent.) The master felt unwell, and a monk asked: 'What is the abbot suffering from?' (What illness do you have?) The master said: 'Incorruptible impartiality.' (An illness that cannot be escaped.) The monk said: 'Then I already know the source of the abbot's illness.' (Then I already know the root of your illness.) The master said: 'What do you say the old monk is suffering from?' (What do you say I am suffering from?) The monk said: 'The abbot should be careful about what he eats.' (You should pay attention to your diet.) The master then hit him. Asked: 'What is Buddha?' (What is Buddha?) The master said: 'The painted halberd gate opens to see a fallen immortal.' (Buddha is unattainable.) The monk later asked Wukong: 'What is the meaning of 'The painted halberd gate opens to see a fallen immortal'?' (What does 'The painted halberd gate opens to see a fallen immortal' mean?) Wukong said: 'Even if Shakyamuni himself is seen, the wise will all say it is not Buddha.' (Even if Shakyamuni himself is seen, the wise will say that it is not the true Buddha.)

Zen Master Xianyun of Shimen, Xiangzhou

A native of Jingzhao. Initially asked Zen Master Qinglin: 'How should one cultivate the mind to be equal to all the sages?' (How should one cultivate to reach the level of the sages?) Zen Master Qinglin looked up for a long time and said: 'Do you understand?' (Do you understand?) Zen Master Xianyun said: 'I do not understand.' Zen Master Qinglin said: 'Go. There is no place for you to apply your mind.' (Go, you have not found a place to apply your effort.) Zen Master Xianyun bowed, and then attained enlightenment, no longer traveling around, and then became a gardener. One day, when he returned to attend, Zen Master Qinglin said: 'What did you do today?' (What did you do today?) Zen Master Xianyun said: 'I planted vegetables.' (I planted vegetables.) Zen Master Qinglin said: 'The entire realm is the Buddha-body, where are you planting?' (Everywhere is the Buddha-body, where are you planting?) Zen Master Xianyun said: 'The golden hoe does not move the soil, the spiritual seedlings grow everywhere.' (Without tilling the soil, the spiritual seedlings grow naturally.) Zen Master Qinglin was pleased. The next day, he entered the garden and called: 'Upadhyaya Yun.' (Dharma Master Yun.) Zen Master Xianyun responded: 'Yes.' Zen Master Qinglin said: 'Plant more shadowless trees, leave them for future generations to see.' (Plant more shadowless trees, leave them for future generations to see.) Zen Master Xianyun said: 'If it is a shadowless tree, how can it be planted?' (If it is a shadowless tree, how can it be planted?) Zen Master Qinglin said: 'If it cannot be planted, then stop. Have you ever seen its branches and leaves?' (If it cannot be planted, then stop. Have you ever seen its branches and leaves?) Zen Master Xianyun said:

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不曾見。林曰。既不曾見。爭知不受栽。師曰。祇為不曾見。所以不受栽。林曰。如是。如是。林將順寂。召師。師應諾。林曰。日轉西山後。不須取次安。師曰。雪滿金檀樹。靈枝萬古春。林曰。或有人問你金針線囊事。子道甚麼。師曰。若是毛羽相似者。某甲終不敢造次。初住南嶽蘭若。未幾遷夾山。道由潭州時。楚王馬氏出城延接。便問。如何是祖師西來大道。師曰。好大哥。御駕六龍千古秀。玉街排仗出金門。王大喜。延入天𠕋府。供養數日。方至夾山。開堂。僧問。今日一會。何異靈山。師曰。天垂寶蓋重重異。地涌金蓮葉葉新。曰。未審將何法示人。師曰。無絃琴韻流沙界。清音普應大千機。問。師唱誰家曲。宗風嗣阿誰。師曰。一曲宮商才品弄。辨寶還他碧眼胡。曰。恁么則清流分洞下。滿月照青林去也。師曰。多子塔前分的意。至今異世度洪音。問。如何是夾山正主。師曰。好手須知欒布作。韓光虛妄立功勛。問。如何是西來意。師曰。玉璽不離天子手。金箱豈許外人知。問。不落機關。請師便道。師曰。湛月迅機無可比。君今曾問幾人來。曰。即今問和尚。師曰。好大哥。云綻不須藏九尾。恕君殘壽速歸丘。師以蠻夷作亂。遂離夾山至襄州。創石門寺。再振玄風。上堂。琉璃殿上光輝。而日日無私

【現代漢語翻譯】 現代漢語譯本 不曾見過。（臨濟義玄）禪師說：『既然不曾見過，怎麼知道不受栽贓？』（善會）禪師說：『正因為不曾見過，所以不受栽贓。』（臨濟義玄）禪師說：『是這樣，是這樣。』 （臨濟義玄）禪師將要圓寂，召見（善會）禪師。（善會）禪師應聲。（臨濟義玄）禪師說：『太陽轉到西山後，不要隨便安頓。』（善會）禪師說：『雪滿金檀樹，靈枝萬古春。』（臨濟義玄）禪師說：『如果有人問你金針線囊的事，你（善會）禪師說什麼？』（善會）禪師說：『如果是毛羽相似的人，我終究不敢輕率。』 （善會）禪師最初住在南嶽的蘭若（指寺廟），不久遷到夾山。路過潭州時，楚王馬氏出城迎接，便問：『如何是祖師西來大道？』（善會）禪師說：『好大哥。御駕六龍千古秀，玉街排仗出金門。』楚王非常高興，延請（善會）禪師進入天策府，供養數日，才到達夾山。開堂說法，僧人問：『今日的法會，與靈山（釋迦牟尼佛說法的場所）有什麼不同？』（善會）禪師說：『天垂寶蓋重重異，地涌金蓮葉葉新。』僧人說：『不知道您將用什麼法來開示世人？』（善會）禪師說：『無絃琴韻流沙界，清音普應大千機。』僧人問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』（善會）禪師說：『一曲宮商才品弄，辨寶還他碧眼胡。』僧人說：『這樣說來，清流分自洞下（指禪宗），滿月照耀著青林了。』（善會）禪師說：『多子塔前分的意，至今異世度洪音。』僧人問：『如何是夾山的正主？』（善會）禪師說：『好手須知欒布作，韓光虛妄立功勛。』僧人問：『如何是西來意（指禪宗的宗旨）？』（善會）禪師說：『玉璽不離天子手，金箱豈許外人知。』僧人問：『不落入言語的圈套，請禪師直接開示。』（善會）禪師說：『湛月迅機無可比，君今曾問幾人來？』僧人說：『現在問和尚您。』（善會）禪師說：『好大哥。云綻不須藏九尾，恕君殘壽速歸丘。』 因為蠻夷作亂，（善會）禪師於是離開夾山，到達襄州，建立石門寺，再次振興玄風。上堂說法，『琉璃殿上光輝，而日日無私。』

【English Translation】 English version I have never seen it.' Chan Master Linji Yixuan (林濟義玄) said, 'Since you have never seen it, how do you know you are not being framed?' Chan Master Shanhui (善會) said, 'Precisely because I have never seen it, I am not being framed.' Chan Master Linji Yixuan (林濟義玄) said, 'That's right, that's right.' Chan Master Linji Yixuan (林濟義玄) was about to pass away, and summoned Chan Master Shanhui (善會). Chan Master Shanhui (善會) responded. Chan Master Linji Yixuan (林濟義玄) said, 'After the sun turns to the west mountain, do not settle down casually.' Chan Master Shanhui (善會) said, 'Snow fills the golden sandalwood tree, the spiritual branches are eternally spring.' Chan Master Linji Yixuan (林濟義玄) said, 'If someone asks you about the golden needle and thread bag, what will you (Chan Master Shanhui) say?' Chan Master Shanhui (善會) said, 'If they are people with similar feathers, I would never dare to be rash.' Chan Master Shanhui (善會) initially lived in the Aranya (蘭若, referring to a temple) of Nanyue, and soon moved to Jiashan. When passing through Tanzhou, King Ma (馬氏) of Chu came out of the city to greet him and asked, 'What is the great path of the Patriarch's coming from the West?' Chan Master Shanhui (善會) said, 'Good brother. The imperial carriage with six dragons is eternally beautiful, the jade street is lined with guards coming out of the golden gate.' The King was very happy and invited Chan Master Shanhui (善會) into the Tian Ce Mansion (天𠕋府), offering him for several days before arriving at Jiashan. Opening the Dharma hall, a monk asked, 'How is today's Dharma assembly different from Ling Mountain (靈山, the place where Shakyamuni Buddha preached)?' Chan Master Shanhui (善會) said, 'The heavenly canopy hangs with layers of differences, golden lotuses spring from the earth with new leaves.' The monk said, 'I don't know what Dharma you will use to enlighten the world?' Chan Master Shanhui (善會) said, 'The sound of a stringless zither flows through the realm of quicksand, the pure sound universally responds to the myriad machines of the great thousand worlds.' The monk asked, 'Whose tune are you singing, Master? Whose ancestral style do you inherit?' Chan Master Shanhui (善會) said, 'A tune of palace and shang is skillfully played, to distinguish treasures, one must rely on the blue-eyed barbarian.' The monk said, 'In that case, the clear stream is divided from Dongxia (洞下, referring to Chan Buddhism), and the full moon illuminates the green forest.' Chan Master Shanhui (善會) said, 'The intention divided before the stupa of many children, still delivers the great sound to different worlds.' The monk asked, 'What is the true master of Jiashan?' Chan Master Shanhui (善會) said, 'A good hand must know Luan Bu's (欒布) work, Han Guang's (韓光) merits are falsely established.' The monk asked, 'What is the meaning of the coming from the West (西來意, referring to the essence of Chan Buddhism)?' Chan Master Shanhui (善會) said, 'The jade seal never leaves the emperor's hand, how can the golden box be allowed to be known by outsiders?' The monk asked, 'Without falling into the trap of words, please, Master, speak directly.' Chan Master Shanhui (善會) said, 'The swiftness of the clear moon is incomparable, how many people have you asked today?' The monk said, 'I am asking you, Venerable.' Chan Master Shanhui (善會) said, 'Good brother. The cloud blossoms do not need to hide the nine tails, forgive your remaining life and quickly return to the mound.' Because of the rebellion of the barbarians, Chan Master Shanhui (善會) then left Jiashan and arrived in Xiangzhou, founding Shimen Temple (石門寺), and revitalizing the profound style again. Ascending the Dharma hall, 'The brilliance on the lapis lazuli palace is selfless every day.'

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。七寶山中晃耀。而頭頭有據。泥牛運步。木馬嘶聲。野老謳歌。樵人舞袖。太陽路上。古曲玄音。林下相逢。更有何事。僧問。月生雲際時如何。師曰。三個孩兒抱華鼓。好大哥。莫來攔我毬門路。問。如何是和尚家風。師曰。常騎駿馬驟高樓。鐵鞭指盡胡人路。問。如何是石門境。師曰。遍界黃金無異色。往來遊子罷追尋。曰。如何是境中人。師曰。無相不居凡聖位。經行鳥道沒蹤由。問。猛虎當軒時如何。師曰。性命不存。曰。恁么則遭他毒手。師曰。一任咬嚼。問。如何是凈土中人。師曰。披毛游火聚。戴角混塵泥。問。道界無窮際。通身絕點痕時如何。師曰。渺渺白雲漫雪岳。轉身玄路莫遲遲。曰。未審轉身路在甚麼處。師曰。石人舉手分明記。萬年枯骨笑時看。問。如如不動時如何。師曰。有甚麼了日。曰。如何即是。師曰。石戶非關鎖。般若寺遭焚。有人問曰。既是般若。為甚麼被火燒。師曰。萬里一條鐵。師應機多雲好大哥。時稱大哥和尚。

韶州龍光諲禪師

僧問。人王與法王。相見時如何。師曰。越國君王曾按劍。龍光一句不曾虧。上堂。良久曰。不煩珍重。問。如何是西來意。師曰。胡風一扇。漢地成規。問。撥塵見佛時如何。師拊掌顧視。問。如何是龍光一句。師曰。不空罥索

【現代漢語翻譯】 現代漢語譯本：七寶山中閃耀光芒，處處都有憑據。泥做的牛在行走，木頭做的馬在嘶鳴。鄉下老翁在歌唱，打柴的人揮舞衣袖。在太陽照耀的路上，迴盪著古老而玄妙的音樂。在林間相遇，還有什麼事呢？ 僧人問：『月亮從雲中升起時如何？』 禪師說：『三個孩童抱著華麗的鼓，好大哥，不要來阻攔我踢球的路。』 問：『什麼是和尚的家風？』 禪師說：『常騎著駿馬奔馳在高樓上，用鐵鞭指明征討胡人的道路。』 問：『如何是石門的境界？』 禪師說：『遍地黃金沒有不同的顏色，來來往往的遊子停止追尋。』 問：『如何是境界中的人？』 禪師說：『沒有形象，不居於凡聖的位置，行走在鳥道上沒有軌跡。』 問：『猛虎擋在門前時如何？』 禪師說：『性命不保。』 問：『既然這樣，豈不是要遭受它的毒手？』 禪師說：『任憑它咬嚼。』 問：『如何是凈土中的人？』 禪師說：『披著毛在火堆里遊走，戴著角混跡于塵土中。』 問：『道的境界沒有窮盡，全身沒有一點痕跡時如何？』 禪師說：『渺渺茫茫的白雲覆蓋著雪山，轉身走上玄妙的道路不要遲疑。』 問：『請問轉身的路在什麼地方？』 禪師說：『石人舉手分明地記著，萬年枯骨笑著看。』 問：『如如不動時如何？』 禪師說：『有什麼了結的日子？』 問：『如何才是？』 禪師說：『石頭的門不是用鎖鎖住的，般若寺遭遇焚燒。』 有人問：『既然是般若（Prajna，智慧），為什麼會被火燒？』 禪師說：『萬里是一條鐵。』 禪師隨機應變，多說『好大哥』，當時被稱為大哥和尚。 韶州龍光諲（Longguang Yin）禪師 僧人問：『人王與法王相見時如何？』 禪師說：『越國的君王曾經按劍，龍光（Longguang）的一句話不曾虧損。』 上堂，良久說：『不用過分珍重。』 問：『如何是西來意？』 禪師說：『胡人的風扇動，漢地形成規矩。』 問：『撥開塵土見到佛時如何？』 禪師拍手顧視。 問：『如何是龍光（Longguang）的一句話？』 禪師說：『不空罥索（Amoghapasa，一種觀音菩薩的法器）。』

【English Translation】 English version: Shining in the Seven Treasure Mountain, every point has its basis. A mud ox walks, a wooden horse neighs. An old peasant sings, a woodcutter dances with his sleeves. On the road of the sun, ancient and profound music echoes. Meeting in the forest, what else is there? A monk asked, 'What is it like when the moon rises from the clouds?' The master said, 'Three children holding ornate drums, good brother, don't block my way to the ball gate.' Asked, 'What is the family style of a monk?' The master said, 'Often riding a fine horse galloping on high buildings, using an iron whip to point out the road to conquer the barbarians.' Asked, 'What is the realm of the Stone Gate?' The master said, 'Gold everywhere has no different color, wandering travelers stop searching.' Asked, 'What is the person in the realm?' The master said, 'Without form, not dwelling in the position of ordinary or saintly, walking on the bird path without a trace.' Asked, 'What is it like when a fierce tiger is in front of the door?' The master said, 'Life is not preserved.' Asked, 'In that case, wouldn't one suffer its poisonous claws?' The master said, 'Let it chew as it pleases.' Asked, 'What is a person in the Pure Land?' The master said, 'Wearing fur, wandering in a fire pit, wearing horns, mixing in the dust.' Asked, 'What is it like when the realm of the Dao is endless and the whole body has no trace?' The master said, 'Vast white clouds cover the snowy mountains, turn around and take the profound path without delay.' Asked, 'May I ask where the path of turning around is?' The master said, 'The stone man raises his hand and clearly remembers, the ten-thousand-year-old dry bones laugh when they see it.' Asked, 'What is it like when one is unmoving like Thusness?' The master said, 'What day is there to end?' Asked, 'What is it?' The master said, 'The stone door is not locked, Prajna Temple was burned.' Someone asked, 'Since it is Prajna (wisdom), why was it burned by fire?' The master said, 'Ten thousand miles is a single iron.' The master responded to the occasion and often said 'Good brother', and was called Brother Monk at the time. Chan Master Longguang Yin of Shaozhou A monk asked, 'What is it like when the human king and the Dharma king meet?' The master said, 'The king of Yue once held his sword, Longguang's (Longguang) one sentence has never been deficient.' Ascending the hall, after a long time, he said, 'No need for excessive courtesy.' Asked, 'What is the meaning of the coming from the West?' The master said, 'The wind of the barbarians fans, and rules are formed in the Han land.' Asked, 'What is it like when one sees the Buddha by brushing away the dust?' The master clapped his hands and looked around. Asked, 'What is Longguang's (Longguang) one sentence?' The master said, 'Amoghapasa (a type of Avalokiteśvara's weapon).'

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。曰。學人不會。師曰。唵。問。如何是極則為人處。師曰。慇勤囑付後來人。問。賓頭盧一身。為甚麼赴四天下供。師曰。千江同一月。萬戶盡逢春。遂有偈曰。龍光山頂寶月輪。照耀乾坤爍暗云。尊者不移元一質。千家影現萬家春。

郢州芭蕉和尚

僧問。十二時中如何用心。師曰。攏總一木盆。問。如何是道。師曰。或橫三。或豎五。曰。如何是道中人。師曰。罷舉雲中信。半夜太陽輝。

定州石藏慧炬禪師

僧問。如何是西來意。師曰。樹帶滄浪色。山橫一抹青。問。如何是伽藍。師曰。祇這是。曰。如何是伽藍中人。師曰。作么。作么。曰。忽遇客來。將何祇待。師曰。喫茶去。

白水仁禪師法嗣

京兆府重云智暉禪師

咸秦高氏子。總角之歲。好游佛宇。誓志出家。父母不能止。禮圭峰溫禪師。剃度后謁白水。獨領微言。潛通秘鍵。尋回洛卜于中灘。創溫室院。常施水給藥為事。有比丘患白癩。眾惡之。唯師與之摩洗如常。俄有神光異香。既而訝之。遂失所在。遺瘡痂。馨香酷烈。遂聚而塑觀音像以藏之。師后忽欲歸終南圭峰舊居。一日閑步巖岫間。如常寢處。焂睹摩衲數珠。銅瓶棕笠。觸之即壞。謂侍者曰。此吾前身道具耳。就茲建寺。以酬宿因。當剃草

【現代漢語翻譯】 現代漢語譯本： 問：學人不能領會（學人不會）。 師父說：唵（Om，一種神聖的聲音）。 問：什麼是極致的為人處世之道（如何是極則為人處）。 師父說：殷切地囑咐後來的人（慇勤囑付後來人）。 問：賓頭盧尊者（Pindola，十六羅漢之一）一人，為什麼能應四天下（四大部洲）的供養（賓頭盧一身。為甚麼赴四天下供）。 師父說：千條江河映照著同一個月亮，萬戶人家都沐浴在春光之中（千江同一月。萬戶盡逢春）。 於是作偈說：龍光山頂的寶月輪，照耀著天地，驅散了黑暗的云。尊者不改變原本的性質，千家萬戶都顯現著他的身影和春意（龍光山頂寶月輪。照耀乾坤爍暗云。尊者不移元一質。千家影現萬家春）。

郢州芭蕉和尚

僧人問：一天十二個時辰中，如何用心（十二時中如何用心）。 師父說：統統放在一個木盆裡（攏總一木盆）。 問：什麼是道（如何是道）。 師父說：或者橫著三，或者豎著五（或橫三。或豎五）。 問：什麼是得道之人（如何是道中人）。 師父說：停止傳遞雲中的資訊，半夜裡太陽放出光輝（罷舉雲中信。半夜太陽輝）。

定州石藏慧炬禪師

僧人問：什麼是達摩祖師西來的真意（如何是西來意）。 師父說：樹木帶著滄浪的顏色，山巒橫亙著一抹青翠（樹帶滄浪色。山橫一抹青）。 問：什麼是伽藍（僧伽藍摩，僧眾居住的園林）（如何是伽藍）。 師父說：這就是（祇這是）。 問：什麼是伽藍中的人（如何是伽藍中人）。 師父說：做什麼？做什麼？（作么。作么）。 問：忽然有客人來，用什麼招待（忽遇客來。將何祇待）。 師父說：喫茶去（喫茶去）。

白水仁禪師法嗣

京兆府重云智暉禪師

是咸秦高氏的兒子，年幼時就喜歡遊覽寺廟，立志出家，父母無法阻止。拜圭峰溫禪師為師剃度，之後拜訪白水禪師，獨自領悟了精微的語言，暗中通曉了秘訣。之後回到洛陽卜居于中灘，建立了溫室院，經常施捨水和藥物。有個比丘患了白癩病，眾人都厭惡他，只有禪師像往常一樣為他按摩清洗。忽然有神光和奇異的香味，之後感到驚訝，於是就失去了他的軌跡。遺留下來的瘡痂，馨香非常濃烈，於是聚集起來塑造觀音像來藏它。禪師後來忽然想要回到終南山圭峰的舊居。一天在山巖間閑逛，像往常一樣睡覺的地方，忽然看見了摩衲（粗布僧衣）、數珠（念珠）、銅瓶、棕笠（棕櫚葉做的帽子），觸控它們就壞了。告訴侍者說：這是我前世的用具啊。就在這裡建造寺廟，來酬謝宿世的因緣。應當砍草...

【English Translation】 English version: Question: This student does not understand (學人不會). The Master said: Om (唵, a sacred sound). Question: What is the ultimate way to conduct oneself (如何是極則為人處)? The Master said: Earnestly instruct those who come after (慇勤囑付後來人). Question: Why does Venerable Pindola (賓頭盧, one of the sixteen Arhats) alone receive offerings from the four continents (四大部洲) (賓頭盧一身. 為甚麼赴四天下供)? The Master said: A thousand rivers reflect the same moon; ten thousand households all encounter spring (千江同一月. 萬戶盡逢春). Thereupon, he composed a verse saying: The precious moon wheel atop Dragon Light Mountain illuminates the universe, dispelling dark clouds. The Venerable One does not change his original nature; his image and the essence of spring appear in thousands of homes (龍光山頂寶月輪. 照耀乾坤爍暗云. 尊者不移元一質. 千家影現萬家春).

Ba Jiao (芭蕉) the Monk of Ying Zhou (郢州)

A monk asked: How should one apply the mind throughout the twelve periods of the day (十二時中如何用心)? The Master said: Put it all together in one wooden basin (攏總一木盆). Question: What is the Dao (如何是道)? The Master said: Sometimes horizontal three, sometimes vertical five (或橫三. 或豎五). Question: What is a person of the Dao (如何是道中人)? The Master said: Stop sending messages in the clouds; at midnight, the sun shines brightly (罷舉雲中信. 半夜太陽輝).

Zen Master Shi Zang Hui Ju (石藏慧炬) of Ding Zhou (定州)

A monk asked: What is the meaning of Bodhidharma's (達摩祖師) coming from the West (如何是西來意)? The Master said: The trees carry the color of the Canglang River; the mountains stretch across a stroke of green (樹帶滄浪色. 山橫一抹青). Question: What is a Sangharama (伽藍, a monastery) (如何是伽藍)? The Master said: This is it (祇這是). Question: What is a person in the Sangharama (如何是伽藍中人)? The Master said: What to do? What to do? (作么. 作么). Question: If a guest suddenly arrives, how should one treat them (忽遇客來. 將何祇待)? The Master said: Go drink tea (喫茶去).

Dharma Successor of Zen Master Ren (仁) of Bai Shui (白水)

Zen Master Zhi Hui (智暉) of Chong Yun (重云) Monastery in Jing Zhao Prefecture (京兆府)

He was a son of the Gao family of Xian Qin (咸秦). From a young age, he loved to visit Buddhist temples and vowed to leave home. His parents could not stop him. He paid respects to Zen Master Wen (溫) of Gui Feng (圭峰) and was tonsured. Afterwards, he visited Zen Master Bai Shui and uniquely understood the subtle words, secretly comprehending the secret keys. Later, he returned to Luoyang and settled in Zhongtan, establishing the Wenshi Courtyard. He often provided water and medicine. There was a Bhikshu (比丘, Buddhist monk) suffering from white leprosy, whom everyone detested. Only the Master massaged and washed him as usual. Suddenly, there was divine light and a strange fragrance. Afterwards, they were surprised and then he disappeared. The scabs he left behind were intensely fragrant. So they gathered them and sculpted a Guanyin (觀音, Avalokiteśvara) statue to store them. Later, the Master suddenly wanted to return to his old residence at Gui Feng in Zhongnan Mountain. One day, while strolling among the mountain rocks, in his usual sleeping place, he suddenly saw a coarse robe (摩衲), prayer beads (數珠), a copper bottle, and a palm-leaf hat (棕笠). Touching them, they crumbled. He told his attendant: 'These are my tools from a previous life.' He then built a temple there to repay his karmic debts. He should cut the grass...

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間。有祥雲蔽日。屯于峰頂。久而不散。因目為重雲山。猛獸皆自引去。及塞龍潭以通徑。龍亦他徙。後唐明宗賜額曰長興。學侶臻萃。上堂。僧問。如何是歸根得旨。師曰。早是忘卻。不憶塵生。曰。如何是隨照失宗。師曰。家遭劫賊。問。不憶塵生。如何是進身一路。師曰。足下已生草。前程萬丈坑。問。要路坦然。如何踐履。師曰。我若指汝。則東西南北去也。問。如何是重云秤。師曰。任將天下勘。問。如何是截鐵之言。師曰。寧死不犯。問。如何是迦葉親聞底事。師曰。重云記不得。問。如何是重云境。師曰。四時花蔟蔟。三冬異草青。師闡法四十餘年。節度使王彥超微時常從師游。欲為沙門。師熟視曰。汝世緣深。當爲我家垣墻。王公後果鎮永興。申弟子禮。師將順世。先與王公言別。囑護法門。王公泣曰。師忍棄弟子乎。師笑曰。借千年亦一別耳。及歸。書偈示眾曰。我有一間舍。父母為修蓋。住來八十年。近來覺損壞。早擬移別處。事涉有憎愛。待他摧毀時。彼此無妨礙。乃跏趺而逝。塔于本山。

杭州瑞龍院幼璋禪師

唐相國夏侯孜之猶子也。大中初。伯父司空出鎮廣陵。師方七歲。游慧照寺。聞誦法華。志求出家。伯父初不允。因師絕飲食。不得已而許之。師慧遠禪師。后游諸禪會

【現代漢語翻譯】 現代漢語譯本： 期間，有祥雲遮蔽太陽，聚集在山峰頂上，很久都不消散，因此這座山被命名為重雲山。猛獸都自行離開了。等到堵塞了龍潭來開闢道路，龍也遷移到別處去了。後唐明宗賜予匾額，題名為『長興』。學佛的人們聚集在一起。上堂時，有僧人問道：『什麼是歸根得旨？』 重云禪師回答說：『早已經忘記了，不記得塵埃產生了。』僧人問：『什麼是隨照失宗？』重云禪師回答說：『家遭遇了強盜。』僧人問：『不記得塵埃產生，什麼是進身的一條路？』重云禪師回答說：『腳下已經長草，前面是萬丈深坑。』僧人問：『要路平坦，如何踐行？』重云禪師回答說：『我如果指給你，你就東西南北地亂跑了。』 僧人問：『什麼是重云秤？』重云禪師回答說：『任憑你用來衡量天下。』僧人問：『什麼是截鐵之言？』重云禪師回答說：『寧願死也不違犯。』僧人問：『什麼是迦葉（Kāśyapa，佛教中的一位重要弟子）親自聽聞的事情？』重云禪師回答說：『重云記不得。』僧人問：『什麼是重云的境界？』重云禪師回答說：『四季鮮花繁茂，三冬奇異的草也青翠。』 重云禪師闡揚佛法四十多年。節度使王彥超（Wáng Yànchāo）年輕時常跟隨重云禪師遊玩，想要出家做沙門（śrāmaṇa，佛教出家人的通稱）。重云禪師仔細地看著他說：『你世俗的緣分很深，應當做我家的屏障。』王彥超後來果然鎮守永興，以弟子的禮節對待重云禪師。重云禪師將要圓寂時，先與王彥超告別，囑咐他護持佛法。王彥超哭著說：『禪師忍心拋棄弟子嗎？』重云禪師笑著說：『即使過一千年也終究要分別啊。』 等到重云禪師回去后，寫下偈語給眾人看，說：『我有一間房屋，父母為我修建。住在這裡八十年，最近覺得它損壞了。早就打算搬到別處，事情牽涉到憎恨和喜愛。等到它摧毀的時候，彼此就沒有妨礙了。』於是結跏趺坐而逝世，安葬在本山。 杭州瑞龍院幼璋禪師（Yòuzhāng Chánshī） 是唐朝宰相夏侯孜（Xiàhóu Zī）的侄子。大中初年，伯父司空（Sīkōng，古代官名）出鎮廣陵（Guǎnglíng）。幼璋禪師當時七歲，在慧照寺（Huìzhào Sì）遊玩，聽到誦讀《法華經》（《妙法蓮華經》的簡稱），立志要求出家。伯父起初不同意，因為幼璋禪師絕食，不得已才答應了他。幼璋禪師師從慧遠禪師（Huìyuǎn Chánshī），後來遊歷各禪宗寺院。

【English Translation】 English version: During that time, auspicious clouds covered the sun and gathered at the summit of the mountain, not dissipating for a long time. Therefore, the mountain was named Chongyun Mountain (Chóngyún Shān, Double Cloud Mountain). Fierce beasts all withdrew on their own. When the Dragon Pool was blocked to open a path, the dragon also migrated elsewhere. Later, Emperor Mingzong of the Later Tang Dynasty bestowed a plaque with the inscription 'Changxing' (Chángxīng, Flourishing Forever). Students of Buddhism gathered together. During an assembly, a monk asked: 'What is returning to the root and attaining the essence?' Chan Master Chongyun replied: 'It has long been forgotten, and the arising of dust is not remembered.' The monk asked: 'What is losing the principle by following the illumination?' Chan Master Chongyun replied: 'The home has been robbed by thieves.' The monk asked: 'Not remembering the arising of dust, what is the path to advancement?' Chan Master Chongyun replied: 'Grass has already grown under your feet, and ahead is a bottomless pit.' The monk asked: 'The essential path is clear, how should one tread it?' Chan Master Chongyun replied: 'If I point it out to you, you will go east, west, south, and north in confusion.' The monk asked: 'What is the Chongyun scale?' Chan Master Chongyun replied: 'Let it be used to weigh the world.' The monk asked: 'What is a word that cuts through iron?' Chan Master Chongyun replied: 'Rather die than violate it.' The monk asked: 'What is the matter that Kāśyapa (Kāśyapa, one of the principal disciples of the Buddha) personally heard?' Chan Master Chongyun replied: 'Chongyun cannot remember.' The monk asked: 'What is the realm of Chongyun?' Chan Master Chongyun replied: 'Flowers bloom luxuriantly in all four seasons, and strange grasses are green in the three winter months.' Chan Master Chongyun expounded the Dharma for more than forty years. Military Commissioner Wang Yanchao (Wáng Yànchāo) often followed Chan Master Chongyun in his youth, wanting to become a śrāmaṇa (śrāmaṇa, a Buddhist renunciate). Chan Master Chongyun looked at him carefully and said: 'Your worldly affinities are deep; you should be the wall protecting my home.' Wang Yanchao later indeed guarded Yongxing (Yǒngxīng), treating Chan Master Chongyun with the respect due to a disciple. When Chan Master Chongyun was about to pass away, he first bid farewell to Wang Yanchao, entrusting him with the protection of the Dharma. Wang Yanchao wept and said: 'Is the master willing to abandon his disciple?' Chan Master Chongyun smiled and said: 'Even after a thousand years, there will still be a separation.' After Chan Master Chongyun returned, he wrote a verse to show to the assembly, saying: 'I have a house, built by my parents. I have lived in it for eighty years, and recently I feel it is damaged. I have long intended to move elsewhere, but the matter involves hatred and love. When it is destroyed, there will be no hindrance between us.' Then he sat in the lotus position and passed away, and was buried on this mountain. Chan Master Youzhang (Yòuzhāng Chánshī) of Ruilong Monastery in Hangzhou Was the nephew of Xiahou Zi (Xiàhóu Zī), the Tang Dynasty Chancellor. In the early years of the Dazhong era, his uncle Sikong (Sīkōng, an ancient official title) was stationed in Guangling (Guǎnglíng). Chan Master Youzhang was seven years old at the time, and while visiting Huizhao Monastery (Huìzhào Sì), he heard the recitation of the Lotus Sutra (the short name of 《妙法蓮華經》), and resolved to become a monk. His uncle initially disagreed, but because Chan Master Youzhang refused to eat, he had no choice but to agree. Chan Master Youzhang studied under Chan Master Huiyuan (Huìyuǎn Chánshī), and later traveled to various Zen monasteries.

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。薯山白水。咸受心訣。咸通十三年至江陵。騰騰和尚囑之曰。汝往天臺尋靜而棲。遇安即止。已而又值憨憨和尚撫而記曰。汝卻後四十年。有巾子山下菩薩。王于江南。當此時吾道昌矣。尋抵天臺山。于靜安鄉創福唐院。乃契騰騰之言。又住隱龍院。中和四年。浙東饑疫。師于溫臺明三郡收瘞遺骸。時謂悲增大士。雪峰嘗往見之。遺棕櫚拂子而去。天祐三年。錢尚父遣使童建赍衣服香藥。入山致請。至府庭。署志德大師。館于功臣堂。日親問法。師請每年于天臺山建金光明道場。諸郡黑白大會。逾月而散(光明大會始於師也)。將辭歸山。王加戀慕。于府城建瑞龍院(文穆王改為寶山院)。延請開法。時禪門興盛。斯則憨憨懸記應矣。上堂。老僧頃年遊歷江外．嶺南．荊湖。但有知識叢林。無不參問來。蓋為今日與諸人聚會。各要知個去處。然諸方終無異說。祇教當人歇卻狂心。休從他覓。但隨方任真。亦無真可任。隨時受用。亦無時可用。設垂慈苦口。且不可呼晝作夜。更饒善巧。終不能指東為西。脫或能爾。自是神通作怪。非幹我事。若是學語之流。不自省己知非。直欲向空里採花。波中取月。還著得心力么。汝今各且退思。忽然肯去。始知瑞龍老漢事不獲已。迂迴太甚。還肯么。時有僧問。如何是瑞龍境。師

【現代漢語翻譯】 現代漢語譯本 薯山白水禪師，完全領受了心法口訣。咸通十三年（公元872年）到達江陵。騰騰和尚囑咐他說：『你前往天臺山尋找清靜的地方居住，遇到『安』字就停下來。』之後又遇到憨憨和尚，撫摸著他並預言說：『你往後四十年，會有巾子山下的菩薩，在江南稱王。到那時，我的道法就會昌盛了。』於是前往天臺山，在靜安鄉建立了福唐院，這應驗了騰騰和尚的話。又住在隱龍院。中和四年（公元884年），浙東發生饑荒和瘟疫，禪師在溫州、臺州、明州三郡收埋遺骸，當時人們稱他為悲增大士。雪峰義存禪師曾經前去拜訪他，留下棕櫚拂塵而去。 天祐三年（公元906年），錢镠（qián liú）尚父派遣使者童建，帶著衣服和香藥，入山懇請禪師出山。到達府衙，被授予志德大師的稱號，安置在功臣堂。錢镠每天親自向禪師請教佛法。禪師請求每年在天臺山建立金光明道場，各郡的僧俗信眾大會，超過一個月才解散（金光明大會從禪師開始）。將要告辭返回山中時，錢镠非常戀慕，於是在府城建造了瑞龍院（文穆王改為寶山院），延請禪師開法。當時禪門興盛，這應驗了憨憨和尚的預言。 禪師上堂說法：『老僧我早年遊歷江外、嶺南、荊湖，只要有知識的叢林，沒有不前去參訪請教的。這都是爲了今天和諸位聚會，各自要知道一個去處。然而各方最終沒有不同的說法，只是教導人們放下狂妄的心，不要向外尋求。只要隨順自然，也沒有什麼『真』可以隨順；隨時受用，也沒有什麼『時』可以受用。即使苦口婆心地勸說，也不可指鹿為馬。縱然再善於巧辯，最終也不能指東為西。如果真的能這樣，那是神通作怪，與我無關。如果是隻會學舌的人，不反省自己，不知錯在哪裡，只想在空中採花，在水中撈月，這樣耗費心力有用嗎？你們現在各自退回去思考。如果忽然明白了，才知道瑞龍老漢我實在是不得已，迂迴得太厲害了。你們明白了嗎？』 當時有僧人問：『如何是瑞龍的境界？』禪師...

【English Translation】 English version Zen Master Shushan Baishui fully received the mind-seal transmission. In the thirteenth year of Xiantong (872 AD), he arrived at Jiangling. The monk Tengteng instructed him, 'Go to Mount Tiantai to find a quiet place to dwell, and stop where you encounter the character 'An' (安, meaning peace or tranquility).' Later, he met the monk Hanhan, who stroked him and prophesied, 'Forty years from now, there will be a Bodhisattva from below Mount Jinzi, who will become king in Jiangnan. At that time, my Dharma will flourish.' Thereupon, he went to Mount Tiantai and founded Futang Monastery in Jing'an Township, thus fulfilling the words of Monk Tengteng. He also resided at Yinlong Monastery. In the fourth year of Zhonghe (884 AD), there was famine and plague in eastern Zhejiang. The Master collected and buried the remains in the three prefectures of Wenzhou, Taizhou, and Mingzhou. At that time, he was called the Great Scholar of Compassion. Xuefeng Yicun (雪峰義存) once visited him and left a palm whisk. In the third year of Tianyou (906 AD), Qian Liu (錢鏐), the Shangfu (an honorific title), sent an envoy, Tong Jian, with clothing and incense, to invite the Master out of the mountains. Upon arriving at the government office, he was bestowed the title of 'Master Zhilde' and housed in the Gongchen Hall. Qian Liu personally inquired about the Dharma every day. The Master requested that a Golden Light Dharma Assembly (金光明道場, Jin Guangming Daochang) be established annually on Mount Tiantai, with a large gathering of monks, nuns, and laypeople from various prefectures, dispersing after more than a month (the Golden Light Assembly began with the Master). When he was about to bid farewell and return to the mountains, Qian Liu was very reluctant to let him go, so he built Ruilong Monastery (later renamed Baoshan Monastery by King Wenmu) in the city and invited the Master to expound the Dharma. At that time, the Chan school was flourishing, thus fulfilling the prophecy of Monk Hanhan. The Master ascended the Dharma seat and said: 'In my early years, I traveled to Jiangwai, Lingnan, Jinghu. Wherever there were knowledgeable monasteries, I visited and inquired. All this was for the sake of gathering with you all today, so that each of you may know a place to go. However, all places ultimately have no different teachings, only instructing people to put down their deluded minds and not seek externally. Just follow the natural course, and there is no 'truth' to follow; use it at any time, and there is no 'time' to use. Even if one persuades earnestly, one should not call a deer a horse. No matter how skillful one is, one cannot point east and say it is west. If one can really do that, it is a supernatural phenomenon, and has nothing to do with me. If one is merely a parrot, not reflecting on oneself and not knowing where one is wrong, only wanting to pick flowers in the sky and scoop the moon from the water, is such effort worthwhile? Now, each of you should retreat and contemplate. If you suddenly understand, you will know that this old man of Ruilong is truly helpless and has been too roundabout. Do you understand?' At that time, a monk asked: 'What is the realm of Ruilong?' The Master...

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曰。道汝不見得么。曰。如何是境中人。師曰。後生可畏。問。廓然無雲。如何是中秋月。師曰。最好是無雲。曰。恁么則一輪高掛。萬國同觀去也。師曰。捏目之子難與言。天成二年丁亥四月。乞墳塔于尚父。父命陸仁璋于西關選勝地。建塔創院。改天臺隱龍為隱跡。塔畢。師入府庭辭尚父。囑以護法。剋期順寂。尚父悲悼。遣僧正集在城宿德。迎引入塔。

白馬儒禪師法嗣

興元府青剉山如觀禪師

僧問。如何是和尚家風。師曰。無底籃子拾生菜。問。如何是青剉境。師曰。三冬華木秀。九夏雪霜飛。

龍牙遁禪師法嗣

潭州報慈藏嶼匡化禪師

僧問。心眼相見時如何。師曰。向汝道甚麼。問。如何是實見處。師曰。絲毫不隔。曰。恁么則見也。師曰。南泉甚好去處。問。如何是西來意。師曰。昨夜三更送過江。問。臨機便用時如何。師曰。海東有果樹頭心。問。如何是真如佛性。師曰。阿誰無。問。如何是向上一路。師曰。郴連道永。問。和尚年多少。師曰。秋來黃葉落。春到便開花。問僧。甚處來。曰。臥龍來。師曰。在彼多少時。曰。經冬過夏。師曰。龍門無宿客。為甚麼在彼許多時。曰。師子窟中無異獸。師曰。汝試作師子吼看。曰。某甲若作師子吼。即無和尚。

【現代漢語翻譯】 現代漢語譯本： 問：『你沒有見到（道）嗎？』答：『什麼是境中人？』師父說：『後生可畏（hòushēngkěwèi，後輩年輕人值得敬畏）。』問：『廓然無雲（kuòránwúyún，空曠無雲），如何是中秋月？』師父說：『最好是無雲。』答：『這樣說來，就是一輪高掛，萬國同觀了。』師父說：『捏目之子難與言（niēmùzhīzǐnányǔyán，有眼疾的人難以和他談論視覺）。』天成二年丁亥四月，（禪師）向尚父（shàngfù，對有功勛老臣的尊稱）請求墓塔之地。尚父命陸仁璋（Lù Rénzhāng）在西關選擇勝地，建造塔和寺院，將天臺隱龍（Tiāntāi Yǐnlóng）改為隱跡（Yǐnjì）。塔建成后，禪師入府向尚父辭行，囑咐他護持佛法，約定日期圓寂。尚父悲痛哀悼，派遣僧正（sēngzhèng，僧官名）召集在城中有德行的僧人，迎接禪師入塔。

白馬儒禪師（Báimǎ Rú Chánshī）法嗣

興元府青剉山如觀禪師（Xīngyuán Fǔ Qīngcuò Shān Rúguān Chánshī）

僧人問：『什麼是和尚的家風？』師父說：『無底籃子拾生菜（wúdǐlánzishíshēngcài，用沒有底的籃子去撿生菜）。』問：『什麼是青剉境？』師父說：『三冬華木秀，九夏雪霜飛（sāndōnghuámùxiù, jiǔxiàxuěshuāngfēi，冬天花木茂盛，夏天卻飛雪降霜）。』

龍牙遁禪師（Lóngyá Dùn Chánshī）法嗣

潭州報慈藏嶼匡化禪師（Tánzhōu Bàocí Zàngyǔ Kuānghuà Chánshī）

僧人問：『心眼相見時如何？』師父說：『向汝道甚麼（xiàngrǔdàoshénme，告訴你什麼）？』問：『如何是實見處？』師父說：『絲毫不隔（sīháobùgé，沒有絲毫間隔）。』答：『這樣說來，就是見到了。』師父說：『南泉（Nánquán）甚好去處。』問：『如何是西來意（xīláiyì，達摩祖師從西方來到中國的意圖）？』師父說：『昨夜三更送過江（zuóyèsāngēngsòngguòjiāng，昨晚半夜三更送過江）。』問：『臨機便用時如何？』師父說：『海東有果樹頭心（hǎidōngyǒuguǒshùtóuxīn，海東有果樹的樹頭和樹心）。』問：『如何是真如佛性（zhēnrúfóxìng，真實如是的佛性）？』師父說：『阿誰無（āshuíwú，誰沒有）？』問：『如何是向上一路（xiàngshàngyílù，超越一切的道路）？』師父說：『郴連道永（Chēnliándàoyǒng，郴州連線到道州和永州）。』問：『和尚年多少？』師父說：『秋來黃葉落，春到便開花（qiūláihuángyèluò, chūndàobiànkāihuā，秋天來了黃葉飄落，春天到了就開花）。』問僧人：『甚處來？』答：『臥龍（Wòlóng）來。』師父說：『在彼多少時？』答：『經冬過夏。』師父說：『龍門無宿客（lóngménwúsùkè，龍門沒有留宿的客人），為什麼在那裡許多時？』答：『師子窟中無異獸（shīzikūzhōngwúyìshòu，獅子洞中沒有其他的野獸）。』師父說：『汝試作師子吼看（rǔshìzuòshīzihǒukàn，你試著作獅子吼看看）。』答：『某甲若作師子吼，即無和尚（mǒujiǎruòzuòshīzihǒu, jíwúhéshàng，如果我作獅子吼，就沒有和尚了）。』

【English Translation】 English version: Said: 'Have you not seen the (Dao)?' Replied: 'What is a person in the realm?' The master said: 'The younger generation is to be held in awe (hòushēngkěwèi, the younger generation is to be held in awe).' Asked: 'In a vast expanse without clouds (kuòránwúyún, a vast expanse without clouds), what is the Mid-Autumn Moon?' The master said: 'It is best when there are no clouds.' Replied: 'In that case, a single wheel hangs high, and all nations behold it together.' The master said: 'It is difficult to speak with one who rubs their eyes (niēmùzhīzǐnányǔyán, it is difficult to speak with someone who rubs their eyes).' In the fourth month of the Dinghai year of Tiancheng 2 (927 AD), (the Chan master) requested a tomb pagoda site from Shangfu (shàngfù, a respectful title for meritorious senior officials). Shangfu ordered Lu Renzhang (Lù Rénzhāng) to select a scenic spot in Xiguan to build a pagoda and monastery, changing the name of Tiantai Yinlong (Tiāntāi Yǐnlóng) to Yinji (Yǐnjì). After the pagoda was completed, the Chan master entered the Shangfu's residence to bid farewell, entrusting him with the protection of the Dharma, and set a date for his serene passing. Shangfu grieved and mourned, sending the Sengzheng (sēngzhèng, a monastic official) to gather virtuous monks in the city to welcome the Chan master into the pagoda.

Dharma descendant of Chan Master Baima Ru (Báimǎ Rú Chánshī)

Chan Master Ruguan of Qingcuo Mountain in Xingyuan Prefecture (Xīngyuán Fǔ Qīngcuò Shān Rúguān Chánshī)

A monk asked: 'What is the style of the abbot's family?' The master said: 'Picking raw vegetables with a bottomless basket (wúdǐlánzishíshēngcài, picking raw vegetables with a bottomless basket).' Asked: 'What is the realm of Qingcuo?' The master said: 'In the three winter months, flowering trees flourish; in the nine summer months, snow and frost fly (sāndōnghuámùxiù, jiǔxiàxuěshuāngfēi, in the three winter months, flowering trees flourish; in the nine summer months, snow and frost fly).'

Dharma descendant of Chan Master Longya Dun (Lóngyá Dùn Chánshī)

Chan Master Kuanghua Zangyu of Bao Ci Monastery in Tanzhou (Tánzhōu Bàocí Zàngyǔ Kuānghuà Chánshī)

A monk asked: 'What is it like when the mind's eye meets?' The master said: 'What should I tell you (xiàngrǔdàoshénme, what should I tell you)?' Asked: 'What is the place of true seeing?' The master said: 'Without the slightest separation (sīháobùgé, without the slightest separation).' Replied: 'In that case, it is seen.' The master said: 'Nanquan (Nánquán) is a very good place.' Asked: 'What is the meaning of the coming from the West (xīláiyì, Bodhidharma's intention in coming from the West)?' The master said: 'Last night, at the third watch, I sent it across the river (zuóyèsāngēngsòngguòjiāng, last night, at the third watch, I sent it across the river).' Asked: 'What about when using it at the moment?' The master said: 'East of the sea, there is a fruit tree with a head and a heart (hǎidōngyǒuguǒshùtóuxīn, east of the sea, there is a fruit tree with a head and a heart).' Asked: 'What is true suchness Buddha-nature (zhēnrúfóxìng, true suchness Buddha-nature)?' The master said: 'Who doesn't have it (āshuíwú, who doesn't have it)?' Asked: 'What is the path beyond (xiàngshàngyílù, the path beyond)?' The master said: 'Chen connects to Dao and Yong (Chēnliándàoyǒng, Chen connects to Dao and Yong).' Asked: 'How old is the abbot?' The master said: 'In autumn, yellow leaves fall; in spring, flowers bloom (qiūláihuángyèluò, chūndàobiànkāihuā, in autumn, yellow leaves fall; in spring, flowers bloom).' Asked a monk: 'Where do you come from?' Replied: 'From Wolong (Wòlóng).' The master said: 'How long were you there?' Replied: 'Through winter and summer.' The master said: 'Longmen has no overnight guests (lóngménwúsùkè, Longmen has no overnight guests), why were you there for so long?' Replied: 'In the lion's den, there are no different beasts (shīzikūzhōngwúyìshòu, in the lion's den, there are no different beasts).' The master said: 'Try roaring like a lion (rǔshìzuòshīzihǒukàn, try roaring like a lion).' Replied: 'If I roar like a lion, there will be no abbot (mǒujiǎruòzuòshīzihǒu, jíwúhéshàng, if I roar like a lion, there will be no abbot).'

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師曰。念汝新到。放汝三十棒。問。如何是湖南境。師曰。艛船戰棹。曰。還許學人遊玩也無。師曰。一任阇黎打僜。問。和尚百年後。有人問如何祇對。師曰。分明記取。問。情生智隔。想變體殊。祇如情未生時如何。師曰。隔。曰。情未生時。隔個甚麼。師曰。這個梢郎子未遇人在。問。如何是龍牙山。師曰。益陽那邊。曰。如何即是。師曰。不擬。曰。如何是不擬去。師曰。恁么則不是。問。古人面壁。意旨如何。師良久卻召僧。僧應諾。師曰。你去。別時來。上堂。一句遍大地。一句才問便道。一句問亦不道。僧問。如何是遍大地句。師曰。無空闕。曰。如何是才問便道句。師曰。低聲。低聲。曰。如何是問亦不道句。師曰。便合知時。

襄州含珠山審哲禪師

僧問。如何是和尚深深處。師曰。寸釘才入木。九牛拽不出。問。如何是正法眼。師曰。門前神樹子。問。如何是佛法大意。師曰。貧兒抱子渡。恩愛競隨流。問僧。有亦不是。無亦不是。不有不無亦不是。汝本來名個甚麼。曰。學人已具名了。師曰。具名即不無。畢竟名個甚麼。曰。祇這莫便是否。師曰。且喜沒交涉。曰。如何即是。師曰。親切處更請一問。曰。學人道不得。請和尚道。師曰。別日來與汝道。曰。即今為甚麼不道。師曰

【現代漢語翻譯】 現代漢語譯本 師父說：『考慮到你是新來的，先打你三十棒。』（以此來考驗或教導） 有僧人問：『如何是湖南的境界？』 師父說：『是艛船戰棹（一種水上軍事活動）。』 僧人問：『還允許學人遊玩嗎？』 師父說：『任憑你（阇黎，指僧人）隨意行動。』 僧人問：『和尚百年之後，如果有人問起，該如何回答？』 師父說：『分明地記住（我所說的）。』 僧人問：『情生則智隔，想變則體殊，如果情念尚未產生時，又是如何？』 師父說：『隔。』 僧人問：『情念未生時，隔絕的是什麼？』 師父說：『這個梢郎子（指人的本性）還沒有遇到合適的人。』 僧人問：『如何是龍牙山（地名）？』 師父說：『益陽（地名）那邊。』 僧人問：『如何才是它的真意？』 師父說：『不擬（不加思索，直接體悟）。』 僧人問：『如何是不擬去（如何才能不加思索地體悟）？』 師父說：『如果這樣，那就不是了。』 僧人問：『古人面壁（指達摩祖師面壁九年）的意旨是什麼？』 師父沉默良久，然後叫一個僧人。 僧人應聲答道。 師父說：『你走吧，過些時候再來。』 師父上堂說法：『一句遍大地，一句才問便道，一句問亦不道。』 有僧人問：『如何是遍大地句？』 師父說：『無空闕（沒有空缺，無處不在）。』 僧人問：『如何是才問便道句？』 師父說：『低聲，低聲。』 僧人問：『如何是問亦不道句？』 師父說：『便合知時（應該知道時機）。』

襄州含珠山審哲禪師

有僧人問：『如何是和尚深深處？』 師父說：『寸釘才入木，九牛拽不出（比喻一旦領悟，就堅定不移）。』 僧人問：『如何是正法眼（指正確的佛法見解）？』 師父說：『門前神樹子。』 僧人問：『如何是佛法大意？』 師父說：『貧兒抱子渡，恩愛競隨流（比喻執著於世俗的愛，如同抱著孩子過河，最終會被水流沖走）。』 師父問僧人：『有亦不是，無亦不是，不有不無亦不是，你本來叫什麼名字？』 僧人說：『學人已經有名字了。』 師父說：『有名字就不是無，你到底叫什麼名字？』 僧人說：『難道就是這個「莫便是否」嗎？』 師父說：『且喜沒交涉（還好沒有關係）。』 僧人問：『如何才是真意？』 師父說：『親切處更請一問（在更親切的時候再問）。』 僧人說：『學人說不出來，請和尚說。』 師父說：『改天再告訴你。』 僧人說：『現在為什麼不說？』 師父說：

【English Translation】 English version The Master said, 'Considering you are newly arrived, I'll give you thirty blows.' (To test or teach) A monk asked, 'What is the realm of Hunan?' The Master said, 'It is war junks and fighting oars.' The monk asked, 'Are students allowed to wander and play?' The Master said, 'Let the Acharya (referring to the monk) do as he pleases.' The monk asked, 'After the Master's passing, if someone asks, how should I answer?' The Master said, 'Clearly remember (what I have said).' The monk asked, 'When emotion arises, wisdom is obstructed; when thought changes, the substance is different. What is it like when emotion has not yet arisen?' The Master said, 'Obstructed.' The monk asked, 'When emotion has not yet arisen, what is obstructed?' The Master said, 'This shaolangzi (referring to one's original nature) has not yet met the right person.' The monk asked, 'What is Dragon Tooth Mountain (a place name)?' The Master said, 'Over there in Yiyang (a place name).' The monk asked, 'What is its true meaning?' The Master said, 'No deliberation (direct realization without thinking).' The monk asked, 'How is it not to deliberate and go (how to realize without thinking)?' The Master said, 'If it's like that, then it's not it.' The monk asked, 'What is the meaning of the ancients facing the wall (referring to Bodhidharma facing the wall for nine years)?' The Master was silent for a long time, then called a monk. The monk responded. The Master said, 'You go, come back another time.' The Master ascended the hall and said, 'One phrase pervades the great earth, one phrase is spoken as soon as it's asked, one phrase is not spoken even when asked.' A monk asked, 'What is the phrase that pervades the great earth?' The Master said, 'No emptiness or lack (no gaps, everywhere).' The monk asked, 'What is the phrase that is spoken as soon as it's asked?' The Master said, 'Lower your voice, lower your voice.' The monk asked, 'What is the phrase that is not spoken even when asked?' The Master said, 'Then you should know the time (you should know the opportune moment).'

Zen Master Shenzhe of Hanzhu Mountain in Xiangzhou

A monk asked, 'What is the Master's deepest place?' The Master said, 'An inch of nail just enters the wood, nine oxen cannot pull it out (a metaphor for once enlightened, one is steadfast).' The monk asked, 'What is the Dharma Eye (referring to the correct view of the Buddha's teachings)?' The Master said, 'The divine tree in front of the gate.' The monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'A poor child carries a child across, love and affection compete to follow the stream (a metaphor for clinging to worldly love, like carrying a child across a river, eventually being washed away by the current).' The Master asked the monk, 'To say it exists is not right, to say it doesn't exist is not right, to say it neither exists nor doesn't exist is not right, what is your original name?' The monk said, 'This student already has a name.' The Master said, 'Having a name is not non-existence, what exactly is your name?' The monk said, 'Could it be this "Is it not?"' The Master said, 'Fortunately, there's no connection (fortunately, it's not related).' The monk asked, 'What is the true meaning?' The Master said, 'Ask again at a more intimate moment (ask again when it's more appropriate).' The monk said, 'This student cannot say it, please Master say it.' The Master said, 'I'll tell you another day.' The monk said, 'Why not say it now?' The Master said:

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。覓個領話人不可得。又問僧。張王李趙不是汝本來姓。汝本來姓個甚麼。曰。與和尚同姓。師曰。同姓即且從汝。本來姓個甚麼。曰。待漢水逆流。卻向和尚道。師曰。即今為甚麼不道。曰。漢水逆流也未。師休去。問。隨緣認得時如何。師曰。是甚麼。問。如何是無位真人。師曰。別安排。又爭得。曰。不安排時如何。師曰。無位真人。問。如何是真經。師曰。阿彌陀。

西川存禪師

僧問。學人解問誵訛句。請師舉起訝人機。師曰。巢父不牽牛。許由不洗耳。問。具足底人來。師還接否。師便打。

華嚴靜禪師法嗣

鳳翔府紫陵匡一定覺禪師

初到蟠龍。見僧問。碧潭清似鏡。蟠龍何處安。龍曰。沈沙不見底。浮浪足巑岏。師不肯。龍請師道。師曰。金龍迥透青霄外。潭中豈滯玉輪機。龍肯之。住后。僧問。未作人身已前。作甚麼來。師曰。石牛步步火中行。返顧休銜日中草。問。智識路絕。思議並忘時如何。師曰。停囚長智。養病喪軀。

九峰滿禪師法嗣

洪州同安院威禪師

僧問。牛頭未見四祖時如何。師曰。路邊神樹子。見者盡擎拳。曰。見后如何。師曰。室內無靈床。渾家不著孝。問。祖意教意。是同是別。師曰。玉兔不曾知曉意。金烏爭肯夜頭明

。問。如何是同安一曲。師曰。靈琴不別人間韻。知音豈度伯牙門。曰。未審何人和得。師曰。木馬嘶時從彼聽。石人拊掌阿誰聞。曰。或遇知音時如何。師曰。知音不度耳。達者豈同聞。師一日遊山。大眾隨後。師曰。階前翠竹。砌下黃花。古人道真如般若。同安即不然。有僧曰。古人也好和尚。師曰。不貪香餌味。可謂碧潭龍。曰。諸方眼目。不怪淵明。師曰。阇黎閉目中秋坐。卻笑月無光。曰。階前翠竹。砌下黃花。又作么生。師曰。安南未伏。塞北那降。僧禮拜。師曰。名稱普聞。師問僧。寅晡飲啄。無處藏身。你道有此道理么。曰。和尚作么生。師打一拂子。僧曰。撲手徵人。徒夸好手。師曰。握鞭側帽。豈是阇黎。曰。今古之道。何處藏身。師曰。阇黎作么生。僧珍重。便出。師曰。未在。

北院通禪師法嗣

京兆府香城和尚

初參北院。問曰。一似兩個時如何。院曰。一個賺汝。師乃有省。僧問。三光景色謝照燭事如何。師曰。朝邑峰前卓五彩。曰。不涉文彩事作么生。師曰。如今特地過江來。問。向上一路。請師舉唱。師曰。釣絲鉤不出。問。牛頭還得四祖意否。師曰。沙書下點落千字。曰。下點后如何。師曰。別將一撮表人天。曰。恁么則人人有也。師曰。汝又作么生。問。囊

【現代漢語翻譯】 現代漢語譯本： 問：如何是同安（地名，也指同安顯志禪師）的一曲？ 師（同安顯志禪師）說：靈妙的琴聲不會夾雜人間的韻味，真正的知音又怎會進入伯牙（春秋時期善彈琴的人）的門庭？ 問：不知什麼人才能與之相和？ 師說：當木馬嘶鳴時，就從那裡聽；石人拍手時，又有誰能聽見？ 問：如果遇到知音時又如何？ 師說：知音不靠耳朵聽，通達的人又怎會與常人一樣聽聞？ 師（同安顯志禪師）有一天遊山，大眾跟隨在後。師說：階前的翠竹，臺階下的黃花，古人說是真如（佛教用語，指事物本來的真實面目）般若（梵語，指智慧）。同安我卻不這樣認為。 有僧人說：古人也好，和尚也好。 師說：不貪圖香甜的魚餌，才可稱得上是碧潭中的龍。 僧人說：諸方的眼目，都不怪罪陶淵明（東晉詩人，以隱逸著稱）。 師說：你這阇黎（梵語，指僧人）閉著眼睛在中秋節打坐，卻反過來嘲笑月亮沒有光芒。 僧人說：階前的翠竹，臺階下的黃花，又該如何理解？ 師說：安南（古代地名，今越南北部）尚未降伏，塞北又怎能歸順？ 僧人禮拜。師說：你的名聲已經廣為流傳。 師問僧人：寅時（凌晨三點到五點）晡時（下午三點到五點）飲水啄食，無處藏身，你認為有這個道理嗎？ 僧人說：和尚您怎麼看？ 師打了一下拂子（禪宗法器）。 僧人說：剛一交手就顯出疲態，徒然誇耀好身手。 師說：握著鞭子斜戴著帽子，哪裡像個阇黎？ 僧人說：從古至今的道理，又該在哪裡藏身？ 師說：你這阇黎又怎麼看？ 僧人珍重告辭，便離開了。師說：還不到時候。 北院通禪師的法嗣 京兆府香城和尚 起初參拜北院禪師，問道：一似兩個時如何？ 北院禪師說：一個就足以欺騙你。 香城和尚因此有所領悟。 有僧人問：三光（日月星）景色謝絕照燭之事又該如何理解？ 香城和尚說：在朝邑峰前豎起五彩旗幟。 僧人說：不涉及文采之事又該如何理解？ 香城和尚說：如今特地過江而來。 問：向上一路，請禪師開示。 香城和尚說：釣絲也鉤不出。 問：牛頭（法融禪師，牛頭禪宗創始人）還能領會四祖（道信禪師，禪宗四祖）的意旨嗎？ 香城和尚說：沙上寫字，一點落下就是千字。 僧人說：下點之後又如何？ 香城和尚說：另外拿出一撮來昭示人天。 僧人說：如此說來，人人都有。 香城和尚說：你又怎麼看？ 問：囊

【English Translation】 English version: Question: What is a melody of Tong'an (place name, also refers to Chan Master Xianzhi of Tong'an)? Master (Chan Master Xianzhi of Tong'an) said: A spiritual zither does not mix with worldly tunes; how could a true connoisseur enter the gate of Boya (a skilled zither player in the Spring and Autumn period)? Question: I wonder who can harmonize with it? Master said: When the wooden horse neighs, listen from there; when the stone man claps, who can hear it? Question: What if one encounters a connoisseur? Master said: A connoisseur does not rely on hearing; how could a wise person hear like ordinary people? One day, the Master (Chan Master Xianzhi of Tong'an) was strolling in the mountains, with the assembly following behind. The Master said: The green bamboo in front of the steps, the yellow flowers below the terrace, the ancients spoke of 'Tathata (Buddhist term, referring to the true nature of things) Prajna (Sanskrit, referring to wisdom)'. I, Tong'an, do not think so. A monk said: The ancients are good, and the monks are good. Master said: Not coveting the taste of sweet bait can be called a dragon in the green pool. The monk said: The eyes of all directions do not blame Tao Yuanming (a poet of the Eastern Jin Dynasty, known for his reclusive life). Master said: You, this Ajari (Sanskrit, referring to a monk), sit in meditation with your eyes closed during the Mid-Autumn Festival, yet you laugh at the moon for having no light. The monk said: The green bamboo in front of the steps, the yellow flowers below the terrace, how should they be understood? Master said: Annam (ancient place name, now northern Vietnam) has not yet been subdued, how can the north of the border be conquered? The monk prostrated. Master said: Your name has already spread far and wide. The Master asked the monk: Drinking and pecking at Yin time (3-5 am) and Bu time (3-5 pm), with nowhere to hide, do you think there is such a principle? The monk said: How does the Master see it? The Master struck with a whisk (a Chan Buddhist implement). The monk said: Showing fatigue at the first encounter, merely boasting of good skills. Master said: Holding a whip and wearing a hat askew, how can you be an Ajari? The monk said: The principles of ancient and modern times, where should they be hidden? Master said: How do you, this Ajari, see it? The monk respectfully took his leave and departed. Master said: It is not yet time. Successor of Chan Master Tong of Beiyuan Monk Xiangcheng of Jingzhao Prefecture Initially, he visited Chan Master Beiyuan and asked: What about 'one seems like two'? Chan Master Beiyuan said: One is enough to deceive you. Monk Xiangcheng thus had an awakening. A monk asked: How should one understand the matter of the three lights (sun, moon, and stars) ceasing to illuminate? Monk Xiangcheng said: Erecting colorful flags in front of Mount Chaoyi. The monk said: How should one understand the matter of not involving literary talent? Monk Xiangcheng said: Now, I have come across the river specifically. Question: On the upward path, please enlighten me, Master. Monk Xiangcheng said: A fishing line cannot hook it. Question: Can Niu-tou (Chan Master Farong, founder of the Niu-tou school of Chan Buddhism) still understand the intention of the Fourth Ancestor (Chan Master Daoxin, the Fourth Ancestor of Chan Buddhism)? Monk Xiangcheng said: Writing on the sand, one dot falling is a thousand words. The monk said: What about after the dot falls? Monk Xiangcheng said: Take another pinch to reveal to humans and gods. The monk said: In that case, everyone has it. Monk Xiangcheng said: How do you see it? Question: Bag

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無系蟻之絲。廚絕聚蠅之糝時如何。師曰。日舍不求。思從妄得。

五燈會元卷第十三 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第十四

青原下七世

洞山延禪師法嗣

瑞州上藍院慶禪師

初遊方。問雪峰。如何是雪峰的的意。峰以杖子敲師頭。師應諾。峰大笑。師后承洞山印解。開法上藍。僧問。如何是上藍無刃劍。師曰。無。曰。為甚麼無。師曰。阇黎。諸方自有。

洪州同安慧敏禪師

初參洞山。問。諸聖以何為命。山曰。以不間斷。師曰。還有向上事也無。山曰。有。師曰。如何是向上事。山曰。不從間斷。師于言下有省。住后。僧問。請師一句。師曰。好記取。

金峰志禪師法嗣

廬山天池智隆禪師

在金峰普請般柴次。峰問。般柴人過水否。師曰。有一人。不過水。曰。不過水還般柴否。師曰。雖不般柴。也不得動著他。

鹿門真禪師法嗣

襄州谷隱智靜悟空禪師

僧問。如何是和尚轉身處。師曰。臥單子下。問。如何是道。師曰。鳳林關。曰。學人不會。師曰。直至荊南。問。如何是指歸之路。師曰。莫用伊。曰。還使學人到也無。師曰。甚麼處著得汝。問。靈山一會。何異今

【現代漢語翻譯】 現代漢語譯本： 『無系蟻之絲，廚絕聚蠅之糝時如何？』（當沒有螞蟻可以攀附的絲線，廚房裡也沒有能聚集蒼蠅的米粒時，會怎麼樣呢？）師曰：『日舍不求，思從妄得。』（禪師說：『太陽每天照常升起，不需刻意追求，而思慮往往是從虛妄中產生的。』）

五燈會元卷第十三 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第十四

青原下七世

洞山延禪師法嗣

瑞州上藍院慶禪師

初遊方，問雪峰：（禪師最初遊歷四方時，問雪峰禪師：）『如何是雪峰的的意？』（什麼是雪峰禪師真正的意旨？）峰以杖子敲師頭，師應諾。（雪峰禪師用禪杖敲打禪師的頭，禪師應允。）峰大笑。（雪峰禪師大笑。）師后承洞山印解，開法上藍。（禪師後來得到洞山禪師的印可，在上藍開創道場。）僧問：『如何是上藍無刃劍？』（有僧人問：『什麼是上藍的無刃劍？』）師曰：『無。』（禪師說：『沒有。』）曰：『為甚麼無？』（僧人問：『為什麼沒有？』）師曰：『阇黎（梵語，意為「導師」），諸方自有。』（禪師說：『導師，其他地方有。』）

洪州同安慧敏禪師

初參洞山，問：（禪師最初參訪洞山禪師時，問：）『諸聖以何為命？』（各位聖人以什麼為生命？）山曰：『以不間斷。』（洞山禪師說：『以不間斷。』）師曰：『還有向上事也無？』（禪師問：『還有更進一步的事情嗎？』）山曰：『有。』（洞山禪師說：『有。』）師曰：『如何是向上事？』（禪師問：『什麼是更進一步的事情？』）山曰：『不從間斷。』（洞山禪師說：『不從間斷。』）師于言下有省。（禪師在言語之下有所領悟。）住后，僧問：『請師一句。』（禪師住持道場后，有僧人問：『請禪師說一句。』）師曰：『好記取。』（禪師說：『好好記住。』）

金峰志禪師法嗣

廬山天池智隆禪師

在金峰普請般柴次，峰問：（在金峰禪師處集體勞動搬柴時，金峰禪師問：）『般柴人過水否？』（搬柴的人過河了嗎？）師曰：『有一人，不過水。』（禪師說：『有一個人，沒有過河。』）曰：『不過水還般柴否？』（金峰禪師問：『沒有過河還搬柴嗎？』）師曰：『雖不般柴，也不得動著他。』（禪師說：『雖然沒有搬柴，但也碰不得他。』）

鹿門真禪師法嗣

襄州谷隱智靜悟空禪師

僧問：『如何是和尚轉身處？』（有僧人問：『什麼是和尚轉身的地方？』）師曰：『臥單子下。』（禪師說：『在臥具下面。』）問：『如何是道？』（問：『什麼是道？』）師曰：『鳳林關。』（禪師說：『鳳林關。』）曰：『學人不會。』（僧人說：『學人不懂。』）師曰：『直至荊南。』（禪師說：『一直到荊南。』）問：『如何是指歸之路？』（問：『什麼是迴歸本源的道路？』）師曰：『莫用伊。』（禪師說：『不要用它。』）曰：『還使學人到也無？』（僧人問：『還能讓學人到達嗎？』）師曰：『甚麼處著得汝？』（禪師說：『什麼地方能讓你著落呢？』）問：『靈山一會，何異今？』（問：『靈山法會，與現在有什麼不同？』）

【English Translation】 English version: 『Without a thread for ants to climb, and the kitchen devoid of rice grains to gather flies, what then?』 The Master said, 『The sun rises daily without seeking, and thoughts arise from delusion.』

Volume 13 of the Wudeng Huiyuan (Compendium of Five Lamps) Supplement to the Buddhist Canon, Volume 80, No. 1565, Wudeng Huiyuan

Volume 14 of the Wudeng Huiyuan

Seventh Generation under Qingyuan

Lineage of Chan Master Dongshan Yan

Chan Master Qing of Shanglan Monastery, Ruizhou

Initially traveling, he asked Xuefeng (Snow Peak): 『What is the true meaning of Xuefeng?』 Xuefeng struck the Master's head with his staff, and the Master acknowledged. Xuefeng laughed heartily. Later, the Master received Dongshan's seal of approval and established a monastery at Shanglan. A monk asked: 『What is Shanglan's sword without a blade?』 The Master said: 『None.』 The monk asked: 『Why none?』 The Master said: 『Venerable Sir (Acharya), other places have them.』

Chan Master Huimin of Tongan Monastery, Hongzhou

Initially visiting Dongshan, he asked: 『What do all the sages take as their life?』 Dongshan said: 『Non-interruption.』 The Master asked: 『Is there anything beyond this?』 Dongshan said: 『Yes.』 The Master asked: 『What is beyond this?』 Dongshan said: 『Not from interruption.』 The Master had an awakening upon hearing these words. After residing at the monastery, a monk asked: 『Please, Master, say a word.』 The Master said: 『Remember it well.』

Lineage of Chan Master Jin Fengzhi

Chan Master Zhilong of Tianchi Monastery, Mount Lu

While collectively carrying firewood at Jin Feng's place, Jin Feng asked: 『Did the firewood carriers cross the water?』 The Master said: 『There is one person who did not cross the water.』 Jin Feng said: 『If they didn't cross the water, do they still carry firewood?』 The Master said: 『Although they don't carry firewood, they cannot be touched.』

Lineage of Chan Master Lument Zhen

Chan Master Zhijing Wukong of Guyin Monastery, Xiangzhou

A monk asked: 『What is the Master's turning point?』 The Master said: 『Under the sleeping mat.』 Asked: 『What is the Dao (the Way)?』 The Master said: 『Fenglin Pass.』 The monk said: 『This student does not understand.』 The Master said: 『All the way to Jingnan.』 Asked: 『What is the path of return?』 The Master said: 『Do not use it.』 The monk asked: 『Can it still lead the student to arrive?』 The Master said: 『Where can you settle down?』 Asked: 『How is the assembly at Vulture Peak (Grdhrakuta), different from now?』

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時。師曰。不異如今。曰。不異底事作么生。師曰。如來密旨。迦葉不聞。問。古澗寒泉。甚麼人得飲。師曰。絕飢渴者。曰。絕飢渴者如何得飲。師曰。東畎東流。西畎西流。

益州崇真禪師

僧問。如何是禪。師曰。澄潭釣玉兔。曰。如何是道。師曰。拍手笑清風。問。如何是大人相。師曰。泥捏三官土地堂。

襄州鹿門志行譚禪師

僧問。如何是實際理地。師曰。南贍部洲。北郁單越。曰。恁么則事同一家也。師曰。隔須彌在。問。遠遠投師。請師一接。師曰。從甚麼處來。曰。江北來。師曰。南堂里安下。問。如何是清凈法身。師曰。戌亥年生。

廬山佛手巖行因禪師

雁門人也。首謁鹿門。師資契會。尋抵廬山。山之北。有巖如五指。下有石窟。可三丈餘。師宴處其中。因號佛手巖和尚。江南李主三召不起。堅請就棲賢。開堂不逾月。潛歸巖室。僧問。如何是對現色身。師豎一指(法眼別云。還有也未)。后示微疾。謂侍僧曰。日午吾去矣。及期。僧報日午也。師下床。行數步。屹然立化。李主備香薪。茶毗。塔于巖之陰。

曹山霞禪師法嗣

嘉州東汀和尚

僧問。如何是向去底人。師曰。石女紡麻縷。曰。如何是卻來底人。師曰。扇車關棙斷。

【現代漢語翻譯】 現代漢語譯本： 時。師說：『（它）與現在沒有不同。』（僧人）問：『沒有不同又是什麼樣的呢？』師說：『如來的秘密旨意，迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀第一著稱）也沒有聽到。』問：『古老山澗的寒冷泉水，什麼樣的人才能喝到？』師說：『斷絕飢渴的人。』（僧人）問：『斷絕飢渴的人如何才能喝到？』師說：『東邊的水渠向東流，西邊的水渠向西流。』

益州崇真禪師

僧人問：『什麼是禪？』師說：『在澄澈的潭水中垂釣玉兔。』（僧人）問：『什麼是道？』師說：『拍手笑著迎接清風。』問：『什麼是大人之相？』師說：『泥捏的三官土地廟。』

襄州鹿門志行譚禪師

僧人問：『什麼是實際理地？』師說：『南贍部洲（Jambudvīpa，四大部洲之一，我們所居住的世界），北郁單越（Uttarakuru，四大部洲之一，位於北方）。』（僧人）問：『這樣說來，豈不是事同一家嗎？』師說：『隔著須彌山（Sumeru，佛教宇宙觀中的聖山）呢。』問：『遠遠地來投奔師父，請師父接引。』師說：『從什麼地方來？』（僧人）說：『從江北來。』師說：『在南堂里安頓下來吧。』問：『什麼是清凈法身？』師說：『戌亥年出生。』

廬山佛手巖行因禪師

（禪師是）雁門人。最初拜訪鹿門禪師，師徒之間意氣相投。之後到達廬山。廬山的北面，有一處巖石像五根手指，下面有一個石窟，大約三丈多深。禪師在那裡安居，因此號稱佛手巖和尚。江南李後主多次召請他，他都不應允。後來堅決邀請他到棲賢寺，開堂說法不到一個月，就悄悄地回到巖室。僧人問：『如何是對現色身？』禪師豎起一根手指（法眼禪師另外說：『還有嗎？』）。後來禪師略微示現疾病，告訴侍者說：『中午的時候我就要走了。』到了那天，僧人報告說已經中午了。禪師下床，走了幾步，屹然站立圓寂。李後主準備了香柴，荼毗（火葬），將塔建在巖石的陰面。

曹山霞禪師的法嗣

嘉州東汀和尚

僧人問：『什麼是前往的人？』師說：『石女紡麻線。』（僧人）問：『什麼是返回的人？』師說：『扇車的關鍵部件斷裂。』

【English Translation】 English version: At that time, the master said, 'It is no different from now.' The monk asked, 'What is it that is no different?' The master said, 'The Tathagata's (Tathāgata, 'the one who has thus gone', an epithet of the Buddha) secret decree, even Kāśyapa (Kāśyapa, one of the Buddha's ten principal disciples, known for his ascetic practices) did not hear.' Asked, 'The cold spring in the ancient ravine, who can drink it?' The master said, 'Those who have extinguished hunger and thirst.' The monk asked, 'How can those who have extinguished hunger and thirst drink?' The master said, 'The eastern ditch flows east, the western ditch flows west.'

Zen Master Chongzhen of Yizhou

A monk asked, 'What is Zen?' The master said, 'Fishing for a jade rabbit in a clear pool.' The monk asked, 'What is the Tao?' The master said, 'Clapping hands and laughing at the clear wind.' Asked, 'What is the appearance of a great person?' The master said, 'A clay-molded Three Officials Earth Shrine.'

Zen Master Zhixing Tan of Lumen, Xiangzhou

A monk asked, 'What is the actual ground of principle?' The master said, 'Jambudvīpa (Jambudvīpa, the continent where we live), Uttarakuru (Uttarakuru, one of the four continents in Buddhist cosmology, located in the north).' The monk asked, 'In that case, aren't things the same family?' The master said, 'There is Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology) in between.' Asked, 'I have come from afar to seek the master, please receive me.' The master said, 'Where do you come from?' The monk said, 'From Jiangbei.' The master said, 'Settle down in the South Hall.' Asked, 'What is the pure Dharma body?' The master said, 'Born in the years of Xu and Hai (referring to the Chinese zodiac years of the Dog and the Pig).'

Zen Master Xingyin of Buddha's Hand Rock, Lushan

He was a native of Yanmen. He first visited Lumen, and the master and disciple were in accord. Later, he arrived at Lushan. To the north of the mountain, there was a rock like five fingers, and below it was a stone cave, more than three zhang (a Chinese unit of length, approximately 3.3 meters) deep. The master resided there, and was therefore called the Buddha's Hand Rock Monk. Li Houzhu (the last ruler of the Southern Tang dynasty) of Jiangnan summoned him three times, but he did not comply. Later, he was firmly invited to Qixian Temple. After giving sermons for less than a month, he quietly returned to the rock chamber. A monk asked, 'What is the directly appearing form?' The master raised one finger (Zen Master Fayan said separately, 'Is there anything else?'). Later, the master showed a slight illness and told the attendant monk, 'I will leave at noon.' When the time came, the monk reported that it was noon. The master got out of bed, took a few steps, and stood upright in stillness and passed away. Li Houzhu prepared fragrant firewood and performed cremation (cremation), and the pagoda was built on the shady side of the rock.

Lineage of Zen Master Cao Shanxia

Monk Dongting of Jia Prefecture

A monk asked, 'What is the person who is going?' The master said, 'A stone woman spins hemp thread.' The monk asked, 'What is the person who is returning?' The master said, 'The key component of the winnowing fan is broken.'

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問。遍界是佛身。教某甲甚麼處立。師曰。孤峰頂上木人叫。紅焰輝中石馬嘶。

草菴義禪師法嗣

泉州龜洋慧忠禪師

本州陳氏子。謁草菴。庵問。何方來。師曰。六眸峰。庵曰。還見六眸否。師曰。患非重瞳。庵然之。師尋回故山。屬唐武宗廢教。例民其衣。暨宣宗中興。師曰。古人有言。上升道士不受箓。成佛沙彌不具戒。祇為白衣。過中不食。不宇而禪。跡不出山者三十年。述三偈以自見曰。雪后始知松柏操。云收方見濟河分。不因世主教還俗。那辨雞群與鶴群。多年塵事謾騰騰。雖著方袍未是僧。今日修行依善慧。滿頭留髮候然燈。形儀雖變道常存。混俗心源亦不昏。試讀善財巡禮偈。當時豈例作沙門。謂門弟子曰。眾生不能解脫者。情累爾。悟道易。明道難。僧問。如何得明道去。師曰。但脫情見。其道自明矣。夫明之為言。信也。如禁蛇人。信其咒力藥力。以蛇綰弄揣懷袖中無難。未知咒藥等力者怖駭棄去。但諦見自心。情見便破。今千疑萬慮不得用者。未見自心者也。忽索香焚罷。安然而化。全身葬于無了禪師塔之東。后數年。塔忽坼裂。連階丈餘。主僧將發視之。是夜宴寂中見無了曰。不必更發也。今為沈陳二真身。無了姓沈。見馬祖。

同安丕禪師法嗣

洪州同

{ "translations": [ "問：遍界都是佛身，教我（某甲，泛指某人）在哪裡立足？", "師父說：孤峰頂上木人叫，紅焰輝中石馬嘶。" ], "english_translations": [ "Question: Everywhere is the Buddha's body. Where do you tell me (Moujia, a generic term for someone) to stand?", "The master said: A wooden man shouts on the peak of a solitary mountain, and a stone horse neighs in the midst of red flames." ] } , { "translations": [ "草菴義禪師法嗣", "", "泉州龜洋慧忠禪師", "", "是本州陳氏之子。他去拜見草菴義禪師（草菴）。草菴問：『從哪裡來？』", "慧忠禪師說：『六眸峰（山名）。』", "草菴問：『還看見六眸峰了嗎？』", "慧忠禪師說：『可惜我不是重瞳（指眼生雙瞳，被認為是聖人的象徵）。』", "草菴對此表示認可。慧忠禪師隨即返回故鄉。正趕上唐武宗（唐朝皇帝）廢除佛教，僧人被勒令還俗。等到唐宣宗（唐朝皇帝）中興佛教時，慧忠禪師說：『古人有言，上升的道士不接受道箓，成佛的沙彌不具足戒律。只因爲身穿白衣，過了中午不吃飯，不建寺廟而禪修，足跡不出山三十年。』", "他寫了三首偈頌來表達自己的心志：『雪后才知道松柏的節操，雲散后才看見黃河的界限。不是因為世主教我（慧忠禪師）還俗，怎麼能分辨雞群和鶴群呢？多年的塵世之事徒然奔波，即使穿著僧袍也還不是真正的僧人。今天修行依靠善慧（般若智慧），滿頭留髮等待燃燈佛（過去佛）。形貌雖然改變，道心卻常存，混跡於世俗，心源也不昏昧。試著讀一讀善財童子（《華嚴經》人物）巡禮的偈頌，當時難道是按照沙門的規矩來做的嗎？』", "慧忠禪師對門下弟子說：『眾生不能解脫，是因為情愛的束縛。悟道容易，明道卻難。』", "有僧人問：『如何才能明道呢？』", "慧忠禪師說：『只要脫離情見，道自然就明白了。所謂『明』，就是『信』。就像玩蛇的人，相信咒語和藥物的力量，所以能把蛇纏繞在身上，放進袖子里也沒有困難。不瞭解咒語和藥物力量的人，就會害怕地丟棄它。只要諦觀自心，情見就會破除。現在千疑萬慮都不得用，就是因為沒有見到自心。』", "忽然，慧忠禪師索要香焚燒完畢，安然而逝。他的全身被安葬在無了禪師（禪師名）塔的東邊。幾年后，塔忽然裂開，連帶臺階一丈多長。主持僧人準備打開檢視，當晚在夢中見到無了禪師說：『不必再打開了。現在裡面是沈和陳兩個真身。』無了禪師姓沈，曾拜見馬祖道一禪師（馬祖）。" ], "english_translations": [ "Successor of Chan Master Cao'an Yi", "", "Chan Master Huizhong of Guiyang, Quanzhou", "", "He was a son of the Chen family in this prefecture. He visited Cao'an (Chan Master Cao'an). Cao'an asked, 'Where do you come from?'", "The master said, 'Six-Eyed Peak (a mountain name).'", "Cao'an asked, 'Have you seen the Six-Eyed Peak?'", "The master said, 'It's a pity I don't have double pupils (referring to having two pupils in one eye, considered a symbol of a sage).'", "Cao'an acknowledged this. The master then returned to his hometown. It happened that Emperor Wuzong of the Tang Dynasty (a Tang Dynasty emperor) abolished Buddhism, and monks were ordered to return to secular life. When Emperor Xuanzong of the Tang Dynasty (a Tang Dynasty emperor) revived Buddhism, the master said, 'The ancients said that ascending Daoists do not receive registers, and fully enlightened Shramanas do not take full precepts. It is only because they wear white clothes, do not eat after noon, do not build temples but practice Chan, and their footprints do not leave the mountain for thirty years.'", "He wrote three verses to express his aspirations: 'Only after the snow do we know the integrity of pine and cypress, and only after the clouds disperse do we see the boundaries of the Yellow River. If it were not for the world teaching me (Chan Master Huizhong) to return to secular life, how could we distinguish the chickens from the cranes? For many years, worldly affairs have been in vain, and even though wearing a monk's robe, one is not yet a true monk. Today, cultivation relies on good wisdom (Prajna wisdom), and I keep my hair long, waiting for Dipamkara Buddha (a past Buddha). Although the form has changed, the Dao heart remains constant, mingling with the world, the source of the mind is not obscured. Try reading the verses of Sudhana (a character in the Avatamsaka Sutra) on pilgrimage, were they following the rules of a Shramana at that time?'", "Chan Master Huizhong said to his disciples, 'Beings cannot be liberated because of the bondage of emotions. It is easy to realize the Dao, but difficult to clarify it.'", "A monk asked, 'How can one clarify the Dao?'", "Chan Master Huizhong said, 'Just detach from emotional views, and the Dao will naturally become clear. The so-called 'clarity' is 'faith'. Just like snake charmers, they believe in the power of spells and medicine, so they can wrap snakes around their bodies and put them in their sleeves without difficulty. Those who do not understand the power of spells and medicine will be afraid and discard them. Just contemplate one's own mind, and emotional views will be broken. The reason why thousands of doubts and worries cannot be used now is because one has not seen one's own mind.'", "Suddenly, Chan Master Huizhong asked for incense, burned it, and passed away peacefully. His whole body was buried to the east of the pagoda of Chan Master Wule (a Chan master's name). Several years later, the pagoda suddenly cracked, along with the steps for more than ten feet. The presiding monk prepared to open it to inspect, and that night he saw Chan Master Wule in a dream saying, 'There is no need to open it again. Now there are two true bodies of Shen and Chen inside.' Chan Master Wule's surname was Shen, and he had visited Chan Master Mazu Daoyi (Mazu)." ] } , { "translations": [ "同安丕禪師法嗣", "洪州同" ], "english_translations": [ "Successor of Chan Master Tong'an Pi", "Hongzhou Tong" ] }

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安志禪師

先同安將示寂。上堂曰。多子塔前宗子秀。五老峰前事若何。如是三舉。未有對者。末後師出曰。夜明簾外排班立。萬里歌謠道太平。安曰。須是這驢漢始得。住后。僧問。二機不到處。如何舉唱。師曰。遍處不逢。玄中不失。問。凡有言句。盡落今時。學人上來。請師直指。師曰。目前不現。句后不迷。曰。向上事如何。師曰。迥然不換。標的即乖。

袁州仰山和尚

僧問。如何是仰山境。師曰。白雲峰下猿啼早。碧嶂巖前虎起遲。僧曰。如何是境中人。師曰。寒來火畔坐。熱向澗邊行。

歸宗惲禪師法嗣

廬山歸宗弘章禪師

僧問。學人有疑時如何。師曰。疑來多少時也。問。小船渡大海時如何。師曰。較些子。曰。如何得渡。師曰。不過來。問。枯木生華時如何。師曰。把一朵來。問。混然覓不得時如何。師曰。是甚麼。

嵇山章禪師法嗣

隨州雙泉山道虔禪師

僧問。洪鐘未擊時如何。師曰。絕音響。曰。擊后如何。師曰。絕音響。問。如何是在道底人。師曰。無異念。問。如何是希有底事。師曰。白蓮華向半天開。

云居岳禪師法嗣

楊州豐化院令崇禪師

舒州人也。僧問。如何是敵國一著棋。師曰。下將來。問。

【現代漢語翻譯】 現代漢語譯本 安志禪師

先同安禪師將要圓寂時，上堂說法，說：『多子塔（Duōzǐ Tǎ）前，宗子（Zōngzǐ）顯得英秀，五老峰（Wǔlǎo Fēng）前，事情又將如何？』這樣說了三次，沒有人能回答。最後安志禪師出來說：『夜明簾外，文武百官排列站立，萬里傳唱太平歌謠。』同安禪師說：『必須是這樣的蠢漢才能說出這樣的話。』安志禪師住持后，有僧人問：『二機（èr jī，指能與佛法相應的人和時機）都達不到的地方，如何舉揚佛法？』安志禪師說：『到處都遇不到，玄妙之中也不會失去。』僧人問：『凡是說出來的言語，都落在當今的時勢中，學人前來，請禪師直接指點。』安志禪師說：『眼前不顯現，言語之後不迷惑。』僧人說：『向上之事如何？』安志禪師說：『迥然不同，不會改變，設立目標就錯了。』

袁州仰山和尚

有僧人問：『什麼是仰山（Yǎngshān）的境界？』仰山和尚說：『白雲峰（Báiyún Fēng）下猿猴啼叫得早，碧嶂巖（Bìzhàng Yán）前老虎起得晚。』僧人說：『什麼是境界中的人？』仰山和尚說：『寒冷時在火邊坐，炎熱時向澗邊行。』

歸宗惲禪師法嗣

廬山歸宗弘章禪師

有僧人問：『學人有疑問時該怎麼辦？』弘章禪師說：『疑問來了多久了？』僧人問：『小船渡大海時該怎麼辦？』弘章禪師說：『小心一點。』僧人說：『如何才能渡過？』弘章禪師說：『不要過來。』僧人問：『枯木開花時該怎麼辦？』弘章禪師說：『拿一朵來。』僧人問：『全然找不到時該怎麼辦？』弘章禪師說：『是什麼？』

嵇山章禪師法嗣

隨州雙泉山道虔禪師

有僧人問：『洪鐘未敲擊時是什麼樣的？』道虔禪師說：『沒有聲音。』僧人說：『敲擊后是什麼樣的？』道虔禪師說：『沒有聲音。』僧人問：『什麼是在道中的人？』道虔禪師說：『沒有其他的念頭。』僧人問：『什麼是稀有的事？』道虔禪師說：『白蓮花向半空中開放。』

云居岳禪師法嗣

揚州豐化院令崇禪師

是舒州人。有僧人問：『什麼是敵國的一著棋？』令崇禪師說：『下出來看看。』僧人問：

【English Translation】 English version Zen Master Anzhi

When Zen Master Tong'an was about to pass away, he ascended the Dharma hall and said, 'Before the Duozi Pagoda (Duōzǐ Tǎ, Pagoda of Many Children), the Zongzi (Zōngzǐ, Descendant) appears outstanding; before the Five Old Men Peaks (Wǔlǎo Fēng), what will happen?' He repeated this three times, but no one could answer. Finally, Zen Master Anzhi came forward and said, 'Outside the night-bright curtain, officials stand in ranks, singing songs of great peace for ten thousand miles.' Tong'an said, 'It must be a donkey-like fellow to say such things.' After Anzhi became the abbot, a monk asked, 'Where the two opportunities (èr jī, people and timing that are receptive to the Dharma) cannot reach, how is the Dharma proclaimed?' Zen Master Anzhi said, 'Everywhere you don't encounter it, and in the mysterious, it is not lost.' A monk asked, 'All words spoken fall into the present time; I come to ask the master for direct guidance.' Zen Master Anzhi said, 'It does not appear before the eyes, and there is no confusion after the words.' The monk said, 'What about the matter beyond?' Zen Master Anzhi said, 'Completely unchanging; setting a target is a mistake.'

Yuanzhou Yangshan Abbot

A monk asked, 'What is the realm of Yangshan (Yǎngshān)?' The abbot said, 'Below White Cloud Peak (Báiyún Fēng), the monkeys cry early; before Azure Peak Rock (Bìzhàng Yán), the tigers rise late.' The monk said, 'What is a person within that realm?' The abbot said, 'In the cold, sit by the fire; in the heat, walk by the stream.'

Dharma Heir of Zen Master Yun of Guizong

Zen Master Hongzhang of Guizong on Mount Lu

A monk asked, 'What should I do when I have doubts?' Zen Master Hongzhang said, 'How long have you had these doubts?' A monk asked, 'What about when a small boat crosses the great sea?' Zen Master Hongzhang said, 'Be more careful.' The monk said, 'How can one cross?' The Zen Master said, 'Don't come over.' A monk asked, 'What about when a withered tree blooms?' The Zen Master said, 'Bring me a flower.' A monk asked, 'What about when one cannot find it at all?' The Zen Master said, 'What is it?'

Dharma Heir of Zen Master Zhang of Jishan

Zen Master Daoqian of Shuangquan Mountain in Suizhou

A monk asked, 'What is it like when the great bell has not yet been struck?' Zen Master Daoqian said, 'No sound.' The monk said, 'What is it like after it is struck?' The Zen Master said, 'No sound.' A monk asked, 'What is a person who is in the Way?' The Zen Master said, 'No different thoughts.' A monk asked, 'What is a rare thing?' The Zen Master said, 'A white lotus flower blooms in mid-air.'

Dharma Heir of Zen Master Yue of Yunju

Zen Master Lingchong of Fenghua Monastery in Yangzhou

He was from Shuzhou. A monk asked, 'What is a move in chess against an enemy country?' Zen Master Lingchong said, 'Make the move and see.' A monk asked,

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一棒打破虛空時如何。師曰。把將一片來看。

澧州藥山忠彥禪師

僧問。教中道。諸佛放光明。助發實相義。光明即不問。如何是實相義。師曰。會么。曰。莫便是否。師曰。是甚麼。問。師唱誰家曲。宗風嗣阿誰。師曰。雲嶺龍昌月。神風洞上泉。

梓州龍泉和尚

僧問。如何是祖師西來意。師曰。不在阇黎分上。問。學人慾跳萬丈洪崖時如何。師曰。撲殺。

護國澄禪師法嗣

隨州護國知遠演化禪師

僧問。舉子入門時如何。師曰。緣情體物事作么生。問。乾坤休駐意。宇宙不留心時如何。師曰。總是戰爭收拾得。卻因歌舞破除休。

隨州智門寺守欽圓照禪師

僧問。兩鏡相照。為甚麼中間無像。師曰。自己亦須隱。曰。鏡破臺亡時如何。師豎起拳。問。如何是和尚家風。師曰。額上不貼榜。問。如何是祖師西來意。師曰。把火燒天徒自疲。

安州大安山崇教能禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。打動南山鼓。唱起北山歌。問。如何是三冬境。師曰。千山添翠色。萬樹鎖銀華。

穎州薦福院思禪師

僧問。古殿無佛時如何。師曰。梵音何來。曰。不假修證。如何得成。師曰。修證即不成。

隨州護國志朗圓

【現代漢語翻譯】 現代漢語譯本 問：一棒打破虛空時如何？師父說：『拿來讓我看看這一片虛空。』

澧州藥山忠彥禪師

僧人問：『經教中說，諸佛放出光明，幫助闡發實相的意義。光明暫且不問，如何是實相的意義？』師父說：『明白嗎？』僧人說：『莫非就是這樣？』師父說：『是什麼？』問：『師父唱的是誰家的曲調？宗風傳承自哪位祖師？』師父說：『雲嶺龍昌的月亮，神風洞上的泉水。』

梓州龍泉和尚

僧人問：『如何是祖師西來的真意？』師父說：『不在你（阇黎）的份上。』問：『學人想要跳下萬丈懸崖時如何？』師父說：『撲殺。』

護國澄禪師法嗣

隨州護國知遠演化禪師

僧人問：『應試的舉子入門時如何？』師父說：『緣情體物之事如何處置？』問：『乾坤停止駐留，宇宙不留心時如何？』師父說：『總是戰爭收拾得來的，卻因為歌舞而破除殆盡。』

隨州智門寺守欽圓照禪師

僧人問：『兩面鏡子互相照耀，為什麼中間沒有影像？』師父說：『自己也需要隱藏。』僧人說：『鏡子破碎，檯子崩塌時如何？』師父豎起拳頭。問：『如何是和尚的家風？』師父說：『額頭上不貼榜文。』問：『如何是祖師西來的真意？』師父說：『拿著火燒天，只是徒勞疲憊。』

安州大安山崇教能禪師

僧人問：『師父唱的是誰家的曲調？宗風傳承自哪位祖師？』師父說：『打動南山的鼓，唱起北山的歌。』問：『如何是三冬的景象？』師父說：『千山增添翠色，萬樹鎖住銀華。』

穎州薦福院思禪師

僧人問：『古老的殿堂里沒有佛像時如何？』師父說：『梵音從何而來？』僧人說：『不假借修行和證悟，如何能夠成就？』師父說：『修行和證悟即不能成就。』

隨州護國志朗圓

【English Translation】 English version Question: What is it like when a staff breaks through the void? The Master said: 'Bring me the piece to see.'

Zen Master Zhongyan of Yaoshan in Lizhou

A monk asked: 'The teachings say, 'All Buddhas emit light, helping to reveal the meaning of true reality.' I won't ask about the light, but what is the meaning of true reality?' The Master said: 'Do you understand?' The monk said: 'Is it perhaps this?' The Master said: 'What is it?' Question: 'Whose tune does the Master sing? Who does the lineage of the school inherit from?' The Master said: 'The moon over Longchang in Yunling, the spring above Shenfeng Cave.'

The Monk Longquan of Zizhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'It's not within your (Acharya's) share.' Question: 'What is it like when a student wants to jump off a ten-thousand-foot cliff?' The Master said: 'Kill him.'

Dharma Descendant of Zen Master Cheng of Huguo

Zen Master Zhiyuan of Huguo in Suizhou

A monk asked: 'What is it like when a candidate enters the gate?' The Master said: 'How do you deal with matters of emotional attachment and physical objects?' Question: 'What is it like when heaven and earth cease to dwell, and the universe leaves no trace in the mind?' The Master said: 'It was all obtained through the pacification of war, but then destroyed by song and dance.'

Zen Master Shouqin Yuanzhao of Zhimen Temple in Suizhou

A monk asked: 'When two mirrors reflect each other, why is there no image in between?' The Master said: 'One must also conceal oneself.' The monk said: 'What is it like when the mirror breaks and the platform collapses?' The Master raised his fist. Question: 'What is the family style of the Abbot?' The Master said: 'No notices are posted on the forehead.' Question: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Burning the sky with fire is just exhausting oneself in vain.'

Zen Master Chongjiao Neng of Da'an Mountain in Anzhou

A monk asked: 'Whose tune does the Master sing? Who does the lineage of the school inherit from?' The Master said: 'Beat the drum of South Mountain, sing the song of North Mountain.' Question: 'What is the scene of the three winter months?' The Master said: 'A thousand mountains add verdant color, ten thousand trees lock in silver brilliance.'

Zen Master Si of Jianfu Temple in Yingzhou

A monk asked: 'What is it like when there is no Buddha in the ancient hall?' The Master said: 'Where does the Brahma sound come from?' The monk said: 'Without relying on cultivation and realization, how can one achieve it?' The Master said: 'Cultivation and realization cannot achieve it.'

Zhilang Yuan of Huguo in Suizhou

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明禪師

僧問。如何是萬法之源。師曰。空中收不得。護國豈能該。

靈泉仁禪師法嗣

郢州大陽慧堅禪師

初在靈泉。入室次。泉問。甚麼處來。師曰。僧堂里來。泉曰。為甚麼不筑著露柱。師于言下有省。住后。僧問。如何是玄旨。師曰。壁上掛錢財。問。如何是法王劍。師曰。腦後看。問。如何是無相道場。師曰。佛殿里懸幡。問。不借時機用。如何話祖宗。師曰。老鼠咬腰帶。僧請益法身。師示偈曰。扶桑出日頭。黃河輥底流。六六三十六。陜府灌鐵牛。

五峰遇禪師法嗣

瑞州五峰紹禪師

僧問。如何是第一義。師拍禪床云。若不是仙陀。千里萬里。問。如何是祖師西來意。師曰。迢迢十萬余。

廣德延禪師法嗣

襄州廣德義禪師

謁先廣德。作禮問曰。如何是和尚密密處。德曰。隱身不必須巖谷。阛阓堆堆睹者稀。師曰。恁么則酌水獻華去也。德曰。忽然雲霧靄。阇黎作么生。師曰。采汲不虛施。廣德忻然曰。大眾看取第二代廣德。師次踵住持。聚徒開法。僧問。如何是佛。師曰。披蓑倒騎牛。草深不露角。問。如何是祖師西來意。師曰。魚躍無源水。鶯啼枯木花。問。如何是常在底人。師曰。臘月死蛇當大路。觸著傷人不奈何。問。如

【現代漢語翻譯】 現代漢語譯本 明禪師

有僧人問道：『什麼是萬法之源？』禪師說：『在空中無法收取，護國也無法概括。』

靈泉仁禪師法嗣

郢州大陽慧堅禪師

起初在大陽慧堅禪師在靈泉禪師處，一次入室請教時，靈泉禪師問：『從哪裡來？』慧堅禪師說：『從僧堂里來。』靈泉禪師說：『為什麼沒有撞到露柱（寺院中露天的柱子）？』慧堅禪師在言下有所領悟。住持一方后，有僧人問道：『什麼是玄妙的旨意？』慧堅禪師說：『墻壁上掛著錢財。』又問：『什麼是法王劍？』慧堅禪師說：『看腦後。』又問：『什麼是無相道場？』慧堅禪師說：『佛殿里懸掛幡。』又問：『不借用時機，如何談論祖師？』慧堅禪師說：『老鼠咬腰帶。』有僧人請教法身，慧堅禪師作偈語開示說：『扶桑（指東方）升起太陽，黃河在河底翻滾流動。六六三十六，陜府灌溉鐵牛。』

五峰遇禪師法嗣

瑞州五峰紹禪師

有僧人問道：『什麼是第一義？』禪師拍打禪床說：『如果不是仙陀（古印度的一種樂器），要走千里萬里。』又問：『什麼是祖師西來意？』禪師說：『遙遠十萬餘裡。』

廣德延禪師法嗣

襄州廣德義禪師

廣德義禪師拜見先前的廣德禪師，行禮后問道：『什麼是和尚（指禪師）最隱秘的地方？』廣德禪師說：『隱身不一定需要巖石山谷，即使在鬧市中也很少有人能看到。』廣德義禪師說：『這樣我就去取水獻花了。』廣德禪師說：『忽然間雲霧瀰漫，你怎麼辦？』廣德義禪師說：『采汲不會白費。』廣德禪師高興地說：『大家看，這是第二代廣德。』廣德義禪師後來繼承住持之位，聚集僧眾開講佛法。有僧人問道：『什麼是佛？』廣德義禪師說：『披著蓑衣倒騎牛，草深處不露出牛角。』又問：『什麼是祖師西來意？』廣德義禪師說：『魚躍于沒有源頭的水中，黃鶯在枯木上啼叫。』又問：『什麼是常在的人？』廣德義禪師說：『臘月里死蛇躺在大路上，碰到它會傷人，讓人無可奈何。』又問，如果』

【English Translation】 English version Chan Master Ming

A monk asked: 'What is the source of all dharmas?' The Master said: 'It cannot be collected in the sky, nor can it be encompassed by protecting the country.'

Successor of Chan Master Ren of Lingquan (Spirit Spring)

Chan Master Huijian of Dayang (Great Sun) in Yingzhou

Initially, when Chan Master Huijian was at Lingquan, during a private interview, Chan Master Lingquan asked: 'Where do you come from?' Huijian said: 'From the monks' hall.' Lingquan said: 'Why didn't you bump into the exposed pillar?' Huijian had an awakening upon hearing this. After becoming an abbot, a monk asked: 'What is the profound meaning?' Huijian said: 'Money hangs on the wall.' Another asked: 'What is the sword of the Dharma King?' Huijian said: 'Look behind your head.' Another asked: 'What is the formless Bodhimanda (place of enlightenment)?' Huijian said: 'A banner hangs in the Buddha hall.' Another asked: 'Without borrowing opportune moments, how do you speak of the Patriarchs?' Huijian said: 'A mouse bites the belt.' A monk requested instruction on the Dharmakaya (Dharma body), and Huijian gave a verse saying: 'The sun rises from Fusang (ancient name for the East), the Yellow River rolls along the bottom. Six sixes are thirty-six, the Shan prefecture irrigates the iron ox.'

Successor of Chan Master Yu of Wufeng (Five Peaks)

Chan Master Shao of Wufeng in Ruizhou

A monk asked: 'What is the First Principle?' The Master slapped the Zen bed and said: 'If it weren't for a Sendha (ancient Indian musical instrument), it would be thousands and thousands of miles away.' Another asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'A distant journey of over ten thousand leagues.'

Successor of Chan Master Yan of Guangde (Vast Virtue)

Chan Master Yi of Guangde in Xiangzhou

Chan Master Yi visited the former Chan Master Guangde, bowed, and asked: 'What is the most secret place of the Abbot?' Guangde said: 'Concealing oneself does not necessarily require rocks and valleys; even in the marketplace, few see it.' Chan Master Yi said: 'In that case, I will fetch water and offer flowers.' Guangde said: 'Suddenly, clouds and mist gather; what will you do?' Chan Master Yi said: 'The gathering will not be in vain.' Guangde happily said: 'Everyone, look at the second generation Guangde.' Chan Master Yi later succeeded to the abbot's position, gathered disciples, and expounded the Dharma. A monk asked: 'What is Buddha?' Chan Master Yi said: 'Wearing a straw cloak and riding the ox backward, the horns are not visible in the deep grass.' Another asked: 'What is the meaning of the Patriarch's coming from the West?' Chan Master Yi said: 'Fish leap in water without a source, orioles sing on withered trees.' Another asked: 'What is the person who is always present?' Chan Master Yi said: 'A dead snake in the twelfth month lies on the main road; touching it will hurt people, leaving them helpless.' Another asked, if'

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何是學人相契處。師曰。方木逗圓孔。問。如何是大寂滅海。師曰。鬧市走馬。不觸一人。曰。如何是大通智勝佛。師曰。孤輪罷照妙峰頂。汝報巴猿莫斷腸。問。如何是作無間業底人。師曰。猛火然鐺煮佛喋。師因事示偈曰。才到洪山便跺根。四方八面不言論。他家自有眠雲志。蘆管橫吹宇宙喧。問。如何是古佛心。師曰。多年曆日雖無用。犯著應須總滅門。曰。或遇新曆日。又作么生。師曰。運動修營無滯礙。何勞入市問孫臏。問。時人有病醫王醫。醫王有病甚人醫。師展手曰。與我診候看。曰。不會。師曰。須彌徒作藥。四海謾為湯。問。向上一路。千聖不傳。和尚還傳也無。師曰。鐵丸驀口塞。難得解吞人。問。如何是佛法大意。師曰。雪寒向火。日暖隈陽。問。如何是賓中賓。師曰。蕩子無家計。飄蓬不自知。曰。如何是賓中主。師曰。茅戶掛珠簾。曰。如何是主中賓。師曰。龍樓鋪草坐。曰。如何是主中主。師曰。東宮雖至嫡。不面聖堯顏。問。有一室女。未曾嫁娉。生得一子。姓個甚麼。師曰。偶然衫子破。閫外沒人縫。問。如何是不落階級底人。師曰。胎中童子眉如雪。問。如何是不睡底眼。師曰。昨夜三更擘不開。問。諦信底人信個甚麼。師曰。莫道冰無火。斯須紅焰生。問。如何是密室。師曰。

【現代漢語翻譯】 現代漢語譯本 問：什麼是學人（xueren，求學之人）相契合之處？ 師父說：『方木逗圓孔。』（fang mu dou yuan kong，方木插入圓孔，比喻格格不入） 問：如何是大寂滅海（dajimie hai，佛教用語，指涅槃的境界）？ 師父說：『鬧市走馬，不觸一人。』（naoshi zouma, bu chu yiren，在喧鬧的集市上騎馬，卻不碰到任何人，比喻在喧囂的環境中保持內心的平靜） 問：如何是大通智勝佛（Datong Zhisheng fo，佛名）？ 師父說：『孤輪罷照妙峰頂，汝報巴猿莫斷腸。』（gulun bazhao miaofeng ding, ru bao bayuan mo duanchang，孤獨的車輪停止照耀妙峰頂，你告訴巴地的猿猴不要悲傷，比喻佛法深奧，難以理解） 問：如何是作無間業（wujian ye，佛教用語，指造作極重罪業）的人？ 師父說：『猛火然鐺煮佛喋。』（menghuo ran cheng zhu fo die，用猛火燒熱鍋煮佛，比喻罪大惡極） 師父因事開示偈語說：『才到洪山便跺根，四方八面不言論。他家自有眠雲志，蘆管橫吹宇宙喧。』（cai dao Hongshan bian duo gen, sifang bamian bu yanlun. Tajia ziyou mianyun zhi, luguan hengchui yuzhou xuan，剛到洪山就紮下根，四面八方不發一言。他家自有隱居山林的志向，蘆管橫吹，宇宙喧囂，比喻修行者堅定不移，不為外物所動） 問：如何是古佛心（gufu xin，指佛的本心）？ 師父說：『多年曆日雖無用，犯著應須總滅門。』（duonian liri sui wuyong, fanzhe yingxu zong miemen，多年的日曆雖然沒用，觸犯了它也應該滅門，比喻佛法莊嚴，不可侵犯） 問：如果遇到新的日曆，又該怎麼辦？ 師父說：『運動修營無滯礙，何勞入市問孫臏。』（yundong xiuying wu zhi'ai, helao rushi wen Sun Bin，運動和修繕沒有阻礙，何必進城去問孫臏，比喻修行應順應時勢，不必拘泥於形式） 問：世人有病，醫王（yiwang，指醫術高明的醫生）來醫治，醫王有病，誰來醫治？ 師父伸出手說：『與我診候看。』（yu wo zhenhou kan，給我診斷看看） 問：不會。 師父說：『須彌（Xumi，佛教中的須彌山）徒作藥，四海謾為湯。』（Xumi tu zuo yao, sihai man wei tang，須彌山白白地作為藥，四海的水白白地作為湯，比喻病入膏肓，無藥可醫） 問：向上一路（xiangshang yilu，指超越世俗的道路），千聖不傳，和尚（heshang，指僧人）還傳嗎？ 師父說：『鐵丸驀口塞，難得解吞人。』（tiewan mokou sai, nande jietun ren，用鐵丸堵住嘴，難以讓人吞下，比喻佛法深奧，難以言傳） 問：如何是佛法大意（fofa dayi，指佛法的根本要義）？ 師父說：『雪寒向火，日暖隈陽。』（xuehan xianghuo, ri nuan waiyang，下雪寒冷時靠近火，太陽溫暖時背對陽光，比喻順應自然，尋求舒適） 問：如何是賓中賓？ 師父說：『蕩子無家計，飄蓬不自知。』（dangzi wu jiaji, piaopeng bu zi zhi，浪蕩子沒有家業，像蓬草一樣飄蕩卻不自知，比喻迷失本性的人） 問：如何是賓中主？ 師父說：『茅戶掛珠簾。』（maohu gua zhulian，茅草屋掛著珠簾，比喻外表簡陋，內里華麗） 問：如何是主中賓？ 師父說：『龍樓鋪草坐。』（longlou pu cao zuo，在龍樓上鋪著草蓆坐，比喻尊貴的人過著簡樸的生活） 問：如何是主中主？ 師父說：『東宮雖至嫡，不面聖堯顏。』（donggong sui zhi di, bu mian sheng Yao yan，東宮太子雖然是嫡子，也不能輕易見到聖明的堯帝，比喻地位尊貴，但仍需遵循禮法） 問：有一室女，未曾嫁娉，生得一子，姓個甚麼？ 師父說：『偶然衫子破，閫外沒人縫。』（ouran shanzi po, kunwai mei ren feng，偶然衣服破了，閨房外沒人縫補，比喻事情出乎意料，難以解釋） 問：如何是不落階級底人？ 師父說：『胎中童子眉如雪。』（taizhong tongzi mei ru xue，胎中的童子眉毛像雪一樣白，比喻超越世俗等級的人） 問：如何是不睡底眼？ 師父說：『昨夜三更擘不開。』（zuoye sangeng bo bu kai，昨夜三更時分也睜不開，比喻始終保持清醒的狀態） 問：諦信底人信個甚麼？ 師父說：『莫道冰無火，斯須紅焰生。』（mo dao bing wu huo, sisu hongyan sheng，不要說冰沒有火，一會兒就會生出紅色的火焰，比喻看似不可能的事情也會發生） 問：如何是密室？ 師父說：『——』

English version Question: What is the point of agreement between learners (xueren, those who seek knowledge)? The master said: 'A square peg in a round hole.' (fang mu dou yuan kong, a square peg in a round hole, a metaphor for incompatibility) Question: What is the Great Sea of Tranquil Extinction (dajimie hai, a Buddhist term referring to the state of Nirvana)? The master said: 'Riding a horse through a crowded market without touching a single person.' (naoshi zouma, bu chu yiren, riding a horse through a crowded market without touching anyone, a metaphor for maintaining inner peace in a noisy environment) Question: What is the Buddha Great Universal Wisdom Excellence (Datong Zhisheng fo, name of a Buddha)? The master said: 'A solitary wheel ceases to illuminate the peak of Mount Miao, tell the gibbons of Ba not to break their hearts.' (gulun bazhao miaofeng ding, ru bao bayuan mo duanchang, a solitary wheel ceases to illuminate the peak of Mount Miao, tell the gibbons of Ba not to break their hearts, a metaphor for the profoundness of the Dharma, which is difficult to understand) Question: What is a person who commits uninterrupted karma (wujian ye, a Buddhist term referring to the creation of extremely heavy sins)? The master said: 'Boiling a Buddha in a cauldron with fierce fire.' (menghuo ran cheng zhu fo die, boiling a Buddha in a cauldron with fierce fire, a metaphor for extreme wickedness) The master gave a verse based on the situation: 'Having just arrived at Hongshan, one plants roots firmly, in all directions, one does not speak. His family has the ambition to sleep among the clouds, playing the reed pipe horizontally, the universe is noisy.' (cai dao Hongshan bian duo gen, sifang bamian bu yanlun. Tajia ziyou mianyun zhi, luguan hengchui yuzhou xuan, having just arrived at Hongshan, one plants roots firmly, in all directions, one does not speak. His family has the ambition to sleep among the clouds, playing the reed pipe horizontally, the universe is noisy, a metaphor for a practitioner who is firm and unmoved by external things) Question: What is the mind of the ancient Buddha (gufu xin, referring to the original mind of the Buddha)? The master said: 'Although old calendars are useless, if they are violated, the whole family should be exterminated.' (duonian liri sui wuyong, fanzhe yingxu zong miemen, although old calendars are useless, if they are violated, the whole family should be exterminated, a metaphor for the solemnity of the Dharma, which cannot be violated) Question: If one encounters a new calendar, what should one do? The master said: 'Moving and repairing without hindrance, why bother entering the market to ask Sun Bin?' (yundong xiuying wu zhi'ai, helao rushi wen Sun Bin, moving and repairing without hindrance, why bother entering the market to ask Sun Bin, a metaphor for practice that should adapt to the times and not be bound by form) Question: When people are sick, the medicine king (yiwang, referring to a highly skilled doctor) heals them, but when the medicine king is sick, who heals him? The master stretched out his hand and said: 'Examine me.' (yu wo zhenhou kan, examine me) Question: I don't know how. The master said: 'Mount Sumeru (Xumi, Mount Sumeru in Buddhism) is made into medicine in vain, and the four seas are made into soup in vain.' (Xumi tu zuo yao, sihai man wei tang, Mount Sumeru is made into medicine in vain, and the four seas are made into soup in vain, a metaphor for being terminally ill and incurable) Question: The upward path (xiangshang yilu, referring to the path beyond the mundane), the thousand sages do not transmit, does the monk (heshang, referring to a monk) still transmit it? The master said: 'An iron ball is stuffed into the mouth, it is difficult for people to swallow.' (tiewan mokou sai, nande jietun ren, an iron ball is stuffed into the mouth, it is difficult for people to swallow, a metaphor for the profoundness of the Dharma, which is difficult to express in words) Question: What is the great meaning of the Buddha-dharma (fofa dayi, referring to the fundamental meaning of the Buddha-dharma)? The master said: 'In snowy cold weather, face the fire; in warm weather, turn away from the sun.' (xuehan xianghuo, ri nuan waiyang, in snowy cold weather, face the fire; in warm weather, turn away from the sun, a metaphor for following nature and seeking comfort) Question: What is a guest within a guest? The master said: 'A prodigal son has no family property, and does not know that he is drifting like tumbleweed.' (dangzi wu jiaji, piaopeng bu zi zhi, a prodigal son has no family property, and does not know that he is drifting like tumbleweed, a metaphor for a person who has lost his original nature) Question: What is the host within the guest? The master said: 'A pearl curtain hangs in a thatched hut.' (maohu gua zhulian, a pearl curtain hangs in a thatched hut, a metaphor for a simple exterior with a gorgeous interior) Question: What is the guest within the host? The master said: 'Sitting on grass in a dragon tower.' (longlou pu cao zuo, sitting on grass in a dragon tower, a metaphor for a noble person living a simple life) Question: What is the host within the host? The master said: 'Although the crown prince is the direct heir, he does not easily meet the sage Emperor Yao.' (donggong sui zhi di, bu mian sheng Yao yan, although the crown prince is the direct heir, he does not easily meet the sage Emperor Yao, a metaphor for a noble position, but still needing to follow etiquette) Question: There is a virgin who has never been married, but she has a child. What is the child's surname? The master said: 'By chance, the shirt is torn, and no one outside the boudoir sews it.' (ouran shanzi po, kunwai mei ren feng, by chance, the shirt is torn, and no one outside the boudoir sews it, a metaphor for something unexpected and difficult to explain) Question: What is a person who does not fall into categories? The master said: 'The eyebrows of a child in the womb are like snow.' (taizhong tongzi mei ru xue, the eyebrows of a child in the womb are like snow, a metaphor for a person who transcends worldly categories) Question: What is a sleepless eye? The master said: 'I couldn't open it at midnight last night.' (zuoye sangeng bo bu kai, I couldn't open it at midnight last night, a metaphor for always maintaining a clear state) Question: What does a person of true faith believe in? The master said: 'Don't say that ice has no fire, in a moment red flames will appear.' (mo dao bing wu huo, sisu hongyan sheng, don't say that ice has no fire, in a moment red flames will appear, a metaphor for the occurrence of seemingly impossible things) Question: What is a secret room? The master said: '——'

【English Translation】 English version Question: What is the point of agreement between learners (xueren, those who seek knowledge)? The master said: 'A square peg in a round hole.' (fang mu dou yuan kong, a square peg in a round hole, a metaphor for incompatibility) Question: What is the Great Sea of Tranquil Extinction (dajimie hai, a Buddhist term referring to the state of Nirvana)? The master said: 'Riding a horse through a crowded market without touching a single person.' (naoshi zouma, bu chu yiren, riding a horse through a crowded market without touching anyone, a metaphor for maintaining inner peace in a noisy environment) Question: What is the Buddha Great Universal Wisdom Excellence (Datong Zhisheng fo, name of a Buddha)? The master said: 'A solitary wheel ceases to illuminate the peak of Mount Miao, tell the gibbons of Ba not to break their hearts.' (gulun bazhao miaofeng ding, ru bao bayuan mo duanchang, a solitary wheel ceases to illuminate the peak of Mount Miao, tell the gibbons of Ba not to break their hearts, a metaphor for the profoundness of the Dharma, which is difficult to understand) Question: What is a person who commits uninterrupted karma (wujian ye, a Buddhist term referring to the creation of extremely heavy sins)? The master said: 'Boiling a Buddha in a cauldron with fierce fire.' (menghuo ran cheng zhu fo die, boiling a Buddha in a cauldron with fierce fire, a metaphor for extreme wickedness) The master gave a verse based on the situation: 'Having just arrived at Hongshan, one plants roots firmly, in all directions, one does not speak. His family has the ambition to sleep among the clouds, playing the reed pipe horizontally, the universe is noisy.' (cai dao Hongshan bian duo gen, sifang bamian bu yanlun. Tajia ziyou mianyun zhi, luguan hengchui yuzhou xuan, having just arrived at Hongshan, one plants roots firmly, in all directions, one does not speak. His family has the ambition to sleep among the clouds, playing the reed pipe horizontally, the universe is noisy, a metaphor for a practitioner who is firm and unmoved by external things) Question: What is the mind of the ancient Buddha (gufu xin, referring to the original mind of the Buddha)? The master said: 'Although old calendars are useless, if they are violated, the whole family should be exterminated.' (duonian liri sui wuyong, fanzhe yingxu zong miemen, although old calendars are useless, if they are violated, the whole family should be exterminated, a metaphor for the solemnity of the Dharma, which cannot be violated) Question: If one encounters a new calendar, what should one do? The master said: 'Moving and repairing without hindrance, why bother entering the market to ask Sun Bin?' (yundong xiuying wu zhi'ai, helao rushi wen Sun Bin, moving and repairing without hindrance, why bother entering the market to ask Sun Bin, a metaphor for practice that should adapt to the times and not be bound by form) Question: When people are sick, the medicine king (yiwang, referring to a highly skilled doctor) heals them, but when the medicine king is sick, who heals him? The master stretched out his hand and said: 'Examine me.' (yu wo zhenhou kan, examine me) Question: I don't know how. The master said: 'Mount Sumeru (Xumi, Mount Sumeru in Buddhism) is made into medicine in vain, and the four seas are made into soup in vain.' (Xumi tu zuo yao, sihai man wei tang, Mount Sumeru is made into medicine in vain, and the four seas are made into soup in vain, a metaphor for being terminally ill and incurable) Question: The upward path (xiangshang yilu, referring to the path beyond the mundane), the thousand sages do not transmit, does the monk (heshang, referring to a monk) still transmit it? The master said: 'An iron ball is stuffed into the mouth, it is difficult for people to swallow.' (tiewan mokou sai, nande jietun ren, an iron ball is stuffed into the mouth, it is difficult for people to swallow, a metaphor for the profoundness of the Dharma, which is difficult to express in words) Question: What is the great meaning of the Buddha-dharma (fofa dayi, referring to the fundamental meaning of the Buddha-dharma)? The master said: 'In snowy cold weather, face the fire; in warm weather, turn away from the sun.' (xuehan xianghuo, ri nuan waiyang, in snowy cold weather, face the fire; in warm weather, turn away from the sun, a metaphor for following nature and seeking comfort) Question: What is a guest within a guest? The master said: 'A prodigal son has no family property, and does not know that he is drifting like tumbleweed.' (dangzi wu jiaji, piaopeng bu zi zhi, a prodigal son has no family property, and does not know that he is drifting like tumbleweed, a metaphor for a person who has lost his original nature) Question: What is the host within the guest? The master said: 'A pearl curtain hangs in a thatched hut.' (maohu gua zhulian, a pearl curtain hangs in a thatched hut, a metaphor for a simple exterior with a gorgeous interior) Question: What is the guest within the host? The master said: 'Sitting on grass in a dragon tower.' (longlou pu cao zuo, sitting on grass in a dragon tower, a metaphor for a noble person living a simple life) Question: What is the host within the host? The master said: 'Although the crown prince is the direct heir, he does not easily meet the sage Emperor Yao.' (donggong sui zhi di, bu mian sheng Yao yan, although the crown prince is the direct heir, he does not easily meet the sage Emperor Yao, a metaphor for a noble position, but still needing to follow etiquette) Question: There is a virgin who has never been married, but she has a child. What is the child's surname? The master said: 'By chance, the shirt is torn, and no one outside the boudoir sews it.' (ouran shanzi po, kunwai mei ren feng, by chance, the shirt is torn, and no one outside the boudoir sews it, a metaphor for something unexpected and difficult to explain) Question: What is a person who does not fall into categories? The master said: 'The eyebrows of a child in the womb are like snow.' (taizhong tongzi mei ru xue, the eyebrows of a child in the womb are like snow, a metaphor for a person who transcends worldly categories) Question: What is a sleepless eye? The master said: 'I couldn't open it at midnight last night.' (zuoye sangeng bo bu kai, I couldn't open it at midnight last night, a metaphor for always maintaining a clear state) Question: What does a person of true faith believe in? The master said: 'Don't say that ice has no fire, in a moment red flames will appear.' (mo dao bing wu huo, sisu hongyan sheng, don't say that ice has no fire, in a moment red flames will appear, a metaphor for the occurrence of seemingly impossible things) Question: What is a secret room? The master said: '——'

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茅茨當大道。歷劫沒人敲。問。如何是異日已前人。師曰。萬年枯木鳥銜來。問。懸崖峭峻。還具得失也無。師曰。忻逢良便。好與一推。問。牛頭未見四祖時如何。師曰。鲊甕乍開蠅𠯗𠯗。曰。見后如何。師曰。底穿蕩盡冷湫湫。

襄州廣德周禪師

僧問。魚向深潭難避網。龍居淺水卻難尋時如何。師曰。遍體崑崙黑。通身一點霜。問。貧子歸家時如何。師曰。入門不見面。處處故園春。問。命盡祿絕時如何。師曰。死。曰。此人落歸何道。師曰。薰薰彌宇宙。爛壞莫能拈。問。聞話不覺時如何。師曰。遍界沒聾人。誰是知音者。曰。如何是知音者。師曰。斷絃續不得。歷劫響泠泠。問。教中道。阿逸多不斷煩惱。不修禪定。佛記此人成佛無疑。此理如何。師曰。鹽又盡。炭又無。曰。鹽盡炭無時如何。師曰。愁人莫向愁人說。說向愁人愁殺人。問。如何得唸唸相應去。師曰。驚水魚龍散。曰。唸唸相應后如何。師曰。海北天南各自行。不勞魚雁通訊息。

石門蘊禪師法嗣

襄州石門慧徹禪師

僧問。金烏出海光天地。與此光陰事若何。師曰。龍出洞兮風雨至。海岳傾時日月明。問。從上諸聖向甚麼處去也。師曰。露柱掛燈籠。問。如何是和尚家風。師曰。解接無根樹。能挑海底燈

【現代漢語翻譯】 現代漢語譯本： 茅草屋如同通向大道的門戶，經歷了漫長的歲月也無人敲門。問：『什麼是異日之前的人？』 師父說：『萬年的枯木被鳥銜來。』 問：『懸崖峭壁，還存在得失嗎？』 師父說：『很高興遇到合適的時機，好好地推它一把。』 問：『牛頭（Niutou，指牛頭宗的開創者法融禪師）未見四祖（Sizu，指禪宗四祖道信）時是什麼樣的？』 師父說：『醃菜罈子剛打開，蒼蠅嗡嗡叫。』 問：『見面后又如何呢？』 師父說：『罈子底破了，東西都漏光了，冷冷清清。』

襄州廣德周禪師

僧人問：『魚在深潭難以躲避漁網，龍在淺水卻難以尋覓，這是什麼道理？』 師父說：『渾身上下都是崑崙山般的黑色，整個身體卻有一點霜。』 問：『窮人回到家時是什麼樣的？』 師父說：『入門卻看不見人，處處都是故鄉的春色。』 問：『壽命將盡、俸祿耗盡時是什麼樣的？』 師父說：『死。』 問：『這個人最終會歸向哪條道路？』 師父說：『香氣瀰漫宇宙，腐爛了也無法拾起。』 問：『聽聞佛法卻毫無覺察時是什麼樣的？』 師父說：『整個世界沒有聾子，誰是真正的知音呢？』 問：『如何才是真正的知音？』 師父說：『斷了的琴絃無法續接，經歷了漫長的歲月，聲音依然清冷。』 問：『經書中說，阿逸多（Ajita，即彌勒菩薩的梵文名）不斷除煩惱，不修習禪定，佛陀卻預言此人必定成佛，這是什麼道理？』 師父說：『鹽也用完了，炭也沒有了。』 問：『鹽盡炭無時是什麼樣的？』 師父說：『愁苦的人不要向愁苦的人傾訴，傾訴了只會讓愁苦的人更加愁苦。』 問：『如何才能做到唸唸相應？』 師父說：『驚動水面，魚龍四散。』 問：『唸唸相應之後又如何呢？』 師父說：『海北天南各自遠行，不需要魚雁傳遞訊息。』

石門蘊禪師法嗣

襄州石門慧徹禪師

僧人問：『金烏（Jīnwū，指太陽）從海中升起，光照天地，與這光陰流逝有何關係？』 師父說：『龍從洞穴出來，就會有風雨到來，海岳傾倒時，日月更加明亮。』 問：『從前的諸位聖賢都到哪裡去了？』 師父說：『露柱上掛著燈籠。』 問：『什麼是和尚的家風？』 師父說：『擅長嫁接沒有根的樹木，能夠挑起海底的燈。』

【English Translation】 English version: A thatched hut serves as the gateway to the great road, and through countless kalpas, no one knocks. Question: 'What is a person before the other day?' The Master said: 'A ten-thousand-year-old withered tree is carried here by a bird.' Question: 'On a steep cliff, is there still gain and loss?' The Master said: 'Glad to meet a good opportunity, give it a good push.' Question: 'What was Niutou (Niutou, referring to the founder of the Niutou School, Dharma Master Farong) like before he met the Fourth Patriarch (Sizu, referring to the Fourth Patriarch of Zen, Daoxin)?' The Master said: 'The pickle jar has just been opened, and the flies are buzzing.' Question: 'What is it like after meeting?' The Master said: 'The bottom is broken, everything is leaked out, cold and desolate.'

Zen Master Zhou of Guangde in Xiangzhou

A monk asked: 'How is it that fish in deep pools find it difficult to avoid nets, while dragons in shallow waters are hard to find?' The Master said: 'The whole body is as black as Mount Kunlun, yet the entire body has a touch of frost.' Question: 'What is it like when a poor man returns home?' The Master said: 'Entering the door, one does not see a face, everywhere is the spring of the old garden.' Question: 'What is it like when life is exhausted and salary is cut off?' The Master said: 'Death.' Question: 'Where does this person ultimately return?' The Master said: 'Fragrance permeates the universe, rotten and impossible to pick up.' Question: 'What is it like when hearing the Dharma without awareness?' The Master said: 'The whole world has no deaf people, who is the true confidant?' Question: 'How is one a true confidant?' The Master said: 'A broken string cannot be reconnected, and through countless kalpas, the sound is still clear and cold.' Question: 'The scriptures say that Ajita (Ajita, the Sanskrit name of Maitreya Bodhisattva) does not cut off afflictions and does not practice meditation, yet the Buddha predicted that this person would definitely become a Buddha. What is the reason for this?' The Master said: 'The salt is used up, and the charcoal is gone.' Question: 'What is it like when the salt is gone and the charcoal is gone?' The Master said: 'A sorrowful person should not tell a sorrowful person, telling a sorrowful person will only make them more sorrowful.' Question: 'How can one achieve moment-to-moment correspondence?' The Master said: 'Startling the water, fish and dragons scatter.' Question: 'What is it like after moment-to-moment correspondence?' The Master said: 'North of the sea and south of the sky, each goes their own way, no need for fish and geese to send messages.'

Successor of Zen Master Yun of Shimen

Zen Master Huiche of Shimen in Xiangzhou

A monk asked: 'The golden crow (Jīnwū, referring to the sun) rises from the sea, illuminating heaven and earth, what is the relationship with the passage of time?' The Master said: 'When the dragon comes out of the cave, there will be wind and rain, when the mountains and seas collapse, the sun and moon will be brighter.' Question: 'Where have all the past sages gone?' The Master said: 'A lantern hangs on a dew pillar.' Question: 'What is the family style of the abbot?' The Master said: 'Good at grafting trees without roots, able to pick up the lamp at the bottom of the sea.'

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。問。如何是祖師西來意。師曰。少林澄九鼎。浪動百花新。問。如何是佛法大意。師曰。三門外松樹子。見生見長。問。三身中那身是正。師曰。報化路頭橫鳥道。石人眼裡不栽花。問。云光作牛。意旨如何。師曰。陋巷不騎金色馬。回途卻著破襕衫。問。年窮歲盡時如何。師曰。東村王老夜燒錢。問。一毫未發時如何。師曰。后羿不調弓。箭透三江口。問。如何是佛。師曰。樵子度荒郊。騎牛草不露。曰。如何是騎牛草不露。師曰。遮掩不得。問。如何是靈利底物。師曰。古墓毒蛇頭戴角。又曰。維摩不離方丈室。文殊未到卻先知。又曰。垢膩汗衫皁角洗。因令初上座領眾來參。師問。萬仞峰頭石牛吼。穿云渡水意如何。初無對。師曰。山僧住持事大。參堂去。師后令僧下語。或云久向和尚。或云訪道尋師明的旨。覺了根源顯異機。師曰。當時初上座若下得這語。不將他作參學人。上堂。一切眾生。本源佛性。譬如朗月當空。祇為浮雲翳障。不得顯現。為明為照。為道為路。為舟為楫。為依為止。一切眾生。本源佛性。亦復如是。時汾陽昭和尚在眾。出問。朗月海云遮不得。舒光直透水晶宮時如何。師曰。石壁山河非障礙。閻浮界外任升騰。陽曰。恁么則千聖共傳無底缽。時人皆唱太平歌。師曰。太平曲子如何唱

【現代漢語翻譯】 現代漢語譯本 問：什麼是祖師西來意？（祖師：指禪宗的祖師，西來意：指禪宗的宗旨和真諦） 師父說：少林寺的九鼎已經澄清，如同春潮涌動，百花盛開，煥然一新。 問：什麼是佛法大意？（佛法大意：指佛法的核心要義） 師父說：三門外的松樹，眼見著生長。 問：三身（三身：佛的三種化身，即法身、報身、應身）中哪身是正身？ 師父說：報身和應身的道路上，鳥道橫陳，石人的眼裡不栽花。 問：云光化作牛，意旨如何？ 師父說：簡陋的巷子里不騎金色的馬，回來時卻穿著破舊的僧袍。 問：年窮歲盡時如何？ 師父說：東村的王老在夜晚燒紙錢。 問：一毫未發時如何？ 師父說：后羿不拉弓，箭已穿透三江口。 問：如何是佛？ 師父說：樵夫走過荒郊，騎牛而行，草也不露。 問：如何是騎牛草不露？ 師父說：遮掩不住。 問：什麼是靈利底物？ 師父說：古墓里毒蛇的頭上戴著角。 又說：維摩詰（維摩詰：一位在家菩薩，以其智慧和辯才著稱）不離方丈室，文殊菩薩（文殊菩薩：象徵智慧的菩薩）未到卻先知。 又說：用皁角洗滌污垢的汗衫。 因此讓新來的首座帶領大眾前來參拜。師父問：萬仞峰頭石牛吼，穿云渡水意如何？ 首座無言以對。師父說：山僧住持的事情重大，去參堂吧。 師父後來讓僧人作答，有人說：久仰和尚，有人說：訪道尋師，明白宗旨，覺悟根源，顯現異機。 師父說：當時如果首座能說出這些話，我就不會把他當作參學之人。 上堂開示：一切眾生，本源佛性，譬如明亮的月亮在空中，只因爲浮雲遮蔽，不得顯現，所以需要光明照耀，需要道路引導，需要舟船擺渡，需要依靠和止息。一切眾生，本源佛性，也是如此。 當時汾陽昭禪師（汾陽昭禪師：一位著名的禪師）在人群中，出來問道：明亮的月亮被海云遮蔽，舒展光芒直接穿透水晶宮時如何？ 師父說：石壁山河不是障礙，在閻浮提（閻浮提：指我們所居住的這個世界）之外任憑升騰。 汾陽昭禪師說：這樣說來，就是千聖共同傳授無底缽（無底缽：象徵佛法的深奧和無盡），世人都唱太平歌。 師父說：太平曲子如何唱？

【English Translation】 English version Question: What is the meaning of Bodhidharma's (Bodhidharma: the first patriarch of Zen Buddhism in China) coming from the West? (coming from the West: refers to the essence and truth of Zen Buddhism) The master said: The nine tripods of Shaolin have been clarified, like the spring tide surging, and all flowers are blooming, completely renewed. Question: What is the great meaning of the Buddha-dharma? (great meaning of the Buddha-dharma: refers to the core essence of the Buddha-dharma) The master said: The pine trees outside the three gates are seen growing. Question: Which of the three bodies (three bodies: the three forms of the Buddha, namely Dharmakaya, Sambhogakaya, and Nirmanakaya) is the true body? The master said: On the road of Sambhogakaya and Nirmanakaya, the bird path is horizontal, and no flowers are planted in the eyes of the stone man. Question: The cloud light transforms into a cow, what is the meaning? The master said: A golden horse is not ridden in a humble alley, but when returning, one wears a tattered monk's robe. Question: What happens when the year ends? The master said: Old Wang in the east village burns paper money at night. Question: What happens when a hair has not yet been released? The master said: Hou Yi (Hou Yi: a legendary archer in Chinese mythology) does not draw his bow, and the arrow penetrates the three rivers. Question: What is Buddha? The master said: A woodcutter walks through the wilderness, riding an ox, and the grass is not exposed. Question: What is riding an ox without exposing the grass? The master said: It cannot be concealed. Question: What is the most clever thing? The master said: A poisonous snake in an ancient tomb wears horns on its head. He also said: Vimalakirti (Vimalakirti: a lay bodhisattva known for his wisdom and eloquence) does not leave his ten-foot square room, and Manjushri Bodhisattva (Manjushri Bodhisattva: a bodhisattva symbolizing wisdom) knows before he arrives. He also said: Wash the greasy sweat shirt with soapberry. Therefore, he asked the newly arrived head monk to lead the assembly to pay homage. The master asked: A stone ox roars at the top of a ten-thousand-foot peak, what is the meaning of crossing the clouds and water? The head monk was speechless. The master said: The abbot's affairs are important, go to the meditation hall. The master later asked the monks to answer, some said: I have long admired the abbot, some said: Visiting the Way and seeking a teacher, understanding the purpose, realizing the root, and revealing the extraordinary opportunity. The master said: If the head monk could have said these words at that time, I would not have regarded him as a student. Ascending the hall to give instructions: All sentient beings, the original Buddha-nature, are like a bright moon in the sky, only because it is obscured by floating clouds, it cannot be revealed, so it needs light to illuminate, it needs roads to guide, it needs boats to ferry, it needs reliance and cessation. All sentient beings, the original Buddha-nature, is also like this. At that time, Zen Master Fenyang Zhao (Zen Master Fenyang Zhao: a famous Zen master) was in the crowd, and came out to ask: When the bright moon is obscured by sea clouds, how is it when it stretches out its light and penetrates directly into the crystal palace? The master said: Stone walls and rivers are not obstacles, allowing it to rise and soar outside Jambudvipa (Jambudvipa: refers to the world we live in). Zen Master Fenyang Zhao said: In this case, it is the bottomless bowl (bottomless bowl: symbolizes the profound and endless nature of the Buddha-dharma) jointly passed down by the thousands of sages, and everyone sings the song of peace. The master said: How is the song of peace sung?

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。陽曰。不墮五音。非關六律。師曰。還有人和得么。陽曰。請和尚不吝慈悲。師曰。仁者善自保任。

含珠哲禪師法嗣

洋州龍穴山和尚

僧問。如何是西來意。師曰。騎虎唱巴歌。問。既是善知識。為甚麼卻與土地燒錢。師曰。彼上人者難為酬對。

唐州大乘山和尚

僧問。枯樹逢春時如何。師曰。世間希有。問。如何是四方八面事。師曰。升子里𨁝跳。斗子內轉身。

襄州延慶院歸曉慧廣禪師

僧問。言語道斷時如何。師曰。兩重公案。曰。如何領會。師曰。分明舉似。問。如何是鳳山境。師曰。好生看取。曰。如何是境中人。師曰。識么。

襄州含珠山真禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。含珠密意。同道者知。曰。恁么則不假羽翼。便登霄漢去也。師曰。鈍。問。古鏡未磨時如何。師曰。昧不得。曰。磨后如何。師曰。黑如漆。

紫陵一禪師法嗣

并州廣福道隱禪師

僧問。如何是指南一路。師曰。妙引靈機事。澄波顯異輪。問。三家同到請。未審赴誰家。師曰。月印千江水。門門盡有僧。

紫陵微禪師

初到夾山。山問。近離甚處。師曰。向北山。曰。是何宗徒。師曰。昔日老胡師子吼。頂門一裂至

【現代漢語翻譯】 現代漢語譯本： 陽（指僧人）說：『不落入五音（中國古代音樂的五個音階），無關乎六律（中國古代音樂的六種音調）。』 禪師說：『還有人能唱和嗎？』 陽說：『請和尚不吝惜慈悲。』 禪師說：『仁者請好好保重自己。』 含珠哲禪師的法嗣 洋州龍穴山和尚 僧人問：『如何是西來意（Bodhidharma從西方帶來的禪宗真意）？』 禪師說：『騎著老虎唱巴歌（四川地區的歌）。』 問：『既然是善知識（指引正道的良師益友），為什麼卻要與土地（地方神祇）燒錢（祭祀）？』 禪師說：『那位上人（指提問的僧人）難以應對。』 唐州大乘山和尚 僧人問：『枯樹逢春時如何？』 禪師說：『世間稀有。』 問：『如何是四方八面事？』 禪師說：『在升子里跳躍，在斗子里轉身。』 襄州延慶院歸曉慧廣禪師 僧人問：『言語道斷時如何？』 禪師說：『兩重公案（禪宗的難題）。』 問：『如何領會？』 禪師說：『分明地告訴你。』 問：『如何是鳳山境？』 禪師說：『好好看清楚。』 問：『如何是境中人？』 禪師說：『認識嗎？』 襄州含珠山真禪師 僧人問：『師父唱的是誰家的曲子？宗風傳承自誰？』 禪師說：『含珠山的秘密心意，同道者自然知道。』 問：『這樣說來，就不需要翅膀，便能登上天空了。』 禪師說：『遲鈍。』 問：『古鏡未磨時如何？』 禪師說：『掩蓋不了。』 問：『磨后如何？』 禪師說：『黑如漆。』 紫陵一禪師的法嗣 并州廣福道隱禪師 僧人問：『如何是指南（指引方向）的一條路？』 禪師說：『巧妙地引導靈機，澄澈的波浪顯現奇異的光輪。』 問：『三家同時邀請，不知道該赴誰家？』 禪師說：『月亮映照在千江水面，每家每戶都有僧人。』 紫陵微禪師 初到夾山，夾山（指夾山善會禪師）問：『最近從哪裡來？』 禪師說：『向北山。』 問：『是什麼宗派的？』 禪師說：『昔日老胡（指Bodhidharma）師子吼（比喻佛法威猛），頂門一裂直到……』

【English Translation】 English version: Yang (referring to a monk) said, 'Not falling into the five tones (the five notes of the ancient Chinese musical scale), not related to the six l律 (the six modes of ancient Chinese music).' The Zen master said, 'Is there anyone who can harmonize?' Yang said, 'Please, Master, do not spare your compassion.' The Zen master said, 'Virtuous one, please take good care of yourself.' Dharma heir of Zen Master Hanzhu Zhe Monk Longxue of Yang Prefecture A monk asked, 'What is the meaning of the Westward Transmission (Bodhidharma's intention in bringing Zen from the West)?' The Master said, 'Riding a tiger and singing a Ba song (a song from the Sichuan region).' Asked, 'Since you are a good advisor (a virtuous teacher and helpful friend), why do you burn money (offerings) to the local gods?' The Master said, 'That superior person (referring to the monk asking the question) is difficult to answer.' Monk Dasheng of Tang Prefecture A monk asked, 'What is it like when a withered tree meets spring?' The Master said, 'Rare in the world.' Asked, 'What are the affairs of the four directions and eight sides?' The Master said, 'Jumping in a sheng (a unit of dry measure), turning around in a dou (another unit of dry measure).' Zen Master Guixiao Huiguang of Yanqing Monastery in Xiang Prefecture A monk asked, 'What is it like when words are cut off?' The Master said, 'A double koan (a Zen riddle).' Asked, 'How should I understand it?' The Master said, 'Clearly tell it.' Asked, 'What is the realm of Feng Mountain?' The Master said, 'Take a good look.' Asked, 'What is the person in the realm?' The Master said, 'Do you recognize him?' Zen Master Zhen of Hanzhu Mountain in Xiang Prefecture A monk asked, 'Whose song does the Master sing? Whose lineage does the Zen style inherit?' The Master said, 'The secret intention of Hanzhu Mountain, those who share the path will know.' Asked, 'In that case, without wings, one can ascend to the heavens.' The Master said, 'Dull.' Asked, 'What is it like when an ancient mirror is not polished?' The Master said, 'Cannot be concealed.' Asked, 'What is it like after polishing?' The Master said, 'Black as lacquer.' Dharma heir of Zen Master Ziling Yi Zen Master Daoyin of Guangfu Monastery in Bing Prefecture A monk asked, 'What is the one road that points the way?' The Master said, 'Subtly guiding the spiritual mechanism, clear waves reveal extraordinary light wheels.' Asked, 'Three families invite me at the same time, I don't know which family to go to?' The Master said, 'The moon reflects in a thousand rivers, every household has monks.' Zen Master Ziling Wei Upon arriving at Jiashan, Jiashan (referring to Zen Master Shanhui of Jiashan) asked, 'Where have you come from recently?' The Master said, 'North Mountain.' Asked, 'What sect are you from?' The Master said, 'In the past, Old Hu (referring to Bodhidharma) roared like a lion (a metaphor for the power of the Buddha's teachings), the top of the head split open until...'

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如今。住后。僧問。如何是紫陵境。師曰。寂照燈光夜已深。曰。如何是境中人。師曰。猿啼虎嘯。問。寶劍未出匣時如何。師曰。磐陀石上栽松柏。問。如何是大猛烈底人。師曰。石牛步步火中行。返顧休銜日中草。曰。如何是五逆底人。師曰。放火夜燒無相宅。天明戴帽入長安。曰。如何是孝順底人。師曰。步步手提無米飯。斂手堂前不舉頭。問。如何是祖師西來意。師曰。紅爐焰上碧波流。

興元府大浪和尚

僧問。既是喝河神。為甚麼被水推卻。師曰。隨流始得妙。住岸卻成迷。

洪州東禪和尚

僧問。如何是密室。師曰。江水深七尺。曰。如何是密室中人。師曰。此去江南三十步。僧問。如何是新吳劍。師作㧞劍勢。

同安威禪師法嗣

陳州石鏡和尚

僧問。石鏡未磨。還鑑照否。師曰。前生是因。今生是果。

青原下八世

谷隱靜禪師法嗣

襄州谷隱知儼宗教禪師

登州人也。僧問。師唱誰家曲。宗風嗣阿誰。師曰。白雲南。傘蓋北。問。如何是迦葉親聞底事。師曰。速須吐卻。問。如何是諸佛照不著處。師曰。問這山鬼窟。作么。曰。照著后如何。師曰。咄精怪。問。千山萬水。如何登陟。師曰。舉步便千里萬里。曰。不舉步時

【現代漢語翻譯】 現代漢語譯本 如今，有僧人請教（大浪和尚）：『如何是紫陵境？』 大浪和尚說：『寂靜照亮的燈光在深夜裡顯得格外深沉。』 僧人問：『如何是境中人？』 大浪和尚說：『猿猴啼叫，老虎咆哮。』 僧人問：『寶劍未出匣時如何？』 大浪和尚說：『在磐陀石上栽種松柏。』 僧人問：『如何是大猛烈底人？』 大浪和尚說：『石牛步步在火焰中行走，回頭就不要去銜太陽中的草。』 僧人問：『如何是五逆底人？』（五逆：殺父、殺母、殺阿羅漢、出佛身血、破和合僧） 大浪和尚說：『放火在夜晚燒燬無相宅，天亮后戴著帽子進入長安。』 僧人問：『如何是孝順底人？』 大浪和尚說：『步步手提沒有米的飯，收斂雙手在堂前不抬頭。』 僧人問：『如何是祖師西來意？』（祖師西來意：禪宗用語，指達摩祖師從西方來到中國的目的，即禪宗的根本宗旨） 大浪和尚說：『紅色的爐火上碧波流動。』

興元府大浪和尚

僧人問：『既然是喝河神，為什麼會被水推開？』 大浪和尚說：『隨波逐流才能領悟其中的奧妙，停留在岸邊反而會迷惑。』

洪州東禪和尚

僧人問：『如何是密室？』 東禪和尚說：『江水深七尺。』 僧人問：『如何是密室中人？』 東禪和尚說：『從這裡到江南三十步。』 僧人問：『如何是新吳劍？』 東禪和尚做出拔劍的姿勢。

同安威禪師法嗣

陳州石鏡和尚

僧人問：『石鏡未磨，還能鑑照嗎？』 石鏡和尚說：『前生是因，今生是果。』

青原下八世

谷隱靜禪師法嗣

襄州谷隱知儼宗教禪師

是登州人。僧人問：『師父唱的是誰家的曲子？宗風傳承自哪位祖師？』 知儼禪師說：『白雲在南邊，傘蓋在北邊。』 僧人問：『如何是迦葉（Kasyapa，佛教中的一位重要弟子）親耳聽聞的事情？』 知儼禪師說：『必須趕快吐出來。』 僧人問：『如何是諸佛照不著處？』 知儼禪師說：『問這山鬼窟做什麼？』 僧人問：『照著后如何？』 知儼禪師說：『咄，精怪！』 僧人問：『千山萬水，如何登陟？』 知儼禪師說：『舉步便是千里萬里。』 僧人問：『不舉步時如何？』

【English Translation】 English version Now, a monk asked: 'What is the realm of Ziling?' The Master (Dalang He Shang) said: 'The light of stillness and illumination is deep in the night.' The monk asked: 'What is the person in the realm?' The Master said: 'Monkeys cry, tigers roar.' The monk asked: 'What is it like when the precious sword is not yet out of its sheath?' The Master said: 'Plant pine and cypress trees on the Pantuo stone.' The monk asked: 'What is the most fierce person?' The Master said: 'The stone ox walks step by step in the fire, and do not turn back to hold the grass in the sun.' The monk asked: 'What is a person who commits the five rebellious acts?' (Five Rebellious Acts: parricide, matricide, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha) The Master said: 'Set fire to burn the formless house at night, and enter Chang'an wearing a hat at dawn.' The monk asked: 'What is a filial person?' The Master said: 'Step by step, carrying rice-less food in hand, and lowering hands without raising the head in the hall.' The monk asked: 'What is the meaning of the Patriarch's coming from the West?' (Meaning of the Patriarch's coming from the West: a Zen term referring to the purpose of Bodhidharma's arrival in China from the West, i.e., the fundamental tenet of Zen) The Master said: 'Blue waves flow on the flames of the red furnace.'

Dalang He Shang of Xingyuan Prefecture

The monk asked: 'Since he is drinking the river god, why is he pushed away by the water?' The Master said: 'Following the flow is the beginning of the wonderful, staying on the shore becomes a delusion.'

Dongchan He Shang of Hongzhou

The monk asked: 'What is the secret chamber?' The Master said: 'The river water is seven feet deep.' The monk asked: 'What is the person in the secret chamber?' The Master said: 'Thirty steps from here to Jiangnan.' The monk asked: 'What is the Xinwu sword?' The Master made a gesture of drawing a sword.

Dongan Wei's Dharma Successor

Shijing He Shang of Chenzhou

The monk asked: 'If the stone mirror is not polished, can it still reflect?' The Master said: 'The previous life is the cause, this life is the effect.'

The Eighth Generation under Qingyuan

Gu Yin Jing Chan Master's Dharma Successor

Zhiyan Zongjiao Chan Master of Guyin, Xiangzhou

He was from Dengzhou. A monk asked: 'Whose tune does the Master sing? Whose ancestral style is inherited?' Chan Master Zhiyan said: 'White clouds in the south, umbrella covers in the north.' The monk asked: 'What is the matter that Kasyapa (Kasyapa, an important disciple in Buddhism) heard with his own ears?' Chan Master Zhiyan said: 'Must spit it out quickly.' The monk asked: 'What is the place that all Buddhas cannot illuminate?' Chan Master Zhiyan said: 'What are you doing asking about this mountain ghost cave?' The monk asked: 'What happens after it is illuminated?' Chan Master Zhiyan said: 'Bah, you monster!' The monk asked: 'How to climb over thousands of mountains and rivers?' Chan Master Zhiyan said: 'Taking a step is a thousand miles, ten thousand miles.' The monk asked: 'What about when not taking a step?'

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如何。師曰。亦千里萬里。

襄州普寧院法顯禪師

僧問。曩劫共住。為甚麼不識親疏。師曰。誰。曰。更待某甲道。師曰。將謂不領話。問。千山萬水。如何登陟。師曰。青霄無間路。到者不迷機。

同安志禪師法嗣

鼎州梁山緣觀禪師

僧問。如何是和尚家風。師曰。益陽水急魚行澀。白鹿松高鳥泊難。問。家賊難防時如何。師曰。識得不為冤。曰。識得后如何。師曰。貶向無生國里。曰。莫是他安身立命處也無。師曰。死水不藏龍。曰。如何是活水龍。師曰。興波不作浪。曰。忽然傾湫倒岳時如何。師下座把住曰。莫教濕卻老僧袈裟角。問。師唱誰家曲。宗風嗣阿誰。師曰。龍生龍子。鳳生鳳兒。問。如何是西來意。師曰。蔥嶺不傳唐土印。胡人謾唱太平歌。問。如何是從上傳來底事。師曰。渡水胡僧無膝褲。背駝梵夾不持經。問。如何是正法眼。師曰。南華里。曰。為甚在南華里。師曰。為汝問正法眼。問。如何是學人自己。師曰。寰中天子。塞外將軍。曰。便恁么去時如何。師曰。朗月懸空。室中暗坐。問。如何是衲衣下事。師曰。密。師與瑞長老坐次。僧問。二尊不併化。為甚兩人居方丈。師曰。一亦非。有偈曰。梁山一曲歌。格外人難和。十載訪知音。未嘗逢一個。問

【現代漢語翻譯】 現代漢語譯本 問：如何？ 師說：也是千里萬里。

襄州普寧院法顯禪師

僧人問：往昔劫數共同居住，為什麼不認識親疏？ 師說：誰？ 僧人說：等待我來說。 師說：還以為你不明白話。 問：千山萬水，如何登攀？ 師說：青天沒有間隔的路，到達的人不迷惑于機巧。

同安志禪師法嗣

鼎州梁山緣觀禪師

僧人問：如何是和尚的家風？ 師說：益陽水流湍急魚難行，白鹿山松樹高聳鳥難棲。 問：家賊難防的時候如何是好？ 師說：認識了就不算冤枉。 僧人說：認識之後如何？ 師說：貶到無生之國里去。 僧人說：莫非那是他安身立命的地方嗎？ 師說：死水不藏龍。 僧人說：如何是活水龍？ 師說：興起波瀾卻不掀起風浪。 僧人說：忽然傾倒深潭山嶽的時候如何？ 師下座抓住僧人說：不要弄濕老僧的袈裟角。 問：師父唱的是誰家的曲子？宗風繼承的是誰？ 師說：龍生龍子，鳳生鳳兒。 問：如何是西來意（Bodhidharma's intention in coming from the West）？ 師說：蔥嶺（Pamir Mountains）不傳唐土印，胡人白白地唱著太平歌。 問：如何是從上（from the predecessors）傳來的事情？ 師說：渡水的胡僧沒有膝褲，揹著梵文經卷不拿經。 問：如何是正法眼（the eye of the true Dharma）？ 師說：在南華寺（Nanhua Temple）里。 僧人說：為什麼在南華寺里？ 師說：因為你問正法眼。 問：如何是學人自己？ 師說：寰宇中的天子，塞外的將軍。 僧人說：就這樣去時如何？ 師說：明月懸掛空中，室內卻暗暗地坐著。 問：如何是衲衣（monk's robe）下的事情？ 師說：秘密。 師父與瑞長老坐在一起，僧人問：二尊不併化，為什麼兩人居住在方丈（abbot's room）？ 師說：一也不是。 有偈語說：梁山一曲歌，格外人難和。 十年訪問知音，未曾逢一個。 問

【English Translation】 English version Question: How is it? The Master said: It is also a thousand miles, ten thousand miles.

Chan Master Faxian of Puning Monastery in Xiangzhou

A monk asked: Having lived together in past kalpas, why is there no recognition of kinship? The Master said: Who? The monk said: Waiting for me to say. The Master said: I thought you didn't understand the words. Question: Thousands of mountains and rivers, how to climb them? The Master said: In the blue sky, there is an uninterrupted path; those who arrive do not get lost in contrivances.

Successor of Chan Master Zhi of Tong'an

Chan Master Yuanguan of Liangshan in Dingzhou

A monk asked: What is the abbot's family style? The Master said: In Yiyang, the water is swift, and the fish struggle to swim; on White Deer Mountain, the pines are tall, and the birds find it hard to perch. Question: What to do when it's hard to guard against the house thief? The Master said: Recognizing it, it's not a grievance. The monk said: What after recognizing it? The Master said: Banish it to the land of no-birth. The monk said: Could that be where it settles down? The Master said: Still water does not harbor dragons. The monk said: What is a living-water dragon? The Master said: Stirring up waves but not creating storms. The monk said: What if it suddenly overturns pools and mountains? The Master descended from his seat, grabbed the monk, and said: Don't let it wet the corner of this old monk's kasaya (monk's robe). Question: Whose tune does the Master sing? Whose lineage does the style inherit? The Master said: Dragons beget dragon sons, phoenixes beget phoenix daughters. Question: What is the meaning of Bodhidharma's coming from the West (xilai yi)? The Master said: The Congling (Pamir Mountains) does not transmit the seal of the Tang land; the barbarians vainly sing songs of peace. Question: What is the matter transmitted from above (from the predecessors)? The Master said: The barbarian monk crossing the water has no knee pants, carrying Sanskrit scriptures on his back but not holding a sutra. Question: What is the eye of the true Dharma (zhengfa yan)? The Master said: In Nanhua Temple (Nanhua Si). The monk said: Why in Nanhua Temple? The Master said: Because you asked about the eye of the true Dharma. Question: What is the student's own self? The Master said: The emperor within the realm, the general beyond the borders. The monk said: What if I go like that? The Master said: The bright moon hangs in the sky, but one sits darkly in the room. Question: What is the matter beneath the monk's robe (na yi)? The Master said: Secret. The Master was sitting with Elder Rui when a monk asked: Two honored ones do not transform together; why do two people live in the abbot's room (fangzhang)? The Master said: Not even one. There is a verse that says: A song of Liangshan, hard for outsiders to harmonize with. For ten years, I have sought a kindred spirit, but I have never met one. Question:

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。亡僧遷化向甚麼處去。師曰。亡僧幾時遷化。曰。爭奈相送何。師曰。紅爐焰上絳絲縷。叆叇雲中不點頭。上堂。垂鉤四海。祇釣獰龍。格外玄機。為尋知己。上堂。垂絲千尺。意在深潭。一句橫空。白雲自異。孤舟獨棹。不犯清波。海上橫行。罕逢明鑑。問。如何是衲衣下事。師曰。眾聖莫顯。師后示偈曰。紅焰藏吾身。何須塔用新。有人相肯重。灰里邈全真。

歸宗章禪師法嗣

東京普凈院常覺禪師

陳留李氏子。初訪歸宗。聞法省悟。遂求出家。未幾。歸宗將順寂。召師撫之曰。汝於法有緣。他后濟眾人。莫測其量也。仍以披剃事。囑諸門人。師至唐乾化二年落髮。明年納戒于東林寺甘露壇。尋游五臺山。還上都。于麗景門外獨居二載。間有北鄰信士張生者。請師供養。張素探玄理。因叩師垂誨。師乃隨宜開誘。張生於言下悟入。設榻留宿。至深夜。與妻竊窺之。見師體遍一榻。頭足俱出。及令婢僕視之。即如常。倍加欽慕。曰。弟子夫婦垂老。今愿割宅之前堂。以裨丈室。師欣然受之。至後唐天成三年。遂成大院。賜額曰普凈。師以時機淺昧。難任極旨。茍啟之非器。令彼招謗讟之咎。我寧不務開法。每月三八施浴。僧道萬計。師嘗謂諸徒曰。但得慧門無壅。則福何滯哉。一日。給事中

【現代漢語翻譯】 現代漢語譯本： 。問：亡故的僧人遷化後去了哪裡？ 師父說：亡故的僧人什麼時候遷化的？ 問：怎奈何要送別呢？ 師父說：紅紅的爐火上飄著絲絲縷縷，濃厚的雲層中不點頭。 上堂說法：垂下釣鉤於四海，只釣那兇猛的蛟龍。格外的玄妙機鋒，是爲了尋找知己。 上堂說法：放下千尺長的絲線，意在深深的水潭。一句超出常規的話語，白雲也自然顯得不同。獨自劃著小船，不觸犯清澈的波浪。在海上橫行，很少遇到明鏡般的知音。 問：什麼是貼身穿著的衲衣下的事情？ 師父說：眾聖都不要顯露。 師父後來留下偈語說：紅色的火焰藏著我的身軀，何須再用新的佛塔？如果有人肯相信看重，即使在灰燼里也能找到完整的真我。

歸宗章禪師的法嗣

東京普凈院常覺禪師

是陳留李氏的兒子。起初拜訪歸宗禪師，聽聞佛法後有所領悟，於是請求出家。沒過多久，歸宗禪師將要圓寂，召見常覺禪師撫摸著他說：『你與佛法有緣，將來能夠普度眾生，不可估量。』並將剃度的事務，囑託給眾弟子。常覺禪師在唐乾化二年落髮。第二年在東林寺甘露壇受戒。之後遊歷五臺山，返回上都。在麗景門外獨自居住了兩年。期間有北邊的鄰居信士張生，請常覺禪師供養。張生一向探究玄妙的道理，因此向常覺禪師請教開示。常覺禪師便隨機引導開導。張生在言語之下有所領悟。設下床榻留常覺禪師住宿。到了深夜，張生和妻子偷偷地窺視常覺禪師，看見常覺禪師的身體遍佈整個床榻，頭和腳都伸了出來。等到讓婢女僕人去看時，卻又和往常一樣。更加欽佩仰慕。說：『弟子夫婦年事已高，現在願意割讓住宅的前堂，用來增建禪師的丈室。』常覺禪師欣然接受。到了後唐天成三年，最終建成大院，賜予匾額名為普凈。常覺禪師認為時機還很淺薄，難以承擔極深的宗旨。如果開啟的對象不是合適的器皿，會讓他們招來誹謗的過錯。我寧可不致力于開創佛法，每月三次或八次施捨洗浴，僧人和道士有上萬之多。常覺禪師曾經對眾弟子說：『只要智慧之門沒有堵塞，那麼福報又有什麼阻礙呢？』有一天，給事中

【English Translation】 English version: Question: Where does the deceased monk go after passing away (qianhua, a Buddhist term for death)? Master said: When did the deceased monk pass away? Question: How can I bear to say farewell? Master said: Threads of silk float on the flames of the red furnace; in the thick clouds, there is no nodding of agreement. Ascending the hall (shangtang, a formal Dharma talk): Casting a hook in the four seas, only to fish for fierce dragons. Extraordinary profound mechanisms are for finding kindred spirits. Ascending the hall: Letting down a thousand-foot silk thread, the intention lies in the deep pool. A phrase cutting across the void, the white clouds naturally appear different. Alone in a solitary boat, not disturbing the clear waves. Traversing the sea, rarely encountering a bright mirror (mingjian, clear discernment). Question: What is the matter beneath the kasaya (na'yi, patched robe)? Master said: The myriad sages should not reveal themselves. The Master later left a verse saying: Red flames conceal my body; why need a new pagoda? If someone is willing to believe and value it, even in the ashes, the complete true self can be found.

Successor of Chan Master Zhang of Guizong

Chan Master Changjue of Pujing Monastery in Tokyo

He was the son of the Li family of Chenliu. Initially, he visited Guizong, and after hearing the Dharma, he had an awakening. Therefore, he requested to leave home (become a monk). Not long after, Guizong was about to enter nirvana (shunji, peaceful extinction), and he summoned Changjue, caressing him and saying: 'You have an affinity with the Dharma, and in the future, you will save countless beings, immeasurable.' And he entrusted the matter of tonsure (piti, shaving the head) to his disciples. Changjue had his head shaved in the second year of Qianhua in the Tang Dynasty. The following year, he received the precepts at the Ganlu Altar of Donglin Temple. Afterward, he traveled to Mount Wutai and returned to the capital. He lived alone outside Lijin Gate for two years. During this time, a lay believer named Zhang Sheng, a neighbor to the north, invited Changjue to receive offerings. Zhang Sheng had always explored profound principles, so he asked Changjue for guidance. Changjue then guided and enlightened him according to the circumstances. Zhang Sheng had an awakening upon hearing the words. He prepared a bed and kept Changjue for the night. Late at night, Zhang Sheng and his wife secretly peeked at Changjue and saw that Changjue's body covered the entire bed, with his head and feet sticking out. When they had the maids and servants look, he was just as usual. They were even more admiring and respectful. They said: 'My wife and I are old, and now we are willing to donate the front hall of our house to expand the Master's abbot's room.' Changjue gladly accepted. In the third year of Tiancheng in the Later Tang Dynasty, a large monastery was finally built, and it was granted the name Pujing. Changjue believed that the time was still shallow and obscure, and it was difficult to bear the ultimate purpose. If he were to open it to unsuitable vessels, it would cause them to invite the blame of slander. I would rather not devote myself to creating the Dharma, and three or eight times a month, I would give alms of bathing, and there would be tens of thousands of monks and Taoists. Changjue once said to his disciples: 'As long as the gate of wisdom is not blocked, then what obstacle is there to blessings?' One day, the attendant-in-ordinary (geishizhong)

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陶谷入院。致禮而問曰。經云。離一切相則名諸佛。今目前諸相紛然。如何離得。師曰。給事見個甚麼。陶欣然仰重。自是王公大人。屢薦章服師號。皆卻而不受。以開寶四年十二月二日示疾。十一日告眾。囑付訖。右脅而化。

護國遠禪師法嗣

懷安軍雲頂德敷禪師

初參護國。問曰。直截根源佛所印。摘葉尋枝我不能時如何。國曰。罷攀雲樹三秋果。休弄碧潭孤月輪。師乃頓釋所疑。住后。成都帥請就衙升座。有樂營將出。禮拜起。回顧下馬臺。曰。一口吸盡西江水即不問。請師吞卻階前下馬臺。師展兩手唱曰。細抹將來。營將猛省。

大陽堅禪師法嗣

襄州石門聰禪師

僧問。大陽遷化向甚麼處去。師曰。騎牛不戴帽。正坐不偏行。

潭州北禪契念禪師

僧問。如何是大道之源。師曰。眾流混不得。曰。獨脫事如何。師曰。穿云透石。問。如何是不墜古今句。師曰。十五十六。日月相逐。

石門徹禪師法嗣

襄州石門紹遠禪師

初在石門作田頭。門問。如何是田頭水牯牛。師曰。角轉轟天地。朝陽處處春。他日門又問。水牯牛安樂否。師曰。水草不曾虧。曰。田中事作么生。師曰。深耕淺種。曰。如法著。師曰。某甲不曾取次。住后。僧

【現代漢語翻譯】 現代漢語譯本： 陶谷（Tao Gu，人名）拜訪禪師入院。行禮后問道：『經書上說，離開一切表象就叫做諸佛。現在我眼前各種表象紛繁雜亂，如何才能離開它們呢？』禪師說：『給事（Geishi，官名）你看到了什麼？』陶谷欣然仰慕敬重禪師。從此以後，王公大臣多次推薦他擔任官職，授予師號，他都拒絕不接受。開寶四年（971年）十二月初二，禪師示現疾病，十一日告知眾人，囑咐完畢，右側臥而圓寂。

護國遠禪師（Huguo Yuan Chanshi，人名）的法嗣

懷安軍雲頂德敷禪師（Huai'an Jun Yunding Defu Chanshi，人名）

最初參拜護國禪師時，問道：『直截了當指向根源，這是佛所印證的，摘葉尋枝我做不到，這時該怎麼辦？』護國禪師說：『停止攀援雲端的樹木，尋找那三秋的果實，停止玩弄碧綠深潭中的孤單月亮。』禪師於是立刻消除了疑惑。住持寺院后，成都的官員請他到衙門升座說法。有一位樂營將領出來，禮拜後起身，回頭看著下馬臺，說：『一口吸盡西江水，這個我不問。請禪師吞掉階前的下馬臺。』禪師張開雙手唱道：『仔細地抹平它。』營將立刻醒悟。

大陽堅禪師（Dayang Jian Chanshi，人名）的法嗣

襄州石門聰禪師（Xiangzhou Shimen Cong Chanshi，人名）

有僧人問道：『大陽禪師圓寂後去了哪裡？』禪師說：『騎著牛不戴帽子，端正地坐著不偏離正道。』

潭州北禪契念禪師（Tanzhou Beichan Qinian Chanshi，人名）

有僧人問道：『什麼是大道的根源？』禪師說：『各種河流無法混淆它。』僧人問：『獨脫自在的事情是怎樣的？』禪師說：『穿過雲層，穿透巖石。』僧人問：『什麼是不落入古今窠臼的語句？』禪師說：『十五十六，日月相隨。』

石門徹禪師（Shimen Che Chanshi，人名）的法嗣

襄州石門紹遠禪師（Xiangzhou Shimen Shaoyuan Chanshi，人名）

最初在石門寺做田地裡的農活。石門禪師問：『什麼是田地裡的水牯牛？』禪師說：『牛角轉動，震動天地，朝陽照耀，處處都是春天。』後來，石門禪師又問：『水牯牛安樂嗎？』禪師說：『水草不曾虧缺。』石門禪師問：『田地裡的事情做得怎麼樣？』禪師說：『深耕細作。』石門禪師說：『如法去做。』禪師說：『我不敢隨便應付。』住持寺院后，有僧人問道：

【English Translation】 English version: Tao Gu (Tao Gu, a personal name) visited the Zen master in the monastery. After paying his respects, he asked: 'The scriptures say, 'To be apart from all forms is called all Buddhas.' Now, the various forms before my eyes are numerous and chaotic. How can I be apart from them?' The Zen master said, 'Geishi (Geishi, an official title), what do you see?' Tao Gu admired and respected the Zen master. From then on, princes and high officials repeatedly recommended him for official positions and offered him honorific titles, but he declined them all. On the second day of the twelfth month of the fourth year of Kaibao (971 AD), the Zen master showed signs of illness. On the eleventh day, he informed the assembly, gave his final instructions, and passed away peacefully, lying on his right side.

Successor of Zen Master Huguo Yuan (Huguo Yuan Chanshi, a personal name)

Zen Master Yunding Defu of Huai'an Army (Huai'an Jun Yunding Defu Chanshi, a personal name)

Initially, when he visited Zen Master Huguo, he asked: 'Directly pointing to the source, this is what the Buddha certified. I cannot engage in picking leaves and searching for branches. What should I do at this time?' Zen Master Huguo said: 'Stop climbing the trees in the clouds, seeking the fruits of mid-autumn. Stop playing with the solitary moon in the green pool.' The Zen master immediately dispelled his doubts. After residing in the monastery, the officials of Chengdu invited him to ascend the seat in the yamen to preach the Dharma. A military officer from the music camp came forward, bowed, and after rising, looked back at the dismounting platform, saying: 'I won't ask about swallowing the entire West River in one gulp. Please, Zen master, swallow the dismounting platform in front of the steps.' The Zen master spread out his hands and chanted: 'Carefully smooth it over.' The military officer immediately awakened.

Successor of Zen Master Dayang Jian (Dayang Jian Chanshi, a personal name)

Zen Master Shimen Cong of Xiangzhou (Xiangzhou Shimen Cong Chanshi, a personal name)

A monk asked: 'Where did Zen Master Dayang go after his passing?' The Zen master said: 'Riding an ox without wearing a hat, sitting upright without deviating from the path.'

Zen Master Qinian of Beichan in Tanzhou (Tanzhou Beichan Qinian Chanshi, a personal name)

A monk asked: 'What is the source of the Great Path?' The Zen master said: 'Various streams cannot mix it up.' The monk asked: 'How is the matter of being uniquely free?' The Zen master said: 'Piercing through the clouds, penetrating the rocks.' The monk asked: 'What is a phrase that does not fall into the trap of ancient and modern times?' The Zen master said: 'The fifteenth and sixteenth, the sun and moon follow each other.'

Successor of Zen Master Shimen Che (Shimen Che Chanshi, a personal name)

Zen Master Shaoyuan of Shimen in Xiangzhou (Xiangzhou Shimen Shaoyuan Chanshi, a personal name)

Initially, he worked in the fields at Shimen Temple. Zen Master Shimen asked: 'What is the water buffalo in the fields?' The Zen master said: 'The horns turn, shaking heaven and earth, the morning sun shines, everywhere is spring.' Later, Zen Master Shimen asked again: 'Is the water buffalo at peace?' The Zen master said: 'The water and grass have never been lacking.' Zen Master Shimen asked: 'How is the work in the fields going?' The Zen master said: 'Deep plowing and shallow planting.' Zen Master Shimen said: 'Do it according to the Dharma.' The Zen master said: 'I have never been careless.' After residing in the monastery, a monk asked:

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問。師唱誰家曲。宗風嗣阿誰。師曰。十方無異路。揭覺鳳林前。問。先師已歸雁塔去。當陽一句請師宣。師曰。修羅掌內擎日月。夜叉足下蹋泥龍。問。金龍不吐凡間霧。請師舉唱鳳凰機。師曰。白眉不展手。長安路坦平。問。如何是西來意。師曰。布袋盛烏龜。問。如何是石門境。師曰。孤峰對鳳嶺。曰。如何是境中人。師曰。巖中殘雪。處處分輝。問。如何是和尚密作用。師曰。滴瀝非旨趣。千山不露身。問。四方八面來時如何。師曰。赤腳波斯鼻嗅天。問。亡僧遷化向甚麼處去。師曰。灰飛煙滅。白骨連天。師與病僧灸次。僧問。正當與么時如何。師曰。通玄一脈。大似流星。問。如何是古佛心。師曰。白牛露地臥青溪。問。生死之河。如何過得。師曰。風吹荷葉浮萍草。問。如何是教外別傳一句。師曰。羊頭車子入長安。問。生死浪前如何話道。師曰。毛袋橫身絕飲啄。青溪常臥太陽春。問。如何是道。師曰。山深水冷。曰。如何是道中人。師曰。金槌擊金鼓。問。天陰日不出。光輝何處去。師曰。鐵蛇橫大路。通身黑似煙。問。如何是宗乘中一句。師曰。石火夜燒山。大地齊合掌。問。如何是祖師西來意。師曰。石牛攔古路。木馬驟高樓。

潭州北禪懷感禪師

僧問。如何是諸聖為人底句。

【現代漢語翻譯】 現代漢語譯本 問：請問禪師您傳承的是哪一家的宗風？師承何人？ 師答：十方道路並無不同，（我的宗風）在揭覺鳳林之前就已經顯現。 問：先師已經圓寂歸於雁塔，請禪師您用最直接的一句話來開示。 師答：修羅（Asura，一種神）掌中托著日月，夜叉（Yaksa，一種鬼神）腳下踩著泥龍。 問：金龍不再吐出凡間的霧氣，請禪師您開示鳳凰的玄機。 師答：即使眉頭緊鎖也不用動手，長安的道路自然平坦。 問：如何是達摩祖師西來的真意？（如何是禪宗的真諦？） 師答：用布袋裝著烏龜。 問：如何是石門的境界？ 師答：孤峰正對著鳳嶺。 問：如何是這境界中的人？ 師答：如同巖石中殘留的雪，處處散發著光輝。 問：如何是和尚秘密的修行？ 師答：細微的滴水聲並非真正的旨趣，千山萬壑也不顯露自身。 問：四面八方襲來時該如何應對？ 師答：赤腳的波斯人（指不拘一格的人）用鼻子嗅天。 問：圓寂的僧人往哪裡去了？ 師答：灰飛煙滅，白骨連天。 禪師正在給生病的僧人做艾灸，僧人問：正在進行艾灸時，該如何理解？ 師答：貫通玄妙的脈絡，就像流星一樣迅速。 問：如何是古佛的心？ 師答：白色的牛在空曠的地上臥于青色的溪邊。 問：生死之河，如何才能渡過？ 師答：風吹動荷葉和浮萍草。 問：如何是教外別傳的一句話？（指不立文字，直指人心的禪宗精髓） 師答：用羊頭拉著的車子進入長安。 問：在生死的浪濤前，如何談論佛法？ 師答：毛織的袋子橫在身上，斷絕了飲食，在青溪邊長久地躺臥，沐浴著太陽的春光。 問：如何是道？ 師答：山深水冷。 問：如何是得道之人？ 師答：用金槌敲擊金鼓。 問：天陰沉沉的，太陽不出來，光明到哪裡去了？ 師答：鐵蛇橫在大路上，全身黑得像煙一樣。 問：如何是宗乘中的一句話？（指禪宗最核心的宗旨） 師答：閃電在夜晚燒山，大地一起合掌。 問：如何是祖師西來的真意？ 師答：石牛擋住古老的道路，木馬飛奔上高樓。

潭州北禪懷感禪師

僧人問：如何是諸佛聖人為人開示的最終一句？

【English Translation】 English version Question: Whose school of thought are you singing? Who is your Dharma successor? Answer: The ten directions have no different paths. It was revealed before Jie Jue Fenglin. Question: The late master has already returned to the Goose Pagoda. Please, Master, declare a direct statement. Answer: Asura (a type of deity) holds the sun and moon in his palm. Yaksa (a type of demon) treads on the mud dragon under his feet. Question: The golden dragon no longer spits out the mist of the mortal world. Please, Master, reveal the phoenix's mechanism. Answer: Even without furrowing the brow or moving a hand, the road to Chang'an is smooth and flat. Question: What is the meaning of Bodhidharma's coming from the West? (What is the essence of Zen?) Answer: A turtle in a cloth bag. Question: What is the realm of the Stone Gate? Answer: A solitary peak faces the Phoenix Ridge. Question: What is the person within that realm? Answer: Like the remaining snow in the rocks, shining everywhere. Question: What is the secret practice of the monk? Answer: The sound of dripping water is not the true purpose. The myriad mountains do not reveal themselves. Question: How should one respond when coming from all directions? Answer: A barefoot Persian (referring to an unconventional person) smells the sky with his nose. Question: Where does the deceased monk go after passing away? Answer: Ashes scatter and smoke vanishes, white bones connect to the sky. The Zen master was applying moxibustion to a sick monk. The monk asked: What is it like at this very moment? Answer: The vein connecting to the profound is like a shooting star. Question: What is the mind of the ancient Buddha? Answer: A white cow lies on the open ground by a green stream. Question: How can one cross the river of life and death? Answer: The wind blows the lotus leaves and floating duckweed. Question: What is the one phrase transmitted outside the teachings? (Referring to the essence of Zen that does not rely on words but points directly to the mind) Answer: A cart pulled by a sheep's head enters Chang'an. Question: How should one speak of the Way before the waves of life and death? Answer: A woolen bag lies across the body, cutting off eating and drinking, lying by the green stream, basking in the spring sun. Question: What is the Tao (the Way)? Answer: The mountains are deep and the water is cold. Question: What is a person of the Tao? Answer: Striking a golden drum with a golden mallet. Question: The sky is overcast and the sun does not come out. Where does the light go? Answer: An iron snake lies across the road, its whole body as black as smoke. Question: What is the one phrase within the Zen school? Answer: Lightning burns the mountain at night, and the earth joins its palms together. Question: What is the meaning of the Patriarch's coming from the West? Answer: A stone ox blocks the ancient road, and a wooden horse gallops up a tall building.

Zen Master Huaigan of Beichan Temple in Tanzhou

A monk asked: What is the ultimate phrase that all Buddhas and sages use to enlighten people?

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師曰。紅輪當萬戶。光燭本無心。問。師唱誰家曲。師曰。石戶不留心。洞玄通妙的。問。如何是佛。師曰。尺短寸長。

鄂州靈竹守珍禪師

僧問。如何是西來意。師曰。錫帶胡天雪。瓶添漢地泉。問。迷悟不入諸境時如何。師曰。境從何來。曰。恁么則無諸境去也。師曰。龍頭蛇尾漢。

舒州四面山津禪師

僧問。如何是佛。師曰。王字不著點。曰。學人不會。師曰。點。問。如何是祖師西來意。師曰。山寒水冷。師有掛杖頌曰。四面一條杖。當機驗龍象。頭角稍低昂。電光臨背上。

嘉州承天義勤禪師

僧問。如何是承天境。師曰。兩江夾卻青盲漢。一帶山藏赤腳蠻。問。如何是諦實之言。師曰。措大巾子黑。

鳳翔府青峰義誠禪師

僧問。三際不生。是何人境界。師曰。白雲連雪岳。明月混魚鉤。曰。未審向上更有事也無。師曰。有。曰。如何是向上事。師曰。靈光爍破琉璃色。大地明來絕點痕。問。如何是青峰家風。師曰。向火吃甜瓜。

襄州廣德山智端禪師

僧問。牛頭未見四祖時如何。師曰。著衣吃飯。曰。見后如何。師曰。著衣吃飯。問。如何是廣德山。師曰。當陽花易發。背陰雪難消。曰。如何是山中人。師曰。朝霞不出門。暮霞

【現代漢語翻譯】 現代漢語譯本： 師父說：『紅色的太陽照耀著千家萬戶，光明照耀本沒有分別心。』有人問：『師父您唱的是誰家的曲調？』師父說：『石戶（指隱士）不留心於世事。』（有人問：）『洞玄（佛教用語，指深刻玄妙的道理）通妙的道理是什麼？』有人問：『什麼是佛？』師父說：『尺短寸長。』

鄂州靈竹守珍禪師

有僧人問：『什麼是西來意（指達摩祖師從西方來到中國的意圖，即禪宗的宗旨）？』師父說：『錫杖帶著胡地的雪，瓶中裝滿漢地的泉。』有人問：『迷與悟都不進入各種境界時，會是怎樣？』師父說：『境界從哪裡來？』那人說：『這麼說就沒有各種境界了。』師父說：『（你像）龍頭蛇尾的漢子。』

舒州四面山津禪師

有僧人問：『什麼是佛？』師父說：『王字不加點（暗指去掉一點執著）。』那人說：『弟子不明白。』師父說：『點。』有人問：『什麼是祖師西來意？』師父說：『山寒水冷。』師父有一首掛杖頌說：『四面山的一條杖，當機檢驗龍象（比喻有才能的人）。頭角稍微低昂，電光照臨背上。』

嘉州承天義勤禪師

有僧人問：『什麼是承天的境界？』師父說：『兩江夾著一個瞎子，一帶山藏著一個赤腳的蠻人。』有人問：『什麼是真實的話語？』師父說：『讀書人的頭巾是黑色的。』

鳳翔府青峰義誠禪師

有僧人問：『過去、現在、未來三際都不產生，是什麼人的境界？』師父說：『白雲連線著雪山，明月混雜在魚鉤中。』那人說：『不知道向上還有更高深的事嗎？』師父說：『有。』那人說：『什麼是向上事？』師父說：『靈光閃爍，打破琉璃的顏色，大地光明，沒有一點痕跡。』有人問：『什麼是青峰的家風？』師父說：『向著火爐吃甜瓜。』

襄州廣德山智端禪師

有僧人問：『牛頭（法融禪師）未見四祖（道信禪師）時是怎樣的？』師父說：『穿衣吃飯。』那人說：『見后是怎樣的？』師父說：『穿衣吃飯。』有人問：『什麼是廣德山？』師父說：『向陽的花容易開放，背陰的雪難以消融。』那人說：『什麼是山中人？』師父說：『朝霞不出門，暮霞……』

【English Translation】 English version: The Master said, 'The red sun shines upon myriad households, its light illuminating without any intention.' Someone asked, 'Master, whose tune are you singing?' The Master said, 'The recluse of the Stone Door (Shi Hu) does not dwell on worldly matters.' (Someone asked,) 'What is the profound and subtle principle of Dongxuan (a Buddhist term referring to profound and subtle doctrines)?' Someone asked, 'What is Buddha?' The Master said, 'A foot is short, an inch is long.'

Chan Master Shouzhen of Lingzhu Monastery in Ezhou

A monk asked, 'What is the meaning of the Westward Journey (referring to Bodhidharma's journey from the West to China, i.e., the essence of Zen Buddhism)?' The Master said, 'The staff carries the snow of the barbarian lands, the bottle is filled with the spring of the Han land.' Someone asked, 'What is it like when delusion and enlightenment do not enter into any realm?' The Master said, 'Where do realms come from?' The monk said, 'In that case, there are no realms.' The Master said, '(You are like) a Han man with the head of a dragon and the tail of a snake.'

Chan Master Jin of Simianshan (Four Faces Mountain) in Shuzhou

A monk asked, 'What is Buddha?' The Master said, 'The character 'king' without a dot (implying removing a bit of attachment).' The monk said, 'This student does not understand.' The Master said, 'The dot.' Someone asked, 'What is the meaning of the Patriarch's Westward Journey?' The Master said, 'The mountain is cold, the water is cold.' The Master had a verse for hanging his staff: 'The staff of Simianshan, tests dragons and elephants (metaphor for talented people) at the opportune moment. The head and horns slightly rise and fall, lightning shines upon the back.'

Chan Master Yiqin of Chengtian Monastery in Jiaozhou

A monk asked, 'What is the realm of Chengtian?' The Master said, 'Two rivers sandwich a blind man, a mountain range hides a barefoot barbarian.' Someone asked, 'What are truthful words?' The Master said, 'A scholar's turban is black.'

Chan Master Yicheng of Qingfeng Monastery in Fengxiang Prefecture

A monk asked, 'The three times (past, present, future) do not arise, what is the realm of such a person?' The Master said, 'White clouds connect to the snowy peaks, the bright moon is mixed with fishhooks.' The monk said, 'I don't know if there is anything further beyond this?' The Master said, 'There is.' The monk said, 'What is the matter beyond this?' The Master said, 'Spiritual light shatters the color of crystal, the great earth is bright, without a trace.' Someone asked, 'What is the family style of Qingfeng?' The Master said, 'Eating sweet melon by the fire.'

Chan Master Zhiduan of Guangde Mountain in Xiangzhou

A monk asked, 'What was Niu-t'ou (Fazong Chan Master) like before he saw the Fourth Patriarch (Daoxin Chan Master)?' The Master said, 'Wearing clothes and eating rice.' The monk said, 'What was he like after he saw him?' The Master said, 'Wearing clothes and eating rice.' Someone asked, 'What is Guangde Mountain?' The Master said, 'Flowers facing the sun bloom easily, snow on the shady side melts with difficulty.' The monk said, 'What is a person of the mountain?' The Master said, 'Morning clouds do not leave the door, evening clouds...'

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行千里。

筠首座者

太原人也。自至石門逾三十年。叢林慕之。有僧請喫茶次。問。如何是首座為人一著子。師曰。適來猶記得。曰。即今又如何。師曰。好生點茶來。一日荷鋤入園。僧問。三身中那一身去作務。師拄鋤而立。僧曰。莫便當也無。師𢹂鋤便行。

青原下九世

谷隱儼禪師法嗣

襄州谷隱契崇禪師

僧問。如何是祖師西來意。師曰。番人皮裘胡人著。曰。學人不會此理如何。師曰。聾人側耳啞人歌。

梁山觀禪師法嗣

郢州大陽山警玄禪師

江夏張氏子。依智通禪師出家。十九為大僧。聽圓覺了義講席。無能及者。遂遊方。初到梁山。問。如何是無相道場。山指觀音。曰。這個是吳處士畫。師擬進語。山急索曰。這個是有相底。那個是無相底。師遂有省。便禮拜。山曰。何不道取一句。師曰。道即不辭。恐上紙筆。山笑曰。此語上碑去在。師獻偈曰。我昔初機學道迷。萬水千山覓見知。明今辨古終難會。直說無心轉更疑。蒙師點出秦時鏡。照見父母未生時。如今覺了何所得。夜放烏雞帶雪飛。山謂洞上之宗可倚。一時聲價籍籍。山歿。辭塔至大陽。謁堅禪師。堅讓席使主之。僧問。如何是大陽境。師曰。羸鶴老猿啼谷韻。瘦松寒竹鎖青煙。

【現代漢語翻譯】 現代漢語譯本 行千里。

筠首座（Yun, a senior monk）

太原人。自從來到石門寺已經三十多年，叢林中的僧人都仰慕他。有僧人請他喝茶時，問道：『什麼是首座（senior monk）為人處世的關鍵？』筠首座說：『剛才還記得。』僧人說：『現在又如何呢？』筠首座說：『好好地去點茶來。』一天，筠首座拿著鋤頭進入園中，有僧人問道：『法身（Dharmakaya）、報身（Sambhogakaya）、應身（Nirmanakaya）三身中，是哪一身去作務呢？』筠首座拄著鋤頭站立不動。僧人說：『莫非就是這個？』筠首座拿著鋤頭就走了。

青原下九世

谷隱儼禪師（Guyin Yan, a Chan master）法嗣

襄州谷隱契崇禪師（Qichong, a Chan master of Guyin Temple, Xiangzhou）

有僧人問道：『什麼是祖師西來意（the meaning of Bodhidharma's arrival from the West）？』契崇禪師說：『番人的皮裘胡人穿。』僧人說：『學人（student monk）不明白這個道理，該怎麼辦？』契崇禪師說：『聾子側著耳朵聽，啞巴在唱歌。』

梁山觀禪師（Guan, a Chan master of Liangshan）法嗣

郢州大陽山警玄禪師（Jingxuan, a Chan master of Dayang Mountain, Yingzhou）

江夏張氏之子。依止智通禪師（Zhitong, a Chan master）出家。十九歲成為大僧。聽聞《圓覺經》的講座，沒有人能比得上他。於是開始遊方參學。最初到達梁山時，問道：『什麼是無相道場（formless Bodhimanda）？』梁山觀禪師指著觀音像。僧人說：『這是吳處士畫的。』警玄禪師剛要說話，梁山觀禪師急忙追問道：『這個是有相的，哪個是無相的？』警玄禪師因此有所領悟，便禮拜。梁山觀禪師說：『為什麼不說道一句？』警玄禪師說：『說出來倒是不難，恐怕會玷污紙筆。』梁山觀禪師笑著說：『這句話可以刻在碑上。』警玄禪師獻偈說：『我昔日初學佛道時迷惑不解，走遍萬水千山尋求解脫之法。明辨古今始終難以領會，直說無心反而更加疑惑。蒙師父點出秦時的鏡子，照見父母未生時的本來面目。如今覺悟了又能得到什麼呢？好比夜晚放飛烏雞，帶著一身的雪花飛舞。』梁山觀禪師認為他可以依靠洞山宗（Dongshan school of Chan Buddhism），一時之間聲名鵲起。梁山觀禪師圓寂后，警玄禪師辭別靈塔來到大陽山，拜見堅禪師（Jian, a Chan master）。堅禪師讓出自己的席位，請警玄禪師主持。有僧人問道：『什麼是大陽山的境界？』警玄禪師說：『瘦弱的鶴和年老的猿猴啼叫，山谷中迴盪著聲音，稀疏的松樹和耐寒的竹子，籠罩著一片青色的煙霧。』

【English Translation】 English version Traveling a thousand miles.

Head Monk Yun (Yun, a senior monk)

He was from Taiyuan. He had been at Shimen Temple for over thirty years, and the monks in the monastic community admired him. Once, a monk invited him for tea and asked, 'What is the key to the Head Monk's (senior monk) conduct?' Head Monk Yun said, 'I still remembered it just now.' The monk said, 'And what about now?' Head Monk Yun said, 'Go and prepare the tea properly.' One day, Head Monk Yun went into the garden with a hoe, and a monk asked, 'Which of the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) is doing the work?' Head Monk Yun stood still, leaning on the hoe. The monk said, 'Could it be this?' Head Monk Yun picked up the hoe and left.

The ninth generation after Qingyuan

Dharma heir of Chan Master Guyin Yan (Guyin Yan, a Chan master)

Chan Master Qichong of Guyin Temple in Xiangzhou (Qichong, a Chan master of Guyin Temple, Xiangzhou)

A monk asked, 'What is the meaning of Bodhidharma's arrival from the West?' Chan Master Qichong said, 'A barbarian's fur coat is worn by a foreigner.' The monk said, 'If the student monk doesn't understand this principle, what should I do?' Chan Master Qichong said, 'A deaf person strains their ears, and a mute person sings.'

Dharma heir of Chan Master Guan of Liangshan (Guan, a Chan master of Liangshan)

Chan Master Jingxuan of Dayang Mountain in Yingzhou (Jingxuan, a Chan master of Dayang Mountain, Yingzhou)

He was a son of the Zhang family from Jiangxia. He left home under Chan Master Zhitong (Zhitong, a Chan master). At the age of nineteen, he became a senior monk. He listened to lectures on the 'Perfect Enlightenment Sutra,' and no one could match him. Then he began to travel and study. When he first arrived at Liangshan, he asked, 'What is the formless Bodhimanda?' Chan Master Guan of Liangshan pointed to the Guanyin statue. The monk said, 'This was painted by Layman Wu.' As Chan Master Jingxuan was about to speak, Chan Master Guan of Liangshan quickly asked, 'This is with form, which one is without form?' Chan Master Jingxuan had an awakening because of this and bowed. Chan Master Guan of Liangshan said, 'Why don't you say a word?' Chan Master Jingxuan said, 'It's not difficult to say, but I'm afraid it will defile the paper and brush.' Chan Master Guan of Liangshan laughed and said, 'This saying can be engraved on a stele.' Chan Master Jingxuan presented a verse, saying, 'In the past, when I first studied the Way, I was confused and didn't understand. I traveled thousands of miles to seek the method of liberation. Discriminating between the past and present was always difficult to grasp. Directly speaking of no-mind only increased my doubts. I was fortunate to have my teacher point out the mirror of the Qin Dynasty, revealing my original face before my parents were born. Now that I am enlightened, what can I gain? It's like releasing a black chicken into the night, flying with a body full of snowflakes.' Chan Master Guan of Liangshan believed that he could rely on the Dongshan school of Chan Buddhism, and his reputation spread far and wide. After Chan Master Guan of Liangshan passed away, Chan Master Jingxuan bid farewell to the stupa and came to Dayang Mountain to visit Chan Master Jian (Jian, a Chan master). Chan Master Jian offered his seat and invited Chan Master Jingxuan to preside. A monk asked, 'What is the realm of Dayang Mountain?' Chan Master Jingxuan said, 'Weak cranes and old monkeys cry, their voices echoing in the valley, sparse pine trees and cold bamboo, shrouded in a green mist.'

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曰。如何是境中人。師曰。作么。作么。曰。如何是和尚家風。師曰。滿瓶傾不出。大地沒饑人。上堂。嵯峨萬仞。鳥道難通。劍刃輕冰。誰當履踐。宗乘妙句。語路難陳。不二法門。凈名杜口。所以達磨西來。九年面壁。始遇知音。大陽今日。也大無端。珍重。問。如何是透法身句。師曰。大洋海底紅塵起。須彌頂上水橫流。師問僧。甚處來。曰。洪山。師曰。先師在么。曰。在。師曰。在即不無。請渠出來。我要相見。僧曰。聻。師曰。這個猶是侍者。僧無對。師曰。喫茶去。上堂。諸禪德須明平常無生句．妙玄無私句．體明無盡句。第一句通一路。第二句無賓主。第三句兼帶去。一句道得師子顰呻。二句道得師子返擲。三句道得師子踞地。縱也周遍十方。擒也一時坐斷。正當恁么時。作么生通得個訊息。若不通得個訊息。來朝更獻楚王看。問。如何是平常無生句。師曰。白雲覆青山。青山頂不露。曰。如何是妙玄無私句。師曰。寶殿無人不侍立。不種梧桐免鳳來。曰。如何是體明無盡句。師曰。手指空時天地轉。回途石馬出紗籠。曰。如何是師子顰呻。師曰。終無回顧意。爭肯落平常。曰。如何是師子返擲。師曰。周旋往返全歸父。繁興大用體無虧。曰。如何是師子踞地。師曰。迥絕去來機。古今無變異。問。

【現代漢語翻譯】 現代漢語譯本 問：什麼是境中的人？ 師父說：幹什麼？幹什麼？ 問：什麼是和尚的家風？ 師父說：滿瓶傾倒不出，大地沒有飢餓的人。 上堂開示：高聳萬仞，鳥道難以通行。劍刃輕薄如冰，誰能踐踏？宗乘的微妙語句，難以用言語陳述。不二法門，維摩詰（Vimalakirti，佛教居士，以其對空性的深刻理解而聞名）閉口不言。所以達摩（Bodhidharma，禪宗始祖）西來，九年面壁，才遇到知音。大陽（Dayang，禪師名號）今天，也實在是沒有來由。珍重。 問：如何是透法身句？ 師父說：大洋海底紅塵起，須彌山（Mount Sumeru，佛教宇宙觀中的聖山）頂上水橫流。 師父問僧人：從哪裡來？ 答：洪山（Hongshan，山名）。 師父說：先師在嗎？ 答：在。 師父說：在即不無，請他出來，我要相見。 僧人說：聻（ní，表示疑問或反問的語氣詞）。 師父說：這個還是侍者（指僧人未能領會）。 僧人無言以對。 師父說：喫茶去。 上堂開示：各位禪德（Chan practitioners，禪宗修行者）須明白平常無生句、妙玄無私句、體明無盡句。第一句通一路，第二句無賓主，第三句兼帶去。一句說得師子（lion，比喻佛陀或有大成就者）顰呻（pín shēn，皺眉呻吟），二句說得師子返擲（fǎn zhì，翻身躍起），三句說得師子踞地（jù dì，蹲踞于地）。縱然周遍十方，擒拿也一時坐斷。正當這個時候，如何通得個訊息？若不通得個訊息，來朝更獻楚王看（比喻毫無價值）。 問：如何是平常無生句？ 師父說：白雲覆蓋青山，青山頂不露。 問：如何是妙玄無私句？ 師父說：寶殿無人不侍立，不種梧桐免鳳來。 問：如何是體明無盡句？ 師父說：手指空時天地轉，回途石馬出紗籠。 問：如何是師子顰呻？ 師父說：終無回顧意，爭肯落平常。 問：如何是師子返擲？ 師父說：周旋往返全歸父，繁興大用體無虧。 問：如何是師子踞地？ 師父說：迥絕去來機，古今無變異。 問：

【English Translation】 English version Question: What is a person within the realm of objects? The Master said: What are you doing? What are you doing? Question: What is the family style of the abbot? The Master said: A full bottle cannot be emptied, and the great earth has no hungry people. Ascending the hall: Towering ten thousand ren (a unit of length), the bird path is difficult to pass. The sword's edge is as light as ice, who can tread upon it? The subtle phrases of the Zen school are difficult to express in words. The non-dual dharma gate, Vimalakirti (a Buddhist layman known for his profound understanding of emptiness) keeps his mouth shut. Therefore, Bodhidharma (the first patriarch of Zen) came from the West, facing the wall for nine years, and only then did he meet a kindred spirit. Dayang (a Zen master's name) today is also utterly without cause. Treasure this. Question: What is a phrase that penetrates the Dharmakaya (Dharmakaya, the body of the Dharma, the ultimate nature of reality)? The Master said: Red dust rises from the bottom of the great ocean, and water flows horizontally on the summit of Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology). The Master asked a monk: Where do you come from? Answer: Hongshan (Hongshan, the name of a mountain). The Master said: Is the late master there? Answer: Yes. The Master said: If he is there, then he is not absent. Please ask him to come out, I want to see him. The monk said: Ní (a particle expressing doubt or rhetorical question). The Master said: This is still the attendant (referring to the monk's failure to understand). The monk had no reply. The Master said: Go have some tea. Ascending the hall: All you Chan practitioners (Chan practitioners, practitioners of Zen) must understand the phrase of ordinary non-birth, the phrase of subtle mystery without selfishness, and the phrase of body-illumination without end. The first phrase penetrates one road, the second phrase has no host or guest, and the third phrase carries it away. One phrase speaks of the lion's (lion, a metaphor for the Buddha or a great achiever) frown and moan (pín shēn, frowning and groaning), the second phrase speaks of the lion's turning and leaping (fǎn zhì, turning over and leaping up), and the third phrase speaks of the lion crouching on the ground (jù dì, squatting on the ground). Even if it pervades the ten directions, seizing it also cuts it off at once. Right at this moment, how can you penetrate this message? If you cannot penetrate this message, tomorrow you can offer it to the King of Chu to see (a metaphor for being worthless). Question: What is the phrase of ordinary non-birth? The Master said: White clouds cover the green mountains, and the summit of the green mountains is not revealed. Question: What is the phrase of subtle mystery without selfishness? The Master said: In the treasure hall, there is no one who does not stand in attendance, and if you do not plant parasol trees, you avoid the arrival of phoenixes. Question: What is the phrase of body-illumination without end? The Master said: When the finger points to emptiness, heaven and earth turn, and the stone horse returns from the gauze cage. Question: What is the lion's frown and moan? The Master said: Ultimately there is no intention to look back, how could one be willing to fall into ordinariness? Question: What is the lion's turning and leaping? The Master said: Circling and returning, all return to the father, and the abundant arising of great function does not diminish the body. Question: What is the lion crouching on the ground? The Master said: Utterly cutting off the mechanism of going and coming, there is no change from ancient times to the present. Question:

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如何是大達底人。師曰。虛空類不得。曰。如何是清凈法身。師曰。白牛吐雪彩。黑馬上烏雞。上堂。撒手那邊千聖外。祖堂少室長根芽。鷺倚雪巢猶自可。更看白馬入蘆花。上堂。夜半烏雞抱鵠卵。天明起來生老鸛。鶴毛鷹觜鷺鷥身。卻共烏鴉為侶伴。高入煙霄。低飛柳岸。向晚歸來子細看。依俙恰似雲中雁。師嘗釋曹山三種墮曰。此三語須明得轉位始得。一作水牯牛。是類墮。師曰。是沙門轉身語。是異類中事。若不曉此意。即有所滯。直是要伊一念無私。即有出身之路。二不受食。是尊貴墮。師曰。須知那邊了卻。來這邊行履。若不虛此位。即坐在尊貴。三不斷聲色。是隨墮。師曰。以不明聲色。故隨處墮。須向聲色里有出身之路。作么生是聲色外一句。乃曰。聲不自聲。色不自色。故云不斷指掌。當指何掌也。五位頌曰。正中偏。一輪皎潔正當天。宛轉虛玄事不彰。明暗祇在影中圓。偏中正。休觀朗月秦時鏡。隱隱猶如日下燈。明暗混融誰辨影。正中來。脈路玄玄絕迂迴。靜照無私隨處現。如行鳥道入廛開。偏中至。法法無依即智智。橫身物外兩不傷。妙用玄玄善周備。兼中到。葉路當風無中道。莫守寒巖異草青。坐卻白雲宗不妙。師神觀奇偉。有威重。從兒稚中。日祇一食。自以先德付授之重。足不越限。

【現代漢語翻譯】 如何是大達底人（指頓悟之人）。 師（禪師）曰：『虛空無法比擬。』 曰：『如何是清凈法身（佛的清凈之身）？』 師曰：『白牛吐雪彩，黑馬上烏雞。』（比喻不可思議的境界） 上堂（禪師講法）：撒手那邊千聖外，祖堂少室長根芽。（超越聖賢，迴歸本源） 鷺倚雪巢猶自可，更看白馬入蘆花。（比喻潔白之物混入相似的環境，難以分辨） 上堂：夜半烏雞抱鵠卵，天明起來生老鸛。（比喻不協調的事物結合產生怪異的結果） 鶴毛鷹觜鷺鷥身，卻共烏鴉為侶伴。（比喻高貴者與低賤者為伍） 高入煙霄，低飛柳岸。（比喻自由自在，無拘無束） 向晚歸來子細看，依俙恰似雲中雁。（比喻迴歸本真，難以捉摸） 師（禪師）嘗釋曹山三種墮（曹山的三種過失）曰：此三語須明得轉位始得。（必須明白這三種過失的轉化才能理解） 一作水牯牛，是類墮。（比喻陷入同類之中，失去個性） 師曰：是沙門（僧人）轉身語，是異類中事。（這是僧人轉變的語言，是不同尋常的事情） 若不曉此意，即有所滯。（如果不明白這個意思，就會有所阻礙） 直是要伊一念無私，即有出身之路。（只要一念無私，就會有出路） 二不受食，是尊貴墮。（比喻因尊貴而墮落） 師曰：須知那邊了卻，來這邊行履。（要知道在那邊了結，才能在這邊行走） 若不虛此位，即坐在尊貴。（如果不謙虛這個位置，就會坐在尊貴上） 三不斷聲色，是隨墮。（比喻隨波逐流而墮落） 師曰：以不明聲色，故隨處墮。（因為不明白聲色，所以隨處墮落） 須向聲色里有出身之路。（必須在聲色中找到出路） 作么生是聲色外一句？（什麼是聲色之外的一句話？） 乃曰：聲不自聲，色不自色。（聲音不是自身的聲音，顏色不是自身的顏色） 故云不斷指掌，當指何掌也？（所以說不斷指掌，應該指向哪個手掌呢？） 五位頌曰：正中偏，一輪皎潔正當天。（在正中之中有偏，一輪明月照耀天空） 宛轉虛玄事不彰，明暗祇在影中圓。（微妙玄虛的事情不明顯，明暗只在影子中圓滿） 偏中正，休觀朗月秦時鏡。（在偏之中有正，不要看秦時的明月鏡子） 隱隱猶如日下燈，明暗混融誰辨影。（隱約就像陽光下的燈，明暗混融誰能分辨影子） 正中來，脈路玄玄絕迂迴。（從正中而來，脈絡玄妙絕不迂迴） 靜照無私隨處現，如行鳥道入廛開。（靜靜地照耀無私地隨處顯現，就像行走在鳥道上進入城市） 偏中至，法法無依即智智。（從偏中到達，一切法無所依賴就是智慧） 橫身物外兩不傷，妙用玄玄善周備。（橫身於事物之外兩不傷害，妙用玄妙善於周全完備） 兼中到，葉路當風無中道。（從兼中到達，葉路迎風沒有中道） 莫守寒巖異草青，坐卻白雲宗不妙。（不要守著寒冷的巖石，奇異的草是青色的，坐著白雲宗是不妙的） 師（禪師）神觀奇偉，有威重。（禪師的神態奇特偉大，有威嚴） 從兒稚中，日祇一食。（從小時候起，每天只吃一頓飯） 自以先德付授之重，足不越限。（因為先輩的德行傳承的重任，所以從不越界）

【English Translation】 How is a Datadi person (referring to an enlightened person)? The Master (Zen Master) said: 'It cannot be compared to emptiness.' Said: 'What is the pure Dharma body (Buddha's pure body)?' The Master said: 'A white cow spits snowy colors, a black horse has a black hen.' (Metaphor for an inconceivable state) Ascending the hall (Zen Master giving a lecture): Letting go beyond the thousand sages, the ancestral hall of Shaoshi grows roots and sprouts. (Transcending sages and returning to the source) A heron leaning on a snowy nest is still acceptable, but look at a white horse entering reed flowers. (Metaphor for white objects blending into similar environments, making them difficult to distinguish) Ascending the hall: A black hen embraces a swan egg in the middle of the night, and in the morning it hatches a stork. (Metaphor for the combination of discordant things producing strange results) Crane feathers, eagle beak, heron body, yet they are companions with crows. (Metaphor for the noble associating with the lowly) Soaring high into the clouds, flying low along the willow banks. (Metaphor for being free and unrestrained) Returning in the evening, looking closely, it vaguely resembles a wild goose in the clouds. (Metaphor for returning to the true nature, which is elusive) The Master (Zen Master) once explained Cao Shan's three kinds of falls (Cao Shan's three faults) saying: These three words must be understood in order to transform the position. (One must understand the transformation of these three faults to understand) One is acting as a water buffalo, which is a fall into the same category. (Metaphor for falling into the same category, losing individuality) The Master said: It is a monk's turning-around language, it is a matter among different kinds. (This is the language of a monk's transformation, it is an extraordinary matter) If you do not understand this meaning, you will be hindered. (If you do not understand this meaning, you will be hindered) It is only necessary for him to have a moment of selflessness, and then there will be a way out. (As long as there is a moment of selflessness, there will be a way out) Two, not accepting food, is a fall into nobility. (Metaphor for falling due to nobility) The Master said: You must know that you have finished over there, and then come here to walk. (You must know that you have finished over there, and then come here to walk) If you do not empty this position, you will sit in nobility. (If you do not humble this position, you will sit in nobility) Three, not stopping sound and color, is a fall into following. (Metaphor for falling into following the crowd) The Master said: Because you do not understand sound and color, you fall everywhere. (Because you do not understand sound and color, you fall everywhere) You must have a way out in sound and color. (You must find a way out in sound and color) What is a sentence outside of sound and color? (What is a sentence outside of sound and color?) Then he said: Sound is not its own sound, color is not its own color. (Sound is not its own sound, color is not its own color) Therefore, it is said that the fingers and palms are not broken, which palm should be pointed to? (Therefore, it is said that the fingers and palms are not broken, which palm should be pointed to?) The Song of the Five Positions says: In the middle of the right, a round of bright moon is right in the sky. (In the middle of the right, a round of bright moon shines in the sky) The subtle and mysterious things are not obvious, the light and dark are only round in the shadow. (The subtle and mysterious things are not obvious, the light and dark are only round in the shadow) In the right of the partial, do not look at the bright moon of the Qin Dynasty mirror. (In the right of the partial, do not look at the bright moon of the Qin Dynasty mirror) Faintly like a lamp under the sun, who can distinguish the shadow when the light and dark are mixed. (Faintly like a lamp under the sun, who can distinguish the shadow when the light and dark are mixed) Coming from the middle of the right, the veins are mysterious and never roundabout. (Coming from the middle of the right, the veins are mysterious and never roundabout) Quietly illuminating and selflessly appearing everywhere, like walking on a bird path into the city. (Quietly illuminating and selflessly appearing everywhere, like walking on a bird path into the city) Arriving from the partial, Dharma is not dependent on wisdom. (Arriving from the partial, Dharma is not dependent on wisdom) Lying outside the things without hurting each other, the wonderful use is mysterious and well-rounded. (Lying outside the things without hurting each other, the wonderful use is mysterious and well-rounded) Arriving in the combination, the leaf road is facing the wind without a middle way. (Arriving in the combination, the leaf road is facing the wind without a middle way) Do not guard the cold rock, the strange grass is green, sitting on the white cloud sect is not wonderful. (Do not guard the cold rock, the strange grass is green, sitting on the white cloud sect is not wonderful) The Master (Zen Master) has a wonderful and majestic appearance, with dignity. (The Zen Master has a wonderful and majestic appearance, with dignity) From childhood, he only eats one meal a day. (From childhood, he only eats one meal a day) Because of the importance of the inheritance of the virtues of the predecessors, his feet never cross the boundary. (Because of the importance of the inheritance of the virtues of the predecessors, his feet never cross the boundary)

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脅不至席。年八十。嘆無可以繼者。遂作偈並皮履。布直裰。寄浮山遠禪師。使為求法器。偈曰。楊廣山頭草。憑君待價焞。異苗翻茂處。深密固靈根。偈尾云。得法者潛眾十年。方可闡揚。遠拜而受之。遂贊師像曰。黑狗爛銀蹄。白象崑崙騎。於斯二無礙。木馬火中嘶。師天聖五年七月十九升座。辭眾示寂。塔于本山。

鼎州梁山巖禪師

僧問。如何是祖師西來意。師曰。新羅附子。蜀地當歸。

澧州藥山利昱禪師

上堂。山河大地．日月星辰與諸上座同生。三世諸佛與諸上座同參。三藏聖教與諸上座同時。還信得及么。若也信得及。陜府鐵牛吞卻乾坤。雖然如是。被法身礙卻。轉身不得。須知有出身之路。作么生是諸上座出身之路。道。道。良久曰。若道不得。永沉苦海。珍重。僧問。格外之談。乞師垂示。師曰。要道也不難。曰。恁么則萬仞碧潭。許垂一線也。師曰。大眾笑你。

鼎州羅紋得珍山主

僧問。親切處乞師指示。師曰。老僧元是廣南人。

石門遠禪師法嗣

潭州道吾契詮禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。鳳嶺無私曲。如今天下傳。曰。如何是道吾境。師曰。溪花含玉露。庭果落金臺。曰。如何是境中人。師曰。擁爐披古衲。

【現代漢語翻譯】 現代漢語譯本 脅不至席。年八十。嘆息沒有可以繼承衣缽的人。於是作偈和皮鞋、粗布短褂，寄給浮山遠禪師，請他尋找可以繼承佛法的人才。偈語說：『楊廣山頭的草，希望您能等待時機出售。奇異的苗在翻耕的土地上茂盛生長，深密的根牢固地紮在靈土中。』偈語末尾說：『得到佛法的人要潛藏於眾人之中十年，才可以弘揚佛法。』遠禪師拜謝後接受了這些東西。於是讚頌禪師的畫像說：『黑狗有著閃亮的銀蹄，白象被崑崙山的神騎乘。在這兩者之間沒有障礙，木馬在火焰中嘶鳴。』禪師在天聖五年七月十九日昇座，向大眾告別后圓寂，塔建在本山。

鼎州梁山巖禪師

有僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『新羅的附子，蜀地的當歸。』

澧州藥山利昱禪師

上堂說法時說：『山河大地、日月星辰與各位同生，三世諸佛與各位一同參悟，三藏聖教與各位同時存在。還相信得了嗎？如果相信得了，陜府的鐵牛就能吞掉乾坤。雖然如此，卻被法身（Dharmakaya）所阻礙，無法轉身。須知有出身之路。』『怎麼是各位的出身之路？』（自問）『道。道。』（停頓良久）說：『如果說不出來，將永遠沉淪於苦海。珍重。』有僧人問：『特別的談話，請禪師開示。』禪師說：『要說也不難。』僧人說：『這樣說來，那麼萬仞碧潭，也允許垂下一線了。』禪師說：『大眾都在笑你。』

鼎州羅紋得珍山主

有僧人問：『懇請禪師指示最親切的地方。』禪師說：『老僧本來就是廣南人。』

石門遠禪師的法嗣

潭州道吾契詮禪師

有僧人問：『禪師唱的是誰家的曲子？宗風繼承的是誰？』禪師說：『鳳嶺沒有私藏的曲子，如今在天下傳唱。』僧人說：『什麼是道吾的境界？』禪師說：『溪邊的花朵含著玉露，庭院的果實落在金色的臺階上。』僧人說：『什麼是境界中的人？』禪師說：『擁著火爐披著古舊的衲衣。』

【English Translation】 English version He did not rest his mat with his seat for long. At the age of eighty, he lamented that there was no one to succeed him. So he composed a verse, along with leather shoes and a coarse cloth short coat, and sent them to Zen Master Yuan of Fushan, asking him to seek out a vessel for the Dharma. The verse said: 'The grass on Yangguang Mountain, I rely on you to await the price to be sold. Where strange seedlings flourish, the deep and dense roots are firmly planted in the spiritual soil.' The verse ended by saying: 'One who attains the Dharma must conceal himself among the masses for ten years before he can propagate it.' Yuan bowed and accepted them. Then he praised the master's image, saying: 'The black dog has shining silver hooves, the white elephant is ridden by the Kunlun deity. Between these two there is no obstruction, the wooden horse neighs in the fire.' The master ascended the seat on the 19th day of the seventh month of the fifth year of Tiansheng, bid farewell to the assembly, and passed away. His stupa was built on this mountain.

Zen Master Yan of Liangshan Mountain in Dingzhou

A monk asked, 'What is the meaning of Bodhidharma's intention in coming from the West (Zushi Xilai Yi)?' The master said, 'Aconite from Silla, angelica from Sichuan.'

Zen Master Liyu of Yaoshan Mountain in Lizhou

Ascending the hall, he said: 'Mountains, rivers, the great earth, the sun, moon, and stars are born together with all of you. The Buddhas of the three worlds practice together with all of you. The Threefold Canon of scriptures exists simultaneously with all of you. Do you believe it? If you believe it, the iron ox of Shaanxi will swallow the universe. Although it is so, you are obstructed by the Dharmakaya (法身) and cannot turn around. You must know that there is a way out.' 'What is the way out for all of you?' (He asked himself) 'Tao. Tao.' (After a long pause) He said: 'If you cannot say it, you will sink into the sea of suffering forever. Treasure this.' A monk asked, 'Please, Master, reveal some extraordinary talk.' The master said, 'It is not difficult to speak.' The monk said, 'In that case, even a ten-thousand-fathom deep blue pool allows a single thread to be lowered.' The master said, 'The assembly is laughing at you.'

Mountain Lord Dezhen of Luowen Mountain in Dingzhou

A monk asked, 'Please, Master, point out the most intimate place.' The master said, 'This old monk is originally from Guangnan.'

Dharma Successor of Zen Master Yuan of Shimen

Zen Master Qiquan of Daowu in Tanzhou

A monk asked, 'Whose tune does the master sing? Whose lineage does the Zen tradition inherit?' The master said, 'Fengling has no private tunes; today they are transmitted throughout the world.' The monk said, 'What is the realm of Daowu?' The master said, 'The stream flowers hold jade dew, the garden fruits fall on the golden terrace.' The monk said, 'What is the person in the realm?' The master said, 'Huddling around the stove, wearing an old patched robe.'

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曝日枕山根。問。牛頭未見四祖時如何。師曰。玉上青蠅。曰。見后如何。師曰。紅爐焰里冰。

懷安軍雲頂山鑒禪師

僧問。雪點紅爐。請師驗的。師曰。王婆煮䭔。曰。爭奈即今何。師曰。猶嫌少在。

鄧州廣濟方禪師

僧問。如何是佛。師曰。騎牛趁春草。背卻少年爺。問。寶劍未磨時如何。師曰。烏龜啖黑豆。曰。磨后如何。師曰。庭柱掛燈籠。曰。如何是修行。師曰。庭柱傷寒。

果州青居山升禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。金雞啼石戶。得意逐波清。曰。未審是誰之子。師曰。謝汝就門罵詈。

北禪感禪師法嗣

濠州南禪聰禪師

僧問。如何是西來意。師曰。冬月深林雨。三春平地風。問。如何是大道根源。師曰。云興當午夜。石虎叫連霄。

青原下十世

大陽玄禪師法嗣

舒州投子義青禪師

青社李氏子。七齡穎異。往妙相寺出家。試經得度。習百法論。未幾嘆曰。三祇涂遠。自困何益。乃入洛聽華嚴。義若貫珠。嘗讀諸林菩薩偈。至即心自性。猛省曰。法離文字。寧可講乎。即棄游宗席。時圓鑒禪師居會聖巖。一夕。夢畜青色鷹。為吉徴。屆旦師來。鑒禮延之。令看外道問佛不問有言．不問無言因

【現代漢語翻譯】 現代漢語譯本 曝日枕山根：

僧人問：『牛頭（Niutou，指牛頭法融禪師）未見四祖（Fourth Patriarch，指道信禪師）時如何？』

禪師說：『玉上青蠅。』（比喻美好的事物上的瑕疵）

僧人問：『見后如何？』

禪師說：『紅爐焰里冰。』（比喻不可能的事情，或極端的轉變）

懷安軍雲頂山鑒禪師

僧人問：『雪點紅爐，請禪師驗證。』

禪師說：『王婆煮䭔。』（䭔，音tuī，指麵食，比喻多此一舉）

僧人問：『爭奈即今何？』（那麼現在如何？）

禪師說：『猶嫌少在。』（還嫌不夠）

鄧州廣濟方禪師

僧人問：『如何是佛？』

禪師說：『騎牛趁春草，背卻少年爺。』（比喻本末倒置，或不識本性）

僧人問：『寶劍未磨時如何？』

禪師說：『烏龜啖黑豆。』（比喻默默無聞，或不顯山露水）

僧人問：『磨后如何？』

禪師說：『庭柱掛燈籠。』（比喻顯而易見，或裝飾門面）

僧人問：『如何是修行？』

禪師說：『庭柱傷寒。』（比喻無動於衷，或不關己事）

果州青居山升禪師

僧人問：『禪師唱的是誰家的曲子？宗風傳承自誰？』

禪師說：『金雞啼石戶，得意逐波清。』（比喻獨特的風格和自由自在的境界）

僧人問：『不知是誰的後代？』

禪師說：『謝謝你上門來罵。』（表示不落窠臼，不拘一格）

北禪感禪師法嗣

濠州南禪聰禪師

僧人問：『如何是西來意？』（指達摩祖師西來傳法的真意）

禪師說：『冬月深林雨，三春平地風。』（比喻自然而然，無處不在）

僧人問：『如何是大道根源？』

禪師說：『云興當午夜，石虎叫連霄。』（比喻不可思議，或突破常規）

青原下十世

大陽玄禪師法嗣

舒州投子義青禪師

青社李氏之子，七歲時就聰慧過人。前往妙相寺出家，通過考試得以度化。學習《百法論》，不久后嘆息道：『三大阿僧祇劫的修行路途遙遠，自己困於其中有什麼益處呢？』於是前往洛陽聽講《華嚴經》，理解透徹，義理貫通。曾經讀到諸林菩薩的偈語，讀到『即心自性』時，猛然醒悟道：『佛法離開了文字，難道可以用講解來傳達嗎？』於是放棄了遊學講經，當時圓鑒禪師住在會聖巖。一天晚上，夢見養了一隻青色的鷹，認為是吉祥的徵兆。到早晨，義青禪師前來，圓鑒禪師以禮相待，讓他看外道問佛不問有言、不問無言的因緣。

【English Translation】 English version Exposing to the sun, pillowing on the mountain root.

A monk asked: 'What was Niutou (Niutou Farong, a Chan master) like before he met the Fourth Patriarch (Doxin, the Fourth Patriarch of Chan Buddhism)?'

The Master said: 'Green flies on jade.' (Metaphor for flaws on something beautiful)

The monk asked: 'What was he like after he met him?'

The Master said: 'Ice in the flames of a red furnace.' (Metaphor for something impossible, or an extreme transformation)

Chan Master Jian of Yunding Mountain, Huai'an Army

A monk asked: 'Snowflakes on a red furnace, please verify, Master.'

The Master said: 'Old Woman Wang cooking tuī (a type of noodle).'(Metaphor for doing something unnecessary)

The monk asked: 'What about right now?'

The Master said: 'Still complaining it's not enough.'

Chan Master Fang of Guangji, Dengzhou

A monk asked: 'What is Buddha?'

The Master said: 'Riding an ox chasing spring grass, turning your back on the young master.' (Metaphor for putting the cart before the horse, or not recognizing one's true nature)

A monk asked: 'What is the precious sword like before it is sharpened?'

The Master said: 'A tortoise eating black beans.' (Metaphor for being silent and unknown, or not showing one's abilities)

The monk asked: 'What is it like after it is sharpened?'

The Master said: 'A lantern hanging on a courtyard pillar.' (Metaphor for being obvious, or putting on a facade)

A monk asked: 'What is cultivation?'

The Master said: 'The courtyard pillar has a cold.' (Metaphor for being indifferent, or not caring about something)

Chan Master Sheng of Qingju Mountain, Guozhou

A monk asked: 'Whose tune does the Master sing? Whose lineage does the Dharma style follow?'

The Master said: 'A golden rooster crows at the stone door, finding satisfaction in following the clear waves.' (Metaphor for a unique style and a state of freedom)

The monk asked: 'I don't know whose descendant he is?'

The Master said: 'Thank you for coming to my door to scold me.' (Expressing unconventionality and not conforming to norms)

Successor of Chan Master Gan of Beichan

Chan Master Cong of Nanchan, Haozhou

A monk asked: 'What is the meaning of the Westward Journey?' (Referring to Bodhidharma's transmission of Dharma from the West)

The Master said: 'Deep forest rain in winter, spring wind on the flat ground.' (Metaphor for being natural and ubiquitous)

A monk asked: 'What is the root source of the Great Way?'

The Master said: 'Clouds rising at midnight, a stone tiger roaring into the sky.' (Metaphor for being inconceivable, or breaking conventions)

Tenth Generation under Qingyuan

Successor of Chan Master Xuan of Dayang

Chan Master Yiqing of Touzi, Shuzhou

He was a son of the Li family of Qingshe, remarkably intelligent at the age of seven. He went to Miaoxiang Temple to become a monk, passing the examination to be ordained. He studied the 'Hundred Dharmas Treatise,' and soon sighed, 'The path of three asamkhya kalpas is far away, what is the benefit of trapping myself in it?' So he went to Luoyang to listen to the 'Avatamsaka Sutra,' understanding it thoroughly, the meaning connecting like a string of pearls. He once read the verses of the Zhulin Bodhisattva, and when he read 'Mind itself is self-nature,' he suddenly realized, 'The Dharma is apart from words, how can it be conveyed through lectures?' So he abandoned traveling and lecturing. At that time, Chan Master Yuanjian lived in Huisheng Rock. One night, he dreamed of raising a blue hawk, considering it an auspicious sign. In the morning, Chan Master Yiqing came, and Chan Master Yuanjian greeted him with courtesy, asking him to look at the cause and condition of the heretics asking the Buddha without asking about existence or non-existence.

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緣。經三載。一日問曰。汝記得話頭么。試舉看。師擬對。鑒掩其口。師瞭然開悟。遂禮拜。鑒曰。汝妙悟玄機邪。師曰。設有也須吐卻。時資侍者在旁。曰。青華嚴今日如病得汗。師回顧曰。合取狗口。若更忉忉。我即便嘔。自此復經三年。鑒時出洞下宗旨示之。悉皆妙契。付以大陽頂相皮履直裰。囑曰。代吾續其宗風。無久滯此。善宜護持。遂書偈送曰。須彌立太虛。日月輔而轉。群峰漸倚他。白雲方改變。少林風起叢。曹溪洞簾卷。金鳳宿龍巢。宸苔豈車碾。令依圓通秀禪師。師至彼無所參問。唯嗜睡而已。執事白通曰。堂中有僧日睡。當行規法。通曰。是誰。曰。青上座。通曰。未可。待與按過。通即曳杖入堂。見師正睡。乃擊床呵曰。我這裡無閑飯與上座。吃了打眠。師曰。和尚教某何為。通曰。何不參禪去。師曰。美食不中飽人吃。通曰。爭奈大有人不肯上座。師曰。待肯。堪作甚麼。通曰。上座曾見甚麼人來。師曰。浮山。通曰。怪得恁么頑賴。遂握手相笑。歸方丈。由是道聲籍甚。初住白雲。次遷投子。上堂。召大眾曰。若論此事。如鸞鳳衝霄。不留其跡。羚羊掛角。那覓乎蹤。金龍不守于寒潭。玉兔豈棲於蟾影。其或主賓若立。須威音世外搖頭。問答言陳。仍玄路旁提為唱。若能如是。猶在半途。

【現代漢語翻譯】 緣。經過三年。有一天（浮山法遠禪師）問道：『你還記得話頭嗎？試著說來看看。』（青華嚴禪師）剛要回答，（浮山法遠禪師）就摀住了他的嘴。（青華嚴禪師）豁然開悟，於是禮拜。（浮山法遠禪師）說：『你巧妙地領悟了玄機嗎？』（青華嚴禪師）說：『即使有，也要吐出來。』當時資侍者在旁邊，說：『青華嚴今日好像病了出汗一樣。』（青華嚴禪師）回頭說：『閉上你的狗嘴。如果再嘮叨，我立刻就吐。』從此又過了三年，（浮山法遠禪師）時常向他開示洞下宗的宗旨，（青華嚴禪師）全部都能巧妙地契合。（浮山法遠禪師）把大陽頂相、皮履、直裰交付給他，囑咐說：『代替我延續洞下宗的風範，不要長久地滯留在這裡，好好地護持。』於是寫了偈頌送給他：『須彌山屹立在太虛之中，日月環繞著它轉動。群峰漸漸地依靠著它，白雲才得以改變。少林的風吹起，叢林涌動，曹溪的洞簾捲起。金鳳棲息在龍巢之中，宸苔哪裡能被車輪碾壓。』（浮山法遠禪師）讓他去依止圓通秀禪師。（青華嚴禪師）到了那裡，沒有參問什麼，只是喜歡睡覺。執事告訴圓通秀禪師說：『堂中有一個僧人整天睡覺，應當按照規矩懲罰他。』圓通秀禪師問：『是誰？』執事說：『是青上座。』圓通秀禪師說：『先不要，等我考察一下。』圓通秀禪師就拄著枴杖進入禪堂，看見（青華嚴禪師）正在睡覺，就敲著床呵斥說：『我這裡沒有閑飯給上座吃，吃了就睡覺。』（青華嚴禪師）說：『和尚教我做什麼？』圓通秀禪師說：『為什麼不去參禪？』（青華嚴禪師）說：『美食不能讓飽人吃。』圓通秀禪師說：『可是有很多人不認可上座。』（青華嚴禪師）說：『等他們認可了，又能做什麼？』圓通秀禪師說：『上座曾經見過什麼人？』（青華嚴禪師）說：『浮山。』圓通秀禪師說：『怪不得這麼頑固賴皮。』於是握著手相視而笑，回到方丈。從此（青華嚴禪師）的道聲非常響亮。起初住在白雲山，後來遷到投子山。上堂時，召集大眾說：『如果談論這件事，就像鸞鳳衝上雲霄，不留下痕跡；羚羊掛角，哪裡能找到軌跡？金龍不守在寒潭之中，玉兔哪裡會棲息在蟾蜍的影子中？如果主賓對立，必須在威音王佛（過去佛名）世之外搖頭。問答言語陳述，仍然在玄妙的道路旁提倡。如果能夠這樣，還在半途之中。』

【English Translation】 After three years, one day (Fushan Fayuan Chan Master) asked: 'Do you remember the topic of meditation? Try to bring it up.' As (Qing Huayan Chan Master) was about to answer, (Fushan Fayuan Chan Master) covered his mouth. (Qing Huayan Chan Master) suddenly awakened and bowed. (Fushan Fayuan Chan Master) said: 'Have you subtly realized the profound mechanism?' (Qing Huayan Chan Master) said: 'Even if I have, I must spit it out.' At that time, the attendant Zi was beside him and said: 'Qing Huayan today seems to be sweating from illness.' (Qing Huayan Chan Master) turned around and said: 'Shut your dog mouth. If you chatter any more, I will vomit immediately.' From then on, another three years passed. (Fushan Fayuan Chan Master) often showed him the principles of the Dongxia Sect, and (Qing Huayan Chan Master) was able to subtly agree with all of them. (Fushan Fayuan Chan Master) handed him the portrait of Dayang, leather shoes, and a straight robe, and instructed him: 'Replace me in continuing the style of the Dongxia Sect. Do not stay here for long, and take good care of it.' Then he wrote a verse to send him off: 'Mount Sumeru stands in the great void, the sun and moon revolve around it. The peaks gradually rely on it, and the white clouds can then change. The wind of Shaolin rises, the jungle surges, and the curtain of Caoxi Cave rolls up. The golden phoenix dwells in the dragon's nest, how can the imperial moss be crushed by wheels?' (Fushan Fayuan Chan Master) told him to rely on Chan Master Yuantong Xiu. When (Qing Huayan Chan Master) arrived there, he did not ask anything, but only liked to sleep. The attendant told Yuantong Xiu: 'There is a monk in the hall who sleeps all day, and he should be punished according to the rules.' Yuantong Xiu asked: 'Who is it?' The attendant said: 'It is Qing, the senior monk.' Yuantong Xiu said: 'Not yet, wait for me to examine him.' Yuantong Xiu then entered the meditation hall with a staff, saw (Qing Huayan Chan Master) sleeping, and knocked on the bed, scolding: 'I don't have idle food here for the senior monk to eat, and then sleep.' (Qing Huayan Chan Master) said: 'What does the abbot teach me to do?' Yuantong Xiu said: 'Why not practice Chan?' (Qing Huayan Chan Master) said: 'Delicious food cannot satisfy a full person.' Yuantong Xiu said: 'But there are many people who do not approve of the senior monk.' (Qing Huayan Chan Master) said: 'What can they do when they approve?' Yuantong Xiu said: 'Whom has the senior monk seen before?' (Qing Huayan Chan Master) said: 'Fushan.' Yuantong Xiu said: 'No wonder you are so stubborn and lazy.' Then they held hands, looked at each other, and laughed, returning to the abbot's room. From then on, (Qing Huayan Chan Master)'s reputation for the Dao was very loud. He first lived in Baiyun Mountain, and later moved to Touzi Mountain. When he ascended the hall, he summoned the assembly and said: 'If we talk about this matter, it is like a phoenix soaring into the sky, leaving no trace; a羚羊(líng yáng, antelope) hanging its horns, where can we find its tracks? The golden dragon does not dwell in the cold pool, how can the jade rabbit dwell in the shadow of the toad? If the host and guest stand in opposition, one must shake one's head outside the world of 威音王佛(Wēiyīn Wáng Fó, a past Buddha's name). Questioning and answering, still advocating on the side of the mysterious road. If one can be like this, one is still halfway there.'

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更若凝眸。不勞相見。上堂。宗乘若舉。凡聖絕蹤。樓閣門開。別戶相見。設使捲簾悟去。豈免旁觀。春遇桃華。重增眼病。所以古人道。向上一路。千聖不傳。諸仁者。既是不傳。為甚鐵牛走過新羅國里。遂喝曰。達者須知暗裡驚。僧問。師唱誰家曲。宗風嗣阿誰。師曰。威音前一箭。射透兩重山。曰。如何是相傳底事。師曰。全因淮地月。得照郢陽春。曰。恁么則入水見長人也。師曰。祇知荊玉異。那辨楚王心。僧禮拜。師以拂子擊之。復曰。更有問話者么。如無。彼此著便。問。和尚適來拈香。祝延聖壽。且道當今年多少。師曰。月籠丹桂遠。星拱北辰高。曰。南山直聳齊天壽。東海洪波比福源。師曰。雙鳳朝金闕。青松古韻高。曰。聖壽已蒙師指示。治化乾坤事若何。師曰。不如緘口退。卻是報皇恩。上堂。默沉陰界。語落深坑。擬著則天地懸殊。棄之則千生萬劫。洪波浩渺。白浪滔天。鎮海明珠。在誰收掌。良久。卓拄杖曰。百雜碎。上堂。孤村陋店。莫掛瓶盂。祖佛玄關。橫身直過。早是蘇秦觸塞。求路難回。項主臨江。何逃困命。諸禪德到這裡。進則落於天魔。退則沈于鬼趣。不進不退。正在死水中。諸仁者。作么生得平穩去。良久曰。任從三尺雪。難壓寸靈松。師作五位頌並序。夫長天一色。星月何

【現代漢語翻譯】 現代漢語譯本 更若凝眸（專注地看）。不勞相見（不必見面）。上堂（開始講法）。宗乘（禪宗的宗旨）若舉（如果提起來），凡聖絕蹤（凡人和聖人的軌跡都消失了）。樓閣門開（樓閣的門打開），別戶相見（在另一戶人家相見）。假設捲簾悟去（假設你通過捲起簾子而悟道），豈免旁觀（難道能免於旁人的觀看嗎）？春遇桃花（春天遇到桃花），重增眼病（只會增加眼疾）。所以古人道（所以古人說），向上一路（通往更高境界的道路），千聖不傳（歷代聖賢都不傳授）。諸仁者（各位），既是不傳（既然是不傳授的），為甚鐵牛走過新羅國里（為什麼鐵牛會走過新羅國）？遂喝曰（於是大喝一聲說），達者須知暗裡驚（通達的人要知道在暗中感到震驚）。 僧問（有僧人問），師唱誰家曲（您唱的是誰家的曲子）？宗風嗣阿誰（禪宗的風範繼承了誰）？師曰（禪師說），威音前一箭（在威音王佛之前射出的一箭），射透兩重山（射穿了兩座山）。曰（僧人說），如何是相傳底事（什麼是代代相傳的事情）？師曰（禪師說），全因淮地月（完全是因為淮地的月亮），得照郢陽春（才能照亮郢陽的春天）。曰（僧人說），恁么則入水見長人也（這樣說來就像是入水才能見到高大的人了）？師曰（禪師說），祇知荊玉異（只知道荊山的玉石奇異），那辨楚王心（哪裡能辨別楚王的心意）？僧禮拜（僧人禮拜）。師以拂子擊之（禪師用拂子擊打他）。 復曰（又說），更有問話者么（還有要問話的人嗎）？如無（如果沒有），彼此著便（大家就各自方便吧）。問（有人問），和尚適來拈香（和尚剛才拈香），祝延聖壽（祝願皇帝聖壽），且道當今年多少（請問今年多少歲）？師曰（禪師說），月籠丹桂遠（月亮籠罩著丹桂，顯得遙遠），星拱北辰高（星星拱衛著北極星，顯得高大）。曰（那人說），南山直聳齊天壽（南山高聳，與天同壽），東海洪波比福源（東海的波濤比作福源）。師曰（禪師說），雙鳳朝金闕（雙鳳朝向金鑾殿），青松古韻高（青松的古老韻味高遠）。曰（那人說），聖壽已蒙師指示（聖上的壽命已經蒙您指示），治化乾坤事若何（治理天下的事情怎麼樣）？師曰（禪師說），不如緘口退（不如閉口退下），卻是報皇恩（這才是報答皇恩）。 上堂（開始講法）。默沉陰界（沉默沉入陰暗的境界），語落深坑（說話落入深坑）。擬著則天地懸殊（如果想要執著，則天地相差懸殊），棄之則千生萬劫（如果拋棄，則陷入千生萬劫）。洪波浩渺（洪水浩渺），白浪滔天（白浪滔天），鎮海明珠（鎮海的明珠），在誰收掌（在誰的手中掌握）？良久（過了很久）。卓拄杖曰（用拄杖敲擊地面說），百雜碎（全部粉碎）。 上堂（開始講法）。孤村陋店（偏僻的村莊簡陋的店舖），莫掛瓶盂（不要掛著瓶瓶罐罐）。祖佛玄關（祖師和佛的玄妙關竅），橫身直過（橫著身子直接過去）。早是蘇秦觸塞（早就如同蘇秦遊說秦王失敗），求路難回（想要回頭都難）。項主臨江（項羽兵敗來到烏江邊），何逃困命（又怎麼能逃脫困厄的命運）？諸禪德（各位禪者），到這裡（到了這裡），進則落於天魔（前進則落入天魔的境地），退則沈于鬼趣（後退則沉入鬼道）。不進不退（不進也不退），正在死水中（正處在死水中）。諸仁者（各位），作么生得平穩去（怎樣才能平穩地過去）？良久曰（過了很久說），任從三尺雪（任憑三尺厚的雪），難壓寸靈松（也難以壓倒一寸高的有靈性的松樹）。 師作五位頌並序（禪師作五位頌並序）。夫長天一色（長空一色），星月何（星星和月亮又算什麼）？

【English Translation】 English version If you concentrate your gaze, there's no need to meet. (The master) ascends the high seat (to preach). If the essence of the Zen school is brought up, all traces of the mundane and the sacred disappear. The doors of the pavilion open, and you meet in a separate household. Even if you attain enlightenment by raising the curtain, how can you avoid being observed by others? Encountering peach blossoms in spring only worsens your eye condition. Therefore, the ancients said, 'The path to the highest level is not transmitted by the thousand sages.' Venerable ones, since it is not transmitted, why does the iron ox walk through the land of Silla (an ancient Korean kingdom)?' Then, he shouts, 'The enlightened must know to be startled in the dark.' A monk asks, 'Whose tune does the master sing? Whose lineage does the Zen style inherit?' The master says, 'An arrow shot before Vairocana Buddha penetrates two mountains.' The monk says, 'What is the matter that is transmitted from generation to generation?' The master says, 'It is entirely because of the moon in the land of Huai that it can illuminate the spring in Yingyang.' The monk says, 'In that case, it's like seeing a tall person only by entering the water?' The master says, 'You only know the jade of Jing Mountain is extraordinary, but how can you discern the heart of the King of Chu?' The monk bows. The master strikes him with a whisk. Again, (the master) says, 'Is there anyone else who wants to ask questions? If not, let's all do as we please.' Someone asks, 'Venerable monk, you just offered incense and wished for the emperor's longevity. May I ask how old he is this year?' The master says, 'The moon shrouds the distant cinnamon tree, and the stars surround the high North Star.' The person says, 'The Southern Mountain rises straight up, as long-lived as the heavens, and the vast waves of the Eastern Sea are like a source of blessings.' The master says, 'Two phoenixes face the golden palace, and the ancient melody of the green pine is lofty.' The person says, 'The emperor's longevity has already been indicated by the master. How about the affairs of governing and transforming the universe?' The master says, 'It's better to keep silent and retreat, which is to repay the emperor's grace.' (The master) ascends the high seat (to preach). Silence sinks into the realm of darkness, and words fall into a deep pit. If you try to grasp it, heaven and earth are vastly different; if you abandon it, you fall into thousands of lives and kalpas. The vast flood, the towering white waves, the pearl that calms the sea, in whose hands is it held?' After a long pause, (the master) strikes the ground with his staff and says, 'All shattered to pieces!' (The master) ascends the high seat (to preach). 'In a desolate village and a humble shop, don't hang up bottles and bowls. The mysterious gateway of the patriarchs and Buddhas, cross it directly with your body. It's already like Su Qin failing to persuade the King of Qin, making it difficult to turn back. Xiang Yu (a famous general in Chinese history) arrived at the Yangtze River, how could he escape his trapped fate?' All you Zen practitioners, when you get here, advancing leads to falling into the realm of heavenly demons, and retreating leads to sinking into the realm of ghosts. Neither advancing nor retreating, you are in dead water. Venerable ones, how can you go safely?' After a long pause, (the master) says, 'Let the three feet of snow fall as it may, it's hard to suppress the inch-high spiritual pine.' The master composes a verse on the Five Ranks with a preface. 'The long sky is of one color, what are the stars and moon?'

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分。大地無偏。枯榮自異。是以法無異法。何迷悟而可及。心不自心。假言象而提唱。其言也。偏圓正到。兼帶葉通。其法也。不落是非。豈關萬象。幽旨既融於水月。宗源派混于金河。不墜虛凝回途復妙。頌曰。正中偏。星河橫轉月明前。彩氣夜交天未曉。隱里俱彰暗裡圓。偏中正。夜半天明羞自影。朦朦霧色辨何分。混然不落秦時鏡。正中來。火里金雞坐鳳臺。玄路倚空通脈上。披雲鳥道出塵埃。兼中至。雪仞籠身不迴避。天然猛將兩不傷。暗裡全施善周備。兼中到。解走之人不觸道。一般拈掇與君殊。不落是非方始妙。師示寂。書偈曰。兩處住持。無可助道。珍重諸人。不須尋討。投筆奄息。阇維多靈異。茲不盡具。獲設利五色。同靈骨塔于寺北三峰庵。

郢州興陽清剖禪師

在大陽作園頭。種瓜次。陽問。甜瓜何時得熟。師曰。即今熟爛了也。曰。揀甜底摘來。師曰。與甚麼人吃。曰。不入園者。師曰。未審不入園者還吃也無。曰。汝還識伊么。師曰。雖然不識。不得不與。陽笑而去。住后。上堂。西來大道。理絕百非。句里投機。全乖妙旨。不已而已。有屈祖宗。豈況忉忉。有何所益。雖然如是。事無一向。且於唱教門中。通一線道。大家商量。僧問。娑竭出海乾坤震。覿面相呈事若何。師曰

【現代漢語翻譯】 現代漢語譯本： 分，但大地的執行沒有偏頗，草木的枯榮各有不同。因此，佛法沒有不同的法門，哪裡還有迷惑和覺悟可以達到呢？心不是獨立存在的心，只是借用言語和形象來引導。所說的道理，既有偏頗又有圓滿，既有正又有到，兼顧枝葉而通達。所用的方法，不落入是非的爭論，哪裡會與萬象有關聯呢？深奧的旨意已經融合於水月般的虛幻中，宗門的源頭也混同于金河般的無盡中。不沉溺於虛無的凝滯，迴歸的道路才更加玄妙。頌詞說：『正中偏，星河橫轉，月亮在眼前更加明亮。彩色的雲氣在夜晚交織，天還沒有亮。隱藏的道理和彰顯的道理都在，黑暗中也圓滿。偏中正，半夜天明，羞愧地照著自己的影子。朦朧的霧色，如何分辨？混然一體，不落入秦時的鏡子。正中來，火中金雞坐在鳳凰臺上。玄妙的道路依靠天空，通向脈絡之上。撥開雲霧，鳥道通向塵世之外。兼中至，雪刃籠罩全身也不迴避。天然的猛將，兩方面都不會受傷。在暗中全面施展，善行周全完備。兼中到，懂得走路的人不會觸碰到道路。一般地拈起放下，與你們不同，不落入是非才是玄妙。』

禪師圓寂，留下偈語說：『兩處住持，無可助道。珍重諸位，不必尋討。』說完投筆而逝。火化後有很多靈異的事情發生，這裡就不一一詳述了。獲得了五色的舍利子，與靈骨一起建塔于寺廟北面的三峰庵。

郢州興陽清剖禪師

在大陽禪師處做園頭，有一次在種瓜的時候，大陽禪師問：『甜瓜什麼時候才能成熟？』清剖禪師說：『現在就已經熟透了。』大陽禪師說：『挑些甜的摘來。』清剖禪師問：『給什麼人吃？』大陽禪師說：『不入園的人。』清剖禪師說：『不知道不入園的人，他們能吃到嗎？』大陽禪師說：『你認識他們嗎？』清剖禪師說：『雖然不認識，但是不得不給他們。』大陽禪師笑著離開了。清剖禪師住持寺廟后，上堂說法：『西來的大道，道理超越了一切是非。在言語中尋求玄機，完全違背了妙旨。停止吧，停止吧，這樣只會委屈了祖師。更何況喋喋不休，又有什麼益處呢？雖然是這樣，事情沒有絕對的。姑且在唱教的門中，開通一條道路，和大家一起商量。』有僧人問：『娑竭龍王出海，乾坤震動，面對面相呈，事情是怎樣的？』清剖禪師說：

【English Translation】 English version: Division exists, but the earth is impartial. Wither and flourish differ naturally. Therefore, Dharma has no different Dharmas; how can delusion and enlightenment be attained? The mind is not a self-existent mind; it merely borrows words and images to guide. Its words are both biased and complete, both correct and arrived, encompassing branches and leaves while being thorough. Its method does not fall into right and wrong; how can it be related to the myriad phenomena? The profound meaning has already merged into the illusion of water and moon; the source of the sect is mixed into the endlessness of the golden river. Not falling into the stagnation of emptiness, the path of return is even more profound. The verse says: 'In the midst of the correct is the biased; the Milky Way turns horizontally, and the moon is brighter before the eyes. The colorful clouds intertwine at night, and the sky has not yet dawned. The hidden and the manifest are both present, and there is completeness in the darkness. In the midst of the biased is the correct; at midnight, the sky dawns, ashamed to reflect its own shadow. How to distinguish the hazy mist? A unified whole, not falling into the mirror of the Qin Dynasty. From the midst of the correct comes; the golden rooster in the fire sits on the phoenix platform. The profound path relies on the sky, leading to the top of the pulse. Parting the clouds, the bird path leads out of the dust. To the midst of the combined arrives; the snow blade covers the body without avoidance. A natural brave general, neither side is harmed. Fully display in the dark, good deeds are complete and thorough. To the midst of the combined arrives; one who knows how to walk will not touch the road. Generally picking up and putting down is different from you; not falling into right and wrong is the beginning of the profound.'

The Chan master passed away, leaving a verse saying: 'Living in two places, there is nothing to help the Way. Cherish you all, no need to seek.' After saying this, he dropped his pen and passed away. After cremation, many miraculous events occurred, which will not be described in detail here. He obtained five-colored sarira (relics), which were enshrined with his spiritual bones in a pagoda at the Three Peaks Hermitage north of the temple.

Chan Master Qingpou of Xingyang in Yingzhou

He was a gardener at Dayang's monastery. Once, while planting melons, Dayang asked, 'When will the sweet melons ripen?' Qingpou said, 'They are already ripe.' Dayang said, 'Pick some sweet ones.' Qingpou asked, 'Who will eat them?' Dayang said, 'Those who do not enter the garden.' Qingpou said, 'I wonder if those who do not enter the garden can eat them?' Dayang said, 'Do you know them?' Qingpou said, 'Although I do not know them, I must give them some.' Dayang laughed and left. After Qingpou became the abbot, he gave a Dharma talk, saying: 'The great Way from the West transcends all right and wrong. Seeking the mystery in words completely violates the profound meaning. Stop, stop, this will only wrong the ancestors. Moreover, what is the benefit of incessant chatter? Although this is so, things are not absolute. Let us open a path in the gate of teaching and discuss it together.' A monk asked, 'When Sagara (the Dragon King) emerges from the sea, heaven and earth shake. What is the matter when presented face to face?' Qingpou said:

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。金翅鳥王當宇宙。箇中誰是出頭人。曰。忽遇出頭時又作么生。師曰。似鶻提鳩君不信。髑髏前驗始知真。曰。恁么則叉手當胸。退身三步也。師曰。須彌座下烏龜子。莫待重遭點額回。問。從上諸聖向甚麼處去。師曰。月照千江靜。孤燈海底明。鄭金部問。和尚甚麼時開堂。師曰。不歷僧祇數。日月未生前。師臥疾次。大陽問。是身如泡幻。泡幻中成辦。若無個泡幻。大事無由辦。若要大事辦。識取個泡幻。作么生。師曰。猶是這邊事。陽曰。那邊事作么生。師曰。匝地紅輪秀。海底不栽花。陽笑曰。乃爾惺惺邪。師喝曰。將謂我忘卻。竟爾趨寂。

南嶽福嚴審承禪師

侍立大陽次。陽曰。有一人遍身紅爛。臥在荊棘林中。周匝火圍。若親近得此人。大敞廛開。若親近不得。時中以何為據。師曰。六根不具。七識不全。陽曰。你教伊出來。我要見伊。師曰。適來別無左右祇對和尚。陽曰。官不容針。師便禮拜(師后至華嚴隆和尚處。舉前話。隆曰。冷如毛粟。細如冰雪)。李相公特上山。問。如何是祖師西來意。師指庭前柏樹。公如是三問。師如是三答。公欣然。乃有頌曰。出沒云閑滿太虛。元來真相一塵無。重重請問西來意。唯指庭前柏一株。

惠州羅浮山顯如禪師

初到大陽。陽問

【現代漢語翻譯】 金翅鳥王（Garuda，一種神鳥）當宇宙，箇中誰是出頭人？ （學人）問：『忽然遇到出頭時又該怎麼辦？』 師（禪師）說：『就像老鷹抓鴿子，你不相信，等到死了之後見到骷髏就明白是真的了。』 （學人）說：『既然這樣，那麼我就叉手當胸，退後三步了。』 師（禪師）說：『須彌山（Mount Sumeru，佛教宇宙觀中的聖山）下的烏龜，不要等到再次被點額才回頭。』 （學人）問：『從前的諸位聖賢都到哪裡去了？』 師（禪師）說：『月亮照在千條江上，一片寂靜；孤燈在海底，獨自明亮。』 鄭金部問：『和尚您什麼時候開堂說法？』 師（禪師）說：『不用經歷僧祇（asamkhya，極長的時間單位）的計算，在日月未出現之前。』 禪師臥病期間，大陽（禪師名）問：『這身體就像水泡和幻影一樣，大事就在這水泡和幻影中成就。如果沒有這個水泡和幻影，大事就沒有辦法成就。如果要成就大事，就要認識這個水泡和幻影，該怎麼做？』 師（禪師）說：『這還是這邊的（現象界）事。』 大陽（禪師名）問：『那邊的（本體界）事又該怎麼說？』 師（禪師）說：『遍地都是紅色的太陽，光彩奪目；海底不種植花朵，自然清凈。』 大陽（禪師名）笑著說：『你真是聰明啊！』 師（禪師）呵斥道：『還以為我忘記了，竟然就這樣圓寂了。』

南嶽福嚴審承禪師

侍立在大陽（禪師名）身邊時，大陽（禪師名）說：『有一個人全身紅爛，躺在荊棘林中，周圍被火包圍。如果能親近這個人，就能大開方便之門；如果不能親近，平時又以什麼為依據呢？』 師（禪師）說：『六根不完備，七識不齊全。』 大陽（禪師名）說：『你叫他出來，我要見他。』 師（禪師）說：『剛才並沒有其他人在左右，只是在和和尚您對話。』 大陽（禪師名）說：『官府里容不下一根針。』 師（禪師）便禮拜。（禪師後來到了華嚴隆和尚處，提起之前的話，隆和尚說：『冷得像毛粟，細得像冰雪。』） 李相公特地上山，問：『什麼是祖師西來意（Bodhidharma，禪宗初祖達摩西來傳法的真意）？』 師（禪師）指著庭前的柏樹。 李相公這樣問了三次，禪師也這樣回答了三次。 李相公很高興，於是作了一首偈語：『出沒云間，充滿太虛，原來真相一塵不染。重重請問西來意，唯指庭前柏一株。』

惠州羅浮山顯如禪師

剛到大陽（禪師名）處，大陽（禪師名）問：

【English Translation】 Garuda (a mythical bird) rules the universe. Among them, who is the one to stand out? (The student) asked: 'What should be done when suddenly encountering the moment to stand out?' (The Master) said: 'It's like a hawk catching a dove. If you don't believe it, you'll know it's true when you see the skull after death.' (The student) said: 'In that case, I will fold my hands in front of my chest and take three steps back.' (The Master) said: 'The turtle under Mount Sumeru (the sacred mountain in Buddhist cosmology), don't wait until you are marked on the forehead again before turning back.' (The student) asked: 'Where have all the past sages gone?' (The Master) said: 'The moon shines on a thousand rivers, all is still; a solitary lamp is bright at the bottom of the sea.' Zheng Jinbu asked: 'When will the Master open the Dharma hall to preach?' (The Master) said: 'Without counting through asamkhyas (an extremely long unit of time), before the sun and moon were born.' When the Master was ill, Dayang (a Zen master's name) asked: 'This body is like a bubble and a phantom, and great matters are accomplished within this bubble and phantom. If there is no bubble and phantom, there is no way to accomplish great matters. If you want to accomplish great matters, you must recognize this bubble and phantom. How should you do it?' (The Master) said: 'This is still a matter of this side (the phenomenal world).' Dayang (a Zen master's name) asked: 'What about the matter of that side (the noumenal world)?' (The Master) said: 'Red suns shine brilliantly all over the earth; flowers are not planted at the bottom of the sea, naturally pure.' Dayang (a Zen master's name) smiled and said: 'You are truly clever!' (The Master) scolded: 'I thought I had forgotten, and you are just passing away like this.'

Zen Master Shencheng of Fuyan Temple on Mount Nan Yue

While standing beside Dayang (a Zen master's name), Dayang (a Zen master's name) said: 'There is a person whose whole body is red and rotten, lying in a thicket of thorns, surrounded by fire. If you can get close to this person, you can open the door of convenience wide; if you cannot get close, what do you rely on usually?' (The Master) said: 'The six senses are incomplete, and the seven consciousnesses are not whole.' Dayang (a Zen master's name) said: 'Tell him to come out, I want to see him.' (The Master) said: 'Just now, there was no one else around, I was just talking to you, Master.' Dayang (a Zen master's name) said: 'The government does not allow a needle.' (The Master) then bowed. (Later, the Master went to the place of Monk Huayan Long, and mentioned the previous conversation. Monk Long said: 'Cold as millet, fine as ice and snow.') Li Xiangong specially went up the mountain and asked: 'What is the meaning of Bodhidharma's (the first patriarch of Zen Buddhism) coming from the West?' (The Master) pointed to the cypress tree in front of the courtyard. Li Xiangong asked this three times, and the Master answered in the same way three times. Li Xiangong was very happy, and then composed a verse: 'Appearing and disappearing in the clouds, filling the vast void, the true form is originally without a speck of dust. Repeatedly asking the meaning of coming from the West, only pointing to the cypress tree in front of the courtyard.'

Zen Master Xianru of Mount Luofu in Huizhou

When he first arrived at Dayang's (a Zen master's name) place, Dayang (a Zen master's name) asked:

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。汝是甚處人。曰。益州。陽曰。此去幾里。曰。五千里。陽曰。你與么來。還曾踏著么。曰。不曾踏著。陽曰。汝解騰空那。曰。不解騰空。陽曰。爭得到這裡。曰。步步不迷方。通身無辨處。陽曰。汝得超方三昧邪。曰。聖心不可得。三昧豈彰名。陽曰。如是。如是。汝應信此即本體全彰。理事不二。善自護持。住后。僧問。如何是羅浮境。師曰。突兀侵天際。巍峨鎮海涯。曰。如何是境中人。師曰。頂上白雲散。足下黑煙生。

襄州白馬歸喜禪師

初問大陽。學人矇昧。乞指個入路。陽曰。得。良久。乃召師。師應諾。陽曰。與你個入路。師于言下有省。住后。僧問。如何是佛法大意。師曰。善犬帶牌。問。如龜藏六時如何。師曰。布袋里弓箭。問。不著佛求。不著法求。當於何求。師曰。村人跪拜石師子。曰。意旨如何。師曰。社樹下設齋。上堂。急走即蹉過。慢行趁不上。沒量大衲僧無計奈何。有多口饒舌底出來。僧問。一句即不問。如何是半句。師曰。投身擲下。曰。這個是一句也。師曰。半句也摸不著。問。如何是闃寂之門。師曰。莫鬧。莫鬧。

郢州大陽慧禪師

僧問。漢君七十二陣。大霸寰中。和尚臨筵。不施寸刃。承誰恩力。師曰。杲日當軒際。森羅一樣觀。曰。恁么

【現代漢語翻譯】 現代漢語譯本： 大陽問：『你是哪裡人？』 僧人答：『益州。』（今四川成都一帶） 大陽問：『這裡距離益州有多少里？』 僧人答：『五千里。』 大陽問：『你這樣走來，可曾腳踏實地走過嗎？』 僧人答：『不曾腳踏實地走過。』 大陽問：『你懂得騰空嗎？』 僧人答：『不懂得騰空。』 大陽問：『那你怎麼到達這裡的？』 僧人答：『步步不迷失方向，通身沒有可以分辨之處。』 大陽問：『你得到了超方三昧（超越常規的禪定境界）嗎？』 僧人答：『聖人的心不可得，三昧又怎能彰顯名號？』 大陽說：『是這樣，是這樣。你應該相信這即是本體完全顯現，理與事不二。好好守護保持。』 住持之後，有僧人問：『什麼是羅浮境（羅浮山所呈現的境界）？』 禪師說：『突兀地聳立侵入天際，巍峨地鎮守在海邊。』 僧人問：『什麼是境中人？』 禪師說：『頭頂上的白雲消散，腳下升起黑色的煙霧。』

襄州白馬歸喜禪師

最初問大陽禪師：『學人愚昧，請您指點一條入門的路徑。』 大陽說：『可以。』過了很久，才呼喚禪師。 禪師應答。 大陽說：『給你一條入門的路徑。』禪師在言語之下有所領悟。 住持之後，有僧人問：『什麼是佛法的大意？』 禪師說：『好狗帶著牌子。』 問：『如龜藏六時如何？』 禪師說：『布袋里的弓箭。』 問：『不執著于佛去求，不執著於法去求，應當在哪裡求？』 禪師說：『村裡人跪拜石獅子。』 問：『意旨如何？』 禪師說：『在社樹下設定齋飯。』 上堂說法：『走得太急就會錯過，走得太慢就趕不上。沒見識的大和尚們無計可施。』 有多嘴饒舌的人出來。 僧人問：『一句就不問了，什麼是半句？』 禪師說：『投身擲下。』 問：『這個就是一句嗎？』 禪師說：『半句也摸不著。』 問：『什麼是闃寂之門（寂靜無聲的門徑）？』 禪師說：『不要吵鬧，不要吵鬧。』

郢州大陽慧禪師

僧人問：『漢朝君主擺下七十二陣，稱霸天下。和尚您臨座說法，不施加一寸刀刃，承蒙誰的恩德力量？』 禪師說：『太陽當空照耀的時候，世間萬物都一樣地被照耀。』 問：『既然這樣，』

【English Translation】 English version: Dayang asked: 'Where are you from?' The monk replied: 'Yizhou.' (present-day Chengdu area, Sichuan) Dayang asked: 'How many li (Chinese mile) is it from here to Yizhou?' The monk replied: 'Five thousand li.' Dayang asked: 'Coming this way, have you ever walked on solid ground?' The monk replied: 'I have never walked on solid ground.' Dayang asked: 'Do you understand levitation?' The monk replied: 'I do not understand levitation.' Dayang asked: 'Then how did you get here?' The monk replied: 'Step by step without losing direction, the whole body has nothing to distinguish.' Dayang asked: 'Have you attained the Transcendental Samadhi (a state of meditative consciousness beyond the ordinary)?' The monk replied: 'The mind of a sage is unattainable, how can Samadhi manifest a name?' Dayang said: 'So it is, so it is. You should believe that this is the complete manifestation of the original substance, principle and phenomenon are not two. Take good care and maintain it.' After becoming the abbot, a monk asked: 'What is the realm of Luofu (the state presented by Mount Luofu)?' The Chan master said: 'Abruptly towering into the sky, majestically guarding the edge of the sea.' The monk asked: 'What is the person in the realm?' The Chan master said: 'The white clouds on the top of the head dissipate, and black smoke rises under the feet.'

Chan Master Guixi of Baima Temple in Xiangzhou

Initially asked Dayang: 'This student is ignorant, please point out a path to enter.' Dayang said: 'Okay.' After a long time, he called the Chan master. The Chan master responded. Dayang said: 'I'll give you a path to enter.' The Chan master had some understanding under the words. After becoming the abbot, a monk asked: 'What is the great meaning of the Buddha-dharma?' The Chan master said: 'A good dog wears a tag.' Asked: 'What about the turtle hiding its six senses?' The Chan master said: 'Bow and arrow in a bag.' Asked: 'Not clinging to the Buddha to seek, not clinging to the Dharma to seek, where should one seek?' The Chan master said: 'Villagers kneel and worship stone lions.' Asked: 'What is the meaning?' The Chan master said: 'Setting up a vegetarian meal under the community tree.' Ascending the hall to preach: 'Walking too fast will miss it, walking too slow will not catch up.' Ignorant monks have no way to deal with it.' There are talkative people who come out. The monk asked: 'I won't ask about a whole sentence, what is half a sentence?' The Chan master said: 'Throwing yourself down.' Asked: 'Is this a whole sentence?' The Chan master said: 'You can't even touch half a sentence.' Asked: 'What is the gate of stillness?' The Chan master said: 'Don't make noise, don't make noise.'

Chan Master Hui of Dayang Temple in Yingzhou

A monk asked: 'The Han emperor set up seventy-two formations, dominating the world. When you, the abbot, preside over the Dharma, you don't use an inch of blade. Whose grace and power do you rely on?' The Chan master said: 'When the sun shines brightly in the sky, all things in the world are illuminated in the same way.' Asked: 'If so,'

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則金烏凝秀色。玉兔瑞雲深。師曰。滴瀝無私旨。通方一念玄。問。如何是和尚家風。師曰。粗布直裰重重補。日用鋤頭旋旋揩。曰。向上客來。如何祇待。師曰。要用便用。問。如何是西來意。師曰。日出東方。月落西戶。復示頌曰。朝朝日出東方。夜夜月落西戶。如今大宋宮家。儘是金枝玉樹。

越州雲門山靈運寶印禪師

上堂。夜來雲雨散長空。月在森羅萬象中。萬象靈光無內外。當明一句若為通。不見僧問大哥和尚云。月生雲際時如何。大哥曰。三個孩兒抱花鼓。莫來攔我毬門路。月生雲際。是明甚麼邊事。三個孩兒抱花鼓。擬思即隔。莫來攔我毬門路。須有出身處始得。若無出身處。也似黑牛臥死水。出身一句作么生道。不勞久立。

懷安軍雲頂海鵬禪師

僧問。如何是大疑底人。師曰。畢缽巖中。面面相覷。曰。如何是不疑底人。師曰。如是我聞。須彌粉碎。問。祖意教意。是同是別。師曰。達磨逢梁武。摩騰遇漢明。

復州乾明機聰禪師

僧問。如何是佛法大意。師曰。此問不虛。問。如何是東禪境。師曰。定水不曾離舊岸。紅塵爭敢入波來。

梁山巖禪師法嗣

鼎州梁山善冀禪師

僧問。撥塵見佛時如何。師曰。莫眼華。問。和尚幾時成佛

。師曰。且莫壓良為賤。曰。為甚麼不肯承當。師曰。好事不如無。師頌魯祖面壁曰。魯祖三昧最省力。才見僧來便面壁。若是知心達道人。不在揚眉便相悉。

道吾詮禪師法嗣

相州天平山契愚禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。杖鼓兩頭打。問。如何是祖師西來意。師曰。鎮州蘿蔔。石含茶居士問。法無動搖時如何。師曰。你從潞府來。士曰。一步也不曾驀。師曰。因甚得到這裡。士曰。和尚睡語作么。師曰。放你三十棒。官人問。無鄰可隔。為甚麼不相見。師曰。怨阿誰。師廊下行次。見僧。以拄杖示之。僧便近前接。師便打。

青原下十一世

投子青禪師法嗣

東京天寧芙蓉道楷禪師

沂州崔氏子。自幼學辟榖。隱伊陽山。后游京師。籍名術臺寺。試法華得度。謁投子于海會。乃問。佛祖言句。如家常茶飯。離此之外。別有為人處也無。子曰。汝道寰中天子敕。還假堯舜禹湯也無。師欲進語。子以拂子摵師口曰。汝發意來。早有三十棒也。師即開悟。再拜便行。子曰。且來。阇黎。師不顧。子曰。汝到不疑之地邪。師即以手掩耳。後作典座。子曰。廚務勾當不易。師曰。不敢。子曰。煮粥邪。蒸飯邪。師曰。人工淘米著火。行者煮粥蒸飯。子曰。汝作

【現代漢語翻譯】 現代漢語譯本： 師父說：『不要強迫良民為奴隸。』僧人問：『為什麼不肯承擔？』師父說：『好事不如沒有。』師父讚頌魯祖面壁說：『魯祖的三昧（Samadhi，正定）最省力，才見僧人來就面壁。若是知心的得道之人，不在揚眉（指禪宗以動作、表情等來表達禪意）便能相互瞭解。』 道吾詮禪師的法嗣 相州天平山契愚禪師 僧人問：『師父唱的是誰家的曲子？宗風傳承自哪位？』師父說：『杖鼓兩頭打。』問：『如何是祖師西來意（Bodhidharma，達摩祖師從西方來到中國的目的）？』師父說：『鎮州的蘿蔔。』石含茶居士問：『法無動搖時如何？』師父說：『你從潞府來。』居士說：『一步也不曾跨過。』師父說：『因什麼來到這裡？』居士說：『和尚說夢話嗎？』師父說：『放你三十棒。』官人問：『沒有鄰居可以隔開，為什麼不相見？』師父說：『怨誰呢？』師父在走廊下行走時，看見僧人，用拄杖指著他。僧人便走上前去迎接，師父便打他。 青原下十一世 投子青禪師的法嗣 東京天寧芙蓉道楷禪師 沂州崔氏之子，自幼學習辟榖（不食五穀）。隱居在伊陽山。後來遊歷京師，在術臺寺登記。通過試法華（《妙法蓮華經》）而得度。在海會拜見投子，於是問道：『佛祖的言句，如同家常便飯。除此之外，還有特別的為人處世之道嗎？』投子說：『你說寰中天子的敕令，還需要堯舜禹湯嗎？』禪師想要說話，投子用拂子打禪師的嘴巴說：『你發心來，早就該打三十棒了。』禪師立刻開悟。再次拜謝便要離開。投子說：『且慢，阇黎（Acarya，阿阇梨）。』禪師不回頭。投子說：『你到了不懷疑的境地了嗎？』禪師立刻用手摀住耳朵。後來擔任典座（寺院中負責廚房事務的僧人）。投子說：『廚房事務不容易啊。』禪師說：『不敢。』投子說：『煮粥呢，還是蒸飯呢？』禪師說：『人工淘米點火，行者煮粥蒸飯。』投子說：『你做什麼？』

【English Translation】 English version: The master said, 'Don't force good people into servitude.' The monk asked, 'Why are you unwilling to acknowledge it?' The master said, 'A good deed is better left undone.' The master praised Patriarch Lu facing the wall, saying, 'Patriarch Lu's Samadhi (正定) is the most effortless; as soon as he sees a monk coming, he faces the wall. If it is a like-minded person who has attained the Way, they will understand each other without even raising an eyebrow (referring to Zen's expression of Zen meaning through actions and expressions).' Dōgo Zenji's (道吾詮禪師) Dharma successor Qiyun Zenji (契愚禪師) of Mount Tianping in Xiangzhou A monk asked, 'Whose tune does the master sing? Whose lineage does the school of Zen inherit?' The master said, 'The drum is beaten on both ends.' Asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's (達摩祖師) purpose in coming to China from the West)?' The master said, 'Radishes from Zhenzhou.' Layman Shi Hancha asked, 'What is it like when the Dharma is unmoving?' The master said, 'You come from Luzhou.' The layman said, 'I haven't taken a single step.' The master said, 'Then how did you get here?' The layman said, 'Is the monk talking in his sleep?' The master said, 'I'll give you thirty blows.' An official asked, 'There are no neighbors to separate us, why don't we see each other?' The master said, 'Who are you blaming?' The master was walking in the corridor when he saw a monk and pointed at him with his staff. The monk went forward to greet him, and the master hit him. Eleventh generation under Qingyuan Touzi Qing Zenji's (投子青禪師) Dharma successor Furong Daokai Zenji (芙蓉道楷禪師) of Tianning Temple in Tokyo The son of the Cui family of Yizhou, he learned to abstain from grains (辟榖) from a young age. He lived in seclusion on Mount Yiyang. Later, he traveled to the capital and registered at Shutai Temple. He was ordained after passing the Lotus Sutra (《妙法蓮華經》) examination. He visited Touzi at Haihui and asked, 'The words of the Buddhas and Patriarchs are like everyday tea and rice. Apart from that, is there another way to treat people?' Touzi said, 'Do you think the decree of the emperor within the realm still needs Yao, Shun, Yu, and Tang?' The Zen master wanted to speak, but Touzi slapped the Zen master's mouth with a whisk and said, 'You came with this intention, you should have been hit thirty times long ago.' The Zen master immediately attained enlightenment. He bowed again and was about to leave. Touzi said, 'Wait, Acarya (阿阇梨).' The Zen master did not turn back. Touzi said, 'Have you reached the state of no doubt?' The Zen master immediately covered his ears with his hands. Later, he served as the tenzo (典座, a monk in charge of kitchen affairs in a monastery). Touzi said, 'Kitchen affairs are not easy.' The Zen master said, 'I dare not.' Touzi said, 'Are you cooking porridge or steaming rice?' The Zen master said, 'The workers wash the rice and light the fire, and the attendants cook the porridge and steam the rice.' Touzi said, 'What are you doing?'

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甚麼。師曰。和尚慈悲。放他閑去。一日侍投子游菜園。子度拄杖與師。師接得便隨行。子曰。理合恁么。師曰。與和尚提鞋挈杖。也不為分外。子曰。有同行在。師曰。那一人不受教。子休去。至晚問師。早來說話未盡。師曰。請和尚舉。子曰。卯生日。戌生月。師即點燈來。子曰。汝上來下去。總不徒然。師曰。在和尚左右。理合如此。子曰。奴兒婢子。誰家屋裡無。師曰。和尚年尊。闕他不可。子曰。得恁么慇勤。師曰。報恩有分。住后。僧問。胡家曲子不墮五音。韻出青霄。請師吹唱。師曰。木雞啼夜半。鐵鳳叫天明。曰。恁么則一句曲含千古韻。滿堂雲水盡知音。師曰。無舌童兒能繼和。曰。作家宗師。人天眼目。師曰。禁取兩片皮。問。夜半正明。天曉不露。如何是不露底事。師曰。滿船空載月。漁父宿蘆花。問。如何是曹洞家風。師曰。繩床風雨爛。方丈草來侵。問。如何是直截根源。師曰。足下已生草。舉步落危坡。上堂。晝入祗陀之苑。皓月當天。夜登靈鷲之山。太陽溢目。烏鴉似雪。孤雁成群。鐵狗吠而凌霄。泥牛斗而入海。正當恁么時。十方共聚。彼我何分。古佛場中。祖師門下。大家出一隻手。接待往來知識。諸仁者。且道成得個甚麼事。良久曰。剩栽無影樹。留與後人看。上堂。才升此座

【現代漢語翻譯】 甚麼（什麼）。師曰（師父說）。和尚（指投子，下同）慈悲，放他閑去。一日侍投子游菜園，投子遞拄杖與師，師接得便隨行。投子曰：『理合恁么（應該這樣）。』師曰：『與和尚提鞋挈杖，也不為分外。』投子曰：『有同行在。』師曰：『那一人不受教。』投子休去。至晚問師：『早來說話未盡。』師曰：『請和尚舉。』投子曰：『卯生日，戌生月。』師即點燈來。投子曰：『汝上來下去，總不徒然。』師曰：『在和尚左右，理合如此。』投子曰：『奴兒婢子，誰家屋裡無？』師曰：『和尚年尊，闕他不可。』投子曰：『得恁么慇勤。』師曰：『報恩有分。』 住后，僧問：『胡家曲子不墮五音，韻出青霄，請師吹唱。』師曰：『木雞啼夜半，鐵鳳叫天明。』曰：『恁么則一句曲含千古韻，滿堂雲水盡知音。』師曰：『無舌童兒能繼和。』曰：『作家宗師，人天眼目。』師曰：『禁取兩片皮。』 問：『夜半正明，天曉不露，如何是不露底事？』師曰：『滿船空載月，漁父宿蘆花。』 問：『如何是曹洞家風（曹洞宗的宗風）？』師曰：『繩床風雨爛，方丈草來侵。』 問：『如何是直截根源？』師曰：『足下已生草，舉步落危坡。』 上堂。晝入祗陀之苑（祗陀園），皓月當天。夜登靈鷲之山（靈鷲山），太陽溢目。烏鴉似雪，孤雁成群。鐵狗吠而凌霄，泥牛斗而入海。正當恁么時，十方共聚，彼我何分？古佛場中，祖師門下，大家出一隻手，接待往來知識。諸仁者，且道成得個甚麼事？良久曰：『剩栽無影樹，留與後人看。』 上堂。才升此座

【English Translation】 What? The master said, 'The venerable monk (referring to Touzi, same below) is compassionate, letting him be idle.' One day, serving Touzi in a vegetable garden, Touzi handed his staff to the master, who took it and followed along. Touzi said, 'It should be like this.' The master said, 'To carry shoes and a staff for the venerable monk is not beyond my duty.' Touzi said, 'There is a companion.' The master said, 'That person does not accept instruction.' Touzi stopped. In the evening, he asked the master, 'What you said earlier was not finished.' The master said, 'Please, venerable monk, continue.' Touzi said, 'Born on the day of Mao (4th Earthly Branch), born in the month of Xu (11th Earthly Branch).' The master then lit a lamp. Touzi said, 'Your coming and going are not in vain.' The master said, 'Being by the venerable monk's side, it should be so.' Touzi said, 'Slaves and maids, which house does not have them?' The master said, 'The venerable monk is old; he cannot be without him.' Touzi said, 'So diligent.' The master said, 'I have a share in repaying kindness.' After residing there, a monk asked, 'The Hu (non-Chinese) family's tune does not fall into the five tones, its rhythm emerges from the blue sky; please, master, play and sing it.' The master said, 'A wooden rooster crows at midnight, an iron phoenix cries at dawn.' The monk said, 'In that case, one tune contains the rhythm of a thousand ages, and all the monks and laypeople in the hall are kindred spirits.' The master said, 'A tongueless child can continue the harmony.' The monk said, 'A master of the tradition, the eyes of humans and gods.' The master said, 'Keep your two pieces of skin shut.' Asked, 'At midnight, it is brightly illuminated; at dawn, it is not revealed. What is the matter that is not revealed?' The master said, 'A boat fully loaded with the moon, a fisherman sleeps among the reeds.' Asked, 'What is the family style of Caodong (the Soto Zen school)?' The master said, 'The rope bed is rotten from wind and rain, grass invades the abbot's room.' Asked, 'What is the direct source?' The master said, 'Grass has already grown under your feet; taking a step, you fall onto a dangerous slope.' Entering the Garden of Jeta (Jetavana Vihara) in the daytime, the bright moon is in the sky. Ascending Mount Grdhrakuta (Vulture Peak Mountain) at night, the sun overflows the eyes. Crows resemble snow, solitary geese form flocks. Iron dogs bark and soar into the sky, mud oxen fight and enter the sea. At just such a time, the ten directions gather together; what distinction is there between self and other? In the ancient Buddha's field, under the ancestral master's gate, everyone puts out a hand to receive the visiting teachers. All of you, what do you say is accomplished? After a long silence, he said, 'Plant an additional shadowless tree, leaving it for later generations to see.' Ascending this seat

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。已涉塵勞。更乃凝眸。自彰瑕玷。別傳一句。勾賊破家。不失本宗。狐貍戀窟。所以真如凡聖。皆是夢言。佛及眾生。併爲增語。到這裡迴光返照。撒手承當。未免寒蟬抱枯木。泣盡不回頭。上堂。喚作一句。已是埋沒宗風。曲為今時。通途消耗。所以借功明位。用在體處。借位明功。體在用處。若也體用雙明。如門扇兩開。不得向兩扇上著意。不見新豐老子道。峰巒秀異。鶴不停機。靈木迢然。鳳無依倚。直得功成不處。電火難追。擬議之間。長途萬里。上堂。臘月三十日已前即不問。臘月三十日事作么生。諸仁者到這裡。佛也為你不得。法也為你不得。祖師也為你不得。天下老和尚也為你不得。山僧也為你不得。閻羅老子也為你不得。直須盡卻今時去。若也盡卻今時。佛也不奈他何。法也不奈他何。祖師也不奈他何。天下老和尚也不奈他何。山僧也不奈他何。閻羅老子也不奈他何。諸人且道。如何是盡卻今時底道理。還會么。明年更有新條在。惱亂春風卒未休。問。如何是道。師曰。無角泥牛奔夜攔。上堂。鐘鼓喧喧報未聞。一聲驚起夢中人。圓常靜應無餘事。誰道觀音別有門。良久曰。還會么。休問補陀巖上客。鶯聲啼斷海山云。上堂。拈拄杖曰。這裡薦得。儘是諸佛建立邊事。直饒東涌西沒。卷舒自在。也

未夢見七佛已前訊息。須知有一人。不從人得。不受教詔。不落階級。若識此人。一生參學事畢。驀召大眾曰。更若凝眸。不勞相見。上堂。良久曰。青山常運步。石女夜生兒。便下座。上堂。假言唱道。落在今時。設使無舌人解語。無腳人能行。要且未能與那一人相應。還會么。龍吟徒側耳。虎嘯謾沉吟。問。如何是兼帶之語。師曰。妙用全施該世界。木人閑步火中來。曰。如何是和尚家風。師曰。眾人皆見。曰。未審見個甚麼。師曰。東壁打西壁。大觀初。開封尹李孝壽奏師道行卓冠叢林。宜有褒顯。即賜紫方袍。號定照禪師。內臣持來命至。師謝恩竟。乃陳己志。出家時嘗有重誓。不為利名。專誠學道。用資九族。茍渝願心。當棄身命。父母以此聽許。今若不守本志。竊冒寵光。則佛法．親盟背矣。於是修表具辭。復降旨京尹堅俾受之。師確守不回。以拒命坐罪。奉旨下棘寺。與從輕。寺吏聞有司。欲徙淄州。有司曰有疾。與免刑。及吏問之。師曰。無疾。曰。何有灸瘢邪。師曰。昔者疾。今日愈。吏令思之。師曰。已悉厚意。但妄非所安。乃恬然就刑而行。從之者如歸市。及抵淄州。僦居。學者愈親。明年冬。來令自便。庵于芙蓉湖心。道俗川湊。示眾曰。夫出家者為厭塵勞。求脫生死。休心息念。斷絕攀緣

【現代漢語翻譯】 現代漢語譯本： 在未夢見過去七佛（Vipassi, Sikhi, Vessabhu, Kakusandha, Konagamana, Kassapa, and Gotama Buddha）之前的訊息時，要知道有這樣一個人，他不從他人處獲得，不接受任何教導，也不落入任何階級。如果認識了這個人，一生的參學就結束了。禪師突然召集大眾說：『如果你們再凝神注視，就不必相見了。』 禪師上堂說法，良久后說：『青山常在執行腳步，石女夜晚生下孩子。』說完便下座。 禪師再次上堂說法：『用虛假的言語來宣揚佛道，是落在當今時代。即使沒有舌頭的人能說話，沒有腳的人能行走，也仍然不能與那一個人相應。你們會嗎？龍的吟叫只是徒勞地側耳傾聽，老虎的咆哮也只是白白地沉吟。』 有人問：『什麼是兼帶之語？』禪師說：『奇妙的作用完全施展開來，覆蓋整個世界，木頭人悠閒地在火焰中行走。』 又問：『什麼是和尚的家風？』禪師說：『眾人都看得見。』 問：『不知道看見了什麼？』禪師說：『在東墻敲打西墻。』 大觀初年，開封尹李孝壽上奏說禪師的道行卓越，是叢林中的佼佼者，應該給予褒獎和表彰。於是朝廷賜予紫色的方袍，並賜號為定照禪師。內臣拿著聖旨前來，禪師謝恩完畢后，陳述了自己的志向：出家時曾經立下重誓，不為名利，專心誠意地學習佛道，用來資助九族。如果違背了誓願，就應該捨棄身命。父母因此才允許他出家。現在如果他不遵守本來的志向，竊取冒領朝廷的恩寵，那麼就違背了佛法和對親人的盟約。於是禪師修書上表，堅決推辭。朝廷再次下旨，讓京尹堅決地讓他接受。禪師堅守自己的志向，不肯改變，因此以抗旨的罪名被判刑，奉旨下到棘寺。朝廷從輕發落。寺里的官吏聽說有司要將他流放到淄州，就說禪師有病，可以免除刑罰。官吏詢問禪師，禪師說：『我沒有病。』官吏說：『為什麼有灸療的疤痕呢？』禪師說：『那是以前的病，今天已經痊癒了。』官吏讓禪師好好考慮。禪師說：『我已經完全明白你們的好意了，但是用虛妄的手段不是我所能接受的。』於是坦然地接受刑罰並前往淄州，跟隨他的人就像趕集一樣。 到達淄州后，禪師租房居住，前來學習的人更加親近。第二年冬天，朝廷下令允許他自由行動。禪師在芙蓉湖中心結庵居住，前來求道的人絡繹不絕。禪師向大眾開示說：『出家的人是爲了厭惡塵世的勞苦，尋求脫離生死輪迴，休止妄心，止息妄念，斷絕一切攀緣。』

【English Translation】 English version: Before dreaming of the messages prior to the Seven Buddhas (Vipassi, Sikhi, Vessabhu, Kakusandha, Konagamana, Kassapa, and Gotama Buddha), know that there is such a person who does not obtain from others, does not receive any teachings, and does not fall into any class. If you recognize this person, the matter of lifelong study is finished. The Zen master suddenly summoned the assembly and said, 'If you stare intently again, there will be no need to meet.' The Zen master ascended the hall to preach, and after a long while, said, 'The green mountains are constantly moving their steps, and the stone woman gives birth to a child at night.' Then he descended from the seat. The Zen master ascended the hall again to preach: 'Using false words to proclaim the Buddha's way is falling into the present time. Even if a person without a tongue can speak, and a person without feet can walk, they still cannot correspond with that one person. Do you understand? The dragon's roar is just in vain to prick up the ears, and the tiger's roar is just in vain to ponder.' Someone asked, 'What is the language of carrying together?' The master said, 'The wonderful function is fully displayed, covering the entire world, and the wooden man leisurely walks in the fire.' Again asked, 'What is the family style of the monk?' The master said, 'Everyone can see it.' Asked, 'I don't know what is seen?' The master said, 'Hitting the west wall from the east wall.' In the early years of Daguan, Li Xiaoshou, the governor of Kaifeng, reported that the Zen master's conduct was outstanding and a leader in the monastic community, and should be praised and recognized. Therefore, the court bestowed a purple robe and the title of 'Zen Master Dingzhao'. The inner minister came with the imperial decree. After the Zen master thanked the emperor, he stated his aspirations: when he became a monk, he had made a solemn vow not to seek fame and fortune, but to wholeheartedly study the Buddha's way to support his nine generations of relatives. If he violated his vow, he should give up his life. His parents therefore allowed him to become a monk. Now, if he does not abide by his original aspirations and steals the emperor's favor, then he would violate the Buddha's law and the covenant with his relatives. Therefore, the Zen master wrote a memorial, firmly declining the honor. The court issued another decree, ordering the governor of the capital to insist that he accept it. The Zen master firmly adhered to his aspirations and refused to change, and was therefore sentenced for disobeying the imperial decree and sent to Jisi Temple. The court leniently dealt with him. The temple officials heard that the authorities wanted to exile him to Zizhou, and said that the Zen master was ill and could be exempted from punishment. The officials asked the Zen master, and the Zen master said, 'I am not ill.' The officials said, 'Why are there moxibustion scars?' The Zen master said, 'That was a previous illness, and it has healed today.' The officials asked the Zen master to think it over carefully. The Zen master said, 'I fully understand your good intentions, but using false means is not something I can accept.' Therefore, he calmly accepted the punishment and went to Zizhou, and those who followed him were like going to a market. After arriving in Zizhou, the Zen master rented a house to live in, and those who came to study became even closer. In the winter of the following year, the court ordered that he be allowed to move freely. The Zen master built a hermitage in the heart of Furong Lake, and those who came to seek the Way flocked there. The Zen master taught the assembly, saying, 'Those who leave home are to be disgusted with the toil of the world, to seek liberation from the cycle of birth and death, to cease the mind of delusion, to stop the thoughts of delusion, and to cut off all clinging.'

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。故名出家。豈可以等閑利養。埋沒平生。直須兩頭撒開。中間放下。遇聲遇色。如石上栽花。見利見名。似眼中著屑。況從無始以來。不是不曾經歷。又不是不知次第。不過翻頭作尾。止於如此。何須苦苦貪戀。如今不歇。更待何時。所以先聖教人。祇要盡卻今時。能盡今時。更有何事。若得心中無事。佛祖猶是冤家。一切世事。自然冷淡。方始那邊相應。你不見隱山至死不肯見人。趙州至死不肯告人。匾擔拾橡栗為食。大梅以荷葉為衣。紙衣道者祇披紙。玄泰上座祇著布。石霜置枯木堂與人坐臥。祇要死了你心。投子使人辦米。同煮共䬸。要得省取你事。且從上諸聖。有如此榜樣。若無長處。如何甘得。諸仁者。若也於斯體究。的不虧人。若也不肯承當。向後深恐費力。山僧行業無取。忝主山門。豈可坐費常住。頓忘先聖付囑。今者輒敩古人。為住持體例。與諸人議定。更不下山。不赴齋。不發化主。唯將本院莊課一歲所得。均作三百六十分。日取一分用之。更不隨人添減。可以備飯則作飯。作飯不足則作粥。作粥不足則作米湯。新到相見。茶湯而已。更不煎點。唯置一茶堂。自去取用。務要省緣。專一辦道。又況活計具足。風景不疏。華解笑。鳥解啼。木馬長鳴。石牛善走。天外之青山寡色。耳畔之鳴泉無聲。

嶺上猿啼。露濕中宵之月。林間鶴唳。風回清曉之松。春風起時。枯木龍吟。秋葉凋而寒林華散。玉階鋪苔蘚之紋。人面帶煙霞之色。音塵寂爾。訊息宛然。一味蕭條。無可趣向。山僧今日向諸人面前。說家門已是不著便。豈可更去升堂入室。拈槌豎拂。東喝西棒。張眉努目。如癇病發相似。不唯屈沈上座。況亦辜負先聖。你不見達磨西來少室山下。面壁九年。二祖至於立雪斷臂。可謂受盡艱辛。然而達磨不曾措了一詞。二祖不曾問著一句。還喚達磨作不為人。得么。二祖做不求師。得么。山僧每至說著古聖做處。便覺無地容身。慚愧後人軟弱。又況百味珍羞。遞相供養。道我四事具足。方可發心。祇恐做手腳不迭。便是隔生隔世去也。時光似箭。深為可惜。雖然如是。更在他人從長相度。山僧也強教你不得。諸仁者還見古人偈么。山田脫粟飯。野菜淡黃齏。吃則從君吃。不吃任東西。伏惟同道。各自努力。珍重。政和七年冬。賜額曰華嚴禪寺。八年五月十四日。索筆書偈。付侍僧曰。吾年七十六。世緣今已足。生不愛天堂。死不怕地獄。撒手橫身三界外。騰騰任運何拘束。移時乃逝。

隨州大洪山報恩禪師

衛之黎陽劉氏子。世皆碩儒。師未冠舉方略。擢上第。后厭塵境。請于朝。乞謝簪紱為僧。上從

其請。遂游心祖道。至投子未久。即悟心要。子曰。汝再來人也。宜自護持。辭謁諸名宿。皆蒙印可。丞相韓公縝請開法于西京少林。未幾。大洪革律為禪。詔師居之。上堂。五五二十五。案山雷。主山雨。明眼衲僧。莫教錯舉。僧問。九鼎澄波即不問。為祥為瑞事如何。師曰。古今不墜。曰。這個且拈放一邊。向上還有事也無。師曰。太無厭生。曰。作家宗師。師曰。也不消得。上堂。如斯話會。誰是知音。直饒向一句下。千眼頓開。端的有幾個是迷逢達磨。諸人要識達磨祖師么。乃舉手作捏勢。曰。達磨鼻孔在少林手裡。若放開去。也從教此土西天。說黃道黑。欺胡謾漢。若不放過。不消一捏。有人要與祖師作主。便請出來與少林相見。還有么。良久。曰果然。上堂。拈起拄杖曰。昔日德山臨濟。信手拈來。便能坐斷十方。壁立千仞。直得冰河焰起。枯木花芳。諸人若也善能橫擔豎夯。遍問諸方。茍或不然。少林倒行此令去也。擊禪床一下。僧問。一箭一群即不問。一箭一個事如何。師曰。中也。曰。還端的也無。師曰。同聲相應。同氣相求。曰。恁么則石鞏猶在。師曰。非但一個兩個。曰。好事不如無。師曰。穿卻了也。問。三玄三要即不問。五位君臣事若何。師曰。非公境界。曰。恁么則石人拊掌。木女呵呵

【現代漢語翻譯】 現代漢語譯本 他請求允許。於是用心體悟祖師的道法。到投子山不久，就領悟了心要。投子禪師說：『你是再來之人啊，應該好好守護保持。』他辭別拜訪各位名宿，都得到他們的認可。丞相韓公縝請求他在西京少林寺開法。不久，大洪寺改變律宗為禪宗，朝廷下詔讓禪師住持該寺。上堂說法時說：『五五二十五，案山是雷，主山是雨。明眼的禪僧，不要錯誤地舉揚。』有僧人問：『九鼎平靜無波暫且不問，是祥瑞還是不祥的事又如何呢？』禪師說：『自古至今沒有墜落。』僧人說：『這個且放在一邊，向上還有事嗎？』禪師說：『太不知滿足了。』僧人說：『真是個有作為的宗師。』禪師說：『也不需要這樣說。』上堂說法時說：『像這樣的法會，誰是知音呢？縱然在某句話下，千眼頓開，到底有幾個是迷失了的達磨（Bodhidharma，禪宗始祖）呢？各位想要認識達磨祖師嗎？』於是舉起手作捏的姿勢，說：『達磨的鼻孔在少林寺手裡。如果放開，也任憑他在這片土地和西天，說黃道黑，欺騙胡人，謾罵漢人。如果不放過，不用一捏。有人要替祖師作主，就請出來與少林寺相見。還有嗎？』良久，說：『果然沒有。』上堂說法時，拿起拄杖說：『昔日德山（Deshan Xuanjian，唐代禪宗大師）、臨濟（Linji Yixuan，唐代禪宗大師），信手拈來，便能截斷十方，像峭壁一樣聳立千仞，使得冰河燃起火焰，枯木開出鮮花。各位如果善於橫擔豎夯，遍問各方。如果不是這樣，少林寺就要倒行此令了。』擊打禪床一下。有僧人問：『一箭射一群暫且不問，一箭射一個事又如何呢？』禪師說：『射中了。』僧人說：『確實是這樣嗎？』禪師說：『同聲相應，同氣相求。』僧人說：『這樣說來，石鞏（Shigong Huizang，唐代禪宗大師）還在。』禪師說：『不只是一個兩個。』僧人說：『好事不如沒有。』禪師說：『穿透了。』問：『三玄三要暫且不問，五位君臣的事又如何呢？』禪師說：『不是你的境界。』僧人說：『這樣說來，石人拍手，木女呵呵。』

【English Translation】 English version He requested permission. Thereupon, he devoted his mind to the ancestral path. Soon after arriving at Touzi Mountain, he realized the essence of the mind. Chan Master Touzi said, 'You are a reborn person; you should protect and maintain yourself well.' He bid farewell and visited various renowned monks, all of whom acknowledged his understanding. Prime Minister Han Gongzhen requested him to open the Dharma at Shaolin Temple in the Western Capital. Shortly thereafter, Dahong Temple changed from the Vinaya school to the Chan school, and the imperial court issued an edict for the master to reside there. In his Dharma talk, he said, 'Five times five is twenty-five; the table mountain is thunder, and the main mountain is rain. Clear-eyed Chan monks, do not raise it incorrectly.' A monk asked, 'The nine tripods being calm and waveless is not in question, but what about the matter of auspiciousness or inauspiciousness?' The Chan master said, 'It has not fallen since ancient times.' The monk said, 'Let's put this aside for now; is there anything beyond this?' The Chan master said, 'Too insatiable.' The monk said, 'Truly an accomplished master.' The Chan master said, 'There's no need to say that.' In his Dharma talk, he said, 'In such a Dharma assembly, who is the kindred spirit? Even if a thousand eyes were suddenly opened under a certain phrase, how many are truly lost Bodhidharmas (Bodhidharma, the first patriarch of Chan Buddhism)? Do you all want to recognize the Patriarch Bodhidharma?' Thereupon, he raised his hand and made a pinching gesture, saying, 'Bodhidharma's nostrils are in the hands of Shaolin Temple. If released, he would be allowed to speak of yellow as black and deceive the barbarians and scold the Han people in this land and the Western Heaven. If not released, there is no need for a pinch. If anyone wants to take charge for the Patriarch, please come out and meet Shaolin Temple. Is there anyone?' After a long silence, he said, 'Indeed, there is no one.' In his Dharma talk, he picked up his staff and said, 'In the past, Deshan (Deshan Xuanjian, a Chan master of the Tang Dynasty) and Linji (Linji Yixuan, a Chan master of the Tang Dynasty) casually picked it up and were able to cut off the ten directions, standing like a cliff of a thousand fathoms, causing the icy river to ignite with flames and the withered trees to bloom with flowers. If you are all skilled at carrying horizontally and pounding vertically, ask questions everywhere. If not, Shaolin Temple will reverse this order.' He struck the meditation platform once. A monk asked, 'Shooting a flock with one arrow is not in question, but what about shooting one with one arrow?' The Chan master said, 'Hit.' The monk said, 'Is it really so?' The Chan master said, 'Corresponding sounds respond to each other; similar qi seeks each other.' The monk said, 'In that case, Shigong (Shigong Huizang, a Chan master of the Tang Dynasty) is still here.' The Chan master said, 'Not just one or two.' The monk said, 'Good things are better without.' The Chan master said, 'Pierced through.' He asked, 'The three mysteries and three essentials are not in question, but what about the affairs of the five ranks of ruler and ministers?' The Chan master said, 'Not your realm.' The monk said, 'In that case, the stone man claps his hands, and the wooden woman laughs heartily.'

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。師曰。杓卜聽虛聲。熟睡饒譫語。曰。若不上來伸此問。焉能得見少林機。師曰。放過即不可。隨後便打。上堂。橫按拄杖曰。便與么休去。已落二三。更若忉忉。終成異見。既到這裡。又不可弓折箭盡去也。且衲僧家遠則能照。近則能明。乃拈起拄杖曰。穿卻德山鼻孔。換卻臨濟眼睛。掀翻大海。撥轉虛空。且道三千里外。誰是知音。於斯明得。大似杲日照天。茍或未明。不免云騰致雨。卓一下。問。祖師西來。九年面壁。最後一句。請師舉唱。師曰。面黑眼睛白。師嘗設百問。以問學者。其略曰。假使百千劫。所作業不忘。為甚麼一稱南無佛。罪滅河沙劫。又作此○相。曰。森羅萬象。總在其中。具眼禪人。試請甄別。上堂。拈拄杖曰。看。看。大地雪漫漫。春來特地寒。靈峰與少室。料掉不相干。休論佛意祖意。謾謂言端語端。鐵牛放去無軌跡。明月蘆花君自看。卓拄杖。下座。師素與無盡居士張公商英友善。無盡嘗以書問三教大要。曰。清涼疏第三卷。西域邪見。不出四見。此方儒道。亦不出此四見。如莊老計自然為因。能生萬物。即是邪因。易曰。太極生兩儀。太極為因。亦是邪因。若謂一陰一陽之謂道。能生萬物。亦是邪因。若計一為虛無。則是無因。今疑老子自然與西天外道自然不同。何以言之。老

【現代漢語翻譯】 師父說：『用龜殼占卜聽到的都是虛假的聲音，熟睡的人說的大多是胡話。』學僧說：『如果我不上來請教這個問題，怎麼能見到少林寺的玄機呢？』師父說：『放過就不可挽回了。』隨後就打了他。 師父上堂說法，橫著拿著拄杖說：『就這樣停止修行，已經落後兩三步了。如果還喋喋不休，最終會形成錯誤的見解。』既然到了這裡，又不能像弓折斷箭用盡一樣。而且我們出家人，遠能照見，近能明白。』於是拿起拄杖說：『穿透德山（Deshan）(唐代禪宗大師)的鼻孔，換掉臨濟（Linji）(唐代禪宗大師)的眼睛，掀翻大海，撥轉虛空。』且說三千里之外，誰是知音？如果能在此處明白，就像太陽照耀天空一樣光明。如果還不明白，免不了云騰致雨。』說完，用拄杖敲了一下。 學僧問：『祖師西來（Bodhidharma西來）(菩提達摩從西方來到中國)，九年面壁，最後一句是什麼，請師父開示。』師父說：『面黑眼睛白。』師父曾經設定百種問題，用來問學人，其中大概有：『假使經過百千劫，所造的業都不會忘記，為什麼只要唸一聲『南無佛（Namo Buddha）(皈依佛陀)』，就能消除如恒河沙數般的罪業？』又畫了這樣一個○相，說：『森羅萬象，總都在其中。有眼力的禪人，請試著辨別。』 師父上堂說法，拿起拄杖說：『看，看，大地白雪茫茫，春天來了反而特別寒冷。靈峰（Lingfeng）(山名)與少室（Shaoshi）(少室山，位於嵩山)山，本來就沒什麼關係。不要談論佛意祖意，不要說言語是否正確。鐵牛放走後無影無蹤，明月蘆花你自己去看吧。』說完，用拄杖敲了一下，走下座位。 師父平時與無盡居士張公商英（Zhang Gongshangying）(人名)交好。無盡曾經寫信詢問三教（Buddhism, Taoism, Confucianism）(佛教、道教、儒教)的要義，說：『清涼疏（Qingliang Shu）(《華嚴經疏鈔》)第三卷說，西域（Western Regions）(古代對中國西部地區的稱謂)的邪見，不出四種見解。我們這裡的儒家和道家，也逃不出這四種見解。比如莊子和老子認為自然是原因，能夠產生萬物，這就是邪因。《易經》說：『太極生兩儀』，太極是原因，也是邪因。如果說一陰一陽叫做道，能夠產生萬物，也是邪因。如果認為一是虛無，那就是無因。現在我懷疑老子的自然與西天（Western Heaven）(指印度)外道的自然不同，為什麼這麼說呢？』

【English Translation】 The master said, 'Divination by tortoise shell listens to empty sounds, and sound sleep is full of delirious talk.' The monk said, 'If I didn't come up to ask this question, how could I see the Shaolin (少林) (Shaolin Monastery) opportunity?' The master said, 'Once let go, it cannot be recovered.' Then he hit him. The master ascended the hall and, holding his staff horizontally, said, 'To stop cultivating just like this is already two or three steps behind. If you continue to chatter incessantly, you will eventually form wrong views.' Having arrived here, you cannot be like a broken bow with exhausted arrows. Moreover, we monks can see far and understand near.' Then he picked up his staff and said, 'Piercing through Deshan's (德山) (Zen master of the Tang Dynasty) nostrils, replacing Linji's (臨濟) (Zen master of the Tang Dynasty) eyes, overturning the great sea, turning over the void. 'Tell me, three thousand miles away, who is the kindred spirit? If you can understand this, it is like the bright sun shining in the sky. If you still don't understand, you will inevitably cause clouds to rise and rain to fall.' He struck once with the staff. The monk asked, 'The Patriarch (Bodhidharma西來) (Bodhidharma coming from the West) came from the West, facing the wall for nine years. What is the final phrase? Please, Master, enlighten us.' The master said, 'Black face and white eyes.' The master once set up a hundred questions to ask students, among which were: 'Even if hundreds of thousands of kalpas pass, the karma created will not be forgotten. Why is it that by reciting 'Namo Buddha (南無佛)' (Homage to the Buddha) once, sins like the sands of the Ganges are extinguished?' He also drew this ○ symbol and said, 'All phenomena are contained within it. Zen practitioners with eyes, please try to discern.' The master ascended the hall and, picking up his staff, said, 'Look, look, the earth is covered in white snow, and spring comes with a special chill. Lingfeng (靈峰) (mountain name) and Shaoshi (少室) (Shaoshi Mountain, located in Mount Song) have nothing to do with each other. Don't talk about the Buddha's intention or the Patriarch's intention, don't say whether the words are correct. The iron ox has been released without a trace, look at the bright moon and reeds yourself.' He struck the staff and descended from the seat. The master was usually friendly with Zhang Gongshangying (張公商英) (person's name), a lay Buddhist named Wujin. Wujin once wrote a letter asking about the essentials of the three teachings (Buddhism, Taoism, Confucianism) (佛教、道教、儒教), saying: 'The third volume of the Qingliang Commentary (清涼疏) (Shu Chao of the Avatamsaka Sutra) says that the heretical views of the Western Regions (Western Regions) (ancient name for areas west of China) do not go beyond four views. The Confucian and Taoist schools here also cannot escape these four views. For example, Zhuangzi and Laozi believe that nature is the cause and can produce all things, which is a heretical cause. The Book of Changes says: 'The Taiji produces two forms,' and the Taiji is the cause, which is also a heretical cause. If it is said that one yin and one yang is called the Dao, which can produce all things, it is also a heretical cause. If it is thought that one is emptiness, then there is no cause. Now I suspect that Laozi's nature is different from the nature of the heretics of the Western Heaven (Western Heaven) (referring to India), why do I say this?'

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子曰。常無慾以觀其妙。常有欲以觀其徼。無慾則常。有徼則已。入其道矣。謂之邪因。豈有說乎。易曰。一陰一陽之謂道。陰陽不測之謂神。神也者。妙萬物而為言。寂然不動。感而遂通天下之故。今乃破陰陽變易之道為邪因。撥去不測之神。豈有說乎。望紙后批示。以斷疑網故也。師答曰。西域外道宗多途。要其會歸。不出有無四見而已。謂有見．無見．亦有亦無見．非有非無見也。蓋不即一心為道。則道非我有。故名外道。不即諸法是心。則法隨見異。故名邪見。如謂之有。有則有無。如謂之無。無則無有。有無則有見競生。無有則無見斯起。若亦有亦無見。非有非無見。亦猶是也。夫不能離諸見。則無以明自心。無以明自心。則不能知正道矣。故經云。言詞所說法。小智妄分別。不能了自心。云何知正道。又曰。有見即為垢。此則未為見。遠離於諸見。如是乃見佛。以此論之。邪正異途。正由見悟殊致故也。故清涼以莊老計道法自然。能生萬物。易謂太極生兩儀。一陰一陽之謂道。以自然太極為因。一陰一陽為道。能生萬物。則是邪因。計一為虛無。則是無因。嘗試論之。夫三界唯心。萬緣一致。心生故法生。心滅故法滅。推而廣之。彌綸萬有而非有。統而會之。究竟寂滅而非無。非無亦非非無。非有亦非非

【現代漢語翻譯】 現代漢語譯本： 弟子問道：孔子說，『常用無慾的心態來觀察道的奧妙，常用有欲的心態來觀察道的邊際。』達到無慾的境界就是常，認識到邊際就停止了。進入這種道，就被稱為『邪因』，這有什麼道理呢？《易經》說，『一陰一陽叫做道，陰陽變化莫測叫做神。』神，是用來描述萬物的奧妙的，寂靜不動，但感應就能通達天下萬事。現在卻要打破陰陽變易的規律，說它是『邪因』，否定那不可測的神，這有什麼道理呢？希望老師看過後能批示，用來斷除我的疑惑。 老師回答說：西域外道的宗派有很多途徑，但要說到它們的歸宿，都離不開『有』、『無』、『亦有亦無』、『非有非無』這四種見解。因為他們不認為當下這一念心就是道，所以道不是自己本有的，因此稱為『外道』。不認為一切諸法就是心，所以對法的理解隨著見解而不同，因此稱為『邪見』。如果說『有』，那麼『有』就包含『無』；如果說『無』，那麼『無』就包含『有』。執著于『有』和『無』，各種爭論就會產生；執著于『無有』，錯誤的見解就會興起。如果認為『亦有亦無』或『非有非無』，也是一樣的道理。不能脫離各種見解，就無法明白自己的心；無法明白自己的心，就無法認識真正的道。所以經書上說，『言語所表達的法，小智慧的人會妄加分別，不能瞭解自己的心，怎麼能知道真正的道呢？』又說，『執著于有見就是污垢，這還不能算是真正的見，遠離一切見解，這樣才能見到佛。』由此看來，邪正的道路不同，正是因為見解和領悟不同導致的。因此，清涼法師認為莊子和老子所說的『道法自然』，能夠產生萬物，《易經》所說的『太極生兩儀，一陰一陽叫做道』，如果認為以『自然』或『太極』為『因』，以『一陰一陽』為『道』，能夠產生萬物，那就是『邪因』。如果認為『一』是虛無，那就是『無因』。不妨試著討論一下，三界唯有心，萬事萬物都是統一的。心生起，法就生起；心滅，法就滅。推而廣之，瀰漫整個宇宙，但並非實有；統合起來，最終歸於寂滅，但並非虛無。既不是無，也不是非無；既不是有，也不是非有。

【English Translation】 English version: The disciple asked: Confucius said, 'Constantly be without desire to observe its subtlety; constantly have desire to observe its boundary.' Reaching the state of no desire is constancy, and recognizing the boundary is cessation. Entering this path is called 'heretical cause' (邪因), what is the reason for this? The Book of Changes (易經) says, 'One yin and one yang is called the Dao (道), the unpredictability of yin and yang is called spirit (神).' Spirit is used to describe the subtlety of all things, being still and unmoving, yet responsive and able to understand the reasons for all things in the world. Now, to break the law of yin and yang transformation and call it 'heretical cause', and to deny the unpredictable spirit, what is the reason for this? I hope the teacher can review this and provide guidance to resolve my doubts. The teacher replied: The Western Region's (西域) heterodox (外道) sects have many paths, but to speak of their convergence, they do not go beyond the four views of 'existence' (有), 'non-existence' (無), 'both existence and non-existence' (亦有亦無), and 'neither existence nor non-existence' (非有非無). Because they do not consider the present moment of mind as the Dao, therefore the Dao is not inherent in oneself, hence they are called 'heterodox'. Not considering all dharmas (諸法) as mind, therefore the understanding of dharmas varies with views, hence they are called 'heretical views' (邪見). If one says 'existence', then 'existence' includes 'non-existence'; if one says 'non-existence', then 'non-existence' includes 'existence'. Attachment to 'existence' and 'non-existence' will lead to various disputes; attachment to 'non-existence' will lead to the rise of wrong views. If one thinks 'both existence and non-existence' or 'neither existence nor non-existence', it is the same principle. If one cannot detach from various views, then one cannot understand one's own mind; if one cannot understand one's own mind, then one cannot know the true Dao. Therefore, the scriptures say, 'The dharma spoken by words, the small wisdom falsely distinguishes, unable to understand one's own mind, how can one know the true Dao?' It also says, 'Attachment to views is impurity, this is not yet true seeing, being far away from all views, thus one sees the Buddha (佛).' From this perspective, the paths of heresy and righteousness are different, precisely because the views and understanding are different. Therefore, Qingliang (清涼法師) believes that Zhuangzi (莊子) and Laozi's (老子) 'Dao follows nature' (道法自然), which can produce all things, and the Book of Changes' 'Taiji (太極) generates two forms, one yin and one yang is called the Dao', if one considers 'nature' or 'Taiji' as the 'cause' (因), and 'one yin and one yang' as the 'Dao', which can produce all things, then that is a 'heretical cause'. If one considers 'one' as emptiness, then that is 'no cause'. Let's try to discuss it, the three realms (三界) are only mind, all phenomena are unified. When the mind arises, the dharma arises; when the mind ceases, the dharma ceases. Extending it, it permeates the entire universe, but it is not truly existent; unifying it, it ultimately returns to stillness and extinction, but it is not non-existent. It is neither non-existent nor not non-existent; neither existent nor not existent.

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有。四執既亡。百非斯遣。則自然因緣。皆為戲論。虛無真實。俱是假名矣。至若謂太極陰陽。能生萬物。常無常有。斯為眾妙之門。陰陽不測。是謂無方之神。雖聖人設教。示悟多方。然既異一心。寧非四見。何以明之。蓋虛無為道。道則是無。若自然。若太極。若一陰一陽為道。道則是有。常無常有。則是亦無亦有。陰陽不測。則是非有非無。先儒或謂妙萬物謂之神。則非物。物物則亦是無。故西天諸大論師。皆以心外有法為外道。萬法唯心為正宗。蓋以心為宗。則諸見自亡。言雖或異。未足以為異也。心外有法。則諸見競生。言雖或同。未足以為同也。雖然。儒道聖人。固非不知之。乃存而不論耳。良以未即明指一心。為萬法之宗。雖或言之。猶不論也。如西天外道。皆大權菩薩示化之所施為。橫生諸見。曲盡異端。以明佛法是為正道。此其所以為聖人之道。順逆皆宗。非思議之所能知矣。故古人有言。緣昔真宗未至。孔子且以繫心。今知理有所歸。不應猶執權教。然知權之為權。未必知權也。知權之為實。斯知權矣。是亦周孔老莊設教立言之本意。一大事因緣之所成始．所成終也。然則三教一心。同途異轍。究竟道宗。本無言說。非維摩大士。孰能知此意也。

沂州洞山云禪師

上堂。秋風卷地

【現代漢語翻譯】 現代漢語譯本：有的。當四種執著（四執：對自我的執著，對眾生的執著，對壽命的執著，對補特伽羅的執著）消失時，所有的錯誤觀點都會被消除。那麼，自然、因緣等等，都不過是戲論。虛無、真實，都只是假名而已。至於說太極陰陽能夠產生萬物，常與無常、有與非有，是為眾妙之門，陰陽變化莫測，被稱為無方的神。即使聖人設立教義，用多種方式來開示覺悟，但既然與一心相異，難道不是四種錯誤的見解嗎？如何證明這一點呢？因為虛無是道，道就是無。如果自然、太極、一陰一陽被認為是道，那麼道就是有。常無常有，就是亦無亦有。陰陽不測，就是非有非無。先前的儒者或者說，妙萬物叫做神，那麼神就不是物，物物也都是無。所以西天（印度）的各大論師，都認為心外有法是外道，萬法唯心才是正宗。因為以心為根本，那麼各種錯誤的見解自然會消失。言語或許不同，但不足以認為是差異。心外有法，那麼各種錯誤的見解就會競相產生，言語或許相同，但不足以認為是相同。雖然如此，儒道聖人，本來並非不知道這些道理，只是存而不論罷了。實在是由於沒有直接明確地指出一心是萬法的根本。即使有時說到，也如同沒有說一樣。比如西天的外道，都是大權菩薩示現變化所施行的，故意產生各種錯誤的見解，窮盡各種異端邪說，來表明佛法是正道。這就是聖人之道，順境逆境都遵循，不是思議所能理解的。所以古人有話說，因為過去真正的宗旨沒有傳到，孔子且用繫心的方法。現在知道真理有所歸宿，不應該還執著于權教。然而知道權教是權教，未必真正知道權教。知道權教是實教，這才真正知道權教。這也是周公、孔子、老子、莊子設立教義、立下言論的本意，是一大事因緣的開始和終結。既然如此，三教（儒釋道）一心，道路不同，歸宿一致。究竟的道宗，本來就無法用言語表達，不是維摩詰大士，誰能知道這個意思呢？ 沂州洞山云禪師 上堂。秋風卷地

【English Translation】 English version: It exists. When the four attachments (four attachments: attachment to self, attachment to sentient beings, attachment to lifespan, attachment to pudgala) are extinguished, all erroneous views are eliminated. Then, nature, conditions, and so on, are all mere playful discussions. Emptiness and reality are just provisional names. As for saying that the Taiji (太極, the Supreme Ultimate) and Yin-Yang (陰陽, the two opposing principles in nature) can generate all things, constancy and inconstancy, existence and non-existence, are the gateway to all mysteries, and the changes of Yin and Yang are unfathomable, called the God without direction. Even though sages establish teachings, using various methods to enlighten and awaken, since they differ from the One Mind, aren't they four erroneous views? How to prove this? Because emptiness is the Dao (道, the Way), and the Dao is non-existence. If nature, Taiji, or one Yin and one Yang are considered the Dao, then the Dao is existence. Constancy and inconstancy are both existence and non-existence. The unfathomable Yin and Yang are neither existence nor non-existence. Former Confucian scholars might say that the wonder of all things is called God, then God is not a thing, and all things are also non-existence. Therefore, all the great masters of Western Heaven (India) consider having Dharma (法, the teachings) outside the mind as external paths, and the principle that all Dharmas are only mind as the orthodox tradition. Because taking the mind as the foundation, all erroneous views will naturally disappear. Words may be different, but they are not enough to be considered differences. Having Dharma outside the mind, then all erroneous views will compete to arise, words may be the same, but they are not enough to be considered the same. Although this is the case, Confucian and Daoist sages originally did not not know these principles, but they reserved them and did not discuss them. It is truly because they did not directly and clearly point out that the One Mind is the foundation of all Dharmas. Even if they sometimes spoke of it, it was as if they had not spoken of it. For example, the external paths of Western Heaven are all manifestations of great power Bodhisattvas, deliberately creating various erroneous views, exhausting all kinds of heresies, to show that the Buddha-Dharma is the orthodox path. This is the way of the sages, following and opposing are both followed, not something that can be understood by thought. Therefore, the ancients said that because the true purpose had not been transmitted in the past, Confucius used the method of focusing the mind. Now that we know that truth has a destination, we should not still be attached to provisional teachings. However, knowing that provisional teachings are provisional teachings does not necessarily mean truly knowing provisional teachings. Knowing that provisional teachings are real teachings, then one truly knows provisional teachings. This is also the original intention of the Duke of Zhou, Confucius, Laozi, and Zhuangzi in establishing teachings and setting forth words, the beginning and end of a great event and condition. Since this is the case, the three teachings (Confucianism, Buddhism, and Taoism) have one mind, different paths, and the same destination. The ultimate Dao, originally cannot be expressed in words, who can know this meaning if not the great Vimalakirti? Zen Master Dongshan Yun of Yizhou Ascending the hall. The autumn wind sweeps the ground.

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。夜雨翻空。可中別有清涼。個里更無熱惱。是誰活計。到者方知。才落見聞。即居途路。且道到家后如何。任運獨行無伴侶。不居正位不居偏。

長安福應文禪師

上堂。明明百草頭。明明祖師意。直下便承當。錯認弓為矢。惺惺底筑著磕著。懵懂底和泥合水。龜毛拂逼塞虛空。兔角杖撐天拄地。日射珊瑚林。知心能幾幾。擊禪床下座。

滁州龍蟠聖壽曇廣禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。楊廣山頭雲靄靄。月華庵畔柏青青。曰。恁么則投子嫡嗣。大陽親孫也。師曰。未跨鐵牛。棒如雨點。曰。今日已知端的。師曰。一任敲磚打瓦。

青原下十二世

芙蓉楷禪師法嗣

鄧州丹霞子淳禪師

劍州賈氏子。弱冠為僧。徹證於芙蓉之室。上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。肇法師恁么道。祇解指蹤話跡。且不能拈示於人。丹霞今日擘開宇宙。打破形山。為諸人拈出。具眼者辨取。以拄杖卓一下。曰。還見么。鷺鶿立雪非同色。明月蘆花不似他。上堂。舉德山示眾曰。我宗無語句。實無一法與人。德山恁么說話。可謂是祇知入草求人。不覺通身泥水。子細觀來。祇具一隻眼。若是丹霞則不然。我宗有語句。金刀剪不開。深深玄妙旨。玉女夜懷

【現代漢語翻譯】 現代漢語譯本： 夜雨傾盆而下，其中別有一番清涼，這裡更是沒有熱惱。這是誰的活計？到了的人才知道。才落在見聞上，就還在路途上。且說道家后如何？隨緣自在，獨自前行，沒有伴侶。不居於正位，也不偏離。

長安福應文禪師

上堂說法。明明朗朗的百草頭，明明朗朗的祖師意。直接承擔，就錯把弓當成了箭。清醒的人筑著磕著，懵懂的人和泥合水。用烏龜毛做的拂塵堵塞虛空，用兔子角做的枴杖支撐天地。陽光照耀珊瑚林，知心的人能有幾個？敲擊禪床後下座。

滁州龍蟠聖壽曇廣禪師

僧人問：『和尚您唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師說：『楊廣山頭雲霧靄靄，月華庵畔柏樹青青。』僧人說：『這麼說來，您是投子的嫡傳弟子，大陽的親孫了。』禪師說：『還沒跨上鐵牛，棒子就如雨點般落下。』僧人說：『今天我已經完全明白了。』禪師說：『隨你敲磚打瓦。』

青原下十二世

芙蓉楷禪師法嗣

鄧州丹霞子淳禪師

劍州賈氏之子，年輕時出家為僧，在芙蓉禪師處徹底證悟。上堂說法：『乾坤之內，宇宙之間，中有一寶，秘藏在形山（指人的身體）。』肇法師這樣說，只是解釋了軌跡，講述了事跡，卻不能為人們揭示。丹霞我今天劈開宇宙，打破形山，為各位拈出。有眼力的人辨別一下。用拄杖敲擊一下，說：『還看見了嗎？鷺鷥站在雪中，顏色並不相同，明月下的蘆花也不像其他東西。』上堂說法。舉德山禪師開示大眾說：『我宗沒有語句，實在沒有一法可以給人。』德山這樣說話，可以說是隻知道在草叢中找人，不覺得全身都是泥水。仔細看來，只具一隻眼。如果是丹霞我就不是這樣，我宗有語句，金刀也剪不開，深深的玄妙旨意，就像玉女在夜晚懷胎一樣。

【English Translation】 English version: The night rain pours down, yet there is a distinct coolness within it, and even more so, no vexation. Whose work is this? Only those who arrive know. The moment it falls into seeing and hearing, it remains on the path. Furthermore, how is it after arriving home? Following fate, walking alone without companions. Not dwelling in the proper position, nor deviating to the side.

Chan Master Wen of Fuying Temple in Chang'an

Ascending the hall: Clearly, the myriad grasses' heads; clearly, the Patriarch's intent. Directly take it upon yourself, and you mistakenly take the bow for the arrow. The awakened ones build and stumble, the ignorant ones mix mud and water. A whisk made of tortoise hair obstructs the void, a staff made of rabbit horn supports heaven and earth. The sun shines on the coral forest; how many are those who truly understand? He strikes the meditation platform and descends.

Chan Master Tan Guang of Longpan Shengshou Temple in Chuzhou

A monk asked: 'Whose tune does the Master sing? Whose ancestral style do you inherit?' The Master said: 'Misty clouds over Yangguang Mountain, green cypresses beside Yuehua Hermitage.' The monk said: 'In that case, you are a direct descendant of Touzi and a grandson of Dayang.' The Master said: 'Before mounting the iron ox, the staff falls like rain.' The monk said: 'Today I understand completely.' The Master said: 'Knock bricks and strike tiles as you please.'

The Twelfth Generation Below Qingyuan

A Dharma Heir of Chan Master Kai of Furong

Chan Master Zichun of Danxia in Dengzhou

A son of the Jia family in Jianzhou, he became a monk in his youth and thoroughly awakened in Furong's chamber. Ascending the hall: 'Within heaven and earth, between the cosmos, there is a treasure hidden in Form Mountain (referring to the human body).' Dharma Master Zhao said this, only explaining traces and narrating events, but unable to reveal it to people. Today, Danxia, I split open the cosmos and shatter Form Mountain, presenting it to everyone. Those with eyes, discern it. He strikes the ground once with his staff and says: 'Do you see it? Egrets standing in the snow are not the same color; the moonlit reeds are unlike anything else.' Ascending the hall: He cites Deshan's instruction to the assembly: 'My school has no words; there is truly no dharma to give to people.' Deshan speaking like this can be said to only know how to seek people in the grass, unaware that his whole body is covered in mud. Upon closer inspection, he only possesses one eye. If it were Danxia, it would not be so. My school has words that a golden knife cannot cut open, profound and subtle meaning, like a jade maiden conceiving at night.

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胎。上堂。亭亭日午猶虧半。寂寂三更尚未圓。六戶不曾知暖意。往來常在月明前。上堂。寶月流輝。澄潭布影。水無蘸月之意。月無分照之心。水月兩忘。方可稱斷。所以道。昇天底事直須飏卻。十成底事直須去卻。擲地金聲。不須回顧。若能如是。始解向異類中行。諸人到這裡。還相委悉么。良久曰。常行不舉人間步。披毛戴角混塵泥。僧問。牛頭未見四祖時如何。師曰。金菊乍開蜂競采。曰。見后如何。師曰。苗枯華謝了無依。宣和己亥春。示寂。塔全身於洪山之南。

東京凈因枯木法成禪師

嘉興崇德人也。上堂。燈籠忽爾笑咍咍。如何露柱亦懷胎。天明生得白頭女。至今遊蕩不歸來。這冤家。好歸來。黃花與翠竹。早晚為誰栽。上堂。知有佛祖向上事。方有說話分。諸禪德且道。那個是佛祖向上事。有個人家兒子。六根不具。七識不全。是大闡提無佛種性。逢佛殺佛。逢祖殺祖。天堂收不得。地獄攝無門。大眾還識此人么。良久曰。對面不仙陀。睡多饒寐語。上堂。歸元性無二。方便有多門。但了歸元性。何愁方便門。諸人要會歸元性么。露柱將來作木杓。旁人不肯任從伊。要會方便門么。木杓將來作露拄。撐天拄地也相宜。且道不落方便門一句作么生道。三十年後莫教錯舉。

洪州寶

【現代漢語翻譯】 現代漢語譯本 胎。上堂。正午的太陽還虧缺一半，寂靜的深夜月亮尚未圓滿。六扇窗戶不曾知曉溫暖的意味，（光明）往來經常在月亮照耀之前。上堂。珍貴的月亮流淌光輝，清澈的潭水映布月影。水沒有想要映月的意圖，月亮也沒有分別照耀的心。水和月亮都忘記了彼此，才可以稱得上斷絕（妄念）。所以說，昇天的事情必須全部拋棄，十分圓滿的事情必須全部去除。擲地作金石之聲，不必回頭顧盼。如果能夠像這樣，才算理解如何在異類中行走。各位到這裡，還互相瞭解嗎？良久說道，『經常行走卻不抬人間腳步，披著毛戴著角混跡塵土。』僧人問，『牛頭（Niutou，指牛頭宗）未見四祖（Sizu，指禪宗四祖道信）時如何？』師父說，『金色的菊花剛開，蜜蜂爭相採摘。』（僧人）說，『見后如何？』師父說，『花苗枯萎，花朵凋謝，了無依靠。』宣和己亥年春天，（法成禪師）示寂。全身塔在洪山之南。

東京凈因枯木法成禪師

嘉興崇德人。上堂。燈籠忽然笑起來，為什麼露柱（Luzhu，寺院中常見的石柱）也懷了胎？天亮生了個白頭老嫗，至今遊蕩不歸來。這冤家，好回來。黃花與翠竹，早晚為誰栽？上堂。知道有佛祖向上之事，才有說話的份。各位禪德且說，哪個是佛祖向上之事？有個人家的兒子，六根不全，七識不全，是大闡提（Dachanti，斷善根的人）沒有佛的種性。逢佛殺佛，逢祖殺祖。天堂收留不得，地獄也無法攝受。大眾還認識這個人嗎？良久說道，『對面不認識仙陀（Xiantuo，指印度人），睡覺多，饒了夢話。』上堂。歸元之性沒有二致，方便之門卻有很多。只要瞭解歸元之性，何愁沒有方便之門。各位想要了解歸元之性嗎？把露柱拿來當木勺用，旁邊的人不肯，任憑他。想要了解方便之門嗎？把木勺拿來當露柱用，撐天拄地也相宜。且說不落入方便門的一句話怎麼說？三十年後不要錯誤地提起。

洪州寶峰

【English Translation】 English version The Womb. Ascending the Hall. The midday sun is still half-eclipsed, the silent midnight moon is not yet full. The six windows have never known the meaning of warmth, (brightness) often comes before the moon shines. Ascending the Hall. The precious moon flows with radiance, the clear pool reflects its image. The water has no intention of dipping the moon, the moon has no mind to shine separately. Water and moon both forgotten, only then can it be called severance (of delusions). Therefore, it is said, 'The matter of ascending to heaven must be entirely discarded, the matter of perfect completeness must be entirely removed.' Throw it to the ground with a golden sound, no need to look back. If one can be like this, then one understands how to walk among different kinds. Everyone, having arrived here, do you still understand each other? After a long pause, he said, 'Often walking without lifting human steps, wearing fur and horns, mingling in the dust.' A monk asked, 'What was it like when Niutou (Niutou, referring to the Niutou School) had not yet seen the Fourth Patriarch (Sizu, referring to the Fourth Zen Patriarch Daoxin)?' The Master said, 'Golden chrysanthemums have just opened, bees are competing to gather.' (The monk) said, 'What is it like after seeing?' The Master said, 'The seedlings are withered, the flowers have faded, there is nothing to rely on.' In the spring of the Xuanhe year of Jihai, (Zen Master Facheng) passed away. His whole body pagoda is south of Hongshan.

Zen Master Kumu Facheng of Jingyin Temple in Tokyo

He was from Chongde, Jiaxing. Ascending the Hall. The lantern suddenly laughs 'haha,' why is it that the pillar (Luzhu, stone pillars commonly found in temples) is also pregnant? At dawn, a white-haired old woman is born, still wandering and not returning. This troublemaker, good to return. Yellow flowers and green bamboo, for whom are they planted sooner or later? Ascending the Hall. Knowing that there is a matter beyond the Buddhas and Patriarchs, then there is a share in speaking. Virtuous Zen practitioners, tell me, what is the matter beyond the Buddhas and Patriarchs? There is a son of a family, whose six senses are incomplete, whose seven consciousnesses are not whole, he is a great icchantika (Dachanti, one who has severed the roots of goodness) without the Buddha-nature. Meeting a Buddha, he kills the Buddha; meeting a Patriarch, he kills the Patriarch. Heaven cannot receive him, hell has no way to contain him. Does the assembly recognize this person? After a long pause, he said, 'Facing him, one does not recognize Xiantuo (Xiantuo, referring to an Indian), sleeps too much, and utters many dream-talks.' Ascending the Hall. The nature of returning to the origin is not twofold, but the gates of expedient means are many. If one understands the nature of returning to the origin, why worry about not having expedient means? Do you all want to understand the nature of returning to the origin? Take the pillar and use it as a wooden ladle, the people next to him are unwilling, let him do as he pleases. Do you want to understand the gates of expedient means? Take the wooden ladle and use it as a pillar, it is suitable for supporting the sky and propping up the earth. Then how do you say a phrase that does not fall into the gates of expedient means? After thirty years, do not mistakenly bring it up.

Baofeng of Hongzhou

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峰闡提惟照禪師

簡州李氏子。幼超邁而惡俗。一日授書至性相近也。習相遠也。遽曰。凡聖本一體。以習故差別。我知之矣。即趨成都師鹿苑清泰。年十九。剃染登具。泰令聽起信于大慈。師輒歸臥。泰詰之。師曰。既稱正信大乘。豈言說所能了。乃虛心遊方。謁芙蓉于大洪。嘗夜坐閣道。適風雪震薄。聞警盜者傳呼過之。隨有所得。辭去。大觀中芙蓉嬰難。師自三吳。欲趨沂水。僕伕迷道。師舉杖擊之。忽大悟。嘆曰。是地非鰲山也邪。比至沂。芙蓉望而喜曰。紹隆吾宗。必子數輩矣。因留躬耕湖上。累年智證成就。出領招提。遷甘露．三祖。宣和壬寅。詔補圓通。棄去。復居泐潭。上堂。古佛道。我初成正覺。親見大地眾生悉皆成正覺。後來又道。深固幽遠。無人能到。㘞沒見識漢。好龍頭蛇尾。便下座。上堂。過去諸佛已入涅槃了也。汝等諸人。不應追念。未來諸佛未出於世。汝等諸人。不要妄想。正當今日。你是何人。參。上堂。伯夷隘。柳下惠不恭。君子不由也。二邊不立。中道不安時作么生。拈拄杖曰。鴛鴦繡出從君看。不把金針度與人。上堂。太陽門下。妙唱彌高。明月堂前。知音蓋寡。不免舟橫江渚。棹舉清波。唱慶堯年。和清平樂。如斯告報。普請承當。擬議之間。白雲萬里。上堂。本自

【現代漢語翻譯】 現代漢語譯本： 峰闡提惟照禪師

簡州李氏之子。年幼就超凡脫俗，厭惡世俗。一天，在學習書籍時讀到『性相近也，習相遠也』（人之初，性本善，性相近，習相遠）。他立刻說：『凡人和聖人原本是一體，因為習性的緣故才有了差別。我明白了！』於是前往成都拜鹿苑清泰為師。十九歲時，剃髮出家，受具足戒。清泰讓他去大慈寺聽講《起信論》。禪師卻總是回去睡覺。清泰責問他，禪師說：『既然稱為正信大乘，怎麼能用言語就能完全理解呢？』於是虛心遊歷四方，拜訪大洪山的芙蓉道楷禪師。曾經夜晚坐在閣道的走廊上，遇到風雪交加，聽到巡邏的警衛呼喊著經過。禪師隨即有所領悟，於是告辭離去。大觀年間，芙蓉道楷禪師遭遇困境，禪師從三吳地區出發，想要前往沂水。僕人迷路了，禪師舉起禪杖擊打他。忽然大悟，感嘆道：『這裡不是鰲山嗎？』等到到達沂水，芙蓉道楷禪師遠遠地看見他，高興地說：『能夠繼承我的宗派，一定就是你們這些人了。』於是留下禪師在湖邊耕種。多年後，智慧證悟成就，出來主持寺院，先後遷往甘露寺、三祖寺。宣和壬寅年間，朝廷下詔讓他去圓通寺擔任住持，禪師推辭不去，又回到泐潭居住。上堂說法時說：『古佛說道，我最初成正覺時，親眼看見大地上的眾生都已成正覺。後來又說，深固幽遠，無人能夠到達。』真是埋沒見識的人，好比龍頭蛇尾。』說完便下座。

上堂說法時說：『過去的諸佛已經入涅槃了。你們這些人，不應該追念。未來的諸佛還沒有出現於世。你們這些人，不要妄想。正當今日，你是何人？』參！

上堂說法時說：『伯夷狹隘，柳下惠不恭敬，君子不傚法他們。』二邊不立，中道不安時，該怎麼辦？』拿起拄杖說：『鴛鴦繡出來任憑你看，卻不把金針傳授給人。』

上堂說法時說：『太陽門下，美妙的歌聲越來越高亢；明月堂前，知音卻很少。』不得已，只好橫著船在江邊的沙洲上，舉起船槳在清澈的波浪中，歌唱著慶祝堯帝的年代，和著清平樂的曲調。像這樣告訴大家，請大家普遍地承擔。』稍微一猶豫，就白雲萬里了。

上堂說法時說：『本來就』

【English Translation】 English version: Chan Master Feng Chanti Weizhao

A son of the Li family from Jianzhou. From a young age, he was outstanding and disliked worldly customs. One day, while studying a book, he came across the phrase 'Their natures are similar, but their habits are different' (People are born good, their natures are similar, but their habits differ). He immediately said, 'Ordinary people and sages are originally one, but they are differentiated because of habits. I understand!' Thereupon, he went to Chengdu to study under Qingtai of Luyuan. At the age of nineteen, he shaved his head and received the complete precepts. Qingtai ordered him to listen to the Awakening of Faith at Daci Temple. The master would always return to sleep. Qingtai questioned him, and the master said, 'Since it is called the Correct Faith of the Great Vehicle, how can it be fully understood by words?' So he humbly traveled around, visiting Master Furong at Dahong Mountain. Once, he was sitting in the corridor of the pavilion at night, and encountered wind and snow, hearing the patrolling guards shouting as they passed by. The master immediately had some understanding, and then he took his leave. During the Daguan era, Master Furong Daokai encountered difficulties, and the master set out from the Sanwu region, wanting to go to Yishui. The servant lost his way, and the master raised his staff and struck him. Suddenly, he had a great enlightenment, and exclaimed, 'Is this not Mount Ao?' When he arrived at Yishui, Master Furong Daokai saw him from afar and said happily, 'Those who can inherit my lineage must be people like you.' So he kept the master to cultivate the land by the lake. After many years, his wisdom and realization were accomplished, and he came out to preside over the monastery, successively moving to Ganlu Temple and Sanzu Temple. During the Xuanhe Renyin year, the imperial court issued an edict ordering him to serve as abbot of Yuantong Temple, but the master declined and returned to live in Letan. When he ascended the hall to preach, he said, 'The ancient Buddha said, when I first attained perfect enlightenment, I saw with my own eyes that all beings on earth had already attained perfect enlightenment. Later, he also said, 'Deep, firm, and remote, no one can reach it.' Truly people who bury their knowledge, like a dragon's head and a snake's tail.' After saying this, he descended from the seat.

When he ascended the hall to preach, he said, 'The Buddhas of the past have already entered Nirvana. You people should not remember them. The Buddhas of the future have not yet appeared in the world. You people should not have delusions. Right now, who are you?' Investigate!

When he ascended the hall to preach, he said, 'Boyi was narrow-minded, and Liuxiahui was disrespectful; a gentleman does not imitate them.' When the two extremes are not established and the middle way is uneasy, what should be done?' He picked up his staff and said, 'The mandarin ducks are embroidered for you to see, but I will not pass on the golden needle to you.'

When he ascended the hall to preach, he said, 'Under the sun gate, the wonderful singing is getting higher and higher; in front of the bright moon hall, there are few kindred spirits.' Helplessly, I have to cross the boat on the sandbar by the river, raise the oars in the clear waves, and sing to celebrate the era of Emperor Yao, harmonizing with the tune of Qingping Le. Like this, I tell everyone, please everyone universally take on the responsibility.' With a slight hesitation, there are ten thousand miles of white clouds.

When he ascended the hall to preach, he said, 'Originally'

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不生。今亦無滅。是死不得底樣子。當處出生。隨處滅盡。是活生受底規模。大丈夫漢。直須處生死流。臥荊棘林。俯仰屈伸。隨機施設。能如是也。無量方便。莊嚴三昧。大解脫門。蕩然頓開。其或未然。無量煩惱。一切塵勞。嶽立面前。塞卻古路。上堂。古人道。墮肢體。黜聰明。離形去智。同於大道。正當恁么時。且道是甚麼人刪詩書。定禮樂。還委悉么。禮云禮云。玉帛云乎哉。樂云樂云。鐘鼓云乎哉。問。承師有言。云黯黯處獨秀峰挺出。月朦朦里泐潭水光生。豈不是寶峰境。師曰。若是寶峰境。憑君子細看。曰。如何是境中人。師曰。看取令行時。曰。祇如承言須會宗。勿自立規矩。如何是和尚宗。師曰。須知云外千峰上。別有靈松帶露寒。雪下。僧問。祖師西來即不問。時節因緣事若何。師曰。一片兩片三四片。落在眼中猶不薦。建炎二年正月七日。示寂。阇維得設利如珠琲。舌齒不壞。塔于寺之西峰。

襄州石門元易禪師

潼川稅氏子。上堂。十方同聚會。個個學無為。此是選佛場。心空及第歸。大眾祇如聞見覺知未嘗有間。作么生說個心空底道理。莫是見而不見。聞而不聞。為之心空邪。錯。莫是忘機息慮。萬法俱捐。銷能所以入玄宗。泯性相而歸法界。為之心空邪。錯。恁么也不得

【現代漢語翻譯】 現代漢語譯本：不生，現在也沒有滅。這是死也無法達到的樣子。在當下出生，又隨處滅盡，這是活生生承受的規模。大丈夫漢，就應當身處生死流轉之中，安臥于荊棘叢林之內，或俯或仰，或屈或伸，隨機應變，施行措施。能夠這樣，無量的方便法門，莊嚴的三昧境界，以及大解脫之門，就會豁然頓開。如果不能這樣，無量的煩惱和一切的塵勞，就會像山嶽一樣聳立在你的面前，堵塞住通往真理的道路。上堂開示：古人說，『墮肢體，黜聰明，離形去智，同於大道。』正在這個時候，且說是什麼人刪定了詩書，制定了禮樂？還明白嗎？禮的意義在於禮嗎？在於玉帛這些形式嗎？樂的意義在於樂嗎？在於鐘鼓這些樂器嗎？有人問：『聽聞師父您說過，在昏暗的地方，只有秀峰獨自挺拔而出；在朦朧的月色下，泐潭的水面閃耀著光芒。這難道不是寶峰的境界嗎？』師父說：『如果是寶峰的境界，請各位仔細觀看。』那人問：『如何是境界中的人？』師父說：『看看命令施行的時候。』那人說：『如果像您所說，必須領會宗旨，不要自己設立規矩，那麼什麼是和尚您的宗旨？』師父說：『要知道云外千峰之上，另有充滿靈氣的松樹帶著露水，顯得寒冷。』下雪的時候，有僧人問：『祖師西來（Bodhidharma's arrival from the West）的事情暫且不問，時節因緣（the conditions and causes of the time）的事情又如何呢？』師父說：『一片兩片三四片，雪花落在眼中，你仍然不明白。』建炎二年正月七日，圓寂。火化后得到舍利（śarīra）像珍珠一樣，舌頭和牙齒沒有損壞。建塔于寺廟的西峰。 襄州石門元易禪師 潼川稅氏之子。上堂開示：十方（the ten directions）大眾聚集在一起，每個人都在學習無為（non-action）。這裡是選佛場（place for selecting Buddhas），心空（emptiness of mind）的人才能及第而歸。各位，就像聞見覺知（hearing, seeing, awareness, and knowing）從未間斷一樣，要如何述說心空的道理呢？莫非是見而不見，聞而不聞，才算是心空嗎？錯了。莫非是忘卻機心，停止思慮，萬法（all dharmas）都拋棄，消除能所（subject and object）而進入玄宗（profound teaching），泯滅性相（nature and characteristics）而回歸法界（dharma realm），才算是心空嗎？錯了。這樣也不對。

【English Translation】 English version: No birth, and now no extinction either. This is the state that death cannot reach. Being born at the very spot, and ceasing everywhere, this is the scale of living experience. A great hero should dwell in the stream of birth and death, lie down in the thorny forest, bending and stretching, adapting and acting as circumstances require. If one can do this, limitless expedient means, the samādhi (samādhi) adorned, and the great gate of liberation will be suddenly opened. If not, limitless afflictions and all the dust and toil will stand like mountains before you, blocking the ancient path. Ascending the hall: An ancient said, 'Cast off limbs, reject cleverness, separate from form and abandon wisdom, be one with the Great Way.' At just such a time, tell me, who is it that edited the Books of Poetry and Documents, and established the Rites and Music? Do you understand? Is the meaning of rites in rites themselves? In jade and silk? Is the meaning of music in music itself? In bells and drums? Someone asked: 'I have heard the Master say, 'In the dimness, the solitary peak stands out; in the hazy moonlight, the waters of Lè Pond sparkle.' Is this not the realm of Bao Feng (Precious Peak)?' The Master said: 'If it is the realm of Bao Feng, please look carefully.' The person asked: 'What is a person within that realm?' The Master said: 'See when the command is carried out.' The person said: 'If, as you say, one must understand the principle and not establish one's own rules, what is the Master's principle?' The Master said: 'You must know that above the thousand peaks beyond the clouds, there are other spiritual pines bearing dewy cold.' When it was snowing, a monk asked: 'I will not ask about the Patriarch's coming from the West (Bodhidharma's arrival from the West), but what about the conditions and causes of the time (the conditions and causes of the time)?' The Master said: 'One flake, two flakes, three or four flakes, falling in your eyes, yet you do not recognize them.' On the seventh day of the first month of the Jianyan (Jianyan) second year, he passed away. After cremation, śarīra (śarīra) were obtained, like pearls, and his tongue and teeth remained intact. A pagoda was built on the west peak of the temple. Zen Master Yuan Yi of Shimen (Stone Gate) in Xiangzhou (Xiangzhou) A son of the Shui family of Tongchuan (Tongchuan). Ascending the hall: 'The ten directions (the ten directions) gather together, each one learning non-action (non-action). This is the field for selecting Buddhas (place for selecting Buddhas), those with emptiness of mind (emptiness of mind) will pass and return.' Everyone, just as hearing, seeing, awareness, and knowing (hearing, seeing, awareness, and knowing) have never been interrupted, how can one speak of the principle of emptiness of mind? Is it that seeing without seeing, hearing without hearing, is what is meant by emptiness of mind? Wrong. Is it that forgetting scheming thoughts, ceasing deliberations, abandoning all dharmas (all dharmas), eliminating subject and object (subject and object) to enter the profound teaching (profound teaching), obliterating nature and characteristics (nature and characteristics) to return to the dharma realm (dharma realm), is what is meant by emptiness of mind? Wrong. That is also not right.

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。不恁么也不得。恁么不恁么總不得。未審畢竟作么生。還會么。良久曰。若寔無為無不為。天堂地獄長相隨。三尺杖子攪黃河。八臂那吒冷眼窺。無限魚龍盡奔走。捉得循河三腳龜。脫取殼。鐵錐錐。吉兇之兆便分輝。借問東村白頭老。吉兇未兆若何為。休休休。古往今來春復秋。白日騰騰隨分過。更嫌何處不風流。咄。上堂。皓月當空。澄潭無影。紫微轉處夕陽輝。綵鳳歸時天欲曉。碧霄云外。石筍橫空。綠水波中。泥牛駕浪。懷胎玉兔。曉過西岑。抱子金雞。夜棲東嶺。於斯明得。始知夜明簾外。別是家風。空王殿中。聖凡絕跡。且道作么生是夜明簾外事。還委悉么。正值秋風來入戶。一聲砧杵落誰家。僧問。古鏡未磨時如何。師曰。精靈皺眉。曰。磨后如何。師曰。波斯彈指。曰。為甚麼如此。師曰。好事不出門。紹興丁丑七月二十五日。坐寂。火后收設利。塔于學射山。

東京凈因自覺禪師

青州王氏子。幼以儒業見知于司馬溫公。然事高尚。而無意功名。一旦落髮。從芙蓉游。履踐精密。契悟超絕。出世住大乘。崇寧間詔居凈因。上堂。祖師西來。特唱此事。自是諸人不肯委悉。向外馳求。投赤水以尋珠。詣荊山而覓玉。殊不知從門入者。不是家珍。認影迷頭。豈非大錯。直得宗門提唱。體

【現代漢語翻譯】 現代漢語譯本：不這樣做也不行，這樣做不這樣做都不行。不知道究竟該怎麼做？會明白嗎？（停頓良久）如果真是無為而無不為，天堂地獄就永遠相隨。三尺長的棍子攪動黃河，八臂那吒（佛教護法神）冷眼旁觀。無數魚龍都奔走逃竄，捉到一隻沿著河爬行的三腳烏龜。剝掉它的殼，用鐵錐子錐擊，吉兇的預兆立刻顯現。請問東村的白頭老翁，吉兇未顯現時該怎麼辦？罷了罷了，從古至今，春去秋來。白天悠閒自在地度過，還嫌哪裡不夠風流？咄！（語氣詞，表示呵斥）上堂說法：皓月當空，澄澈的潭水沒有倒影。紫微星轉動的地方，夕陽散發光輝。綵鳳歸來的時候，天將破曉。碧霄云外，石筍橫空聳立。綠水波中，泥牛駕著波浪。懷胎的玉兔，清晨經過西山。抱著孩子的金雞，夜晚棲息在東邊的山嶺。如果能明白這些，才知道夜明簾外，別有一番景象。空王殿中，聖人凡人都消失了軌跡。那麼，什麼是夜明簾外的事呢？明白了嗎？正值秋風吹進屋裡，一聲搗衣的聲音落在誰家？有僧人問：古鏡未磨的時候怎麼樣？禪師說：『精靈皺著眉頭。』僧人問：『磨好以後怎麼樣？』禪師說：『波斯人彈指。』僧人問：『為什麼這樣？』禪師說：『好事不出門。』紹興丁丑年七月二十五日，坐化圓寂。火化后收取捨利子（佛教聖物），建塔于學射山。 東京凈因自覺禪師 青州王氏人家的兒子。年幼時就以儒學才能被司馬溫公（司馬光）賞識。然而他志向高遠，無意于功名利祿。一旦剃度出家，就跟隨芙蓉道楷禪師遊學。修行嚴謹細緻，領悟超凡脫俗。出世后住持大乘寺，崇寧年間奉詔住持凈因寺。上堂說法：祖師（達摩祖師）西來，特別宣揚這件事。只是眾人不肯相信，向外追逐尋求。到赤水去尋找珍珠，到荊山去尋找寶玉。卻不知道從門進來的，不是家裡的珍寶。認影子當頭，豈不是大錯特錯。直到宗門提倡，體會到...

【English Translation】 English version: It's impossible not to do it this way. Doing it this way or not doing it, neither is acceptable. I wonder, what exactly should be done? Do you understand? (After a long pause) If it is truly non-action and yet nothing is left undone (Wu Wei), then heaven and hell will always accompany each other. A three-foot staff stirs the Yellow River, and the eight-armed Nata (Nata, a protective deity in Buddhism) watches with cold eyes. Countless fish and dragons flee in all directions, capturing a three-legged turtle crawling along the river. Remove its shell and pierce it with an iron awl, and the omens of good and bad will immediately become clear. May I ask the old white-haired man in the east village, what should be done when the omens of good and bad are not yet revealed? Enough, enough, from ancient times to the present, spring returns and autumn comes again. The days pass leisurely, and what more could one desire of elegance? Hmph! (An interjection expressing disapproval) Ascending the hall to preach: The bright moon hangs in the sky, and the clear pool has no reflection. Where the Ziwei (Purple Palace star) turns, the setting sun shines. When the colorful phoenix returns, the sky is about to dawn. Beyond the blue sky, stone pillars stand horizontally. In the green water waves, a mud ox rides the waves. A pregnant jade rabbit passes the western peak at dawn. A golden rooster holding its chicks roosts on the eastern ridge at night. If you can understand this, you will know that beyond the night-shining curtain, there is a different scene. In the Kongwang (Empty King) Hall, traces of both saints and mortals disappear. So, what is the matter beyond the night-shining curtain? Do you understand? Just as the autumn wind enters the house, the sound of a pestle falls in whose home? A monk asked: 'What is it like when the ancient mirror is not yet polished?' The master said: 'The spirit frowns.' The monk asked: 'What is it like after it is polished?' The master said: 'A Persian snaps his fingers.' The monk asked: 'Why is it like this?' The master said: 'Good news does not go out.' On the 25th day of the seventh month of the Dingchou year of Shaoxing, he passed away in meditation. After cremation, his sarira (Sarira, Buddhist relics) were collected, and a pagoda was built on Mount Xueshe. Zen Master Zijue of Jingyin Temple in Tokyo He was the son of the Wang family of Qingzhou. As a child, his Confucian talents were recognized by Sima Wengong (Sima Guang). However, he had lofty aspirations and no desire for fame or fortune. Once he shaved his head and became a monk, he followed Zen Master Furong Daokai to study. His practice was rigorous and meticulous, and his understanding was extraordinary. After entering the world, he resided at Dacheng Temple. During the Chongning period, he was ordered to reside at Jingyin Temple. Ascending the hall to preach: The Patriarch (Bodhidharma) came from the West, especially to proclaim this matter. It is just that people are unwilling to believe it and chase after it externally. Going to Chishui to find pearls, going to Jingshan to find jade. But they do not know that what comes in through the door is not the family treasure. Mistaking the shadow for the head is a great mistake. It was not until the Zongmen (Zen School) advocated that one realized...

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寂無依。念異不生。古今無間。森羅萬象。觸目家風。鳥道遼空。不妨舉步。金雞報曉。丹鳳翱翔。玉樹花開。枯枝結子。祇有太陽門下。日日三秋。明月堂前。時時九夏。要會么。無影樹垂寒澗月。海潮東注斗移西。

西京天寧禧誧禪師

蔡州宋氏子。初住韶山。次過天寧．丹霞。上堂。韶山近日沒巴鼻。眼裡聞聲鼻嘗味。有時一覺到天明。不在床上不落地。大眾且道在甚麼處。諸人於斯下得一轉語。非唯救得韶山。亦乃不孤行腳。其或未然。三級浪高魚化龍。癡人猶戽夜塘水。問。如何是君。師曰。宇宙無雙日。乾坤祇一人。曰。如何是臣。師曰。德分明主化。道契物情機。曰。如何是臣向君。師曰。赤心歸舜日。盡節報堯天。曰。如何是君視臣。師曰。玄眸凝不瞬。妙體鑒旁來。曰。如何是君臣道合。師曰。帳符尊賤隔。潛信往來通。政和五年九月四日。忽召主事。令以楮囊分而為四。眾僧．童行．常住．津送各一。既而復曰。丹霞有個公案。從來推倒扶起。今朝普示諸人。且道是個甚底。顧視左右曰。會么。曰。不會。師曰。偉哉大丈夫。不會末後句。遂就寢。右脅而化。

長安天寧大用齊璉禪師

上堂。清虛之理。佛祖同歸。畢竟無身。聖凡一體。理則如是。滿目森羅事作么生。

【現代漢語翻譯】 現代漢語譯本 寂靜無所依傍。念頭的生滅變化不再產生。過去和現在沒有間隔。各種各樣的現象。映入眼簾的都是家風。鳥飛的路途遼闊空曠，不妨邁開腳步。金雞報曉，鳳凰翱翔。玉樹開花，枯枝結果。只有太陽門下，日日都像秋天一樣涼爽。明月堂前，時時都像夏天一樣炎熱。想要領會嗎？無影樹垂掛著寒冷的澗水月亮，海潮向東流去，斗星也轉移到了西邊。

西京天寧禧誧禪師

蔡州宋氏之子。最初住在韶山（地名）。後來經過天寧（寺廟名）、丹霞（山名）。上堂說法時說：『韶山近日沒有什麼特別的。眼睛裡聽到聲音，鼻子嚐到味道。有時一覺睡到天亮，不在床上也不在地上。』各位說在什麼地方？各位如果能在這裡說出一句轉語，不僅能救韶山，也能不辜負自己行腳參訪。如果不能這樣，就像三級浪高魚化龍，癡人還在夜裡用水車舀水一樣徒勞。有人問：『什麼是君？』禪師說：『宇宙間獨一無二的太陽，天地間只有一個這樣的人。』問：『什麼是臣？』禪師說：『德行分明地施行君主的教化，道義契合萬物的實情和機宜。』問：『什麼是臣對君的態度？』禪師說：『赤誠之心歸向舜日，竭盡忠誠報答堯天。』問：『什麼是君看待臣的態度？』禪師說：『深邃的眼眸凝聚而不眨動，精妙的本體明鑑四方。』問：『什麼是君臣之道相合？』禪師說：『帳簿和符節區分尊卑貴賤，秘密的信任往來相通。』政和五年九月四日，忽然召集主事，讓他們用紙袋分成四份，分別給眾僧、童行、常住、津送各一份。之後又說：『丹霞有個公案，向來是推倒又扶起。今天普遍地指示給大家。』各位說這是什麼？顧視左右說：『會嗎？』回答說：『不會。』禪師說：『偉大的大丈夫，不會末後一句。』於是就寢，右脅而化。

長安天寧大用齊璉禪師

上堂說法時說：『清凈虛空的道理，佛和祖師都歸於此。畢竟沒有自身，聖人和凡人一體。道理是這樣，那麼滿眼所見的各種現象又該如何理解呢？』

【English Translation】 English version Silent and without reliance. The arising and ceasing of thoughts no longer occur. There is no separation between past and present. All phenomena in the universe. What meets the eye is all the family style. The path of birds is vast and empty, one may as well take a step. The golden rooster crows at dawn, the phoenix soars. The jade tree blossoms, the withered branches bear fruit. Only under the sun's gate, every day is like autumn. Before the bright moon hall, every moment is like summer. Do you want to understand? The shadowless tree hangs the cold stream moon, the sea tide flows east, and the Big Dipper shifts to the west.

Zen Master Xi Bu of Tianning Temple in Xijing (ancient name for Xi'an)

He was a son of the Song family in Caizhou. He first resided at Shaoshan (mountain name). Later he passed through Tianning (temple name) and Danxia (mountain name). When he ascended the hall to preach, he said: 'Shaoshan has nothing special recently. The eyes hear sounds, and the nose tastes flavors. Sometimes I sleep until dawn, neither on the bed nor on the ground.' Where do you say it is? If you can say a turning phrase here, you will not only save Shaoshan, but also not fail your pilgrimage. If you cannot, it is like the three-level waves are high and the fish transforms into a dragon, and the foolish man is still scooping water from the night pond in vain. Someone asked: 'What is a ruler?' The Zen master said: 'The unique sun in the universe, there is only one such person in the world.' Asked: 'What is a minister?' The Zen master said: 'Virtue clearly implements the ruler's teachings, and morality conforms to the true feelings and opportunities of all things.' Asked: 'What is the attitude of a minister towards a ruler?' The Zen master said: 'A sincere heart returns to the Shun sun, and exhausts loyalty to repay the Yao heaven.' Asked: 'What is the attitude of a ruler towards a minister?' The Zen master said: 'The deep eyes are condensed and do not blink, and the subtle body clearly sees all directions.' Asked: 'What is the way of the ruler and minister in harmony?' The Zen master said: 'Account books and symbols distinguish between the noble and the lowly, and secret trust communicates back and forth.' On September 4th of the fifth year of Zhenghe, he suddenly summoned the chief officials and ordered them to divide the paper bags into four parts, one for each of the monks, novices, permanent residents, and those being sent off. Afterwards, he said again: 'Danxia has a public case, which has always been pushed down and then lifted up. Today, it is universally shown to everyone.' What do you say this is? He looked around and said: 'Do you understand?' He replied: 'I don't understand.' The Zen master said: 'Great man, does not understand the last sentence.' Then he went to bed and passed away on his right side.

Zen Master Qi Lian of Dayong Temple in Tianning, Chang'an (ancient name for Xi'an)

When he ascended the hall to preach, he said: 'The principle of pure emptiness, the Buddhas and Patriarchs all return to this. After all, there is no self, and the saints and ordinary people are one. The principle is like this, so how should we understand the various phenomena that we see?'

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纖塵絕際。渠儂有眼。豈在旁窺。官不容針。私通車馬。若到恁么田地。始可隨機受用。信手拈來。妙應無方。當風玄路。直得金針錦縫。線腳不彰。玉殿寶階。珠簾未卷。正當此時。且道是甚麼人境界。古渡秋風寒颯颯。蘆花紅蓼滿江灣。

潼川府梅山己禪師

僧問。如何是法身邊事。師曰。枯木糝花不犯春。曰。如何是法身向上事。師曰。石女不妝眉。

福州普賢善秀禪師

僧問。如何是正中偏。師曰。龍吟初夜后。虎嘯五更前。曰。如何是偏中正。師曰。輕煙籠皓月。薄霧鎖寒巖。曰。如何是正中來。師曰。松瘁何曾老。花開滿未萌。曰。如何是兼中至。師曰。猿啼音莫辨。鶴唳響難明。曰。如何是兼中到。師曰。撥開云外路。脫去月明前。

襄州鹿門法燈禪師

成都劉氏子。依大慈寶范為僧。俾聽華嚴。得其要。棄謁芙蓉。蓉問曰。如何是空劫已前自己。師于言下。心跡泯然。從容進曰。靈然一句超群像。迥出三乘不假修。蓉撫而印之。開法鹿門。僧問。虛玄不犯。寶鑑光寒時如何。師曰。掘地深埋。問。如何是逍遙物外底人。師曰。遍身紅爛。不可扶持。

建昌軍資聖南禪師

聖節上堂。顧視左右曰。諸人還知么。夜明簾外之主。萬化不渝。琉璃殿上之

【現代漢語翻譯】 現代漢語譯本 纖塵絕跡之處，那人自有慧眼，哪裡還需要向外窺探？公家的規矩容不下一根針，私下的勾結卻能通行車馬。如果到了這種地步，才可以隨緣應機，信手拈來，妙用無窮。迎風而立的玄妙之路，就像用金針在錦緞上縫紉，針腳不露痕跡。玉殿寶階，珠簾未卷，正當此時，請問這是什麼人的境界？古老的渡口秋風寒冷蕭瑟，蘆花紅蓼開滿了江灣。

潼川府梅山己禪師

有僧人問：『什麼是法身（Dharmakaya，佛的法性之身）邊的事？』禪師說：『枯木開花卻不違背春天的規律。』僧人問：『什麼是法身向上之事？』禪師說：『石女不需梳妝打扮。』

福州普賢善秀禪師

有僧人問：『什麼是正中偏？』禪師說：『龍吟發生在初夜之後，虎嘯發生在五更之前。』僧人問：『什麼是偏中正？』禪師說：『淡淡的煙霧籠罩著皎潔的月亮，薄薄的霧氣鎖住了寒冷的巖石。』僧人問：『什麼是正中來？』禪師說：『松樹即使凋零也未曾衰老，花朵盛開卻還未萌芽。』僧人問：『什麼是兼中至？』禪師說：『猿猴的啼叫聲難以分辨，仙鶴的鳴叫聲難以明辨。』僧人問：『什麼是兼中到？』禪師說：『撥開云外的道路，脫離月亮的光明之前。』

襄州鹿門法燈禪師

成都有個姓劉的人家的兒子，依止大慈寺的寶范禪師出家，寶范禪師讓他聽講《華嚴經》，他領會了其中的要義，然後辭別寶范禪師去拜見芙蓉禪師。芙蓉禪師問：『什麼是空劫（Kalpa，極長的時間單位）以前的自己？』這位僧人當下心念和行跡都消失了，從容地回答說：『靈然一句超越了萬象，迥然超出三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘），無需任何修行。』芙蓉禪師撫摸著他，印可了他的見解，於是他在鹿門開法。有僧人問：『虛玄不犯，寶鑑光寒時如何？』禪師說：『掘地深埋。』僧人問：『什麼是逍遙物外的人？』禪師說：『遍身紅爛，不可扶持。』

建昌軍資聖南禪師

在聖節（皇帝的生日）上堂說法，聖南禪師環顧左右說：『各位還知道嗎？夜明簾外的主人，萬物的變化都不能改變他。琉璃殿上的……』

【English Translation】 English version Where not a speck of dust exists, that one has eyes. Why look around? Official rules allow not a needle, but private dealings allow carriages and horses. If you reach such a state, then you can adapt to circumstances and benefit accordingly, picking things up at will, with wonderful responses in every direction. The mysterious path facing the wind is like using a golden needle to sew on brocade, with the stitches invisible. The jade palace and jeweled steps, the pearl curtain not yet rolled up—right at this moment, tell me, what is this person's realm? The autumn wind at the ancient ferry is cold and soughing, reeds and red smartweed fill the river bay.

Chan Master Ji of Meishan in Tongchuan Prefecture

A monk asked, 'What is the matter at the edge of the Dharmakaya (the body of the Dharma, the essence of the Buddha)?' The Master said, 'A withered tree puts forth flowers without violating spring.' The monk asked, 'What is the matter beyond the Dharmakaya?' The Master said, 'A stone woman does not need to adorn her eyebrows.'

Chan Master Shanxiu of Puxian in Fuzhou

A monk asked, 'What is the bias within the center?' The Master said, 'The dragon's roar is after the first watch of the night; the tiger's roar is before the fifth watch.' The monk asked, 'What is the center within the bias?' The Master said, 'Light smoke veils the bright moon; thin mist locks the cold cliffs.' The monk asked, 'What is coming from within the center?' The Master said, 'The pine, though withered, has never aged; the flowers bloom fully, yet have not sprouted.' The monk asked, 'What is arriving within the inclusive?' The Master said, 'The ape's cry is hard to distinguish; the crane's cry is difficult to discern.' The monk asked, 'What is reaching within the inclusive?' The Master said, 'Clear the path beyond the clouds; cast off before the moon is bright.'

Chan Master Fadeng of Lumen in Xiangzhou

A son of the Liu family in Chengdu became a monk under Chan Master Baofan of Daci Temple. Baofan had him listen to the Avatamsaka Sutra, and he grasped its essentials. He then took leave of Baofan to visit Furong. Furong asked, 'What is your original self before the empty kalpa (an extremely long period of time)?' At these words, the monk's mind and traces vanished. Calmly, he advanced and said, 'The spiritually radiant phrase transcends all phenomena, standing far beyond the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), requiring no cultivation.' Furong stroked him and sealed his understanding. He opened the Dharma at Lumen. A monk asked, 'When the empty mystery is not violated and the light of the precious mirror is cold, what is it like?' The Master said, 'Dig deep and bury it.' The monk asked, 'What is a person who roams freely beyond things?' The Master said, 'Covered in red sores, impossible to support.'

Chan Master Nan of Zisheng in Jianchang Army

During a Dharma talk on the Emperor's birthday, Chan Master Nan looked around and said, 'Do you all know? The master outside the bright curtain of night, the myriad transformations cannot change him. On the crystal palace...'

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尊。四臣不昧。端拱而治。不令而行。壽逾百億須彌。化洽大千沙界。且道正恁么時。如何行履。野老不知黃屋貴。六街慵聽靜鞭聲。

瑞州洞山微禪師

上堂。日暖風和柳眼青。冰消魚躍浪花生。當鋒妙得空王印。半夜崑崙戴雪行。僧問。如何是默默相應底事。師曰。啞子吃苦瓜。

太傅高世則居士

字仲貽。號無功。初參芙蓉。求指心要。蓉令去其所重。扣己而參。一日忽造微密。呈偈曰。懸崖撒手任縱橫。大地虛空自坦平。照壑輝巖不借月。庵頭別有一簾明。

大洪恩禪師法嗣

隨州大洪守遂禪師

遂寧章氏子。上堂召大眾。一拳拳倒黃鶴樓。一踏踏翻鸚鵡洲。慣向高樓驟玉馬。曾於急水打金毬。然雖恁么。爭奈有五色絲絳繫手腳。三鑐金鎖鎖咽喉。直饒錘碎金鎖。割斷絲絳。須知更有一重礙汝在。且道如何是那一重。還會么。善吉維摩談不到。目連鹙子看如盲。上堂。舉。李刺史問藥山。何姓。山曰。正是時。李罔測。乃問院主。某甲適來問長老何姓。答道正是時。的當是姓甚麼。主曰。祇是姓韓。山聞曰。若六月對他。便道姓熱也。又。巖頭問講僧。見說大德會教。是否。曰。不敢。巖頭舉拳曰。是甚麼教。曰。是權教。頭曰。苦哉。我若展腳問你。不可道是

【現代漢語翻譯】 現代漢語譯本： 尊敬的四位大臣沒有昏聵，垂拱而治，不發佈命令也能推行。壽命超過百億須彌山（Sumeru，佛教宇宙觀中的中心山），教化普及到大千沙界（Mahasahasra，佛教宇宙觀中的廣大世界）。且說正在這個時候，如何行動？鄉野老翁不知道皇家的尊貴，熱鬧的街市懶得聽到靜鞭的聲音。

瑞州洞山微禪師

上堂說法。陽光溫暖，微風和煦，柳樹抽出嫩芽。冰雪消融，魚兒跳躍，水面泛起浪花。當鋒利地領悟到空王印（Kong Wang Yin，佛陀的印記），半夜在崑崙山（Kunlun，中國神話中的山脈）頂著風雪行走。有僧人問：『如何是默默相應的道理？』 禪師說：『啞巴吃黃連，有苦說不出。』

太傅高世則居士

字仲貽，號無功。起初參拜芙蓉禪師（Furong，禪師名號），請求指點心要。芙蓉禪師讓他去除所看重的東西，反過來審視自己來參悟。一天，高世則忽然領悟到精微的道理，呈上偈語說：『懸崖撒手，任憑縱橫，大地虛空，自然坦平。照耀山谷，輝映巖石，不用借用月光，茅庵里另有一簾光明。』

大洪恩禪師法嗣

隨州大洪守遂禪師

遂寧章氏之子。上堂召集大眾，說：『一拳打倒黃鶴樓（Yellow Crane Tower，地名），一腳踏翻鸚鵡洲（Parrot Isle，地名）。習慣於在高樓上飛馳駿馬，曾經在湍急的水流中擊打金球。』 雖然如此，無奈有五彩絲帶束縛手腳，三重金鎖鎖住咽喉。即使打碎金鎖，割斷絲帶，要知道還有一層障礙阻礙著你。且說如何是那一重障礙？你們會嗎？善吉（Subhuti，佛陀弟子名）和維摩詰（Vimalakirti，著名在家居士）也談論不到，目連（Maudgalyayana，佛陀弟子名）和舍利弗（Sariputra，佛陀弟子名）看了也像瞎子一樣。上堂說法。舉例說，李刺史問藥山禪師（Yaoshan，禪師名號）姓什麼。藥山禪師說：『正是時候。』 李刺史不明白，於是問院主：『我剛才問長老姓什麼，他回答說正是時候，到底姓什麼？』 院主說：『只是姓韓。』 藥山禪師聽到后說：『如果六月有人問他，就說姓熱。』 又，巖頭禪師（Yantou，禪師名號）問講經的和尚：『聽說大德你會講經，是嗎？』 講經的和尚說：『不敢當。』 巖頭禪師舉起拳頭說：『這是什麼教？』 講經的和尚說：『是權教（Upaya，方便之教）。』 巖頭禪師說：『苦啊！我如果伸開腳問你，你可不要說是……』

【English Translation】 English version: The four respected ministers are not muddleheaded, governing by doing nothing, and things are carried out without orders. Their lifespan exceeds a hundred billion Sumerus (Sumeru, the central mountain in Buddhist cosmology), and their teachings extend to the great chiliocosm (Mahasahasra, a vast world in Buddhist cosmology). Now, at this very moment, how should one act? The old peasant does not know the nobility of the imperial palace, and the bustling streets are too lazy to hear the sound of the quiet whip.

Chan Master Wei of Dongshan in Ruizhou

Ascended the hall and said: 'The sun is warm, the wind is gentle, and the willow eyes are green. The ice melts, the fish leap, and waves are born. When one skillfully grasps the seal of the Empty King (Kong Wang Yin, Buddha's seal) at the point of the sword, one walks through the Kunlun Mountains (Kunlun, a mountain range in Chinese mythology) with snow on their head in the middle of the night.' A monk asked: 'What is the matter of silent correspondence?' The master said: 'A mute eating bitter gourd.'

Layman Gao Shize, Grand Tutor

His courtesy name was Zhongyi, and his pseudonym was Wugong. He initially visited Furong (Furong, a Chan master's name), seeking guidance on the essentials of the mind. Furong ordered him to remove what he valued and examine himself to understand. One day, Gao Shize suddenly realized the subtle truth and presented a verse saying: 'Releasing the hand on the cliff, letting go freely, the great earth and empty space are naturally flat. Illuminating the valleys and shining on the rocks, not borrowing the moonlight, there is another curtain of light in the hermitage.'

Dharma Successor of Chan Master Dahong En

Chan Master Shousui of Dahong in Suizhou

A son of the Zhang family in Suining. Ascended the hall and summoned the assembly, saying: 'One punch knocks down the Yellow Crane Tower (Yellow Crane Tower, a place name), one step overturns Parrot Isle (Parrot Isle, a place name). Accustomed to galloping jade horses in high buildings, once hitting golden balls in rapid currents.' Although it is so, there are still five-colored silk ribbons tied to your hands and feet, and three layers of golden locks locking your throat. Even if you smash the golden locks and cut the silk ribbons, you must know that there is another layer hindering you. Now, what is that layer? Do you understand? Subhuti (Subhuti, a disciple of the Buddha) and Vimalakirti (Vimalakirti, a famous lay Buddhist) cannot discuss it, and Maudgalyayana (Maudgalyayana, a disciple of the Buddha) and Sariputra (Sariputra, a disciple of the Buddha) look at it as if they are blind.' Ascended the hall and gave a Dharma talk. For example, Prefect Li asked Chan Master Yaoshan (Yaoshan, a Chan master's name) what his surname was. Chan Master Yaoshan said: 'It is precisely the right time.' Prefect Li did not understand, so he asked the abbot: 'I just asked the elder what his surname was, and he replied that it was precisely the right time. What exactly is his surname?' The abbot said: 'It is just Han.' Chan Master Yaoshan heard this and said: 'If someone asks him in June, say his surname is Hot.' Also, Chan Master Yantou (Yantou, a Chan master's name) asked the sutra-lecturing monk: 'I heard that you, Great Virtue, can lecture on the sutras, is that so?' The sutra-lecturing monk said: 'I dare not claim so.' Chan Master Yantou raised his fist and said: 'What teaching is this?' The sutra-lecturing monk said: 'It is expedient teaching (Upaya, expedient teaching).' Chan Master Yantou said: 'How bitter! If I stretch out my foot and ask you, you must not say it is...'

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腳教也。師曰。奇怪二老宿有殺人刀。有活人劍。一轉語似石上栽花。一轉語似空中掛劍。當時若無後語。達磨一宗掃土而盡。諸人要見二老宿么。寧可截舌。不犯國諱。

青原下十三世

丹霞淳禪師法嗣

真州長蘆真歇清了禪師

左綿雍氏子。襁褓入寺見佛。喜動眉睫。咸異之。年十八。試法華得度。往成都大慈習經論。領大意。出蜀至沔漢。扣丹霞之室。霞問。如何是空劫已前自己。師擬對。霞曰。你鬧在。且去。一日登缽盂峰。豁然契悟。徑歸侍立。霞掌曰。將謂你知有。師欣然拜之。翌日。霞上堂曰。日照孤峰翠。月臨溪水寒。祖師玄妙訣。莫向寸心安。便下座。師直前曰。今日昇座。更瞞某不得也。霞曰。你試舉我今日昇座看。師良久。霞曰。將謂你瞥地。師便出。后游五臺。之京師。浮汴直抵長蘆。謁祖照。一語契投。命為侍者。逾年分座。未幾照稱疾退閑。命師繼席。學者如歸。建炎末。游四明主補陀。臺之天封。閩之雪峰。詔住育王。徙溫州龍翔。杭之徑山。慈寧皇太后命開山皋寧崇先。上堂。我于先師一掌下。伎倆俱盡。覓個開口處不可得。如今還有恁么快活不徹底漢么。若無。銜鐵負鞍。各自著便。上堂。久默斯要。不務速說。釋迦老子待要款曲賣弄。爭奈未出母胎。

已被人覷破。且道覷破個甚麼。瞞雪峰不得。上堂。上孤峰頂。過獨木橋。驀直恁么行。猶是時人腳高腳低處。若見得徹。不出戶身遍十方。未入門常在屋裡。其或未然。趁涼般取一轉柴。上堂。道得第一句。不被拄杖子瞞。識得拄杖子。猶是途路中事。作么生是到地頭一句。上堂。處處覓不得。祇有一處不覓自得。且道是那一處。良久曰。賊身已露。上堂。口邊白醭去。始得入門。通身紅爛去。方知有門裡事。更須知有不出門底。乃曰。喚甚麼作門。僧問。三世諸佛向火焰里轉大法輪。還端的也無。師大笑曰。我卻疑著。曰。和尚為甚麼卻疑著。師曰。野花香滿路。幽鳥不知春。問。不落風彩。還許轉身也無。師曰。石人行處不同功。曰。向上事作么生。師曰。妙在一漚前。豈容千聖眼。僧禮拜。師曰。祇恐不恁么。師一日入廚看煮麵次。忽桶底脫。眾皆失聲。曰。可惜許。師曰。桶底脫自合歡喜。因甚麼卻煩惱。僧曰。和尚即得。師曰。灼然。可惜許一桶面。問僧。你死後燒作灰。撒卻了向甚麼處去。僧便喝。師曰。好一喝。祇是不得翻款。僧又喝。師曰。公案未圓。更喝始得。僧無語。師打曰。這死漢。上堂。苔封古徑。不墮虛凝。霧鎖寒林。肯彰風要。鉤針穩密。孰云漁父棲巢。祇么承當。自是平常快活。還

【現代漢語翻譯】 現代漢語譯本 已被人看穿。那麼，看穿了什麼呢？瞞不過雪峰（禪宗祖師）。 上堂說法：登上孤峰頂，走過獨木橋，就這樣徑直前行，仍然是世人腳步有高有低的地方。如果能夠徹底領悟，不出家門也能遍及十方世界；沒有入門的人，常常就在屋子裡。如果還不能領悟，就趁著涼快去搬一轉柴吧。 上堂說法：說得出第一句話，就不會被拄杖子（禪杖）矇蔽；認識了拄杖子，仍然是路上的事情。怎樣才是到達目的地的一句話呢？ 上堂說法：到處尋找都找不到，只有一處不尋找就能自己得到。那麼，說說是哪一處？良久，說：賊身已經暴露了。 上堂說法：去掉口邊的白醭（比喻表面的東西），才能進入門內；全身紅爛（比喻徹底改變），才知道有門裡的事情。更要知道有不出門的事情。於是說：叫什麼作門？ 有僧人問：三世諸佛在火焰里轉大法輪，是真的嗎？師父大笑著說：我卻懷疑著。僧人說：和尚為什麼卻懷疑著？師父說：野花香滿路，幽鳥不知春。 有僧人問：不落入風彩（比喻不落入言語），還允許轉身嗎？師父說：石人行走之處不同功用。僧人說：向上之事怎麼樣？師父說：妙在一漚（水泡）之前，豈容千聖的眼睛看到？僧人禮拜。師父說：只恐怕不是這樣。 有一次，師父進入廚房看煮麵，忽然桶底脫落，眾人都失聲。師父說：可惜啊。師父說：桶底脫落本來應該歡喜，為什麼卻煩惱？僧人說：和尚您是得到了（解脫）。師父說：確實如此。可惜了一桶面。 問僧人：你死後燒成灰，撒掉了，向什麼地方去？僧人便喝。師父說：好一喝，只是不能翻供。僧人又喝。師父說：公案未圓，更喝才行。僧人無語。師父打了一下說：這死漢。 上堂說法：苔蘚封住了古老的小路，不墮入虛無的凝滯；霧氣鎖住了寒冷的樹林，不肯彰顯風的要領。鉤針穩密，誰說漁父在此築巢？就這樣承擔，自然是平常的快樂。還

【English Translation】 English version It has already been seen through. Then, what has been seen through? It cannot deceive Xuefeng (a Chan master). Ascending the hall: Climbing the solitary peak, crossing the single-plank bridge, proceeding directly in this way is still where people's steps are high and low. If one can thoroughly understand, one can pervade the ten directions without leaving home; those who have not entered the gate are always inside the house. If you still cannot understand, take advantage of the coolness to carry a load of firewood. Ascending the hall: Being able to say the first sentence means not being deceived by the staff (Zen staff); recognizing the staff is still a matter on the road. What is the sentence that arrives at the destination? Ascending the hall: Searching everywhere and not finding it, there is only one place where it is obtained without searching. Then, tell me, what is that place? After a long silence, he said: The thief's body is already exposed. Ascending the hall: Removing the white scum from the mouth (a metaphor for superficial things) is the beginning of entering the gate; the whole body becoming red and rotten (a metaphor for complete transformation) is knowing that there are things inside the gate. Furthermore, one must know that there are things that do not leave the gate. Then he said: What is called a gate? A monk asked: The Buddhas of the three worlds turning the great Dharma wheel in the flames, is it true? The master laughed loudly and said: I doubt it. The monk said: Why does the master doubt it? The master said: Wildflowers fill the road with fragrance, but the secluded birds do not know spring. A monk asked: Without falling into style (a metaphor for not falling into words), is it permissible to turn around? The master said: The places where stone people walk have different functions. The monk said: What about the matter of upward progress? The master said: The wonder is before a bubble, how can the eyes of a thousand sages see it? The monk bowed. The master said: I'm just afraid it's not like that. Once, the master entered the kitchen to watch the noodles being cooked, and suddenly the bottom of the bucket fell out, and everyone exclaimed. The master said: What a pity. The master said: The bottom of the bucket falling out should be a cause for joy, why are you troubled? The monk said: You, the master, have attained (liberation). The master said: That's right. What a pity for a bucket of noodles. Asked a monk: After you die and are burned to ashes, where do you go after they are scattered? The monk then shouted. The master said: Good shout, but you can't retract your statement. The monk shouted again. The master said: The koan is not complete, you need to shout more. The monk was speechless. The master hit him and said: This dead man. Ascending the hall: Moss seals the ancient path, not falling into empty stagnation; fog locks the cold forest, not willing to reveal the essence of the wind. The hook and needle are secure and tight, who says the fisherman nests here? Just accept it like this, and it is naturally ordinary happiness. Still

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有具透關眼底么。良久曰。直饒聞早便歸去。爭似從來不出門。上堂。乍雨乍晴。乍寒乍熱。山僧底個。山僧自知。諸人底個。諸人自說。且道雪峰口除吃飯外。要作甚麼。問僧。琉璃殿上玉女攛梭。明甚麼邊事。曰。回互不當機。師曰。還有斷續也無。曰。古今不曾間。師曰。正當不曾間時如何。僧珍重。便出。上堂。撼拄杖曰。看。看。三千大千世界。一時搖動。雲門大師即得。雪峰則不然。卓拄杖曰。三千大千世界。向甚麼處去。還會么。不得重梅雨。秧苗爭見青。上堂。幻化空身即法身。遂作舞云。見么見么。恁么見得。過橋村酒美。又作舞云。見么見么。恁么不見。隔岸野花香。上堂。還有不被玄妙污染底么。良久曰。這一點傾四海水。已是洗脫不下。僧問。如何是空劫已前自己。師曰。白馬入蘆花。上堂。窮微喪本。體妙失宗。一句截流。淵玄及盡。是以金針密處。不露光铓。玉線通時。潛舒異彩。雖然如是。猶是互動雙明。且道巧拙不到。作么生相委。良久曰。云蘿秀處青陰合。巖樹高低翠鎖深。上堂。轉功就位。是向去底人。玉韞荊山貴。轉位就功是卻來底人。紅爐片雪春。功位俱轉。通身不滯。撒手亡依。石女夜登機。密室無人掃。正恁么時。絕氣息一句作么生相委。良久曰。歸根風墮葉。照盡月

潭空。師終於皋寧崇先。塔于寺西華桐嵨。謚悟空禪師。

明州天童宏智正覺禪師

隰州李氏子。母夢五臺一僧解環與。環其右臂。乃孕。遂齋戒。及生。右臂特起若環狀。七歲。日誦數千言。祖寂。父宗道。久參佛陀遜禪師。嘗指師謂其父曰。此子道韻勝甚。非塵埃中人。茍出家。必為法器。十一得度于凈明本宗。十四具戒。十八遊方。訣其祖曰。若不發明大事。誓不歸矣。及至汝州香山。成枯木一見。深所器重。一日。聞僧誦蓮經。至父母所生眼。悉見三千界。瞥然有省。即詣丈室陳所悟。山指臺上香合曰。裡面是甚麼物。師曰。是甚麼心行。山曰。汝悟處又作么生。師以手畫一圓相呈之。復拋向后。山曰。弄泥團漢有甚麼限。師曰。錯。山曰。別見人始得。師應喏喏。即造丹霞。霞問。如何是空劫已前自己。師曰。井底蝦蟆吞卻月。三更不借夜明簾。霞曰。未在更道。師擬議。霞打一拂子曰。又道不借。師言下釋然。遂作禮。霞曰。何不道取一句。師曰。某甲今日失錢遭罪。霞曰。未暇打得你。且去。霞領大洪。師掌箋記。後命首眾。得法者已數人。四年過圓通。時真歇初住長蘆。遣僧邀至。眾出迎。見其衣舄穿弊。且易之。真歇俾侍者易以新履。師卻曰。吾為鞋來邪。眾聞心服。懇求說法。居第

【現代漢語翻譯】 現代漢語譯本： 潭空禪師圓寂于皋寧崇先寺，塔位於寺西的華桐嵨。謚號為悟空禪師。 明州天童宏智正覺禪師 隰州李氏之子。他的母親夢見五臺山的一位僧人解開一個環給他，環繞在他的右臂上，因此懷孕。於是她開始齋戒。等到孩子出生時，右臂特別隆起，形狀像環。七歲時，每天能誦讀數千字。祖父去世后，父親李宗道長期參拜佛陀遜禪師。佛陀遜禪師曾經指著宏智正覺禪師對他的父親說：『這個孩子具有很高的道韻，不是凡塵俗世之人。如果出家，必定成為法器。』十一歲時，他在凈明本宗剃度出家。十四歲時受具足戒。十八歲時開始遊方參學。臨行前，他告別祖父說：『如果不能明白大事，誓不返回。』到達汝州香山後，成枯木禪師一見之下，就非常器重他。一天，宏智正覺禪師聽到僧人誦讀《蓮花經》，讀到『父母所生眼，悉見三千界』時，忽然有所領悟。立即前往方丈室陳述自己的領悟。香山禪師指著臺上的香盒問：『裡面是什麼東西？』宏智正覺禪師說：『是什麼心行？』香山禪師說：『你的領悟處又是怎樣的？』宏智正覺禪師用手畫了一個圓相來呈現，又拋向身後。香山禪師說：『玩泥團的漢子有什麼了不起？』宏智正覺禪師說：『錯了。』香山禪師說：『要另外見到人才行。』宏智正覺禪師應聲『喏喏』。隨即前往丹霞山。丹霞禪師問：『如何是空劫以前的自己？』宏智正覺禪師說：『井底的蝦蟆吞掉了月亮，三更時分也不借用夜明簾。』丹霞禪師說：『還不到位，再說。』宏智正覺禪師正要思量，丹霞禪師打了他一拂子說：『又說不借用。』宏智正覺禪師當下釋然，於是作禮。丹霞禪師說：『為什麼不道出一句？』宏智正覺禪師說：『我今天丟了錢，遭了罪。』丹霞禪師說：『沒空打你，先去吧。』丹霞禪師主管大洪山，宏智正覺禪師掌管箋記。後來被任命為首座，得法的弟子已經有好幾人。四年後，他路過圓通寺。當時真歇禪師剛開始住持長蘆寺，派僧人邀請他前去。大眾出來迎接，看到他的衣服鞋子都破舊不堪，就想給他換新的。真歇禪師讓侍者給他換上新鞋，宏智正覺禪師卻說：『我是爲了鞋子來的嗎？』大眾聽了，心悅誠服。懇求他說法，於是他住在第一座。

【English Translation】 English version: Tan Kong (Zen master's name). The master passed away at Chongxian Temple in Gaoning. His pagoda is located at Huatong Wu, west of the temple. He was posthumously named Zen Master Wukong (Enlightened to Emptiness). Zen Master Hongzhi Zhengjue (Great Wisdom Correct Enlightenment) of Tiantong (Temple name) in Mingzhou (City name) He was a son of the Li family of Xizhou (City name). His mother dreamed that a monk from Mount Wutai (Mountain name, one of the four sacred mountains in Chinese Buddhism) untied a ring and gave it to her, encircling her right arm. Thus, she became pregnant. She then began to observe a vegetarian diet and abstain from worldly desires. When the child was born, his right arm was particularly raised, resembling a ring. At the age of seven, he could recite thousands of words daily. After his grandfather passed away, his father, Li Zongdao, had long been a disciple of Zen Master Fotuo Xun (Buddha Follower Humble). Zen Master Fotuo Xun once pointed to him and said to his father, 'This child has a superior spiritual quality. He is not a person of the mundane world. If he becomes a monk, he will surely become a vessel of the Dharma.' At the age of eleven, he was ordained at Jingming Benzong (Pure Brightness Original Lineage). At the age of fourteen, he received the full precepts. At the age of eighteen, he began to travel and study. Before leaving, he bid farewell to his grandfather, saying, 'If I do not understand the great matter, I vow not to return.' After arriving at Xiangshan (Fragrant Mountain) in Ruzhou (City name), Zen Master Cheng Kumu (Become Withered Tree) greatly valued him upon their first meeting. One day, Zen Master Hongzhi Zhengjue heard a monk reciting the Lotus Sutra, reaching the passage 'The eyes born of parents can see the three thousand worlds,' and he suddenly had an awakening. He immediately went to the abbot's room to explain his understanding. Zen Master Xiangshan pointed to the incense box on the platform and asked, 'What is inside?' Zen Master Hongzhi Zhengjue said, 'What kind of mental activity is it?' Zen Master Xiangshan said, 'What is your understanding of the place of enlightenment?' Zen Master Hongzhi Zhengjue drew a circle with his hand to present it, and then threw it behind him. Zen Master Xiangshan said, 'What is so great about a man who plays with mud balls?' Zen Master Hongzhi Zhengjue said, 'Wrong.' Zen Master Xiangshan said, 'You must see another person to succeed.' Zen Master Hongzhi Zhengjue responded 'Yes, yes.' He then went to Mount Danxia (Red Cloud Mountain). Zen Master Danxia asked, 'What is the self before the empty eon?' Zen Master Hongzhi Zhengjue said, 'The toad at the bottom of the well swallows the moon, and does not borrow a night-shining curtain at midnight.' Zen Master Danxia said, 'Not yet, say more.' As Zen Master Hongzhi Zhengjue was about to think, Zen Master Danxia struck him with a whisk, saying, 'You said you wouldn't borrow.' Zen Master Hongzhi Zhengjue was immediately enlightened and bowed. Zen Master Danxia said, 'Why don't you say a word?' Zen Master Hongzhi Zhengjue said, 'I lost money and suffered today.' Zen Master Danxia said, 'I don't have time to hit you, go away for now.' Zen Master Danxia was in charge of Dahong (Great Flood) Mountain, and Zen Master Hongzhi Zhengjue was in charge of the notes. Later, he was appointed as the head seat, and several disciples had already attained the Dharma. Four years later, he passed by Yuantong (Perfect Penetration) Temple. At that time, Zen Master Zhenxie (True Rest) had just begun to reside at Changlu (Long Reed) Temple, and sent a monk to invite him. The assembly came out to greet him, and seeing that his clothes and shoes were worn out, they wanted to replace them with new ones. Zen Master Zhenxie asked the attendant to replace them with new shoes, but Zen Master Hongzhi Zhengjue said, 'Did I come for the shoes?' The assembly was convinced. They earnestly requested him to preach the Dharma, so he resided in the first seat.

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一座。六年出住泗州普照。次補太平圓通能仁及長蘆。天童屋廬湫隘。師至創辟一新。衲子爭集。上堂。黃閣簾垂。誰傳家信。紫羅帳合。暗撒真珠。正恁么時視聽有所不到。言詮有所不及。如何通得個訊息去。夢迴夜色依俙曉。笑指家風爛熳春。上堂。心不能緣。口不能議。直饒退步荷擔。切忌當頭觸諱。風月寒清古渡頭。夜船撥轉琉璃地。上堂。空劫有真宗。聲前問己躬。赤窮新活計。清白舊家風。的的三乘外。寥寥一印中。卻來行異類。萬派自朝東。上堂。今日是釋迦老子降誕之辰。長蘆不解說禪。與諸人畫個樣子。祇如在摩耶胎時作么生。以拂子畫此○相。曰。祇如以清凈水。浴金色身時又作么生。復畫此[○@水]相。曰。祇如周行七步。目顧四方。指天指地。成道說法。神通變化。智慧辯才。四十九年。三百餘會。說青道黃。指東畫西。入般涅槃時。又作么生。乃畫此⊕相。復曰。若是具眼衲僧。必也相許。其或未然。一一歷過始得。上堂。僧問。如何是向去底人。師曰。白雲投壑盡。青嶂倚空高。曰。如何是卻來底人。師曰。滿頭白髮離巖谷。半夜穿云入市廛。曰。如何是不來不去底人。師曰。石女喚回三界夢。木人坐斷六門機。乃曰。句里明宗則易。宗中辨的則難。良久曰。還會么。凍雞未報家林曉

【現代漢語翻譯】 現代漢語譯本 一座。六年後，住持泗州普照寺。之後，先後補任太平圓通能仁寺及長蘆寺住持。天童寺的房屋狹小破舊。師父到後，開創修繕，煥然一新。僧人爭相前來聚集。上堂開示：『黃閣的簾子低垂，誰來傳遞家書？紫羅帳緊閉，暗中散落珍珠。正在這個時候，視聽也有所不能及，言語詮釋也有所不能表達。如何才能通達這個訊息呢？夢醒時分，夜色依稀，拂曉將至，笑指家風，一片爛漫春光。』 上堂開示：『心不能攀緣，口不能議論。即使退步承擔，切記不要當頭觸犯禁忌。風月寒冷清澈的古渡口，夜船撥轉，如同在琉璃地上行駛。』 上堂開示：『空劫之中有真宗，在聲音之前反問自己。赤貧之中有新的生活，清白是原來的家風。的確在三乘之外，寥寥一印之中。卻來行使不同的種類，萬派自然朝向東方。』 上堂開示：『今日是釋迦老子（釋迦牟尼佛的尊稱）降生之辰。長蘆寺不擅長說禪，與各位畫個樣子。比如在摩耶（摩耶夫人，釋迦牟尼的生母）胎中時是怎樣的？』用拂子畫一個○相，說：『比如用清淨的水，沐浴金色身時又是怎樣的？』又畫一個[○@水]相，說：『比如周行七步，目光顧視四方，指天指地，成道說法，神通變化，智慧辯才，四十九年，三百餘會，說青道黃，指東畫西，入般涅槃（佛教指修行者死亡）時，又是怎樣的？』於是畫一個⊕相，又說：『如果是具有慧眼的僧人，必定會認可。如果不是這樣，一一經歷過才能明白。』 上堂開示：僧人問：『如何是走向前方的人？』師父說：『白雲投入山谷盡頭，青色的山峰高高地倚靠天空。』問：『如何是返回來的人？』師父說：『滿頭白髮離開巖谷，半夜穿過雲層進入市井。』問：『如何是不來不去的人？』師父說：『石女喚回三界（佛教指欲界、色界、無色界）的夢，木人坐斷六根（佛教指眼、耳、鼻、舌、身、意）的機關。』於是說：『在語句中明白宗旨容易，在宗旨中辨別清楚則難。』良久說：『明白了嗎？凍僵的雞還未報曉家林的黎明。』

【English Translation】 English version One seat. After six years, he became the abbot of Puzhao Temple in Sizhou. Subsequently, he successively filled the positions of abbot at Taiping Yuantong Nengren Temple and Changlu Temple. The buildings at Tiantong Temple were narrow and dilapidated. When the Master arrived, he initiated renovations, bringing about a completely new appearance. Monks eagerly gathered there. During the Dharma talk, he said: 'The curtains of the Yellow Pavilion hang low; who will transmit the family message? The purple silk tent is closed tight, secretly scattering pearls. At this very moment, there are things beyond the reach of sight and hearing, and beyond the expression of words. How can one penetrate this message? Awakening from a dream, the night colors are faint, dawn is approaching, pointing to the family tradition with a smile, a scene of radiant spring.' During the Dharma talk, he said: 'The mind cannot cling, the mouth cannot discuss. Even if one retreats and takes on the burden, be sure not to directly violate the taboo. At the ancient ferry crossing, the wind and moon are cold and clear; the night boat turns, as if traveling on a ground of lapis lazuli.' During the Dharma talk, he said: 'Within the empty eon, there is the true essence; before sound, question yourself. Within utter poverty, there is a new life; purity is the original family tradition. Indeed, beyond the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), within the single seal. Yet, they come to practice different kinds, and all streams naturally flow eastward.' During the Dharma talk, he said: 'Today is the day of the birth of Śākyamuni Buddha (釋迦老子). Changlu Temple is not skilled at explaining Chan (Zen), so I will draw a picture for everyone. For example, what was it like in the womb of Māyā (摩耶, Queen Māyā of Sakya, the birth mother of Gautama Buddha)?' He drew a circle ○ with a whisk and said: 'For example, what is it like when bathing the golden body with pure water?' He then drew a [○@水] symbol and said: 'For example, what is it like when walking seven steps, looking in all four directions, pointing to the sky and pointing to the earth, attaining enlightenment and teaching the Dharma, with supernatural powers and transformations, wisdom and eloquence, for forty-nine years, in over three hundred assemblies, speaking of blue and yellow, pointing east and drawing west, and entering Parinirvana (般涅槃, the death of an enlightened being)?' Thereupon, he drew a ⊕ symbol and further said: 'If there are monks with discerning eyes, they will surely agree. If not, one must experience each one to understand.' During the Dharma talk, a monk asked: 'What is a person who is going forward?' The Master said: 'White clouds plunge to the end of the valley; the green peaks lean high against the sky.' He asked: 'What is a person who is returning?' The Master said: 'A head full of white hair leaves the rocky valley, and enters the marketplace through the clouds in the middle of the night.' He asked: 'What is a person who neither comes nor goes?' The Master said: 'The stone woman awakens the dream of the Three Realms (三界, the three realms of existence in Buddhism: desire realm, form realm, and formless realm), and the wooden man severs the mechanisms of the Six Senses (六根, the six sense organs in Buddhism: eyes, ears, nose, tongue, body, and mind).' Then he said: 'It is easy to understand the principle in words, but difficult to discern it clearly in the principle.' After a long pause, he said: 'Do you understand? The frozen chicken has not yet announced the dawn of the home forest.'

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。隱隱行人過雪山。僧問。一絲不著時如何。師曰。合同船子並頭行。曰。其中事作么生。師曰。快刀快斧斫不入。問。布袋頭開時如何。師曰。一任填溝塞壑。問。清虛之理畢竟無身時如何。師曰。文彩未痕初。訊息難傳際。曰。一步密移玄路轉。通身放下劫壺空。師曰。誕生就父時。合體無遺照。曰。理既如是。事作么生。師曰。歷歷才回分化事。十方機應又何妨。曰。恁么則塵塵皆現本來身去也。師曰。透一切色。超一切心。曰。如理如事又作么生。師曰。路逢死蛇莫打殺。無底籃子盛將歸。曰。入市能長嘯。歸家著短衫。師曰。木人嶺上歌。石女溪邊舞。上堂。諸禪德。吞盡三世佛底人。為甚麼開口不得。照破四天下底人。為甚麼閤眼不得。許多病痛。與你一時拈卻了也。且作么生得十成通暢去。還會么。擘開華岳連天色。放出黃河到海聲。師住持以來。受無貪而施無厭。歲艱食。竭己有及贍眾之餘。賴全活者數萬。日常過午不食。紹興丁丑九月。謁郡僚及檀度。次謁越帥趙公令詪。與之言別。十月七日還山。翌日辰巳間。沐浴更衣。端坐告眾。顧侍僧索筆作書遺育王大慧禪師。請主後事。仍書偈曰。夢幻空花。六十七年。白鳥湮沒。秋水連天。擲筆而逝。龕留七日。顏貌如生。奉全軀塔于東谷。謚宏智。塔

【現代漢語翻譯】 隱隱約約有行人走過雪山。有僧人問道：『一絲不掛的時候怎麼樣？』 師父說：『如同船子和尚並排行走。』 僧人說：『其中發生了什麼事？』 師父說：『用快刀快斧也砍不進去。』 僧人問：『布袋打開的時候怎麼樣？』 師父說：『任憑你填滿山溝堵塞山谷。』 僧人問：『清虛的道理，畢竟沒有身體的時候怎麼樣？』 師父說：『文彩還沒有留下痕跡的時候，訊息難以傳達的時候。』 僧人說：『一步步秘密地轉移，玄妙的道路轉變，全身心放下，空無一物。』 師父說：『誕生時就與父親合為一體，完全融合沒有遺漏地照耀。』 僧人說：『道理既然是這樣，事又怎麼樣呢？』 師父說：『歷歷分明地才回到分化的事物，十方的機緣相應又有什麼妨礙呢？』 僧人說：『這樣說來，那麼每個塵埃都顯現出本來的面目了。』 師父說：『穿透一切色相，超越一切心念。』 僧人說：『如理如事又怎麼樣呢？』 師父說：『路上遇到死蛇不要打死，用沒有底的籃子盛著拿回家。』 僧人說：『進入鬧市能夠長嘯，回到家就穿上短衫。』 師父說：『木頭人（木人）在山嶺上唱歌，石頭女（石女）在溪邊跳舞。』 師父上堂說法：『各位禪德，吞盡三世諸佛的人，為什麼不能開口說話？照破四天下的人，為什麼不能閉上眼睛？這麼多的病痛，我一時都給你們拿掉了。那麼怎麼樣才能十成通暢呢？會嗎？劈開華山（華岳）連線天地的顏色，放出黃河奔騰入海的聲音。』 師父住持寺院以來，接受供養而不貪婪，施捨而不厭倦。遇到饑荒的年份，拿出自己所有的來賙濟大眾，賴以活命的有數萬人。日常堅持過午不食。紹興丁丑年九月，拜訪郡里的官員和施主，接著拜訪越州的統帥趙公令詪，與他們告別。十月初七回到寺院，第二天辰時到巳時之間，沐浴更衣，端坐著告訴眾人，讓侍者拿來筆，寫信給育王大慧禪師（育王大慧禪師），請他主持後事。仍然寫下偈語說：『夢幻空花，六十七年，白鳥消失在煙霧中，秋水連線著天邊。』 隨即扔掉筆去世。入龕七天，容貌如生。將他的全身舍利塔安放在東谷。謚號為宏智（宏智），塔。

【English Translation】 Dimly, travelers pass over the snowy mountains. A monk asked, 'What is it like when not a single thread is worn?' The Master said, 'It is like Boat Monk (船子, Chuanzi) walking side by side.' The monk said, 'What happens within that?' The Master said, 'A sharp knife and a quick axe cannot cut through it.' The monk asked, 'What is it like when the bag opens?' The Master said, 'Let it fill the ditches and block the ravines.' The monk asked, 'What is it like when the principle of pure emptiness ultimately has no body?' The Master said, 'Before the colors leave a trace, when the message is difficult to convey.' The monk said, 'Step by step, secretly moving, the mysterious path turns, the whole body is let go, and the kalpa pot is empty.' The Master said, 'At birth, united with the father, completely merged, illuminating without omission.' The monk said, 'Since the principle is like this, what about the matter?' The Master said, 'Clearly, just returning to the differentiated things, what harm is there in the response of the ten directions?' The monk said, 'In that case, every dust particle reveals the original body.' The Master said, 'Penetrate all forms, transcend all thoughts.' The monk said, 'What about as principle and as matter?' The Master said, 'If you meet a dead snake on the road, do not kill it; put it in a bottomless basket and take it home.' The monk said, 'Entering the market, one can roar loudly; returning home, one wears short clothes.' The Master said, 'A wooden man (木人, Muren) sings on the mountain ridge, a stone woman (石女, Shinv) dances by the stream.' The Master ascended the hall and said: 'All you Chan (禪) practitioners, those who have swallowed all the Buddhas of the three worlds, why can't they open their mouths? Those who illuminate the four universes, why can't they close their eyes? I have removed all these illnesses for you at once. So, how can one achieve complete thoroughness? Do you understand? Split open Mount Hua (華岳, Huayue), connecting the colors of heaven and earth, release the Yellow River to the sound of the sea.' Since the Master has been in charge of the monastery, he has accepted offerings without greed and given without weariness. In years of famine, he used all that he had to help the masses, and tens of thousands of people were able to survive because of him. He insisted on not eating after noon every day. In the ninth month of the Dingchou year of Shaoxing, he visited the officials and benefactors in the prefecture, and then visited Zhao Gong Lingyin (趙公令詪), the commander of Yuezhou, and bid them farewell. On the seventh day of the tenth month, he returned to the monastery. The next day, between Chen and Si hours (辰巳, between 7am and 11am), he bathed and changed his clothes, sat upright, and told the crowd to have the attendant bring a pen and write a letter to Zen Master Dahui of Yuwang (育王大慧禪師, Yuwang Dahui Chanshi), asking him to take charge of the affairs after his death. He still wrote a verse saying: 'Illusory dreams and empty flowers, sixty-seven years, white birds disappear in the smoke, autumn water connects to the sky.' Then he threw away the pen and passed away. He was placed in a stupa for seven days, and his appearance was as if he were alive. His whole body relic stupa was placed in the East Valley. His posthumous title was Hongzhi (宏智), stupa.

---

名妙光。

隨州大洪慧照慶預禪師

上堂。進一步踐他國王水草。退一步踏他祖父田園。不進不退。正在死水中。還有出身之路也無。蕭騷晚籟松釵短。游漾春風柳線長。上堂。舉船子囑夾山曰。直須藏身處無軌跡。無軌跡處莫藏身。吾在藥山三十年。祇明此事。今時人為甚麼卻造次。丹山無綵鳳。寶殿不留冠。有時憨。有時癡。非我途中爭得知。

處州治平湡禪師

上堂。優遊實際妙明家。轉步移身指落霞。無限白雲猶不見。夜乘明月出蘆花。

凈因成禪師法嗣

臺州天封子歸禪師

上堂。卓拄杖一下。召大眾曰。八萬四千法門。八字打開了也。見得么。金鳳夜棲無影樹。峰巒才露海云遮。

太平州吉祥法宣禪師

僧問。如何是祖師西來意。師曰。久旱無甘雨。田中稻穗枯。曰。意旨如何。師曰。今年米價貴。容易莫嫌粗。

臺州護國守昌禪師

上堂。拈拄杖卓曰。三十六旬之開始。七十二候之起元。萬邦迎和氣之時。東帝布產生之令。直得天垂瑞彩。地擁貞祥。微微細雨洗寒空。淡淡春光籠野色。可謂應時納祐。慶無不宜。盡大地人。皆添一歲。敢問諸人。且道那一人年多少。良久曰。千歲老兒顏似玉。萬年童子鬢如絲。

鄧州丹霞

【現代漢語翻譯】 現代漢語譯本： 名妙光（Miao Guang，人名）。

隨州大洪慧照慶預禪師

上堂開示：進一步，就踐踏了他國的水草；退一步，就踏了他祖父的田園。不進也不退，就正在死水之中。還有出身之路嗎？蕭蕭瑟瑟的晚風吹動松樹，松針顯得短小；輕柔飄蕩的春風拂過柳樹，柳條顯得修長。上堂開示：引用船子德誠禪師囑咐夾山善會禪師的話說：『必須藏身於無軌跡之處，在無軌跡之處不要藏身。』我（船子德誠）在藥山惟儼禪師處三十年，只明白了這件事。現在的人為什麼卻如此輕率造次？丹山沒有綵鳳棲息，寶殿不留帝王的冠冕。有時顯得憨厚，有時顯得癡傻，不是我這樣的人，怎能知道其中的道理？

處州治平湡禪師

上堂開示：悠然自得地處於實際妙明之家，轉身移步之間，指點著落霞。無邊的白雲仍然看不見，夜晚乘著明月出現在蘆葦花叢中。

凈因成禪師法嗣

臺州天封子歸禪師

上堂開示：用拄杖敲擊一下，召集大眾說：『八萬四千法門，用八個字就打開了。』見到了嗎？金色的鳳凰夜晚棲息在沒有影子的樹上，山峰才剛顯露就被海上的雲彩遮蓋住了。

太平州吉祥法宣禪師

有僧人問：『什麼是祖師西來意？』禪師說：『久旱沒有甘雨，田中的稻穗都枯萎了。』僧人說：『意旨是什麼？』禪師說：『今年米價貴，不要嫌棄粗糧。』

臺州護國守昌禪師

上堂開示：拿起拄杖敲擊說：『三十六旬的開始，七十二候的起始，萬國迎接祥和之氣的時候，東方的天帝發佈產生萬物的命令。』直接使得天上垂下吉祥的彩霞，地上擁現貞潔的祥瑞。微微細雨洗凈寒冷的晴空，淡淡春光籠罩著郊外的景色。可以說是應時承受福佑，慶祝沒有不適宜的。整個大地的人，都增加了一歲。請問各位，那麼這個人多少歲了？』良久后說：『千歲老人的容顏像玉一樣，萬年童子的鬢髮像絲一樣。』

鄧州丹霞

【English Translation】 English version: Miao Guang (name of a person).

Chan Master Huizhao Qingyu of Dahong Temple in Suizhou

Entering the hall: Taking a step forward treads on the water and grass of another kingdom; taking a step back treads on the fields and gardens of one's ancestors. Neither advancing nor retreating, one is in stagnant water. Is there a way out? The rustling of the evening breeze in the pine trees makes the needles seem short; the gentle spring breeze caressing the willows makes the branches seem long. Entering the hall: Quoting Chan Master De Cheng of Boat Monk's words to Chan Master Shanhui of Jiashan: 'You must hide yourself where there are no traces, and where there are no traces, do not hide yourself.' I (Chan Master De Cheng) spent thirty years at Yaoshan Weiyan's place and only understood this matter. Why are people today so rash and careless? The vermilion mountain has no colorful phoenixes, and the treasure hall does not keep the crowns of emperors. Sometimes appearing foolish, sometimes appearing silly, how can one who is not like me know the reason?

Chan Master Zhiping Yu of Chuzhou

Entering the hall: Leisurely residing in the wonderful and bright home of reality, turning and moving, pointing at the setting sun. Boundless white clouds are still unseen, riding the bright moon out of the reed flowers at night.

Dharma Heir of Chan Master Jingyin Cheng

Chan Master Zigui of Tianfeng Temple in Taizhou

Entering the hall: Striking the staff once, he summoned the assembly and said: 'The eighty-four thousand Dharma gates are opened with eight words.' Have you seen it? The golden phoenix roosts at night on a shadowless tree, and the peaks are just revealed when the sea clouds cover them.

Chan Master Faxuan of Jixiang Temple in Taipingzhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'A long drought without sweet rain, the rice ears in the fields are withered.' The monk said: 'What is the meaning?' The Master said: 'This year the price of rice is expensive, don't dislike coarse grains.'

Chan Master Shouchang of Huguo Temple in Taizhou

Entering the hall: Picking up the staff and striking it, he said: 'The beginning of the thirty-six decans, the origin of the seventy-two pentads, the time when all nations welcome the harmonious atmosphere, the Eastern Emperor issues the decree of generating all things.' Directly causing auspicious clouds to hang down from the sky, and chaste auspiciousness to be embraced by the earth. The fine drizzle washes the cold sky, and the faint spring light envelops the colors of the wilderness. It can be said that it is timely to receive blessings, and there is nothing inappropriate to celebrate. All the people on the entire earth have added a year to their age. May I ask everyone, how old is that person?' After a long pause, he said: 'The face of a thousand-year-old man is like jade, and the temples of a ten-thousand-year-old child are like silk.'

Danxia of Dengzhou

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普月禪師

上堂。威音已前。誰當辨的。然燈已后。孰是知音。直饒那畔承當。未免打作兩橛。縱向這邊行履。也應未得十全。良由杜口毗耶。已是天機漏泄。任使掩室摩竭。終須縫罅離披。休云體露真常。直是純清絕點。說甚面板脫落。自然獨運孤明。雖然似此新鮮。未稱衲僧意氣。直得五眼齊開。三光洞啟。從此竿頭絲線。自然不犯波瀾。須明轉位回機。方解入廛垂手。所以道。任使板齒生毛。莫教眼睛顧著。認著則空花繚亂。言之則語路參差。既然如是。敢問諸人。不犯鋒铓一句作么生道。良久曰。半夜烏龜眼豁開。萬象曉來都一色。

東京妙慧尼慧光凈智禪師

上堂。舉趙州勘婆話。乃曰。趙州舌頭連天。老婆眉光覆地。分明勘破歸來。無限平人瞌睡。

寶峰照禪師法嗣

江州圓通青谷真際德止禪師

金紫徐閎中之季子也。世居歷陽。師雙瞳紺碧。神光射人。十歲未知書。多喜睡。其父目為懵然子。暨成童。強記過人。學文有奇語。弱冠夢異僧授四句偈。已而有以南安巖主像遺之者。即傍所載聰明偈。自是持念不忘。后五年。隨金紫將漕西洛。一夕忽大悟。連作數偈。一曰。不因言句不因人。不因物色不因聲。夜半吹燈方就枕。忽然這裡已天明。每嘯歌自若。眾莫測之

【現代漢語翻譯】 現代漢語譯本

普月禪師

上堂開示。在威音王佛（過去七佛之一）之前，誰能辨別真偽？在燃燈佛（過去佛之一）之後，誰又是真正的知音？即使在那邊承擔，也難免被打成兩截。縱然在這邊修行，也應未能十全。正因為杜口不言的維摩詰（Vimalakirti，一位著名的在家菩薩），已經是天機泄漏。任憑掩室自修的摩訶迦葉（Mahakasyapa，釋迦牟尼佛的大弟子），終究會有縫隙和破綻。不要說體露真常，直接就是純凈無暇。說什麼面板脫落，自然就是獨立執行，光明無比。雖然如此新鮮，還不能說是符合禪僧的意氣。要達到五眼齊開，三光洞徹的境界。從此以後，竿頭絲線，自然不會觸犯波瀾。必須明白轉變位置，迴轉機鋒，才能懂得入世垂手。所以說，任憑板齒長毛，不要讓眼睛顧著。如果執著於此，就會空花繚亂。如果用語言表達，就會語路參差。既然如此，敢問各位，不犯鋒芒的一句話該怎麼說？良久之後說：半夜烏龜眼豁開，萬象曉來都一色。

東京妙慧尼慧光凈智禪師

上堂開示。舉趙州禪師勘驗老太婆的話頭。於是說：趙州禪師的舌頭連著天，老太婆的眉光覆蓋地。分明勘破歸來，無數平庸之人還在瞌睡。

寶峰照禪師法嗣

江州圓通青谷真際德止禪師

是金紫徐閎中的小兒子。世代居住在歷陽。禪師雙眼瞳孔呈紺碧色，神光照人。十歲時還不識字，大多喜歡睡覺。他的父親認為他是個懵懂的孩子。等到長大成人，記憶力超群。學習文章有驚人之語。二十歲左右夢見異僧授予四句偈語。不久之後，有人把南安巖主（南安巖寺的主持）的畫像送給他，畫像旁邊寫著聰明偈。從此以後，他持念不忘。五年之後，跟隨金紫將要到西洛去。一天晚上忽然大悟，連續寫了好幾首偈語。其中一首說：不因為言語，不因為人，不因為物色，不因為聲音。半夜吹燈剛剛要睡覺，忽然這裡已經天亮。他常常嘯歌自若，眾人無法測度。

【English Translation】 English version

Puyue Chan Master

Delivered a Dharma talk: Before Weiyin Buddha (one of the past seven Buddhas), who can discern the true from the false? After Dipamkara Buddha (one of the past Buddhas), who is the true confidant? Even if one undertakes on that side, one cannot avoid being split into two. Even if one practices on this side, one may not achieve perfection. It is because Vimalakirti (a famous lay Bodhisattva) keeping his mouth shut is already a leakage of heavenly secrets. No matter how Mahakasyapa (Shakyamuni Buddha's chief disciple) secludes himself in a room, there will eventually be gaps and flaws. Do not say that the true and constant is revealed, it is directly pure and flawless. What is the point of saying that the skin is shed, it is naturally independent and infinitely bright. Although it seems so fresh, it cannot be said to be in accordance with the spirit of a Chan monk. One must achieve the state where the five eyes are opened simultaneously and the three lights penetrate. From then on, the thread on the pole will naturally not touch the waves. One must understand the turning of position and the returning of the mechanism in order to understand entering the world and extending a helping hand. Therefore, it is said, 'Let the board teeth grow hair, do not let the eyes look at it.' If one is attached to it, one will be dazzled by empty flowers. If one expresses it in words, the language will be uneven. Since this is the case, may I ask everyone, how should one say a sentence that does not offend the sharp edge? After a long silence, he said: 'In the middle of the night, the turtle's eyes suddenly open, and all things are the same color at dawn.'

Chan Master Huiguang Jingzhi of Miaohui Nunnery in Tokyo

Delivered a Dharma talk: Citing the story of Chan Master Zhaozhou examining an old woman. Then said: 'Chan Master Zhaozhou's tongue is connected to the sky, and the old woman's eyebrows cover the earth. Clearly examined and returned, countless ordinary people are still dozing off.'

Successor of Chan Master Zhaozhao of Baofeng

Chan Master Dezhi of Yuangtong Qinggu Zhenji of Jiangzhou

He was the youngest son of Xu Hongzhong of Jinzi. His family lived in Liyang for generations. The Chan master's pupils were dark blue, and his divine light shone upon people. At the age of ten, he did not know how to read, and mostly liked to sleep. His father regarded him as a dull child. When he grew up, his memory was outstanding. His writing had surprising phrases. At the age of twenty, he dreamed of a strange monk giving him a four-line verse. Soon after, someone gave him a portrait of the abbot of Nanan Rock (the abbot of Nanan Rock Temple), with a verse of intelligence written next to it. From then on, he held it in his mind and never forgot it. Five years later, he followed Jinzi to Xiluo. One night, he suddenly had a great enlightenment and wrote several verses in succession. One of them said: 'Not because of words, not because of people, not because of objects, not because of sounds. Just as I was about to sleep after blowing out the lamp in the middle of the night, suddenly it is already dawn here.' He often sang and chanted freely, and the crowd could not fathom him.

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。乃力求出家。父弗許。欲以官授之。師曰。某方將脫世網。不著三界。豈復刺頭于利名中邪。請移授從兄玨。遂祝髮受具。未數載名振京師。宣和三年春。徽宗皇帝賜號真際。俾居圓通。上堂。山僧二十年前兩目皆盲。了無所睹。唯是聞人說道。青天之上有大日輪。照三千大千世界。無有不遍之處。籌䇿萬端。終不能見。二十年後。眼光漸開。又值天色連陰。濃雲亂涌。四方觀察。上下推窮。見云行時。便於行處作計較。見云住時。便於住處立個窠臼。正如是間。忽遇著個多知漢。問道。莫是要見日輪么。何不向高山頂上去。山僧卻徴他道。那裡是高山頂上。他道。紅塵不到處是。諸仁者。好個端的訊息。還會么。長連床上佛陀耶。上堂。昨夜黃面瞿曇。將三千大千世界來一口吞盡。如人飲湯水。軌跡不留。應時消散。當爾時諸大菩薩．聲聞羅漢．及與一切眾生。盡皆不覺不知。唯有文殊普賢瞥然覷見。雖然得見。渺渺茫茫。恰似向大洋海里頭出頭沒。諸人且道是甚麼訊息。若也檢點得破。許他頂門上具一隻眼。示寂阇維。煙氣所及。悉成設利。塔司空山。分窆疊石原。

臺州真如道會禪師

上堂。空劫中事。自肯承當。日用全彰。有何滲漏。正好歸家穩坐。任他雪覆青山。不留元字掛懷。誰顧波翻水

【現代漢語翻譯】 現代漢語譯本 於是他極力要求出家，他的父親不允許，想授予他官職。禪師說：『我將要擺脫世俗的束縛，不執著於三界之內，怎麼會再把頭探入名利之中呢？』請把官職授予我的堂兄玨吧。於是他剃度受戒。沒幾年，他的名聲就傳遍京城。宣和三年春天，徽宗皇帝賜號真際（Zhenji，真正的邊界），讓他住在圓通（Yuantong，圓滿通達）。 上堂開示：『山僧二十年前兩眼都是瞎的，什麼也看不見。只是聽人說，青天之上有一輪巨大的太陽，照耀著三千大千世界，沒有照不到的地方。想盡各種辦法，最終也不能看見。二十年後，眼光漸漸恢復，又遇到天色連陰，濃雲亂涌。四處觀察，上下探究，見云移動時，就在移動的地方打主意，見云停止時，就在停止的地方設立窠臼。正在這個時候，忽然遇到一個多知的人，問道：莫非是想要看見太陽嗎？為什麼不向高山頂上去呢？』山僧卻反問他道：『哪裡是高山頂上？』他道：『紅塵不到的地方就是。』各位仁者，這是個很好的訊息，明白了嗎？長連床上坐著的都是佛陀耶（F陀耶，Buddha）。 上堂開示：『昨夜黃面瞿曇（Huangmian Qutan，釋迦摩尼佛的別稱），將三千大千世界一口吞盡，就像人喝湯一樣，軌跡不留，應時消散。當時諸大菩薩、聲聞羅漢，以及一切眾生，都不知道。只有文殊（Wenshu，文殊菩薩）普賢（Puxian，普賢菩薩）瞥然看見。雖然得見，卻渺渺茫茫，恰似在大洋海里頭出頭沒。』各位，這到底是什麼訊息？如果能夠看破，就允許他的頭頂上長一隻眼。 示寂后火化，煙氣所及之處，都變成了舍利（Sheli，遺骨）。在司空山（Sikong Mountain）建塔，分一部分埋葬在疊石原（Dieshi Plain）。 臺州真如道會禪師（Zhenru Daohui Chanshi of Taizhou） 上堂開示：『空劫（Kongjie，時間極長的時期）中的事情，自己肯承擔，日常運用全都彰顯，有什麼遺漏？正好回家安穩地坐著，任憑雪覆蓋青山，不留下一個字掛在心懷，誰會顧及波浪翻滾的水面呢？』

【English Translation】 English version Then he earnestly sought to become a monk, but his father refused, intending to bestow an official position upon him. The Master said, 'I am about to escape the net of the world and not be attached to the Three Realms. How could I again thrust my head into the midst of profit and fame?' He requested that the position be transferred to his cousin, Jue. Thereupon, he shaved his head and received the full precepts. Before many years had passed, his name resounded throughout the capital. In the spring of the third year of Xuanhe, Emperor Huizong bestowed upon him the title Zhenji (True Boundary), and had him reside at Yuantong (Perfectly Penetrating). Ascending the Dharma Hall, he said: 'Twenty years ago, both eyes of this mountain monk were blind, and I could see nothing at all. I only heard people say that above the blue sky there is a great sun wheel, illuminating the three thousand great thousand worlds, with no place unreached. I devised all sorts of plans, but in the end, I could not see it. Twenty years later, my eyesight gradually returned, but then I encountered continuous overcast skies, with dense clouds surging in disarray. Observing in all directions, exploring above and below, when I saw the clouds moving, I would make calculations at the place of movement; when I saw the clouds stopping, I would establish a framework at the place of stillness. Just at that moment, I suddenly encountered a knowledgeable person who asked, 'Is it that you wish to see the sun wheel? Why not go to the top of a high mountain?'' This mountain monk then questioned him, saying, 'Where is the top of a high mountain?' He said, 'Where the red dust does not reach.' Good people, this is a fine piece of news. Do you understand? Those sitting on the long meditation platform are all Buddhas (F陀耶,Buddha).' Ascending the Dharma Hall, he said: 'Last night, the yellow-faced Gautama (Huangmian Qutan, another name for Sakyamuni Buddha) swallowed the three thousand great thousand worlds in one gulp, like a person drinking soup, leaving no trace, vanishing in an instant. At that time, all the great Bodhisattvas, Sravaka Arhats, and all sentient beings were unaware. Only Manjusri (Wenshu, Manjusri Bodhisattva) and Samantabhadra (Puxian, Samantabhadra Bodhisattva) glimpsed it. Although they saw it, it was vague and indistinct, like bobbing up and down in the vast ocean.' Everyone, what is this news? If you can see through it, then you are allowed to have an eye on the crown of your head. After his passing and cremation, the smoke and vapor that reached became sarira (Sheli, relics). A stupa was built on Sikong Mountain, and a portion was buried at Dieshi Plain. Chan Master Zhenru Daohui of Taizhou Ascending the Dharma Hall, he said: 'The affairs within the empty aeon (Kongjie, extremely long period of time), if you are willing to undertake them yourself, daily use will fully manifest, what leakage is there? It is good to return home and sit securely, letting the snow cover the green mountains, not leaving a single word hanging in your mind, who would care about the waves churning the water?'

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面。且道正不立玄．偏不附物一句。如何舉似。機絲不掛梭頭事。文彩縱橫意自殊。

興國軍智通大死翁景深禪師

臺州王氏子。自幼不群。年十八。依廣度院德芝披剃。始謁凈慈象禪師。一日聞象曰。思而知。慮而解。皆鬼家活計。興不自遏。遂往寶峰求入室。峰曰。直須斷起滅念。向空劫已前掃除玄路。不涉正偏。盡卻今時。全身放下。放盡還放。方有自由分。師聞頓領厥旨。峰擊鼓告眾曰。深得闡提大死之道。後學宜依之。因號大死翁。建炎改元。開法智通。上堂。來不入門。去不出戶。來去無痕。如何提唱。直得古路苔封。𦏪羊絕跡。蒼梧月鎖。丹鳳不棲。所以道。藏身處沒軌跡。沒軌跡處莫藏身。若能如是。去住無依。了無向背。還委悉么。而今分散如雲鶴。你我相忘觸處玄。僧問。如何是正中偏。師曰。黑麵老婆披白練。曰。如何是偏中正。師曰。白頭翁子著皂衫。曰。如何是正中來。師曰。屎里翻筋斗。曰。如何是兼中至。師曰。雪刃籠身不自傷。曰。如何是兼中到。師曰。崑崙夜裡行。曰。向上還有事也無。師曰。捉得烏龜喚作鱉。曰。乞師再垂方便。師曰。入山逢虎臥。出谷鬼來牽。曰。何得干戈相待。師曰。三兩線。一斤麻。紹興初。歸住寶藏巖。以事民其服。壬申二月示微恙。乃

曰。世緣盡矣。三月十三。為眾小參。仍說偈曰。不用剃頭。何須澡浴。一堆紅焰。千足萬足。雖然如是。且道向上還有事也無。遂斂目而逝。

衡州華藥智朋禪師

四明黃氏子。依寶峰有年。無省。因為眾持缽。峰自題其像曰。雨洗淡紅桃萼嫩。風搖淺碧柳絲輕。白雲影里怪石露。綠水光中古木清。噫。你是何人。至焦山。枯木成禪師見之。嘆曰。今日方知此老親見先師來。師遂請益其贊。成曰。豈不見法眼拈夾山境話。曰我二十年祇作境會。師即契悟(蘿湖野錄云。成指以問師曰。汝會么。師曰。不會。成曰。汝記得法燈擬寒山否。師遂誦。至誰人知此意。令我憶南泉。于憶字處。成遽以手掩師口曰。住。住。師豁然有省)。乃曰。元來恁么地。成曰。汝作么生會。師曰。春生夏長。秋收冬藏。成曰。直須保任。師應喏。紹興初。出住華藥．婺之天寧。后遷清涼。上堂。海風吹夢。嶺猿啼月。敢問諸人。是何時節。恁么會得。無影樹下任遨遊。其或未然。三條椽下。直須打徹。後退居明之瑞巖。建康再以清涼挽之。明守亦勉其行。師不從。作偈送使者曰。相煩專使入煙霞。灰冷無湯不點茶。寄語甬東賢太守。難教枯木再生花。未幾而終。

石門易禪師法嗣

吉州青原齊禪師

福州

【現代漢語翻譯】 說：『塵世的緣分已經盡了。』三月十三日，為大眾作小參，仍然說了偈語：『不用剃頭，何須洗澡？一堆紅焰，千足萬足。雖然是這樣，且說向上還有事嗎？』於是合上眼睛去世了。（齊禪師去世）

衡州華藥智朋禪師（智朋禪師）

四明黃氏之子，依止寶峰禪師多年，沒有開悟。一次為大眾持缽，寶峰禪師在他的畫像上題寫道：『雨洗淡紅桃萼嫩，風搖淺碧柳絲輕。白雲影里怪石露，綠水光中古木清。』唉！你是何人？到焦山，枯木成禪師見到他，嘆息說：『今天才知道這位老兄親見過先師。』智朋禪師於是請教畫像上的讚語。成禪師說：『難道你沒見過法眼禪師拈舉夾山禪師的境界話語，說我二十年只是作境界會嗎？』智朋禪師當下契悟（《蘿湖野錄》記載，成禪師指著畫像問智朋禪師說：『你會嗎？』智朋禪師說：『不會。』成禪師說：『你記得法燈禪師比擬寒山禪師嗎？』智朋禪師於是誦讀，到『誰人知此意，令我憶南泉』的『憶』字處，成禪師急忙用手摀住智朋禪師的嘴說：『住！住！』智朋禪師豁然開悟）。於是說：『原來是這樣啊！』成禪師說：『你作何理解？』智朋禪師說：『春生夏長，秋收冬藏。』成禪師說：『務必保任。』智朋禪師應答『喏』。紹興初年，出任華藥寺、婺州天寧寺住持，後來遷往清涼寺。上堂說法：『海風吹夢，嶺猿啼月。敢問諸位，是何時節？』這樣領會，就能在無影樹下任意遨遊。如果不是這樣，就在三條椽下，必須徹底打通。後來退居明州瑞巖寺。建康再次用清涼寺挽留他，明州太守也勉勵他前往，智朋禪師沒有聽從，作偈送給使者說：『相煩專使入煙霞，灰冷無湯不點茶。寄語甬東賢太守，難教枯木再生花。』不久就去世了。

石門易禪師法嗣

吉州青原齊禪師（齊禪師）

福州

【English Translation】 He said, 'My worldly connections are exhausted.' On the thirteenth day of the third month, he gave a small Dharma talk to the assembly, and still recited a verse: 'No need to shave the head, why bathe? A pile of red flames, a thousand feet, ten thousand feet. Although it is so, tell me, is there still something beyond?' Then he closed his eyes and passed away. (Zen Master Qi passed away)

Zen Master Zhipeng of Huayao in Hengzhou (Zen Master Zhipeng)

A son of the Huang family of Siming, he relied on Baofeng for many years without awakening. Once, while holding a bowl for the assembly, Zen Master Baofeng inscribed on his portrait: 'Rain washes the light red peach calyxes tender, wind sways the light green willow silk light. Strange rocks are exposed in the shadows of white clouds, ancient trees are clear in the light of green water.' Alas! Who are you? When he arrived at Jiaoshan, Zen Master Kumu Cheng saw him and sighed, 'Today I know that this old fellow has personally seen the former teacher.' Zen Master Zhipeng then asked for instruction on the inscription on the portrait. Zen Master Cheng said, 'Haven't you seen Zen Master Fayan picking up Zen Master Jiashan's words about the realm, saying that I have only been making realm associations for twenty years?' Zen Master Zhipeng immediately had an awakening (The 'Luohu Yelu' records that Zen Master Cheng pointed to the portrait and asked Zen Master Zhipeng, 'Do you understand?' Zen Master Zhipeng said, 'I don't understand.' Zen Master Cheng said, 'Do you remember Zen Master Fadeng comparing Hanshan?' Zen Master Zhipeng then recited, and when he reached the word 'remember' in 'Who knows this intention, making me remember Nanquan,' Zen Master Cheng hurriedly covered Zen Master Zhipeng's mouth with his hand and said, 'Stop! Stop!' Zen Master Zhipeng suddenly had an awakening). Then he said, 'So that's how it is!' Zen Master Cheng said, 'How do you understand it?' Zen Master Zhipeng said, 'Spring is born, summer grows, autumn harvests, winter stores.' Zen Master Cheng said, 'You must maintain it.' Zen Master Zhipeng answered 'Yes.' In the early years of Shaoxing, he became the abbot of Huayao Temple and Tianning Temple in Wuzhou, and later moved to Qingliang Temple. He ascended the Dharma seat and said, 'The sea breeze blows dreams, the mountain apes cry at the moon. I dare to ask you all, what time is it?' If you understand it this way, you can roam freely under the shadowless tree. If not, then under the three rafters, you must thoroughly penetrate it. Later, he retired to Ruiyan Temple in Mingzhou. Jiankang again tried to retain him with Qingliang Temple, and the prefect of Mingzhou also encouraged him to go, but Zen Master Zhipeng did not listen. He wrote a verse to send to the envoy, saying, 'Troubling the special envoy to enter the misty clouds, the ashes are cold and there is no soup to make tea. Tell the virtuous prefect of Yongdong, it is difficult to make withered trees bloom again.' He passed away not long after.

Successor of Zen Master Yi of Shimen

Zen Master Qi of Qingyuan in Jizhou (Zen Master Qi)

Fuzhou

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陳氏子。二十八辭父兄。從云蓋智禪師出家。執事首座。座一日秉拂罷。師問曰。某聞首座所說。莫曉其義。伏望慈悲指示。座諄諄誘之。使究無著說這個法。逾兩日有省。以偈呈曰。說法無如這個親。十方剎海一微塵。若能於此明真理。大地何曾見一人。座駭然。因語智。得度。遍扣諸方。后至石門。深蒙器可。出住青原僅一紀。示寂日。說偈遺眾曰。昨夜三更過急灘。灘頭雲霧黑漫漫。一條拄杖為知己。擊碎千關與萬關。

越州天衣法聰禪師

上堂。幽室寒燈不假挑。虛空明月徹雲霄。要知日用常無間。烈焰光中發異苗。因裝普賢大士。開光明次。師登梯。秉筆顧大眾曰。道得即為下筆。眾無對。師召侍者。與老僧牢扶梯子。遂點之。

遂寧府香山尼佛通禪師

因誦蓮經有省。往見石門。乃曰。成都吃不得也。遂寧吃不得也。門拈拄杖打出。通忽悟曰。榮者自榮。謝者自謝。秋露春風。好不著便。門拂袖歸方丈。師亦不顧而出。由此道俗景從。得法者眾。

凈因覺禪師法嗣

東京華嚴真懿慧蘭禪師

上堂。達磨大師。九年面壁。未開口已前。不妨令人疑著。卻被神光座主一覷。腳手忙亂。便道。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。當時若有個漢。腦

【現代漢語翻譯】 現代漢語譯本 陳氏子，二十八歲辭別父母兄長，跟隨云蓋智禪師出家，擔任首座（寺院中職位，通常指禪堂中的第一位）。有一天，首座結束了秉拂（禪宗儀式中用拂塵說法）后，智禪師問他：『我聽聞首座所說，卻不明白其中的含義，希望您能慈悲地指示。』首座諄諄善誘，引導他去探究無著（佛教術語，指不執著于任何事物）所說的這個法。過了兩天，陳氏子有所領悟，作偈呈上：『說法沒有比這個更親切的了，十方剎海（指宇宙）都在一微塵之中。如果能於此明白真理，大地上哪裡能見到一個人？』智禪師聽后非常驚訝。因此告訴智禪師，陳氏子得以開悟。之後他遍訪各方名師。後來到了石門，深受石門的器重和認可。出任青原住持僅僅十二年，示寂（圓寂，去世）之日，說偈遺留給眾人：『昨夜三更（深夜）過急灘，灘頭雲霧黑漫漫。一條拄杖為知己，擊碎千關與萬關。』

越州天衣法聰禪師

上堂說法：『幽暗的房間里，寒冷的燈光不需要挑撥，虛空中明亮的月亮照徹雲霄。要知道日常運用中常常沒有間隔，猛烈的火焰光芒中發出奇異的苗。』因為要粉刷普賢大士（佛教菩薩名）像，開啟光明之際，法聰禪師登上梯子，拿著筆回頭看著大眾說：『說得出來就為我下筆。』大眾沒有回答。法聰禪師叫來侍者，『與老僧我牢牢扶住梯子。』於是點上了普賢大士像。

遂寧府香山尼佛通禪師

因為誦讀《蓮經》（《妙法蓮華經》的簡稱，佛教經典）有所領悟，前去拜見石門。於是說：『成都吃不得也，遂寧吃不得也。』石門拿起拄杖打他出去。佛通忽然醒悟說：『榮者自榮，謝者自謝。秋露春風，好不著便。』石門拂袖回到方丈（寺院住持的住所）。佛通禪師也不顧而去。從此道俗（僧人和俗人）景從，得到佛法的人很多。

凈因覺禪師法嗣

東京華嚴真懿慧蘭禪師

上堂說法：『達磨大師（菩提達摩，禪宗初祖），九年面壁，未開口之前，不妨讓人疑惑。卻被神光座主（慧可，禪宗二祖）一看，腳手忙亂，便說：『我本來到這片土地，傳法救度迷惑的情感。一花開五葉，結果自然成。』當時如果有個漢子，腦

【English Translation】 English version Chen's son, at the age of twenty-eight, bid farewell to his parents and brothers and became a monk under Zen Master Zhi of Yungai, serving as the head seat (a position in the monastery, usually referring to the first seat in the meditation hall). One day, after the head seat finished wielding the whisk (using a whisk to expound the Dharma in Zen ceremonies), Zen Master Zhi asked him: 'I have heard what the head seat said, but I do not understand its meaning. I hope you can kindly instruct me.' The head seat patiently guided him to explore the Dharma spoken by Asanga (a Buddhist term referring to non-attachment to anything). After two days, Chen's son had some understanding and presented a verse: 'There is no Dharma more intimate than this, the ten directions of Buddha-lands (referring to the universe) are within a single dust mote. If one can understand the truth here, where on earth can one see a single person?' Zen Master Zhi was very surprised after hearing this. Therefore, he told Zen Master Zhi, and Chen's son was able to attain enlightenment. After that, he visited famous teachers everywhere. Later, he arrived at Shimen and was deeply valued and recognized by Shimen. He served as the abbot of Qingyuan for only twelve years. On the day of his Nirvana (passing away), he left a verse for the crowd: 'Last night at midnight, I crossed the rapid rapids, the clouds and mist on the beach were dark and boundless. A single staff is my confidant, smashing through a thousand barriers and ten thousand barriers.'

Zen Master Facong of Tianyi Temple in Yuezhou

Ascended the hall and preached: 'In a dark room, a cold lamp does not need to be stirred, the bright moon in the void illuminates the sky. Know that in daily use there is often no interval, and strange seedlings sprout in the light of fierce flames.' Because he was to paint the image of Samantabhadra Bodhisattva (a Buddhist Bodhisattva), at the moment of opening the light, Zen Master Facong climbed the ladder, holding a pen and looking back at the crowd, said: 'If you can say it, I will write it down.' The crowd did not answer. Zen Master Facong called the attendant, 'Hold the ladder firmly for this old monk.' So he dotted the image of Samantabhadra Bodhisattva.

Zen Master Fotong, a nun of Xiangshan Mountain in Suining Prefecture

Because of reciting the Lotus Sutra (short for the 'Wonderful Dharma Lotus Flower Sutra', a Buddhist scripture) he had some understanding and went to see Shimen. Then he said: 'Chengdu cannot be eaten, and Suining cannot be eaten.' Shimen picked up his staff and beat him out. Fotong suddenly woke up and said: 'The glorious are glorious, and the thankful are thankful. Autumn dew and spring breeze are not suitable.' Shimen flicked his sleeves and returned to the abbot's room (the residence of the abbot of the monastery). Zen Master Fotong also left without looking back. From then on, monks and laypeople followed him, and many people attained the Dharma.

Dharma Successor of Zen Master Jue of Jingyin

Zen Master Hui Lan of Huayan in Tokyo

Ascended the hall and preached: 'Master Bodhidharma (the first patriarch of Zen Buddhism), faced the wall for nine years, before he opened his mouth, it is okay to make people doubt. But he was seen by the chief of Shenguang (Huike, the second patriarch of Zen Buddhism), and he was flustered and said: 'I originally came to this land to transmit the Dharma and save confused emotions. One flower blooms five petals, and the result will naturally be achieved.' If there was a man at that time, his brain

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後有照破古今底眼目。手中有截斷虛空底鉗錘。才見恁么道。便與驀胸搊住。問他道。一華五葉且拈放一邊。作么生是你傳底法。待伊開口。便與掀倒禪床。直饒達磨全機。也倒退三千里。免見千古之下。負累兒孫。華嚴今日。豈可徒然。非唯重整頹綱。且要為諸人雪屈。遂拈拄杖橫按。召大眾曰。達磨大師向甚處去也。擲拄杖。下座。上堂。拈拄杖曰。靈山會上。喚作拈花。少室峰前。名為得髓。從上古德。祇可傍觀。末代宗師。盡皆拱手。華嚴今日不可逐浪隨波。擬向萬仞峰前點出普天春色。會么。髑髏無喜識。枯木有龍吟。

天寧誧禪師法嗣

西京熊耳慈禪師

上堂。般若無知。應緣而照。山僧今日撒屎撒尿。這邊放。那邊屙。東山西嶺笑呵呵。幸然一片清涼地。剛被熊峰染污他。染污他。莫啾唧。泥牛木馬盡呵叱。過犯彌天且莫論。再得清明又何日。還會么。來年更有新條在。惱亂春風卒未休。

大洪遂禪師法嗣

隨州大洪慶顯禪師

僧問。須菩提巖中宴坐。帝釋雨華。和尚新據洪峰。有何祥瑞。師曰。鐵牛耕破扶桑國。迸出金烏照海門。曰。未審是何宗旨。師曰。熨斗煎荼銚不同。

大洪智禪師法嗣

越州天章樞禪師

上堂召大眾曰。春將至。歲

【現代漢語翻譯】 現代漢語譯本： 有照亮古今的眼光，手中有截斷虛空的鉗錘。剛一見到有人這樣說，就立刻上前抓住他，問他道：『一華五葉（指禪宗的傳承）且先放在一邊，你所傳的法是什麼？』 等他開口，就掀翻他的禪床。即使是達磨（Bodhidharma）復生，也只能倒退三千里。免得在千年之後，連累子孫。華嚴寺今天，豈能白白度過？不僅要重振衰敗的綱紀，還要為各位洗雪冤屈。』於是拿起拄杖，橫放在身前，召集大眾說：『達磨大師（Bodhidharma）到哪裡去了？』 扔掉拄杖，走下禪座。

上堂說法，拿起拄杖說：『靈山會上（Vulture Peak Assembly），這叫做拈花（holding up a flower）；少室峰前（Shaoshi Peak），這叫做得髓（obtaining the marrow）。從前的古德，只能在一旁觀看；末代的宗師，全都拱手稱臣。華嚴寺今天不能隨波逐流，要向萬仞高峰前點出普天春色。』明白了嗎？髑髏（skull）沒有喜悅的意識，枯木（dry wood）也能發出龍的吟嘯。

天寧誧禪師的法嗣

西京熊耳慈禪師

上堂說法：般若（Prajna，智慧）無知，應緣而照。山僧我今天拉屎撒尿，這邊放，那邊拉。東山和西嶺笑呵呵。幸好有一片清涼之地，剛被熊峰染污了。染污了，不要吵鬧。泥牛和木馬都要呵斥。過犯彌天且先不論，再得清明又是什麼時候？明白了嗎？來年還有新的枝條生長，擾亂春風終究不會停止。

大洪遂禪師的法嗣

隨州大洪慶顯禪師

有僧人問道：『須菩提（Subhuti）在巖洞中宴坐，帝釋（Indra）天降雨花，和尚您新近來到洪峰，有什麼祥瑞？』 禪師說：『鐵牛耕破扶桑國，迸出金烏照海門。』 僧人說：『不知道是什麼宗旨？』 禪師說：『熨斗煎茶，茶銚不同。』

大洪智禪師的法嗣

越州天章樞禪師

上堂召集大眾說：『春天將要來臨，歲

【English Translation】 English version: 'Having eyes that illuminate the past and present, and hands wielding tongs that sever emptiness. The moment someone speaks like this, seize them immediately and ask: 『Let's set aside the one flower, five petals (a reference to the Chan lineage). What is the Dharma you transmit?』 The moment they open their mouth, overturn their meditation platform. Even if Bodhidharma (達磨) were to return with his complete understanding, he would retreat three thousand miles. This is to avoid burdening future generations for thousands of years. How can Huayan Temple (華嚴寺) pass this day in vain? Not only must we restore the declining principles, but also clear the grievances of everyone.』 Then, holding up his staff horizontally, he addressed the assembly, saying: 『Where has Master Bodhidharma (達磨大師) gone?』 He threw down the staff and descended from the seat.

Ascending the hall, he raised his staff and said: 『At the Vulture Peak Assembly (靈山會上), it is called holding up a flower (拈花); before Shaoshi Peak (少室峰前), it is named obtaining the marrow (得髓). The ancient worthies of the past could only observe from the sidelines; the masters of the latter age all bowed in submission. Huayan Temple (華嚴寺) today cannot drift with the waves, but must point out the universal spring colors before the ten-thousand-foot peak.』 Do you understand? A skull (髑髏) has no consciousness of joy, and a dry tree (枯木) can emit the roar of a dragon.

A Dharma heir of Chan Master Tianning Bu (天寧誧禪師)

Chan Master Cí of Xijing Xiong'er (西京熊耳慈禪師)

Ascending the hall, he said: Prajna (般若, wisdom) is without knowledge, responding to conditions and illuminating. This mountain monk today shits and pisses, releasing it here and excreting it there. The Eastern Mountain and Western Ridge laugh heartily. Fortunately, there is a pure and cool place, just now defiled by Xiong Peak. Defiled, do not grumble. Clay oxen and wooden horses must be scolded. Transgressions that fill the sky need not be discussed for now; when will we regain clarity? Do you understand? Next year, there will be new branches, disturbing the spring breeze without end.

A Dharma heir of Chan Master Dahong Sui (大洪遂禪師)

Chan Master Qingxian of Dahong in Suizhou (隨州大洪慶顯禪師)

A monk asked: 『When Subhuti (須菩提) was seated in meditation in a cave, Indra (帝釋) rained down flowers. You, venerable monk, have newly arrived at Hong Peak; what auspicious signs are there?』 The Master said: 『An iron ox plows through the land of Fusang, and a golden crow bursts forth, illuminating the sea gate.』 The monk said: 『May I ask what the principle is?』 The Master said: 『An iron (熨斗) for tea and a teapot (茶銚) are not the same.』

A Dharma heir of Chan Master Dahong Zhi (大洪智禪師)

Chan Master Shu of Tianzhang in Yuezhou (越州天章樞禪師)

Ascending the hall, he addressed the assembly, saying: 『Spring is approaching, the year』

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已暮。思量古往今來。祇是個般排程。凝眸昔日家風。下足舊時岐路。勸君休莫莽鹵。眨上眉毛須薦取。東村王老笑呵呵。此道今人棄如土。

青原下十四世

長蘆了禪師法嗣

明州天童宗玨禪師

僧問。如何是道。師曰。十字街頭休斫額。上堂。劫前運步。世外橫身。妙契不可以意到。真證不可以言傳。直得虛靜斂氛。白雲向寒巖而斷。靈光破暗。明月隨夜船而來。正恁么時作么生履踐。偏正不曾離本位。縱橫那涉語因緣。

真州長蘆妙覺慧悟禪師

上堂。盡大地是個解脫門。把手拽不肯入。雪峰老漢抑逼人作么。既到這裡。為甚麼鼻孔在別人手裡。良久曰。貪觀天上月。失卻手中橈。僧問。雁過長空。影沈寒水。雁無遺蹤之意。水無沈影之心。還端的也無。師曰。蘆花兩岸雪。江水一天秋。曰。便恁么去時如何。師曰。雁過長空聻。僧擬議。師曰。靈利衲子。

福州龜山義初禪師

上堂。久默斯要。不務速說。釋迦老子寐語作么。我今為汝保任。斯事終不虛也。大似壓良為賤。既不恁么。畢竟如何。白雲籠岳頂。翠色轉崔嵬。

建康保寧興譽禪師

上堂。步入道場。影涵宗鑒。粲粲星羅霽夜。英英花吐春時。木人密運化機。絲毫不爽。石女全提空

【現代漢語翻譯】 現代漢語譯本： 已是黃昏時分。思量著從古至今，也不過是這樣的安排。凝視著往日的家風，走在過去熟悉的道路上。勸你不要輕率魯莽，在眨眼之間就要領會。東村的王老笑呵呵地說，這種道理現在的人像丟棄泥土一樣丟棄了。

青原下十四世

長蘆了禪師的法嗣

明州天童宗玨禪師

有僧人問道：『什麼是道？』禪師說：『十字街頭不要自殘額頭。』禪師上堂說法：『劫前行走，世外立身。精妙的契合不能用意念達到，真實的證悟不能用言語傳達。要達到虛靜收斂氣息，白雲向寒冷的巖石而去而斷絕；靈光破除黑暗，明月隨著夜船而來。』正在這個時候該如何踐行呢？偏與正不曾離開本位，縱與橫哪裡涉及語言因緣。

真州長蘆妙覺慧悟禪師

上堂說法：『整個大地就是一個解脫之門，（你們）用手拉拽卻不肯進入。雪峰老漢這樣逼迫人做什麼呢？』既然到了這裡，為什麼鼻孔卻在別人手裡？良久后說：『貪戀觀看天上的月亮，卻失去了手中的船槳。』有僧人問道：『雁飛過長空，影子沉入寒冷的水中，雁沒有留下痕跡的意思，水沒有留下影子的心，確實是這樣嗎？』禪師說：『蘆花兩岸如雪，江水一天秋色。』僧人說：『如果就這樣離去會如何？』禪師說：『雁過長空又怎樣呢？』僧人猶豫不決。禪師說：『真是靈敏的衲子（僧人）。』

福州龜山義初禪師

上堂說法：『沉默很久才說出重要的，不追求快速地說。釋迦老子說夢話做什麼？我現在為你們保證，這件事終究不會是虛假的。』很像把良民壓迫為奴隸。既然不是這樣，到底如何呢？白雲籠罩山頂，翠綠的顏色更加高聳。

建康保寧興譽禪師

上堂說法：『步入道場，身影映照著宗門的明鑑。燦爛的星辰羅列在晴朗的夜晚，鮮艷的花朵在春天綻放。木人秘密地運轉著化機，一絲一毫都不差錯。石女完全提起了空

【English Translation】 English version: It is dusk. Thinking about the past and present, it's just this kind of arrangement. Gazing at the old family tradition, walking on the familiar path of the past. I advise you not to be rash and reckless; you must understand it in the blink of an eye. Old Wang of Dongcun (East Village) smiles and says, 'People today discard this principle like dirt.'

Fourteenth Generation under Qingyuan (name of a Chan master)

Successor of Chan Master Changlu Liao (name of a monastery and a Chan master)

Chan Master Zongjue of Tiantong (name of a monastery) in Mingzhou (old name of a place)

A monk asked, 'What is the Dao (the Way)?' The Master said, 'Don't injure your forehead at the crossroads.' The Master ascended the hall and said, 'Walking before the kalpa (an aeon), standing upright outside the world. Subtle accord cannot be reached by intention, true realization cannot be conveyed by words. One must achieve emptiness and stillness, gathering in the atmosphere; white clouds go towards the cold cliffs and are cut off; spiritual light breaks through the darkness, and the bright moon comes with the night boat.' At such a time, how should one practice? The partial and the complete have never left their original positions; the vertical and horizontal do not involve causal relationships of language.

Chan Master Miaojue Huiwu of Changlu (name of a monastery) in Zhenzhou (old name of a place)

Ascending the hall, he said, 'The entire earth is a gate of liberation, (but you) pull with your hands and refuse to enter. What is old man Xuefeng (name of a Chan master) doing by forcing people like this?' Since you have arrived here, why is your nose in someone else's hands?' After a long silence, he said, 'Greedy to watch the moon in the sky, you lose the oar in your hand.' A monk asked, 'Geese fly across the sky, their shadows sink into the cold water. The geese have no intention of leaving traces, and the water has no intention of retaining shadows. Is this really the case?' The Master said, 'Reed flowers on both banks are like snow, the river water is the color of autumn for a whole day.' The monk said, 'What if I leave like this?' The Master said, 'What about the geese flying across the sky?' The monk hesitated. The Master said, 'Truly a clever monastic (a monk).'

Chan Master Yichu of Guishan (name of a mountain) in Fuzhou (old name of a place)

Ascending the hall, he said, 'It is important to be silent for a long time, not to rush to speak. What is Shakyamuni (the Buddha) doing by talking in his sleep? I now guarantee you that this matter will not be false in the end.' It is very much like oppressing good people into becoming slaves. Since it is not like this, what is it after all? White clouds envelop the mountain top, and the green color becomes even more towering.

Chan Master Xingyu of Baoning (name of a monastery) in Jiankang (old name of a place)

Ascending the hall, he said, 'Entering the Dharma hall, the shadow reflects the clear mirror of the sect. The bright stars are scattered in the clear night, and the bright flowers bloom in the spring. The wooden man secretly operates the mechanism of transformation, without the slightest error. The stone woman completely raises the emptiness

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印。文彩未彰。且道不一不異。無去無來。合作么生體悉。的的縱橫皆妙用。阿儂元不異中來。

真州北山法通禪師

上堂。吞盡三世底。為甚麼開口不得。照破四天下底。為甚麼開眼不得。作么生得十成通暢去。金針雙鎖備。葉露隱全該。僧問。斷言語。絕思惟處。乞師指示。師曰。滴水不入石。

天童覺禪師法嗣

明州雪竇聞庵嗣宗禪師

徽州陳氏子。幼業經圓具。依妙湛慧禪師。詰問次。釋然契悟。慧以麈尾拂付之。后謁宏智。蒙印可。其道愈尊。出住普照．善權．翠巖．雪竇。上堂。人人有個鼻孔。唯有善權無鼻孔。為甚麼無。二十年前被人掣落了也。人人有兩個眼睛。唯有善權無眼睛。為甚麼無。被人木槵子換了也。人人有個髑髏。唯有善權無髑髏。為甚麼無。借人作屎杓了也。遂召大眾曰。鼻孔又無。眼睛又無。髑髏又無。諸人還識善權么。若也不識。是諸人埋沒善權。其或未然。更聽一頌。澗底泥牛金貼面。山頭石女著真紅。系驢橛上生芝草。不是雲靄香爐峰。上堂。翠巖不是不說。祇為無個時節。今朝快便難逢。一句為君剖決。露柱本是木頭。秤錘祇是生鐵。諸人若到諸方。莫道山僧饒舌。僧問。蓮花未出水時如何。師曰。沒卻你鼻孔。曰。出水后如何。師曰。穿著

【現代漢語翻譯】 現代漢語譯本 印。文采尚未彰顯。且說道既非一也非異，無所謂來也無所謂去。應當如何體會？的的確確，縱橫皆是妙用。我本來就不是從異中而來。

真州北山法通禪師

上堂說法。吞盡三世（過去、現在、未來）的，為什麼不能開口說話？照亮整個世界的，為什麼不能睜開眼睛？怎樣才能完全通暢無礙？金針雙鎖已經準備好，即使是葉上的露珠也完全包含其中。有僧人問：『在斷絕言語、斷絕思慮的地方，請禪師指示。』禪師說：『滴水無法穿透石頭。』

天童覺禪師的法嗣

明州雪竇聞庵嗣宗禪師

是徽州陳氏之子。年幼時學習儒家經典，成年後受具足戒。依止妙湛慧禪師。在詰問中，豁然開悟。慧禪師將麈尾拂塵交給他。之後拜見宏智禪師，得到印可。他的道行更加精進。先後住持普照寺、善權寺、翠巖寺、雪竇寺。上堂說法。『人人都有個鼻孔，唯獨善權寺沒有鼻孔。為什麼沒有？二十年前被人打掉了。人人都有兩隻眼睛，唯獨善權寺沒有眼睛。為什麼沒有？被人用木槵子換掉了。人人都有個頭顱，唯獨善權寺沒有頭顱。為什麼沒有？借給別人當舀屎的勺子用了。』於是召集大眾說：『鼻孔也沒有了，眼睛也沒有了，頭顱也沒有了，各位還認識善權寺嗎？如果還不認識，那就是各位埋沒了善權寺。如果不是這樣，再聽一首偈頌：澗底的泥牛臉上貼著金箔，山頭的石女塗著真紅。系驢的木樁上長出芝草，那不是雲霧繚繞的香爐峰。』上堂說法。『翠巖寺不是不說，只是沒有合適的時機。今天難得有個好機會，用一句話為你們剖析明白。露柱本來就是木頭，秤錘只不過是生鐵。各位如果到其他地方去，不要說我饒舌。』有僧人問：『蓮花未出水時是什麼樣子？』禪師說：『沒掉你的鼻孔。』僧人問：『出水后是什麼樣子？』禪師說：『穿著（蓮花）。』

【English Translation】 English version 'Seal. The refined expression is not yet manifest. Moreover, the Dao is neither one nor different, neither coming nor going. How should one realize it? Truly, all directions are wondrous functions. I originally did not come from difference.'

Zen Master Fatong of Beishan Mountain in Zhenzhou

Entering the hall. 'That which has swallowed the three worlds (past, present, and future), why cannot it open its mouth? That which illuminates the four continents, why cannot it open its eyes? How can one attain complete unobstructedness? The golden needle double lock is prepared, and even the dew on the leaves is fully contained within it.' A monk asked, 'At the place where speech is cut off and thinking is extinguished, please give instructions, Master.' The Master said, 'A drop of water cannot penetrate a stone.'

Dharma Heir of Zen Master Jue of Tiantong

Zen Master Sizong of Wen'an Hermitage, Xuedou Mountain, Mingzhou

He was a son of the Chen family in Huizhou. In his youth, he studied Confucian classics and, after becoming a fully ordained monk, relied on Zen Master Miaozhan Hui. During questioning, he suddenly awakened. Zen Master Hui gave him a duster. Later, he visited Hongzhi and received his approval. His practice became even more profound. He subsequently resided at Puzhao Monastery, Shanquan Monastery, Cuiyan Monastery, and Xuedou Monastery. Entering the hall. 'Everyone has a nose, but Shanquan Monastery has no nose. Why not? It was knocked off twenty years ago. Everyone has two eyes, but Shanquan Monastery has no eyes. Why not? They were replaced with soapberry seeds. Everyone has a skull, but Shanquan Monastery has no skull. Why not? It was borrowed to be used as a dung ladle.' Then he addressed the assembly, saying, 'No nose, no eyes, no skull. Do you all still recognize Shanquan Monastery? If you do not recognize it, then you are burying Shanquan Monastery. If that is not the case, then listen to another verse: The mud ox at the bottom of the stream has a gold-leaf face; the stone woman on the mountain wears true red. Sesame grass grows on the stake for tethering donkeys; it is not the incense burner peak shrouded in clouds.' Entering the hall. 'Cuiyan Monastery is not that it doesn't speak, it's just that there is no opportune time. Today, it is a rare and opportune moment; I will dissect it for you in one sentence. The pillar is originally wood; the weight is just pig iron. If you go to other places, do not say that this mountain monk is garrulous.' A monk asked, 'What is it like when the lotus flower has not yet emerged from the water?' The Master said, 'It has submerged your nose.' The monk asked, 'What is it like after it emerges from the water?' The Master said, 'Wearing (the lotus).'

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你眼睛。曰。如何是正法眼。師曰。烏豆。問。如何是君。師曰。磨礱三尺劍。待斬不平人。曰。如何是臣。師曰。白雲閑不徹。流水太忙生。曰。如何是君臣道合。師曰。雲行雨施。月皎星輝。問。如何是正中偏。師曰。菱花未照前。曰。如何是偏中正。師曰。團圞無少剩。曰。如何是正中來。師曰。遍界絕纖埃。曰。如何是兼中至。師曰。嚙鏃功前戲。曰。如何是兼中到。師曰。十道不通耗。問。如何是轉功就位。師曰。撒手無依全體現。扁舟漁父宿蘆花。曰。如何是轉位就功。師曰。半夜嶺頭風月靜。一聲高樹老猿啼。曰。如何是功位齊彰。師曰。出門不踏來時路。滿目飛塵絕點埃。曰。如何是功位俱隱。師曰。泥牛飲盡澄潭月。石馬加鞭不轉頭。師終於本山。塔全身寺之西南隅。

常州善權法智禪師

陜府柏氏子。壯于西京聖果寺祝髮。習華嚴。棄謁南陽謹。次參大洪智。逾十年無所證。後於宏智言下豁然。出居善權。次遷金粟。上堂。明月高懸未照前。雪眉人憑玉欄干。夜深雨過風雷息。客散云樓酒碗乾。上堂。三界無法。何處求心。驚蛇入草。飛鳥出林。雨過山堂秋夜靜。市聲終不到孤岑。

杭州凈慈自得慧暉禪師

會稽張氏子。幼依澄照道凝。染削進具。甫二十。扣真歇于長

【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是你的眼睛？』 禪師說：『烏豆。』 僧人問：『什麼是正法眼？』（正法眼：指能夠正確認識佛法的智慧） 禪師說：『烏豆。』 僧人問：『什麼是君？』 禪師說：『磨礪三尺劍，待斬不平人。』 僧人問：『什麼是臣？』 禪師說：『白雲閑不徹，流水太忙生。』 僧人問：『如何是君臣道合？』 禪師說：『雲行雨施，月皎星輝。』 僧人問：『如何是正中偏？』 禪師說：『菱花未照前。』 僧人問：『如何是偏中正？』 禪師說：『團圞無少剩。』 僧人問：『如何是正中來？』 禪師說：『遍界絕纖埃。』 僧人問：『如何是兼中至？』 禪師說：『嚙鏃功前戲。』 僧人問：『如何是兼中到？』 禪師說：『十道不通耗。』 僧人問：『如何是轉功就位？』 禪師說：『撒手無依全體現，扁舟漁父宿蘆花。』 僧人問：『如何是轉位就功？』 禪師說：『半夜嶺頭風月靜，一聲高樹老猿啼。』 僧人問：『如何是功位齊彰？』 禪師說：『出門不踏來時路，滿目飛塵絕點埃。』 僧人問：『如何是功位俱隱？』 禪師說：『泥牛飲盡澄潭月，石馬加鞭不轉頭。』 禪師最終在本山圓寂，塔建在全身寺的西南角。

常州善權法智禪師

是陜府柏氏之子。成年後在西京聖果寺出家。學習華嚴宗。後來離開去拜訪南陽謹禪師，接著參訪大洪智禪師。十年多也沒有開悟。後來在大洪智禪師的言語下豁然開悟。之後居住在善權寺。後來遷往金粟寺。上堂說法時說：『明月高懸未照前，雪眉人憑玉欄干。夜深雨過風雷息，客散云樓酒碗乾。』 上堂說法時說：『三界無法，何處求心。驚蛇入草，飛鳥出林。雨過山堂秋夜靜，市聲終不到孤岑。』

杭州凈慈自得慧暉禪師

是會稽張氏之子。年幼時依止澄照道凝禪師，剃度並受具足戒。剛滿二十歲，就去長蘆參拜真歇禪師。

【English Translation】 English version: A monk asked: 'What are your eyes?' The Master said: 'Black beans.' The monk asked: 'What is the Eye of the True Dharma?' (Eye of the True Dharma: refers to the wisdom to correctly understand the Buddha's teachings) The Master said: 'Black beans.' The monk asked: 'What is the sovereign?' The Master said: 'A three-foot sword, sharpened and ready to slay the unjust.' The monk asked: 'What is the minister?' The Master said: 'White clouds never cease their leisure, the flowing stream is too busy with life.' The monk asked: 'How do sovereign and minister unite in the Way?' The Master said: 'Clouds move and rain falls, the moon is bright and the stars shine.' The monk asked: 'What is the bias within the correct?' The Master said: 'Before the mirror reflects.' The monk asked: 'What is the correct within the bias?' The Master said: 'Perfectly round, with nothing lacking.' The monk asked: 'What is coming from the correct?' The Master said: 'The entire realm is free from the slightest dust.' The monk asked: 'What is arriving from the combined?' The Master said: 'Nocking the arrow is just a preliminary act.' The monk asked: 'What is reaching from the combined?' The Master said: 'The ten paths are without any waste.' The monk asked: 'What is turning merit to attain position?' The Master said: 'Releasing the hand, without reliance, the whole is revealed; a fisherman in a small boat lodges among the reeds.' The monk asked: 'What is turning position to attain merit?' The Master said: 'At midnight, the wind and moon are still on the mountain peak; a lone old ape cries from a tall tree.' The monk asked: 'What is it when merit and position are both manifest?' The Master said: 'Going out the door, not treading the path you came by; the eyes are full of flying dust, without a speck of dirt.' The monk asked: 'What is it when merit and position are both hidden?' The Master said: 'A clay ox drinks up the moon in the clear pool; a stone horse is whipped but does not turn its head.' The Master finally passed away on this mountain. His stupa is located in the southwest corner of Quanshen Temple.

Chan Master Fazhi of Shanquan Temple in Changzhou

Was the son of the Bai family of Shan Prefecture. He became a monk at Sheng Guo Temple in Xijing when he was an adult. He studied the Huayan school. Later, he left to visit Chan Master Nanyang Jin, and then visited Chan Master Dahong Zhi. He did not attain enlightenment for more than ten years. Later, he suddenly became enlightened by the words of Chan Master Hongzhi. After that, he lived in Shanquan Temple. Later, he moved to Jin Su Temple. When he ascended the hall to preach, he said: 'The bright moon hangs high but has not yet shone; a person with snowy eyebrows leans on the jade railing. The night is deep, the rain has passed, and the wind and thunder have ceased; the guests have dispersed from the cloud tower, and the wine bowls are dry.' When he ascended the hall to preach, he said: 'The three realms have no dharma, where can the mind be sought? A startled snake enters the grass, a flying bird leaves the forest. After the rain, the mountain hall is quiet on an autumn night; the sounds of the market never reach the solitary peak.'

Chan Master Zide Huihui of Jingci Temple in Hangzhou

Was the son of the Zhang family of Kuaiji. He relied on Chan Master Cheng Zhao Dao Ning when he was young, shaved his head and received the full precepts. Just turned twenty, he went to Changlu to visit Chan Master Zhenxie.

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蘆。微有所證。旋里謁宏智。智舉當明中有暗。不以暗相遇。當暗中有明。不以明相睹。問之。語不契。初夜定。回往聖僧前燒香。而宏智適至。師見之。頓明前話。次日入室。智舉堪嗟去日顏如玉。卻嘆回時𩯭似霜。詰之。師曰。其入離。其出微。自爾問答無滯。智許為室中真子。紹興丁巳開法補陀。徙萬壽及吉祥．雪竇。淳熙三年。來補凈慈。上堂。朔風凜凜掃寒林。葉落歸根露赤心。萬派朝宗船到岸。六窗虛映芥投針。本成現。莫他尋。性地閑閑耀古今。戶外凍消春色動。四山渾作木龍吟。上堂。釋迦老子。窮理盡性。金口敷宣。一代時教。珠回玉轉。被人喚作拭不凈故紙。達磨祖師。以一乘法直指單傳。面壁九年。不立文字。被人喚作壁觀婆羅門。且道作么生行履。免被傍人指注去。衲帔矇頭萬事休。此時山僧都不會。上堂。巢知風。穴知雨。甜者甜兮苦者苦。不須計較作思量。五五從來二十五。萬般施設到平常。此是叢林飽參句。諸人還委悉么。野老不知堯舜力。鼕鼕打鼓祭江神。上堂。谷之神。樞之要。里許旁參。回途得妙。云雖動而常閑。月雖晦而彌照。賓主交參。正偏兼到。十洲春盡花凋殘。珊瑚樹林日杲杲。僧問。如何是正中偏。師曰。昨夜三更星滿天。曰。如何是偏中正。師曰。白雲籠岳頂。終

【現代漢語翻譯】 蘆（地名）。略有所悟。返回家鄉拜見宏智禪師（禪宗大師）。宏智禪師舉出『當明中有暗，不以暗相遇；當暗中有明，不以明相睹』的話來考問。我回答不上來，話不投機。當晚禪定，回到聖僧像前燒香，恰好宏智禪師來到。我見到他，頓時明白了之前那句話的含義。第二天進入方丈室，宏智禪師舉出『堪嗟去日顏如玉，卻嘆回時鬢似霜』的話來詰問。我說：『其入離，其出微。』從此問答之間毫無滯礙。宏智禪師認可我是入室弟子。紹興丁巳年，在補陀山開堂說法，后又遷往萬壽寺、吉祥寺、雪竇寺。淳熙三年，來到凈慈寺。上堂說法：『朔風凜凜掃寒林，葉落歸根露赤心。萬派朝宗船到岸，六窗虛映芥投針。本成現，莫他尋，性地閑閑耀古今。戶外凍消春色動，四山渾作木龍吟。』 上堂說法：『釋迦老子（佛教創始人），窮究真理，徹悟本性，金口宣說，一代時教，珠回玉轉，卻被人叫做擦屁股的廢紙。達磨祖師（禪宗初祖），以一乘佛法直指人心，單刀直入地傳授，面壁九年，不立文字，卻被人叫做壁觀婆羅門。』那麼，該如何行事，才能免得被旁人指指點點呢？『衲帔矇頭萬事休，此時山僧都不會。』 上堂說法：『巢知風，穴知雨，甜者甜兮苦者苦。不須計較作思量，五五從來二十五。萬般施設到平常，此是叢林飽參句。』諸位還明白嗎？『野老不知堯舜力，鼕鼕打鼓祭江神。』 上堂說法：『谷之神，樞之要，里許旁參，回途得妙。云雖動而常閑，月雖晦而彌照。賓主交參，正偏兼到。十洲春盡花凋殘，珊瑚樹林日杲杲。』 有僧人問：『如何是正中偏？』禪師說：『昨夜三更星滿天。』僧人問：『如何是偏中正？』禪師說：『白雲籠岳頂。』

【English Translation】 Lu (place name). He had a slight realization. He returned to his hometown to visit Zen Master Hongzhi (a Zen master). Zen Master Hongzhi brought up the saying: 'When there is darkness in brightness, do not meet it with darkness; when there is brightness in darkness, do not look at it with brightness' to test him. I couldn't answer, and the conversation didn't click. That night, I meditated and returned to burn incense before the statue of the Holy Monk, and Zen Master Hongzhi happened to arrive. When I saw him, I suddenly understood the meaning of the previous saying. The next day, I entered the abbot's room, and Zen Master Hongzhi brought up the saying: 'It is lamentable that the face was like jade when leaving, but one sighs that the temples are like frost when returning' to question him. I said: 'Its entry is separation, its exit is subtle.' From then on, there were no obstacles in the questions and answers. Zen Master Hongzhi recognized me as an inner chamber disciple. In the year of Ding Si in the Shaoxing era, he began to preach at Mount Putuo, and later moved to Wanshou Temple, Jixiang Temple, and Xuedou Temple. In the third year of the Chunxi era, he came to Jingci Temple. He ascended the hall and said: 'The north wind sweeps the cold forest with a chilling force, the leaves fall and return to their roots, revealing a red heart. All streams flow towards the sea, and the boat arrives at the shore. The six windows reflect the mustard seed entering the needle. The inherent is present, do not seek it elsewhere, the nature of the mind is leisurely, shining through the ages. The ice melts outside the door, and the spring colors move, the four mountains are all making the wooden dragon's roar.' Ascending the hall and saying: 'The old Shakyamuni (founder of Buddhism), exhausted the truth and thoroughly understood the nature, his golden mouth proclaimed, the teachings of a generation, the pearls turned and the jade rolled, but he was called the waste paper for wiping buttocks. Zen Master Bodhidharma (the first patriarch of Zen Buddhism), directly pointed to the human mind with the One Vehicle Dharma, directly transmitted it, faced the wall for nine years, did not establish words, but he was called the wall-gazing Brahmin.' So, how should one act to avoid being pointed at by others? 'The robe covers the head and all things cease, at this time the mountain monk does not know.' Ascending the hall and saying: 'The nest knows the wind, the hole knows the rain, the sweet is sweet, the bitter is bitter. There is no need to calculate and think, five times five is always twenty-five. All kinds of facilities reach the ordinary, this is the phrase of a fully participating forest.' Do you all understand? 'The old man does not know the power of Yao and Shun, he beats the drum in winter to worship the river god.' Ascending the hall and saying: 'The spirit of the valley, the key of the pivot, participate in the inside and outside, and the return journey is wonderful. Although the clouds move, they are always idle, although the moon is dim, it shines even more. Guest and host participate, both the right and the partial arrive. The ten continents are exhausted in spring and the flowers wither, the coral tree forest is bright and sunny.' A monk asked: 'What is the partial within the right?' The Zen master said: 'Last night, at the third watch, the stars filled the sky.' The monk asked: 'What is the right within the partial?' The Zen master said: 'White clouds cover the top of the mountain.'

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不露崔嵬。曰。如何是正中來。師曰。莫謂鯤鯨無羽翼。今日親從鳥道來。曰。如何是偏中至。師曰。應無跡。用無痕。曰。如何是兼中到。師曰。石人衫子破。大地沒人縫。上堂。面板脫落絕方隅。明瞭身心一物無。妙入道寰深靜處。玉人端馭白牛車。妙明田地。達者還稀。識情不到。唯證方知。白雲兒靈靈自照。青山父卓卓常存。機分頂后光。智契劫前眼。所以道新豐路兮峻仍皾。新豐洞兮湛然沃。登者登兮不動搖。游者游兮莫忽速。亭堂雖有到人稀。林泉不長尋常木。諸禪德。向上一著尊貴難明。琉璃殿上不稱尊。翡翠簾前還合伴。正與么時。針線貫通。真宗不墜。合作么生施設。滿頭白髮離巖谷。半夜穿云入市廛。上堂。舉傅大士法身頌云。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。雲門大師道。諸人東來西來。南來北來。各各騎一頭水牯牛來。然雖如是。千頭萬頭。祇要識取這一頭。師曰。雲門尋常幹爆爆地。錐劄不入。到這裡。也解拖泥帶水。諸人祇今要見這一頭么。天色稍寒。各自歸堂。上堂。舉風幡話。師曰。風幡動處著得個眼。卻是上座。風幡動處失卻個眼。即是風幡。其或未然。不是風幡不是心。衲僧徒自強錐針。巖房雨過昏煙凈。臥聽涼風生竹林。七年秋。退歸雪竇。十年仲冬二十

【現代漢語翻譯】 現代漢語譯本： 不顯露山峰的險峻。問：『如何是正中來？』（如何是處於正中的狀態？） 師父說：『不要說鯤鵬和鯨魚沒有翅膀，今天我親自從鳥道而來。』（鯤鵬和鯨魚雖然巨大，但也有侷限，而我卻能自由地從險峻的鳥道而來。） 問：『如何是偏中至？』（如何是從偏離中心的狀態到達？） 師父說：『應無跡，用無痕。』（應該不留下任何痕跡，運用時也不顯露任何痕跡。） 問：『如何是兼中到？』（如何是兼顧各方的狀態到達？） 師父說：『石人的衫子破了，大地沒有人縫補。』（比喻世事無常，即使是堅硬的石人也會破損，而世間也沒有人能完全修補。） 上堂說法：面板脫落，超越一切方位和界限，明白身心本無一物。巧妙地進入道的深邃寧靜之處，玉人端正地駕馭著白牛車。（比喻修行者超越了外在的束縛，達到了 inner peace 的境界。） 妙明的田地，通達的人還很少。識情達不到，只有通過親身證悟才能知曉。白雲兒靈性地自我照耀，青山父堅定地長久存在。（比喻自性的光明和本性的堅定。） 機鋒在於頂后之光，智慧在於劫前之眼。（比喻超越時間和空間的智慧。） 所以說，新豐的路啊，既險峻又堅硬；新豐的洞啊，清澈而滋潤。攀登的人啊，不動搖；遊覽的人啊，不要匆忙。亭臺樓閣雖然有，但到達的人很少；林泉之中不生長尋常的樹木。（比喻真正的修行之路人跡罕至，而修行所帶來的成果也非同尋常。） 各位禪德，向上的一著尊貴而難以說明，在琉璃殿上不稱尊，在翡翠簾前還應該結伴而行。（比喻真正的道超越了世俗的尊貴，需要在同修中互相扶持。） 正在這個時候，針線貫通，真宗不墜。（比喻在修行中找到了關鍵，就能保持正宗的傳承。） 應該如何施設呢？滿頭白髮離開巖谷，半夜穿云進入市井。（比喻修行者既能隱居山林，也能入世度人。） 上堂說法，引用傅大士的法身頌說：『空手拿著鋤頭，步行騎著水牛。人從橋上過，橋流水不流。』（比喻超越了常理的境界。） 雲門大師說：『各位從東邊來西邊來，南邊來北邊來，各自騎著一頭水牯牛來。』（比喻每個人都有自己的本性。） 雖然如此，千頭萬頭，只要認識這一頭。（比喻要認識自己的本性。） 師父說：『雲門尋常幹巴巴地，錐子也扎不進去，到這裡，也懂得拖泥帶水。』（比喻雲門大師的 teaching 既有嚴謹的一面，也有靈活的一面。） 各位現在要見這一頭么？天色稍寒，各自歸堂。（比喻修行要靠自己去體悟。） 上堂說法，引用風幡的典故。師父說：『在風幡動處看得見，就是上座；在風幡動處看不見，就是風幡。』（比喻能否透過現象看到本質。） 如果不是這樣，不是風幡也不是心，衲僧徒自強錐針。（比喻如果不能明心見性，那麼一切努力都是徒勞。） 巖房雨後，昏暗的煙霧消散乾淨，臥聽涼風吹動竹林。（比喻修行者在經歷磨難后，心境清明，感受自然的寧靜。） 七年秋天，退隱回到雪竇，十年仲冬二十。

【English Translation】 English version: Not revealing the steepness of the peaks. Someone asked: 'What is coming from the very center?' The Master said: 'Don't say that the Kun (a giant mythical bird) and the whale have no wings; today I personally come from the bird's path.' (Even though the Kun and the whale are huge, they have limitations, but I can freely come from the dangerous bird's path.) Someone asked: 'What is arriving from the side?' The Master said: 'There should be no trace, and the use should be without a mark.' (One should not leave any traces, and the use should not reveal any marks.) Someone asked: 'What is arriving in a comprehensive way?' The Master said: 'The stone man's shirt is torn, and no one on earth is mending it.' (It is a metaphor for the impermanence of the world; even the hard stone man will be damaged, and no one in the world can completely repair it.) Ascending the hall to preach: The skin falls off, transcending all directions and boundaries, understanding that there is nothing in the body and mind. Subtly entering the deep and quiet place of the Tao, the jade person is properly driving the white bullock cart. (It is a metaphor for the practitioner transcending external constraints and reaching a state of inner peace.) In the field of wonderful enlightenment, there are still few who understand. Emotional knowledge cannot reach it; only through personal realization can one know. The white cloud child shines on its own spiritually, and the green mountain father exists firmly and permanently. (It is a metaphor for the light of self-nature and the firmness of inherent nature.) The opportunity lies in the light behind the head, and the wisdom lies in the eye before the kalpa. (It is a metaphor for wisdom that transcends time and space.) Therefore, it is said that the road to Xinfeng is steep and hard; the cave of Xinfeng is clear and moist. Those who climb do not shake; those who travel should not be hasty. Although there are pavilions and halls, few people arrive; uncommon trees do not grow in the forests and springs. (It is a metaphor that the real path of practice is rarely visited, and the results of practice are also extraordinary.) All you Chan (Zen) practitioners, the upward move is noble and difficult to explain; one does not claim honor in the crystal palace, and one should still accompany each other in front of the emerald curtain. (It is a metaphor that the true Tao transcends worldly honor and needs to be supported by fellow practitioners.) At this very moment, the needle and thread are connected, and the true tradition does not fall. (It is a metaphor that when the key is found in practice, the orthodox tradition can be maintained.) How should it be implemented? A head full of white hair leaves the rocky valley and enters the market in the middle of the night. (It is a metaphor that practitioners can both live in seclusion in the mountains and forests and save people in the world.) Ascending the hall to preach, quoting Fu Dashi's (a famous lay Buddhist) verse on the Dharmakaya (the body of the Dharma): 'Holding a hoe with empty hands, riding a water buffalo on foot. People pass over the bridge, but the bridge flows and the water does not flow.' (It is a metaphor for a state that transcends common sense.) Yunmen Dashi (a famous Zen master) said: 'Everyone comes from the east, comes from the west, comes from the south, and comes from the north, each riding a water buffalo.' (It is a metaphor that everyone has their own inherent nature.) Even so, out of thousands of heads, one only needs to recognize this one head. (It is a metaphor for recognizing one's own nature.) The Master said: 'Yunmen is usually dry and hard, and a cone cannot be inserted, but here, he also knows how to drag mud and water.' (It is a metaphor that Yunmen Dashi's teachings have both a rigorous side and a flexible side.) Do you all want to see this one head now? The weather is getting a little cold; everyone, return to the hall. (It is a metaphor that practice depends on one's own experience.) Ascending the hall to preach, citing the story of the wind and the banner. The Master said: 'Seeing at the place where the wind and the banner move is the senior seat; not seeing at the place where the wind and the banner move is the wind and the banner.' (It is a metaphor for whether one can see the essence through the phenomenon.) If it is not so, it is neither the wind nor the banner nor the mind; the monks only strengthen the awl and needle themselves. (It is a metaphor that if one cannot understand the mind and see the nature, then all efforts are in vain.) After the rain in the rock room, the dim smoke dissipates cleanly, and one lies down to listen to the cool wind blowing through the bamboo forest. (It is a metaphor for the practitioner's clear mind and feeling of the tranquility of nature after experiencing hardships.) In the autumn of the seventh year, I retired and returned to Xuedou; in the mid-winter of the tenth year, on the twentieth.

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九日中夜。沐浴而逝。窆全身於明覺塔右。

明州瑞巖石窗法恭禪師

郡之奉化林氏子。于棲真院下發受具。往延慶講下。一夕。誦法華至父母所生眼。悉見三千界時。聞風刺棕櫚葉聲。忽然有省。棄依天童。始明大旨。凡當世弘法者。悉往咨決。出住能仁光孝瑞巖。上堂。春風楊柳眉。春禽弄百舌。一片祖師心。兩處俱漏泄。不動步還家。習漏頓消滅。暗投玉線芒。曉貫金針穴。深固實幽遠。無人孰辨別。慚愧可憐生。頭頭皆合轍。不念阿彌陀。南無干屎橛。無智癡人前。第一不得說。上堂。見得徹。用時親。相逢儘是箇中人。望空雨寶休夸富。無地容錐未是貧。踏著秤錘硬似鐵。八兩元來是半斤。上堂。舉世尊生下指天指地公案。頌曰。五天一隻蓬蒿箭。攪動支那百萬兵。不得雲門行正令。幾乎錯認定盤星。

襄州石門清涼法真禪師

劍門人也。上堂。柳色含煙。春光迥秀。一峰孤峻。萬卉爭芳。白雲淡濘已無心。滿目青山元不動。漁翁垂釣。一溪寒雪未曾消。野渡無人。萬古碧潭清似鏡。賓中有主。拄杖橫挑日月輪。主中有賓。踏破草鞋赤腳走。直得賓主互顯。殺活自由。理事渾融。正偏不滯。入荒田不揀。信手拈來草。且道如何委悉。塵中雖有隱身術。爭似全身入帝鄉。

明

【現代漢語翻譯】 九日中夜（九日的半夜）。沐浴后逝世。全身安葬于明覺塔（Mingjue Pagoda）的右側。

明州瑞巖石窗法恭禪師（Chan Master Fagong of Ruiyan Stone Window in Mingzhou）

是郡里奉化林氏之子。在棲真院（Qizhen Monastery）剃度受戒。前往延慶（Yanqing）講堂。一天晚上，誦讀《法華經》至『父母所生眼，悉見三千界』時，聽到風吹棕櫚葉的聲音，忽然有所領悟。於是捨棄依附天童寺（Tiantong Temple），開始明白大旨。凡是當時弘揚佛法的人，都前往向他請教決疑。後來出任能仁光孝瑞巖寺（Nengren Guangxiao Ruiyan Monastery）住持。上堂說法：『春風吹拂楊柳，如眉眼般舒展，春天的鳥兒賣弄婉轉的歌喉。一片祖師禪心，兩處都泄露了訊息。不移動腳步就回到家，長久以來的習氣和過失頓時消滅。暗中投出玉線，閃耀著光芒，在曉色中貫穿金針的孔穴。深奧堅固實在幽遠，沒有人能夠辨別。慚愧啊，可憐的眾生，所作所為都符合規矩。不念阿彌陀佛（Amitabha），南無干屎橛（Namo dried dung stick）。在沒有智慧的愚癡人面前，第一件事就是不要說這些。』上堂說法：『見得透徹，用時親切。相逢之人都是個中人。望天空降下珍寶，不要誇耀富有，沒有地方容納錐子，還不能算是貧窮。踏在秤錘上，堅硬如鐵，八兩原來是半斤。』上堂說法：舉世尊（World-Honored One，即釋迦牟尼佛）出生時指天指地的公案。頌曰：『五天（India）射出一隻蓬蒿箭，攪動支那（China）百萬兵。不能使用雲門宗（Yunmen School）的正令，幾乎錯誤地認定了盤星。』

襄州石門清涼法真禪師（Chan Master Fazhen of Shimen Qingliang in Xiangzhou）

是劍門人。上堂說法：『柳色含著煙霧，春光格外秀麗。一座山峰孤立高峻，各種花草爭奇鬥豔。白雲淡淡飄浮已經沒有了心，滿眼青山本來就不動。漁翁垂釣，一條溪流寒冷，積雪未曾消融。野外渡口無人，萬古碧綠的深潭清澈如鏡。賓客中有主人，拄杖橫著挑起日月輪。主人中有賓客，踏破草鞋赤腳行走。要達到賓主互相顯現，殺活都自由，事理完全融合，正偏都不滯留。進入荒田不挑揀，隨意拈來都是草。且說如何才能詳細瞭解？身在塵世雖然有隱身之術，怎能比得上全身進入帝鄉。』

明

【English Translation】 In the middle of the night on the ninth day, he bathed and passed away. His whole body was buried to the right of the Mingjue Pagoda (Pagoda of Clear Awareness).

Chan Master Fagong of Ruiyan Stone Window in Mingzhou

He was a son of the Lin family of Fenghua in the prefecture. He received full ordination at Qizhen Monastery (Dwelling in Truth Monastery). He went to the lecture hall of Yanqing (Prolonging Celebration) Monastery. One evening, while reciting the Lotus Sutra to the line 'The eyes born of parents see the three thousand realms,' he heard the sound of the wind piercing palm leaves and suddenly had an awakening. He then abandoned his reliance on Tiantong Temple (Heavenly Child Monastery) and began to understand the great principle. All those who were propagating the Dharma at that time went to him for consultation and resolution. Later, he took up residence at Nengren Guangxiao Ruiyan Monastery (Capable Benevolence, Glorious Filial Piety, Ruiyan Monastery). In his Dharma talk, he said: 'The spring breeze caresses the willows, like eyebrows unfolding; the spring birds show off their melodious songs. A piece of the ancestral teacher's mind is leaked out in both places. Without moving a step, one returns home; long-standing habits and faults are instantly eliminated. Secretly casting a jade thread, it shines with light, piercing the hole of a golden needle in the dawn. Deep, firm, truly profound and distant, no one can distinguish it. Ashamed, pitiful sentient beings, everything they do conforms to the rules. Do not recite Amitabha (Infinite Light Buddha), Namo dried dung stick (Homage to dried dung stick). In front of ignorant fools, the first thing is not to say these things.' In another Dharma talk, he said: 'See thoroughly, use intimately. Those who meet are all insiders. Do not boast of wealth when treasures rain down from the sky; not having a place to accommodate an awl is not yet poverty. Stepping on a steelyard weight, it is as hard as iron; eight ounces are originally half a catty.' In another Dharma talk, he cited the public case of the World-Honored One (Shakyamuni Buddha) pointing to the sky and the earth at birth. He praised: 'A single arrow of artemisia shot from India (Five Indias) stirs up a million soldiers in China (Zina). Unable to use the proper decree of the Yunmen School (Cloud Gate School), one almost mistakenly identifies the guiding star.'

Chan Master Fazhen of Shimen Qingliang in Xiangzhou

He was a person from Jianmen. In his Dharma talk, he said: 'The color of the willows contains mist, the spring scenery is particularly beautiful. A solitary peak stands tall and steep, all kinds of flowers compete for fragrance. White clouds float lightly, already without mind; the green mountains before the eyes are originally unmoving. A fisherman is fishing, a stream is cold, and the accumulated snow has not yet melted. At the deserted ferry crossing, the ancient green pool is as clear as a mirror. In the guest there is a host, the staff horizontally lifts the sun and moon wheels. In the host there is a guest, breaking straw sandals and walking barefoot. One must reach the point where guest and host manifest each other, killing and giving life are both free, principle and phenomena are completely integrated, and neither right nor wrong is clung to. Entering the barren field without picking and choosing, whatever is picked up is grass. But how can one understand in detail? Although there is the art of invisibility in the world, how can it compare to entering the imperial homeland with the whole body?'

Ming

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州光孝了堂思徹禪師

上堂。羊頭車子推明月。沒底船兒載曉風。一句頓超情量外。道無南北與西東。所以劫前訊息。非口耳之所傳。格外真規。豈思量之能解。須知佛佛祖祖。了無一法為人。子子孫孫。直下全身荷負。既已萬機寢削。自然一糝不留。湛湛之波。碧水冷涵于秋色。靈靈之照。霽天凈洗于冰輪。宛轉旁參。葉通兼帶。夢手推開玉戶。翻身撥動機輪。正令才行。又見一陽萌動。化工密運。俄驚三世變遷。雖則默爾無言。爭奈熾然常說。無遷無變。今朝拈置一邊。有故有新。且道如何話會。諸人還委悉么。群陰消剝盡。來日是書云。

隨州大洪法為禪師

天臺鮑氏子。上堂。法身無相。不可以音聲求。妙道亡言。豈可以文字會。縱使超佛越祖。猶落階梯。直饒說妙談玄。終掛唇齒。須是功熏不犯。形跡不留。枯木寒巖。更無津潤。幻人木馬。情識皆空。方能垂手入廛。轉身異類。不見道。無漏國中留不住。卻來煙塢臥寒沙。

真州長蘆琳禪師

上堂拈拄杖曰。其宗也離心意識。其旨也超去來今。離心意識。故品萬類不見差殊。超去來今。故盡十方更無滲漏。當頭不犯。徹底無依。悟向朕兆未生已前。用在功勛不犯之處。平常活計。不用躊躕。擬議之間。即沒交涉。

【現代漢語翻譯】 現代漢語譯本 廣州光孝寺的思徹禪師

禪師上堂說法：『用羊頭裝飾的車子推著明月前行，沒有底的船兒載著清晨的微風。一句話頓然超越了情識思量的範圍，真理的道路沒有南北與西東的分別。』所以，劫前的訊息，不是通過口耳相傳就能領會的；格外的真規，也不是思量所能理解的。須知，諸佛祖師，沒有一法是特別爲了某個人而設立的；子子孫孫，直接全身心地承擔。既然已經萬機寢削，自然一絲一毫也不留下。湛湛的波光，碧水清冷地映照著秋色；靈靈的照耀，晴朗的天空乾淨地洗滌著冰輪（月亮）。宛轉地旁參，葉通兼帶。如同夢中之手推開玉戶，翻身撥動機輪。正令才剛施行，又見一陽萌動。化工秘密地執行，忽然驚覺三世變遷。雖然沉默不語，卻熾盛地不斷說法。無遷無變的道理，今天暫且放在一邊；有故有新的變化，且說如何體會？各位還明白嗎？群陰消剝殆盡，來日便是書云（指冬至）。

隨州大洪山的法為禪師

天臺鮑氏之子。禪師上堂說法：『法身無相，不可以音聲去求；妙道亡言，豈可以用文字去領會。』縱然超越佛和祖師，仍然落在階梯之下。即使說妙談玄，終究掛在唇齒之間。必須是功熏不犯，形跡不留，如同枯木寒巖，不再有任何津潤。幻人木馬，情識皆空。才能垂手入廛（進入世俗），轉身異類。不見道，『無漏國中留不住，卻來煙塢臥寒沙。』

真州長蘆寺的琳禪師

禪師上堂，拿起拄杖說：『其宗旨在遠離心意識，其要旨在於超越過去、現在、未來。』遠離心意識，所以品評萬類也看不見差別；超越過去、現在、未來，所以窮盡十方也沒有滲漏。當頭不犯，徹底無依。在朕兆未生之前領悟，在功勛不犯之處運用。平常的活計，不用猶豫。擬議之間，就沒關係了。

【English Translation】 English version Zen Master Siche of Guangxiao Temple in Guangzhou

The Zen master ascended the hall and said: 'A cart adorned with a sheep's head pushes the bright moon; a bottomless boat carries the morning breeze. A single phrase instantly transcends the realm of emotions and thoughts; the path of truth has no north, south, west, or east.' Therefore, the message from before the kalpa (aeon) cannot be conveyed through words and ears; the extraordinary true rules cannot be understood through contemplation. Know that all Buddhas and Patriarchs have not established a single dharma specifically for anyone; descendants directly and wholeheartedly bear the responsibility. Since all worldly affairs have been diminished, naturally not a trace remains. The vast waves, the clear blue water, coldly reflect the autumn colors; the spiritual illumination, the clear sky, cleanly washes the icy wheel (moon). Circling around, referring to, connecting and encompassing. Like a hand in a dream pushing open the jade door, turning over and setting the machine in motion. As soon as the correct order is implemented, one sees the sprouting of the yang (positive) energy. The alchemical process secretly operates, suddenly awakening to the changes of the three worlds. Although silent and without words, it is constantly and fervently speaking. The principle of no change and no transformation, we set aside for today; there are old and new changes, so how do we discuss and understand them? Do you all understand? When all the yin (negative) is eliminated, tomorrow will be the 'book cloud' (referring to the winter solstice).'

Zen Master Fawei of Dahong Mountain in Suizhou

A son of the Bao family from Tiantai. The Zen master ascended the hall and said: 'The Dharmakaya (Dharma body) is without form, and cannot be sought through sound; the wonderful path is beyond words, how can it be understood through writing?' Even if one surpasses the Buddhas and Patriarchs, one still falls below the steps. Even if one speaks of the wonderful and discusses the profound, one still hangs on the lips and teeth. One must be free from the defilement of meritorious deeds, leaving no trace, like a withered tree and a cold cliff, with no moisture remaining. Illusory people and wooden horses, all emotions and consciousness are empty. Only then can one lower one's hand and enter the marketplace (enter the mundane world), transforming into a different kind. Don't you see, 'One cannot stay in the land without outflows, but comes to lie on the cold sand in the misty village.'

Zen Master Lin of Changlu Temple in Zhenzhou

The Zen master ascended the hall, picked up his staff and said: 'Its doctrine is to be apart from mind, consciousness, and ideation; its essence is to transcend the past, present, and future.' Being apart from mind, consciousness, and ideation, therefore, in judging all things, one sees no difference; transcending the past, present, and future, therefore, exhausting the ten directions, there is no leakage. Not offending head-on, utterly without reliance. Awaken before the signs arise, use it where merit does not defile. Ordinary living, no need to hesitate. In the midst of deliberation, there is no connection.

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大洪預禪師法嗣

臨江軍慧力悟禪師

上堂。一切聲。是佛聲。檐前雨滴響泠泠。一切色。是佛色。覿面相呈諱不得。便恁么。若為明。碧天云外月華清。

福州雪峰慧深首座

示眾。未得入頭應切切。入頭已得須教徹。雖然得入本無無。莫守無無無間歇。大洪聞之。乃曰。深兄說禪若此。惜福緣不勝耳。一日普說罷。揮偈辭眾。以筆一拍而化。

天封歸禪師法嗣

江州東林通理禪師

上堂。峰頭駕鐵船。三更日輪杲。心閑不自明。落葉知誰掃。等閑摘個鄭州梨。放手元是青州棗。

天衣聰禪師法嗣

蘇州慧日法安禪師

本郡人。僧問。如何是和尚為人一句。師曰。狗走抖擻口。曰。意旨如何。師曰。猴愁摟摗頭。

溫州護國欽禪師

上堂。有句無句。明來暗去。活捉生擒。捷書露布。如藤倚樹。物以類聚。海外人蔘。蜀中綿附。樹倒藤枯。切忌名模。句歸何處。蘇嚧蘇嚧。呵呵大笑。破鏡不照。大地茫茫。一任𨁝跳。

無為軍吉祥元實禪師

高郵人。自到天衣。蚤夜精勤。脅不至席。一日。偶失笑喧眾。衣擯之。中夜宿田里。睹星月粲然。有省。曉歸趨方丈。衣見乃問。洞山五位君臣。如何話會。師曰。我這裡一位也無。

衣令參堂。謂侍僧曰。這漢卻有個見處。奈不識宗旨何。入室次。衣預令行者五人。分序而立。師至俱召。實上座。師於是密契奧旨。述偈曰。一位才彰五位分。君臣葉處紫雲屯。夜明簾卷無私照。金殿重重顯至尊。衣稱善。后住吉祥。

舒州投子道宣禪師

久侍天衣。無所契。衣叱之。師忘寢食者月餘。一夕。聞巡更鈴聲。忽猛省曰。住。住。一聲直透青霄路。寒潭月皎有誰知。泥牛觸折珊瑚樹。衣聞。命職藏司。住后。凡有所問。以拂子作搖鈴勢。

青原下十五世

天童玨禪師法嗣

明州雪竇智鑒禪師

滁州吳氏子。兒時母與洗手瘍。因曰。是甚麼。對曰。我手似佛手。長失恃怙。依真歇于長蘆。大休首眾即器之。后遁象山。百怪不能惑。深夜開悟。求證於延壽。然復見大休。住后。上堂。世尊有密語。迦葉不覆藏。一夜落花雨。滿城流水香。

善權智禪師法嗣

越州超化藻禪師

開爐上堂。雪滿寒窗。燒盡丹霞木佛。冰交野渡。凍殺陜府鐵牛。直得寒灰髮焰。片雪不留。任運縱橫。現成受用。諸禪德要會么。衲帔矇頭坐。冷暖了無知。

雪竇宗禪師法嗣

泰州廣福微庵道勤禪師

本郡俞氏子。上堂。舉。僧問同安。如何是和尚家風

【現代漢語翻譯】 現代漢語譯本 衣令參堂（Yi Ling Cantang）。對侍僧說：『這個人確實有些見解，可惜不識得宗旨啊。』進入室內后，衣預先讓五位行者分次序站立。師父到來后，一起召見他們。實上座（Shi Shangzuo）。師父於是秘密地傳授了奧妙的旨意，並作偈語說：『一位才彰五位分，君臣葉處紫雲屯。夜明簾卷無私照，金殿重重顯至尊。』衣稱讚說好。後來住在吉祥（Jixiang）。

舒州投子道宣禪師（Touzi Daoxuan Chanshi of Shuzhou）

長久地侍奉天衣（Tianyi），沒有領悟。天衣呵斥他。禪師忘記了睡眠和飲食一個多月。一天晚上，聽到巡夜的梆子聲，忽然猛醒，說：『住，住，一聲直透青霄路。寒潭月皎有誰知，泥牛觸折珊瑚樹。』天衣聽到了，命令掌管倉庫的僧人留意他。住持寺院后，凡是有所提問，就用拂子作出搖鈴的姿勢。

青原下十五世

天童玨禪師（Tiantong Jue Chanshi）法嗣

明州雪竇智鑒禪師（Xuědòu Zhìjiàn Chánshī of Mingzhou）

滁州吳氏之子。小時候母親給他洗手上的瘡，因此問道：『這是什麼？』回答說：『我的手像佛手。』長大后失去了父母的庇護，依止真歇（Zhenxie）在長蘆（Changlu）。大休（Daxiu）讓他擔任首座，認為他是可造之材。後來隱遁到象山（Xiangshan），各種怪異現象都不能迷惑他。深夜開悟，向延壽（Yanshou）求證。然後又去見大休。住持寺院后，上堂說法：『世尊有密語，迦葉不覆藏。一夜落花雨，滿城流水香。』

善權智禪師（Shanquan Zhi Chanshi）法嗣

越州超化藻禪師（Chaohua Zao Chanshi of Yuezhou）

開爐上堂。雪滿寒窗。燒盡丹霞（Danxia）的木佛，冰封住了野外的渡口，凍死了陜府（Shanfu）的鐵牛。一直到寒冷的灰燼中發出火焰，一片雪花也不留下。任憑自然，縱橫馳騁，現成地受用。各位禪德想要領會嗎？衲帔矇頭坐，冷暖了無知。

雪竇宗禪師（Xuedou Zong Chanshi）法嗣

泰州廣福微庵道勤禪師（Guangfu Wei'an Daoqin Chanshi of Taizhou）

本郡俞氏之子。上堂說法。舉例說，有僧人問同安（Tongan）：『如何是和尚家風？』

【English Translation】 English version Yi Ling Cantang said to the attendant monk, 'This man indeed has some insight, but unfortunately, he does not recognize the true purpose.' Upon entering the room, Yi had five practitioners stand in order. When the master arrived, he summoned them all together. Shi Shangzuo. The master then secretly imparted the profound meaning and composed a verse: 'One position manifests, five positions divide, sovereign and ministers harmonize, purple clouds gather. The night-bright curtain rolls up, shining impartially, the golden palace, layer upon layer, reveals the supreme尊.' Yi praised it as good. Later, he resided at Jixiang (Auspicious).

Chan Master Touzi Daoxuan of Shuzhou

He served Tianyi (Heavenly Robe) for a long time without any realization. Tianyi scolded him. The Chan master forgot about sleep and food for more than a month. One night, upon hearing the sound of the night watchman's clapper, he suddenly awakened and said, 'Stop, stop, one sound penetrates the blue sky. Who knows the bright moon in the cold pool? A clay ox breaks the coral tree.' Tianyi heard this and ordered the monk in charge of the storehouse to pay attention to him. After becoming abbot, whenever someone asked a question, he would make a gesture of shaking a bell with his whisk.

15th Generation from Qingyuan

Dharma Heir of Chan Master Tiantong Jue

Chan Master Xuědòu Zhìjiàn of Mingzhou

A son of the Wu family of Chuzhou. When he was a child, his mother washed a sore on his hand and asked, 'What is this?' He replied, 'My hand is like the Buddha's hand.' After growing up, he lost his parents' protection and relied on Zhenxie (True Rest) at Changlu (Long Reed). Daxiu (Great Rest) made him the head monk, considering him to be a promising talent. Later, he went into seclusion on Xiangshan (Elephant Mountain), and various strange phenomena could not confuse him. He attained enlightenment late at night and sought confirmation from Yanshou (Prolonging Life). Then he went to see Daxiu again. After becoming abbot, he ascended the Dharma hall and said, 'The World-Honored One has secret words, Kāśyapa (one of the principal disciples of Gautama Buddha) does not conceal them. Overnight, falling flower rain, the fragrance of flowing water fills the city.'

Dharma Heir of Chan Master Shanquan Zhi

Chan Master Chaohua Zao of Yuezhou

Opening the furnace and ascending the hall. Snow fills the cold window. Burning up Danxia's (a famous Chan master) wooden Buddha, ice seals the wild ferry crossing, freezing to death the iron ox of Shanfu (a place name). Reaching the point where cold ashes emit flames, not a single snowflake remains. Letting things be natural, moving freely, readily enjoying what is present. Do you Chan practitioners want to understand? Sitting with a patched robe covering the head, knowing nothing of cold or warmth.

Dharma Heir of Chan Master Xuedou Zong

Chan Master Guangfu Wei'an Daoqin of Taizhou

A son of the Yu family of this prefecture. Ascending the hall to give a Dharma talk. He cited the example of a monk asking Tongan (a Chan master), 'What is the abbot's family style?'

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。同安曰。金雞抱子歸霄漢。玉兔懷胎入紫微。曰。忽遇客來。將何祇待。同安曰。金果早朝猿摘去。玉華晚后鳳銜來。師曰。廣福即不然。有問如何是和尚家風。祇向他道。翠竹叢邊歌欸乃。碧巖深處臥煙蘿。忽遇客來。將何祇待。沒底籃兒盛皓月。無心碗子貯清風。

五燈會元卷第十四 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第十五

雲門宗

青原下六世

雪峰存禪師法嗣

韶州雲門山光奉院文偃禪師

嘉興人也。姓張氏。幼依空王寺志澄律師出家。敏質生知。慧辯天縱。及長。落髮稟具于毗陵壇。侍澄數年。探窮律部。以己事未明。往參睦州。州才見來。便閉卻門。師乃扣門。州曰。誰。師曰。某甲。州曰。作甚麼。師曰。己事未明。乞師指示。州開門一見便閉卻。師如是連三日扣門。至第三日。州開門。師乃拶入。州便擒住曰。道。道。師擬議。州便推出曰。秦時𨍏轢鉆。遂掩門。損師一足。師從此悟入。州指見雪峰。師到雪峰莊。見一僧乃問。上座今日上山去那。僧曰。是。師曰。寄一則因緣。問堂頭和尚。祇是不得道是別人語。僧曰。得。師曰。上座到山中見和尚上堂。眾才集便出。握腕立地曰。這老漢項上鐵枷。何不脫卻。

【現代漢語翻譯】 現代漢語譯本： 同安（寺名）說：『金雞抱著幼崽迴歸天界，玉兔懷著身孕進入紫微星宮。』問：『忽然有客人來訪，將用什麼來招待？』同安說：『金色的果實清晨被猿猴摘走，潔白的鮮花傍晚被鳳凰銜來。』 雲門禪師說：『廣福寺（寺名）就不是這樣。如果有人問什麼是和尚的家風，就直接告訴他：翠綠的竹林邊傳來悠揚的歌聲，碧綠的山巖深處安臥著飄渺的雲霧。』忽然有客人來訪，將用什麼來招待？用沒有底的籃子盛滿皎潔的月光，用沒有心的碗盛滿清涼的風。』

《五燈會元》卷第十四

《五燈會元》卷第十五

雲門宗

青原行思禪師下第六世

雪峰義存禪師的法嗣

韶州雲門山光奉院文偃禪師

是嘉興人，姓張。年幼時依從空王寺的志澄律師出家。天資聰穎，生來就具有敏銳的才智，辯才無礙。長大后，在毗陵壇剃度受戒。侍奉志澄律師數年，深入研究律宗經典。因為自己的根本大事尚未明瞭，於是前往參訪睦州禪師。睦州禪師一見到他來，就關上了門。文偃禪師便敲門。睦州禪師問：『誰？』文偃禪師說：『某甲（我的意思）。』睦州禪師問：『做什麼？』文偃禪師說：『根本大事尚未明瞭，懇請禪師指示。』睦州禪師打開門看了一眼，隨即又關上。文偃禪師像這樣連續敲了三天的門。到第三天，睦州禪師打開門，文偃禪師便擠了進去。睦州禪師立刻抓住他說：『說！說！』文偃禪師猶豫不決。睦州禪師便把他推出門外，說：『秦時的𨍏轢鉆（比喻不中用的東西）。』於是關上了門，弄傷了文偃禪師的一隻腳。文偃禪師從此開悟。睦州禪師指點他去見雪峰義存禪師。文偃禪師來到雪峰義存禪師的道場，看到一個僧人，便問：『上座（對僧人的尊稱）今天上山去嗎？』僧人說：『是的。』文偃禪師說：『請你捎一句話，問你的堂頭和尚（指雪峰義存禪師），只是不能說是別人說的話。』僧人說：『可以。』文偃禪師說：『上座到山中，看到和尚上堂說法，等大家都到齊了，你就走出來，握住他的手腕，站在地上說：「這老漢脖子上戴著鐵枷，為什麼不脫掉？」』

【English Translation】 English version: Tong'an (name of a temple) said, 'The golden rooster embraces its chicks and returns to the heavens, the jade rabbit conceives and enters the Purple Palace.' Asked, 'If a guest suddenly arrives, how will you entertain them?' Tong'an said, 'The golden fruits are picked by monkeys in the early morning, and the jade flowers are carried by phoenixes in the late evening.' Zen Master Yunmen said, 'Guangfu Temple (name of a temple) is not like that. If someone asks what the family style of a monk is, just tell them directly: 'By the emerald bamboo grove, there comes melodious singing; in the deep green cliffs, there lies misty clouds.' If a guest suddenly arrives, how will you entertain them? Use a bottomless basket to fill with the bright moonlight, use a mindless bowl to fill with the clear wind.'

The Record of the Five Lamps, Volume 14

The Record of the Five Lamps, Volume 15

Yunmen School

Sixth Generation under Qingyuan Xingsi

Dharma Heir of Zen Master Xuefeng Yicun

Zen Master Wenyan of Guangfeng Temple on Yunmen Mountain, Shaozhou

He was a native of Jiaxing, with the surname Zhang. In his youth, he became a monk under Vinaya Master Zhicheng of Kongwang Temple. He was intelligent and naturally gifted with sharp wit and eloquence. When he grew up, he was tonsured and received the precepts at the Piling Altar. He served Vinaya Master Zhicheng for several years, deeply studying the Vinaya scriptures. Because his own fundamental matter was not yet clear, he went to visit Zen Master Muzhou. As soon as Zen Master Muzhou saw him coming, he closed the door. Zen Master Wenyan then knocked on the door. Zen Master Muzhou asked, 'Who is it?' Zen Master Wenyan said, 'Moujia (meaning 'I').' Zen Master Muzhou asked, 'What are you doing?' Zen Master Wenyan said, 'The fundamental matter is not yet clear, I beg the master to instruct me.' Zen Master Muzhou opened the door, took one look, and then closed it again. Zen Master Wenyan knocked on the door like this for three consecutive days. On the third day, Zen Master Muzhou opened the door, and Zen Master Wenyan squeezed in. Zen Master Muzhou immediately grabbed him and said, 'Speak! Speak!' Zen Master Wenyan hesitated. Zen Master Muzhou then pushed him out the door and said, 'A Qin Dynasty 𨍏轢鉆 (a useless thing).' Then he closed the door, injuring one of Zen Master Wenyan's feet. Zen Master Wenyan became enlightened from this. Zen Master Muzhou directed him to see Zen Master Xuefeng Yicun. Zen Master Wenyan arrived at Zen Master Xuefeng Yicun's monastery, saw a monk, and asked, 'Superior (a respectful term for a monk), are you going up the mountain today?' The monk said, 'Yes.' Zen Master Wenyan said, 'Please pass on a saying, ask your abbot (referring to Zen Master Xuefeng Yicun), but you must not say it is someone else's words.' The monk said, 'Okay.' Zen Master Wenyan said, 'When you get to the mountain, see the abbot giving a Dharma talk, wait until everyone has gathered, then you come out, grab his wrist, stand on the ground and say, "This old man is wearing an iron yoke around his neck, why doesn't he take it off?"'

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其僧一依師教。雪峰見這僧與么道。便下座攔胸把住曰。速道。速道。僧無對。峰拓開曰。不是汝語。僧曰。是某甲語。峰曰。侍者將繩棒來。僧曰。不是某語。是莊上一浙中上座教某甲來道。峰曰。大眾去莊上迎取五百人善知識來。師次日上雪峰。峰才見便曰。因甚麼得到與么地。師乃低頭。從茲契合。溫研積稔。密以宗印授焉。師出嶺。遍謁諸方。核窮殊軌。鋒辯險絕。世所盛聞。后抵靈樹。冥符知聖禪師接首座之說。初。知聖住靈樹二十年。不請首座。常云。我首座生也。我首座牧牛也。我首座行腳也。一日。令擊鐘三門外接首座。眾出迓。師果至。直請入首座寮。解包(人天眼目見靈樹章)。后廣主命師出世靈樹。開堂日。主親臨曰。弟子請益。師曰。目前無異路(法眼別云。不可無益於人)。師乃曰。莫道今日謾諸人好。抑不得已向諸人前作一場狼籍。忽遇明眼人。見成一場笑具。如今避不得也。且問你諸人從上來有甚事。欠少甚麼。向你道無事。已是相埋沒也。雖然如是。也須到這田地始得。亦莫趁口快亂問。自己心裡黑漫漫地。明朝後日。大有事在。你若根思遲迴。且向古人建化門庭東覷西覷。看是個甚麼道理。你欲得會么。都緣是你自家無量劫來妄想濃厚。一期聞人說著。便生疑心。問佛問法。問向

【現代漢語翻譯】 現代漢語譯本： 那僧人一切都聽從他老師的教導。雪峰禪師見到這個僧人這樣說，便走下座位，攔胸抓住他說：『快說！快說！』僧人無言以對。雪峰禪師放開他說：『這不是你說的話。』僧人說：『是弟子的說的話。』雪峰禪師說：『侍者，拿繩子和棍棒來！』僧人說：『不是弟子說的，是莊上的一位浙中上座教弟子來說的。』雪峰禪師說：『大眾，去莊上迎接五百人的善知識來！』 這位禪師第二天來到雪峰禪師處。雪峰禪師一見到他就說：『因什麼緣故到了這種地步？』這位禪師便低下了頭，從此與雪峰禪師意氣相投，深入研究佛法多年，雪峰禪師秘密地將宗門心印傳授給他。這位禪師離開雪峰后，遍訪各方，徹底研究各種不同的修行方法，他的辯才鋒利而又出人意料，世人都廣為傳頌。 後來他來到靈樹，與知聖禪師迎接首座的說法暗合。當初，知聖禪師住在靈樹二十年，沒有請首座，常說：『我的首座已經出生了，我的首座正在牧牛，我的首座正在行腳。』有一天，他命令敲鐘，到山門外迎接首座。眾人出去迎接，這位禪師果然到了，直接被請入首座寮。解包（人天眼目見靈樹章）。 後來，廣主命令這位禪師出世住持靈樹。開堂那天，廣主親自來臨說：『弟子想請教。』禪師說：『目前沒有其他的路（法眼禪師另外說：不可對人沒有益處）。』禪師於是說：『不要說今天欺騙了各位，實在是不得已才在各位面前作一場狼藉。如果遇到明眼人，會覺得這只是一場笑話。現在避也避不開了。且問各位，你們從本來有什麼事？欠缺什麼？告訴你們沒事，已經是相互埋沒了。雖然是這樣，也必須到這種田地才行。也不要趁口舌之快亂問，自己心裡一片黑暗。明天后天，還有大事在。你們如果根器遲鈍，就到古人建立的化導門庭東看看西看看，看是個什麼道理。你們想要明白嗎？都是因為你們自己無量劫來妄想濃厚，一旦聽到別人說起，便生起疑心，問佛問法，問向哪裡去。』

【English Translation】 English version: The monk obeyed his teacher's instructions in everything. When Xuefeng (Snowy Peak, a Chan master) saw the monk say this, he descended from his seat, grabbed him by the chest, and said, 'Speak quickly! Speak quickly!' The monk had no response. Xuefeng released him and said, 'These are not your words.' The monk said, 'They are my words.' Xuefeng said, 'Attendant, bring the ropes and sticks!' The monk said, 'These are not my words; a senior monk from Zhezong (Zhejiang Province) in the village taught me to say them.' Xuefeng said, 'Everyone, go to the village and welcome the five hundred good advisors!' The next day, this Chan master came to Xuefeng. As soon as Xuefeng saw him, he said, 'Why have you come to such a state?' The Chan master lowered his head, and from then on, they were in harmony, studying the Dharma deeply for many years. Xuefeng secretly transmitted the mind-seal of the Chan school to him. After leaving Xuefeng, this Chan master visited various places, thoroughly researching different methods of practice. His eloquence was sharp and unexpected, and the world widely praised him. Later, he arrived at Lingshu (Sacred Tree), which coincided with Chan Master Zhisheng's (Knowing Saint) saying about welcoming the head seat. Initially, Chan Master Zhisheng had resided at Lingshu for twenty years without appointing a head seat, often saying, 'My head seat is born, my head seat is herding cattle, my head seat is traveling.' One day, he ordered the bell to be rung to welcome the head seat outside the three gates. The assembly went out to greet him, and this Chan master indeed arrived and was directly invited into the head seat's quarters. (Unpacking, see the chapter on Lingshu in 'Eyes of Humans and Gods'). Later, the Lord of Guang (a region in China) ordered this Chan master to emerge into the world and preside over Lingshu. On the day of the opening ceremony, the Lord personally came and said, 'This disciple wishes to ask for instruction.' The Chan master said, 'There is no other path before you (Dharma Eye said separately: It is impossible to be of no benefit to people).' The Chan master then said, 'Don't say that I am deceiving you all today; it is truly out of necessity that I am making a mess in front of you all. If you encounter someone with clear eyes, they will see it as a joke. Now, there is no avoiding it. Let me ask you all, what have you been doing from the beginning? What are you lacking? To tell you that there is nothing is already burying each other. Even so, you must reach this state. Do not hastily ask questions just to be quick with your tongue, with your own mind full of darkness. Tomorrow and the day after, there will be important matters. If your roots are slow, then go to the teaching halls established by the ancients and look around, seeing what the principle is. Do you want to understand? It is all because your own delusions have been thick for countless kalpas. Once you hear someone say something, you immediately become suspicious, asking about the Buddha, asking about the Dharma, asking where to go.'

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上向下。求覓解會。轉沒交涉。擬心即差。況復有言有句。莫是不擬心是么。莫錯會好。更有甚麼事。珍重。上堂。我事不獲已。向你諸人道。直下無事。早是相埋沒了也。更欲踏步向前。尋言逐句。求覓解會。千差萬別。廣設問難。贏得一場口滑。去道轉遠。有甚麼休歇時。此事若在言語上。三乘十二分教豈是無言語。因甚麼更道教外別傳。若從學解機智得。祇如十地聖人。說法如雲如雨。猶被呵責。見性如隔羅縠。以此故知一切有心。天地懸殊。雖然如此。若是得底人。道火不能燒口。終日說事。未嘗掛著唇齒。未嘗道著一字。終日著衣吃飯。未嘗觸著一粒米。掛一縷絲。雖然如此。猶是門庭之說也。須是實得恁么。始得。若約衲僧門下。句里呈機。徒勞佇思。直饒一句下承當得。猶是瞌睡漢。時有僧問。如何是一句。師曰。舉。上堂。三乘十二分教。橫說豎說。天下老和尚縱橫十字說。與我拈針鋒許說底道理來。看恁么道。早是作死馬醫。雖然如此。且有幾個到此境界。不敢望汝言中有響。句里藏鋒。瞬目千差。風恬浪靜。伏惟尚饗。僧來參。師乃拈起袈裟曰。汝若道得。落我袈裟圈䙡里。汝若道不得。又在鬼窟里坐。作么生。自代曰。某甲無氣力。師一日打椎曰。妙喜世界百雜碎。拓缽向湖南城裡吃粥飯去來

【現代漢語翻譯】 現代漢語譯本 向上或向下尋求理解，都是徒勞無功。任何試圖用心去揣摩的行為都是錯誤的。更何況是訴諸言語和語句呢？難道是不用心嗎？不要誤解我的意思。還有什麼更重要的事嗎？珍重。 （師父）上堂說法：我迫不得已要對你們各位說，直接說沒有事，這已經是埋沒了真理。如果還想進一步，逐字逐句地尋求理解，那就會產生千差萬別。廣設問題和辯難，贏得一場口舌之快，只會離真道越來越遠。什麼時候才能停止呢？如果這件事可以通過言語來表達，那麼三乘十二分教（Sānshèng Shíèrfēn Jiào，佛教經藏的各種分類）難道沒有言語嗎？為什麼還要說教外別傳呢？如果能從學問和機智中獲得真理，那麼像十地菩薩（Shídì Púsà，菩薩修行的十個階段）這樣的聖人，說法如行雲流水，仍然會受到呵斥，因為他們見性就像隔著一層薄紗。因此可知，一切有心之舉，與真理相去甚遠。雖然如此，如果是真正領悟的人，即使口中燃火也不會燒傷，終日說法，卻從未沾染唇齒，未曾說過一個字。終日穿衣吃飯，卻從未觸碰到一粒米，掛上一縷絲。雖然如此，這仍然只是門庭之說。必須是真正地實證到那個境界，才能算數。如果按照衲僧（Nàsēng，僧人的別稱）的規矩，在語句中賣弄機巧，那只是徒勞地思考。即使一句之下能夠承擔，也仍然是瞌睡漢。 當時有僧人問：『如何是一句？』師父說：『舉。』 （師父）上堂說法：三乘十二分教，橫說豎說，天下老和尚縱橫交錯地說，你們給我拈出針尖那麼一點點說法的道理來看看。這樣說，已經是死馬當活馬醫了。雖然如此，又有幾個人能達到這種境界呢？不敢期望你們的言語中有迴響，語句中藏鋒芒，一眨眼就產生千差萬別，風平浪靜，只能供奉祭祀。 有僧人來參拜，師父拿起袈裟說：『你如果說得出來，就落入我的袈裟圈套里；你如果說不出來，又在鬼窟里坐著。』（師父）自言自語道：『某甲（Mǒu jiǎ，古代人自稱的謙詞）沒有氣力。』 師父有一天敲打木椎說：『妙喜世界（Miàoxǐ Shìjiè，佛教中佛的凈土之一）被打得粉碎，拿著缽到湖南城裡吃粥飯去吧！』

【English Translation】 English version Seeking understanding upwards or downwards is futile. Any attempt to grasp with the mind is a mistake. Moreover, what about resorting to words and sentences? Is it not using the mind? Don't misunderstand me. What else is more important? Take care. (The master) ascended the hall to preach: I am compelled to tell you all that directly saying there is nothing is already burying the truth. If you still want to go further, seeking understanding word by word and sentence by sentence, then countless differences will arise. Setting up questions and debates extensively, winning a battle of words, will only lead you further and further away from the true path. When will it stop? If this matter could be expressed through words, then do the Three Vehicles and Twelve Divisions of Teachings (Sānshèng Shíèrfēn Jiào, various classifications of Buddhist scriptures) not have words? Why else would it be said that there is a separate transmission outside the teachings? If one could obtain the truth from learning and wit, then even saints like the Ten-Ground Bodhisattvas (Shídì Púsà, ten stages of Bodhisattva practice), whose teachings flow like clouds and rain, would still be rebuked because their seeing of the nature is like seeing through a thin veil. Therefore, it can be known that all intentional actions are far removed from the truth. Although this is so, if one is truly enlightened, even if fire burns in the mouth, it will not be burned. Speaking of things all day long, yet never touching the lips and teeth, never uttering a single word. Wearing clothes and eating rice all day long, yet never touching a grain of rice, hanging a thread of silk. Although this is so, this is still just talk of the outer court. One must truly realize that state to be counted. If according to the rules of the monks (Nàsēng, another name for monks), showing off cleverness in sentences is just futile thinking. Even if one can bear it under one sentence, one is still a sleepyhead. At that time, a monk asked: 'What is a sentence?' The master said: 'Raise.' (The master) ascended the hall to preach: The Three Vehicles and Twelve Divisions of Teachings, speaking horizontally and vertically, the old monks of the world speaking crisscross, you pick out a needlepoint of the principle of speaking for me to see. Saying it like this is already treating a dead horse as a living horse. Although this is so, how many people can reach this state? I dare not expect your words to have echoes, your sentences to hide sharpness, a blink of an eye to produce countless differences, the wind is calm and the waves are quiet, only to offer sacrifices. A monk came to visit, and the master picked up the kasaya (Kāshā, monk's robe) and said: 'If you can say it, you will fall into my kasaya circle; if you can't say it, you will be sitting in the ghost cave.' (The master) said to himself: 'Moujia (Mǒu jiǎ, a humble term for self-reference in ancient times) has no strength.' One day, the master struck the wooden mallet and said: 'The World of Wonderful Joy (Miàoxǐ Shìjiè, one of the pure lands of the Buddha in Buddhism) is smashed to pieces, take the bowl and go to Hunan city to eat porridge!'

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。上堂。諸兄弟儘是諸方參尋知識。抉擇生死。到處豈無尊宿垂慈方便之詞。還有透不得底句么。出來舉看。待老漢與你大家商量。有么有么。時有僧出。擬伸問次。師曰。去去西天路。迢迢十萬余。便下座。舉。世尊初生下。一手指天。一手指地。周行七步。目顧四方。云。天上天下。唯我獨尊。師曰。我當時若見。一棒打殺與狗子吃卻。貴圖天下太平。師在文德殿赴齋。有鞠常侍問。靈樹果子熟也未。師曰。甚麼年中得通道生。僧問。如何是西來意。師曰。山河大地。曰。向上更有事也無。師曰。有。曰。如何是向上事。師曰。釋迦老子在西天。文殊菩薩居東土。問。如何是雲門山。師曰。庚峰定穴。問。如何是大修行人。師曰。一榼在手。上堂。因聞鐘聲。乃曰。世界與么廣闊。為甚麼鐘聲披七條。問。一生積惡不知善。一生積善不知惡。此意如何。師曰。燭。問。如何是和尚非時為人一句。師曰。早朝牽犁。晚間拽杷。舉雪峰云。三世諸佛向火焰上轉大法輪。師曰。火焰為三世諸佛說法。三世諸佛立地聽。上堂。舉一則語。教汝直下承當。早是撒屎著汝頭上也。直饒拈一毫頭。盡大地一時明得。也是剜肉作瘡。雖然如此。汝亦須是實到這個田地。始得。若未切。不得掠虛。卻須退步向自己根腳下推尋。看是個

【現代漢語翻譯】 現代漢語譯本： （師）升座說法。各位同修都是四處參訪求教，爲了了斷生死大事。難道各處寺院的長老沒有慈悲方便的開示嗎？還有不能領悟的語句嗎？站出來說給大家聽聽，讓我和你們一起討論。有沒有？有沒有？ 這時有個僧人站出來，正要提問。師父說：『走吧走吧，去西天的路，遙遠得很。』說完就走下座位。 （師）舉例說：『釋迦牟尼佛（Sakyamuni Buddha）剛出生時，一手指天，一手指地，走了七步，環顧四方，說：「天上天下，唯我獨尊。」』師父說：『我當時如果見到，一定一棒打死，拿去餵狗，才能使天下太平。』 師父在文德殿應邀赴齋，有鞠常侍問：『靈樹的果子熟了嗎？』師父說：『哪一年相通道而生的？』 有僧人問：『什麼是西來意（意指禪宗的宗旨）？』師父說：『山河大地。』僧人說：『向上還有更深一層的事嗎？』師父說：『有。』僧人說：『什麼是向上事？』師父說：『釋迦老子（Sakyamuni Buddha）在西天，文殊菩薩（Manjusri Bodhisattva）在東土。』 問：『什麼是雲門山？』師父說：『庚峰定穴。』 問：『如何是大修行人？』師父說：『一酒壺在手。』 （師）升座說法。因為聽到鐘聲，就說：『世界這麼廣闊，為什麼鐘聲要披七條袈裟（比喻鐘聲傳遍四方）？』 問：『一生作惡卻不知什麼是善，一生行善卻不知什麼是惡，這是什麼意思？』師父說：『燭。』 問：『什麼是和尚不按常理為人開示的一句話？』師父說：『早晨牽著犁，晚上拖著耙。』 （師）舉雪峰禪師的話說：『三世諸佛（Three Buddhas of Three Times）向火焰上轉大法輪。』師父說：『火焰為三世諸佛說法，三世諸佛站著聽。』 （師）升座說法。舉出一個公案，教你們當下承擔，這已經是往你們頭上撒屎了。即使拈起一根毫毛，整個大地一時都明白了，也是剜肉補瘡。雖然如此，你們也必須真正到達這個地步才行。如果還沒有到，就不能虛假地掠過，必須退一步，向自己的根本處推尋，看看是個什麼。』

【English Translation】 English version: (The Master) ascended the Dharma seat. All of you brothers are seeking knowledge everywhere, resolving the great matter of life and death. Could it be that the venerable elders in various monasteries have not given compassionate and expedient teachings? Are there still phrases that you cannot comprehend? Come forward and speak them out so that I can discuss them with you all. Is there? Is there? At that moment, a monk came forward, intending to ask a question. The Master said, 'Go, go, the road to the Western Heaven is exceedingly far.' Then he descended from the seat. (The Master) cited the example: 'When Sakyamuni Buddha (Sakyamuni Buddha) was first born, he pointed one hand to the sky and one hand to the earth, walked seven steps, and looked around in all directions, saying, "Above the heavens and below the heavens, I alone am the honored one." ' The Master said, 'If I had seen him at that time, I would have struck him dead with a staff and fed him to the dogs, so that the world could be at peace.' The Master was invited to a vegetarian meal at the Wende Hall, and the attendant Ju asked, 'Are the fruits of the Spirit Tree ripe yet?' The Master said, 'In what year did you believe in the Way and come to be?' A monk asked, 'What is the meaning of the Patriarch's coming from the West (referring to the essence of Zen Buddhism)?' The Master said, 'Mountains, rivers, and the great earth.' The monk said, 'Is there anything further beyond that?' The Master said, 'Yes.' The monk said, 'What is the matter beyond that?' The Master said, 'Old Sakyamuni (Sakyamuni Buddha) is in the Western Heaven, and Manjusri Bodhisattva (Manjusri Bodhisattva) dwells in the Eastern Land.' Asked, 'What is Yunmen Mountain?' The Master said, 'Geng Peak determines the location of the tomb.' Asked, 'What is a great cultivator?' The Master said, 'A wine flask in hand.' (The Master) ascended the Dharma seat. Because he heard the sound of the bell, he said, 'The world is so vast, why does the sound of the bell wear the seven-striped robe (a metaphor for the bell's sound spreading in all directions)?' Asked, 'One who accumulates evil throughout life does not know good, and one who accumulates good throughout life does not know evil. What does this mean?' The Master said, 'Candle.' Asked, 'What is a phrase from the abbot that is unconventional and intended to benefit people?' The Master said, 'Plowing in the early morning and dragging the rake in the evening.' (The Master) quoted Zen Master Xuefeng's words: 'The Three Buddhas of Three Times (Three Buddhas of Three Times) turn the great Dharma wheel on the flames.' The Master said, 'The flames preach the Dharma for the Three Buddhas of Three Times, and the Three Buddhas of Three Times stand and listen.' (The Master) ascended the Dharma seat. Citing a koan, teaching you to take it on directly, this is already shitting on your heads. Even if you pick up a single hair, the entire earth will be illuminated at once, it is still cutting flesh to heal a wound. Even so, you must truly reach this stage. If you have not arrived, you cannot falsely skip over it, you must step back and search at the root of your own being, to see what it is.'

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甚麼道理。實無絲毫許與汝作解會。與汝作疑惑。況汝等各各當人有一段事。大用現前。更不煩汝一毫頭氣力。便與祖佛無別。自是汝諸人信根淺薄。惡業濃厚。突然起得許多頭角。擔缽囊。千鄉萬里受屈作么。且汝諸人有甚麼不足處。大丈夫漢阿誰無分。獨自承當得。猶不著便。不可受人欺謾。取人處分。才見老和尚開口。便好把特石驀口塞。便是屎上青蠅相似。斗唼將去。三個五個。聚頭商量。苦屈兄弟。古德一期。為汝諸人不奈何。所以方便垂一言半句。通汝入路。知是般事拈放一邊。自著些子筋骨。豈不是有少許相親處。快與快與。時不待人。出息不保入息。更有甚麼身心別處閑用。切須在意。珍重。上堂。盡乾坤一時將來著汝眼睫上。你諸人聞恁么道。不敢望你出來。性燥把老漢打一摑。且緩緩子細看。是有是無。是個甚麼道理。直饒你向這裡明得。若遇衲僧門下。好槌折腳。若是個人。聞說道甚麼處。有老宿出世。便好驀面唾污我耳目。汝若不是個手腳。才聞人舉。便承當得。早落第二機也。汝不看他德山和尚才見僧入門。拽杖便趁。睦州和尚才見僧入門來。便云見成公案。放汝三十棒。自余之輩。合作么生。若是一般掠虛漢。食人涎唾。記得一堆一擔骨董。到處馳騁。驢唇馬觜。夸我解問十轉五轉話。

【現代漢語翻譯】 現代漢語譯本： 是什麼道理呢？實際上沒有絲毫東西可以給你用來解釋理解，或者讓你產生疑惑。更何況你們每個人都有一份自己的事情要做，大用現前，根本不需要你花費一丁點的氣力，就和祖師、佛沒有區別。只是你們這些人信根淺薄，惡業深重，突然生出許多頭角，挑著缽囊，千里迢迢地受委屈做什麼呢？你們這些人有什麼不足的地方嗎？大丈夫漢，誰沒有自己的那一份？獨自承擔得起，仍然不著邊際。不要被人欺騙，受人擺佈。一見到老和尚開口，就應該用土塊堵住他的嘴，就像屎上的蒼蠅一樣，爭先恐後地去搶。三五個聚在一起商量，真是委屈了各位兄弟。古德一時，爲了你們這些人無可奈何，所以方便地說一兩句話，讓你們找到入門的路徑。知道是這件事就應該放在一邊，自己用些力氣，這難道不是有少許相親之處嗎？快點！快點！時不我待人，出氣不保入氣，還有什麼身心可以用來閑散地使用呢？一定要在意！珍重！ 上堂說法：把整個乾坤一時都放在你的眼睫上，你們這些人聽到這樣的話，不敢指望你們出來，性子急躁的打老漢一巴掌。且慢慢仔細看，是有還是沒有？這是個什麼道理？即使你在這裡明白了，如果遇到禪宗門下，也會被打斷腿。如果是個真正的人，聽說什麼地方有老宿出世，就應該直接往我臉上吐唾沫，污我的耳目。你如果不是個有本事的人，才聽到別人提起，就承擔下來，早就落入第二義了。你沒看到德山和尚一見到僧人入門，就拿起棍子趕人；睦州和尚一見到僧人入門，就說『現成公案』，打你三十棒。其餘的人，應該怎麼做呢？如果是一般的虛偽之徒，吃別人的唾沫，記住一堆一擔的古董，到處炫耀，驢唇不對馬嘴，誇耀自己會問十轉五轉的話。

【English Translation】 English version: What is the principle? Actually, there is not the slightest thing that can be given to you to explain and understand, or to make you doubt. Moreover, each of you has your own affairs to do. When the great function manifests, you don't need to spend a bit of effort, and you are no different from the Patriarchs and Buddhas. It's just that you people have shallow roots of faith and heavy evil karma, and suddenly grow many horns, carrying bowls and bags, traveling thousands of miles to suffer grievances for what? What are you people lacking? Every great hero has his own share. Being able to bear it alone is still not to the point. Don't be deceived by others, or be at the mercy of others. As soon as you see an old monk open his mouth, you should block his mouth with a clod of earth, just like flies on dung, scrambling to snatch it. Three or five people gather together to discuss, truly wronging you brothers. The ancient worthies, for you people, had no choice but to conveniently say a word or two to let you find the path to enter. Knowing that this is the matter, you should put it aside and use some effort yourself. Isn't this having a little bit of intimacy? Hurry! Hurry! Time waits for no one. Exhalation does not guarantee inhalation. What other body and mind can be used for idle use? You must pay attention! Treasure it! Ascending the hall to preach: Bring the entire universe and put it on your eyelashes at once. When you people hear such words, I don't dare to expect you to come out, and those who are impatient slap the old man. But slowly and carefully see, is there or is there not? What is this principle? Even if you understand it here, if you encounter a Chan (Zen) master, your legs will be broken. If you are a real person, when you hear that an old master has appeared somewhere, you should spit on my face directly, defiling my ears and eyes. If you are not a capable person, as soon as you hear someone mention it, you take it upon yourself, you have already fallen into the second meaning. Haven't you seen that when Master Deshan saw a monk enter the door, he picked up a stick and chased him away; when Master Muzhou saw a monk enter the door, he said, 'The case is already complete,' and gave you thirty blows. What should the rest of you do? If you are ordinary hypocrites, eating other people's saliva, remembering a pile and a load of antiques, flaunting everywhere, talking nonsense, boasting that you know how to ask ten or five turning questions.

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饒你從朝問到夜。論劫恁么。還曾夢見么。甚麼處是與人著力處。似這般底。有人屈衲僧齋。也道得飯吃。有甚堪共語處。他日閻羅王面前。不取汝口解說。諸兄弟若是得底人。他家依眾遣日。若也未得。切莫容易過時。大鬚子細。古人大有葛藤相為處。祇如雪峰道。盡大地是汝自己。夾山道。百草頭上薦取老僧。鬧市裡識取天子。洛浦云。一塵才起。大地全收。一毛頭師子全身。總是汝把取翻覆思量。看日久歲深。自然有個入路。此事無汝替代處。莫非各在當人分上。老和尚出世。祇為汝證明。汝若有少許來由。亦昧汝不得。若實未得方便。撥汝即不可。兄弟一等是踏破草鞋。拋卻師長父母行腳。直須著些子精彩始得。若未有個入頭處。遇著本色咬豬狗手腳。不惜性命。入泥入水相為。有可咬嚼。眨上眉毛。高掛缽囊。拗折拄杖。十年二十年。辦取徹頭。莫愁不成辦。直是今生不得徹頭。來生亦不失人身。向此門中亦乃省力。不虛孤負平生。亦不孤負師長父母．十方施主。直須在意。莫空游州獵縣。橫擔拄杖。一千里二千里。走這邊經冬。那邊過夏。好山好水堪取性。多齋供。易得衣缽。苦屈苦屈。圖他一粒米。失卻半年糧。如此行腳。有甚麼利益。信心檀越。把菜粒米。作么生消得。直須自看。無人替代。時不待

人。忽然一日眼光落地。到前頭將甚麼抵擬。莫一似落湯螃蟹。手腳忙亂。無汝掠虛說大話處。莫將等閑空過時光。一失人身。萬劫不復。不是小事。莫據目前。俗人尚道。朝聞道。夕死可矣。況我沙門。合履踐個甚麼事。大須努力。珍重。僧問靈樹。如何是祖師西來意。樹默然。遷化后。門人立行狀碑。欲入此語。問師曰。先師默然處如何上碑。師對曰。師上堂。佛法也太煞有。祇是舌頭短。良久曰。長也。普請般柴次。師遂拈一片拋下曰。一大藏教。祇說這個。見僧量米次。問。米籮里有多少達磨眼睛。僧無對。師代曰。斗量不盡。上堂。人人自有光明在。看時不見暗昏昏。作么生是諸人自己光明。自代曰。廚庫三門。又曰。好事不如無。示眾。古德道。藥病相治。盡大地是藥。那個是你自己。乃曰。遇賤即貴。僧曰。乞師指示。師拍手一下。拈拄杖曰。接取拄杖子。僧接得。拗作兩橛。師曰。直饒恁么。也好與三十棒。上堂。一言才舉。千車同轍。該括微塵。猶是化門之說。若是衲僧。合作么生。若將佛意祖意。這裡商量。曹溪一路平沈。還有人道得么。道得底出來。僧問。如何是超佛越祖之談。師曰。糊餅。曰。這裡有甚麼交涉。師曰。灼然。有甚麼交涉。乃曰。汝等諸人沒可作了。見人道著祖意。便問超佛

【現代漢語翻譯】 現代漢語譯本： 人啊，如果有一天突然眼光落地（死去），到閻王殿前拿什麼來抵擋？不要像落湯的螃蟹一樣，手忙腳亂。沒有你虛張聲勢說大話的地方。不要把時光輕易地浪費過去，一旦失去人身，萬劫都難以恢復，這不是小事。不要只看眼前，俗人還說，『早上明白了道理，晚上死去都可以。』更何況我們出家人，應該實踐什麼事情呢？必須努力啊，珍重！ 有僧人問靈樹禪師：『如何是祖師西來意？』靈樹禪師沉默不語。靈樹禪師圓寂后，他的弟子們要立行狀碑，想把這句話寫進去，就問禪師：『先師沉默不語，這句如何寫到碑上？』禪師回答說：『先師上堂說法，佛法也太有了，只是舌頭短。』停頓了很久說：『（其實他的舌頭）長啊！』 一次，大眾普請搬柴，禪師於是拿起一片柴扔下說：『一大藏教，只是說這個。』 （禪師）看見僧人量米，問道：『米籮里有多少達磨（Bodhidharma）眼睛？』僧人無言以對。禪師代答說：『斗量不盡。』 （禪師）上堂說法：『人人自有光明在，看時不見暗昏昏。怎麼是各位自己的光明？』自己代答說：『廚庫三門。』又說：『好事不如無。』 （禪師）向大眾開示說：『古德說，藥和病互相醫治，整個大地都是藥，哪個是你自己？』於是說：『遇賤即貴。』 有僧人說：『乞求禪師指示。』禪師拍手一下，拿起拄杖說：『接取拄杖子。』僧人接了過去，拗成兩截。禪師說：『即使這樣，也好打三十棒。』 （禪師）上堂說法：『一句話才說出來，千車同轍。該括微塵，還是化門之說。如果是衲僧，應該怎麼做？如果將佛意祖意，在這裡商量，曹溪（Caoxi）一路就平庸沉沒了。還有人說得出來嗎？說得出來的站出來！』 有僧人問：『如何是超佛越祖之談？』禪師說：『糊餅。』僧人說：『這和這裡有什麼關係？』禪師說：『確實，有什麼關係？』於是說：『你們這些人沒事可做了，見人說到祖意，便問超佛（超越佛）』

【English Translation】 English version: People! If one day your eyes suddenly fall to the ground (die), what will you use to resist when you arrive before King Yama? Don't be like a crab in hot water, flustered. There is no place for you to bluff and talk big. Don't waste time easily. Once you lose your human body, it will be difficult to recover for countless kalpas. This is not a small matter. Don't just look at the present. Even worldly people say, 'If I understand the Dao in the morning, I can die in the evening.' How much more so should we monks, what should we practice? We must strive hard, cherish this! A monk asked Zen Master Lingshu: 'What is the meaning of the Patriarch's coming from the West?' Zen Master Lingshu remained silent. After Zen Master Lingshu passed away, his disciples wanted to erect a stele with his biography and wanted to write this sentence on it, so they asked the Zen master: 'The late master remained silent, how should this sentence be written on the stele?' The Zen master replied: 'The late master ascended the hall to preach, the Buddha-dharma is too much, but his tongue is short.' After a long pause, he said: '(Actually, his tongue is) long!' Once, when the assembly was generally moving firewood, the Zen master picked up a piece of firewood and threw it down, saying: 'The entire Great Treasury of Scriptures, just speaks of this.' Seeing a monk measuring rice, (the Zen master) asked: 'How many Bodhidharma (達磨) eyes are there in the rice basket?' The monk was speechless. The Zen master answered for him: 'They cannot be measured completely.' (The Zen master) ascended the hall to preach: 'Everyone has their own light, but when you look, you don't see it, it's dark and dim. What is everyone's own light?' He answered for himself: 'The kitchen, the storehouse, and the three gates.' He also said: 'Good things are not as good as nothing.' (The Zen master) instructed the assembly: 'An ancient worthy said, medicine and disease cure each other, the entire earth is medicine, which one is yourself?' Then he said: 'Meeting the cheap is noble.' A monk said: 'I beg the Zen master for instruction.' The Zen master clapped his hands once, picked up his staff and said: 'Take the staff.' The monk took it and broke it into two pieces. The Zen master said: 'Even so, it's good to give you thirty blows.' (The Zen master) ascended the hall to preach: 'Once a word is spoken, a thousand carts follow the same track. Encompassing the smallest dust, it is still a teaching of transformation. If it is a monastic, what should he do? If you discuss the Buddha's intention and the Patriarch's intention here, the road to Caoxi (曹溪) will be mediocre and submerged. Is there anyone who can say it? Those who can say it, stand up!' A monk asked: 'What is the talk of surpassing the Buddha and transcending the Patriarch?' The Zen master said: 'Pancake.' The monk said: 'What does this have to do with this?' The Zen master said: 'Indeed, what does it have to do with it?' Then he said: 'You people have nothing to do, when you see people talking about the Patriarch's intention, you ask about surpassing the Buddha (超佛)'

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越祖之談。汝且喚甚麼作佛。喚甚麼作祖。且說超佛越祖底道理看。問個出三界。汝把將三界來。看有甚麼見聞覺知隔礙著汝。有甚麼聲塵色法與汝可了。了個甚麼碗。以那個為差殊之見。他古聖不奈何。橫身為物。道個舉體全真。物物覿體不可得。我向汝道。直下有甚麼事。早是相埋沒了也。汝若實未有入頭處。且獨自參詳。除卻著衣吃飯。屙屎送尿。更有甚麼事。無端起得如許多般妄想作甚麼。更有一般底如等閑相似。聚頭學得個古人話路。識性記持。妄想卜度。道我會佛法了也。祇管說葛藤。取性過時。更嫌不稱意。千鄉萬里。拋卻父母師長。作這去就。這般打野榸漢。有甚麼死急。行腳去。以拄杖趁下。上堂。故知時運澆漓。代干像季。近日師僧北去言禮文殊。南去謂游衡岳。恁么行腳。名字比丘。徒消信施。苦哉。苦哉。問著黑漆相似。祇管取性過時。設有三個兩個狂學多聞。記持話路。到處覓相似語句。印可老宿。輕忽上流。作薄福業。他日閻羅王釘釘之時。莫道無人向你說。若是初心後學。直須擺動精神。莫空記人說處。多虛不如少實。向後祇是自賺。有甚麼事。近前。上堂。眾集。師以拄杖指面前曰。乾坤大地。微塵諸佛總在里許爭佛法。覓勝負。還有人諫得么。若無人諫得。待老漢與你諫看。僧曰

【現代漢語翻譯】 現代漢語譯本： 越祖之談。你且說說什麼是佛（Buddha），什麼是祖（Patriarch）。且說說超越佛祖的道理給我聽聽。問你跳出三界（Trialoka），你把三界拿來給我看看。看有什麼見聞覺知阻礙著你，有什麼聲塵色法讓你了結。了結了什麼東西？以什麼作為差別之見？古聖先賢們無可奈何，委身於世間萬物，說個『舉體全真，物物覿體不可得』。我告訴你，當下有什麼事？早就被埋沒了。你如果實在沒有入門之處，就獨自參詳。除了穿衣吃飯，拉屎撒尿，還有什麼事？無端生出這麼多妄想幹什麼？還有一般人等閒視之，聚在一起學些古人的話語，用意識去記憶，用妄想去揣測，就說自己會佛法了。只管說些沒用的話，白白浪費時間，還嫌不稱心如意。千里迢迢，拋棄父母師長，做這些無意義的舉動。這些到處遊蕩的傢伙，有什麼要緊的事？到處行腳，用拄杖驅趕自己。上堂說法，卻說時運不好，末法時代。近日的僧人，北上說是去禮拜文殊（Manjusri，智慧的象徵），南下說是去遊覽衡岳。這樣行腳，只是掛著比丘（Bhiksu，佛教僧侶）的名號，白白浪費信徒的供養。可悲啊，可悲！問起來卻一竅不通，只管浪費時間。即使有三兩個狂妄自大學問的人，記住了些話語，到處尋找相似的語句，來印證老宿，輕視上流，造下薄福的業。他日閻羅王（Yama，掌管地獄的神）釘釘子的時候，別說沒人跟你說過。如果是剛開始學習的人，就必須振作精神，不要只記住別人說的話。多虛不如少實，以後只是自欺欺人。有什麼事？近前來。上堂，大眾聚集。師父用拄杖指著面前說：『乾坤大地，微塵諸佛（Buddhas）都在這裡爭論佛法，爭奪勝負。還有人能勸諫嗎？』如果沒人能勸諫，等老漢來勸諫你們看看。僧人說：

【English Translation】 English version: Discourse on Transcending Ancestors. Tell me, what do you call 'Buddha' (覺者, Awakened One)? What do you call 'Patriarch' (祖, Founder/Ancestor)? Explain to me the principle of surpassing Buddhas and Ancestors. When asked about escaping the Three Realms (三界, Trialoka), you present the Three Realms to me. See if there are any perceptions, awareness, or knowledge hindering you. Are there any sounds, sights, or dharmas (色法, phenomena) for you to resolve? What have you resolved? What do you consider a discriminating view? The ancient sages, having no other choice, dedicated themselves to all things, proclaiming 'The entire body is truth, yet each thing cannot be grasped directly.' I tell you, what is the matter at hand? It has long been buried. If you truly haven't found an entry point, contemplate it alone. Besides dressing, eating, defecating, and urinating, what else is there? Why needlessly generate so many delusions? There are also those who treat it casually, gathering to learn the words of the ancients, memorizing with their consciousness, speculating with their delusions, and claiming they understand the Buddha-dharma (佛法, Buddha's teachings). They only speak nonsense, wasting time, and still feeling dissatisfied. Traveling thousands of miles, abandoning parents and teachers, engaging in these meaningless actions. These wandering vagrants, what urgent matter do they have? Wandering everywhere, urging themselves on with their staffs. Ascending the platform to preach, yet lamenting the bad times and the degenerate age. Nowadays, monks travel north, claiming to pay homage to Manjusri (文殊, Bodhisattva of Wisdom), and south, claiming to visit Mount Heng. Such wandering is merely bearing the name of Bhiksu (比丘, Buddhist monk), wasting the offerings of the faithful. How pitiful, how pitiful! When questioned, they are completely ignorant, only wasting time. Even if there are two or three arrogant individuals with vast learning, memorizing words and phrases, seeking similar expressions everywhere to validate old monks, disrespecting superiors, and creating deeds of meager merit. When Yama (閻羅王, Lord of Death) nails them down one day, don't say no one warned you. If you are a beginner, you must rouse your spirit and not merely memorize what others say. Less substance is better than much emptiness; in the future, you will only deceive yourself. What is the matter? Come closer. Ascending the platform, the assembly gathers. The master points his staff forward and says, 'The universe and the great earth, the Buddhas (諸佛, Buddhas) as numerous as dust motes, are all here arguing about the Buddha-dharma, seeking victory and defeat. Is there anyone who can advise them?' If no one can advise them, wait for this old man to advise you. A monk says:

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。請和尚諫。師曰。這野狐精。上堂拈拄杖曰。天親菩薩無端變作一條楖栗杖。乃畫一畫曰。塵沙諸佛盡在這裡葛藤。便下座。上堂。我看汝諸人。二三機中尚不能構得。空披衲衣何益。汝還會么。我與汝注破。久後到諸方。若見老宿舉一指。豎一拂子。云是禪是道。拽拄杖打破頭便行。若不如此。盡落天魔眷屬。壞滅吾宗。汝若實不會。且向葛藤社裡看。我尋常向汝道。微塵剎土中。三世諸佛。西天二十八祖。唐土六祖。盡在拄杖頭上說法。神通變現。聲應十方。一任縱橫。汝還會么。若不會。且莫掠虛。然雖如此。且諦當實見也未。直饒到此田地。也未夢見衲僧沙彌在。三家村裡。不逢一人。驀拈拄杖畫一畫。曰。總在這裡。又畫一畫曰。總從這裡出去也。珍重。師一日以手入木師子口。叫曰。咬殺我也。相救(歸宗柔代云。和尚出手太殺)。上堂。聞聲悟道。見色明心。遂舉起手曰。觀世音菩薩。將錢買糊餅。放下手曰。元來祇是饅頭。上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。拈燈籠向佛殿里。將三門來燈籠上。作么生。自代曰。逐物意移。又曰。云起雷興。示眾曰。十五日已前不問汝。十五日已后道將一句來。眾無對。自代曰。日日是好日。上堂。拈拄杖曰。凡夫實謂之有。二乘析謂之無。緣覺謂

【現代漢語翻譯】 現代漢語譯本： 請和尚勸諫（我）。（趙州）禪師說：『這是野狐精。』 （趙州）禪師上堂，拿起拄杖說：『天親菩薩無緣無故變成一條楖栗杖。』於是畫了一畫說：『塵沙諸佛（像恒河沙一樣多的諸佛）都在這裡糾纏不清。』便下座。 （趙州）禪師上堂。（趙州禪師說：）『我看你們這些人，在二三等根機中尚且不能領會，白白披著衲衣有什麼用？你們會嗎？我為你們點破。』 『以後到了各處，如果見到老宿舉起一指，豎起一拂子，說是禪是道，就用拄杖打破他的頭便走。如果不這樣做，就都落入天魔眷屬，毀壞我的宗門。』 『你們如果實在不會，就到葛藤社裡看看。我常常對你們說，微塵剎土（像微塵一樣多的世界）中，三世諸佛（過去、現在、未來諸佛），西天二十八祖（印度禪宗二十八代祖師），唐土六祖（中國禪宗六祖慧能），都在拄杖頭上說法，神通變現，聲音應和十方。任憑縱橫馳騁，你們會嗎？』 『如果不會，就不要虛張聲勢。雖然如此，但真正確實地見到（真理）了嗎？即使到了這種地步，也還沒夢見到衲僧沙彌（出家人）在三家村裡，不遇到一個人。』 （趙州禪師）忽然拿起拄杖畫一畫，說：『總在這裡。』又畫一畫說：『總從這裡出去。』珍重。 （趙州）禪師一日將手放入木頭獅子口中，叫道：『咬死我了，救命啊！』（歸宗柔禪師代替他說：『和尚出手太狠了。』） （趙州）禪師上堂。（趙州禪師說：）『聞聲悟道，見色明心。』於是舉起手說：『觀世音菩薩（佛教菩薩名），拿錢買糊餅。』放下手說：『原來只是饅頭。』 （趙州）禪師上堂。（趙州禪師說：）『乾坤之內，宇宙之間，中有一寶，秘在形山。』 （趙州禪師）拿著燈籠向佛殿里，將三門（寺院的三道門）來的燈籠上，作什麼？（趙州禪師）自己代替回答說：『逐物意移。』又說：『云起雷興。』 （趙州禪師）向大眾開示說：『十五日以前不問你們，十五日以後說一句來。』大眾沒有回答。（趙州禪師）自己代替回答說：『日日是好日。』 （趙州）禪師上堂，拿起拄杖說：『凡夫實在認為是有的，二乘（聲聞、緣覺）分析認為是無的，緣覺認為……』

【English Translation】 English version: Please, monks, offer your admonishments. The Master (Zhao Zhou) said, 'This is a wild fox spirit.' The Master (Zhao Zhou) ascended the hall, took up his staff, and said, 'Bodhisattva Vasubandhu (a famous Buddhist philosopher) inexplicably transformed into a single zhi-li staff.' Then he drew a line and said, 'All the Buddhas of countless worlds (as many as grains of sand) are entangled in this mess.' Then he descended from his seat. The Master (Zhao Zhou) ascended the hall. (Zhao Zhou said:) 'I see that you people, even among those of the second or third level of capacity, are still unable to grasp it. What is the use of wearing the monastic robe in vain? Do you understand? I will break it open for you.' 'In the future, when you go to various places, if you see an old master raise a finger or hold up a whisk, saying it is Zen or the Way, then strike him on the head with your staff and leave. If you do not do this, you will all fall into the retinue of demons, destroying my school.' 'If you truly do not understand, then go and look in the tangle-vine community. I often tell you that in countless lands (as many as dust motes), the Buddhas of the three times (past, present, and future), the twenty-eight patriarchs of the Western Heaven (India), and the Sixth Patriarch of the Tang Dynasty (China, Huineng), are all expounding the Dharma on the head of the staff, manifesting supernatural powers, and responding with their voices in all directions. Let them roam freely. Do you understand?' 'If you do not understand, then do not pretend. Although this is so, have you truly and certainly seen (the truth) yet? Even if you reach this stage, you have not even dreamed of seeing a monastic or novice (a member of the Sangha) in a village of three families, without encountering a single person.' (Zhao Zhou) suddenly picked up his staff and drew a line, saying, 'It's all here.' Then he drew another line, saying, 'It all goes out from here.' Treasure this. One day, the Master (Zhao Zhou) put his hand into the mouth of a wooden lion and cried out, 'It's biting me to death! Help!' (Gui Zong Rou said in his place, 'The Master's move is too ruthless.') The Master (Zhao Zhou) ascended the hall. (Zhao Zhou said:) 'Hearing a sound, one awakens to the Way; seeing a form, one clarifies the mind.' Then he raised his hand and said, 'Bodhisattva Avalokiteshvara (the Bodhisattva of Compassion), using money to buy sesame cakes.' He lowered his hand and said, 'Originally, it's just steamed buns.' The Master (Zhao Zhou) ascended the hall. (Zhao Zhou said:) 'Within heaven and earth, between the cosmos, there is a treasure hidden in Mount Xing.' (Zhao Zhou) took a lantern and went to the Buddha hall, taking the lantern from the three gates (the three gates of the temple), what to do? (Zhao Zhou) answered himself, 'Following things, the mind shifts.' He also said, 'Clouds rise, thunder arises.' (Zhao Zhou) instructed the assembly, saying, 'I will not ask you about the days before the fifteenth. After the fifteenth, say a phrase.' The assembly had no response. (Zhao Zhou) answered himself, saying, 'Every day is a good day.' The Master (Zhao Zhou) ascended the hall, took up his staff, and said, 'Ordinary people truly consider it to exist, the two vehicles (Śrāvaka and Pratyekabuddha) analyze it as non-existent, the Pratyekabuddha considers...'

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之幻有。菩薩當體即空。衲僧家見拄杖便喚作拄杖。行但行。坐但坐。不得動著。僧問。如何是佛法大意。師曰。春來草自青。問。新到甚處人。曰。新羅。師曰。將甚麼過海。曰。草賊大敗。師引手曰。為甚麼在我這裡。曰。恰是。師曰。一任𨁝跳。僧無對。問。牛頭未見四祖時如何。師曰。家家觀世音。曰。見后如何。師曰。火里蝍蟟吞大蟲。問。如何是雲門一曲。師曰。臘月二十五。曰。唱者如何。師曰。且緩緩。問。如何是雪嶺泥牛吼。師曰。山河走。曰。如何是雲門木馬嘶。師曰。天地黑。問。從上來事。請師提綱。師曰。朝看東南。暮看西北。曰。便恁么會時如何。師曰。東家點燈。西家暗坐。問。十二時中。如何即得不空過。師曰。向甚麼處著此一問。曰。學人不會。請師舉。師曰。將筆硯來。僧乃取筆硯來。師作一頌曰。舉不顧。即差互。擬思量。何劫悟。問。如何是學人自己。師曰。遊山玩水。曰。如何是和尚自己。師曰。賴遇維那不在。問。一口吞盡時如何。師曰。我在你肚裡。曰。和尚為甚麼在學人肚裡。師曰。還我話頭來。問。如何是道。師曰。去。曰。學人不會。請師道。師曰。阇黎公驗分明。何在重判。問。生死到來。如何排遣。師展手曰。還我生死來。問。父母不聽。不得出家。如何

【現代漢語翻譯】 現代漢語譯本 幻象是存在的。菩薩的本體就是空性。我們禪宗的人，見到拄杖就直接叫它拄杖。走路就走路，坐著就坐著，不要妄動念頭。有僧人問：『什麼是佛法的大意？』 師父說：『春天來了，草自然就綠了。』 又問：『你從哪裡來？』 答：『新羅（Silla，古代朝鮮國家）。』 師父問：『你帶了什麼過海？』 答：『草寇大敗。』 師父伸出手說：『為什麼在我這裡？』 答：『恰好是這樣。』 師父說：『隨你跳吧。』 僧人無言以對。又問：『牛頭（Niutou，牛頭宗，禪宗支派）在沒見到四祖（Fourth Patriarch，禪宗四祖道信）時怎麼樣？』 師父說：『家家戶戶都供奉觀世音（Guanshiyin，觀世音菩薩）。』 問：『見到之後呢？』 師父說：『火里蝍蟟（一種蟲）吞大蟲。』 問：『什麼是雲門（Yunmen，雲門宗）一曲？』 師父說：『臘月二十五。』 問：『唱的人怎麼樣？』 師父說：『且緩緩。』 問：『什麼是雪嶺（Snowy Mountain）泥牛吼？』 師父說：『山河動搖。』 問：『什麼是雲門（Yunmen，雲門宗）木馬嘶？』 師父說：『天地昏暗。』 問：『請師父提綱挈領地講講從上來事。』 師父說：『早上看東南，晚上看西北。』 問：『如果這樣理解了會怎麼樣？』 師父說：『東家點燈，西家暗坐。』 問：『十二時辰中，如何才能不空過？』 師父說：『你從哪裡提出這個問題？』 答：『學人不會，請師父開示。』 師父說：『拿筆硯來。』 僧人就拿來了筆硯，師父作了一首偈語：『舉起時不顧，就差之毫釐；想要思量，何時才能覺悟？』 問：『什麼是學人自己？』 師父說：『遊山玩水。』 問：『什麼是和尚自己？』 師父說：『幸好維那（Vina，寺院中的一種職務）不在。』 問：『一口吞盡時如何？』 師父說：『我在你肚子里。』 問：『和尚為什麼在學人肚子里？』 師父說：『還我話頭來。』 問：『什麼是道？』 師父說：『去。』 答：『學人不會，請師父說。』 師父說：『阇黎（Ajari，梵語，意為導師）你已經有公驗了，何必再判？』 問：『生死到來，如何排遣？』 師父伸出手說：『還我生死來。』 問：『父母不聽，不得出家，如何是好？』

【English Translation】 English version Illusions exist. The very essence of a Bodhisattva (Bodhisattva, enlightened being) is emptiness. We Chan (Zen) practitioners, upon seeing a staff, simply call it a staff. When walking, just walk; when sitting, just sit. Do not let thoughts arise. A monk asked: 'What is the great meaning of the Buddha-dharma (Buddha-dharma, the teachings of the Buddha)?' The master said: 'When spring comes, the grass naturally turns green.' Another asked: 'Where do you come from?' Answer: 'Silla (Silla, ancient Korean kingdom).' The master asked: 'What did you bring across the sea?' Answer: 'The bandit army was utterly defeated.' The master held out his hand and said: 'Why are you here with me?' Answer: 'It just so happens.' The master said: 'Jump as you please.' The monk was speechless. Another asked: 'What was Niutou (Niutou, Ox-Head School, a branch of Chan Buddhism) like before he met the Fourth Patriarch (Fourth Patriarch, the Fourth Patriarch of Chan Buddhism, Daoxin)?' The master said: 'Every household worships Guanshiyin (Guanshiyin, Avalokiteśvara Bodhisattva).' Asked: 'What was he like after meeting him?' The master said: 'A scorpion in the fire swallows a large insect.' Asked: 'What is a Yunmen (Yunmen, Yunmen School) tune?' The master said: 'The twenty-fifth day of the twelfth month.' Asked: 'What about the singer?' The master said: 'Take it slowly.' Asked: 'What is the roar of the clay ox on Snowy Mountain (Snowy Mountain)?' The master said: 'Mountains and rivers shake.' Asked: 'What is the neighing of the wooden horse of Yunmen (Yunmen, Yunmen School)?' The master said: 'Heaven and earth are dark.' Asked: 'Please, Master, give a summary of the events from the beginning.' The master said: 'In the morning, look southeast; in the evening, look northwest.' Asked: 'What if I understand it that way?' The master said: 'The eastern family lights a lamp, the western family sits in darkness.' Asked: 'How can one not waste the twelve periods of the day?' The master said: 'Where did you get this question?' Answered: 'This student does not understand; please, Master, enlighten me.' The master said: 'Bring pen and ink.' The monk brought pen and ink, and the master composed a verse: 'To act without considering is a great mistake; to try to think it through, when will you awaken?' Asked: 'What is this student's self?' The master said: 'Wandering through mountains and rivers.' Asked: 'What is the abbot's self?' The master said: 'Fortunately, the Vina (Vina, a monastic officer) is not here.' Asked: 'What happens when one swallows everything in one gulp?' The master said: 'I am in your belly.' Asked: 'Why is the abbot in this student's belly?' The master said: 'Return the topic to me.' Asked: 'What is the Dao (Dao, the Way)?' The master said: 'Go.' Answered: 'This student does not understand; please, Master, explain.' The master said: 'Ajari (Ajari, Sanskrit for teacher), you already have proof; why do you need another judgment?' Asked: 'When death arrives, how should one deal with it?' The master held out his hand and said: 'Return my life and death to me.' Asked: 'If my parents do not allow it, and I cannot leave home, what should I do?'

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得出家。師曰。淺。曰。學人不會。師曰。深。問。如何是學人自己。師曰。怕我不知。問。萬機喪盡時如何。師曰。與我拈佛殿來。與汝商量。曰。豈關他事。師喝曰。這掠虛漢。問。樹凋葉落時如何。師曰。體露金風。問。如何是佛。師曰。乾屎橛。問。如何是諸佛出身處。師曰。東山水上行。問。古人面壁。意旨如何。師曰。念七。問。如何是祖師西來意。師曰。日裡看山。師問僧。近離甚麼處。曰。南嶽。師曰。我不曾與人葛藤。近前來。僧近前。師曰。去。僧問。如何是和尚家風。師曰。有讀書人來報。問。如何是透法身句。師曰。北斗里藏身。問。如何是西來意。師曰。久雨不晴。又曰。粥飯氣。問。承古有言。牛頭橫說豎說。猶未知有向上關棙子。如何是向上關棙子。師曰。東山西嶺青。問。如何是端坐念實相。師曰。河裡失錢河裡捷。上堂。涵蓋乾坤。目機銖兩。不涉世緣。作么生承當。眾無對。自代曰。一鏃破三關。僧問。如何是雲門劍。師曰。祖。問。如何是玄中的。師曰。𡎺。問。如何是吹毛劍。師曰。骼。又曰。胔。問。如何是正法眼。師曰。普。問。如何是啐啄機。師曰。響。問。如何是雲門一路。師曰。親。問。殺父殺母。向佛前懺悔。殺佛殺祖。向甚麼處懺悔。師曰。露。問。鑿壁偷

【現代漢語翻譯】 現代漢語譯本 問：如何才能出家？ 師父說：『太淺了。』 （學人）問：『學人不會。』 師父說：『太深了。』 問：『如何是學人自己？』 師父說：『怕我不知道。』 問：『萬機喪盡時如何？』 師父說：『與我拈佛殿來，與汝商量。』 （學人）說：『豈關他事？』 師父喝道：『這掠虛漢！』 問：『樹凋葉落時如何？』 師父說：『體露金風。』 問：『如何是佛？』 師父說：『乾屎橛。』 問：『如何是諸佛出身處？』 師父說：『東山水上行。』 問：『古人面壁，意旨如何？』 師父說：『念七。』 問：『如何是祖師西來意？』 師父說：『日裡看山。』 師父問僧：『近離甚麼處？』 （僧）說：『南嶽（山名）。』 師父說：『我不曾與人葛藤，近前來。』 僧近前。 師父說：『去。』 僧問：『如何是和尚家風？』 師父說：『有讀書人來報。』 問：『如何是透法身句？』 師父說：『北斗里藏身。』 問：『如何是西來意？』 師父說：『久雨不晴。』 又說：『粥飯氣。』 問：『承古有言，牛頭（人名）橫說豎說，猶未知有向上關棙子。如何是向上關棙子？』 師父說：『東山西嶺青。』 問：『如何是端坐念實相？』 師父說：『河裡失錢河裡捷。』 上堂，（師父說）『涵蓋乾坤，目機銖兩，不涉世緣，作么生承當？』 眾無對。 （師父）自代說：『一鏃破三關。』 僧問：『如何是雲門（宗派名）劍？』 師父說：『祖。』 問：『如何是玄中的？』 師父說：『𡎺。』 問：『如何是吹毛劍？』 師父說：『骼。』 又說：『胔。』 問：『如何是正法眼？』 師父說：『普。』 問：『如何是啐啄機？』 師父說：『響。』 問：『如何是雲門（宗派名）一路？』 師父說：『親。』 問：『殺父殺母，向佛前懺悔。殺佛殺祖，向甚麼處懺悔？』 師父說：『露。』 問：『鑿壁偷』

【English Translation】 English version Asked: 'How can one become a monk?' The Master said: 'Too shallow.' (The student) asked: 'This student does not understand.' The Master said: 'Too deep.' Asked: 'What is the student's own self?' The Master said: 'Afraid that I do not know.' Asked: 'What is it like when all worldly affairs are exhausted?' The Master said: 'Bring me the Buddha hall, and I will discuss it with you.' (The student) said: 'How does it concern other matters?' The Master shouted: 'This deceptive fellow!' Asked: 'What is it like when the trees wither and the leaves fall?' The Master said: 'The body reveals the golden wind.' Asked: 'What is Buddha?' The Master said: 'A dried dung stick.' Asked: 'What is the place where all Buddhas originate?' The Master said: 'Walking on the water of Dongshan (name of a mountain).' Asked: 'What is the meaning of the ancients facing the wall?' The Master said: 'Recite seven.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Looking at the mountain in daylight.' The Master asked the monk: 'Where have you come from recently?' (The monk) said: 'Nanyue (name of a mountain).' The Master said: 'I have never entangled with people. Come closer.' The monk came closer. The Master said: 'Go.' The monk asked: 'What is the style of the Abbot's family?' The Master said: 'Have a scholar report it.' Asked: 'What is the phrase that penetrates the Dharmakaya (Dharma body)?' The Master said: 'Hide yourself in the Big Dipper.' Asked: 'What is the meaning of coming from the West?' The Master said: 'Long rain without clearing.' He also said: 'The smell of porridge and rice.' Asked: 'It is said in ancient times that Niu-tou (name of a person), whether speaking horizontally or vertically, still did not know about the upward barrier. What is the upward barrier?' The Master said: 'The eastern mountain and western ridge are green.' Asked: 'What is sitting upright and contemplating reality?' The Master said: 'Lose money in the river, quickly retrieve it in the river.' Ascending the hall, (the Master said) 'The letter covers the universe, the eye measures the weight, not involving worldly affairs, how to undertake it?' The assembly had no answer. (The Master) answered himself: 'One arrow breaks through three barriers.' The monk asked: 'What is the Yunmen (name of a Zen school) sword?' The Master said: 'Ancestor.' Asked: 'What is the center of the mysterious?' The Master said: '𡎺.' Asked: 'What is the hair-splitting sword?' The Master said: 'Skeleton.' He also said: 'Remains.' Asked: 'What is the eye of the true Dharma?' The Master said: 'Universal.' Asked: 'What is the moment of hatching?' The Master said: 'Resonance.' Asked: 'What is the Yunmen (name of a Zen school) path?' The Master said: 'Intimate.' Asked: 'Killing father and killing mother, repent before the Buddha. Killing Buddha and killing Patriarch, where to repent?' The Master said: 'Expose.' Asked: 'Tunneling through the wall to steal'

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光時如何。師曰。恰。問。三身中那身說法。師曰。要。問。承古有言。了即業障本來空。未了應須償宿債。未審二祖是了未了。師曰。確。師垂語曰。會佛法如河沙。百草頭上道將一句來。自代云。俱。僧問。如何是一代時教。師曰。對一說。問。不是目前機。亦非目前事時如何。師曰。倒一說。問。如何是法身向上事。師曰。向上與汝道即不難。作么生會法身。曰。請和尚鑒。師曰。鑒即且置。作么生會法身。曰。與么與么。師曰。這個是長連床上學得底。我且問你。法身還解吃飯么。僧無對。師問嶺中順維那。古人豎起拂子。放下拂子。意旨如何。順曰。拂前見。拂后見。師曰。如是。如是。師后卻舉問僧。汝道當初諾伊。不諾伊。僧無對。師曰。可知禮也。問。僧甚處來。曰。禮塔來。師曰。謔我。曰。實禮塔來。師曰。五戒也不持。師嘗舉馬大師道。一切語言是提婆宗。以這個為主。乃曰。好語。祇是無人問我。時有僧問。如何是提婆宗。師曰。西天九十六種。你是最下種。問僧。近離甚處。曰。西禪。師曰。西禪近日有何言句。僧展兩手。師打一掌。僧曰。某甲話在。師卻展兩手。僧無語。師又打。師舉臨濟三句語問塔主。祇如塔中和尚得第幾句。主無對。師曰。你問我。主便問。師曰。不快即道。主曰

【現代漢語翻譯】 現代漢語譯本 問：什麼是光陰？（光時如何） 師父說：『恰』。（師曰。恰） 問：在法身、報身、應身三身中，哪一身說法？（三身中那身說法） 師父說：『要』。（師曰。要） 問：承蒙古人有言：『了悟即業障本來空，未了悟應須償還宿債。』（承古有言。了即業障本來空。未了應須償宿債）不知二祖慧可大師是了悟了還是未了悟？（未審二祖是了未了） 師父說：『確』。（師曰。確） 師父開示說：『會佛法如恒河沙數，在百草頭上道出一句來。』（師垂語曰。會佛法如河沙。百草頭上道將一句來）自己代替說：『俱』。（自代云。俱） 有僧人問：什麼是佛的一代時教？（如何是一代時教） 師父說：『對一說』。（師曰。對一說） 問：不是眼前的機鋒，也不是眼前的事物時，又該如何？（不是目前機。亦非目前事時如何） 師父說：『倒一說』。（師曰。倒一說） 問：什麼是法身向上之事？（如何是法身向上事） 師父說：『向上與你說道並不難，你如何領會法身？』（向上與汝道即不難。作么生會法身） 僧人說：『請和尚明鑑。』（曰。請和尚鑒） 師父說：『明鑑且放一邊，你如何領會法身？』（鑒即且置。作么生會法身） 僧人說：『這樣這樣。』（曰。與么與么） 師父說：『這些是從長連床上學來的東西。我且問你，法身還吃飯嗎？』（這個是長連床上學得底。我且問你。法身還解吃飯么） 僧人無言以對。（僧無對） 師父問嶺中順維那（維那：寺院中負責僧眾事務的僧人）：『古人豎起拂子，放下拂子，意旨如何？』（師問嶺中順維那。古人豎起拂子。放下拂子。意旨如何） 順維那說：『拂子前見，拂子后見。』（順曰。拂前見。拂后見） 師父說：『如是，如是。』（師曰。如是。如是） 師父後來又舉此事問僧人：『你說當初答應還是不答應？』（師后卻舉問僧。汝道當初諾伊。不諾伊） 僧人無言以對。（僧無對） 師父說：『可知禮也。』（師曰。可知禮也） 問：僧人從哪裡來？（僧甚處來） 答：從禮塔而來。（曰。禮塔來） 師父說：『戲弄我。』（師曰。謔我） 答：確實是禮塔而來。（曰。實禮塔來） 師父說：『五戒也不持。』（師曰。五戒也不持） 師父曾經舉馬祖大師的話說：『一切語言是提婆（Deva，天神）宗。』以這個為主旨，於是說：『好話，只是沒有人問我。』（師嘗舉馬大師道。一切語言是提婆宗。以這個為主。乃曰。好語。祇是無人問我） 當時有僧人問：『什麼是提婆宗？』（時有僧問。如何是提婆宗） 師父說：『西天九十六種外道，你是最下等的一種。』（師曰。西天九十六種。你是最下種） 問僧人：『最近從哪裡離開？』（問僧。近離甚處） 答：『西禪。』（曰。西禪） 師父說：『西禪近日有什麼言語？』（師曰。西禪近日有何言句） 僧人伸出兩手。（僧展兩手） 師父打了他一掌。（師打一掌） 僧人說：『我話還在。』（僧曰。某甲話在） 師父也伸出兩手。（師卻展兩手） 僧人無語。（僧無語） 師父又打了他。（師又打） 師父舉臨濟義玄禪師的三句語問塔主：『比如塔中的和尚得到第幾句？』（師舉臨濟三句語問塔主。祇如塔中和尚得第幾句） 塔主無言以對。（主無對） 師父說：『你問我。』（師曰。你問我） 塔主便問。（主便問） 師父說：『不快就說。』（師曰。不快即道） 塔主說：（主曰）

【English Translation】 English version Question: What is the nature of light? (光時如何) The Master said: 'Exactly.' (師曰。恰) Question: Among the three bodies (Trikaya), which body preaches the Dharma? (三身中那身說法) The Master said: 'Essential.' (師曰。要) Question: It is said by the ancients: 'If one understands, karmic obstacles are originally empty; if one does not understand, one must repay past debts.' (承古有言。了即業障本來空。未了應須償宿債) I wonder, did the Second Patriarch Huike understand or not? (未審二祖是了未了) The Master said: 'Certainly.' (師曰。確) The Master gave instructions, saying: 'Understanding the Buddha-dharma is like the sands of the Ganges; bring forth a phrase from the top of every blade of grass.' (師垂語曰。會佛法如河沙。百草頭上道將一句來) He substituted himself, saying: 'All.' (自代云。俱) A monk asked: What is the Buddha's teachings of a lifetime? (如何是一代時教) The Master said: 'Speaking in response to one.' (師曰。對一說) Question: What if it is neither the present opportunity nor the present matter? (不是目前機。亦非目前事時如何) The Master said: 'Speaking in reverse.' (師曰。倒一說) Question: What is the matter of advancing beyond the Dharmakaya (法身, Dharma Body)? (如何是法身向上事) The Master said: 'It is not difficult to tell you about advancing beyond, but how do you understand the Dharmakaya?' (向上與汝道即不難。作么生會法身) The monk said: 'Please, Master, discern.' (曰。請和尚鑒) The Master said: 'Setting aside discernment for the moment, how do you understand the Dharmakaya?' (鑒即且置。作么生會法身) The monk said: 'Like this, like this.' (曰。與么與么) The Master said: 'These are things learned from the long meditation platform. Let me ask you, does the Dharmakaya still eat?' (這個是長連床上學得底。我且問你。法身還解吃飯么) The monk had no reply. (僧無對) The Master asked the superintendent Shun in the mountains: 'What is the meaning of the ancients raising the whisk and putting down the whisk?' (師問嶺中順維那。古人豎起拂子。放下拂子。意旨如何) Shun said: 'Seeing before the whisk, seeing after the whisk.' (順曰。拂前見。拂后見) The Master said: 'So it is, so it is.' (師曰。如是。如是) The Master later raised this matter again and asked the monk: 'Do you say that you agreed or did not agree at the beginning?' (師后卻舉問僧。汝道當初諾伊。不諾伊) The monk had no reply. (僧無對) The Master said: 'It is knowable through propriety.' (師曰。可知禮也) Question: Where does the monk come from? (僧甚處來) Answer: Coming from paying respects to the stupa. (曰。禮塔來) The Master said: 'Mocking me.' (師曰。謔我) Answer: Truly coming from paying respects to the stupa. (曰。實禮塔來) The Master said: 'Not even holding the five precepts.' (師曰。五戒也不持) The Master once quoted Master Ma (Mazu Daoyi) saying: 'All language is the Deva (提婆, deity) sect.' Taking this as the main point, he then said: 'Good words, it's just that no one asks me.' (師嘗舉馬大師道。一切語言是提婆宗。以這個為主。乃曰。好語。祇是無人問我) At that time, a monk asked: 'What is the Deva sect?' (時有僧問。如何是提婆宗) The Master said: 'Among the ninety-six kinds of heretics in the Western Heaven, you are the lowest kind.' (師曰。西天九十六種。你是最下種) Asked the monk: 'Where did you recently leave from?' (問僧。近離甚處) Answer: 'West Chan.' (曰。西禪) The Master said: 'What words have been spoken recently at West Chan?' (師曰。西禪近日有何言句) The monk spread out both hands. (僧展兩手) The Master struck him with a palm. (師打一掌) The monk said: 'My words are still here.' (僧曰。某甲話在) The Master also spread out both hands. (師卻展兩手) The monk was speechless. (僧無語) The Master struck him again. (師又打) The Master raised Linji's (臨濟, Rinzai) three phrases and asked the stupa master: 'For example, which phrase has the monk in the stupa attained?' (師舉臨濟三句語問塔主。祇如塔中和尚得第幾句) The stupa master had no reply. (主無對) The Master said: 'You ask me.' (師曰。你問我) The stupa master then asked. (主便問) The Master said: 'Speak if you are not pleased.' (師曰。不快即道) The stupa master said: (主曰)

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。作么生是不快即道。師曰。一不成。二不是。問直歲。甚處去來。曰。刈茆來。師曰。刈得幾個祖師。曰。三百個。師曰。朝打三千。暮打八百。東家杓柄長。西家杓柄短。又作么生。歲無語。師便打。僧問。秋初夏末。前程若有人問。作么生祇對。師曰。大眾退後。曰。未審過在甚麼處。師曰。還我九十日飯錢來。有講僧參。經時乃曰。未到雲門時。恰似初生月。及乎到后。曲彎彎地。師得知乃召問。是你道否。曰。是。師曰。甚好。吾問汝。作么生是初生月。僧乃斫額作望月勢。師曰。你如此。已后失卻目在。僧經旬日復來。師又問。你還會也未。曰。未會。師曰。你問我。僧便問。如何是初生月。師曰。曲彎彎地。僧罔措。後果然失目。上堂。諸和尚子莫妄想。天是天。地是地。山是山。水是水。僧是僧。俗是俗。良久曰。與我拈案山來。僧便問。學人見山是山．水是水時如何。師曰。三門為甚麼騎佛殿。從這裡過。曰。恁么則不妄想去也。師曰。還我話頭來。上堂。你若不相當。且覓個入頭處。微塵諸佛在你舌頭上。三藏聖教在你腳跟底。不如悟去好。還有悟得底么。出來對眾道看。示眾。盡十方世界。乾坤大地。以拄杖畫云。百雜碎。三乘十二分教。達磨西來。放過即不可。若不放過。不消一喝。示眾。

【現代漢語翻譯】 現代漢語譯本： 『怎麼是不快就說？』 師父說：『一不成，二不是。』 問直歲（寺院中負責特定事務的僧人）。『什麼地方來？』 回答：『割茅草來。』 師父說：『割了幾個祖師？』 回答：『三百個。』 師父說：『早上打三千，晚上打八百。東家的勺柄長，西家的勺柄短。又怎麼樣呢？』 直歲無話可說。師父就打了他。有僧人問：『秋初夏末，如果有人問起前程，該怎麼回答？』 師父說：『大眾退後。』 僧人說：『不知道過錯在哪裡？』 師父說：『還我九十天的飯錢來。』 有講經的僧人來參拜，經過一段時間后說：『未到雲門（寺廟名）時，恰似初生月。及至到了之後，卻是彎彎曲曲的。』 師父得知后就召見他問：『是你說的嗎？』 回答：『是。』 師父說：『很好。我問你，什麼是初生月？』 僧人就用手刀砍額頭，做出望月的姿勢。師父說：『你這樣，以後會失去眼睛的。』 僧人過了十幾天又來了。師父又問：『你還會了嗎？』 回答：『不會。』 師父說：『你問我。』 僧人就問：『如何是初生月？』 師父說：『彎彎曲曲的。』 僧人不知所措。後來果然瞎了眼睛。師父上堂說法：『各位和尚不要妄想。天是天，地是地，山是山，水是水，僧是僧，俗是俗。』 良久后說：『給我把案山（寺廟附近的矮山）拿來。』 僧人就問：『學人見山是山，見水是水時，怎麼樣？』 師父說：『三門（寺廟的三道門）為什麼騎在佛殿上？從這裡經過。』 僧人說：『這樣就不妄想了。』 師父說：『還我話頭來。』 師父上堂說法：『你如果不相當，就找個入門的地方。微塵諸佛在你的舌頭上，三藏聖教在你的腳跟下。不如悟道去好。還有悟道的嗎？出來當衆說看。』 師父向大眾開示：『盡十方世界，乾坤大地。』 用拄杖畫了個圈說：『百雜碎。三乘十二分教，達磨（Bodhidharma）西來。放過就不可，若不放過，不消一喝。』 師父向大眾開示。

【English Translation】 English version: 『What is it to speak without delay?』 The Master said, 『One is not accomplished, two are not right.』 He asked the Director of Affairs (a monk in charge of specific tasks in the monastery), 『Where have you been?』 He replied, 『Cutting thatch.』 The Master said, 『How many Patriarchs did you cut?』 He replied, 『Three hundred.』 The Master said, 『Strike three thousand in the morning, strike eight hundred in the evening. The handle of the spoon is long at the east house, the handle of the spoon is short at the west house. What else?』 The Director of Affairs was speechless. The Master then struck him. A monk asked, 『At the beginning of autumn and the end of summer, if someone asks about the future, how should I respond?』 The Master said, 『All of you, step back.』 The monk said, 『I don't know where the fault lies.』 The Master said, 『Return my ninety days' worth of meal money.』 A sutra-lecturing monk came to visit, and after some time said, 『Before arriving at Unmon (Yunmen Monastery), it was just like a crescent moon. But after arriving, it is crooked and bent.』 The Master, upon hearing this, summoned him and asked, 『Did you say that?』 He replied, 『Yes.』 The Master said, 『Very good. I ask you, what is the crescent moon?』 The monk then chopped his forehead, making a moon-gazing gesture. The Master said, 『If you do that, you will lose your eyes later.』 After ten days, the monk came again. The Master asked again, 『Do you understand yet?』 He replied, 『I don't understand.』 The Master said, 『You ask me.』 The monk then asked, 『What is the crescent moon?』 The Master said, 『Crooked and bent.』 The monk was at a loss. Later, he indeed lost his eyes. The Master ascended the Dharma hall and said, 『All you monks, do not engage in妄想(wangxiang, delusional thinking). Heaven is heaven, earth is earth, mountain is mountain, water is water, monk is monk, layman is layman.』 After a long silence, he said, 『Bring me the 案山(ànshān, a small mountain near the monastery).』 A monk then asked, 『When the student sees mountain as mountain and water as water, what then?』 The Master said, 『Why are the three gates (of the monastery) riding on the Buddha hall? Pass through here.』 The monk said, 『In that case, there will be no 妄想(wangxiang, delusional thinking).』 The Master said, 『Return my topic.』 The Master ascended the Dharma hall and said, 『If you are not compatible, then find a place to enter. The 微塵(wēichén, countless) Buddhas are on your tongue, the 三藏(sānzàng, Tripitaka) sacred teachings are under your heels. It is better to awaken. Is there anyone who has awakened? Come out and speak to the assembly.』 The Master instructed the assembly: 『Exhausting the ten directions of the world, the universe and the earth.』 He drew a circle with his staff and said, 『Completely shattered. The 三乘(sānshèng, Three Vehicles) and 十二分教(shíèrfēnjiào, Twelve Divisions of the Teachings), 達磨(Dámó, Bodhidharma) came from the West. Letting it go is not permissible, if you do not let it go, it does not require a shout.』 The Master instructed the assembly.

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真空不壞有。真空不異色。僧便問。作么生是真空。師曰。還聞鐘聲么。曰。此是鐘聲。師曰。驢年夢見么。上堂。平地上死人無數。過得荊棘林者是好手。時有僧出。曰。與么。則堂中第一座有長處也。師曰。蘇嚕囌嚕。𤦆長老舉菩薩手中赤幡。問師。作么生。師曰。你是無禮漢。𤦆曰。作么生無禮。師曰。是你外道奴也作不得。僧問。佛法如水中月。是否。師曰。清波無透路。曰。和尚從何得。師曰。再問復何來。曰。正與么時如何。師曰。重疊關山路。上堂。拈拄杖曰。拄杖子化為龍。吞卻乾坤了也。山河大地。甚處得來。師有偈曰。不露風骨句。未語先分付。進步口喃喃。知君大罔措。示眾。大用現前。不存軌則。時有僧問。如何是大用現前。師拈起拄杖。高聲唱曰。釋迦老子來也。上堂。要識祖師么。以拄杖指曰。祖師在你頭上𨁝跳。要識祖師眼睛么。在你腳跟下。又曰。這個是祭鬼神茶飯。雖然如此。鬼神也無厭足。示眾。一人因說得悟。一人因喚得悟。一人聞舉便回去。你道便回去意作么生。復曰。也好與三十棒。上堂。光不透脫。有兩般病。一切處不明。面前有物是一。又透得一切法空。隱隱地似有個物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘。己見猶存。坐在法身邊是一。

【現代漢語翻譯】 現代漢語譯本 真空不壞有：真空並不是空無一物，而是真實存在的。 真空不異色：真空與萬物（色）並無差別。 僧便問：什麼是真空？ 師曰：你聽到鐘聲了嗎？ 曰：聽到了，這就是鐘聲。 師曰：那是驢年才能夢見的嗎？（意指鐘聲當下即是，何須追問） 上堂：平地上死了無數人，能穿過荊棘林的人才是高手。 時有僧出，曰：這麼說，堂中第一座（指有地位的僧人）也有長處了。 師曰：蘇嚕囌嚕。（含糊其辭，不置可否） 𤦆長老舉菩薩手中赤幡，問師：這是什麼？ 師曰：你真是個無禮的人。 𤦆曰：為什麼說我無禮？ 師曰：這是你這種外道奴才做不來的。 僧問：佛法如水中月，是這樣嗎？ 師曰：清澈的水波中沒有穿透的路徑。（意指佛法不可捉摸） 曰：和尚您從哪裡得到的？ 師曰：再問又從哪裡來？（意指本來就有，無所謂得來） 曰：正在這樣的時候如何？ 師曰：重疊關山路。（意指迷途未返） 上堂：拈起拄杖說：拄杖化為龍，吞噬了整個宇宙。山河大地，從哪裡來的？ 師有偈曰：不露風骨句，未語先分付。進步口喃喃，知君大罔措。 （偈語大意：不顯露鋒芒的語句，在開口之前就已經傳達。口中唸唸有詞地前進，知道你非常困惑。） 示眾：大用現前，不拘泥於常規。 時有僧問：什麼是大用現前？ 師拈起拄杖，高聲唱曰：釋迦老子來也！ 上堂：想要認識祖師嗎？用拄杖指著說：祖師就在你們頭上跳躍。想要認識祖師的眼睛嗎？就在你們的腳跟下。 又曰：這個是祭祀鬼神的茶飯。雖然如此，鬼神也不會滿足。 示眾：有人因為說話而開悟，有人因為呼喚而開悟，有人聽了舉例便回去了。你們說便回去是什麼意思？ 復曰：也好打三十棒。 上堂：光不透脫，有兩種毛病。一切處都不明白，面前有東西是一種。又透徹了一切法空，隱隱約約好像有個東西存在，也是光不透脫。 又法身也有兩種毛病。得到了法身，因為對法的執著沒有忘記，自己的見解仍然存在，坐在法身邊是一種。

【English Translation】 English version 'Vacuum is not non-existent': Vacuum is not empty nothingness, but truly exists. 'Vacuum is not different from form': Vacuum is not different from all things (form). A monk then asked: What is vacuum? The master said: Do you hear the sound of the bell? He said: Yes, this is the sound of the bell. The master said: Is that something you can only dream of in the year of the donkey? (Meaning the sound of the bell is right now, why ask about it?) Ascending the hall: Countless people have died on flat ground; those who can pass through the thorny forest are masters. Then a monk came out and said: In that case, the first seat in the hall (referring to a monk with status) also has its merits. The master said: Suru suru. (Mumbling, noncommittal) Elder 𤦆 raised the red flag in the Bodhisattva's hand and asked the master: What is this? The master said: You are truly a rude person. 𤦆 said: Why do you say I am rude? The master said: This is something that you, a heretical slave, cannot do. A monk asked: Is the Buddha-dharma like the moon in the water? The master said: There is no path to penetrate the clear waves. (Meaning the Buddha-dharma is elusive) He said: Where did you get it from, Master? The master said: Where does it come from when you ask again? (Meaning it is originally there, there is no such thing as getting it) He said: What about at this very moment? The master said: Overlapping mountain passes. (Meaning lost and not returning) Ascending the hall: Picking up a staff and saying: The staff transforms into a dragon, swallowing the entire universe. Where do the mountains, rivers, and earth come from? The master has a verse: 'Sentences that do not reveal the wind and bones are given before speaking. Advancing with mumbling mouths, knowing that you are greatly confused.' (The general meaning of the verse: Sentences that do not reveal sharpness are conveyed before speaking. Advancing while muttering, knowing that you are very confused.) Showing the assembly: When great function manifests, do not adhere to conventions. Then a monk asked: What is the manifestation of great function? The master picked up the staff and shouted loudly: Shakyamuni Buddha is coming! Ascending the hall: Do you want to know the Patriarch? Pointing with the staff and saying: The Patriarch is jumping on your heads. Do you want to know the Patriarch's eyes? They are under your heels. He also said: This is tea and rice for offering to ghosts and gods. Even so, the ghosts and gods will not be satisfied. Showing the assembly: Someone became enlightened because of speaking, someone became enlightened because of calling out, and someone went back after hearing an example. What do you say is the meaning of going back? He replied: It would be good to give thirty blows. Ascending the hall: Light not penetrating has two kinds of sickness. Not understanding everything is one. Also, penetrating all dharmas as empty, vaguely seeming to have something, is also light not penetrating. Also, the Dharmakaya has two kinds of sickness. Having attained the Dharmakaya, because the attachment to the Dharma has not been forgotten, one's own views still exist, sitting beside the Dharmakaya is one.

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直饒透得法身去。放過即不可。子細點檢將來。有甚麼氣息。亦是病。問僧。光明寂照遍河沙。豈不是張拙秀才語。曰。是。師曰。話墮也。僧問。如何是法身。師曰。六不收。問。不起一念。還有過也無。師曰。須彌山。問。如何是清凈法身。師曰。花葯欄。曰。便恁么去時如何。師曰。金毛師子。問。如何是塵塵三昧。師曰。缽里飯。桶裡水。問。一言道盡時如何。師曰。裂破。問。如何是佛法大意。師曰。面南看北斗。問。一切智通無障礙時如何。師曰。掃地潑水相公來。師到天童。童曰。你還定當得么。師曰。和尚道甚麼。童曰。不會則目前包裹。師曰。會則目前包裹。師到曹山。見示眾云。諸方盡把格則。何不與他道卻。令他不疑去。師問。密密處為甚麼不知有。山曰。祇為密密。所以不知有。師曰。此人如何親近。山曰。莫向密密處親近。師曰。不向密密處親近時如何。山曰。始解親近。師應喏喏。師到鵝湖。聞上堂曰。莫道未了底人。長時浮逼逼地。設使了得底。明明得知有去處。尚乃浮逼逼地。師下問首座。適來和尚意作么生。曰。浮逼逼地。師曰。首座久在此住。頭白齒黃。作這個語話。曰。上座又作么生。師曰。要道即得。見即便見。若不見。莫亂道。曰。祇如道浮逼逼地。又作么生。師曰。頭

【現代漢語翻譯】 現代漢語譯本 縱然你徹悟了法身（Dharmakaya，佛的法性之身），放過當下這一念就不可取。仔細檢查一下，有什麼氣息？這也是一種病。有僧人問：『光明寂照遍河沙』，這難道不是張拙秀才說的話嗎？』師父說：『是。』師父說：『你已經落入言語的陷阱了。』僧人問：『什麼是法身？』師父說：『六根不收。』問：『不起一念，還有過錯嗎？』師父說：『像須彌山（Mount Sumeru，佛教宇宙觀中的聖山）一樣大。』問：『如何是清凈法身？』師父說：『花葯欄。』問：『如果就這樣領悟下去會如何？』師父說：『金毛獅子。』問：『如何是塵塵三昧（Samadhi，一種冥想狀態）？』師父說：『缽里的飯，桶裡的水。』問：『一句話說盡時如何？』師父說：『裂破。』問：『什麼是佛法大意？』師父說：『面朝南看北斗。』問：『一切智通無障礙時如何？』師父說：『掃地潑水相公來。』 師父到天童寺，天童寺的住持問：『你還能確定嗎？』師父說：『和尚你說什麼？』天童寺住持說：『不明白就被眼前的事物包裹。』師父說：『明白了也被眼前的事物包裹。』師父到曹山，見到曹山禪師開示大眾說：『各方都用規矩來限制，為什麼不直接告訴他們，讓他們不再疑惑呢？』師父問：『在隱秘的地方為什麼不知道有？』曹山禪師說：『正因為隱秘，所以不知道有。』師父說：『這個人如何親近？』曹山禪師說：『不要在隱秘的地方親近。』師父說：『不在隱秘的地方親近時如何？』曹山禪師說：『這才開始懂得親近。』師父應聲『喏喏』。 師父到鵝湖寺，聽到住持上堂說法說：『不要說那些沒有開悟的人，長時間感到浮躁不安。即使是那些已經開悟的人，明明知道有個去處，仍然感到浮躁不安。』師父下座后問首座：『剛才和尚的意思是什麼？』首座說：『浮躁不安。』師父說：『首座你在這裡住了很久，頭髮都白了，牙齒也黃了，還說這樣的話。』首座說：『上座你又怎麼說？』師父說：『要說就能說，要見就能見。如果不見，就不要亂說。』首座說：『如果說浮躁不安，又怎麼樣呢？』師父說：『頭』

【English Translation】 English version Even if you thoroughly understand the Dharmakaya (the body of the Dharma, the essence of the Buddha), it is unacceptable to let go of the present moment. Examine it carefully, what kind of breath is there? That is also a disease. A monk asked: 'The light of stillness shines throughout the Ganges,' isn't this what Scholar Zhang Zhuo said?' The master said: 'Yes.' The master said: 'You have fallen into the trap of words.' The monk asked: 'What is the Dharmakaya?' The master said: 'The six senses do not collect.' Asked: 'Is there any fault in not raising a single thought?' The master said: 'As big as Mount Sumeru (the sacred mountain in Buddhist cosmology).' Asked: 'What is the pure Dharmakaya?' The master said: 'Flower medicine railing.' Asked: 'What if I go on like this?' The master said: 'Golden-haired lion.' Asked: 'What is the dust-dust Samadhi (a state of meditation)?' The master said: 'Rice in the bowl, water in the bucket.' Asked: 'What if I say everything in one word?' The master said: 'Tear it apart.' Asked: 'What is the great meaning of the Buddha's Dharma?' The master said: 'Face south and look at the Big Dipper.' Asked: 'What if all wisdom is unobstructed?' The master said: 'Sweeping the floor and splashing water, the minister comes.' The master went to Tiantong Temple, and the abbot of Tiantong Temple asked: 'Can you still be sure?' The master said: 'What are you saying, Abbot?' The abbot of Tiantong Temple said: 'If you don't understand, you are wrapped up in the things before your eyes.' The master said: 'If you understand, you are also wrapped up in the things before your eyes.' The master went to Caoshan and saw Zen Master Caoshan instructing the public, saying: 'All parties use rules to restrict, why not just tell them so that they no longer doubt?' The master asked: 'Why don't you know there is something in the secret place?' Zen Master Caoshan said: 'Precisely because it is secret, you don't know there is something.' The master said: 'How does this person get close?' Zen Master Caoshan said: 'Don't get close in the secret place.' The master said: 'What if you don't get close in the secret place?' Zen Master Caoshan said: 'Only then do you begin to understand getting close.' The master responded 'Yes, yes'. The master went to Ehu Temple and heard the abbot say in his Dharma talk: 'Don't say that those who have not attained enlightenment feel restless for a long time. Even those who have attained enlightenment, knowing full well that there is a place to go, still feel restless.' After the master came down from his seat, he asked the head monk: 'What did the abbot mean just now?' The head monk said: 'Restless.' The master said: 'You have lived here for a long time, your hair is white, and your teeth are yellow, and you still say such things.' The head monk said: 'What do you say, Venerable?' The master said: 'If I want to say it, I can say it, if I want to see it, I can see it. If you don't see it, don't talk nonsense.' The head monk said: 'If you say restless, then what?' The master said: 'Head.'

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上著枷。腳下著杻。曰。與么則無佛法也。師曰。此是文殊普賢大人境界。僧舉灌溪上堂。曰。十方無壁落。四面亦無門。凈裸裸。赤灑灑。沒可把。師曰。舉即易。出也大難。曰。上座不肯和尚與么道那。師曰。你適來與么舉那。曰。是。師曰。你驢年夢見灌溪。曰。某甲話在。師曰。我問你。十方無壁落。四面亦無門。你道大梵天王與帝釋天商量甚麼事。曰。豈幹他事。師喝曰。逐隊吃飯漢。師到江州。有陳尚書者請齋。才見便問。儒書中即不問。三乘十二分教自有座主。作么生是衲僧行腳事。師曰。曾問幾人來。書曰。即今問上座。師曰。即今且置。作么生是教意。書曰。黃卷赤軸。師曰。這個是文字語言。作么生是教意。書曰。口欲談而辭喪。心欲緣而慮忘。師曰。口欲談而辭喪。為對有言。心欲緣而慮忘。為對妄想。作么生是教意。書無語。師曰。見說尚書看法華經。是否。書曰。是。師曰。經中道。一切治生產業。皆與實相不相違背。且道非非想天。有幾人退位。書無語。師曰。尚書且莫草草。三經五論。師僧拋卻。特入叢林。十年二十年。尚不奈何。尚書又爭得會。書禮拜曰。某甲罪過。師唱道。靈樹雲門。凡三十載。機緣語句。備載廣錄。以乾和七年己酉四月十日。順寂。塔全身於方丈。后十七載。

【現代漢語翻譯】 現代漢語譯本： （僧人）頭上戴著枷鎖，腳上帶著刑具。（僧人）說：『這樣說來就沒有佛法了。』 （趙州）禪師說：『這是文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，行動的象徵）大人的境界。』 有僧人舉灌溪（Guān xī）禪師上堂時說的話：『十方沒有墻壁阻隔，四面也沒有門。清凈裸露，赤條條的，沒有什麼可以把握。』 （趙州）禪師說：『舉出來容易，說出來就太難了。』 （僧人）說：『上座（您）不認可和尚這樣說嗎？』 （趙州）禪師說：『你剛才不是這樣說的嗎？』 （僧人）說：『是。』 （趙州）禪師說：『你驢年（很久以後）才夢見灌溪（Guān xī）。』 （僧人）說：『我的話就在這裡。』 （趙州）禪師說：『我問你，十方沒有墻壁阻隔，四面也沒有門，你說大梵天王（Mahābrahmā）和帝釋天（Śakra）在商量什麼事？』 （僧人）說：『這與他們有什麼關係？』 （趙州）禪師呵斥道：『只是跟著隊伍吃飯的傢伙！』 （趙州）禪師來到江州（Jiāng zhōu），有陳尚書（Chén shàngshū）請他齋飯，剛見面就問：『儒家的書籍暫且不問，三乘十二分教（Triyāna-dvādaśāṅga-dharma）自有講經的座主，什麼是衲僧（修行僧侶）行腳（雲遊）的事？』 （趙州）禪師說：『曾經問過幾個人來？』 （陳尚書）說：『現在問上座（您）。』 （趙州）禪師說：『現在姑且放下，什麼是教義？』 （陳尚書）說：『黃色的書卷紅色的軸。』 （趙州）禪師說：『這個是文字語言，什麼是教義？』 （陳尚書）說：『口想說卻找不到合適的言辭，心想攀緣卻忘記了思慮。』 （趙州）禪師說：『口想說卻找不到合適的言辭，是爲了應對有言說；心想攀緣卻忘記了思慮，是爲了應對妄想。什麼是教義？』 （陳尚書）無語。 （趙州）禪師說：『聽說尚書（您）看《法華經》（Saddharma Puṇḍarīka Sūtra），是嗎？』 （陳尚書）說：『是。』 （趙州）禪師說：『經中說，一切治理生產的行業，都與實相（tathatā）不相違背。那麼，非非想天（Naivasaṃjñānāsaṃjñāyatana）有多少人退位？』 （陳尚書）無語。 （趙州）禪師說：『尚書（您）且莫草率，三經五論（佛教經典），僧人都拋棄了，特意進入叢林（寺廟），十年二十年，尚且不能領會，尚書（您）又怎麼能夠領會呢？』 （陳尚書）禮拜說：『我（某甲）有罪過。』 （記錄者）唱道：靈樹雲門（Líng shù Yún mén）禪師，總共三十年，機緣語句，都詳細記載在廣錄中。在乾和（Qián hé）七年己酉（jǐ yǒu）四月十日，安詳圓寂。全身舍利塔在方丈（住持的房間）。十七年後。

【English Translation】 English version: Wearing a cangue (wooden collar) and shackles on his feet, (a monk) said, 'If that's the case, then there is no Buddha-dharma.' The Master (Zhaozhou) said, 'This is the realm of the great beings Manjusri (wisdom) and Samantabhadra (practice).' A monk cited what Guān xī said during a Dharma talk: 'The ten directions have no walls, and the four sides have no doors. Purely naked, utterly bare, there is nothing to grasp.' The Master (Zhaozhou) said, 'It's easy to cite, but very difficult to express.' The monk said, 'Does the senior monk (you) not agree with the abbot's statement?' The Master (Zhaozhou) said, 'Weren't you just citing it like that?' The monk said, 'Yes.' The Master (Zhaozhou) said, 'You only dreamed of Guān xī in the year of the donkey (a long time from now).' The monk said, 'My words are right here.' The Master (Zhaozhou) said, 'I ask you, the ten directions have no walls, and the four sides have no doors. What do you say Mahābrahmā and Śakra are discussing?' The monk said, 'What does it have to do with them?' The Master (Zhaozhou) scolded, 'A bunch of rice-bucket followers!' The Master (Zhaozhou) arrived in Jiāng zhōu, and Minister Chén invited him for a vegetarian meal. As soon as they met, he asked, 'I won't ask about Confucian books. The Triyāna-dvādaśāṅga-dharma has its own masters. What is the matter of a traveling monk?' The Master (Zhaozhou) said, 'How many people have you asked before?' Minister Chén said, 'I am asking the senior monk (you) now.' The Master (Zhaozhou) said, 'Let's put that aside for now. What is the meaning of the teachings?' Minister Chén said, 'Yellow scrolls and red axes.' The Master (Zhaozhou) said, 'That is written language. What is the meaning of the teachings?' Minister Chén said, 'The mouth wants to speak but words are lost; the mind wants to grasp but thoughts are forgotten.' The Master (Zhaozhou) said, 'The mouth wants to speak but words are lost, is in response to having words; the mind wants to grasp but thoughts are forgotten, is in response to delusion. What is the meaning of the teachings?' Minister Chén was speechless. The Master (Zhaozhou) said, 'I heard that you read the Saddharma Puṇḍarīka Sūtra, is that so?' Minister Chén said, 'Yes.' The Master (Zhaozhou) said, 'The sutra says that all industries of governance and production are not contrary to tathatā (suchness). Then, how many people have fallen from the realm of Naivasaṃjñānāsaṃjñāyatana (Neither perception nor non-perception)?' Minister Chén was speechless. The Master (Zhaozhou) said, 'Minister, don't be hasty. Monks abandon the Three Sutras and Five Treatises (Buddhist scriptures) and specifically enter the monastery for ten or twenty years, and still cannot comprehend it. How could you possibly understand it?' Minister Chén bowed and said, 'I (this humble one) am at fault.' The (recorder) chanted: 'Líng shù Yún mén, for a total of thirty years, the opportunities and sayings are all recorded in detail in the Extensive Records. On the tenth day of the fourth month of the year jǐ yǒu in the Qián hé era, he passed away peacefully. His entire body stupa is in the abbot's room. Seventeen years later.'

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示夢阮紹莊曰。與吾寄語秀華宮使特進李托。奏請開塔。遂致奉來迎請內庭供養。逾月方還。因改寺為大覺。謚大慈雲匡真弘明禪師。

青原下七世

雲門偃禪師法嗣

韶州白雲子祥實性大師

初住慈光院。廣主召入府說法。時有僧問。覺華才綻。正遇明時。不昧宗風。乞師方便。師曰。我王有令。問。祖意教意。是同是別。師曰。不別。曰。恁么則同也。師曰。不妨領話。問。諸佛出世。普遍大千。白雲一會。如何舉揚。師曰。賺卻幾人來。曰。恁么則四眾何依。師曰。沒交涉。問。即心即佛。示誨之辭。不涉前言。如何指教。師曰。東西且置。南北作么生。問。如何是和尚家風。師曰。石橋那畔有。這邊無。會么。曰。不會。師曰。且作丁公吟。問。衣到六祖。為甚麼不傳。師曰。海晏河清。問。從上宗乘。如何舉揚。師曰。今日未喫茶。上堂。諸人會么。但向街頭市尾．屠兒魁劊．地獄鑊湯處會取。若恁么會得。堪與人天為師。若向衲僧門下。天地懸殊。更有一般底。祇向長連床上作好人去。汝道此兩般人。那個有長處。無事。珍重。問僧。甚麼處來。曰。雲門來。師曰。里許有多少水牛。曰。一個兩個。師曰。好水牛。問僧。不壞假名而談實相。作么生。僧指倚子曰。這個是倚子。

【現代漢語翻譯】 現代漢語譯本： 示夢阮紹莊說：『替我轉告秀華宮使特進李托，請他上奏請求開啟佛塔。』 於是李托奉旨前來迎接禪師入內廷供養，過了一個多月才返回。因此改寺名為大覺寺，謚號為大慈雲匡真弘明禪師。

青原下第七世

雲門偃禪師法嗣

韶州白雲子祥實性大師

最初住在慈光院。廣主召見他入府說法。當時有僧人問：『覺華（覺悟之花）才剛綻放，正逢昌明時代。爲了不埋沒宗門風範，請禪師開示方便之門。』 禪師說：『我王有令。』 僧人問：『祖意（祖師的意旨）和教意（佛教的教義），是相同還是不同？』 禪師說：『不別。』 僧人說：『既然如此，那就是相同了。』 禪師說：『不妨你這樣理解。』 僧人問：『諸佛出世，普遍照耀大千世界。白雲寺的法會，又該如何宣揚？』 禪師說：『騙了不少人來。』 僧人說：『既然如此，那麼四眾弟子（比丘、比丘尼、優婆塞、優婆夷）依靠什麼呢？』 禪師說：『沒關係。』 僧人問：『即心即佛，是開示教誨之辭，不涉及之前的言語，該如何指教？』 禪師說：『東西暫且放下，南北又如何呢？』 僧人問：『如何是和尚（住持）的家風？』 禪師說：『石橋那邊有，這邊沒有。明白嗎？』 僧人說：『不明白。』 禪師說：『姑且作丁公吟（比喻被讒言所害）。』 僧人問：『衣缽傳到六祖（慧能）后，為什麼不再傳下去？』 禪師說：『海晏河清（天下太平）。』 僧人問：『從上以來的宗乘（禪宗的傳承），該如何宣揚？』 禪師說：『今天還沒喝茶。』 上堂說法時，禪師說：『諸位明白嗎？只要向街頭巷尾、屠夫劊子手、地獄鑊湯處去體會。如果這樣體會得了，就可以做人天的導師。如果只是在衲僧（僧人）門下，那就天地懸殊了。還有一種人，只是在長連床上做好人。你們說這兩種人，哪一個有長處？沒事了，珍重。』 禪師問僧人：『從哪裡來？』 僧人說：『從雲門寺來。』 禪師說：『那裡有多少水牛？』 僧人說：『一個兩個。』 禪師說：『好水牛。』 禪師問僧人：『不壞假名而談實相（不否定世俗的名稱而談論真實的本體），怎麼說？』 僧人指著椅子說：『這個是椅子。』

【English Translation】 English version: Shi Meng Ruan Shaozhuang said, 'Please convey my message to Li Tuo, the Envoy of Xiuhua Palace and Special Advanced Official, requesting him to petition for the opening of the pagoda.' Consequently, Li Tuo received an imperial order to welcome the Chan Master for offerings in the inner court, and he returned after more than a month. Therefore, the temple was renamed Dajue Temple, and he was posthumously honored as Great Compassionate Cloud Kuangzhen Hongming Chan Master.

7th Generation from Qingyuan

Dharma Successor of Chan Master Yunmen Yan

Great Master Shixing Zixiang of Baiyun (White Cloud) Temple in Shaozhou

Initially residing at Ciguang (Compassionate Light) Monastery, the Lord of Guang summoned him to the palace to expound the Dharma. At that time, a monk asked, 'The Juehua (Flower of Enlightenment) has just bloomed, coinciding with an enlightened era. In order not to obscure the style of our school, please, Master, provide a convenient teaching.' The Master said, 'My King has an order.' The monk asked, 'Are the ancestral intent (Zuyi) and the doctrinal intent (Jiaoyi) the same or different?' The Master said, 'Not different.' The monk said, 'In that case, they are the same.' The Master said, 'It doesn't matter if you understand it that way.' The monk asked, 'When all Buddhas appear in the world, they universally illuminate the great chiliocosm. How should the Baiyun (White Cloud) assembly be proclaimed?' The Master said, 'It has deceived quite a few people into coming.' The monk said, 'If that's the case, what do the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) rely on?' The Master said, 'It's irrelevant.' The monk asked, 'The words 'Mind is Buddha' are words of instruction and guidance, not involving previous words. How should we be instructed?' The Master said, 'Put aside east and west for now; what about north and south?' The monk asked, 'What is the family style of the Abbot (Heshang)?' The Master said, 'It's on the other side of the stone bridge; it's not here. Do you understand?' The monk said, 'I don't understand.' The Master said, 'Then compose a Ding Gong poem (an analogy for being harmed by slander).' The monk asked, 'Why was the robe not passed down after it reached the Sixth Patriarch (Huineng)?' The Master said, 'The sea is calm and the river is clear (the world is at peace).' The monk asked, 'How should the ancestral vehicle (Zongcheng) from above be proclaimed?' The Master said, 'I haven't had tea today.' During the Dharma talk, the Master said, 'Do you all understand? Just go to the streets and markets, to the butchers and executioners, to the cauldrons of hell to understand. If you can understand in this way, you can be a teacher for humans and devas. If you are only under the care of the Sangha (monks), then there is a world of difference. There is another type of person who just tries to be a good person on the long meditation bed. Which of these two types of people do you say has merit? Nothing more. Farewell.' The Master asked a monk, 'Where are you from?' The monk said, 'From Yunmen (Cloud Gate) Temple.' The Master said, 'How many water buffaloes are there?' The monk said, 'One or two.' The Master said, 'Good water buffaloes.' The Master asked a monk, 'How do you talk about true reality (Shixiang) without destroying provisional names (Jiaming)?' The monk pointed to a chair and said, 'This is a chair.'

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師以手撥倚曰。與我將鞋袋來。僧無對。師曰。這虛頭漢(雲門聞。乃云。須是我祥兄始得)。師將示滅。白眾曰。某甲雖提祖印。未盡其中事。諸仁者且道其中事作么生。莫是無邊中間內外已否。若如是會。即大地如鋪沙。良久曰。去此即他方相見。言訖而寂。

鼎州德山緣密圓明禪師

上堂。僧堂前事。時人知有。佛殿後事作么生。上堂。我有三句語示汝諸人。一句涵蓋乾坤。一句截斷眾流。一句隨波逐浪。作么生辯。若辯得出。有參學分。若辯不出。長安路上輥輥地。僧問。如何是透法身句。師曰。三尺杖子攪黃河。問。百花未發時如何。師曰。黃河渾底流。曰。發后如何。師曰。幡竿頭指天。問。不犯辭鋒時如何。師曰。天臺南嶽。曰。便恁么去時如何。師曰。江西湖南。問。佛未出世時如何。師曰。河裡儘是木頭船。曰。出世后如何。師曰。這頭蹋著那頭掀。上堂。與么來者。現成公案。不與么來者。垛生招箭。總不與么來者。徐六擔板。迅速鋒铓。猶是鈍漢。萬里無雲。青天猶在。上堂。但參活句。莫參死句。活句下薦得。永劫無滯。一塵一佛國。一葉一釋迦。是死句。揚眉瞬目。舉指豎拂。是死句。山河大地。更無誵訛。是死句。時有僧問。如何是活句。師曰。波斯仰面看。曰。恁么則不

【現代漢語翻譯】 現代漢語譯本： 禪師用手撥動倚靠的東西說：『給我把鞋袋拿來。』僧人無言以對。禪師說：『這個虛張聲勢的傢伙！』（雲門禪師聽聞此事，評論說：『必須是我的祥兄才能這樣。』）禪師將要示寂時，告訴眾人說：『我雖然提持祖印（指禪宗心法），但還沒有完全窮盡其中的道理。各位仁者且說說其中的道理是什麼？莫非是無邊、中間、內外這些概念嗎？如果這樣理解，那就是大地如鋪沙一般平淡無奇了。』良久，禪師說：『離開這裡，我們將在他方相見。』說完就圓寂了。

鼎州德山緣密圓明禪師

禪師上堂說法：『僧堂前的事情，世人知道。佛殿後的事情又如何呢？』禪師上堂說法：『我有三句話要告訴你們。一句是涵蓋乾坤（指涵蓋整個宇宙），一句是截斷眾流（指斬斷一切思緒），一句是隨波逐浪（指順應世間變化）。你們如何分辨？如果能分辨出來，就有參學的資格。如果分辨不出來，就像長安路上滾動的東西一樣，毫無價值。』有僧人問：『如何是透法身句（指徹悟法身之語）？』禪師說：『三尺長的棍子攪動黃河。』問：『百花未開放時如何？』禪師說：『黃河渾濁地流淌。』問：『開放后如何？』禪師說：『旗桿頭指向天空。』問：『不觸犯言語鋒芒時如何？』禪師說：『天臺山和南嶽山。』問：『如果就這樣離去如何？』禪師說：『江西和湖南。』問：『佛未出世時如何？』禪師說：『河裡全是木頭船。』問：『出世后如何？』禪師說：『這頭踩著，那頭就掀起來。』禪師上堂說法：『這樣來的，是現成的公案（指已有的典故）。不這樣來的，是自己招惹箭矢。總是不這樣來的，就像徐六挑著木板一樣。』迅速而鋒利，仍然是遲鈍的人。萬里無雲，青天依舊存在。禪師上堂說法：『只參活句（指充滿生機的語句），不要參死句（指僵化的語句）。在活句下領悟，就能永遠沒有阻礙。』『一塵一佛國，一葉一釋迦（指微小的事物中蘊含著整個宇宙）』，這是死句。『揚眉瞬目，舉指豎拂（指各種動作和姿態）』，這是死句。『山河大地，更無誵訛（指一切事物真實不虛）』，這是死句。』當時有僧人問：『如何是活句？』禪師說：『波斯人仰面看天。』問：『這樣說來，不是不……』

【English Translation】 English version: The Master, using his hand to move the leaning object, said, 'Bring me the shoe bag.' The monk had no reply. The Master said, 'This pretentious fellow!' (When Yunmen heard of this, he commented, 'It must be my brother Xiang who could do this.') As the Master was about to enter Nirvana, he told the assembly, 'Although I have upheld the ancestral seal (referring to the Zen mind-seal), I have not fully exhausted its meaning. Worthy ones, what is the matter within it? Is it not the boundless, the middle, the inner, and the outer? If you understand it in this way, then the great earth is like sand spread out.' After a long pause, he said, 'Leaving this place, we shall meet in another realm.' Having spoken these words, he passed away into silence.

Zen Master Yuanmi Yuanming of Deshan in Dingzhou

The Master ascended the Dharma hall and said, 'The affairs before the monks' hall, people know about. What about the affairs behind the Buddha hall?' The Master ascended the Dharma hall and said, 'I have three phrases to show you all. One phrase encompasses the universe (涵蓋乾坤), one phrase cuts off the flow of all streams (截斷眾流), and one phrase follows the waves (隨波逐浪). How do you discern them? If you can discern them, you have the qualification to study. If you cannot discern them, you are like something rolling on the road to Chang'an, worthless.' A monk asked, 'What is the phrase that penetrates the Dharmakaya (透法身句, the phrase that reveals the essence of the Dharma body)?' The Master said, 'A three-foot staff stirs the Yellow River.' Asked, 'What is it like when the hundred flowers have not yet bloomed?' The Master said, 'The Yellow River flows turbidly at the bottom.' Asked, 'What is it like after they have bloomed?' The Master said, 'The flagpole points to the sky.' Asked, 'What is it like when one does not offend with verbal sharpness?' The Master said, 'Mount Tiantai and Mount Nan Yue.' Asked, 'What is it like when one goes on like this?' The Master said, 'Jiangxi and Hunan.' Asked, 'What was it like before the Buddha appeared in the world?' The Master said, 'The river is full of wooden boats.' Asked, 'What is it like after he appeared in the world?' The Master said, 'Stepping on this end, that end is overturned.' The Master ascended the Dharma hall and said, 'Those who come in this way, it is a ready-made case (現成公案, a pre-existing example). Those who do not come in this way, are inviting arrows upon themselves. Those who do not come in this way at all, are like Xu Liu carrying a plank.' Swift and sharp, yet still dull. Ten thousand miles without clouds, the blue sky remains. The Master ascended the Dharma hall and said, 'Only participate in the living phrase (活句, a phrase full of life), do not participate in the dead phrase (死句, a static phrase). If you realize under the living phrase, you will be forever without obstruction.' 'One dust, one Buddha land; one leaf, one Shakyamuni (一塵一佛國，一葉一釋迦, meaning the whole universe is contained in the smallest things),' this is a dead phrase. 'Raising eyebrows and blinking eyes, raising a finger and holding up a whisk (揚眉瞬目，舉指豎拂, referring to various actions and gestures),' this is a dead phrase. 'Mountains, rivers, and the great earth, without any error (山河大地，更無誵訛, meaning all things are real and not false),' this is a dead phrase.' At that time, a monk asked, 'What is the living phrase?' The Master said, 'A Persian looks up at the sky.' Asked, 'In that case, isn't it not...'

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謬去也。師便打。上堂。舉臨濟示眾曰。恁么來者。恰似失卻。不恁么來者。無繩自縛。十二時中。莫亂斟酌。會與不會。都盧是錯。分明與么道。一任天下人貶剝。師曰。古鏡闊一丈。屋樑長三尺。是汝缽盂鐼子闊多少。上堂。俱胝和尚。凡有扣問。祇豎一指。寒則普天寒。熱則普天熱。僧問。己事未明。如何辯得。師曰。須彌山頂上。曰。便恁么去時如何。師曰。腳下水淺深。問。達磨未來時如何。師曰。千年松倒掛。曰。來后如何。師曰。金剛努起拳。問。師未出世時如何。師曰。佛殿正南開。曰。出世后如何。師曰。白雲山上起。曰。出與未出。還分不分。師曰。靜處薩婆訶。問。如何是和尚家風。師曰。南山起云。北山下雨。問。如何是應用之機。師喝。僧曰。祇這個。為復別有。師便打。問。大用現前。不存軌則時如何。師曰。黑地打破甕。僧退步。師便打。問。佛未出世時如何。師曰。猢猻系露柱。曰。出世后如何。師曰。猢猻入布袋。問。文殊與維摩對談何事。師曰。並汝三人。無繩自縛。問。如何是佛。師曰。滿目荒榛。曰。學人不會。師曰。勞而無功。問。盡大地致一問不得時如何。師曰。話墮也。曰。大眾總見。師便打。問。無蹤無跡是甚麼人行履。師曰。偷牛賊。問。羺羊未掛角時如何。師

【現代漢語翻譯】 現代漢語譯本 謬誤消失了。師傅就打了他。師傅上堂說法，舉臨濟禪師開示大眾的話說：『這樣來的人，恰似丟失了什麼。不這樣來的人，無繩自縛。十二時中，不要胡亂猜測。會與不會，都是錯的。』分明這樣說了，任憑天下人批評指責。師傅說：『古鏡寬一丈，屋樑長三尺，是你的缽盂（bō yú，僧人化緣用的食器）鐼子（qián zi，缽盂上的金屬環）有多寬？』師傅上堂說法，說俱胝（jù zhī，人名，禪宗祖師）和尚，凡有人請教，只豎一指。寒冷就普天寒冷，炎熱就普天炎熱。有僧人問：『自己本來的面目還未明白，如何辨別？』師傅說：『須彌山（xū mí shān，佛教中的聖山）頂上。』僧人說：『如果就這樣去了會如何？』師傅說：『腳下水的深淺。』問：『達磨（dá mó，菩提達摩，禪宗初祖）未來中國時如何？』師傅說：『千年松樹倒掛。』說：『來之後如何？』師傅說：『金剛（jīn gāng，佛教護法神）怒目握拳。』問：『師傅未出世時如何？』師傅說：『佛殿正南開。』說：『出世后如何？』師傅說：『白雲山上起。』說：『出世與未出世，還分不分？』師傅說：『靜處薩婆訶（sà pó hē，真言結尾常用語，有吉祥之意）。』問：『如何是和尚的家風？』師傅說：『南山起云，北山下雨。』問：『如何是應用之機？』師傅喝了一聲。僧人說：『就是這個嗎？還是另有？』師傅就打了他。問：『大用現前，不拘泥於規則時如何？』師傅說：『黑地打破甕（wèng，瓦罐）。』僧人退了一步，師傅就打了他。問：『佛未出世時如何？』師傅說：『猢猻（hú sūn，猴子）繫在露柱上。』說：『出世后如何？』師傅說：『猢猻入布袋。』問：『文殊（wén shū，文殊菩薩）與維摩（wéi mó，維摩詰，在家菩薩）對談何事？』師傅說：『連你們三人，無繩自縛。』問：『如何是佛？』師傅說：『滿目荒榛（huāng zhēn，雜草）。』說：『學人不會。』師傅說：『勞而無功。』問：『盡大地提一個問題也提不出來時如何？』師傅說：『話已落入下乘。』說：『大眾都看見了。』師傅便打了他。問：『無蹤無跡是什麼人行走的路？』師傅說：『偷牛賊。』問：『羺羊（nú yáng，綿羊）未掛角時如何？』

【English Translation】 English version The error disappeared. The master then struck him. The master ascended the platform and, citing Linji's (Lín jì) instruction to the assembly, said: 'Those who come in this way are just like having lost something. Those who do not come in this way are self-bound without ropes. Throughout the twelve hours, do not recklessly speculate. Whether you understand or not, it is all wrong.' Having clearly said this, let the people of the world criticize and denigrate as they please. The master said: 'The ancient mirror is ten feet wide, the roof beam is three feet long. How wide is the ferrule (qián zi) on your alms bowl (bō yú)?' The master ascended the platform and said that when the monk Jushi (jù zhī) was asked questions, he would only raise one finger. When it is cold, the whole world is cold; when it is hot, the whole world is hot. A monk asked: 'If one's own affairs are not clear, how can one discern them?' The master said: 'On the summit of Mount Sumeru (xū mí shān).' The monk said: 'What if one goes there in that way?' The master said: 'The depth of the water under your feet.' Asked: 'What was it like before Bodhidharma (dá mó) came to China?' The master said: 'A thousand-year-old pine tree hangs upside down.' Said: 'What is it like after he came?' The master said: 'The Vajra (jīn gāng) glares and clenches his fist.' Asked: 'What was it like before the master appeared in the world?' The master said: 'The Buddha hall faces directly south.' Said: 'What is it like after appearing in the world?' The master said: 'White clouds rise on the mountain.' Said: 'Are appearance and non-appearance distinct or not?' The master said: 'Quietly, Svaha (sà pó hē).' Asked: 'What is the family style of the abbot?' The master said: 'Clouds rise in the southern mountains, rain falls in the northern mountains.' Asked: 'What is the mechanism of application?' The master shouted. The monk said: 'Is it this, or is there something else?' The master then struck him. Asked: 'When great function manifests, and one is not bound by rules, what is it like?' The master said: 'Breaking the jar (wèng) in the dark.' The monk stepped back, and the master struck him. Asked: 'What was it like before the Buddha appeared in the world?' The master said: 'The monkey (hú sūn) is tied to a pillar.' Said: 'What is it like after appearing in the world?' The master said: 'The monkey enters the bag.' Asked: 'What did Manjusri (wén shū) and Vimalakirti (wéi mó) discuss?' The master said: 'Even the three of you are self-bound without ropes.' Asked: 'What is Buddha?' The master said: 'A field full of weeds (huāng zhēn).' Said: 'This student does not understand.' The master said: 'Laboring without success.' Asked: 'What if one cannot ask a single question of the entire earth?' The master said: 'The words have fallen into a lower realm.' Said: 'The assembly has seen it all.' The master then struck him. Asked: 'Whose path is it that has no trace?' The master said: 'A cattle thief.' Asked: 'What is it like when the ram (nú yáng) has not yet grown horns?'

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曰。獵屎狗。曰。掛后如何。師曰。獵屎狗。問。牛頭未見四祖時如何。師曰。秋來黃葉落。曰。見后如何。師曰。春來草自青。

岳州巴陵新開院顥鑒禪師

初到雲門。門曰。雪峰和尚道。開卻門達磨來也。我問你作么生。師曰。筑著和尚鼻孔。門曰。地神惡發。把須彌山一摑𨁝跳上梵天。拶破帝釋鼻孔。你為甚麼向日本國里藏身。師曰。和尚莫瞞人好。門曰。筑著老僧鼻孔。又作么生。師無語。門曰。將知你祇是學語之流。師住后。更不作法嗣書。祇將三轉語上雲門。僧問。如何是道。師曰。明眼人落井。問。如何是吹毛劍。師曰。珊瑚枝枝撐著月。問。如何是提婆宗。師曰。銀碗里盛雪。門曰。他后老僧忌日。祇消舉此三轉語。足以報恩。自後忌辰。果如所囑。僧問。祖意教意。是同是別。師曰。雞寒上樹。鴨寒下水。問。三乘十二分教即不疑。如何是宗門中事。師曰。不是衲僧分上事。曰。如何是衲僧分上事。師曰。貪觀白浪。失卻手橈。問僧。遊山來。為佛法來。曰。清平世界。說甚麼佛法。師曰。好個無事禪客。曰。早是多事了也。師曰。上座去年在此過夏了。曰。不曾。師曰。與么。則先來不相識。下去。師將拂子遺僧。僧曰。本來清凈。用拂子作甚麼。師曰。既知清凈。切勿忘卻。(梁

【現代漢語翻譯】 現代漢語譯本 問：什麼是『獵屎狗』（比喻追逐低劣事物的人）？ 答：『獵屎狗』。 問：掛在後面（指死亡）會怎麼樣？ 答：『獵屎狗』。 問：牛頭（指牛頭法融禪師）在未見到四祖（指四祖道信禪師）時是什麼樣的？ 答：秋天來了，黃葉飄落。 問：見到之後又是什麼樣的？ 答：春天來了，小草自然變青。

岳州巴陵新開院顥鑒禪師

初到雲門宗時，雲門文偃禪師問道：雪峰義存和尚說，『打開門，達摩祖師就來了』。我問你，你打算怎麼做？ 顥鑒禪師答：迎面就朝和尚的鼻孔打去。 雲門文偃禪師說：地神發怒了，一把抓住須彌山，一腳踢跳到梵天，捏破了帝釋天的鼻孔。你為什麼要藏身在日本國里？ 顥鑒禪師答：和尚最好不要騙人。 雲門文偃禪師說：朝老僧的鼻孔打來，又會怎麼樣？ 顥鑒禪師無語。 雲門文偃禪師說：看來你只不過是學人說話而已。 顥鑒禪師住持一方后，不再寫嗣法書，只將三轉語呈給雲門宗。有僧人問：什麼是道？ 顥鑒禪師答：明眼人落井。 問：什麼是吹毛劍（比喻非常鋒利的劍）？ 答：珊瑚枝枝撐著月亮。 問：什麼是提婆宗（指提婆菩薩所傳的宗派）？ 答：銀碗里盛著雪。 雲門文偃禪師說：以後我圓寂忌日，只要舉這三轉語，就足以報答我的恩情了。 自此以後，每逢忌辰，果然如他所囑託的那樣。 有僧人問：祖意（指達摩祖師的禪宗心法）和教意（指經教的教義）是相同還是不同？ 顥鑒禪師答：雞冷了就上樹，鴨冷了就下水。 問：三乘十二分教（指佛教的三乘教法和十二種分類）我沒有疑問，什麼是宗門中的事？ 答：不是出家僧人的本分事。 問：什麼是出家僧人的本分事？ 答：貪看白色的浪花，失去了手中的船槳。 問僧人：是遊山而來，還是爲了佛法而來？ 僧人答：清平世界，說什麼佛法？ 顥鑒禪師說：好一個無事的禪客。 僧人答：已經多事了。 顥鑒禪師說：上座去年在這裡過夏天了。 僧人答：不曾。 顥鑒禪師說：這麼說，先前就不認識。下去吧。 顥鑒禪師將拂塵遺落給僧人，僧人說：本來清凈，用拂塵做什麼？ 顥鑒禪師說：既然知道清凈，切勿忘記。

【English Translation】 English version Question: What is a 'dung-sniffing dog' (a metaphor for someone who chases after inferior things)? Answer: 'A dung-sniffing dog'. Question: What happens when one is hung up behind (referring to death)? Answer: 'A dung-sniffing dog'. Question: What was Niu-tou (referring to Chan Master Fa-rong of Niu-tou Mountain) like before he met the Fourth Patriarch (referring to the Fourth Patriarch Dao-xin)? Answer: Autumn comes, and the yellow leaves fall. Question: What was he like after he met him? Answer: Spring comes, and the grass naturally turns green.

Chan Master Haojian of Xinkai Monastery in Baling, Yuezhou

When he first arrived at the Yunmen School, Chan Master Yunmen Wenyan asked: 'Venerable Xuefeng Yicun said, 'Open the door, and Bodhidharma will come.' I ask you, what do you intend to do?' Chan Master Haojian replied: 'I'll punch the venerable monk's nostrils head-on.' Chan Master Yunmen Wenyan said: 'The earth deity is enraged, grabbing Mount Sumeru and kicking it up to the Brahma heaven, crushing the nostrils of Emperor Shakra. Why are you hiding in Japan?' Chan Master Haojian replied: 'Venerable monk, it's best not to deceive people.' Chan Master Yunmen Wenyan said: 'Punching the old monk's nostrils, what then?' Chan Master Haojian was speechless. Chan Master Yunmen Wenyan said: 'It seems you are just someone who parrots words.' After Chan Master Haojian became the abbot of a monastery, he no longer wrote Dharma transmission letters, but only presented the three turning phrases to the Yunmen School. A monk asked: 'What is the Dao?' Chan Master Haojian replied: 'A clear-eyed person falls into a well.' Question: What is a hair-splitting sword (a metaphor for an extremely sharp sword)? Answer: Coral branches prop up the moon. Question: What is the Deva School (referring to the school transmitted by Bodhisattva Deva)? Answer: Snow in a silver bowl. Chan Master Yunmen Wenyan said: 'After I pass away on my death anniversary, just mentioning these three turning phrases will be enough to repay my kindness.' From then on, every death anniversary was indeed observed as he had instructed. A monk asked: 'Are the ancestral meaning (referring to the Chan mind-seal of Bodhidharma) and the doctrinal meaning (referring to the teachings of the scriptures) the same or different?' Chan Master Haojian replied: 'Chickens get cold and go up trees; ducks get cold and go into the water.' Question: I have no doubts about the Three Vehicles and the Twelve Divisions of the Teachings (referring to the Buddhist teachings of the Three Vehicles and the twelve categories of scriptures), but what are the matters within the Chan school? Answer: It's not the business of a monastic. Question: What is the business of a monastic? Answer: Greedily watching the white waves, one loses the oar in hand. He asked a monk: 'Did you come to visit the mountains, or did you come for the Dharma?' The monk replied: 'In a peaceful world, what Dharma is there to speak of?' Chan Master Haojian said: 'What a carefree Chan traveler.' The monk replied: 'It's already too much trouble.' Chan Master Haojian said: 'Venerable monk, you spent the summer here last year.' The monk replied: 'I didn't.' Chan Master Haojian said: 'In that case, we didn't know each other before. Go down.' Chan Master Haojian dropped his whisk for the monk. The monk said: 'It is originally pure, what is the use of a whisk?' Chan Master Haojian said: 'Since you know it is pure, be sure not to forget it.'

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山觀別云。也須排卻)。

隨州雙泉山師寬明教禪師

上堂。舉拂子曰。這個接中下之人。時有僧問。上上人來時如何。師曰。打鼓為三軍。問。向上宗乘如何舉唱。師曰。不敢。曰。恁么則含生有望。師曰。腳下水深淺。問。凡有言句。盡落有無。不落有無時如何。師曰。東弗于逮。曰。這個猶落有無。師曰。支過雪山西。僧問洞山初和尚。如何是佛。山曰。麻三斤。師聞之。乃曰。向南有竹。向北有木。問。不可以智知。不可以識識時如何。師曰。不入這個野狐群隊。問。如何是定。師曰。鰕跳不出鬥。曰。如何出得去。師曰。南山起云。北山下雨。問。北斗里藏身。意旨如何。師曰。雞寒上樹。鴨寒下水。問。豎起杖子。意旨如何。師曰。一葉落知天下秋。師遊山回。首座同眾出接。座曰。和尚遊山。巇險不易。師提起拄杖曰。全得這個力。座乃奪卻。師放身便倒。大眾皆進前扶起。師拈拄杖。一時趁散。回顧侍者曰。向道全得這個力。師一日訪白兆。兆曰。老僧有個木魚頌。師曰。請舉看。兆曰。伏惟爛木一橛。佛與眾生不別。若以杖子擊著。直得聖凡路絕。師曰。此頌有成褫無成褫。兆曰。無成褫。師曰。佛與眾生不別。聻。侍僧救曰。有成褫。師曰。直得聖凡路絕。聻。當時白兆一眾失色。

{ "translations": [ "現代漢語譯本", "山觀別云，也須排卻（也要排除）。", "", "隨州雙泉山師寬明教禪師", "", "上堂時，師寬禪師拿起拂塵說：『這個是用來接引中等和下等根器的人。』當時有僧人問：『上上根器的人來時如何？』師寬禪師說：『打鼓為三軍（比喻氣勢）。』僧人問：『向上宗乘（指禪宗的最高境界）如何舉唱？』師寬禪師說：『不敢。』僧人說：『如此說來，含靈之物都有希望了？』師寬禪師說：『腳下水的深淺如何？』僧人問：『凡所有言語，都落入有和無的範疇，不落入有和無的範疇時如何？』師寬禪師說：『東弗于逮（四大部洲之一，位於東方）。』僧人說：『這個仍然落入有和無的範疇。』師寬禪師說：『支遁（人名）曾經在雪山西邊。』有僧人問洞山初和尚：『如何是佛？』洞山初和尚說：『麻三斤。』師寬禪師聽聞后說：『向南有竹，向北有木。』僧人問：『不可以智慧知，不可以意識識時如何？』師寬禪師說：『不入這個野狐群隊（比喻邪見）。』僧人問：『如何是定？』師寬禪師說：『蝦跳不出鬥。』僧人說：『如何才能出得去？』師寬禪師說：『南山起云，北山下雨。』僧人問：『在北斗里藏身，意旨如何？』師寬禪師說：『雞寒上樹，鴨寒下水。』僧人問：『豎起杖子，意旨如何？』師寬禪師說：『一葉落知天下秋。』師寬禪師遊山回來，首座（寺院中的重要職位）和大眾出來迎接。首座說：『和尚遊山，巇險不易（危險不容易）。』師寬禪師提起拄杖說：『全靠這個的力量。』首座於是奪走拄杖，師寬禪師隨即倒地。大眾都上前扶起他，師寬禪師拿起拄杖，一時把他們都趕散了，回頭對侍者說：『早就說全靠這個的力量。』師寬禪師一日拜訪白兆禪師，白兆禪師說：『老僧有個木魚頌。』師寬禪師說：『請舉出來看看。』白兆禪師說：『伏惟爛木一橛（謙稱自己的木魚），佛與眾生不別。若以杖子擊著，直得聖凡路絕。』師寬禪師說：『此頌有成褫（有肯定和否定）無成褫？』白兆禪師說：『無成褫。』師寬禪師說：『佛與眾生不別，聻（語氣詞）？』侍僧救場說：『有成褫。』師寬禪師說：『直得聖凡路絕，聻？』當時白兆禪師的一眾弟子都嚇得變了臉色。" ], "english_translations": [ "English version", 'Shan Guan Bie Yun, also need to exclude).', "", "Zen Master Shi Kuan Mingjiao of Shuangquan Mountain in Suizhou", "", "During the Dharma talk, Zen Master Shi Kuan raised the whisk and said, 'This is to receive people of middle and lower capacities.' At that time, a monk asked, 'What about when people of the highest capacity come?' Zen Master Shi Kuan said, 'Beat the drums for the three armies (a metaphor for momentum).' The monk asked, 'How is the supreme vehicle (referring to the highest state of Zen) to be proclaimed?' Zen Master Shi Kuan said, 'I dare not.' The monk said, 'In that case, all sentient beings have hope?' Zen Master Shi Kuan said, 'How deep is the water under your feet?' The monk asked, 'All words and phrases fall into the category of existence and non-existence. What about when they do not fall into the category of existence and non-existence?' Zen Master Shi Kuan said, 'Eastern Purvavideha (one of the four continents, located in the east).' The monk said, 'This still falls into the category of existence and non-existence.' Zen Master Shi Kuan said, 'Zhi Dun (a person's name) was once west of Snow Mountain.' A monk asked Zen Master Dongshan Chu, 'What is Buddha?' Zen Master Dongshan Chu said, 'Three pounds of flax.' After hearing this, Zen Master Shi Kuan said, 'To the south there is bamboo, to the north there is wood.' The monk asked, 'What about when it cannot be known by wisdom, and cannot be recognized by consciousness?' Zen Master Shi Kuan said, 'Do not enter this fox herd (a metaphor for wrong views).' The monk asked, 'What is Samadhi?' Zen Master Shi Kuan said, 'A shrimp cannot jump out of a dipper.' The monk said, 'How can it get out?' Zen Master Shi Kuan said, 'Clouds rise in the southern mountains, and rain falls in the northern mountains.' The monk asked, 'Hiding in the Big Dipper, what is the meaning?' Zen Master Shi Kuan said, 'Chickens get cold and go up trees, ducks get cold and go into the water.' The monk asked, 'Raising the staff, what is the meaning?' Zen Master Shi Kuan said, 'One leaf falls and the world knows it is autumn.' Zen Master Shi Kuan returned from a mountain tour, and the head seat (an important position in the monastery) and the assembly came out to greet him. The head seat said, 'Venerable Monk, your mountain tour was difficult and dangerous.' Zen Master Shi Kuan raised his staff and said, 'I rely entirely on the strength of this.' The head seat then snatched the staff away, and Zen Master Shi Kuan immediately fell to the ground. The assembly all stepped forward to help him up. Zen Master Shi Kuan picked up the staff and scattered them all at once, turning back to the attendant and saying, 'I told you, I rely entirely on the strength of this.' One day, Zen Master Shi Kuan visited Zen Master Baizhao. Zen Master Baizhao said, 'This old monk has a wooden fish verse.' Zen Master Shi Kuan said, 'Please recite it for me to see.' Zen Master Baizhao said, 'Humbly, a piece of rotten wood (humble reference to his own wooden fish), Buddha is no different from sentient beings. If you strike it with a staff, the path of the sacred and the mundane will be cut off.' Zen Master Shi Kuan said, 'Does this verse have affirmation and negation, or no affirmation and negation?' Zen Master Baizhao said, 'No affirmation and negation.' Zen Master Shi Kuan said, 'Buddha is no different from sentient beings, eh (interjectory particle)?' The attending monk interjected, 'Affirmation and negation.' Zen Master Shi Kuan said, 'The path of the sacred and the mundane is cut off, eh?' At that time, all of Zen Master Baizhao's disciples turned pale with fright." ] }

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僧問。新年頭還有佛法也無。師曰。無。曰。日日是好日。年年是好年。為甚卻無。師曰。張公吃酒李公醉。僧曰。老老大大。龍頭蛇尾。師曰。明教今日失利。

益州青城香林院澄遠禪師

漢州綿竹人。姓上官。在眾日。普請鋤草次。有一僧曰。看。俗家失火。師曰。那裡火。曰。不見那。師曰。不見。曰。這瞎漢。是時一眾皆言遠上座敗闕。后明教寬聞舉。嘆曰。須是我遠兄始得。住后。僧問。美味醍醐。為甚麼變成毒藥。師曰。導江紙貴。問。見色便見心時如何。師曰。適來甚麼處去來。曰。心境俱忘時如何。師曰。開眼坐睡。問。北斗里藏身。意旨如何。師曰。月似彎弓。少雨多風。問。如何是諸佛心。師曰。清則始終清。曰。如何領會。師曰。莫受人謾好。問。如何是祖師西來意。師曰。踏步者誰。問。如何是和尚妙藥。師曰。不離眾味。曰。吃者如何。師曰。唼㗖看。問。如何是室內一碗燈。師曰。三人證龜成鱉。問。如何是衲衣下事。師曰。臘月火燒山。問。大眾雲集。請師施設。師曰。三不待兩。問。如何是學人時中事。師曰。恰恰。問。如何是玄。師曰。今日來。明日去。曰。如何是玄中玄。師曰。長連床上。問。如何是香林一脈泉。師曰。念無間斷。曰。飲者如何。師曰。隨方斗秤

【現代漢語翻譯】 現代漢語譯本 僧人問：『新年伊始還有佛法嗎？』 禪師說：『沒有。』 僧人說：『每天都是好日子，每年都是好年景，為什麼說沒有呢？』 禪師說：『張三喝酒，李四醉倒。』（比喻毫不相干） 僧人說：『老老實實，虎頭蛇尾。』 禪師說：『明教今天失利了。』

益州青城香林院澄遠禪師

漢州綿竹人，姓上官。在僧眾中時，一次集體去除草，有個僧人說：『看，俗家失火了。』 禪師說：『哪裡失火？』 僧人說：『沒看見嗎？』 禪師說：『沒看見。』 僧人說：『這瞎漢。』當時眾人都說遠上座（對禪僧的尊稱）失敗了。 後來明教寬禪師聽說了這件事，感嘆道：『必須是我的遠兄才能這樣。』 住持后，僧人問：『美味的醍醐（比喻佛法），為什麼會變成毒藥？』 禪師說：『導江的紙很貴。』（比喻不可輕易書寫） 問：『看見色相就看見心的時候如何？』 禪師說：『你剛才從哪裡來？』 僧人說：『心境都忘卻的時候如何？』 禪師說：『睜著眼睛睡覺。』 問：『在北斗星里藏身，意旨如何？』 禪師說：『月亮像彎弓，少雨多風。』 問：『如何是諸佛的心？』 禪師說：『清則始終清。』 僧人說：『如何領會？』 禪師說：『不要被人欺騙就好。』 問：『如何是祖師西來意？』 禪師說：『踏步者是誰？』 問：『如何是和尚的妙藥？』 禪師說：『不離眾味。』 僧人說：『吃藥的人如何？』 禪師說：『嘗試著品嚐看看。』 問：『如何是室內一碗燈？』 禪師說：『三人作證龜變成鱉。』（比喻眾口鑠金） 問：『如何是衲衣（僧人的衣服）下的事？』 禪師說：『臘月火燒山。』 問：『大眾雲集，請禪師開示。』 禪師說：『三不等待兩。』 問：『如何是學人時時處處的事？』 禪師說：『恰恰。』 問：『如何是玄？』 禪師說：『今天來，明天去。』 僧人說：『如何是玄中玄？』 禪師說：『長連床上。』 問：『如何是香林一脈泉？』 禪師說：『念無間斷。』 僧人說：『飲用泉水的人如何？』 禪師說：『隨方斗秤。』（比喻隨處應機）

【English Translation】 English version A monk asked: 'Is there still Buddha-dharma at the beginning of the New Year?' The Master said: 'No.' The monk said: 'Every day is a good day, every year is a good year. Why do you say there is none?' The Master said: 'Zhang drinks wine, and Li gets drunk.' (metaphor for irrelevant) The monk said: 'So old, so big, a dragon's head and a snake's tail.' The Master said: 'Mingjiao (a religious sect) has lost today.'

Chan Master Chengyuan of Xianglin Temple in Qingcheng, Yizhou

He was from Mianzhu, Hanzhou, with the surname Shangguan. When he was among the monks, once during a collective weeding, a monk said: 'Look, a layman's house is on fire.' The Master said: 'Where is the fire?' The monk said: 'Don't you see it?' The Master said: 'I don't see it.' The monk said: 'This blind man.' At that time, everyone said that Senior Yuan (a respectful title for a Chan monk) had failed. Later, when Chan Master Kuan of Mingjiao heard about this, he sighed and said: 'It must be my brother Yuan who could do this.' After becoming abbot, a monk asked: 'Delicious ghee (a metaphor for Buddha-dharma), why does it turn into poison?' The Master said: 'The paper in Daojiang is expensive.' (metaphor for not writing easily) Asked: 'What is it like when seeing form is seeing mind?' The Master said: 'Where did you just come from?' The monk said: 'What is it like when both mind and environment are forgotten?' The Master said: 'Sitting and sleeping with eyes open.' Asked: 'What is the meaning of hiding oneself in the Big Dipper?' The Master said: 'The moon is like a bent bow, less rain and more wind.' Asked: 'What is the mind of all Buddhas?' The Master said: 'Pure is always pure.' The monk said: 'How to understand?' The Master said: 'It's good not to be deceived.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Who is the one who is stepping?' Asked: 'What is the Abbot's wonderful medicine?' The Master said: 'Not apart from all flavors.' The monk said: 'What about the one who takes the medicine?' The Master said: 'Try to taste it.' Asked: 'What is a bowl of lamp in the room?' The Master said: 'Three people testify that a turtle becomes a鱉(soft-shelled turtle).' (metaphor for many voices make gold) Asked: 'What is the matter under the kasaya (monk's robe)?' The Master said: 'Burning a mountain in the twelfth lunar month.' Asked: 'The assembly has gathered, please Master give instructions.' The Master said: 'Three do not wait for two.' Asked: 'What is the student's matter at all times?' The Master said: 'Exactly.' Asked: 'What is the Mysterious?' The Master said: 'Coming today, leaving tomorrow.' The monk said: 'What is the Mysterious within the Mysterious?' The Master said: 'On the long continuous bed.' Asked: 'What is the Xianglin's vein of spring?' The Master said: 'Recitation without interruption.' The monk said: 'What about the one who drinks the spring water?' The Master said: 'Scales and measures according to the place.' (metaphor for responding to the occasion everywhere)

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。問。如何是衲僧正眼。師曰。不分別。曰。照用事如何。師曰。行路人失腳。問。萬機俱泯跡。方識本來人時如何。師曰。清機自顯。曰。恁么則不別人。師曰。方見本來人。問。魚游陸地時如何。師曰。發言必有後救。曰。卻下碧潭時如何。師曰。頭重尾輕。問。但有言句儘是賓。如何是主。師曰。長安城裡。曰。如何領會。師曰。千家萬戶。問。如何是西來的的意。師曰。坐久成勞。曰。便迴轉時如何。師曰。墮落深坑。問。如何是無縫塔。師曰。合掌當胸。曰。如何是塔中人。師曰。露也。問。教法未來時如何。師曰。閻羅天子。曰。來后如何。師曰。大宋國里。問。一子出家。九族解脫。目連為甚麼母入地獄。師曰。確。問。如何是平常心。師曰。早朝不審。晚后珍重。上堂。是汝諸人。儘是擔缽囊。向外行腳。還識得性也未。若識得。試出來道看。若識不得。祇是被人熱謾將去。且問汝諸人。是汝參學日久。用心掃地煎茶。遊山玩水。汝且釘釘。喚甚麼作自性。諸人且道。始終不變不異。無高無下。無好無丑。不生不滅。究竟歸於何處。諸人還知得下落所在也未。若於這裡知得所在。是諸佛解脫法門。悟道見性。始終不疑不慮。一任橫行。一切人不奈汝何。出言吐氣。實有來處。如人買田。須是收得元本

{ "translations": [ "現代漢語譯本：", "問：如何是衲僧（指雲遊四方的僧人）正眼？", "師（禪師）曰：不分別。", "曰：照用事如何？", "師曰：行路人失腳。", "問：萬機（指世間一切事物）俱泯跡，方識本來人時如何？", "師曰：清機自顯。", "曰：恁么（如此）則不別人？", "師曰：方見本來人。", "問：魚游陸地時如何？", "師曰：發言必有後救。", "曰：卻下碧潭時如何？", "師曰：頭重尾輕。", "問：但有言句儘是賓，如何是主？", "師曰：長安城裡。", "曰：如何領會？", "師曰：千家萬戶。", "問：如何是西來的的意（指達摩祖師西來傳法的真意）？", "師曰：坐久成勞。", "曰：便迴轉時如何？", "師曰：墮落深坑。", "問：如何是無縫塔？", "師曰：合掌當胸。", "曰：如何是塔中人？", "師曰：露也。", "問：教法未來時如何？", "師曰：閻羅天子（掌管生死的陰間之王）。", "曰：來后如何？", "師曰：大宋國里。", "問：一子出家，九族解脫，目連（釋迦摩尼的弟子，以神通著稱）為甚麼母入地獄？", "師曰：確。", "問：如何是平常心？", "師曰：早朝不審，晚后珍重。", "上堂（禪師登上法座說法）：是汝諸人，儘是擔缽囊（指僧人）向外行腳（指雲遊四方）。還識得性（指本性）也未？若識得，試出來道看。若識不得，祇是被人熱謾將去。且問汝諸人，是汝參學日久，用心掃地煎茶，遊山玩水。汝且釘釘，喚甚麼作自性？諸人且道，始終不變不異，無高無下，無好無丑，不生不滅，究竟歸於何處？諸人還知得下落所在也未？若於這裡知得所在，是諸佛解脫法門，悟道見性。始終不疑不慮，一任橫行，一切人不奈汝何。出言吐氣，實有來處。如人買田，須是收得元本。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"english_translations": [ "English version:", "Q: What is the true eye of a mendicant monk (Nāsava)?", "Master: Not discriminating.", "Q: How is it used in action?", "Master: A traveler loses his footing.", "Q: When all worldly affairs disappear, how does one recognize the original person?", "Master: Clear function naturally appears.", "Q: If so, then one does not differentiate others?", "Master: Only then does one see the original person.", "Q: What happens when a fish swims on land?", "Master: Every statement requires a subsequent rescue.", "Q: What happens when it returns to the green pool?", "Master: Head heavy, tail light.", "Q: If all words and phrases are guests, what is the host?", "Master: Inside the city of Chang'an.", "Q: How should one understand this?", "Master: Thousands of families, ten thousand households.", "Q: What is the meaning of Bodhidharma's (達摩) coming from the West?", "Master: Sitting for too long becomes tiring.", "Q: What happens when one turns back?", "Master: Falling into a deep pit.", "Q: What is a seamless pagoda?", "Master: Palms together, held to the chest.", "Q: What is the person inside the pagoda?", "Master: Exposed.", "Q: What is it like when the Dharma has not yet arrived?", "Master: King Yama (閻羅天子).", "Q: What is it like after it arrives?", "Master: Inside the Great Song Kingdom.", "Q: One son leaves home, nine generations are liberated, why did Maudgalyāyana's (目連) mother enter hell?", "Master: Exactly.", "Q: What is ordinary mind?", "Master: Not inquiring in the morning, cherishing in the evening.", "Ascending the Dharma hall: All of you are carrying bowls and bags, traveling outward. Have you recognized your nature yet? If you have, try to speak it out. If you haven't, you are just being deceived by others. Let me ask you all, you have been studying for a long time, diligently sweeping the floor and brewing tea, traveling to mountains and rivers. You should firmly establish, what do you call self-nature? Tell me, what is it that remains unchanged and undifferentiated, without high or low, without good or bad, without birth or death, where does it ultimately return? Have you all found its whereabouts yet? If you find its whereabouts here, it is the liberation Dharma gate of all Buddhas, realizing the Way and seeing the nature. Without doubt or worry from beginning to end, roam freely, no one can do anything to you. Every word and breath has a real source. Like buying land, you must recover the original capital." ] }

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契書。若不得他元本契書。終是不穩。遮莫經官判狀。亦是不得。其奈不收得元本契書。終是被人奪卻。汝等諸人。參禪學道。亦復如是。還有人收得元本契書么。試拈出看。汝且喚甚麼作元本契書。諸人試道看。若是靈利底。才聞與么說著。便知去處。若不知去處。向外邊學得千般巧妙。記持解會。口似傾河。終不究竟。與汝自己天地差殊。且去衣缽下體當尋覓看。若有個見處。上來這裡道看。老僧與汝證明。若覓不得。且依行隊去。將示寂。辭知府宋公珰曰。老僧行腳去。通判曰。這僧風狂。八十歲行腳去那裡。宋曰。大善知識。去住自由。師謂眾曰。老僧四十年。方打成一片。言訖而逝。塔于本山。

襄州洞山守初宗慧禪師

初參雲門。門問。近離甚處。師曰。查渡。門曰。夏在甚處。師曰。湖南報慈。曰。幾時離彼。師曰。八月二十五。門曰。放汝三頓棒。師至明日。卻上問訊。昨日蒙和尚放三頓棒。不知過在甚麼處。門曰。飯袋子。江西湖南便恁么去。師于言下大悟。遂曰。他後向無人煙處。不蓄一粒米。不種一莖菜。接待十方往來。盡與伊抽釘㧞楔。拈卻炙脂帽子。脫卻鶻臭布衫。教伊灑灑地。作個無事衲僧。豈不快哉。門曰。你身如椰子大。開得如許大口。師便禮拜。住後上堂。言無展事

【現代漢語翻譯】 現代漢語譯本：

契約文書。如果得不到原本的契約文書，始終是不穩妥的。即使經過官府判決，也是沒有用的。無奈沒有收好原本的契約文書，最終還是會被人奪走。你們這些人，參禪學道，也是如此。還有人收好原本的契約文書嗎？試著拿出來看看。你且說說什麼是原本的契約文書？大家試著說說看。如果是聰明伶俐的人，才聽到這樣說，便知道去處。如果不知道去處，向外邊學得千般巧妙，記住理解，口若懸河，終究不能究竟，與你自己的本性相差甚遠。且去衣缽下仔細尋找看看。如果有個見解，上來這裡說說看。老僧我為你證明。如果找不到，就跟著隊伍去吧。將要示寂時，辭別知府宋公珰說：『老僧我要去行腳了。』通判說：『這和尚瘋了，八十歲還要去哪裡行腳？』宋公說：『這是大善知識，去留自由。』禪師對眾人說：『老僧我四十年，才打成一片。』說完就去世了，塔葬在本山。

襄州洞山守初宗慧禪師

最初參訪雲門（禪宗大師名號）。雲門問：『最近從哪裡來？』禪師說：『查渡。』雲門問：『夏天在哪裡？』禪師說：『湖南報慈。』雲門說：『什麼時候離開那裡的？』禪師說：『八月二十五。』雲門說：『放你三頓棒。』禪師到第二天，卻上前問訊，『昨天蒙和尚放三頓棒，不知道過錯在哪裡？』雲門說：『飯袋子，江西湖南就這麼過去了？』禪師在言下大悟。於是說：『以後在無人煙的地方，不儲存一粒米，不種一根菜，接待十方往來的人，全部為他們抽釘拔楔（比喻解除煩惱），拿掉他們油膩的帽子，脫掉他們骯髒的布衫，教他們灑灑脫脫地，做個無事僧人，豈不快哉！』雲門說：『你身子像椰子那麼大，卻張得這麼大的口。』禪師便禮拜。住持寺院後上堂，言語沒有展開事情。

【English Translation】 English version:

Deed. If you don't get the original deed, it's always unstable. Even if it goes through official judgment, it's useless. Unfortunately, if you don't keep the original deed, it will eventually be taken away. You people, practicing Chan Buddhism, are the same. Does anyone have the original deed? Try to show it to me. What do you call the original deed? Everyone, try to say it. If you are clever, you will know where to go as soon as you hear this. If you don't know where to go, and you learn a thousand kinds of cleverness from the outside, remember and understand, and your mouth is like a pouring river, you will never reach the ultimate, and it will be very different from your own nature. Go and look carefully under your robe and bowl. If you have an insight, come up here and say it. I, the old monk, will prove it for you. If you can't find it, then follow the team. When he was about to pass away, he said goodbye to the prefect Song Gongdang, saying, 'I, the old monk, am going on a pilgrimage.' The magistrate said, 'This monk is crazy, where is he going on a pilgrimage at the age of eighty?' Song Gong said, 'This is a great virtuous teacher, free to come and go.' The master said to the crowd, 'I, the old monk, have been working for forty years to form a single piece.' After saying that, he passed away and was buried in a pagoda on this mountain.

Chan Master Dongshan Shouchu Zonghui of Xiangzhou

He initially visited Yunmen (name of a Chan master). Yunmen asked, 'Where did you come from recently?' The Chan master said, 'Chadu.' Yunmen asked, 'Where were you in the summer?' The Chan master said, 'Bao Ci in Hunan.' Yunmen said, 'When did you leave there?' The Chan master said, 'August 25th.' Yunmen said, 'I'll give you three blows.' The next day, the Chan master went forward to inquire, 'Yesterday I received three blows from the master, I don't know where the fault lies?' Yunmen said, 'Rice bag, did you just pass through Jiangxi and Hunan like that?' The Chan master had a great enlightenment upon hearing these words. So he said, 'In the future, in a place where there are no people, I will not store a grain of rice, nor plant a single vegetable, and I will receive people coming and going from all directions, and I will remove their nails and pull out their wedges (metaphor for relieving troubles), take off their greasy hats, and take off their dirty cloth shirts, and teach them to be free and easy, and be a carefree monk, wouldn't that be great!' Yunmen said, 'Your body is as big as a coconut, but you open such a big mouth.' The Chan master then bowed. After residing in the temple, he ascended the hall, and his words did not develop the matter.

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。語不投機。承言者喪。滯句者迷。還得么。你衲僧分上。到這裡須具擇法眼始得。祇如洞山恁么道。也有一場過。且道過在甚麼處。僧問。迢迢一路時如何。師曰。天晴不肯去。直待雨淋頭。曰。諸聖作么生。師曰。入泥入水。問。心未生時。法在甚麼處。師曰。風吹荷葉動。決定有魚行。問。師登師子座。請師唱道情。師曰。晴干開水道。無事設曹司。曰。恁么則謝師指示。師曰。賣鞋老婆腳䟐(郎擊切)趚(七亦切)。問。如何是三寶。師曰。商量不下。問。如何是無縫塔。師曰。十字街頭石師子。問僧。甚處來。曰。汝州。師曰。此去多少。曰。七百里。師曰。踏破幾緉草鞋。曰。三緉。師曰。甚處得錢買。曰。打笠子。師曰。參堂去。僧應喏。問。如何是免得生死底法。師曰。見之不取。思之三年。僧問。離卻心機意識。請師一句。師曰。道士著黃甕里坐。問。非時親覲。請師一句。師曰。對眾怎生舉。曰。據現定舉。師曰。放汝三十棒。曰。過在甚麼處。師曰。罪不重科。問。如何是佛。師曰。麻三斤。問。蓮華未出水時如何。師曰。楚山頭倒卓。曰。出水后如何。師曰。漢水正東流。問。如何是吹毛劍。師曰。金州客。曰。用者如何。師曰。伏惟尚饗。問。車住牛不住時如何。師曰。用駕車漢作么。問

【現代漢語翻譯】 現代漢語譯本： 話不投機。接受別人言語的人會迷失。拘泥於語句的人會迷惑。明白了嗎？你們這些僧人，到了這裡必須具備選擇佛法的眼力才行。就像洞山這樣說，也有一場過失。且說過失在哪裡？ 有僧人問：『迢迢遠路時如何？』 師父說：『天晴不肯走，非要等到雨淋頭。』 僧人說：『諸佛菩薩怎麼做？』 師父說：『入泥入水。』 問：『心未生起時，佛法在哪裡？』 師父說：『風吹荷葉動，必定有魚在游。』 問：『師父登上師子座，請師父唱首道情。』 師父說：『晴天疏通水道，無事設立官府。』 僧人說：『這樣我就感謝師父的指示了。』 師父說：『賣鞋老太婆的腳又粗又大。』 問：『什麼是三寶（Buddha, Dharma, Sangha）？』 師父說：『商量不下來。』 問：『什麼是無縫塔？』 師父說：『十字街頭的石獅子。』 師父問僧人：『從哪裡來？』 僧人說：『汝州。』 師父說：『從這裡到汝州有多少路？』 僧人說：『七百里。』 師父說：『踏破了幾雙草鞋？』 僧人說：『三雙。』 師父說：『在哪裡得到錢買鞋？』 僧人說：『編斗笠。』 師父說：『去參堂吧。』 僧人應答：『是。』 問：『什麼是免除生死的佛法？』 師父說：『見到也不取，思量三年。』 僧人問：『離開心機意識，請師父說一句。』 師父說：『道士坐在黃甕里。』 問：『不合時宜地親近，請師父說一句。』 師父說：『當著大眾怎麼說？』 僧人說：『根據現在的情況說。』 師父說：『打你三十棒。』 僧人說：『過失在哪裡？』 師父說：『罪不重罰。』 問：『什麼是佛（Buddha）？』 師父說：『麻三斤。』 問：『蓮花未出水時如何？』 師父說：『楚山頭倒立。』 僧人說：『出水后如何？』 師父說：『漢水正向東流。』 問：『什麼是吹毛劍？』 師父說：『金州客。』 僧人說：『使用者如何？』 師父說：『恭請享用。』 問：『車停了牛不停的時候怎麼樣？』 師父說：『要駕車的人做什麼？』 問

【English Translation】 English version: Words not meeting the mark. He who accepts the words of others is lost. He who clings to phrases is deluded. Do you understand? You monks, when you arrive here, you must have the eye to discern the Dharma. Just like when Dongshan said that, there was also a fault. Now, where was the fault? A monk asked: 'What about the long, long road?' The master said: 'When the weather is clear, he refuses to go, waiting until the rain soaks his head.' The monk said: 'What do all the sages do?' The master said: 'Enter the mud, enter the water.' Asked: 'When the mind has not yet arisen, where is the Dharma?' The master said: 'The wind blows the lotus leaves, surely there are fish swimming.' Asked: 'The master ascends the lion's seat, please master sing a Taoist song.' The master said: 'Clear the waterways on a sunny day, set up government offices when there is nothing to do.' The monk said: 'Then I thank the master for the instruction.' The master said: 'The feet of the old woman who sells shoes are rough and big.' Asked: 'What are the Three Jewels (Buddha, Dharma, Sangha)?' The master said: 'Cannot be discussed.' Asked: 'What is a seamless pagoda?' The master said: 'The stone lion at the crossroads.' The master asked the monk: 'Where do you come from?' The monk said: 'Ruzhou.' The master said: 'How far is it from here to Ruzhou?' The monk said: 'Seven hundred li.' The master said: 'How many pairs of straw sandals have you worn out?' The monk said: 'Three pairs.' The master said: 'Where did you get the money to buy them?' The monk said: 'Making bamboo hats.' The master said: 'Go to the meditation hall.' The monk responded: 'Yes.' Asked: 'What is the Dharma that avoids birth and death?' The master said: 'Seeing it, do not take it; contemplate it for three years.' The monk asked: 'Apart from the mind's machinations and consciousness, please master say a word.' The master said: 'The Taoist sits inside a yellow urn.' Asked: 'An untimely audience, please master say a word.' The master said: 'How can it be said in front of the crowd?' The monk said: 'Speak according to the present situation.' The master said: 'Strike you thirty blows.' The monk said: 'Where is the fault?' The master said: 'A crime is not punished twice.' Asked: 'What is Buddha (Buddha)?' The master said: 'Three pounds of flax.' Asked: 'What about when the lotus flower has not yet emerged from the water?' The master said: 'The head of Mount Chu stands upside down.' The monk said: 'What about after it emerges from the water?' The master said: 'The Han River flows eastward.' Asked: 'What is the hair-splitting sword?' The master said: 'The guest from Jinzhou.' The monk said: 'What about the user?' The master said: 'Humbly request your enjoyment.' Asked: 'What about when the cart stops but the ox does not?' The master said: 'What is the cart driver for?' Asked:

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。如何是衲僧分上事。師曰。云裹楚山頭。決定多風雨。問。海竭人亡時如何。師曰。難得。曰。便恁么去時如何。師曰。云在青天水在瓶。問。文殊普賢來參時如何。師曰。趁向水牯牛欄里著。曰。和尚入地獄如箭射。師曰。全憑子力。問。如何是正法眼。師曰。紙捻無油。問。牛頭未見四祖時如何。師曰。楖栗木拄杖。曰。見后如何。師曰。竇入布衫。問。如何是佛。師曰。灼然諦當。問。萬緣俱息。意旨如何。師曰。甕里石人賣棗圈。問。如何是洞山劍。師曰。作么。曰。學人要知。師曰。罪過。問。乾坤休著意。宇宙不留心。學人祇恁么。師又作么生。師曰。峴山亭起霧。灘峻不留船。問。大眾云臻。請師撮其樞要。略舉大綱。師曰。水上浮漚呈五色。海底蝦蟆叫月明。問。正當恁么時。文殊普賢在甚麼處。師曰。長者八十一。其樹不生耳。曰。意旨如何。師曰。一則不成。二則不是。

洪州泐潭道謙禪師

僧問。如何是泐潭家風。師曰。阇黎到來幾日也。問。但有纖毫即是塵。不有時作么生。師以手掩兩目。問。當陽舉唱。誰是聞是。師曰。老僧不患耳聾。問。悟本無門。如何得入。師曰。阿誰教汝恁么問。

金陵奉先深禪師

江南主請開堂。才升座。維那白槌曰。法筵龍象眾。

{ "translations": [ "現代漢語譯本", "問：如何是衲僧（指雲遊僧人）分上的事？", "師（指禪師）說：云裹楚山頭，決定多風雨。（意指修行之人應經歷風雨，方能有所成就）", "問：海枯石爛，人死絕的時候會怎麼樣？", "師說：難得。（意指這種境界難以達到）", "問：如果就這樣離去會怎麼樣？", "師說：云在青天水在瓶。（意指萬法各安其位，互不相礙）", "問：文殊（象徵智慧）普賢（象徵實踐）來參禪時會怎麼樣？", "師說：趕向水牯牛欄里著。（意指即使是聖賢，也要腳踏實地修行）", "問：和尚（指禪師自己）入地獄如箭射。（意指禪師不怕入地獄度眾生）", "師說：全憑子力。（意指要靠你自己努力）", "問：如何是正法眼？", "師說：紙捻無油。（意指正法眼如無油的紙捻，無法點亮，需要自己去悟）", "問：牛頭（指牛頭法融禪師）未見四祖（指四祖道信禪師）時如何？", "師說：楖栗木拄杖。（意指未開悟時，如同一根普通的木杖）", "問：見后如何？", "師說：竇入布衫。（意指開悟后，如針眼穿過布衫，自然而然）", "問：如何是佛？", "師說：灼然諦當。（意指佛性真實不虛，當下即可證得）", "問：萬緣俱息，意旨如何？", "師說：甕里石人賣棗圈。（意指在不可能的地方做不可能的事，超越常理）", "問：如何是洞山劍？", "師說：作么？（意指你要做什麼？）", "問：學人要知。", "師說：罪過。（意指不應執著于言語文字，而應親自體悟）", "問：乾坤休著意，宇宙不留心，學人祇恁么，師又作么生？", "師說：峴山亭起霧，灘峻不留船。（意指境界高深，難以言說）", "問：大眾云臻，請師撮其樞要，略舉大綱。", "師說：水上浮漚呈五色，海底蝦蟆叫月明。（意指萬法皆空，但又各具特色，不可執著于空）", "問：正當恁么時，文殊普賢在甚麼處？", "師說：長者八十一，其樹不生耳。（意指時機未到，不可強求）", "問：意旨如何？", "師說：一則不成，二則不是。（意指不可用二元對立的思維去理解）", "", "洪州泐潭道謙禪師", "", "僧問：如何是泐潭家風？", "師說：阇黎（指僧人）到來幾日也？（意指要親身體驗，才能瞭解）", "問：但有纖毫即是塵，不有時作么生？", "師以手掩兩目。（意指超越有無，不可執著于任何一邊）", "問：當陽舉唱，誰是聞是？", "師說：老僧不患耳聾。（意指真理顯而易見，無需多言）", "問：悟本無門，如何得入？", "師說：阿誰教汝恁么問？（意指悟道沒有固定的方法，不可執著于形式）", "", "金陵奉先深禪師", "", "江南主請開堂。才升座。維那白槌曰：法筵龍象眾。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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當觀第一義。師便曰。果然不識。鈍置殺人。時有僧出。問。如何是第一義。師曰。賴遇適來道了也。曰。如何領會。師曰。速禮三拜。復曰。大眾且道。鈍置落在阿誰分上。師同明和尚在眾時。聞僧問法眼。如何是色。眼豎起拂子。或曰。雞冠花。或曰。貼肉汗衫。三人特往請益。問曰。承聞和尚有三種色語。是否。眼曰。是。師曰。鷂子過新羅。便歸眾。時李王在座下。不肯。乃白法眼曰。寡人來日致茶筵。請二人重新問話。明日茶罷。備彩一箱。劍一口。謂二師曰。上座若問話得是。奉賞雜彩一箱。若問不是。祇賜一劍。法眼升座。師復出問。今日奉敕問話。師還許也無。眼曰。許。曰。鷂子過新羅。捧彩便行。大眾一時散去。時法燈作維那。乃鳴鐘集眾。僧堂前勘師。眾集。燈問。承聞二上座久在雲門。有甚奇特因緣。舉一兩則來商量看。師曰。古人道白鷺下田千點雪。黃鶯上樹一枝花。維那作么生商量。燈擬議。師打一座具便歸眾。師同明和尚到淮河。見人牽網。有魚從網透出。師曰。明兄俊哉。一似個衲僧相似。明曰。雖然如此。爭如當初不撞入網羅好。師曰。明兄你欠悟在。明至中夜。方省。

隨州雙泉郁禪師

僧問。如何是第一句。師曰。回頭終不顧。曰。如何是第二句。師曰。未語先

【現代漢語翻譯】 現代漢語譯本： 當體悟第一義諦（Paramārtha，最高真理）。禪師說：『果然是不認識。真是遲鈍，差點害了你。』當時有個僧人出來，問道：『什麼是第一義諦？』禪師說：『幸虧剛才已經說過了。』僧人說：『如何領會？』禪師說：『快去禮拜三次。』又說：『各位，且說，遲鈍落在誰的頭上？』 禪師與明和尚在人群中時，聽到僧人問法眼禪師：『什麼是色（rūpa，物質現象）？』法眼禪師豎起拂子。有人說是雞冠花，有人說是貼身汗衫。他們三人特地前去請教，問道：『聽說和尚有三種關於色的說法，是這樣嗎？』法眼禪師說：『是。』禪師說：『鷂子飛過新羅（Silla，古朝鮮國名）。』便回到人群中。當時李王在座下，不肯罷休，於是稟告法眼禪師說：『寡人明日設茶宴，請兩位重新問話。』 第二天茶宴完畢，準備了一箱綵綢和一把劍，對兩位禪師說：『上座如果問話得當，奉賞雜彩一箱；如果問得不對，就賜劍。』法眼禪師升座，禪師再次出來問道：『今日奉皇帝的命令問話，禪師您允許嗎？』法眼禪師說：『允許。』禪師說：『鷂子飛過新羅。』捧著綵綢便走了。大眾一時都散去了。 當時法燈禪師擔任維那（寺院中的僧職），於是敲鐘召集大眾，在僧堂前考察禪師。大眾聚集后，法燈禪師問道：『聽說兩位上座在雲門（Yunmen，禪宗宗派名）很久了，有什麼奇特的因緣，舉一兩則來商量看看。』禪師說：『古人說白鷺飛下田野，像是千點雪花；黃鶯飛上樹枝，像是點綴一枝鮮花。維那您打算怎麼商量？』法燈禪師猶豫不決，禪師拿起一座具（僧人坐禪用的墊子）就回到人群中。 禪師與明和尚來到淮河，看見有人拉網，有魚從網中逃脫。禪師說：『明兄真俊啊，很像個衲僧（指僧人）。』明和尚說：『雖然如此，不如當初不撞入網羅好。』禪師說：『明兄你還欠缺領悟。』明和尚到半夜才醒悟。 隨州雙泉郁禪師 僧人問：『如何是第一句？』禪師說：『回頭終不顧。』僧人問：『如何是第二句？』禪師說：『未語先』

【English Translation】 English version: When contemplating the first principle (Paramārtha, the ultimate truth). The Master said, 'Indeed, you do not recognize it. You are so dull, almost killing you.' At that time, a monk came out and asked, 'What is the first principle?' The Master said, 'Fortunately, I just spoke about it.' The monk said, 'How to understand it?' The Master said, 'Quickly prostrate three times.' Then he said, 'Everyone, tell me, on whose head does the dullness fall?' When the Master and Monk Ming were in the crowd, they heard a monk ask Dharma Eye Zen Master, 'What is rūpa (form, material phenomenon)?' Dharma Eye Zen Master raised his whisk. Someone said it was a cockscomb flower, someone said it was a close-fitting undershirt. The three of them went to ask for instruction, asking, 'I heard that the Master has three sayings about rūpa, is that so?' Dharma Eye Zen Master said, 'Yes.' The Master said, 'A hawk flies over Silla (an ancient Korean kingdom).' Then he returned to the crowd. At that time, King Li was in the seat and refused to give up, so he reported to Dharma Eye Zen Master, 'I will hold a tea banquet tomorrow and ask the two of you to ask questions again.' The next day, after the tea banquet, a box of colored silk and a sword were prepared, and they said to the two Zen Masters, 'If the senior monk asks the question correctly, I will offer a box of miscellaneous silk as a reward; if the question is not correct, I will give you a sword.' Dharma Eye Zen Master ascended the seat, and the Master came out again and asked, 'Today, I am asking questions on the order of the emperor, will the Zen Master allow it?' Dharma Eye Zen Master said, 'Allow it.' The Master said, 'A hawk flies over Silla.' He took the colored silk and left. The crowd dispersed at once. At that time, Dharma Lamp Zen Master was the director (a monastic position in the temple), so he rang the bell to gather the crowd and examined the Master in front of the monks' hall. After the crowd gathered, Dharma Lamp Zen Master asked, 'I heard that the two senior monks have been in Yunmen (a Zen school) for a long time. What are some special causes and conditions? Bring up one or two to discuss.' The Master said, 'The ancients said that white herons descend on the fields like a thousand snowflakes; orioles fly up to the branches like adorning a branch of flowers. How do you, the director, intend to discuss this?' Dharma Lamp Zen Master hesitated, and the Master took a seat cushion (a cushion used by monks for meditation) and returned to the crowd. The Master and Monk Ming came to the Huai River and saw someone pulling a net, and a fish escaped from the net. The Master said, 'Brother Ming is really handsome, just like a mendicant monk (referring to a monk).' Monk Ming said, 'Even so, it is better not to have entered the net in the first place.' The Master said, 'Brother Ming, you still lack understanding.' Monk Ming woke up in the middle of the night. Zen Master Yu of Shuangquan in Suizhou A monk asked, 'What is the first phrase?' The Master said, 'Turning back, never looking back.' The monk asked, 'What is the second phrase?' The Master said, 'Before speaking'

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分付。曰。如何是第三句。師曰。連根猶帶苦。上堂。初祖不虛傳。二祖不虛受。彼彼大丈夫。因甚麼到恁么地。便下座。后住舒州海會。僧問。如何是舒州境。師曰。浣水逆流山露骨。曰。如何是境中人。師曰。地有毒蛇沙有虱。

韶州披雲智寂禪師

僧問。如何是披雲境。師曰。白日沒閑人。問。如何是不遷義。師曰。山高不礙白雲飛。問。以字不成。八字不是。未審是甚麼字。師曰。聽老僧一偈。以字不是八不成。森羅萬象此中明。直饒巧說千般妙。不是謳阿不是經。問。如何是色空。師曰。拾取落花生舊枝。問。如何是一塵。師曰。滿目是青山。問。如何是毗盧藏中有大經卷。師曰。拈不得。曰。為甚拈不得。師曰。特地卻成愁。

韶州舜峰義韶禪師

僧問。正法無言時如何。師曰。言。曰。學人不會。乞師端的。師曰。兩重公案。曰。豈無方便。師曰。無禮難容。問。祖意教意。是同是別。師曰。日出東方月落西。僧正到方丈。曰。方丈得恁么黑。師曰。老鼠窟。正曰。放貓兒入好。師曰。試放看。正無對。師拊掌笑。師與老宿渡江次。師取錢與渡子。宿曰。囊中若有青銅片。師揖曰。長老莫笑。

南嶽般若寺啟柔禪師

僧問。西天以蠟人為驗。此土如何。師曰。新

【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是第三句？』 禪師說：『連根還帶著苦澀。』 禪師上堂說法：『初祖（Bodhidharma，菩提達摩）沒有虛傳佛法，二祖（Huike，慧可）沒有虛受佛法。那些大丈夫們，因什麼到了那種地步？』 說完便下座。後來禪師住在舒州海會。 僧人問：『什麼是舒州的境界？』 禪師說：『浣水倒流，山露出骨。』 僧人問：『什麼是境界中的人？』 禪師說：『地上有毒蛇，沙里有虱子。』

韶州披雲智寂禪師

僧人問：『什麼是披雲的境界？』 禪師說：『白天沒有閑人。』 僧人問：『什麼是不遷的意義？』 禪師說：『山高不妨礙白雲飛。』 僧人問：『「以」字不成，「八」字不是，不知道是什麼字？』 禪師說：『聽老僧一偈：以字不是八不成，森羅萬象此中明。直饒巧說千般妙，不是謳阿不是經。』 僧人問：『什麼是色空？』 禪師說：『拾取落花生舊枝。』 僧人問：『什麼是一塵？』 禪師說：『滿目是青山。』 僧人問：『什麼是毗盧藏（Vairocana-garbha，毗盧遮那佛的藏身之處）中的大經卷？』 禪師說：『拈不得。』 僧人問：『為什麼拈不得？』 禪師說：『特地卻成愁。』

韶州舜峰義韶禪師

僧人問：『正法無言時如何？』 禪師說：『言。』 僧人說：『學人不會，乞師父說個明白。』 禪師說：『兩重公案。』 僧人說：『豈無方便？』 禪師說：『無禮難容。』 僧人問：『祖意（Patriarchal intent，祖師的意圖）教意（doctrinal intent，教義的意圖），是同是別？』 禪師說：『日出東方月落西。』 僧正到方丈。 僧正說：『方丈（abbot's chamber，住持的房間）得這麼黑。』 禪師說：『老鼠窟。』 僧正說：『放貓兒入好。』 禪師說：『試放看。』 僧正無言以對，禪師拍手笑。 禪師與老宿（senior monk，年長的僧人）渡江，禪師拿錢給船伕。 老宿說：『囊中若有青銅片。』 禪師作揖說：『長老莫笑。』

南嶽般若寺啟柔禪師

僧人問：『西天（India，印度）用蠟人來驗證，此土如何？』 禪師說：『新』

【English Translation】 English version: A monk asked: 'What is the third phrase?' The Master said: 'Even with the roots, it still carries bitterness.' The Master ascended the platform and said: 'The First Patriarch (Bodhidharma) did not transmit the Dharma in vain, and the Second Patriarch (Huike) did not receive it in vain. Those great men, why did they reach such a state?' Having said that, he descended from the platform. Later, the Master resided at Haihui in Shuzhou. A monk asked: 'What is the realm of Shuzhou?' The Master said: 'The Huan River flows backward, and the mountain reveals its bones.' A monk asked: 'What are the people within the realm?' The Master said: 'There are poisonous snakes on the ground and lice in the sand.'

Zen Master Zhiji of Piyun in Shaozhou

A monk asked: 'What is the realm of Piyun?' The Master said: 'During the day, there are no idle people.' A monk asked: 'What is the meaning of non-movement?' The Master said: 'The mountain is high but does not hinder the white clouds from flying.' A monk asked: 'The character 'yi' (以) is not complete, and the character 'ba' (八) is not right. What character is it?' The Master said: 'Listen to an old monk's verse: The character 'yi' is not complete, and the character 'ba' is not right; the myriad phenomena are clear within this. Even if you speak cleverly in a thousand ways, it is neither 'ou a' nor a sutra.' A monk asked: 'What is form and emptiness?' The Master said: 'Pick up the old branches of fallen peanuts.' A monk asked: 'What is a single dust?' The Master said: 'The eyes are full of green mountains.' A monk asked: 'What is the great scripture within the Vairocana-garbha?' The Master said: 'Cannot be picked up.' The monk asked: 'Why can't it be picked up?' The Master said: 'Specifically, it becomes sorrow.'

Zen Master Yishao of Shunfeng in Shaozhou

A monk asked: 'What is it like when the True Dharma is without words?' The Master said: 'Words.' The monk said: 'This student does not understand. I beg the Master to explain it clearly.' The Master said: 'Two layers of public cases.' The monk said: 'Is there no expedient means?' The Master said: 'Rudeness is hard to tolerate.' A monk asked: 'Are the Patriarchal intent and the doctrinal intent the same or different?' The Master said: 'The sun rises in the east and the moon sets in the west.' The monastic officer arrived at the abbot's chamber. The monastic officer said: 'The abbot's chamber is so dark.' The Master said: 'A rat's nest.' The monastic officer said: 'It would be good to let a cat in.' The Master said: 'Try letting it in and see.' The monastic officer was speechless, and the Master clapped his hands and laughed. The Master and an elder monk were crossing a river. The Master took out money to give to the boatman. The elder monk said: 'If there are bronze coins in the bag...' The Master bowed and said: 'Elder, please don't laugh.'

Zen Master Qirou of Prajna Temple in Nanyue

A monk asked: 'The Western Heaven (India) uses wax figures to verify. What about here?' The Master said: 'New.'

---

羅人草鞋。問。如何是千聖同歸底道理。師曰。未達苦空境。無人不嘆嗟。上堂。眾聞板聲集。師因示偈曰。妙哉三下板。知識盡來參。既善分時節。吾今不再三。便下座。

潞府妙勝臻禪師

僧問。金粟如來為甚麼卻降釋迦會裡。師曰。香山南。雪山北。曰。南贍部洲事又作么生。師曰。黃河水急浪花粗。問。如何是向上一路。師曰。一條濟水貫新羅。

饒州薦福承古禪師

操行高潔。稟性虛明。參大光敬玄禪師。乃曰。祇是個草里漢。遂參福嚴雅和尚。又曰。祇是個脫灑衲僧。由是終日默然。深究先德洪規。一日覽雲門語。忽然發悟。自此韜藏。不求名聞。棲止云居弘覺禪師塔所。四方學者奔湊。因稱古塔主也。景祐四年。范公仲淹出守鄱陽。聞師道德。請居薦福。開闡宗風。僧問。大善知識。將何為人。師曰。莫。曰。恁么則有問有答去也。師曰。莫。問。青青翠竹。儘是真如。鬱鬱黃花。無非般若。如何是般若。師曰。黃泉無老少。曰。春來草自青。師曰。聲名不朽。曰。若然者。碧眼胡僧也皺眉。師曰。退後三步。僧曰。苦。師乃吽吽。問。臨濟舉拂。學人舉拳。是同是別。師曰。訛言亂眾。曰。恁么則依令而行也。師曰。天涯海角。問。一喝分賓主。照用一時行。此意如何。師

【現代漢語翻譯】 現代漢語譯本 羅人穿著草鞋。

有人問：『什麼是千聖同歸（指所有聖人最終歸於同一真理）的道理？』

禪師說：『未曾領悟苦空的境界，沒有人不嘆息嗟嘆。』

禪師上堂說法：『大眾聽到打板的聲音聚集而來。』於是禪師示偈說：『妙啊，這三下板聲，有知識的人都來參悟。既然能很好地掌握時節，我今天就不再多說了。』說完便下座。

潞府的妙勝臻禪師

有僧人問：『金粟如來（指過去佛）為什麼卻降臨在釋迦（指現在佛）的法會上？』

禪師說：『香山之南，雪山之北。』

僧人說：『那麼南贍部洲（指我們所居住的世界）的事情又如何呢？』

禪師說：『黃河水流湍急，浪花粗大。』

有人問：『如何是向上一路（指超越一切相對概念的絕對真理之路）？』

禪師說：『一條濟水貫穿新羅（指超越國界，真理無處不在）。』

饒州薦福承古禪師

禪師操守高尚，品行清白，天性虛懷若谷。他參訪大光敬玄禪師，敬玄禪師說：『只不過是個草莽之人。』於是他又參訪福嚴雅和尚，雅和尚說：『只不過是個灑脫的雲遊僧人。』因此，承古禪師終日沉默不語，深入研究前代高僧的宏大規矩。一天，他閱讀雲門禪師的語錄，忽然開悟。從此韜光養晦，不求名聲，居住在云居弘覺禪師的塔旁。四方學人紛紛前來求教，因此人們稱他為古塔主。景祐四年，范仲淹出任鄱陽太守，聽聞承古禪師的道德，便請他住持薦福寺，弘揚禪宗。有僧人問：『大善知識（指有大智慧的導師），將如何為人說法？』

禪師說：『莫（不要執著于任何說法）。』

僧人說：『這樣豈不是有問有答了嗎？』

禪師說：『莫（不要執著于問答）。』

有人問：『青青的翠竹，全部都是真如（指萬物的本性）；鬱鬱的黃花，無一不是般若（指智慧）。如何是般若？』

禪師說：『黃泉路上無老少（指生死麵前人人平等）。』

僧人說：『春天來了，草自然就綠了。』

禪師說：『聲名不會不朽（指不要執著于名聲）。』

僧人說：『如果這樣，那麼碧眼胡僧（指達摩祖師）也要皺眉了。』

禪師說：『退後三步。』

僧人說：『苦啊！』

禪師於是發出『吽吽』的聲音。

有人問：『臨濟禪師舉起拂塵，學人舉起拳頭，是相同還是不同？』

禪師說：『妖言惑眾。』

僧人說：『這樣就是依令而行了。』

禪師說：『天涯海角（指不要執著于形式）。』

有人問：『一喝分賓主，照用一時行，此意如何？』 English version A monk wearing straw sandals from Luo.

A question: 'What is the principle of the myriad sages returning to the same source (referring to all sages ultimately returning to the same truth)?'

The Master said: 'Without realizing the state of suffering and emptiness, no one does not sigh and lament.'

The Master ascended the Dharma hall and said: 'The assembly gathers upon hearing the sound of the board.' Thereupon, the Master presented a verse, saying: 'Wonderful, these three strikes of the board, those with knowledge come to participate. Since one can skillfully manage the timing, I will not repeat myself today.' Then he descended from the seat.

Miaosheng Zhen Chan Master of Lu Prefecture

A monk asked: 'Why did the Tathagata of Jin Su (referring to a past Buddha) descend into the assembly of Shakyamuni (referring to the present Buddha)?'

The Master said: 'South of Xiang Mountain, north of Snow Mountain.'

The monk said: 'Then what about the affairs of Jambudvipa (referring to the world we inhabit)?'

The Master said: 'The Yellow River's water is rapid, and the waves are rough.'

Someone asked: 'What is the path beyond (referring to the absolute truth beyond all relative concepts)?'

The Master said: 'A single Ji River runs through Silla (referring to truth being everywhere, transcending national boundaries).'

Chan Master Chenggu of Jianfu Temple in Raozhou

The Chan Master had noble conduct, pure character, and a humble nature. He visited Chan Master Jingxuan of Daguang, who said: 'He is just a rustic person.' Then he visited Abbot Ya of Fuyan Temple, who said: 'He is just a free and easy wandering monk.' Therefore, Chan Master Chenggu remained silent all day, deeply studying the grand rules of past eminent monks. One day, he read the sayings of Chan Master Yunmen and suddenly attained enlightenment. From then on, he concealed his talents and did not seek fame, residing near the pagoda of Chan Master Hongjue of Yunju. Scholars from all directions flocked to him for instruction, so people called him the Master of the Old Pagoda. In the fourth year of the Jingyou era, Fan Zhongyan was appointed governor of Poyang and, hearing of Chan Master Chenggu's virtue, invited him to reside at Jianfu Temple and propagate the Zen school. A monk asked: 'Great virtuous teacher (referring to a teacher with great wisdom), how will you teach people?'

The Master said: 'Mo (do not cling to any teachings).'

The monk said: 'In that case, isn't there a question and an answer?'

The Master said: 'Mo (do not cling to questions and answers).'

Someone asked: 'The green bamboo, all of it is Suchness (referring to the essence of all things); the luxuriant yellow flowers, none of them are other than Prajna (referring to wisdom). What is Prajna?'

The Master said: 'In the Yellow Springs, there are no old or young (referring to everyone being equal before life and death).'

The monk said: 'When spring comes, the grass naturally turns green.'

The Master said: 'Fame will not last forever (referring to not clinging to fame).'

The monk said: 'If that is so, then the blue-eyed barbarian monk (referring to Bodhidharma) will also frown.'

The Master said: 'Step back three paces.'

The monk said: 'Suffering!'

The Master then uttered 'Hum Hum' sounds.

Someone asked: 'Linji raised his whisk, and the student raised his fist. Are they the same or different?'

The Master said: 'False words confuse the masses.'

The monk said: 'Then this is acting according to the command.'

The Master said: 'The ends of the earth (referring to not clinging to forms).'

Someone asked: 'One shout distinguishes guest and host, illumination and function occur simultaneously. What is the meaning of this?'

【English Translation】 English version A monk wearing straw sandals from Luo.

A question: 'What is the principle of the myriad sages returning to the same source (referring to all sages ultimately returning to the same truth)?'

The Master said: 'Without realizing the state of suffering and emptiness, no one does not sigh and lament.'

The Master ascended the Dharma hall and said: 'The assembly gathers upon hearing the sound of the board.' Thereupon, the Master presented a verse, saying: 'Wonderful, these three strikes of the board, those with knowledge come to participate. Since one can skillfully manage the timing, I will not repeat myself today.' Then he descended from the seat.

Miaosheng Zhen Chan Master of Lu Prefecture

A monk asked: 'Why did the Tathagata of Jin Su (referring to a past Buddha) descend into the assembly of Shakyamuni (referring to the present Buddha)?'

The Master said: 'South of Xiang Mountain, north of Snow Mountain.'

The monk said: 'Then what about the affairs of Jambudvipa (referring to the world we inhabit)?'

The Master said: 'The Yellow River's water is rapid, and the waves are rough.'

Someone asked: 'What is the path beyond (referring to the absolute truth beyond all relative concepts)?'

The Master said: 'A single Ji River runs through Silla (referring to truth being everywhere, transcending national boundaries).'

Chan Master Chenggu of Jianfu Temple in Raozhou

The Chan Master had noble conduct, pure character, and a humble nature. He visited Chan Master Jingxuan of Daguang, who said: 'He is just a rustic person.' Then he visited Abbot Ya of Fuyan Temple, who said: 'He is just a free and easy wandering monk.' Therefore, Chan Master Chenggu remained silent all day, deeply studying the grand rules of past eminent monks. One day, he read the sayings of Chan Master Yunmen and suddenly attained enlightenment. From then on, he concealed his talents and did not seek fame, residing near the pagoda of Chan Master Hongjue of Yunju. Scholars from all directions flocked to him for instruction, so people called him the Master of the Old Pagoda. In the fourth year of the Jingyou era, Fan Zhongyan was appointed governor of Poyang and, hearing of Chan Master Chenggu's virtue, invited him to reside at Jianfu Temple and propagate the Zen school. A monk asked: 'Great virtuous teacher (referring to a teacher with great wisdom), how will you teach people?'

The Master said: 'Mo (do not cling to any teachings).'

The monk said: 'In that case, isn't there a question and an answer?'

The Master said: 'Mo (do not cling to questions and answers).'

Someone asked: 'The green bamboo, all of it is Suchness (referring to the essence of all things); the luxuriant yellow flowers, none of them are other than Prajna (referring to wisdom). What is Prajna?'

The Master said: 'In the Yellow Springs, there are no old or young (referring to everyone being equal before life and death).'

The monk said: 'When spring comes, the grass naturally turns green.'

The Master said: 'Fame will not last forever (referring to not clinging to fame).'

The monk said: 'If that is so, then the blue-eyed barbarian monk (referring to Bodhidharma) will also frown.'

The Master said: 'Step back three paces.'

The monk said: 'Suffering!'

The Master then uttered 'Hum Hum' sounds.

Someone asked: 'Linji raised his whisk, and the student raised his fist. Are they the same or different?'

The Master said: 'False words confuse the masses.'

The monk said: 'Then this is acting according to the command.'

The Master said: 'The ends of the earth (referring to not clinging to forms).'

Someone asked: 'One shout distinguishes guest and host, illumination and function occur simultaneously. What is the meaning of this?'

---

曰。乾柴濕茭。僧便喝。師曰。紅焰炎天。上堂。夫出家者為無為法。無為法中無利益。無功德。近來出家人。貪著福慧。與道全乖。若為福慧。須至明心。若要達道。無汝用心處。所以常勸諸人。莫學佛法。但自休心。利根者畫時解脫。鈍根者或三五年。遠不過十年。若不悟去。老僧與你入㧞舌地獄。參。

金陵清涼智明禪師

江南主請師上堂。小長老問。凡有言句。盡落方便。不落方便。請師速道。師曰。國主在此。不敢無禮。

潭州南臺道遵法雲禪師

上堂。從上宗乘。合作么生提綱。合作么生言論。佛法兩字當得么。真如解脫當得么。雖然如是。細不通風。大通車馬。若約理化門中。一言才啟。震動乾坤。山河大地。海晏河清。三世諸佛。說法現前。於此明得。古佛殿前。同登彼岸。無事。珍重。問。如何是祖師西來意。師曰。下坡不走。問。牛頭未見四祖時如何。師曰。著衣吃飯。曰。見后如何。師曰。缽盂掛壁上。問。如何是真如含一切。師曰。分明。曰。為甚麼有利鈍。師曰。四天打鼓。樓上擊鐘。問。如何是南臺境。師曰。金剛手指天。問。如何是色空。師曰。道士著真紅。問。十二時中。時時不離時如何。師曰。諦。

韶州雙峰竟欽禪師

益州人也。開堂日

【現代漢語翻譯】 說：『乾柴和濕柴。』 僧人便大喝一聲。 禪師說：『紅色的火焰燃燒天空。』 上堂開示：出家是爲了追求無為法（Nirvana，涅槃）。無為法中沒有利益，沒有功德。 近來的出家人，貪戀福報和智慧，與道完全背離。 如果要修福慧，必須達到明心見性。 如果要通達大道，就不要用心思。 所以我常常勸告各位，不要學佛法，只要自己休心。 根器好的人當下就能解脫，根器差的人或許三五年，最遠不過十年。 如果不覺悟，老僧就要和你一起下拔舌地獄。 參！

金陵清涼智明禪師

江南的統治者請禪師上堂說法。一位年輕的僧人問道：『凡是有言語，都落入了方便法門。不落入方便法門，請禪師快說！』 禪師說：『國主在這裡，不敢無禮。』

潭州南臺道遵法雲禪師

上堂開示：從上古以來的宗門傳承，應該如何提綱挈領？應該如何言論？ 『佛法』這兩個字可以嗎？ 『真如』（Tathata，事物的真實如是的狀態）『解脫』（Moksha，從輪迴中解脫）可以嗎？ 雖然是這樣，細微之處不通風，大的方面可以通行車馬。 如果從理化門中來說，一句話才開始，就能震動乾坤，山河大地，海晏河清。 三世諸佛，說法顯現於眼前。 在這裡明白，就能在古佛殿前，一同登上彼岸。 無事，珍重。』 有人問：『什麼是祖師西來意（Bodhidharma，菩提達摩）？』 禪師說：『下坡不走。』 問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』 禪師說：『著衣吃飯。』 問：『見后如何？』 禪師說：『缽盂掛在墻壁上。』 問：『如何是真如含一切？』 禪師說：『分明。』 問：『為什麼有利鈍之分？』 禪師說：『四天打鼓，樓上擊鐘。』 問：『如何是南臺境？』 禪師說：『金剛手指天。』 問：『如何是色空（Form and emptiness，色蘊和空性）？』 禪師說：『道士穿著真紅的衣服。』 問：『十二時中，時時刻刻不離時，如何？』 禪師說：『諦（仔細觀察）。』

韶州雙峰竟欽禪師

是益州人。開堂之日

【English Translation】 Said: 'Dry firewood and wet straw.' The monk then shouted. The Master said: 'Red flames blaze across the sky.' Ascending the hall: Those who leave home do so for the sake of the unconditioned Dharma (Nirvana). In the unconditioned Dharma, there is no benefit, no merit. Recent renunciates are greedy for blessings and wisdom, completely deviating from the Way. If you want to cultivate blessings and wisdom, you must attain the clarity of mind and see your true nature. If you want to attain the Great Way, there is no place for your mind to be used. Therefore, I often advise you all not to study the Buddha Dharma, but to rest your minds. Those with sharp faculties will attain liberation immediately, those with dull faculties may take three to five years, but no more than ten years. If you do not awaken, this old monk will go to the Avici Hell (拔舌地獄) with you. Investigate!

Chan Master Zhiming of Qingliang in Jinling

The ruler of Jiangnan invited the Master to ascend the hall. A young monk asked: 'All words and phrases fall into expedient means. What does not fall into expedient means? Please tell me quickly, Master!' The Master said: 'The ruler is here, I dare not be impolite.'

Chan Master Daozun Fayun of Nantai in Tanzhou

Ascending the hall: From the ancestral lineage of the past, how should we grasp the key points? How should we speak? Are the two words 'Buddha Dharma' sufficient? Are 'Tathata (真如)' and 'Moksha (解脫)' sufficient? Although it is so, no wind can pass through the smallest crack, and carriages and horses can pass through the largest. If we speak from the perspective of the principle of transformation, the moment a word is uttered, it shakes the universe, the mountains and rivers, the great earth, the seas are calm and the rivers are clear. The Buddhas of the three worlds appear before us, expounding the Dharma. If you understand this, you can ascend to the other shore together in front of the ancient Buddha hall. Nothing more, cherish this. Someone asked: 'What is the meaning of Bodhidharma's (祖師) coming from the West?' The Master said: 'Do not walk downhill.' Asked: 'What was it like when Niutou (牛頭, Fazong Chan Shi) had not yet seen the Fourth Patriarch (四祖, Daoxin Chan Shi)?' The Master said: 'Wearing clothes and eating food.' Asked: 'What is it like after seeing him?' The Master said: 'The bowl is hanging on the wall.' Asked: 'What is true suchness (真如) containing everything?' The Master said: 'Clear and distinct.' Asked: 'Why are there differences in sharpness and dullness?' The Master said: 'Drums are beaten in the four heavens, and bells are struck upstairs.' Asked: 'What is the realm of Nantai?' The Master said: 'The Vajra finger points to the sky.' Asked: 'What is form and emptiness (色空)?' The Master said: 'A Taoist wears true red.' Asked: 'In the twelve periods of the day, how is it that one is always not apart from the present moment?' The Master said: 'Observe carefully (諦).'

Chan Master Jingqin of Shuangfeng in Shaozhou

Was a person from Yizhou. On the day of opening the hall

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。雲門和尚躬臨證明。僧問。如何是佛法大意。師曰。日出方知天下朗。無油那點佛前燈。問。如何是雙峰境。師曰。夜聽水流庵后竹。晝看云起面前山。問。如何是和尚為人一句。師曰。因風吹火。上堂。進一步則迷理。退一步則失事。饒你一向兀然去。又同無情。僧問。如何得不同無情去。師曰。動轉施為。曰。如何得不迷理失事去。師曰。進一步。退一步。僧作禮。師曰。向來有人恁么會。老僧不肯伊。曰。請師直指。師便打出。問。如何是正法眼。師曰。山河大地。問。如何是法王劍。師曰。鉛刀徒逞。不若龍泉。曰。用者如何。師曰。藏鋒猶不許。露刃更何堪。問。賓頭盧應供四天下。還得遍也無。師曰。如月入水。問。如何是用而不雜。師曰。明月堂前垂玉露。水晶殿里璨真珠。有行者問。某甲遇賊來時。若殺即違佛教。不殺又違王敕。未審師意如何。師曰。官不容針。私通車馬。廣主嘗親問法要。錫慧真廣悟號。將示寂。告門人曰。吾不久去世。汝可就山頂預修墳塔。洎工畢。以聞。師曰。後日子時行矣。及期。會雲門爽和尚等七人夜話。侍者報三更也。師索香焚之。合掌而逝。

韶州資福詮禪師

僧問。不問宗乘。請師心印。師曰。不答這話。曰。為甚麼不答。師曰。不副前言。問。覿

【現代漢語翻譯】 現代漢語譯本：雲門和尚親自來證明。[僧人問：]『如何是佛法大意？』[雲門和尚]說：『日出方知天下朗，無油那點佛前燈。』[僧人]問：『如何是雙峰境？』[雲門和尚]說：『夜聽水流庵后竹，晝看云起面前山。』[僧人]問：『如何是和尚為人一句？』[雲門和尚]說：『因風吹火。』 [雲門和尚]上堂[說法]：『進一步則迷理，退一步則失事。饒你一向兀然去，又同無情。』[僧人]問：『如何得不同無情去？』[雲門和尚]說：『動轉施為。』[僧人]曰：『如何得不迷理失事去？』[雲門和尚]說：『進一步，退一步。』僧作禮。[雲門和尚]說：『向來有人恁么會，老僧不肯伊。』[僧人]曰：『請師直指。』[雲門和尚]便打出。[僧人]問：『如何是正法眼？』[雲門和尚]說：『山河大地。』[僧人]問：『如何是法王劍？』[雲門和尚]說：『鉛刀徒逞，不若龍泉。』[僧人]曰：『用者如何？』[雲門和尚]說：『藏鋒猶不許，露刃更何堪。』[僧人]問：『賓頭盧（Pindolabharadvaja，十六羅漢之一）應供四天下，還得遍也無？』[雲門和尚]說：『如月入水。』[僧人]問：『如何是用而不雜？』[雲門和尚]說：『明月堂前垂玉露，水晶殿里璨真珠。』 有行者問：『某甲遇賊來時，若殺即違佛教，不殺又違王敕，未審師意如何？』[雲門和尚]說：『官不容針，私通車馬。』廣主（地方官員）嘗親問法要，錫慧真廣悟號。將示寂，告門人曰：『吾不久去世，汝可就山頂預修墳塔。』洎工畢，以聞。[雲門和尚]說：『後日子時行矣。』及期，會雲門爽和尚等七人夜話。侍者報三更也。師索香焚之，合掌而逝。 韶州資福詮禪師 [僧人]問：『不問宗乘，請師心印。』[資福詮禪師]說：『不答這話。』[僧人]曰：『為甚麼不答？』[資福詮禪師]說：『不副前言。』[僧人]問：『覿』

【English Translation】 English version: Yunmen (Unmon, a Zen master) himself came to verify. [A monk asked:] 'What is the great meaning of the Buddha-dharma?' [Yunmen] said: 'Only when the sun rises do you know the world is bright; without oil, how can you light the lamp before the Buddha?' [The monk] asked: 'What is the realm of Shuangfeng (Sōhō, a mountain in China)?' [Yunmen] said: 'At night, listen to the water flowing behind the hut; during the day, watch the clouds rising in front of the mountain.' [The monk] asked: 'What is a phrase for how the master acts for people?' [Yunmen] said: 'Blowing on fire with the wind.' [Yunmen] ascended the platform [to preach]: 'Taking a step forward, you are deluded about the principle; taking a step back, you lose the matter. Even if you remain blankly still, you are the same as insentient.' [The monk] asked: 'How can one be different from insentient?' [Yunmen] said: 'Moving and acting.' [The monk] said: 'How can one avoid being deluded about the principle and losing the matter?' [Yunmen] said: 'Take a step forward, take a step back.' The monk bowed. [Yunmen] said: 'If someone has understood it like this before, this old monk would not approve of him.' [The monk] said: 'Please, master, point directly.' [Yunmen] then struck him. [The monk] asked: 'What is the eye of the true Dharma?' [Yunmen] said: 'Mountains, rivers, and the great earth.' [The monk] asked: 'What is the sword of the Dharma King?' [Yunmen] said: 'A lead knife is just showing off; it's not as good as Longquan (a famous sword).' [The monk] said: 'How is it used?' [Yunmen] said: 'Concealing the blade is still not allowed; how much less bearing the blade?' [The monk] asked: 'Does Pindolabharadvaja (one of the sixteen Arhats) receive offerings throughout the four continents?' [Yunmen] said: 'Like the moon reflected in water.' [The monk] asked: 'How is it used without mixing?' [Yunmen] said: 'Jade dew hangs before the bright moon hall; true pearls shine in the crystal palace.' A practitioner asked: 'When I encounter a thief, if I kill him, I violate the Buddha's teachings; if I don't kill him, I violate the king's decree. I don't know what the master's intention is?' [Yunmen] said: 'The government does not allow a needle; private affairs allow carriages and horses.' The governor of Guang (a region in China) once personally asked about the essentials of the Dharma, and bestowed the title 'Huizhen Guangwu'. As he was about to pass away, he told his disciples: 'I will soon pass away; you should build a tomb pagoda on the top of the mountain in advance.' After the construction was completed, they reported it. [Yunmen] said: 'I will depart at the hour of Zi (11pm-1am) on the day after tomorrow.' When the time came, he met with Zen Master Yunmen Shuang and seven others for a night conversation. The attendant reported that it was the third watch (midnight). The master asked for incense to burn, put his palms together, and passed away. Zen Master Zifu Quan of Shaozhou [A monk] asked: 'I'm not asking about the teachings of the school; please, master, show me the mind-seal.' [Zen Master Zifu Quan] said: 'I won't answer that question.' [The monk] said: 'Why won't you answer?' [Zen Master Zifu Quan] said: 'It doesn't match the previous words.' [A monk] asked: '覿'

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面難逢處。如何顧鑒咦。乞師垂半偈。免使後人疑。師曰。鋒前一句超調御。擬問如何歷劫違。曰。恁么則東山西嶺時人知有。未審資福庭前誰家風月。師曰。且領前話。

廣州黃云元禪師

初開堂日。以手拊繩床曰。諸人還識廣大須彌之座也無。若不識。老僧升座去也。師便坐。僧問。如何是大漢國境。師曰。歌謠滿路。上堂。古人道。觸目未曾無。臨機何不道。山僧即不然。觸目未曾無。臨機道甚麼。珍重。

廣州龍境倫禪師

開堂升座。提起拂子曰。還會么。若會。頭上更增頭。若不會。斷頭取活。僧問。如何是龍境家風。師曰。豺狼虎豹。問。如何是佛。師曰。勤耕田。曰。學人不會。師曰。早收禾。問僧。甚麼處來。曰。黃云來。師曰。作么生是黃云郎當媚癡抹跶為人一句。僧無對。示眾曰。作么生是長連床上取性一句。道將來。

韶州雲門山爽禪師

上堂。僧問。如何是佛。師曰。聖躬萬歲。問。如何是透法身句。師曰。銀香臺上生蘿蔔。

韶州白雲聞禪師

上堂良久。僧出問。白雲一路。全因今日。師曰。不是。不是。曰。和尚又如何。師曰。白雲一路。草深一丈。便下座。問。擬伸一問。師還答否。師曰。皂莢樹頭懸。風吹曲不成。問。受施主供

【現代漢語翻譯】 現代漢語譯本： 僧：難得一見的境地，如何觀照反省？請禪師開示半句偈語，免得後人疑惑。 師：鋒芒之前的一句超越調御，想要問如何經歷劫難而違背？ 僧：既然如此，那麼東山和西嶺的人都知道有（佛法），不知道資福寺庭前是誰家的風月？ 師：暫且領會之前的話。

廣州黃云元禪師

初次開堂時，用手拍打繩床說：各位還認識這廣大的須彌山之座嗎？如果不認識，老僧就要升座了。禪師便坐上座位。僧人問：如何是大漢的國境？禪師說：歌謠傳遍道路。上堂說法時說：古人說，觸目所及沒有不是（佛法）的，臨機應變時為何不說？山僧我就不一樣，觸目所及沒有不是（佛法）的，臨機應變時說什麼？珍重。

廣州龍境倫禪師

開堂升座，提起拂塵說：會了嗎？如果會了，頭上更增加一個頭（多此一舉）；如果不會，就斷頭取活（置之死地而後生）。僧人問：如何是龍境的家風？禪師說：豺狼虎豹。問：如何是佛？禪師說：勤奮耕田。問：學人不會。禪師說：早點收割稻禾。問僧人：從哪裡來？答：黃云寺來。禪師說：怎麼是黃云郎當媚癡抹跶為人一句？僧人無言以對。禪師向大眾開示說：怎麼是長連床上取性一句？說出來。

韶州雲門山爽禪師

上堂說法。僧人問：如何是佛？禪師說：聖躬萬歲。問：如何是透法身句？禪師說：銀香臺上生蘿蔔。

韶州白雲聞禪師

上堂良久。僧人出來問：白雲一路，全是因為今日（才得以開示）嗎？禪師說：不是，不是。問：和尚您又是如何？禪師說：白雲一路，草深一丈。便下座。問：想要提一個問題，禪師您還回答嗎？禪師說：皂莢樹頭懸，風吹曲不成。問：接受施主供養

【English Translation】 English version: Monk: A rare and difficult to encounter state. How to contemplate and reflect? I beg the master to impart half a verse, to prevent future generations from doubting. Master: The phrase before the sharp edge surpasses taming and subduing. To ask how to violate through kalpas (aeons)? Monk: If so, then people of Dongshan (East Mountain) and Xiling (West Ridge) know there is (the Dharma). I wonder, in front of Zifu Temple, whose is the wind and moon? Master: For now, understand the previous words.

Zen Master Huangyun Yuan of Guangzhou

On the first day of opening the hall, he patted the rope bed with his hand and said: Do you all recognize this vast seat of Mount Sumeru (the central world-mountain in Buddhist cosmology)? If you don't recognize it, this old monk will ascend the seat. The master then sat down. A monk asked: What is the national border of the great Han? The master said: Songs and ballads fill the roads. Ascending the hall, he said: The ancients said, 'Nothing that meets the eye is not (Dharma).' Why not speak when facing the opportunity? This mountain monk is not like that. Nothing that meets the eye is not (Dharma). What to say when facing the opportunity? Treasure this.

Zen Master Longjing Lun of Guangzhou

Ascending the seat at the opening of the hall, he raised the whisk and said: Do you understand? If you understand, add another head on top of your head (superfluous); if you don't understand, cut off your head to gain life (a desperate measure). A monk asked: What is the family style of Longjing? The master said: Jackals, wolves, tigers, and leopards. Asked: What is Buddha (enlightened one)? The master said: Diligently cultivate the field. Asked: This student does not understand. The master said: Harvest the rice early. Asked a monk: Where do you come from? Replied: From Huangyun Temple. The master said: What is the phrase 'Huangyun langdang meichi moda for others'? The monk had no reply. The master instructed the assembly: What is the phrase 'taking nature on the long continuous bed'? Speak it out.

Zen Master Shuang of Yunmen Mountain in Shaozhou

Ascending the hall to give a Dharma talk. A monk asked: What is Buddha (enlightened one)? The master said: May the sacred body live ten thousand years. Asked: What is the phrase that penetrates the Dharmakaya (the body of the Dharma)? The master said: Radishes grow on the silver incense stand.

Zen Master Baiyun Wen of Shaozhou

After a long time in the hall. A monk came out and asked: The road of Baiyun (White Cloud), is it entirely because of today (that it can be revealed)? The master said: No, no. Asked: What about you, Master? The master said: The road of Baiyun, the grass is one zhang (about 10 feet) deep. Then he descended from the seat. Asked: I want to ask a question, will the master still answer? The master said: Hanging on the head of the Gleditsia sinensis (Chinese honey locust) tree, the wind blows and the tune cannot be formed. Asked: Receiving offerings from donors

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養。將何報答。師曰。作牛作馬。

韶州凈法禪想章禪師

廣主問。如何是禪。師乃良久。主罔測。因署其號。僧問。日月重明時如何。師曰。日月雖明。不鑒覆盆之下。問。既是金山。為甚麼鑿石。師曰。金山鑿石。問。如何是道。師曰。迢迢十萬余。

韶州溫門山滿禪師

僧問。如何是佛。師曰。胸題卍字。曰。如何是祖。師曰。不游西土。有人指壁上畫問。既是千尺松。為甚麼卻在屋下。師曰。芥子納須彌作么生。問。隔墻見角。便知是牛時如何。師便打。問。如何是和尚家風。師曰。汝曾讀書么。問。太子初生為甚麼不識父母。師曰。迥然尊貴。

英州大容諲禪師

僧問。如何是大容水。師曰。還我一滴來。問。當來彌勒下生時如何。師曰。慈氏宮中三春草。問。如何是真空。師曰。拈卻拒陽著。曰。如何是妙用。師乃握拳。僧曰。真空妙用。相去幾何。師以手撥之。問。長蛇偃月即不問。匹馬單槍時如何。師曰。麻江橋下。會么。曰。不會。師曰。聖壽寺前。問。既是大容。為甚麼趁出僧。師曰。大海不容塵。小溪多搕𢶍。問。如何是古佛一路。師指地。僧曰。不問這個。師曰。去。師與一老宿相期他往。偶因事不去。宿曰。佛無二言。師曰。法無一向。

廣

【現代漢語翻譯】 現代漢語譯本： 問：如何報答父母的養育之恩？ 師父說：做牛做馬（來報答）。

韶州凈法禪寺想章禪師

廣州地方長官問：什麼是禪？ 禪師良久不語。長官不明白。因此題寫了他的稱號。 僧人問：日月重新光明的時候怎麼樣？ 禪師說：日月雖然光明，卻照不到倒扣的盆子下面。 問：既然是金山（比喻珍貴），為什麼還要鑿石（比喻多此一舉）？ 禪師說：金山鑿石（本來就是多餘的）。 問：什麼是道？ 禪師說：迢迢十萬余（形容道路遙遠）。

韶州溫門山滿禪師

僧人問：什麼是佛？ 禪師說：胸前有卍字（的形象）。 問：什麼是祖師？ 禪師說：不游西土（指不拘泥於形式）。 有人指著墻上的畫問：既然是千尺松，為什麼卻在屋下？ 禪師說：芥子（芥菜籽，比喻小）如何能容納須彌山（比喻大）？ 問：隔著墻看見牛角，就知道是牛，這是什麼意思？ 禪師便打了他。 問：什麼是和尚的家風？ 禪師說：你讀過書嗎？ 問：太子（指釋迦牟尼）初生的時候為什麼不認識父母？ 禪師說：迥然尊貴（自然與衆不同）。

英州大容諲禪師

僧人問：什麼是大容水？ 禪師說：還我一滴來（你告訴我什麼是大容水）。 問：未來彌勒佛下生的時候怎麼樣？ 禪師說：慈氏宮中三春草（一片生機）。 問：什麼是真空？ 禪師說：拿掉拒陽（指多餘的東西），穿上衣服（指回歸本真）。 問：什麼是妙用？ 禪師於是握緊拳頭。 僧人說：真空和妙用，相差多少？ 禪師用手撥開。 問：長蛇偃月（比喻強大的陣勢）暫且不問，匹馬單槍（比喻孤身一人）的時候怎麼樣？ 禪師說：麻江橋下，明白嗎？ 僧人說：不明白。 禪師說：聖壽寺前。 問：既然是大容（指寬容），為什麼還要趕走僧人？ 禪師說：大海不容塵，小溪多污垢。 問：什麼是古佛一路？ 禪師指著地。 僧人說：不問這個。 禪師說：去。 禪師與一位老修行約定一同前往某地，因為有事沒去。老修行說：佛無二言（說話算數）。 禪師說：法無一向（法無定法）。

廣

【English Translation】 English version: Question: How can one repay the kindness of parents in raising us? The Master said: By becoming an ox or a horse (to repay them).

Zen Master Xiangzhang of Jingfa Temple in Shaozhou

The local governor of Guangzhou asked: What is Zen? The Zen Master remained silent for a long time. The governor did not understand. Therefore, he inscribed the Master's title. A monk asked: What is it like when the sun and moon shine brightly again? The Master said: Although the sun and moon are bright, they cannot illuminate beneath an overturned bowl. Question: Since it is a golden mountain (a metaphor for something precious), why carve stone (a metaphor for doing something unnecessary)? The Master said: Carving stone on a golden mountain (is inherently superfluous). Question: What is the Dao? The Master said: A distant journey of over a hundred thousand (miles, describing the remoteness of the path).

Zen Master Man of Wenmen Mountain in Shaozhou

A monk asked: What is Buddha? The Master said: (The image) with a swastika on the chest. Question: What is the Patriarch? The Master said: Not traveling to the Western Land (referring to not being attached to forms). Someone pointed to a painting on the wall and asked: Since it is a thousand-foot pine, why is it under the roof? The Master said: How can a mustard seed (a metaphor for smallness) contain Mount Sumeru (a metaphor for greatness)? Question: Seeing a horn through the wall, one knows it is an ox. What does this mean? The Master then struck him. Question: What is the family style of the Abbot? The Master said: Have you read books? Question: Why didn't the prince (referring to Shakyamuni) recognize his parents when he was first born? The Master said: Utterly noble (naturally extraordinary).

Zen Master Yin of Darong in Yingzhou

A monk asked: What is Darong water? The Master said: Give me a drop back (you tell me what Darong water is). Question: What will it be like when Maitreya Buddha descends in the future? The Master said: The spring grass in the Tushita Heaven (full of vitality). Question: What is True Emptiness (Sunyata)? The Master said: Take away the 'juyang' (referring to unnecessary things), and put on clothes (referring to returning to the original nature). Question: What is Wonderful Function? The Master then clenched his fist. The monk said: How far apart are True Emptiness and Wonderful Function? The Master brushed them apart with his hand. Question: I won't ask about the long snake and the crescent moon (a metaphor for a powerful formation). What about a single horse and a single spear (a metaphor for being alone)? The Master said: Under the Majiang Bridge, do you understand? The monk said: I don't understand. The Master said: In front of Shengshou Temple. Question: Since it is Darong (referring to tolerance), why drive out the monks? The Master said: The great sea does not hold dust, small streams have much filth. Question: What is the path of the ancient Buddhas? The Master pointed to the ground. The monk said: I'm not asking about this. The Master said: Go. The Master and an old practitioner agreed to go somewhere together, but he didn't go because of something. The old practitioner said: 'Buddha has no two words' (keeps his promises). The Master said: The Dharma has no single direction (the Dharma is not fixed).

Guang

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州羅山崇禪師

僧問。如何是大漢國境。師曰。玉狗吠時天未曉。金雞啼處五更初。問。丹霞訪居士。女子不𢹂籃時如何。師曰。也要到這裡一轉。問。如何是羅山境。師曰。布水千尋。

韶州雲門常寶禪師

上堂。至道無難。唯嫌揀擇。還有揀擇者么。時有僧問。十方國土中。唯有一乘法。如何是一乘法。師曰。日月分明。曰。學人不會。師曰。清風滿路。

郢州林溪竟脫禪師

僧問。如何是法身。師曰。四海五湖賓。曰。如何是透法身句。師曰。明眼人笑汝。問。如何是本來人。師曰。風吹滿面塵。問。牛頭未見四祖時如何。師曰。富貴多賓客。曰。見后如何。師曰。貧窮絕往還。問。如何是佛。師曰。十字路頭。曰。如何是法。師曰。三家村裡。曰。佛之與法。是一是二。師曰。露柱渡三江。猶懷感恨長。問。如何是無縫塔。師曰。復州城。曰。如何是塔中人。師曰。龍興寺。

韶州廣悟禪師

僧問。如何是和尚為人一句。師曰。因風吹火。

廣州華嚴慧禪師

僧問。承古有言。妄心無處即菩提。正當妄時。還有菩提也無。師曰。來音已照。曰。不會。師曰。妄心無處即菩提。

韶州長樂山政禪師

僧問。祖師心印。何人提掇。師曰。石

【現代漢語翻譯】 現代漢語譯本 州羅山崇禪師

有僧人問：『什麼是大漢的國境？』 崇禪師說：『玉狗叫的時候天還沒亮，金雞啼鳴之處是五更初。』 又問：『丹霞拜訪居士，女子不提籃子的時候是怎樣的？』 崇禪師說：『也要到這裡走一遭。』 又問：『什麼是羅山的境界？』 崇禪師說：『瀑布千尺深。』

韶州雲門常寶禪師

上堂說法時說：『至道沒有困難，只是討厭挑挑揀揀。還有挑挑揀揀的人嗎？』 當時有個僧人問：『十方國土中，只有一乘佛法，什麼是一乘佛法？』 常寶禪師說：『日月分明。』 僧人說：『弟子不明白。』 常寶禪師說：『清風吹滿路。』

郢州林溪竟脫禪師

有僧人問：『什麼是法身？』 竟脫禪師說：『四海五湖的賓客。』 僧人問：『什麼是透法身的句子？』 竟脫禪師說：『明眼人會笑你。』 問：『什麼是本來人？』 竟脫禪師說：『風吹滿面塵。』 問：『牛頭禪師未見四祖道信時是怎樣的？』 竟脫禪師說：『富貴人家多賓客。』 僧人問：『見面后是怎樣的？』 竟脫禪師說：『貧窮人家斷絕往來。』 問：『什麼是佛？』 竟脫禪師說：『十字路口。』 僧人問：『什麼是法？』 竟脫禪師說：『三家村裡。』 僧人問：『佛和法，是一還是二？』 竟脫禪師說：『露柱渡過三江，還懷著長久的遺憾。』 問：『什麼是無縫塔？』 竟脫禪師說：『復州城。』 僧人問：『什麼是塔中人？』 竟脫禪師說：『龍興寺。』

韶州廣悟禪師

有僧人問：『什麼是和尚為人說法的一句？』 廣悟禪師說：『因風吹火。』

廣州華嚴慧禪師

有僧人問：『承蒙古人有言，妄心無處即是菩提，正在妄心生起時，還有菩提嗎？』 慧禪師說：『來意已經照見了。』 僧人說：『弟子不明白。』 慧禪師說：『妄心無處即是菩提。』

韶州長樂山政禪師

有僧人問：『祖師的心印，是什麼人提起的？』 政禪師說：『石頭。』

【English Translation】 English version Chong, Zen Master of Luoshan Mountain in Zhou Prefecture

A monk asked, 'What is the border of the Great Han?' The Master said, 'When the jade dog barks, the sky is not yet dawn; where the golden rooster crows, it is the early hours of the fifth watch.' Asked, 'When Danxia (a Zen monk) visited the layman, what was it like when the woman was not carrying a basket?' The Master said, 'She also needs to take a turn here.' Asked, 'What is the realm of Luoshan?' The Master said, 'A thousand fathoms of waterfall.'

Changbao, Zen Master of Yunmen in Shao Prefecture

Ascending the hall, he said, 'The supreme path is not difficult, only it dislikes picking and choosing. Are there any who pick and choose?' At that time, a monk asked, 'Within the ten directions of lands, there is only the One Vehicle Dharma. What is the One Vehicle Dharma?' The Master said, 'The sun and moon are clear.' The monk said, 'This student does not understand.' The Master said, 'The clear breeze fills the road.'

Jingtuo, Zen Master of Linxi in Ying Prefecture

A monk asked, 'What is the Dharmakaya (Dharma body)?' The Master said, 'Guests of the four seas and five lakes.' The monk asked, 'What is the phrase that penetrates the Dharmakaya?' The Master said, 'A clear-eyed person laughs at you.' Asked, 'What is the original person?' The Master said, 'Wind blows a face full of dust.' Asked, 'What was it like when Niu-tou (a Zen master) had not yet seen the Fourth Patriarch?' The Master said, 'Wealthy and noble families have many guests.' The monk asked, 'What is it like after seeing him?' The Master said, 'Poor families have no more comings and goings.' Asked, 'What is Buddha?' The Master said, 'The crossroads.' The monk asked, 'What is Dharma?' The Master said, 'In the village of three families.' The monk asked, 'Buddha and Dharma, are they one or two?' The Master said, 'The pillar crosses the three rivers, still harboring long-lasting regret.' Asked, 'What is a seamless stupa?' The Master said, 'Fuzhou City.' The monk asked, 'Who is the person in the stupa?' The Master said, 'Longxing Temple.'

Guangwu, Zen Master of Shao Prefecture

A monk asked, 'What is the phrase of the abbot acting for the sake of others?' The Master said, 'Causing fire by wind.'

Huayan Hui, Zen Master of Guangzhou

A monk asked, 'It is said of old, 'Nowhere is the deluded mind, that is Bodhi (enlightenment).' When delusion is present, is there also Bodhi?' The Master said, 'The intention of your coming has already been illuminated.' The monk said, 'I do not understand.' The Master said, 'Nowhere is the deluded mind, that is Bodhi.'

Zheng, Zen Master of Changle Mountain in Shao Prefecture

A monk asked, 'The ancestral teacher's mind-seal, who takes it up?' The Master said, 'Stone.'

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人妙手在。曰。學人還有分也無。師曰。木人整不齊。

英州觀音和尚

因穿井次。僧問。井深多少。師曰。沒汝鼻孔。問。牛頭未見四祖時如何。師曰。英州觀音。曰。見后如何。師曰。英州觀音。問。如何是觀音妙智力。師曰。風射破牕鳴。

韶州林泉和尚

僧問。如何是林泉主。師曰。巖下白石。曰。如何是林泉家風。師曰。迎賓待客。問。如何是道。師曰。迢迢。曰。便恁么領會時如何。師曰。久久忘緣者。寧懷去住情。

韶州雲門煦禪師

僧問。如何是祖師西來意。師曰。即今是甚麼意。僧曰。恰是。師便喝。

瑞州黃檗法濟禪師

僧問。如何是和尚家風。師曰。與天下人作榜樣。問。如何是佛。師曰。眉粗眼大。上堂。良久曰。若識得黃檗帳子。平生行腳事畢。珍重。

信州康國耀禪師

僧問。文殊與維摩對談何事。師曰。汝向髑髏後會。始得。曰。古人道。髑髏里薦取又如何。師曰。汝還薦得么。曰。恁么則遠人得遇于師去也。師曰。莫謾語。

潭州谷山豐禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。雪嶺梅花綻。云洞老僧驚。上堂。駿馬機前異。遊人肘后懸。既參云外客。試為老僧看。時有僧才出。師便打。曰。何不

【現代漢語翻譯】 現代漢語譯本 僧人說：『真是絕妙的手法！』禪師說：『學人還有領悟的份嗎？』禪師說：『木頭人也難以整理得整齊。』

英州觀音和尚

一次挖井的時候，僧人問：『井有多深？』禪師說：『沒過你的鼻孔。』問：『牛頭（Niutou，指牛頭宗的開創者法融禪師）未見四祖（Sizu，指禪宗四祖道信禪師）時如何？』禪師說：『英州觀音。』說：『見后如何？』禪師說：『英州觀音。』問：『如何是觀音（Guanyin，觀世音菩薩的簡稱）的妙智力？』禪師說：『風吹射破窗戶的聲音。』

韶州林泉和尚

僧人問：『如何是林泉的主人？』禪師說：『巖石下的白石頭。』說：『如何是林泉的家風？』禪師說：『迎接賓客。』問：『如何是道？』禪師說：『遙遠。』說：『如果這樣領會時如何？』禪師說：『長久遺忘因緣的人，哪裡還會有對去留的牽掛呢？』

韶州雲門煦禪師

僧人問：『如何是祖師西來意（Zushi Xilai Yi，達摩祖師從西方來到中國的意圖）？』禪師說：『現在是什麼意？』僧人說：『恰好就是。』禪師便喝斥。

瑞州黃檗法濟禪師

僧人問：『如何是和尚的家風？』禪師說：『為天下人做榜樣。』問：『如何是佛？』禪師說：『眉毛粗，眼睛大。』上堂說法，良久后說：『如果認識得黃檗（Huangbo，指黃檗希運禪師）的帳子，平生行腳的事情就完畢了。』珍重。

信州康國耀禪師

僧人問：『文殊（Wenshu，文殊菩薩）與維摩（Weimo，維摩詰居士）對談什麼事？』禪師說：『你向髑髏（Dukui，死人頭骨）後去體會，才能明白。』說：『古人說，在髑髏里薦取（Jianqu，推薦選取）又如何？』禪師說：『你還能薦取得了嗎？』說：『這樣說來，遠方的人才能有幸遇到師父您了。』禪師說：『不要說謊。』

潭州谷山豐禪師

僧人問：『師父您唱的是誰家的曲子？宗風繼承的是誰？』禪師說：『雪嶺的梅花綻放，云洞的老僧驚歎。』上堂說法，說：『駿馬在機前顯得奇異，遊人在肘后懸掛著。既然參訪了云外的客人，試著為老僧看看。』當時有個僧人走出來，禪師便打他。說：『為什麼不（說）？』

【English Translation】 English version A monk said, 'What a wonderful skill!' The Master said, 'Does this student have a share in it?' The Master said, 'Even wooden figures cannot be arranged neatly.'

Guanyin (Avalokiteśvara) Monk of Yingzhou

Once, while digging a well, a monk asked, 'How deep is the well?' The Master said, 'It doesn't reach your nostrils.' Asked, 'What was Niu-tou's (Niutou, referring to the founder of the Niutou School, Dharma-Master Farong) state before meeting the Fourth Patriarch (Sizu, referring to the Fourth Patriarch of Chan Buddhism, Daoxin)?' The Master said, 'Guanyin of Yingzhou.' Said, 'What was it like after meeting him?' The Master said, 'Guanyin of Yingzhou.' Asked, 'What is the wondrous wisdom power of Guanyin (Guanyin, short for Avalokiteśvara Bodhisattva)?' The Master said, 'The sound of the wind shooting through the broken window.'

Linquan Monk of Shaozhou

A monk asked, 'What is the master of Linquan?' The Master said, 'The white stone under the cliff.' Said, 'What is the family style of Linquan?' The Master said, 'Welcoming guests.' Asked, 'What is the Dao?' The Master said, 'Distant.' Said, 'What if I understand it like that?' The Master said, 'Those who have long forgotten the causes and conditions, how can they still cherish feelings about going and staying?'

Chan Master Xu of Yunmen in Shaozhou

A monk asked, 'What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, the intention of Bodhidharma coming to China from the West)?' The Master said, 'What is the meaning right now?' The monk said, 'Exactly that.' The Master then shouted.

Chan Master Faji of Huangbo in Ruizhou

A monk asked, 'What is the family style of the Abbot?' The Master said, 'To be an example for all people in the world.' Asked, 'What is Buddha?' The Master said, 'Thick eyebrows and big eyes.' Ascending the Dharma hall, after a long silence, he said, 'If you recognize Huangbo's (Huangbo, referring to Chan Master Huangbo Xiyun) tent, the matter of traveling on foot throughout your life is finished.' Treasure it.

Chan Master Yao of Kangguo in Xinzhou

A monk asked, 'What did Manjusri (Wenshu, Manjusri Bodhisattva) and Vimalakirti (Weimo, Vimalakirti) discuss?' The Master said, 'You will understand after you go behind the skull (Dukui, dead person's skull).' Said, 'The ancients said, 'How about recommending and selecting (Jianqu, recommend and select) from within the skull?'' The Master said, 'Can you still recommend and select?' Said, 'In that case, people from afar will be fortunate to meet you, Master.' The Master said, 'Don't lie.'

Chan Master Feng of Gushan in Tanzhou

A monk asked, 'Whose tune does the Master sing? Whose lineage does the Zen style inherit?' The Master said, 'The plum blossoms bloom on the Snowy Mountain, the old monk in the Cloud Cave is amazed.' Ascending the Dharma hall, he said, 'The steed appears extraordinary before the loom, the traveler hangs behind the elbow. Since you have visited the guest beyond the clouds, try to look for the old monk.' At that time, a monk came out, and the Master hit him. Said, 'Why not (say)?'

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早出頭來。便下座。

穎州羅漢匡果禪師

僧問。如何是吹毛劍。師曰。了。問。和尚百年後。忽有人問向甚麼處去。如何酬對。師曰。久后遇作家。分明舉似。曰。誰是知音者。師曰。知音者即不恁么問。問。鑿壁偷光時如何。師曰。錯。曰爭奈苦志專心。師曰。錯。錯。

鼎州滄溪璘禪師

僧問。是法住法位。世間相常住。雲門和尚向甚麼處去也。師曰。見么。曰。錯。師曰。錯。錯。問。如何是西來意。師曰。不錯。師因事示頌曰。天地之前徑。時人莫強移。箇中生解會。眉上更安眉。

瑞州洞山清稟禪師

泉州李氏子。參雲門。門問。今日離甚處。曰。慧林。門舉拄杖曰。慧林大師恁么去。汝見么。曰。深領此問。門顧左右微笑而已。師自此入室印悟。金陵主請居光睦。未幾命入澄心堂。集諸方語要。經十稔迎住洞山。開堂日。維那白槌曰。法筵龍象眾。當觀第一義。師曰。好個訊息。祇恐錯會。時有僧問。雲門一曲師親唱。今日新豐事若何。師曰。也要道卻。

蘄州北禪悟通寂禪師

上堂。拈拄杖曰。過去．未來．現在三世諸佛微塵菩薩。一時在拄杖頭上轉大法輪。盡向諸人鼻孔里過。還見么。若見。與我拈將來。若不見。大似立地死漢。良久曰。風恬

【現代漢語翻譯】 現代漢語譯本：

（禪師）一大早就出來，然後下座。

穎州羅漢匡果禪師

有僧人問：『什麼是吹毛劍？』（吹毛劍：比喻非常鋒利的劍）禪師說：『了。（了：明白，清楚）』僧人問：『和尚您百年之後，如果有人問您去了哪裡，該如何回答？』禪師說：『以後遇到內行的人，自然會明白地告訴他。』僧人說：『誰是知音者呢？』禪師說：『知音者就不會這麼問。』僧人問：『鑿壁偷光時如何？』（鑿壁偷光：比喻刻苦學習）禪師說：『錯。』僧人說：『可是我苦志專心啊。』禪師說：『錯，錯。』

鼎州滄溪璘禪師

有僧人問：『是法住法位，世間相常住，雲門和尚去了哪裡？』（是法住法位，世間相常住：佛家語，指真理永恒不變，世間萬物也保持其本性）禪師說：『看見了嗎？』僧人說：『錯。』禪師說：『錯，錯。』僧人問：『什麼是西來意？』（西來意：指禪宗的宗旨和真諦）禪師說：『不錯。』禪師因為某事作了一首偈頌：『天地之前有條路，世人不要強行改變。如果在這裡產生理解和領會，就像在眉毛上又安了眉毛一樣（多此一舉）。』

瑞州洞山清稟禪師

（清稟禪師是）泉州李氏的兒子，參拜雲門禪師。雲門禪師問：『你今天從哪裡來？』（清稟禪師）回答：『慧林。』雲門禪師舉起拄杖說：『慧林大師是那樣去的，你看見了嗎？』（清稟禪師）回答：『我深刻領會了這個問題。』雲門禪師看著左右微笑而已。清稟禪師從此進入內室印證領悟。金陵的主持請他住在光睦寺。不久，皇帝命令他進入澄心堂。他收集各方的語言要義，經過十年，（人們）迎接他住持洞山寺。開堂那天，維那（寺院中的一種職務）敲槌說：『法筵龍象眾，當觀第一義。』（法筵龍象眾，當觀第一義：指在佛法盛會上，聚集了眾多傑出的人才，應當觀察最根本的真理）禪師說：『這是個好訊息，只怕你們會錯意。』當時有僧人問：『雲門禪師的曲子您親自唱，今天新豐的事情怎麼樣了？』禪師說：『也要說出來才行。』

蘄州北禪悟通寂禪師

（禪師）上堂說法，拿起拄杖說：『過去、未來、現在三世諸佛和無數菩薩，一時在拄杖頭上轉大法輪，全都從你們的鼻孔里經過。看見了嗎？』如果看見了，就給我拿過來。如果沒看見，就像一個站著死的漢子一樣。』停頓了很久，說：『風平浪靜。』

【English Translation】 English version:

(The Zen master) came out early in the morning and then descended from the seat.

Yingzhou Luohan Kuangguo Zen Master

A monk asked: 'What is the hair-splitting sword?' (Hair-splitting sword: a metaphor for a very sharp sword) The master said: 'Understood.' The monk asked: 'Master, after your passing a hundred years from now, if someone asks where you have gone, how should I answer?' The master said: 'Later, when you meet an expert, he will clearly tell you.' The monk said: 'Who is the one who understands?' The master said: 'The one who understands would not ask such a question.' The monk asked: 'What about when he carved a hole in the wall to steal light?' (Carving a hole in the wall to steal light: a metaphor for studying hard) The master said: 'Wrong.' The monk said: 'But I am determined and focused.' The master said: 'Wrong, wrong.'

Dingzhou Cangxi Lin Zen Master

A monk asked: 'Is the Dharma abiding in the Dharma position, and the worldly phenomena constantly abiding? Where has Zen Master Yunmen gone?' (Is the Dharma abiding in the Dharma position, and the worldly phenomena constantly abiding: Buddhist terms, referring to the eternal and unchanging truth, and all things in the world maintaining their original nature) The master said: 'Do you see it?' The monk said: 'Wrong.' The master said: 'Wrong, wrong.' The monk asked: 'What is the meaning of the Westward Transmission?' (Meaning of the Westward Transmission: refers to the purpose and essence of Zen Buddhism) The master said: 'Not wrong.' The master composed a verse because of something: 'Before heaven and earth, there is a path, people should not forcibly change it. If understanding and comprehension arise here, it is like adding eyebrows on top of eyebrows (superfluous).'

Ruizhou Dongshan Qingbing Zen Master

(Zen Master Qingbing) was the son of the Li family in Quanzhou, and he visited Zen Master Yunmen. Zen Master Yunmen asked: 'Where did you come from today?' (Zen Master Qingbing) replied: 'Huilin.' Zen Master Yunmen raised his staff and said: 'Master Huilin went that way, did you see it?' (Zen Master Qingbing) replied: 'I deeply understand this question.' Zen Master Yunmen just smiled at the people around him. From then on, Zen Master Qingbing entered the inner chamber to verify his understanding. The host of Jinling invited him to live in Guangmu Temple. Soon, the emperor ordered him to enter Chengxin Hall. He collected the essential meanings of languages from various places, and after ten years, (people) welcomed him to preside over Dongshan Temple. On the day of the opening ceremony, the director (a position in the temple) struck the gavel and said: 'At the Dharma assembly, the dragon and elephant assembly, one should observe the first principle.' (At the Dharma assembly, the dragon and elephant assembly, one should observe the first principle: refers to the gathering of many outstanding talents at the Buddhist assembly, and one should observe the most fundamental truth) The master said: 'This is good news, but I am afraid you will misunderstand.' At that time, a monk asked: 'You personally sing Zen Master Yunmen's song, what about the affairs of Xinfeng today?' The master said: 'It must also be said.'

Qizhou Beichan Wutong Silent Zen Master

(The Zen master) ascended the hall to preach, picked up the staff and said: 'The Buddhas of the past, future, and present three worlds and countless Bodhisattvas, at the same time, turn the great Dharma wheel on the head of the staff, all passing through your nostrils. Do you see it?' If you see it, then bring it to me. If you don't see it, it's like a standing dead man.' After a long pause, he said: 'The wind is calm.'

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浪靜。不如歸堂。問僧。甚處來。曰。黃州。師曰。夏在甚處。曰。資福。師曰。福將何資。曰。兩重公案。師曰。爭奈在北禪手裡。曰。在手裡即收取。師便打。僧不甘。師隨後趁出。問。如何是佛。師曰。對面千里。

廬州南天王永平禪師

僧問。如何是西來意。師曰。不撒沙。問。如何是南天王境。師曰。一任觀看。曰。如何是境中人。師曰。且領前話。問。久戰沙場。為甚麼功名不就。師曰。祇為眠霜臥雪深。曰。恁么則罷息干戈。束手歸朝去也。師曰。指揮使未到你在。

湖南永安朗禪師

僧問。如何是洞陽家風。師曰。入門便見。曰。如何是入門便見。師曰。客是主人相師。問。如何是至極之談。師曰。愛別離苦。

湖南湘潭明照禪師

僧問。如何是湘潭境。師曰。山連大岳。水接瀟湘。曰。如何是境中人。師曰。便合知時。問。如何是佛法大意。師曰。百惑謾勞神。

西川青城大面山乘禪師

僧問。如何是相輪峰。師曰。直聳煙嵐際。曰。向上事如何。師曰。入地三尺五。問。如何是佛法大意。師曰。興義門前鼕鼕鼓。曰。學人不會。師曰。朝打三千。暮打八百。

興元府普通封禪師

僧問。今日一會。何似靈山。師曰。震動乾坤。問

【現代漢語翻譯】 現代漢語譯本 風平浪靜。不如回到禪堂去。問僧人：『從哪裡來？』僧人回答：『從黃州來。』禪師說：『夏天在哪裡？』僧人回答：『在資福（Zifu）。』禪師說：『資福將用什麼來資助？』僧人回答：『兩重公案。』禪師說：『爭奈落在北禪（Beichan）手裡。』僧人回答：『在手裡就收取。』禪師便打他。僧人不服氣。禪師隨後追趕出去。問：『如何是佛？』禪師說：『對面千里。』

廬州南天王永平禪師（Luzhou Nantianwang Yongping Chanshi）

僧人問：『如何是西來意？』禪師說：『不撒沙。』問：『如何是南天王境？』禪師說：『一任觀看。』問：『如何是境中人？』禪師說：『且領前話。』問：『久戰沙場，為什麼功名不就？』禪師說：『只為眠霜臥雪深。』問：『這樣說來就罷息干戈，束手歸朝去吧。』禪師說：『指揮使還沒到，你在。』

湖南永安朗禪師（Hunan Yongan Lang Chanshi）

僧人問：『如何是洞陽家風？』禪師說：『入門便見。』問：『如何是入門便見？』禪師說：『客是主人相師。』問：『如何是至極之談？』禪師說：『愛別離苦。』

湖南湘潭明照禪師（Hunan Xiangtan Mingzhao Chanshi）

僧人問：『如何是湘潭境？』禪師說：『山連大岳，水接瀟湘。』問：『如何是境中人？』禪師說：『便合知時。』問：『如何是佛法大意？』禪師說：『百惑謾勞神。』

西川青城大面山乘禪師（Xichuan Qingcheng Damian Shan Cheng Chanshi）

僧人問：『如何是相輪峰？』禪師說：『直聳煙嵐際。』問：『向上事如何？』禪師說：『入地三尺五。』問：『如何是佛法大意？』禪師說：『興義門前鼕鼕鼓。』問：『學人不會。』禪師說：『朝打三千，暮打八百。』

興元府普通封禪師（Xingyuanfu Putong Feng Chanshi）

僧人問：『今日一會，何似靈山（Lingshan）？』禪師說：『震動乾坤。』問

【English Translation】 English version The waves are calm. It's better to return to the hall. He asked a monk, 'Where do you come from?' The monk replied, 'From Huangzhou.' The master said, 'Where were you in the summer?' The monk replied, 'In Zifu (a temple name).' The master said, 'What will Zifu use to support itself?' The monk replied, 'Two layers of public cases.' The master said, 'What to do when it falls into the hands of Beichan (a monk's name)?' The monk replied, 'If it's in his hands, then he'll take it.' The master then hit him. The monk was not convinced. The master then chased him out and asked, 'What is Buddha?' The master said, 'A thousand miles across.'

Chan Master Yongping of Nantianwang Temple in Luzhou (Luzhou Nantianwang Yongping Chanshi)

A monk asked, 'What is the meaning of the Westward Journey?' The master said, 'Don't scatter sand.' He asked, 'What is the realm of Nantianwang?' The master said, 'Look as you please.' He asked, 'What is the person in the realm?' The master said, 'First understand the previous words.' He asked, 'After a long battle on the battlefield, why hasn't fame been achieved?' The master said, 'Only because of sleeping in frost and snow.' He asked, 'In that case, I will cease fighting and surrender to the court.' The master said, 'The commander hasn't arrived yet, you are.'

Chan Master Lang of Yongan Temple in Hunan (Hunan Yongan Lang Chanshi)

A monk asked, 'What is the family style of Dongyang?' The master said, 'You see it as soon as you enter the door.' He asked, 'What is seeing it as soon as you enter the door?' The master said, 'The guest is the master's advisor.' He asked, 'What is the ultimate talk?' The master said, 'The suffering of parting from loved ones.'

Chan Master Mingzhao of Xiangtan in Hunan (Hunan Xiangtan Mingzhao Chanshi)

A monk asked, 'What is the realm of Xiangtan?' The master said, 'The mountains are connected to Dayue, and the waters are connected to Xiaoxiang.' He asked, 'What is the person in the realm?' The master said, 'Then you should know the time.' He asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'A hundred delusions are a waste of energy.'

Chan Master Cheng of Damian Mountain in Qingcheng, Xichuan (Xichuan Qingcheng Damian Shan Cheng Chanshi)

A monk asked, 'What is the Xianglun Peak?' The master said, 'It rises straight to the edge of the misty mountains.' He asked, 'What about the matter above?' The master said, 'Three feet five into the ground.' He asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'The drums beat loudly in front of Xingyi Gate.' He asked, 'This student doesn't understand.' The master said, 'Three thousand strikes in the morning, eight hundred strikes in the evening.'

Chan Master Feng of Putong in Xingyuan Prefecture (Xingyuanfu Putong Feng Chanshi)

A monk asked, 'How is today's gathering compared to Lingshan (Vulture Peak)?' The master said, 'It shakes the universe.' He asked

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。如何是普通境。師曰。庭前有竹三冬秀。戶內無燈午夜明。

韶州燈峰凈源真禪師

上堂。古人道。山河大地普真如。大眾若得真如。即隱卻山河大地。若不得。即違古人至言。眾中道得者出來道看。若道不得。不如各自歸堂。珍重。僧問。達磨未來時如何。師曰。三家村裡。兩兩三三。曰。來后如何。師曰。千斜不如一直。問。諸法寂滅相即不問。如何是世間相。師曰。真不掩假。問。如何是和尚為人一句。師曰。不著力。

韶州大梵圓禪師

因見聖僧。乃問僧。此個聖僧年多少。僧曰。恰共和尚同年。師喝曰。這竭斗不易道得。

澧州藥山圓光禪師

僧問。藥嶠燈聯。師當第幾。師曰。相逢盡道休官去。林下何曾見一人。問。水陸不涉者。師還接否。師曰。蘇嚕囌嚕。師問新到。南來北來。曰。北來。師曰。不落言詮。速道。速道。曰。某甲是福建道人。善會鄉談。師曰。參眾去。僧曰。灼然。師曰。更𨁝跳便打。問。如何是祖師西來意。師曰。道甚麼。

信州鵝湖云震禪師

僧問。如何是佛。師曰。阇黎不是。問僧。近離甚處。曰。兩浙。師曰。還將得吹毛劍來否。僧展兩手。師曰。將謂是個爛柯仙。元來卻是樗蒲漢。問。如何是鵝湖家風。師曰。客是主

【現代漢語翻譯】 現代漢語譯本： 問：什麼是普通境？ 師父說：庭前的竹子在寒冬臘月依然青翠挺拔，屋裡沒有燈光在午夜依然明亮。

韶州燈峰凈源真禪師

上堂開示：古人說，『山河大地都是普遍的真如（Tathata，事物的本然狀態）。』如果你們領悟了真如，就應該隱去山河大地；如果不能領悟，那就是違背古人的至理名言。你們當中有人能說出其中道理的，出來說說看。如果說不出來，不如各自回禪堂去。珍重。 有僧人問：達磨（Bodhidharma，禪宗始祖）未來東土時是什麼樣的？ 師父說：在三家村裡，三三兩兩。 僧人問：來之後呢？ 師父說：千斜不如一直。 問：諸法寂滅相（一切事物最終都歸於寂靜的本質）我不問，什麼是世間相？ 師父說：真不掩假。 問：如何是和尚（住持）為人開示的一句話？ 師父說：不著力。

韶州大梵圓禪師

（禪師）因為看見聖僧（指有德行的僧人），就問僧人：這位聖僧多少歲了？ 僧人說：恰好和和尚（指禪師自己）同年。 師父呵斥道：這竭斗（指難以應對的局面）不容易說得出來。

澧州藥山圓光禪師

僧人問：藥嶠（藥山）燈聯，師父您排第幾？ 師父說：相逢盡道休官去，林下何曾見一人。 問：水陸不涉者（不屬於水路和陸路的人），師父您還接引嗎？ 師父說：蘇嚕囌嚕。 師父問新來的僧人：從南邊來還是北邊來？ 僧人說：從北邊來。 師父說：不落言詮（不依賴言語表達），快說！快說！ 僧人說：我是在福建的道人，擅長鄉談。 師父說：去參眾吧。 僧人說：確實如此。 師父說：再𨁝跳（狡辯）就打你。 問：如何是祖師西來意（達摩祖師從西方來到中國的真正目的）？ 師父說：說什麼？

信州鵝湖云震禪師

僧人問：如何是佛（Buddha，覺悟者）？ 師父說：阇黎（Acarya，梵語，意為導師）你不是。 問僧人：最近從哪裡來？ 答：兩浙（指浙江一帶）。 師父說：還帶著吹毛劍（比喻鋒利的智慧）來嗎？ 僧人展開雙手。 師父說：還以為是個爛柯仙（指下棋入迷的人），原來卻是樗蒲漢（指賭徒）。 問：如何是鵝湖家風？ 師父說：客是主。

【English Translation】 English version: Question: What is the ordinary state? The Master said: The bamboo in front of the courtyard is verdant in the depths of winter; inside the house, there is light at midnight without a lamp.

Zen Master Jingyuan of Dengfeng, Shaozhou

Ascending the Dharma Hall: The ancients said, 'Mountains, rivers, and the great earth are all universal Tathata (事物的本然狀態, the suchness of things).' If you understand Tathata, you should conceal the mountains, rivers, and the great earth; if you do not understand, you are violating the wise words of the ancients. If anyone among you can speak the truth, come forth and speak. If you cannot, you should each return to the meditation hall. Treasure this. A monk asked: What was it like before Bodhidharma (達磨, the first patriarch of Zen) came to the East? The Master said: In the villages of three families, in twos and threes. The monk asked: What is it like after he came? The Master said: One straight line is better than a thousand slants. Question: I will not ask about the characteristic of the quiescence of all dharmas (一切事物最終都歸於寂靜的本質, the ultimate quiescence of all things); what is the characteristic of the world? The Master said: Truth does not conceal falsehood. Question: What is the abbot's (住持) one phrase for the benefit of others? The Master said: Without effort.

Zen Master Yuan of Dafan, Shaozhou

Upon seeing a venerable monk (指有德行的僧人), (the Zen Master) asked the monk: How old is this venerable monk? The monk said: Exactly the same age as the abbot (指禪師自己). The Master scolded: This impasse (指難以應對的局面) is not easy to articulate.

Zen Master Yuanguang of Yaoshan, Lizhou

A monk asked: In the lamp association of Yaoqiao (藥山), where does the Master rank? The Master said: When we meet, everyone says they have retired from officialdom, but I have never seen a single person in the forest. Question: Will you still receive those who do not involve themselves in water or land (不屬於水路和陸路的人)? The Master said: Suru suru. The Master asked a newly arrived monk: Did you come from the South or the North? The monk said: From the North. The Master said: Do not rely on words (不依賴言語表達), speak quickly! Speak quickly! The monk said: I am a Daoist from Fujian, skilled in local dialects. The Master said: Go join the assembly. The monk said: Indeed. The Master said: If you quibble (狡辯) again, I will hit you. Question: What is the meaning of the Patriarch's coming from the West (達摩祖師從西方來到中國的真正目的)? The Master said: What are you saying?

Zen Master Yunzhen of Ehu, Xinzhou

A monk asked: What is Buddha (Buddha, 覺悟者)? The Master said: You, Acarya (Acarya, 梵語，意為導師), are not. Asked a monk: Where did you come from recently? Answered: Liangzhe (指浙江一帶). The Master said: Did you bring the hair-splitting sword (比喻鋒利的智慧) with you? The monk spread out both hands. The Master said: I thought you were a rotten-axe immortal (指下棋入迷的人), but you are just a gambler (指賭徒). Question: What is the family style of Ehu? The Master said: The guest is the host.

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人相師。曰。恁么則謝師周旋去也。師曰。難下陳蕃之榻。

廬山開先清耀禪師

僧問。如何是燈燈不絕。師曰。青楊翻遞植。曰。學人不會。師曰。無根樹下唱虛名。問。披雲一句師親唱。長慶今朝事若何。師曰。家家觀世音。問。如何是披雲境。師曰。一瓶淥水安牕下。便當生涯度幾秋。曰。如何是長慶境。師曰。堂里老僧頭雪白。曰。二境同歸。應當別理。師曰。在處得人疑。問。古澗寒泉。誰人能到。師曰。干。曰。恁么則到也。師曰。深多少。

襄州奉國清海禪師

僧問。青青翠竹。儘是真如。如何是真如。師曰。點鐵成金客。聞名不見形。曰。恁么則禮謝去也。師曰。昔時妄想。至今猶存。問。承古有云。見月休觀指。歸家罷問程。如何是家。師曰。試舉話頭看。問。放過即東道西說。不放過怎生道。師曰。二年同一春。

韶州慈光禪師

僧問。即心即佛。誘誨之言。不涉前蹤。如何指教。師曰。東西且置。南北事作么生。曰。恁么則學人罔測去也。師曰。龍頭蛇尾。

韶州雙峰慧真禪師

僧問。如何是和尚非時為人一句。師曰。吃棒得也未。僧禮拜。師便打。

潭州保安師密禪師

僧問。輥芥投針時如何。師曰。落在甚麼處(梁山云。

【現代漢語翻譯】 現代漢語譯本 人相師（通過觀察人的外貌來判斷其命運的人）說：『既然這樣，那麼我就告辭，以後再來請教。』 禪師說：『我這裡很難像陳蕃那樣，專門為你設榻相迎。』（陳蕃：東漢名士，以禮賢下士著稱，常設榻以待客）

廬山開先清耀禪師

有僧人問：『什麼是燈燈相續，永不熄滅？』 禪師說：『青楊樹被不斷地移植。』 僧人說：『弟子不明白。』 禪師說：『在沒有根的樹下唱著虛假的名聲。』 有人問：『披雲禪師的那句開示是您親自傳唱的，長慶禪師今天的事又該如何理解呢？』 禪師說：『家家戶戶都供奉著觀世音菩薩。』 有人問：『什麼是披雲禪師的境界？』 禪師說：『一瓶綠水放在窗下，就這樣平淡地度過多少個秋天。』 僧人說：『什麼是長慶禪師的境界？』 禪師說：『禪堂里的老和尚頭髮雪白。』 僧人說：『兩種境界最終歸於一致，應該還有其他的道理。』 禪師說：『無論在哪裡都會被人懷疑。』 有人問：『古老的山澗里寒冷的泉水，誰能夠到達？』 禪師說：『干。』 僧人說：『既然這樣，那就是到達了。』 禪師說：『有多深？』

襄州奉國清海禪師

有僧人問：『青翠的竹子，都是真如的顯現，那麼什麼是真如？』 禪師說：『是點石成金的術士，只聞其名，不見其形。』 僧人說：『既然這樣，那麼我就告辭了。』 禪師說：『過去的妄想，至今仍然存在。』 有人問：『古人有話說，見到月亮就不要再看手指，回到家就不要再問路程。那麼什麼是家？』 禪師說：『你試著舉個話頭來看看。』 有人問：『放過就東拉西扯，不放過又該怎麼說？』 禪師說：『兩年都是同一個春天。』

韶州慈光禪師

有僧人問：『即心即佛，這是誘導開示的言語，不涉及以往的軌跡，應該如何指教？』 禪師說：『東西方向暫且放下，南北方向的事情又該如何處理？』 僧人說：『既然這樣，那麼弟子就無法測度了。』 禪師說：『虎頭蛇尾。』

韶州雙峰慧真禪師

有僧人問：『什麼是和尚您不按常理為人開示的一句話？』 禪師說：『捱打了嗎？』 僧人禮拜，禪師就打了他。

潭州保安師密禪師

有僧人問：『像滾動芥子投入針孔的時候，會怎麼樣？』 禪師說：『落在什麼地方了？』（梁山禪師說：『落在針孔里了。』）

【English Translation】 English version A physiognomist (a person who judges character or fortune from facial features) said, 'In that case, I will take my leave and come back to learn from you later.' The Zen master said, 'It is difficult here to offer you a special seat like Chen Fan.' (Chen Fan: a famous figure in the Eastern Han Dynasty, known for his courteous treatment of scholars, often setting up a couch to receive guests).'

Zen Master Qingyao of Kaixian Temple on Mount Lu

A monk asked, 'What is the meaning of the lamps continuing to burn without ceasing?' The Zen master said, 'Green poplars are constantly transplanted.' The monk said, 'This disciple does not understand.' The Zen master said, 'Singing empty names under a rootless tree.' Someone asked, 'The verse of Zen Master Piyun is chanted by you personally; how should we understand the affairs of Zen Master Changqing today?' The Zen master said, 'Every household worships Guanshiyin Bodhisattva.' Someone asked, 'What is the realm of Zen Master Piyun?' The Zen master said, 'A bottle of green water placed under the window; just like that, how many autumns are spent peacefully?' The monk said, 'What is the realm of Zen Master Changqing?' The Zen master said, 'The old monk in the meditation hall has snow-white hair.' The monk said, 'The two realms ultimately converge; there should be other principles.' The Zen master said, 'Everywhere, people will have doubts.' Someone asked, 'The cold spring in the ancient ravine, who can reach it?' The Zen master said, 'Dry.' The monk said, 'In that case, it is reached.' The Zen master said, 'How deep?'

Zen Master Qinghai of Fengguo Temple in Xiangzhou

A monk asked, 'The verdant bamboo is entirely the manifestation of Suchness (Tathata), so what is Suchness?' The Zen master said, 'It is the alchemist who turns iron into gold, only hearing the name, not seeing the form.' The monk said, 'In that case, I will take my leave.' The Zen master said, 'Past delusions still exist today.' Someone asked, 'The ancients said, 'When you see the moon, stop looking at the finger; when you return home, stop asking for directions.' So what is home?' The Zen master said, 'Try to bring up a topic and let's see.' Someone asked, 'If you let it go, you talk about this and that; if you don't let it go, how should you speak?' The Zen master said, 'Two years are the same spring.'

Zen Master Ciguang of Shaozhou

A monk asked, 'The statement 'Mind is Buddha' is a guiding word of encouragement, not involving past traces; how should you instruct?' The Zen master said, 'The east and west directions are temporarily put aside; how should the matters of the north and south directions be handled?' The monk said, 'In that case, this disciple cannot fathom it.' The Zen master said, 'A dragon's head and a snake's tail.'

Zen Master Huizhen of Shuangfeng in Shaozhou

A monk asked, 'What is a phrase from the abbot that is not according to the usual way of teaching people?' The Zen master said, 'Have you been beaten yet?' The monk bowed, and the Zen master struck him.

Zen Master Shimi of Bao'an Temple in Tanzhou

A monk asked, 'What happens when rolling a mustard seed into a needle hole?' The Zen master said, 'Where does it fall?' (Zen Master Liangshan said, 'It falls into the needle hole.')

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落在汝眼裡)。問。不犯詞鋒時如何。師曰。天臺南嶽。曰。便恁么去時如何。師曰。江西湖南。

韶州雲門法球禪師

僧問。如何是西來大道。師曰。當時妄想。至今不絕。問。如何是雲門劍。師曰。長空不匣鋒铓色。曰。用者又如何。師曰。四海唯清日月明。問。如何是道。師曰。頭上腳下。曰。如何是道中人。師曰。一任東西。問。如何是隨色摩尼珠。師曰。色即不無。作么生是珠。曰。學人不會。特伸請益。師曰。云有出山勢。水無投澗聲。問。牛頭未見四祖時如何。師曰。香風吹萎花。曰。見后如何。師曰。更雨新好者。

韶州佛陀山遠禪師

僧問。如何是佛。師曰。銅頭鐵額。曰。意旨如何。師曰。簸土飏塵。

連州慈雲山深禪師

僧問。寶鏡當軒時如何。師曰。天地皆失色。問。如何是教外別傳一句。師曰。扣牙恐驚齒。

廬山化城鑒禪師

僧問。如何是和尚正法眼。師曰。新羅人迷路。上堂。十方薄伽梵。一路涅槃門。諸禪德。且作么生是涅槃門。莫是山僧這裡聚會少時便為涅槃門么。莫錯會好。諸禪德總不恁么會。莫別有商量底么。山僧這裡早是事不獲已。向諸人恁么道。已是相鈍置了也。更擬踏步向前。有何所益。諸禪德但自無事。自然安樂

【現代漢語翻譯】 現代漢語譯本： （話語）落在你的眼裡。問：不觸及言語鋒芒時如何？ 師說：天臺山和南嶽山。（天臺指南嶽都在湖南，是中國佛教聖地）問：如果就這樣過去又如何？ 師說：江西和湖南。（江西湖南也是佛教興盛之地）

韶州雲門法球禪師

僧人問：什麼是西來大道（Bodhiharma從西方帶來的佛法）？ 師說：當時（指菩提達摩來時）的妄想，至今沒有斷絕。問：什麼是雲門劍？ 師說：長空不藏鋒芒的顏色。問：使用者又如何？ 師說：四海唯有清明的日月。問：什麼是道？ 師說：頭上腳下。問：什麼是道中人？ 師說：任憑他東西。問：什麼是隨色摩尼珠（象徵佛性，能隨環境顯現不同顏色）？ 師說：顏色並非沒有，怎麼才是珠子？ 問：學人不會，特來請教。 師說：云有出山之勢，水無投入深澗之聲。問：牛頭（法融禪師）未見四祖（道信禪師）時如何？ 師說：香風吹落凋謝的花。問：見后如何？ 師說：再下雨滋養新的花朵。

韶州佛陀山遠禪師

僧人問：什麼是佛？ 師說：銅頭鐵額。問：意旨如何？ 師說：簸土揚塵。

連州慈雲山深禪師

僧人問：寶鏡當空時如何？ 師說：天地都失去顏色。問：什麼是教外別傳一句（不通過語言文字直接傳達的禪宗精髓）？ 師說：扣牙恐怕驚動牙齒。

廬山化城鑒禪師

僧人問：什麼是和尚的正法眼？ 師說：新羅人迷路。（新羅是古代朝鮮半島上的國家，這裡比喻迷失本性）上堂：十方薄伽梵（Bhagavan，佛的稱號之一），一路涅槃門（Nirvana，通往涅槃的唯一道路）。各位禪德，且說什麼是涅槃門？ 莫非是山僧我這裡聚會少的時候，就成了涅槃門了嗎？ 不要錯會了。各位禪德總不這樣理解，莫非還有別的商量嗎？ 山僧我這裡已經是迫不得已，向各位這樣說了，已經是互相耽誤了。再想踏步向前，又有什麼益處呢？ 各位禪德只要自己無事，自然安樂。

【English Translation】 English version: It falls into your eyes. Question: What about when not offending with verbal sharpness? The master said: Tiantai and Nanyue. (Tiantai and Nanyue are both in Hunan, China, and are sacred sites of Chinese Buddhism) Question: What if it just goes like that? The master said: Jiangxi and Hunan. (Jiangxi and Hunan are also places where Buddhism flourished)

Chan Master Faqiu of Yunmen in Shaozhou

A monk asked: What is the Great Way that came from the West (Bodhiharma's Buddhism from the West)? The master said: The delusions of that time (referring to when Bodhidharma came) have not ceased to this day. Question: What is the Yunmen sword? The master said: The long sky does not conceal the color of its sharp edge. Question: What about the user? The master said: The four seas are only clear with the bright sun and moon. Question: What is the Dao? The master said: Above the head and below the feet. Question: What is a person of the Dao? The master said: Let him go east or west. Question: What is a Mani jewel that changes color with its surroundings (symbolizing Buddha-nature, which can manifest different colors depending on the environment)? The master said: The color is not absent, but what is the jewel? Question: This student does not understand and specially asks for instruction. The master said: The clouds have the momentum to leave the mountain, and the water has no sound of plunging into the ravine. Question: What was it like when Niutou (Chan Master Farong) had not yet seen the Fourth Patriarch (Chan Master Daoxin)? The master said: The fragrant wind blows away the withered flowers. Question: What about after seeing him? The master said: More rain falls to nourish new flowers.

Chan Master Yuan of F陀 Mountain in Shaozhou

A monk asked: What is Buddha? The master said: A bronze head and an iron forehead. Question: What is the meaning? The master said: Winnowing soil and scattering dust.

Chan Master Shen of Ciyun Mountain in Lianzhou

A monk asked: What is it like when a precious mirror is in the sky? The master said: Heaven and earth both lose their color. Question: What is the phrase of special transmission outside the teachings (the essence of Zen Buddhism transmitted directly without language or words)? The master said: Knocking on the teeth is afraid of startling the teeth.

Chan Master Jian of Huacheng in Mount Lu

A monk asked: What is the abbot's true Dharma eye? The master said: A Silla person is lost. (Silla was an ancient country on the Korean peninsula, here a metaphor for losing one's original nature) Ascending the hall: The Bhagavan (Bhagavan, one of the titles of the Buddha) of the ten directions, the one path to Nirvana (Nirvana, the only path to Nirvana). All you Chan practitioners, what is the gate of Nirvana? Could it be that when there are few gatherings here at this mountain monk's place, it becomes the gate of Nirvana? Don't misunderstand. All you Chan practitioners don't understand it that way, could there be other discussions? This mountain monk is already compelled to say this to you, and it is already delaying each other. What is the benefit of trying to step forward again? All you Chan practitioners, just be free from affairs, and you will naturally be at peace.

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。任運天真。隨緣自在。莫用巡他門戶。求覓解會。記憶在心。被他繫縛。不得自在。便被生死之所拘。何時得出頭。可惜光陰倏忽。便是來生。速須努力。時有僧問。生死到來。如何免得。師曰。柴鳴竹爆驚人耳。曰。學人不會。請師直指。師曰。家犬聲獰夜不休。問。如何是菩提路。師曰。月照舊房深。問。如何是和尚家風。師曰。不欲說似人。曰。為甚麼卻如此。師曰。家醜不外揚。問。如何是和尚尋常為人底句。師曰。量才補職。曰。恁么則學人無分也。師曰。心不負人。問。佛法畢竟成得甚麼邊事。師曰。好個問頭。無人答得。曰。和尚豈無方便。師曰。云有出山勢。水無投澗聲。問。如何是向上關棙子。師曰。拔劍攪龍門。

廬山護國和尚

上堂曰。有解問話者么。出來對眾問看。時有僧出禮拜。師曰。來朝更獻楚王看。便歸方丈。上堂。實際理地。不受一塵。佛事門中。不捨一法。又曰。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。諸上座。作么生理論。朝夕恁么上來。向諸上座說個甚麼即得。若說三乘十二分教。自有座主律師。若說世諦因緣。又非僧家之所議。若論佛法。從上祖宗。多少佛法。可與評量。總不如是。須知各各當人分上事。作么生是諸上座分上事。知有底。對眾

【現代漢語翻譯】 現代漢語譯本： 任運天真（順應自然，保持本真）。隨緣自在（隨順因緣，不受束縛）。不要到處探尋別人的門路，尋求理解和領會。把（經文）記憶在心裡，反而會被它束縛，不得自在，便會被生死所拘禁，何時才能解脫？可惜光陰飛逝，轉眼就是來生，必須抓緊努力。 當時有僧人問：「生死到來時，如何才能避免？」 師父說：「柴火燃燒，竹子爆裂的聲音，驚動人的耳朵。」 僧人說：「弟子不明白，請師父直接開示。」 師父說：「家裡的狗叫聲兇猛，夜晚不停。」 問：「如何是菩提路（覺悟之路）？」 師父說：「月光照著舊屋，顯得幽深。」 問：「如何是和尚的家風（寺院的風格）？」 師父說：「不願說給人聽。」 問：「為什麼卻這樣？」 師父說：「家醜不可外揚。」 問：「如何是和尚平常待人接物的語句？」 師父說：「量才補職（根據才能安排職務）。」 僧人說：「這樣說來，弟子就沒有份了。」 師父說：「心不虧人。」 問：「佛法究竟能成就什麼事情？」 師父說：「好一個問題，沒有人能回答。」 僧人說：「和尚難道沒有方便之法（善巧的方法）嗎？」 師父說：「云有出山之勢，水無投入深澗之聲。」 問：「如何是向上關棙子（突破向上境界的關鍵）？」 師父說：「拔劍攪動龍門（比喻突破重重難關）。」

廬山護國和尚

上堂說法時說：「有能提問的人嗎？出來當著大家的面提問看看。」當時有個僧人出來禮拜。 師父說：「（你的問題）留到明天再獻給楚王看吧。」說完便回到方丈。 上堂說法時說：「實際理地（真如實相的境界），不受一絲塵埃。佛事門中（在佛法修行中），不捨棄任何一法。」 又說：「如果認為有一法存在，毗盧（毗盧遮那佛，宇宙本體佛）就墮落在凡夫的境界。如果認為萬法皆空，普賢（普賢菩薩，象徵菩薩的行愿）就失去了他的境界。各位上座，你們如何看待這個理論？早晚這樣來到這裡，要對各位上座說些什麼才好呢？如果說三乘十二分教（佛教的各種教義），自有座主律師（精通經律論的法師）。如果說世俗的因緣，又不是出家人應該議論的。如果談論佛法，從古至今的祖師大德，有多少佛法可以用來評判衡量？總不如這樣，要知道各自當下的事情。什麼是各位上座當下的事情？知道的人，當著大眾...

【English Translation】 English version: Abide by the natural and genuine. Be at ease with conditions as they arise. Do not seek understanding by exploring other people's paths. Memorizing (scriptures) in your heart will only bind you, preventing freedom. You will then be confined by birth and death, with no hope of escape. It is a pity that time passes swiftly, and the next life arrives in an instant. You must strive diligently. At that time, a monk asked, 'When birth and death arrive, how can one avoid them?' The master said, 'The sound of burning firewood and exploding bamboo startles the ears.' The monk said, 'This disciple does not understand. Please, Master, give a direct explanation.' The master said, 'The fierce barking of the house dog never ceases at night.' Asked, 'What is the Bodhi path (path to enlightenment)?' The master said, 'The moonlight illuminates the old house, making it deep and profound.' Asked, 'What is the style of the abbot's household (the monastery's style)?' The master said, 'I do not wish to tell others.' Asked, 'Why is that so?' The master said, 'Family scandals should not be aired publicly.' Asked, 'What is the abbot's usual way of treating people?' The master said, 'Appoint positions according to talent.' The monk said, 'In that case, this disciple has no share.' The master said, 'The heart does not betray others.' Asked, 'What ultimately can be accomplished through the Buddha Dharma?' The master said, 'A good question, but no one can answer it.' The monk said, 'Does the abbot not have expedient means (skillful methods)?' The master said, 'The clouds have the momentum to leave the mountains, but the water makes no sound as it plunges into the ravine.' Asked, 'What is the key to breaking through to higher realms?' The master said, 'Draw the sword and stir up the Dragon Gate (metaphor for overcoming great difficulties).'

Venerable Huguo of Mount Lu

In an assembly, he said, 'Is there anyone who can ask questions? Come forward and ask in front of everyone.' At that time, a monk came forward and bowed. The master said, 'Present your question to the King of Chu tomorrow.' Then he returned to his abbot's chamber. In an assembly, he said, 'In the realm of ultimate truth, not a single speck of dust can exist. Within the gate of Buddhist practice, not a single dharma should be abandoned.' He also said, 'If one believes that a single dharma exists, Vairocana (Vairocana Buddha, the cosmic Buddha) falls into the realm of ordinary beings. If one believes that all dharmas are empty, Samantabhadra (Samantabhadra Bodhisattva, symbolizing the vows and practices of bodhisattvas) loses his realm. Venerable ones, how do you view this theory? Coming here morning and evening, what should I say to you? If I speak of the Three Vehicles and the Twelve Divisions of the Teachings (various Buddhist doctrines), there are already masters of the seat and Vinaya masters (teachers proficient in the sutras, vinaya, and shastras). If I speak of worldly causes and conditions, it is not something that monks should discuss. If we talk about the Buddha Dharma, from the ancestral masters of the past, how much Buddha Dharma can be used to judge and measure? It is not as good as this: you must know the matter at hand for each of you. What is the matter at hand for you venerable ones? Those who know, in front of the assembly...'

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吐露個訊息。以表平生行腳。參善知識。具爍迦羅目。不被人謾。豈不快哉。還有么。良久云。若無人出頭。買賣不當價。徒勞更商量。珍重。僧問。佛未出世時如何。師曰。云遮海門樹。曰。出世后如何。師曰。擘破鐵圍山。

廬州天王徽禪師

僧問。如何是一大藏教。師曰。高座不曾登。曰。登后如何。師曰。三段不同。今當第一。向下文長。付在來日。東家籬。西家壁。自己分上又作么生。僧無對。師便打。問。如何是從天降下。師曰。風雨順時。曰。如何是從地涌出。師曰。稻麻竹葦。

廬州慶雲和尚

僧問。三乘十二分教即不問。如何是直截根源。師曰。十進九退。曰。如何即是。師曰。何日得休時。問。一言道斷時如何。師曰。未是極則處。曰。如何是極則處。師曰。冬后一陽生。問。諸法實相義。和尚如何說。師曰。口掛東壁上。問。佛令祖令今已委。向上機鋒事若何。師曰。令。曰。學人不曉。如何指示。師曰。收。

岳州永福院朗禪師

問僧。汝是甚處人。曰。荊南人。師曰。還過公安渡也無。曰。過公安渡。師曰。汝何不判公驗。曰。和尚何得特地。師曰。爭奈岳陽關頭何。僧無語。師便打。

郢州芭蕉山弘義禪師

僧問。如何是最初一句。

【現代漢語翻譯】 現代漢語譯本： 透露個訊息，以此表明我平生雲遊四方的經歷，參訪善知識（指有德行的師父），具備像爍迦羅目（Śakramukha，帝釋天的眼睛，比喻明辨是非的能力）一樣的智慧，不被人欺騙，豈不是很快樂的事嗎？還有人要問嗎？（師父）沉默良久說：『如果沒有人出來問，這買賣就不合算，白費力氣再商量。』（師父）珍重。（有）僧人問：『佛未出世時是什麼樣的？』師父說：『云遮海門樹。』（僧人）問：『出世后是什麼樣的？』師父說：『劈開鐵圍山（佛教傳說中的山名，象徵阻礙）。』

廬州天王徽禪師

（有）僧人問：『什麼是全部的大藏教（佛教經典的總稱）？』師父說：『高座不曾登。』（僧人）問：『登座后是什麼樣的？』師父說：『三段不同，現在是第一段，下面的內容很長，留到以後再說。東家的籬笆，西家的墻壁，自己本分上又該怎麼做？』僧人無言以對，師父就打了他。（有）僧人問：『什麼是從天降下？』師父說：『風調雨順。』（僧人）問：『什麼是從地涌出？』師父說：『稻麻竹葦。』

廬州慶雲和尚

（有）僧人問：『三乘十二分教（佛教的各種教義分類）就不問了，什麼是直截了當的根源？』師父說：『十進九退。』（僧人）問：『如何才是直截了當的根源？』師父說：『哪天才能停止追問？』（有）僧人問：『一言道斷時是什麼樣的？』師父說：『還不是最終的境界。』（僧人）問：『什麼是最終的境界？』師父說：『冬至后陽氣初生。』（有）僧人問：『諸法實相（一切事物真實面貌）的意義，和尚您怎麼說？』師父說：『口掛在東墻上。』（有）僧人問：『佛的教令和祖師的教令現在已經明白了，向上求道的機鋒又該如何？』師父說：『教令。』（僧人）問：『學僧不明白，如何指示？』師父說：『收。』

岳州永福院朗禪師

（師父）問僧人：『你是哪裡人？』（僧人）說：『荊南人。』師父說：『還經過公安渡口嗎？』（僧人）說：『經過公安渡口。』師父說：『你為什麼不檢查通行憑證？』（僧人）說：『和尚您為什麼特意這樣問？』師父說：『奈何岳陽關口怎麼辦？』僧人無語，師父就打了他。

郢州芭蕉山弘義禪師

（有）僧人問：『什麼是最初一句？』

【English Translation】 English version: I reveal a message to express my lifelong journeying, visiting virtuous teachers (referring to teachers with virtue), possessing wisdom like Śakramukha (the eye of Indra, metaphor for the ability to distinguish right from wrong), not being deceived by others, wouldn't that be joyful? Is there anyone else who wants to ask? (The master) remained silent for a long time and said, 'If no one comes forward to ask, this transaction is not worthwhile; it's a waste of effort to discuss further.' (The master) cherished (the moment). (A) monk asked, 'What was it like before the Buddha appeared in the world?' The master said, 'Clouds cover the sea gate tree.' (The monk) asked, 'What was it like after he appeared in the world?' The master said, 'Split open Mount Iron Ring (a mountain in Buddhist legends, symbolizing obstacles).'

Chan Master Hui of Tianwang Temple in Luzhou

(A) monk asked, 'What is the entire Tripitaka (the complete collection of Buddhist scriptures)?' The master said, 'I have never ascended the high seat.' (The monk) asked, 'What is it like after ascending the seat?' The master said, 'The three sections are different; now is the first section. The content below is long; I'll leave it for another day. The neighbor's fence, the neighbor's wall, what should one do in one's own capacity?' The monk was speechless, and the master struck him. (A) monk asked, 'What descends from the heavens?' The master said, 'Favorable weather.' (The monk) asked, 'What springs forth from the earth?' The master said, 'Rice, hemp, bamboo, and reeds.'

Monk Qingyun of Luzhou

(A) monk asked, 'I won't ask about the Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist doctrines); what is the direct source?' The master said, 'Ten advances, nine retreats.' (The monk) asked, 'How is it the direct source?' The master said, 'When will the questioning ever stop?' (A) monk asked, 'What is it like when a word cuts off all thoughts?' The master said, 'It is not yet the ultimate state.' (The monk) asked, 'What is the ultimate state?' The master said, 'The first yang arises after the winter solstice.' (A) monk asked, 'How does the master explain the meaning of the true nature of all dharmas (the true appearance of all things)?' The master said, 'The mouth hangs on the east wall.' (A) monk asked, 'The Buddha's decree and the Patriarch's decree are now understood; what about the upward-seeking spiritual opportunity?' The master said, 'Decree.' (The monk) asked, 'The student does not understand; how should I be instructed?' The master said, 'Withdraw.'

Chan Master Lang of Yongfu Temple in Yuezhou

(The master) asked a monk, 'Where are you from?' (The monk) said, 'Jingnan.' The master said, 'Did you pass the Gong'an ferry?' (The monk) said, 'I passed the Gong'an ferry.' The master said, 'Why didn't you check your travel documents?' (The monk) said, 'Why does the master ask this specifically?' The master said, 'What about the Yueyang pass?' The monk was speechless, and the master struck him.

Chan Master Hongyi of Mount Bajiao in Yingzhou

(A) monk asked, 'What is the very first sentence?'

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師曰。舉起分明。曰。如何受持。師曰。蘇嚕悉哩。問。學人非時上來。乞師一接。師曰。汝是甚處人。曰。河北人。師曰。不易過黃河。

郢州趙橫山和尚

僧問。十二時中如何用心。師曰。長連床上吃粥吃飯。問。如何是諸佛師。師曰。平地看高。

信州西禪欽禪師

僧問。如何是涵蓋乾坤句。師曰。天上有星皆拱北。曰。如何是截斷眾流句。師曰。大地坦然平。曰。如何是隨波逐浪句。師曰。春生夏長。問。古殿重興時如何。師曰。一回春到一回新。

廬州南天王海禪師

僧問。如何是一體真如。師曰。五郎手裡鐵彈子。問。十度發言九度休時如何。師曰。口邊生荊棘。曰。如何免得此過。師曰。半路好抽身。

掛州覺華普照禪師

僧問。大千世界為甚麼轉身不得。師曰。誰礙阇黎。曰。爭奈轉不得。師曰。無用處。問。聲色二字如何透得。師曰。虛空無變易。日月自紛拏。問。如何是真如涅槃。師曰。秋風聲颯颯。澗水響潺潺。上堂。總似今日老胡有望。然燈佛不如阇黎。總似今日老胡絕望。阇黎不如然燈佛。於此明得。大地微塵諸佛．西天二十八祖．唐土六祖．天下老宿。一時拈來山僧拄杖頭上轉妙法輪。於此明不得。百千諸佛穿你鼻孔。西天二十八祖

【現代漢語翻譯】 現代漢語譯本 師父說：『舉起來，要分明。』（僧人）問：『如何受持？』師父說：『蘇嚕悉哩。』（僧人）問：『學人非時前來，乞求師父接引。』師父說：『你是哪裡人？』（僧人）說：『河北人。』師父說：『不容易過黃河。』

郢州趙橫山和尚

僧人問：『十二時中如何用心？』師父說：『長連床上吃粥吃飯。』（僧人）問：『如何是諸佛之師？』師父說：『平地看高。』

信州西禪欽禪師

僧人問：『如何是涵蓋乾坤句？』師父說：『天上有星皆拱北。』（僧人）問：『如何是截斷眾流句？』師父說：『大地坦然平。』（僧人）問：『如何是隨波逐浪句？』師父說：『春生夏長。』（僧人）問：『古殿重興時如何？』師父說：『一回春到一回新。』

廬州南天王海禪師

僧人問：『如何是一體真如（萬物本源的真實如如之性）？』師父說：『五郎手裡鐵彈子。』（僧人）問：『十次發言九次休止時如何？』師父說：『口邊生荊棘。』（僧人）問：『如何免得此過？』師父說：『半路好抽身。』

掛州覺華普照禪師

僧人問：『大千世界（廣闊無垠的世界）為什麼轉身不得？』師父說：『誰礙阇黎（梵語，意為「軌範師」，此處指僧人）？』（僧人）說：『爭奈轉不得。』師父說：『無用處。』（僧人）問：『聲色二字如何透得？』師父說：『虛空無變易，日月自紛拏。』（僧人）問：『如何是真如涅槃（不生不滅的真實境界）？』師父說：『秋風聲颯颯，澗水響潺潺。』上堂：『總似今日老胡有望，然燈佛（過去佛之一）不如阇黎。總似今日老胡絕望，阇黎不如然燈佛。於此明得，大地微塵諸佛、西天二十八祖、唐土六祖、天下老宿，一時拈來山僧拄杖頭上轉妙法輪。於此明不得，百千諸佛穿你鼻孔，西天二十八祖』

【English Translation】 English version The Master said, 'Raise it up clearly.' (The monk) asked, 'How to receive and uphold?' The Master said, 'Sūru sǐlǐ.' (The monk) asked, 'A student comes at an inopportune time, begging the Master for guidance.' The Master said, 'Where are you from?' (The monk) said, 'From Hebei.' The Master said, 'It is not easy to cross the Yellow River.'

Yingzhou Zhao Hengshan Monk

A monk asked, 'How to use the mind in the twelve periods of the day?' The Master said, 'Eating congee and rice on the long continuous bed.' (The monk) asked, 'What is the teacher of all Buddhas?' The Master said, 'Looking high from flat ground.'

Xinzhou Xichan Qin Zen Master

A monk asked, 'What is the phrase that covers heaven and earth?' The Master said, 'The stars in the sky all revolve around the North Star.' (The monk) asked, 'What is the phrase that cuts off the flow of the masses?' The Master said, 'The great earth is flat and peaceful.' (The monk) asked, 'What is the phrase that follows the waves?' The Master said, 'Spring is born, summer grows.' (The monk) asked, 'What about when the ancient temple is rebuilt?' The Master said, 'Each time spring arrives, it is new again.'

Luzhou Nantianwang Hai Zen Master

A monk asked, 'What is the one true suchness (the true nature of all things, such as suchness)?' The Master said, 'The iron pellet in Wu Lang's hand.' (The monk) asked, 'What about when speaking ten times, stopping nine times?' The Master said, 'Thorns grow by the mouth.' (The monk) asked, 'How to avoid this fault?' The Master said, 'It is good to withdraw halfway.'

Guazhou Juehua Puzhao Zen Master

A monk asked, 'Why can't the great thousand world (the vast and boundless world) turn around?' The Master said, 'Who is hindering the Acarya (Sanskrit for 'exemplary teacher,' here referring to the monk)?' (The monk) said, 'However much I try, I cannot turn it.' The Master said, 'It is useless.' (The monk) asked, 'How to penetrate the two words 'sound' and 'form'?' The Master said, 'Emptiness does not change, the sun and moon naturally contend.' (The monk) asked, 'What is true suchness Nirvana (the true state of non-birth and non-death)?' The Master said, 'The autumn wind rustles, the stream water murmurs.' Ascending the hall: 'Altogether like today, the old barbarian has hope, Dipankara Buddha (one of the past Buddhas) is not as good as the Acarya. Altogether like today, the old barbarian is hopeless, the Acarya is not as good as Dipankara Buddha. If you understand this, the Buddhas as numerous as dust particles on the great earth, the twenty-eight patriarchs of the Western Heaven, the six patriarchs of the Tang Dynasty, and the old masters of the world, all at once take the mountain monk's staff and turn the wonderful Dharma wheel. If you do not understand this, hundreds of thousands of Buddhas will pierce your nostrils, the twenty-eight patriarchs of the Western Heaven.'

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透過你髑髏。還知么。若不知。山僧與你指出。良久曰。山河大地有甚麼過。久立。珍重。

益州鐵幢覺禪師

僧問。十二時中如何履踐。師曰。光剃頭。凈洗缽。問。如何是道。師曰。踏著。曰。如何是道中人。師曰。退後三步。問。諸佛出世。當爲何事。師曰。截耳臥街。

新州延長山和尚(后住龍景山。真身現在)

僧問。如何是和尚家風。師曰。丑拙不可當。曰。客來如何祇待。師曰。瓦碗竹箸。問。從上古聖向甚麼處去。師曰。不在山間。即居樹下。曰。未審成得個甚麼。師曰。汝還知落處么。僧無語。師便打。

眉州福化充禪師

僧問。如何是大人相。師曰。山僧這裡不曾容易對阇黎。曰。如何得相承去。師曰。白雲雖有影。綠竹且無陰。問。天皇也恁么道。龍潭也恁么道。未審和尚作么生道。師曰。汝試道看。曰。比來請益。豈無方便。師曰。將謂是海東舶主。元來是北地番人。問。如何是佛法大意。師曰。十字路頭華表柱。曰。學人不會。乞師再指。師曰。君自行東我向西。

眉州黃龍贊禪師

僧問。如何是和尚關棙子。師曰。少人踏得著。曰。忽踏得著時如何。師曰。汝試進前看。僧便喝。師便打。問僧。近離甚處。曰。香林。師曰。在彼多少

【現代漢語翻譯】 現代漢語譯本 透過你的髑髏（dú lóu，頭骨）。還知道嗎？如果不知道，老衲為你指出。停頓良久說：山河大地有什麼過錯？站立很久。珍重。

益州鐵幢覺禪師

僧人問：十二時辰中如何修行？禪師說：光頭剃髮，乾淨洗缽。問：什麼是道？禪師說：踏著便是。問：什麼是道中人？禪師說：退後三步。問：諸佛出世，應當做什麼事？禪師說：截耳臥街。

新州延長山和尚（后住龍景山，真身現在）

僧人問：什麼是和尚的家風？禪師說：醜陋笨拙不可當。問：客人來了如何招待？禪師說：瓦碗竹筷。問：從上古聖到什麼地方去了？禪師說：不在山間，就在樹下。問：不知成就了什麼？禪師說：你還知道落腳處嗎？僧人無語。禪師便打。

眉州福化充禪師

僧人問：什麼是大人相？禪師說：老衲這裡不輕易對你說。問：如何才能繼承？禪師說：白雲雖有影，綠竹且無陰。問：天皇也這麼說，龍潭也這麼說，不知和尚您怎麼說？禪師說：你試著說看。問：向您請教，難道沒有方便之門嗎？禪師說：還以為是海東的船主，原來是北方的胡人。問：什麼是佛法大意？禪師說：十字路口的華表柱。問：學人不會，請禪師再次指點。禪師說：你向東走，我向西去。

眉州黃龍贊禪師

僧人問：什麼是和尚的關捩（guān liè）子（關鍵）？禪師說：很少人能踏得著。問：如果踏得著時如何？禪師說：你試著上前看。僧人便喝。禪師便打。問僧人：最近從什麼地方來？答：香林。禪師說：在那裡多少年了？

【English Translation】 English version Through your skull. Do you know? If you don't know, this old monk will point it out to you. After a long pause, he said: What fault do the mountains, rivers, and earth have? Standing for a long time. Farewell.

Zen Master Tiechuang Jue of Yizhou

A monk asked: How should one practice in the twelve periods of the day? The Master said: Shave your head cleanly and wash your bowl cleanly. Asked: What is the Dao (the Way)? The Master said: It is under your feet. Asked: What is a person of the Dao? The Master said: Step back three paces. Asked: When the Buddhas appear in the world, what should they do? The Master said: Cut off their ears and lie in the street.

The Monk of Yanchang Mountain in Xinzhou (later resided at Longjing Mountain, his true body is still there)

A monk asked: What is the family style of the abbot? The Master said: Ugly and clumsy, it cannot be matched. Asked: How should guests be treated? The Master said: Earthenware bowls and bamboo chopsticks. Asked: Where have the ancient sages gone? The Master said: Not in the mountains, but under the trees. Asked: I don't know what has been accomplished. The Master said: Do you know where you stand? The monk was speechless. The Master then struck him.

Zen Master Fuhua Chong of Meizhou

A monk asked: What is the appearance of a great man? The Master said: This old monk does not easily tell you. Asked: How can one inherit it? The Master said: Although white clouds have shadows, green bamboo has no shade. Asked: Tianhuang (another Zen master) said it this way, and Longtan (another Zen master) said it this way, I wonder how the Master says it? The Master said: You try to say it. Asked: When asking for instruction, is there no expedient means? The Master said: I thought you were a shipowner from the East Sea, but you are actually a barbarian from the North. Asked: What is the great meaning of the Buddha-dharma (Buddha's teachings)? The Master said: The ornamental column at the crossroads. Asked: The student does not understand, please Master point it out again. The Master said: You go east, and I go west.

Zen Master Huanglong Zan of Meizhou

A monk asked: What is the abbot's key (關棙子, guān liè zi)? The Master said: Few people can step on it. Asked: What if one steps on it? The Master said: You try to step forward and see. The monk then shouted. The Master then struck him. Asked the monk: Where did you come from recently? Answered: Xianglin. The Master said: How many years have you been there?

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時。曰。六年。師曰。世尊在雪山六年。證無上菩提。汝在香林六年。成得個甚麼。僧無語。師曰。移廚吃飯漢。

衡州大聖院守賢禪師

僧問。如何是古佛道場。師曰。五通廟裡沒香爐。問。如何是佛法大意。師曰。南斗七。北斗八。

舒州天柱山和尚

上堂曰。莫有作家戰將么。試出來與山僧相見。時有僧出禮拜。師曰。山僧打退鼓。曰。和尚是甚麼心行。師曰。敗將不戰。問。北斗藏身。意旨如何。師曰。阇黎豈不是荊南人。曰。是。師曰。祇見波瀾起。不測洞庭深。

韶州雲門山朗上座

自幼肄業講肆。聞僧問雲門。如何是透法身句。門曰。北斗里藏身。師罔測微旨。遂造雲門。門才見便把住曰。道。道。師擬議。門拓開。乃示頌曰。雲門聳峻白雲低。水急游魚不敢棲。入戶已知來見解。何勞再舉轢中泥。師因斯大悟。即便禮拜。自此依雲門為上座。僧問。如何是解脫。師曰。穿靴水上行。問。如何是透脫一路。師曰。南贍部州北郁單越。曰。學人不會。意旨如何。師曰。朝游羅浮。暮歸檀特。

郢州纂子山庵主

僧問。如何是透法身句。師曰。朝看東南。暮看西北。

青原下八世

白雲祥禪師法嗣

韶州大曆和尚

初參白雲。

【現代漢語翻譯】 時，（有僧）問：（趙州）曰：『六年。』師（趙州）曰：『世尊（釋迦牟尼佛）在雪山六年，證無上菩提（最高智慧）。汝在香林六年，成得個甚麼？』僧無語。師曰：『移廚吃飯漢。』

衡州大聖院守賢禪師

僧問：『如何是古佛道場？』師曰：『五通廟裡沒香爐。』問：『如何是佛法大意？』師曰：『南斗七，北斗八。』

舒州天柱山和尚

上堂曰：『莫有作家戰將么？試出來與山僧相見。』時有僧出禮拜。師曰：『山僧打退鼓。』曰：『和尚是甚麼心行？』師曰：『敗將不戰。』問：『北斗藏身，意旨如何？』師曰：『阇黎（梵語，意為老師）豈不是荊南人？』曰：『是。』師曰：『祇見波瀾起，不測洞庭深。』

韶州雲門山朗上座

自幼肄業講肆，聞僧問雲門（雲門文偃禪師）：『如何是透法身句？』門曰：『北斗里藏身。』師罔測微旨，遂造雲門。門才見便把住曰：『道。道。』師擬議，門拓開，乃示頌曰：『雲門聳峻白雲低，水急游魚不敢棲。入戶已知來見解，何勞再舉轢中泥。』師因斯大悟，即便禮拜。自此依雲門為上座。僧問：『如何是解脫？』師曰：『穿靴水上行。』問：『如何是透脫一路？』師曰：『南贍部州（四大部洲之一，人類居住地）北郁單越（四大部洲之一，福報最好的地方）。』曰：『學人不會，意旨如何？』師曰：『朝游羅浮（山名），暮歸檀特（地名）。』

郢州纂子山庵主

僧問：『如何是透法身句？』師曰：『朝看東南，暮看西北。』

青原下八世

白雲祥禪師法嗣

韶州大曆和尚

初參白雲（白雲祥禪師）。

【English Translation】 At that time, (a monk) asked: (Zhao Zhou) said, 'Six years.' The master (Zhao Zhou) said, 'The World-Honored One (Shakyamuni Buddha) spent six years in the Himalayas, attaining Anuttara-Samyak-Sambodhi (supreme wisdom). You have been at Xianglin for six years, what have you accomplished?' The monk was speechless. The master said, 'A fellow who moves the kitchen to eat.'

Zen Master Shou Xian of Dasheng Temple in Hengzhou

A monk asked, 'What is the ancient Buddha's (ancient Buddha) place of practice?' The master said, 'In the Wutong Temple (Five Gods Temple) there is no incense burner.' Asked, 'What is the great meaning of the Buddha-dharma (Buddha's teachings)?' The master said, 'The Southern Dipper seven, the Northern Dipper eight.'

The Monk of Tianzhu Mountain in Shuzhou

Ascending the Dharma hall, he said, 'Is there a strategist here? Try to come out and meet this mountain monk.' At that time, a monk came out and bowed. The master said, 'This mountain monk beats the retreat drum.' (The monk) said, 'What is the master's state of mind?' The master said, 'A defeated general does not fight.' Asked, 'The Northern Dipper hides the body, what is the meaning?' The master said, 'Are you, Acharya (Sanskrit, meaning teacher), not from Jingnan?' (The monk) said, 'Yes.' The master said, 'I only see the waves rising, I cannot fathom the depth of Dongting Lake.'

Senior Monk Lang of Yunmen Mountain in Shaozhou

From a young age, he studied in lecture halls. He heard a monk ask Yunmen (Zen Master Yunmen Wenyan), 'What is a phrase that penetrates the Dharmakaya (Dharma body)?' Yunmen said, 'Hiding the body in the Northern Dipper.' The master did not understand the subtle meaning, so he went to Yunmen. As soon as Yunmen saw him, he grabbed him and said, 'Speak! Speak!' The master hesitated, Yunmen pushed him away and then showed a verse, saying, 'Yunmen soars high, white clouds are low, the water is swift, swimming fish dare not rest. Entering the door, one already knows the understanding, why bother to raise the mud in the rut again.' The master had a great enlightenment because of this, and immediately bowed. From then on, he relied on Yunmen as a senior monk. A monk asked, 'What is liberation?' The master said, 'Walking on water in boots.' Asked, 'What is the path of thorough release?' The master said, 'Jambudvipa (one of the four continents, where humans live) in the south, Uttarakuru (one of the four continents, the place with the best blessings) in the north.' (The monk) said, 'This student does not understand, what is the meaning?' The master said, 'In the morning, travel to Luofu (mountain name), in the evening, return to Tante (place name).'

The Hermit of Zuanshan Mountain in Yingzhou

A monk asked, 'What is a phrase that penetrates the Dharmakaya (Dharma body)?' The master said, 'In the morning, look southeast, in the evening, look northwest.'

The Eighth Generation Below Qingyuan

Dharma Successor of Zen Master Baiyun Xiang

Monk Dali of Shaozhou

Initially visited Baiyun (Zen Master Baiyun Xiang).

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云舉拳曰。我近來不恁么也。師領旨禮拜。自此入室。住后。僧問。如何是西來意。師曰。破草鞋。問。如何是無為。師乃擺手。問。施主供養。將何報答。師以手捻髭。曰。有髭即捻。無髭又如何。師曰。非公境界。

連州寶華和尚

上堂。看天看地。新羅國里。和南不審。日銷萬兩黃金。雖然如此。猶是少分。又曰。盡十方世界。是個木羅漢。幡竿頭上道將一句來。又曰。天上龍飛鳳走。山間虎嘯猿啼。拈向鼻孔。道將一句來。問僧。甚處來。曰。大容來。師曰。大容近日作么生。曰。近來合得一甕醬。師喚沙彌將一碗水來。與這僧照影。因有僧問大容曰。天賜六銖披掛后。將何報答我皇恩。容曰。來披三事衲。歸掛六銖衣。師聞之。乃曰。這老凍齈作恁么語話。容聞。令人傳語曰。何似奴緣不斷。師曰。比為拋磚。祇圖引玉。師見一僧從法堂階下過。師乃敲繩床。僧曰。若是這個。不請拈出。師喜。下地詰之。僧無語。師便打。師有時戴冠子。謂眾曰。若道是俗。且身披袈裟。若道是僧。又頭戴冠子。眾無對。

韶州月華山月禪師

初謁白雲。云問。業個甚麼。曰。念孔雀經。云曰。好個人家男女。隨鳥雀後走。師聞語驚異。遂依附。久之乃契旨。尋住月華。僧問。如何是月華家風。

【現代漢語翻譯】 現代漢語譯本 云舉起拳頭說：『我最近不這樣了。』 禪師領會了他的意思，行禮拜謝。從此之後，禪師得以進入云舉的內室請教。後來，禪師住持一方，有僧人問：『如何是西來意（Bodhidharma從西方帶來的禪宗真意）？』 禪師說：『破草鞋。』 又問：『如何是無為（不造作，順應自然）？』 禪師於是擺手示意。 又問：『施主供養，將用什麼來報答？』 禪師用手捻著鬍鬚，說：『有鬍鬚就捻，沒有鬍鬚又如何？』 禪師說：『這不是你能理解的境界。』

連州寶華和尚

上堂說法時說：『看天看地，新羅國里（Silla，古代朝鮮國家）。和南不審（Honam，韓國地區名，不明白）。日銷萬兩黃金。雖然如此，猶是少分。』 又說：『盡十方世界，是個木羅漢（Arhat，佛教修行者）。幡竿頭上道將一句來。』 又說：『天上龍飛鳳走，山間虎嘯猿啼。拈向鼻孔，道將一句來。』 問僧人：『從哪裡來？』 答：『從大容（寺廟名）來。』 禪師說：『大容近日怎麼樣？』 答：『近來合得一甕醬。』 禪師叫沙彌（Shramanera，小和尚）拿一碗水來，給這僧人照影。 因為有僧人問大容說：『天賜六銖披掛后，將何報答我皇恩？』 大容說：『來披三事衲（Kasaya，佛教僧侶的袈裟），歸掛六銖衣。』 禪師聽了，就說：『這老凍齈（老糊塗）說這樣的話。』 大容聽了，派人傳話說：『何似奴緣不斷？』 禪師說：『比為拋磚，祇圖引玉。』 禪師看見一個僧人從法堂階下經過，禪師就敲繩床。 僧人說：『若是這個，不請拈出。』 禪師很高興，下地追問他，僧人無話可說。 禪師就打了他。 禪師有時戴著帽子，對大家說：『若說是俗人，卻身披袈裟。 若說是僧人，又頭戴冠子。』 眾人無言以對。

韶州月華山月禪師

最初拜見白雲禪師時，白雲問：『你做什麼？』 答：『念孔雀經（Mahamayuri Vidyarajni Sutra，佛教經文）。』 白雲說：『好個人家男女，隨鳥雀後走。』 禪師聽了這話感到驚異，於是依附白雲禪師。 很久之後才領會了他的旨意。 隨後住持月華山。 僧人問：『如何是月華家風？』

【English Translation】 English version Yun raised his fist and said, 'I haven't been like that lately.' The master understood his meaning and bowed in gratitude. From then on, he was allowed to enter Yun's private room for instruction. Later, when the master was in charge of a monastery, a monk asked, 'What is the meaning of the Westward Transmission (Bodhidharma's intention in bringing Zen from the West)?' The master said, 'Broken straw sandals.' Another asked, 'What is non-action (Wu-wei, non-doing, acting naturally)?' The master then waved his hand to indicate. Another asked, 'The benefactor makes offerings, how will you repay them?' The master stroked his mustache and said, 'If there is a mustache, then stroke it. What if there is no mustache?' The master said, 'This is not a realm you can understand.'

Baohua, the Abbot of Lianzhou

When giving a Dharma talk, he said, 'Look at the sky, look at the earth, in the land of Silla (ancient Korean kingdom). Honam (region in Korea), I don't understand. Ten thousand taels of gold are spent daily. Even so, it is still a small portion.' He also said, 'The entire ten directions of the world are a wooden Arhat (Buddhist practitioner who has attained enlightenment). Utter a phrase from the top of the flagpole.' He also said, 'In the sky, dragons fly and phoenixes soar. In the mountains, tigers roar and monkeys cry. Pick it up and bring it to your nostrils, utter a phrase.' He asked a monk, 'Where do you come from?' He replied, 'From Darong (name of a temple).' The master said, 'How is Darong doing recently?' He replied, 'Recently, they made a jar of soy sauce.' The master called a Shramanera (novice monk) to bring a bowl of water and let the monk look at his reflection. Because a monk asked Darong, 'After being granted the six-zhu vestment by heaven, how will you repay the imperial grace?' Darong said, 'Coming to wear the three-part Kasaya (Buddhist robe), returning to hang up the six-zhu garment.' The master heard this and said, 'This old frozen fool speaks such words.' Darong heard this and sent someone to say, 'How is it like cutting off the karmic ties?' The master said, 'It's like throwing a brick to attract jade.' The master saw a monk passing under the steps of the Dharma hall, and the master knocked on his rope bed. The monk said, 'If it's this, then please bring it out without being asked.' The master was very happy and went down to question him, but the monk had nothing to say. The master then hit him. Sometimes the master wore a hat and said to the assembly, 'If I say I am a layman, I am wearing a Kasaya. If I say I am a monk, I am wearing a hat.' The assembly had no response.

Zen Master Yue of Yuehua Mountain in Shaozhou

When he first visited Zen Master Baiyun, Baiyun asked, 'What do you do?' He replied, 'I recite the Peacock Sutra (Mahamayuri Vidyarajni Sutra, a Buddhist scripture).' Baiyun said, 'What fine men and women, following after birds.' The master was surprised by these words and attached himself to Zen Master Baiyun. After a long time, he understood his meaning. He then resided at Yuehua Mountain. A monk asked, 'What is the family style of Yuehua?'

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師曰。若問家風。即答家風。曰。學人問家風。師曰。金銅羅漢。上堂。舉一句語。遍大千界。還有人會得這個時節么。試出來道看。要知親切。良久曰。不出頭。是好手。久立。珍重。僧問。如何是祖師西來意。師曰。梁王不識。曰。意旨如何。師曰。只履西歸。師入京。上堂。有一官人出。禮拜起。低頭良久。師曰。掣電之機。徒勞佇思。有一老宿上法堂。東西顧視曰。好個法堂。要且無主。師聞。乃召曰。且坐喫茶。宿問曰。玄中最的。猶是龜毛兔角。不向二諦中修。如何密用。師曰。測。宿曰。恁么則拗折拄杖。割斷草鞋去也。師曰。細而詳之。

南雄州地藏和尚

上堂。僧問。今日供養地藏。地藏還來否。師曰。打開佛殿門。裝香換水。師與大容和尚在白雲開火路。容曰。三道寶階。何似個火路。師曰。甚麼處不是。

英州樂凈含匡禪師

上堂。良久曰。摩竭提國。親行此令。去卻擔簦。截流相見。僧問。如何是西來意。師曰。側耳無功。問。如何是樂凈家風。師曰。天地養人。問。如何是樂凈境。師曰。有工貪種竹。無暇不栽松。曰。忽遇客來。將何供養。師曰。滿園秋果熟。要者近前嘗。問。龍門有意透者如何。師曰。灘下接取。曰。學人不會。師曰。喚行頭來。問。但得本

【現代漢語翻譯】 現代漢語譯本 師父說：『如果問什麼是家風，就直接回答什麼是家風。』（有學僧）問：『學人想請問什麼是家風？』師父說：『就像金銅羅漢一樣。』 師父上堂說法，舉出一句話：『傳遍整個大千世界，還有人能領會這個時節的真意嗎？』 試著出來說一說看。想要知道什麼是親切。』停頓了很久，說：『不顯山露水，才是好手。』站立了很久，（師父）珍重地告別。 有僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』師父說：『梁武帝不認識。』（僧人）問：『那意旨是什麼？』師父說：『只履西歸（returning to the West with only one sandal）。』 師父來到京城，上堂說法。有一位官員出來，禮拜後站起，低頭沉思了很久。師父說：『如同閃電般的機會，徒勞地思索。』 有一位老修行來到法堂，東張西望地說：『好一座法堂，可惜沒有主人。』師父聽了，就叫他：『請坐下喝茶。』老修行問道：『玄中最精微的道理，也還是像龜毛兔角一樣虛無。不從二諦（two truths）中修行，如何秘密地運用？』師父說：『揣測。』老修行說：『這樣說來，就要拗斷拄杖，割斷草鞋了。』師父說：『仔細而詳盡地思考。』

南雄州地藏和尚（Dizang, the monk of Nanxiong Prefecture）

上堂說法。有僧人問：『今天供養地藏菩薩（Ksitigarbha），地藏菩薩會來嗎？』師父說：『打開佛殿的門，點上香，換上清水。』 師父與大容和尚（Darong）在白雲山開闢火路。大容和尚說：『三道寶階（three precious steps）和這火路相比，哪個更好？』師父說：『哪裡不是（道）？』

英州樂凈含匡禪師（Hankuag, the Chan master of Lejing in Yingzhou）

上堂說法。停頓了很久，說：『摩竭提國（Magadha），親自推行這個法令：放下肩上的雨具，截斷水流相見。』 有僧人問：『什麼是西來意（intention of coming from the West）？』師父說：『側耳傾聽也沒有用。』 （僧人）問：『什麼是樂凈（Lejing）的家風？』師父說：『天地養育人。』 （僧人）問：『什麼是樂凈（Lejing）的境界？』師父說：『有人忙著種竹子，沒有空閑去栽松樹。』 （僧人）問：『忽然有客人來了，用什麼來供養？』師父說：『滿園的秋果都成熟了，想要品嚐的人就走近前來。』 （僧人）問：『龍門（Dragon Gate）想要躍過的人，該怎麼辦？』師父說：『在灘下接住他。』 （僧人）說：『學人不會。』師父說：『叫領頭的人來。』 （僧人）問：『只要得到根本……』

【English Translation】 English version The Master said, 'If asked about the family style, answer directly about the family style.' A student asked, 'This student asks about the family style.' The Master said, 'Like a golden bronze Arhat (enlightened being).' The Master ascended the Dharma hall and raised a phrase: 'Spreading throughout the entire great thousand worlds, is there anyone who can understand this moment?' Try to come out and say it. If you want to know what is intimate.' After a long pause, he said, 'Not standing out is a good hand.' Standing for a long time, (the Master) bid farewell with care. A monk asked, 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The Master said, 'Emperor Wu of Liang did not recognize it.' (The monk) asked, 'What is the intention?' The Master said, 'Returning to the West with only one sandal.' The Master arrived in the capital and ascended the Dharma hall. An official came out, bowed, and stood up, contemplating for a long time with his head lowered. The Master said, 'Like a flash of lightning, it is futile to ponder.' An old practitioner came to the Dharma hall, looked around, and said, 'What a fine Dharma hall, but it has no master.' The Master heard this and called out, 'Please sit down and have some tea.' The old practitioner asked, 'The most subtle principle in the profound is still like the horns of a tortoise or the fur of a rabbit (nonexistent). Without cultivating within the two truths (two truths), how is it secretly applied?' The Master said, 'Speculate.' The old practitioner said, 'In that case, I should break my staff and cut my straw sandals.' The Master said, 'Think about it carefully and thoroughly.'

Dizang (Ksitigarbha), the monk of Nanxiong Prefecture

Ascending the Dharma hall. A monk asked, 'Today we are making offerings to Ksitigarbha (Earth Store Bodhisattva), will Ksitigarbha come?' The Master said, 'Open the door of the Buddha hall, light incense, and change the water.' The Master and Darong (Great Capacity) monk were opening a fire path on White Cloud Mountain. Darong monk said, 'Compared to this fire path, which is better, the three precious steps (three precious steps)?' The Master said, 'Where is it not (the Way)?'

Hankuag, the Chan master of Lejing in Yingzhou

Ascending the Dharma hall. After a long pause, he said, 'Magadha (Magadha) personally implemented this decree: put down the rain gear on your shoulders and meet by cutting off the water flow.' A monk asked, 'What is the meaning of coming from the West (intention of coming from the West)?' The Master said, 'It is useless to listen intently.' (The monk) asked, 'What is the family style of Lejing?' The Master said, 'Heaven and earth nurture people.' (The monk) asked, 'What is the realm of Lejing?' The Master said, 'Some people are busy planting bamboo and have no time to plant pine trees.' (The monk) asked, 'If a guest suddenly comes, what should I offer?' The Master said, 'The autumn fruits in the garden are ripe; those who want to taste them should come forward.' (The monk) asked, 'What should those who want to leap over the Dragon Gate (Dragon Gate) do?' The Master said, 'Catch them at the bottom of the shoal.' (The monk) said, 'This student does not understand.' The Master said, 'Call the leader to come.' (The monk) asked, 'If one only obtains the root...'

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。莫愁末。如何是本。師曰。不要問人。曰。如何是末。師乃豎指。問。如何是樂凈境。師曰。滿月團圓菩薩面。庭前棕樹夜叉頭。僧辭。師問。甚處去。曰。大容去。師曰。大容若問樂凈有何言教。汝作么生祇對。僧無語。師代云。但道樂凈近日不肯大容。因普請打籬次。僧問。古人種種開方便門。和尚為甚麼卻攔截。師曰。牢下橛著。

韶州后白雲和尚

僧問。古琴絕韻請師彈。師曰。伯牙雖妙手。時人聽者希。曰。恁么則再遇子期也。師曰。笑發驚絃斷。寧知調不同。問。昔日靈山一會。梵王為主。未審白雲甚麼人為主。師曰。有常侍在。曰。恁么則法雨霶𩃱。群生有賴。師曰。汝莫這裡賣梔子。

韶州白雲福禪師

僧問。如何是佛法的的之意。師曰。直。曰。學人不會。意旨如何。師曰。崖州路上問知音。

德山密禪師法嗣

鼎州文殊應真禪師

上堂。直鉤釣獰龍。曲鉤釣蝦蟆蚯蚓。還有龍么。良久曰。勞而無功。僧問。寶劍未出匣時如何。師曰。在甚麼處。曰。出匣后如何。師曰。臂長衫袖短。問。古人拊掌。意旨如何。師曰。家無小使。不成君子。

南嶽南臺勤禪師

僧問。如何是祖師西來意。師曰。一寸龜毛重七斤。

鼎州德山紹晏禪

【現代漢語翻譯】 現代漢語譯本：

僧人問：『莫愁末（不要為瑣事煩惱）』，什麼是本（根本）？』

樂凈禪師說：『不要問人。』

僧人問：『什麼是末（枝末）？』

樂凈禪師於是豎起手指。

僧人問：『什麼是樂凈境（樂凈禪師的境界）？』

樂凈禪師說：『滿月團圓菩薩面，庭前棕樹夜叉頭。』

僧人告辭。樂凈禪師問：『去哪裡？』

僧人說：『去大容（地名）。』

樂凈禪師說：『大容如果問樂凈有什麼言教，你如何回答？』

僧人無語。樂凈禪師代答說：『只說樂凈近日不肯大容，因為普請（集體勞作）打籬笆。』

僧人問：『古人種種開方便門，和尚（指樂凈禪師）為什麼卻要攔截？』

樂凈禪師說：『牢牢地釘下木樁。』

韶州后白雲和尚

僧人問：『古琴絕韻請師彈。』

白雲和尚說：『伯牙（俞伯牙，春秋時期的琴師）雖妙手，時人聽者希。』

僧人說：『如此說來，再遇子期（鐘子期，俞伯牙的知音）了。』

白雲和尚說：『笑發驚絃斷，寧知調不同。』

僧人問：『昔日靈山一會（靈山法會），梵王（大梵天王）為主。未審白雲甚麼人為主？』

白雲和尚說：『有常侍在。』

僧人說：『如此說來，法雨霶𩃱（páng pèi，形容雨勢盛大），群生有賴。』

白雲和尚說：『你莫在這裡賣梔子（比喻不要在此饒舌）。』

韶州白雲福禪師

僧人問：『如何是佛法的的之意（佛法的真諦）？』

白雲福禪師說：『直。』

僧人說：『學人不會，意旨如何？』

白雲福禪師說：『崖州路上問知音。』

德山密禪師法嗣

鼎州文殊應真禪師

上堂說法。『直鉤釣獰龍，曲鉤釣蝦蟆蚯蚓。還有龍么？』

良久說：『勞而無功。』

僧人問：『寶劍未出匣時如何？』

文殊應真禪師說：『在甚麼處？』

僧人問：『出匣后如何？』

文殊應真禪師說：『臂長衫袖短。』

僧人問：『古人拊掌（拍手），意旨如何？』

文殊應真禪師說：『家無小使，不成君子。』

南嶽南臺勤禪師

僧人問：『如何是祖師西來意（達摩祖師西來傳法的真意）？』

南臺勤禪師說：『一寸龜毛重七斤。』

鼎州德山紹晏禪師

【English Translation】 English version:

A monk asked: 『Don't worry about the trivial (Mo Chou Mo)』, what is the root (Ben)?』

Chan Master Lejing said: 『Don't ask others.』

The monk asked: 『What is the branch (Mo)?』

Chan Master Lejing then raised his finger.

The monk asked: 『What is the realm of Lejing (Lejing Jing)?』

Chan Master Lejing said: 『The full moon is round like a Bodhisattva's face, the palm tree in front of the courtyard is like a Yaksha's head.』

The monk bid farewell. Chan Master Lejing asked: 『Where are you going?』

The monk said: 『Going to Darong (a place name).』

Chan Master Lejing said: 『If Darong asks what teachings Lejing has, how will you answer?』

The monk was speechless. Chan Master Lejing answered for him: 『Just say that Lejing has recently refused Darong because everyone is working together to build a fence.』

The monk asked: 『The ancients opened various expedient doors, why does the Abbot (referring to Chan Master Lejing) block them?』

Chan Master Lejing said: 『Firmly drive down the stake.』

Shaozhou Later Baiyun (White Cloud) Monk

A monk asked: 『Please play the ancient zither's exquisite melody, Master.』

Monk Baiyun said: 『Although Bo Ya (Yu Boya, a zither master in the Spring and Autumn period) is skilled, few people listen.』

The monk said: 『In that case, he has met Ziqi (Zhong Ziqi, Yu Boya's confidant).』

Monk Baiyun said: 『A laugh startles and breaks the string, how can one know the tune is different?』

A monk asked: 『In the past, at the assembly on Ling Mountain (Lingshan Assembly), Brahma (Great Brahma Heaven King) was the host. May I ask, who is the host at Baiyun?』

Monk Baiyun said: 『There is a Chamberlain present.』

The monk said: 『In that case, the Dharma rain is abundant (pang pei, describing heavy rain), all beings are dependent on it.』

Monk Baiyun said: 『Don't sell gardenias here (a metaphor for not being verbose here).』

Shaozhou Baiyun Fu Chan Master

A monk asked: 『What is the true meaning of the Buddha Dharma (Fo Fa de di zhi yi)?』

Chan Master Baiyun Fu said: 『Straight.』

The monk said: 『This student does not understand, what is the meaning?』

Chan Master Baiyun Fu said: 『Ask a confidant on the road to Yazhou.』

Lineage of Chan Master Deshan Mi

Dingzhou Wenshu (Manjusri) Yingzhen Chan Master

Ascending the Dharma hall. 『A straight hook catches fierce dragons, a curved hook catches toads and earthworms. Are there any dragons?』

After a long pause, he said: 『Laborious but without success.』

A monk asked: 『What is it like when the precious sword is not yet out of its sheath?』

Chan Master Wenshu Yingzhen said: 『Where is it?』

The monk asked: 『What is it like after it is out of its sheath?』

Chan Master Wenshu Yingzhen said: 『The arms are long, but the sleeves are short.』

A monk asked: 『What is the meaning of the ancients clapping their hands (fu zhang)?』

Chan Master Wenshu Yingzhen said: 『A family without a servant cannot become a gentleman.』

Nanyue Nantai Qin Chan Master

A monk asked: 『What is the meaning of the Patriarch's coming from the West (Zu Shi Xi Lai Yi, the true meaning of Bodhidharma's transmission of Dharma from the West)?』

Chan Master Nantai Qin said: 『An inch of tortoise hair weighs seven catties.』

Dingzhou Deshan Shaoan Chan Master

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師

僧問。如何是祖師西來意。師曰。桃源水繞白雲亭。上堂。一塵才起。大地全收。一毛頭上。師子全身。且道一塵才起。大地全收。須彌山重多少。一毛頭上。師子全身。大海水有幾滴。有人道得。與汝拄杖子。天下橫行。若道不得。須彌山蓋卻汝頭。大海水溺卻汝身。

潭州鹿苑文襲禪師

僧問。遠遠投師。請師一接。師曰。五門巷裡無訊息。僧良久。師曰。會么。曰。不會。師曰。長樂坡頭信不通。

澧州藥山可瓊禪師

上堂。僧出曰。請師答話。師曰。好。曰。還當得也無。師曰。更問。問。巨岳不曾乏寸土。師今苦口為何人。師曰。延壽也要道過。曰。不伸此問。焉辯我師。師便喝。僧禮拜。師便打。

巴陵乾明院普禪師

僧問。萬行齊修。古人不許。不落功勛。還許也無。師曰。一曰。學人未曉。乞師再指。師曰。二十年後。

興元府中梁山崇禪師

僧問。垂絲千尺。意在深潭時如何。師曰。紅鱗掌上躍。

鄂州黃龍志願禪師

僧問。迦葉上行衣。何人合得披。師曰。一片燒痕地。春入又逢青。

益州東禪秀禪師

僧問。既是善神。為甚麼卻被雷打。師曰。世亂奴欺主。年衰鬼弄人。問。如何是一代時教。師曰。多

【現代漢語翻譯】 現代漢語譯本 師（禪師） 僧人問：『如何是祖師西來意？』（Bodhidharma's intention in coming from the West?） 師父說：『桃源水繞白雲亭。』（Peach Blossom Spring's water encircles White Cloud Pavilion.） 上堂開示：『一塵才起，大地全收。一毛頭上，師子全身。』（The moment a speck of dust arises, the whole earth is contained. On the tip of a hair, the lion's entire body.） 『且道一塵才起，大地全收，須彌山（Mount Sumeru）重多少？一毛頭上，師子全身，大海水有幾滴？』（Tell me, when a speck of dust arises, the whole earth is contained, how much does Mount Sumeru weigh? On the tip of a hair, the lion's entire body, how many drops of water are in the great ocean?） 『有人道得，與汝拄杖子，天下橫行。若道不得，須彌山蓋卻汝頭，大海水溺卻汝身。』（If someone can say it, I'll give you my staff, and you can roam freely throughout the world. If you can't say it, Mount Sumeru will cover your head, and the great ocean will drown your body.）

潭州鹿苑文襲禪師 僧人問：『遠遠投師，請師一接。』（Having come from afar to seek your guidance, please receive me.） 師父說：『五門巷裡無訊息。』（There's no news in Five Gates Lane.） 僧人沉默良久。 師父說：『會么？』（Do you understand?） 僧人說：『不會。』（I don't understand.） 師父說：『長樂坡頭信不通。』（News doesn't get through at the top of Chang Le Slope.）

澧州藥山可瓊禪師 上堂開示。僧人出來說：『請師答話。』（Please, Master, answer a question.） 師父說：『好。』（Good.） 僧人說：『還當得也無？』（Can you handle it?） 師父說：『更問。』（Ask again.） 僧人問：『巨岳不曾乏寸土，師今苦口為何人？』（The great mountain has never lacked an inch of soil; for whom are you speaking so earnestly now?） 師父說：『延壽也要道過。』（Even Yan Shou (延壽, a famous monk) must be surpassed in speech.） 僧人說：『不伸此問，焉辯我師？』（If I don't ask this question, how can I recognize my teacher?） 師父便喝斥。僧人禮拜。師父便打。

巴陵乾明院普禪師 僧人問：『萬行齊修，古人不許，不落功勛，還許也無？』（If all practices are cultivated equally, the ancients did not allow it; if one does not fall into meritorious deeds, is it allowed?） 師父說：『一曰。』（One says.） 僧人說：『學人未曉，乞師再指。』（This student doesn't understand; please explain again.） 師父說：『二十年後。』（Twenty years later.）

興元府中梁山崇禪師 僧人問：『垂絲千尺，意在深潭時如何？』（When the line is cast a thousand feet, what is the intention in the deep pool?） 師父說：『紅鱗掌上躍。』（A red carp leaps in the palm.）

鄂州黃龍志願禪師 僧人問：『迦葉（Kasyapa）上行衣，何人合得披？』（Whose is worthy to wear Kasyapa's robe?） 師父說：『一片燒痕地，春入又逢青。』（On a patch of scorched earth, spring arrives and green returns.）

益州東禪秀禪師 僧人問：『既是善神，為甚麼卻被雷打？』（Since it is a good spirit, why is it struck by lightning?） 師父說：『世亂奴欺主，年衰鬼弄人。』（In a chaotic world, servants deceive their masters; in old age, ghosts play with people.） 僧人問：『如何是一代時教？』（What is the teaching of a generation?） 師父說：『多。』（Much.）

【English Translation】 English version Master (Zen Master) A monk asked: 'What is Bodhidharma's intention in coming from the West?' The Master said: 'Peach Blossom Spring's water encircles White Cloud Pavilion.' Ascending the hall, he instructed: 'The moment a speck of dust arises, the whole earth is contained. On the tip of a hair, the lion's entire body.' 'Tell me, when a speck of dust arises, the whole earth is contained, how much does Mount Sumeru weigh? On the tip of a hair, the lion's entire body, how many drops of water are in the great ocean?' 'If someone can say it, I'll give you my staff, and you can roam freely throughout the world. If you can't say it, Mount Sumeru will cover your head, and the great ocean will drown your body.'

Zen Master Wenxi of Luyuan Monastery in Tanzhou A monk asked: 'Having come from afar to seek your guidance, please receive me.' The Master said: 'There's no news in Five Gates Lane.' The monk remained silent for a long time. The Master said: 'Do you understand?' The monk said: 'I don't understand.' The Master said: 'News doesn't get through at the top of Chang Le Slope.'

Zen Master Keqiong of Yaoshan in Lizhou Ascending the hall, he instructed. A monk came forward and said: 'Please, Master, answer a question.' The Master said: 'Good.' The monk said: 'Can you handle it?' The Master said: 'Ask again.' The monk asked: 'The great mountain has never lacked an inch of soil; for whom are you speaking so earnestly now?' The Master said: 'Even Yan Shou must be surpassed in speech.' The monk said: 'If I don't ask this question, how can I recognize my teacher?' The Master then shouted. The monk bowed. The Master then struck him.

Zen Master Pu of Qianming Monastery in Baling A monk asked: 'If all practices are cultivated equally, the ancients did not allow it; if one does not fall into meritorious deeds, is it allowed?' The Master said: 'One says.' The monk said: 'This student doesn't understand; please explain again.' The Master said: 'Twenty years later.'

Zen Master Chong of Liangshan in Xingyuan Prefecture A monk asked: 'When the line is cast a thousand feet, what is the intention in the deep pool?' The Master said: 'A red carp leaps in the palm.'

Zen Master Zhiyuan of Huanglong in Ezhou A monk asked: 'Whose is worthy to wear Kasyapa's robe?' The Master said: 'On a patch of scorched earth, spring arrives and green returns.'

Zen Master Xiu of Dongchan in Yizhou A monk asked: 'Since it is a good spirit, why is it struck by lightning?' The Master said: 'In a chaotic world, servants deceive their masters; in old age, ghosts play with people.' A monk asked: 'What is the teaching of a generation?' The Master said: 'Much.'

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年故紙。

鼎州普安道禪師

三句頌。涵蓋乾坤曰。乾坤並萬象。地獄及天堂。物物皆真見。頭頭用不傷。截斷眾流曰。堆山積岳來。一一盡塵埃。更擬論玄妙。冰消瓦解摧。隨波逐浪曰。辯口利舌問。高低總不虧。還如應病藥。診候在臨時。三句外曰。當人如舉唱。三句豈能該。有問如何事。南嶽與天臺。抬薦商量曰。相見不揚眉。君東我亦西。紅霞穿碧落。白日繞須彌。

巴陵鑒禪師法嗣

泐潭靈澄散聖

因智門寬禪師問曰。甚處來。師曰。水清月現。門曰。好好借問。師曰。褊衫不染皂。門曰。喫茶去。師有西來意頌曰。因僧問我西來意。我話居山七八年。草履祇栽三個耳。麻衣曾補兩番肩。東庵每見西庵雪。下澗長流上澗泉。半夜白雲消散后。一輪明月到床前。

襄州興化院興順禪師

僧問。如何是和尚深深處。師曰。舉即易。答即難。曰。為甚麼如此。師曰。過去。問。如何是百千妙門。同歸方寸。師曰。水底看夜市。問。如何是向上事。師曰。楚山頭指天。

雙泉寬禪師法嗣

蘄州五祖師戒禪師

僧問。如何是佛。師曰。鼻孔長三尺。曰。學人不會。師曰。真不掩偽。曲不藏直。問。如何是道。師曰。點。曰。點后如何。師曰。荊三汴四

【現代漢語翻譯】 現代漢語譯本

年故紙。 鼎州普安道禪師 三句頌。涵蓋乾坤曰：乾坤和萬象，地獄及天堂，物物都是真實的顯現，處處使用都不會受到損害。截斷眾流曰：堆積如山嶽般涌來，一一都歸於塵埃。更要議論玄妙，如同冰消瓦解般摧毀。隨波逐浪曰：能言善辯的口才發問，說高說低總不會吃虧。還如同對癥下藥，診斷病情在於臨時。三句外曰：當人如果舉起唱頌，三句哪裡能夠概括。有人問什麼是這件事，南嶽（山名，佛教聖地）與天臺（山名，佛教聖地）。抬薦商量曰：相見時不揚眉，你向東去我也向西去。紅霞穿透碧空，白日環繞須彌（山名，佛教中的聖山）。 巴陵鑒禪師法嗣 泐潭靈澄散聖 因為智門寬禪師問：『從哪裡來？』 師說：『水清則月亮顯現。』 智門寬禪師說：『好好借問。』 師說：『短襖不會被染成黑色。』 智門寬禪師說：『喫茶去。』 師有西來意頌：因為僧人問我西來意，我說居住山中七八年。草鞋只編了三個耳，麻衣曾經補了兩番肩。東邊的庵經常看到西邊的庵的雪景，下面的澗水長流上面的澗水涌泉。半夜白雲消散后，一輪明月照到床前。 襄州興化院興順禪師 僧人問：『如何是和尚深深處？』 師說：『舉起容易，回答困難。』 僧人說：『為什麼這樣說？』 師說：『過去了。』 僧人問：『如何是百千妙門，同歸方寸？』 師說：『水底看夜市。』 僧人問：『如何是向上事？』 師說：『楚山頭指天。』 雙泉寬禪師法嗣 蘄州五祖師戒禪師 僧人問：『如何是佛？』 師說：『鼻孔長三尺。』 僧人說：『學人不會。』 師說：『真不掩蓋偽，曲不隱藏直。』 僧人問：『如何是道？』 師說：『點。』 僧人說：『點后如何？』 師說：『荊三汴四。』

【English Translation】 English version

Old paper of the year. Chan Master Puan of Dingzhou Three-Sentence Verse. 'Enclosing Heaven and Earth' says: Heaven and earth and all phenomena, hell and paradise, everything is a true manifestation, and using them everywhere does no harm. 'Cutting off the flow of the masses' says: Piling up like mountains and peaks, everything returns to dust. Further discussing the profound and subtle is like ice melting and tiles disintegrating. 'Following the waves' says: Eloquent and skillful tongues inquire, speaking high or low is never a loss. It is also like prescribing medicine according to the illness, diagnosing the condition at the moment. 'Outside the three sentences' says: If a person raises a chant, how can three sentences encompass it? Someone asks what this matter is, Mount Nan (mountain name, Buddhist sacred site) and Mount Tiantai (mountain name, Buddhist sacred site). 'Raising and recommending discussion' says: Meeting without raising eyebrows, you go east and I go west. Red clouds pierce the blue sky, and the white sun circles Mount Sumeru (mountain name, a sacred mountain in Buddhism). Successor of Chan Master Jian of Baling Layman Lingcheng of Letan Because Chan Master Zhimen Kuan asked: 'Where do you come from?' The master said: 'When the water is clear, the moon appears.' Chan Master Zhimen Kuan said: 'Good question.' The master said: 'The short shirt is not dyed black.' Chan Master Zhimen Kuan said: 'Have some tea.' The master has a verse on the meaning of the coming from the West: Because a monk asked me the meaning of coming from the West, I said I have lived in the mountains for seven or eight years. I have only woven three ears for straw sandals, and I have mended my hemp robe twice. The eastern hermitage often sees the snow scene of the western hermitage, and the stream below flows continuously while the spring above gushes forth. After the white clouds dissipate in the middle of the night, a bright moon shines before my bed. Chan Master Xingshun of Xinghua Monastery in Xiangzhou A monk asked: 'What is the deep place of the abbot?' The master said: 'Raising it is easy, answering is difficult.' The monk said: 'Why is it so?' The master said: 'It has passed.' The monk asked: 'What are the hundreds and thousands of wonderful gates that all return to the square inch?' The master said: 'Watching the night market at the bottom of the water.' The monk asked: 'What is the matter of going upward?' The master said: 'Pointing to the sky at the head of Mount Chu.' Successor of Chan Master Kuan of Shuangquan Chan Master Shijie of the Fifth Ancestor Monastery in Qizhou A monk asked: 'What is Buddha?' The master said: 'The nostrils are three feet long.' The monk said: 'This student does not understand.' The master said: 'Truth does not conceal falsehood, and crookedness does not hide straightness.' The monk asked: 'What is the Tao?' The master said: 'A dot.' The monk said: 'What after the dot?' The master said: 'Jing three, Bian four.'

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。問。寶劍未出匣時如何。師曰。看。曰。出匣后如何。師曰。收。問。如何是隨色摩尼珠。師曰。隨。曰。隨後如何。師曰。一個婆婆兩個癭。問。得船便渡時如何。師曰。棹在誰人手。僧擬議。師曰。云有出山勢。水無投澗聲。上堂。佛病祖病。一時與諸禪德拈向三門外。諸禪德還拈得山僧病也無。若拈得山僧病。不妨見得佛病祖病。珍重。問。如何是祖師西來意。師曰。擔不起。曰。為甚麼擔不起。師曰。祖師西來意。問。牛頭未見四祖時如何。師曰。高問低對。曰。見后如何。師曰。風蕭蕭。雨颯颯。上堂。僧問。名喧宇宙知師久。雪嶺家風略借看。師曰。未在更道。僧展兩手。師便打。僧禮拜。師豎起拄杖曰。大眾會么。言不再舉。令不重行。便下座。問僧。近離甚處。曰。東京。師曰。還見天子也無。曰。常年一度出金明池。師曰。有禮可恕。無禮難容。出去。智門問曰。暑往寒來即不問。林下相逢事若何。師曰。五鳳樓前聽玉漏。門曰。爭奈主山高。案山低。師曰。須彌頂上擊金鐘。

江陵府福昌院重善禪師

僧問。如何是正法眼。師曰。夜觀乾象。曰。學人不會。意旨如何。師曰。日裡看山。問。如何是佛法的的大意。師曰。東方甲乙木。曰。恁么則粉骨碎身也。師曰。易開終始口。難

【現代漢語翻譯】 問：寶劍未出匣時如何？（寶劍：珍貴的劍；匣：劍鞘） 師曰：看。 曰：出匣后如何？ 師曰：收。 問：如何是隨色摩尼珠？（隨色摩尼珠：能隨著環境改變顏色的寶珠，比喻佛性） 師曰：隨。 曰：隨後如何？ 師曰：一個婆婆兩個癭。（癭：頸部的腫瘤，比喻多餘的負擔） 問：得船便渡時如何？ 師曰：棹在誰人手？（棹：船槳） 僧擬議，師曰：云有出山勢，水無投澗聲。（澗：山澗） 上堂，佛病祖病，一時與諸禪德拈向三門外。（禪德：修禪之人；三門：寺廟的大門） 諸禪德還拈得山僧病也無？若拈得山僧病，不妨見得佛病祖病。珍重。 問：如何是祖師西來意？（祖師西來意：禪宗的根本宗旨） 師曰：擔不起。 曰：為甚麼擔不起？ 師曰：祖師西來意。 問：牛頭未見四祖時如何？（牛頭：牛頭法融禪師；四祖：禪宗四祖道信） 師曰：高問低對。 曰：見后如何？ 師曰：風蕭蕭，雨颯颯。 上堂，僧問：名喧宇宙知師久，雪嶺家風略借看。（雪嶺：指禪宗） 師曰：未在更道。 僧展兩手，師便打，僧禮拜。 師豎起拄杖曰：大眾會么？言不再舉，令不重行。便下座。 問僧：近離甚處？ 曰：東京。 師曰：還見天子也無？ 曰：常年一度出金明池。（金明池：北宋東京著名的皇家園林） 師曰：有禮可恕，無禮難容。出去。 智門問曰：暑往寒來即不問，林下相逢事若何？ 師曰：五鳳樓前聽玉漏。（五鳳樓：古代宮殿的樓閣；玉漏：古代的計時器） 門曰：爭奈主山高，案山低？（主山、案山：風水術語，比喻事物的主次關係） 師曰：須彌頂上擊金鐘。（須彌山：佛教中的聖山） 江陵府福昌院重善禪師 僧問：如何是正法眼？（正法眼：正確的佛法見解） 師曰：夜觀乾象。（乾象：天象） 曰：學人不會，意旨如何？ 師曰：日裡看山。 問：如何是佛法的大意？ 師曰：東方甲乙木。（甲乙木：五行之一，代表東方） 曰：恁么則粉骨碎身也？ 師曰：易開終始口，難

【English Translation】 English version: Question: What is it like when the precious sword is not yet out of its scabbard? (寶劍: precious sword; 匣: scabbard) The Master said: Look. Question: What is it like after it is out of the scabbard? The Master said: Sheathe it. Question: What is the Mani pearl that changes color according to its surroundings? (隨色摩尼珠: Mani pearl that changes color according to its surroundings, a metaphor for Buddha-nature) The Master said: According to. Question: What is it like after that? The Master said: An old woman with two goiters. (癭: goiters, a metaphor for unnecessary burdens) Question: What is it like when one gets a boat and crosses over? The Master said: In whose hands is the oar? (棹: oar) The monk hesitated. The Master said: The clouds have the momentum to leave the mountain, the water makes no sound when plunging into the ravine. (澗: ravine) Entering the hall, the illness of the Buddha and the illness of the Patriarch, I simultaneously offer them to all the Zen practitioners outside the three gates. (禪德: Zen practitioners; 三門: the three gates of a temple) Have you Zen practitioners picked up this mountain monk's illness or not? If you have picked up this mountain monk's illness, you might as well see the illness of the Buddha and the illness of the Patriarch. Treasure this. Question: What is the meaning of the Patriarch's coming from the West? (祖師西來意: the fundamental principle of Zen Buddhism) The Master said: Cannot bear it. Question: Why can't it be borne? The Master said: The meaning of the Patriarch's coming from the West. Question: What was it like when Niutou had not yet seen the Fourth Patriarch? (牛頭: Zen Master Niutou Farong; 四祖: the Fourth Patriarch of Zen Buddhism, Daoxin) The Master said: A high question with a low answer. Question: What is it like after seeing him? The Master said: The wind is soughing, the rain is rustling. Entering the hall, a monk asked: Your name has spread throughout the universe, and I have long known of you. May I briefly see the family style of Snow Mountain? (雪嶺: refers to Zen Buddhism) The Master said: Not yet, say more. The monk spread out both hands, and the Master struck him. The monk bowed. The Master raised his staff and said: Does the assembly understand? Words will not be repeated, orders will not be reissued. Then he descended from the seat. He asked a monk: Where have you recently come from? He said: Tokyo. The Master said: Have you seen the Emperor? He said: He comes out to Jinming Pond once a year. (金明池: a famous royal garden in Bianjing, the capital of the Northern Song Dynasty) The Master said: Rudeness is hard to forgive, politeness can be excused. Get out. Zhimeng asked: I won't ask about the passing of summer and the coming of winter, but what about meeting under the trees? The Master said: Listen to the jade clepsydra in front of the Five Phoenix Tower. (五鳳樓: a pavilion in an ancient palace; 玉漏: an ancient timekeeping device) Zhimeng said: What about the fact that the main mountain is high and the facing mountain is low? (主山, 案山: Feng Shui terms, metaphors for the primary and secondary relationships of things) The Master said: Strike the golden bell on the summit of Mount Sumeru. (須彌山: the sacred mountain in Buddhism) Zen Master Chongshan of Fuchang Monastery in Jiangling Prefecture A monk asked: What is the eye of the true Dharma? (正法眼: the correct view of the Buddha Dharma) The Master said: Observe the celestial phenomena at night. (乾象: celestial phenomena) He said: This student does not understand. What is the meaning? The Master said: Look at the mountain in the daytime. Question: What is the great meaning of the Buddha Dharma? The Master said: East is Jia and Yi wood. (甲乙木: one of the five elements, representing the East) He said: Is it then to grind bones and shatter the body? The Master said: Easy to open the mouth of beginning and end, difficult

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保歲寒心。問。浩浩塵中。如何辯主。師曰。長安天子。塞外將軍。曰。恁么則權握在手。師曰。不斬無罪人。問。如何是不遷底法。師曰。死人不坐禪。曰。學人不會。意旨如何。師曰。那伽常在定。問。離卻咽喉唇吻。請師速道。師曰。福昌口門窄。曰。和尚為甚麼口門窄。師曰。還我話來。問。如何是離筌蹄底句。師曰。頭大帽子小。曰。意旨如何。師曰。側腳反穿靴。問。金烏東涌。玉兔西沉時如何。師曰。措大不騎驢。曰。恁么則謝師指南。師曰。更須子細。問。牛頭未見四祖時如何。師曰。槵子數珠。曰。見后如何。師曰。鐵磬行者。問。未施武藝。便入戰場時如何。師曰。老僧打退鼓。曰。恁么則展陣開旗去也。師曰。伏惟尚饗。上堂。盡乾坤大地。微塵諸佛。總在福昌這裡。拈拄杖畫一畫。曰。說佛說法。諸禪德若也會得。出來與汝證據。若也不會。花須連夜發。莫待曉風吹。便下座。

蘄州四祖志諲禪師

僧問。如何是透法身句。師曰。多年松樹老𥻘皴。問。葉落歸根時如何。師曰。一歲一枯榮。

襄州興化奉能禪師

僧問。如何是佛。師曰。髮長僧貌醜。

唐州天睦山慧滿禪師

僧問。如何是佛。師曰。多年桃核。曰。意旨如何。師曰。打破里頭人。問。

【現代漢語翻譯】 現代漢語譯本：保歲寒心。問：浩浩塵中，如何辨主？（如何在喧囂的世俗中，辨別真正的自我？）師曰：長安天子，塞外將軍。（長安的皇帝，邊塞的將軍。）曰：恁么則權握在手。（這樣說來，權力就掌握在手中了？）師曰：不斬無罪人。（不殺害無罪之人。）問：如何是不遷底法？（什麼是永恒不變的真理？）師曰：死人不坐禪。（死人不會打坐參禪。）曰：學人不會，意旨如何？（學生不明白，其中的含義是什麼？）師曰：那伽常在定。（那伽（Naga，龍）常常處於禪定之中。）問：離卻咽喉唇吻，請師速道。（拋開言語，請老師快說。）師曰：福昌口門窄。（福昌的口門很窄。）曰：和尚為甚麼口門窄？（和尚為什麼口門窄？）師曰：還我話來。（把我的話還給我。）問：如何是離筌蹄底句？（什麼是超越語言文字的真理？）師曰：頭大帽子小。（頭大帽子小。）曰：意旨如何？（其中的含義是什麼？）師曰：側腳反穿靴。（側著腳反穿著靴子。）問：金烏東涌，玉兔西沉時如何？（太陽東昇，月亮西落時如何？）師曰：措大不騎驢。（窮書生不騎驢。）曰：恁么則謝師指南。（這樣我就感謝老師的指點。）師曰：更須子細。（更需要仔細體會。）問：牛頭未見四祖時如何？（牛頭（Niutou，指牛頭山法融禪師）未見到四祖（Sizu，指禪宗四祖道信）時如何？）師曰：槵子數珠。（槵子（Sapindus mukorossi）念珠。）曰：見后如何？（見到之後如何？）師曰：鐵磬行者。（敲著鐵磬的行者。）問：未施武藝，便入戰場時如何？（還沒施展武藝，就進入戰場時如何？）師曰：老僧打退鼓。（老僧敲著退兵的鼓。）曰：恁么則展陣開旗去也。（這樣就展開陣勢，樹起旗幟去了。）師曰：伏惟尚饗。（希望您來享用祭品。）上堂：盡乾坤大地，微塵諸佛，總在福昌這裡。（整個天地，無數的佛，都在福昌這裡。）拈拄杖畫一畫，曰：說佛說法，諸禪德若也會得，出來與汝證據。（說佛說法，各位禪師如果領會了，出來給我證明。）若也不會，花須連夜發，莫待曉風吹。（如果不能領會，花也要連夜開放，不要等到曉風吹拂。）便下座。 蘄州四祖志諲禪師（Qizhou Sizu Zhichen Chan Shi，蘄州四祖志諲禪師） 僧問：如何是透法身句？（什麼是徹悟法身的語句？）師曰：多年松樹老𥻘皴。（多年的松樹，樹皮粗糙。）問：葉落歸根時如何？（落葉歸根時如何？）師曰：一歲一枯榮。（一年一次枯萎和繁榮。） 襄州興化奉能禪師（Xiangzhou Xinghua Fengneng Chan Shi，襄州興化奉能禪師） 僧問：如何是佛？（什麼是佛？）師曰：髮長僧貌醜。（頭髮長了，僧人的相貌就醜陋了。） 唐州天睦山慧滿禪師（Tangzhou Tianmushan Huiman Chan Shi，唐州天睦山慧滿禪師） 僧問：如何是佛？（什麼是佛？）師曰：多年桃核。（多年的桃核。）曰：意旨如何？（其中的含義是什麼？）師曰：打破里頭人。（打破裡面的那個人。）問：

【English Translation】 English version: Preserving the heart through the cold season. Question: In the vast world of dust, how does one discern the master? (How to distinguish the true self in the noisy world?) The Master said: The Emperor of Chang'an, the General beyond the borders. Question: In that case, power is held in hand? The Master said: Do not kill the innocent. Question: What is the unchanging Dharma? (What is the eternal truth?) The Master said: The dead do not meditate. Question: This student does not understand, what is the meaning? The Master said: Nagas are always in Samadhi. (Nagas are always in meditation.) Question: Apart from throat, lips, and mouth, please tell me quickly. The Master said: Fuchang's mouth is narrow. Question: Why is the mouth of the monk narrow? The Master said: Return my words to me. Question: What is the phrase that transcends the trap and snare? (What is the truth beyond language?) The Master said: Big head, small hat. Question: What is the meaning? The Master said: Wearing boots backwards with feet sideways. Question: What about when the golden crow rises in the east and the jade rabbit sinks in the west? (What about when the sun rises and the moon sets?) The Master said: A poor scholar does not ride a donkey. Question: In that case, I thank the teacher for the guidance. The Master said: You must examine it more carefully. Question: What was it like when Niutou (Niutou Farong Chan Shi) had not yet seen the Fourth Patriarch (Sizu Doxin)? The Master said: Sapindus mukorossi prayer beads. Question: What was it like after seeing him? The Master said: A practitioner with an iron chime. Question: What is it like to enter the battlefield without using martial arts? The Master said: The old monk beats the retreat drum. Question: In that case, we will deploy the formation and raise the flag. The Master said: I respectfully offer this sacrifice for your enjoyment. Entering the hall: The entire universe, the myriad Buddhas like dust particles, are all here in Fuchang. Holding up the staff and drawing a line, he said: Speaking of the Buddha and expounding the Dharma, if all you Chan practitioners understand, come out and give me proof. If you do not understand, the flowers must bloom overnight, do not wait for the morning breeze to blow. Then he descended from the seat. Chan Master Zhichen of the Fourth Ancestor of Qizhou (Qizhou Sizu Zhichen Chan Shi) A monk asked: What is the phrase that penetrates the Dharmakaya? (What is the phrase that thoroughly understands the Dharmakaya?) The Master said: Old pine trees with many years have rough bark. Question: What about when the leaves fall and return to the root? The Master said: One year of withering and flourishing. Chan Master Fengneng of Xinghua in Xiangzhou (Xiangzhou Xinghua Fengneng Chan Shi) A monk asked: What is Buddha? The Master said: Long hair, ugly monk appearance. Chan Master Huiman of Tianmu Mountain in Tangzhou (Tangzhou Tianmushan Huiman Chan Shi) A monk asked: What is Buddha? The Master said: Peach pit of many years. Question: What is the meaning? The Master said: Break the person inside. Question:

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如何是祖師西來意。師曰。三年逢一閏。曰。合談何事。師曰。九日是重陽。

鄂州建福智同禪師

僧問。如何是透法身句。師曰。鸚鵡慕西秦。僧禮拜。師曰。聽取一頌。雲門透法身。法身何許人。雁回沙塞北。鸚鵡慕西秦。

襄州延慶宗本禪師

僧問。魚未跳龍門時如何。師曰。擺手入長安。曰。跳過後如何。師曰。長安雖樂。

鼎州大龍山炳賢禪師

僧問。昔日先師語。如何透法身。師曰。萬仞峰前句。不與白雲齊。問。如何是動乾坤句。師曰。透出龍宮翻大海。掌開日月倒須彌。問。如何是出家人。師曰。深。曰。如何是出家法。師曰。苦。

自巖上座

僧問。如何是無縫塔。師曰。磚瓦泥土。曰。如何是塔中人。師曰。含齒戴髮。問。如何是大人相。師曰。不曾作模樣。曰。如何是老人相。師曰。無力把拄杖。問。洞山麻三斤。意旨如何。師曰。八十婆婆不妝梳。

香林遠禪師法嗣

隨州智門光祚禪師(先住北塔)

僧問。如何是佛。師曰。踏破草鞋赤腳走。曰。如何是佛向上事。師曰。拄杖頭上挑日月。問。如何是祖師西來意。師曰。眼不見鼻。曰。便恁么領會時如何。師曰。鼻孔里呷羹。問。曹溪路上還有俗談也無。師曰。六祖

【現代漢語翻譯】 現代漢語譯本 問：如何是祖師西來意？（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正意圖是什麼？） 師說：三年逢一閏。（A leap month occurs every three years，每三年會有一個閏月。） 問：合談何事？（What is there to discuss together?，那要一起討論什麼呢？） 師說：九日是重陽。（The ninth day is the Double Ninth Festival，九月九日是重陽節。）

鄂州建福智同禪師

僧人問：如何是透法身句？（What is a phrase that penetrates the Dharmakaya?，什麼是能夠徹悟法身的語句？） 師說：鸚鵡慕西秦。（The parrot longs for Western Qin，鸚鵡嚮往西秦。） 僧人禮拜。 師說：聽取一頌。（Listen to a verse，聽我一首偈語。） 雲門透法身，（Yunmen penetrates the Dharmakaya，雲門徹悟法身，） 法身何許人？（Who is the Dharmakaya?，法身是什麼樣的人呢？） 雁回沙塞北，（The wild geese return to the northern deserts，大雁飛回北方的沙漠，） 鸚鵡慕西秦。（The parrot longs for Western Qin，鸚鵡嚮往西秦。）

襄州延慶宗本禪師

僧人問：魚未跳龍門時如何？（What is it like before the fish jumps over the Dragon Gate?，魚還沒有跳過龍門時是什麼樣的？） 師說：擺手入長安。（Waving hands, enter Chang'an，揮手進入長安。） 問：跳過後如何？（What is it like after it jumps over?，跳過去之後又是什麼樣的呢？） 師說：長安雖樂。（Although Chang'an is joyful，雖然長安很快樂。）

鼎州大龍山炳賢禪師

僧人問：昔日先師語，如何透法身？（How does one penetrate the Dharmakaya according to the words of the former teacher?，根據以前的老師所說，如何才能徹悟法身？） 師說：萬仞峰前句，不與白雲齊。（The phrase before the ten-thousand-foot peak does not align with the white clouds，萬仞高峰前的句子，與白雲並不一致。） 問：如何是動乾坤句？（What is a phrase that moves heaven and earth?，什麼是能夠撼動天地的語句？） 師說：透出龍宮翻大海，掌開日月倒須彌。（Penetrating the dragon palace, overturning the great sea; opening the palm, reversing the sun and moon, and toppling Mount Sumeru，穿透龍宮，翻轉大海；張開手掌，顛倒日月，推倒須彌山。） 問：如何是出家人？（What is a renunciant?，什麼是出家人？） 師說：深。（Deep，深奧。） 問：如何是出家法？（What is the Dharma of renunciation?，什麼是出家之法？） 師說：苦。（Suffering，苦。）

自巖上座

僧人問：如何是無縫塔？（What is a seamless stupa?，什麼是無縫塔？） 師說：磚瓦泥土。（Bricks, tiles, mud, and earth，磚瓦泥土。） 問：如何是塔中人？（What is the person inside the stupa?，塔里的人是誰？） 師說：含齒戴髮。（Containing teeth and wearing hair，有牙齒，有頭髮。） 問：如何是大人相？（What is the characteristic of a great person?，什麼是大人的相貌？） 師說：不曾作模樣。（Never made a model，不曾做過模樣。） 問：如何是老人相？（What is the characteristic of an old person?，什麼是老人的相貌？） 師說：無力把拄杖。（Without the strength to hold a staff，沒有力氣拄枴杖。） 問：洞山麻三斤，意旨如何？（What is the meaning of 'Dongshan's three pounds of flax'?，洞山麻三斤，是什麼意思？） 師說：八十婆婆不妝梳。（An eighty-year-old woman doesn't dress up，八十歲的老婆婆不梳妝打扮。）

香林遠禪師法嗣

隨州智門光祚禪師(先住北塔)

僧人問：如何是佛？（What is Buddha?，什麼是佛？） 師說：踏破草鞋赤腳走。（Walking barefoot, having worn out straw sandals，踏破草鞋，赤腳行走。） 問：如何是佛向上事？（What is the matter beyond Buddha?，什麼是超越佛的事情？） 師說：拄杖頭上挑日月。（Carrying the sun and moon on the head of the staff，在拄杖頭上挑著日月。） 問：如何是祖師西來意？（What was Bodhidharma's intention in coming from the West?，達摩祖師從西方來的真正意圖是什麼？） 師說：眼不見鼻。（The eyes don't see the nose，眼睛看不見鼻子。） 問：便恁么領會時如何？（What if one understands it in this way?，如果這樣領會會怎麼樣？） 師說：鼻孔里呷羹。（Slurping soup through the nostrils，用鼻孔喝羹。） 問：曹溪路上還有俗談也無？（Are there still mundane talks on the road to Caoxi?，在去曹溪的路上還有世俗的談話嗎？） 師說：六祖。（The Sixth Patriarch，六祖。）

【English Translation】 English version Question: What was Bodhidharma's (Bodhidharma's intention in coming from the West) intention in coming from the West? The Master said: A leap month occurs every three years (A leap month occurs every three years). Question: What is there to discuss together? (What is there to discuss together?) The Master said: The ninth day is the Double Ninth Festival (The ninth day is the Double Ninth Festival).

Chan Master Zhitong of Jianfu Temple in Ezhou

A monk asked: What is a phrase that penetrates the Dharmakaya? (What is a phrase that penetrates the Dharmakaya?) The Master said: The parrot longs for Western Qin (The parrot longs for Western Qin). The monk bowed. The Master said: Listen to a verse (Listen to a verse): Yunmen penetrates the Dharmakaya (Yunmen penetrates the Dharmakaya), Who is the Dharmakaya? (Who is the Dharmakaya?) The wild geese return to the northern deserts (The wild geese return to the northern deserts), The parrot longs for Western Qin (The parrot longs for Western Qin).

Chan Master Zongben of Yanqing Temple in Xiangzhou

A monk asked: What is it like before the fish jumps over the Dragon Gate? (What is it like before the fish jumps over the Dragon Gate?) The Master said: Waving hands, enter Chang'an (Waving hands, enter Chang'an). Question: What is it like after it jumps over? (What is it like after it jumps over?) The Master said: Although Chang'an is joyful (Although Chang'an is joyful).

Chan Master Bingxian of Dalong Mountain in Dingzhou

A monk asked: How does one penetrate the Dharmakaya according to the words of the former teacher? (How does one penetrate the Dharmakaya according to the words of the former teacher?) The Master said: The phrase before the ten-thousand-foot peak does not align with the white clouds (The phrase before the ten-thousand-foot peak does not align with the white clouds). Question: What is a phrase that moves heaven and earth? (What is a phrase that moves heaven and earth?) The Master said: Penetrating the dragon palace, overturning the great sea; opening the palm, reversing the sun and moon, and toppling Mount Sumeru (Penetrating the dragon palace, overturning the great sea; opening the palm, reversing the sun and moon, and toppling Mount Sumeru). Question: What is a renunciant? (What is a renunciant?) The Master said: Deep (Deep). Question: What is the Dharma of renunciation? (What is the Dharma of renunciation?) The Master said: Suffering (Suffering).

Senior Monk Ziyan

A monk asked: What is a seamless stupa? (What is a seamless stupa?) The Master said: Bricks, tiles, mud, and earth (Bricks, tiles, mud, and earth). Question: What is the person inside the stupa? (What is the person inside the stupa?) The Master said: Containing teeth and wearing hair (Containing teeth and wearing hair). Question: What is the characteristic of a great person? (What is the characteristic of a great person?) The Master said: Never made a model (Never made a model). Question: What is the characteristic of an old person? (What is the characteristic of an old person?) The Master said: Without the strength to hold a staff (Without the strength to hold a staff). Question: What is the meaning of 'Dongshan's three pounds of flax'? (What is the meaning of 'Dongshan's three pounds of flax'?) The Master said: An eighty-year-old woman doesn't dress up (An eighty-year-old woman doesn't dress up).

Dharma Successor of Chan Master Xianglin Yuan

Chan Master Zhimen Guangzuo of Suizhou (formerly residing at North Pagoda)

A monk asked: What is Buddha? (What is Buddha?) The Master said: Walking barefoot, having worn out straw sandals (Walking barefoot, having worn out straw sandals). Question: What is the matter beyond Buddha? (What is the matter beyond Buddha?) The Master said: Carrying the sun and moon on the head of the staff (Carrying the sun and moon on the head of the staff). Question: What was Bodhidharma's intention in coming from the West? (What was Bodhidharma's intention in coming from the West?) The Master said: The eyes don't see the nose (The eyes don't see the nose). Question: What if one understands it in this way? (What if one understands it in this way?) The Master said: Slurping soup through the nostrils (Slurping soup through the nostrils). Question: Are there still mundane talks on the road to Caoxi? (Are there still mundane talks on the road to Caoxi?) The Master said: The Sixth Patriarch (The Sixth Patriarch).

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是盧行者。問。一切智智清凈。還有地獄也無。師曰。閻羅王是鬼做。上堂。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。正當恁么時。文殊向甚麼處出頭。若也出頭不得。金毛師子腰折。幸好一盤飯。莫待糝椒姜。上堂。山僧記得。在母胎中有一則語。今日舉似大眾。諸人不得作道理商量。還有人商量得么。若商量不得。三十年後不得錯舉。問。如何是清凈法身。師曰。滿眼是埃塵。問。古鏡未磨時如何。師曰。也祇是個銅片。曰。磨后如何。師曰。且收取。問。如何是般若體。師曰。蚌含明月。曰。如何是般若用。師曰。兔子懷胎。問。金剛眼中著得個甚麼。師曰。一把沙。曰。為甚麼如此。師曰。非公境界。問。如何是無縫塔。師曰。四棱著地。曰。如何是塔中人。師曰。鼻孔三斤秤不起。問。蓮花未出水時如何。師曰。蓮花。曰。出水后如何。師曰。荷葉。上堂。汝等諸人橫擔拄杖。出一叢林。入一叢林。你道叢林有幾種。或有旃檀叢林。旃檀圍繞。或有荊棘叢林。荊棘圍繞。或有荊棘叢林。旃檀圍繞。或有旃檀叢林。荊棘圍繞。祇如四種叢林。是汝諸人在阿那個叢林里安身立命。若無安身立命處。虛踏破草鞋。閻羅王徴你草鞋錢有日在。上堂。雪峰輥毬。羅漢書字。歸宗斬蛇。大隨燒畬。且道明甚

【現代漢語翻譯】 現代漢語譯本 盧行者問：『一切智智（Sarvajnana-jnana，指佛陀所證得的對一切事物和一切知識的智慧）清凈，還有地獄嗎？』 師父說：『閻羅王是鬼做的。』 上堂開示：『如果一法存在，毗盧遮那佛（Vairocana，報身佛）也會墮入凡夫。如果萬法皆空，普賢菩薩（Samantabhadra）也會失去他的境界。正當這個時候，文殊菩薩（Manjusri）從哪裡出頭？如果出頭不得，金毛獅子的腰就會折斷。幸好還有一盤飯，不要等到撒了花椒姜才吃。』 上堂開示：『山僧記得，在母胎中有一句話，今天說給大家聽。你們不要用道理來商量。還有人能商量得了嗎？如果商量不得，三十年後不要錯舉。』 問：『如何是清凈法身（Dharmakaya，佛的法性之身）？』 師父說：『滿眼都是埃塵。』 問：『古鏡未磨時如何？』 師父說：『也只是個銅片。』 問：『磨后如何？』 師父說：『且收取。』 問：『如何是般若（Prajna，智慧）體？』 師父說：『蚌含明月。』 問：『如何是般若用？』 師父說：『兔子懷胎。』 問：『金剛（Vajra，比喻堅固銳利的智慧）眼中著得個什麼？』 師父說：『一把沙。』 問：『為什麼如此？』 師父說：『非你所能理解的境界。』 問：『如何是無縫塔？』 師父說：『四棱著地。』 問：『如何是塔中人？』 師父說：『鼻孔三斤秤不起。』 問：『蓮花未出水時如何？』 師父說：『蓮花。』 問：『出水后如何？』 師父說：『荷葉。』 上堂開示：『你們這些人橫擔拄杖，出一叢林，入一叢林。你們說叢林有幾種？或者有旃檀（Candana，一種香木）叢林，旃檀圍繞；或者有荊棘叢林，荊棘圍繞；或者有荊棘叢林，旃檀圍繞；或者有旃檀叢林，荊棘圍繞。就像這四種叢林，你們在哪個叢林里安身立命？如果沒有安身立命處，虛踏破草鞋，閻羅王徵收你們草鞋錢的日子總會到來。』 上堂開示：『雪峰輥毬，羅漢書字，歸宗斬蛇，大隨燒畬。且說明什麼？』

【English Translation】 English version A practitioner Lu asked: 'With the purity of Sarvajnana-jnana (the wisdom of a Buddha regarding all things and all knowledge), are there still hells?' The master said: 'Yama (the King of Hell) is made by ghosts.' Ascending the hall: 'If a single dharma exists, Vairocana (the Sambhogakaya Buddha) will fall into the realm of ordinary beings. If all dharmas are empty, Samantabhadra (the Bodhisattva of Universal Goodness) will lose his realm. Right at this moment, where does Manjusri (the Bodhisattva of Wisdom) emerge from? If he cannot emerge, the golden-haired lion's waist will be broken. Fortunately, there is a plate of rice; don't wait until it's seasoned with pepper and ginger to eat it.' Ascending the hall: 'This mountain monk remembers a saying from within the womb. Today, I share it with everyone. Do not use reasoning to deliberate on it. Can anyone deliberate on it? If you cannot deliberate on it, do not mistakenly cite it thirty years from now.' Asked: 'What is the pure Dharmakaya (the Dharma Body of the Buddha)?' The master said: 'Eyes full of dust.' Asked: 'What is it like when an ancient mirror has not yet been polished?' The master said: 'It is just a piece of copper.' Asked: 'What is it like after it is polished?' The master said: 'Put it away for now.' Asked: 'What is the substance of Prajna (wisdom)?' The master said: 'A clam containing a bright moon.' Asked: 'What is the function of Prajna?' The master said: 'A rabbit conceiving.' Asked: 'What can be placed in a Vajra (diamond, symbolizing indestructible wisdom) eye?' The master said: 'A handful of sand.' Asked: 'Why is that so?' The master said: 'It is not a realm you can comprehend.' Asked: 'What is a seamless pagoda?' The master said: 'Four corners touching the ground.' Asked: 'What is the person inside the pagoda?' The master said: 'The nostrils cannot be lifted by a three-catty scale.' Asked: 'What is the lotus like before it emerges from the water?' The master said: 'A lotus.' Asked: 'What is it like after it emerges from the water?' The master said: 'A lotus leaf.' Ascending the hall: 'You all carry your staffs horizontally, leaving one monastery and entering another. How many kinds of monasteries are there, would you say? There are sandalwood (Candana, a fragrant wood) monasteries surrounded by sandalwood; there are thorny monasteries surrounded by thorns; there are thorny monasteries surrounded by sandalwood; and there are sandalwood monasteries surrounded by thorns. Like these four kinds of monasteries, in which monastery do you settle down and establish your lives? If there is no place to settle down and establish your lives, you are just wearing out your straw sandals in vain. The day will come when Yama demands payment for your straw sandals.' Ascending the hall: 'Xuefeng rolling a ball, Luohan writing characters, Guizong cutting a snake, Dasui burning fields. What does it illuminate?'

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么邊事。還有人明得么。試道看。若明不得。所以道。斬蛇須是斬蛇手。燒畬須是燒畬人。瞥起情塵生妄見。眼裡無筋一世貧。上堂。赫日裡我人。雲霧里慈悲。霜雪裡假褐。雹子里藏身。還藏得身么。若藏不得。卻被雹子打破髑髏。上堂。東家李四婆。西家來乞火。門外立少時。嗔他停滯我。惡發走歸家。虛心屋裡坐。可憐群小兒。終日受飢餓。有眼不點睛。空鎖髑髏破。

灌州羅漢和尚

僧問。如何是佛。師曰。牛頭阿旁。曰。如何是法。師曰。劍樹刀山。問。如何是佛法大意。師曰。井中紅焰。日裡浮漚。曰。如何領會。師曰。遙指扶桑日那邊。問。如何是本來心。師曰。蹉過了也。

灌州青城香林信禪師

僧問。覿面相呈時如何。師曰。筑著孔鼻。

洞山初禪師法嗣

潭州福嚴良雅禪師

居洞山第一座。山參次。僧出問。如何是佛。山答曰。麻三斤。參罷。山至寮謂師曰。我今日答這僧話。得么。曰。恰值某淨髮。山曰。你元來作這去就。拂袖便出。師曰。這老漢將謂我明他這話頭不得。因作偈呈曰。五彩畫牛頭。黃金為點額。春晴二月初。農人皆取則。寒食賀新正。鐵錢三五百。山見。深肯之。住福嚴日。僧問。如何是和尚家風。師曰。入門便見。

荊

【現代漢語翻譯】 現代漢語譯本

這是什麼事？還有人明白嗎？試著說說看。如果不能明白，所以說，『斬蛇必須是斬蛇的能手，燒荒必須是燒荒的人。』稍微動了情念，就會產生虛妄的見解，眼裡沒有真知灼見，一輩子貧困。上堂：烈日下有『我人』（指執著于自我的凡夫），雲霧里有『慈悲』（指虛假的慈悲），霜雪裡穿著粗布衣，冰雹里藏身。還能藏得住身嗎？如果藏不住，卻會被冰雹打破頭顱。上堂：東家的李四婆，到西家來乞火，在門外站了一會兒，就生氣別人耽誤了她。惱怒地跑回家，空虛地坐在屋裡。可憐那些孩子們，整天捱餓。有眼睛卻不能點睛，白白地鎖著破敗的頭顱。

灌州羅漢和尚

僧人問：『什麼是佛？』 羅漢禪師說：『牛頭阿旁（指地獄的獄卒）。』 僧人問：『什麼是法？』 羅漢禪師說：『劍樹刀山（指地獄的景象）。』 僧人問：『什麼是佛法大意？』 羅漢禪師說：『井中的紅焰，陽光下的浮漚。』 僧人問：『如何領會？』 羅漢禪師說：『遙指扶桑（指東方）日落那邊。』 僧人問：『什麼是本來心？』 羅漢禪師說：『錯過了啊。』

灌州青城香林信禪師

僧人問：『當面相呈時如何？』 香林信禪師說：『撞著鼻孔。』

洞山初禪師法嗣

潭州福嚴良雅禪師

良雅禪師擔任洞山的第一座。洞山禪師參訪后，有僧人出來問：『什麼是佛？』 洞山禪師回答說：『麻三斤。』 參訪結束后，洞山禪師到良雅禪師的寮房，對他說：『我今天回答這個僧人的話，對嗎？』 良雅禪師說：『恰好我今天剃頭。』 洞山禪師說：『你原來是這樣理解的。』 說完拂袖便走。 良雅禪師說：『這老漢以為我不明白他的話頭。』 於是作偈呈上：『五彩畫牛頭，黃金為點額。春晴二月初，農人皆取則。寒食賀新正，鐵錢三五百。』 洞山禪師看了，深表贊同。 良雅禪師住在福嚴寺時，有僧人問：『什麼是和尚的家風？』 良雅禪師說：『入門便見。』

荊

【English Translation】 English version

What is the matter? Is there anyone who understands? Try to say it. If you can't understand, that's why it is said, 'To cut a snake, you must be a snake-cutter; to burn a field, you must be a field-burner.' A slight stirring of emotion gives rise to false views; without insight in your eyes, you are poor for life. Ascending the hall: In the scorching sun, there are 'I-people' (those attached to the self, ordinary people); in the clouds and mist, there is 'compassion' (false compassion); in frost and snow, wearing coarse cloth; hiding in hail. Can you still hide? If you can't hide, your skull will be broken by the hail. Ascending the hall: Old Mrs. Li from the east, comes to the west to beg for fire; standing outside the door for a while, she gets angry at others for delaying her. Angrily she runs home, and sits empty-hearted in the house. Pitiful are those children, who go hungry all day long. Having eyes but unable to see clearly, vainly locking up a broken skull.

The Venerable Luohan of Guan Prefecture

A monk asked, 'What is Buddha?' The Master said, 'Ox-head Yama (referring to the jailers of hell).' The monk asked, 'What is Dharma?' The Master said, 'Sword trees and knife mountains (referring to the scenes of hell).' The monk asked, 'What is the great meaning of the Buddhadharma?' The Master said, 'Red flames in a well, floating bubbles in the sunlight.' The monk asked, 'How to understand?' The Master said, 'Pointing far away to the other side of the Fusang (referring to the East) where the sun sets.' The monk asked, 'What is the original mind?' The Master said, 'Missed it.'

Chan Master Xin of Xianglin Temple, Qingcheng, Guan Prefecture

A monk asked, 'What is it like when facing each other directly?' The Master said, 'Bumping into the nostrils.'

Successor of Chan Master Chu of Dongshan

Chan Master Liangya of Fuyan Temple, Tanzhou

Chan Master Liangya was the first seat at Dongshan. After Master Dongshan visited, a monk came out and asked, 'What is Buddha?' Master Dongshan replied, 'Three pounds of flax.' After the visit, Master Dongshan went to Master Liangya's room and said to him, 'Was my answer to this monk today correct?' Master Liangya said, 'It just so happens that I shaved my head today.' Master Dongshan said, 'So that's how you understand it.' Then he flicked his sleeves and left. Master Liangya said, 'This old man thought I didn't understand his words.' So he composed a verse and presented it: 'A colorful painted ox-head, with gold as the dot on its forehead. In the clear spring of the second month, farmers all take it as a model. At the Cold Food Festival, celebrating the New Year, with three or five hundred iron coins.' Master Dongshan saw it and deeply approved. When Master Liangya lived at Fuyan Temple, a monk asked, 'What is the family style of the abbot?' Master Liangya said, 'You see it as soon as you enter the door.'

Jing

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南府開福德賢禪師

僧問。去離不得時如何。師曰。子承父業。問。如何是衲僧活計。師曰。耳里種田。上堂。不用思而知。不用慮而解。知解俱泯。合談何事。良久曰。一葉落。天下秋。問。承和尚有言。隔江招手。意旨如何。師曰。被裡張帆。曰。恁么則南山起云。北山下雨去也。師曰。踏不著。

潭州報慈嵩禪師

僧問。北斗藏身。意旨如何。師曰。百歲老人入漆甕。

岳州乾明睦禪師

問洞山。停機罷賞時如何。山曰。水底弄傀儡。師曰。誰是看玩者。山曰。停機罷賞者。師曰。恁么則知音不和也。山曰。知音底事作么生。師曰。大盡三十日。山曰。未在更道。師曰。某甲合吃和尚手中痛棒。山休去。問。昔日靈山記。今朝嗣阿誰。師曰。楚山突兀。漢水東流。曰。恁么則洞山的嗣也。師曰。聽事不真。喚鐘作甕。

鄧州廣濟院同禪師

僧問。萬緣息盡時如何。師曰。三腳蝦蟆飛上天。問。如何是透法身句。師曰。華岳三峰小。曰。此意如何。師曰。黃河輥底流。

韶州東平山洪教禪師

僧問。如何是向上關。師豎起拂子。僧曰。學人未曉。乞師再指。師曰。非公境界。曰。和尚豈無方便。師曰。再犯不容。

泐潭謙禪師法嗣

䖍州丫

【現代漢語翻譯】 南府開福德賢禪師

僧問：『去離不得時如何？』（當既不能前進，又不能後退時，該怎麼辦？）師曰：『子承父業。』（兒子繼承父親的事業。） 問：『如何是衲僧活計？』（什麼是雲遊僧人的生計？）師曰：『耳里種田。』（在耳朵里種田，意指不聽外事，專注于內心。） 上堂：『不用思而知，不用慮而解。知解俱泯，合談何事？』（不需要思考就能知道，不需要顧慮就能理解。知識和理解都消失了，還談論什麼呢？）良久曰：『一葉落，天下秋。』（過了一會兒說：一片葉子落下，天下就知道秋天來了。） 問：『承和尚有言，隔江招手，意旨如何？』（聽說和尚您說過，隔著江招手，是什麼意思？）師曰：『被裡張帆。』（在被子里張開帆，意指暗中行動。）曰：『恁么則南山起云，北山下雨去也。』（這樣說來，就是南山升起云，北山就要下雨了。）師曰：『踏不著。』（摸不著邊際。）

潭州報慈嵩禪師

僧問：『北斗藏身，意旨如何？』（北斗星隱藏起來，是什麼意思？）師曰：『百歲老人入漆甕。』（一百歲的老人進入黑漆漆的甕中，意指隱藏得很深。）

岳州乾明睦禪師

問洞山（Dòngshān，禪師名）：『停機罷賞時如何？』（停止織布，停止欣賞時，會怎麼樣？）山曰：『水底弄傀儡。』（在水底玩弄傀儡。）師曰：『誰是看玩者？』（誰是觀看玩弄的人？）山曰：『停機罷賞者。』（停止織布，停止欣賞的人。）師曰：『恁么則知音不和也。』（這樣說來，就是知音不和諧了。）山曰：『知音底事作么生？』（知音的事情怎麼樣了？）師曰：『大盡三十日。』（一個月最多三十天。）山曰：『未在更道。』（還沒到，再說。）師曰：『某甲合吃和尚手中痛棒。』（我應該吃和尚您手中的痛棒。）山休去。（洞山禪師停止了對話。） 問：『昔日靈山記，今朝嗣阿誰？』（過去靈山會上佛陀的囑託，今天由誰來繼承？）師曰：『楚山突兀，漢水東流。』（楚山高聳，漢水向東流淌。）曰：『恁么則洞山的嗣也。』（這樣說來，就是洞山的繼承者了。）師曰：『聽事不真，喚鐘作甕。』（聽事情不真實，把鐘叫作甕。）

鄧州廣濟院同禪師

僧問：『萬緣息盡時如何？』（當所有因緣都停止時，會怎麼樣？）師曰：『三腳蝦蟆飛上天。』（三條腿的蛤蟆飛上天。） 問：『如何是透法身句？』（什麼是透徹法身的語句？）師曰：『華岳三峰小。』（華山的三座山峰顯得很小。）曰：『此意如何？』（這是什麼意思？）師曰：『黃河輥底流。』（黃河在河底翻滾流動。）

韶州東平山洪教禪師

僧問：『如何是向上關？』（什麼是向上的關隘？）師豎起拂子。（禪師豎起拂塵。）僧曰：『學人未曉，乞師再指。』（學人還不明白，請禪師再次指點。）師曰：『非公境界。』（不是你所能理解的境界。）曰：『和尚豈無方便？』（和尚難道沒有方便法門嗎？）師曰：『再犯不容。』（再次冒犯就不容許了。）

泐潭謙禪師法嗣

虔州丫

【English Translation】 Nanfu Kaifude Xian Chan Master

A monk asked: 'What happens when one cannot advance or retreat?' The Master said: 'The son inherits the father's business.' Asked: 'What is the livelihood of a wandering monk?' The Master said: 'Farming in the ears.' Ascending the hall: 'No need to know through thinking, no need to understand through worrying. When both knowledge and understanding are extinguished, what is there to discuss?' After a long while, he said: 'One leaf falls, and the world knows it's autumn.' Asked: 'I heard the Master say, 'Waving across the river,' what is the meaning?' The Master said: 'Raising the sail in the blanket.' Said: 'In that case, clouds rise from the southern mountain, and rain falls on the northern mountain.' The Master said: 'Cannot grasp it.'

Tanzhou Bao Ci Song Chan Master

A monk asked: 'The Big Dipper hides its body, what is the meaning?' The Master said: 'A hundred-year-old man enters a lacquer vat.'

Yuezhou Qianming Mu Chan Master

Asked Dongshan (Dòngshān, Chan Master's name): 'What happens when the loom stops and appreciation ceases?' Dongshan said: 'Playing puppets at the bottom of the water.' The Master said: 'Who is the one watching and playing?' Dongshan said: 'The one who stops the loom and ceases appreciation.' The Master said: 'In that case, the kindred spirits are not in harmony.' Dongshan said: 'What about the matter of kindred spirits?' The Master said: 'The longest month has thirty days.' Dongshan said: 'Not yet, say more.' The Master said: 'I deserve a painful blow from the Master's hand.' Dongshan stopped the conversation. Asked: 'The past Ling Mountain (Língshān) record, who inherits it today?' The Master said: 'The Chu Mountains (Chǔ Shān) rise abruptly, the Han River (Hàn Shuǐ) flows eastward.' Said: 'In that case, it is Dongshan's successor.' The Master said: 'Hearing things not truly, calling a bell a pot.'

Dengzhou Guangji Temple Tong Chan Master

A monk asked: 'What happens when all conditions cease?' The Master said: 'A three-legged toad flies into the sky.' Asked: 'What is a phrase that penetrates the Dharmakaya (Fǎshēn)?' The Master said: 'The three peaks of Mount Hua (Huà Shān) are small.' Said: 'What is the meaning of this?' The Master said: 'The Yellow River (Huáng Hé) rolls and flows at the bottom.'

Shaozhou Dongping Mountain Hongjiao Chan Master

A monk asked: 'What is the upward pass?' The Master raised his whisk. The monk said: 'This student does not understand, please Master point again.' The Master said: 'Not your realm.' Said: 'Does the Master not have expedient means?' The Master said: 'No further offense is allowed.'

Successor of Letan Qian Chan Master

Qianzhou Ya

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山宗盛禪師

上堂。鐘聲清。鼓聲響。早晚相聞休妄想。薦得徒勞別問津。莫道山僧無伎倆。咄。

奉先深禪師法嗣

天臺蓮華峰祥庵主

僧問。如何是雪嶺泥牛吼。師曰。聽。曰。如何是雲門木馬嘶。師曰。響。示寂曰。拈拄杖示眾曰。古人到這裡。為甚麼不肯住。眾無對。師乃曰。為他途路不得力。復曰。畢竟如何。以杖橫肩曰。楖栗橫擔不顧人。直入千峰萬峰去。言畢而逝。

江州崇聖御禪師

僧問。如何是學人受用三昧。師曰。橫擔拄杖。曰。意旨如何。師曰。步步踏實。

雙泉郁禪師法嗣

鼎州德山慧遠禪師

開堂示眾曰。無量法門悉已具足。然雖如是。且須委悉。始得其餘方便。昔時聖人互出。乃曰。傳燈。爾後賢者差肩。故云繼祖。是以心心相傳。法法相印。且作么生傳。作么生印。舉起拂子曰。此乃人天同證。若如是也遞相證明。其或未曉之徒。請垂下問。僧問。如何是祖師西來意。師曰。鐵門路險。解夏上堂。僧問。九旬禁足今已滿。自恣之儀事若何。師曰。猢猻趁蛺蝶。九步作一歇。曰。意旨如何。師示頌曰。兩個童兒舁木鼓。左邊打了右邊舞。剎那變現百千般。分明示君君記取。問。亡僧遷化。向甚麼處去。師曰。烏龜鉆破壁。上堂

【現代漢語翻譯】 現代漢語譯本 山宗盛禪師

上堂：鐘聲清脆，鼓聲洪亮，早晚都能聽見，不要妄想。想要通過參禪來領悟佛法是徒勞的，不要說我山僧沒有本領。咄！

奉先深禪師法嗣

天臺蓮華峰祥庵主

有僧人問：『什麼是雪嶺泥牛吼？』禪師說：『聽。』僧人問：『什麼是雲門木馬嘶？』禪師說：『響。』臨終時，禪師拿起拄杖向大眾示意說：『古人到了這裡，為什麼不肯停留？』大眾無言以對。禪師於是說：『因為他們的道路不夠堅定。』又說：『究竟該如何？』用拄杖橫在肩上說：『楖栗（一種木名）橫擔，不顧他人，直接進入千峰萬峰之中。』說完就圓寂了。

江州崇聖御禪師

有僧人問：『什麼是學人受用三昧（samadhi, 佛教用語，指心神平靜的狀態）？』禪師說：『橫擔拄杖。』僧人問：『意旨如何？』禪師說：『步步踏實。』

雙泉郁禪師法嗣

鼎州德山慧遠禪師

開堂向大眾開示說：『無量的法門都已經完備具足。雖然如此，還必須詳細瞭解，才能得到其他的方便。』過去聖人相繼出現，稱之為『傳燈』。後來的賢者肩並肩，所以說是『繼祖』。因此，心心相傳，法法相印。那麼，如何傳？如何印？』舉起拂塵說：『這乃是人天共同證悟的。如果這樣，就互相證明。如果還有不明白的人，請提問。』有僧人問：『什麼是祖師西來意？』禪師說：『鐵門路險。』解夏上堂，有僧人問：『九旬禁足（佛教用語，指夏季三個月的閉關修行）今已圓滿，自恣（佛教用語，指僧眾互相檢舉過失）之儀該如何進行？』禪師說：『猢猻追趕蝴蝶，走九步休息一下。』僧人問：『意旨如何？』禪師作偈頌說：『兩個童兒抬著木鼓，左邊敲打右邊舞動。剎那間變現出百千般景象，分明地展示給你們，你們要記住。』問：『亡故的僧人遷化后，往哪裡去？』禪師說：『烏龜鉆破墻壁。』上堂

【English Translation】 English version Zen Master Shanzong Sheng

Ascending the Dharma Hall: The bell sounds clear, the drum resonates loudly. Hearing them morning and evening, cease your deluded thoughts. Seeking enlightenment through meditation is futile; don't say this mountain monk has no skill. Doh!

Dharma Heir of Zen Master Fengxian Shen

Hermit Xiang of Lotus Peak, Tiantai Mountain

A monk asked: 'What is the roar of the mud-ox on Snow Mountain?' The Master said: 'Listen.' The monk asked: 'What is the neigh of the wooden horse at Yunmen?' The Master said: 'Resounding.' As he was about to pass away, he raised his staff and showed it to the assembly, saying: 'The ancients arrived here, why were they unwilling to stay?' The assembly was silent. The Master then said: 'Because their path was not strong enough.' He further said: 'Ultimately, what should one do?' He placed the staff across his shoulder and said: 'Carrying the zhili (a type of wood) staff horizontally, not caring about others, directly entering the thousands and ten thousands of peaks.' Having spoken, he passed away.

Zen Master Yu of Mount Chongsheng, Jiangzhou

A monk asked: 'What is the samadhi (a state of meditative consciousness) that a student enjoys?' The Master said: 'Carrying the staff horizontally.' The monk asked: 'What is the meaning of this?' The Master said: 'Each step is solid.'

Dharma Heir of Zen Master Shuangquan Yu

Zen Master Huiyuan of Mount Deshan, Dingzhou

Ascending the Dharma Hall and addressing the assembly: 'Limitless Dharma gates are already fully complete. However, even so, you must understand them thoroughly in order to obtain other expedient means.' In the past, sages appeared one after another, which is called 'transmitting the lamp.' Later, virtuous ones stood shoulder to shoulder, so it is said to be 'succeeding the ancestors.' Therefore, mind is transmitted to mind, Dharma is sealed with Dharma. So, how is it transmitted? How is it sealed?' Raising his whisk, he said: 'This is what humans and devas (gods) jointly realize. If it is like this, then verify each other. If there are still those who do not understand, please ask.' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'The iron gate is a dangerous road.' On the occasion of Jie Xia (end of summer retreat), ascending the Dharma Hall, a monk asked: 'The ninety-day retreat is now complete. How should the ceremony of Zìzì (self-surrender, confession) be conducted?' The Master said: 'The monkey chases the butterfly, taking a rest after every nine steps.' The monk asked: 'What is the meaning of this?' The Master presented a verse, saying: 'Two children carry a wooden drum, beating on the left and dancing on the right. In an instant, a hundred thousand transformations appear, clearly shown to you, you must remember them.' Asked: 'Where does the deceased monk go after passing away?' The Master said: 'The turtle breaks through the wall.' Ascending the Dharma Hall

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。枕石漱流。任運天真。不見古者道。撥霞掃雪和雲母。掘石移松得茯苓。當恁么時復何言哉。諸禪德要會么。聽取一頌。雪霽長空。迥野飛鴻。段云片片。向西向東。

襄州含珠山彬禪師

僧問。如何是正法眼。師曰。瞎。問。如何是和尚關棙子。師豎起拂子。僧便喝。師便打。問。如何是三乘教。師曰。上大人。曰。意旨如何。師曰。化三千。

披雲寂禪師法嗣

廬山開先照禪師

僧問。向上宗乘。乞師垂示。師曰。白雲斷處見明月。曰。猶是學人疑處。師曰。黃葉落時聞搗衣。問。如何是和尚家風。師曰。一條寒澗木。得力勝兒孫。曰。用者如何。師曰。百雜碎。上堂。叢林規矩。古佛家風。一參一請。一粥一飯。且道明得個甚麼。祇如諸人心心不停。唸唸不住。若能不停處停。念處無念。自合無生之理。與么說話。笑破他人口。參。

金陵天寶和尚

僧問。白雲抱幽石時如何。師曰。非公境界。問。如何是和尚家風。師曰。列半作三。曰。學人未曉。師曰。鼻孔針筒。

舜峰韶禪師法嗣

磁州桃園山㬢朗禪師

僧問。如何是祖師西來意。師曰。西來若有意。斬下老僧頭。曰。為甚卻如此。師曰。不見道。為法喪軀。

安州法雲智善禪師

【現代漢語翻譯】 現代漢語譯本： 枕著石頭，漱著溪流，順應自然，保持天真。不追尋古人的道，撥開雲霞，掃凈積雪，和著雲母的光輝。挖掘石頭，移植松樹，得到茯苓。當這種時候，還說什麼呢？各位禪師想要領會嗎？聽我念一首偈語：雪后晴空，遼闊的原野上飛翔著鴻雁。片片雲朵，向西，向東。

襄州含珠山彬禪師

有僧人問：『什麼是正法眼？』 禪師說：『瞎。』 問：『什麼是和尚的關捩子？』 禪師豎起拂塵。僧人便喝斥。禪師便打他。問：『什麼是三乘教？』 禪師說：『上大人。』 問：『意旨如何？』 禪師說：『化三千。』

披雲寂禪師法嗣

廬山開先照禪師

有僧人問：『向上宗乘，請禪師開示。』 禪師說：『白雲斷絕處，可見明月。』 僧人說：『這還是學人疑惑的地方。』 禪師說：『黃葉落下時，可聞搗衣聲。』 問：『什麼是和尚的家風？』 禪師說：『一條寒冷山澗的木頭，得力勝過兒孫。』 僧人說：『如何運用？』 禪師說：『百雜碎。』 禪師上堂說法：叢林的規矩，古佛的家風，一參一請，一粥一飯。且說明白的是什麼？就像各位的心心念念不停，唸唸不住。若能在不停處停下來，在念頭處達到無念，自然契合無生的道理。這樣說話，會被人笑話。參！』

金陵天寶和尚

有僧人問：『白雲環抱幽靜的石頭時，是怎樣的景象？』 禪師說：『非你所能理解的境界。』 問：『什麼是和尚的家風？』 禪師說：『列半作三。』 僧人說：『學人還不明白。』 禪師說：『鼻孔針筒。』

舜峰韶禪師法嗣

磁州桃園山㬢朗禪師

有僧人問：『什麼是祖師西來意？』 禪師說：『西來若有意，斬下老僧頭。』 僧人說：『為什麼卻要這樣？』 禪師說：『沒聽過嗎？為法喪軀。』

安州法雲智善禪師

【English Translation】 English version: Pillow on stones, rinse with streams, follow nature, and maintain innocence. Do not seek the way of the ancients, push aside the clouds and clear away the snow, blending with the brilliance of mica. Digging stones, transplanting pine trees, obtaining Tuckahoe. At such a time, what more is there to say? Do all you Chan masters want to understand? Listen to this verse: After the snow, the sky is clear, and wild geese fly across the vast wilderness. Patches of clouds drift, westward and eastward.

Chan Master Bin of Hanzhu Mountain in Xiangzhou

A monk asked: 'What is the Eye of the True Dharma?' The Master said: 'Blind.' Asked: 'What is the key (guan liao zi) of the Abbot?' The Master raised his whisk. The monk then shouted. The Master then struck him. Asked: 'What is the Teaching of the Three Vehicles (san cheng jiao)?' The Master said: 'Upper great man.' Said: 'What is the meaning?' The Master said: 'Transform three thousand.'

Successor of Chan Master Pi Yun Ji

Chan Master Zhao of Kaixian Temple on Mount Lu

A monk asked: 'The supreme vehicle (xiang shang zong cheng), I beg the Master to instruct me.' The Master said: 'Where the white clouds break, the bright moon is seen.' The monk said: 'This is still where the student doubts.' The Master said: 'When the yellow leaves fall, the sound of washing clothes is heard.' Asked: 'What is the Abbot's family style?' The Master said: 'A piece of wood from a cold mountain stream is more effective than children and grandchildren.' The monk said: 'How is it used?' The Master said: 'A hundred mixed fragments.' The Master ascended the hall and said: 'The rules of the monastery, the family style of the ancient Buddhas, one visit and one request, one bowl of porridge and one meal. And what is it that is being made clear? Just like your minds, constantly thinking, thoughts never ceasing. If one can stop where there is no stopping, and achieve no-thought where there are thoughts, one will naturally accord with the principle of no-birth. Speaking like this will be laughed at. Meditate!'

Monk Tianbao of Jinling

A monk asked: 'What is the scene when white clouds embrace a secluded stone?' The Master said: 'Not a realm you can understand.' Asked: 'What is the Abbot's family style?' The Master said: 'Divide half into three.' The monk said: 'This student does not yet understand.' The Master said: 'Needle tube in the nostril.'

Successor of Chan Master Shao of Shunfeng

Chan Master Xilang of Taoyuan Mountain in Cizhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West (zu shi xi lai yi)?' The Master said: 'If coming from the West had a meaning, I would cut off this old monk's head.' The monk said: 'Why is it like this?' The Master said: 'Haven't you heard? Sacrificing the body for the Dharma.'

Chan Master Zhishan of Fayun Temple in Anzhou

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僧問。如何是古佛道場。師曰。山青水綠。

般若柔禪師法嗣

藍田縣真禪師

僧問。如何是大定門。師曰。拈柴擇菜。上堂。成山假就於始簣。修途托至於初步。上座適來從地爐邊來。還與初步同別。若言同。即不會不遷。若言別。亦不會不遷。上座作么生會。還會么。這裡不是那裡。那裡不是這裡。且道是一處兩處。是遷不遷。是來去不是來去。若於此顯明得。便乃古今一如初終。自爾唸唸無常。心心永滅。所以道觀方知彼去。去者不至方。上座適來恁么來。卻請恁么去。參。

妙勝臻禪師法嗣

西川雪峰欽山主

上堂。昨日一。今日二。不用思量。快須瞥地。不瞥地。蹉過平生沒巴鼻。咄。

薦福古禪師法嗣

和州凈戒守密禪師

僧問。如何是佛。師曰。稽首。稽首。曰。學人有分也無。師曰。頓首。頓首。僧作舞而出。師曰。似則恰似。是即未是。

清涼明禪師法嗣

吉州西峰云豁禪師

郡之曾氏子。早扣諸方。晚見清涼。問。佛未出世時如何。涼曰。云遮海門樹。曰。出世后如何。涼曰。擘破鐵圍山。師于言下大悟。涼印可之。歸住寶龍。云侶駢集。真宗皇帝遣使召至。訪問宗要。留上苑。經時冥坐不食。上嘉異。賜

【現代漢語翻譯】 現代漢語譯本 　　僧人問：『如何是古佛道場？』（道場：修行的地方）師父說：『山青水綠。』

般若柔禪師法嗣

藍田縣真禪師

僧人問：『如何是大定門？』（大定門：進入深刻禪定的途徑）師父說：『拈柴擇菜。』（拈柴擇菜：指日常瑣事）上堂說法：『成山假就於始簣，修途托至於初步。』（成山假就於始簣，修途托至於初步：比喻偉大的事業始於最初的積累）上座適才從地爐邊來，還與初步同別？（上座：對僧人的尊稱）若說同，即不會不遷；（不遷：指事物恒常不變）若說別，亦不會不遷。上座作么生會？（作么生會：如何理解）還會么？這裡不是那裡，那裡不是這裡。且道是一處兩處？是遷不遷？是來去不是來去？若於此顯明得，便乃古今一如初終，自爾唸唸無常，心心永滅。所以道觀方知彼去，去者不至方。』（觀方知彼去，去者不至方：觀察方向才能知道彼方離去，離去的人不會到達那個方向）上座適才恁么來，卻請恁么去。參！（恁么：如此，這樣。參：參禪）

妙勝臻禪師法嗣

西川雪峰欽山主

上堂說法：『昨日一，今日二，不用思量，快須瞥地。』（瞥地：立刻，馬上）『不瞥地，蹉過平生沒巴鼻。』（蹉過平生沒巴鼻：錯過一生就沒有著落）咄！（咄：表示呵斥或警醒）

薦福古禪師法嗣

和州凈戒守密禪師

僧人問：『如何是佛？』師父說：『稽首，稽首。』（稽首：佛教的一種禮拜方式，表示極度的尊敬）僧人說：『學人有分也無？』（學人：指學佛之人。有分：有緣分，有希望）師父說：『頓首，頓首。』（頓首：磕頭）僧人作舞而出。師父說：『似則恰似，是即未是。』（似則恰似，是即未是：好像是那麼回事，但實際上又不是）

清涼明禪師法嗣

吉州西峰云豁禪師

郡之曾氏子，早扣諸方，晚見清涼。問：『佛未出世時如何？』涼曰：『云遮海門樹。』曰：『出世后如何？』涼曰：『擘破鐵圍山。』（擘破鐵圍山：比喻佛法威力巨大，能破除一切障礙）師于言下大悟。涼印可之。歸住寶龍。云侶駢集。真宗皇帝遣使召至，訪問宗要。留上苑。經時冥坐不食。上嘉異，賜。

【English Translation】 English version A monk asked: 'What is the ancient Buddha's Bodhimanda?' (Bodhimanda: a place of enlightenment) The Master said: 'Green mountains and clear waters.'

Successor of Chan Master Banruo Rou

Chan Master Zhen of Lantian County

A monk asked: 'What is the gate of great Samadhi?' (Samadhi: a state of deep concentration) The Master said: 'Picking firewood and choosing vegetables.' (Picking firewood and choosing vegetables: referring to daily trivial matters) Ascending the Dharma hall, he said: 'Building a mountain relies on the first basket of earth, and a long journey depends on the first step.' The venerable one has just come from the fireside; are you the same or different from the first step? If you say the same, then you won't understand non-change; (non-change: referring to the constancy of things) if you say different, you also won't understand non-change. How does the venerable one understand? Do you understand? Here is not there, and there is not here. Tell me, is it one place or two places? Is it change or non-change? Is it coming and going or not coming and going? If you can make this clear, then the past and present will be the same from beginning to end, and from then on, every thought is impermanent, and every mind is eternally extinguished. Therefore, it is said that observing the direction allows one to know that the other has left, and the one who leaves does not reach the direction.' (observing the direction allows one to know that the other has left, and the one who leaves does not reach the direction: observing the direction allows one to know that the other has left, and the one who leaves does not reach the direction) The venerable one came like this just now, so please leave like this. Meditate!

Successor of Chan Master Miaosheng Zhen

Mountain Master Xuefeng Qin of Xichuan

Ascending the Dharma hall, he said: 'Yesterday was one, today is two, no need to think, quickly grasp it immediately.' (grasp it immediately: immediately, right away) 'If you don't grasp it immediately, you'll miss your whole life without a clue.' (miss your whole life without a clue: miss your whole life and have no direction) He shouted 'Doh!' (Doh: expressing scolding or awakening)

Successor of Chan Master Jianfu Gu

Chan Master Jingjie Shoumi of Hezhou

A monk asked: 'What is Buddha?' The Master said: 'Bowing, bowing.' (Bowing: a Buddhist form of worship, expressing extreme respect) The monk said: 'Does the student have a share?' (student: referring to a Buddhist practitioner. Have a share: have a chance, have hope) The Master said: 'Kowtowing, kowtowing.' (Kowtowing: knocking the head on the ground) The monk danced and left. The Master said: 'It seems like it, but it's not quite it.' (It seems like it, but it's not quite it: it seems like that's the case, but in reality it's not)

Successor of Chan Master Qingliang Ming

Chan Master Yunhuo of Xifeng, Jizhou

The son of the Zeng family in the prefecture, he visited various places early and met Qingliang late. He asked: 'What was it like when the Buddha had not yet appeared in the world?' Qingliang said: 'Clouds cover the trees at the sea gate.' He said: 'What was it like after he appeared in the world?' Qingliang said: 'Split open Mount Iron Ring.' (Split open Mount Iron Ring: a metaphor for the great power of the Buddha's teachings, which can break through all obstacles) The Master had a great enlightenment upon hearing these words. Qingliang approved of him. He returned to live in Baolong. Clouds of companions gathered. Emperor Zhenzong sent an envoy to summon him and inquire about the essentials of the sect. He stayed in the imperial garden. He sat in meditation for a long time without eating. The Emperor praised his uniqueness and bestowed.

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號圓凈。辭歸。珍錫甚隆。皆不受。以詩寵其行。改寶龍曰祥符。旌師之居也。嘗有問易中要旨者。師曰。夫神生於無形。而成於有形。從有以至於無。然後能合乎妙圓正覺之道。故自四十九衍。以至於萬有一千五百二十。以窮天下之理。以盡天下之性。不異吾聖人之教也。示寂日。為眾曰。天不高。地不厚。自是時人覷不透。但看臘月二十五。依舊面南看北斗。瞑然而逝。茶毗獲設利建塔。

青原下九世

文殊真禪師法嗣

瑞州洞山曉聰禪師

遊方時在云居作燈頭。見僧說泗州大聖近在揚州出現。有設問曰。既是泗州大聖。為甚麼卻向揚州出現。師曰。君子愛財。取之以道。后僧舉似蓮華峰祥庵主。主大驚曰。雲門兒孫猶在。中夜望雲居拜之。住后。僧問。達磨未傳心地印。釋迦未解髻中珠。此時若問西來意。還有西來意也無。師曰。六月雨淋淋。寬其萬姓心。曰。恁么則雲散家家月。春來處處花。師曰。腳跟下到金剛水際是多少。僧無語。師曰。祖師西來。特唱此事。自是上座不薦。所以從門入者。不是家珍。認影迷頭。豈非大錯。既是祖師西來特唱此事。又何必更對眾忉忉。珍重。問。無根樹子向甚麼處栽。師曰。千年常住一朝。僧問。如何是離聲色句。師曰。南贍部洲。北郁單越。

【現代漢語翻譯】 號圓凈（法號圓凈）。辭別歸去。朝廷賞賜的珍寶非常豐厚，他一概不接受，皇帝作詩為他送行。將寶龍寺改名為祥符寺，以此表彰僧人居住的地方。曾經有人向他請教《易經》中的重要旨要，禪師說：『神產生於無形之中，而成形於有形之物。從有形到無形，然後才能符合妙圓正覺的道理。所以從四十九的推演，到萬有一千五百二十，是爲了窮盡天下的道理，竭盡天下的本性，這與我們聖人的教誨沒有什麼不同。』示寂之日，對眾人說：『天並不高，地並不厚，只是世人看不透。但看臘月二十五，依舊面朝南看北斗。』說完就安詳地去世了。火化后得到舍利，於是建塔供奉。

青原下第九世

文殊真禪師的法嗣

瑞州洞山曉聰禪師

遊方時在云居山擔任燈頭。見到僧人說泗州大聖（觀音菩薩的化身）最近在揚州顯現。有人提問說：『既然是泗州大聖，為什麼卻在揚州顯現？』禪師說：『君子愛財，取之有道。』後來僧人將此事告訴蓮華峰的祥庵主，祥庵主非常驚訝地說：『雲門宗的子孫還在啊！』於是在半夜朝著云居山的方向拜了拜。住持寺院后，有僧人問：『達磨（菩提達摩）沒有傳授心地之印，釋迦（釋迦摩尼佛）沒有解開髻中之珠，此時如果問西來的意義，還有西來的意義嗎？』禪師說：『六月雨淋淋，寬慰萬民心。』僧人說：『如此說來，就是雲散家家月，春來處處花了。』禪師說：『腳跟下到達金剛水際是多少？』僧人無言以對。禪師說：『祖師西來，特地宣揚此事，只是上座您不理解，所以從門進入的，不是家裡的珍寶，認影迷頭，豈不是大錯特錯。既然祖師西來特地宣揚此事，又何必再對大眾嘮叨呢？珍重。』有人問：『無根的樹要栽在哪裡？』禪師說：『千年常住一朝。』僧人問：『如何是脫離聲色的語句？』禪師說：『南贍部洲（我們所居住的世界），北郁單越（四大部洲之一）。』

【English Translation】 Named Yuanjing (法號圓凈, Dharma name Yuanjing). He bid farewell to return home. The court bestowed upon him very generous treasures, but he refused them all. The emperor composed a poem to see him off. He renamed Baolong Temple as Xiangfu Temple, to commend the place where the monk resided. Someone once asked him about the essential principles in the 'Book of Changes', the Chan master said: 'Spirit arises from the formless and becomes formed in the tangible. From the tangible to the intangible, then one can accord with the principle of wondrous perfect enlightenment. Therefore, from the derivation of forty-nine to the myriad eleven thousand five hundred and twenty, it is to exhaust the principles of the world and to fully realize the nature of the world, which is no different from the teachings of our sages.' On the day of his passing, he said to the assembly: 'The sky is not high, the earth is not thick, it is just that people of this time cannot see through it. Just look at the twenty-fifth day of the twelfth month, still facing south and looking at the Big Dipper.' After saying this, he passed away peacefully. After cremation, relics were obtained, and a pagoda was built to enshrine them.

Ninth Generation under Qingyuan

Dharma Successor of Chan Master Wenshu Zhen

Chan Master Xiaocong of Dongshan in Ruizhou

While traveling, he served as a lamp attendant at Yunju Mountain. He saw a monk saying that Great Sage Sizhou (泗州大聖, an incarnation of Avalokiteśvara) had recently appeared in Yangzhou. Someone asked: 'Since it is Great Sage Sizhou, why does he appear in Yangzhou?' The Chan master said: 'A gentleman loves wealth, but obtains it through proper means.' Later, the monk told this to Abbot Xiang of Lotus Peak, who was greatly surprised and said: 'The descendants of Yunmen are still around!' He then bowed towards Yunju Mountain in the middle of the night. After residing in the temple, a monk asked: 'Bodhidharma (達磨) did not transmit the seal of the mind-ground, Shakyamuni (釋迦摩尼佛) did not untie the pearl in his hair bun. If one asks about the meaning of the Westward Journey at this time, is there still a meaning of the Westward Journey?' The Chan master said: 'The rain pours down in June, comforting the hearts of all people.' The monk said: 'In that case, the clouds disperse, and every family sees the moon; spring comes, and flowers bloom everywhere.' The Chan master said: 'How much is it from under your feet to the edge of the Vajra waters?' The monk was speechless. The Chan master said: 'The Patriarch came from the West, especially to proclaim this matter, but you, Venerable, do not understand it. Therefore, those who enter through the gate are not the treasures of the home, recognizing the shadow and mistaking it for the head, is it not a great mistake? Since the Patriarch came from the West especially to proclaim this matter, why bother to nag the assembly again? Treasure this.' Someone asked: 'Where should a rootless tree be planted?' The Chan master said: 'A thousand years of permanence in one morning.' A monk asked: 'What is a phrase that is apart from sound and form?' The Chan master said: 'Jambudvipa (南贍部洲, the world we live in), Uttarakuru (北郁單越, one of the four continents).'

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曰。恁么則學人知恩不昧也。師曰。四大海深多少。問。古鏡未磨時如何。師曰。此去漢陽不遠。曰。磨后如何。師曰。黃鶴樓前鸚鵡洲。問。如何是佛。師曰。理長即就。上堂。教山僧道甚麼即得。古即是今。今即是古。所以楞嚴經道。松直棘曲。鵠白烏玄。還知得么。雖然如是。未必是松一向直。棘一向曲。鵠便白。烏便玄。洞山道。這裡也有曲底松。也有直底棘。也有玄底鵠。也有白底烏。久立。上堂。僧問。學人進又不得。退又不得時如何。師曰。抱首哭蒼天。僧無語。師曰。汝還知缽盂鐼子落處么。汝若知得落處。也從汝問。三十年後。驀然問著也不定。上堂。舉寒山云。井底生紅塵。高峰起白浪。石女生石兒。龜毛寸寸長。若要學菩提。但看此模樣。良久曰。還知落處也無。若也不知落處。看看菩提入僧堂里去也。久立。上堂。春寒凝冱。夜來好雪。還見么。大地雪漫漫。春風依舊寒。說禪說道易。成佛成祖難。珍重。上堂。晨雞報曉靈。粥后便天明。燈籠猶瞌睡。露柱卻惺惺。復曰。惺惺直言惺惺。歷歷直言歷歷。明朝後日。莫認奴作郎。珍重。因事示眾。天晴蓋卻屋。乘干刈卻禾。早輸王稅了。鼓腹唱巴歌。問。德山入門便棒。猶是起模畫樣。臨濟入門便喝。未免捏目生花。離此二途。未審洞山如何

為人。師曰。天晴久無雨。近日有云騰。曰。他日若有人問洞山宗旨。教學人如何舉似。師曰。園蔬枯槁甚。擔水潑菠棱。師一日不安。上堂辭眾。述法身頌曰。參禪學道莫茫茫。問透法身北斗藏。余今老倒尪羸甚。見人無力得商量。唯有钁頭知我意。栽松時覆上金剛。言訖而寂。塔于金剛嶺。

南臺勤禪師法嗣

汝州高陽法廣禪師

僧問。如何是大悲千手眼。師曰。墮坑落塹。

潭州石霜節誠禪師

僧問。古者道。捲簾當白晝。移榻對青山。如何是捲簾當白晝。師曰。過凈瓶來。曰。如何是移榻對青山。師曰。卻安舊處著。上堂。心外無法。法外無心。隨緣蕩蕩。更莫沉吟。你等諸人。才上階道。便好回去。更要待第二杓惡水潑。作甚麼。

德山晏禪師法嗣

鼎州德山志先禪師

僧問。見色便見心時如何。師曰。角弓彎似月。寶劍利如霜。曰。如何領會。師曰。金甲似魚鱗。朱旗如火焰。問。遠遠投師。乞師一接。師曰。不接。曰。恁么則虛伸一問。師曰。少逢穿耳客。多遇刻舟人。問。大通智勝佛。十劫坐道場。為甚麼不得成佛道。師曰。貪觀天上月。失卻掌中珠。問。軍期急速時如何。師曰。十字街頭滿面塵。曰。為甚麼如此。師曰。知而故犯。問。如何是

【現代漢語翻譯】 現代漢語譯本 為人。（僧人問。） 師曰：天晴久無雨，近日有云騰。（禪師說：晴朗很久沒有下雨，近日卻有云彩升騰。） 曰：他日若有人問洞山宗旨，教學人如何舉似？（僧人問：如果將來有人問洞山（Dongshan）宗旨（佛教宗派的根本教義），教導學人如何回答？） 師曰：園蔬枯槁甚，擔水潑菠棱。（禪師說：園中的蔬菜非常乾枯，挑水澆灌菠菜。） 師一日不安，上堂辭眾，述法身頌曰：參禪學道莫茫茫，問透法身北斗藏。余今老倒尪羸甚，見人無力得商量。唯有钁頭知我意，栽松時覆上金剛。言訖而寂，塔于金剛嶺。（禪師有一天感到身體不適，登上法堂向大眾告別，講述法身頌說：參禪學道不要茫然無措，要問清楚法身（Dharmakaya，佛的法性身）的奧秘，它像北斗星一樣隱藏著。我現在年老體衰，見到人也沒有力氣商量事情。只有鋤頭知道我的心意，栽種松樹時常登上金剛（Vajra）山。說完就圓寂了，塔建在金剛嶺。）

南臺勤禪師法嗣

汝州高陽法廣禪師

僧問：如何是大悲千手眼？（僧人問：什麼是大悲千手眼（Avalokiteśvara，觀音菩薩的化身）？) 師曰：墮坑落塹。（禪師說：掉進坑裡，落入陷阱。）

潭州石霜節誠禪師

僧問：古者道，捲簾當白晝，移榻對青山。如何是捲簾當白晝？（僧人問：古人說，捲起簾子面對白晝，移動床榻面對青山。什麼是捲起簾子面對白晝？） 師曰：過凈瓶來。（禪師說：把凈瓶（kundika，一種水瓶）拿過來。） 曰：如何是移榻對青山？（僧人問：什麼是移動床榻面對青山？） 師曰：卻安舊處著。（禪師說：還是安放在原來的地方。） 上堂。心外無法，法外無心。隨緣蕩蕩，更莫沉吟。你等諸人，才上階道，便好回去。更要待第二杓惡水潑，作甚麼？（禪師上堂說法：心外沒有法，法外沒有心。隨順因緣，不要再沉吟。你們這些人，才走上臺階，就應該回去了。還要等待第二勺髒水潑過來，做什麼呢？）

德山晏禪師法嗣

鼎州德山志先禪師

僧問：見色便見心時如何？（僧人問：見到色相就能見到心性時，如何是好？） 師曰：角弓彎似月，寶劍利如霜。（禪師說：角弓彎曲像月亮，寶劍鋒利如霜。） 曰：如何領會？（僧人問：如何領會？） 師曰：金甲似魚鱗，朱旗如火焰。（禪師說：金色的盔甲像魚鱗，紅色的旗幟像火焰。） 問：遠遠投師，乞師一接。（僧人問：遠遠地來投奔您，乞求您接引。） 師曰：不接。（禪師說：不接引。） 曰：恁么則虛伸一問。（僧人問：這樣豈不是白問了嗎？） 師曰：少逢穿耳客，多遇刻舟人。（禪師說：很少遇到能聽懂話的人，多是像刻舟求劍一樣的人。） 問：大通智勝佛，十劫坐道場，為甚麼不得成佛道？（僧人問：大通智勝佛（Mahābhijñābhijñā），經歷了十劫坐在道場，為什麼不能成佛？） 師曰：貪觀天上月，失卻掌中珠。（禪師說：貪戀觀看天上的月亮，卻失去了手中的珍珠。） 問：軍期急速時如何？（僧人問：戰事緊急時如何？） 師曰：十字街頭滿面塵。（禪師說：十字街頭滿臉灰塵。） 曰：為甚麼如此？（僧人問：為什麼這樣？） 師曰：知而故犯。（禪師說：明知故犯。） 問：如何是……（僧人問：什麼是……）

【English Translation】 English version A monk asked the master. The master said: 'It has been sunny for a long time without rain, but recently there have been rising clouds.' The monk asked: 'If someone asks about the Dongshan (Dongshan, a Buddhist sect) doctrine (the fundamental teachings of a Buddhist sect) in the future, how should I instruct students to answer?' The master said: 'The garden vegetables are very withered; carry water to sprinkle on the spinach.' One day, the master felt unwell and ascended the hall to bid farewell to the assembly, reciting a verse on the Dharmakaya (Dharmakaya, the body of the Dharma): 'Practicing Chan and learning the Way, do not be confused; inquire thoroughly into the Dharmakaya, hidden like the Big Dipper. I am now old and frail, with no strength to discuss matters with people. Only the hoe knows my intention; planting pines, I often ascend Vajra (Vajra) Mountain.' After speaking, he passed away peacefully, and a pagoda was built for him on Vajra Ridge.

Successor of Chan Master Qin of Nantai

Chan Master Faguang of Gaoyang in Ruzhou

A monk asked: 'What is the Thousand-Handed and Thousand-Eyed Great Compassion (Avalokiteśvara, a manifestation of Avalokiteśvara Bodhisattva)?' The master said: 'Falling into pits and traps.'

Chan Master Jiecheng of Shishuang in Tanzhou

A monk asked: 'The ancients said, 'Roll up the curtain to face the daylight, move the couch to face the green mountains.' What is 'rolling up the curtain to face the daylight'?' The master said: 'Bring the kundika (kundika, a type of water bottle) here.' The monk asked: 'What is 'moving the couch to face the green mountains'?' The master said: 'Just put it back in its original place.' Ascending the hall, he said: 'Outside the mind there is no Dharma, outside the Dharma there is no mind. Go with the flow, do not hesitate any longer. All of you, as soon as you step onto the platform, you should go back. What is the point of waiting for a second ladle of dirty water to be splashed on you?'

Successor of Chan Master Yan of Deshan

Chan Master Zhixian of Deshan in Dingzhou

A monk asked: 'When seeing form, one immediately sees the mind, what then?' The master said: 'The horn bow is curved like the moon, the precious sword is as sharp as frost.' The monk asked: 'How should I understand this?' The master said: 'The golden armor is like fish scales, the red flag is like flames.' A monk asked: 'I have come from afar to seek your guidance, please receive me.' The master said: 'I will not receive you.' The monk asked: 'In that case, my question is in vain?' The master said: 'Few meet those who understand, many encounter those who carve a boat to find a lost sword.' A monk asked: 'Mahābhijñābhijñā Buddha (Mahābhijñābhijñā), sat in the Bodhimanda for ten kalpas, why could he not attain Buddhahood?' The master said: 'Greedy to look at the moon in the sky, he lost the pearl in his palm.' A monk asked: 'What about when the military situation is urgent?' The master said: 'Faces covered in dust at the crossroads.' The monk asked: 'Why is that?' The master said: 'Knowingly committing the offense.' A monk asked: 'What is...'

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無為之談。師曰。石羊石虎喃喃語。曰。是何言教。師曰。長行書不盡。短偈絕人聞。問。如何是一稱南無佛。師曰。皆以成佛道。

黑水璟禪師法嗣

峨嵋黑水義欽禪師

上堂。僧出禮拜。師曰。大地百雜碎。便下座。

五祖戒禪師法嗣

洪州泐潭懷澄禪師

僧問。見者是色。聞者是聲。離此二途。請師別道。師曰。古寺新牌額。問。不與萬法為侶者。是甚麼人。師曰。觀世音菩薩。師一日見僧披衲。師曰。得恁么好針線。曰。祇要牢固。師曰。打草驚蛇作甚麼。曰。客來須看。師曰。祇有這個更別有。曰。云生嶺上。師曰。未在更道。曰。水滴巖間。問。如何是佛法大意。師曰。文殊自文殊。解脫自解脫。

瑞州洞山自寶禪師

上堂。總恁么風恬浪靜。那裡得來。忽遇洪波浩渺。白浪滔天。當恁么時。覓個水手也難得。眾中莫有把拖者么。眾無對。師曰。賺殺一船人。僧問。如何是佛。師曰。腰長腳短。

復州北塔思廣禪師

僧問。如何是衲僧變通之事。師曰。東涌西沒。曰。變通后如何。師曰。地肥茄子嫩。問。如何是和尚家風。師曰。左手書右字。曰。學人不會。師曰。歐頭柳腳。

蘄州四祖端禪師

法身頌曰。燈心刺著石人腳

。火急去請周醫博。路逢龐公相借問。六月日頭干曬卻。

潭州云蓋志颙禪師

僧問。如何是祖師西來意。師曰。古寺碑難讀。曰。意旨如何。師曰。讀者盡攢眉。

舒州海會通禪師

僧問。如何是佛法大意。師曰。柿桶蓋棕笠。曰。學人不曉。師曰。行時頭頂戴。坐則掛高壁。

瑞州洞山妙圓禪師

僧問。如何是佛。師曰。頭腦相似。

蘄州義檯子祥禪師

僧問。如何是義臺境。師曰。路不拾遺。曰。如何是境中人。師曰。桀犬吠堯。

明州天童懷清禪師

僧問。如何是祖師西來意。師曰。眼裡不著沙。曰。如何領會。師曰。耳里不著水。曰。恁么則禮拜也。師曰。東家點燈。西家暗坐。

越州寶嚴叔芝禪師

僧問。如何是佛。師曰。土身木骨。曰。意旨如何。師曰。五彩金裝。曰。恁么則頂禮去也。師曰。天臺楖栗。

蘄州五祖山秀禪師

僧問。無法可說。是名說法。既是無法可說。又將何說。師曰。霜寒地凍。曰。空生不解巖中坐。惹得天花動地來。師曰。日出冰消。僧擬議。師曰。何不進語。僧又無語。師曰。車不橫推。理無曲斷。

襄州白馬辯禪師

僧問。如何是佛。師曰。水來河漲。曰。如何是法

【現代漢語翻譯】 有人急忙去請周醫博（人名）。路上遇到龐公（人名）向他詢問情況。六月的天氣，太陽把人曬得非常厲害。

潭州云蓋志颙禪師 有僧人問：『什麼是祖師西來意？』禪師說：『古寺的石碑難以辨認。』僧人問：『其中的意思是什麼？』禪師說：『讀者都皺著眉頭。』

舒州海會通禪師 有僧人問：『什麼是佛法的大意？』禪師說：『柿子桶蓋著棕櫚葉做的斗笠。』僧人說：『弟子不明白。』禪師說：『行走時頂在頭上戴，坐下時就掛在高高的墻壁上。』

瑞州洞山妙圓禪師 有僧人問：『什麼是佛？』禪師說：『頭和腦相似。』

蘄州義檯子祥禪師 有僧人問：『什麼是義臺的境界？』禪師說：『路上沒有人會撿拾遺失的東西。』僧人問：『什麼是境界中的人？』禪師說：『像桀（暴君）的狗對著堯（聖明的君主）叫。』

明州天童懷清禪師 有僧人問：『什麼是祖師西來意？』禪師說：『眼睛裡不沾染沙子。』僧人問：『如何領會？』禪師說：『耳朵里不進入水。』僧人說：『既然這樣，我就禮拜了。』禪師說：『東家點燈，西家卻在黑暗中坐著。』

越州寶嚴叔芝禪師 有僧人問：『什麼是佛？』禪師說：『泥土做的身體，木頭做的骨骼。』僧人問：『其中的意思是什麼？』禪師說：『用五彩的顏色和金子來裝飾。』僧人說：『既然這樣，我就頂禮了。』禪師說：『天臺山的粗糙的木杖。』

蘄州五祖山秀禪師 有僧人問：『沒有法可以說，這叫做說法。既然沒有法可以說，又將說什麼呢？』禪師說：『霜降天氣寒冷，土地都凍住了。』僧人說：『空生（須菩提，佛陀弟子）不理解在巖洞中靜坐，引得天花紛紛墜落。』禪師說：『太陽出來，冰雪消融。』僧人想要辯論。禪師說：『為什麼不繼續說下去？』僧人又無話可說。禪師說：『車子不能橫著推，道理不能彎曲地判斷。』

襄州白馬辯禪師 有僧人問：『什麼是佛？』禪師說：『水來了，河水就上漲。』僧人問：『什麼是法？』

【English Translation】 Someone hurriedly went to invite Zhou Yibo (a person's name, a doctor). On the way, he met Pang Gong (a person's name) who asked him about the situation. In June, the sun was scorching hot.

Chan Master Zhiyong of Yun Gai Mountain in Tanzhou A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'The inscription on the ancient temple stele is difficult to read.' The monk asked: 'What is the meaning of that?' The Master said: 'Readers all frown.'

Chan Master Tong of Haihui Monastery in Shuzhou A monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'A persimmon bucket covered with a palm-leaf rain hat.' The monk said: 'This student does not understand.' The Master said: 'When walking, wear it on your head; when sitting, hang it on a high wall.'

Chan Master Miaoyuan of Dongshan Mountain in Ruizhou A monk asked: 'What is Buddha?' The Master said: 'Head and brain are similar.'

Chan Master Zixiang of Yitai in Qizhou A monk asked: 'What is the realm of Yitai?' The Master said: 'No one picks up lost items on the road.' The monk asked: 'What are the people in that realm like?' The Master said: 'Like Jie's (a tyrant) dog barking at Yao (a sage ruler).'

Chan Master Huaiqing of Tiantong Monastery in Mingzhou A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'No sand gets into the eyes.' The monk asked: 'How should I understand that?' The Master said: 'No water gets into the ears.' The monk said: 'In that case, I will bow.' The Master said: 'The eastern family lights a lamp, while the western family sits in darkness.'

Chan Master Shuzhi of Baoyan Monastery in Yuezhou A monk asked: 'What is Buddha?' The Master said: 'A body of earth, bones of wood.' The monk asked: 'What is the meaning of that?' The Master said: 'Adorned with five colors and gold.' The monk said: 'In that case, I will prostrate.' The Master said: 'A rough staff from Mount Tiantai.'

Chan Master Xiu of Wuzu Mountain in Qizhou A monk asked: 'There is no Dharma that can be spoken; this is called Dharma-speaking. Since there is no Dharma that can be spoken, what will you speak?' The Master said: 'Frosty weather is cold, and the ground is frozen.' The monk said: 'Subhuti (a Buddha's disciple) does not understand sitting in a cave, attracting heavenly flowers to fall.' The Master said: 'The sun rises, and the ice melts.' The monk hesitated. The Master said: 'Why don't you continue to speak?' The monk was again speechless. The Master said: 'A cart cannot be pushed sideways; reason cannot be twisted.'

Chan Master Bian of Baima Monastery in Xiangzhou A monk asked: 'What is Buddha?' The Master said: 'When water comes, the river rises.' The monk asked: 'What is Dharma?'

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。師曰。風來樹動。

隨州水南智昱禪師

上堂。欲識解脫道。雞鳴天已曉。趙州庭前柏。打落青州棗。咄。

福昌善禪師法嗣

安吉州上方齊岳禪師

僧問。如何是菩提。師曰。磚頭瓦子。曰。意旨如何。師曰。苦。上堂。旋收黃葉燒青煙。竹榻和衣半夜眠。粥後放參三下鼓。孰能更話祖師禪。便下座。

明州育王常坦禪師

僧問。如何是有中有。師曰。金河峰上。曰。如何是無中無。師曰。般若堂前。上堂。千花競發。百鳥啼春。是向上句。諸佛出世。知識興慈。是向下句。作么生是不涉二途句。若識得。頂門上出氣。若識不得。土牛耕石田。擊禪床。下座。

潤州金山瑞新禪師

僧問。吾有大患。為吾有身。父母未生。未審此身在甚麼處。師曰。曠大劫來無處所。若論生滅盡成非。曰。恁么則周遍十方心。不在一切處。師曰。泥里撼樁。上堂。世間所貴者。和氏之璧．隋侯之珠。金山喚作驢屎馬糞。出世間所貴者。真如解脫．菩提涅槃。金山喚作𡱰沸碗鳴。且道恁么說話。落在甚麼處。故不是取捨心重。信邪倒見。諸人要知么。猛虎不顧幾上肉。洪爐豈鑄囊中錐。

乾明信禪師法嗣

澧州藥山彝肅禪師

僧問。佛未出世時如何。師

【現代漢語翻譯】 現代漢語譯本： 師父說：『風吹來，樹就動。』 隨州水南智昱禪師 上堂開示：『想要認識解脫之道嗎？雞叫的時候天已經亮了。趙州（Zhaozhou，禪師名）庭前的柏樹，打落了青州（Qingzhou，地名）的棗子。』喝！ 福昌善禪師的法嗣 安吉州上方齊岳禪師 有僧人問：『什麼是菩提（Bodhi，覺悟）？』 禪師說：『磚頭瓦片。』 僧人問：『這是什麼意思？』 禪師說：『苦。』 上堂開示：『旋即收攏黃葉燒起青煙，和衣睡在竹榻上直到半夜。粥後放參，敲三下鼓。誰還能再談論祖師禪呢？』說完便下座。 明州育王常坦禪師 有僧人問：『什麼是有中之有？』 禪師說：『金河峰上。』 僧人問：『什麼是無中之無？』 禪師說：『般若堂前。』 上堂開示：『千花競相開放，百鳥啼叫報春，這是向上之句。諸佛出世，知識生起慈悲，這是向下之句。』 怎麼是不落入這兩條路子的句子？如果認識到了，頭頂上會出氣。如果認識不到，就像土牛耕種石頭田。』說完敲擊禪床，下座。 潤州金山瑞新禪師 有僧人問：『我有個大憂患，因為我有這個身體。父母未生我之前，不知道這個身體在哪裡？』 禪師說：『曠劫以來沒有處所，如果談論生滅，一切都成了錯誤。』 僧人問：『這樣說來，周遍十方的心，不在一切處？』 禪師說：『泥里撼樁。』 上堂開示：『世間所珍貴的是和氏璧（Heshibi，寶玉名）、隋侯之珠（Suihouzhi Zhu，寶珠名），金山（Jinshan，地名）卻把它們叫做驢屎馬糞。出世間所珍貴的是真如（Tathata，事物的本真狀態）解脫（vimoksha，從束縛中解脫）菩提（Bodhi，覺悟）涅槃（Nirvana，一種精神境界），金山卻把它們叫做𡱰沸碗鳴。』 且說這樣說話，落在了什麼地方？所以不是取捨心太重，就是相信了邪見倒見。諸位想知道嗎？猛虎不顧幾案上的肉，洪爐難道會鑄造囊中的錐子？』 乾明信禪師的法嗣 澧州藥山彝肅禪師 有僧人問：『佛未出世時是什麼樣的？』 禪師

【English Translation】 English version: The Master said, 'When the wind blows, the trees move.' Chan Master Zhiyu of Shuinan, Suizhou Entering the hall: 'If you want to know the path to liberation, the day has already dawned when the rooster crows. The cypress tree in front of Zhaozhou's (Zhaozhou, name of a Chan master) courtyard knocks down the dates of Qingzhou (Qingzhou, place name).' A shout! Dharma successor of Chan Master Shanshan of Fuchang Chan Master Qiyue of Shangfang, Anjizhou A monk asked, 'What is Bodhi (Bodhi, enlightenment)?' The Master said, 'Bricks and tiles.' The monk said, 'What is the meaning of this?' The Master said, 'Suffering.' Entering the hall: 'Quickly gather the yellow leaves and burn them into green smoke, sleeping in robes on the bamboo bed until midnight. After porridge, the assembly is dismissed with three drumbeats. Who can still talk about the Zen of the Patriarchs?' Then he descended from his seat. Chan Master Changtan of Yuwang, Mingzhou A monk asked, 'What is being within being?' The Master said, 'On Golden River Peak.' The monk asked, 'What is non-being within non-being?' The Master said, 'In front of the Prajna Hall.' Entering the hall: 'A thousand flowers bloom in competition, a hundred birds sing of spring, this is the upward phrase. The Buddhas appear in the world, knowledge arises with compassion, this is the downward phrase.' What is the phrase that does not involve the two paths? If you recognize it, breath will come out of the top of your head. If you do not recognize it, it is like an earthen ox plowing a stone field.' He struck the Zen platform and descended from his seat. Chan Master Ruixin of Jinshan, Runzhou A monk asked, 'I have a great affliction, because I have this body. Before my parents gave birth to me, I don't know where this body was?' The Master said, 'For vast kalpas, there has been no place. If you talk about birth and death, everything becomes wrong.' The monk asked, 'In that case, the mind that pervades the ten directions is not in all places?' The Master said, 'Shaking a stake in the mud.' Entering the hall: 'What the world values are the Jade of Heshi (Heshibi, name of a precious jade) and the Pearl of Suihou (Suihouzhi Zhu, name of a precious pearl), but Jinshan (Jinshan, place name) calls them donkey dung and horse manure. What the world values beyond the world are Suchness (Tathata, the true nature of things), liberation (vimoksha, freedom from bondage), Bodhi (Bodhi, enlightenment), and Nirvana (Nirvana, a state of spiritual bliss), but Jinshan calls them the sound of boiling water and the clatter of bowls.' Tell me, where does such talk fall? Therefore, it is either taking and rejecting too heavily, or believing in wrong views and inverted views. Do you all want to know? A fierce tiger does not care about the meat on the table, how could a great furnace forge a cone in a bag?' Dharma successor of Chan Master Xin of Qianming Chan Master Yisu of Yaoshan, Lizhou A monk asked, 'What was it like when the Buddha had not yet appeared in the world?' The Master

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曰。大樹大皮裹。曰。出世后如何。師曰。小樹小皮纏。問。如何是不動尊。師曰。四王抬不起。

智門祚禪師法嗣

明州雪竇重顯禪師

遂寧府李氏子。依普安院仁銑上人出家。受具之後。橫經講席。究理窮玄。詰問鋒馳。機辯無敵。咸知法器。僉指南遊。首造智門。即伸問曰。不起一念。云何有過。門召師近前。師才近前。門以拂子驀口打。師擬開口。門又打。師豁然開悟。出住翠峰。后遷雪竇。開堂日。於法座前顧視大眾曰。若論本分相見。不必高昇法座。遂以手畫一畫曰。諸人隨山僧手看。無量諸佛國土一時現前。各各子細觀瞻。其或涯際未知。不免拖泥帶水。便升座。上首白椎罷。有僧方出。師約住曰。如來正法眼藏。委在今日。放行則瓦礫生光。把住則真金失色。權柄在手。殺活臨時。其有作者。共相證據。僧出問。遠離翠峰祖席。已臨雪竇道場。未審是一是二。師曰。馬無千里謾追風。曰。恁么則雲散家家月。師曰。龍頭蛇尾漢。問。德山臨濟棒喝已彰。和尚如何為人。師曰。放過一著。僧擬議。師便喝。僧曰。未審祇恁么。別有在。師曰。射虎不真。徒勞沒羽。問。吹大法螺。擊大法鼓。朝宰臨筵。如何即是。師曰。清風來未休。曰。恁么則得遇于師也。師曰。一言已出。駟馬難

【現代漢語翻譯】 現代漢語譯本 問：大樹用大樹皮包裹著，這是什麼意思？ 答：小樹就用小樹皮纏繞著。 問：出世之後會怎麼樣？ 師父說：小樹就用小樹皮纏繞著。 問：如何是不動尊（Achala，佛教中的明王，象徵著堅定的意志和不可動搖的決心）？ 師父說：四天王（Lokapala，佛教中的護法神）也抬不動。

智門祚禪師的法嗣

明州雪竇重顯禪師

是遂寧府李家的兒子。依從普安院的仁銑上人出家。受具足戒之後，廣泛研究經書，探究義理，辯論時言辭鋒利，辯才無礙，大家都知道他是佛門法器，一致推薦他去南方遊歷。他首先拜訪了智門禪師，隨即提問：『不起一個念頭，為什麼還會有過錯？』智門禪師叫他走近前來。他剛一走近，智門禪師就用拂塵朝他嘴上打去。他剛要開口，智門禪師又打。他因此豁然開悟。之後他出任翠峰寺住持，後來又遷到雪竇寺。開堂說法那天，他在法座前環顧大眾說：『如果從本分上相見，就不必高昇法座。』於是用手畫了一下說：『各位隨著山僧的手看，無量諸佛國土一時顯現眼前，大家仔細觀看。如果還是不知道邊際在哪裡，就免不了拖泥帶水。』說完便升座。上首僧人按照規矩敲椎完畢，有僧人正要出來提問，禪師制止他說：『如來正法眼藏（Sad-dharma-pratītyasamutpāda，佛陀所證悟的微妙正法），就看今天了。放開則瓦礫生光，把住則真金失色。權柄在手，殺活臨時。』如果有人能有所作為，就共同來驗證。僧人出來問道：『遠離翠峰祖席，已經來到雪竇道場，不知這說的是一還是二？』禪師說：『馬沒有千里之能，卻白白追逐風。』僧人說：『這樣說來，就是雲散家家月了。』禪師說：『你是龍頭蛇尾的傢伙。』問：『德山（Xuanjian，唐代禪師）臨濟（Yixuan，唐代禪師）的棒喝已經很明顯了，和尚您如何教導人？』禪師說：『放過一著。』僧人猶豫不決，禪師便喝了一聲。僧人說：『不知只是這樣，還是另有玄機？』禪師說：『射虎不真，白費力氣。』問：『吹大法螺，擊大法鼓，朝廷大員也來參加法會，這又該如何理解？』禪師說：『清風來了還沒有停止。』僧人說：『這樣說來，就是我有幸遇到了您啊。』禪師說：『一句話說出口，駟馬也難追回。』

【English Translation】 English version Asked: 'A large tree is wrapped with large bark. What does this mean?' Answered: 'A small tree is entwined with small bark.' Asked: 'What will happen after emerging into the world?' The Master said: 'A small tree is entwined with small bark.' Asked: 'What is Achala (Immovable One, a Wisdom King in Buddhism symbolizing steadfast will and determination)?' The Master said: 'The Four Heavenly Kings (Lokapala, the four guardian deities) cannot lift him.'

Successor of Chan Master Zhimenzuo

Chan Master Chongxian of Xuedou in Mingzhou

He was a son of the Li family in Suining Prefecture. He left home under the guidance of Senior Monk Renxian of Puan Monastery. After receiving full ordination, he extensively studied scriptures, investigated principles, and debated with sharp words and unmatched eloquence. Everyone knew he was a vessel of the Dharma and unanimously recommended him to travel south. He first visited Zhimenzuo and immediately asked: 'Without arising a single thought, why is there still fault?' Zhimenzuo called him to come closer. As soon as he approached, Zhimenzuo struck him in the mouth with a whisk. As he was about to speak, Zhimenzuo struck him again. He suddenly attained enlightenment. Later, he became the abbot of Cuifeng Temple and then moved to Xuedou Temple. On the day of his inaugural sermon, he looked around at the assembly in front of the Dharma seat and said: 'If we were to meet in our original state, there would be no need to ascend the Dharma seat.' Then he drew a line with his hand and said: 'Everyone, follow this mountain monk's hand and look. Countless Buddha lands appear before you at once. Observe them carefully. If you still do not know the boundary, you will inevitably be bogged down.' After saying this, he ascended the seat. After the leading monk finished striking the gavel according to the rules, a monk was about to come forward. The Master stopped him and said: 'The Treasury of the Eye of the True Dharma of the Tathagata (Sad-dharma-pratītyasamutpāda, the subtle and true Dharma realized by the Buddha) depends on today. Letting go, rubble shines; holding on, true gold loses its color. The power is in hand, killing or saving is timely.' If anyone can accomplish something, let us verify it together. The monk came out and asked: 'Having left the ancestral seat of Cuifeng and already arrived at the Xuedou Dharma hall, I do not know if this is one or two?' The Master said: 'A horse without the ability to travel a thousand miles vainly chases the wind.' The monk said: 'In that case, the clouds scatter and every house has its own moon.' The Master said: 'You are a dragon-headed, snake-tailed fellow.' Asked: 'The shouts and blows of Deshan (Xuanjian, a Chan master of the Tang Dynasty) and Linji (Yixuan, a Chan master of the Tang Dynasty) are already well-known. How does the Abbot teach people?' The Master said: 'Letting go of a move.' The monk hesitated, and the Master shouted. The monk said: 'I do not know if it is just like this, or if there is something else?' The Master said: 'Shooting a tiger without accuracy is a waste of feathers.' Asked: 'Blowing the great Dharma conch, striking the great Dharma drum, and even high-ranking officials of the court are attending the Dharma assembly. How should this be understood?' The Master said: 'The clear wind has come and has not stopped.' The monk said: 'In that case, I am fortunate to have met you.' The Master said: 'Once a word is spoken, even a team of four horses cannot retrieve it.'

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追。僧禮拜。師曰。放過一著。乃普觀大眾曰。人天普集。合發明個甚麼事。焉可互分賓主。馳騁問答。便當宗乘去。廣大門風。威德自在。輝騰今古。把定乾坤。千聖祇言自知。五乘莫能建立。所以聲前悟旨。猶迷顧鑒之端。言下知宗。尚昧識情之表。諸人要知真實相為么。但以上無攀仰。下絕己躬。自然常光現前。個個壁立千仞。還辯明得也無。未辯辯取。未明明取。既辯明得。能截生死流。同據佛祖位。妙圓超悟。正在此時。堪報不報之恩。以助無為之化。問。如何是佛法大意。師曰。祥雲五色。曰。學人不會。師曰。頭上漫漫。問。達磨未來時如何。師曰。猿啼古木。曰。來后如何。師曰。鶴唳青霄。曰。即今事作么生。師曰。一不成。二不是。問。和尚未見智門時如何。師曰。爾鼻孔在我手裡。曰。見后如何。師曰。穿過髑髏。有僧出。禮拜起曰。請師答話。師便棒。僧曰。豈無方便。師曰。罪不重科。復有一僧出。禮拜起曰。請師答話。師曰。兩重公案。曰。請師不答話。師亦棒。問。古人道。北斗里藏身。意旨如何。師曰。千聞不如一見。曰。此話大行。師曰。老鼠銜鐵。問。古人道。皎皎地絕一絲頭。祇如山河大地。又且如何。師曰。面赤不如語直。曰。學人未曉。師曰。遍問諸方。問。如何是學人

【現代漢語翻譯】 現代漢語譯本 追。僧人禮拜。師父說：『放過一著。』於是環顧大眾說：『人天普遍存在，要發明個什麼事？怎麼可以互相區分賓主，馳騁問答，就當作是宗乘呢？』廣大門風，威德自在，光輝照耀古今，把定乾坤。千聖只是說自己知道，五乘都不能建立。所以，在聲音之前領悟旨意，仍然迷惑于顧影自憐的開端；在言語之下知曉宗旨，還昧於認識情感的表面。各位要知曉真實相嗎？只要向上沒有攀援，向下斷絕己身，自然常光顯現於前，個個像壁立千仞。還能辨明嗎？未辨明就去辨明，未明白就去明白。既然辨明了，就能截斷生死之流，共同佔據佛祖的地位。妙圓超悟，正是在此時。堪以報答不報之恩，以助無為之化。』 問：『如何是佛法大意？』師父說：『祥雲五色。』（指佛法深奧，難以言表） （僧人）說：『學人不會。』師父說：『頭上漫漫。』（指佛法就在眼前，卻視而不見） 問：『達磨（Bodhidharma，禪宗始祖）未來時如何？』師父說：『猿啼古木。』（指達磨未來之前，一切自然） （僧人）說：『來后如何？』師父說：『鶴唳青霄。』（指達磨來后，禪風高遠） （僧人）說：『即今事作么生？』師父說：『一不成，二不是。』（指當下之事，不可執著於一或二） 問：『和尚未見智門（Zhi Men，禪師名）時如何？』師父說：『爾鼻孔在我手裡。』（指未見智門時，受人控制） （僧人）說：『見后如何？』師父說：『穿過髑髏。』（指見智門后，超越生死） 有僧人出來，禮拜後起身說：『請師父答話。』師父便打。僧人說：『豈無方便？』師父說：『罪不重科。』（指已經犯錯，不再重複懲罰） 又有一僧人出來，禮拜後起身說：『請師父答話。』師父說：『兩重公案。』（指重複提問，是雙重公案） （僧人）說：『請師父不答話。』師父也打。 問：『古人道，北斗里藏身，意旨如何？』師父說：『千聞不如一見。』（指實踐的重要性） （僧人）說：『此話大行。』師父說：『老鼠銜鐵。』（指不自量力） 問：『古人道，皎皎地絕一絲頭，祇如山河大地，又且如何？』師父說：『面赤不如語直。』（指坦誠直率比虛偽更好） （僧人）說：『學人未曉。』師父說：『遍問諸方。』（指應該多方求教） 問：『如何是學人（student）？』

【English Translation】 English version He pursued. A monk prostrated himself. The Master said, 'Let go of one move.' Then he looked around at the assembly and said, 'The universal existence of humans and devas (devas, gods or celestial beings), what is there to discover? How can we mutually distinguish between guest and host, engaging in questions and answers, and take it as the essence of our school?' The vastness of our tradition, the freedom of majestic virtue, shines through the past and present, firmly grasping the universe. The thousand sages only speak of self-knowledge, and the five vehicles (śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna, tathāgatayāna and vajrayāna) cannot be established. Therefore, to understand the meaning before the sound is still to be deluded by the beginning of self-reflection; to know the principle under the words is still to be ignorant of the surface of emotional recognition. Do you all want to know the true form? Just above, there is no climbing or reliance; below, there is no self-attachment. Naturally, the constant light appears before you, and each one stands like a wall ten thousand feet high. Can you discern it? If you haven't discerned it, then discern it; if you haven't understood it, then understand it. Once you have discerned it, you can cut off the stream of birth and death and jointly occupy the position of the Buddhas and Patriarchs. The wonderful, complete, and transcendent enlightenment is precisely at this moment. It is worthy of repaying the kindness that cannot be repaid, to assist in the transformation of non-action.' Question: 'What is the great meaning of the Buddha-dharma (Buddha-dharma, the teachings of the Buddha)?' The Master said, 'Auspicious clouds of five colors.' (implying the profoundness of the Dharma, difficult to express in words) The (monk) said, 'This student does not understand.' The Master said, 'Vast above the head.' (implying the Dharma is right in front of you, yet you don't see it) Question: 'What was it like before Bodhidharma (Bodhidharma, the first patriarch of Zen) came?' The Master said, 'Monkeys cry in ancient trees.' (implying everything was natural before Bodhidharma came) The (monk) said, 'What is it like after he came?' The Master said, 'Cranes cry in the blue sky.' (implying the Zen style is lofty after Bodhidharma came) The (monk) said, 'What about the present moment?' The Master said, 'One is not established, two is not right.' (implying the present moment cannot be grasped by clinging to one or two) Question: 'What was it like before the Master saw Zhi Men (Zhi Men, a Zen master)?' The Master said, 'Your nostrils are in my hands.' (implying being controlled by others before seeing Zhi Men) The (monk) said, 'What is it like after seeing him?' The Master said, 'Piercing through the skull.' (implying transcending birth and death after seeing Zhi Men) A monk came out, prostrated himself, and said, 'Please, Master, answer a question.' The Master immediately struck him with a stick. The monk said, 'Is there no expedient means?' The Master said, 'A crime is not punished twice.' (implying that since a mistake has been made, it will not be punished repeatedly) Another monk came out, prostrated himself, and said, 'Please, Master, answer a question.' The Master said, 'A double case.' (implying that repeating the question is a double case) The (monk) said, 'Please, Master, do not answer a question.' The Master also struck him with a stick. Question: 'The ancients said, 'Hide oneself in the Big Dipper.' What is the meaning?' The Master said, 'Seeing once is better than hearing a thousand times.' (implying the importance of practice) The (monk) said, 'This saying is widely practiced.' The Master said, 'A rat carries iron.' (implying overestimating one's abilities) Question: 'The ancients said, 'Bright and clear, cutting off a single thread.' What about mountains, rivers, and the great earth?' The Master said, 'A red face is not as good as straight talk.' (implying that honesty is better than hypocrisy) The (monk) said, 'This student does not understand.' The Master said, 'Ask everywhere.' (implying one should seek instruction from many sources) Question: 'What is a student (student)?'

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自己。師曰。乘槎斫額。曰。莫祇這便是。師曰。浪死虛生。問。如何是緣生義。師曰。金剛鑄鐵券。曰。學人不會。師曰。鬧市裡牌。曰。恁么則行到水窮處。坐看云起時。師曰。列下。問。四十九年說不盡底。請師說。師曰。爭之不足。曰。謝師答話。師曰。鐵棒自看。問。如何是把定乾坤眼。師曰。拈卻鼻孔。曰。學人不會。師曰。一喜一悲。僧擬議。師曰。苦。問。如何是脫珍御服。著弊垢衣。師曰。垂手不垂手。曰。乞師方便。師曰。左眼挑筋。右眼抉肉。問。龍門爭進舉。那個是登科。師曰。重遭點額。曰。學人不會。師曰。退水藏鱗。問。寂寂忘言。誰是得者。師曰。卸帽穿云去。曰。如何領會。師曰。披蓑帶雨歸。曰。三十年後。此話大行。師曰。一場酸澀。問。坐斷毗盧底人。師還接否。師曰。慇勤送別瀟湘岸。曰。恁么則學人罪過也。師曰。天寬地窄太愁人。僧禮拜。師曰。苦屈之詞。不妨難吐。問。生死到來。如何迴避。師曰。定花板上。曰。莫便是他安身立命處也無。師曰。符到奉行。上堂。僧問。如何是吹毛劍。師曰。苦。曰。還許學人用也無。師噓一噓。乃曰。大眾前共相酬唱。也須是個漢始得。若也未有奔流度刃底眼。不勞拈出。所以道。如大火聚。近著即燎卻面門。亦如按太阿寶劍

。衝前即喪身失命。乃曰。太阿橫按祖堂寒。千里應須息萬端。莫待冷光輕閃爍。復云。看看。便下座。上堂。僧問。如何是維摩一默。師曰。寒山訪拾得。曰。恁么則入不二之門。師噓一噓。復曰。維摩大士去何從。千古令人望莫窮。不二法門休更問。夜來明月上孤峰。上堂。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。便下座。卻顧謂侍者曰。適來有人看方丈么。者曰。有。師曰。作賊人心虛。上堂。十方無壁落。四面亦無門。古人向甚麼處見客。或若道得接手句。許你天上天下。上堂。田地穩密底。佛祖不敢近。為甚麼抬腳不起。神通遊戲底。鬼神不能測。為甚麼下腳不得。直饒十字縱橫。朝打三千。暮打八百。上堂。大眾這一片田地。分付來多時也。爾諸人。四至界畔猶未識在。若要中心樹子。我也不惜。問。如何是諸佛本源。師曰。千峰寒色。曰。未委向上。更有也無。師曰。雨滴巖花。上堂。僧問。雪覆蘆花時如何。師曰。點。曰。恁么則為祥為瑞去也。師曰。兩重公案。乃曰。雪覆蘆花欲暮天。謝家人不在漁船。白牛放卻無尋處。空把山童贈鐵鞭。師一日遊山。四顧周覽。謂侍者曰。何日復來於此。侍者哀乞遺偈。師曰。平生唯患語之多矣。翌日。出杖屨衣盂散及徒眾。乃曰。七月七日復相見

耳。至期盥沐攝衣。北首而逝。塔全身於寺之西塢。賜明覺大師。

襄州延慶山子榮禪師

僧問。如何是隨色摩尼珠。師曰。三個童兒弄花毬。曰。恁么則終朝盡日也。師曰。頭白齒落。上堂。僧問。靈光隱隱。月照寒牕。善法堂前。請師舉唱。師曰。聽。曰。此猶是這邊事。那邊事作么生。師曰。腳下毛生。問。如何是佛。師曰。橫身彰十號。入槨示雙趺。曰。將何供養。師曰。合掌當胸。問。如何是祖師西來意。師曰。穿耳胡僧不著鞋。

洪州百丈智映寶月禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。窣堵那吒掌上擎。曰。恁么則北塔的子。韶石兒孫也。師曰。斫額望新羅。

韶州南華寶緣慈濟禪師

僧問。如何是祖師西來意。師曰。青山綠水。曰。未來時還有意也無。師曰。高者高。低者低。

黃州護國院壽禪師

僧問。如何是一路涅槃門。師曰。寒松青有千年色。一徑風飄四季香。問。如何是靈山一會。師曰。如來才一顧。迦葉便低眉。

瑞州九峰勤禪師

僧問。方便門中。請師垂示。師曰。佛不奪眾生愿。曰。恁么則謝師方便。師曰。卻須吃棒。上堂。口羅舌沸。千喚萬喚。露柱因甚麼不回頭。良久曰。美食不中飽人吃。便下座。

【現代漢語翻譯】 耳。到了約定的時間，沐浴更衣。面朝北方去世。塔（塔，埋葬僧人遺體的建築物）全身於寺廟的西邊。被賜予明覺大師的稱號。

襄州延慶山子榮禪師

有僧人問：『什麼是隨色摩尼珠（隨色摩尼珠，能隨著周圍環境改變顏色的寶珠）？』 禪師說：『三個孩童玩弄花球。』 僧人說：『既然這樣，那麼整天都是如此了。』 禪師說：『頭髮白了，牙齒掉了。』 上堂說法時，有僧人問：『靈光隱隱，月光照著寒冷的窗戶。在善法堂前，請禪師開示。』 禪師說：『聽。』 僧人說：『這仍然是這邊的事情，那邊的事情怎麼樣？』 禪師說：『腳下長毛。』 問：『什麼是佛（佛，佛教中覺悟了的人）？』 禪師說：『橫身彰顯十號（十號，佛的十種稱號），入棺材顯示雙足。』 僧人說：『用什麼來供養？』 禪師說：『合掌當胸。』 問：『什麼是祖師西來意（祖師西來意，禪宗用語，指達摩祖師從西方來到中國的目的）？』 禪師說：『穿耳的胡僧不穿鞋。』

洪州百丈智映寶月禪師

有僧人問：『禪師唱的是誰家的曲子？宗風傳承自誰？』 禪師說：『窣堵那吒（窣堵那吒，佛教護法神）掌上托著。』 僧人說：『既然這樣，那麼就是北塔的後代，韶石的子孫了。』 禪師說：『砍額頭望著新羅（新羅，古代朝鮮國家）。』

韶州南華寶緣慈濟禪師

有僧人問：『什麼是祖師西來意？』 禪師說：『青山綠水。』 僧人說：『未來時還有意嗎？』 禪師說：『高的就高，低的就低。』

黃州護國院壽禪師

有僧人問：『什麼是一路涅槃門（涅槃門，通往涅槃的道路）？』 禪師說：『寒冷的松樹青翠，有千年的顏色，一條小路被風吹拂，四季飄香。』 問：『什麼是靈山一會（靈山一會，指釋迦牟尼佛在靈鷲山說法的大會）？』 禪師說：『如來（如來，佛的稱號之一）才看了一眼，迦葉（迦葉，釋迦牟尼佛的十大弟子之一）就低下了頭。』

瑞州九峰勤禪師

有僧人問：『在方便門中，請禪師開示。』 禪師說：『佛不奪眾生愿。』 僧人說：『既然這樣，那麼感謝禪師的方便。』 禪師說：『卻需要吃棒。』 上堂說法時，禪師說：『口裡啰嗦，舌頭說個不停，千呼萬喚，露柱（露柱，寺廟中露天的柱子）為什麼不回頭？』 良久后說：『美食不適合飽人吃。』 於是下座。

【English Translation】 Ear. When the appointed time arrived, he bathed and changed his clothes. He passed away facing north. His entire body was enshrined in a pagoda (pagoda, a building to bury the remains of monks) to the west of the temple. He was bestowed the title of Mingjue Great Master.

Zen Master Zirong of Yanqing Mountain in Xiangzhou

A monk asked: 'What is a Mani jewel (Mani jewel, a jewel that changes color with its surroundings) that follows colors?' The Master said: 'Three children are playing with a flower ball.' The monk said: 'If that's the case, then it's like that all day long.' The Master said: 'Hair turns white, teeth fall out.' During an assembly, a monk asked: 'The spiritual light is faint, the moonlight shines on the cold window. In front of the Good Dharma Hall, please Master, expound.' The Master said: 'Listen.' The monk said: 'This is still about this side; what about the other side?' The Master said: 'Hair grows under the feet.' Asked: 'What is Buddha (Buddha, an enlightened being in Buddhism)?' The Master said: 'Lying down, he manifests the Ten Titles (Ten Titles, the ten epithets of a Buddha); entering the coffin, he shows his two feet.' The monk said: 'What shall we offer?' The Master said: 'Join your palms together in front of your chest.' Asked: 'What is the meaning of the Patriarch's coming from the West (the meaning of the Patriarch's coming from the West, a Zen term referring to Bodhidharma's purpose in coming to China)?' The Master said: 'A pierced-ear barbarian monk doesn't wear shoes.'

Zen Master Zhiyue of Baizhang in Hongzhou

A monk asked: 'Whose tune does the Master sing? Whose lineage does the Dharma inherit?' The Master said: 'Sudatta (Sudatta, a Buddhist protector deity) holds it in his palm.' The monk said: 'If that's the case, then he is a descendant of Beita and a descendant of Shaoshi.' The Master said: 'Cutting the forehead and looking towards Silla (Silla, an ancient Korean kingdom).'

Zen Master Ciji of Baoyuan in Nanhua, Shaozhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Green mountains and clear waters.' The monk said: 'Will there still be meaning in the future?' The Master said: 'What is high is high, and what is low is low.'

Zen Master Shou of Huguo Temple in Huangzhou

A monk asked: 'What is the one path to Nirvana (Nirvana, a state of enlightenment and liberation)?' The Master said: 'The cold pine is green, with the color of a thousand years; a small path is blown by the wind, with the fragrance of the four seasons.' Asked: 'What is the assembly on Vulture Peak (the assembly on Vulture Peak, referring to the assembly where Shakyamuni Buddha preached on Vulture Peak)?' The Master said: 'As soon as the Tathagata (Tathagata, one of the titles of a Buddha) glanced, Kashyapa (Kashyapa, one of the ten great disciples of Shakyamuni Buddha) lowered his eyebrows.'

Zen Master Qin of Jiufeng in Ruizhou

A monk asked: 'Within the expedient means, please Master, give instructions.' The Master said: 'The Buddha does not take away the wishes of sentient beings.' The monk said: 'In that case, thank you, Master, for your expedient means.' The Master said: 'But you must receive the stick.' During an assembly, the Master said: 'Mouths chatter and tongues wag, calling out thousands of times, why doesn't the pillar (pillar, an outdoor pillar in a temple) turn its head?' After a long silence, he said: 'Delicious food is not for the satiated to eat.' Then he descended from the seat.

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潭州云蓋繼鵬禪師

初謁雙泉雅禪師。泉令充侍者。示以芭蕉拄杖話。經久無省發。一日。泉向火次。師侍立。泉忽問。拄杖子話試舉來。與子商量。師擬舉。泉拈火箸便𢷾。師豁然大悟。住后。僧問。如何是佛法大意。師曰。舌頭無骨。問。如何是祖師西來意。師曰。湯瓶火里煨。問。佛未出世時如何。師曰。天。曰。出世后如何。師曰。地。上堂。高不在絕頂。富不在福嚴。樂不在天堂。苦不在地獄。良久曰。相識滿天下。知心能幾人。

鄂州黃龍海禪師

僧問。如何是黃龍家風。師曰。看。曰。忽遇客來。如何祇待。師以拄杖點之。問。如何是最初一句。師曰。掘地討天。

鼎州彰法澄泗禪師

僧問。如何是佛法大意。師曰。多少人摸索不著。曰。忽然摸著又作么生。師曰。堪作甚麼。

泉州雲臺因禪師

僧問。如何是和尚家風。師曰。嗔拳不打笑面。曰。如何施設。師曰。天臺則有。南嶽則無。問。如何是佛。師曰。月不破五。曰。意旨如何。師曰。初三十一。問。如何是佛法大意。師曰。今日好曬麥。曰。意旨如何。師曰。問取磨頭。上堂。菩薩子。不在內。不在外。不在中間。且道落在甚麼處。良久曰。南贍部洲。北郁單越。

福嚴雅禪師法嗣

【現代漢語翻譯】 現代漢語譯本： 潭州云蓋繼鵬禪師

最初參謁雙泉雅禪師（Shuangquan Ya Chanshi）。雙泉禪師讓他擔任侍者。雙泉禪師用芭蕉拄杖的話語來開示他，但很久都沒有領悟。一天，雙泉禪師在烤火，繼鵬禪師侍立在一旁。雙泉禪師忽然問：『拄杖子的話，你試著說來，我和你商量。』繼鵬禪師剛要開口，雙泉禪師拿起火鉗就打。繼鵬禪師豁然大悟。住持一方后，有僧人問：『如何是佛法大意？』禪師說：『舌頭無骨。』問：『如何是祖師西來意？』禪師說：『湯瓶火里煨。』問：『佛未出世時如何？』禪師說：『天。』問：『出世后如何？』禪師說：『地。』上堂說法時說：『高不在絕頂，富不在福嚴（Fuyan）。樂不在天堂，苦不在地獄。』停頓了很久說：『相識滿天下，知心能幾人。』

鄂州黃龍海禪師

有僧人問：『如何是黃龍（Huanglong）家風？』禪師說：『看。』問：『忽然有客人來，如何招待？』禪師用拄杖點他。問：『如何是最初一句？』禪師說：『掘地討天。』

鼎州彰法澄泗禪師

有僧人問：『如何是佛法大意？』禪師說：『多少人摸索不著。』問：『忽然摸著又作么生？』禪師說：『堪作甚麼。』

泉州雲臺因禪師

有僧人問：『如何是和尚家風？』禪師說：『嗔拳不打笑面。』問：『如何施設？』禪師說：『天臺（Tiantai）則有，南嶽（Nanyue）則無。』問：『如何是佛？』禪師說：『月不破五。』問：『意旨如何？』禪師說：『初三十一。』問：『如何是佛法大意？』禪師說：『今日好曬麥。』問：『意旨如何？』禪師說：『問取磨頭。』上堂說法時說：『菩薩子，不在內，不在外，不在中間。且道落在甚麼處？』停頓了很久說：『南贍部洲（Nanzhanbuzhou），北郁單越（Beiyudanyue）。』

福嚴雅禪師法嗣

【English Translation】 English version: Zen Master Jigeng of Yungai in Tanzhou

He initially visited Zen Master Ya of Shuangquan (Shuangquan Ya Chanshi). Zen Master Shuangquan instructed him to serve as an attendant. He was shown the story of the plantain staff, but he remained unenlightened for a long time. One day, Zen Master Shuangquan was warming himself by the fire, and Jigeng was standing by his side. Zen Master Shuangquan suddenly asked, 'Try to explain the story of the staff, and I will discuss it with you.' As Jigeng was about to speak, Zen Master Shuangquan picked up the fire tongs and struck him. Jigeng suddenly attained great enlightenment. After residing in a monastery, a monk asked, 'What is the great meaning of the Buddha-dharma?' The Zen master said, 'The tongue has no bones.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The Zen master said, 'Simmering in the kettle over the fire.' Asked, 'What was it like before the Buddha appeared in the world?' The Zen master said, 'Heaven.' Asked, 'What is it like after he appeared in the world?' The Zen master said, 'Earth.' When ascending the Dharma hall, he said, 'Height is not at the summit, wealth is not at Fuyan (Fuyan). Joy is not in heaven, suffering is not in hell.' After a long pause, he said, 'Acquaintances fill the world, but how many are true friends?'

Zen Master Hai of Huanglong in Ezhou

A monk asked, 'What is the family style of Huanglong (Huanglong)?' The Zen master said, 'Look.' Asked, 'If a guest suddenly arrives, how should he be treated?' The Zen master pointed at him with his staff. Asked, 'What is the very first sentence?' The Zen master said, 'Digging the ground to find the sky.'

Zen Master Chengsi of Zhangfa in Dingzhou

A monk asked, 'What is the great meaning of the Buddha-dharma?' The Zen master said, 'How many people grope and cannot find it.' Asked, 'If one suddenly finds it, what then?' The Zen master said, 'What can it be used for?'

Zen Master Yin of Yuntai in Quanzhou

A monk asked, 'What is the abbot's family style?' The Zen master said, 'An angry fist does not strike a smiling face.' Asked, 'How should it be applied?' The Zen master said, 'Tiantai (Tiantai) has it, Nanyue (Nanyue) does not.' Asked, 'What is Buddha?' The Zen master said, 'The moon does not break five.' Asked, 'What is the meaning?' The Zen master said, 'The first, thirtieth, and first.' Asked, 'What is the great meaning of the Buddha-dharma?' The Zen master said, 'Today is a good day for drying wheat.' Asked, 'What is the meaning?' The Zen master said, 'Ask the millstone.' When ascending the Dharma hall, he said, 'Bodhisattva, not inside, not outside, not in the middle. Tell me, where does it fall?' After a long pause, he said, 'Jambudvipa (Nanzhanbuzhou), Uttarakuru (Beiyudanyue).'

Dharma Descendant of Zen Master Ya of Fuyan

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潭州北禪智賢禪師

僧問。如何是佛。師曰。匙挑不上。曰。如何是道。師曰。險路架橋。歲夜小參曰。年窮歲盡。無可與諸人分歲。老僧烹一頭露地白牛。炊黍米飯。煮野菜羹。燒榾柮火。大家吃了。唱村田樂。何故。免見倚他門戶傍他墻。剛被時人喚作郎。便下座歸方丈。至夜深。維那入方丈問訊。曰。縣裡有公人到勾和尚。師曰。作甚麼。那曰。道和尚宰牛不納皮角。師遂捋下頭帽。擲在地上。那便拾去。師跳下禪床。攔胸擒住。叫曰。賊。賊。那將帽子覆師頂曰。天寒。且還和尚。師呵呵大笑。那便出去。時法昌為侍者。師顧昌曰。這公案作么生。昌曰。潭州紙貴。一狀領過。

南嶽衡岳寺振禪師

山居頌曰。阿呵呵。瘦松寒竹鎖清波。有時獨坐磐陀上。無人共唱太平歌。朝看白雲生洞口。暮觀明月照娑婆。有人問我居山事。三尺杖子攪黃河。

開福賢禪師法嗣

日芳上座

僧問。如何是涵蓋乾坤句。師豎起拄杖。僧曰。如何是截斷眾流句。師橫按拄杖。僧曰。如何是隨波逐浪句。師擲下拄杖。僧曰。三句外請師道。師便起去。師贊開福真曰。清儀瘦兮。可瞻可仰。仰之非親。妙筆圖兮。可擬可像。像之非真。非親非真。秋月盈輪。有言無味兮的中的。既往如在兮

【現代漢語翻譯】 現代漢語譯本：

潭州北禪智賢禪師

有僧人問：『什麼是佛？』 智賢禪師說：『用勺子也舀不上來。』 僧人又問：『什麼是道？』 智賢禪師說：『在險峻的道路上架橋。』

除夕夜的小參時，智賢禪師說：『一年到頭，沒有什麼可以和各位分享的。老衲我烹了一頭露天放養的白牛，煮了黍米飯，做了野菜羹，燒了木柴火，大家一起吃了，唱著鄉間的歌謠。』 為什麼呢？『免得你們去依靠別人的門戶，傍著別人的墻。剛被世人叫做郎。』說完便下座回到方丈室。到了深夜，維那（寺院中的一種職務）進入方丈室問候。維那說：『縣裡有公差來拘捕和尚。』 智賢禪師問：『做什麼？』 維那說：『說和尚宰牛不繳納牛皮牛角。』 智賢禪師於是捋下頭上的帽子，扔在地上。維那便撿起帽子。智賢禪師跳下禪床，攔胸抓住維那，叫道：『賊！賊！』 維那將帽子蓋在智賢禪師的頭上說：『天氣寒冷，還是還給和尚您吧。』 智賢禪師哈哈大笑。維那便出去了。當時法昌擔任侍者，智賢禪師看著法昌說：『這樁公案你覺得怎麼樣？』 法昌說：『潭州的紙很貴，我全部承擔下來。』

南嶽衡岳寺振禪師

山居頌說：『啊呵呵，清瘦的松樹和寒冷的竹子鎖住了清澈的波浪。有時獨自坐在磐陀石上，沒有人一起唱太平歌。早上看白雲從洞口升起，傍晚看明月照耀娑婆（S婆：佛教術語，指我們所居住的這個世界）。有人問我居住山中的事情，我便用三尺長的枴杖攪動黃河。』

開福賢禪師的法嗣

日芳上座

有僧人問：『什麼是涵蓋乾坤句？』 日芳上座豎起拄杖。僧人說：『什麼是截斷眾流句？』 日芳上座橫著按住拄杖。僧人說：『什麼是隨波逐浪句？』 日芳上座扔下拄杖。僧人說：『請師父在三句之外再說一句。』 日芳上座便起身離開了。日芳上座讚頌開福真禪師說：『清秀的儀容，可以瞻仰。瞻仰他卻並非親身。精妙的筆墨描繪，可以比擬可以畫像。畫像他卻並非真容。非親非真，如同秋月圓滿。有言語卻無滋味，的的確確。已經過去卻好像還在眼前。』 English version:

Zen Master Zhixian of Beichan Temple in Tanzhou

A monk asked: 'What is Buddha (Buddha: enlightened being)?' The Master said: 'You can't scoop it up with a spoon.' The monk asked: 'What is the Dao (Dao: the Way, the path of enlightenment)?' The Master said: 'Building a bridge on a dangerous road.'

During the evening Dharma talk on New Year's Eve, Zen Master Zhixian said: 'At the end of the year, there is nothing I can share with you all. This old monk has cooked a free-range white cow, cooked millet rice, made wild vegetable soup, and burned firewood. Let's all eat together and sing village songs.' Why? 'To avoid relying on other people's doors and leaning against other people's walls. Just being called 'Lang' (Lang: a common term for a young man) by the people of the time.' Then he stepped down from the seat and returned to his abbot's room. Late at night, the director (Vina: monastic officer) entered the abbot's room to inquire. The director said: 'The county has sent officials to arrest the monk.' The Master asked: 'What for?' The director said: 'They say the monk slaughtered a cow and didn't pay the hide and horns.' Zen Master Zhixian then took off his hat and threw it on the ground. The director picked it up. Zen Master Zhixian jumped off the Zen bed, grabbed the director by the chest, and shouted: 'Thief! Thief!' The director put the hat on Zen Master's head and said: 'It's cold, please take it back, Master.' Zen Master laughed heartily. The director then left. At that time, Fachang was serving as an attendant. Zen Master looked at Fachang and said: 'What do you think of this case?' Fachang said: 'Paper is expensive in Tanzhou, I'll take full responsibility.'

Zen Master Zhen of Hengyue Temple in Nanyue

The Mountain Dwelling Ode says: 'Ah, ha ha, slender pines and cold bamboos lock in clear waves. Sometimes I sit alone on the huge rock, no one sings the song of peace with me. In the morning, I watch white clouds rise from the cave entrance, in the evening, I watch the bright moon shine on the Saha (Saha: the world we live in) world. If someone asks me about living in the mountains, I stir the Yellow River with a three-foot staff.'

Successor of Zen Master Xian of Kaifu

Senior Monk Rifang

A monk asked: 'What is the phrase that covers the universe?' Senior Monk Rifang raised his staff. The monk said: 'What is the phrase that cuts off the flow of all streams?' Senior Monk Rifang held the staff horizontally. The monk said: 'What is the phrase that follows the waves?' Senior Monk Rifang threw down the staff. The monk said: 'Please, Master, say a phrase beyond these three.' Senior Monk Rifang then got up and left. Senior Monk Rifang praised Zen Master Zhen of Kaifu, saying: 'His pure appearance is slender, worthy of respect and admiration. Admiring him is not the same as being close to him. The exquisite brushstrokes depict him, can be compared and portrayed. Portraying him is not the true essence. Neither close nor true, like the full autumn moon. There are words but no flavor, truly and certainly. Already past but as if still present.'

【English Translation】 English version:

Zen Master Zhixian of Beichan Temple in Tanzhou

A monk asked: 'What is Buddha (Buddha: enlightened being)?' The Master said: 'You can't scoop it up with a spoon.' The monk asked: 'What is the Dao (Dao: the Way, the path of enlightenment)?' The Master said: 'Building a bridge on a dangerous road.'

During the evening Dharma talk on New Year's Eve, Zen Master Zhixian said: 'At the end of the year, there is nothing I can share with you all. This old monk has cooked a free-range white cow, cooked millet rice, made wild vegetable soup, and burned firewood. Let's all eat together and sing village songs.' Why? 'To avoid relying on other people's doors and leaning against other people's walls. Just being called 'Lang' (Lang: a common term for a young man) by the people of the time.' Then he stepped down from the seat and returned to his abbot's room. Late at night, the director (Vina: monastic officer) entered the abbot's room to inquire. The director said: 'The county has sent officials to arrest the monk.' The Master asked: 'What for?' The director said: 'They say the monk slaughtered a cow and didn't pay the hide and horns.' Zen Master Zhixian then took off his hat and threw it on the ground. The director picked it up. Zen Master Zhixian jumped off the Zen bed, grabbed the director by the chest, and shouted: 'Thief! Thief!' The director put the hat on Zen Master's head and said: 'It's cold, please take it back, Master.' Zen Master laughed heartily. The director then left. At that time, Fachang was serving as an attendant. Zen Master looked at Fachang and said: 'What do you think of this case?' Fachang said: 'Paper is expensive in Tanzhou, I'll take full responsibility.'

Zen Master Zhen of Hengyue Temple in Nanyue

The Mountain Dwelling Ode says: 'Ah, ha ha, slender pines and cold bamboos lock in clear waves. Sometimes I sit alone on the huge rock, no one sings the song of peace with me. In the morning, I watch white clouds rise from the cave entrance, in the evening, I watch the bright moon shine on the Saha (Saha: the world we live in) world. If someone asks me about living in the mountains, I stir the Yellow River with a three-foot staff.'

Successor of Zen Master Xian of Kaifu

Senior Monk Rifang

A monk asked: 'What is the phrase that covers the universe?' Senior Monk Rifang raised his staff. The monk said: 'What is the phrase that cuts off the flow of all streams?' Senior Monk Rifang held the staff horizontally. The monk said: 'What is the phrase that follows the waves?' Senior Monk Rifang threw down the staff. The monk said: 'Please, Master, say a phrase beyond these three.' Senior Monk Rifang then got up and left. Senior Monk Rifang praised Zen Master Zhen of Kaifu, saying: 'His pure appearance is slender, worthy of respect and admiration. Admiring him is not the same as being close to him. The exquisite brushstrokes depict him, can be compared and portrayed. Portraying him is not the true essence. Neither close nor true, like the full autumn moon. There are words but no flavor, truly and certainly. Already past but as if still present.'

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覓焉覓。當機隱顯兮絲髮誵訛。金烏卓午兮迅風霹靂。

報慈嵩禪師法嗣

郢州興陽山遜禪師

僧問。如何是佛。師曰。發白面皺。曰。如何是法。師曰。暑往寒來。問。如何是三界外事。師曰。洛陽千里余。不得舊時書。

德山遠禪師法嗣

廬山開先善暹禪師

臨江軍人也。操行清苦。遍游師席。以明悟為志。參德山。見山上堂。顧視大眾曰。師子顰呻。像王回顧。師忽有省。入室陳所解。山曰。子作么生會。師回顧曰。後園驢吃草。山然之。后至雪竇。竇與語。喜其超邁。目曰海上橫行暹道者。遂命分座。四方英衲敬畏之。他日竇舉師出世金鵝。師聞。潛書二偈于壁而去。曰。不是無心繼祖燈。道慚未廁嶺南能。三更月下離巖竇。眷眷無言戀碧層。二十餘年四海間。尋師擇友未嘗閑。今朝得到無心地。卻被無心趁出山。晚年。眾請滋甚。遂開法開先。以慰道俗之望。開堂日。上首白椎罷。師曰。千聖出來。也祇是稽首讚歎。諸代祖師提挈不起。是故始從迦葉。迄至山僧。二千餘年。月燭慧燈。星排道樹。人天普照。凡聖齊榮。且道承甚麼人恩力。老胡也祇道。明星出現時。我與大地有情同時成道。如是則彼既丈夫。我亦爾。孰為不可。良由諸人不肯承當。自生退屈。所以便

【現代漢語翻譯】 現代漢語譯本 尋覓啊尋覓。當機鋒隱晦閃現時，哪怕一絲一毫的偏差都會謬以千里。正午的太陽如同金烏般耀眼，迅疾的狂風如同霹靂般猛烈。

報慈嵩禪師的法嗣

郢州興陽山遜禪師

有僧人問：『什麼是佛？』 遜禪師回答說：『頭髮白了，面容皺了。』 僧人又問：『什麼是法？』 遜禪師回答說：『暑天過去，寒冬到來。』 僧人問：『什麼是三界外的事？』 遜禪師回答說：『洛陽遠在千里之外，收不到家裡的書信。』

德山遠禪師的法嗣

廬山開先善暹（Shanxian，人名）禪師

善暹禪師是臨江軍人，品行清廉刻苦，遍訪名師，以開悟為目標。參拜德山禪師時，見到德山禪師上堂說法，環顧大眾說：『師子（Shizi，比喻說法者）發出低沉的聲音，像王（Xiangwang，比喻說法者）頻頻回顧。』 善暹禪師忽然有所領悟，進入方丈室陳述自己的理解。德山禪師問：『你是怎麼理解的？』 善暹禪師回頭說：『後園的驢在吃草。』 德山禪師認可了他的說法。後來善暹禪師來到雪竇寺，雪竇禪師與他交談，很欣賞他的超凡灑脫，稱他為『海上橫行暹道者』，於是命他分座說法。四方的英俊僧人都敬畏他。後來，雪竇禪師舉薦善暹禪師到金鵝寺開法。善暹禪師聽聞后，悄悄在墻壁上寫下兩首偈語后離去。偈語說：『不是無心繼承祖師的燈火，只是慚愧自己的才能比不上嶺南的慧能大師。三更時分在月光下離開巖竇寺，戀戀不捨地望著那碧綠的山巒。二十多年來奔波於四海之間，尋訪名師選擇益友從不懈怠。今天終於到達了無心之地，卻又被無心趕出了山門。』 晚年時，大眾的邀請更加懇切，於是善暹禪師在開先寺開法，以滿足信徒們的期望。開堂那天，上首僧人敲擊木椎完畢后，善暹禪師說：『即使是所有的聖人出現，也只是稽首讚歎。歷代的祖師也提拔不起來。因此，從迦葉（Jiaye，佛教人物）開始，直到我這個山僧，兩千多年來，月亮照亮智慧的燈，星星排列成菩提樹，人天普遍照耀，凡人和聖人共同榮耀。』 那麼，大家說說，我們承受的是什麼人的恩德力量？老胡（Laohu，指釋迦摩尼）也只是說：『當明星出現的時候，我與大地上的有情眾生同時成道。』 既然這樣，他既然是大丈夫，我也是大丈夫，誰說不可以呢？只是因為大家不肯承擔，自己產生退縮，所以便

【English Translation】 English version Seeking and seeking. When the opportunity's subtlety appears, even a hair's breadth of deviation leads to vast errors. The golden crow (Jinwu, the sun) shines at midday, and the swift wind is like thunder.

Disciple of Zen Master Bao Ci Song

Zen Master Xun of Xingyang Mountain in Yingzhou

A monk asked: 'What is Buddha?' The Master said: 'White hair and wrinkled face.' The monk asked: 'What is Dharma?' The Master said: 'Summer goes, winter comes.' The monk asked: 'What is beyond the Three Realms?' The Master said: 'Luoyang is thousands of miles away; no letters from home arrive.'

Disciple of Zen Master Yuan of Deshan

Zen Master Shanxian of Kaixian Temple on Mount Lu

Shanxian was a soldier from Linjiang. He was pure and austere in conduct, traveling extensively to learn from masters, with enlightenment as his goal. When he visited Deshan, he saw the Master ascend the platform and, looking at the assembly, said: 'The lion (Shizi, metaphor for the speaker) murmurs, the elephant king (Xiangwang, metaphor for the speaker) looks back.' Shanxian suddenly had an awakening. He entered the room and presented his understanding. Deshan said: 'How do you understand it?' Shanxian looked back and said: 'The donkey in the back garden is eating grass.' Deshan approved of his answer. Later, he went to Xuedou Temple. Xuedou spoke with him and admired his transcendence, calling him 'The Traveling Taoist of the Sea, Shanxian.' He then ordered him to share the seat. The outstanding monks from all directions respected and feared him. One day, Xuedou recommended Shanxian to open the Dharma at Jin'e Temple. Upon hearing this, Shanxian secretly wrote two verses on the wall and left. The verses said: 'It is not that I have no intention of continuing the ancestral lamp, but I am ashamed that my ability does not match that of Huineng (Huineng, Sixth Patriarch of Zen) of Lingnan. Leaving Yandou Temple under the moonlight at the third watch, I longingly gaze at the green mountains without words. For more than twenty years, I have traveled the four seas, seeking teachers and choosing friends without rest. Today, I have arrived at the state of no-mind, but I am chased out of the mountain by no-mind.' In his later years, the requests from the assembly became even more earnest, so Shanxian opened the Dharma at Kaixian Temple to fulfill the hopes of the followers. On the day of the opening ceremony, after the chief monk struck the gavel, the Master said: 'Even if all the sages were to appear, they would only bow and praise. The ancestral teachers of all generations cannot lift it up. Therefore, from Kashyapa (Jiaye, Buddhist figure) to this mountain monk, for more than two thousand years, the moon illuminates the lamp of wisdom, the stars line up as Bodhi trees, universally illuminating humans and gods, and glorifying both the ordinary and the holy.' Then, tell me, whose grace and power are we receiving? Old Hu (Laohu, referring to Shakyamuni) only said: 'When the morning star appears, I and all sentient beings on earth attain enlightenment at the same time.' If that is the case, since he is a great man, so am I. Who says it is not possible? It is only because people are unwilling to take on the responsibility and give rise to retreat, so they

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推排一人半個先達出來。遞相開發。也祇是與諸人作個證明。今日人天會上。莫有久游赤水。夙在荊山。懷袖有珍。頂門有眼。到處踐踏覺場底衲僧么。卻請為新出世長老作個證明。還有么。時有僧出。師曰。像駕崢嶸謾進途。誰信螳螂能拒轍。問。一棒一喝。猶是葛藤。瞬目揚眉。拖泥帶水。如何是直截根源。師曰。速。曰。恁么則祖師正宗和尚把定。師曰。野渡無人舟自橫。問。如何是露地白牛。師曰。瞎。問。妙峰頂上即不問。半山相見事如何。師曰。把手過江來。曰。高步出長安。師曰。腳下一句作么生道。僧便喝。師曰。山腰裡走。問。一雨所潤。為甚麼萬木不同。師曰。羊羹雖美。眾口難調。問。年窮歲盡時如何。師曰。依舊孟春猶寒。問。更深夜靜時如何。師曰。老鼠入燈籠。問。瞥瞋瞥喜時如何。師曰。適來菩薩面。如今夜叉頭。上堂。一若是。二即非。東西南北人不知。休話指天並指地。青山白雲徒爾為。以拄杖擊香臺。下座。問。雨雪連天。為甚麼孤峰露頂。師曰。有甚遮掩處。上堂。僧問。如何是祖師西來意。師曰。洛陽城古。曰。學人不會。師曰。少室山高。僧禮拜。師乃曰。佛種從緣起。遂舉拄杖曰。拄杖子是緣。且作么生說個起底道理。良久曰。金屑雖貴。落眼成翳。卓拄杖。下座。

【現代漢語翻譯】 現代漢語譯本 推出一個人，半個人也行，先站出來。互相啓發。也只是給大家做個證明。今天這人天大會上，莫非有長久在赤水（地名，也比喻經歷世事）遊歷，早就身在荊山（比喻賢才聚集之地），懷裡揣著寶貝（比喻有真才實學），頭頂上有眼（比喻有智慧）的，到處參訪覺悟之地的雲遊僧人嗎？請為新出世的長老做個證明。還有嗎？ 當時有個僧人站出來。師父說：『戰象駕車氣勢洶洶地前進，也白費力氣，誰相信螳螂能阻擋車輪呢？』 僧人問：『一棒一喝，還是葛藤（比喻糾纏不清），眨眼揚眉，也是拖泥帶水。什麼是直截了當的根源？』 師父說：『快！』 僧人說：『這樣說來，祖師正宗和尚把持著關鍵。』 師父說：『野渡無人，船隻自己橫在那裡。』 僧人問：『什麼是露地白牛（比喻純真無染的佛性）？』 師父說：『瞎！』 僧人問：『妙峰頂上（比喻最高境界）暫且不問，半山相見（比喻中等境界）是怎麼回事？』 師父說：『拉著手一起過江來。』 僧人說：『高步走出長安（比喻擺脫束縛）。』 師父說：『腳下這一句怎麼說？』 僧人便喝了一聲。 師父說：『還在山腰裡走。』 僧人問：『同樣的雨水滋潤，為什麼萬木生長不同？』 師父說：『羊肉羹雖然美味，眾口難調。』 僧人問：『年終歲末的時候如何？』 師父說：『依舊是孟春時節，依然寒冷。』 僧人問：『更深人靜的時候如何？』 師父說：『老鼠鉆進了燈籠。』 僧人問：『忽而生氣，忽而高興的時候如何？』 師父說：『剛才還是菩薩面，現在卻是夜叉頭。』 師父上堂說法：『一是，二就不是。東西南北的人都不知道。休要說指天指地，青山白雲也只是白費功夫。』用拄杖敲擊香臺，下座。 僧人問：『雨雪連天，為什麼孤峰還能露出山頂？』 師父說：『有什麼可以遮掩的地方？』 師父上堂說法。僧人問：『什麼是祖師西來意（指禪宗的宗旨）？』 師父說：『洛陽城古老。』 僧人說：『學人不會。』 師父說：『少室山高聳。』 僧人禮拜。師父於是說：『佛種從因緣而生起。』於是舉起拄杖說：『拄杖子是因緣，且怎麼說這個生起的道理？』良久說：『金屑雖然貴重，落入眼中也會成為障礙。』放下拄杖，下座。

【English Translation】 English version Let one person, or even half a person, step forward first. Let's enlighten each other. It's just to provide a testament for everyone. In today's gathering of humans and gods, could there be any monks who have long wandered in Chishui (a place name, also a metaphor for experiencing the world), who have long been in Jing Mountain (a metaphor for a place where talented people gather), who carry treasures in their sleeves (a metaphor for having real talent and learning), and who have eyes on the top of their heads (a metaphor for having wisdom), wandering monks who have visited awakening grounds everywhere? Please provide a testament for the newly emerged elder. Is there anyone? At that time, a monk came forward. The master said, 'The elephant-drawn chariot advances majestically, but in vain; who believes that a mantis can stop the wheels?' The monk asked, 'A stick and a shout are still entanglements (a metaphor for confusion), a blink of an eye and a raise of the eyebrow are still dragging mud and water. What is the direct source?' The master said, 'Quick!' The monk said, 'In that case, the ancestral orthodox monk holds the key.' The master said, 'At the deserted ferry, the boat is moored sideways by itself.' The monk asked, 'What is the white ox in the open field (a metaphor for pure and undefiled Buddha-nature)?' The master said, 'Blind!' The monk asked, 'I won't ask about the summit of Miaofeng Peak (a metaphor for the highest state), but what about meeting halfway up the mountain (a metaphor for an intermediate state)?' The master said, 'Come across the river hand in hand.' The monk said, 'Stride out of Chang'an (a metaphor for breaking free from constraints).' The master said, 'How do you say the phrase under your feet?' The monk then shouted. The master said, 'Still walking in the mountainside.' The monk asked, 'The same rain nourishes, why are the myriad trees different?' The master said, 'Although mutton soup is delicious, it is difficult to please everyone.' The monk asked, 'What about when the year ends?' The master said, 'It is still early spring, still cold.' The monk asked, 'What about when the night is deep and quiet?' The master said, 'A mouse enters a lantern.' The monk asked, 'What about when one is suddenly angry and suddenly happy?' The master said, 'Just now it was the face of a Bodhisattva, now it is the head of a Yaksha.' The master ascended the hall and said, 'One is, two is not. People in the east, west, north, and south do not know. Stop talking about pointing to the sky and pointing to the earth; green mountains and white clouds are in vain.' He struck the incense table with his staff and descended from the seat. The monk asked, 'Why does the solitary peak expose its summit when it is raining and snowing?' The master said, 'What is there to cover up?' The master ascended the hall to preach. The monk asked, 'What is the meaning of the Patriarch's coming from the West (referring to the purpose of Zen Buddhism)?' The master said, 'The city of Luoyang is ancient.' The monk said, 'The student does not understand.' The master said, 'Mount Shaoshi is towering.' The monk bowed. The master then said, 'The seed of Buddhahood arises from conditions.' Then he raised his staff and said, 'The staff is a condition, so how do you explain the principle of arising?' After a long silence, he said, 'Although gold dust is precious, it becomes an obstruction when it falls into the eyes.' He put down his staff and descended from the seat.

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吉州禾山楚材禪智禪師

臨江軍人也。僧問。佛令祖令。諸方並行。未審和尚如何。師曰。山僧退後。曰。恁么則諸方不別也。師曰。伏惟伏惟。問。如何是離凡聖底句。師曰。山河安掌上。曰。恁么則迥超今古外。師曰。展縮在當人。問。一毫未發時如何。師曰。海晏河清。曰。發后如何。師曰。遍界無知己。問。如何是和尚說法底口。師曰。放一線道。問。抱璞投師。請師雕琢。師曰。不雕琢。曰。為甚麼不雕琢。師曰。弄巧翻成拙。

秀州資聖院盛勤禪師

僧問。如何是正法眼。師曰。山青水綠。問。四威儀中如何履踐。師曰。鷺鶿立雪。曰。恁么則聞鐘持缽。日上欄干。師曰。魚躍千江水。龍騰萬里云。曰。畢竟如何。師曰。山中逢猛虎。天上見文星。上堂。多生覺悟非干衲。一點分明不在燈。拈拄杖曰。拄杖頭上祖師。燈籠腳下彌勒。須彌山腰鼓細即不問你。作么生是分明一點。你若道得。無邊剎境總在你眉毛上。你若道不得。作么生過得羅剎橋。良久曰。水流千派月。山鎖一溪云。卓拄杖。下座。

潭州鹿苑圭禪師

桂州人也。僧問。如何是道。師曰。吳頭楚尾。曰。如何是道中人。師曰。騎馬踏鐙。不如步行。問。如何是第一義諦。師曰。胡人讀漢書。上堂。凡

【現代漢語翻譯】 現代漢語譯本： 吉州禾山楚材禪智禪師 臨江軍人。有僧人問：『佛令和祖令（佛教和祖師的教令），各處都在奉行，不知和尚您是如何做的？』 禪師說：『山僧我退後一步。』 僧人說：『這樣說來，各處沒有什麼差別了？』 禪師說：『是的是的。』 僧人問：『什麼是超越凡聖的那一句？』 禪師說：『山河安放在手掌上。』 僧人說：『這樣說來，就遠遠超越了古今？』 禪師說：『伸展和收縮都在於當人自己。』 僧人問：『一毫未發（念頭未起）時如何？』 禪師說：『海晏河清（天下太平）。』 僧人說：『發起之後如何？』 禪師說：『遍及世界也沒有知己。』 僧人問：『什麼是和尚您說法的那張口？』 禪師說：『放一線道（留一線生機）。』 僧人問：『抱著璞玉來拜見老師，請老師雕琢。』 禪師說：『不雕琢。』 僧人說：『為什麼不雕琢？』 禪師說：『弄巧成拙。』 秀州資聖院盛勤禪師 有僧人問：『什麼是正法眼？』 禪師說：『山青水綠。』 僧人問：『在四威儀（行住坐臥）中如何踐行？』 禪師說：『鷺鷥立在雪中。』 僧人說：『這樣說來，聽到鐘聲就拿著缽，太陽升到欄桿上？』 禪師說：『魚躍千江水，龍騰萬里云。』 僧人說：『究竟如何？』 禪師說：『山中遇到猛虎，天上看見文星。』 禪師上堂說法：『多生覺悟並非依靠僧衣，一點分明不在於燈。』 拿起拄杖說：『拄杖頭上是祖師，燈籠腳下是彌勒（未來佛）。』 須彌山腰鼓細就不問你們了，怎麼是分明一點？ 你們如果說得出來，無邊剎境都在你們的眉毛上。 你們如果說不出來，怎麼過得了羅剎橋？』 良久說：『水流千派月，山鎖一溪云。』 卓拄杖，下座。 潭州鹿苑圭禪師 桂州人。有僧人問：『什麼是道？』 禪師說：『吳頭楚尾（指道路的起點和終點）。』 僧人說：『什麼是道中人？』 禪師說：『騎馬踏鐙，不如步行。』 僧人問：『什麼是第一義諦（最高的真理）？』 禪師說：『胡人讀漢書。』 禪師上堂說法：『凡』

【English Translation】 English version: Zen Master Chucai Chanzhi of Heshan Mountain in Jizhou He was a soldier from Linjiang. A monk asked: 'The Buddha's decree and the Patriarch's decree (teachings of the Buddha and the Patriarchs) are practiced everywhere. I wonder, how does the Master do it?' The Master said: 'This mountain monk steps back.' The monk said: 'In that case, there is no difference between all places?' The Master said: 'Yes, yes.' The monk asked: 'What is the phrase that transcends the mundane and the sacred?' The Master said: 'Mountains and rivers are placed on the palm of the hand.' The monk said: 'In that case, it far surpasses the ancient and the present?' The Master said: 'Expansion and contraction depend on the individual.' The monk asked: 'What is it like when a hair has not yet been emitted (before a thought arises)?' The Master said: 'The sea is calm and the river is clear (the world is at peace).' The monk said: 'What is it like after it is emitted?' The Master said: 'Throughout the world, there are no kindred spirits.' The monk asked: 'What is the Master's mouth for expounding the Dharma?' The Master said: 'Leave a thread of a path (give a chance of survival).' The monk asked: 'Bringing uncut jade to seek a master, please carve it.' The Master said: 'I will not carve it.' The monk said: 'Why not carve it?' The Master said: 'Trying to be clever only results in clumsiness.' Zen Master Shengqin of Zisheng Monastery in Xiuzhou A monk asked: 'What is the True Dharma Eye?' The Master said: 'Green mountains and blue waters.' The monk asked: 'How is it practiced in the four dignities (walking, standing, sitting, and lying down)?' The Master said: 'Egrets stand in the snow.' The monk said: 'In that case, hearing the bell, one holds the bowl, and the sun rises over the railing?' The Master said: 'Fish leap in a thousand rivers, dragons soar in ten thousand miles of clouds.' The monk said: 'What is it ultimately like?' The Master said: 'Meeting a fierce tiger in the mountains, seeing a literary star in the sky.' The Master ascended the hall and said: 'Enlightenment in many lives does not depend on the monastic robe, a point of clarity is not in the lamp.' Picking up his staff, he said: 'On the head of the staff is the Patriarch, under the foot of the lantern is Maitreya (the future Buddha).' I won't ask you about the narrow waist drum of Mount Sumeru, what is the point of clarity? If you can say it, the boundless Buddha-lands are all on your eyebrows. If you cannot say it, how will you cross the Rakshasa Bridge?' After a long silence, he said: 'The moon flows in a thousand streams, the mountains lock a stream of clouds.' He struck the staff and descended from the seat. Zen Master Gui of Luyuan Monastery in Tanzhou He was from Guizhou. A monk asked: 'What is the Tao (the Way)?' The Master said: 'The beginning of Wu and the end of Chu (referring to the beginning and end of a road).' The monk said: 'What is a person on the Tao?' The Master said: 'Riding a horse and stepping on the stirrups is not as good as walking.' The monk asked: 'What is the First Principle (the highest truth)?' The Master said: 'A barbarian reading a Han book.' The Master ascended the hall and said: 'All'

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有因緣。須曉其宗。若曉其宗。無是無不是。用則波騰海沸。全真體以執行。體則鏡凈水沉。舉隨緣而會寂。且道兜率天宮。幾人行幾人坐。若向這裡辯得緇素。許你諸人東西南北。如雲似鶴。於此不明。踏破草鞋。未有了日在。參。

青原下十世上

洞山聰禪師法嗣

南康軍云居曉舜禪師

瑞州人也。少年粗猛。忽悟浮幻。投師出家。乃修細行。參洞山。一日如武昌行乞。首謁劉公居士家。士高行。為時所敬。意所與奪。莫不從之。師時年少。不知其飽參。頗易之。士曰。老漢有一問。若相契即開疏。如不契即請還山。遂問。古鏡未磨時如何。師曰。黑似漆。士曰。磨后如何。師曰。照天照地。士長揖曰。且請上人還山。拂袖入宅。師懡㦬即還洞山。山問其故。師具言其事。山曰。你問我。我與你道。師理前問。山曰。此去漢陽不遠。師進后語。山曰。黃鶴樓前鸚鵡洲。師于言下大悟。機鋒不可觸。住后。僧問。承師有言。不談玄。不說妙。去此二途如何指示。師曰。蝦蟆趕鷂子。曰。全因此問也。師曰。老鼠弄猢猻。上堂。唯一堅密身。一切塵中現。蝦蟆蚯蚓各有窟穴。烏鵲鳩鴿。亦有窠巢。正當與么時。為甚麼人說法。良久曰。方以類聚。物以群分。上堂。三峽道無別。朝朝祇么說。

【現代漢語翻譯】 現代漢語譯本： 有因緣存在。必須明白它的根本宗旨。如果明白了它的根本宗旨，就沒有什麼是對或不對的。運用時，就像波濤洶涌，海水沸騰，完全以真實的本體來執行。本體就像明鏡般清澈，水面般平靜，舉手投足都隨順因緣而歸於寂靜。那麼，兜率天宮（彌勒菩薩居住的凈土），有多少人在修行，有多少人在安坐？如果能在這裡辨別清楚黑白，就允許你們這些人自由自在，像云像鶴一樣。如果對這個道理不明白，即使走破了草鞋，也沒有開悟的那一天。參！

青原行思禪師門下第十世

洞山聰禪師的法嗣

南康軍云居曉舜禪師

是瑞州人。年輕時粗獷勇猛，忽然醒悟到世事虛幻不實，於是投師出家，專心修行細微的戒律。他去參訪洞山良價禪師。有一天，他像往常一樣去武昌行乞，首先拜訪了劉公居士的家。這位居士品行高尚，為當時人們所敬重，他的意見和決定，沒有人不聽從。曉舜禪師當時年紀還小，不知道他已經飽參，所以有些輕視他。劉公居士說：『老漢我有一個問題，如果與你相契合，我就打開齋飯的蓋子；如果不契合，就請你回山。』於是問道：『古鏡未曾打磨時是什麼樣子？』曉舜禪師回答說：『黑得像漆一樣。』居士又問：『打磨之後呢？』禪師回答說：『照天照地。』居士長作一揖，說：『請上人還是回山吧。』說完，拂袖走入宅內。曉舜禪師感到慚愧，就回到了洞山。洞山禪師問他緣故，曉舜禪師如實地說了這件事。洞山禪師說：『你問我，我來告訴你。』曉舜禪師於是重複了之前的問題。洞山禪師回答說：『從這裡去漢陽不遠。』曉舜禪師又說了後面的回答。洞山禪師說：『黃鶴樓前鸚鵡洲。』曉舜禪師在言下大悟，感到洞山禪師的機鋒銳利不可觸碰。後來，曉舜禪師住持一方，有僧人問：『聽聞禪師您說過，不談玄，不說妙，那麼去除這兩條路，該如何指示呢？』禪師回答說：『蛤蟆追趕老鷹。』僧人說：『我完全是因為這個問題而來。』禪師說：『老鼠戲弄猢猻。』禪師上堂說法時說：『唯一堅固不壞的身，顯現在一切塵世之中。蛤蟆和蚯蚓各有自己的洞穴，烏鴉和喜鵲、斑鳩和鴿子，也都有自己的巢穴。正當這個時候，為誰說法呢？』良久之後，禪師說：『方以類聚，物以群分。』禪師上堂說法時說：『三峽的道路沒有分別，每天都這麼說。』

【English Translation】 English version: There are causes and conditions. One must understand its fundamental principle. If one understands its fundamental principle, there is neither right nor wrong. When applied, it is like surging waves and boiling seas, operating entirely with the true substance. The substance is like a clear mirror and still water, responding to conditions and returning to stillness. Now, in the Tushita Heaven (the Pure Land where Maitreya Bodhisattva resides), how many are practicing and how many are sitting in meditation? If you can distinguish black and white here, you are allowed to be free like clouds and cranes. If you do not understand this principle, even if you wear out your straw sandals, there will be no day of enlightenment. Meditate!

Tenth Generation under Qingyuan Xingsi

Dongan Cong's Dharma Successor

Yunju Xiaoshun Zen Master of Nankang Army

He was from Ruizhou. In his youth, he was rough and fierce, but suddenly awakened to the illusory nature of things. He then became a monk under a teacher and devoted himself to practicing subtle precepts. He visited Dongshan. One day, as he was begging for alms in Wuchang, he first visited the home of Layman Liu. This layman had high moral character and was respected by the people of the time. His opinions and decisions were always followed. Zen Master Xiaoshun was young at the time and did not know that he had already attained full enlightenment, so he somewhat looked down on him. Layman Liu said, 'I have a question. If it agrees with you, I will open the lid of the meal; if it does not agree, I will ask you to return to the mountain.' He then asked, 'What is the appearance of an ancient mirror before it is polished?' Zen Master Xiaoshun replied, 'It is as black as lacquer.' The layman then asked, 'What about after it is polished?' The Zen master replied, 'It illuminates heaven and earth.' The layman bowed deeply and said, 'Please return to the mountain.' With that, he brushed his sleeves and entered the house. Zen Master Xiaoshun felt ashamed and returned to Dongshan. Zen Master Dongshan asked him the reason, and Zen Master Xiaoshun told him the whole story. Zen Master Dongshan said, 'You ask me, and I will tell you.' Zen Master Xiaoshun then repeated the previous question. Zen Master Dongshan replied, 'It is not far from here to Hanyang.' Zen Master Xiaoshun then said the following answer. Zen Master Dongshan said, 'Parrot Island in front of the Yellow Crane Tower.' Zen Master Xiaoshun had a great enlightenment upon hearing these words, feeling that Zen Master Dongshan's sharp wit was untouchable. Later, Zen Master Xiaoshun became the abbot of a monastery. A monk asked, 'I have heard that you said, 'Do not talk about the mysterious, do not speak of the wonderful.' Then, how should one instruct if these two paths are removed?' The Zen master replied, 'A toad chasing a hawk.' The monk said, 'I came entirely because of this question.' The Zen master said, 'A mouse playing with a monkey.' When the Zen master ascended the platform to preach, he said, 'The only firm and indestructible body manifests in all the dust of the world. Toads and earthworms each have their own burrows, and crows and magpies, doves and pigeons, also have their own nests. At this very moment, for whom is the Dharma being preached?' After a long pause, the Zen master said, 'Things of a kind come together; things are divided into groups.' When the Zen master ascended the platform to preach, he said, 'The roads of the Three Gorges are no different; I say this every day.'

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僧繇會寫真。鎮府出鑌鐵。上堂。不長不短。不小不大。此個道理是誰境界。咄。上堂。聞說佛法兩字。早是污我耳目。諸人未跨云居門。腳跟下好與三十棒。雖然如是。也是為眾竭力。上堂舉夾山道。鬧市門頭識取天子。百草頭上薦取老僧。云居即不然。婦搖機軋軋。兒弄口㗻㗻。上堂。諸方有弄蛇頭。撥虎尾。跳大海。劍刃里藏身。云居這裡。寒天熱水洗腳。夜間脫襪打睡。早朝旋打行纏。風吹籬倒。喚人夫劈篾縛起。上堂。云居不會禪。洗腳上床眠。冬瓜直儱侗。瓠子曲彎彎。

潭州大溈懷宥禪師

僧問。人將語試。金將火試。未審衲僧將甚麼試。師曰。拄杖子。曰。畢竟如何。師曰。退後著。僧應喏。師便打。曰。教休不肯休。直待雨淋頭。

杭州佛日契嵩禪師

藤州鐔津李氏子。七歲出家。十三得度。十九遊方。遍參知識。得法于洞山。師夜則頂戴觀音像而誦其號。必滿十萬乃寢。以為常。自是世間經書章句。不學而能。作原教論十餘萬言。明儒釋之道一貫。以抗宗韓排佛之說。讀之者畏服。后居永安蘭若。著禪門定祖圖．傳法正宗記．輔教編。上進仁宗皇帝。覽之加嘆。付。傳法院編次入藏。下詔褒寵。賜號明教。宰相韓琦．大參歐陽修皆延見而尊禮之。洎東還。熙寧四年六月

【現代漢語翻譯】 現代漢語譯本 僧繇會（人名）。鎮府出鑌鐵（一種精鐵）。 上堂：『不長不短，不小不大，這個道理是誰的境界？』咄！ 上堂：『聽說佛法兩字，早已經玷污了我的耳目。各位還沒跨入云居山門，就該先吃三十棒！』雖然如此，我也是為大眾竭盡全力。 上堂，舉夾山（禪師名號）的話說：『鬧市門頭識取天子，百草頭上薦取老僧。』云居（山名，此處指云居禪師）我卻不是這樣，『婦搖機軋軋，兒弄口㗻㗻。』 上堂：『各處都有弄蛇頭、撥虎尾、跳大海、劍刃里藏身的。云居這裡，寒天熱水洗腳，夜間脫襪打睡，早朝起來就打行纏。風吹倒了籬笆，叫人來劈篾條捆起來。』 上堂：『云居不會禪，洗腳上床眠。冬瓜直儱侗，瓠子曲彎彎。』

潭州大溈懷宥禪師

有僧人問：『人拿言語來試探，金子拿火來試驗，不知道衲僧（和尚的自稱）用什麼來試探？』 懷宥禪師說：『拄杖子。』 僧人問：『究竟如何？』 懷宥禪師說：『退後站著！』 僧人應了一聲『喏』。 懷宥禪師就打了他，說：『教你停止卻不肯停止，非要等到雨淋濕了頭！』

杭州佛日契嵩禪師

契嵩禪師是藤州鐔津李氏的兒子，七歲出家，十三歲剃度，十九歲開始遊方參學，遍參知識，得法于洞山（地名）。 契嵩禪師晚上總是頭頂著觀音像，口誦觀音菩薩名號，必定滿十萬聲才睡覺，以此為常。因此世間的經書章句，不學也能明白。他寫作了《原教論》十餘萬字，闡明儒釋之道的一貫性，用來反駁宗韓（指韓愈）排佛的言論，讀過的人都敬畏佩服。 後來他住在永安蘭若（寺廟名），撰寫了《禪門定祖圖》、《傳法正宗記》、《輔教編》，上呈給仁宗皇帝。皇帝看了之後非常讚賞，交給傳法院編次入藏（收入佛教經典），下詔褒獎寵幸，賜號『明教』。 宰相韓琦、大參歐陽修都接見他並以禮相待。到他返回東方后，熙寧四年六月（時間）。

【English Translation】 English version Monk Yao Hui. The Zhen government produced fine iron. Ascending the hall: 'Neither long nor short, neither small nor large, whose realm is this principle?' A rebuke! Ascending the hall: 'Hearing the two words 'Buddha-dharma' has already defiled my ears and eyes. Before you even cross the gate of Yunju Mountain, you deserve thirty blows under your feet!' Even so, I am still doing my best for the sake of the assembly. Ascending the hall, citing what Jiashan (a Chan master's name) said: 'Recognize the emperor at the gate of the bustling market, recommend the old monk on the heads of all grasses.' Yunju (mountain name, here referring to Chan Master Yunju) is not like that: 'The wife shakes the loom with a clatter, the child makes babbling sounds.' Ascending the hall: 'Everywhere else, there are those who play with snake heads, poke tiger tails, jump into the great sea, and hide in the blades of swords. Here at Yunju, in the cold weather, we wash our feet with hot water, take off our socks and sleep at night, and get up early to wrap our leggings. The wind blows down the fence, and we call someone to split bamboo strips and tie it up.' Ascending the hall: 'Yunju doesn't understand Chan, washes his feet and goes to bed. The winter melon is straight and dull, the bottle gourd is curved and winding.'

Chan Master Huaiyou of Dawei in Tanzhou

A monk asked: 'People use words to test, gold is tested with fire, I don't know what a mendicant monk (a humble term for a monk) is tested with?' The Master said: 'The staff.' The monk said: 'What is the ultimate meaning?' The Master said: 'Step back!' The monk responded with a 'Yes.' The Master then struck him, saying: 'Telling you to stop, but you refuse to stop, waiting until the rain soaks your head!'

Chan Master Qisong of Fori in Hangzhou

Chan Master Qisong was the son of the Li family of Tan Jin, Tengzhou. He left home at the age of seven, was ordained at thirteen, and began traveling and studying at nineteen, widely consulting teachers and obtaining the Dharma from Dongshan (place name). Chan Master Qisong always placed a statue of Guanyin on his head at night and recited the name of Guanyin Bodhisattva, invariably completing one hundred thousand recitations before sleeping, making this a constant practice. Therefore, he was able to understand the scriptures and sentences of the world without studying them. He wrote the 'On the Origin of the Teachings' with over one hundred thousand words, clarifying the consistency of Confucianism and Buddhism, to refute the anti-Buddhist arguments of Zong Han (referring to Han Yu). Those who read it were in awe and admiration. Later, he lived in Yongan Lanruo (temple name) and wrote 'Diagram Determining the Ancestors of the Chan School', 'Records of the Legitimate Transmission of the Dharma', and 'Assisting the Teachings Compilation', which he presented to Emperor Renzong. The emperor was very impressed after reading it and handed it over to the Chuanfa Academy to be compiled and included in the Tripitaka (Buddhist scriptures), and issued an edict praising and favoring him, bestowing the title 'Mingjiao'. The Prime Minister Han Qi and the Grand Councilor Ouyang Xiu both met him and treated him with respect. By the time he returned to the East, it was June of the fourth year of Xining (time).

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四日。晨興寫偈曰。后夜月初明。吾今喜獨行。不學大梅老。貪隨鼯鼠聲。至中夜而化。阇維不壞者五。曰頂．曰耳．曰舌．曰童真．曰數珠。其頂骨出舍利。紅白晶潔。道俗合諸不壞。葬于故居永安之左。后住凈慈。北澗居簡嘗著五種不壞贊。師有文集二十卷。目曰鐔津。盛行於世。

洪州太守許式

參洞山。得正法眼。一日。與泐潭澄上藍溥坐次。潭問。聞郎中道。夜坐連雲石。春栽帶雨松。當時答洞山甚麼話。公曰。今日放衙早。潭曰。聞答泗州大聖在揚州出現底。是否。公曰。別點茶來。潭曰。名不虛傳。公曰。和尚早晚回山。潭曰。今日被上藍覷破。藍便喝。潭曰。須是你始得。公曰。不奈船何。打破戽斗。

泐潭澄禪師法嗣

明州育王山懷璉大覺禪師

漳州龍溪陳氏子。誕生之夕。夢僧伽降室。因小字泗州。既有異兆。僉知祥應。齠齔出家。丱角圓頂。篤志道學。寢食無廢。一日洗面。潑水于地。微有省發。即慕參尋。遠造泐潭法席。投機印可。師事之十餘年。去游廬山。掌記于圓通訥禪師所。皇祐中仁廟有詔。住凈因禪院。召對化成殿。問佛法大意。奏對稱旨。賜號大覺禪師。后遣中使問曰。才去豎拂。人立難當。師即以頌回進曰。有節非干竹。三星偃月宮。一人居日

【現代漢語翻譯】 現代漢語譯本 四日。早晨起來寫了一首偈語：『後半夜月亮明亮，我如今喜歡獨自前行。不學大梅老和尚，貪戀追隨鼯鼠的叫聲。』到了半夜圓寂。荼毗（dū pí，焚燒）后沒有燒壞的有五處：頭頂、耳朵、舌頭、童真（指生殖器）、念珠。頭頂骨出現了舍利（shè lì，佛教聖物），紅白晶瑩。僧人和俗人將這些沒有燒壞的部分，一同安葬在原來的住所永安的左邊。後來（他的弟子）住在凈慈寺。北澗居簡曾經寫了《五種不壞贊》。這位禪師有文集二十卷，名為《鐔津》，在世上廣為流傳。

洪州太守許式（Xǔ Shì）

參拜洞山（Dòng Shān），得到了正法眼。一天，與泐潭澄（Lè Tán Chéng）和上藍溥（Shàng Lán Pǔ）一起坐著，泐潭澄問：『聽說郎中（指許式）說，『夜晚坐在連雲石上，春天栽種帶著雨水的松樹。』當時你回答洞山什麼話？』許式說：『今天我下班早。』泐潭澄說：『聽說你回答泗州大聖（Sì Zhōu Dà Shèng）在揚州出現的事情，是真的嗎？』許式說：『另外上茶來。』泐潭澄說：『名不虛傳。』許式說：『和尚你早晚回山？』泐潭澄說：『今天被上藍看破了。』上藍便喝斥。泐潭澄說：『必須是你才行。』許式說：『不能把船怎麼樣，打破水車。』

泐潭澄禪師的法嗣

明州育王山懷璉大覺禪師（Míng Zhōu Yù Wáng Shān Huái Liǎn Dà Jué Chán Shī）

漳州龍溪陳氏的兒子。出生那天晚上，夢見僧伽（Sēng Qié）降臨房間。因此小名叫泗州。既然有奇異的徵兆，大家都知道是吉祥的應驗。年幼時就出家，少年時就剃髮。專心致志于佛道，睡覺吃飯都不敢懈怠。一天洗臉，把水潑在地上，稍微有所領悟。於是就仰慕參訪，遠道來到泐潭的法席。得到泐潭澄的認可。侍奉他十多年。之後去游廬山，在圓通訥禪師（Yuán Tōng Nè Chán Shī）那裡擔任掌記。皇祐年間，仁宗皇帝下詔，讓他住在凈因禪院。召見他在化成殿，詢問佛法的大意。他的奏對符合皇帝的心意。皇帝賜號為大覺禪師。後來派遣中使問道：『剛剛豎起拂塵，人們就難以抵擋。』禪師就用一首頌回進說：『有節並非因為是竹子，三星在偃月宮。一人居住在日'

【English Translation】 English version On the fourth day, he arose in the morning and wrote a verse: 'The moon is bright in the latter part of the night, I am now happy to walk alone. I will not learn from old Master Damei (Dà Méi), who greedily followed the sound of the flying squirrel.' He passed away at midnight. After cremation (Dhaja), five things remained unburnt: the crown of his head, his ears, his tongue, his '童真' (tóng zhēn, innocence/virginity, referring to his genitals), and his rosary. Relics (Śarīra) emerged from his skull, red and white, crystal clear. Monks and laypeople together buried these unburnt parts to the left of his former residence, Yong'an. Later, his disciples resided at Jingci Temple. Beijian Jujian (Běi Jiàn Jū Jiǎn) once wrote 'Odes on the Five Unburnt Things.' The master had a collection of twenty volumes of writings, titled 'Han Jin,' which widely circulated in the world.

Prefect Xu Shi (Xǔ Shì) of Hongzhou

He visited Dongshan (Dòng Shān) and obtained the Right Dharma Eye. One day, while sitting with Letan Cheng (Lè Tán Chéng) and Shanglan Pu (Shàng Lán Pǔ), Letan Cheng asked: 'I heard you, Prefect, say, 'Sitting on the Lianyun Stone at night, planting pine trees with rain in spring.' What did you answer Dongshan at that time?' Xu Shi said: 'I left the office early today.' Letan Cheng said: 'I heard you answered about the Sage of Sizhou (Sì Zhōu Dà Shèng) appearing in Yangzhou, is that true?' Xu Shi said: 'Bring more tea.' Letan Cheng said: 'The reputation is not false.' Xu Shi said: 'When will you return to the mountain, Venerable?' Letan Cheng said: 'Today I was seen through by Shanglan.' Shanglan then shouted. Letan Cheng said: 'It must be you.' Xu Shi said: 'What can you do to the boat? Break the waterwheel.'

Dharma Heir of Zen Master Letan Cheng

Zen Master Huailian Dajue (Huái Liǎn Dà Jué) of Mount Yuwang in Mingzhou

He was the son of the Chen family of Longxi, Zhangzhou. On the night of his birth, they dreamed of Sangha (Sēng Qié) descending into the room. Therefore, his childhood name was Sizhou. Since there were extraordinary omens, everyone knew it was an auspicious sign. He left home at a young age and shaved his head in his youth. He devoted himself to the study of the Way, without neglecting sleep or food. One day, while washing his face, he splashed water on the ground and had a slight awakening. He then admired and sought out the Dharma, traveling far to Letan's Dharma seat. He was approved by Letan Cheng. He served him for more than ten years. Later, he traveled to Mount Lu and served as a recorder under Zen Master Yuantong Ne (Yuán Tōng Nè). During the Huangyou era, Emperor Renzong issued an edict, ordering him to reside at Jingyin Temple. He was summoned to the Huacheng Hall and asked about the great meaning of the Buddha Dharma. His response pleased the Emperor. The Emperor bestowed upon him the title of Zen Master Dajue. Later, he sent an envoy to ask: 'As soon as you raise the whisk, people find it difficult to resist.' The Zen Master then replied with a verse: 'Having joints is not because it is bamboo, three stars are in the crescent moon palace. One person lives in the sun.'

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下。弗與眾人同。帝覽大悅。又詔入對便殿。賜羅扇一把。題元寂頌于其上。與師問答詩頌。書以賜之。凡十有七篇。至中和乞歸老山中。乃進頌曰。六載皇都唱祖機。兩曾金殿奉天威。青山隱去欣何得。滿篋唯將御頌歸。帝和頌不允。仍宣諭曰。山即如如體也。將安歸乎。再住京國。且興佛法。師再進頌謝曰。中使宣傳出禁圍。再令臣住此禪扉。青山未許藏千拙。白髮將何補萬幾。霄露恩輝方湛湛。林泉情味苦依依。堯仁況是如天闊。應任孤雲自在飛。既而遣使賜龍腦缽。師謝恩罷。捧缽曰。吾法以壞色衣。以瓦鐵食。此缽非法。遂焚之。中使回奏。上加嘆不已。治平中上疏丐歸。仍進頌曰。千簇雲山萬壑流。閑身歸老此峰頭。餘生愿祝無疆壽。一炷清香滿石樓。英廟依所乞。賜手詔曰。大覺禪師懷璉受先帝聖眷。累錫宸章。屢貢誠懇。乞歸林下。今從所請。俾遂閑心。凡經過小可庵院。任性住持。或十方禪林。不得抑逼堅請。師既渡江。少留金山西湖。四明郡守以育王虛席迎致。九峰韶公作疏。勸請四明之人。相與出力。建大閣藏所賜詩頌。榜之曰宸奎。翰林蘇公軾知杭時。以書問師曰。承要作宸奎閣碑。謹已撰成。衰朽廢學。不知堪上石否。見參寥說。禪師出京日。英廟賜手詔。其略云。任性住持者。不知果有

否。如有。切請錄示全文。欲添入此一節。師終藏而不出。逮委順后。獲于篋笥。開堂日。僧問。諸佛出世。利濟群生。猊座師登。將何拯濟。師曰。山高水闊。曰。華髮無根樹。魚跳萬仞峰。師曰。新羅國里。曰。慈舟不棹清波上。劍峽徒勞放木鵝。師曰。脫卻衣裳臥荊棘。曰。人將語試。師曰。慣得其便。僧拊掌。師曰。更𨁝跳。問。聖君御頌親頒賜。和尚將何報此恩。師曰。兩手拓地。曰。恁么則一人有慶。兆民賴之。師曰。半尋拄杖攪黃河。問。櫓棹不停時如何。師曰。清波箭急。曰。恁么則移舟諳水勢。舉棹別波瀾。師曰。濟水過新羅。曰。古佛位中留不住。夜來依舊宿蘆花。師曰。兒童不識十字街。問。坐斷毗盧頂。不稟釋迦文。猶未是學人行業。如何是學人行業。師曰。斫額望明月。僧以手便拂。師曰。作甚麼。僧茫然。師曰。賺卻一船人。師曰。若論佛法兩字。是加增之辭。廉纖之說。諸人向這裡承當得。儘是二頭三首。譬如金屑雖貴。眼裡著不得。若是本分衲僧。才聞舉著。一擺擺斷。不受纖塵。獨脫自在。最為親的。然後便能在天同天。在人同人。在僧同僧。在俗同俗。在凡同凡。在聖同聖。一切處出沒自在。並拘檢他不得。名邈他不得。何也。為渠能建立一切法故。一切法要且不是渠。渠既無

【現代漢語翻譯】 現代漢語譯本： 不。如果有的。請全部記錄並展示出來。我想把這一節新增入書中。老師始終藏著不拿出來，直到圓寂后，才在箱子里找到。開堂那天，有僧人問：『諸佛出世，是爲了利益救濟眾生，您作為猊座師（指住持），將如何拯救濟度？』老師說：『山高水闊。』僧人說：『華髮沒有根的樹，魚跳上萬仞高的山峰。』老師說：『新羅國里。』僧人說：『慈悲的船不劃在清澈的波浪上，劍門峽白白地放木鵝（比喻徒勞無功）。』老師說：『脫掉衣裳臥在荊棘中。』僧人說：『人們用言語來試探。』老師說：『習慣了這樣。』僧人拍手。老師說：『再跳一下。』 僧人問：『聖君御筆親賜的頌文，和尚您將如何報答這份恩情？』老師說：『兩手撐地。』僧人說：『這樣說來，就是一人有福慶，萬民都依賴他了。』老師說：『用半尋長的拄杖攪動黃河。』僧人問：『櫓棹不停的時候怎麼樣？』老師說：『清澈的波浪箭一樣急速。』僧人說：『這樣說來，就是移動船隻熟悉水勢，舉起船槳辨別波瀾。』老師說：『濟水流過新羅。』僧人說：『古佛的位置上留不住，昨夜依舊睡在蘆葦花中。』老師說：『兒童不認識十字街。』 僧人問：『截斷毗盧（Vairochana，佛名，意為光明遍照）頂，不稟承釋迦文（Sakyamuni，佛教創始人），還不是學人的本分。什麼是學人的本分？』老師說：『砍額頭望明月。』僧人用手隨便拂了一下。老師說：『做什麼？』僧人茫然不知所措。老師說：『騙了一船人。』老師說：『如果談論佛法這兩個字，就是多餘的辭藻，細微的說法。你們如果在這裡承擔，都是二頭三面。譬如金屑雖然貴重，眼睛裡卻容不得。如果是本分的衲僧（指僧人），才聽到提起，就立刻擺脫斷絕，不受一絲塵埃。獨自解脫自在，最為親切真實。然後才能在天界與天人相同，在人間與人相同，在僧眾中與僧眾相同，在世俗中與世俗相同，在凡人中與凡人相同，在聖人中與聖人相同。在一切處出沒自在，誰也拘束不了他，誰也輕視不了他。為什麼呢？因為他能建立一切法，一切法卻又不是他。他既然沒有……』

【English Translation】 English version: No. If there is, please record and show it all. I want to add this section to the book. The teacher always hid it and didn't take it out until after his passing, when it was found in a chest. On the day of the opening of the hall, a monk asked: 'The Buddhas appear in the world to benefit and save sentient beings. As a Lion Throne Master (referring to the abbot), how will you save and deliver?' The teacher said: 'The mountains are high and the waters are wide.' The monk said: 'The white hair is a tree without roots, and the fish jumps to a peak of ten thousand ren (a unit of length).' The teacher said: 'In the country of Silla (an ancient Korean kingdom).' The monk said: 'The compassionate boat is not rowed on the clear waves, and it is in vain to release wooden geese (a metaphor for futile effort) in the Sword Gorge.' The teacher said: 'Take off your clothes and lie in the thorns.' The monk said: 'People are testing with words.' The teacher said: 'Accustomed to it.' The monk clapped his hands. The teacher said: 'Jump again.' The monk asked: 'The sacred ruler personally bestowed a eulogy, how will the monk repay this kindness?' The teacher said: 'Both hands on the ground.' The monk said: 'In that case, one person has good fortune, and all the people rely on him.' The teacher said: 'Stir the Yellow River with a half-xun (a unit of length) long staff.' The monk asked: 'What happens when the oars don't stop?' The teacher said: 'The clear waves are as rapid as arrows.' The monk said: 'In that case, moving the boat is familiar with the water situation, and raising the oars distinguishes the waves.' The teacher said: 'The Ji River flows through Silla.' The monk said: 'Cannot stay in the position of the ancient Buddha, and still sleeps in the reed flowers last night.' The teacher said: 'Children do not know the crossroads.' The monk asked: 'Cutting off the top of Vairochana (佛名，意為光明遍照, a Buddha name, meaning universally illuminating), not receiving Sakyamuni (釋迦文，佛教創始人, the founder of Buddhism), is still not the duty of a learner. What is the duty of a learner?' The teacher said: 'Chop the forehead and look at the bright moon.' The monk casually brushed with his hand. The teacher said: 'What are you doing?' The monk was at a loss. The teacher said: 'Deceived a boatload of people.' The teacher said: 'If you talk about the two words of Buddha-dharma, they are superfluous words and subtle statements. If you undertake here, you are all two-headed and three-faced. For example, although gold dust is precious, it cannot be tolerated in the eyes. If it is a monk of his own accord (指僧人, referring to monks), as soon as he hears it mentioned, he will immediately break away and cut it off, and not accept a trace of dust. Being alone, detached, and free is the most intimate and real. Then he can be the same as the heavenly beings in the heavens, the same as the people in the human world, the same as the monks in the monastic community, the same as the laity in the secular world, the same as the ordinary people among ordinary people, and the same as the saints among the saints. He comes and goes freely in all places, and no one can restrain him, and no one can despise him. Why? Because he can establish all dharmas, but all dharmas are not him. Since he has no...'

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背面。第一不用妄與安排。但知十二時中。平常飲啄。快樂無憂。祇此相期。更無別事。所以古人云。放曠長如癡兀人。他家自有通人愛。上堂。文殊寶劍。得者為尊。乃拈拄杖曰。凈因今日恁么。直得千聖路絕。雖然如是。猶是矛盾相攻。不犯鋒铓。如何運用。良久曰。野蒿自發空臨水。江燕初歸不見人。參。上堂。太陽東昇。爍破大千之暗。諸人若向明中立。猶是影響相馳。若向暗中立。也是藏頭露影漢。到這裡作么生吐露。良久曰。逢人祇可三分語。未可全拋一片心。參。上堂。世法裡面。迷卻多少人。佛法裡面。醉卻多少人。祇如不迷不醉。是甚麼人分上事。上堂。言鋒才擊。義海交深。若用徑截一路。各請歸堂。上堂。應物現形。如水中月。遂拈起拄杖曰。這個不是物。即今現形也。且道月在甚麼處。良久曰。長空有路還須透。潭底無蹤不用尋。擊香臺。下座。上堂。白日東上。白日西落。急如投壺閃寥廓。神龍一舉透無邊。纖鱗猶向泥中躍。靈焰中。休湊泊。三歲孩童髽四角。參。上堂良久。舉起拳頭曰。握拳則五嶽倒卓。展手則五指參差。有時把定佛祖關。有時拓開千聖宅。今日這裡相呈。且道作何使用。拍禪床曰。向下文長。付在來日。

臨安府靈隱云知慈覺禪師

僧問。一佛出世。各

【現代漢語翻譯】 現代漢語譯本 背面。第一，不要妄加安排。只要知道一天十二個時辰中，平平常常地飲食，快快樂樂地沒有憂愁，就以此為期許，沒有其他的事情。所以古人說：『放曠的人長得像個癡呆的人，他家自有聰明人喜愛。』 上堂。文殊菩薩的寶劍，得到它的人最為尊貴。於是拿起拄杖說：『凈因寺今天這樣，直接使得千聖之路斷絕。』雖然是這樣，仍然是矛盾相互攻擊。不觸犯鋒芒，如何運用？良久說：『野蒿自在地生長在空曠的臨水之地，江燕剛剛歸來卻不見人影。』 參。 上堂。太陽從東方升起，照亮打破大千世界的黑暗。各位如果站在光明中，仍然是身影相互追逐。如果站在黑暗中，也是藏頭露尾的人。到了這裡，如何吐露？良久說：『逢人只可說三分話，不可全拋一片心。』 參。 上堂。世俗的法則裡面，迷惑了多少人。佛法裡面，灌醉了多少人。那麼不迷惑不醉，是什麼人的本分事？ 上堂。言語的鋒芒才一交擊，義理的海洋就交匯深遠。如果用直接簡捷的道路，各位請各自回禪堂。 上堂。應物而顯現形體，如同水中的月亮。於是拿起拄杖說：『這個不是物，現在顯現形體。』那麼，月亮在什麼地方？良久說：『長空有路還須穿透，潭底無蹤不用尋找。』敲擊香臺。下座。 上堂。太陽從東方升起，太陽從西方落下，急速得像投壺一樣，閃耀在空曠之中。神龍一舉飛騰穿透無邊無際，細小的魚鱗仍然在泥土中跳躍。在靈焰之中，不要靠近停泊。三歲的孩童梳著四個角的小辮子。 參。 上堂良久。舉起拳頭說：『握緊拳頭，五嶽都要倒塌傾覆；張開手掌，五個手指參差不齊。』有時把定佛祖的關隘，有時開拓千聖的宅院。今天在這裡相呈，那麼作何使用？拍禪床說：『向下還有很長的文章，留待來日。』

臨安府靈隱云知慈覺禪師（Lingyin Yunzhi Cijue Chanshi of Lin'an Prefecture) 僧人問：一佛出世，各（each)

【English Translation】 English version The back. First, do not make reckless arrangements. Just know that in the twelve periods of the day, ordinary eating and drinking, happy and without worry, just expect this, there is nothing else. Therefore, the ancients said: 'The unrestrained person looks like a foolish person, his family naturally has intelligent people who love him.' Entering the hall. Manjushri's (Wenshu Pusa) precious sword, the one who obtains it is the most honored. Then he picked up his staff and said: 'Jingyin Temple is like this today, directly cutting off the path of the thousand sages.' Although it is like this, it is still a contradiction attacking each other. Without touching the edge, how to use it? After a long while, he said: 'Wild artemisia grows freely in the empty waterside, and the river swallows return but no one is seen.' Participate. Entering the hall. The sun rises in the east, illuminating and breaking the darkness of the great thousand worlds. If you stand in the light, you are still shadows chasing each other. If you stand in the dark, you are also people who hide their heads and show their tails. When you get here, how do you reveal it? After a long while, he said: 'You can only say three points of your words to people, and you can't throw away a whole piece of your heart.' Participate. Entering the hall. In the worldly laws, how many people are confused. In the Buddhist Dharma, how many people are drunk. Then, not being confused or drunk, what is the duty of what kind of person? Entering the hall. As soon as the edge of words strikes, the ocean of righteousness intersects deeply. If you use a direct and simple path, please each return to the meditation hall. Entering the hall. Responding to things and manifesting forms, like the moon in the water. Then he picked up his staff and said: 'This is not a thing, but it is now manifesting a form.' Then, where is the moon? After a long while, he said: 'There is a road in the long sky that still needs to be penetrated, and there is no trace at the bottom of the pool, so there is no need to look for it.' Strike the incense table. Leave the seat. Entering the hall. The sun rises in the east, and the sun sets in the west, as fast as throwing a pot, shining in the vastness. The divine dragon soars and penetrates the boundless, and the tiny scales are still jumping in the mud. In the spiritual flame, do not approach and dock. A three-year-old child wears four-cornered braids. Participate. Entering the hall for a long time. He raised his fist and said: 'Clenching the fist, the five mountains will collapse and overturn; opening the palm, the five fingers are uneven.' Sometimes holding the pass of the Buddha and the ancestors, sometimes opening up the house of the thousand sages. Presenting it here today, then how to use it? He patted the meditation bed and said: 'There is still a long article below, which will be left for tomorrow.'

Lingyin Yunzhi Cijue Chanshi of Lin'an Prefecture A monk asked: When a Buddha appears in the world, each

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坐一華。和尚出世。有何祥瑞。師曰。白雲橫谷口。曰。光前絕後去也。師曰。錯。曰。大眾證明。學人禮謝。師曰。點。問。如何是道。師曰。甚麼道。曰。大道。師曰。欲行千里。一步為初。曰。如何是道中人。師曰。西天駐泊。此地都監。僧禮拜。師乃吽吽。上堂。日月雲霞為天標。山川草木為地標。招賢納士為德標。閑居趣寂為道標。拈拄杖曰。且道這個是甚麼標。會么。拈起則有文有彩。放下則糲糲磕磕。直得不拈不放。又作么生。良久曰。扶過斷橋水。伴歸無月村。卓一下。下座。上堂。秋風起。庭梧墜。衲子紛紛看祥瑞。張三李四賣囂虛。拾得寒山爭賤貴。覿面相逢。更無難易。四衢道中。棚欄瓦市。逼塞虛空。普天匝地。任是臨濟赤肉團上。雪峰南山鱉鼻。玄沙見虎。俱𦙆舉指。一時拈來。當面佈施。更若擬議。千山萬水。復曰。過。

婺州承天惟簡禪師

僧問。佛與眾生。是一是二。師曰。花開滿樹紅。花落萬枝空。曰。畢竟是一是二。師曰。唯餘一朵在。明日恐隨風。問。如何是吹毛劍。師曰。星多不當月。曰。用者如何。師曰。落。曰。落後如何。師曰。觀世音菩薩。問。如何是和尚家風。師曰。理長即就。曰。如何領會。師曰。繪雉不成雞。問。開口即失。閉口即喪。未審如何

說。師曰。舌頭無骨。僧曰。不會。師曰。對牛彈琴。上堂。夫遮那之境界。眾妙之玄門。知識說之而莫窮。善財酌之而不竭。文殊體之而寂寂。普賢證之以重重。若也隨其法性。如雲收碧漢。本無一物。若也隨其智用。如花開春谷。應用無邊。雖說遍恒沙。乃同遵一道。且問諸人。作么生是一道。良久曰。白雲斷處見明月。黃葉落時聞搗衣。參。上堂。莫離蓋纏。莫求佛祖。去此二途。以何依怙。江淹夢筆。天龍見虎。古老相傳。月不跨五。參。上堂。一刀兩段。埋沒宗風。師子翻身。拖泥帶水。直饒坐斷十方。不通凡聖。腳跟下好。與三十。上堂。拈一放一。妙用縱橫。去解除玄。收凡破聖。若望本分草料。大似磨磚作鏡。衲僧家合作么生。良久曰。寔。

明州九峰鑒韶禪師

僧問。承聞和尚是泐潭嫡子。是否。師曰。是。曰。還記得當時得力句否。師曰。記得。曰。請舉看。師曰。左手握拳。右手把筆。上堂。山僧說禪。如蠔蜢吐油。捏著便出。若不捏著。一點也無。何故。祇為不曾看讀古今因緣。及預先排疊勝妙見知等候。升堂便磨唇捋觜。將粥飯氣熏炙諸人。凡有一問一答。蓋不得已。豈獨山僧。看他大通智勝如來。默坐十劫。無開口處。后因諸天．梵天及十六王子再三勸請。方始說之。卻不

【現代漢語翻譯】 現代漢語譯本：

說。禪師說：『舌頭沒有骨頭。』僧人說：『不明白。』禪師說：『對牛彈琴。』

禪師上堂說法：『遮那（Vairocana，毗盧遮那佛，意為光明遍照）的境界，是眾妙之玄門。有知識的人解說它也無法窮盡，善財童子領悟它也取之不竭。文殊（Manjusri，文殊菩薩，象徵智慧）體會它是寂靜無聲的，普賢（Samantabhadra，普賢菩薩，象徵行愿）證悟它是重重無盡的。如果順應法性，就像雲散開后顯露出碧藍的晴空，本來就空無一物。如果順應智慧的應用，就像鮮花盛開在春天的山谷，應用是無邊無際的。即使說了遍及恒河沙數那麼多，也同樣遵循著一個道理。』且問各位，什麼是『一道』？良久后說：『白雲斷開處看見明月，黃葉落下時聽見搗衣聲。』

參！禪師上堂說法：『不要離開蓋纏（覆蓋和束縛），不要尋求佛祖。離開這兩條路，依靠什麼呢？』江淹夢筆（比喻才思枯竭），天龍見虎（比喻危險的境地）。古老的說法是，月亮不會跨越五位（比喻事物有其界限）。

參！禪師上堂說法：『一刀兩斷，埋沒了宗風。獅子翻身，拖泥帶水。』即使能夠截斷十方，不與凡聖相通，腳跟下也要好好的。與三十（表示懲罰或警示）。

禪師上堂說法：『拈一放一，妙用縱橫。去除解除玄妙，收回凡俗，打破聖境。如果期望得到本分的草料，就像是磨磚作鏡，毫無用處。』衲僧家應該怎麼做呢？良久后說：『寔（shí，實在，真實）。』

明州九峰鑒韶禪師

僧人問：『聽說和尚是泐潭（Leitan，地名，也指泐潭禪師）的嫡傳弟子，是這樣嗎？』禪師說：『是。』僧人問：『還記得當時得力的那句話嗎？』禪師說：『記得。』僧人問：『請說來聽聽。』禪師說：『左手握拳，右手把筆。』

禪師上堂說法：『山僧我說禪，就像蠔蜢吐油，捏著它就出來，如果不捏著，一點也沒有。』為什麼呢？只因爲不曾閱讀古今因緣，以及預先安排勝妙的見解等候。升堂說法便磨嘴捋鬚，將粥飯氣熏炙各位。凡是有一問一答，都是不得已而為之。豈止是我山僧如此，你看那大通智勝如來（Mahābhijñābhijñu，過去世的佛），默坐十劫，沒有開口之處。後來因為諸天、梵天以及十六王子再三勸請，才開始說法，卻不...

【English Translation】 English version:

Said. The Master said, 'The tongue has no bone.' The monk said, 'I don't understand.' The Master said, 'Playing the lute to a cow.'

The Master ascended the hall and said, 'The realm of Vairocana (Vairocana, meaning 'illuminating everywhere'), is the mysterious gate of all wonders. Those with knowledge explain it without exhausting it, and Sudhana (Sudhana-kumāra, a seeker of enlightenment) draws from it without depleting it. Manjusri (Manjusri Bodhisattva, symbolizing wisdom) embodies it in silence, and Samantabhadra (Samantabhadra Bodhisattva, symbolizing practice and vows) realizes it in layers upon layers. If one follows its Dharma-nature, it is like the blue sky revealed after the clouds disperse, originally without a single thing. If one follows the application of wisdom, it is like flowers blooming in a spring valley, with boundless applications.' Although one speaks throughout countless kalpas, it is still following the same path. Now, I ask you all, what is this 'one path'? After a long silence, he said, 'See the bright moon where the white clouds break, hear the sound of washing clothes when the yellow leaves fall.'

Attend! The Master ascended the hall and said, 'Do not leave the coverings and entanglements, do not seek the Buddhas and Patriarchs. Leaving these two paths, what do you rely on?' Jiang Yan's dream of the brush (a metaphor for exhausted talent), the dragon seeing the tiger (a metaphor for a dangerous situation). The old saying goes, the moon does not cross five positions (a metaphor for things having their limits).

Attend! The Master ascended the hall and said, 'Cutting in two with one stroke buries the lineage style. The lion turns over, dragging mud and water.' Even if you can cut off the ten directions, not communicating with the mundane or the sacred, it is good under your feet. Give thirty (indicating punishment or warning).

The Master ascended the hall and said, 'Picking up one and putting down one, the wonderful function is free and unhindered. Removing the mysterious and dissolving the profound, collecting the mundane and breaking the sacred. If you expect to get your share of fodder, it is like grinding a brick to make a mirror, useless.' What should a monk do? After a long silence, he said, 'Indeed (shí, real, true).'

Zen Master Jianshao of Jiufeng in Mingzhou

A monk asked, 'I have heard that the Master is the direct disciple of Leitan (Leitan, a place name, also referring to Zen Master Leitan), is that so?' The Master said, 'Yes.' The monk asked, 'Do you still remember the phrase that helped you at that time?' The Master said, 'I remember.' The monk asked, 'Please tell us.' The Master said, 'The left hand holds a fist, the right hand holds a pen.'

The Master ascended the hall and said, 'This mountain monk speaks of Zen like a grasshopper spitting oil, it comes out when you squeeze it, but if you don't squeeze it, there is nothing at all.' Why? Only because I have not read the causes and conditions of ancient and modern times, nor have I arranged excellent views in advance to wait. Ascending the hall to speak, I rub my lips and stroke my beard, using the smell of rice porridge to熏炙 (xūn zhì, to fumigate, to influence) you all. Every question and answer is a last resort. It is not just this mountain monk who is like this, look at that Mahābhijñābhijñu Tathagata (Mahābhijñābhijñu, a Buddha of the past), sitting silently for ten kalpas, with no place to open his mouth. Later, because the devas, Brahma, and the sixteen princes repeatedly urged him, he began to speak, but not...

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是秘惜。祇為不敢埋沒諸人。山僧既不埋沒諸人。不得道山僧會升座。參。

婺州西塔顯殊禪師

上堂。黃梅席上數如麻。句里呈機事可嗟。直是本來無一物。青天白日被云遮。參。

天臺崇善寺用良禪師

僧問。三門與自己。是同是別。師曰。八兩移來作半斤。曰。恁么則秋水泛漁舟去也。師曰。東家點燈。西家為甚麼卻覓油。曰。山高月上遲。師曰。道甚麼。曰。莫瞌睡。師曰。入水見長人。

臨江軍慧力有文禪師

上堂。建山寂寞。坐倚城郭。無味之談。七零八落。以拄杖敲香臺。下座。

福州雪峰象敦禪師

僧問。如何是佛。師曰。把火照魚行。曰。如何是法。師曰。唐人譯不出。曰。佛法已蒙師指示。未審畢竟事如何。師曰。臘月三十日。

南康軍云居守億禪師

上堂。馬祖才升堂。雄峰便卷席。春風一陣來。滿地花狼籍。便下座。

瑞州洞山永孚禪師

上堂。棒頭挑日月。木馬夜嘶鳴。拈拄杖曰。雲門大師來也。卓一下。曰。炊沙作飯。看井作褲。參。

令滔首座

久參泐潭。潭因問。祖師西來。單傳心印。直指人心。見性成佛。子作么生會。師曰。某甲不會。潭曰。子未出家時。作個甚麼。師曰。牧牛。潭曰

【現代漢語翻譯】 現代漢語譯本：這是個秘密。只是因為不忍心埋沒各位。既然我不埋沒各位，就不要說我會升座說法。參！

婺州西塔顯殊禪師

上堂說法。黃梅席上的人多如麻，在言句中賣弄機巧實在可嘆。直接說本來就什麼都沒有，自性被烏雲遮蔽了。參！

天臺崇善寺用良禪師

僧人問：『三門（寺院的三個門）和自己，是相同還是不同？』 禪師說：『把八兩移過來當半斤。』 僧人說：『這麼說來，就像秋水上泛著漁船一樣了。』 禪師說：『東家點燈，西家為什麼卻要找油？』 僧人說：『山高月亮升起得晚。』 禪師說：『說什麼？』 僧人說：『不要打瞌睡。』 禪師說：『入水才能見到高大的人。』

臨江軍慧力有文禪師

上堂說法。建山寂寞，坐著倚靠城郭。無聊的談話，七零八落。用拄杖敲擊香臺，下座。

福州雪峰象敦禪師

僧人問：『什麼是佛？』 禪師說：『拿著火把照著魚行走。』 僧人問：『什麼是法？』 禪師說：『唐朝人翻譯不出來。』 僧人問：『佛法已經蒙受您的指示，不知道最終的事情如何？』 禪師說：『臘月三十日（除夕）。』

南康軍云居守億禪師

上堂說法。馬祖（禪宗大師）才升座，雄峰禪師就捲起坐席。一陣春風吹來，滿地落花狼藉。隨即下座。

瑞州洞山永孚禪師

上堂說法。棒頭上挑著日月，木馬在夜晚嘶鳴。拿起拄杖說：『雲門大師（禪宗大師）來了！』 敲一下。說：『煮沙子做飯，看著井當褲子。』 參！

令滔首座

長久參學泐潭禪師。泐潭禪師問：『祖師西來，單單傳授心印，直指人心，見性成佛，你作何理解？』 令滔首座說：『我不會。』 泐潭禪師說：『你沒出家的時候，做什麼的？』 令滔首座說：『牧牛。』 泐潭禪師說：

【English Translation】 English version: This is a secret. It's only because I can't bear to bury you all. Since I am not burying you all, don't say that I will ascend the seat to preach. Chan!

Zen Master Xianshu of Xita Temple in Wuzhou

Ascending the hall to preach. The people on the Huangmei seat are as numerous as hemp, it is lamentable to show off cleverness in words. Just say that there is originally nothing at all, the self-nature is covered by dark clouds. Chan!

Zen Master Yongliang of Chongshan Temple in Tiantai

A monk asked: 'Are the three gates (of the temple) and oneself the same or different?' The Zen master said: 'Move eight taels to make half a catty.' The monk said: 'In that case, it's like a fishing boat floating on the autumn water.' The Zen master said: 'The eastern family lights the lamp, why does the western family look for oil?' The monk said: 'The mountain is high and the moon rises late.' The Zen master said: 'What are you saying?' The monk said: 'Don't doze off.' The Zen master said: 'You can only see a tall person when you enter the water.'

Zen Master Youwen of Huili Temple in Linjiang Army

Ascending the hall to preach. Jian Mountain is lonely, sitting and leaning against the city walls. Boring talk, scattered and fragmented. He struck the incense table with his staff and descended from the seat.

Zen Master Xiangdun of Xuefeng Temple in Fuzhou

A monk asked: 'What is Buddha?' The Zen master said: 'Holding a torch to illuminate the fish walking.' The monk asked: 'What is Dharma?' The Zen master said: 'The Tang people cannot translate it.' The monk asked: 'The Buddha-dharma has already received your instructions, I don't know what the final matter is?' The Zen master said: 'The thirtieth day of the twelfth lunar month (New Year's Eve).'

Zen Master Shouyi of Yunju Temple in Nankang Army

Ascending the hall to preach. As soon as Mazu (a Zen master) ascended the seat, Zen Master Xiongfeng rolled up the seat. A gust of spring breeze came, and fallen flowers were scattered all over the ground. Then he descended from the seat.

Zen Master Yongfu of Dongshan Temple in Ruizhou

Ascending the hall to preach. A stick carries the sun and moon, a wooden horse neighs at night. Picking up the staff, he said: 'Zen Master Yunmen (a Zen master) is here!' He tapped it once. He said: 'Cooking sand to make rice, looking at a well as pants.' Chan!

Chief Seat Lingtao

Studied with Zen Master Letan for a long time. Zen Master Letan asked: 'The Patriarch came from the West, transmitting only the mind seal, directly pointing to the human mind, seeing one's nature and becoming a Buddha, how do you understand this?' Chief Seat Lingtao said: 'I don't understand.' Zen Master Letan said: 'What did you do before you left home?' Chief Seat Lingtao said: 'Herding cattle.' Zen Master Letan said:

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。作么生牧。師曰。早朝騎出去。晚后復騎歸。潭曰。子大好不會。師于言下大悟。遂成頌曰。放卻牛繩便出家。剃除鬚髮著袈裟。有人問我西來意。拄杖橫挑啰哩啰。

洞山寶禪師法嗣

瑞州洞山清辯禪師

僧問。百丈得大機。黃檗得大用。未審和尚得個甚麼。師便喝。僧亦喝。師便打。僧曰。爭奈大眾眼何。便歸眾。師噓兩噓。

北塔廣禪師法嗣

荊門軍玉泉承皓禪師

姓王氏。眉州丹棱人也。依大力院出家。登具后遊方。參北塔。發明心要。得大自在三昧。制犢鼻裈。書歷代祖師名字。乃曰。唯有文殊普賢較些子。且書于帶上。故叢林目為皓布裈。元豐間。首眾于襄陽谷隱。有鄉僧亦效之。師見而詬曰。汝具何道理。敢以為戲事耶。嘔血無及耳。尋于鹿門如所言而逝。張無盡奉使京西南路。就謁之。致開法于郢州大陽。時谷隱主者私為之喜。師受請升座。曰。某在谷隱十年。不曾飲谷隱一滴水。嚼穀隱一粒米。汝若不會。來大陽為汝說破。攜拄杖下座。傲然而去。尋遷玉泉。有示眾曰。一夜雨霶烹。打倒蒲萄棚。知事頭首。行者人力。拄底拄。撐底撐。撐撐拄拄到天明。依舊可憐生。自讚。粥稀後坐。床窄先臥。耳聵愛高聲。眼昏宜字大。冬至示眾曰。晷運推移。布裈赫

【現代漢語翻譯】 作么生牧（如何放牧）？師曰：『早朝騎出去，晚后復騎歸。』（禪師說：『早上騎著出去，晚上又騎著回來。』）潭曰：『子大好不會。』（潭說：『你太不會了。』）師于言下大悟（禪師聽了這話，當下大悟），遂成頌曰：『放卻牛繩便出家，剃除鬚髮著袈裟。有人問我西來意，拄杖橫挑啰哩啰。』（於是作了一首偈：『放下牛繩就出家，剃除鬚髮穿上袈裟。有人問我什麼是西來意，我便用拄杖隨意挑弄。』）

洞山寶禪師法嗣（洞山寶禪師的弟子）

瑞州洞山清辯禪師（瑞州洞山清辯禪師）

僧問：『百丈得大機（百丈禪師得到了大機），黃檗得大用（黃檗禪師得到了大用），未審和尚得個甚麼？』（不知道和尚您得到了什麼？）師便喝（禪師便大喝一聲）。僧亦喝（僧人也大喝一聲）。師便打（禪師便打他）。僧曰：『爭奈大眾眼何？』（怎麼面對大眾的眼睛呢？）便歸眾（就回到僧眾中）。師噓兩噓（禪師嘆息兩聲）。

北塔廣禪師法嗣（北塔廣禪師的弟子）

荊門軍玉泉承皓禪師（荊門軍玉泉承皓禪師）

姓王氏，眉州丹棱人也。依大力院出家。登具后遊方。參北塔，發明心要（明白了佛法的心要），得大自在三昧（得到了大自在三昧）。制犢鼻裈（製作了犢鼻裈，一種短褲），書歷代祖師名字（在上面寫了歷代祖師的名字），乃曰：『唯有文殊普賢較些子。』（說：『只有文殊菩薩和普賢菩薩稍微好一些。』）且書于帶上（並且把這些字寫在腰帶上）。故叢林目為皓布裈（所以寺院裡的人稱他為皓布裈）。元豐間，首眾于襄陽谷隱（元豐年間，在襄陽谷隱寺帶領僧眾）。有鄉僧亦效之（有個鄉下的僧人也效仿他）。師見而詬曰：『汝具何道理？敢以為戲事耶？嘔血無及耳。』（禪師看見了就責罵他說：『你有什麼道理？竟然敢把這當成玩笑？你會吐血而死的。』）尋于鹿門如所言而逝（不久之後，那僧人在鹿門山果然像禪師說的那樣去世了）。張無盡奉使京西南路（張無盡奉命巡視京西南路），就謁之（就去拜訪他）。致開法于郢州大陽（請他到郢州大陽寺開法）。時谷隱主者私為之喜（當時谷隱寺的主持私下裡為他高興）。師受請升座（禪師接受邀請升座說法），曰：『某在谷隱十年，不曾飲谷隱一滴水，嚼穀隱一粒米。汝若不會，來大陽為汝說破。』（說：『我在谷隱寺十年，不曾喝谷隱寺一滴水，吃谷隱寺一粒米。你們如果不會，就來大陽寺我為你們說破。』）攜拄杖下座（拿著拄杖下座），傲然而去（傲然離去）。尋遷玉泉（不久遷到玉泉寺）。有示眾曰：『一夜雨霶烹，打倒蒲萄棚。知事頭首，行者人力，拄底拄，撐底撐，撐撐拄拄到天明，依舊可憐生。』（有一次對大眾開示說：『一夜大雨傾盆，打倒了葡萄棚。知事、頭首、行者、人力，該拄的拄，該撐的撐，撐撐拄拄到天明，依舊可憐。』）自讚：『粥稀後坐，床窄先臥，耳聵愛高聲，眼昏宜字大。』（自我讚頌說：『粥稀了就後坐，床窄了就先睡，耳朵聾了喜歡大聲說話，眼睛花了就應該寫大字。』）冬至示眾曰：『晷運推移，布裈赫』（冬至時對大眾開示說：『時間推移，布裈赫』）

【English Translation】 『What kind of herding?』 The master said, 『Riding it out in the early morning and riding it back in the evening.』 Tan said, 『You greatly misunderstand.』 The master had a great awakening upon hearing these words and then composed a verse: 『Releasing the ox's rope, I then leave home, shaving my beard and hair and donning the kasaya. If someone asks me the meaning of the coming from the West, I casually poke at it with my staff.』

Successor of Chan Master Dongshan Bao

Chan Master Qingbian of Dongshan in Ruizhou

A monk asked, 『Baizhang obtained the great function, Huangbo obtained the great use. I don't know what the master has obtained?』 The master then shouted. The monk also shouted. The master then hit him. The monk said, 『What about the eyes of the great assembly?』 Then he returned to the assembly. The master sighed twice.

Successor of Chan Master Guang of Beita

Chan Master Chenghao of Yuquan in Jingmen Army

His surname was Wang, and he was from Danleng in Meizhou. He left home at Dali Monastery. After receiving full ordination, he traveled around. He visited Beita and understood the essentials of the mind, obtaining the Great Freedom Samadhi. He made a pair of short pants and wrote the names of the ancestral masters of all generations on them, saying, 『Only Manjusri and Samantabhadra are slightly better.』 He also wrote this on his belt. Therefore, the monastic community called him Hao Bukun (Hao's short pants). During the Yuanfeng period, he led the assembly at Guyin in Xiangyang. A local monk also imitated him. The master saw this and scolded him, saying, 『What principle do you possess? How dare you treat this as a joke? You will vomit blood and it will be too late.』 Soon after, he died at Lumen as he had said. Zhang Wujin was sent as an envoy to the Jingxi South Road and went to visit him. He invited him to open the Dharma at Dayang in Yingzhou. At that time, the abbot of Guyin was secretly happy for him. The master accepted the invitation and ascended the seat, saying, 『I have been at Guyin for ten years and have never drunk a drop of water or chewed a grain of rice from Guyin. If you don't understand, come to Dayang and I will explain it to you.』 He took his staff and descended from the seat, leaving proudly. Soon after, he moved to Yuquan. He gave a public instruction, saying, 『One night, the rain poured down, knocking down the grape trellis. The directors, leaders, practitioners, and laborers, those who should prop it up, prop it up, those who should support it, support it, propping and supporting until dawn, still pitiful.』 He praised himself, 『Sitting late when the porridge is thin, sleeping first when the bed is narrow, loving loud voices when deaf, and writing large characters when the eyes are dim.』 On the winter solstice, he gave a public instruction, saying, 『The movement of the sun changes, Bukun is bright.』

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赤。莫怪不洗。無來換替。僧入室次。狗子在室中。師叱一聲。狗便出去。師曰。狗卻會。你卻不會。師示寂。門人圍繞。師笑曰。吾年八十一。老死舁尸出。兒郎齊著力。一年三百六十日。言畢而逝。

四祖瑞禪師法嗣

福州廣明常委禪師

僧問。知師久蘊囊中寶。今日當場略借看。師曰。看。曰。恁么則謝師指示。師曰。等閑垂一釣。容易上鉤來。

云蓋颙禪師法嗣

南康軍云居文慶海印禪師

僧問。如何是涵蓋乾坤句。師曰。合。曰。如何是隨波逐浪句。師曰。闊。曰。如何是截斷眾流句。師曰。窄。上堂。道本無為。法非延促。一念萬年。千古在目。月白風恬。山青水綠。法法現前。頭頭具足。祖意教意。非直非曲。要識廬陵米價。會取山前麥熟。以拂子擊禪床。下座。

上方岳禪師法嗣

越州東山國慶順宗禪師

上堂。心生則種種法生。心滅則種種法滅。拈起拄杖曰。此個是法。那個是滅底心。若人道得。許你頂門上具眼。其或未然。云暗不知天早晚。雪深難辯路高低。參。

金山新禪師法嗣

安吉州天聖守道禪師

上堂。日月繞須彌。人間分晝夜。南閻浮提人祇被明暗色空留礙。且道不落明暗一句作么生道。良久曰。柳色黃

【現代漢語翻譯】 現代漢語譯本 赤。莫要奇怪我不洗澡，因為沒有可以替換的衣物。（這是描述一種簡樸的生活狀態） 僧人進入方丈室請教。（僧指修行者，室指方丈室） 狗在室內，師父大喝一聲，狗就跑了出去。師父說：『狗還懂得（聽懂指令），你卻不懂。』 師父將要圓寂，弟子們圍在身邊。師父笑著說：『我今年八十一歲，老死後把屍體擡出去。孩子們一起用力啊，一年有三百六十天。』說完就去世了。

四祖瑞禪師的法嗣

福州廣明常委禪師

有僧人問：『知道師父您長久以來蘊藏著囊中之寶，今天能否在當場稍微借來看看？』師父說：『看。』僧人說：『既然如此，就感謝師父的指示。』師父說：『輕易地垂下一根釣竿，容易讓魚兒上鉤。』（比喻容易引導他人入門）

云蓋颙禪師的法嗣

南康軍云居文慶海印禪師

有僧人問：『什麼是涵蓋乾坤句？』（涵蓋乾坤指包容整個宇宙）師父說：『合。』（指全部包容）僧人問：『什麼是隨波逐浪句？』師父說：『闊。』（指廣闊無邊）僧人問：『什麼是截斷眾流句？』（截斷眾流指斬斷一切妄念）師父說：『窄。』（指非常狹窄的道路） 師父上堂說法：『道本來是無為的，佛法並非可以延長或縮短的。一念即是萬年，千年萬年都在眼前。月亮皎潔，風也平靜，山是青色的，水是碧綠的。一切法都在眼前顯現，一切都具備。祖師的意旨和佛教的教義，既不是直接的，也不是彎曲的。想要知道廬陵的米價，就要體會山前麥子成熟的景象。』用拂塵敲擊禪床，然後下座。

上方岳禪師的法嗣

越州東山國慶順宗禪師

師父上堂說法：『心生起，種種法就生起；心滅，種種法就滅。』拿起拄杖說：『這個是法，那個是滅的心。如果有人說得出來，就允許你頭頂上長著眼睛（有智慧）。如果說不出來，就像烏雲遮蔽，不知天色早晚；雪下得深，難以分辨道路的高低。』參！

金山新禪師的法嗣

安吉州天聖守道禪師

師父上堂說法：『日月圍繞須彌山（Sumeru），人間因此有了晝夜。南閻浮提（Narayana-purva-videha）的人們只是被明暗色空所障礙。那麼，不落入明暗的句子該怎麼說呢？』良久，說：『柳色黃。』

【English Translation】 English version Red. Don't be surprised I don't bathe, there's nothing to change into. (Describing a simple life) A monk enters the abbot's room to ask for instruction. (Monk refers to a practitioner, room refers to the abbot's chamber) A dog is in the room, the master shouts, and the dog runs out. The master says, 'The dog understands (the command), but you don't.' The master is about to pass away, disciples surround him. The master laughs and says, 'I am eighty-one years old. When I die of old age, carry my corpse out. Children, put your strength together, there are three hundred and sixty days in a year.' Having spoken, he passed away.

Successor of Chan Master Ruizhao of the Fourth Patriarch

Chan Master Changwei of Guangming Temple in Fuzhou

A monk asks, 'Knowing that the master has long treasured a treasure in his bag, can I borrow a glimpse of it today?' The master says, 'Look.' The monk says, 'In that case, thank you for the instruction.' The master says, 'Casually casting a fishing line, it's easy for a fish to take the bait.' (Metaphor for easily guiding others into the path)

Successor of Chan Master Yong of Yungai

Chan Master Haiyin of Yunju Temple in Nankang Army

A monk asks, 'What is the phrase that encompasses the universe (Han-gai Qiankun)?' (Han-gai Qiankun refers to encompassing the entire universe) The master says, 'Encompass.' (Referring to all-encompassing) The monk asks, 'What is the phrase that follows the waves?' The master says, 'Vast.' (Referring to boundless) The monk asks, 'What is the phrase that cuts off the flow of the masses?' (Cutting off the flow of the masses refers to severing all delusions) The master says, 'Narrow.' (Referring to a very narrow path) The master ascends the hall and says, 'The Dao is originally non-action, the Dharma is not something that can be lengthened or shortened. One thought is ten thousand years, a thousand years are before the eyes. The moon is bright, the wind is calm, the mountains are green, the water is blue. All Dharmas are present, everything is complete. The intention of the patriarchs and the teachings of Buddhism are neither direct nor crooked. If you want to know the price of rice in Luling, understand the scene of the wheat ripening in front of the mountain.' He strikes the Zen bed with a whisk and descends from the seat.

Successor of Chan Master Yue of Shangfang

Chan Master Shunzong of Guoqing Temple in Dongshan, Yuezhou

The master ascends the hall and says, 'When the mind arises, all kinds of Dharmas arise; when the mind ceases, all kinds of Dharmas cease.' He raises his staff and says, 'This is Dharma, that is the mind that ceases. If someone can say it, I will allow you to have eyes on the top of your head (have wisdom). If you cannot say it, it is like dark clouds obscuring, not knowing the time of day; the snow is deep, making it difficult to distinguish the height of the road.' Meditate!

Successor of Chan Master Xin of Jinshan

Chan Master Shudao of Tiansheng Temple in Anji Prefecture

The master ascends the hall and says, 'The sun and moon revolve around Mount Sumeru (Sumeru), and thus there is day and night in the human world. The people of Narayana-purva-videha (Narayana-purva-videha) are only obstructed by light and darkness, form and emptiness. Then, how should one speak a phrase that does not fall into light and darkness?' After a long silence, he says, 'The willow color is yellow.'

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金嫩。梨花白雪香。參。上堂。不從一地至一地。寂滅性中寧有位。釋迦稽首問然燈。仁者何名為受記。便下座。

五燈會元卷第十五 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第十六

青原下十世下

雪竇顯禪師法嗣

越州天衣義懷禪師

永嘉樂清陳氏子也。世以漁為業。母夢星殞于屋。乃孕。及產。尤多吉祥。兒時坐船尾。父得魚付師貫之。師不忍。乃私投江中。父怒。笞之。師恬然如故。長游京師。依景德寺為童行。天聖中。試經得度。謁金鑾善葉縣省。皆蒙印可。遂由洛抵龍門。復至都下。欲繼宗風。意有未決。忽遇言法華。拊師背曰。雲門臨濟去。及至姑蘇。禮明覺于翠峰。覺問。汝名甚麼。曰。義懷。覺曰。何不名懷義。曰。當時致得。覺曰。誰為汝立名。曰。受戒來十年矣。覺曰。汝行腳費卻多少草鞋。曰。和尚莫瞞人好。覺曰。我也沒量罪過。汝也沒量罪過。你作么生。師無語。覺打曰。脫空謾語漢。出去。入室次。覺曰。恁么也不得。不恁么也不得。恁么不恁么總不得。師擬議。覺又打出。如是者數四。尋為水頭。因汲水折擔。忽悟。作投機偈曰。一二三四五六七。萬仞峰頭獨足立。驪龍頷下奪明珠。一言勘破維摩詰。覺聞拊幾

【現代漢語翻譯】 現代漢語譯本： 金嫩。梨花白雪香。參（一種植物）。上堂。不從一地至一地。寂滅的本性中哪裡會有位置呢？釋迦牟尼稽首請問燃燈佛（過去佛之一）：『仁者，什麼叫做受記（對未來成佛的預言）？』說完便下座。

《五燈會元》卷第十五 《卍新續藏》第 80 冊 No. 1565 《五燈會元》

《五燈會元》卷第十六

青原下十世下

雪竇顯禪師的法嗣

越州天衣義懷禪師

永嘉樂清陳氏之子。世代以打漁為生。母親夢見星辰隕落在屋頂，於是懷孕。等到出生時，有很多吉祥的徵兆。小時候坐在船尾，父親捕到魚讓他穿起來。義懷禪師不忍心，就偷偷地把魚扔到江里。父親很生氣，鞭打他。義懷禪師安然如故。長大後到京城遊歷，在景德寺做童行。天聖年間，通過考試取得了度牒。拜見了金鑾善和葉縣省，都得到了他們的認可。於是從洛陽到達龍門，又到了都城，想要繼承宗風，但心意還沒有決定。忽然遇到一位講《法華經》的人，拍著他的背說：『去雲門宗或臨濟宗吧。』等到到了姑蘇，拜見翠峰山的明覺禪師。明覺禪師問：『你叫什麼名字？』回答說：『義懷。』明覺禪師說：『為什麼不叫懷義？』回答說：『當時得到的。』明覺禪師說：『誰為你起的名字？』回答說：『受戒來已經十年了。』明覺禪師說：『你行腳費了多少草鞋？』回答說：『和尚最好不要欺騙人。』明覺禪師說：『我也沒衡量罪過，你也沒衡量罪過。你打算怎麼做？』義懷禪師無語。明覺禪師打他說：『脫空謾語的傢伙，出去！』進入室內后，明覺禪師說：『這樣也不行，那樣也不行，這樣那樣都不行。』義懷禪師想要思量，明覺禪師又把他打出去。像這樣有數次。不久擔任水頭（負責寺院用水的人）。因為汲水時扁擔折斷，忽然開悟，作了一首投機偈：『一二三四五六七，萬仞峰頭獨足立。驪龍（傳說中的黑龍）頷下奪明珠，一言勘破維摩詰（一位著名的在家菩薩）。』明覺禪師聽了，拍著桌子讚歎。

【English Translation】 English version: Golden and tender. Pear blossoms smell like white snow. Sam (a type of plant). Ascending the hall. Not from one place to another. How can there be a position in the nature of stillness and extinction? Shakyamuni bowed and asked Dipamkara Buddha (one of the past Buddhas): 'Virtuous one, what is called a prediction of enlightenment (a prophecy of future Buddhahood)?' Then he descended from the seat.

The Fifteenth Volume of the 'Wudeng Huiyuan' (Compendium of Five Lamps) Supplement to the Wanxu Zang, Volume 80, No. 1565, 'Wudeng Huiyuan'

The Sixteenth Volume of the 'Wudeng Huiyuan'

The Tenth Generation under Qingyuan

Dharma Successor of Zen Master Xuedou Xian

Zen Master Yihuai of Tianyi Monastery in Yuezhou

He was the son of the Chen family in Yueqing, Yongjia. The family had been fishermen for generations. His mother dreamed of a star falling on the roof, and then she became pregnant. When he was born, there were many auspicious signs. As a child, he sat at the stern of the boat, and his father caught fish and asked him to string them together. The master could not bear it, so he secretly threw the fish into the river. His father was angry and beat him. The master remained calm as before. When he grew up, he traveled to the capital and became a novice at Jingde Monastery. During the Tiansheng era, he passed the examination and obtained ordination. He visited Jinluan Shan and Yexian Sheng, and both gave their approval. Then he went from Luoyang to Longmen, and then to the capital, wanting to continue the lineage, but his mind was not yet made up. Suddenly, he met someone lecturing on the 'Lotus Sutra,' who patted him on the back and said, 'Go to the Yunmen or Linji school.' When he arrived in Gusu, he paid respects to Mingjue at Cuifeng Mountain. Mingjue asked, 'What is your name?' He replied, 'Yihuai.' Mingjue said, 'Why not call yourself Huaiyi?' He replied, 'That's what I received at the time.' Mingjue said, 'Who gave you that name?' He replied, 'It has been ten years since I took the precepts.' Mingjue said, 'How many straw sandals have you worn out on your travels?' He replied, 'It is best if the abbot does not deceive people.' Mingjue said, 'I have not measured my offenses, and you have not measured your offenses. What do you intend to do?' Zen Master Yihuai was speechless. Mingjue struck him and said, 'Empty-talking deceiver, get out!' When he entered the room again, Mingjue said, 'This is not right, that is not right, this and that are both not right.' Zen Master Yihuai tried to contemplate, and Mingjue struck him out again. This happened several times. Soon he became the water manager (the person in charge of the monastery's water supply). Because the carrying pole broke while drawing water, he suddenly became enlightened and composed a verse expressing his insight: 'One, two, three, four, five, six, seven, standing alone on the peak of ten thousand fathoms. Snatching the bright pearl from under the chin of the black dragon (a legendary black dragon), one word exposes Vimalakirti (a famous lay bodhisattva).' Mingjue heard this and struck the table in praise.

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稱善。后七坐道場。化行海內。嗣法者甚眾。住后。僧問。如何是佛。師曰。布發掩泥。橫身臥地。曰。意旨如何。師曰。任是波旬也皺眉。曰。恁么則謝師指示。師曰。西天此土。問。學人上來。請師說法。師曰。林間鳥噪。水底魚行。上堂。須彌頂上。不扣金鐘。畢缽巖中。無人聚會。山僧倒騎佛殿。諸人反著草鞋。朝游檀特。暮到羅浮。拄杖針筒。自家收取。上堂。衲僧橫說豎說。未知有頂門上眼。時有僧問。如何是頂門上眼。師曰。衣穿瘦骨露。屋破看星眠。上堂。大眾集定。乃曰。上來道個不審。能銷萬兩黃金。下去道個珍重。亦銷得四天下供養。若作佛法話會。滴水難消。若作無事商量。眼中著屑。且作么生即是。良久。曰。還會么。珍重。上堂。夫為宗師。須是驅耕夫之牛。奪饑人之食。遇賤即貴。遇貴即賤。驅耕夫之牛。令他苗稼豐登。奪饑人之食。令他永絕飢渴。遇賤即貴。握土成金。遇貴即賤。變金成土。老僧亦不驅耕夫之牛。亦不奪饑人之食。何謂。耕夫之牛。我復何用。饑人之食。我復何餐。我也不握土成金。也不變金作土。何也。金是金。土是土。玉是玉。石是石。僧是僧。俗是俗。古今天地。古今日月。古今山河。古今人倫。雖然如此。打破大散關。幾個迷逢達磨。上堂。雁過長空。影

【現代漢語翻譯】 現代漢語譯本 稱善。後來在七個地方設立道場，教化傳遍全國各地，繼承佛法的人非常多。住持寺院后，有僧人問：『什麼是佛？』 師父說：『鋪開頭髮掩蓋泥土，橫著身子躺在地上。』 僧人說：『這是什麼意思？』 師父說：『就算是波旬（Mara，佛教中阻礙修行的魔王）也會皺眉頭。』 僧人說：『既然這樣，就感謝師父的指示。』 師父說：『西天（指印度）和此土（指中國）。』 又問：『學人前來，請師父說法。』 師父說：『林間的鳥在鳴叫，水底的魚在遊動。』 上堂說法時，師父說：『在須彌山（Sumeru，佛教宇宙觀中的聖山）頂上，不敲響金鐘；在畢缽巖（Pippala Cave，佛陀曾居住的地方）中，沒有人聚集。老僧我倒騎著佛殿，各位反穿著草鞋。早上游歷檀特山（Dandaka Forest），晚上到達羅浮山（Luofu Mountain）。拄杖和針筒，自己收好。』 上堂說法時，師父說：『衲僧（指僧人）橫說豎說，還不知道頭頂上還有一隻眼睛。』 當時有僧人問：『什麼是頭頂上的眼睛？』 師父說：『衣服穿破了露出瘦骨，屋子破了看著星星睡覺。』 上堂說法時，師父說：『大眾聚集完畢，於是說：上來道一聲「不審」（客套話，意為不知），能銷掉萬兩黃金；下去道一聲「珍重」（告別語，意為保重），也能銷掉四天下（指整個世界）的供養。如果當作佛法來談論，一滴水也難以消化；如果當作沒事來商量，眼中就會進入灰塵。那麼應該怎麼做呢？』 良久，說：『會了嗎？珍重。』 上堂說法時，師父說：『作為宗師，必須是驅趕耕夫的牛，奪走飢餓人的食物；遇到低賤就使之高貴，遇到高貴就使之低賤。驅趕耕夫的牛，使他的莊稼豐收；奪走飢餓人的食物，使他永遠不再飢渴。遇到低賤就使之高貴，握住泥土變成黃金；遇到高貴就使之低賤，把黃金變成泥土。老僧我既不驅趕耕夫的牛，也不奪走飢餓人的食物。為什麼呢？耕夫的牛，我有什麼用？飢餓人的食物，我又吃什麼？我也不握土成金，也不變金作土。為什麼呢？金就是金，土就是土，玉就是玉，石頭就是石頭，僧就是僧，俗就是俗，古今天地，古今日月，古今山河，古今人倫。雖然如此，打破大散關（Dasan Pass），有幾個迷途的人遇到達磨（Bodhidharma，禪宗始祖）？』 上堂說法時，師父說：『雁飛過長空，影子……』

【English Translation】 English version He praised them. Later, he established seven practice centers, and his teachings spread throughout the country, with many inheriting his Dharma. After becoming abbot, a monk asked, 'What is Buddha?' The master said, 'Spreading hair to cover the mud, lying horizontally on the ground.' The monk said, 'What is the meaning of this?' The master said, 'Even Mara (the demon king who obstructs practice in Buddhism) would frown.' The monk said, 'In that case, I thank the master for the instruction.' The master said, 'The Western Heaven (referring to India) and this land (referring to China).' Another asked, 'A student has come, please master, expound the Dharma.' The master said, 'Birds chirp in the forest, fish swim at the bottom of the water.' During an assembly, the master said, 'On the summit of Mount Sumeru (the sacred mountain in Buddhist cosmology), no golden bell is struck; in the Pippala Cave (where the Buddha once resided), no one gathers. This old monk rides the Buddha hall upside down, and you all wear straw sandals backwards. In the morning, I travel to Dandaka Forest, and in the evening, I arrive at Luofu Mountain. Staff and needle case, take care of them yourselves.' During an assembly, the master said, 'Monks speak horizontally and vertically, yet they do not know there is an eye on the crown of their heads.' At that time, a monk asked, 'What is the eye on the crown of the head?' The master said, 'Clothes are torn, revealing thin bones; the house is broken, watching the stars while sleeping.' During an assembly, the master said, 'When the assembly is complete, I say, coming up and saying "Bu Shen" (a polite greeting, meaning "I don't know"), can dissolve ten thousand taels of gold; going down and saying "Zhen Zhong" (a farewell, meaning "take care"), can also dissolve the offerings of the four continents (referring to the entire world). If it is discussed as Buddhist Dharma, even a drop of water is difficult to digest; if it is discussed as nothing, dust will enter the eyes. So what should be done?' After a long silence, he said, 'Do you understand? Take care.' During an assembly, the master said, 'As a master, one must drive away the farmer's ox and take away the food of the hungry; when encountering the lowly, make them noble; when encountering the noble, make them lowly. Driving away the farmer's ox makes his crops abundant; taking away the food of the hungry makes him never hungry or thirsty again. When encountering the lowly, make them noble, grasping soil and turning it into gold; when encountering the noble, make them lowly, turning gold into soil. This old monk neither drives away the farmer's ox nor takes away the food of the hungry. Why? What use do I have for the farmer's ox? What do I eat of the food of the hungry? I neither grasp soil to turn it into gold nor turn gold into soil. Why? Gold is gold, soil is soil, jade is jade, stone is stone, monk is monk, layman is layman, ancient and modern heaven and earth, ancient and modern sun and moon, ancient and modern mountains and rivers, ancient and modern human relations. Even so, breaking through the Dasan Pass, how many lost people encounter Bodhidharma (the founder of Zen Buddhism)?' During an assembly, the master said, 'Geese fly across the long sky, their shadows...'

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沉寒水。雁無遺蹤之意。水無留影之心。若能如是。方解向異類中行。不用續鳧截鶴。夷岳盈壑。放行也百丑千拙。收來也攣攣拳拳。用之。則敢與八大龍王鬥富。不用。都來不直半分錢。參。上堂。髑髏常幹世界。鼻孔摩觸家風。芭蕉聞雷開。葵花隨日轉。諸仁者。芭蕉聞雷開。還有耳么。葵花隨日轉。還有眼么。若也會得。西天即是此土。若也不會。七九六十三。收。上堂。靈源絕朕。普現色身。法離斷常。有無堪示。所以道。塵塵不見佛。剎剎不聞經。要會靈山親授記。晝見日。夜見星。良久。曰。若到諸方。不得錯舉。參。上堂。夜來寒霜凜冽。黃河凍結。陜府鐵牛腰折。盡道女媧煉石補天。爭奈西北一缺。如今欲與他補卻。又恐大地人無出氣處。且留這一竅。與大地人出氣。參。上堂。虛明自照。不勞心力。上士見之。鬼神茶飯。中下得之。狂心頓息。更有一人。切忌道著。上堂。光透日月。明暗不收。智出聖凡。賢愚不歷。所以道。不用低頭。思量難得。良久曰。是甚麼。上堂。青蘿夤緣。直上寒松之頂。白雲淡濘。出沒太虛之中。何似南山起云。北山下雨。若也會得。甜瓜徹蒂甜。若也不會。苦瓠連根苦。上堂。無邊剎境。自他不隔于毫端。且道妙喜世界。不動如來。說甚麼法。十世古今。始終不離於

【現代漢語翻譯】 現代漢語譯本 沉寒水：寒冷的水面， 雁無遺蹤之意：大雁飛過不留下痕跡。 水無留影之心：水面平靜，不刻意留下倒影。 若能如是：如果能做到這樣， 方解向異類中行：才能理解如何在不同尋常的環境中行動。 不用續鳧截鶴：不必做續鳧截鶴（比喻違背自然規律，反而把事情弄糟）的事情。 夷岳盈壑：不必削平山嶽來填滿溝壑（比喻矯枉過正）。 放行也百丑千拙：放開時，顯得笨拙粗陋。 收來也攣攣拳拳：收回來時，又顯得拘謹。 用之，則敢與八大龍王鬥富：用它的時候，敢於和八大龍王（佛教護法神）比富。 不用，都來不直半分錢：不用它的時候，一文不值。 參：參禪。 上堂：禪宗的一種說法形式。 髑髏常幹世界：骷髏頭常常干擾世界。 鼻孔摩觸家風：鼻孔時刻都在體驗著家風。 芭蕉聞雷開：芭蕉聽到雷聲就舒展開葉子。 葵花隨日轉：葵花隨著太陽轉動。 諸仁者：各位。 芭蕉聞雷開，還有耳么：芭蕉聽到雷聲才開花，它有耳朵嗎？ 葵花隨日轉，還有眼么：葵花隨著太陽轉，它有眼睛嗎？ 若也會得：如果能夠領會， 西天即是此土：西天（西方極樂世界）就是這裡。 若也不會：如果不能領會， 七九六十三：七九六十三（指年齡，也可能指其他含義）。 收：結束。 上堂：禪宗的一種說法形式。 靈源絕朕：靈性的源頭超越一切跡象。 普現色身：普遍顯現各種形態。 法離斷常：佛法超越斷滅和永恒的二元對立。 有無堪示：有和無都可以用來揭示真理。 所以道：所以說， 塵塵不見佛：每一粒塵埃中都見不到佛。 剎剎不聞經：每一處剎土都聽不到經。 要會靈山親授記：想要領會靈山會上佛陀親自授記的真意， 晝見日，夜見星：白天看到太陽，夜晚看到星星（指平常心是道）。 良久：過了一會兒。 曰：說。 若到諸方，不得錯舉：如果去到其他地方，不要錯誤地引用。 參：參禪。 上堂：禪宗的一種說法形式。 夜來寒霜凜冽：昨夜寒霜凜冽。 黃河凍結：黃河都結冰了。 陜府鐵牛腰折：陜府的鐵牛（鎮水之物）都凍斷了腰。 盡道女媧煉石補天：都說女媧煉石補天。 爭奈西北一缺：無奈西北方仍然有一個缺口。 如今欲與他補卻：如今想要把它補上。 又恐大地人無出氣處：又恐怕大地上的人沒有了出氣的地方。 且留這一竅，與大地人出氣：姑且留下這個缺口，給大地上的人出氣。 參：參禪。 上堂：禪宗的一種說法形式。 虛明自照：虛空光明自然照耀。 不勞心力：無需費心費力。 上士見之：上等根器的人見到它， 鬼神茶飯：鬼神也感到輕鬆。 中下得之：中等和下等根器的人得到它， 狂心頓息：狂亂的心立刻止息。 更有一人，切忌道著：還有一種人，千萬不要說中他。 上堂：禪宗的一種說法形式。 光透日月：光明穿透日月。 明暗不收：光明和黑暗都不執著。 智出聖凡：智慧超越聖人和凡人。 賢愚不歷：賢能和愚笨都不經歷。 所以道：所以說， 不用低頭，思量難得：不用低頭思量，難以得到。 良久曰：過了一會兒說。 是甚麼：這是什麼？ 上堂：禪宗的一種說法形式。 青蘿夤緣：青蘿藤蔓攀援而上。 直上寒松之頂：一直爬到寒松的頂端。 白雲淡濘：白雲輕淡飄渺。 出沒太虛之中：時隱時現在太虛之中。 何似南山起云，北山下雨：又像南山升起云，北山下著雨。 若也會得：如果能夠領會， 甜瓜徹蒂甜：甜瓜從瓜蒂到瓜瓤都是甜的。 若也不會：如果不能領會， 苦瓠連根苦：苦瓠從根到瓜都是苦的。 上堂：禪宗的一種說法形式。 無邊剎境：無邊無際的佛國。 自他不隔于毫端：自己和他人之間的差別，小到毫髮之間都不存在。 且道妙喜世界，不動如來，說甚麼法：那麼，妙喜世界（Abhirati）的不動如來（Akshobhya），在說什麼法呢？ 十世古今：過去、現在、未來的一切時間。 始終不離於：始終沒有離開。

【English Translation】 English version Still, cold water: Geese leave no trace of intention: The water has no mind to retain reflections: If one can be like this, Then one can understand how to act among different kinds of beings: There is no need to continue the duck's legs or cut off the crane's legs (meaning to violate natural laws and make things worse). Leveling mountains to fill valleys (meaning overcorrection). When released, it appears clumsy and awkward. When retracted, it appears constrained and cramped. When used, one dares to compete in wealth with the Eight Great Dragon Kings (Nāga-rājas, protectors of Buddhism). When not used, it is not worth half a penny. San: To practice Zen meditation. Shangtang: A form of Dharma talk in Zen Buddhism. A skull often disturbs the world. The nostrils constantly experience the family tradition. The banana plant opens when it hears thunder. The sunflower turns with the sun. Dear friends, The banana plant opens when it hears thunder, does it have ears? The sunflower turns with the sun, does it have eyes? If you can understand, The Western Heaven (Sukhavati) is here. If you cannot understand, Seven nine sixty-three (referring to age, or possibly other meanings). Shou: End. Shangtang: A form of Dharma talk in Zen Buddhism. The source of spirit transcends all traces. Universally manifesting various forms. The Dharma transcends the duality of annihilation and eternity. Existence and non-existence can both be used to reveal the truth. Therefore, it is said, In every mote of dust, one does not see the Buddha. In every land, one does not hear the sutras. To understand the Buddha's prediction at Vulture Peak (Grdhrakuta), See the sun in the day, and the stars at night (meaning ordinary mind is the Way). After a long while, Said: If you go to other places, do not quote incorrectly. San: To practice Zen meditation. Shangtang: A form of Dharma talk in Zen Buddhism. Last night, the frost was severe. The Yellow River is frozen. The iron ox of Shaanxi (used to suppress floods) has its waist broken. Everyone says that Nüwa (Chinese goddess) refined stones to mend the sky. But the northwest is still missing a piece. Now I want to fix it. But I am afraid that the people on earth will have no place to breathe. Let's leave this hole for the people on earth to breathe. San: To practice Zen meditation. Shangtang: A form of Dharma talk in Zen Buddhism. Empty and bright, self-illuminating. Without laboring the mind. Superior people see it, Even ghosts and gods feel at ease. Middle and lower people obtain it, The mad mind immediately ceases. There is another person, be careful not to mention him. Shangtang: A form of Dharma talk in Zen Buddhism. The light penetrates the sun and moon. Brightness and darkness are not grasped. Wisdom transcends saints and mortals. Virtuous and foolish are not experienced. Therefore, it is said, No need to lower your head, thinking is difficult to obtain. After a long while, said: What is it? Shangtang: A form of Dharma talk in Zen Buddhism. Green vines climb and twine. Straight to the top of the cold pine. White clouds are light and misty. Appearing and disappearing in the vast emptiness. How is it like clouds rising from the southern mountain and rain falling on the northern mountain? If you can understand, The sweet melon is sweet from stem to core. If you cannot understand, The bitter gourd is bitter from root to fruit. Shangtang: A form of Dharma talk in Zen Buddhism. Boundless Buddha lands. Self and other are not separated by a hair's breadth. Then, what Dharma does Akshobhya (不動如來) of Abhirati (妙喜世界) preach? All times, past, present, and future. Never departing from.

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當念。祇如威音王佛最初一會。度多少人。若是通方作者。試為道看。良久曰。行路難。行路難。萬仞峰頭君自看。上堂。枯桑知天風。海水知天寒。金色頭陀。見處不真。雞足山中。與他看守衣缽。三千大喻。八百小喻。大似泥里洗土塊。四十九年。三百六十餘會。摩竭提國猶較些子。德山臨濟。雖然丈夫。爭似罽賓國王。一刀兩段。如今若有個人鼻孔遼天。山僧性命何在。良久曰。太平本是將軍致。不許將軍見太平。喝一喝。下座。僧問。天不能蓋。地不能載。未審是甚麼人。師曰。掘地深埋。曰。此人還受安排也無。師曰。土上更加泥。問。牛頭未見四祖時如何。師曰。長江無六月。曰。見后如何。師曰。一年一度春。室中問僧。無手人能行拳。無舌人解言語。忽然無手人打無舌人。無舌人道個甚麼。又曰。蜀魄連宵叫。鵽鳭終夜啼。圓通門大啟。何事隔雲泥。晚年以疾居池陽杉山庵。門弟子智才住臨平之佛日。迎歸侍奉。才如蘇城未還。師速其歸。及踵門。師告之曰。時至。吾行矣。才曰。師有何語示徒。乃說偈曰。紅日照扶桑。寒云封華岳。三更過鐵圍。拶折驪龍角。才問。卵塔已成。如何是畢竟事。師舉拳示之。遂就寢。推枕而寂。塔全身寺東之原。崇寧中謚振宗禪師。

越州稱心省倧禪師

【現代漢語翻譯】 現代漢語譯本： 當反思。比如威音王佛（過去七佛之一）最初的一次法會，度化了多少人？如果是有見地的人，試著說來看看。停頓了很久說：『行路難，行路難，萬仞高峰你自己看。』上堂說法：『枯萎的桑樹知道天風的吹拂，海水知道天氣的寒冷。』那些自以為是的禪師，見解並不真實，就像在雞足山中，只是替人看守衣缽。三千大喻，八百小喻，就像在泥里洗土塊，毫無用處。四十九年說法，三百六十餘次法會，在摩竭提國（古印度王國）還算好些。德山（德山宣鑒禪師）臨濟（臨濟義玄禪師），雖然是大丈夫，怎能比得上罽賓國（古代西域國家）國王，一刀兩斷，乾淨利落。如今若有個人鼻孔朝天，目空一切，我的性命又在哪裡呢？』停頓了很久說：『太平本來是將軍打下來的，卻不允許將軍見到太平。』喝一聲，下座。有僧人問：『天不能覆蓋，地不能承載，請問這是什麼人？』禪師說：『掘地深埋。』僧人說：『這個人還要接受安排嗎？』禪師說：『土上更加泥。』問：『牛頭（牛頭法融禪師）未見四祖（道信禪師）時如何？』禪師說：『長江無六月。』說：『見后如何？』禪師說：『一年一度春。』室內問僧人：『沒有手的人能打拳，沒有舌頭的人能說話，忽然沒有手的人打沒有舌頭的人，沒有舌頭的人說什麼？』又說：『蜀魄連夜叫，鵽鳭終夜啼。圓通門大開，為何還被雲泥阻隔？』晚年因病住在池陽杉山庵。門下弟子智才住在臨平的佛日寺，迎接禪師回去侍奉。智才到蘇城未歸，禪師催促他回來。等到智才趕到，禪師告訴他說：『時辰到了，我要走了。』智才問：『禪師有什麼話要開示弟子？』於是說了偈語：『紅日照扶桑，寒云封華岳。三更過鐵圍，拶折驪龍角。』智才問：『卵塔已經建成，什麼是畢竟事？』禪師舉起拳頭示意。於是就寢，推開枕頭而圓寂。塔在全身寺東邊的原野上。崇寧年間謚號為振宗禪師。 越州稱心省倧禪師

【English Translation】 English version: Reflect on this. How many people did Buddha Wei Yin Wang (one of the past seven Buddhas) save in his very first assembly? If you are a person of thorough understanding, try to explain it. After a long pause, he said, 'The road is difficult, the road is difficult. Look at the ten-thousand-foot peak yourself.' He ascended the hall and said, 'A withered mulberry tree knows the wind of the sky, and the seawater knows the cold of the sky.' Those self-righteous Chan masters, their views are not true, like guarding the robe and bowl for others in Chicken Foot Mountain. Three thousand great metaphors, eight hundred small metaphors, are like washing dirt clods in mud, useless. Forty-nine years of preaching, more than three hundred and sixty assemblies, were still better in Magadha (ancient Indian kingdom). Deshan (Chan Master Deshan Xuanjian) and Linji (Chan Master Linji Yixuan), although great men, how can they compare to the king of Kashmir (ancient Western Regions country), who cut it in two with one knife, clean and neat. Now, if there is someone whose nostrils are facing the sky, arrogant and conceited, where is my life?' After a long pause, he said, 'Peace was originally achieved by the general, but the general is not allowed to see peace.' He shouted once and descended from the seat. A monk asked, 'Heaven cannot cover, and earth cannot bear. May I ask, what kind of person is this?' The Chan master said, 'Bury him deep in the ground.' The monk said, 'Does this person still have to accept arrangements?' The Chan master said, 'Adding mud on top of the soil.' Asked, 'What was Niu-tou (Chan Master Niu-tou Farong) like before he met the Fourth Patriarch (Chan Master Daoxin)?' The Chan master said, 'The Yangtze River has no June.' Said, 'What about after seeing him?' The Chan master said, 'Spring once a year.' In the room, he asked the monks, 'A person without hands can box, and a person without a tongue can speak. Suddenly, a person without hands hits a person without a tongue. What does the person without a tongue say?' He also said, 'The Shu soul cries all night, and the quail cries all night. The gate of perfect penetration is wide open, why is it still separated by clouds and mud?' In his later years, he lived in Shanshan Hermitage in Chiyang due to illness. His disciple Zhi Cai lived in the Buddhist Temple of Linping and welcomed the Chan master back to serve him. Zhi Cai went to Suzhou and did not return, and the Chan master urged him to return. When Zhi Cai arrived, the Chan master told him, 'The time has come, I am leaving.' Zhi Cai asked, 'What words does the Chan master have to instruct his disciples?' So he said the verse: 'The red sun shines on Fusang, and the cold clouds seal Mount Hua. Passing through the Iron Enclosure Mountain in the third watch, crushing the dragon's horn.' Zhi Cai asked, 'The egg pagoda has been completed, what is the ultimate matter?' The Chan master raised his fist to indicate. Then he went to bed, pushed away the pillow, and passed away. The pagoda is in the wilderness east of the Quanshen Temple. During the Chongning period, he was posthumously named Chan Master Zhenzong. Chan Master Sheng Zong of Chengxin in Yuezhou

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僧問。如何是祖師西來意。師曰。行人念路。僧曰。不會。師曰。緊峭草鞋。上堂。佛種從緣起。是故說一乘。拈拄杖曰。拄杖是緣。那個是佛種。拄杖是一乘法。那個是緣。這裡參見釋迦老子了。卻買草鞋行腳。不得向衲僧門下過。打折汝腰。且道衲僧據個甚麼。良久曰。三十年後。莫孤負人。卓拄杖。下座。

泉州承天傳宗禪師

僧問。大用現前。不存軌則時如何。師曰。承天今日高豎降旗。僧便喝。師曰。臨濟兒孫。僧又喝。師便打。問。如何是般若體。師曰。云籠碧嶠。曰。如何是般若用。師曰。月在清池。

處州南明日慎禪師

僧問。祖意教意。是同是別。師曰。水天影交碧。曰。畢竟是同是別。師曰。松竹聲相寒。

舒州投子法宗禪師(時稱道者)

僧問。如何是道者家風。師曰。袈裟裹草鞋。曰。意旨如何。師曰。赤腳下桐城。

天臺寶相蘊觀禪師

僧問。如何是佛。師曰。堂堂八尺餘。

岳州君山顯升禪師

上堂。大方無外。含褁十虛。至理不形。圓融三際。高超名相。妙體全彰。迥出古今。真機獨露。握驪珠而鑒物。物物流輝。擲寶劍以揮空。空空絕跡。把定則摩竭掩室。凈名杜詞。放行則拾得搖頭。寒山拊掌。且道是何人境界

【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是祖師西來意？』 禪師說：『行人想著路。』 僧人說：『不明白。』 禪師說：『緊緊地穿著草鞋。』 禪師上堂說法：『佛種從因緣而生起，所以說一乘法。』 禪師拿起拄杖說：『拄杖是因緣，哪個是佛種？』 『拄杖是一乘法，哪個是因緣？』 『在這裡參透了釋迦老子（釋迦牟尼佛的尊稱）了，卻還要買草鞋去行腳。』 『不得在衲僧（指僧人）門下經過，打斷你的腰。』 『且說衲僧依據的是什麼？』 禪師沉默良久說：『三十年後，不要辜負了人。』 禪師放下拄杖，走下座位。

泉州承天傳宗禪師

僧人問：『大用現前，不遵循常規法則時如何？』 禪師說：『承天寺今日高高豎起投降的旗幟。』 僧人便大喝一聲。 禪師說：『（你像是）臨濟（宗）的兒孫。』 僧人又大喝一聲。 禪師便打了他。 僧人問：『什麼是般若（智慧）的本體？』 禪師說：『云籠罩著碧綠的山峰。』 僧人說：『什麼是般若（智慧）的功用？』 禪師說：『月亮在清澈的池塘里。』

處州南明日慎禪師

僧人問：『祖意（祖師的意旨）和教意（佛教的教義），是相同還是不同？』 禪師說：『水和天空的影子交相輝映。』 僧人說：『究竟是相同還是不同？』 禪師說：『松樹和竹子的聲音相互呼應，感到寒冷。』

舒州投子法宗禪師（當時被稱為道者）

僧人問：『什麼是道者（修行人）的家風？』 禪師說：『袈裟包裹著草鞋。』 僧人說：『意旨如何？』 禪師說：『赤腳走下桐城。』

天臺寶相蘊觀禪師

僧人問：『什麼是佛？』 禪師說：『堂堂八尺多。』

岳州君山顯升禪師

禪師上堂說法：『廣大的道無邊無際，包含覆蓋著整個宇宙。至高的真理沒有形狀，圓融貫通過去、現在和未來。超越了名相的束縛，妙不可言的本體完全顯現。迥然超出古今，真實的機用獨自顯露。』 『握著驪珠（傳說中的寶珠）來照鑒萬物，萬物都閃耀光輝。』 『擲出寶劍來揮向天空，天空空無痕跡。』 『把持住，就像摩竭（一種海獸）掩蓋自己的居室，凈名（維摩詰，一位在家菩薩）沉默不語。』 『放開來，就像拾得（唐代僧人，寒山的同伴）搖頭，寒山（唐代僧人）拍手。』 『且說這是什麼人的境界？』

【English Translation】 English version A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'A traveler thinking of the road.' The monk said: 'I don't understand.' The Master said: 'Tightly worn straw sandals.' The Master ascended the platform and said: 'The Buddha-seed arises from conditions, therefore it is said to be the One Vehicle.' Raising his staff, he said: 'The staff is the condition, what is the Buddha-seed?' 'The staff is the One Vehicle Dharma, what is the condition?' 'Here you have seen through old Shakya (respectful term for Shakyamuni Buddha), yet you still buy straw sandals to travel on foot.' 'You must not pass under the gate of the Sangha (monks), or I will break your back.' 'Now, what does the Sangha rely on?' The Master remained silent for a long time and then said: 'Thirty years from now, do not fail people.' He struck the platform with his staff and descended.

Chan Master Chuanzong of Chengtian Temple in Quanzhou

A monk asked: 'When great function manifests, and there are no rules to follow, what then?' The Master said: 'Chengtian Temple today raises the surrender flag high.' The monk then shouted. The Master said: '(You are like) the descendants of Linji (Linji school of Chan Buddhism).' The monk shouted again. The Master then struck him. A monk asked: 'What is the substance of Prajna (wisdom)?' The Master said: 'Clouds shroud the green peaks.' The monk said: 'What is the function of Prajna (wisdom)?' The Master said: 'The moon is in the clear pond.'

Chan Master Rixin of Nanming Temple in Chuzhou

A monk asked: 'Are the Patriarch's intention and the teaching's intention the same or different?' The Master said: 'The reflections of water and sky intermingle.' The monk said: 'Ultimately, are they the same or different?' The Master said: 'The sounds of pine and bamboo correspond in the cold.'

Chan Master Fazong of Touzi Temple in Shuzhou (at the time called Daozhe)

A monk asked: 'What is the family style of Daozhe (a person who cultivates the Way)?' The Master said: 'A kasaya (monk's robe) wrapped around straw sandals.' The monk said: 'What is the meaning?' The Master said: 'Barefoot down Tongcheng.'

Chan Master Yun Guan of Baoxiang Temple in Tiantai

A monk asked: 'What is Buddha?' The Master said: 'A dignified eight feet tall or more.'

Chan Master Xiansheng of Junshan Mountain in Yuezhou

The Master ascended the platform and said: 'The Great Way is boundless, encompassing and covering the ten directions. The ultimate truth has no form, perfectly integrating the three times (past, present, and future). Transcending the constraints of names and forms, the wondrous essence is fully revealed. Standing apart from ancient and modern times, the true mechanism is uniquely exposed.' 'Grasping the dragon pearl (legendary precious pearl) to illuminate all things, all things shine with brilliance.' 'Throwing the precious sword to wave in the sky, the sky is empty and without trace.' 'Holding firm, it is like Makara (a sea monster) concealing its chamber, and Vimalakirti (an enlightened layperson) silencing his words.' 'Releasing, it is like Shide (a Tang dynasty monk, companion of Hanshan) shaking his head, and Hanshan (a Tang dynasty monk) clapping his hands.' 'Now, what is the realm of this person?'

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。拈拄杖卓一下。曰。瞬目揚眉處。憑君子細看。

平江府水月寺惠金典座

依明覺于雪竇。聞舉須彌山話。默有契。一日欲往訊。遇之殿軒。覺問。汝名甚麼。曰。惠金。覺曰。阿誰惠汝金。曰。容少間去方丈致謝。覺曰。即今聻。曰。這裡容和尚不得。

修撰曾會居士

幼與明覺同舍。及冠異途。天禧間。公守池州。一日會於景德寺。公遂引中庸大學。參以楞嚴符宗門語句。質明覺。覺曰。這個尚不與教乘合。況中庸大學邪。學士要徑捷理會此事。乃彈指一下曰。但恁么薦取。公于言下領旨。天聖初。公守四明。以書幣迎師補雪竇。既至。公曰。某近與清長老商量趙州勘婆子話。未審端的有勘破處也無。覺曰。清長老道個甚麼。公曰。又與么去也。覺曰。清長老且放過一著。學士還知天下衲僧出這婆子圈䙡不得么。公曰。這裡別有個道處。趙州若不勘破。婆子一生受屈。覺曰。勘破了也。公大笑。

延慶榮禪師法嗣

廬山圓通居訥祖印禪師

梓州人。姓蹇氏。生而英特。讀書過目成誦。十一出家。十七試法華得度。受具后肄業講肆。耆年多下之。會禪者南遊回。力勉其行。於是遍參荊楚間。迄無所得。至襄州洞山。留止十年。因讀華嚴論有省。后游廬山。道價日起。

【現代漢語翻譯】 現代漢語譯本： 拈起拄杖，敲擊一下地面，說：『在瞬目揚眉之處，請各位仔細觀看。』 平江府水月寺的惠金典座 惠金典座在雪竇寺依止明覺禪師。聽聞明覺禪師講述須彌山的話題，內心默默地有所領悟。一天，惠金想要去請教明覺禪師，在殿軒遇到了他。明覺禪師問：『你叫什麼名字？』惠金回答：『惠金。』明覺禪師說：『是誰惠予你金子？』惠金說：『容我稍後去方丈室向您致謝。』明覺禪師說：『就是現在嗎？』惠金說：『這裡容不下和尚。』 修撰曾會居士 曾會居士年幼時與明覺禪師是同窗。成年後走上了不同的道路。天禧年間，曾會居士擔任池州的長官。一天，在景德寺與明覺禪師相遇。曾會居士於是引用《中庸》、《大學》的語句，並摻雜《楞嚴經》的符和宗門語句，來質問明覺禪師。明覺禪師說：『這些尚且不符合佛教的教義，更何況是《中庸》、《大學》呢？學士想要快速理解這件事，』於是彈指一下說：『只要這樣領會。』曾會居士在言語之下領悟了旨意。天聖初年，曾會居士擔任四明長官，用書信和財物迎接明覺禪師來雪竇寺。明覺禪師到達后，曾會居士說：『我最近與清長老商量趙州勘婆子（Zhao Zhou's test of the old woman）的話，不知道最終有沒有勘破之處。』明覺禪師問：『清長老說了些什麼？』曾會居士說：『又是這樣過去了。』明覺禪師說：『清長老且放過一著。學士難道不知道天下衲僧都逃不出這婆子的圈套嗎？』曾會居士說：『這裡另有一種說法。趙州如果不勘破，婆子一生都要受委屈。』明覺禪師說：『已經勘破了。』曾會居士大笑。 延慶榮禪師的法嗣 廬山圓通居訥（Yuantong Ju Ne）祖印禪師 祖印禪師是梓州人，姓蹇（Jian）。他天生聰穎，讀書過目不忘。十一歲出家，十七歲通過法華經的考試而得度。受具足戒后，在講堂學習。許多年長的僧人都不如他。後來遇到一位禪者從南方遊歷回來，極力勸勉他參禪。於是他遍參荊楚一帶，最終一無所獲。到達襄州洞山，在那裡住了十年。因為閱讀《華嚴論》而有所領悟。之後遊歷廬山，他的聲望日益增長。

【English Translation】 English version: He raised his staff and struck the ground once, saying: 'At the place of a blink of an eye and a raise of an eyebrow, I ask you all to look carefully.' Dianzu Huijin of Shuiyue Temple in Pingjiang Prefecture Dianzu Huijin relied on Mingjue at Xuedou Temple. Hearing Mingjue's talk about Mount Sumeru (Mount Sumeru), he silently had an understanding. One day, he wanted to ask Mingjue about it and encountered him in the hall. Mingjue asked, 'What is your name?' He replied, 'Huijin.' Mingjue said, 'Who bestowed gold (Jin) upon you?' He said, 'Allow me to go to the abbot's room later to thank you.' Mingjue said, 'Right now?' He said, 'There is no room for a monk here.' Scholar Zeng Hui Scholar Zeng Hui was a classmate of Mingjue in his youth. After adulthood, they went their separate ways. During the Tianxi era, Scholar Zeng was the governor of Chizhou. One day, they met at Jingde Temple. Scholar Zeng then quoted passages from 'The Doctrine of the Mean' and 'The Great Learning,' mixed with mantras from the 'Surangama Sutra' and phrases from the Zen school, to question Mingjue. Mingjue said, 'These do not even conform to the teachings of Buddhism, let alone 'The Doctrine of the Mean' and 'The Great Learning.' If the scholar wants to quickly understand this matter,' then he snapped his fingers and said, 'Just understand it like this.' Scholar Zeng understood the meaning in his words. At the beginning of the Tiansheng era, Scholar Zeng was the governor of Siming and welcomed the master to Xuedou Temple with letters and gifts. After Mingjue arrived, Scholar Zeng said, 'I recently discussed Zhao Zhou's test of the old woman (Zhao Zhou's test of the old woman) with Elder Qing, and I don't know if there is any final breakthrough.' Mingjue asked, 'What did Elder Qing say?' Scholar Zeng said, 'It's passing by like that again.' Mingjue said, 'Elder Qing has let it go for now. Does the scholar not know that all monks in the world cannot escape this old woman's trap?' Scholar Zeng said, 'There is another way to say it here. If Zhao Zhou does not break through, the old woman will suffer injustice for her whole life.' Mingjue said, 'It has already been broken through.' Scholar Zeng laughed loudly. Successor of Zen Master Yanqing Rong Zen Master Zuyin of Yuantong Ju Ne (Yuantong Ju Ne) on Mount Lu Zen Master Zuyin was from Zizhou, with the surname Jian (Jian). He was born intelligent and could recite what he read. He left home at the age of eleven and was ordained at the age of seventeen after passing the Lotus Sutra examination. After receiving full ordination, he studied in the lecture hall. Many older monks were inferior to him. Later, he met a Zen practitioner returning from travels in the south, who strongly encouraged him to practice Zen. So he traveled throughout Jingchu, but ultimately gained nothing. He arrived at Dongshan in Xiangzhou and stayed there for ten years. He had an understanding after reading the Avatamsaka Sutra. Later, he traveled to Mount Lu, and his reputation grew daily.

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由歸宗而遷圓通。仁廟聞其名。皇祐初。詔住十方凈因禪院。師稱目疾。不能奉詔。有旨令舉自代。遂舉大覺璉應詔。及引對。問佛法大意稱旨。天下賢師知人也。僧問。祖剎重興時如何。師曰。人在破頭山。曰。一朝權在手。師便打。

百丈映禪師法嗣

臨安府慧因懷祥禪師

上堂。南山高。北山低。日出東方夜落西。白牛上樹覓不得。烏雞入水大家知。且道覓得后又如何。良久曰。堪作甚麼。

臨安府慧因義寧禪師

僧問。佛未出世時如何。師曰。摩耶夫人。曰。出世后如何。師曰。悉達太子。

南華緣禪師法嗣

齊州興化延慶禪師

上堂。言前薦得。孤負平生。句后投機。全乖道體。離此二途。祖宗門下又且如何。良久曰。眼裡瞳兒吹木笛。

韶州寶壽行德禪師

冬日在南華受請。示眾曰。新冬新寶壽。言是舊時言。若會西來意。波斯上泊船。

韶州白虎山守升禪師

僧問。如何是佛。師曰。有眼無鼻孔。

北禪賢禪師法嗣

潭州興化紹銑禪師

上堂拈拄杖曰。一大藏教。是拭不凈故紙。超佛越祖之談。是誑𧬵閭閻漢。若論衲僧門下。一點也用不得。作么生是衲僧門下事。良久曰。多虛不如少實。擊香臺。下座

【現代漢語翻譯】 現代漢語譯本：

他從歸宗寺遷到圓通寺。仁廟（皇帝的廟號）聽說了他的名聲。皇祐初年，皇帝下詔讓他住持十方凈因禪院。禪師稱自己有眼疾，不能奉詔。皇帝又下旨讓他推舉一人代替自己。於是他推舉了大覺璉（人名）應詔。等到大覺璉被引見對答時，所說的佛法大意符合皇帝的心意。天下賢士都知道他善於識人。有僧人問：『祖剎（祖師的寺廟）重新興盛的時候會是怎樣？』禪師說：『人在破頭山。』僧人說：『一旦大權在手呢？』禪師便打了他。 百丈映禪師法嗣 臨安府慧因懷祥禪師 上堂說法：『南山高，北山低，太陽從東方升起，夜晚在西方落下。白牛爬上樹去尋找卻找不到，烏雞跳入水中大家都知道。那麼，找到之後又會怎麼樣呢？』良久之後說：『能做什麼呢？』 臨安府慧因義寧禪師 有僧人問：『佛未出世時是怎樣的？』禪師說：『摩耶夫人（釋迦牟尼的母親）。』僧人問：『出世后又是怎樣的？』禪師說：『悉達太子（釋迦牟尼的本名）。』 南華緣禪師法嗣 齊州興化延慶禪師 上堂說法：『在言語之前就領悟，辜負了一生的修行。在語句之後才投機，完全違背了道的本體。離開這兩種途徑，祖師門下又該如何呢？』良久之後說：『眼裡瞳仁吹著木笛。』 韶州寶壽行德禪師 冬天在南華寺接受邀請，向大眾開示說：『新冬新寶壽，說的是舊時的話。如果領會了西來的真意，波斯人也會乘船而來。』 韶州白虎山守升禪師 有僧人問：『什麼是佛？』禪師說：『有眼無鼻孔。』 北禪賢禪師法嗣 潭州興化紹銑禪師 上堂說法，拿起拄杖說：『全部的佛經，都是擦拭污穢的廢紙。超越佛祖的言論，都是欺騙愚昧百姓的謊話。如果按照我們禪宗門下來說，一點也用不上。那麼，什麼是禪宗門下的事呢？』良久之後說：『多虛不如少實。』敲擊香臺，走下座位。

【English Translation】 English version:

He moved from Guizong Monastery to Yuantong Monastery. Emperor Renzong (posthumous temple name of the emperor) heard of his reputation. In the early years of the Huangyou reign, he was ordered to reside at the Shifang Jingyin Chan Monastery. The Chan master claimed to have an eye disease and could not accept the imperial order. The emperor then ordered him to recommend someone to replace him. So he recommended Dajue Lian (personal name) to accept the order. When Dajue Lian was summoned for an audience, his understanding of the essence of Buddhism pleased the emperor. All the wise men in the world knew that he was good at recognizing talent. A monk asked: 'What will it be like when the ancestral temple (the monastery of the patriarch) is rebuilt and flourishes?' The Chan master said: 'The person is at Potou Mountain.' The monk said: 'What if the power is in hand one day?' The Chan master then struck him. Disciple of Chan Master Baizhang Ying Chan Master Huai Xiang of Huiyin Monastery in Lin'an Prefecture Ascending the Dharma hall and giving a sermon: 'The South Mountain is high, the North Mountain is low, the sun rises in the east and sets in the west. A white cow climbs a tree but cannot be found, a black chicken enters the water and everyone knows. Then, what will happen after it is found?' After a long silence, he said: 'What can it be used for?' Chan Master Yi Ning of Huiyin Monastery in Lin'an Prefecture A monk asked: 'What was it like before the Buddha appeared in the world?' The Chan master said: 'Maya (Buddha's mother).' The monk asked: 'What was it like after he appeared in the world?' The Chan master said: 'Siddhartha (Buddha's given name).' Disciple of Chan Master Yuan of Nanhua Chan Master Yan Qing of Xinghua in Qizhou Ascending the Dharma hall and giving a sermon: 'To understand before words are spoken is to waste a lifetime. To seize the opportunity after the words are spoken is to completely violate the essence of the Dao. Apart from these two paths, what should be done in the lineage of the patriarchs?' After a long silence, he said: 'The pupils in the eyes are playing a wooden flute.' Chan Master Xing De of Baoshou Monastery in Shaozhou In winter, he accepted an invitation at Nanhua Monastery and instructed the assembly: 'New winter, new Baoshou, the words are old words. If you understand the meaning of the Westward Transmission, Persians will come by ship.' Chan Master Shou Sheng of Baihu Mountain in Shaozhou A monk asked: 'What is Buddha?' The Chan master said: 'Has eyes but no nostrils.' Disciple of Chan Master Xian of Beichan Chan Master Shao Xian of Xinghua in Tanzhou Ascending the Dharma hall and picking up a staff, he said: 'The entire Tripitaka is just paper for wiping away impurities. Talk of surpassing the Buddhas and patriarchs is just deceiving ignorant people. If we talk about the Chan monks' way, not a single bit is useful. So, what is the Chan monks' way?' After a long silence, he said: 'Less reality is better than much emptiness.' He struck the incense table and descended from his seat.

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。

洪州法昌倚遇禪師

漳州林氏子。幼棄家。依郡之崇福得度。有大志。自受具遊方。名著叢席。浮山遠和尚嘗指謂人曰。此後學行腳樣子也。參北禪。禪問。近離甚處。師曰。福嚴。禪曰。思大鼻孔長多少。師曰。與和尚當時見底一般。禪曰。汝道我見時長多少。師曰。和尚大似不曾到福嚴。禪曰。學語之流。又問。來時馬大師安樂否。師曰。安樂。禪曰。向汝道甚麼。師曰。教和尚莫亂統。禪曰。念汝新到。不能打得你。師曰。某甲亦放和尚過。茶罷。禪問。鄉里甚處。師曰。漳州。禪曰。三平在彼作甚處。師曰。說禪說道。禪曰。年多少。師曰。與露柱齊年。禪曰。有露柱且從。無露柱年多少。師曰。無露柱。一年也不少。禪曰。夜半放烏雞。師留北禪最久。於是師資敲唱。妙出一時。晚至西山。眷雙嶺深𨗉。棲息三年。始應法昌之請。師在雙嶺受請。與英勝二首座相別。曰。三年聚首。無事不知。檢點將來。不無滲漏。以拄杖畫一畫。曰。這個即且止。宗門事作么生。英曰。須彌安鼻孔。師曰。恁么則臨崖看滸眼。特地一場愁。英曰。深沙努眼睛。師曰。爭奈聖凡無異路。方便有多門。英曰。鐵蛇鉆不入。師曰。這般漢有甚共語處。英曰。自緣根力淺。莫怨太陽春。卻畫一畫。曰。宗門事且止

【現代漢語翻譯】 現代漢語譯本：

洪州法昌倚遇禪師

是漳州林氏的兒子。年幼時離家，在郡里的崇福寺剃度出家。他有遠大的志向，自從受戒后就開始四處遊歷，名聲在僧眾中傳開。浮山遠和尚曾經指著他說：『這個人將來會成為一個好的行腳僧。』他參訪北禪。北禪問：『你最近從哪裡來？』禪師說：『福嚴寺。』北禪說：『思大（指福嚴思大禪師）的鼻孔有多長？』禪師說：『和尚你當時看到的有多長，它就有多長。』北禪說：『你說我看到的時候有多長？』禪師說：『和尚你好像沒去過福嚴寺。』北禪說：『只會學舌的傢伙。』又問：『你來的時候，馬大師（指馬祖道一禪師）安樂嗎？』禪師說：『安樂。』北禪說：『他跟你說了什麼？』禪師說：『教和尚你不要亂說。』北禪說：『看在你剛來的份上，我不打你。』禪師說：『我也放過和尚你。』喝完茶后，北禪問：『你家鄉在哪裡？』禪師說：『漳州。』北禪說：『三平（指三平義忠禪師）在那裡做什麼？』禪師說：『講禪論道。』北禪說：『你多大了？』禪師說：『和露柱（石柱）一樣大。』北禪說：『有露柱就罷了，沒有露柱你多大？』禪師說：『沒有露柱，一年也不會少。』北禪說：『半夜放烏雞（比喻不合時宜）。』禪師在北禪那裡待了很久。於是師徒之間互相唱和，非常精彩。後來他來到西山，喜歡雙嶺的幽深，在那裡住了三年，才應法昌寺的邀請前去住持。禪師在雙嶺接受邀請時，與英、勝兩位首座告別，說：『三年相聚，無事不知。但仔細檢查起來，還是不免有疏漏。』用拄杖在地上畫了一下，說：『這個就先放一邊。宗門大事該怎麼辦？』英說：『須彌山安在鼻孔里。』禪師說：『這樣的話，就像在懸崖邊看水滸傳，白白地增加煩惱。』英說：『深沙神（佛教護法神）怒目圓睜。』禪師說：『但聖凡之間沒有不同的道路，只是方便法門有很多。』英說：『鐵蛇也鉆不進去。』禪師說：『這種人有什麼好說的。』英說：『只怪自己根基淺薄，不要埋怨太陽春天。』又在地上畫了一下，說：『宗門大事暫且放下。』

【English Translation】 English version:

Chan Master Yiyu of Fachang in Hongzhou

Was a son of the Lin family of Zhangzhou. He left home at a young age and was ordained at Chongfu Temple in the prefecture. He had great aspirations. After receiving full ordination, he traveled widely, and his reputation spread among the monastic community. The Venerable Yuan of Fushan once pointed to him and said, 'This one will be a good traveling monk in the future.' He visited Chan Master Bei. Chan Master Bei asked, 'Where have you come from recently?' The Master said, 'Fuyan Temple.' Chan Master Bei said, 'How long is Si Da's (referring to Chan Master Si Da of Fuyan) nose?' The Master said, 'As long as it was when you saw it, Venerable.' Chan Master Bei said, 'How long do you say it was when I saw it?' The Master said, 'It seems that Venerable has never been to Fuyan Temple.' Chan Master Bei said, 'A parrot!' He then asked, 'When you came, was Great Master Ma (referring to Chan Master Mazu Daoyi) at peace?' The Master said, 'At peace.' Chan Master Bei said, 'What did he say to you?' The Master said, 'He told Venerable not to speak recklessly.' Chan Master Bei said, 'Seeing that you are newly arrived, I won't hit you.' The Master said, 'I will also let Venerable off.' After tea, Chan Master Bei asked, 'Where is your hometown?' The Master said, 'Zhangzhou.' Chan Master Bei said, 'What is Sanping (referring to Chan Master Sanping Yizhong) doing there?' The Master said, 'Speaking of Chan and discussing the Way.' Chan Master Bei said, 'How old are you?' The Master said, 'The same age as the pillar.' Chan Master Bei said, 'If there is a pillar, then so be it. How old are you if there is no pillar?' The Master said, 'Without a pillar, not a year less.' Chan Master Bei said, 'Releasing a black-boned chicken at midnight (an inappropriate act).' The Master stayed with Chan Master Bei for a long time. Thus, the teacher and disciple responded to each other, which was very wonderful. Later, he came to West Mountain, liked the depth of Shuangling, and lived there for three years before responding to the invitation of Fachang Temple to become the abbot. When the Master received the invitation at Shuangling, he said goodbye to the two head monks, Ying and Sheng, saying, 'We have been together for three years, and there is nothing we do not know. But upon careful inspection, there are still inevitable omissions.' He drew a line on the ground with his staff and said, 'Let's put this aside for now. What about the great matter of the Chan school?' Ying said, 'Mount Sumeru is placed in the nostril.' The Master said, 'In that case, it's like watching Water Margin at the edge of a cliff, adding to the sorrow for no reason.' Ying said, 'The spirit Shensha glares.' The Master said, 'But there is no different path between the saint and the ordinary, only many expedient means.' Ying said, 'An iron snake cannot penetrate it.' The Master said, 'What is there to say to such a person?' Ying said, 'Only blame one's own shallow roots, do not complain about the spring sun.' He then drew a line on the ground again and said, 'Let's put aside the great matter of the Chan school for now.'

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。這個事作么生。師便掌。英曰。這漳州子。莫無去就。師曰。你這般見解。不打更待何時。又打。英曰。也是老僧招得。上堂。祖師西來。特唱此事。祇要時人知有。如貧子衣珠。不從人得。三世諸佛。祇是弄珠底人。十地菩薩。祇是求珠底人。汝等正是竛竮乞丐。懷寶迷邦。靈利漢才聞舉著。眨上眉毛。便知落處。若更踏步向前。不如䇿杖歸山去。長嘯一聲煙霧深。示眾。我要一個不會禪底作國師。上堂。汝若退身千尺。我便當處生芽。汝若覿面相呈。我便藏身露影。汝若春池拾礫。我便撒下明珠。直得水灑不著。風吹不入。如個無孔鐵錘相似。且道法昌還有為人處也無。良久曰。利刀割肉瘡猶合。惡語傷人恨不銷。上堂。春山青。春水綠。一覺南柯夢初足。攜筇縱步出松門。是處桃英香馥郁。因思昔日靈云老。三十年來無處討。如今競愛摘楊花。紅香滿地無人掃。上堂。拈起拄杖曰。我若拈起。你便喚作先照後用。我若放下。你便喚作先用后照。我若擲下。你便喚作照用同時。忽然不拈不放。你向甚麼處卜度。直饒會得倜儻分明。若遇臨濟德山。便須腦門會地。且道伊有甚麼長處。良久曰。曾經大海休夸水。除卻須彌不是山。上堂。夜半烏雞誰捉去。石女無端遭指注。空王令下急搜求。唯心便作軍中主。雲門長

【現代漢語翻譯】 現代漢語譯本 『這個事作么生。』（這是什麼事？） 師父便打了他。 英禪師說：『這漳州人，莫非沒有去處了？』 師父說：『你這種見解，不打更待何時？』 又打。 英禪師說：『也是老僧自找的。』 上堂說法：『祖師（Bodhidharma）西來，特意宣揚此事，只要世人知道有這麼回事。如同貧子衣中的寶珠（cintamani），不是從別人那裡得到的。三世諸佛（Three Buddhas），只是玩弄寶珠的人；十地菩薩（Bodhisattva of the Ten Grounds），只是尋求寶珠的人。你們這些人正是可憐的乞丐，懷抱著寶物卻在異國他鄉迷路。聰明的人才一聽到提起此事，稍微動動眉毛，便知道落腳之處。如果再往前走，不如拄著枴杖回山去。長嘯一聲，煙霧深沉。』 師父開示大眾：『我要一個不懂禪的人來當國師。』 上堂說法：『你若後退千尺，我便在原地生根發芽。你若當面呈露，我便藏身於顯露之中。你若在春天的池塘里撿拾瓦礫，我便撒下明珠。』 『直接達到水潑不進，風吹不入的境界，如同一個無孔的鐵錘一般。那麼法昌禪師還有為人處世的地方嗎？』 良久后說：『鋒利的刀割肉，傷口還能癒合；惡毒的語言傷人，仇恨難以消除。』 上堂說法：『春山青翠，春水碧綠，一覺南柯夢剛剛醒來。拄著竹杖，邁步走出松樹林，到處都是桃花盛開，香氣濃郁。因此想起昔日的靈云禪師，三十年來無處尋覓。如今人們競相採摘楊花，紅色的花朵散落滿地，無人清掃。』 上堂說法：『拿起拄杖說：我若拿起拄杖，你們便說這是先照後用；我若放下拄杖，你們便說這是先用后照；我若扔下拄杖，你們便說這是照用同時。』 『忽然不拿起也不放下，你們又向什麼地方猜測？即使能夠非常清楚地理解，如果遇到臨濟（Linji）和德山（Deshan）這樣的禪師，也必須被打得頭破血流。』 『那麼，他們有什麼長處呢？』 良久后說：『曾經見過大海，就不要誇耀小河的水；除了須彌山（Mount Sumeru），其他的山都算不上高。』 上堂說法：『半夜裡誰把烏雞捉走了？石女無端遭受指責。空王（Śūnyatā）下令緊急搜尋，唯心（Citta-mātra）便作為軍隊中的主帥。』 雲門禪師（Yunmen）長...

【English Translation】 English version 'What is this matter?' The master then slapped him. Ying said, 'This Zhangzhou fellow, could it be that he has nowhere to go?' The master said, 'With your kind of understanding, when should I hit you if not now?' And hit him again. Ying said, 'It's also what the old monk brought upon himself.' Entering the hall for Dharma talk: 'The Patriarch (Bodhidharma) came from the West, specifically to proclaim this matter, only wanting people of the time to know it exists. Like the jewel in the robe of a poor man (cintamani), it is not obtained from others. The Buddhas of the Three Worlds (Three Buddhas) are merely people playing with the jewel; the Bodhisattvas of the Ten Grounds (Bodhisattva of the Ten Grounds) are merely people seeking the jewel. You are precisely pitiable beggars, embracing treasure but lost in a foreign land. Clever people, upon hearing it mentioned, with a slight raise of their eyebrows, will know where to settle. If you take another step forward, it's better to return to the mountain with your staff. A long whistle, and the mist deepens.' The master instructed the assembly: 'I want someone who doesn't understand Chan to be the national teacher.' Entering the hall for Dharma talk: 'If you retreat a thousand feet, I will sprout roots right where I am. If you present yourself face to face, I will hide myself in the revealed. If you pick pebbles in a spring pond, I will scatter bright pearls.' 'Directly reaching the state where water cannot splash in, and wind cannot blow through, like a holeless iron hammer. Then, does Dharma Chang still have a place for dealing with people?' After a long silence, he said: 'A sharp knife cutting flesh, the wound can still heal; malicious words hurting people, the hatred is hard to dispel.' Entering the hall for Dharma talk: 'Spring mountains are green, spring waters are blue, a dream of Nanke has just ended. Carrying a bamboo staff, stepping out of the pine gate, everywhere is the fragrance of peach blossoms.' 'Therefore, I think of the old Lingyun, who has been nowhere to be found for thirty years. Now people are vying to pick willow catkins, red flowers scattered all over the ground, with no one sweeping them.' Entering the hall for Dharma talk: 'Raising his staff, he said: If I raise the staff, you will say this is 'first illumination then application'; if I put down the staff, you will say this is 'first application then illumination'; if I throw down the staff, you will say this is 'illumination and application at the same time.' 'Suddenly, neither raising nor putting down, where will you speculate? Even if you can understand it very clearly, if you encounter Chan masters like Linji (Linji) and Deshan (Deshan), you must have your heads smashed.' 'Then, what are their strengths?' After a long silence, he said: 'Having seen the great sea, don't boast about the water of a small river; except for Mount Sumeru (Mount Sumeru), other mountains are not considered high.' Entering the hall for Dharma talk: 'Who stole the black chicken in the middle of the night? The stone woman is unjustly accused. The Empty King (Śūnyatā) issued an order for an urgent search, and Mind-Only (Citta-mātra) is made the commander in the army.' Chan Master Yunmen (Yunmen) long...

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驅。溈山隊伍。列五位槍旗。布三玄戈弩。藥山持刀。青原荷斧。石鞏彎弓。禾山打鼓。陣排雪嶺長蛇。兵屯黃檗飛虎。木馬帶毛烹。泥牛和角煮。賞三軍。犒師旅。打葛藤。分露布。截海飏塵。橫山簸土。擊玄關。除徼路。多少平人受辛苦。無邊剎海競紛紛。三界聖凡無覓處。無覓處。還知否。昨夜云收天宇寬。依然帶月啼高樹。上堂。閑來祇么坐。拍手誰賡和。回頭忽見簸箕星。水墨觀音解推磨。拍手一下曰。還會么。八十翁翁雖皓首。看看不見老人容。上堂。法昌今日開爐。行腳僧無一個。唯有十八高人。緘口圍爐打坐。不是規矩嚴難。免見諸人話墮。直饒口似秤錘。未免燈籠勘破。不知道絕功勛。妄自修因證果。喝曰。但能一念回光。定脫一乘羈鎖。黃龍南禪師至。上堂。拏雲攫浪數如麻。點著銅睛眼便花。除卻黃龍頭角外。自余渾是赤斑蛇。法昌小剎。路遠山遙。景物蕭疏。遊人罕到。敢謂黃龍禪師曲賜光臨。不唯泉石生輝。亦乃人天欣悅。然雲行雨施。自古自今。其奈爐鞴之所。鈍鐵尤多。良醫之門。病者愈甚。瘥病需求靈藥。銷頑必藉金錘。法昌這裡。有幾個垛根阿師。病者病在膏肓。頑者頑入骨髓。若非黃龍老漢到來。總是虛生浪死。拈拄杖曰。要會么。打面還他州土麥。唱歌須是帝鄉人。僧問。古

【現代漢語翻譯】 現代漢語譯本： 驅（驅逐）。溈山（溈山佑禪師）隊伍。列五位槍旗（五位：體、用、體用、同、異；槍旗：比喻禪宗的機鋒）。布三玄戈弩（三玄：體中玄、句中玄、玄中玄；戈弩：比喻禪宗的考驗）。藥山（藥山惟儼禪師）持刀。青原（青原行思禪師）荷斧。石鞏（石鞏慧藏禪師）彎弓。禾山（禾山無殷禪師）打鼓。陣排雪嶺長蛇（雪嶺：指雪峰義存禪師；長蛇：比喻陣勢綿延不斷）。兵屯黃檗飛虎（黃檗：指黃檗希運禪師；飛虎：比喻勇猛的禪風）。木馬帶毛烹（木馬：比喻虛幻不實；烹：烹煮）。泥牛和角煮（泥牛：比喻頑固不化；煮：烹煮）。賞三軍。犒師旅。打葛藤（葛藤：比喻糾纏不清的禪語）。分露布（露布：指公開的文告）。截海飏塵（截海：比喻阻斷妄念；飏塵：揚起塵土）。橫山簸土（橫山：比喻阻礙；簸土：揚起塵土）。擊玄關（玄關：指開悟的門徑）。除徼路（徼路：指邪路）。多少平人受辛苦。無邊剎海競紛紛（剎海：指佛國世界）。三界聖凡無覓處（三界：欲界、色界、無色界）。無覓處。還知否。昨夜云收天宇寬。依然帶月啼高樹。 上堂。閑來祇么坐（祇么：只是）。拍手誰賡和。回頭忽見簸箕星。水墨觀音解推磨（水墨觀音：指簡樸自然的禪境）。拍手一下曰。還會么。八十翁翁雖皓首。看看不見老人容。 上堂。法昌（法昌禪寺）今日開爐（開爐：比喻開始說法）。行腳僧無一個。唯有十八高人。緘口圍爐打坐。不是規矩嚴難。免見諸人話墮（話墮：指落入言語的陷阱）。直饒口似秤錘。未免燈籠勘破（燈籠：比喻禪宗的智慧）。不知道絕功勛。妄自修因證果。喝曰。但能一念回光。定脫一乘羈鎖（一乘：指佛乘）。 黃龍南禪師至。上堂。拏雲攫浪數如麻（拏雲攫浪：比喻氣勢磅礴）。點著銅睛眼便花。除卻黃龍頭角外。自余渾是赤斑蛇（赤斑蛇：比喻危險）。法昌小剎。路遠山遙。景物蕭疏。遊人罕到。敢謂黃龍禪師曲賜光臨。不唯泉石生輝。亦乃人天欣悅。然雲行雨施。自古自今。其奈爐鞴之所。鈍鐵尤多。良醫之門。病者愈甚。瘥病需求靈藥。銷頑必藉金錘。法昌這裡。有幾個垛根阿師（垛根阿師：指紮根很深的修行者）。病者病在膏肓。頑者頑入骨髓。若非黃龍老漢到來。總是虛生浪死。拈拄杖曰。要會么。打面還他州土麥。唱歌須是帝鄉人。 僧問。古

【English Translation】 English version: Drive away (Drive out). Weishan's (Zen Master Weishan You) troop. Array the five ranks of spear banners (Five ranks: substance, function, substance-function, sameness, difference; spear banners: metaphor for the sharp and swift exchanges in Chan Buddhism). Deploy the three profound crossbows (Three profound: profound within substance, profound within phrase, profound within the profound; crossbows: metaphor for the tests in Chan Buddhism). Yaoshan (Zen Master Yaoshan Weiyan) holds a knife. Qingyuan (Zen Master Qingyuan Xingsi) carries an axe. Shigong (Zen Master Shigong Huizang) draws a bow. Heshan (Zen Master Heshan Wuyin) beats a drum. The formation resembles a long snake on Snow Mountain (Snow Mountain: refers to Zen Master Xuefeng Yicun; long snake: metaphor for a continuous formation). Soldiers garrison at Huangbo like flying tigers (Huangbo: refers to Zen Master Huangbo Xiyun; flying tigers: metaphor for a brave and fierce Chan style). Cook the wooden horse with its hair (wooden horse: metaphor for illusion; cook: to cook). Boil the mud ox with its horns (mud ox: metaphor for stubbornness; boil: to cook). Reward the three armies. Treat the troops. Fight the kudzu vines (kudzu vines: metaphor for entangled Chan phrases). Distribute the proclamations (proclamations: refers to public announcements). Cut off the sea and scatter dust (cut off the sea: metaphor for stopping deluded thoughts; scatter dust: to scatter dust). Winnow earth across the mountain (mountain: metaphor for obstacles; winnow earth: to winnow earth). Strike the mysterious gate (mysterious gate: refers to the gateway to enlightenment). Remove the border paths (border paths: refers to wrong paths). How many ordinary people suffer hardship. Countless Buddha lands compete in confusion (Buddha lands: refers to Buddha's world). In the three realms, there is nowhere to seek the sacred or the mundane (three realms: desire realm, form realm, formless realm). Nowhere to seek. Do you understand? Last night, the clouds cleared and the sky widened. Still, the tall trees cry with the moon. Ascend the hall. Sitting idly, just like this (just like this: simply). Who will respond to the clapping? Turning around, suddenly see the Big Dipper. The ink-wash Guanyin knows how to turn the mill (ink-wash Guanyin: refers to a simple and natural Chan state). Clapping once, say: Do you understand? Although the eighty-year-old man has white hair. Looking, one does not see the face of an old man. Ascend the hall. Fachang (Fachang Temple) opens the furnace today (opens the furnace: metaphor for starting to teach). Not a single traveling monk. Only eighteen eminent people. Silently sit around the furnace in meditation. It's not that the rules are strict and difficult. It's to avoid everyone falling into words (falling into words: refers to falling into the trap of language). Even if the mouth is like a steelyard weight. Inevitably, the lantern will expose it (lantern: metaphor for Chan wisdom). Not knowing to cut off merit and achievement. Vainly cultivating causes and proving results. Shout: But if one can turn the light inward for a moment. Surely escape the shackles of the One Vehicle (One Vehicle: refers to the Buddha Vehicle). Zen Master Huanglong Nan arrives. Ascend the hall. Grasping clouds and seizing waves are as numerous as hemp (grasping clouds and seizing waves: metaphor for a magnificent momentum). Spotting the copper eyes, the eyes become blurred. Except for Huanglong's head and horns. All the rest are red-spotted snakes (red-spotted snakes: metaphor for danger). Fachang is a small temple. The road is far and the mountains are distant. The scenery is desolate. Few tourists visit. Daring to say that Zen Master Huanglong has graciously bestowed his presence. Not only do the springs and rocks shine. But also, humans and gods are delighted. However, clouds move and rain falls. From ancient times to the present. But the furnace is a place where there is much dull iron. The door of a good doctor is where the sick become more ill. To cure illness, one must seek spiritual medicine. To melt stubbornness, one must rely on a golden hammer. Here at Fachang. There are several deeply rooted teachers (deeply rooted teachers: refers to practitioners with deep roots). The sick are sick in the vital regions. The stubborn are stubborn to the bone. If not for the arrival of old man Huanglong. All would be born in vain and die meaninglessly. Raise the staff and say: Do you want to understand? To grind flour, one must use wheat from his own state. To sing, one must be a person from the imperial homeland. A monk asks. Ancient

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鏡未磨時如何。師曰。卻須磨取。曰。未審如何下手。師曰。鏡在甚麼處。僧遂作一圓相。師便打曰。這漆桶。碌磚也不識。師與感首座歲夜吃湯次。座曰。昔日北禪分歲。曾烹露地白牛。和尚今夜分歲。有何施設。師曰。臘雪連山白。春風透戶寒。座曰。大眾吃個甚麼。師曰。莫嫌冷淡無滋味。一飽能消萬劫饑。座曰。未審是甚麼人置辦。師曰。無慚愧漢。來處也不知。英勝二首座到山相訪。英曰。和尚尋常愛點檢諸方。今日因甚麼卻來古廟裡作活計。師曰。打草祇要蛇驚。英曰。莫涂糊人好。師曰。你又刺頭入膠盆作甚麼。英曰。古人道。我見兩個泥牛斗入海。所以住此山。未審和尚見個甚麼。師曰。你他時異日。有把茆蓋頭。人或問你。作么生祇對。英曰。山頭不如嶺尾。師曰。你且道。還當得住山事也無。英曰。使钁不及拖犁。師曰。還曾夢見古人么。英曰。和尚作么生。師展兩手。英曰。鰕跳不出鬥。師曰。休將三寸燭。擬比太陽輝。英曰。爭奈公案見在。師曰。亂統禪和。如麻似粟。龍圖徐公禧布衣時。與師往來。為法喜之遊。師將化前一日。作偈遺之曰。今年七十七。出行須擇日。昨夜問龜哥。報道明朝吉。徐覽偈聳然。邀靈源清禪師同往。師方坐寢室。以院務誡知事曰。吾住此山二十三年。護惜常住

【現代漢語翻譯】 現代漢語譯本 僧問：『鏡子未曾打磨的時候是什麼樣子？』 師父說：『那就需要打磨。』 僧問：『不知道該如何下手。』 師父說：『鏡子在哪裡？』 僧人於是畫了一個圓圈。師父就打他說：『你這漆桶，連磚頭也不認識！』 師父與感首座在除夕夜一起喝湯。感首座說：『過去北禪寺在除夕分歲時，曾經烹煮露天放養的白牛。和尚您今晚分歲，有什麼安排？』 師父說：『臘月的雪連線著山是白色的，春風吹進屋裡感到寒冷。』 感首座說：『大眾吃些什麼？』 師父說：『不要嫌棄清淡沒有滋味，吃飽了能消除萬劫的飢餓。』 感首座說：『不知道是誰準備的？』 師父說：『不知慚愧的傢伙，連來處都不知道。』 英勝二位首座到山裡拜訪師父。英說：『和尚您平時喜歡評論各方禪師，今天為什麼卻在這古廟裡做活計？』 師父說：『撥動草叢只是爲了驚動蛇。』 英說：『最好不要糊弄人。』 師父說：『你又為何要刺頭進入膠盆裡？』 英說：『古人說，我看見兩隻泥牛相鬥進入大海，所以我住在這座山裡。不知道和尚您看見了什麼？』 師父說：『你將來有一天，如果有人問你，該如何回答？』 英說：『山頭不如嶺尾。』 師父說：『你且說說看，還能擔當住持山寺的事務嗎？』 英說：『用鋤頭不如用犁。』 師父說：『還曾夢見過古人嗎？』 英說：『和尚您怎麼說？』 師父張開雙手。英說：『小蝦跳不出鬥。』 師父說：『不要用三寸燭光，來比擬太陽的光輝。』 英說：『爭奈公案就在眼前。』 師父說：『胡亂的禪和，多如麻粟。』 龍圖徐公禧（Longtu Xu Gongxi）在做平民時，與師父交往，作為求法的樂趣。師父將要圓寂的前一天，作偈語留給他，說：『今年七十七，出行須擇日。昨夜問龜哥，報道明朝吉。』徐公禧（Xu Gongxi）看了偈語感到驚訝，邀請靈源清禪師（Lingyuan Qing Chanshi）一同前往。師父正坐在寢室裡，用寺院事務告誡知事說：『我住在這座山二十三年，愛護常住。』

【English Translation】 English version A monk asked: 'What is the state of the mirror before it is polished?' The Master said: 'Then it needs to be polished.' The monk asked: 'I don't know how to start.' The Master said: 'Where is the mirror?' The monk then drew a circle. The Master then hit him, saying: 'You lacquer bucket, you don't even recognize a brick!' The Master and Head Seat Gan (Gan Shouzhuo) were having soup on New Year's Eve. Head Seat Gan (Gan Shouzhuo) said: 'In the past, Beichan Temple (Beichan Si) used to cook free-range white cows when celebrating the New Year. What arrangements do you have for celebrating the New Year tonight, Master?' The Master said: 'The winter snow connects the mountains, all white; the spring breeze enters the house, feeling cold.' Head Seat Gan (Gan Shouzhuo) said: 'What will the assembly eat?' The Master said: 'Don't dislike it for being bland and tasteless; a full meal can eliminate the hunger of myriad kalpas.' Head Seat Gan (Gan Shouzhuo) said: 'I wonder who prepared it?' The Master said: 'A shameless fellow who doesn't even know where it came from.' Head Seats Ying (Ying Shouzhuo) and Sheng (Sheng Shouzhuo) visited the Master in the mountains. Ying (Ying Shouzhuo) said: 'Master, you usually like to comment on various Zen masters. Why are you working in this ancient temple today?' The Master said: 'Disturbing the grass is only to startle the snake.' Ying (Ying Shouzhuo) said: 'It's best not to deceive people.' The Master said: 'Why do you stick your head into a glue pot?' Ying (Ying Shouzhuo) said: 'The ancients said, I saw two mud cows fighting and entering the sea, so I live in this mountain. I wonder what the Master saw?' The Master said: 'If someone asks you in the future, how will you answer?' Ying (Ying Shouzhuo) said: 'The mountain top is not as good as the ridge tail.' The Master said: 'Tell me, can you still handle the affairs of the mountain temple?' Ying (Ying Shouzhuo) said: 'Using a hoe is not as good as dragging a plow.' The Master said: 'Have you ever dreamed of the ancients?' Ying (Ying Shouzhuo) said: 'What do you say, Master?' The Master spread out his hands. Ying (Ying Shouzhuo) said: 'A shrimp cannot jump out of the bucket.' The Master said: 'Don't use a three-inch candle to compare with the sun's radiance.' Ying (Ying Shouzhuo) said: 'But the koan (gongan) is right in front of us.' The Master said: 'Disorderly Zen monks, as numerous as hemp and millet.' When Longtu Xu Gongxi (Longtu Xu Gongxi) was a commoner, he associated with the Master for the joy of seeking the Dharma. The day before the Master was about to pass away, he wrote a verse for him, saying: 'This year I am seventy-seven, I must choose a day for travel. Last night I asked Brother Turtle, he reported that tomorrow is auspicious.' Xu Gongxi (Xu Gongxi) was surprised after reading the verse and invited Lingyuan Qing Chanshi (Lingyuan Qing Chanshi) to go with him. The Master was sitting in his room, admonishing the steward with the affairs of the temple, saying: 'I have lived in this mountain for twenty-three years, cherishing the permanent residence.'

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。每自蒞之。今行矣。汝輩著精彩。言畢。舉拄杖曰。且道這個分付阿誰。徐與靈源皆屏息。遂擲杖投床。枕臂而化。

福州廣因擇要禪師

上堂。王臨寶位。胡漢同風。紐半破三。佛殿倒卓。藏身句即不問。你透出一字作么生道。拈拄杖曰。春風開竹戶。夜雨滴花心。上堂。古者道。祇恐為僧心不了。為僧心了總輸僧。且如何是諸上座了底心。良久曰。漁翁睡重春潭闊。白鳥不飛舟自橫。僧問。如何是祖師西來意。師曰。長安東。洛陽西。問。如何是佛。師曰。福州橄欖兩頭尖。問。佛未出世時如何。師曰。隈巖傍壑。曰。出世后如何。師曰。前山後山。

開先暹禪師法嗣

南康軍云居山了元佛印禪師

饒州浮樑林氏子。誕生之時。祥光上燭。鬚髮爪齒。宛然具體。風骨爽㧞。孩孺異常。發言成章。語合經史。閭里先生稱曰神童。年將頂角。博覽典墳。卷不再舒。洞明今古。才思俊邁。風韻飄然。志慕空宗。投師出家。試經圓具。感悟夙習。即遍參尋。投機于開先法席。出為宗匠。九坐道場。四眾傾向。名動朝野。神宗賜高麗磨衲金缽。以旌師德。僧問。如何是佛。師曰。木頭雕不就。曰。恁么則皆是虛妄也。師曰。梵音深遠。令人樂聞。問。如何是諸佛說不到底法。師曰。蟻子解

【現代漢語翻譯】 現代漢語譯本： 他總是親自前往。現在要走了，你們要好好努力。』說完，舉起拄杖說：『那麼，這個（指法）交付給誰呢？』徐和靈源都屏住呼吸。於是他把拄杖扔到床上，枕著手臂圓寂了。

福州廣因擇要禪師

上堂說法。『君王登上寶座，四海歸一。紐半破三（不詳其意）。佛殿倒立。藏身之句暫且不問，你如何透出一個字來？』拿起拄杖說：『春風吹開竹門，夜雨滴落花心。』上堂說法。古人說：『只怕做和尚心不明白，心明白了也還是輸給和尚。』那麼，各位的心是如何明白的呢？』良久后說：『漁翁睡得正熟，春天的潭水寬闊，白鳥不飛，小船自橫。』有僧人問：『什麼是祖師西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？』禪師說：『長安在東，洛陽在西。』問：『什麼是佛（Buddha）？』禪師說：『福州的橄欖兩頭尖。』問：『佛未出世時是什麼樣子？』禪師說：『在山崖邊，在山谷旁。』問：『出世后又是什麼樣子？』禪師說：『前山是這樣，後山也是這樣。』

開先暹禪師法嗣

南康軍云居山了元佛印禪師

饒州浮樑林氏之子。出生之時，祥光照亮上方。鬚髮爪齒，宛然具備。風骨清朗挺拔，與一般孩童不同。說出的話能成文章，內容符合經史。鄉里的先生稱他為神童。年紀稍長，博覽群書，看過一遍就能記住，通曉古今。才思敏捷，風度飄逸，立志于佛法。於是投師出家，通過考試，受具足戒。感悟到前世的習性，於是四處參訪。在開先禪師的座下頓悟。後來成為宗師，九次主持道場，四眾弟子都歸向他，名聲震動朝野。神宗皇帝賜予高麗磨衲和金缽，來表彰他的德行。有僧人問：『什麼是佛（Buddha）？』禪師說：『木頭雕不出來。』僧人說：『那麼一切都是虛妄的嗎？』禪師說：『梵音深遠，令人樂於聽聞。』問：『什麼是諸佛說不到的法？』禪師說：『螞蟻能理解。』

【English Translation】 English version: He always attended to it personally. Now I am leaving, you all should strive diligently.』 After speaking, he raised his staff and said, 『Then, to whom shall this (referring to the Dharma) be entrusted?』 Xu and Lingyuan both held their breath. Thereupon, he threw the staff onto the bed, rested his arm on it, and passed away.

Chan Master Zexiao of Guangyin Temple in Fuzhou

Ascending the Dharma hall, he said: 『The king ascends the throne, and the whole world is unified. 'Niu ban po san' (meaning unclear). The Buddha hall stands upside down. The phrase of hiding the body will not be asked for now, how do you reveal a single word?』 He picked up his staff and said, 『The spring breeze opens the bamboo door, the night rain drips on the heart of the flower.』 Ascending the Dharma hall, he said: 『The ancients said: 'Only fear that the mind of being a monk is not clear, even if the mind is clear, it is still inferior to a monk.' Then, what is the clear mind of all of you?』 After a long silence, he said: 『The fisherman sleeps soundly, the spring pool is wide, the white birds do not fly, and the boat is horizontal by itself.』 A monk asked: 『What is the meaning of the Patriarch's coming from the West (a Zen term referring to Bodhidharma's purpose in coming to China from the West)?』 The Master said: 『Chang'an is in the east, and Luoyang is in the west.』 Asked: 『What is Buddha (Buddha)?』 The Master said: 『The olives of Fuzhou are pointed at both ends.』 Asked: 『What was it like before the Buddha appeared in the world?』 The Master said: 『Beside the cliffs and beside the ravines.』 Asked: 『What is it like after appearing in the world?』 The Master said: 『The front mountain is like this, and the back mountain is also like this.』

Dharma Successor of Chan Master Kaixian Xian

Chan Master Liaoyuan Foyin of Yunju Mountain in Nankang Army

He was the son of the Lin family of Fuliang in Raozhou. At the time of his birth, auspicious light illuminated above. His beard, hair, nails, and teeth were all fully formed. His demeanor was clear and upright, different from ordinary children. The words he spoke could form chapters, and the content conformed to the classics and history. The local teachers called him a child prodigy. As he grew older, he read extensively, remembering everything after reading it once, and understanding both the past and the present. His talent was quick, his demeanor elegant, and he aspired to the Buddhist Dharma. So he became a monk under a teacher, passed the examination, and received the full precepts. Realizing his past habits, he then visited everywhere. He had an epiphany under Chan Master Kaixian. Later, he became a master, presiding over the Dharma hall nine times, and the fourfold assembly all turned to him, and his name shook the court and the countryside. Emperor Shenzong bestowed a Goryeo monk's robe and a golden bowl to commend his virtue. A monk asked: 『What is Buddha (Buddha)?』 The Master said: 『It cannot be carved out of wood.』 The monk said: 『Then everything is illusory?』 The Master said: 『The Brahma sound is deep and far, making people happy to hear.』 Asked: 『What is the Dharma that all Buddhas cannot speak of?』 The Master said: 『Ants can understand.』

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尋腥處走。蒼蠅偏向臭邊飛。曰。學人未曉。請師再指。師曰。九萬里鵬從海出。一千年鶴遠天歸。問。達磨面壁。意旨如何。師曰。閉口深藏舌。曰。學人未曉。師曰。一言已出。駟馬難追。問。大修行人還入地獄也無。師曰。在里許。曰。大作業人還上天堂也無。師曰。鰕跳不出鬥。曰。恁么則鑊湯爐炭吹教滅。劍樹刀山喝使摧。師曰。自作自受。乃曰。適來禪客出衆禮拜。各以無量珍寶佈施大眾。又于面門上放大光明。照耀乾坤。令諸人普得相見。於此明得。可謂十方諸佛各坐其前。常為勞生。演說大法。豈假山僧重重注破。如或未然。不免橫身徇物。乃橫按拄杖曰。萬般草木根苗異。一得春風便放花。上堂。寒。寒。風撼竹聲干。水凍魚行澀。林疏鳥宿難。早是嚴霜威重。那堪行客衣單。休思紫陌山千朵。且擁紅爐火一攢。放下茱萸空中竹橛。倒卻迦葉門前剎竿。直下更云不會。算來也太無端。參。師一日與學徒入室次。適東坡居士到面前。師曰。此間無坐榻。居士來此作甚麼。士曰。暫借佛印四大為坐榻。師曰。山僧有一問。居士若道得。即請坐。道不得。即輸腰下玉帶子。士欣然曰。便請。師曰。居士適來道。暫借山僧四大為坐榻。祇如山僧四大本空。五陰非有。居士向甚麼處坐。士不能答。遂留玉帶。

【現代漢語翻譯】 現代漢語譯本 追逐腥臭的地方而去。蒼蠅總是偏向臭的地方飛。學人說：『學人還不明白，請老師再次指點。』 師父說：『九萬里的鵬鳥從海中騰飛，一千年的仙鶴從遙遠的天邊歸來。』 問：『達磨（Bodhidharma）面壁，意旨如何？』 師父說：『閉口深藏舌。』 學人說：『學人還不明白。』 師父說：『一言既出，駟馬難追。』 問：『大修行人還會下地獄嗎？』 師父說：『就在地獄裡面。』 問：『大作惡的人還會上天堂嗎？』 師父說：『小蝦跳不出鬥。』 問：『這樣說來，那麼就能夠把鑊湯爐炭吹滅，把劍樹刀山喝令摧毀了？』 師父說：『自作自受。』 於是說：『剛才有禪客從人群中出來禮拜，各自用無量的珍寶佈施大眾，又從面門上放出大光明，照耀乾坤，讓所有人都能夠看見。如果能夠明白這個，就可以說是十方諸佛都坐在他的面前，經常為勞苦眾生演說大法，哪裡還需要山僧我來重重註釋呢？如果還不明白，那就不免要橫身順應萬物了。』 於是橫著拄著拄杖說：『萬般草木根苗各異，一旦得到春風就綻放花朵。』 上堂說法。寒冷啊，寒冷啊！風搖動竹子發出乾澀的聲音，水凍結了魚兒難以遊動，樹林稀疏鳥兒難以棲息。早已經是嚴霜的威力很重，哪裡堪旅行的人衣衫單薄。不要再想紫陌上的千朵鮮花，姑且圍著紅爐取暖。放下茱萸空中竹橛，推倒迦葉（Kasyapa）門前的剎竿。直接說不會，算來也太無端了。 參禪。師父有一天與學徒進入室內，適逢東坡居士（Su Shi）來到面前。師父說：『這裡沒有坐榻，居士來這裡做什麼？』 東坡居士說：『暫且借用佛印（Foyin）的四大作為坐榻。』 師父說：『山僧我有一個問題，居士如果答得上來，就請坐，如果答不上來，就要輸掉腰下的玉帶子。』 東坡居士高興地說：『請問吧。』 師父說：『居士剛才說，暫且借用山僧我的四大作為坐榻，既然山僧我的四大本空，五陰非有，居士要向什麼地方坐呢？』 東坡居士不能回答，於是留下了玉帶。

【English Translation】 English version He goes where the stench is. Flies are drawn to the foulest places. The student said, 'This student does not understand. Please, Master, explain further.' The Master said, 'The Peng (Roc) of ninety thousand miles soars from the sea, the crane of a thousand years returns from the distant sky.' Asked, 'What is the meaning of Bodhidharma's (達磨) (founder of Zen Buddhism) wall-gazing?' The Master said, 'Shut your mouth and hide your tongue.' The student said, 'This student does not understand.' The Master said, 'Once a word is spoken, a team of horses cannot retrieve it.' Asked, 'Do great practitioners still enter hell?' The Master said, 'They are right there.' Asked, 'Do great evildoers still ascend to heaven?' The Master said, 'A shrimp cannot jump out of a dipper.' Asked, 'In that case, can we blow out the cauldrons of boiling water and charcoal fires, and shout to destroy the sword trees and knife mountains?' The Master said, 'You reap what you sow.' Then he said, 'Just now, a Chan (Zen) practitioner came out from the crowd to bow, each offering immeasurable treasures to give to the assembly, and also emitted great light from their faces, illuminating the universe, allowing everyone to see. If one can understand this, it can be said that all the Buddhas of the ten directions are sitting before them, constantly expounding the Great Dharma for suffering beings. Why would they need this mountain monk to repeatedly annotate it? If one still does not understand, then one cannot avoid conforming to all things.' Then, holding his staff horizontally, he said, 'The roots and sprouts of all kinds of plants and trees are different, but once they receive the spring breeze, they bloom.' Ascending the hall to preach. Cold, cold! The wind shakes the bamboo, making a dry sound, the water freezes, making it difficult for the fish to swim, the forest is sparse, making it difficult for the birds to roost. It is already the heavy weight of severe frost, how can the traveler bear it with thin clothes? Stop thinking about the thousands of flowers on the Zimo (紫陌) road, and huddle around the red stove for warmth. Put down the Zhuyu (茱萸) bamboo peg in the air, and knock down the flagpole in front of Kasyapa's (迦葉) (one of the ten principal disciples of Gautama Buddha) gate. To say directly that you don't understand is too absurd. Practicing Chan (禪). One day, the Master entered the room with his disciples, and Su Shi (蘇軾) (also known as Dongpo Jushi 東坡居士, a famous poet and statesman of the Song Dynasty) happened to come before him. The Master said, 'There is no seat here. What are you doing here, Jushi (居士)?' Su Shi said, 'I will temporarily borrow Foyin's (佛印) (a famous Zen Buddhist monk and friend of Su Shi) four elements as a seat.' The Master said, 'This mountain monk has a question. If you can answer it, Jushi, please sit. If you cannot answer it, you must give me the jade belt from your waist.' Su Shi happily said, 'Please ask.' The Master said, 'Just now, Jushi said that you would temporarily borrow this mountain monk's four elements as a seat. Since this mountain monk's four elements are fundamentally empty, and the five skandhas are non-existent, where will you sit?' Su Shi could not answer, so he left the jade belt.

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師卻贈以雲山衲衣。士乃作偈曰。百千燈作一燈光。儘是恒沙妙法王。是故東坡不敢惜。借君四大作禪床。病骨難堪玉帶圍。鈍根仍落箭鋒機。會當乞食歌姬院。奪得雲山舊衲衣。此帶閱人如傳舍。流傳到我亦悠哉。錦袍錯落猶相稱。乞與佯狂老萬回。

東京智海本逸正覺禪師

僧問。古鏡未磨時如何。師曰。青青河畔草。曰。磨后如何。師曰。鬱鬱園中柳。曰。磨與未磨。是同是別。師曰。同別且置。還我鏡來。僧擬議。師便喝。上堂。開口是。合口是。眼下無妨更著鼻。開口錯。合口錯。眼與鼻孔都拈卻。佛也打。祖也打。真人面前不說假。佛也安。祖也安。衲僧肚皮似海寬。此乃一出一入。半合半開。是山僧尋常用底。敢問諸禪德。剎竿因甚麼頭指天。力士何故揎起拳。良久曰。參。上堂。拈拄杖曰。這拄杖。在天也與日月並明。在地也與山河同固。在王侯也以代蒲鞭。在百姓也防身御惡。在衲僧也晝橫肩上。渡水穿云。夜宿旅亭。撐門拄戶。且道在山僧手裡。用作何為。要會么。有時放步東湖上。與僧遙指遠山青。擊禪床下座。上堂。憶得老僧年七歲時。于村校書處得一法門。超情離見。絕妙絕玄。爰自染神。逾六十載。今日輒出。普告大眾。若欲傳持。宜當諦聽。遂曰。寒原耕種罷。牽犢負薪

歸。此夜一爐火。渾家身上衣。諸禪德。逢人不得錯舉。上堂。古者道。接物利生絕妙。外甥終是不肖。他家自有兒孫。將來應用恰好。諸禪德還會么。菜園墻倒晴方筑。房店籬穿雨過修。院宇漏時隨分整。兒孫大小盡風流。上堂。舉暹和尚道。寒。寒。地爐火暖。閑坐蒲團。說迦葉不是。談達磨無端。此也彼也。必然一般。師召大眾曰。迦葉甚處不是。達磨那裡無端。若檢點得出。彼之二老一場懡㦬。若點檢不出。三十年後。莫道不被人瞞好。上堂。我有這一著。人人口裡嚼。嚼得破者。速須吐卻。嚼不破者。翻成毒藥。乃召諸禪德。作甚麼滋味。試請道看。良久曰。醫王不是無方義。千里蘇香象不回。道士問。如何是道。師曰。龍吟金鼎。虎嘯丹田。曰。如何是道中人。師曰。吐故納新。曰。道與道中人相去多少。師曰。罥鶴顛崖上。沖天昧米民。

越州天章元楚寶月禪師

僧問。如何是佛法大意。師曰。一年三百六十日。曰。便恁么會時如何。師曰。迢迢十萬不是遠。上堂。鼓聲錯落。山色崔嵬。本既不有。甚處得來。良久曰。高著眼。

欽上勤禪師法嗣

鼎州梁山圓應禪師

僧問。如何是超佛越祖之談。師曰。吃粥吃飯。

青原下十一世

云居舜禪師法嗣

【現代漢語翻譯】 歸。此夜一爐火。渾家身上衣。諸禪德。逢人不得錯舉。上堂。古者道。接物利生絕妙。外甥終是不肖。他家自有兒孫。將來應用恰好。諸禪德還會么。菜園墻倒晴方筑。房店籬穿雨過修。院宇漏時隨分整。兒孫大小盡風流。上堂。舉暹和尚道。寒。寒。地爐火暖。閑坐蒲團。說迦葉（Kasyapa，佛教中的一位重要弟子）不是。談達磨（Bodhidharma，禪宗初祖）無端。此也彼也。必然一般。師召大眾曰。迦葉（Kasyapa）甚處不是。達磨（Bodhidharma）那裡無端。若檢點得出。彼之二老一場懡㦬。若點檢不出。三十年後。莫道不被人瞞好。上堂。我有這一著。人人口裡嚼。嚼得破者。速須吐卻。嚼不破者。翻成毒藥。乃召諸禪德。作甚麼滋味。試請道看。良久曰。醫王不是無方義。千里蘇香象不回。道士問。如何是道。師曰。龍吟金鼎。虎嘯丹田。曰。如何是道中人。師曰。吐故納新。曰。道與道中人相去多少。師曰。罥鶴顛崖上。沖天昧米民。

越州天章元楚寶月禪師

僧問。如何是佛法大意。師曰。一年三百六十日。曰。便恁么會時如何。師曰。迢迢十萬不是遠。上堂。鼓聲錯落。山色崔嵬。本既不有。甚處得來。良久曰。高著眼。

欽上勤禪師法嗣

鼎州梁山圓應禪師

僧問。如何是超佛越祖之談。師曰。吃粥吃飯。

青原下十一世

云居舜禪師法嗣

【English Translation】 Returning. This night, a stove of fire, the whole family wears clothes. All you Chan practitioners, do not make mistakes when you meet people. Entering the hall, the ancients said, 'Receiving beings and benefiting them is absolutely wonderful. The nephew is ultimately unworthy. His family has their own children and grandchildren, which will be just right for future use.' All you Chan practitioners, do you understand? When the vegetable garden wall collapses, build it on a sunny day. When the fence of the house and shop is broken, repair it after the rain. When the courtyard leaks, repair it as you see fit. The children and grandchildren, big and small, are all unrestrained and elegant. Entering the hall, Master Xian said, 'Cold, cold. The fire in the earth stove is warm. Sitting idly on the futon, saying Kasyapa (Kasyapa, an important disciple in Buddhism) is wrong. Talking about Bodhidharma (Bodhidharma, the first patriarch of Zen) is groundless. This and that, they must be the same.' The master called to the assembly, saying, 'Where is Kasyapa (Kasyapa) wrong? Where is Bodhidharma (Bodhidharma) groundless? If you can find out, those two old men will be embarrassed. If you can't find out, after thirty years, don't say you weren't deceived.' Entering the hall, 'I have this move, everyone chews it in their mouths. Those who can chew it through, quickly spit it out. Those who can't chew it through, it turns into poison.' Then he called to all the Chan practitioners, 'What kind of taste is it? Please tell me.' After a long silence, he said, 'The medicine king is not without effective prescriptions, but the fragrant elephant that travels thousands of miles does not return.' A Taoist asked, 'What is the Tao?' The master said, 'The dragon roars in the golden cauldron, the tiger howls in the dantian.' He said, 'What is a person of the Tao?' The master said, 'Exhaling the old and inhaling the new.' He said, 'How far apart are the Tao and the person of the Tao?' The master said, 'Trapping cranes on the steep cliff, soaring to the sky, the people are ignorant of rice.'

Zen Master Baoyue Yuan Chu of Tianzhang Temple in Yuezhou

A monk asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Three hundred and sixty days a year.' He said, 'What if I understand it like that?' The master said, 'Ten thousand miles is not far.' Entering the hall, 'The sound of drums is scattered, the mountain colors are towering. If the origin does not exist, where does it come from?' After a long silence, he said, 'Keep your eyes high.'

Dharma Successor of Zen Master Qin Shangqin

Zen Master Yuanying of Liangshan Mountain in Dingzhou

A monk asked, 'What is the talk that transcends the Buddhas and surpasses the patriarchs?' The master said, 'Eating porridge and eating rice.'

Eleventh Generation Below Qingyuan

Dharma Successor of Zen Master Yunju Shun

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金陵蔣山法泉佛慧禪師

隨州時氏子。僧問。古人說不到處。請師說。師曰。夫子入太廟。曰。學人未曉。師曰。春暖柳條青。問。如何是急切一句。師曰。火燒眉毛。問。祖師面壁。意旨如何。師曰。撐天拄地。曰。便恁么去時如何。師曰。落七落八。問。二祖立雪齊腰。意旨如何。師曰。三年逢一閏。曰。為甚麼付法傳衣。師曰。村酒足人酤。問。蓮華未出水時如何。師曰。西瞿耶尼。曰。出水后如何。師曰。泗州大聖。問。如何是祖師西來意。師曰。髮長僧貌醜。曰。未審意旨如何。師曰。閉戶怕天寒。問。南禪結夏。為甚麼卻在蔣山解。師曰。眾流逢海盡。曰。恁么則事同一家。師曰。夢裡到家鄉。上堂。來不來。去不去。腳下須彌山。腦後擎天拄。大藏不能宣。佛眼不能覷。諸禪德。漸老逢春解惜春。昨夜飛花落無數。上堂。畫一圓相。以手拓起曰。諸仁者還見么。團團離海嶠。漸漸出雲衢。諸人若也未見。莫道南明長老措大相。卻于寶華王座上念中秋月詩。若也見得。此夜一輪滿。清光何處無。上堂。要去不得去。要住不得住。打破大散關。脫卻娘生褲。諸仁者若到臘月三十日。且道用個甚麼。良久曰。柳絮隨風。自西自東。上堂。古人恁么。南禪不恁么。古人不恁么。南禪卻恁么。大眾還委悉

【現代漢語翻譯】 金陵蔣山法泉佛慧禪師（Jinling Jiangshan Faquan Fohui Chanshi）：隨州時氏之子。 有僧人問：『古人說不到之處，請師父說。』師父說：『夫子入太廟。』（夫子進入太廟） 僧人說：『學人還不明白。』師父說：『春暖柳條青。』 問：『如何是急切一句？』師父說：『火燒眉毛。』 問：『祖師面壁，意旨如何？』師父說：『撐天拄地。』 問：『便恁么去時如何？』師父說：『落七落八。』 問：『二祖立雪齊腰，意旨如何？』師父說：『三年逢一閏。』 問：『為甚麼付法傳衣？』師父說：『村酒足人酤。』 問：『蓮華未出水時如何？』師父說：『西瞿耶尼。』（西瞿耶尼洲，四大部洲之一） 問：『出水后如何？』師父說：『泗州大聖。』（泗州大聖，指僧伽大師） 問：『如何是祖師西來意？』師父說：『髮長僧貌醜。』 問：『未審意旨如何？』師父說：『閉戶怕天寒。』 問：『南禪結夏，為甚麼卻在蔣山解？』師父說：『眾流逢海盡。』 問：『恁么則事同一家。』師父說：『夢裡到家鄉。』 上堂：『來不來，去不去，腳下須彌山（Sumeru Mountain），腦後擎天拄，大藏不能宣，佛眼不能覷。諸禪德，漸老逢春解惜春，昨夜飛花落無數。』 上堂：畫一個圓相，用手托起說：『諸位仁者還看見嗎？團團離海嶠，漸漸出雲衢。諸人如果還沒看見，不要說南明長老措大相，卻在寶華王座上念中秋月詩。如果見到了，此夜一輪滿，清光何處無。』 上堂：『要去不得去，要住不得住，打破大散關（Da San Pass），脫卻娘生褲。諸位仁者若到臘月三十日，且道用個甚麼？』良久說：『柳絮隨風，自西自東。』 上堂：『古人恁么，南禪不恁么。古人不恁么，南禪卻恁么。大眾還委悉嗎？』

【English Translation】 Jinling Jiangshan Faquan Fohui Chan Master: A native of Sui Prefecture, from the Shi family. A monk asked: 'The ancients spoke of places beyond words; please, Master, speak of them.' The Master said: 'Confucius enters the Great Temple.' The monk said: 'This student does not understand.' The Master said: 'Spring warms, willow branches turn green.' Asked: 'What is the most urgent phrase?' The Master said: 'Eyebrows are on fire.' Asked: 'What is the meaning of the Patriarch facing the wall?' The Master said: 'Supporting the sky and propping up the earth.' Asked: 'What happens when one goes along like that?' The Master said: 'Falling seven, falling eight.' Asked: 'What is the meaning of the Second Patriarch standing in snow up to his waist?' The Master said: 'A leap year comes every three years.' Asked: 'Why is the Dharma transmitted with a robe?' The Master said: 'Village wine is enough for people to buy.' Asked: 'What is it like when the lotus has not yet emerged from the water?' The Master said: 'West Godaniya.' (West Godaniya, one of the four great continents) Asked: 'What is it like after it emerges from the water?' The Master said: 'Great Sage of Sizhou.' (Great Sage of Sizhou, referring to Master Sengqie) Asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Long hair, ugly monk appearance.' Asked: 'I do not understand the meaning.' The Master said: 'Closing the door, fearing the cold.' Asked: 'The summer retreat is held at Nanchan, why is it dissolved at Jiangshan?' The Master said: 'All streams meet in the sea.' Asked: 'If that's the case, then things are of one family.' The Master said: 'Returning home in a dream.' Ascending the hall: 'Coming or not coming, going or not going, beneath your feet is Mount Sumeru, behind your head is a pillar supporting the sky, the Great Canon cannot proclaim it, the Buddha's eye cannot see it. All you Chan practitioners, as you grow old and meet spring, you know how to cherish spring; last night, countless flying flowers fell.' Ascending the hall: He drew a circle and lifted it up with his hand, saying: 'Do you all see it? Round and round, it leaves the sea cliffs, gradually emerging from the cloud paths. If you still haven't seen it, don't say that the Elder of Nanming has a pedantic appearance, reciting poems about the Mid-Autumn Moon on the jeweled lotus throne. If you have seen it, this night the moon is full, where is there no clear light?' Ascending the hall: 'Wanting to go, but unable to go; wanting to stay, but unable to stay; breaking through Da San Pass, taking off the pants you were born in. All you practitioners, if you reach the thirtieth day of the twelfth month, what will you use?' After a long silence, he said: 'Willow catkins follow the wind, from west to east.' Ascending the hall: 'The ancients were like that, Nanchan is not like that. The ancients were not like that, Nanchan is like that. Does everyone understand?'

---

么。王婆衫子短。李四帽檐長。聖節。上堂。拈拄杖擊法座一下。曰。以此功德。祝延聖壽。便下座。上堂。時人慾識南禪路。門前有個長松樹。腳下分明不較多。無奈行人恁么去。莫恁去。急回顧。樓臺煙鎖鐘鳴處。師因雪下。上堂召大眾曰。還有過得此色者么。良久曰。文殊笑。普賢嗔。眼裡無筋一世貧。相逢盡道休官去。林下何曾見一人。上堂。快人一言。快馬一鞭。若更眼睛定動。未免紙裹麻纏。腳下是地。頭上是天。不信但看八九月。紛紛黃葉滿山川。師晚奉詔住大相國智海禪寺。問眾曰。赴智海。留蔣山。去就孰是。眾皆無對。師索筆書偈曰。非佛非心徒擬議。得皮得髓謾商量。臨行珍重諸禪侶。門外千山正夕陽。書畢坐逝。

明州天童澹交禪師

僧問。臨云閣聳。太白峰高。到這裡如何進步。師曰。但尋荒草際。莫問白雲深。曰。未審如何話會。師曰。寒山逢拾得。兩個一時癡。曰。向上宗乘。又且如何舉唱。師曰。前言不及后語。上堂。也大奇。也大差。十個指頭八個罅。由來多少分明。不用鉆龜打瓦。便下座。

建州崇梵余禪師

僧問。臨濟喝少遇知音。德山棒難逢作者。和尚今日作么生。師曰。山僧被你一問。直得退身三步。脊背汗流。曰。作家宗師。今日遭遇。師曰

【現代漢語翻譯】 現代漢語譯本： 么。王婆的衫子短，李四的帽檐長。聖節（皇帝的生日）。上堂（禪宗的一種說法形式）。拈起拄杖敲擊法座一下，說：『以此功德，祝願皇上萬壽無疆。』便下座。上堂。時人想要認識南禪的路，門前有一棵高大的松樹。腳下分明沒有多少差別，無奈行人偏偏那樣離去。不要那樣離去，趕緊回頭。樓臺被煙霧籠罩，傳來鐘聲的地方。師父因為下雪，上堂召集大眾說：『還有誰能超越這種景像嗎？』良久說：『文殊（文殊菩薩，代表智慧）笑，普賢（普賢菩薩，代表實踐）嗔，眼裡沒有真知灼見，一輩子貧困。相逢都說要辭官歸隱，山林下何曾見過一個人。』上堂。爽快人一句話，快馬一鞭子。如果眼睛再不定神，免不了用紙裹著麻纏。腳下是地，頭上是天。不信就看八九月，紛紛黃葉落滿山川。師父晚年奉旨住在汴京大相國寺智海禪寺。問大眾說：『去智海，留蔣山，去留哪個對？』大家都沒有回答。師父拿起筆寫偈語說：『非佛非心，徒勞猜測；得皮得髓，枉費商量。臨行珍重各位禪友，門外千山正值夕陽。』寫完就坐化圓寂了。

明州天童澹交禪師

僧人問：『臨云閣高聳，太白峰高峻，到這裡如何進步？』師父說：『只尋找荒草叢生的地方，不要問白雲有多深。』僧人說：『不知如何談論體會？』師父說：『寒山（唐代詩人）遇到拾得（唐代和尚），兩個人都很癡迷。』僧人說：『向上宗乘，又該如何舉唱？』師父說：『前言不搭后語。』上堂。『也太奇特，也太差勁，十個指頭八個有縫隙。由來多少分明，不用鉆龜打瓦（比喻占卜）。』便下座。

建州崇梵余禪師

僧人問：『臨濟（臨濟宗創始人）的棒喝少有遇到知音，德山（唐代禪師）的棒難逢作者。和尚您今天怎麼樣？』師父說：『山僧被你一問，嚇得退後三步，後背冒汗。』僧人說：『作家宗師，今天遭遇了。』師父說：

【English Translation】 English version: So. Old Wang's shirt is short. Li Si's hat brim is long. The Emperor's Birthday (Shengjie). Ascending the Hall (Shangtang, a form of Chan Buddhist sermon). He picked up his staff and struck the Dharma seat once, saying, 'With this merit, I wish the Emperor a long life.' Then he descended from the seat. Ascending the Hall. People want to know the road to Southern Chan, there is a tall pine tree in front of the gate. There is clearly not much difference underfoot, but people insist on leaving that way. Don't leave that way, quickly look back. The towers are shrouded in smoke, the place where the bells are ringing. The Master, because of the snow, ascended the Hall and summoned the assembly, saying, 'Is there anyone who can surpass this scene?' After a long silence, he said, 'Manjusri (Manjusri Bodhisattva, representing wisdom) smiles, Samantabhadra (Samantabhadra Bodhisattva, representing practice) scolds, without insight, one is poor for life. When we meet, everyone says they want to resign and retire, but have you ever seen anyone in the mountains?' Ascending the Hall. A quick person with a word, a fast horse with a whip. If the eyes are not fixed, one cannot avoid being wrapped in paper and hemp. Underneath are the earth, above is the sky. If you don't believe it, just look at August and September, when the yellow leaves fall all over the mountains. In his later years, the Master was ordered to reside at the Zhihai Chan Temple in the Great Xiangguo Temple in Bianjing. He asked the assembly, 'Go to Zhihai, stay at Jiangshan, which is right?' No one answered. The Master picked up a pen and wrote a verse, saying, 'Neither Buddha nor mind, it is futile to guess; getting the skin and marrow, it is useless to discuss. Before leaving, cherish all Chan friends, outside the gate, a thousand mountains are in the setting sun.' After writing, he sat and passed away.

Chan Master Danjiao of Tiantong Temple in Mingzhou

A monk asked, 'The Lin Yun Pavilion is towering, and Mount Taibai is high. How can one progress here?' The Master said, 'Just look for the place where the weeds grow, don't ask how deep the white clouds are.' The monk said, 'I don't know how to talk about the experience?' The Master said, 'Hanshan (Tang Dynasty poet) met Shide (Tang Dynasty monk), both of them are very infatuated.' The monk said, 'How should the upward lineage be chanted?' The Master said, 'The former words do not match the latter words.' Ascending the Hall. 'It's too strange, it's too bad, eight of the ten fingers have gaps. How much is clear, no need to drill tortoise shells and strike tiles (a metaphor for divination).' Then he descended from the seat.

Chan Master Yu of Chongfan Temple in Jianzhou

A monk asked, 'Linji's (founder of the Linji school) shout rarely meets a confidant, and Deshan's (Tang Dynasty Chan master) stick is hard to find an author. What is the Master doing today?' The Master said, 'This mountain monk was asked by you, and was so frightened that he took three steps back, and his back was sweating.' The monk said, 'A master writer, encountered today.' The Master said:

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。一語傷人。千刀攪腹。僧以手畫一畫曰。爭奈這個何。師曰。草賊大敗。問。恁么來底人。師還接否。師曰。孤峰無宿客。曰。不恁么來底人。師還接否。師曰。灘峻不留船。曰。恁么不恁么則且置。穿過髑髏一句作么生。師曰。堪笑亦堪悲。上堂。直須向黑豆未生芽時構取。良久。召大眾曰。劍去遠矣。

處州慈雲院修慧圓照禪師

上堂。片月浸寒潭。微云滿空碧。若於達道人。好個真訊息。還有達道人么。微云穿過你髑髏。片月觸著你鼻孔。珍重。

大溈宥禪師法嗣

廬山歸宗慧通禪師

僧問。如何是涵蓋乾坤句。師曰。日出東方夜落西。曰。如何是截斷眾流句。師曰。鐵山橫在路。曰。如何是隨波逐浪句。師曰。船子下揚州。問。如何是塵塵三昧。師曰。灰飛火亂。問。如何是佛法大意。師曰。黃河水出崑崙觜。問。十二時中如何履踐。師曰。鐵牛步春草。問。只履西歸。當爲何事。師曰。為緣生處樂。不是厭他鄉。曰。如何是當面事。師曰。眼下鼻頭垂。上堂。心隨相起。見自塵生。了見本心。知心無相。即十方剎海。唸唸圓明。無量法門。心心周匝。夫如是者。何假覺城東際。參見文殊。樓閣門開。方親彌勒。所以道。一切法門無盡海。同會一法道場中。拈起拄杖曰。這

【現代漢語翻譯】 現代漢語譯本： 『一語傷人，千刀攪腹。』（一句惡語傷人，如同千刀攪動腹部。）一位僧人以手在空中畫了一畫，問道：『爭奈這個何？』（對於這個，你又能如何呢？）師父說：『草賊大敗。』（烏合之衆已經潰敗。） 問：『恁么來底人，師還接否？』（這樣來的人，師父您還接納嗎？）師父說：『孤峰無宿客。』（孤立的山峰沒有留宿的客人。） 問：『不恁么來底人，師還接否？』（不這樣來的人，師父您還接納嗎？）師父說：『灘峻不留船。』（險峻的河灘不滯留船隻。） 問：『恁么不恁么則且置，穿過髑髏一句作么生？』（這樣不這樣暫且不論，穿過頭顱的一句話該怎麼說？）師父說：『堪笑亦堪悲。』（既可笑又可悲。） 上堂說法：『直須向黑豆未生芽時構取。』（必須在黑豆還未發芽時就去籌劃。）良久，召集大眾說：『劍去遠矣。』（劍已經離我們遠去了。）

處州慈雲院修慧圓照禪師

上堂說法：『片月浸寒潭，微云滿空碧。若於達道人，好個真訊息。』（一輪月亮浸在寒冷的深潭中，淡淡的雲彩佈滿碧藍的天空。如果對於通達真理的人來說，這是個很好的真實訊息。）『還有達道人么？微云穿過你髑髏，片月觸著你鼻孔。珍重。』（還有通達真理的人嗎？淡淡的雲彩穿過你的頭顱，一輪月亮觸碰到你的鼻孔。珍重。）

大溈宥禪師法嗣

廬山歸宗慧通禪師

僧人問：『如何是涵蓋乾坤句？』（什麼是涵蓋宇宙的語句？）師父說：『日出東方夜落西。』（太陽從東方升起，夜晚從西方落下。） 問：『如何是截斷眾流句？』（什麼是截斷眾流的語句？）師父說：『鐵山橫在路。』（鐵山橫亙在道路上。） 問：『如何是隨波逐浪句？』（什麼是隨波逐浪的語句？）師父說：『船子下揚州。』（船伕駕船前往揚州。） 問：『如何是塵塵三昧？』（什麼是塵塵三昧（Samadhi）？）師父說：『灰飛火亂。』（灰燼飛揚，火焰繚亂。） 問：『如何是佛法大意？』（什麼是佛法的大意？）師父說：『黃河水出崑崙觜。』（黃河之水發源于崑崙山。） 問：『十二時中如何履踐？』（一天十二個時辰中如何修行？）師父說：『鐵牛步春草。』（鐵牛在春草上行走。） 問：『只履西歸，當爲何事？』（一隻鞋子西歸，這代表什麼？）師父說：『為緣生處樂，不是厭他鄉。』（因為出生的地方快樂，不是厭惡他鄉。） 問：『如何是當面事？』（什麼是當面的事情？）師父說：『眼下鼻頭垂。』（眼睛下面是下垂的鼻子。） 上堂說法：『心隨相起，見自塵生。了見本心，知心無相。即十方剎海，唸唸圓明。無量法門，心心周匝。』（心隨外相而生起，見解由塵世而產生。如果能明瞭見到本心，知道心本無相，那麼十方佛土，唸唸都是圓滿光明。無量的法門，心心相印，周遍一切。） 『夫如是者，何假覺城東際，參見文殊（Manjusri）。樓閣門開，方親彌勒（Maitreya）。所以道。一切法門無盡海，同會一法道場中。』（如果能夠這樣，又何必到覺城的東邊，去參見文殊菩薩。樓閣的大門打開，才能親近彌勒菩薩。所以說，一切法門如同無盡的大海，共同匯聚在一個法道的道場中。）拈起拄杖說：『這』

【English Translation】 English version: 'A harsh word wounds a person more than a thousand knives stabbing the belly.' A monk drew a line in the air with his hand and asked, 'What can be done about this?' The Master said, 'The bandit rabble is utterly defeated.' Asked, 'Does the Master receive those who come in such a way?' The Master said, 'The solitary peak has no overnight guests.' Asked, 'Does the Master receive those who do not come in such a way?' The Master said, 'The steep rapids do not keep boats.' Asked, 'Setting aside suchness and non-suchness, what about a phrase that pierces through the skull?' The Master said, 'It is both laughable and pitiable.' Ascending the Dharma hall, he said, 'You must contrive to obtain it when the black bean has not yet sprouted.' After a long silence, he addressed the assembly, saying, 'The sword has gone far away.'

Chan Master Xiuhui Yuanzhao of Ciyun Monastery in Chuzhou

Ascending the Dharma hall, he said, 'A sliver of moon soaks in the cold pool, faint clouds fill the azure sky. For those who have attained the Way, this is truly good news.' Are there any who have attained the Way? 'Faint clouds pierce through your skull, a sliver of moon touches your nostrils. Treasure this.'

Dharma Heir of Chan Master Dayu You

Chan Master Huitong of Guizong Monastery on Mount Lu

A monk asked, 'What is a phrase that encompasses the universe (函蓋乾坤句, Han Gai Qian Kun Ju)?' The Master said, 'The sun rises in the east and sets in the west.' Asked, 'What is a phrase that cuts off the flow of the masses (截斷眾流句, Jie Duan Zhong Liu Ju)?' The Master said, 'An iron mountain lies across the road.' Asked, 'What is a phrase that follows the waves (隨波逐浪句, Sui Bo Zhu Lang Ju)?' The Master said, 'The boatman goes down to Yangzhou.' Asked, 'What is the Samadhi (三昧, Sanmei) of dust and dust (塵塵三昧, Chen Chen Sanmei)?' The Master said, 'Ashes fly and fire is in chaos.' Asked, 'What is the great meaning of the Buddha Dharma (佛法大意, Fo Fa Da Yi)?' The Master said, 'The Yellow River flows from the Kunlun Mountains.' Asked, 'How should one practice throughout the twelve periods of the day?' The Master said, 'An iron ox treads on spring grass.' Asked, 'What is the significance of returning west with only one shoe?' The Master said, 'It is because the place of birth is joyful, not because one dislikes other lands.' Asked, 'What is the matter right before our eyes?' The Master said, 'The nose hangs down below the eyes.' Ascending the Dharma hall, he said, 'The mind arises with phenomena, and views are born from the dust. If one clearly sees the original mind and knows that the mind is without form, then the oceans of lands in the ten directions are perfectly clear in every thought. The immeasurable Dharma gates are all-encompassing in every mind.' 'If this is so, why should one go to the eastern edge of the City of Enlightenment to see Manjusri (文殊, Manjusri)? Only when the gates of the pavilion open can one be close to Maitreya (彌勒, Maitreya). Therefore, it is said: All Dharma gates are like an inexhaustible sea, converging in one Dharma field.' He raised his staff and said, 'This'

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個是一法。那個是道場。這個是道場。那個是一法。良久曰。看。看。拄杖子穿過諸人髑髏。須彌山拶破諸人鼻孔。擊香臺一下。曰。且向這裡會取。上堂。從無入有易。從有入無難。有無俱盡處。且莫自顢頇。舉來看。寒山拾得禮豐干。

安州大安興教慧憲禪師

上堂。我有一條拄杖。尋常將何比況。採來不在南山。亦非崑崙西嶂。拈起滿目光生。放下驪龍縮項。同徒若也借看。卓出人中之上。擊香臺。下座。

育王璉禪師法嗣

臨安府佛日凈慧戒弼禪師

僧問。如何是毗盧印。師曰。草鞋踏雪。曰。學人不會。師曰。步步成蹤。

福州天宮慎徽禪師

上堂。八萬四千波羅密門。門門長開。三千大千微塵諸佛。佛佛說法。不說有。不說無。不說非有非無。不說亦有亦無。何也。離四句。絕百非。相逢舉目少人知。昨夜霜風漏訊息。梅花依舊綴寒枝。

靈隱知禪師法嗣

臨安府靈隱正童圓明禪師

僧問。如何是道。師曰。夜行莫踏白。曰。如何是道中人。師曰。黃張三。黑李四。

承天簡禪師法嗣

婺州智者山利元禪師

上堂。拈拄杖曰。大用現前。不存軌則。東方一指。乾坤肅靜。西方一指。瓦解冰消。南方一指。南斗作竄。北

【現代漢語翻譯】 現代漢語譯本： 『個是一法』，這指的是唯一真理（Eka Dharma）。『那個是道場』，指的是覺悟的場所（Bodhimanda）。『這個是道場』，同樣指的是覺悟的場所。『那個是一法』，再次強調唯一真理。停頓片刻，禪師說：『看，看！』手中的拄杖穿透了每個人的頭骨，須彌山（Sumeru，佛教宇宙論中的聖山）撞破了每個人的鼻孔。禪師敲擊香臺一下，說：『且在這裡領會。』 禪師上堂說法：『從無到有容易，從有到無困難。有和無都消失的地方，切莫自欺欺人。』舉個例子來看，寒山（Hanshan，唐代詩人）、拾得（Shide，唐代詩人）向豐干（Fenggan，唐代僧人）禮拜。

安州大安興教慧憲禪師

上堂說法：『我有一根拄杖，通常用什麼來比喻它呢？它不是從南山採來的，也不是崑崙山西邊的山峰上的。』拿起它，滿眼都是生機；放下它，驪龍（Lilong，神龍）也收縮了頭。如果同修們想要借來看看，它能使你在人群中脫穎而出。』禪師敲擊香臺，下座。

育王璉禪師法嗣

臨安府佛日凈慧戒弼禪師

有僧人問：『什麼是毗盧印（Vairocana Mudra，毗盧遮那佛的手印）？』禪師說：『草鞋踏雪。』僧人說：『學僧不明白。』禪師說：『步步成蹤。』

福州天宮慎徽禪師

上堂說法：『八萬四千波羅蜜門（Paramita，到達彼岸的方法），每個門都敞開著。三千大千世界（Trisahasra-Mahasahasra-Lokadhatu）的微塵那麼多的諸佛，每尊佛都在說法。不說有，不說無，不說非有非無，不說亦有亦無。』為什麼呢？因為要離開四句（catuṣkoṭi），超越百非。相逢舉目，很少有人能領會。昨夜霜風泄露了訊息，梅花依舊點綴著寒冷的枝頭。

靈隱知禪師法嗣

臨安府靈隱正童圓明禪師

有僧人問：『什麼是道？』禪師說：『夜行莫踏白。』僧人問：『什麼是道中人？』禪師說：『黃張三，黑李四。』

承天簡禪師法嗣

婺州智者山利元禪師

上堂說法：拈起拄杖說：『大用現前，不拘泥於規則。向東方一指，乾坤肅靜。向西方一指，瓦解冰消。向南方一指，南斗星也嚇得逃竄。』

【English Translation】 English version: 'This is one Dharma (Eka Dharma).' That refers to the one and only truth. 'That is the Bodhimanda.' That refers to the place of enlightenment. 'This is the Bodhimanda.' Again, that refers to the place of enlightenment. 'That is one Dharma.' Again emphasizing the one and only truth. After a long pause, the Zen master said, 'Look, look!' The staff in his hand pierced through everyone's skull, and Mount Sumeru (the sacred mountain in Buddhist cosmology) smashed everyone's nostrils. The Zen master struck the incense table once and said, 'Let's understand it here.' The Zen master ascended the hall and said, 'It's easy to go from nothing to something, but it's difficult to go from something to nothing. Where both existence and non-existence disappear, do not deceive yourself.' Let's take an example, Hanshan (Tang Dynasty poet) and Shide (Tang Dynasty poet) bowed to Fenggan (Tang Dynasty monk).'

Zen Master Huixian of Da'an Xingjiao Temple in Anzhou

Ascending the hall and saying, 'I have a staff. What do I usually compare it to? It wasn't picked from the Southern Mountain, nor from the western peaks of Kunlun.' Picking it up, the eyes are full of vitality; putting it down, the Lilong (divine dragon) also shrinks its head. If fellow practitioners want to borrow it to see, it can make you stand out among the crowd.' The Zen master struck the incense table and descended from the seat.

Dharma Successor of Zen Master Lian of Yuwang

Zen Master Jiebi of Jinghui Temple of the Buddha's Day in Lin'an Prefecture

A monk asked, 'What is the Vairocana Mudra?' The master said, 'Straw sandals stepping on snow.' The monk said, 'This student does not understand.' The master said, 'Footprints at every step.'

Zen Master Shenhui of Tiangong Temple in Fuzhou

Ascending the hall and saying, 'The eighty-four thousand Paramita gates are all wide open. The Buddhas as numerous as the dust particles in the Trisahasra-Mahasahasra-Lokadhatu are all expounding the Dharma. Not speaking of existence, not speaking of non-existence, not speaking of neither existence nor non-existence, not speaking of both existence and non-existence.' Why? Because it is necessary to leave the four phrases (catuṣkoṭi) and transcend the hundred negations. Meeting face to face, few people can understand. Last night, the frost wind leaked the news, and the plum blossoms still adorn the cold branches.'

Dharma Successor of Zen Master Zhi of Lingyin

Zen Master Yuanming of Zhengtong Temple of Lingyin in Lin'an Prefecture

A monk asked, 'What is the Tao?' The master said, 'Don't step on white when walking at night.' The monk asked, 'What is a person in the Tao?' The master said, 'Huang Zhang three, Hei Li four.'

Dharma Successor of Zen Master Jian of Chengtian

Zen Master Liyuan of Zhizhe Mountain in Wuzhou

Ascending the hall and saying, picking up the staff, 'The great function is present, not adhering to rules. Pointing to the east, heaven and earth are silent. Pointing to the west, tiles crumble and ice melts. Pointing to the south, the Southern Dipper star is frightened and flees.'

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方一指。北斗潛藏。上方一指。筑著帝釋鼻孔。下方一指。穿過金剛水際。諸人面前一指。成得甚麼邊事。良久。卓一下曰。路上指奔鹿。門前打犬兒。

九峰韶禪師法嗣

明州大梅法英祖鏡禪師

本郡張氏子。棄儒試經得度。肄講延慶。凡義學有困於宿德。輒以詰師。師縱辭辨之。為眾所敬。忽曰。名相迂曲。豈吾所宗哉。乃參九峰。峰見器之。與語若久在叢席。因痛劄之。師領旨。自爾得譽。住后。上堂。三十六旬之始。七十二候之初。末後句則且置。祇如當頭一句。又作么生道。拈拄杖曰。歲朝把筆。萬事皆吉。急急如律令。大眾。山僧恁么舉唱。且道還有祖師意也無。良久曰。記得東村黑李四。年年親寫在門前。卓拄杖。下座。宣和初。敕天下僧尼為德士。雖主法聚議。無一言以回上意。師肆筆解老子。詣進。上覽。謂近臣曰。法英道德經解。言簡理詣。于古未有。宜賜入道藏流行。仍就賜冠珮壇誥。不知師意者。往往以其為佞諛。明年秋。詔復天下僧尼。師獨無改志。至紹興初。晨起戴樺皮冠。披鶴氅。執象簡。穿朱履。使擊鼓集眾。升座召大眾曰。蘭芳春谷菊秋籬。物必榮枯各有時。教毀僧尼專奉道。后平道佞復僧尼。且道僧尼形相作么生。復取冠示眾曰。吾頂從來似月圓。雖冠其發

【現代漢語翻譯】 現代漢語譯本 方一指：如同北斗星潛藏於地下。 上方一指：彷彿筑在帝釋（Indra，佛教中的天神）的鼻孔上。 下方一指：似乎穿過了金剛（Vajra，佛教中的金剛杵）所鎮守的水域。 諸位面前一指：這又成就了什麼事呢？ 良久，禪師敲擊了一下禪床說：『路上指奔鹿，門前打犬兒。』

九峰韶禪師（Jiufeng Shao）的法嗣

明州大梅法英祖鏡禪師（Damei Faying Zujing）

禪師是本郡張氏之子，放棄儒學考試而選擇研習佛經並出家。他精研義學，常有學識淵博之士被他的詰問所難倒，禪師總是能縱橫辯論，因此受到眾人的尊敬。禪師忽然說道：『名相迂迴曲折，難道是我所追求的嗎？』於是他去參訪九峰韶禪師。九峰韶禪師見到他，認為他是可造之材，與他交談，彷彿他已經在禪林中待了很久。於是九峰韶禪師嚴厲地鞭策他，禪師因此領悟了禪宗的宗旨，從此聲譽鵲起。住持寺院后，禪師上堂說法：『三十六旬的開始，七十二候的最初，末後一句暫且放下不說，只如當頭一句，又該怎麼說呢？』禪師拿起拄杖說：『歲朝把筆，萬事皆吉，急急如律令。』各位，山僧我這樣舉唱，且說其中還有祖師的意旨嗎？良久，禪師說：『記得東村黑李四，年年親手寫在門前。』說完，禪師敲擊拄杖，走下禪座。 宣和年間（Xuanhe，宋徽宗年號）初年，朝廷下令天下僧尼改為德士（Daoshi，道士）。雖然禪師主持寺院，參與聚議，卻沒有一句話來挽回皇上的旨意。禪師於是揮筆註解老子的《道德經》，進獻給皇上。皇上看了，對近臣說：『法英的《道德經解》，言簡意賅，道理深刻，是前所未有的。』應該賜予收入道藏流行於世，並賜予冠珮壇誥。不瞭解禪師用意的人，往往認為他是在諂媚奉承。第二年秋天，朝廷下詔恢復天下僧尼的身份，唯獨禪師沒有改變志向。到了紹興年間（Shaoxing，南宋高宗年號）初年，禪師早晨起來，戴上樺皮冠，披上鶴氅，手執象簡，腳穿朱履，讓人擊鼓召集大眾，升座召集大眾說：『蘭花在春天的山谷中散發芬芳，菊花在秋天的籬笆旁盛開，萬物必然有榮有枯，各有其時。朝廷先是毀壞僧尼而專門奉行道教，後來又平反道教的佞臣而恢復僧尼。』且說僧尼的形相是什麼樣的呢？禪師又拿起樺皮冠向大眾展示說：『我的頭頂向來像月亮一樣圓滿，即使戴上這頂帽子，我的頭髮』

【English Translation】 English version One finger pointing: Like the Big Dipper hiding beneath the earth. One finger pointing upwards: As if built on the nostril of Indra (the lord of gods in Buddhism). One finger pointing downwards: Seemingly piercing through the waters guarded by Vajra (the diamond scepter). One finger pointing before everyone: What does this accomplish? After a long pause, the Zen master struck the platform once and said: 'On the road, point at the fleeing deer; at the gate, beat the dog.'

Successor of Zen Master Jiufeng Shao (九峰韶).

Zen Master Damei Faying Zujing (大梅法英祖鏡) of Mingzhou.

The Zen master was a son of the Zhang family in this prefecture. He abandoned Confucian examinations to study Buddhist scriptures and become a monk. He was well-versed in doctrinal studies, and scholars often found themselves stumped by his questions. The Zen master was always able to debate eloquently, and was therefore respected by all. Suddenly, the Zen master said: 'Are convoluted names and forms what I seek?' Thereupon, he went to visit Zen Master Jiufeng Shao. Zen Master Jiufeng Shao saw him and considered him to be a promising talent. He spoke with him as if he had been in the Zen forest for a long time. Therefore, Zen Master Jiufeng Shao sternly urged him on, and the Zen master thus understood the essence of Zen. From then on, his reputation soared. After becoming the abbot of the monastery, the Zen master ascended the Dharma hall and said: 'The beginning of the thirty-six decades, the very first of the seventy-two pentads, the very last phrase will be put aside for the moment, just like the first phrase, how should it be said?' The Zen master picked up his staff and said: 'Writing with a brush on New Year's Day, all things are auspicious, quickly, quickly, as the law commands.' Everyone, I, this mountain monk, raise this, and say, is there still the intention of the Patriarchs in it? After a long pause, the Zen master said: 'Remember Black Li the Fourth of East Village, every year he personally writes it on the door.' After saying that, the Zen master struck the staff and stepped down from the seat. In the early years of Xuanhe (宣和, the reign era of Emperor Huizong of Song), the imperial court ordered all monks and nuns in the land to become Daoists (Daoshi, 道士). Although the Zen master presided over the monastery and participated in gatherings, he did not say a word to reverse the emperor's decree. The Zen master then took up his pen and annotated Laozi's 'Tao Te Ching', presenting it to the emperor. The emperor read it and said to his close ministers: 'Faying's commentary on the 'Tao Te Ching' is concise and profound, and its reasoning is deep, unprecedented in ancient times.' It should be granted to be included in the Daoist canon and circulated in the world, and be granted a crown, jade pendant, altar, and edict. Those who did not understand the Zen master's intention often thought that he was flattering and ingratiating himself. In the autumn of the following year, the imperial court issued an edict to restore the status of monks and nuns throughout the land, but the Zen master alone did not change his mind. In the early years of Shaoxing (紹興, the reign era of Emperor Gaozong of Southern Song), the Zen master got up in the morning, put on a birch bark crown, put on a crane cloak, held an ivory tablet, and wore red shoes, and had the drums beaten to summon the masses, ascended the seat and summoned the masses, saying: 'Orchids bloom fragrantly in the spring valleys, chrysanthemums bloom by the autumn fences, all things must flourish and wither, each has its time. The imperial court first destroyed monks and nuns and exclusively practiced Taoism, and later redressed the slanderous officials of Taoism and restored monks and nuns.' And what is the appearance of monks and nuns like? The Zen master then picked up the birch bark crown and showed it to the masses, saying: 'My head has always been as round as the moon, even if I wear this hat, my hair'

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不成仙。今朝拋下無遮障。放出神光透碧天。擲之於地。隨易僧服。提鶴氅曰。如來昔日[卯/貝]皮衣。數載慚將鶴氅披。還我丈夫調御服。須知此物不相宜。擲之。舉象簡曰。為嫌禪板太無端。豈料遭他像簡瞞。今日因何忽放下。普天致仕老仙官。擲之。提朱履曰。達磨攜將一隻歸。兒孫從此赤腳走。借他朱履代麻鞋。休道時難事掣肘。化鵬未遇不如鹍。畫虎不成反類狗。擲之。橫拄杖曰。今朝拄杖化為龍。分破華山千萬重。復倚肩曰。珍重佛心真聖主。好將堯德振吾宗。擲下拄杖。斂目而逝。

玉泉皓禪師法嗣

郢州林溪興教文慶禪師

上堂。六六三十六。東方甲乙木。嘉州大像出關來。陜府鐵牛入西蜀。參。

夾山遵禪師法嗣

江陵福昌信禪師

僧問。一花開五葉。如何是第一葉。師提起坐具。僧曰。云生片片。雨點霏霏。師曰。不痛不知傷。僧曰。這個猶是風生雨意。如何是第一葉。師將坐具𢷾一𢷾。僧拍掌。師曰。一任𨁝跳。問。如何是佛。師曰。東家兒郎。西家織女。僧曰。學人不會。師曰。擲筆拋梭。上堂召大眾。眾舉頭。師曰。南山風色緊。便下座。說。

天衣懷禪師法嗣

東京慧林宗本圓照禪師

常州無錫管氏子。體貌厖碩。所事淳厚

【現代漢語翻譯】 現代漢語譯本 不成仙。今天拋下一切無所遮蔽，放出神光照透碧藍的天空。將僧服扔在地上，拿起鶴氅說：『如來昔日穿著[卯/貝]皮衣（指簡樸的衣物），多年來慚愧地披著這件鶴氅。還是還我大丈夫的調御之服（指莊嚴的僧衣），要知道這東西（指鶴氅）與我不相宜。』扔掉鶴氅。舉起象簡（古代官員所用的手板）說：『嫌棄禪板（禪宗修行者所用的木板）太過簡陋，豈料被這象簡所欺瞞。今日為何忽然放下？普天之下致仕的老仙官啊。』扔掉象簡。提起朱履（紅色的鞋子）說：『達摩（Bodhidharma）攜帶著一隻（朱履）歸去，他的子孫從此赤腳行走。借用這朱履代替麻鞋，不要說時運艱難，事情處處受阻。化鵬（比喻有遠大志向）未遇之時，還不如鹍（一種小鳥）。畫虎不成，反倒像狗。』扔掉朱履。橫著拄杖說：『今天這拄杖化為龍，劈開華山千萬重。』又靠在肩上說：『珍重啊，佛心真聖主，好好將堯的德行振興吾宗。』扔下拄杖，閉上眼睛逝去。

玉泉皓禪師法嗣

郢州林溪興教文慶禪師

上堂說法。六六三十六，東方甲乙木。嘉州大佛出關而來，陜府的鐵牛進入西蜀。參悟吧。

夾山遵禪師法嗣

江陵福昌信禪師

有僧人問：『一花開五葉，如何是第一葉？』 禪師提起坐具（僧人坐禪用的墊子）。僧人說：『云生片片，雨點霏霏。』 禪師說：『不痛不知傷。』 僧人說：『這個猶是風生雨意，如何是第一葉？』 禪師將坐具摔了一下。僧人拍手。禪師說：『隨你跳躍。』 問：『如何是佛（Buddha）？』 禪師說：『東家的兒郎，西家的織女。』 僧人說：『學人不會。』 禪師說：『擲筆拋梭。』 上堂召集大眾，大眾抬頭。禪師說：『南山風色緊。』 便下座。說完。

天衣懷禪師法嗣

東京慧林宗本圓照禪師

常州無錫管氏之子，體貌魁梧，為人淳樸厚道。

【English Translation】 English version Not becoming an immortal. Today, casting aside all that obstructs, releasing divine light that penetrates the azure sky. Throwing the monastic robe to the ground, he picks up a crane cloak and says: 'The Tathagata (如來, another name for Buddha) of old wore [卯/貝] leather garments (referring to simple clothing), for years I have been ashamed to wear this crane cloak. Return to me the taming robes of a great man (referring to solemn monastic robes), know that this thing (the crane cloak) is not suitable for me.' Throwing away the crane cloak. Raising the ivory tablet (象簡, a hand tablet used by ancient officials) he says: 'Disliking the meditation board (禪板, a wooden board used by Zen practitioners) for being too simple, who knew I would be deceived by this ivory tablet. Why do I suddenly put it down today? Retired old immortals under all the heavens.' Throwing away the ivory tablet. Picking up the red shoes (朱履, red shoes) he says: 'Bodhidharma (達摩, founder of Zen Buddhism) took one (red shoe) back with him, his descendants have walked barefoot ever since. Borrowing these red shoes to replace straw sandals, do not say that times are difficult and things are obstructed everywhere. Transforming into a Peng (鵬, a mythical bird symbolizing great ambition) without encountering the opportunity is worse than a Kun (鹍, a small bird). Failing to paint a tiger, one instead resembles a dog.' Throwing away the red shoes. Holding the staff horizontally he says: 'Today this staff transforms into a dragon, splitting Mount Hua into ten million layers.' Then leaning it on his shoulder he says: 'Cherish it, the Buddha's heart is the true holy master, use the virtue of Yao (堯, a legendary sage king) to revitalize our lineage.' Throwing down the staff, he closes his eyes and passes away.

Successor of Zen Master Yuquan Hao

Zen Master Wenqing of Linxi Xingjiao Temple in Yingzhou

Ascending the Dharma hall. Six sixes are thirty-six, the East is Jia Yi wood. The Great Buddha of Jia Zhou emerges from the pass, the Iron Ox of Shan Prefecture enters Western Shu. Meditate on this.

Successor of Zen Master Jiashan Zun

Zen Master Xin of Fuchang Temple in Jiangling

A monk asked: 'One flower opens five petals, what is the first petal?' The Zen master picked up his sitting mat (坐具, a cushion used by monks for meditation). The monk said: 'Clouds are born in patches, raindrops are drizzling.' The Zen master said: 'One does not know the pain without being hurt.' The monk said: 'This is still the intention of wind and rain, what is the first petal?' The Zen master threw the sitting mat down. The monk clapped his hands. The Zen master said: 'Let you jump around.' Asked: 'What is Buddha (佛)?' The Zen master said: 'The son of the eastern family, the weaving girl of the western family.' The monk said: 'This student does not understand.' The Zen master said: 'Throw away the pen and toss the shuttle.' Ascending the hall, he summoned the assembly, and the assembly looked up. The Zen master said: 'The wind on South Mountain is tight.' Then he descended from his seat. Finished speaking.

Successor of Zen Master Tianyi Huai

Zen Master Yuanzhao Zongben of Huilin Temple in Tokyo

A son of the Guan family of Wuxi, Changzhou, with a large and sturdy appearance, he was simple and honest in his affairs.

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。年十九。依姑蘇承天永安道升禪師出家。巾侍十載。剃度受具。又三年。禮辭遊方。至池陽謁振宗。宗舉。天親從彌勒內宮而下。無著問云。人間四百年。彼天為一晝夜。彌勒於一時中。成就五百億天子。證無生法忍。未審說甚麼法。天親曰。祇說這個法。如何是這個法。師久而開悟。一日。室中問師。即心即佛時如何。曰。殺人放火有甚麼難。於是名播寰宇。漕使李公復圭命師開法瑞光。法席日盛。武林守陳公襄以承天興教二剎命師擇居。蘇人擁道遮留。又以凈慈堅請。移文諭道俗曰。借師三年。為此邦植福。不敢久占。道俗始從。元豐五年。神宗皇帝下詔。辟相國寺六十四院為八禪二律。召師為慧林第一祖。既至。上遣使問勞。閱三日。傳旨就寺之三門為士民演法。翌日。召對延和殿。問道賜坐。師即跏趺。帝問。卿受業何寺。奏曰。蘇州承天永安。帝大悅。賜茶。師即舉盞長吸。又蕩而撼之。帝曰。禪宗方興。宜善開導。師奏曰。陛下知有此道。如日照臨。臣豈敢自怠。即辭退。帝目送之。謂左右曰。真福慧僧也。后帝登遐。命入福寧殿說法。以老乞歸林下。得旨任便雲遊。州郡不得抑令住持。擊鼓辭眾。說偈曰。本是無家客。那堪任意游。順風加櫓棹。船子下揚州。既出都城。王公貴人送者車騎相屬。師臨

【現代漢語翻譯】 十九歲時，他依止姑蘇承天永安寺的道升禪師出家。作為侍者服侍了十年，然後剃度受具足戒。又過了三年，他告別師父開始遊方參學。到達池陽后，他拜謁了振宗禪師。振宗禪師舉了一個例子：天親菩薩從彌勒菩薩的內宮下來，無著菩薩問他：『人間四百年，相當於彼天的一晝夜。彌勒菩薩在一時之中，成就了五百億天子，證得了無生法忍，不知道說的是什麼法？』天親菩薩說：『只說這個法。』如何是這個法？禪師很久之後才開悟。一天，振宗禪師在室內問他：『即心即佛時如何？』他回答說：『殺人放火有什麼難的？』於是他的名聲傳遍天下。漕運使李復圭邀請禪師在瑞光寺開法，法席非常興盛。武林太守陳襄想請禪師住持承天寺和興教寺，蘇州的百姓擁堵道路挽留他。後來又以凈慈寺的名義堅決邀請。陳襄發文告知蘇州的道俗說：『借禪師三年，為這個地方植福，不敢長久佔用。』蘇州的道俗才同意。元豐五年，神宗皇帝下詔，將相國寺的六十四個院落改為八個禪院和兩個律院，召禪師擔任慧林寺第一代祖師。禪師到達后，皇帝派使者慰問。過了三天，皇帝傳旨讓禪師在寺廟的三門為士人和百姓說法。第二天，皇帝在延和殿召見禪師，問道並賜座。禪師立刻跏趺而坐。皇帝問：『您在哪裡受業？』禪師回答說：『蘇州承天永安寺。』皇帝非常高興，賜茶。禪師接過茶杯，長長地吸了一口，又搖晃了一下茶杯。皇帝說：『禪宗正在興起，應該好好開導。』禪師回答說：『陛下知道有這個道，就像太陽照耀一樣，臣怎麼敢懈怠。』說完就告退了。皇帝目送他離開，對左右的人說：『真是個有福慧的僧人啊。』後來皇帝駕崩，命禪師進入福寧殿說法。禪師以年老為由請求回到山林，得到皇帝的旨意，允許他隨意雲遊，州郡不得強迫他擔任住持。禪師擊鼓告別大眾，說了偈語：『本來就是沒有家的人，哪裡能忍受被任意拘束。順風加上櫓棹，船子就要下揚州了。』禪師離開都城后，王公貴人送行的人車馬相連。禪師臨

【English Translation】 At the age of nineteen, he became a monk under Chan Master Daosheng of Chengtian Yong'an Temple in Gusu (present-day Suzhou). He served as an attendant for ten years before being fully ordained. After another three years, he bid farewell to his teacher and began his pilgrimage. Upon arriving in Chiyang, he visited Chan Master Zhenzong. Chan Master Zhenzong raised an example: 'Bodhisattva Tianqin (Vasubandhu) descended from the inner palace of Bodhisattva Maitreya (the future Buddha), and Bodhisattva Wuzhu (Asanga) asked him: 'Four hundred years in the human realm is equivalent to one day and night in that heaven. Bodhisattva Maitreya, in a single moment, accomplished five hundred billion celestial beings, attaining the non-origination forbearance (anutpattika-dharma-kshanti), I wonder what Dharma he is teaching?'' Bodhisattva Tianqin said: 'He is only teaching this Dharma.' What is this Dharma?' The Chan Master awakened after a long time. One day, Chan Master Zhenzong asked him in the room: 'What is it like when the mind is Buddha (即心即佛)?' He replied: 'What is so difficult about killing and arson?' Thereupon, his fame spread throughout the world. Cao Yunshi (transport commissioner) Li Fugui invited the Chan Master to open the Dharma at Ruiguang Temple, and the Dharma assembly flourished greatly. Prefect Chen Xiang of Wulin (present-day Hangzhou) wanted to invite the Chan Master to reside at Chengtian Temple and Xingjiao Temple, but the people of Suzhou blocked the road to keep him. Later, a firm invitation was made in the name of Jingci Temple. Chen Xiang issued a document informing the Daoists and laypeople of Suzhou: 'Borrow the Chan Master for three years to plant blessings for this place, and dare not occupy him for long.' Only then did the Daoists and laypeople of Suzhou agree. In the fifth year of Yuanfeng (1082), Emperor Shenzong issued an edict, converting the sixty-four courtyards of Xiangguo Temple into eight Chan monasteries and two Vinaya monasteries, and summoned the Chan Master to serve as the first patriarch of Huilin Temple. After the Chan Master arrived, the emperor sent an envoy to inquire about his well-being. Three days later, the emperor issued an edict ordering the Chan Master to preach the Dharma to scholars and commoners at the three gates of the temple. The next day, the emperor summoned the Chan Master to the Yanhua Hall, asked him questions, and offered him a seat. The Chan Master immediately sat in the lotus position (跏趺). The emperor asked: 'Where did you receive your training?' The Chan Master replied: 'Chengtian Yong'an Temple in Suzhou.' The emperor was very pleased and offered tea. The Chan Master took the teacup, took a long sip, and then shook the cup. The emperor said: 'The Chan sect is flourishing, and you should guide it well.' The Chan Master replied: 'Your Majesty knows that there is this path, just like the sun shining, how dare I slack off.' After saying this, he took his leave. The emperor watched him leave and said to those around him: 'Truly a monk of great fortune and wisdom.' Later, when the emperor passed away, he ordered the Chan Master to preach the Dharma in the Funing Hall. The Chan Master requested to return to the mountains and forests due to old age, and received the emperor's decree, allowing him to travel freely, and the prefectures and counties were not allowed to force him to serve as abbot. The Chan Master beat the drum to bid farewell to the assembly and said in a verse: 'Originally a homeless guest, how can I bear to be arbitrarily restrained. With the wind adding oars, the boatman is about to go down to Yangzhou.' After the Chan Master left the capital, the carriages and horses of the princes and nobles who came to see him off were connected one after another. The Chan Master approached

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別誨之曰。歲月不可把玩。老病不與人期。唯勤修勿怠。是真相為。聞者莫不感涕。晚居靈巖。其嗣法傳道者。不可勝紀。僧問。如何是祖師西來意。師曰。韓信臨朝。曰。中下之流。如何領會。師曰。伏屍萬里。曰。早知今日事。悔不慎當初。師曰。三皇冢上草離離。問。上是天。下是地。未審中間是甚麼物。師曰。山河大地。曰。恁么則謝師答話。師曰。大地山河。曰。和尚何得瞞人。師曰。卻是老僧罪過。上元日。僧問。千燈互照。絲竹交音。正恁么時佛法在甚麼處。師曰。謝佈施。曰。莫便是和尚為人處也無。師曰。大似不齋來。上堂。於一毫端現寶王剎。坐微塵里轉大法輪。拈起拄杖曰。這個是塵。作么生說個轉法輪底道理。山僧今日不惜眉毛。與汝諸人說破。拈起也。海水騰波。須彌岌峇。放下也。四海晏清。乾坤肅靜。敢問諸人。且道拈起即是。放下即是。當斷不斷。兩重公案。擊禪床。下座。上堂。看。看。爍爍瑞光照大千界。百億微塵國土。百億大海水。百億須彌山。百億日月。百億四天下。乃至微塵剎土。皆于光中。一時發現。諸仁者還見么。若也見得。許汝親在瑞光。若也不見。莫道瑞光不照好。參。上堂。頭圓像天。足方似地。古貌棱層。丈夫意氣。趯倒須彌。踏翻海水。帝釋與龍王無著身

【現代漢語翻譯】 現代漢語譯本： （高峰原妙禪師）告誡他們說：『光陰不可玩忽，衰老和疾病不會與人商量，只有勤奮修行，不要懈怠，這才是真實的修行。』 聽聞的人沒有不感動落淚的。晚年居住在靈巖寺，他的嗣法傳道者，數不勝數。僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』 師父說：『韓信臨朝（Han Xin attending court）。』 僧人說：『中下之流，如何領會？』 師父說：『伏屍萬里（corpses lying for ten thousand miles）。』 僧人說：『早知今日事，悔不慎當初。』 師父說：『三皇冢上草離離（grasses growing sparsely on the tombs of the Three Sovereigns）。』 僧人問：『上是天，下是地，未審中間是甚麼物？』 師父說：『山河大地（mountains, rivers, and the great earth）。』 僧人說：『恁么則謝師答話。』 師父說：『大地山河（the great earth, mountains, and rivers）。』 僧人說：『和尚何得瞞人？』 師父說：『卻是老僧罪過。』 上元日，僧人問：『千燈互照，絲竹交音，正恁么時佛法在甚麼處？』 師父說：『謝佈施（thank you for the offering）。』 僧人說：『莫便是和尚為人處也無？』 師父說：『大似不齋來。』 上堂：『於一毫端現寶王剎（manifesting the jeweled king's land on the tip of a hair），坐微塵里轉大法輪（turning the great Dharma wheel within a tiny mote of dust）。』 拈起拄杖說：『這個是塵，作么生說個轉法輪底道理？山僧今日不惜眉毛，與汝諸人說破。』 拈起也，海水騰波，須彌岌峇（Mount Sumeru is tottering）。放下也，四海晏清，乾坤肅靜。敢問諸人，且道拈起即是，放下即是？當斷不斷，兩重公案。』 擊禪床，下座。上堂：『看，看。爍爍瑞光照大千界（the brilliant auspicious light illuminates the great thousand worlds），百億微塵國土（hundreds of billions of lands of dust motes），百億大海水（hundreds of billions of great ocean waters），百億須彌山（hundreds of billions of Mount Sumerus），百億日月（hundreds of billions of suns and moons），百億四天下（hundreds of billions of four continents），乃至微塵剎土，皆于光中，一時發現。諸仁者還見么？若也見得，許汝親在瑞光。若也不見，莫道瑞光不照好。』 參。上堂：『頭圓像天，足方似地，古貌棱層，丈夫意氣。趯倒須彌（kicking over Mount Sumeru），踏翻海水（trampling over the ocean）。帝釋（Indra）與龍王（Dragon King）無著身。

【English Translation】 English version: （Zen Master Gaofeng Yuanmiao）admonished them, saying: 'Time should not be trifled with. Old age and sickness do not consult with people. Only diligent cultivation without laziness is the true practice.' Those who heard this were all moved to tears. In his later years, he resided at Lingyan Temple. The number of his Dharma heirs and those who propagated the Dharma is countless. A monk asked: 'What is the meaning of Bodhidharma's intention in coming from the West?' The Master said: 'Han Xin attending court.' The monk said: 'How can those of mediocre and inferior understanding comprehend this?' The Master said: 'Corpses lying for ten thousand miles.' The monk said: 'If I had known what would happen today, I would have regretted not being careful in the beginning.' The Master said: 'Grasses growing sparsely on the tombs of the Three Sovereigns.' A monk asked: 'Above is heaven, below is earth, what is in between?' The Master said: 'Mountains, rivers, and the great earth.' The monk said: 'Then I thank the Master for the answer.' The Master said: 'The great earth, mountains, and rivers.' The monk said: 'Why does the Master deceive people?' The Master said: 'It is this old monk's fault.' On the Lantern Festival, a monk asked: 'Thousands of lamps illuminate each other, and the sounds of silk and bamboo intertwine. At this very moment, where is the Buddha-dharma?' The Master said: 'Thank you for the offering.' The monk said: 'Could this be where the Master's practice lies?' The Master said: 'It seems you haven't had your meal.' Ascending the Dharma hall: 'Manifesting the jeweled king's land on the tip of a hair, turning the great Dharma wheel within a tiny mote of dust.' Raising his staff, he said: 'This is dust. How can you explain the principle of turning the Dharma wheel? This old monk will not spare his eyebrows today and will explain it to you all.' Raising it, the sea water surges, Mount Sumeru is tottering. Lowering it, the four seas are peaceful, and the universe is tranquil. I dare to ask you all, is it raising or lowering? To hesitate when one should decide is a double koan.' He struck the Zen platform and descended. Ascending the Dharma hall: 'Look, look! The brilliant auspicious light illuminates the great thousand worlds, hundreds of billions of lands of dust motes, hundreds of billions of great ocean waters, hundreds of billions of Mount Sumerus, hundreds of billions of suns and moons, hundreds of billions of four continents, and even lands of dust motes, all appear simultaneously in the light. Have you all seen it? If you have seen it, then you are allowed to be present in the auspicious light. If you have not seen it, do not say that the auspicious light does not shine.' Investigate. Ascending the Dharma hall: 'The head is round like the sky, the feet are square like the earth, an ancient and dignified appearance, the spirit of a great man. Kicking over Mount Sumeru, trampling over the ocean. Indra and the Dragon King have no attachment to their bodies.'

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處。乃拈拄杖曰。卻來拄杖上迴避。咄。任汝神通變化。究竟須歸這裡。以拄杖卓一下。師全身塔于蘇之靈巖。

東京法雲寺法秀圓通禪師

秦州隴城辛氏子。母夢老僧托宿。覺而有娠。先是。麥積山老僧與應干寺魯和尚者善。嘗欲從魯遊方。魯老之。既去。緒語曰。他日當尋我竹鋪坡前。鐵場嶺下。魯后聞其所俄有兒生。即往觀焉。兒為一笑。三歲愿隨魯歸。遂從魯姓。十九試經圓具。勵志講肆。習圓覺．華嚴。妙入精義。因聞無為軍鐵佛寺懷禪師法席之盛。徑往參謁。懷問曰。座主講甚麼經。師曰。華嚴。曰。華嚴以何為宗。師曰。法界為宗。曰。法界以何為宗。師曰。以心為宗。曰。心以何為宗。師無對。懷曰。毫𨤲有差。天地懸隔。汝當自看。必有發明。后聞僧舉。白兆參報慈。情未生時如何。慈曰。隔。師忽大悟。直詣方丈。陳其所證。懷曰。汝真法器。吾宗異日在汝行矣。初住龍舒四面。后詔居長蘆法雲為鼻祖。神宗皇帝上仙。宣就神御前說法。賜圓通。號。僧問。不離生死而得涅槃。不出魔界而入佛界。此理如何。師曰。赤土茶牛奶。曰。謝師答話。師曰。你話頭道甚麼。僧擬議。師便喝。問。陽春二三月。萬物盡生芽。未審道芽還增長也無。師曰。自家看取。曰。莫便是指示處么。師曰

【現代漢語翻譯】 現代漢語譯本： （說完）於是拿起拄杖說：『卻來在拄杖上回避。』喝！任憑你神通變化，最終須歸這裡。』用拄杖敲擊了一下。（法秀禪）師全身塔葬于蘇州的靈巖山。

東京法雲寺法秀圓通禪師

秦州隴城辛氏之子。母親夢見一位老僧前來托宿，醒來后便有了身孕。此前，麥積山的老僧與應干寺的魯和尚交好，曾想跟隨魯和尚雲遊四方，魯和尚勸阻了他。臨走時，老僧留下話說：『日後當在竹鋪坡前、鐵場嶺下尋我。』魯和尚後來聽說老僧所說的地方果然有個嬰兒出生，便前去觀看，嬰兒對他一笑。三歲時，（法秀禪師）便願意跟隨魯和尚回去，於是便隨了魯和尚的姓。十九歲時，通過了試經，圓滿具足戒。立志于講經說法，學習《圓覺經》、《華嚴經》，精妙地領悟了其中的精義。後來聽說無為軍鐵佛寺懷禪師的法席非常興盛，便直接前去參拜。懷禪師問道：『座主講什麼經？』（法秀禪師）回答說：『《華嚴經》。』（懷禪師）問：『《華嚴經》以什麼為宗？』（法秀禪師）回答說：『以法界為宗。』（懷禪師）問：『法界以什麼為宗？』（法秀禪師）回答說：『以心為宗。』（懷禪師）問：『心以什麼為宗？』（法秀禪師）無言以對。（懷禪師）說：『毫釐有差，天地懸隔，你應當自己去看，必定會有所發明。』後來（法秀禪師）聽僧人說，白兆山的參禪者向報慈禪師請教，『情未生時如何？』報慈禪師回答說：『隔。』（法秀禪師）忽然大悟，直接前往方丈室，陳述自己所證悟的道理。（懷禪師）說：『你真是個法器，我的宗派日後將在你這裡發揚光大。』（法秀禪師）最初住在龍舒四面山，後來被詔令住持長蘆法雲寺，成為該寺的鼻祖。神宗皇帝駕崩后，（法秀禪師）被宣召到神宗皇帝的靈位前說法，被賜予『圓通』的稱號。有僧人問：『不離生死而得涅槃（Nirvana），不出魔界而入佛界，這個道理如何？』（法秀禪師）回答說：『赤土茶牛奶。』（僧人）說：『感謝師父回答。』（法秀禪師）說：『你話頭說的是什麼？』僧人猶豫不決，（法秀禪師）便喝斥一聲。問：『陽春二三月，萬物盡生芽，不知道芽還增長嗎？』（法秀禪師）說：『自家看取。』（僧人）說：『莫非這就是指示之處嗎？』（法秀禪師）說：

【English Translation】 English version: Then, he raised his staff and said, 'Instead, evade on this staff!' 'Hah! No matter your supernatural powers and transformations, ultimately you must return here.' He struck the ground once with the staff. The Sharira Pagoda of Master (Fa Xiu) is at Lingyan Mountain in Suzhou.

Zen Master Yuantong Faxiu of Fayun Temple in Tokyo

He was the son of the Xin family of Longcheng in Qin Prefecture. His mother dreamed of an old monk asking for lodging, and upon waking, she was pregnant. Before this, an old monk of Maiji Mountain was good friends with Monk Lu of Yinggan Temple and had once wanted to travel around with Monk Lu, but Monk Lu dissuaded him. As he left, the old monk said, 'In the future, look for me in front of Zhupu Slope, below Tiechang Ridge.' Later, Monk Lu heard that a baby had indeed been born in the place the old monk had mentioned, so he went to see it, and the baby smiled at him. At the age of three, (Zen Master Faxiu) wished to return with Monk Lu, so he took Monk Lu's surname. At the age of nineteen, he passed the scripture examination and fully received the precepts. He devoted himself to lecturing and studying the Yuanjue Sutra and the Huayan Sutra, profoundly understanding their essence. Later, hearing of the flourishing Dharma seat of Zen Master Huai of Tiefo Temple in Wuwei Army, he went directly to pay his respects. Zen Master Huai asked, 'What sutra does the Abbot lecture on?' (Zen Master Faxiu) replied, 'The Huayan Sutra.' (Zen Master Huai) asked, 'What is the principle of the Huayan Sutra?' (Zen Master Faxiu) replied, 'The Dharmadhatu (Dharmadhatu) is the principle.' (Zen Master Huai) asked, 'What is the principle of the Dharmadhatu?' (Zen Master Faxiu) replied, 'The Mind is the principle.' (Zen Master Huai) asked, 'What is the principle of the Mind?' (Zen Master Faxiu) was speechless. (Zen Master Huai) said, 'A hair's breadth of difference, and heaven and earth are separated. You should look at yourself and you will surely have an enlightenment.' Later, (Zen Master Faxiu) heard a monk say that a Chan practitioner of Baizhao Mountain asked Zen Master Bao Ci, 'What is it like when emotions have not yet arisen?' Zen Master Bao Ci replied, 'Separated.' (Zen Master Faxiu) suddenly had a great enlightenment and went directly to the abbot's room to explain what he had realized. (Zen Master Huai) said, 'You are truly a vessel of the Dharma, and my sect will flourish with you in the future.' (Zen Master Faxiu) first lived in Longshu Simian Mountain, and later he was ordered to reside at Changlu Fayun Temple, becoming the founder of the temple. After Emperor Shenzong passed away, (Zen Master Faxiu) was summoned to preach before the spirit tablet of Emperor Shenzong and was granted the title 'Yuantong'. A monk asked, 'How can one attain Nirvana (Nirvana) without leaving birth and death, and enter the Buddha realm without leaving the realm of demons?' (Zen Master Faxiu) replied, 'Red earth tea and milk.' (The monk) said, 'Thank you, Master, for the answer.' (Zen Master Faxiu) said, 'What are you talking about?' The monk hesitated, and (Zen Master Faxiu) shouted at him. (The monk) asked, 'In the second or third month of spring, all things sprout. I wonder if the sprouts are still growing?' (Zen Master Faxiu) said, 'Look at it yourself.' (The monk) said, 'Is this the point of instruction?' (Zen Master Faxiu) said:

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。芭蕉高多少。曰。野火燒不盡。春風吹又生。師曰。這個是白公底。你底作么生。曰。且待別時。師曰。看你道不出。上堂。看風使帆。正是隨波逐浪。截斷眾流。未免依前滲漏。量才補職。甯越短長。買帽相頭。難得恰好。直饒上不見天。下不見地。東西不辯。南北不分。有甚麼用處。任是純鋼打就。生鐵鑄成。也須額頭汗出。總不恁么。如何商量。良久曰。赤心片片誰知得。笑殺黃梅石女兒。上堂。山僧不會巧說。大都應個時節。相喚吃碗茶湯。亦無祖師妙訣。禪人若也未相諳。踏著秤錘硬似鐵。上堂。秋云秋水。青山滿目。這裡明得。千足萬足。其或未然。道士倒騎牛。參。上堂。寒雨細。朔風高。吹沙走石。㧞木鳴條。諸人盡知有。且道風作何色。若識得去。許你具眼。若也不識。莫怪相瞞。參。上堂。少林九年冷坐。卻被神光覷破。如今玉石難分。祇得麻纏紙裹。還會么。笑我者多。哂我者少。上堂。納僧家高揖釋迦。不拜彌勒。未為分外。祇如半偈亡軀。一句投火。又圖個甚麼。良久曰。彼彼住山人。何須更說破。師示疾。謂眾曰。老僧六處住持。有煩知事．首座．大眾。今來四大不堅。火風將散。各宜以道自安。無違吾囑。遂曰。來時無物去時空。南北東西事一同。六處住持無所補。師良久。監寺惠

【現代漢語翻譯】 問：芭蕉樹有多高？ 答：野火燒不盡，春風吹又生。 師父說：這是白居易的詩句，你的呢？ 答：且待以後再說。 師父說：看你就是說不出來。 師父上堂說法：看風使帆，正是隨波逐浪。截斷眾流，也難免依舊滲漏。量才補職，寧可用甯越這樣有缺點的人。買帽子看頭的大小，很難恰好合適。即使上不見天，下不見地，東西不辨，南北不分，又有什麼用處？就算是純鋼打就，生鐵鑄成，也必須額頭冒汗。如果不是這樣，又該如何商量？ 良久，師父說：赤誠之心有誰能知曉？笑死了黃梅山的石女兒（指六祖慧能）。 師父上堂說法：老衲不會巧言，大都應個時節。招呼大家喝碗茶湯，也沒有什麼祖師的妙訣。禪人如果還不熟悉，就像踩著秤錘一樣硬邦邦的。 師父上堂說法：秋云秋水，青山滿目。在這裡明白了，就千足萬足。如果還不明白，就像道士倒騎牛一樣。 參！ 師父上堂說法：寒雨細細，朔風呼嘯。吹沙走石，拔樹鳴條。這些大家都知道，那麼風是什麼顏色呢？如果能認識到，就允許你具備了慧眼。如果還不認識，就不要怪我隱瞞。 參！ 師父上堂說法：達摩祖師在少林寺面壁九年，最終被神光（慧可）看破。如今玉石難分，只能用麻纏紙裹著。明白了嗎？笑我的人多，譏諷我的人少。 師父上堂說法：衲僧家高揖釋迦（Sakyamuni，佛教創始人），不拜彌勒（Maitreya，未來佛），這還不算過分。只是像雪山童子半偈捨身，或者禪宗僧人一句投火，又是爲了什麼呢？ 良久，師父說：那些住在山裡的人，何須我再多說呢？ 師父示現疾病，對大家說：老衲在六處寺院住持，有勞知事、首座、大眾。如今四大不堅，火風將散。大家各自以道自安，不要違揹我的囑咐。 於是說：來時空無一物，去時也空空如也，南北東西都是一樣。在六處寺院住持也無濟於事。 師父良久不語，監寺惠某。

【English Translation】 Question: How tall is the banana tree? Answer: The wild fire burns it not completely; the spring breeze brings it to life again. The master said: This is Bai Juyi's verse, what about yours? Answer: Let's wait for another time. The master said: I see you can't say it. The master ascended the hall and said: Watching the wind to steer the sail is precisely following the waves. Cutting off the flow of the masses, it is still inevitable to leak. Appointing officials according to their abilities, it is better to use Ning Yue, who has shortcomings. Buying a hat according to the size of the head, it is difficult to get it just right. Even if you can't see the sky above and can't see the ground below, can't distinguish east and west, can't distinguish north and south, what's the use? Even if it is made of pure steel or cast from pig iron, you must sweat on your forehead. If it's not like this, how can we discuss it? After a long while, the master said: Who can know the sincere heart? Laughing to death the stone daughter of Huangmei Mountain (referring to the Sixth Patriarch Huineng). The master ascended the hall and said: This old monk doesn't know how to speak cleverly, mostly just responding to the occasion. Inviting everyone to have a bowl of tea, there is no secret formula of the patriarch. If the Chan practitioners are not familiar with it, it is as hard as stepping on a steelyard weight. The master ascended the hall and said: Autumn clouds, autumn waters, green mountains fill the eyes. If you understand here, it is completely sufficient. If you don't understand, it's like a Taoist priest riding a cow backwards. 參！(參!/Chan!) The master ascended the hall and said: Cold rain is fine, the north wind is high. Blowing sand and moving stones, uprooting trees and making them roar. Everyone knows this, but what color is the wind? If you can recognize it, I will allow you to have wisdom eyes. If you don't recognize it, don't blame me for hiding it. 參！(參!/Chan!) The master ascended the hall and said: Bodhidharma sat coldly in Shaolin for nine years, but was seen through by Shenguang (Huike). Now it is difficult to distinguish jade from stone, so it can only be wrapped in hemp and paper. Do you understand? Many laugh at me, few ridicule me. The master ascended the hall and said: The monks respectfully salute Sakyamuni (Sakyamuni, the founder of Buddhism), but do not worship Maitreya (Maitreya, the future Buddha), which is not too much. But what is the purpose of the Snow Mountain Hermit sacrificing his body for half a verse, or the Chan monk throwing himself into the fire for a sentence? After a long while, the master said: Those who live in the mountains, why should I say more? The master showed illness and said to everyone: This old monk has been the abbot in six monasteries, troubling the directors, head monks, and the assembly. Now the four elements are not firm, and the fire wind is about to dissipate. Everyone should be at peace with the Tao, and do not violate my instructions. Then he said: When I came, there was nothing, and when I leave, it is also empty. North, south, east, and west are all the same. Being the abbot in six monasteries is of no help. The master was silent for a long time, the supervisor Hui...

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當進曰。和尚何不道末後句。師曰。珍重。珍重。言訖而逝。

東京相國慧林院若沖覺海禪師

江寧府鐘氏子。上堂。碧落靜無雲。秋空明有月。長江瑩如練。清風來不歇。林下道人幽。相看情共悅。諸仁者。適來道個清風明月。猶是建化門中事。作么生是道人分上事。良久曰。閑來石上觀流水。欲洗禪衣未有塵。上堂。無邊義海。咸歸顧盻之中。萬象形容。盡入照臨之內。你諸人筑著磕著。因甚麼卻不知。良久曰。莫怪山僧太多事。光陰如箭急相催。珍重。

真州長蘆應夫廣照禪師

滁州蔣氏子。僧問。古者道。如來禪即許老兄會。祖師禪未夢見在。未審如來禪與祖師禪是同是別。師曰。一箭過新羅。僧擬議。師便喝。問。識得衣中寶時如何。師曰。你試拈出看。僧展一手。師曰。不用指東畫西。寶在甚麼處。曰。爭奈學人用得。師曰。你試用看。僧拂坐具一下。師曰。眾人笑你。上堂。召眾曰。江山繞檻。宛如水墨屏風。殿閣凌空。麗若神仙洞府。森羅萬象。海印交參。一道神光。更無遮障。諸人還會么。良久曰。寥寥天地間。獨立望何極。參。上堂。顧大眾曰。這個為甚麼擁不聚。撥不散。風吹不入。水灑不著。火燒不得。刀斫不斷。是個甚麼。眾中莫有釘觜鐵舌底衲僧。試為山僧定

【現代漢語翻譯】 當進問道：『和尚為何不說末後句？』 禪師說：『珍重，珍重。』說完就圓寂了。

東京相國慧林院若沖覺海禪師

江寧府鐘氏之子。上堂開示：『碧藍的天空靜謐無雲，秋日的天空明亮有月。長江清澈如一條白色的絲帶，清風吹拂永不停歇。山林下的修行人幽靜閒適，彼此相看，情意相悅。』 各位仁者，剛才所說的清風明月，仍然是教化之門中的事。如何才是修行人本分上的事呢？』 良久之後說：『閑暇時坐在石頭上觀看流水，想要洗禪衣卻還沒有沾染塵埃。』 上堂開示：『無邊的義理之海，全都包含在顧盼之中。萬象的形態，都映照在覺照之內。』 你們這些人遇到碰到，為什麼卻不知道呢？』 良久之後說：『不要怪山僧太多事，光陰似箭催人老。珍重。』

真州長蘆應夫廣照禪師

滁州蔣氏之子。有僧人問道：『古人說，如來禪可以允許老兄你會，祖師禪還沒有夢見過。請問如來禪與祖師禪是相同還是不同？』 禪師說：『一箭射過新羅（Silla, 古代朝鮮國家）。』 僧人想要辯解，禪師便喝斥。僧人問道：『認識到衣中寶的時候如何？』 禪師說：『你試著拿出來看看。』 僧人伸出一隻手。禪師說：『不用指東畫西，寶在什麼地方？』 僧人說：『無奈學人能夠使用它。』 禪師說：『你試著用用看。』 僧人拂了一下坐具。禪師說：『眾人笑你。』 上堂開示，召集眾人說：『江山環繞欄桿，宛如水墨屏風。殿閣高聳入雲，美麗如同神仙洞府。森羅萬象，如海印（Samudramudra）般交錯參雜，一道神光，更沒有遮蔽阻礙。』 各位會了嗎？』 良久之後說：『空曠的天地間，獨自站立望向哪裡才是盡頭？』 參！上堂開示，看著大眾說：『這個東西為什麼擁聚不起來，撥弄不開散，風吹不進去，水潑不著，火燒不得，刀砍不斷，它是個什麼？』 眾人之中莫有釘嘴鐵舌的衲僧，試著為山僧定奪！』

【English Translation】 A monk asked, 'Why doesn't the master speak the last word?' The master said, 'Take care, take care.' And then he passed away.

Zen Master Ruochong Juehai of Huilin Temple in Xiangguo, Tokyo

A man from the Zhong family of Jiangning Prefecture. He ascended the Dharma hall and said: 'The azure sky is still and cloudless, the autumn sky is bright with the moon. The Yangtze River is clear like a white silk ribbon, the breeze blows without ceasing. The Daoist (Taoist) under the forest is secluded and at ease, looking at each other with shared joy.' Worthy ones, the clear breeze and bright moon just spoken of are still matters within the gate of provisional teachings. What is the matter of the Daoist's own share?' After a long silence, he said: 'Leisurely sitting on a rock watching the flowing water, wanting to wash my Zen robe but it is not yet stained with dust.' Ascending the Dharma hall, he said: 'The boundless ocean of meaning is all contained within a glance. The forms of all phenomena are all reflected within the illumination.' You people bump into it and stumble upon it, why do you not know it?' After a long silence, he said: 'Don't blame this mountain monk for being too meddlesome, time flies like an arrow urging us on. Take care.'

Zen Master Guangzhao Yingfu of Changlu Temple in Zhenzhou

A man from the Jiang family of Chuzhou. A monk asked, 'The ancients said, 'The Tathagata (Tathagata, one of the titles of Buddha) Zen can be allowed for you, brother, to understand, but the Patriarchal Zen has not even been dreamed of.' I wonder if the Tathagata Zen and the Patriarchal Zen are the same or different?' The master said, 'An arrow shot across Silla (Silla, an ancient Korean kingdom).' The monk hesitated, and the master immediately shouted. The monk asked, 'What is it like when one recognizes the treasure in the robe?' The master said, 'Try to take it out and show me.' The monk extended a hand. The master said, 'No need to point east and draw west, where is the treasure?' The monk said, 'But this student can use it.' The master said, 'Try to use it.' The monk flicked the sitting mat once. The master said, 'Everyone is laughing at you.' Ascending the Dharma hall, he summoned the assembly and said: 'The rivers and mountains surround the railing, like a landscape painting in ink. The palaces and pavilions soar into the sky, beautiful like the abode of immortals. The myriad phenomena of the universe, like the Samudramudra (Samudramudra, ocean seal) intermingle and participate, a single divine light, with no obstruction or hindrance.' Do you all understand?' After a long silence, he said: 'In the vastness of heaven and earth, standing alone, where does one look to the end?' Chan! Ascending the Dharma hall, looking at the assembly, he said: 'Why can't this be gathered together, or scattered apart? The wind cannot blow it in, the water cannot splash it, the fire cannot burn it, the knife cannot cut it. What is it?' Among you, is there a nail-mouthed, iron-tongued monk who can try to determine it for this mountain monk!'

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當看。還有么。良久曰。若無。山僧今日失利。久立。

臨安府佛日智才禪師

臺州人。僧問。如何是道。師曰。水冷生冰。曰。如何是道中人。師曰。春雪易消。曰。如何談論。師鳴指一下。問。東西密相付。為甚麼眾人皆知。師曰。春無三日晴。曰。特伸請益。師曰。拖泥帶水。曰。學人到這裡卻不會。師曰。賊身已露。上堂。城裡喧繁。空山寂靜。然雖如此。動靜一如。死生不二。四時輪轉。物理湛然。夏不去而秋自來。風不涼而人自爽。今也古也。不改絲毫。誰少誰多。身無二用。諸禪德。既身無二用。為甚麼龍女現十八變。君不見弄潮須是弄潮人。珍重。上堂。風雨蕭騷。塞汝耳根。落葉交加。塞汝眼根。香臭叢雜。塞汝鼻根。冷熱甘甜。塞汝舌根。衣綿溫冷。塞汝身根。顛倒妄想。塞汝意根。諸禪德。直饒汝翻得轉。也是平地骨堆。參。上堂。嚴風颳地。大野清寒。萬里草離衰。千山樹黯黲。蒼鷹得勢。俊鶻橫飛。頗稱衲僧。缽囊高掛。獨步遐方。似猛將出荒郊。臨機須扣敵。今日還有么。良久曰。匣中寶劍。袖裡金錘。幸遇太平。掛向壁上。參。上堂。諸禪德還知么。山僧生身父母一時喪了。直是無依倚處。以手捶胸曰。蒼天。蒼天。復顧大眾。良久曰。你等諸人。也是鐵打心肝。便下座

【現代漢語翻譯】 現代漢語譯本： （僧人）看。還有什麼（要問的）嗎？（智才禪師）沉默了很久說：『如果沒有，老衲今天就失利了。』（說完）站了很久。

臨安府佛日智才禪師

（智才禪師是）臺州人。有僧人問：『什麼是道？』智才禪師說：『水冷結冰。』（僧人）問：『什麼是得道之人？』（智才禪師）說：『春天的雪容易融化。』（僧人）問：『如何談論（道）？』（智才禪師）彈了一下手指。問：『東西秘密相授，為什麼大家都知道？』（智才禪師）說：『春天沒有連續三天的晴天。』（僧人）說：『特別請求您指點。』（智才禪師）說：『拖泥帶水。』（僧人）說：『學人到這裡卻不明白。』（智才禪師）說：『賊人的身形已經暴露了。』（智才禪師）上堂說法：『城裡喧鬧繁華，空山寂靜。雖然如此，動與靜是一樣的，生與死沒有分別，四季輪轉，萬物的規律清清楚楚。夏天過去了，秋天自然到來，風沒有變涼，人自然感到涼爽。現在和過去一樣，沒有絲毫改變。誰少誰多呢？身體沒有兩種用處。各位禪德，既然身體沒有兩種用處，為什麼龍女能顯現十八種變化？你們沒聽說過嗎？弄潮必須是弄潮的人。』（說完）珍重告別。

（智才禪師）上堂說法：『風雨蕭瑟，堵塞你們的耳朵；落葉交錯，堵塞你們的眼睛；香臭混雜，堵塞你們的鼻子；冷熱甘甜，堵塞你們的舌頭；衣裳的溫暖寒冷，堵塞你們的身體；顛倒的妄想，堵塞你們的意念。各位禪德，即使你們能翻轉過來，也只是平地上的墳堆。』參！

（智才禪師）上堂說法：『寒冷的風颳過大地，廣闊的原野一片清冷。萬里草地枯萎衰敗，千山樹木昏暗陰沉。蒼鷹得勢，俊 Falcon 橫空飛翔。很適合雲遊的僧人，缽囊高高掛起，獨自走在遙遠的地方，像猛將出征荒涼的郊野，臨機應變必須打擊敵人。今天還有（這樣的僧人）嗎？』（智才禪師）沉默了很久說：『匣子里的寶劍，袖子里的金錘，幸好遇到了太平盛世，掛在墻壁上。』參！

（智才禪師）上堂說法：『各位禪德還知道嗎？老衲的生身父母同時去世了，真是沒有依靠的地方。』（智才禪師）用手捶打胸口說：『蒼天啊，蒼天啊！』又回頭看著大眾，沉默了很久說：『你們這些人，也是鐵石心腸。』（說完）便走下座位。

【English Translation】 English version: (The monk) looked. Is there anything else (to ask)? (Zen Master Zhicai) remained silent for a long time and said, 'If not, this old monk has failed today.' (Having said that,) he stood for a long time.

Zen Master Zhicai of Fouri Temple in Lin'an Prefecture

(Zen Master Zhicai was) a native of Taizhou. A monk asked, 'What is the Dao (the Way)?' The Master said, 'Cold water produces ice.' (The monk) asked, 'What is a person of the Dao?' (The Master) said, 'Spring snow melts easily.' (The monk) asked, 'How to discuss (the Dao)?' (The Master) snapped his fingers once. (The monk) asked, 'Secret teachings are passed on, why does everyone know?' (The Master) said, 'Spring has no three consecutive days of sunshine.' (The monk) said, 'I especially request your guidance.' (The Master) said, 'Dragging mud and water.' (The monk) said, 'This student doesn't understand when I get here.' (The Master) said, 'The thief's body is already exposed.' (The Master) ascended the hall and preached: 'The city is noisy and bustling, the empty mountain is quiet. Although this is so, movement and stillness are the same, life and death are not different, the four seasons revolve, the laws of all things are clear. Summer has passed, and autumn naturally arrives, the wind has not cooled, and people naturally feel cool. Now and the past are the same, without the slightest change. Who is less, who is more? The body has no two uses. All you Zen practitioners, since the body has no two uses, why can the Dragon Girl manifest eighteen transformations? Haven't you heard? Surfing the tide must be a surfer.' (Having said that,) he bid farewell with respect.

(Zen Master Zhicai) ascended the hall and preached: 'The wind and rain are rustling, blocking your ears; the fallen leaves are intertwined, blocking your eyes; the fragrance and stench are mixed, blocking your nose; the cold, heat, sweetness, blocking your tongue; the warmth and coldness of clothing, blocking your body; inverted delusions, blocking your mind. All you Zen practitioners, even if you can turn it over, it is just a mound of bones on flat ground.' Meditate!

(Zen Master Zhicai) ascended the hall and preached: 'The cold wind sweeps the earth, the vast wilderness is desolate and cold. Ten thousand miles of grass wither and decay, thousands of mountains are dim and gloomy. The goshawk gains power, the swift falcon flies across the sky. It is very suitable for wandering monks, the alms bowl is hung high, walking alone in distant places, like a fierce general going out to the desolate suburbs, adapting to the situation must strike the enemy. Are there (such monks) today?' (Zen Master Zhicai) remained silent for a long time and said, 'The precious sword in the box, the golden hammer in the sleeve, fortunately encountered a peaceful and prosperous age, hanging on the wall.' Meditate!

(Zen Master Zhicai) ascended the hall and preached: 'Do you all Zen practitioners know? This old monk's birth parents died at the same time, truly there is no place to rely on.' (Zen Master Zhicai) beat his chest with his hand and said, 'Heaven, oh heaven!' He turned his head to look at the crowd, remained silent for a long time and said, 'You people are also iron-hearted.' (Having said that,) he stepped down from the seat.

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。上堂。舉柏樹子話。師曰。趙州庭柏。說與禪客。黑漆屏風。松欏亮隔。僧問。如何是無為。師曰。山前雪半消。曰。請師方便。師曰。水聲轉嗚咽。

北京天缽寺重元文慧禪師

青州千乘孫氏子。母夢于佛前吞一金果。后乃誕師。相儀殊特。迥異群童。十七出家。冠歲圓具。初游講肆。頗達宗教。嘗晏坐古室。忽聞空中有告師。學上乘者。無滯於此。驚駭出視。杳無人跡。翌日客至。出寒山集。師一覽之。即慕參玄。至天衣法席。遇眾請益。豁然大悟。衣印可曰。此吾家千里駒也。出世后。僧問。如何是禪。師曰。入籠入檻。僧拊掌。師曰。跳得出是好手。僧擬議。師曰。了。問。如何是透法身句。師曰。上是天。下是地。上堂。冬不受寒。夏不受熱。身上衣。口中食。應時應節。既非天然自然。儘是人人膏血。諸禪德。山僧恁么說話。為是世法。為是佛法。若也擇得分明。萬兩黃金亦消得。喝一喝。上堂。福勝一片地。行也任你行。住也任你住。步步踏著。始知落處。若未然者。直須退步。腳下看取。咄。上堂。古今天地。萬象森然。歲歲秋收冬藏。人人道我總會。還端的也無。直饒端的。比他雞足峰前。是甚麼閑事。良久曰。今朝十月初旬。天寒不得普請。參。師四易名藍。緇白仰重。示寂正盛

【現代漢語翻譯】 現代漢語譯本： （師父）上堂說法，拈出趙州和尚的柏樹子話頭。（師父）說：『趙州和尚的庭前柏樹子，是說給參禪的人聽的。它就像黑漆屏風一樣，與松蘿相互映襯，顯得格外明亮。』 有僧人問：『如何是無為？』 （師父）答：『山前的積雪已經消融了一半。』 （僧人）說：『請師父開示方便之門。』 （師父）答：『流水的聲音更加嗚咽。』

北京天缽寺重元文慧禪師

（禪師是）青州千乘孫氏之子。他的母親夢見在佛前吞下一枚金色的果實，後來就生下了禪師。禪師的相貌和儀態非常特別，與其他的孩子迥然不同。十七歲時出家，二十歲時受具足戒。最初遊學于講經說法之所，對佛教的教義頗為通達。曾經在古老的房間里靜坐，忽然聽到空中有聲音告訴他：『學習上乘佛法的人，不應該滯留在這裡。』（禪師）驚駭地出去觀看，卻看不到任何人的軌跡。第二天，有客人來訪，拿出《寒山集》。禪師一覽而過，立刻萌生了參禪的念頭。到天衣義懷禪師的座下，遇到大眾請教佛法，（禪師）豁然大悟。天衣義懷禪師印證說：『這是我家的千里駒啊！』 （禪師）出世弘法后，有僧人問：『如何是禪？』 （禪師）答：『入籠入檻。』 （僧人）拍手稱讚。 （禪師）說：『跳得出來才是好漢。』 （僧人）猶豫不決。 （禪師）說：『明白了。』 問：『如何是透法身句？』 （禪師）答：『上是天，下是地。』 （禪師）上堂說法：『冬天不受寒冷，夏天不受炎熱，身上穿的衣服，口中吃的食物，應時應節。這既不是天然的，也不是自然的，全都是人們的血汗。各位禪德，山僧我這樣說話，是世俗之法，還是佛法？如果能夠分辨清楚，萬兩黃金也能承受得起。』喝一聲。（禪師）上堂說法：『福勝這片土地，走也任你走，住也任你住，步步踏實，才知道落腳之處。如果不是這樣，就必須退步，看看腳下。』咄！ （禪師）上堂說法：『古往今來，天地之間，萬象森然。年年秋收冬藏，人們都說我全都會，真的如此嗎？就算真的如此，比起雞足峰前，又算得了什麼閑事？』良久，（禪師）說：『今天十月初旬，天氣寒冷，不宜普請（指集體勞作）。參！』禪師四次更換寺廟，僧人和百姓都非常敬重他。示寂時正值盛年。

【English Translation】 English version: (The Master) ascended the hall and brought up the story of Zhaozhou's cypress tree. (The Master) said: 'Zhaozhou's cypress tree in the courtyard is spoken to those who practice Chan (Zen). It is like a black lacquer screen, brightly separated by the pine and Spanish moss.' A monk asked: 'What is non-action (Wu-wei)?' (The Master) replied: 'Half of the snow in front of the mountain has melted.' (The monk) said: 'Please, Master, provide a convenient teaching.' (The Master) replied: 'The sound of the water turns more mournful.'

Chan Master Chongyuan Wenhui of Tianbo Temple in Beijing

(The Chan Master was) a son of the Sun family of Qiancheng in Qingzhou. His mother dreamed of swallowing a golden fruit before the Buddha, and later she gave birth to the Master. His appearance and demeanor were very special, quite different from other children. He left home at the age of seventeen and received full ordination at twenty. Initially, he studied in places where scriptures were lectured and was quite knowledgeable about Buddhist teachings. He once sat quietly in an ancient room and suddenly heard a voice in the air telling him: 'Those who study the supreme vehicle should not linger here.' Startled, he went out to look, but saw no one. The next day, a guest arrived and brought out the 'Hanshan Collection'. The Master glanced at it and immediately conceived the idea of practicing Chan. He went to the seat of Chan Master Tianyi Yihuai, where he encountered the public asking for Buddhist teachings, and (the Master) suddenly had a great enlightenment. Chan Master Tianyi Yihuai certified him, saying: 'This is my family's thoroughbred horse!' After (the Master) came into the world to propagate the Dharma, a monk asked: 'What is Chan (Zen)?' (The Master) replied: 'Entering the cage and entering the pen.' (The monk) clapped his hands in praise. (The Master) said: 'It is good to be able to jump out.' (The monk) hesitated. (The Master) said: 'Understood.' Asked: 'What is the phrase that penetrates the Dharmakaya (Dharma Body)?' (The Master) replied: 'Above is heaven, below is earth.' (The Master) ascended the hall and said: 'In winter, one does not suffer from the cold; in summer, one does not suffer from the heat; the clothes on the body, the food in the mouth, are appropriate for the time and season. This is neither natural nor spontaneous; it is all the blood and sweat of the people. All you Chan practitioners, is my speaking like this worldly Dharma or Buddhist Dharma? If you can distinguish clearly, you can bear ten thousand taels of gold.' He shouted once. (The Master) ascended the hall and said: 'This land of Fusheng, you can walk as you please, you can stay as you please, step by step, you will know where to settle down. If not, you must step back and look at your feet.' Tut! (The Master) ascended the hall and said: 'From ancient times to the present, between heaven and earth, all phenomena are lush and vibrant. Every year in autumn, there is harvest, and in winter, there is storage. People say I know everything, is that really so? Even if it is really so, what idle matter is it compared to the front of Chicken Foot Mountain (Mount Kukkutapada)?' After a long while, (the Master) said: 'Today is the tenth day of the tenth month, the weather is cold, and it is not suitable for universal invitation (referring to collective labor). Participate!' The Master changed temples four times, and monks and laypeople respected him very much. He passed away in his prime.

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暑中。清風透室。異香馥郁。茶毗。煙焰到處。獲舍利五色。太師文公彥博。以上賜白琉璃瓶貯之。藉以錦褥。躬葬于塔。居士何震所獲額骨齒牙舍利。別創浮圖。

臺州瑞巖子鴻禪師

本郡吳氏子。僧問。如何是道。師曰。開眼覷不見。問。法爾不爾。如何指南。師曰。話墮也。曰。乞師指示。師呵呵大笑。上堂。一不守。二不向。上下四維無等量。大洋海里泛鐵船。須彌頂上翻鯨浪。臨濟縮卻舌頭。德山閣卻拄杖。千古萬古獨巍巍。留與人間作榜樣。

廬山棲賢智遷禪師

僧問。一問一答。儘是建化門庭。未審向上更有事也無。師曰。有。曰。如何是向上事。師曰。云從龍。風從虎。曰。恁么則龍得水時添意氣。虎逢山則長威獰。師曰。興雲致雨又作么生。僧便喝。師曰。莫更有在。僧擬議。師咄曰。念話杜家。問。如何是本來心。師曰。拆東籬。補西壁。曰。恁么則今日齋宴。師曰。退後著。上堂。聞佛法二字。早是污我耳目。諸人未跨法堂門。腳跟下好與三十棒。雖然如是。山僧今日也是為眾竭力。珍重。上堂。是甚麼物。得恁頑頑嚚嚚。𥈅𥈅睍睍。拊掌呵呵大笑曰。今朝巴鼻。直是黃面瞿曇通身是口。也分疏不下。久立。

越州凈眾梵言首座

示眾。南陽國師道說法

【現代漢語翻譯】 現代漢語譯本 盛夏時節，清風穿堂而過，室內瀰漫著奇異的香氣。茶毗（火葬）儀式上，煙焰升騰之處，獲得了五色舍利子。太師文公彥博，用皇帝賞賜的白琉璃瓶將舍利子裝起來，用錦緞包裹好，親自安葬于塔中。居士何震所獲得的額骨和齒牙舍利，另外建造了一座浮圖（佛塔）供奉。

臺州瑞巖子鴻禪師

本郡吳氏之子。有僧人問：『如何是道？』禪師說：『睜開眼睛也看不見。』僧人問：『本來如此嗎？如何指點迷津？』禪師說：『你已經落入言語的陷阱了。』僧人說：『請禪師指示。』禪師呵呵大笑。上堂說法：『一不守，二不向，上下四維沒有等量。大洋海里行駛著鐵船，須彌山頂上翻滾著鯨魚的波浪。臨濟禪師收回了舌頭，德山禪師擱下了拄杖。千古萬古，獨自巍峨，留給世人作為榜樣。』

廬山棲賢智遷禪師

有僧人問：『一問一答，都是爲了建立教化。不知除此之外，還有更深層次的道理嗎？』禪師說：『有。』僧人問：『什麼是更深層次的道理？』禪師說：『云從龍，風從虎。』僧人說：『如此說來，龍得到水時更加意氣風發，虎遇到山時更加威猛。』禪師說：『興云降雨又該如何理解？』僧人便喝了一聲。禪師說：『還有更深的道理嗎？』僧人猶豫不決。禪師呵斥道：『只會背誦現成的話！』問：『什麼是本來心？』禪師說：『拆東邊的籬笆，補西邊的墻壁。』僧人說：『如此說來，今日的齋宴…？』禪師說：『退後！』上堂說法：『聽到佛法二字，就已經玷污了我的耳目。各位還沒跨進法堂的門檻，就該在腳跟下打三十棒。雖然如此，山僧我今天也是爲了大家竭盡全力。珍重！』上堂說法：『這是什麼東西？如此頑固愚鈍，蠢笨遲鈍。』拍手呵呵大笑說：『今天露餡了！即使是面容發黃的瞿曇（釋迦牟尼），渾身上下都是嘴巴，也分辨不清楚。』站立良久。

越州凈眾梵言首座

向大眾開示：南陽國師說法的…

【English Translation】 English version In the height of summer, a cool breeze permeates the room, filled with an extraordinary fragrance. During the cremation (tea毗, chá pí), five-colored śarīra (舍利, shèlì, relics) were obtained from the ashes. Grand Preceptor Wen Gong Yanbo (文公彥博) stored them in a white crystal vase bestowed by the emperor, wrapped them in brocade, and personally buried them in a pagoda. The forehead bone and teeth śarīra obtained by layman He Zhen (何震) were enshrined in a separate stūpa (浮圖, fútú, pagoda).

Zen Master Zihong of Ruiyan in Taizhou (臺州瑞巖子鴻禪師)

A son of the Wu family from this prefecture. A monk asked, 'What is the Dao (道, dào, the Way)?' The Master said, 'Opening your eyes, you cannot see it.' The monk asked, 'Is it naturally so? How do you point the way?' The Master said, 'Words have already fallen.' The monk said, 'I beg the Master to instruct me.' The Master laughed heartily. Ascending the Dharma hall, he said, 'One does not guard, two does not face. Above, below, and the four cardinal directions have no equal measure. An iron boat floats in the vast ocean. A whale's waves overturn on the summit of Mount Sumeru (須彌, Xūmí). Linji (臨濟) retracts his tongue, and Deshan (德山) puts aside his staff. For thousands and ten thousands of years, he stands alone, majestic, leaving it for people as an example.'

Zen Master Zhiqian of Qixian in Mount Lu (廬山棲賢智遷禪師)

A monk asked, 'One question and one answer are all within the gate of establishing transformation. I don't know if there is anything further beyond that?' The Master said, 'There is.' The monk asked, 'What is the matter beyond that?' The Master said, 'Clouds follow the dragon, wind follows the tiger.' The monk said, 'In that case, when the dragon gets water, it becomes more spirited; when the tiger meets the mountain, it grows more ferocious.' The Master said, 'What about causing clouds and bringing rain?' The monk then shouted. The Master said, 'Is there anything more?' The monk hesitated. The Master scolded, 'Only reciting ready-made phrases!' Asked, 'What is the original mind (本來心, běnlái xīn)?' The Master said, 'Tear down the east fence to mend the west wall.' The monk said, 'In that case, today's vegetarian feast...?' The Master said, 'Step back!' Ascending the Dharma hall, he said, 'Hearing the two words 'Buddha Dharma' (佛法, Fófǎ) already defiles my ears and eyes. Before you all cross the threshold of the Dharma hall, you should be given thirty blows under your feet. Although it is like this, this mountain monk is also exerting all his strength for everyone today. Treasure this!' Ascending the Dharma hall, he said, 'What is this thing? So stubborn and dull, foolish and slow.' He clapped his hands and laughed heartily, saying, 'Today the secret is revealed! Even the yellow-faced Gautama (瞿曇, Qútán, Shakyamuni Buddha), whose whole body is a mouth, cannot distinguish it clearly.' He stood for a long time.

Chief Seat Fanyan of Jingzhong in Yuezhou (越州凈眾梵言首座)

Instructing the assembly: National Teacher Nanyang (南陽國師) said that preaching the Dharma...

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有所得。斯則野干鳴。說法無所得。是名師子吼。師曰。國師恁么道。大似掩耳偷鈴。何故。說有說無。儘是野干鳴。諸人要識師子吼么。咄。

舒州山谷三祖沖會圓智禪師

臨安府人也。初開堂日。僧問。如何是第一義諦。師曰。百雜碎。曰。恁么則褒禪一會。不異靈山。師曰。將糞箕掃帚來。問。師登寶座。壁立千仞。正令當行。十方坐斷。未審將何為人。師曰。千鈞之弩。曰。大眾承恩。師曰。量才補職。問。理雖頓悟。事假漸除。除即不問。如何是頓悟底道理。師曰。言中有響。曰。便恁么又且如何。師曰。金毛師子。問。生也猶如著衫。死也還同脫褲。未審意旨如何。師曰。譬如閒。曰。為甚麼如此。師曰。因行不妨掉臂。問。如何是天堂。師曰。太遠在。曰。如何是地獄。師曰。放你不得。曰。天堂地獄。相去多少。師曰。七零八落。問。白雲綻處。樓閣門開。善財為甚麼從外而入。師曰。開眼即瞎。曰。未審落在甚麼處。師曰。填溝塞壑。問。如何是不動尊。師曰。寸步千里。

泉州資壽院捷禪師

僧問。如何是佛法大意。師曰。鐵牛生石卵。曰。如何是接人句。師曰。三門前合掌。曰。如何是大用句。師曰。腦門著地。曰。如何是無事句。師曰。橫眠大道。曰。如何是奇特

【現代漢語翻譯】 有所得，這就是野干（一種野獸）的叫聲。說法無所得，這才是真正的獅子吼。我說，國師這樣說，很像掩耳盜鈴。為什麼呢？說有說無，都是野乾的叫聲。各位想要認識獅子吼嗎？咄！

舒州山谷三祖沖會圓智禪師

是臨安府人。初次開堂時，有僧人問：『什麼是第一義諦（佛教真理的最高境界）？』禪師說：『百雜碎。』僧人說：『這樣說來，褒禪寺的一次集會，和靈山（釋迦牟尼說法之地）沒有什麼不同了。』禪師說：『拿糞箕掃帚來。』僧人問：『禪師登上寶座，壁立千仞，正令當行，十方坐斷，不知道將用什麼來對待世人？』禪師說：『千鈞之弩。』僧人說：『大眾承蒙恩惠。』禪師說：『量才補職。』僧人問：『道理雖然可以頓悟，但事相需要逐漸去除。去除的過程暫且不問，什麼是頓悟的道理？』禪師說：『言中有響。』僧人說：『即使這樣，又該如何呢？』禪師說：『金毛獅子。』僧人問：『生也好像穿衣，死也好像脫褲，不知道是什麼意思？』禪師說：『譬如閒。』僧人說：『為什麼這樣說？』禪師說：『因行不妨掉臂。』僧人問：『什麼是天堂？』禪師說：『太遠了。』僧人說：『什麼是地獄？』禪師說：『放你不得。』僧人說：『天堂地獄，相距多少？』禪師說：『七零八落。』僧人問：『白雲綻開的地方，樓閣的門打開，善財童子（佛教故事人物）為什麼從外面進入？』禪師說：『開眼即瞎。』僧人說：『不知道落在什麼地方？』禪師說：『填溝塞壑。』僧人問：『什麼是不動尊（佛教中的一種佛）？』禪師說：『寸步千里。』

泉州資壽院捷禪師

有僧人問：『什麼是佛法大意？』禪師說：『鐵牛生石卵。』僧人說：『什麼是接引人的話語？』禪師說：『三門前合掌。』僧人說：『什麼是大用之句？』禪師說：『腦門著地。』僧人說：『什麼是無事之句？』禪師說：『橫眠大道。』僧人說：『什麼是奇特？』

【English Translation】 To have attainment, that is the cry of a jackal (a kind of wild animal). To speak of no attainment, that is called the lion's roar. The master said, 'National Teacher, saying it like that is much like covering one's ears to steal a bell. Why? Speaking of existence or non-existence, all are the cries of jackals. Do you all want to recognize the lion's roar? 'Doh!'

Chan Master Chonghui Yuanzhi of Shuzhou Shangu Third Ancestor

Was a person from Lin'an Prefecture. On the first day of opening the hall, a monk asked, 'What is the First Truth (the highest state of Buddhist truth)?' The master said, 'A hundred mixed fragments.' The monk said, 'If that's so, then the assembly at Baochan Temple is no different from Ling Mountain (where Shakyamuni Buddha taught).' The master said, 'Bring the dustpan and broom.' A monk asked, 'The master ascends the precious seat, a wall stands a thousand fathoms high, the correct decree is in effect, the ten directions are cut off. I don't know what will be used to treat people?' The master said, 'A thousand-catty crossbow.' The monk said, 'The assembly receives grace.' The master said, 'Appoint people according to their abilities.' A monk asked, 'Although the principle can be suddenly enlightened, the matter requires gradual removal. I won't ask about the removal, what is the principle of sudden enlightenment?' The master said, 'There is a sound in the words.' The monk said, 'Even so, what then?' The master said, 'A golden-haired lion.' A monk asked, 'Birth is like putting on clothes, death is like taking off pants, I don't know what the meaning is?' The master said, 'Like leisure.' The monk said, 'Why is it like this?' The master said, 'Walking doesn't prevent swinging your arms.' A monk asked, 'What is heaven?' The master said, 'Too far away.' The monk said, 'What is hell?' The master said, 'Can't let you go.' The monk said, 'How far apart are heaven and hell?' The master said, 'Scattered and disorganized.' A monk asked, 'Where the white clouds bloom, the doors of the pavilions open, why does Sudhana (a character in Buddhist stories) enter from the outside?' The master said, 'Opening your eyes is blindness.' The monk said, 'I don't know where it falls?' The master said, 'Filling ditches and blocking ravines.' A monk asked, 'What is Acalanatha (a type of Buddha in Buddhism)?' The master said, 'An inch is a thousand miles.'

Chan Master Jie of Quanzhou Zishou Monastery

A monk asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'An iron ox gives birth to a stone egg.' The monk said, 'What is a phrase for receiving people?' The master said, 'Joining hands in front of the three gates.' The monk said, 'What is a phrase of great use?' The master said, 'Forehead touching the ground.' The monk said, 'What is a phrase of no affair?' The master said, 'Sleeping horizontally on the great road.' The monk said, 'What is unique?'

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句。師曰。的。

洪州觀音啟禪師

僧問。如何是祖師西來意。師曰。松長柏短。曰。意旨如何。師曰。葉落歸根。

越州天章元善禪師

僧問。大無外。小無內。既無內外。畢竟是甚麼物。師曰。開口見膽。曰。學人未曉。師曰。苦中苦。曰。為眾竭力。禍出私門。師打曰。教休不肯休。須待雨淋頭。問。如何是最初句。師曰。末後問將來。曰。為甚如此。師曰。先行不到。曰。入水見長人也。師曰。秦皇擊缶。上堂。君問西來意。馬師踏水潦。若認一毛頭。何曾知起倒。劫火才洞然。愚夫覓乾草。寧知明眼人。為君長懊惱。

真州長蘆體明圓鑒禪師

上堂。顧視左邊曰。師子之狀。豈免顰呻。顧右邊曰。像王之儀。寧忘回顧。取此逃彼。上士奚堪。識變知機。野狐窠窟。到這裡須知有凡聖不歷處。古今不到處。且道是甚麼人行履。良久曰。丈夫自有沖天志。莫向如來行處來。

汀州開元智孜禪師

上堂。衲僧家向針眼里藏身稍寬。大海中走馬甚窄。將軍不上便橋。勇士徒勞掛甲。晝行三千。夜行八百即不問。不動步一句作么生道。若也道得。觀音．勢至．文殊．普賢祇在目前。若道不得。直須撩起布裙。緊峭草鞋。參。上堂。寒空落落。大地漫漫。云生洞口。

【現代漢語翻譯】 句。師曰。的。

洪州觀音啟禪師（Hongzhou Guanyin Qi Chanshi）：洪州觀音寺的啟禪師

僧問：『如何是祖師西來意？』（Zushi Xilai Yi，達摩祖師從西方來到中國的真正意圖是什麼？）師曰：『松長柏短。』曰：『意旨如何？』師曰：『葉落歸根。』

越州天章元善禪師（Yuezhou Tianzhang Yuanshan Chanshi）：越州天章寺的元善禪師

僧問：『大無外，小無內，既無內外，畢竟是甚麼物？』師曰：『開口見膽。』曰：『學人未曉。』師曰：『苦中苦。』曰：『為眾竭力，禍出私門。』師打曰：『教休不肯休，須待雨淋頭。』問：『如何是最初句？』師曰：『末後問將來。』曰：『為甚如此？』師曰：『先行不到。』曰：『入水見長人也。』師曰：『秦皇擊缶。』上堂。君問西來意，馬師踏水潦。若認一毛頭，何曾知起倒。劫火才洞然，愚夫覓乾草。寧知明眼人，為君長懊惱。

真州長蘆體明圓鑒禪師（Zhenzhou Changlu Timing Yuanjian Chanshi）：真州長蘆寺的體明圓鑒禪師

上堂。顧視左邊曰：『師子之狀，豈免顰呻。』顧右邊曰：『象王之儀，寧忘回顧。』取此逃彼，上士奚堪。識變知機，野狐窠窟。到這裡須知有凡聖不歷處，古今不到處，且道是甚麼人行履。良久曰：『丈夫自有沖天志，莫向如來行處來。』

汀州開元智孜禪師（Tingzhou Kaiyuan Zhizi Chanshi）：汀州開元寺的智孜禪師

上堂。衲僧家向針眼里藏身稍寬，大海中走馬甚窄。將軍不上便橋，勇士徒勞掛甲。晝行三千，夜行八百即不問，不動步一句作么生道。若也道得，觀音（Guanyin，Avalokiteśvara）、勢至（Shizhi，Mahāsthāmaprāpta）、文殊（Wenshu，Mañjuśrī）、普賢（Puxian，Samantabhadra）祇在目前。若道不得，直須撩起布裙，緊峭草鞋。參。上堂。寒空落落，大地漫漫，云生洞口。

【English Translation】 Sentence. The master said: 'Indeed.'

Chan Master Qi of Guanyin Monastery in Hongzhou (Hongzhou Guanyin Qi Chanshi)

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' (Zushi Xilai Yi, What is the real intention of Bodhidharma coming to China from the West?) The master said: 'Pines are long, cypresses are short.' The monk said: 'What is the meaning of this?' The master said: 'Leaves fall and return to their roots.'

Chan Master Yuanshan of Tianzhang Monastery in Yuezhou (Yuezhou Tianzhang Yuanshan Chanshi)

A monk asked: 'The great is without outside, the small is without inside. Since there is neither inside nor outside, what exactly is it?' The master said: 'Open your mouth and show your gall.' The monk said: 'This student does not understand.' The master said: 'Suffering upon suffering.' The monk said: 'Exhausting effort for the sake of the many, disaster arises from private doors.' The master struck him and said: 'Told to stop but unwilling to stop, you must wait for the rain to soak your head.' The monk asked: 'What is the very first sentence?' The master said: 'Ask about it in the very last question.' The monk said: 'Why is it like this?' The master said: 'Going ahead does not reach it.' The monk said: 'Entering the water, one sees a tall person.' The master said: 'The Emperor of Qin strikes the pot.' Ascending the hall: 'You ask about the meaning of coming from the West, Master Ma treads through the watery marshes. If you recognize a single hair, how could you ever know rising and falling? When the fire of the kalpa has just blazed, a foolish man seeks dry grass. How could he know that a clear-eyed person is constantly annoyed for your sake?'

Chan Master Yuanjian of Changlu Timing Monastery in Zhenzhou (Zhenzhou Changlu Timing Yuanjian Chanshi)

Ascending the hall, he looked to the left and said: 'The appearance of a lion, how can it avoid frowning?' Looking to the right, he said: 'The demeanor of an elephant king, how can it forget to look back?' Taking this to escape that, how can a superior person bear it? Recognizing change and knowing the opportunity, a fox's den. Arriving here, you must know that there is a place where neither the mundane nor the sacred pass through, a place that neither the ancient nor the present reach. Tell me, what kind of person walks here? After a long silence, he said: 'A great man has his own soaring ambition, do not come to where the Tathagata walks.'

Chan Master Zhizi of Kaiyuan Monastery in Tingzhou (Tingzhou Kaiyuan Zhizi Chanshi)

Ascending the hall: 'For a monastic, hiding oneself in the eye of a needle is still somewhat spacious; riding a horse in the great ocean is extremely narrow. If the general does not ascend the pontoon bridge, the brave warriors exert themselves in vain by donning their armor. I will not ask about traveling three thousand during the day and eight hundred at night; how do you speak a sentence without moving a step? If you can speak it, Guanyin (Avalokiteśvara), Shizhi (Mahāsthāmaprāpta), Wenshu (Mañjuśrī), and Puxian (Samantabhadra) are right before your eyes. If you cannot speak it, you must lift up your cloth skirt and tightly lace your straw sandals.' Participate! Ascending the hall: 'The cold sky is desolate, the great earth is vast, clouds arise from the cave entrance.'

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水出高原。若也把定。則十方世界恍然。若也放行。則東西南北坦然。茫茫宇宙人無數。一個個鼻孔遼天。且問諸人把定即是。放行即是。還有人斷得么。若無人斷得。三門外有兩個大漢。一個張眉握劍。一個努目揮拳。參。

平江府澄照慧慈禪師

僧問。瞭然無所得。為甚麼天高地闊。師曰。窄。上堂。若論此事。眨上眉毛。早是蹉過。那堪進步向前。更要山僧說破。而今說破了也。還會么。昨日雨。今日晴。

臨安府法雨慧源禪師

僧曰。如何是最初一句。師曰。梁王不識。曰。如何是末後一句。師曰。達磨渡江。

秀州崇德智澄禪師

上堂。覿面相呈。更無餘事。若也如此。豈不俊哉。山僧蓋不得已曲為諸人。若向衲僧面前。一點也著不得。諸禪德。且道衲僧面前說個甚麼即得。良久曰。深秋簾幕千家雨。落日樓臺一笛風。

泉州棲隱有評禪師

僧問。如何是平常道。師曰。和尚合掌。道士擎拳。問。十二時中如何趣向。師曰。著衣吃飯。曰。別還有事也無。師曰。有。曰。如何即是。師曰。齋余更請一甌茶。

平江府定慧云禪師

僧問。如何是為人一句。師曰。見之不取。曰。學人未曉。師曰。思之千里。

建寧府乾符大同院旺禪師

【現代漢語翻譯】 現代漢語譯本 水從高原流出。如果能夠把握住它，那麼十方世界都會豁然開朗。如果放任它流淌，那麼東西南北都將一馬平川。茫茫宇宙，人數眾多，每個人都鼻孔朝天。請問各位，把握住是，還是放任是？可有人能夠決斷嗎？如果沒有人能夠決斷，那麼山門外有兩個大漢，一個張著眉毛握著劍，一個瞪著眼睛揮著拳頭。參！

平江府澄照慧慈禪師

有僧人問：『瞭然無所得，為什麼天高地闊？』 禪師說：『窄。』 上堂開示：『如果談論這件事，眨一下眉毛，就已經錯過了。哪裡還能夠再進一步向前，更要我來說破？現在我已經說破了。你們明白了嗎？昨天是雨天，今天放晴了。』

臨安府法雨慧源禪師

有僧人問：『如何是最初一句？』 禪師說：『梁武帝（Liang Wu Di）不識。』 問：『如何是末後一句？』 禪師說：『達摩（Da Mo）渡江。』

秀州崇德智澄禪師

上堂開示：『面對面地呈現，沒有其他的事情。如果能夠這樣，豈不是很棒嗎？我實在是不得已才為各位如此開示。如果面對真正的禪僧，一點也沾染不得。各位禪德，那麼在禪僧面前說什麼才好呢？』 良久后說：『深秋時節，簾幕后千家萬戶都在雨中；夕陽西下，樓臺上響著一支笛子的聲音。』

泉州棲隱有評禪師

有僧人問：『如何是平常道？』 禪師說：『和尚合掌，道士拱手。』 問：『十二時辰中如何趨向？』 禪師說：『穿衣吃飯。』 問：『還有其他的事情嗎？』 禪師說：『有。』 問：『如何是？』 禪師說：『齋飯後，再請喝一碗茶。』

平江府定慧云禪師

有僧人問：『如何是為人說法的一句？』 禪師說：『見到也不取。』 問：『學人還不明白。』 禪師說：『思之千里。』

建寧府乾符大同院旺禪師

【English Translation】 English version Water flows from the plateau. If you can grasp it firmly, the ten directions of the world will suddenly become clear. If you let it flow freely, the east, west, south, and north will be flat and unobstructed. In the vast universe, there are countless people, each with their nostrils facing the sky. I ask you all, is it grasping or letting go? Is there anyone who can decide? If no one can decide, then outside the temple gate are two strong men, one with raised eyebrows holding a sword, and the other with glaring eyes waving a fist. Meditate!

Chan Master Huici of Cheng Zhao Temple, Pingjiang Prefecture

A monk asked, 'Clearly, there is nothing to be gained, so why are the sky high and the earth wide?' The Master said, 'Narrow.' He ascended the Dharma seat and said, 'If we discuss this matter, even a blink of an eye is already a mistake. How can we take another step forward, needing me to explain it further? Now I have explained it. Do you understand? Yesterday it rained, today it is clear.'

Chan Master Huiyuan of Fayu Temple, Lin'an Prefecture

A monk asked, 'What is the very first sentence?' The Master said, 'Emperor Wu of Liang (Liang Wu Di) did not recognize it.' Asked, 'What is the very last sentence?' The Master said, 'Bodhidharma (Da Mo) crossing the river.'

Chan Master Zhicheng of Chongde Temple, Xiuzhou

Ascending the Dharma seat, he said, 'Presenting face to face, there is nothing else. If it is like this, wouldn't it be wonderful? I am truly compelled to speak like this for you all. If you are in front of a true Chan monk, you cannot be attached to anything. Virtuous Chan practitioners, what should be said in front of a Chan monk?' After a long silence, he said, 'In deep autumn, behind the curtains, thousands of homes are in the rain; as the sun sets, a flute sounds from the tower.'

Chan Master Youping of Qiyin Temple, Quanzhou

A monk asked, 'What is the ordinary way?' The Master said, 'A monk puts his palms together, a Taoist makes a fist with his hands.' Asked, 'How should one proceed through the twelve periods of the day?' The Master said, 'Wearing clothes and eating rice.' Asked, 'Is there anything else?' The Master said, 'Yes.' Asked, 'What is it?' The Master said, 'After the vegetarian meal, please have another bowl of tea.'

Chan Master Yun of Dinghui Temple, Pingjiang Prefecture

A monk asked, 'What is a phrase for the sake of others?' The Master said, 'Seeing it, do not take it.' Asked, 'This student does not understand.' The Master said, 'Think of it as a thousand miles away.'

Chan Master Wang of Datong Temple, Qianfu, Jianning Prefecture

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僧問。如何是祖師西來意。師曰。入市烏龜。曰。意旨如何。師曰。得縮頭時且縮頭。

無為軍鐵佛因禪師

僧問。如何是和尚家風。師曰。一尋寒本自為鄰。三事秋云更誰識。曰。和尚家風蒙指示。為人訊息又如何。師曰。新月有圓夜。人心無滿時。

安吉州報本法存禪師

錢塘陸氏子。僧問。無味之談。塞斷人口。作么生是塞斷人口底句。師便打。僧曰。恁么則一句流通。天人聳耳。師曰。祇恐不是玉。是玉也大奇。曰。專為流通。師曰。一任亂道。在天衣受請。上堂曰。吳江聖壽見召住持。進退不遑。且隨緣分。此皆堂頭和尚。提耳訓育。終始獎諭。若據今日。正令當行。便好一棒打殺。那堪更容立在座前。雖然如是。養子方見父慈。

和州開聖院棲禪師

開堂垂語曰。選佛場開人天普會。莫有久歷覺場。罷參禪客。出來相見。時有僧出。師曰。作家。作家。僧曰。莫著忙。師曰。元來不是作家。僧提起坐具。曰。看。看。摩竭陀國。親行此令。師曰。祇今作么生。僧禮拜。師曰。龍頭蛇尾。問。東西不辯。南北不分。學人上來。乞師一接。師曰。不接。曰。為甚麼不接。師曰。為你東西不辯。南北不分。曰。將謂鬍鬚赤。更有赤鬚鬍。師曰。蘇嚧蘇嚧。問。如何

【現代漢語翻譯】 僧人問：『如何是祖師西來意？』（Bodhidharma's intention in coming from the West?） 師父說：『入市烏龜。』（A turtle entering the marketplace.） 僧人說：『意旨如何？』（What is the meaning of this?） 師父說：『得縮頭時且縮頭。』（When it's time to retract your head, then retract it.）

無為軍鐵佛因禪師

僧人問：『如何是和尚家風？』（What is the style of the monastery?） 師父說：『一尋寒本自為鄰，三事秋云更誰識。』（A fathom of poverty is naturally my neighbor; who else recognizes the three matters like autumn clouds?） 僧人說：『和尚家風蒙指示，為人訊息又如何？』（I am grateful for the instruction on the style of the monastery, but what about guiding others?） 師父說：『新月有圓夜，人心無滿時。』（The new moon has a night to become full, but the human heart has no time to be satisfied.）

安吉州報本法存禪師

錢塘陸氏子。僧人問：『無味之談，塞斷人口。作么生是塞斷人口底句？』（Bland talk blocks people's mouths. What is the phrase that blocks people's mouths?） 師父便打。僧人說：『恁么則一句流通，天人聳耳。』（In that case, one phrase circulates, and gods and humans prick up their ears.） 師父說：『祇恐不是玉，是玉也大奇。』（I'm only afraid it's not jade; if it is jade, it's very rare.） 僧人說：『專為流通。』（Especially for circulation.） 師父說：『一任亂道。』（Let it be said randomly.） 在天衣受請。上堂說：『吳江聖壽見召住持，進退不遑。且隨緣分。此皆堂頭和尚，提耳訓育，終始獎諭。若據今日，正令當行。便好一棒打殺，那堪更容立在座前。雖然如是，養子方見父慈。』（At Tianyi, he accepted an invitation. Ascending the hall, he said: 'Wujiang Shengshou summoned me to reside here, leaving me no time to advance or retreat. I will follow fate. All of this is due to the abbot's ear-pulling instruction and constant encouragement. According to today, the correct order should be carried out. It would be better to kill with one blow, how can I allow anyone to stand before the seat? Although it is so, only by raising a child can one see a father's kindness.'）

和州開聖院棲禪師

開堂垂語說：『選佛場開人天普會。莫有久歷覺場，禪客。出來相見。』（Opening the hall, he said: 'The Buddha selection field is open, and gods and humans universally gather. Is there anyone who has long experienced the field of enlightenment, a Zen practitioner? Come out and meet me.'） 當時有僧人出來。師父說：『作家，作家。』（A monk then came out. The master said, 'An expert, an expert.'） 僧人說：『莫著忙。』（Don't rush.） 師父說：『元來不是作家。』（Originally, you are not an expert.） 僧人提起坐具，說：『看，看。摩竭陀國，親行此令。』（The monk raised his seat and said, 'Look, look. In Magadha, this order is personally carried out.'） 師父說：『祇今作么生？』（What are you doing now?） 僧人禮拜。師父說：『龍頭蛇尾。』（A dragon's head and a snake's tail.） 問：『東西不辯，南北不分。學人上來，乞師一接。』（I cannot distinguish east from west, nor north from south. I come to ask the master for guidance.） 師父說：『不接。』（I will not guide you.） 僧人說：『為甚麼不接？』（Why won't you guide me?） 師父說：『為你東西不辯，南北不分。』（Because you cannot distinguish east from west, nor north from south.） 僧人說：『將謂鬍鬚赤，更有赤鬚鬍。』（I thought the beard was red, but there is an even redder beard.） 師父說：『蘇嚧蘇嚧。』（Sulu Sulu.） 問：『如何？』（What is it?）

【English Translation】 A monk asked: 'What is Bodhidharma's (祖師, zushi) intention in coming from the West?' (西來意, xilaiyi) The master said: 'A turtle entering the marketplace.' (入市烏龜, rushiwugui) The monk said: 'What is the meaning of this?' (意旨如何, yizhi ruhe) The master said: 'When it's time to retract your head, then retract it.' (得縮頭時且縮頭, de suotou shi qie suotou)

Chan Master Yin of Iron Buddha Temple in Wuweijun (無為軍鐵佛因禪師, Wuweijun Tiefo Yin Chanshi)

A monk asked: 'What is the style of the monastery?' (和尚家風, heshang jiafeng) The master said: 'A fathom of poverty is naturally my neighbor; who else recognizes the three matters like autumn clouds?' (一尋寒本自為鄰，三事秋云更誰識, yi xun han ben zi wei lin, san shi qiuyun geng shui shi) The monk said: 'I am grateful for the instruction on the style of the monastery, but what about guiding others?' (和尚家風蒙指示，為人訊息又如何, heshang jiafeng meng zhishi, wei ren xiaoxi you ruhe) The master said: 'The new moon has a night to become full, but the human heart has no time to be satisfied.' (新月有圓夜，人心無滿時, xinyue you yuan ye, renxin wu man shi)

Chan Master Facun of Baoben Temple in Anjizhou (安吉州報本法存禪師, Anjizhou Baoben Facun Chanshi)

A son of the Lu family in Qiantang (錢塘陸氏子, Qiantang Lushi zi). A monk asked: 'Bland talk blocks people's mouths. What is the phrase that blocks people's mouths?' (無味之談，塞斷人口。作么生是塞斷人口底句, wuwei zhi tan, se duan renkou. zuo mesheng shi se duan renkou di ju) The master then struck him. The monk said: 'In that case, one phrase circulates, and gods and humans prick up their ears.' (恁么則一句流通，天人聳耳, renme ze yiju liutong, tianren song er) The master said: 'I'm only afraid it's not jade; if it is jade, it's very rare.' (祇恐不是玉，是玉也大奇, zhi kong bushi yu, shi yu ye daqi) The monk said: 'Especially for circulation.' (專為流通, zhuan wei liutong) The master said: 'Let it be said randomly.' (一任亂道, yi ren luan dao) At Tianyi (天衣, Tianyi), he accepted an invitation. Ascending the hall, he said: 'Wujiang Shengshou (吳江聖壽, Wujiang Shengshou) summoned me to reside here, leaving me no time to advance or retreat. I will follow fate. All of this is due to the abbot's ear-pulling instruction and constant encouragement. According to today, the correct order should be carried out. It would be better to kill with one blow, how can I allow anyone to stand before the seat? Although it is so, only by raising a child can one see a father's kindness.' (吳江聖壽見召住持，進退不遑。且隨緣分。此皆堂頭和尚，提耳訓育，終始獎諭。若據今日，正令當行。便好一棒打殺，那堪更容立在座前。雖然如是，養子方見父慈, Wujiang Shengshou jianzhao zhuchi, jintui buhuang. qie sui yuanfen. ci jie tangtou heshang, tier xunyu, zhongshi jiangyu. ruoju jinri, zhengling dangxing. bian hao yi bang da sha, na kan geng rong li zai zuoqian. suiran rushi, yangzi fang jian fuci)

Chan Master Qi of Kaisheng Temple in Hezhou (和州開聖院棲禪師, Hezhou Kaishengyuan Qi Chanshi)

Opening the hall, he said: 'The Buddha selection field is open, and gods and humans universally gather. Is there anyone who has long experienced the field of enlightenment, a Zen practitioner? Come out and meet me.' (選佛場開人天普會。莫有久歷覺場，禪客。出來相見, xuanfo chang kai rentian puhui. mo you jiu li juechang, chan ke. chulai xiangjian) A monk then came out. The master said, 'An expert, an expert.' (作家，作家, zuojia, zuojia) The monk said, 'Don't rush.' (莫著忙, mo zhao mang) The master said: 'Originally, you are not an expert.' (元來不是作家, yuanlai bushi zuojia) The monk raised his seat and said, 'Look, look. In Magadha (摩竭陀國, Mojietuo guo), this order is personally carried out.' (看，看。摩竭陀國，親行此令, kan, kan. Mojietuo guo, qinxing ci ling) The master said: 'What are you doing now?' (祇今作么生, zhi jin zuo mesheng) The monk bowed. The master said: 'A dragon's head and a snake's tail.' (龍頭蛇尾, longtou shewei) Asked: 'I cannot distinguish east from west, nor north from south. I come to ask the master for guidance.' (東西不辯，南北不分。學人上來，乞師一接, dongxi bubian, nanbei bufen. xueren shanglai, qi shi yijie) The master said: 'I will not guide you.' (不接, bujie) The monk said: 'Why won't you guide me?' (為甚麼不接, wei shenme bujie) The master said: 'Because you cannot distinguish east from west, nor north from south.' (為你東西不辯，南北不分, wei ni dongxi bubian, nanbei bufen) The monk said: 'I thought the beard was red, but there is an even redder beard.' (將謂鬍鬚赤，更有赤鬚鬍, jiangwei huxu chi, geng you chi xu hu) The master said: 'Sulu Sulu.' (蘇嚧蘇嚧, Sulu Sulu) Asked: 'What is it?' (如何, ruhe)

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是道。師曰。放汝三十棒。曰。為甚麼如此。師曰。殺人可恕。無禮難容。上堂。拈拄杖曰。大眾。急著眼看須彌山。畫一畫百雜碎。南贍部洲打一棒。東傾西側。不免且收在開聖手中。教伊出氣不得。卓一下。

福州衡山惟禮禪師

上堂。若論此事。直下難明。三賢罔測。十聖不知。到這裡須高提祖令。橫按鏌鎁。佛尚不存。纖塵何立。直教須彌粉碎。大海焦枯。放一線道與諸人商量。且道商量個甚麼。良久曰。鹽貴米賤。

臨安府北山顯明善孜禪師

僧問。如何是祖師西來意。師曰。九年空面壁。懡㦬又西歸。曰。為甚麼如此。師曰。美食不中飽人餐。問。如何是無情說法。師曰。燈籠掛露柱。曰。甚麼人得聞。師曰。墻壁有耳。

明州啟霞思安禪師

僧問。諸佛出世。蓋為群生。和尚出世。當爲何人。師曰。不為阇黎。曰。恁么。則潭深波浪靜。學廣語聲低。師曰。棒上不成龍。

越州雲門靈侃禪師

僧問。十二時中。如何用心。師曰。佛殿里燒香。曰。學人不會。師曰。三門頭合掌。上堂。塵勞未破。觸境千差。心鑒圓明。絲毫不立。靈光皎皎。獨露現前。今古兩忘。聖凡路絕。到這裡始能卷舒自在。應用無虧。出沒往還。人間天上。大眾。雖然如是。忽

【現代漢語翻譯】 現代漢語譯本 是道。禪師說：『打你三十棒。』學僧說：『為什麼這樣？』禪師說：『殺人可以寬恕，無禮難以容忍。』禪師上堂說法，拿起拄杖說：『各位，趕緊睜大眼睛看須彌山（Sumeru Mountain，佛教宇宙觀中的聖山），一畫就百般雜碎。南贍部洲（Jambudvipa，我們所居住的大陸）打一棒，東倒西歪，不如先收在開聖（Kaisheng，人名，此處指禪師自己）手中，教它出不了氣。』說完，用拄杖敲了一下。

福州衡山惟禮禪師

上堂說法。如果談論這件事，直接說明很難明白，三賢（Three Worthies，指菩薩階位中的三賢位）也難以測度，十聖（Ten Saints，指菩薩階位中的十聖位）也不能知曉。到了這裡，必須高舉祖師的法令和橫按鏌鎁（Moye，古代寶劍名）。佛尚且不存在，哪裡還能容得下纖塵？直接教須彌山粉碎，大海乾枯。放一線生機與各位商量，那麼，商量個什麼呢？』良久說：『鹽貴米賤。』

臨安府北山顯明善孜禪師

有僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，禪宗的核心問題）？』禪師說：『九年空對面壁，茫然又西歸。』學僧說：『為什麼這樣？』禪師說：『美食不適合飽人吃。』問：『如何是無情說法（insentient beings preaching the Dharma）？』禪師說：『燈籠掛在露柱上。』學僧說：『什麼人能夠聽聞？』禪師說：『墻壁有耳朵。』

明州啟霞思安禪師

有僧人問：『諸佛出世，都是爲了眾生，和尚您出世，應當是爲了何人？』禪師說：『不是爲了你阇黎（Ajari，弟子）。』學僧說：『這樣說來，就是潭深波浪靜，學廣語聲低。』禪師說：『棍棒上成不了龍。』

越州雲門靈侃禪師

有僧人問：『十二時中（Twelve periods of the day，一天中的任何時候），如何用心？』禪師說：『佛殿里燒香。』學僧說：『學人不會。』禪師說：『三門頭合掌。』上堂說法。塵勞（worldly defilements）未破，接觸外境就千差萬別。心如明鏡，纖塵不染。靈光皎潔，獨自顯現於眼前。今古兩忘，聖凡之路斷絕。到了這裡才能卷舒自在，應用無虧，出沒往還，人間天上。各位，雖然是這樣，忽然

【English Translation】 English version 'This is the Way.' The master said, 'I'll give you thirty blows.' The monk said, 'Why is that?' The master said, 'Killing can be forgiven, but rudeness is intolerable.' Ascending the hall, he held up his staff and said, 'Everyone, quickly open your eyes and look at Mount Sumeru (Sumeru Mountain, the sacred mountain in the Buddhist cosmology). One stroke and it's all shattered to pieces. Strike Jambudvipa (Jambudvipa, the continent where we live) once, and it tilts east and west. I can't help but keep it in Kaisheng's (Kaisheng, a person's name, here referring to the Zen master himself) hands for now, so it can't even breathe.' He struck once with the staff.

Zen Master Weili of Hengshan in Fuzhou

Ascending the hall. 'If we discuss this matter, it's directly difficult to understand. The Three Worthies (Three Worthies, referring to the three worthy positions in the Bodhisattva stages) cannot fathom it, and the Ten Saints (Ten Saints, referring to the ten saint positions in the Bodhisattva stages) cannot know it. Arriving here, one must raise the ancestral decree high and hold Moye (Moye, the name of an ancient sword) horizontally. Even the Buddha doesn't exist, so how can a speck of dust stand? Directly teach Mount Sumeru to be pulverized and the great ocean to be scorched dry. Release a thread of a path for everyone to discuss. So, what are we discussing?' After a long pause, he said, 'Salt is expensive, rice is cheap.'

Zen Master Xianming Shanzi of Beishan in Lin'an Prefecture

A monk asked, 'What is Bodhidharma's intention in coming from the West (Bodhidharma's intention in coming from the West, the core question of Zen Buddhism)?' The master said, 'Nine years of facing the wall in vain, bewildered and returning west again.' The monk said, 'Why is that?' The master said, 'Delicious food is not for those who are full.' Asked, 'What is the insentient beings preaching the Dharma (insentient beings preaching the Dharma)?' The master said, 'A lantern hanging on a pillar.' The monk said, 'Who can hear it?' The master said, 'The walls have ears.'

Zen Master Si'an of Qixia in Mingzhou

A monk asked, 'The Buddhas appear in the world for the sake of sentient beings. For whom does the abbot appear in the world?' The master said, 'Not for you, Ajari (Ajari, disciple).' The monk said, 'In that case, the pool is deep and the waves are calm, learning is broad and the voice is low.' The master said, 'A dragon cannot be made from a stick.'

Zen Master Lingkan of Yunmen in Yuezhou

A monk asked, 'How should one use the mind throughout the twelve periods of the day (Twelve periods of the day, any time of the day)?' The master said, 'Burning incense in the Buddha hall.' The monk said, 'This student doesn't understand.' The master said, 'Joining palms at the three gates.' Ascending the hall. Worldly defilements (worldly defilements) are not broken, and touching external circumstances brings countless differences. The mind is like a clear mirror, unstained by a speck of dust. The radiant light is bright, appearing alone before you. Forgetting both past and present, the path of the holy and the mundane is cut off. Arriving here, one can roll and unroll freely, applying without deficiency, appearing and disappearing, going and returning, in the human and heavenly realms. Everyone, although it is like this, suddenly

---

被人把住。問你道拄杖子向甚麼處著。又如何祇對。還有人道得么。出來道看。眾無對。乃拍禪床。下座。

天臺太平元坦禪師

上堂。是法無宗。隨緣建立。聲色動靜。不昧見聞。舉用千差。如鐘待扣。於此薦得。且隨時著衣吃飯。若是德山臨濟。更須打草鞋行腳。參。

臨安府佛日文祖禪師

僧問。峭峻之機。請師垂示。師曰。十字街頭八字立。曰。祇如大洋海底行船。須彌山上走馬。又作么生。師曰。烏龜向火。曰。恁么則能騎虎頭。善把虎尾。師以拄杖點一下。曰。禮拜著。

沂州望仙山宗禪師

僧問。四時八節即不問。平常一句事如何。師曰。禾山打鼓。曰。莫是學人著力處也無。師曰。歸宗拽石。僧無語。師曰。真個衲僧。上堂。南臺烏藥。北海天麻。新羅附子。辰錦硃砂。良久曰。大眾會么。久立。上堂。你等諸人。還肯放下么。若不放下。且擔取去。便下座。

瑞州五峰凈覺院用機禪師

僧問。如何是道。師曰。十字街頭踏不著。曰。便恁么去時如何。師曰。且緩緩。上堂。清平過水。投子賣油。一年三百六十日。不須頻向數中求。以拂擊禪床。下座。

無為軍佛足處祥禪師

僧問。如何是般若體。師曰。琉璃殿里隱寒燈。曰。何如

【現代漢語翻譯】 現代漢語譯本： 被人抓住。問你道：『拄杖子（禪杖）應該放在哪裡？』又該如何回答？還有人能說得出來嗎？出來說看。』眾人無言以對。於是拍了一下禪床，走下座位。

天臺太平元坦禪師

上堂說法。『佛法沒有固定的宗旨，隨著因緣而建立。』聲音和顏色，動態和靜態，都不會使見聞遲鈍。運用千差萬別，就像鐘等待敲擊一樣。如果能在此領悟，那就隨時穿衣吃飯。如果是德山（Deshan）和臨濟（Linji），更需要打草鞋去行腳參訪。

臨安府佛日文祖禪師

有僧人問道：『請老師開示，什麼是峭峻的禪機？』禪師說：『十字街頭，八字分開站立。』僧人說：『如果像在大洋海底行船，在須彌山（Mount Sumeru）上跑馬，又該如何？』禪師說：『烏龜向著火。』僧人說：『這樣就能騎在虎頭上，善於把握虎尾了。』禪師用拄杖點了一下，說：『禮拜吧。』

沂州望仙山宗禪師

有僧人問道：『四時八節暫且不問，平常一句事又該如何？』禪師說：『禾山（He Mountain）打鼓。』僧人說：『莫非是學人著力之處嗎？』禪師說：『歸宗（Guizong）拽石頭。』僧人無話可說。禪師說：『真是個衲僧。』上堂說法。『南臺的烏藥，北海的天麻，新羅的附子，辰錦的硃砂。』停頓了很久，說：『大眾明白嗎？』站立了很久。上堂說法。『你們這些人，還肯放下嗎？如果不肯放下，那就擔著去吧。』於是走下座位。

瑞州五峰凈覺院用機禪師

有僧人問道：『什麼是道？』禪師說：『十字街頭也踏不著。』僧人說：『如果就這樣過去，又該如何？』禪師說：『且緩緩。』上堂說法。『清平（Qingping）過水，投子（Touzi）賣油，一年三百六十日，不必頻繁地在數字中尋求。』用拂塵敲擊禪床，走下座位。

無為軍佛足處祥禪師

有僧人問道：『什麼是般若（Prajna）的本體？』禪師說：『琉璃殿里隱藏著寒冷的燈。』僧人說：『如何？』

【English Translation】 English version: Someone grabs you and asks, 'Where should the staff (zhuzhangzi, a Zen staff) be placed?' And how should you answer? Is there anyone who can say? Come out and say it.' The assembly was silent. Then he struck the Zen seat and descended.

Zen Master Yuan Tan of Taiping, Tiantai

Entering the hall: 'The Dharma has no fixed doctrine; it is established according to conditions. Sounds and sights, movement and stillness, do not obscure seeing and hearing. The applications are myriad, like a bell waiting to be struck. If you can realize this, then just wear clothes and eat rice as usual. If it were Deshan and Linji, they would need to make straw sandals and travel around to study.'

Zen Master Wenzu of Fori, Lin'an Prefecture

A monk asked, 'Please, Master, reveal the sharpest Zen opportunity.' The Master said, 'At the crossroads, the character 'eight' stands apart.' The monk said, 'What about sailing a boat at the bottom of the great ocean or riding a horse on Mount Sumeru?' The Master said, 'A turtle facing the fire.' The monk said, 'In that case, one can ride the tiger's head and skillfully grasp the tiger's tail.' The Master tapped once with his staff and said, 'Bow down.'

Zen Master Zong of Wangxian Mountain, Yizhou

A monk asked, 'I won't ask about the four seasons and eight festivals; what about an ordinary saying?' The Master said, 'He Mountain beats the drum.' The monk said, 'Is this where the student should exert effort?' The Master said, 'Guizong drags a stone.' The monk was speechless. The Master said, 'Truly a monastic.' Entering the hall: 'Wuyao from South Mountain, Tianma from the North Sea, Fuzi from Silla, Zhusha from Chenjin.' After a long pause, he said, 'Does the assembly understand?' He stood for a long time. Entering the hall: 'Are you all willing to let go? If you are not willing to let go, then carry it away.' Then he descended from the seat.

Zen Master Yongji of Jingjue Monastery, Five Peaks, Ruizhou

A monk asked, 'What is the Dao?' The Master said, 'You can't step on it even at the crossroads.' The monk said, 'What if I just go on like this?' The Master said, 'Slow down.' Entering the hall: 'Qingping crosses the water, Touzi sells oil; three hundred and sixty days a year, no need to frequently seek within numbers.' He struck the Zen seat with his whisk and descended.

Zen Master Chuxiang of Fozu Temple, Wuwei Army

A monk asked, 'What is the essence of Prajna (wisdom)?' The Master said, 'A cold lamp is hidden in the crystal palace.' The monk said, 'What about it?'

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是般若用。師曰。活卓卓地。問。一色無變異。喚作露地白牛。還端的也無。師曰。頭角生也。曰。頭角未生時如何。師曰。不要犯人苗稼。

平江府明因慧赟禪師

上堂。橫按拄杖曰。若恁么去。直得天無二日。國無二王。釋迦老子。飲氣吞聲。一大藏教。如蟲蝕木。設使鉆仰不及。正是無孔鐵錘。假饒信手拈來。也是殘羹餿飯。一時吐卻。方有少分相應。更乃墮在空亡。依舊是鬼家活計。要會么。雨後始知山色翠。事難方見丈夫心。卓拄杖。下座。

興化軍西臺其辯禪師

上堂。舉臨濟無位真人語。乃召大眾曰。臨濟老漢。尋常一條脊樑硬似鐵。及乎到這裡。大似日中迷路。眼見空花。直饒道無位真人是乾屎橛。正是泥龜曳尾。其僧祇知季夏極熱。不知仲冬嚴寒。若據當時。合著得甚麼語。塞斷天下人舌頭。西臺祇恁么休去。又乃眼不見為凈。不免出一隻手。狼籍去也。臨濟一擔。西臺一堆。一擔一堆。分付阿誰。從教撒向諸方去。笑殺當年老古錐。

禮部楊杰居士

字次公。號無為。歷參諸名宿。晚從天衣游。衣每引老龐機語。令研究深造。后奉祠泰山。一日雞一鳴。睹日如盤涌。忽大悟。乃別有男不婚．有女不嫁之偈曰。男大須婚。女長須嫁。討甚閑工夫。更說無生話

【現代漢語翻譯】 現代漢語譯本 問：什麼是般若（Prajna，智慧）的運用？ 師父說：活生生的，當下即是。 問：『一色無變異』，稱作『露地白牛』，這樣理解對嗎？ 師父說：已經長出頭角了。 問：頭角還未長出時，又是如何？ 師父說：不要侵犯別人的莊稼。

平江府明因慧赟（Huì yūn）禪師

上堂說法。橫著拄杖說：如果這樣下去，就會達到『天無二日，國無二王』的境界。釋迦老子（Śākyamuni Buddha）也會屏住呼吸，不敢出聲。所有的大藏經（Tripiṭaka）都像被蟲蛀蝕的木頭一樣。即使努力鉆研仰慕也無法理解，就像面對無孔的鐵錘一樣無從下手。縱然隨意拈來一句，也像是殘羹餿飯一樣令人作嘔，一時吐乾凈，或許還能有少許相應。如果更進一步，墮入空無的境地，依舊是鬼的活計。想要明白嗎？雨後才知道山色翠綠，事情困難才能顯現大丈夫的本色。說完，放下拄杖，走下法座。

興化軍西臺其辯（Qí biàn）禪師

上堂說法。舉臨濟（Línjì）的『無位真人』語。於是召集大眾說：臨濟老漢，平常脊樑硬得像鐵一樣，到了這裡，卻好像在太陽底下迷路，眼前所見都是虛幻的空花。即使說『無位真人』是乾屎橛，也像是泥龜在拖著尾巴。那些僧人只知道夏天最熱，卻不知道冬天最冷。如果按照當時的情形，應該用什麼話才能堵住天下人的嘴呢？我西臺就這麼算了。但是眼不見為凈，又不得不伸出一隻手，把一切都弄得亂七八糟。臨濟承擔了一份，西臺承擔了一堆。一份一堆，交給誰呢？就讓他們撒向四面八方吧，笑死當年的老古錐（指有智慧的老人）。

禮部楊杰（Yáng Jié）居士

字次公，號無為。曾參訪過許多名宿，晚年跟隨天衣（Tiānyī）學習。天衣常常引用老龐（Lǎo Páng）的機鋒語，讓他深入研究。後來在泰山奉祠，一天雞鳴時分，看到太陽像盤子一樣涌出，忽然大悟。於是寫了一首與衆不同的偈語，表達自己男不婚、女不嫁的志向：『男大須婚，女長須嫁，討甚閑工夫，更說無生話。』

【English Translation】 English version Question: What is the application of Prajna (wisdom)? The master said: It is vividly present, right here and now. Question: 'One color without variation,' is it correct to call it 'white ox on the open ground'? The master said: Horns have already grown. Question: What about when the horns have not yet grown? The master said: Do not trespass on other people's crops.

Chan Master Huì yūn of Míngyīn Monastery in Píngjiāng Prefecture

Ascending the Dharma hall, he held his staff horizontally and said: If it goes on like this, it will reach the state of 'Heaven has no two suns, a country has no two kings.' Śākyamuni Buddha would hold his breath and dare not speak. All the Tripiṭaka are like wood eaten by worms. Even if you try hard to study and admire them, you will not understand, just like facing a hammer without a hole. Even if you pick up a sentence at random, it is like leftover stale food that makes you sick. If you spit it all out at once, you may have a little correspondence. If you go further and fall into emptiness, it is still the work of ghosts. Do you want to understand? Only after the rain do you know the mountains are green, and only when things are difficult do you see the true nature of a great man. After speaking, he put down his staff and walked down the Dharma seat.

Chan Master Qí biàn of Xītái in Xīnghuà Army

Ascending the Dharma hall, he cited Linji's saying of the 'True Man of No Rank.' Then he summoned the assembly and said: Old Man Linji, usually his spine is as hard as iron, but when he gets here, it is as if he is lost in the sun, and what he sees are illusory empty flowers. Even if you say that the 'True Man of No Rank' is a dry turd, it is like a mud turtle dragging its tail. Those monks only know that summer is the hottest, but they do not know that winter is the coldest. According to the situation at that time, what words should be used to block the mouths of all people in the world? I, Xītái, will just let it go. But out of sight, out of mind, I have to reach out a hand and mess everything up. Linji took on one share, and Xītái took on a pile. One share and one pile, who should I give them to? Let them scatter in all directions, laughing to death the old wise man of that year.

Layman Yáng Jié of the Ministry of Rites

His courtesy name was Cìgōng, and his pseudonym was Wúwéi. He visited many famous monks and in his later years followed Tiānyī to study. Tiānyī often quoted the kōans of Lǎo Páng, asking him to study them deeply. Later, he served at Mount Tài, and one day at the crowing of a rooster, he saw the sun rising like a plate, and suddenly he had a great enlightenment. So he wrote a different kind of verse, expressing his ambition not to marry his son or daughter: 'When a son grows up, he must marry, when a daughter grows up, she must be married, why bother with idle work, and talk about no-birth.'

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。書以寄衣。衣稱善。後會芙蓉楷禪師。公曰。與師相別幾年。蓉曰。七年。公曰。學道來。參禪來。蓉曰。不打這鼓笛。公曰。恁么則空遊山水。百無所能也。蓉曰。別來未久。善能高鑒。公大笑。公有辭世偈曰。無一可戀。無一可舍。太虛空中。之乎者也。將錯就錯。西方極樂。

稱心倧禪師法嗣

彭州慧日堯禪師

僧問。古者道。我有一句。待無舌人解語。卻向汝道。未審意旨如何。師曰。無影樹下好商量。僧禮拜。師曰。瓦解冰消。

報本蘭禪師法嗣

福州中際可遵禪師

上堂。咄咄咄。井底啾啾是何物。直饒三千大千。也祇是個鬼窟。咄。上堂。昨夜四更起來。呵呵大笑不歇。幸然好一覺睡。霜鐘撞作兩橛。上堂。禾山普化忽顛狂。打鼓搖鈴戲一場。劫火洞然宜煮茗。嵐風大作好乘涼。四蛇同篋看他弄。二鼠侵藤不自量。滄海月明何處去。廣寒宮殿白銀床。咄。上堂。八萬四千深法門。門門有路超乾坤。如何個個踏不著。祇為蜈蚣太多腳。不唯多腳亦多口。釘觜鐵舌徒增丑。拈椎豎拂泥洗泥。揚眉瞬目籠中雞。要知佛祖不到處。門掩落花春鳥啼。

邢州開元法明上座

依報本未久。深得法忍。后歸里事落魄。多嗜酒呼盧。每大醉唱柳詞數闋。日以為常。

【現代漢語翻譯】 現代漢語譯本：

。寫信並寄去衣服。倧禪師稱讚衣服很好。後來與芙蓉楷禪師相遇。倧禪師問：『與禪師您分別幾年了？』芙蓉楷禪師回答：『七年。』倧禪師問：『是來學道呢，還是來參禪呢？』芙蓉楷禪師回答：『我不打這鼓笛。』倧禪師說：『這樣說來，您就是白白遊山玩水，一無所長啊。』芙蓉楷禪師回答：『分別沒多久，您就很擅長高談闊論了。』倧禪師大笑。倧禪師有辭世偈語說：『沒有一樣值得留戀，沒有一樣可以捨棄。太虛空中，之乎者也。將錯就錯，西方極樂（指西方極樂世界）。』 稱心倧禪師的法嗣 彭州慧日堯禪師 有僧人問：『古人說：『我有一句話，等待沒有舌頭的人來解說，然後才告訴你。』不知道這句話的含義是什麼？』堯禪師說：『在沒有影子樹下好好商量。』僧人禮拜。堯禪師說：『瓦解冰消。』 報本蘭禪師的法嗣 福州中際可遵禪師 可遵禪師上堂說法：『咄咄咄（表示呵斥的聲音）。井底的啾啾聲是什麼東西？即使是三千大千世界（佛教宇宙觀中的一個單位），也只是個鬼窟。咄（表示呵斥的聲音）。』上堂說法：『昨晚四更天起來，呵呵大笑個不停。幸好睡了個好覺，霜鐘（指寺廟的鐘）撞成了兩截。』上堂說法：『禾山普化（指普化禪師）忽然發狂，打鼓搖鈴地表演一場。即使劫火（佛教中世界毀滅時的大火）洞燃，也適合煮茶；即使嵐風大作，也適合乘涼。四條蛇同在一個箱子里，看它們互相玩弄；兩隻老鼠侵蝕藤蔓，卻不自量力。滄海明月到哪裡去了？廣寒宮殿（月宮）里是白銀床。咄（表示呵斥的聲音）。』上堂說法：『八萬四千深妙法門，每個法門都有路通向乾坤（天地）。為什麼每個人都踏不著呢？只因爲蜈蚣的腳太多了。不僅腳多，而且嘴也多，釘子般的嘴，鐵一般的舌頭，只會增加醜陋。拿起椎子豎起拂塵，就像用泥洗泥一樣。揚眉眨眼，就像籠中的雞。要知道佛祖不到的地方，門掩落花，春鳥啼鳴。』 邢州開元法明上座 依止報本禪師不久，就深深地領悟了法忍。後來回到家鄉，行為放蕩不羈，嗜好喝酒賭博。每次喝得大醉，就唱幾首柳永的詞，每天都這樣。

【English Translation】 English version:

He sent a letter with clothes. Chan Master Zong praised the clothes as good. Later, he met Chan Master Furong Kai. Zong said, 'How many years have we been apart, Master?' Rong said, 'Seven years.' Zong said, 'Did you come to study the Dao or to practice Chan?' Rong said, 'I don't play these drums and flutes.' Zong said, 'In that case, you are just aimlessly wandering through mountains and rivers, without any ability.' Rong said, 'It hasn't been long since we parted, but you are already good at making grand pronouncements.' Zong laughed heartily. Chan Master Zong had a farewell verse that said: 'Nothing is worth clinging to, nothing can be discarded. In the vast emptiness, 'zhi hu zhe ye' (meaningless classical particles). Making the best of a bad situation, the Western Paradise (referring to the Pure Land of the West).' Dharma heir of Chan Master Chenxin Zong Chan Master Huiri Yao of Pengzhou A monk asked, 'The ancients said, 'I have a sentence, waiting for a person without a tongue to interpret it, and then I will tell you.' I don't know what the meaning of this sentence is?' Yao said, 'It's good to discuss under the shadowless tree.' The monk bowed. Yao said, 'Like tiles breaking and ice melting.' Dharma heir of Chan Master Baoben Lan Chan Master Zhongji Kezun of Fuzhou Chan Master Kezun ascended the hall and said: 'Duo duo duo (sound of scolding). What is the chirping sound at the bottom of the well? Even the three thousand great thousand worlds (a unit in Buddhist cosmology) are just a ghost cave. Duo (sound of scolding).' Ascending the hall and said: 'Last night, I got up at the fourth watch and laughed non-stop. Fortunately, I had a good sleep, and the frost bell (referring to the temple bell) was broken into two pieces.' Ascending the hall and said: 'Heshan Puhua (referring to Chan Master Puhua) suddenly went crazy, playing drums and shaking bells in a performance. Even if the kalpa fire (the fire that destroys the world in Buddhism) is blazing, it is suitable for brewing tea; even if the mountain wind is strong, it is suitable for enjoying the cool. Four snakes in the same box, watch them play with each other; two rats gnawing at the vine, but they overestimate themselves. Where has the bright moon in the vast sea gone? The Guanghan Palace (the moon palace) has a silver bed. Duo (sound of scolding).' Ascending the hall and said: 'Eighty-four thousand profound Dharma gates, each gate has a path leading to Qiankun (heaven and earth). Why can't everyone step on it? Just because the centipede has too many feet. Not only many feet, but also many mouths, nail-like mouths, iron-like tongues, only increasing ugliness. Picking up the hammer and raising the whisk is like washing mud with mud. Raising eyebrows and winking is like a chicken in a cage. To know where the Buddhas and ancestors do not reach, the door is covered with fallen flowers, and spring birds are singing.' Upper Seat Faming of Kaiyuan Temple in Xingzhou After relying on Baoben Chan Master for a short time, he deeply understood Dharma forbearance. Later, he returned to his hometown and behaved dissolutely, indulging in drinking and gambling. Every time he got drunk, he would sing several songs by Liu Yong, and he did this every day.

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鄉民侮之。召齋則拒。召飲則從。如是者十餘年。咸指曰醉和尚。一日謂寺眾曰。吾明旦當行。汝等無他往。眾竊笑之。翌晨。攝衣就座。大呼曰。吾去矣。聽吾一偈。眾聞奔視。師乃曰。平生醉里顛蹶。醉里卻有分別。今宵酒醒何處。楊柳岸曉風殘月。言訖寂然。撼之已委蛻矣。

稱心明禪師法嗣

洪州上藍院光寂禪師

上堂。橫按拄杖。召大眾曰。還識上藍老漢么。眼似木𣔻。口如匾擔。無問精粗。不知鹹淡。與么住持。百千過犯。諸禪德。還有為山僧懺悔底么。良久曰。氣急殺人。卓拄杖。下座。

廣因要禪師法嗣

福州妙峰如璨禪師

上堂。今朝是如來降生之節。天下緇流。莫不以香湯灌沐。共報洪恩。為甚麼教中卻道。如來者無所從來。既是無所從來。不知降生底是誰。試請道看。若道得。其恩自報。若道不得。明年四月八。還是驀頭澆。

云居元禪師法嗣

臨安府百丈慶善院凈悟禪師

僧問。如何是佛。師曰。問誰。曰。特問和尚。師曰。鷂子過新羅。上堂。說則搖唇。行則動腳。直饒不說不行時。錯。錯。拍禪床下座。

常州善權慧泰禪師

上堂。諸佛出世。廣演三乘。達磨西來。密傳大事。上根之者。言下頓超。中下之流。須

【現代漢語翻譯】 現代漢語譯本 鄉民們侮辱他，邀請他參加齋戒他拒絕，邀請他喝酒他卻接受。像這樣過了十多年，大家都指著他說『醉和尚』。有一天，他對寺廟裡的僧眾說：『我明天就要走了，你們不要去其他地方。』僧眾們暗地裡嘲笑他。第二天早晨，他整理好衣物坐好，大聲說：『我要走了，聽我說一偈。』眾人聽聞后跑來觀看。禪師於是說：『平生醉里顛蹶，醉里卻有分別。今宵酒醒何處，楊柳岸曉風殘月。』說完就寂然不動了，搖晃他，已經圓寂了。

稱心明禪師法嗣

洪州上藍院光寂禪師

上堂，橫著拿著拄杖，召集大眾說：『還認識上藍（地名）的老漢嗎？眼睛像木𣔻，嘴巴像扁擔，不問精細粗糙，不知鹹淡。』這樣住持，犯下百千過錯。各位禪德，有沒有為山僧我懺悔的？』良久后說：『氣急殺人。』用拄杖敲擊地面，下座。

廣因要禪師法嗣

福州妙峰如璨禪師

上堂，『今天（農曆四月初八）是如來（Tathagata，佛的稱號）降生的節日，天下的出家人，沒有不用香湯沐浴佛像，共同報答佛的洪恩的。為什麼佛教中卻說，如來是無所從來？既然是無所從來，不知道降生的又是誰？』試試看說出來。如果說得出來，佛恩自然報答。如果說不出來，明年四月八，還是劈頭蓋臉地澆（香湯）。』

云居元禪師法嗣

臨安府百丈慶善院凈悟禪師

僧人問：『如何是佛（Buddha）？』禪師說：『問誰？』僧人說：『特意問和尚您。』禪師說：『鷂子過新羅（Silla，古國名）。』上堂，『說就是搖動嘴唇，走就是挪動腳步，即使不說不走的時候，錯，錯。』拍擊禪床，下座。

常州善權慧泰禪師

上堂，諸佛（Buddhas）出世，廣泛演說三乘（Three Vehicles），達磨（Bodhidharma）西來，秘密傳授大事。上等根器的人，當下頓悟，中下等根器的人，必須

【English Translation】 English version The villagers insulted him. They invited him to a vegetarian feast, but he refused. They invited him to drink, and he accepted. This went on for more than ten years. Everyone pointed at him and called him 'the drunken monk.' One day, he said to the monks in the temple, 'I will be leaving tomorrow. Do not go anywhere else.' The monks secretly laughed at him. The next morning, he arranged his robes and sat down, shouting, 'I am leaving!' Listen to my verse.' The crowd heard and ran to watch. The master then said, 'All my life I have stumbled and fallen in drunkenness, but in drunkenness, there was still discernment. Where shall I wake up tonight? On the willow bank, the waning moon in the dawn breeze.' After saying this, he became silent. They shook him, but he had already passed away.

Successor of Chan Master Chengxin Ming

Guangji Chan Master of Shanglan Monastery in Hongzhou

Entering the hall, he held his staff horizontally and summoned the assembly, saying, 'Do you still recognize the old man of Shanglan (place name)? His eyes are like wooden sockets, his mouth like a carrying pole. He doesn't ask about fine or coarse, and doesn't know salty or bland.' Maintaining the monastery like this, he commits hundreds and thousands of offenses. Worthy Chan practitioners, is there anyone who will repent for this mountain monk?' After a long silence, he said, 'It's infuriating!' He struck the ground with his staff and descended from the seat.

Successor of Chan Master Guangyin Yao

Ruqian Chan Master of Miaofeng Monastery in Fuzhou

Entering the hall, 'Today (the eighth day of the fourth lunar month) is the festival of the Tathagata's (Buddha's title) birth. All the monastics in the world are bathing the Buddha's image with fragrant water, together repaying the Buddha's great kindness. Why does the teaching say that the Tathagata comes from nowhere? Since he comes from nowhere, who is being born?' Try to say it. If you can say it, the kindness will be repaid naturally. If you can't say it, next year on the eighth day of the fourth month, you will still be pouring (fragrant water) over your head.'

Successor of Chan Master Yunju Yuan

Jingwu Chan Master of Baizhang Qingshan Monastery in Lin'an Prefecture

A monk asked, 'What is Buddha (Buddha)?' The master said, 'Ask whom?' The monk said, 'I am specifically asking you, Master.' The master said, 'A hawk flies over Silla (ancient kingdom).' Entering the hall, 'Speaking is moving the lips, walking is moving the feet. Even when not speaking or walking, wrong, wrong.' He struck the Chan bed and descended from the seat.

Huitai Chan Master of Shanquan Monastery in Changzhou

Entering the hall, the Buddhas (Buddhas) appear in the world, widely expounding the Three Vehicles (Three Vehicles). Bodhidharma (Bodhidharma) came from the West, secretly transmitting the great matter. Those of superior capacity attain sudden enlightenment immediately, while those of medium and inferior capacity must

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當漸次。發明心地。或一言唱道。或三句敷揚。或善巧應機。遂成多義。撮其樞要。總是空花。一句窮源。沉埋祖道。敢問諸人。作么生是依時及節底句。良久曰。微云淡河漢。疏雨滴梧桐。參。

饒州崇福德基禪師

上堂。若於這裡會得。便能入一佛國。坐一道場。水鳥樹林。共談斯要。樓臺殿閣。同演真乘。續千聖不盡之燈。照八面無私之焰。所以道。在天同天。在人同人。還有知音者么。良久曰。水底金烏天上日。眼中瞳子面前人。

婺州寶林懷吉真覺禪師

上堂。善慧遺風五百年。云黃山色祇依然。而今祖令重行也。一句流通遍大千。大眾且道。是甚麼句。莫是涵蓋乾坤．截斷眾流．隨波逐浪底么。吽。有甚交涉。自從有佛祖已來。未曾動著。今日不可漏泄真機去也。顧視大眾曰。若到諸方。不得錯舉。

洪州資福宗誘禪師

上堂。龍泉今日與諸人說些葛藤。良久曰。枝蔓上更生枝蔓。

智海逸禪師法嗣

瑞州黃檗志因禪師

僧問。如何是得力句。師曰。腳。曰。學人不會。師曰。一步進一步。上堂。四十九年說。恩潤禽魚。十萬途程來。警悟人天。這二老漢。各人好與三十棒。何故。一個說長說短。一個胡言漢語。雖然如是。且放過一著。

【現代漢語翻譯】 現代漢語譯本 『當漸次，發明心地』，應該逐漸地去發現自己的心性。『或一言唱道，或三句敷揚』，或者用一句話來闡明真理，或者用三句話來詳細地宣揚。『或善巧應機，遂成多義』，或者巧妙地根據時機，最終形成多種意義。『撮其樞要，總是空花』，抓住其中的關鍵，一切都如空中的花朵般虛幻。『一句窮源，沉埋祖道』，用一句話來窮盡根源，卻又埋沒了祖師的道。『敢問諸人，作么生是依時及節底句？』，請問各位，什麼是順應時節的句子？良久，禪師說：『微云淡河漢，疏雨滴梧桐。』

饒州崇福德基禪師

上堂開示：『若於這裡會得，便能入一佛國，坐一道場』，如果在這裡領會了，就能進入一個佛國，坐於一個道場。『水鳥樹林，共談斯要』，水鳥、樹林，共同談論這個要點。『樓臺殿閣，同演真乘』，樓臺殿閣，一同演說真正的佛法。『續千聖不盡之燈，照八面無私之焰』，延續千位聖人永不熄滅的燈，照亮四面八方無私的光焰。『所以道，在天同天，在人同人』，所以說，在天如同天，在人如同人。『還有知音者么？』，還有理解我的人嗎？良久，禪師說：『水底金烏天上日，眼中瞳子面前人。』

婺州寶林懷吉真覺禪師

上堂開示：『善慧遺風五百年，云黃山色祇依然』，善慧禪師的風範已經過去五百年，云黃山（云黃山，山名）的景色依然如故。『而今祖令重行也，一句流通遍大千』，現在祖師的命令重新實行，一句話流通遍佈整個世界。『大眾且道，是甚麼句？』，各位認為，這是什麼句子？『莫是涵蓋乾坤、截斷眾流、隨波逐浪底么？』，莫非是能夠覆蓋天地、截斷眾流、隨波逐浪的句子嗎？『吽』，『有甚交涉？』，有什麼關係呢？『自從有佛祖已來，未曾動著』，自從有了佛祖以來，從未觸動過。『今日不可漏泄真機去也』，今天不可泄露真正的玄機。顧視大眾說：『若到諸方，不得錯舉』，如果到了其他地方，不要錯誤地引用。

洪州資福宗誘禪師

上堂開示：『龍泉今日與諸人說些葛藤』，龍泉（龍泉，地名）今天和各位說些糾纏不清的話。良久，禪師說：『枝蔓上更生枝蔓』，在枝蔓上又生出枝蔓。

智海逸禪師法嗣

瑞州黃檗志因禪師

有僧人問：『如何是得力句？』，什麼是得力的句子？禪師說：『腳』，腳。僧人說：『學人不會』，學生不明白。禪師說：『一步進一步』，每一步都是進一步。上堂開示：『四十九年說，恩潤禽魚』，四十九年的說法，恩澤滋潤了飛禽魚類。『十萬途程來，警悟人天』，十萬里的路程走來，警醒了人道和天道。『這二老漢，各人好與三十棒』，這兩個老傢伙，每個人都應該打三十棒。『何故？』，為什麼？『一個說長說短，一個胡言漢語』，一個說長道短，一個胡說八道。『雖然如是，且放過一著』，雖然如此，姑且放過一招。

【English Translation】 English version 『When gradually, illuminate the mind-ground,』 one should gradually discover one's own mind-nature. 『Or a word sings the Tao, or three sentences expound,』 either use a single word to elucidate the truth, or use three sentences to explain in detail. 『Or skillfully adapt to the occasion, thus forming multiple meanings,』 or skillfully adapt according to the opportunity, ultimately forming multiple meanings. 『Grasp its key points, all are empty flowers,』 grasp the key points, and everything is as illusory as flowers in the sky. 『A sentence exhausts the source, burying the ancestral Tao,』 use a sentence to exhaust the source, but bury the ancestral path. 『Dare to ask everyone, what is the sentence that accords with the time and season?』 May I ask everyone, what is the sentence that accords with the time and season? After a long pause, the Zen master said: 『Light clouds fade over the Milky Way, sparse rain drips on the wutong tree.』 (Wutong tree: Firmiana simplex)

Zen Master Deji of Chongfu Temple in Raozhou

Entering the hall for instruction: 『If you understand here, you can enter a Buddha-land and sit in a place of enlightenment,』 if you understand here, you can enter a Buddha-land and sit in a place of enlightenment. 『Water birds and trees together discuss this essence,』 water birds and trees together discuss this essence. 『Pavilions and towers together expound the true vehicle,』 pavilions and towers together expound the true Dharma. 『Continuing the inexhaustible lamp of a thousand sages, illuminating the impartial flame in all directions,』 continue the inexhaustible lamp of a thousand sages, illuminating the impartial flame in all directions. 『Therefore it is said, in heaven like heaven, in man like man,』 therefore it is said, in heaven like heaven, in man like man. 『Is there anyone who understands me?』 Is there anyone who understands me? After a long pause, the Zen master said: 『Golden crow in the water, sun in the sky, pupil in the eye, person in front.』

Zen Master Huaiji Zhenjue of Baolin Temple in Wuzhou

Entering the hall for instruction: 『The legacy of Shanhui has been five hundred years, the color of Yunhuang Mountain (Yunhuang Mountain: name of a mountain) remains the same,』 the legacy of Zen Master Shanhui has been five hundred years, and the scenery of Yunhuang Mountain remains the same. 『Now the ancestral command is being carried out again, a sentence circulates throughout the world,』 now the ancestral command is being carried out again, a sentence circulates throughout the entire world. 『Everyone, what is this sentence?』 Everyone, what is this sentence? 『Could it be the one that covers the universe, cuts off the flow, and follows the waves?』 Could it be the one that covers the universe, cuts off the flow, and follows the waves? 『Humph,』 『What does it have to do with it?』 What does it have to do with it? 『Since the time of the Buddhas and patriarchs, it has never been touched,』 since the time of the Buddhas and patriarchs, it has never been touched. 『Today, the true secret must not be revealed,』 today, the true secret must not be revealed. Looking at the assembly, he said: 『If you go to other places, do not quote it wrongly,』 if you go to other places, do not quote it wrongly.

Zen Master Zongyou of Zifu Temple in Hongzhou

Entering the hall for instruction: 『Today, Longquan (Longquan: place name) will say some tangled words to everyone,』 today, Longquan will say some tangled words to everyone. After a long pause, the Zen master said: 『More branches grow on the branches,』 more branches grow on the branches.

Successor of Zen Master Zhihai Yi

Zen Master Zhiyin of Huangbo Temple in Ruizhou

A monk asked: 『What is the powerful sentence?』 What is the powerful sentence? The Zen master said: 『Foot,』 foot. The monk said: 『The student does not understand,』 the student does not understand. The Zen master said: 『One step further with each step,』 one step further with each step. Entering the hall for instruction: 『Forty-nine years of speaking, grace nourishes birds and fish,』 forty-nine years of speaking, grace nourishes birds and fish. 『Coming from a journey of ten thousand miles, awakening humans and gods,』 coming from a journey of ten thousand miles, awakening humans and gods. 『These two old fellows, each should be given thirty blows,』 these two old fellows, each should be given thirty blows. 『Why?』 Why? 『One speaks of length and shortness, one speaks nonsense,』 one speaks of length and shortness, one speaks nonsense. 『Although it is so, let it go for now,』 although it is so, let it go for now.

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福州大中德隆海印禪師

上堂。法無異法。道無別道。時時逢見釋迦。處處撞著達磨。放步即交肩。開口即咬破。不咬破。大小大。上堂。夫欲智拔。先須定動。卓拄杖曰。唵蘇嚧．㗭唎娑婆訶。歸堂喫茶。上堂。觸境無滯底。為甚麼抬頭不起。田地穩密底。為甚麼下腳不得。譬如天王賜與華屋。雖獲大宅。要因門入。乃曰。門聻。樊噲踏開真主出。巨靈抬手錦鱗噴。參。上堂。平旦寅曉何人。處處彌陀佛。家家觀世音。月里麒麟看北斗。向陽椑子一邊青。

簽判劉經臣居士

字興朝。少以逸才登仕版。于佛法未之信。年三十二。會東林照覺總禪師與語。啟迪之。乃敬服。因醉心祖道。既而抵京師。謁慧林沖禪師。于僧問雪竇。如何是諸佛本源。答曰。千峰寒色。語下有省。歲余官雒幕。就參韶山杲禪師。將去任。辭韶山。山囑曰。公如此用心。何愁不悟。爾後或有非常境界。無量歡喜。宜急收拾。若收拾得去。便成法器。若收拾不得。則有不寧之疾。成失心之患矣。未幾復至京師。趨智海依正覺逸禪師。請問因緣。海曰。古人道。平常心是道。你十二時中放光動地。不自覺知。向外馳求。轉疏轉遠。公益疑不解。一夕入室。海舉傳燈所載香至國王問波羅提尊者何者是佛。尊者曰見性是佛之語問

【現代漢語翻譯】 現代漢語譯本：

福州大中德隆海印禪師

上堂說法。佛法沒有不同的佛法，真理沒有其他的真理。時時刻刻都能遇見釋迦牟尼（Sakyamuni，佛教創始人），處處都能碰到達摩（Bodhidharma，禪宗始祖）。邁開步子就與他們相遇，一開口就將它咬破。如果不咬破，就顯得太大了。上堂說法。想要智慧超群，首先要能定住妄念。用拄杖敲地一下，說：『唵蘇嚧．㗭唎娑婆訶（Om Suru, 㗭 Li Svaha，咒語，意義不詳）。』回禪房喝茶。上堂說法。面對各種境遇都能毫無滯礙，為什麼卻抬不起頭？根基穩固，為什麼卻無法落腳？譬如天王賞賜華麗的房屋，即使得到了大宅，也要從門進入。於是說：『門在哪裡？』樊噲（Fan Kuai，漢朝將領）一腳踢開，**都露出來了。巨靈神（Giant Spirit，神話人物）抬手，錦鯉噴水。參悟吧。上堂說法。平旦寅時（凌晨三點到五點）是什麼人？處處都是阿彌陀佛（Amitabha，西方極樂世界的佛），家家都是觀世音菩薩（Avalokitesvara，大慈大悲的菩薩）。月亮里的麒麟（Qilin，中國神話中的吉祥動物）看著北斗星，向陽的椑子（Bizi，一種植物）一邊是青色的。

簽判劉經臣居士

字興朝。年輕時就以出衆的才華步入仕途，但對佛法並不相信。三十二歲時，與東林照覺總禪師（Donglin Zhaojue Zongchanshi，禪師名號）交談，受到啓發，於是開始敬佩佛法。因此醉心於禪宗的道理。之後前往京城，拜見慧林沖禪師（Huilin Chongchanshi，禪師名號），聽到僧人問雪竇禪師（Xuedou Chanshi，禪師名號）：『什麼是諸佛的本源？』雪竇禪師回答說：『千峰寒色。』劉經臣在聽了這句話後有所領悟。一年多后，他到洛陽做官，臨行前向韶山杲禪師（Shaoshan Gaochanshi，禪師名號）辭行。韶山禪師囑咐他說：『你如此用心，何愁不能開悟？以後或許會有非常的境界，無量的歡喜，應該趕緊收攝這些心念。如果能收攝得住，就能成為法器。如果收攝不住，就會有精神上的疾病，甚至會患上失心瘋。』不久之後，劉經臣再次來到京城，前往智海，依止正覺逸禪師（Zhengjue Yichanshi，禪師名號），請教佛法因緣。正覺逸禪師說：『古人說，平常心是道。你十二時辰中都在放光動地，自己卻不自覺知，向外馳求，反而越來越疏遠。』劉經臣更加疑惑不解。一天晚上進入禪房，正覺逸禪師舉出《傳燈錄》中所記載的香至國王（Xiangzhi King，國王名號）問波羅提尊者（Poluoti Zunzhe，尊者名號）『什麼是佛？』波羅提尊者回答說『見性是佛』的這段話來問他。

【English Translation】 English version:

Zen Master Haiyin Delong of Dazhong Temple in Fuzhou

Ascended the Dharma hall. The Dharma has no different Dharmas, the Tao has no separate Tao. At all times one encounters Sakyamuni (Sakyamuni, founder of Buddhism), everywhere one bumps into Bodhidharma (Bodhidharma, the first patriarch of Zen). Taking a step is to meet them shoulder to shoulder, opening the mouth is to bite through it. If you don't bite through it, it's too big. Ascended the Dharma hall. If you want to extract wisdom, you must first stabilize movement. He struck the staff and said: 'Om Suru, 㗭 Li Svaha (mantra, meaning unknown).' Returned to the hall for tea. Ascended the Dharma hall. If there is no stagnation in encountering circumstances, why can't you raise your head? If the foundation is stable and secure, why can't you put your foot down? It's like the Heavenly King bestowing a magnificent house; even if you obtain a large mansion, you must enter through the door. Then he said: 'Where is the door?' Fan Kuai (Fan Kuai, a general of the Han Dynasty) kicked it open, revealing the **. The Giant Spirit (Giant Spirit, a mythological figure) raised his hand, and the brocade carp sprayed water. Contemplate. Ascended the Dharma hall. Who is it at dawn and early morning? Everywhere is Amitabha Buddha (Amitabha, the Buddha of the Western Pure Land), every household is Avalokitesvara (Avalokitesvara, the Bodhisattva of great compassion). The Qilin (Qilin, an auspicious creature in Chinese mythology) in the moon looks at the Big Dipper, the sunny side of the Bizi (Bizi, a type of plant) is green.

Layman Liu Jingchen, the Signatory Official

His courtesy name was Xingchao. He entered officialdom at a young age with outstanding talent but did not believe in Buddhism. At the age of thirty-two, he spoke with Zen Master Zhaojue Zong of Donglin (Donglin Zhaojue Zongchanshi, a Zen master's title) and was enlightened, and then he became respectful. Therefore, he was absorbed in the principles of Zen. Later, he went to the capital and visited Zen Master Huilin Chong (Huilin Chongchanshi, a Zen master's title). He heard a monk ask Zen Master Xuedou (Xuedou Chanshi, a Zen master's title): 'What is the original source of all Buddhas?' Zen Master Xuedou replied: 'A thousand peaks of cold color.' Liu Jingchen had an awakening upon hearing these words. More than a year later, he went to Luoyang to serve as an official. Before leaving, he bid farewell to Zen Master Gao of Shaoshan (Shaoshan Gaochanshi, a Zen master's title). Zen Master Shaoshan instructed him: 'With such diligence, why worry about not attaining enlightenment? In the future, there may be extraordinary states and boundless joy; you should quickly gather these thoughts. If you can gather them, you can become a vessel of Dharma. If you cannot gather them, you will have mental illnesses and may even suffer from insanity.' Not long after, Liu Jingchen came to the capital again and went to Zhihai, relying on Zen Master Zhengjue Yi (Zhengjue Yichanshi, a Zen master's title), to inquire about the causes and conditions of Dharma. Zen Master Zhengjue Yi said: 'The ancients said, the ordinary mind is the Tao. You are emitting light and shaking the earth at all times, but you are not aware of it yourself. Seeking outward only makes you more distant.' Liu Jingchen was even more puzzled. One night, he entered the meditation room, and Zen Master Zhengjue Yi cited the story recorded in the Transmission of the Lamp where King Xiangzhi (Xiangzhi King, a king's title) asked Venerable Poluoti (Poluoti Zunzhe, a venerable's title), 'What is Buddha?' Venerable Poluoti replied, 'Seeing one's nature is Buddha,' to question him.

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之。公不能對。疑甚。遂歸就寢。熟睡至五鼓。覺來方追念間。見種種異相。表裡通徹。六根震動。天地迴旋。如雲開月現。喜不自勝。忽憶韶山臨別所囑之言。姑抑之。逗明趨智海。悉以所得告。海為證據。且曰。更須用得始得。公曰。莫要踐履否。海厲聲曰。這個是甚麼事。卻說踐履。公默契。乃作發明心地頌八首。及著明道諭儒篇以警世。詞曰。明道在乎見性。余之所悟者。見性而已。孟子曰。口之於味也。目之於色也。耳之於聲也。鼻之於臭也。四肢之於安佚也。性也。楊子曰。視聽言貌思。性所有也。有見於此。則能明乎道矣。當知道不遠人。人之於道。猶魚之於水。未嘗須臾離也。唯其迷己逐物。故終身由之而不知。佛曰大覺。儒曰先覺。蓋覺此耳。昔人有言曰。今古應無墜。分明在目前。又曰。大道祇在目前。要且目前難睹。欲識大道真體。不離聲色言語。又曰。夜夜抱佛眠。朝朝還共起。起倒鎮相隨。語默同居止。欲識佛去處。祇這語聲是。此佛者之語道為最親者。立則見其參於前也。在輿則見其倚于衡也。瞻之在前也。忽焉在後也。取之左右逢其原也。此儒者之語道最邇者。奈何此道唯可心傳。不立文字。故世尊拈花而妙心傳於迦葉。達磨面壁而宗旨付于神光。六葉既敷。千花競秀。分宗列派。各

【現代漢語翻譯】 現代漢語譯本： 這件事之後，這位官員無法回答（智海禪師的問題），心中疑惑更甚，於是回家睡覺。他熟睡到五更時分，醒來后才開始回想禪師的問題，這時他看到了種種奇異的景象，內外通透，六根震動，天地迴旋，就像云開霧散，明月顯現一般，心中歡喜得無法自勝。忽然想起了韶山（不知是否指韶關南華寺）臨別時禪師的囑咐，暫且壓抑住內心的激動。第二天一早，他前往智海禪師處，將自己所領悟的一切都告訴了禪師。智海禪師為他印證，並且說：『更須要能用得上才行。』這位官員問道：『莫非是要實踐嗎？』智海禪師厲聲說道：『這本來是什麼事，你卻說要實踐！』這位官員心領神會，於是作了《發明心地頌》八首，並且寫了《明道諭儒篇》來警醒世人。其中說道：『明道在於見性，我所領悟的，就是見性而已。』孟子說：『口對於味道，眼對於顏色，耳對於聲音，鼻對於氣味，四肢對於安逸，都是天性。』楊子說：『視、聽、言、貌、思，都是天性所具有的。』如果能明白這些，就能明白道了。應當知道道並不遠離人，人與道的關係，就像魚與水的關係一樣，從未曾須臾分離。只是因為人們迷失了自己，追逐外物，所以終身都在道中，卻不知道。佛家說大覺，儒家說先覺，大概就是覺悟這個道理吧。古人有話說：『自古至今都不曾墜落，分明就在眼前。』又說：『大道就在眼前，只是眼前難以見到。想要認識大道的真體，離不開聲色言語。』又說：『夜夜抱著佛睡覺，早上起來還在一起。起來倒下都相隨，說話沉默都同住。想要知道佛在哪裡，就是這說話的聲音。』這些是佛家所說的與道最為親近的話。『站立就看見它在你的面前，坐在車上就看見它靠在車前的橫木上。』看著它好像在前面，忽然又好像在後面，從左右去尋找，都能找到它的根源。』這些是儒家所說的與道最為接近的話。無奈這種道只能用心來傳授，不能用文字來表達，所以世尊拈花微笑，將妙心傳給了迦葉（Mahākāśyapa），達摩（Bodhidharma）面壁九年，將宗旨傳給了神光（慧可）。六代祖師之後，千花競相開放，分成了各個宗派。 English version: After this, the official was unable to answer (Zen Master Zhihai's question), and his doubts increased, so he went home to sleep. He slept soundly until the fifth watch, and when he woke up, he began to recall the Zen master's question. At this moment, he saw all kinds of strange phenomena, inside and outside were clear, the six roots were shaken, and the heaven and earth revolved, just like the clouds cleared and the bright moon appeared. His heart was filled with joy that he could not contain. Suddenly, he remembered the Zen master's instructions when he parted at Shaoshan (not sure if it refers to Nanhua Temple in Shaoguan), and temporarily suppressed the excitement in his heart. Early the next morning, he went to Zen Master Zhihai and told him everything he had realized. Zen Master Zhihai confirmed it for him and said, 'You must be able to use it to be effective.' The official asked, 'Does it mean to practice it?' Zen Master Zhihai said sternly, 'What is this originally? Yet you say you want to practice it!' The official understood, so he wrote eight 'Invention of Mind Ground Hymns' and 'Clarifying the Way to Admonish Confucian Scholars' to warn the world. Among them, he said: 'Clarifying the Way lies in seeing one's nature. What I have realized is seeing one's nature.' Mencius said: 'The mouth to taste, the eye to color, the ear to sound, the nose to smell, the four limbs to comfort, are all nature.' Yangzi said: 'Seeing, hearing, speaking, appearance, thinking, are all inherent in nature.' If you can understand these, you can understand the Way. You should know that the Way is not far from people. The relationship between people and the Way is like the relationship between fish and water, never separated for a moment. It is only because people are lost in themselves and pursue external things that they are in the Way all their lives, but they do not know it. The Buddhists speak of great enlightenment, and the Confucians speak of prior enlightenment, which is probably to awaken to this principle. The ancients said: 'From ancient times to the present, it has never fallen, clearly in front of you.' It also said: 'The Great Way is right in front of you, but it is difficult to see in front of you. If you want to know the true body of the Great Way, you cannot be separated from sound, color, and language.' It also said: 'Sleeping with the Buddha every night, and getting up together in the morning. Getting up and falling down follow each other, speaking and silence live together. If you want to know where the Buddha is, it is this speaking sound.' These are the words of the Buddhists who are closest to the Way. 'Standing, you see it in front of you, sitting in a car, you see it leaning on the crossbar in front of the car.' Looking at it, it seems to be in front, and suddenly it seems to be behind. Searching from left and right, you can find its origin.' These are the words of the Confucians who are closest to the Way. Unfortunately, this kind of Way can only be taught by heart and cannot be expressed in words. Therefore, Śākyamuni Buddha (世尊) smiled while holding up a flower and transmitted the wonderful mind to Mahākāśyapa (迦葉), Bodhidharma (達磨) faced the wall for nine years and transmitted the doctrine to Shenguang (神光) (Huike 慧可). After the six generations of patriarchs, thousands of flowers bloomed, and they were divided into various sects.

【English Translation】 English version: After this, the official was unable to answer (Zen Master Zhihai's question), and his doubts increased, so he went home to sleep. He slept soundly until the fifth watch, and when he woke up, he began to recall the Zen master's question. At this moment, he saw all kinds of strange phenomena, inside and outside were clear, the six roots were shaken, and the heaven and earth revolved, just like the clouds cleared and the bright moon appeared. His heart was filled with joy that he could not contain. Suddenly, he remembered the Zen master's instructions when he parted at Shaoshan (not sure if it refers to Nanhua Temple in Shaoguan), and temporarily suppressed the excitement in his heart. Early the next morning, he went to Zen Master Zhihai and told him everything he had realized. Zen Master Zhihai confirmed it for him and said, 'You must be able to use it to be effective.' The official asked, 'Does it mean to practice it?' Zen Master Zhihai said sternly, 'What is this originally? Yet you say you want to practice it!' The official understood, so he wrote eight 'Invention of Mind Ground Hymns' and 'Clarifying the Way to Admonish Confucian Scholars' to warn the world. Among them, he said: 'Clarifying the Way lies in seeing one's nature. What I have realized is seeing one's nature.' Mencius said: 'The mouth to taste, the eye to color, the ear to sound, the nose to smell, the four limbs to comfort, are all nature.' Yangzi said: 'Seeing, hearing, speaking, appearance, thinking, are all inherent in nature.' If you can understand these, you can understand the Way. You should know that the Way is not far from people. The relationship between people and the Way is like the relationship between fish and water, never separated for a moment. It is only because people are lost in themselves and pursue external things that they are in the Way all their lives, but they do not know it. The Buddhists speak of great enlightenment, and the Confucians speak of prior enlightenment, which is probably to awaken to this principle. The ancients said: 'From ancient times to the present, it has never fallen, clearly in front of you.' It also said: 'The Great Way is right in front of you, but it is difficult to see in front of you. If you want to know the true body of the Great Way, you cannot be separated from sound, color, and language.' It also said: 'Sleeping with the Buddha every night, and getting up together in the morning. Getting up and falling down follow each other, speaking and silence live together. If you want to know where the Buddha is, it is this speaking sound.' These are the words of the Buddhists who are closest to the Way. 'Standing, you see it in front of you, sitting in a car, you see it leaning on the crossbar in front of the car.' Looking at it, it seems to be in front, and suddenly it seems to be behind. Searching from left and right, you can find its origin.' These are the words of the Confucians who are closest to the Way. Unfortunately, this kind of Way can only be taught by heart and cannot be expressed in words. Therefore, Śākyamuni Buddha (世尊) smiled while holding up a flower and transmitted the wonderful mind to Mahākāśyapa (迦葉), Bodhidharma (達磨) faced the wall for nine years and transmitted the doctrine to Shenguang (神光) (Huike 慧可). After the six generations of patriarchs, thousands of flowers bloomed, and they were divided into various sects.

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有門庭。故或瞬目揚眉。擎拳舉指。或行棒行喝。豎拂拈槌。或持叉張弓。輥毬舞笏。或拽石般土。打鼓吹毛。或一默一言。一吁一笑。乃至種種方便。皆是親切為人。然祇為太親。故人多罔措。瞥然見者。不隔絲毫。其或沉吟。迢迢萬里。欲明道者。宜無忽焉。祖祖相傳。至今不絕。真得吾儒所謂忿而不發。開而弗違者矣。余之有得。實在此門。反思吾儒。自有其道。良哉孔子之言。默而識之。一以貫之。故目擊而道存。指掌而意喻。凡若此者。皆合宗門之妙旨。得教外之真機。然而孔子之道。傳之子思。子思傳之孟子。孟子既沒。不得其傳。而所以傳於世者。特文字耳。故余之學。必求自得而後已。幸餘一夕開悟。凡目之所見。耳之所聞。心之所思。口之所談。手足之所運動。無非妙者。得之既久。日益見前。每以與人。人不能受。然後知其妙道果不可以文字傳也。嗚呼。是道也。有其人則傳。無其人則絕。余既得之矣。誰其似之乎。終余之身而有其人邪。無其人邪。所不可得而知也。故為記頌歌語。以流播其事。而又著此篇。以諭吾徒云。

青原下十二世

蔣山泉禪師法嗣

清獻公趙抃居士

字悅道。年四十餘。擯去聲色。繫心宗教。會佛慧來居衢之南禪。公日親之。慧未嘗容措一詞

【現代漢語翻譯】 現代漢語譯本： 有門庭（指禪宗的法門）。所以有時會瞬目揚眉，握拳舉指；有時會行棒行喝，豎拂拈槌（都是禪宗的教學方式）；有時會持叉張弓，輥毬舞笏（比喻各種手段）；有時會拽石般土，打鼓吹毛（比喻日常瑣事）；有時一默一言，一吁一笑；乃至種種方便，都是親切為人（爲了幫助他人開悟）。然而正因為太親切，所以人們大多不知所措。瞥然見到的人，不隔絲毫；如果沉吟不決，則相隔迢迢萬里。想要明白這個道理的人，不應該忽略它。祖祖相傳，至今不絕。真正得到了我們儒家所說的『忿而不發，開而弗違』的境界。我的心得，實際上就在這個法門中。反思我們儒家，自有其道。孔子說得好，『默而識之，一以貫之』。所以目擊而道存，指掌而意喻。凡是像這樣的，都符合宗門（指禪宗）的妙旨，得到了教外的真機。然而孔子的道，傳給了子思，子思傳給了孟子，孟子去世后，就不得其傳了，而流傳於世的，只是文字而已。所以我的學問，必須求得自得而後已。幸好我有一晚開悟，凡是眼睛所見，耳朵所聞，心裡所思，口裡所談，手足所運動，無非是妙道。得到它已經很久了，日益顯現在眼前。每每用它來教導別人，別人卻不能接受，然後才知道這妙道果然不可以文字傳達。唉！這個道啊，有其人則傳，沒有其人則絕。我已經得到了它，誰會像我呢？終我一生會有這樣的人嗎？沒有這樣的人嗎？這是不可得知的。所以寫下記、頌、歌、語，來流傳這件事，又寫下這篇文章，來告誡我的門徒。 青原下十二世 蔣山泉禪師法嗣 清獻公趙抃居士，字悅道。四十多歲時，摒棄聲色，專心於宗教。適逢佛慧禪師來到衢州的南禪寺，趙抃每天都親近他，佛慧禪師未曾用一句話來開導他。

【English Translation】 English version: There is a gateway (referring to the Dharma gate of Zen Buddhism). Therefore, sometimes there are winks and raised eyebrows, clenched fists and raised fingers; sometimes there are beatings with sticks and shouts, raising a whisk and picking up a mallet (all are teaching methods of Zen Buddhism); sometimes there are holding forks and drawing bows, rolling balls and dancing with batons (metaphor for various means); sometimes there are dragging stones and carrying earth, beating drums and blowing hairs (metaphor for daily trivial matters); sometimes there is silence and speech, a sigh and a laugh; and even all kinds of expedient means are all sincerely for the sake of others (to help others attain enlightenment). However, precisely because it is too close, most people are at a loss. Those who see it at a glance are not separated by a hair's breadth; if they hesitate and ponder, they are separated by vast distances. Those who want to understand this principle should not neglect it. Passed down from generation to generation, it continues to this day. It truly attains the state of 'being angry but not expressing it, opening but not violating it' as we Confucians say. My understanding is actually in this Dharma gate. Reflecting on our Confucianism, it has its own way. Confucius said well, 'Silently remember it, and connect it with one principle.' Therefore, seeing it with one's own eyes, the Dao exists; pointing with one's fingers, the meaning is conveyed. All such things are in accordance with the profound meaning of the Zen school (referring to Zen Buddhism) and have obtained the true opportunity outside the teachings. However, the Dao of Confucius was passed on to Zisi, Zisi passed it on to Mencius, and after Mencius' death, it was not passed on, and what is passed down to the world is only words. Therefore, my learning must be sought through self-realization before it is complete. Fortunately, I had an enlightenment one night, and everything that my eyes see, my ears hear, my heart thinks, my mouth speaks, and my hands and feet move is nothing but the wonderful Dao. Having obtained it for a long time, it is increasingly appearing before my eyes. Whenever I use it to teach others, they cannot accept it, and then I know that this wonderful Dao cannot be conveyed through words. Alas! This Dao, if there is someone who is suitable, it will be passed on; if there is no one, it will be cut off. I have already obtained it, who will be like me? Will there be such a person in my lifetime? Will there be no such person? This is unknowable. Therefore, I write down records, eulogies, songs, and sayings to spread this matter, and I also write this article to admonish my disciples. Twelfth generation under Qingyuan Dharma successor of Zen Master Quanshiquan of Jiangshan Layman Zhao Bian, the Duke of Qingxian, whose style name was Yuedao. When he was over forty years old, he abandoned sensual pleasures and devoted himself to religion. He met Zen Master Fohui who came to N禪 Temple in Quzhou, and Zhao Bian approached him every day. Zen Master Fohui never used a single word to enlighten him.

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。后典青州。政事之餘。多宴坐。忽大雷震驚。即契悟作偈曰。默坐公堂虛隱幾。心源不動湛如水。一聲霹靂頂門開。喚起從前自家底。慧聞笑曰。趙悅道撞彩耳。富鄭公初于宗門。未有所趣。公勉之書曰。伏惟執事。富貴如是之極。道德如是之盛。福壽康寧如是之備。退休閑逸如是之高。其所未甚留意者。如來一大事因緣而已。能專誠求所證悟。則他日為門下賀也。公年七十有二。以太子少保致仕而歸。親舊里民。遇之如故。作高齋以自適。題偈見意曰。腰佩黃金已退藏。箇中消息也尋常。世人慾識高齋老。祇是柯村趙四郎。復曰。切忌錯認。臨薨遺佛慧書曰。非師平日警誨。至此必不得力矣。慧悼以偈曰。仕也邦為瑞。歸歟世作程。人間金粟去。天上玉樓成。慧劍無纖缺。冰壺徹底清。春風瀫水路。孤月照云明。

慧林本禪師法嗣

東京法雲善本大通禪師

族董氏。漢仲舒之裔也。大父琪。父溫。皆官于潁。遂為潁人。母無子。禱白衣大士。乃得師。及長。博極群書。然清修無仕宦意。嘉祐八年。與弟善思往京師地藏院。選經得度。習毗尼。東遊至姑蘇。禮圓照于瑞光。照特顧之。於是契旨。經五稔。益躋微奧。照令依圓通秀。師去又盡其要。元豐七年。渡淮。留太守巖。久之出住雙林。遷凈

【現代漢語翻譯】 現代漢語譯本： 后典青州。政事之餘，多靜坐。忽然一聲巨雷震驚，隨即領悟，作偈說：『默然坐在公堂上，虛靠著幾案，心源不動，清澈如水。一聲霹靂從頭頂打開，喚醒了從前本來的自己。』慧聞笑著說：『趙悅道撞對了！』富鄭公最初對禪宗沒有興趣。趙悅勸勉他寫道：『想您，富貴到了極點，道德如此興盛，福壽康寧如此完備，退休閑逸如此高尚，所不太留意的，只是如來一大事因緣罷了。能專心誠意地尋求證悟，那麼將來我就可以向您祝賀了。』富鄭公元年七十二歲，以太子少保的身份辭官回家。親戚朋友鄉里百姓，待他如舊。建造高齋來使自己舒適，題偈表達心意說：『腰間佩戴的黃金已經退藏，其中的訊息也很平常。世人想要認識高齋老翁，只不過是柯村的趙四郎。』又說：『切記不要認錯了。』臨終前給佛慧寫信說：『如果不是老師平日的警醒教誨，到這個時候必定不得力了。』慧悼念他，作偈說：『做官時為國家帶來祥瑞，歸隱時為世人作出榜樣。人間的金粟離開了，天上的玉樓建成了。慧劍沒有絲毫缺損，冰壺徹底清澈。春風吹拂瀫水路，孤月照耀雲彩光明。』 慧林本禪師法嗣 東京法雲善本大通禪師 董氏家族。是漢代董仲舒的後裔。祖父董琪，父親董溫，都在潁州做官，於是成了潁州人。母親沒有兒子，祈禱白衣大士（觀音菩薩的化身），才生了善本。長大后，博覽群書。然而清心寡慾，沒有做官的意願。嘉祐八年，與弟弟善思前往京師地藏院，選擇經典剃度出家。學習毗尼（戒律）。東遊到姑蘇，拜見瑞光寺的圓照禪師。圓照禪師特別看重他。於是領悟了禪宗的宗旨。經過五年，更加深入微奧。圓照禪師讓他跟隨圓通秀禪師。善本離開后又學盡了他的要領。元豐七年，渡過淮河，留在太守巖。很久之後，出來住持雙林寺，遷到凈

【English Translation】 English version: Later, he governed Qingzhou. Besides official duties, he often meditated. Suddenly, a great thunderclap shook him, and he immediately realized enlightenment, composing a verse: 'Silently sitting in the public hall, leaning idly on the desk, the source of the mind is unmoving, clear like water. A thunderbolt opens the top of my head, awakening the original self from before.' Huiwen smiled and said, 'Zhao Yue Dao has struck the mark!' Initially, Fu Zheng Gong had no interest in Zen Buddhism. Zhao Yue encouraged him, writing: 'I think of you, your wealth and honor are at their peak, your virtue is so flourishing, your blessings, longevity, health, and peace are so complete, your retirement and leisure are so lofty, what you have not paid much attention to is only the great matter of the cause and condition of the Tathagata (如來). If you can sincerely seek enlightenment, then one day I can congratulate you.' Fu Zheng Gong retired at the age of seventy-two with the title of Junior Guardian of the Crown Prince. Relatives, friends, and villagers treated him as before. He built a high studio to make himself comfortable, inscribing a verse to express his intention: 'The gold worn at the waist has been retired and hidden, the news within is also ordinary. If people want to know the old man of the high studio, he is just Zhao Si Lang of Ke Village.' He also said: 'Be sure not to mistake him.' Before his death, he wrote to Fohui (佛慧), saying: 'If it were not for the teacher's usual warnings and teachings, I would certainly be powerless at this time.' Hui mourned him, composing a verse: 'When he was an official, he brought auspiciousness to the country, when he retired, he set an example for the world. The golden millet of the human world has left, the jade building in heaven has been completed. The sword of wisdom has no flaws, the ice pot is thoroughly clear. The spring breeze blows on the Hu (瀫) River road, the lonely moon shines on the clouds brightly.' Successor of Zen Master Huilin Ben Zen Master Shanhben Datong of Fayun Temple in Tokyo The Dong family. Descendants of Dong Zhongshu (董仲舒) of the Han Dynasty. His grandfather was Dong Qi (董琪), and his father was Dong Wen (董溫), both of whom served as officials in Yingzhou (潁州), thus becoming people of Yingzhou. His mother had no son, and prayed to the White-Robed Avalokiteśvara (白衣大士) (a manifestation of Guanyin Bodhisattva), and then she had Shanhben. When he grew up, he extensively read all kinds of books. However, he was pure and desireless, and had no intention of becoming an official. In the eighth year of Jiayou (嘉祐), he went to the Dizang Temple (地藏院) in the capital with his younger brother Shansi (善思), and chose scriptures to be tonsured and ordained. He studied the Vinaya (毗尼) (precepts). He traveled east to Gusu (姑蘇), and paid respects to Zen Master Yuanzhao (圓照) at Ruiguang Temple (瑞光寺). Zen Master Yuanzhao especially valued him. Thus, he understood the principles of Zen Buddhism. After five years, he became even more deeply versed in the subtle mysteries. Zen Master Yuanzhao had him follow Zen Master Yuantong Xiu (圓通秀). After Shanhben left, he also learned all of his essentials. In the seventh year of Yuanfeng (元豐), he crossed the Huai River (淮河) and stayed at the Prefect Rock (太守巖). After a long time, he came out to reside at Shuanglin Temple (雙林寺), and moved to Jing

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慈。尋被旨徙法雲。僧問。寶塔元無縫。如何指示人。師曰。煙霞生背面。星月繞檐楹。曰。如何是塔中人。師曰。竟日不知清世事。長年占斷白雲鄉。曰。向上更有事也無。師曰。太無厭生。問。若論此事。譬如兩家著棋。學人上來。請師一著。師曰。早見輸了也。僧曰。錯。師曰。是。僧曰。進前無路也。師卓拄杖一下。曰。爭奈這個何。僧曰。祇如黑白未分時。又作么生。師曰。且饒一著。問。百尺竿頭。如何進步。師曰。險。曰。便恁么去又作么生。師曰。百雜碎。問。九夏賞勞即不問。從今向去事如何。師曰。光剃頭。凈洗缽。曰。謝師指示。師曰。滴水難消。上堂。上不見天。下不見地。逼塞虛空。無處迴避。為君明破即不中。且向南山看鱉鼻。擲拄杖下座。

鎮江府金山善寧法印禪師

僧問。天皇也恁么道。龍潭也恁么道。未審和尚作么生道。師曰。手握白玉鞭。驪珠盡擊碎。曰。退身有分。師曰。知過必改。上堂。顧視大眾曰。古人道。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在身覺觸。在意攀緣。雖然如是。祇見錐頭利。不見鑿頭方。若是金山即不然。有眼覷不見。有耳聽不聞。有鼻不知香。有舌不談論。有身不覺觸。有意絕攀緣。一念相應。六根解脫。敢問諸禪德。且道與前來

【現代漢語翻譯】 現代漢語譯本 慈。尋被旨徙法雲。有僧人問：『寶塔原本沒有縫隙，如何指示他人？』 禪師說：『煙霞在寶塔的背面和側面升起，星辰和月亮環繞著屋檐。』 僧人問：『如何是塔中的人？』 禪師說：『整天不知道世間的俗事，長年佔據著白雲繚繞的家鄉。』 僧人問：『向上還有更高的境界嗎？』 禪師說：『太貪得無厭了。』 又有僧人問：『如果談論這件事，就像兩家下棋一樣，學人上來，請老師走一步。』 禪師說：『早就看到你輸了。』 僧人說：『錯了。』 禪師說：『是。』 僧人說：『前進沒有路了。』 禪師用拄杖敲了一下地面，說：『拿這個怎麼辦？』 僧人說：『如果黑白還未分明的時候，又該如何？』 禪師說：『暫且饒你一步。』 僧人問：『百尺竿頭，如何進步？』 禪師說：『危險。』 僧人說：『就這樣下去又該如何？』 禪師說：『粉身碎骨。』 僧人問：『九十天的辛勞就不問了，從今以後該如何？』 禪師說：『光頭剃得锃亮，缽洗得乾乾淨淨。』 僧人說：『感謝老師指示。』 禪師說：『滴水難消。』 禪師上堂說法，說：『向上看不見天，向下看不見地，逼塞虛空，無處迴避。為你們說明白反而不對，不如去南山看看鱉的鼻子。』 說完，扔下拄杖，走下座位。

鎮江府金山善寧法印禪師

有僧人問：『天皇道吾（Tianhuang Daowu）也這麼說，龍潭崇信（Longtan Chongxin）也這麼說，不知道和尚您怎麼說？』 禪師說：『手握白玉鞭，將驪龍的寶珠全部擊碎。』 僧人說：『退身有我的本分。』 禪師說：『知道過錯就一定要改正。』 禪師上堂說法，環顧大眾說：『古人說，在眼睛就叫做見，在耳朵就叫做聞，在鼻子就叫做嗅香，在舌頭就叫做談論，在身體就叫做覺觸，在意識就叫做攀緣。雖然是這樣，只看見錐子的尖利，卻看不見鑿子的方正。如果是金山寺（Jinshan Temple）的我，就不是這樣。有眼睛也看不見，有耳朵也聽不見，有鼻子也不知道香，有舌頭也不談論，有身體也不覺觸，有意識也斷絕攀緣。一念相應，六根解脫。敢問各位禪德，且說這與之前的說法，

【English Translation】 English version Ci. Xun was ordered to move to Fayun. A monk asked, 'The pagoda originally has no seams, how do you instruct people?' The master said, 'Mist and clouds rise on the back and sides, stars and moon surround the eaves.' The monk asked, 'What is the person in the pagoda?' The master said, 'All day long unaware of worldly affairs, for years occupying the land of white clouds.' The monk asked, 'Is there anything higher?' The master said, 'Too greedy.' Another monk asked, 'If we discuss this matter, it's like two families playing chess. A student comes up and asks the master for a move.' The master said, 'I saw you lose long ago.' The monk said, 'Wrong.' The master said, 'Yes.' The monk said, 'There's no way forward.' The master struck the ground with his staff and said, 'What to do with this?' The monk said, 'If black and white are not yet distinguished, what then?' The master said, 'I'll spare you a move for now.' The monk asked, 'At the top of a hundred-foot pole, how to progress?' The master said, 'Dangerous.' The monk said, 'What if I just go like that?' The master said, 'Smashed to pieces.' The monk asked, 'I won't ask about the labor of the ninety days of summer, what about from now on?' The master said, 'Shave your head brightly, wash your bowl cleanly.' The monk said, 'Thank you for the master's instruction.' The master said, 'A drop of water is hard to dissolve.' The master ascended the platform and said, 'Above, you can't see the sky, below, you can't see the earth, pressing against the void, there's nowhere to avoid. Explaining it clearly for you is not right, better to go to Nanshan (South Mountain) and look at the turtle's nose.' After speaking, he threw down his staff and left the seat.

Zen Master Shanning Fayin of Jinshan (Gold Mountain) Temple in Zhenjiang Prefecture

A monk asked, 'Tianhuang Daowu (天皇道吾) also said it like that, Longtan Chongxin (龍潭崇信) also said it like that, I wonder what does the master say?' The master said, 'Holding a white jade whip, smashing all the pearls of the black dragon.' The monk said, 'Retreating has its place.' The master said, 'Knowing mistakes must be corrected.' The master ascended the platform and, looking at the crowd, said, 'The ancients said, in the eye it is called seeing, in the ear it is called hearing, in the nose it is called smelling fragrance, on the tongue it is called talking, in the body it is called feeling touch, in the mind it is called clinging. Although it is like this, only seeing the sharpness of the awl, not seeing the squareness of the chisel. If it is me from Jinshan Temple (金山寺), it is not like this. Having eyes but not seeing, having ears but not hearing, having a nose but not knowing fragrance, having a tongue but not talking, having a body but not feeling touch, having a mind but cutting off clinging. One thought in accordance, the six senses liberated. I dare to ask all of you Zen practitioners, what about this compared to the previous statement,

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是同是別。莫有具眼底衲僧。出來通個訊息。若無。復為諸人重重注破。放開則私通車馬。捏聚則毫末不存。若是鮑戰作家。一任是非貶剝。

壽州資壽院圓澄巖禪師

僧問。大藏經中還有奇特事也無。師曰。祇恐汝不信。曰。如何即是。師曰。黑底是墨。黃底是紙。曰。謝師答話。師曰。領取鉤頭意。莫認定盤星。上堂。云生谷口。月滿長川。樵父斫深云。漁翁釣沙島。到這裡。便是吳道子張僧繇。無你下手處。良久曰。歸堂問取聖僧。參。上堂。乾坤肅靜。海晏河清。風不鳴條。雨不破塊。春生夏長。秋收冬藏。這個是世間法。作么生是佛法。良久曰。欲得不招無間業。莫謗如來正法輪。

秀州本覺寺守一法真禪師

江陰沈氏子。僧問。如何是句中玄。師曰。崑崙騎象藕絲牽。曰。如何是體中玄。師曰。影浸寒潭月在天。曰。如何是玄中玄。師曰。長連床上帶刀眠。曰。向上還有事也無。師曰。放下著。上堂。舉拂子曰。三世諸佛。六代祖師。總在這裡。還見么。見汝不相當。又為說法雲。無二無二分。無別無斷故。還聞么。汝又不惺惺。一時卻往上方香積世界去也。𢷾拂子曰。退後退後。突著你眼睛。上堂。折半列三。人人道得。去一拈七。亦要商量。正當今日。雲門道底不要別。作

【現代漢語翻譯】 現代漢語譯本： 是相同還是相異？莫非沒有具備慧眼的禪僧，出來傳遞個訊息？如果沒有，我再為各位重重地剖析。放開時，如同私通車馬般暢通無阻；捏聚時，卻連毫毛都不存在。如果是真正的鮑叔牙，就任憑他人評判是非。

壽州資壽院圓澄巖禪師

有僧人問：『大藏經中還有奇特的事嗎？』禪師說：『只怕你不相信。』僧人問：『如何才是奇特的事？』禪師說：『黑色的地方是墨，黃色的地方是紙。』僧人說：『感謝禪師回答。』禪師說：『領會話中的意思，不要只認死理。』禪師上堂說法：『雲彩在山谷口升起，月光灑滿長長的河流。樵夫在深深的雲霧中砍柴，漁翁在沙洲上垂釣。』到了這裡，即使是吳道子、張僧繇也無從下手。』良久，禪師說：『回去問聖僧吧。』參！禪師上堂說法：『天地肅靜，天下太平。風不吹動樹枝，雨不打壞土塊。春天生長，夏天滋長，秋天收穫，冬天儲藏。』這是世間法，什麼是佛法呢？』良久，禪師說：『想要不招致無間地獄的業報，就不要誹謗如來的正法輪。』

秀州本覺寺守一法真禪師

江陰沈氏之子。有僧人問：『如何是句中玄？』禪師說：『崑崙山上騎著大象，用藕絲牽引。』僧人問：『如何是體中玄？』禪師說：『月亮的影子浸在寒冷的深潭中，真正的月亮卻在天上。』僧人問：『如何是玄中玄？』禪師說：『睡在長長的床上，卻帶著刀睡覺。』僧人問：『向上還有更高的境界嗎？』禪師說：『放下吧。』禪師上堂，舉起拂塵說：『三世諸佛（過去、現在、未來一切諸佛），六代祖師（禪宗自達摩祖師以來的六位祖師），都在這裡。還看見了嗎？』看見你們不相應，又為你們說法：『無二無二分，無別無斷故。』還聽見了嗎？你們又不清醒，一時卻往上方香積世界去了。』放下拂塵說：『退後，退後！小心碰到你們的眼睛。』禪師上堂說法：『折半列三，人人都說得出來；去一拈七，也要商量。』正當今日，雲門文偃（雲門宗創始人）所說的不要分別，作

【English Translation】 English version: Is it the same or different? Is there no Chan monk with discerning eyes to come out and deliver a message? If not, I will further dissect it for everyone. When released, it is as unobstructed as illicit traffic; when gathered, not even a hair remains. If one is truly like Bao Shuya (a famous judge of character), let others judge right and wrong.

Chan Master Yuancheng Yan of Zishou Temple in Shouzhou

A monk asked: 'Are there any extraordinary things in the Tripitaka (the collection of Buddhist scriptures)?' The Master said: 'I fear you won't believe it.' The monk asked: 'What is it?' The Master said: 'The black part is ink, the yellow part is paper.' The monk said: 'Thank you for your answer, Master.' The Master said: 'Grasp the meaning behind the words, don't be fixated on the obvious.' The Master ascended the platform and said: 'Clouds rise from the valley entrance, the moonlight fills the long river. The woodcutter chops wood in the deep clouds, the fisherman fishes on the sand island.' At this point, even Wu Daozi (a famous painter) and Zhang Sengyao (another famous painter) would have no way to start.' After a long pause, the Master said: 'Go back and ask the Holy Monk.' Participate! The Master ascended the platform and said: 'Heaven and earth are serene, the world is peaceful. The wind does not rustle the branches, the rain does not break the clods of earth. Spring grows, summer flourishes, autumn harvests, winter stores.' This is the worldly dharma, what is the Buddha-dharma?' After a long pause, the Master said: 'If you want to avoid the karma of the Avici hell (the lowest level of hell), do not slander the True Dharma Wheel of the Tathagata (another name for the Buddha).'

Chan Master Shouyi Fazhen of Benjue Temple in Xiuzhou

The son of the Shen family of Jiangyin. A monk asked: 'What is the mystery within the phrase?' The Master said: 'Riding an elephant on Mount Kunlun (a mythical mountain), pulling it with lotus silk.' The monk asked: 'What is the mystery within the body?' The Master said: 'The moon's reflection is immersed in the cold, deep pool, but the real moon is in the sky.' The monk asked: 'What is the mystery within the mystery?' The Master said: 'Sleeping on a long bed with a knife.' The monk asked: 'Is there anything beyond this?' The Master said: 'Put it down.' The Master ascended the platform, raised his whisk and said: 'The Buddhas of the three times (past, present, and future), the six generations of patriarchs (referring to the six patriarchs of Chan Buddhism starting with Bodhidharma), are all here. Do you see them?' Seeing that you are not in accord, I will explain the Dharma for you: 'No two, no division, no difference, no cessation.' Do you hear it? You are still not awake, and for a moment you have gone to the Fragrant Accumulation World above.' He put down the whisk and said: 'Step back, step back! Be careful not to hit your eyes.' The Master ascended the platform and said: 'Halving and arranging in threes, everyone can say it; removing one and picking up seven, also requires discussion.' On this very day, what Yunmen Wenyan (founder of the Yunmen school of Chan Buddhism) said, do not differentiate, make

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么生露得個訊息。良久曰。日月易流。

舒州投子修颙證悟禪師

僧問。是法平等。無有高下。為甚麼趙州三等接人。師曰。入水見長人。曰。爭奈學人未會。師曰。喚不回頭爭奈何。上堂。楞伽峰頂。誰能措足。少室巖前。水泄不通。正當恁么時。黃頭老子張得口。碧眼胡僧開得眼。雖然如是。事無一向。先聖幸有第二義門。足可共諸人東說西說。所以道春生夏長。秋落冬枯。四時遷改。輪轉長途。愚者心生彼此。達者一味無殊。良久曰。陜府鐵牛吞大像。嘉州佛向藕絲藏。上堂。巍巍少室。永鎮群峰。有時雲中捧出。有時霧罩無蹤。有時突在目前。有口道不得。被人喚作壁觀胡僧。諸仁者作么生免得此過。休。休。不如且持課。良久曰。一元和。二佛陀。三釋迦。自余是甚碗跶丘。參。

福州地藏守恩禪師

本州丘氏子。僧問。如何是佛。師曰。晝眠無益。曰。意旨如何。師曰。早起甚長。問。如何是西來祖意。師曰。風吹滿面塵。上堂。豎起拳曰。或時為拳。復開曰。或時為掌。若遇衲僧有功者賞。遂放下曰。直是土曠人稀。相逢者少。上堂。雨後鳩鳴。山前麥熟。何處牧童兒。騎牛笑相逐。更把短笛橫吹。風前一曲兩曲。參。上堂。山僧今日略通一線。不用狐疑。麥中有面。上堂。

【現代漢語翻譯】 現代漢語譯本 如何顯露出這個訊息？（停頓很久）時間如日月般容易流逝。

舒州投子山修颙（Xuyong）禪師證悟后說：

有僧人問：『佛法是平等的，沒有高下之分，為什麼趙州（Zhaozhou）禪師要用三種不同的方式來接引不同的人？』 禪師回答：『入水就能見到高個子的人。』 僧人說：『但我還是不明白。』 禪師說：『叫他回頭他不回頭，又能怎麼樣呢？』 禪師上堂說法：『在楞伽（Lengjia）峰頂，誰能立足？在少室（Shaoshi）山前，滴水不漏。正當這個時候，黃頭老子（指達摩祖師）張開了口，碧眼胡僧（指達摩祖師）睜開了眼。雖然如此，但事情不是隻有一面。先聖幸好還有第二義門，可以和大家一起東說西說。所以說，春生夏長，秋落冬枯，四季遷改，輪轉不停。愚笨的人心生彼此的分別，通達的人則認為一切都是一樣的。』 （停頓很久）陜府的鐵牛吞下了大象，嘉州的佛像藏在藕絲之中。』 禪師上堂說法：『巍峨的少室山，永遠鎮守著群峰。有時在雲中顯現出來，有時被霧氣籠罩得無影無蹤。有時突然出現在眼前，卻有口難言。被人叫做壁觀的胡僧（指達摩祖師）。各位仁者，要怎樣才能避免這個過失呢？』 停！停！不如先去做功課。』 （停頓很久）『一元和，二佛陀（Fo陀），三釋迦（Shijia），其餘的是些什麼碗跶丘（wandaqiu）？』 參！

福州地藏山守恩（Shouen）禪師

是本州丘氏的兒子。有僧人問：『什麼是佛？』 禪師說：『白天睡覺沒有益處。』 僧人說：『這是什麼意思？』 禪師說：『早起時間很長。』 問：『什麼是西來祖意（指達摩祖師西來傳法的真意）？』 禪師說：『風吹得滿臉都是塵土。』 禪師上堂說法：『豎起拳頭說：有時是拳頭。』 又張開手說：『有時是手掌。如果遇到有功勞的衲僧，就給予獎賞。』 於是放下手說：『真是土地空曠，人煙稀少，相逢的人很少。』 禪師上堂說法：『雨後鳩鳥鳴叫，山前麥子成熟。哪裡來的牧童，騎著牛笑著互相追逐。』 更把短笛橫著吹奏，在風前吹奏一曲又一曲。』 參！ 禪師上堂說法：『山僧我今天稍微通了一線，不用狐疑，麥子裡面有面。』 禪師上堂說法：

【English Translation】 English version How to reveal this message? (After a long pause) The days and months easily flow by.

Chan Master Xiu Yong (Xuyong) of Touzi Mountain in Shuzhou, after enlightenment, said:

A monk asked: 'The Dharma is equal, without high or low. Why does Chan Master Zhaozhou (Zhaozhou) receive people with three different approaches?' The Master replied: 'Enter the water and you will see the tall person.' The monk said: 'But I still don't understand.' The Master said: 'What can be done if you call him to turn around and he doesn't?' The Master ascended the hall and said: 'On the peak of Lengjia (Lengjia), who can set foot? Before Shaoshi (Shaoshi) Mountain, not a drop of water can pass through. At just this moment, the yellow-headed old man (referring to Bodhidharma) opens his mouth, and the blue-eyed barbarian monk (referring to Bodhidharma) opens his eyes. Although it is like this, things are not one-sided. Fortunately, the ancient sages had a second gate of meaning, sufficient to discuss east and west with everyone. Therefore, it is said that spring is born, summer grows, autumn falls, and winter withers; the four seasons change and the cycle continues. Foolish people give rise to the distinction of this and that, while those who are enlightened consider everything to be the same.' (After a long pause) 'The iron ox of Shan Prefecture swallows the great elephant, and the Buddha image of Jia Prefecture is hidden in lotus root silk.' The Master ascended the hall and said: 'The towering Shaoshi Mountain forever guards the peaks. Sometimes it appears in the clouds, sometimes it is shrouded in mist without a trace. Sometimes it suddenly appears before your eyes, but you cannot speak of it. People call it the wall-gazing barbarian monk (referring to Bodhidharma). How can you, benevolent ones, avoid this fault?' Stop! Stop! It is better to do your homework first.' (After a long pause) 'One Yuanhe, two Buddhas (Fo陀), three Shakyamuni (Shijia), what other bowls and hills (wandaqiu) are there?' Investigate!

Chan Master Shouen (Shouen) of Dizang Mountain in Fuzhou

Was a son of the Qiu family of this prefecture. A monk asked: 'What is Buddha?' The Master said: 'Sleeping during the day is of no benefit.' The monk said: 'What is the meaning of this?' The Master said: 'Getting up early makes the day very long.' Asked: 'What is the meaning of the Patriarch's coming from the West (referring to the true meaning of Bodhidharma's transmission of the Dharma from the West)?' The Master said: 'The wind blows dust all over your face.' The Master ascended the hall and said: 'Raising a fist, he said: Sometimes it is a fist.' Then opening his hand, he said: 'Sometimes it is a palm. If you meet a monastic who has merit, reward them.' Then he put down his hand and said: 'Truly the land is vast and the population is sparse; few meet.' The Master ascended the hall and said: 'After the rain, the turtledoves sing, and the wheat ripens before the mountains. Where is the shepherd boy, riding an ox and laughing as they chase each other?' Furthermore, he plays the short flute horizontally, playing one or two tunes before the wind.' Investigate! The Master ascended the hall and said: 'This mountain monk has slightly understood a thread today; no need to doubt, there is flour in the wheat.' The Master ascended the hall and said:

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拈拄杖擊禪床一下。曰。有智若聞。則能信解。無智疑悔。則為永失。三十年後。不得道山僧今日上堂。祇念法華經。參。上堂。衲僧現前三昧。釋迦老子不會。住世四十九年。說得天花亂墜。爭似飢餐渴飲。展腳堂中打睡。上堂。諸人知處。山僧盡知。山僧知處。諸人不知。今日不免佈施諸人。良久曰。頭上是天。腳下是地。參。

衢州靈曜寺辯(音辯)良佛慈禪師

饒州吳氏子。清獻趙公命開法於越州福果．衢州超化．海會．靈曜四剎。僧問。三變禪林。四回出世。于和尚分上。成得甚麼邊事。師曰。缽盂口向天。曰。三十年來關棙子。而今流落五湖傳。師曰。那個是山僧關棙子。曰。一言超影像。不墜古人風。師曰。惜取眉毛。上堂。不知時分之延促。不知日月之大小。灰頭土面。且與么過。山僧每遇月朔。特地斗釘家風。抑揚問答。一場笑具。雖然如是。因風撒土。借水獻花。有個葛藤露布。與諸人共相解摘看。驀拈拄杖擊香臺。曰。參堂去。

明州香山延泳正覺禪師

上堂。心隨境現。境逐心生。心境兩忘。是個甚麼。拈起拄杖曰。且道這個甚處得來。若道是拄杖。瞎卻汝眼。若道不是拄杖。眼在甚麼處。是與不是。一時拈卻。且騎拄杖出三門去也。遂曳杖下座。

安吉州

【現代漢語翻譯】 現代漢語譯本 （禪師）拿起拄杖敲擊禪床一下，說：『有智慧的人如果聽聞，就能相信和理解；沒有智慧的人疑惑後悔，就會永遠失去（機會）。三十年後，不要說（道）山僧我今天才上堂，只是唸誦《法華經》。參！』 上堂。（我）衲僧（指禪僧自己）展現出（的）現前三昧，釋迦老子（釋迦牟尼佛）也不會。住世四十九年，說得天花亂墜，怎比得上飢餓時吃飯，口渴時飲水，在禪堂中伸開雙腿睡覺？ 上堂。你們知道的地方，山僧我都知曉；山僧我知道的地方，你們卻不知道。今天免不了要佈施給你們（一些東西）。』良久（沉默一會兒）說：『頭上是天，腳下是地。參！』

衢州靈曜寺辯良佛慈禪師

饒州吳氏的兒子。清獻趙公命令他在越州福果寺、衢州超化寺、海會寺、靈曜寺四座寺廟開法。有僧人問：『三次改變禪林（的格局），四次出世（弘法），在和尚您這裡，成就了什麼事情？』禪師說：『缽盂口朝天。』僧人說：『三十年來的關捩子（關鍵），如今流落在五湖四海傳揚。』禪師說：『哪個是山僧我的關捩子？』僧人說：『一言超出影像（比喻），不落入古人的窠臼。』禪師說：『愛惜你的眉毛（小心點）。』 上堂。（我）不知道時辰的長短，不知道日月的大小，灰頭土臉，且這樣過日子。山僧我每逢初一，特地展現斗釘（比喻堅定）的家風，抑揚頓挫地問答，像一場笑話。雖然如此，（也像是）因風撒土，借水獻花，有個葛藤（比喻糾纏不清的公案）露布（公開），與各位共同解開來看。』隨即拿起拄杖敲擊香臺，說：『參堂去！』

明州香山延泳正覺禪師

上堂。心隨境而顯現，境隨心而產生。心境兩方面都忘卻，那是個什麼？』拿起拄杖說：『且說這根拄杖從哪裡得來？如果說是拄杖，就瞎了你的眼睛；如果說不是拄杖，眼睛又在哪裡？是與不是，一時都拋卻。且騎著拄杖出山門去也！』於是拖著拄杖走下座位。

安吉州

【English Translation】 English version (The Chan master) picked up his staff and struck the Zen meditation platform once, saying, 'If those with wisdom hear this, they can believe and understand. Those without wisdom will doubt and regret, and will lose (the opportunity) forever. After thirty years, don't say that (Dao) I, the mountain monk, am only now ascending the platform to preach; I am simply reciting the Lotus Sutra. 參!' Ascending the platform. (I), this nāsā (referring to the Chan monk himself), manifests the present samādhi, which even old Shakya (Shakyamuni Buddha) would not understand. Living in the world for forty-nine years, he spoke eloquently, but how can that compare to eating when hungry, drinking when thirsty, and stretching out one's legs to sleep in the meditation hall? Ascending the platform. What you all know, this mountain monk knows; what this mountain monk knows, you all do not know. Today, I cannot avoid bestowing (something) upon you all.' After a long silence, he said, 'Above is the sky, below is the earth. 參!'

Chan Master Bianliang Foci of Lingyao Temple in Quzhou

He was a son of the Wu family of Raozhou. The Qingxian Zhao Gong ordered him to open the Dharma at the four temples of Fuguo in Yuezhou, Chaohua, Haihui, and Lingyao in Quzhou. A monk asked, 'Three times changing the Zen forest (layout), four times appearing in the world (to propagate the Dharma), what has been accomplished on the part of the venerable master?' The Chan master said, 'The mouth of the alms bowl faces the sky.' The monk said, 'The guanliāzi (key point) of the past thirty years is now spread throughout the five lakes and four seas.' The Chan master said, 'Which is my guanliāzi?' The monk said, 'One word transcends images (metaphor), not falling into the old ways of the ancients.' The Chan master said, 'Cherish your eyebrows (be careful).' Ascending the platform. (I) do not know the length of time, do not know the size of the sun and moon, with a gray head and dusty face, I just live like this. I, the mountain monk, especially display the douding (firm) family style every first day of the month, asking and answering with ups and downs, like a joke. Although it is like this, (it is also like) scattering soil in the wind, offering flowers with borrowed water, there is a geteng (entanglement) lubu (publicly displayed), to be jointly untied and examined by everyone.' Immediately picking up the staff, he struck the incense table, saying, 'Go to the meditation hall! 參!'

Chan Master Yanyong Zhengjue of Xiangshan Temple in Mingzhou

Ascending the platform. 'The mind appears following the environment, the environment arises following the mind. When both mind and environment are forgotten, what is that?' Picking up the staff, he said, 'Tell me, where did this staff come from? If you say it is a staff, you will blind your eyes; if you say it is not a staff, where are your eyes? Whether it is or is not, cast it aside at once. I will ride the staff and leave the mountain gate!' Then he dragged the staff and descended from the seat.

Anji Prefecture

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道場慧印禪師

上堂。韶石渡頭。舟橫野水。汾陽浪里。棹撥孤煙。云月無私。溪山豈異。一言合轍。千里同風。敢問諸人。作么生是同風底句。良久曰。八千子弟今何在。萬里山河屬帝家。

臨安府西湖妙慧文義禪師

上堂。會么。已被熱謾了也。今早起來。無言可說。下床著鞋。后架洗面。堂內展缽吃粥。粥后打睡。睡起喫茶。見客相喚。齋時吃飯。日日相似。有甚麼過。然雖如是。更有一般令我笑。金剛倒地一堆泥。拍禪床。下座。

處州靈泉山宗一禪師

上堂。美玉藏頑石。蓮華出淤泥。須知煩惱處。悟得即菩提。咄。

泗州普照寺處輝真寂禪師

滁州趙氏子。開堂日。僧問。世尊出世。地涌金蓮。和尚出世。有何祥瑞。師曰。掃卻門前雪。

常州南禪寧禪師

僧問。廬陵米價作么生酬。師曰。款出囚口。

越州石佛曉通禪師

上堂。冷似秋潭月。無心合太虛。山高流水急。何處駐游魚。僧問。如何是頓教。師曰。月落寒潭。曰。如何是漸教。師曰。云生碧漢。曰。不漸不頓時如何。師曰。八十老婆不言嫁。

法雲秀禪師法嗣

東京法雲惟白佛國禪師

上堂。離婁有意。白浪徒以滔天。罔象無心。明珠忽然在掌。以

【現代漢語翻譯】 現代漢語譯本 道場慧印禪師

上堂：韶石渡口，船隻橫在野外的水面上；汾陽的波浪中，船槳撥動著孤單的煙霧。雲和月沒有私心，溪流和山巒又有什麼不同呢？一句話如果合乎規律，千里之外也能感受到相同的風。請問各位，什麼是感受相同風的句子？

良久后說：八千子弟如今在哪裡？萬里山河都屬於帝王的家。

臨安府西湖妙慧文義禪師

上堂：明白了嗎？已經被熱氣欺騙了。今天早上起來，沒有什麼可說的。下床穿鞋，到後院洗臉。在堂內展開缽吃粥，吃完粥后睡覺。睡醒后喝茶，見到客人互相問候。吃飯的時候吃飯，每天都相似，有什麼過錯呢？雖然如此，還有一種情況讓我發笑：金剛倒在地上變成一堆泥。拍禪床，下座。

處州靈泉山宗一禪師

上堂：美玉藏在頑石中，蓮花從淤泥里長出來。要知道煩惱的地方，領悟了就是菩提（bodhi，覺悟）。咄！

泗州普照寺處輝真寂禪師

滁州趙氏的弟子，開堂日，僧人問：世尊（釋迦摩尼佛）出世時，地上涌出金蓮。和尚您出世，有什麼祥瑞？

禪師說：掃乾淨門前的雪。

常州南禪寧禪師

僧人問：廬陵的米價該怎麼算？

禪師說：款項從囚犯口中說出（意指逼供）。

越州石佛曉通禪師

上堂：清冷得像秋天的潭水中的月亮，無心與太虛融合。山高水流湍急，哪裡能停留遊動的魚？

僧人問：什麼是頓教？

禪師說：月亮落在寒冷的潭水中。

僧人問：什麼是漸教？

禪師說：雲彩在碧藍的天空中升起。

僧人問：不漸不頓的時候怎麼樣？

禪師說：八十歲的老婆婆不說要嫁人。

法雲秀禪師的法嗣

東京法雲惟白佛國禪師

上堂：離婁（古代視力極好的人）有意識地觀察，白色的浪花也只是徒勞地滔天。罔象（傳說中的水怪）無心，明珠卻忽然出現在掌中。因此……

【English Translation】 English version Chan Master Huiyin of Daocheng Monastery

Ascending the Dharma Hall: At the Shaoshi ferry, a boat lies across the wild waters; in the waves of Fenyang, an oar stirs the solitary mist. Clouds and moon are without selfishness; how could streams and mountains be different? If one word accords with the principle, a thousand miles will share the same wind. I dare ask you all, what is the phrase that embodies sharing the same wind?

After a long pause, he said: Where are the eight thousand disciples now? The myriad miles of mountains and rivers belong to the emperor's family.

Chan Master Wenyi of Miaohui Monastery, West Lake, Lin'an Prefecture

Ascending the Dharma Hall: Do you understand? You've already been deceived by the heat. Getting up this morning, there's nothing to say. Getting out of bed and putting on shoes, washing my face in the backyard. Spreading out my bowl in the hall to eat congee, then taking a nap after congee. Drinking tea after waking up, greeting guests. Eating when it's time to eat. Every day is the same. What's wrong with that? Even so, there's still something that makes me laugh: a Vajra (diamond being) falls to the ground as a pile of mud. Slapping the Zen seat, he descended from the seat.

Chan Master Zongyi of Lingquan Mountain, Chuzhou

Ascending the Dharma Hall: Fine jade is hidden in stubborn stone; a lotus flower emerges from the mud. You must know that in the place of afflictions, enlightenment is Bodhi (bodhi, enlightenment). Hmph!

Chan Master Chuhui Zhenji of Puzhao Monastery, Sizhou

On the opening day, a disciple of the Zhao family from Chuzhou asked: When the World-Honored One (Sakyamuni Buddha) appeared in the world, golden lotuses sprang from the earth. When you, Master, appear in the world, what auspicious signs are there?

The Master said: Sweep away the snow in front of the door.

Chan Master Ning of N禪 Monastery, Changzhou

A monk asked: How should the price of rice in Luling be settled?

The Master said: The funds come out of the prisoner's mouth (implying forced confession).

Chan Master Xiaotong of Stone Buddha Monastery, Yuezhou

Ascending the Dharma Hall: Cold like the moon in an autumn pool, without intention, it merges with the great void. The mountains are high and the water flows swiftly; where can wandering fish stay?

A monk asked: What is the sudden teaching?

The Master said: The moon falls into the cold pool.

The monk asked: What is the gradual teaching?

The Master said: Clouds rise in the blue sky.

The monk asked: What about neither gradual nor sudden?

The Master said: An eighty-year-old woman doesn't talk about getting married.

Dharma heir of Chan Master Xiu of Fayun

Chan Master Weibai of Foguo Monastery, Fayun, Tokyo

Ascending the Dharma Hall: Li Lou (a person with exceptional eyesight in ancient times) observes with intention, but the white waves only rise in vain to the sky. Wangxiang (a legendary water monster) is without intention, yet a bright pearl suddenly appears in the palm. Therefore...

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手打一圓相。召大眾曰。還見么。良久曰。看即有分。上堂。拈拄杖示眾曰。山僧住持七十餘日。未曾拈動這個。而今不免現些小神通。供養諸人。遂卓拄杖。下座。上堂。過去已過去。未來且莫算。正當現在事。今朝正月半。明月正團圓。打鼓普請看。大眾看即不無。畢竟喚甚麼作月。休于天上覓。莫向水中尋。師有續燈錄三十卷。入藏。

建康府保寧子英禪師

錢塘人也。上堂。拈拄杖曰。日月不能並明。河海不能競深。須彌不能同高。乾坤不能同固。聖凡智慧不及。且道這個有甚麼長處。良久曰。節目分明。生來條直。冰雪敲開片片分。白雲點破承伊力。擊禪床。下座。

溫州仙巖景純禪師

僧問。德山棒。臨濟喝。和尚如何作用。師曰。老僧今日困。僧便喝。師曰。卻是你惺惺。

寧國府廣教守訥禪師(圓照上足。時稱訥叔)

僧問。如何是古今常存底句。師曰。鐵牛橫海岸。曰。如何是衲僧正眼。師曰。針劄不入。

興元府慈濟聰禪師

僧問。如何是道。師曰。此去長安三十七程。曰。如何是道中人。師曰。撞頭磕額。問。不是風動。不是幡動。未審是甚麼動。師曰。低聲。低聲。問。如何是隨色摩尼珠。師曰。青青翠竹。鬱鬱黃花。曰。如何是正色。

【現代漢語翻譯】 現代漢語譯本：

（禪師）手繪一個圓相（象徵圓滿的圖形），召集大眾說：『還看見了嗎？』停頓良久說：『看就能有所領悟。』

上堂說法，拿起拄杖向大眾展示說：『山僧我主持（寺院）七十多天，未曾拿起動用這個（拄杖）。如今不得不顯現一些小神通，供養各位。』於是用拄杖敲擊地面，走下座位。

上堂說法，『過去已經過去，未來且不要算計。正是當下的事情，今朝是正月十五。明月正當團圓，打鼓請大家看。』大眾看是看到了，但究竟叫什麼作月亮呢？不要在天上尋找，莫要向水中尋覓。（禪）師有《續燈錄》三十卷，收入藏經。

建康府保寧子英禪師

是錢塘人。上堂說法，拿起拄杖說：『日月不能同時明亮，河海不能比試深淺，須彌山（Sumeru，佛教宇宙觀中的山）不能一同高聳，乾坤不能一同穩固。聖人凡人的智慧都不能達到。』那麼，這個（拄杖）有什麼長處呢？停頓良久說：『節眼分明，生來挺直。冰雪敲開，片片分開；白雲點破，承受它的力量。』擊打禪床，走下座位。

溫州仙巖景純禪師

有僧人問：『德山（Deshan，禪宗祖師）用棒，臨濟（Linji，禪宗祖師）用喝，和尚您如何施用？』禪師說：『老僧我今天睏倦。』僧人便大喝一聲。禪師說：『倒是你精神抖擻。』

寧國府廣教守訥禪師（圓照禪師的上首弟子，當時被稱為訥叔）

有僧人問：『什麼是古今常存的語句？』禪師說：『鐵牛橫臥在海岸。』（僧人）問：『什麼是衲僧（修行僧人）的正眼？』禪師說：『針扎不入。』

興元府慈濟聰禪師

有僧人問：『什麼是道？』禪師說：『從這裡去長安有三十七程。』（僧人）問：『什麼是道中人？』禪師說：『撞頭磕額。』（僧人）問：『不是風動，不是幡動，不知是什麼在動？』禪師說：『低聲，低聲。』（僧人）問：『什麼是隨色摩尼珠（Mani jewel，能隨著環境改變顏色的寶珠）？』禪師說：『青青的翠竹，茂盛的黃花。』（僧人）問：『什麼是正色？』 English version:

(The Chan master) drew a circle (representing completeness) by hand and summoned the assembly, saying, 'Do you see it?' After a long pause, he said, 'To see is to have a share.'

Ascending the hall, he held up his staff and showed it to the assembly, saying, 'This old monk has been in charge (of the monastery) for more than seventy days, and has never picked up or used this (staff). Now I must manifest some small supernatural powers to offer to you all.' Then he struck the ground with his staff and descended from his seat.

Ascending the hall, '(The) past is past, and the future should not be calculated. It is precisely the present moment, today is the fifteenth day of the first month. The bright moon is perfectly round, beat the drum and invite everyone to look.' The assembly sees, but what do you call the moon? Do not seek it in the sky, do not look for it in the water. The (Chan) master has thirty volumes of the Supplement to the Record of the Lamp, which are included in the Tripitaka.

Chan Master Ziying of Baoning Monastery in Jiankang Prefecture

Was a native of Qiantang. Ascending the hall, he held up his staff and said, 'The sun and moon cannot shine together, the rivers and seas cannot compete in depth, Mount Sumeru (the mountain in the Buddhist cosmology) cannot be equally high, and heaven and earth cannot be equally firm. The wisdom of sages and ordinary people cannot reach it.' So, what are the strengths of this (staff)? After a long pause, he said, 'The joints are distinct, and it is straight from birth. The ice and snow are knocked open, and the pieces are separated; the white clouds are broken, bearing its strength.' He struck the Zen platform and descended from his seat.

Chan Master Jingchun of Xianyan Monastery in Wenzhou

A monk asked, 'Deshan (a Chan master) used the stick, Linji (a Chan master) used the shout, how does the abbot use them?' The master said, 'This old monk is sleepy today.' The monk then shouted loudly. The master said, 'It is you who are energetic.'

Chan Master Shouna of Guangjiao Monastery in Ningguo Prefecture (the foremost disciple of Yuanzhao, at that time called Uncle Na)

A monk asked, 'What is the eternally existing phrase of ancient and modern times?' The master said, 'An iron ox lies across the coast.' (The monk) asked, 'What is the true eye of a mendicant monk?' The master said, 'A needle cannot penetrate it.'

Chan Master Cong of Ciji Monastery in Xingyuan Prefecture

A monk asked, 'What is the Dao (the Way)?' The master said, 'It is thirty-seven stages from here to Chang'an.' (The monk) asked, 'What is a person on the Way?' The master said, 'Bumping their head and knocking their forehead.' (The monk) asked, 'It is not the wind moving, it is not the banner moving, I wonder what is moving?' The master said, 'Lower your voice, lower your voice.' (The monk) asked, 'What is a Mani jewel (a jewel that changes color according to its environment)?' The master said, 'Green bamboo, lush yellow flowers.' (The monk) asked, 'What is the true color?'

【English Translation】 English version:

(The Chan master) drew a circle (representing completeness) by hand and summoned the assembly, saying, 'Do you see it?' After a long pause, he said, 'To see is to have a share.'

Ascending the hall, he held up his staff and showed it to the assembly, saying, 'This old monk has been in charge (of the monastery) for more than seventy days, and has never picked up or used this (staff). Now I must manifest some small supernatural powers to offer to you all.' Then he struck the ground with his staff and descended from his seat.

Ascending the hall, '(The) past is past, and the future should not be calculated. It is precisely the present moment, today is the fifteenth day of the first month. The bright moon is perfectly round, beat the drum and invite everyone to look.' The assembly sees, but what do you call the moon? Do not seek it in the sky, do not look for it in the water. The (Chan) master has thirty volumes of the Supplement to the Record of the Lamp, which are included in the Tripitaka.

Chan Master Ziying of Baoning Monastery in Jiankang Prefecture

Was a native of Qiantang. Ascending the hall, he held up his staff and said, 'The sun and moon cannot shine together, the rivers and seas cannot compete in depth, Mount Sumeru (the mountain in the Buddhist cosmology) cannot be equally high, and heaven and earth cannot be equally firm. The wisdom of sages and ordinary people cannot reach it.' So, what are the strengths of this (staff)? After a long pause, he said, 'The joints are distinct, and it is straight from birth. The ice and snow are knocked open, and the pieces are separated; the white clouds are broken, bearing its strength.' He struck the Zen platform and descended from his seat.

Chan Master Jingchun of Xianyan Monastery in Wenzhou

A monk asked, 'Deshan (a Chan master) used the stick, Linji (a Chan master) used the shout, how does the abbot use them?' The master said, 'This old monk is sleepy today.' The monk then shouted loudly. The master said, 'It is you who are energetic.'

Chan Master Shouna of Guangjiao Monastery in Ningguo Prefecture (the foremost disciple of Yuanzhao, at that time called Uncle Na)

A monk asked, 'What is the eternally existing phrase of ancient and modern times?' The master said, 'An iron ox lies across the coast.' (The monk) asked, 'What is the true eye of a mendicant monk?' The master said, 'A needle cannot penetrate it.'

Chan Master Cong of Ciji Monastery in Xingyuan Prefecture

A monk asked, 'What is the Dao (the Way)?' The master said, 'It is thirty-seven stages from here to Chang'an.' (The monk) asked, 'What is a person on the Way?' The master said, 'Bumping their head and knocking their forehead.' (The monk) asked, 'It is not the wind moving, it is not the banner moving, I wonder what is moving?' The master said, 'Lower your voice, lower your voice.' (The monk) asked, 'What is a Mani jewel (a jewel that changes color according to its environment)?' The master said, 'Green bamboo, lush yellow flowers.' (The monk) asked, 'What is the true color?'

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師曰。退後。退後。問。釋迦已滅。彌勒未生。未審誰為導首。師曰。鐵牛也須污出。曰。莫便是為人處也無。師曰。細看前話。問。如何是超佛越祖之談。師曰。陜府鐵牛。上堂。三乘教典。不是真詮。直指本心。未為極則。若是通心上士。脫灑高流。出來相見。乃顧視大眾曰。休。上堂。終日孜孜相為。恰似牽牛上壁。大眾。何故如此貪生逐日區區去。喚不回頭爭奈何。上堂。一即一。二即二。把定要津。何處出氣。拈拄杖曰。彼自無瘡。勿傷之也。卓一下。下座。

安州白兆山通慧圭禪師

上堂。幸逢嘉會。須採異聞。既遇寶山。莫令空手。不可他時後日。門扇后．壁角頭。自說大話也。窮天地。亙古今。即是當人一個自性。於是中間。更無他物。諸人每日行時行著。臥時臥著。坐時坐著。祇對語言時滿口道著。以至揚眉瞬目。嗔喜愛憎。寂默遊戲。未始間斷。因甚麼不肯承當。自家歇去。良由無量劫來。愛慾情重。生死路長。背覺合塵。自生疑惑。譬如空中飛鳥。不知空是家鄉。水裡游魚。忘卻水為性命。何得自抑。卻問傍人。大似捧飯稱饑。臨河叫渴。諸人要得休去么。各請立地定著精神。一念回光。豁然自照。何異空中紅日。獨運無私。盤裡明珠。不撥自轉。然雖如是。祇為初機。向上機關

【現代漢語翻譯】 現代漢語譯本： 師父說：『退後，退後。』有人問：『釋迦牟尼（Śākyamuni，佛教創始人）已經涅槃，彌勒菩薩（Maitreya，未來佛）尚未降生，請問誰是我們的引導者？』師父說：『鐵牛也要設法把它從泥裡拉出來。』那人說：『莫非這就是為人處世的關鍵嗎？』師父說：『仔細想想我剛才說的話。』有人問：『什麼是超越佛和祖師的言論？』師父說：『陜府的鐵牛。』 師父上堂說法：『三乘教典（Triyāna，聲聞乘、緣覺乘、菩薩乘），不是真正的詮釋。直接指出本心，也還不是最究竟的。如果是通達心性的賢士，灑脫高尚的人，就請出來與我相見。』然後環顧大眾說：『休！』 師父上堂說法：『整天忙忙碌碌地相互應付，就像牽著牛上墻一樣。各位，為什麼如此貪生怕死，每天庸庸碌碌地奔波？即使呼喚它回頭，又有什麼辦法呢？』 師父上堂說法：『一就是一，二就是二。把守住要道，從哪裡出氣呢？』拿起拄杖說：『它自己沒有瘡，不要去傷害它。』然後用拄杖敲了一下，下座。

安州白兆山通慧圭禪師

上堂說法：『有幸遇到這美好的集會，必須採擷奇異的見聞。既然來到了寶山，不要空手而歸。不要等到將來，在門后、墻角邊，自己說大話。』窮盡天地，貫穿古今，就是當人自己的一個自性。在這其中，更沒有其他的東西。各位每天行走時行走著，睡覺時睡覺著，坐著時坐著。只是在應對語言時滿口說著。以至於揚眉、眨眼，嗔怒、喜愛、憎恨，寂靜、沉默、嬉戲，從未間斷。為什麼不肯承擔，讓自己歇息下來呢？這是由於無量劫以來，愛慾深重，生死之路漫長。背離覺悟，迎合塵世，自己產生疑惑。譬如空中的飛鳥，不知道天空是自己的家鄉；水裡的游魚，忘記了水是自己的生命。為什麼自己壓抑自己，反而去問別人呢？這就像捧著飯喊餓，臨近河邊喊渴。各位想要得到休息嗎？請各位立即站定，集中精神，一念迴光返照，自然就會明白。這和空中的紅日，獨自執行，沒有私心；盤中的明珠，不用撥動，自己轉動，有什麼區別呢？雖然是這樣，但這只是針對初學者，更進一步的機關……』

【English Translation】 English version: The Master said, 'Step back! Step back!' Someone asked, 'Śākyamuni (the founder of Buddhism) has already passed away, and Maitreya (the future Buddha) has not yet been born. Who is our guide?' The Master said, 'Even an iron ox needs to be dragged out of the mud.' The person said, 'Could this be the key to dealing with people?' The Master said, 'Think carefully about what I just said.' Someone asked, 'What is talk that transcends Buddhas and Patriarchs?' The Master said, 'The iron ox of Shan Prefecture.' The Master ascended the hall and said, 'The Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) of teachings are not the true explanation. Directly pointing to the original mind is not the ultimate. If there are virtuous scholars who understand the mind, and refined and noble people, please come out and meet me.' Then he looked around at the assembly and said, 'Stop!' The Master ascended the hall and said, 'Bustling about all day long, it's just like pulling an ox up a wall. Everyone, why are you so greedy for life and afraid of death, busily running around every day? Even if you call it to turn back, what can you do?' The Master ascended the hall and said, 'One is one, two is two. Holding onto the key point, where does the breath come from?' He picked up his staff and said, 'It has no wound itself, do not injure it.' Then he struck the ground once with the staff and descended from the hall.

Zen Master Tonghui Gui of Baizhao Mountain in Anzhou

Ascending the hall, he said, 'Fortunately, we have encountered this auspicious gathering, we must gather extraordinary news. Since we have come to the treasure mountain, do not return empty-handed. Do not wait until later, behind the door, at the corner of the wall, to boast to yourselves.' Exhausting heaven and earth, penetrating the past and present, is just one's own self-nature. Within this, there is nothing else. Everyone walks when walking, sleeps when sleeping, sits when sitting. Just when responding to language, speaking with a full mouth. Even to raising eyebrows, blinking eyes, anger, love, hate, silence, stillness, play, never ceasing. Why are you unwilling to bear it, to let yourselves rest? This is because, for countless kalpas, love and desire are heavy, the road of birth and death is long. Turning away from enlightenment, conforming to the dust, you create doubts for yourselves. It is like a bird flying in the sky, not knowing that the sky is its home; a fish swimming in the water, forgetting that water is its life. Why do you suppress yourselves, and instead ask others? This is like holding rice and claiming to be hungry, standing by the river and crying for thirst. Do you all want to rest? Please stand still, concentrate your spirit, and with one thought, turn the light inward and illuminate yourselves. What difference is there from the red sun in the sky, moving alone without selfishness; the bright pearl in the plate, turning by itself without being touched? Although it is so, this is only for beginners, further mechanisms...'

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。未曾踏著。且道作么生是向上機關。良久曰。仰面看天不見天。

廬州長安凈名法因禪師

上堂。天上月圓。人間月半。七八是數。事卻難算。隱顯不辨即且置。黑白未分一句作么生道。良久曰。相逢秋色里。共話月明中。上堂。祖師妙訣。別無可說。直饒釘觜鐵舌。未免弄巧成拙。凈名已把天機泄。

浮槎山福嚴守初禪師

僧問。如何是受用三昧。師曰。拈匙放箸。問。如何是正直一路。師曰。踏不著。曰。踏著后如何。師曰。四方八面。乃曰。若論此事。放行則曹溪路上月白風清。把定則少室峰前云收霧卷。如斯語論。已涉多途。但由一念相應。方信不從人得。大眾且道。從甚麼處得。良久曰。水流元在海。月落不離天。上堂。即性之相。一亙晴空。即相之性。千波競起。若徹來源。清流無阻。所以舉一念而塵沙法門頓顯。拈一毫而無邊剎境齊彰。且道文殊普賢在甚麼處。下坡不走。快便難逢。便下座。

鼎州德山仁繪禪師

僧問。如何是不動尊。師曰。來千去萬。曰。恁么則腳跟不點地也。師曰。卻是汝會。上堂。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。山僧即不然。至道最難。須是揀擇。若無憎愛。爭見明白。

澧州聖壽香積用旻禪師

上堂。木馬

【現代漢語翻譯】 未曾踏著。且道作么生是向上機關。良久曰。仰面看天不見天。 （譯文：未曾真正地踐行。那麼，如何才是通往更高境界的途徑呢？沉默良久后說：抬頭看天卻看不到真正的天。）

廬州長安凈名法因禪師 上堂。天上月圓。人間月半。七八是數。事卻難算。隱顯不辨即且置。黑白未分一句作么生道。良久曰。相逢秋色里。共話月明中。上堂。祖師妙訣。別無可說。直饒釘觜鐵舌。未免弄巧成拙。凈名已把天機泄。 （譯文：凈名法因禪師上堂說法：天上的月亮是圓滿的，人間的月亮卻有殘缺。七和八隻是數字，事情卻難以計算。隱藏和顯現難以分辨暫且不論，黑白未分明時該如何說呢？沉默良久后說：在秋天的景色中相遇，一同談論明亮的月色。又上堂說法：祖師的精妙訣竅，沒有什麼可以多說的。即使有釘子般的嘴和鐵一般的舌頭，也難免弄巧成拙。我凈名已經把天機泄露了。）

浮槎山福嚴守初禪師 僧問。如何是受用三昧（Samadhi，指正定）。師曰。拈匙放箸。問。如何是正直一路。師曰。踏不著。曰。踏著后如何。師曰。四方八面。乃曰。若論此事。放行則曹溪（Caoxi，六祖慧能弘法之地）路上月白風清。把定則少室（Shaoshi，指少林寺）峰前云收霧卷。如斯語論。已涉多途。但由一念相應。方信不從人得。大眾且道。從甚麼處得。良久曰。水流元在海。月落不離天。上堂。即性之相。一亙晴空。即相之性。千波競起。若徹來源。清流無阻。所以舉一念而塵沙法門頓顯。拈一毫而無邊剎境齊彰。且道文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行的象徵）在甚麼處。下坡不走。快便難逢。便下座。 （譯文：有僧人問：什麼是受用三昧？禪師說：拿起勺子放下筷子。問：什麼是正直的道路？禪師說：無法真正地踩到。問：真正踩到之後會怎樣？禪師說：四面八方都是路。於是禪師說：如果談論這件事，放開來看，曹溪的路上月光明亮，清風徐來；把握住來看，少室山峰前雲霧消散。這樣的言語討論，已經涉及很多方面。只要一個念頭相應，才能相信這不由他人給予。各位，那麼從哪裡得到呢？沉默良久后說：水流最終歸於大海，月亮落下也沒有離開天空。又上堂說法：即是自性的現象，就像萬里晴空一樣。即是現象的自性，就像千層波浪競相涌起。如果徹悟了根源，清澈的流水就不會受到阻礙。所以，舉起一個念頭，無數的法門就會顯現；拿起一根毫毛，無邊的佛國凈土就會同時彰顯。那麼，文殊菩賢在哪裡呢？下坡時不走，快速方便的機會很難遇到。說完便走下座位。）

鼎州德山仁繪禪師 僧問。如何是不動尊。師曰。來千去萬。曰。恁么則腳跟不點地也。師曰。卻是汝會。上堂。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。山僧即不然。至道最難。須是揀擇。若無憎愛。爭見明白。 （譯文：有僧人問：什麼是不動尊？禪師說：來來往往，數量眾多。問：這樣說來，就是腳跟不著地了？禪師說：正是你理解的那樣。又上堂說法：最高的道理並不難，只是害怕有所選擇。只要不憎恨不喜愛，就能通透明白。我這個山僧卻不這樣認為，最高的道理是最難的，必須有所選擇。如果沒有憎恨和喜愛，怎麼能見到明白呢？）

澧州聖壽香積用旻禪師 上堂。木馬 （譯文：聖壽香積用旻禪師上堂說法：木馬……）

【English Translation】 Not yet truly stepped upon. Then, how does one find the upward mechanism? After a long silence, he said: 'Looking up at the sky, one does not see the sky.'

Chan Master Fayin of Jingming Temple in Chang'an, Luzhou He ascended the platform and said: 'The moon in the heavens is full, the moon in the human world is half. Seven and eight are just numbers, but things are difficult to calculate. Setting aside the difficulty of distinguishing between hidden and manifest, how does one speak when black and white are not yet distinguished?' After a long silence, he said: 'Meeting in the autumn scenery, we talk together in the bright moonlight.' He ascended the platform again and said: 'The wonderful secret of the Patriarchs cannot be explained. Even with a mouth of nails and a tongue of iron, one cannot avoid being clever but clumsy. Jingming has already revealed the heavenly secret.'

Chan Master Shouchu of Fuyan Mountain, Fucha A monk asked: 'What is the Samadhi (Samadhi, referring to right concentration) of enjoyment?' The Master said: 'Picking up the spoon and putting down the chopsticks.' The monk asked: 'What is the straight path?' The Master said: 'Cannot be stepped on.' The monk said: 'What happens after stepping on it?' The Master said: 'Four directions and eight sides.' Then he said: 'If we talk about this matter, letting go, the road to Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma) is clear with the white moon and gentle breeze. Holding on, the clouds and mist roll away before Shaoshi (Shaoshi, referring to Shaolin Temple) Peak. Such discussions have already involved many aspects. Only when one thought corresponds can one believe that it is not obtained from others. Everyone, then where does it come from?' After a long silence, he said: 'The water flows originally in the sea, the moon falls without leaving the sky.' He ascended the platform and said: 'The appearance of suchness is a clear sky for ten thousand miles. The suchness of appearance is a thousand waves rising. If the source is thoroughly understood, the clear stream will be unobstructed. Therefore, raising one thought, countless Dharma gates are revealed; picking up a single hair, boundless Buddha lands are simultaneously manifested. Then, where are Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great practice)? Not walking downhill, quick and convenient opportunities are hard to come by.' Then he descended from the seat.

Chan Master Renhui of Deshan Mountain, Dingzhou A monk asked: 'What is the Immovable One?' The Master said: 'Coming thousands, going ten thousands.' The monk said: 'In that case, the heels do not touch the ground?' The Master said: 'That is exactly what you understand.' He ascended the platform and said: 'The ultimate path is not difficult, only disliking choice. Just do not hate or love, and it will be clearly understood. This mountain monk does not think so. The ultimate path is the most difficult, and one must choose. Without hatred or love, how can one see clearly?'

Chan Master Yongmin of Xiangji Temple, Shousheng, Lizhou He ascended the platform and said: 'Wooden horse...'

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衝開千騎路。鐵牛透過萬重關。木馬鐵牛即今在甚麼處。良久曰。驚起暮天沙上雁。海門斜去兩三行。

瑞州瑞相子來禪師

上堂。顧視眾曰。夫為宗匠。隨處提綱。應機問答。殺活臨時。心眼精明。那容妖怪。若也棒頭取證。喝下承當。埋沒宗風。恥他先作。轉身一路。不在遲疑。一息不來。還同死漢。大眾。直饒到這田地。猶是句語埋藏。未有逶脫一路。敢問諸人。作么生是透脫一路。還有人道得么。若無。山僧不免與諸人說破。良久曰。玉離荊岫寒光動。劍出豐城紫氣橫。

廬州真空從一禪師

上堂。心鏡明鑑無礙。遂拈起拄杖曰。喚這個作拄杖。即是礙。不喚作拄杖。亦是礙。離此之外。畢竟如何。要會么。礙不礙。誰為對。大地山河。廓然粉碎。

襄州鳳凰山乾明廣禪師

上堂。日頭東畔出。月向西邊沒。來去急如梭。催人成白骨。山僧有一法。堪為保命術。生死不相干。打破精魂窟。咄。咄。是何物。不是眾生。不是佛。參。

慧林沖禪師法嗣

東京永興華嚴寺智明佛慧禪師

常州史氏子。上堂。若論此事。在天則列萬象而齊現。在地則運四時而發生。在人則出沒卷舒。六根互用。且道在山僧拄杖頭上。又作么生。良久。卓一下曰。高也著。低

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Where are the wooden horse (referring to illusory appearances) and the iron ox (a metaphor for firm attachments) now?", "(The Zen master) paused for a long time and said: 'Startling the wild geese on the sandy beach in the twilight, they fly diagonally towards the sea gate, leaving two or three lines of footprints.'", "", "Zen Master Zilai of Ruixiang Temple in Ruizhou", "", "Entering the hall for Dharma talk, he looked around and said: 'As a master of the sect, one should always grasp the key points, answer questions according to the situation, killing or saving lives is all in the present moment. The mind's eye must be sharp and clear, not tolerating any demons or monsters. If one only seeks verification under the stick and shout, burying the style of the sect, that is truly shameful. The path of turning around allows no hesitation. 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也著。

鎮州永泰智航禪師

上堂。散為氣者。乃道之漓。適於變者。為法之弊。靈機不昧。亙古亙今。大用現前。何得何失。雖然如是。忽遇無孔鐵槌。作么生話會。拈拄杖曰。穿過了也。上堂。龍騰碧漢。變化無方。鳳翥青霄。誰知軌跡。可行則行。不出百千三昧。可止則止。寧忘萬象森羅。所以道取不得。捨不得。不可得中祇么得。且道得個甚麼。良久曰。莫妄想。

江陰軍壽聖子邦圓覺禪師

僧問。祖意教意拈放一邊。如何得速成佛去。師曰。有成終不是。是佛亦非真。僧擬議。師叱曰。話頭道甚麼。

長蘆夫禪師法嗣

明州雪竇道榮覺印禪師

郡之陳氏子。僧問。寒山逢拾得時如何。師曰。揚眉飛閃電。曰。更有何事。師曰。開口放毫光。曰。如何是向上一路。師曰。七六八。

真州長蘆宗賾慈覺禪師

洛州孫氏子。僧問。達磨面壁。此理如何。師良久。僧禮拜。師曰。今日被這僧一問。直得口啞。上堂。冬去寒食。一百單五。活人路上。死人無數。頭鉆荊棘林。將謂眾生苦。拜掃事如何。骨堆上添土。唯有出家人。不踏無生路。大眾且道。向甚麼處去。還會么。南天臺。北五臺。參。上堂。新羅別無妙訣。當言不避截舌。但能心口相應。一生受

【現代漢語翻譯】 也著。

鎮州永泰智航禪師

上堂。散為氣者，乃道之漓（道消散為氣），適於變者，為法之弊（適應變化是佛法的弊端）。靈機不昧（靈妙的機能不昏昧），亙古亙今（貫穿過去和現在）。大用現前（偉大的作用顯現於眼前），何得何失（哪裡有得到和失去）？雖然如是，忽遇無孔鐵槌（即使這樣，忽然遇到沒有孔眼的鐵錘），作么生話會（如何理解）？拈拄杖曰（拿起拄杖說），穿過了也（穿過去了）。上堂。龍騰碧漢（龍在碧藍的天空中騰飛），變化無方（變化沒有固定的方向）。鳳翥青霄（鳳凰在青色的天空中飛翔），誰知軌跡（誰能知道它的軌跡）？可行則行（可以行走就行走），不出百千三昧（不超過百千種禪定）。可止則止（可以停止就停止），寧忘萬象森羅（寧願忘記萬象森羅）。所以道取不得（所以說無法獲取），捨不得（無法捨棄），不可得中祇么得（在不可得之中就這樣獲得）。且道得個甚麼（說說看得到了什麼）？良久曰（沉默良久說），莫妄想（不要妄想）。

江陰軍壽聖子邦圓覺禪師

僧問。祖意教意拈放一邊（將祖師的意旨和教義放在一邊），如何得速成佛去（如何才能快速成佛）？師曰。有成終不是（有所成就最終不是），是佛亦非真（是佛也不是真的）。僧擬議（僧人猶豫），師叱曰（禪師呵斥道），話頭道甚麼（剛才的話是什麼）？

長蘆夫禪師法嗣

明州雪竇道榮覺印禪師

郡之陳氏子。僧問。寒山逢拾得時如何（寒山遇到拾得時是怎樣的）？師曰。揚眉飛閃電（揚起眉毛，如同閃電飛過）。曰。更有何事（還有什麼事）？師曰。開口放毫光（開口說話，放出毫光）。曰。如何是向上一路（如何是更進一步的道路）？師曰。七六八。

真州長蘆宗賾慈覺禪師

洛州孫氏子。僧問。達磨面壁（達磨面壁），此理如何（這個道理是什麼）？師良久（禪師沉默良久）。僧禮拜（僧人禮拜）。師曰。今日被這僧一問（今天被這個僧人一問），直得口啞（啞口無言）。上堂。冬去寒食（冬天過去是寒食節），一百單五（一百零五天）。活人路上（在活人的道路上），死人無數（死去的人無數）。頭鉆荊棘林（頭鉆進荊棘林），將謂眾生苦（以為眾生很苦）。拜掃事如何（祭拜掃墓的事情怎麼樣了）？骨堆上添土（在骨堆上新增泥土）。唯有出家人（只有出家人），不踏無生路（不走沒有生機的道路）。大眾且道（各位說說看），向甚麼處去（向什麼地方去）？還會么（明白了嗎）？南天臺（南方的天臺山），北五臺（北方的五臺山）。參。上堂。新羅別無妙訣（新羅沒有什麼特別的妙訣），當言不避截舌（應該說的不怕被割掉舌頭）。但能心口相應（只要能夠心口相應），一生受用（一生都受益）。

【English Translation】 Ye Zhe.

Chan Master Zhihang of Yongtai in Zhenzhou

Entered the hall. 'Scattering into Qi (vital energy) is the dilution of the Dao (the Way),' 'Adapting to change is the flaw of the Dharma (Buddhist teachings).' The spiritual mechanism is never obscured, spanning the past and present. When great function manifests before you, what is there to gain or lose? Although it is so, if you suddenly encounter a hole-less iron hammer, how would you understand it?' He raised his staff and said, 'It has passed through!' Entered the hall. 'The dragon soars in the azure sky, its transformations without fixed direction. The phoenix flies in the green sky, who knows its tracks? If it can be done, then do it, not exceeding hundreds of thousands of Samadhis (meditative states). If it can be stopped, then stop it, rather forgetting the myriad phenomena. Therefore, it is said that it cannot be taken, cannot be abandoned, and in the unattainable, just attain it like that. Tell me, what is attained?' After a long silence, he said, 'Do not妄想 (妄想: engage in妄想, wild, illusory thinking).'

Chan Master Yuanjue of Shousheng Temple in Jiangyin Army

A monk asked, 'Setting aside the Patriarch's intention and the teachings, how can one quickly attain Buddhahood?' The Master said, 'If there is attainment, it is ultimately not. Even if it is Buddha, it is not real.' The monk hesitated. The Master scolded, 'What did you say?'

Lineage of Chan Master Fu of Changlu

Chan Master Jueyin Daorong of Xuetou in Mingzhou

A son of the Chen family in the prefecture. A monk asked, 'What is it like when Hanshan (Cold Mountain) meets Shide (Foundling)?' The Master said, 'Raising eyebrows, lightning flashes.' The monk said, 'What else is there?' The Master said, 'Opening the mouth, emitting light.' The monk said, 'What is the upward path?' The Master said, 'Seven, six, eight.'

Chan Master Cijue Zongze of Changlu in Zhenzhou

A son of the Sun family in Luozhou. A monk asked, 'Bodhidharma (達磨) facing the wall, what is this principle?' The Master was silent for a long time. The monk bowed. The Master said, 'Today, being asked by this monk, I am rendered speechless.' Entered the hall. 'Winter goes, the Cold Food Festival (寒食). One hundred and five days. On the road of the living, countless dead. Head drilling into the thorny forest, thinking that sentient beings are suffering. How is the matter of worship and sweeping? Adding soil to the pile of bones. Only the monks do not tread the path of no birth. Tell me, everyone, where are they going? Do you understand? Southern Tiantai (南天臺), Northern Wutai (北五臺). Investigate.' Entered the hall. 'Xinluo (新羅, Silla) has no special secrets. One should speak without fearing the cutting of the tongue. As long as the mind and mouth correspond, one will benefit for a lifetime.'

---

用不徹。且道如何是心口相應底句。良久曰。焦磚打著連底凍。參。問。六門未息時如何。師曰。鼻孔里燒香。曰。學人不會。師曰。耳朵里打鼓。問。如何是無功之功。師曰。泥牛不運步。天下沒荒田。曰。恁么則功不浪施也。師曰。雖然廣大神通。未免遭他痛棒。上堂。金屑雖貴。落眼成翳。金屑既除。眼在甚麼處。若如此者。未出荊棘林中。棒頭取證。喝下承當。正在金峰窠里。上堂。樓外紫金山色秀。門前甘露水聲寒。古槐陰下清風裡。試為諸人再指看。拈拄杖曰。還見么。擊香卓曰。還聞么。靠卻拄杖曰。眼耳若通隨處足。水聲山色自悠悠。

平江府慧日智覺廣燈禪師

本郡梅氏子。上堂。良久曰。休休休。徒悠悠。釣竿長在手。魚冷不吞鉤。喝一喝。下座。

佛日才禪師法嗣

澧州夾山靈泉自齡禪師

常州周氏子。僧問。金雞啄破琉璃殼。玉兔挨開碧海門。此是人間光影。如何是祖師機。師曰。針劄不入。曰。祇如朕兆未生已前。作么生道。師舉起拂子。僧曰。如何領會。師曰。斫額望扶桑。問。混沌未分時如何。師曰。春風𩖼𩖼。曰。分后如何。師曰。春日遲遲。曰。向上更有事也無。師曰。一年三百六十日。上堂。良久顧大眾曰。月里走金烏。誰云一物無。趙州東壁

【現代漢語翻譯】 現代漢語譯本 用不著多說。那麼，什麼是心口相應的句子呢？（禪師）停頓了很久說：『燒焦的磚頭打著了連底的冰凍。』參悟吧。 問：六根（眼、耳、鼻、舌、身、意）未停止活動時如何？（禪師）說：『鼻孔里燒香。』（僧人）說：『學人不會。』（禪師）說：『耳朵里打鼓。』 問：什麼是無功之功？（禪師）說：『泥做的牛不邁步，天下就沒有荒田。』（僧人）說：『這樣說來，功德就不會白費了。』（禪師）說：『即使有廣大神通，也免不了挨痛打。』 上堂說法。（禪師說）『金屑雖然珍貴，落入眼中就會成為障礙。金屑既然除去了，眼睛又在哪裡呢？』如果像這樣，還沒有脫離荊棘林中。棒頭取證，喝下承擔，這正是在金峰的巢穴里。 上堂說法。（禪師說）『樓外的紫金山色秀麗，門前的甘露水聲清寒。古老的槐樹蔭下，清風習習，讓我為各位再指點一番。』（禪師）拿起拄杖說：『看見了嗎？』敲擊香案說：『聽見了嗎？』靠著拄杖說：『眼耳如果貫通，隨處都足夠。水聲山色，自然悠閑。』

平江府慧日智覺廣燈禪師

（禪師是）本郡梅氏之子。上堂說法。（禪師）停頓了很久說：『算了算了，只是徒勞。釣竿長在手中，魚兒冷淡不吞鉤。』喝一聲，下座。

佛日才禪師法嗣

澧州夾山靈泉自齡禪師

（禪師是）常州周氏之子。僧人問：『金雞啄破琉璃殼，玉兔打開碧海門，這是人間光影，什麼是祖師的機鋒？』（禪師）說：『針扎不入。』（僧人）說：『如果說朕兆未生之前，該怎麼說？』（禪師）舉起拂塵。（僧人）說：『如何領會？』（禪師）說：『砍額頭望扶桑（指太陽升起的地方）。』 問：混沌未分時如何？（禪師）說：『春風和煦。』（僧人）說：『分后如何？』（禪師）說：『春日悠長。』（僧人）說：『向上還有更高境界嗎？』（禪師）說：『一年三百六十日。』上堂說法。（禪師）停頓了很久，看著大眾說：『月亮里跑著金烏（指太陽），誰說萬物皆空？趙州東壁…』

【English Translation】 English version No need to elaborate. Then, what is a phrase that corresponds to both mind and mouth? (The Chan master) paused for a long time and said: 'A burnt brick strikes the bottom of the frozen ground.' Contemplate this. Asked: What is it like when the six senses (eye, ear, nose, tongue, body, and mind) have not ceased their activity? (The Chan master) said: 'Burning incense in the nostrils.' (The monk) said: 'This student does not understand.' (The Chan master) said: 'Beating a drum in the ears.' Asked: What is the merit of no merit? (The Chan master) said: 'A mud ox does not move, and there are no barren fields under heaven.' (The monk) said: 'In that case, merit is not wasted.' (The Chan master) said: 'Even with great supernatural powers, one cannot avoid being severely beaten.' Ascending the hall to preach. (The Chan master said) 'Although gold dust is precious, it becomes an obstruction when it falls into the eyes. Now that the gold dust has been removed, where are the eyes?' If it is like this, one has not yet escaped from the thorny forest. Seeking proof at the end of the staff, accepting it under the shout, this is precisely being in the nest of Golden Peak. Ascending the hall to preach. (The Chan master said) 'Outside the building, the purple-gold mountain scenery is beautiful; before the gate, the sound of sweet dew water is cold. Under the shade of the ancient pagoda tree, in the refreshing breeze, let me point it out to you again.' (The Chan master) picked up the staff and said: 'Do you see it?' He struck the incense table and said: 'Do you hear it?' Leaning on the staff, he said: 'If the eyes and ears are connected, everywhere is sufficient. The sound of water and the color of the mountains are naturally leisurely.'

Chan Master Guangdeng of Huiri Zhijue Temple, Pingjiang Prefecture

(The Chan master was) a son of the Mei family of this prefecture. Ascending the hall to preach. (The Chan master) paused for a long time and said: 'Stop, stop, it's all in vain. The fishing rod is always in hand, but the fish are cold and do not swallow the hook.' He shouted once and descended from the seat.

Dharma Successor of Chan Master Cai of Fori Temple

Chan Master Ziling of Lingquan Temple, Jiashan, Lizhou

(The Chan master was) a son of the Zhou family of Changzhou. A monk asked: 'The golden rooster pecks open the crystal shell, and the jade rabbit pushes open the azure sea gate. This is the light and shadow of the human world. What is the ancestral teacher's opportunity?' (The Chan master) said: 'A needle cannot penetrate it.' (The monk) said: 'If we speak of before the signs have arisen, what should be said?' (The Chan master) raised the whisk. (The monk) said: 'How should I understand?' (The Chan master) said: 'Looking at Fusang (referring to the place where the sun rises) by cutting the forehead.' Asked: What is it like when chaos has not yet separated? (The Chan master) said: 'The spring breeze is gentle.' (The monk) said: 'What is it like after separation?' (The Chan master) said: 'The spring days are long.' (The monk) said: 'Is there anything higher beyond this?' (The Chan master) said: 'Three hundred and sixty days a year.' Ascending the hall to preach. (The Chan master) paused for a long time, looked at the assembly, and said: 'A golden crow (referring to the sun) runs in the moon. Who says that nothing exists? Zhao Zhou's east wall...'

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上。掛個大葫蘆。參。上堂。良久打一圓相曰。大眾。五千余卷詮不盡。三世諸佛贊不及。令人卻憶賣油翁。狼忙走下繩床立。參。上堂。便乃忘機守默。已被金粟佔先。擬欲展演詞鋒。落在瞿曇之後。離此二途。作么生是衲僧透脫一路。良久曰。好笑南泉提起處。刈茆鐮子曲彎彎。參。

天缽元禪師法嗣

衛州元豐院清滿禪師

滄州田氏子。僧問。如何是佛。師曰。天寒地冷。曰。如何是道。師曰。不道。曰。為甚麼不道。師曰。道是閑名字。上堂。無異思惟。諦聽諦聽。昨日寒。今日寒。抖擻精神著力看。著力看。看來看去轉顢頇。要得不顢頇。看。參。上堂。堪作梁底作梁。堪作柱底作柱靈利衲僧便知落處。驀拈拄杖曰。還知這個堪作甚麼。打香臺一下。曰。莫道無用處。復打一下曰。參。上堂。看看。堂里木師伯。被聖僧打一摑。走去見維那。被維那打兩摑。露柱呵呵笑。打著這師伯元豐路見不平。與你雪正。拈拄杖曰。來來。然是聖僧也須吃棒。擊香臺下座。歲旦上堂。憶昔山居絕糧。有頌舉似大眾。饑餐松柏葉。渴飲澗中泉。看罷青青竹。和衣自在眠。大眾。更有山懷為君說。今年年是去年年。上堂。此劍刃上事。須劍刃上漢始得。有般名利之徒。為人天師。懸羊頭賣狗肉。壞後進初

【現代漢語翻譯】 現代漢語譯本： 上。掛著一個大葫蘆。參。 上堂。良久，打一個圓相說：『大眾，五千多卷經書也詮釋不盡，三世諸佛也讚歎不及，令人卻想起賣油翁。』狼狽地走下繩床站立。參。 上堂。如果忘卻機心，保持沉默，就已經被金粟如來搶先一步。如果想要展現口才，又落在瞿曇佛之後。離開這兩條路，怎樣才是衲僧（指僧人）透脫生死的一條路？』良久說：『好笑南泉禪師提起處，割茅草的鐮刀彎又彎。』參。

天缽元禪師法嗣

衛州元豐院清滿禪師

滄州田氏人。有僧人問：『如何是佛？』禪師說：『天寒地冷。』 僧人問：『如何是道？』禪師說：『不道。』 僧人問：『為什麼不道？』禪師說：『道是閑名字。』 上堂。不要有其他的思慮，仔細聽，仔細聽。昨天冷，今天也冷，抖擻精神，著力看。著力看，看來看去反而更加糊塗。想要不糊塗，看！』參。 上堂。可以做梁的就做梁，可以做柱的就做柱，靈利的衲僧便知道落腳之處。忽然拿起拄杖說：『還知道這個可以做什麼嗎？』打香臺一下，說：『莫說沒有用處。』又打一下，說：『參。』 上堂。看看，堂里的木匠師伯，被聖僧打了一巴掌，跑去見維那（寺院中的一種職務），被維那打了兩巴掌。露柱（寺院中露天的柱子）呵呵笑。打著這個師伯，元豐路見不平，為你伸張正義。』拿起拄杖說：『來來。即使是聖僧也須吃棒。』擊打香臺後下座。 歲旦上堂。回憶昔日在山中居住，斷絕了糧食，有頌偈說給大家聽：『飢餓時吃松柏葉，口渴時喝澗中泉。看完青青的竹子，和衣自在地睡覺。』 大眾，還有山中的情懷要為你們說，今年年是去年年。 上堂。這是劍刃上的事情，必須是劍刃上的漢子才能做到。有些追逐名利之徒，做人天之師，掛著羊頭賣狗肉，敗壞後進的初學之人。

【English Translation】 English version: Up. Hanging a large gourd. Attend. Ascending the hall. After a long silence, he struck a circle and said, 'Great assembly, even five thousand volumes of scriptures cannot fully explain it, and the Buddhas of the three worlds cannot praise it enough. It reminds one of the oil-pouring master.' He hurriedly stepped down from the rope bed and stood. Attend. Ascending the hall. If one forgets scheming and remains silent, one has already been preempted by Jin Su (another name for a Buddha). If one intends to display eloquence, one falls behind Gautama (another name for the Buddha). Apart from these two paths, what is the path for a monk (nàsēng, referring to a monk) to break free from birth and death?' After a long silence, he said, 'It's laughable how Nanquan (a Zen master) brought it up: the sickle for cutting thatch is curved and bent.' Attend.

Dharma successor of Zen Master Tianbo Yuan

Zen Master Qingman of Yuanfeng Monastery in Weizhou

A man from the Tian family in Cangzhou. A monk asked, 'What is Buddha?' The master said, 'The weather is cold.' The monk asked, 'What is the Dao?' The master said, 'Not speaking of it.' The monk asked, 'Why not speak of it?' The master said, 'Dao is an idle name.' Ascending the hall. Without different thoughts, listen carefully, listen carefully. Yesterday was cold, today is cold, rouse your spirits and look intently. Look intently, looking back and forth only becomes more muddled. If you want to not be muddled, look!' Attend. Ascending the hall. What can be used as a beam is used as a beam, what can be used as a pillar is used as a pillar, and a clever monk will know where to settle. Suddenly picking up a staff, he said, 'Do you know what this can be used for?' He struck the incense table once and said, 'Don't say it's useless.' He struck it again and said, 'Attend.' Ascending the hall. Look, look, the carpenter master in the hall was slapped by a holy monk, ran to see the director (Vina, a position in the monastery), and was slapped twice by the director. The exposed pillar (a pillar in the monastery) laughed heartily. Hitting this master, seeing injustice on the Yuanfeng road, I will redress it for you.' Picking up the staff, he said, 'Come, come. Even a holy monk must be beaten.' He struck the incense table and descended from the seat. Ascending the hall on New Year's Day. Recalling the past when living in the mountains, cut off from food, there is a verse to share with everyone: 'When hungry, eat pine and cypress leaves, when thirsty, drink from the mountain stream. After watching the green bamboo, sleep freely with clothes on.' Great assembly, there is still the mountain's embrace to tell you, this year is the same as last year. Ascending the hall. This is a matter on the edge of a sword, and it must be done by a hero on the edge of a sword. Some who pursue fame and profit become teachers of humans and gods, hanging up a sheep's head and selling dog meat, ruining the beginners who come later.

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機。滅先聖洪範。你等諸人聞恁么事。豈不寒心。由是疑誤眾生。墮無間獄。苦哉。苦哉。取一期快意。受萬劫餘殃。有甚麼死急。來為釋子。喝曰。聵人徒側耳。便下座。上堂。喝一喝曰。不是道。不是禪。每逢三五夜。皓月十分圓。參。師凡見僧。乃曰。佛法世法。眼病空花。有僧曰。翳消花滅時如何。師曰。將謂汝靈利。

青州定慧院法本禪師

僧問。古人到這裡。為甚麼拱手歸降。師曰。理合如是。曰。畢竟如何。師曰。夜眠日走。

西京善勝真悟禪師

上堂。揚聲止響。不知聲是響根。弄影逃形。不知形為影本。以法問法。不知法本非法。以心傳心。不知心本無心。心本無心。知心如幻。了法非法。知法如夢。心法不實。莫謾追求。夢幻空花。何勞把捉。到這裡。三世諸佛．一大藏教．祖師言句．天下老和尚路布葛藤盡使不著。何故。太平本是將軍致。不許將軍見太平。

瑞巖鴻禪師法嗣

明州育王曇振真戒禪師

上堂。今日布袋頭開。還有買賣者么。時有僧出曰。有。師曰。不作貴。不作賤。作么生酬價。僧無語。師曰。老僧失利。

棲賢遷禪師法嗣

舒州王屋山崇福燈禪師

上堂。天不能蓋。地不能載。一室無私。何處不在。大眾。直

【現代漢語翻譯】 現代漢語譯本：

機。滅先聖洪範（偉大的法則）。你等諸人聞恁么事（聽到這樣的事情）。豈不寒心。由此疑誤眾生。墮無間獄（最痛苦的地獄）。苦哉。苦哉。取一期快意（短暫的快樂）。受萬劫餘殃（無盡的災禍）。有什麼死急。來為釋子（佛陀的弟子）。喝曰。聵人徒側耳（耳聾的人白白側耳傾聽）。便下座。上堂。喝一喝曰。不是道。不是禪。每逢三五夜（每月十五的夜晚）。皓月十分圓。參。師凡見僧。乃曰。佛法世法。眼病空花（虛幻不實）。有僧曰。翳消花滅時如何。師曰。將謂汝靈利（還以為你很聰明）。

青州定慧院法本禪師

僧問。古人到這裡。為什麼拱手歸降。師曰。理合如是。曰。畢竟如何。師曰。夜眠日走。

西京善勝真悟禪師

上堂。揚聲止響。不知聲是響根。弄影逃形。不知形為影本。以法問法。不知法本非法。以心傳心。不知心本無心。心本無心。知心如幻。了法非法。知法如夢。心法不實。莫謾追求。夢幻空花。何勞把捉。到這裡。三世諸佛（過去、現在、未來的所有佛陀）。一大藏教（全部佛經）。祖師言句（歷代祖師的教誨）。天下老和尚路布葛藤（所有老和尚的教導）盡使不著。何故。太平本是將軍致。不許將軍見太平。

瑞巖鴻禪師法嗣

明州育王曇振真戒禪師

上堂。今日布袋頭開。還有買賣者么。時有僧出曰。有。師曰。不作貴。不作賤。作么生酬價。僧無語。師曰。老僧失利。

棲賢遷禪師法嗣

舒州王屋山崇福燈禪師

上堂。天不能蓋。地不能載。一室無私。何處不在。大眾。直 English version:

Scheming. Destroying the great laws of the former sages (Hong Fan). When you people hear of such things, how can you not feel chilled to the bone? Because of this, you mislead sentient beings and fall into Avici Hell (the hell of incessant suffering). Woe is me! Woe is me! Taking a moment's pleasure, you suffer endless calamities. What is the desperate hurry to become a disciple of the Buddha (Shakya's disciples)? The master shouted, 'Deaf people are just pricking up their ears in vain!' Then he descended from the seat and ascended to the hall. He shouted once, saying, 'It is not the Tao, it is not Zen. Every time the fifteenth night comes, the bright moon is perfectly round.' Investigate. Whenever the master saw a monk, he would say, 'The Dharma of the Buddha and the Dharma of the world are like flowers in the sky due to an eye disease (illusory and unreal).' A monk asked, 'What happens when the cataract disappears and the flowers vanish?' The master said, 'I thought you were clever.'

Chan Master Faben of Dinghui Monastery in Qingzhou

A monk asked, 'When the ancients arrived here, why did they surrender with folded hands?' The master said, 'It is only right that it should be so.' The monk said, 'What is it ultimately like?' The master said, 'At night they sleep, and during the day they walk.'

Chan Master Zhenwu of Shansheng Monastery in Xijing

Ascending the hall, he said, 'Raising your voice to stop the echo, you do not know that the voice is the root of the echo. Playing with shadows to escape the form, you do not know that the form is the basis of the shadow. Using the Dharma to question the Dharma, you do not know that the Dharma is fundamentally not Dharma. Using the mind to transmit the mind, you do not know that the mind is fundamentally without mind. The mind is fundamentally without mind. Knowing that the mind is like an illusion, understanding that the Dharma is not Dharma, knowing that the Dharma is like a dream. The mind and the Dharma are not real, do not vainly pursue them. Dreams and illusions are like flowers in the sky, why bother grasping them? Arriving here, the Buddhas of the three worlds (past, present, and future), the entire Tripitaka (the great collection of Buddhist scriptures), the words and phrases of the patriarchs (teachings of the ancestral masters), and the rambling entanglements of all the old monks in the world are all useless. Why? Peace is originally brought about by generals, but generals are not allowed to see peace.'

A Dharma Successor of Chan Master Ruiyan Hong

Chan Master Zhenjie of Yuhuang Tanzhen Monastery in Mingzhou

Ascending the hall, he said, 'Today, the bag is opened. Is there anyone who wants to trade?' At that time, a monk came out and said, 'Yes.' The master said, 'Neither making it expensive nor making it cheap, how will you offer the price?' The monk was speechless. The master said, 'This old monk has lost profit.'

A Dharma Successor of Chan Master Qixian Qian

Chan Master Deng of Chongfu Monastery on Wangwu Mountain in Shuzhou

Ascending the hall, he said, 'The sky cannot cover it, the earth cannot bear it. If a room is without selfishness, where is it not? Great assembly, directly'

【English Translation】 English version:

Scheming. Destroying the great laws of the former sages (Hong Fan). When you people hear of such things, how can you not feel chilled to the bone? Because of this, you mislead sentient beings and fall into Avici Hell (the hell of incessant suffering). Woe is me! Woe is me! Taking a moment's pleasure, you suffer endless calamities. What is the desperate hurry to become a disciple of the Buddha (Shakya's disciples)? The master shouted, 'Deaf people are just pricking up their ears in vain!' Then he descended from the seat and ascended to the hall. He shouted once, saying, 'It is not the Tao, it is not Zen. Every time the fifteenth night comes, the bright moon is perfectly round.' Investigate. Whenever the master saw a monk, he would say, 'The Dharma of the Buddha and the Dharma of the world are like flowers in the sky due to an eye disease (illusory and unreal).' A monk asked, 'What happens when the cataract disappears and the flowers vanish?' The master said, 'I thought you were clever.'

Chan Master Faben of Dinghui Monastery in Qingzhou

A monk asked, 'When the ancients arrived here, why did they surrender with folded hands?' The master said, 'It is only right that it should be so.' The monk said, 'What is it ultimately like?' The master said, 'At night they sleep, and during the day they walk.'

Chan Master Zhenwu of Shansheng Monastery in Xijing

Ascending the hall, he said, 'Raising your voice to stop the echo, you do not know that the voice is the root of the echo. Playing with shadows to escape the form, you do not know that the form is the basis of the shadow. Using the Dharma to question the Dharma, you do not know that the Dharma is fundamentally not Dharma. Using the mind to transmit the mind, you do not know that the mind is fundamentally without mind. The mind is fundamentally without mind. Knowing that the mind is like an illusion, understanding that the Dharma is not Dharma, knowing that the Dharma is like a dream. The mind and the Dharma are not real, do not vainly pursue them. Dreams and illusions are like flowers in the sky, why bother grasping them? Arriving here, the Buddhas of the three worlds (past, present, and future), the entire Tripitaka (the great collection of Buddhist scriptures), the words and phrases of the patriarchs (teachings of the ancestral masters), and the rambling entanglements of all the old monks in the world are all useless. Why? Peace is originally brought about by generals, but generals are not allowed to see peace.'

A Dharma Successor of Chan Master Ruiyan Hong

Chan Master Zhenjie of Yuhuang Tanzhen Monastery in Mingzhou

Ascending the hall, he said, 'Today, the bag is opened. Is there anyone who wants to trade?' At that time, a monk came out and said, 'Yes.' The master said, 'Neither making it expensive nor making it cheap, how will you offer the price?' The monk was speechless. The master said, 'This old monk has lost profit.'

A Dharma Successor of Chan Master Qixian Qian

Chan Master Deng of Chongfu Monastery on Wangwu Mountain in Shuzhou

Ascending the hall, he said, 'The sky cannot cover it, the earth cannot bear it. If a room is without selfishness, where is it not? Great assembly, directly'

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饒恁么會去。也是鬼弄精魂。怎生說個常在底道理。良久曰。金風昨夜起。遍地是黃花。

凈眾言首座法嗣

西京招提惟湛廣燈禪師

嘉禾人也。僧問。如何是和尚家風。師曰。秋風黃葉亂。遠岫白雲歸。曰。專為流通也。師曰。即今作么生舉。僧便喝。師便打。上堂。偏不偏。正不正。那事從來難比並。滿天風雨骨毛寒。何須更入那伽定。卓拄杖下座。上堂。六塵不惡。還同正覺。馬上誰家白麵郎。穿花折柳垂巾角。夜來一醉明月樓。呼盧輪卻黃金宅。臂鷹走犬歸不歸。娥眉皓齒嗔無力。此心能有幾人知。黃頭碧眼非相識。啰啰哩。拍手一下。下座。

青原下十三世

法雲本禪師法嗣

臨安府凈慈楚明寶印禪師

百粵張氏。上堂。祖師心印。非長非短。非方非圓。非內非外。亦非中間。且問大眾。決定是何形貌。拈拄杖曰。還見么。古篆不成文。飛帛難同體。從本自分明。何須重特地。擊禪床下座。上堂。出門見山水。入門見佛殿。靈光觸處通。諸人何不薦。若不薦。凈慈今日不著便。上堂。祖師道。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。凈慈當時若見恁么道。用黑漆拄杖子一棒打殺。埋向無陰陽地上。令他出氣不得。何故。叵耐他瞞我唐土人。眾中莫

【現代漢語翻譯】 現代漢語譯本 饒是你如此會意，也不過是鬼魅在作祟，迷惑你的心神。如何才能說出常住不變的真理呢？（停頓良久）金風昨夜吹起，遍地都是金黃的菊花。

凈眾言首座的法嗣

西京招提惟湛廣燈禪師

是嘉禾人。有僧人問：『什麼是和尚您的家風？』禪師說：『秋風吹落黃葉紛亂，遠處山峰白雲飄回。』僧人說：『這是特意爲了流通佛法啊。』禪師說：『你現在打算怎麼舉起（這個話頭）？』僧人便大喝一聲，禪師就打了他。禪師上堂說法：『偏也不偏，正也不正，那件事從來難以比較並論。滿天風雨，寒氣逼人，何必還要進入那伽定（Naga Samadhi，龍入定）呢？』說完，拄著拄杖走下座。禪師上堂說法：『六塵（色、聲、香、味、觸、法）並不邪惡，反而與正覺相同。馬上的那位是誰家的俊俏少年郎？穿花拂柳，頭巾一角垂落。昨夜在明月樓喝得酩酊大醉，擲骰子輸掉了黃金豪宅。臂上架著鷹，帶著獵犬，流連忘返。美貌的女子嬌嗔無力。這份心意有幾人能懂？黃頭髮碧眼睛的人也未必相識。啰啰哩。』拍手一下，走下座。

青原下第十三世

法雲本禪師的法嗣

臨安府凈慈楚明寶印禪師

是百粵張氏人。禪師上堂說法：『祖師的心印，非長非短，非方非圓，非內非外，也不是中間。且問各位，究竟是什麼形狀？』拿起拄杖說：『還看見了嗎？古老的篆字不成文，飛舞的絲帛難以相同。本來就十分分明，何須再次特意尋覓？』敲擊禪床走下座。禪師上堂說法：『出門看見山水，入門看見佛殿。靈光到處貫通，各位為什麼不領會？』如果不領會，凈慈我今天就不客氣了。禪師上堂說法：『祖師說：我本來到這片土地，傳法是爲了拯救迷惑的眾生。一花開放五片花瓣，結果自然成就。』凈慈我當時如果見到他這樣說，就用黑漆拄杖一棒打死他，埋在沒有陰陽分別的地上，讓他無法出氣。為什麼？可恨他欺騙我唐土之人。各位之中莫非有人...

【English Translation】 English version Even if you are so insightful, it's just ghosts playing tricks, confusing your mind. How can you speak of the principle of permanence? (After a long pause) The golden wind rose last night, and yellow flowers are everywhere.

Successor of Chief Seat Jingzhong Yan

Chan Master Weizhan Guangdeng of Zhaoti Temple in Xijing

Was a native of Jiahe. A monk asked, 'What is the style of the abbot's family?' The Master said, 'Autumn wind blows yellow leaves in disarray, distant peaks return with white clouds.' The monk said, 'This is especially for the circulation of the Dharma.' The Master said, 'How do you intend to raise (this topic) now?' The monk then shouted loudly, and the Master struck him. The Master ascended the hall and said, 'Neither biased nor unbiased, neither right nor wrong, that matter has always been difficult to compare. The wind and rain fill the sky, and the coldness pierces the bones. Why bother entering Naga Samadhi (Naga Samadhi, dragon entering samadhi)?' Having said that, he leaned on his staff and descended from the seat. The Master ascended the hall and said, 'The six dusts (form, sound, smell, taste, touch, dharma) are not evil, but are the same as perfect enlightenment. Who is that handsome young man on horseback? Passing through flowers and willows, the corner of his headscarf droops. Last night, drunk in the Bright Moon Pavilion, he gambled away his golden mansion. Carrying a hawk on his arm and leading hunting dogs, he lingers and forgets to return. The beautiful woman pouts in powerless anger. How many people understand this heart? People with yellow hair and blue eyes may not recognize it. Lolo li.' He clapped his hands once and descended from the seat.

Thirteenth Generation from Qingyuan

Chan Master Chuming Baoyin of Jingci Temple in Lin'an Prefecture

Was a native of the Zhang family of Baiyue. The Chan Master ascended the hall and said, 'The ancestral teacher's mind-seal is neither long nor short, neither square nor round, neither inside nor outside, nor in the middle. But I ask you all, what exactly is its shape?' He picked up his staff and said, 'Do you see it? The ancient seal script does not form words, and flying silk is difficult to match. It has always been clear, why bother searching again?' He struck the Zen platform and descended from the seat. The Chan Master ascended the hall and said, 'Going out, you see mountains and rivers; entering, you see the Buddha hall. Spiritual light pervades everywhere, why don't you all understand?' If you don't understand, I, Jingci, will not be polite today. The Chan Master ascended the hall and said, 'The ancestral teacher said: I originally came to this land to transmit the Dharma to save deluded beings. One flower opens five petals, and the fruit naturally ripens.' If I, Jingci, had seen him say that at the time, I would have beaten him to death with a black lacquer staff and buried him in a place without yin and yang, so that he could not breathe. Why? How hateful that he deceives the people of my Tang land. Among you, could there be someone...

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有為祖師出氣底么。出來。和你一時埋卻。上堂。若論此事。如散鋪寶貝。亂堆金玉。昧己者自甘窮困。有眼底信手拈來。所以道閻浮有大寶。見少得還稀。若人將獻我。成佛一餉時。乃拈拄杖曰。如今一時呈似。普請大眾高著眼。擲拄杖。下座。

真州長蘆道和祖照禪師

興化潘氏子。僧問。無遮聖會。還有不到者么。師曰。有。曰。誰是不到者。師曰。金剛腳下鐵崑崙。問。不許夜行。投明須到。意旨如何。師曰。羊頭車子推明月。曰。便恁么去時如何。師曰。鐵門路險。問。一槌兩當時如何。師曰。踏藕得魚歸。問。教外別傳。未審傳個甚麼。師曰。鐵彈子。問。百城游罷時如何。師曰。前頭更有趙州關。上堂。一二三四五六。碧眼胡僧數不足。泥牛入海過新羅。木馬追風到天竺。天竺茫茫何處尋。補陀巖上問觀音。普賢拍手呵呵笑。歸去來兮秋水深。

福州雪峰思慧妙湛禪師

錢塘俞氏子。僧問。古殿無燈時如何。師曰。東壁打西壁。曰。恁么則撞著露柱也。師曰。未敢相許。上堂。一法若通。萬緣方透。拈拄杖曰。這裡悟了。提起拄杖。海上橫行。若到云居山頭。為我傳語雪峰和尚。咄。上堂。布大教網。捷人天魚。護聖不似老胡。拖泥帶水。祇是見兔放鷹。遇獐發箭。乃高聲召

【現代漢語翻譯】 現代漢語譯本： 難道有為祖師出氣的嗎？出來！和你一起埋掉。上堂說法時說：如果談論這件事，就像散開舖陳寶貝，胡亂堆積金玉一樣。不明白自己本性的人，自然甘於貧窮困苦。有眼力的人，隨手拈來都是寶貝。所以說，閻浮提（Jambudvipa，指我們所居住的這個世界）有大寶，但見到的人少，得到的人更稀少。如果有人將此寶獻給我，成就佛道就在一瞬間。於是拿起拄杖說：現在一時全部呈現出來，請各位大眾高抬貴眼仔細看。說完，擲下拄杖，走下法座。

真州長蘆道和祖照禪師

興化潘氏之子。有僧人問：『無遮聖會（指不分貴賤、賢愚，一律平等對待的法會），還有沒來參加的人嗎？』禪師說：『有。』僧人問：『誰是沒來參加的人？』禪師說：『金剛（Vajra，佛教護法神）腳下的鐵崑崙（Mount Meru，佛教中的須彌山）。』問：『不許晚上趕路，天亮必須到達，這是什麼意思？』禪師說：『羊頭車子推著明月走。』僧人說：『如果就這樣走，結果會如何？』禪師說：『鐵門路途險峻。』問：『一槌兩斷時如何？』禪師說：『摸索著藕就能捉到魚回家。』問：『教外別傳（指不立文字，直指人心的禪宗），不知道傳的是什麼？』禪師說：『鐵彈子。』問：『遊歷百城之後，又會如何？』禪師說：『前面還有趙州關（指難過的關卡）。』上堂說法時說：『一二三四五六，碧眼胡僧（指達摩祖師）數不足。泥牛入海過新羅（Silla，古朝鮮國名），木馬追風到天竺（India，古代印度的名稱）。天竺茫茫何處尋？補陀巖（Mount Potalaka，觀音菩薩的道場）上問觀音（Avalokiteśvara，觀世音菩薩）。普賢（Samantabhadra，普賢菩薩）拍手呵呵笑，歸去來兮秋水深。』

福州雪峰思慧妙湛禪師

錢塘俞氏之子。有僧人問：『古老的殿堂里沒有燈時，會怎麼樣？』禪師說：『東墻撞西墻。』僧人說：『這樣就會撞到露柱（寺院中的柱子）了。』禪師說：『我不敢這樣認為。』上堂說法時說：『一法如果通達，萬種因緣都能透徹。』拿起拄杖說：『在這裡領悟了，』提起拄杖，『就能在海上橫行無阻。如果到了云居山頭，替我傳話給雪峰和尚。』呵斥一聲。上堂說法時說：『佈下廣大的教法之網，快速捕捉人天之魚。護持聖道不像老胡（可能指達摩祖師），拖泥帶水。只是像看見兔子才放鷹，遇到獐子才發箭。』於是高聲呼喚

【English Translation】 English version: Is there anyone who would stand up for the deceased Patriarch? Come out! And be buried together with him. Ascending the Dharma hall, he said: 'If we discuss this matter, it's like scattering and displaying treasures, randomly piling up gold and jade. Those who are ignorant of their own nature willingly remain poor and destitute. Those with discerning eyes pick up treasures at will. Therefore, it is said that Jambudvipa (the world we live in) has great treasures, but few see them, and even fewer obtain them. If someone were to offer this treasure to me, enlightenment would be instantaneous.' Then, picking up his staff, he said: 'Now, I present it all at once. I invite everyone to open their eyes wide and observe.' He threw down the staff and descended from the Dharma hall.

Chan Master Zuzhao Dahe of Changlu in Zhenzhou

A son of the Pan family of Xinghua. A monk asked: 'At the Unrestricted Holy Assembly (a Dharma assembly that treats everyone equally, regardless of status or wisdom), is there anyone who hasn't arrived?' The Master said: 'Yes.' The monk asked: 'Who is it that hasn't arrived?' The Master said: 'The iron Mount Meru (the cosmic mountain in Buddhist cosmology) beneath Vajra's (a Buddhist protector deity) feet.' Asked: 'It is not permitted to travel at night; one must arrive by dawn. What is the meaning of this?' The Master said: 'A ram-headed cart pushes the bright moon.' The monk said: 'If one goes like that, what will be the result?' The Master said: 'The iron gate is a dangerous path.' Asked: 'What about when a single blow cuts through both?' The Master said: 'Groping for lotus roots, one returns home with fish.' Asked: 'What is transmitted in the special transmission outside the teachings (referring to the direct, mind-to-mind transmission of Zen)?' The Master said: 'An iron pellet.' Asked: 'What happens after traveling through a hundred cities?' The Master said: 'Ahead lies the Zhao Zhou barrier (a difficult obstacle).' Ascending the Dharma hall, he said: 'One, two, three, four, five, six; the blue-eyed barbarian monk (Bodhidharma) cannot count enough. A mud ox enters the sea, crossing to Silla (an ancient Korean kingdom); a wooden horse chases the wind, reaching India (the ancient name for India). Where to find India in the vastness? Ask Avalokiteśvara (the Bodhisattva of Compassion) on Mount Potalaka (Avalokiteśvara's abode). Samantabhadra (the Bodhisattva of Universal Virtue) claps his hands and laughs heartily, return home, the autumn waters are deep.'

Chan Master Miaozhan Sihui of Xuefeng in Fuzhou

A son of the Yu family of Qiantang. A monk asked: 'What happens when there is no lamp in the ancient hall?' The Master said: 'The east wall strikes the west wall.' The monk said: 'In that case, one will bump into the exposed pillar (a pillar in a monastery).' The Master said: 'I dare not agree with that.' Ascending the Dharma hall, he said: 'If one Dharma is penetrated, all myriad conditions are thoroughly understood.' Picking up his staff, he said: 'Having awakened here,' raising the staff, 'one can travel unhindered across the sea. If you reach the summit of Mount Yunju, convey my words to the monk Xuefeng.' He shouted 'Doh!' Ascending the Dharma hall, he said: 'Casting a vast net of Dharma, quickly catching the fish of humans and devas. Protecting the sacred is not like the old barbarian (possibly referring to Bodhidharma), dragging mud and water. It is just like releasing the hawk upon seeing a rabbit, and shooting the arrow upon encountering a roe deer.' Then, he called out loudly.

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眾曰。中。上堂。昔日藥山早晚不參。動經旬月。一日。大眾才集。藥山便歸方丈。諸禪德。彼時佛法早自淡薄。論來猶較些子。如今每日鳴鼓升堂。忉忉怛怛地。問者口似紡車。答者舌如霹靂。總似今日。靈山慧命。殆若懸絲。少室家風。危如累卵。又安得個慨然有志。扶豎宗乘底衲子出來。喝散大眾。非唯耳邊靜辦。當使正法久住。豈不偉哉。如或棒上不成龍。山僧倒行此令。以拄杖一時趁散。上堂。眼睫橫亙十方。眉毛上透青天。下徹黃泉。且道鼻孔在甚麼處。良久曰。劄。上堂。妙高山頂。雲海茫茫。少室巖前。雪霜凜凜。齊腰獨立。徒自苦疲。七日不逢。一場懡㦬。別峰相見。落在半途。只履西歸。遠之遠矣。卓拄杖。下座。上堂。大道祇在目前。要且目前難睹。欲識大道真體。今朝三月十五。不勞久立。建炎改元。上堂。天地之大德曰生。聖人之大寶曰位。今上皇帝踐登寶位。萬國歸仁。草木禽魚。咸被其德。此猶是聖主應世邊事。王宮降誕已前一句。天下人摸索不著。上堂。一切法無差。雲門胡餅趙州茶。黃鶴樓中吹玉笛。江城五月落梅花。慚愧太原孚上座。五更聞鼓角。天曉弄琵琶。喝一喝。上堂。南詢諸友。踏破草鞋。絕學無為。坐消日月。凡情易脫。聖解難忘。但有纖毫。皆成滲漏。可中為道。

【現代漢語翻譯】 大眾說：『中。』（指時間或程度適中）上堂。（指禪宗的一種說法形式，即住持登上法堂說法） 昔日藥山（指藥山惟儼禪師）早晚不參與（大眾的活動），動輒經過十天半個月。有一天，大眾才聚集，藥山便回方丈（指住持的住所）。 諸位禪德（指修禪的人），那時佛法早已淡薄，說起來還算好一些。如今每天敲鼓升堂，聲音嘈雜。提問的人口像紡車一樣不停，回答的人舌頭像霹靂一樣迅猛。總像今天這樣，靈山（指釋迦牟尼佛說法的地方）的慧命（指智慧的生命）幾乎像懸掛的絲線一樣危險，少室（指達摩祖師面壁的地方）的家風（指禪宗的傳承）危如堆疊的雞蛋。 又怎麼能找到一個慨然有志，扶持宗乘（指禪宗的宗旨）的衲子（指僧人）出來，喝散大眾呢？這樣不僅耳邊清靜，而且能使正法（指真正的佛法）長久住世，豈不是偉大嗎？ 如果用棒打不成龍，山僧（指說話者自己）就倒行此令，用拄杖一時趕散（大眾）。 上堂。眼睫橫亙十方（指整個宇宙），眉毛上透青天，下徹黃泉（指地獄）。且說鼻孔在什麼地方？（指追問真理的所在）』良久說：『劄！（一種語氣詞，表示肯定或強調）』 上堂。妙高山頂（指須彌山頂），雲海茫茫。少室巖前，雪霜凜凜。齊腰獨立，徒自苦疲。七日不逢（指達摩面壁七日未見慧可），一場懡㦬（指茫然不知所措）。別峰相見（指慧可斷臂求法），落在半途。只履西歸（指達摩圓寂后只留下一隻鞋），遠之遠矣。（指離真理越來越遠） 卓拄杖（指用拄杖敲擊地面）。下座。 上堂。大道（指真理）只在眼前，但眼前卻難以見到。想要認識大道的真體，就在今天三月十五。（指當下）不用長久站立，建炎改元。（指時間流逝，要把握當下） 上堂。天地最大的恩德是生育，聖人最珍貴的寶物是地位。當今皇帝登上寶位，萬國歸順，草木禽魚都蒙受他的恩德。這還只是聖主應世的表面現象，王宮降誕以前的一句話，天下人摸索不著。（指更深層次的真理） 上堂。一切法沒有差別，雲門（指雲門文偃禪師）的胡餅（指燒餅）和趙州（指趙州從諗禪師）的茶（指禪茶），黃鶴樓中吹玉笛，江城五月落梅花。（指一切事物都是真理的顯現）慚愧太原孚上座，五更聞鼓角，天曉弄琵琶。（指修行還不夠精進） 喝一喝。 上堂。南詢諸友（指南方參學的僧人），踏破草鞋（指長途跋涉）。絕學無為（指達到無為的境界），坐消日月（指長時間的禪修）。凡情容易脫落，聖解難以忘懷。但有一絲一毫的執著，都會成為滲漏（指修行上的漏洞）。可中為道。（指不要執著于任何一方，保持中道）

【English Translation】 The assembly said: 'Middle.' (meaning moderate or appropriate) Ascending the hall. (referring to a form of Chan Buddhist teaching where the abbot ascends the Dharma hall to give a discourse) In the past, Yaoshan (referring to Zen Master Yaoshan Weiyan) did not participate in the morning and evening gatherings, often for ten days or half a month. One day, as the assembly gathered, Yaoshan returned to his abbot's quarters (referring to the abbot's residence). Venerable Chan practitioners, at that time the Buddha-dharma was already weak, but it was still somewhat better. Now, drums are beaten and the hall is ascended every day, with noisy sounds. Those who ask questions have mouths like spinning wheels, and those who answer have tongues like thunderbolts. If things continue like this, the wisdom-life (referring to the life of wisdom) of Ling Mountain (referring to the place where Shakyamuni Buddha taught) will be as precarious as a hanging thread, and the family tradition (referring to the lineage of Chan Buddhism) of Shaoshi (referring to the place where Bodhidharma meditated) will be as dangerous as a pile of eggs. How can we find a monk (referring to a Buddhist monk) with lofty aspirations to uphold the lineage (referring to the tenets of Chan Buddhism) and disperse the assembly? This would not only bring peace to our ears but also ensure the long-lasting presence of the true Dharma (referring to the true teachings of Buddhism). Wouldn't that be great? If a dragon cannot be made with a stick, this mountain monk (referring to the speaker himself) will reverse the order and use his staff to drive them all away. Ascending the hall. 'Eyelashes stretch across the ten directions (referring to the entire universe), eyebrows pierce the blue sky above and penetrate the yellow springs (referring to the underworld) below. Tell me, where is the nose?' (referring to questioning the location of truth) After a long pause, he said: 'Zha!' (an interjection expressing affirmation or emphasis) Ascending the hall. 'At the summit of Mount Miaogao (referring to Mount Sumeru), the sea of clouds is vast. Before the Shaoshi rock, the snow and frost are severe. Standing alone waist-deep is merely exhausting oneself. Not encountering (enlightenment) for seven days (referring to Bodhidharma's nine years of facing the wall), a state of confusion. Meeting on another peak (referring to Huike seeking Dharma by cutting off his arm), falling halfway. Returning west with a single sandal (referring to Bodhidharma leaving only one sandal after his death), far, far away.' (referring to being far from the truth) Striking the staff (referring to striking the ground with the staff). Descending the seat. Ascending the hall. 'The Great Way (referring to the truth) is right before our eyes, but it is difficult to see. If you want to know the true nature of the Great Way, it is today, the fifteenth day of the third month.' (referring to the present moment) No need to stand for long, the Jianyan era has changed. (referring to the passage of time, grasp the present) Ascending the hall. 'The greatest virtue of heaven and earth is life, and the most precious treasure of a sage is his position. Now that the emperor has ascended the throne, all nations submit, and even plants, birds, and fish benefit from his virtue. This is still only the superficial aspect of a sage appearing in the world. The phrase before the birth in the royal palace, people cannot grasp.' (referring to a deeper level of truth) Ascending the hall. 'All dharmas are without difference, Yunmen's (referring to Zen Master Yunmen Wenyan) sesame cake and Zhaozhou's (referring to Zen Master Zhaozhou Congshen) tea (referring to Chan tea), playing the jade flute in the Yellow Crane Tower, plum blossoms falling in the fifth month in Jiangcheng.' (referring to all things being manifestations of truth) Ashamed of the Venerable Fu of Taiyuan, hearing the drums and horns at the fifth watch, playing the pipa at dawn. (referring to not being diligent enough in practice) Let out a shout. Ascending the hall. 'Friends who seek knowledge in the south (referring to monks traveling south to study), wearing out their straw sandals (referring to long journeys). Cutting off learning and doing nothing (referring to reaching a state of non-action), spending days and months in sitting meditation (referring to long periods of meditation). Ordinary feelings are easy to shed, but holy understanding is difficult to forget. But if there is even a trace of attachment, it will become a leakage (referring to loopholes in practice). It is possible to be the Way in the middle.' (referring to not being attached to any one side, maintaining the middle way)

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似地擎山。應物現形。如驢覷井。縱無計較。途轍已成。若論相應。轉沒交涉。勉諸仁者。莫錯用心。各自歸堂。更求何事。

婺州寶林果昌寶覺禪師

安州時氏子。師與提刑楊次公入山同遊山次。楊拈起大士飯石。問。既是飯石。為甚麼咬不破。師曰。祇為太硬。楊曰。猶涉繁詞。師曰。未審提刑作么生。楊曰。硬。師曰。也是第二月。楊為寫七佛殿額。乃問。七佛重出世時如何。師曰。一回相見一回新。上堂。一即一。二即二。嗅著直是無香氣。驀拈拄杖卓一下。曰。識得山僧楖栗條。莫向南山尋鱉鼻。

鄭州資福法明寶月禪師

上堂。資福別無所補。五日一參擊鼓。何曾說妙談玄。祇是粗言直語。甘草自來甜。黃連依舊苦。忽若鼻孔遼天。逢人切忌錯舉。參。上堂。若論此事。譬如伐樹得根。灸病得穴。若也得根。豈在千枝遍斫。若也得穴。不假六分全燒。以拄杖卓一下。曰。這個是根。那個是穴。擲下拄杖曰。這個是穴。又喚甚麼作根。咄。是何言歟。

潭州云峰志璇祖燈禪師

南粵陳氏子。土堂。休去歇去。一念萬年去。寒灰枯木去。古廟香爐去。一條白練去。大眾。古人見處。如日暉空。不著二邊。豈墮陰界。堪嗟後代兒孫。多作一色邊會。山僧即不然。不休去。

【現代漢語翻譯】 現代漢語譯本： 如同擎起山嶽一般。應物而顯現其形。又如驢子窺視井底。縱然沒有計較分別之心，但道路車轍已經形成。如果說要相應，反而更加沒有交涉之處。希望各位仁者，不要用錯了心。各自回到禪堂，還要求什麼呢？

婺州寶林果昌寶覺禪師

安州時氏之子。禪師與提刑楊次公一同入山遊玩。楊次公拿起大士（觀音菩薩）飯石，問道：『既然是飯石，為什麼咬不破？』禪師說：『只因爲太硬。』楊次公說：『還是落入了繁瑣的言辭。』禪師說：『不知提刑您怎麼看？』楊次公說：『硬。』禪師說：『這也是第二個月（比喻不真實）。』楊次公為七佛殿題寫匾額，於是問道：『七佛（過去七佛）重新出世時會是怎樣？』禪師說：『每次相見都煥然一新。』上堂說法：『一就是一，二就是二，聞著確實沒有香氣。』隨即拿起拄杖敲擊一下，說：『認得老僧的楖栗（zhèlì）條，就不要到南山去尋找鱉鼻（比喻錯誤的道路）。』

鄭州資福法明寶月禪師

上堂說法：資福寺沒有什麼可以補充的，每五天一次參禪擊鼓。何曾說過精妙的道理，談論玄奧的理論？只是粗淺直白的言語。甘草本來就是甜的，黃連依舊是苦的。忽然如果鼻孔朝天（比喻自大），遇到人切記不要錯誤地舉動。參！上堂說法：如果談論這件事，譬如砍伐樹木找到了樹根，艾灸治病找到了穴位。如果找到了樹根，哪裡需要在千枝萬葉上砍伐？如果找到了穴位，不需要全部燒灼六分。』用拄杖敲擊一下，說：『這個是根，那個是穴。』放下拄杖說：『這個是穴，又叫什麼作根？』咄！這是什麼話？』

潭州云峰志璇祖燈禪師

南粵陳氏之子。土堂說法：『休去歇去，一念當作萬年去。寒灰枯木般地死去，古廟香爐般地死去，如同一條白練般地死去。』各位，古人所見之處，如同陽光照耀天空，不執著于任何一邊，哪裡會墮入陰暗的境界？可嘆後代的兒孫，大多隻作片面理解。老僧我就不是這樣，不休去。

【English Translation】 English version: Like holding up a mountain. Responding to things, manifesting forms. Like a donkey peering into a well. Even without calculation, the path is already formed. If discussing correspondence, it becomes even more irrelevant. I urge you, do not misuse your minds. Each return to your hall, what else do you seek?

Chan Master Baojue Guochang of Baolin Temple in Wuzhou

A son of the Shi family in Anzhou. The Master and Commissioner Yang Cigong entered the mountains together for a stroll. Yang picked up a 'Da Shi' (Avalokiteśvara Bodhisattva) rice stone (Dàshì fànshí), asking, 'Since it is a rice stone, why can't it be bitten through?' The Master said, 'Only because it is too hard.' Yang said, 'Still involved in verbose words.' The Master said, 'I wonder what Commissioner thinks?' Yang said, 'Hard.' The Master said, 'That is also the second moon (a metaphor for unreality).' Yang wrote the plaque for the Seven Buddhas Hall, and then asked, 'What will it be like when the Seven Buddhas (Past Seven Buddhas) reappear in the world?' The Master said, 'Each time we meet, it is fresh and new.' Ascending the hall, he said, 'One is one, two is two, smelling it, there is truly no fragrance.' Suddenly picking up his staff, he struck it once, saying, 'Recognize this old monk's 'zheli' staff (zhèlì tiáo), do not go to the southern mountains to seek a turtle's nose (a metaphor for a wrong path).'

Chan Master Baoyue Faming of Zifu Temple in Zhengzhou

Ascending the hall, he said, 'Zifu has nothing to add. Attending Chan and drumming every five days. Never speaking of subtle principles or discussing profound theories. Only coarse and direct words. Licorice is naturally sweet, and Coptis remains bitter. Suddenly, if your nostrils point to the sky (a metaphor for arrogance), be sure not to act wrongly when meeting people. Attend!' Ascending the hall, he said, 'If discussing this matter, it is like felling a tree and finding the root, or moxibustion and finding the acupoint. If you find the root, why chop at thousands of branches? If you find the acupoint, you don't need to burn all six parts.' Striking the staff once, he said, 'This is the root, that is the acupoint.' Putting down the staff, he said, 'This is the acupoint, then what do you call the root?' 'Doh! What words are these?'

Chan Master Zudeng Zhixuan of Yunfeng in Tanzhou

A son of the Chen family in Nanyue. Speaking in the earth hall: 'Cease and rest, treat one thought as ten thousand years. Die like cold ashes and withered wood, die like an incense burner in an old temple, die like a white silk ribbon.' Everyone, what the ancients saw was like the sun shining in the sky, not clinging to either side, how could they fall into the realm of darkness? It is lamentable that later generations mostly make one-sided interpretations. This old monk is not like that, I do not cease.'

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不歇去。業識茫茫去。七顛八倒去。十字街頭鬧浩浩地。聲色里坐臥去。三家村裡。盈衢塞路。荊棘里遊戲去。刀山劍樹。劈腹剜心。鑊湯爐炭。皮穿骨爛去。如斯舉唱。大似三歲孩兒輥繡毬。上堂。一切聲是佛聲。涂毒鼓透入耳朵里。一切色是佛色。鐵蒺藜穿過眼睛中。好事不如無。便下座。上堂。盡乾坤大地。是個熱鐵圓。汝等諸人向甚麼處下口。良久曰。吞不進。吐不出。上堂。瘦竹長松滴翠香。流風疏月度炎涼。不知誰住原西寺。每日鐘聲送夕陽。上堂。聲色頭上睡眠。虎狼群里安禪。荊棘林內翻身。雪刃叢中游戲。竹影掃階塵不動。月穿潭底水無痕。上堂。不是風動。不是幡動。衲僧失卻鼻孔。是風動。是幡動。分明是個漆桶。兩段不同。眼暗耳聾。澗水如藍碧。山花似火紅。上堂。僧問。如何是西來意。師曰。筑著額頭磕著鼻。曰。意旨如何。師曰。驢駝馬載。曰。向上還有事也無。師曰。朝到西天。暮歸唐土。曰。謝師答話。師曰。大乘砑郎當。僧退。師乃曰。僧問西來意。筑著額頭磕著鼻。意旨又如何。驢駝並馬載。朝到西天暮歸唐。大乘恰似砑郎當。何故。沒量大人。被語脈里轉卻。遂拊掌大笑。下座。僧問。丹霞燒木佛。院主為甚麼眉須墮落。師曰。一人傳虛。萬人傳實。曰。恁么則不落也。師

【現代漢語翻譯】 現代漢語譯本 不停歇地離去。業識（karma consciousness）茫茫然地離去。七顛八倒地離去。在十字街頭喧鬧熙攘。在聲色犬馬中安身。在偏僻的村落里，人滿為患，道路擁堵。在荊棘叢中嬉戲。刀山劍樹，剖開腹部，剜出心。鑊湯爐炭，皮開肉綻，骨頭燒爛。如此這般的舉動，就像三歲孩童玩耍繡球。上堂說法：一切聲音都是佛的聲音，塗有毒藥的鼓聲穿透耳朵。一切顏色都是佛的顏色，鐵蒺藜穿過眼睛。好事不如無事。說完便下座。上堂說法：整個乾坤大地，就是一個燒紅的鐵球。你們這些人從哪裡下口呢？良久說道：吞不進，吐不出。上堂說法：翠竹長松滴著清香，清風疏朗的月光帶來涼意。不知是誰住在原西寺，每日的鐘聲伴隨著夕陽。上堂說法：在聲色頭上睡覺，在虎狼群里安然禪定，在荊棘林內翻身，在雪亮的刀刃叢中游戲。竹影掃過臺階，塵土不動；月光穿透潭底，水面沒有痕跡。上堂說法：不是風在動，不是幡在動，是僧人自己迷失了方向。說是風動，說是幡動，分明是個漆黑的木桶，兩段截然不同。眼睛昏花，耳朵失聰。澗水碧藍如藍，山花紅艷似火。上堂說法：有僧人問：如何是西來意（Bodhidharma's intention in coming from the West）？師父說：撞著額頭，磕著鼻子。僧人問：意旨如何？師父說：驢子、駱駝、馬都馱著東西。僧人問：向上還有更高的境界嗎？師父說：早上到達西天，晚上回到唐土。僧人說：感謝師父的回答。師父說：大乘佛法就像粗糙的布。僧人退下。師父於是說：僧人問什麼是西來意，撞著額頭，磕著鼻子。意旨又如何？驢子、駱駝、馬都馱著東西。早上到達西天，晚上回到唐土。大乘佛法就像粗糙的布。為什麼呢？因為那些沒有見識的人，被語言的脈絡所迷惑。於是拍手大笑，下座。有僧人問：丹霞燒木佛（Danxia burned a wooden Buddha statue），院主為什麼眉毛鬍鬚都掉落了？師父說：一人傳虛，萬人傳實。僧人說：這麼說就不會掉落了？師父

【English Translation】 English version Without ceasing, one departs. The karma consciousness (karma consciousness) departs in a vast and boundless manner. One departs in utter confusion. In the bustling crossroads, one dwells amidst the clamor. One resides and reposes in the realm of sights and sounds. In remote villages, there is overcrowding and congested roads. One frolics amidst thorns and brambles. Sword mountains and blade trees, splitting open the abdomen and gouging out the heart. Cauldrons of boiling water and charcoal furnaces, skin pierced and flesh rotten, bones burned. Such actions are like a three-year-old child playing with an embroidered ball. Ascending the platform: All sounds are the Buddha's voice; the drum smeared with poison penetrates the ears. All colors are the Buddha's colors; iron caltrops pierce through the eyes. Good deeds are better left undone. Having spoken, he descends from the platform. Ascending the platform: The entire universe is a red-hot iron ball. Where will you all find a place to bite? After a long pause, he says: Cannot swallow, cannot spit out. Ascending the platform: Slender bamboos and tall pines drip with fragrant green; gentle breezes and sparse moonlight bring coolness. Who dwells in the Western Temple of the Plain, I wonder? Each day, the sound of the bell accompanies the setting sun. Ascending the platform: Sleeping atop sights and sounds, peacefully meditating amidst a pack of tigers and wolves, turning over within a thicket of thorns, frolicking amidst a forest of snowy blades. Bamboo shadows sweep the steps, yet the dust does not stir; moonlight pierces the bottom of the pool, yet the water leaves no trace. Ascending the platform: It is not the wind that moves, it is not the banner that moves; the monks have lost their noses. To say it is the wind that moves, to say it is the banner that moves, is clearly a bucket of lacquer, two segments entirely different. Eyes are dim, ears are deaf. The stream is as blue as lapis lazuli, the mountain flowers are as red as fire. Ascending the platform: A monk asks: What is the meaning of Bodhidharma's intention in coming from the West (Bodhidharma's intention in coming from the West)? The master says: Knocking against the forehead, bumping against the nose. The monk asks: What is the meaning of this? The master says: Donkeys, camels, and horses all carry loads. The monk asks: Is there anything beyond this? The master says: In the morning, one arrives in the Western Heaven; in the evening, one returns to the Tang land. The monk says: Thank you for the master's reply. The master says: The Mahayana (Mahayana Buddhism) is like coarse cloth. The monk withdraws. The master then says: The monk asks about the meaning of Bodhidharma's intention in coming from the West, knocking against the forehead, bumping against the nose. What is the meaning of this? Donkeys, camels, and horses all carry loads. In the morning, one arrives in the Western Heaven; in the evening, one returns to the Tang land. The Mahayana is just like coarse cloth. Why? Because those who lack understanding are misled by the flow of words. Thereupon, he claps his hands and laughs loudly, descending from the platform. A monk asks: Danxia burned a wooden Buddha statue (Danxia burned a wooden Buddha statue), why did the abbot's eyebrows and beard fall off? The master says: One person spreads falsehood, ten thousand people believe it to be true. The monk says: In that case, they would not fall off? The master

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曰。兩重公案。曰。學人未曉。特伸請益。師曰。筠袁虔吉。頭上插筆。問。德山入門便棒。意旨如何。師曰。束杖理民。曰。臨濟入門便喝。又作么生。師曰。不言而化。曰。未審和尚如何為人。師曰。一刀兩段。問。無縫鐵門。請師一啟。師曰。進前三步。曰。向上無關。請師一閉。師曰。退後一尋。曰。不開不閉。又作么生。師曰。吽吽。便打。

東京慧林常悟禪師

僧問。若不傳法度眾生。舉世無由報恩者。未審傳個甚麼法。師曰。開宗明義章第一。問。達磨未來時如何。師曰。省得草鞋錢。曰。來后如何。師曰。重疊關山路。

安吉州道場有規禪師

婺州姜氏子。上堂。拈拄杖曰。還見么。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。德山老人雖則焚其疏鈔。也是賊過後張弓。且道文彩未彰以前。又作么生理論。三千劍客今何在。獨許莊周致太平。上堂。種田博飯。地藏家風。客來喫茶。趙州禮度。且道護聖門下。別有甚麼長處。良久曰。尋常不放山泉出。屋底清池冷照人。化士出問。促裝已辦。乞師一言。師曰。好看前路事。莫比在家時。曰。恁么則三家村裡。十字街頭。等個人去也。師曰。照顧打失布袋。

越州延慶可復禪師

上堂。胡來胡現。漢

來漢現。忽然胡漢俱來時。如何祗準。良久曰。落霞與孤鶩齊飛。秋水共長天一色。參。上堂。驀拈拄杖橫按膝上。曰。苦痛深。苦痛深。碧潭千萬丈。那個是知音。卓一下。下座。

安吉州道場慧顏禪師

上堂。世尊按指。海印發光。拈拄杖曰。莫妄想。便下座。

溫州雙峰普寂宗達佛海禪師

僧問。如何是永嘉境。師曰。華蓋峰。曰。如何是境中人。師曰。一宿覺。上堂眾集定。喝一喝曰。冤有頭。債有主。珍重。

越州五峰子琪禪師

僧問。學人上來。乞師垂示。師曰。花開千朵。秀曰。學人不會。師曰。雨後萬山青。曰。謝指示。師曰。你作么生會。僧便喝。師曰。未在。僧又喝。師曰。一喝兩喝後作么生。曰。也知和尚有此機要。師曰。適來道甚麼。僧無語。師便喝。

西京韶山雲門道信禪師

僧問。如何是祖師西來意。師曰。千年古墓蛇。今日頭生角。曰。莫便是和尚家風也無。師曰。卜度則喪身失命。問。如何是學人自己。師曰。無人識者。曰。如何得脫灑去。師曰。你問我答。

臨安府上天竺從諫慈辯講師

處之松陽人也。具大知見。聲播講席。于止觀深有所契。每與禪衲游。嘗以道力扣大通。通一日作書寄之。師發緘。睹黑白二圓

【現代漢語翻譯】 現代漢語譯本： 來了一個漢人。忽然，胡人和漢人一起來的時候，如何處置？（禪師）沉默良久，說：『落霞與孤鶩齊飛，秋水共長天一色。』參悟吧。（禪師）上堂說法，突然拿起拄杖，橫放在膝蓋上，說：『苦痛深啊，苦痛深啊，碧綠的深潭有千萬丈，誰是我的知音？』敲擊一下（拄杖），走下座位。 安吉州道場慧顏禪師 上堂說法。世尊按指，海印（samudramudrā，佛舵手印之一，象徵宇宙）發光。拿起拄杖說：『不要妄想。』便走下座位。 溫州雙峰普寂宗達佛海禪師 僧人問：『什麼是永嘉（Yongjia，地名）的境界？』禪師說：『華蓋峰（Huagai Peak）。』（僧人）問：『什麼是境界中的人？』禪師說：『一宿覺（Yīxiǔjué，指永嘉玄覺禪師）。』上堂說法，眾人聚集完畢，（禪師）大喝一聲說：『冤有頭，債有主。』珍重。 越州五峰子琪禪師 僧人問：『學人前來，乞求禪師開示。』禪師說：『花開千朵。』（僧人）說：『學人不會。』禪師說：『雨後萬山青。』（僧人）說：『感謝指示。』禪師說：『你作何理解？』僧人便大喝一聲。禪師說：『還不到位。』僧人又大喝一聲。禪師說：『一喝兩喝之後又如何？』（僧人）說：『也知道和尚有此機要。』禪師說：『剛才說什麼？』僧人無語。禪師便大喝一聲。 西京韶山雲門道信禪師 僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『千年古墓蛇，今日頭生角。』（僧人）問：『莫非這就是和尚的家風嗎？』禪師說：『猜測就會喪身失命。』問：『如何是學人自己？』禪師說：『無人識者。』（僧人）問：『如何才能灑脫離去？』禪師說：『你問我答。』 臨安府上天竺從諫慈辯講師 處之，松陽人。具有廣博的知見，聲名遠播講席。對於止觀（śamatha-vipaśyanā，佛教的兩種修行方法，止是平靜內心，觀是洞察事物本質）有深刻的契合。經常與禪僧交往。曾經用道力叩問大通（Datong，人名）。大通有一天寫信寄給他。講師打開信封，看到黑白兩個圓圈。

【English Translation】 English version: A Han Chinese person came. Suddenly, when both Hu (non-Han) and Han people come together, how should it be handled? (The Chan master) remained silent for a long time, then said: 'The falling霞(xiá, sunset clouds) flies in unison with the lone 鶩(wù, wild duck), the autumn water shares the same color with the long sky.' Contemplate on this. (The Chan master) ascended the Dharma hall, suddenly picked up his staff and placed it horizontally on his knees, saying: 'The suffering is deep, the suffering is deep, the green pool is ten thousand fathoms deep, who is my confidant?' He tapped (the staff) once and stepped down from his seat. Chan Master Huiyan of Daocheng Temple in Anji Prefecture Ascended the Dharma hall. The World-Honored One pressed his finger, the 海印(samudramudrā, one of the Buddha's hand gestures, symbolizing the universe) emitted light. He picked up his staff and said: 'Do not妄想(wàngxiǎng, engage in delusional thinking).' Then he stepped down from his seat. Chan Master Puji Zongda Fohai of Shuangfeng Temple in Wenzhou A monk asked: 'What is the境(jìng, realm) of Yongjia (Yongjia, place name)?' The master said: 'Huagai Peak (Huagai Peak).' (The monk) asked: 'What is the person in the realm?' The master said: 'Yīxiǔjué (Yīxiǔjué, referring to Chan Master Yongjia Xuanjue).' Ascending the Dharma hall, when the assembly was complete, (the Chan master) shouted loudly, saying: 'Grievances have a head, debts have an owner.' Treasure this. Chan Master Ziqi of Wufeng Temple in Yuezhou A monk asked: 'This student has come, begging the master to give instructions.' The master said: 'Flowers bloom in thousands.' (The monk) said: 'This student does not understand.' The master said: 'After the rain, ten thousand mountains are green.' (The monk) said: 'Thank you for the instructions.' The master said: 'How do you understand it?' The monk then shouted loudly. The master said: 'Not yet there.' The monk shouted loudly again. The master said: 'After one shout and two shouts, what then?' (The monk) said: 'I also know that the 和尚(héshang, Buddhist monk) has this 機要(jīyào, essential secret).' The master said: 'What did you say just now?' The monk was speechless. The master then shouted loudly. Chan Master Daoxin of Yunmen Temple in Shaoshan, Xijing A monk asked: 'What is祖師西來意(Bodhidharma's intention in coming from the West)?' The master said: 'A snake in an ancient tomb for a thousand years, today horns grow on its head.' (The monk) asked: 'Could this be the 和尚(héshang, Buddhist monk)'s family style?' The master said: 'Guessing will lead to loss of life.' Asked: 'What is this student's self?' The master said: 'No one recognizes it.' (The monk) asked: 'How can one leave freely?' The master said: 'You ask, I answer.' Lecturer Cibiàn Congjian of Shang Tianzhu Temple in Lin'an Prefecture Chu Zhi, a native of Songyang. He possessed vast knowledge and his reputation spread far and wide. He had a deep understanding of 止觀(śamatha-vipaśyanā, two Buddhist practices, śamatha is calming the mind, vipaśyanā is insight into the nature of things). He often associated with Chan monks. He once used his 道力(dàolì, spiritual power) to question Datong (Datong, personal name). One day, Datong wrote a letter and sent it to him. The lecturer opened the envelope and saw two circles, one black and one white.

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相。乃悟。答偈曰。黑相白相。擔枷過狀。了不了兮。無風起浪。若問究竟事如何。洞庭山在太湖上。

金山寧禪師法嗣

婺州普濟子淳圓濟禪師

僧問。摩尼珠人不識。如來藏里親收得。如何是珠。師曰。不撥自轉。曰。如何是藏。師曰。一撥便轉。曰。轉后如何。師曰。把不住。上堂。雨過山青。云開月白。帶雪寒松。搖風庭柏。山僧恁么說話。還有祖師意也無。其或未然。良久曰。看。看。

吉州禾山用安禪師

僧問。蓮華未出水時如何。師曰。魚挨鱉倚。曰。出水后如何。師曰。水仙頭上戴。好手絕躋攀。曰。出與未出時如何。師曰。應是乾坤措。不教容易看。

本覺一禪師法嗣

福州越峰粹圭妙覺禪師

本郡林氏子。僧問。如何是祖師西來意。師曰。瘦田損種。曰。未審如何領會。師曰。刈禾鐮子曲如鉤。問。機關不到時如何。師曰。抱甕灌園。曰。此猶是機關邊事。師曰。須要雨淋頭。

臺州天臺如庵主

久依法真。因看雲門東山水上行語。發明己見。歸隱故山。猿鹿為伍。郡守聞其風。遣使逼令住持。師作偈曰。三十年來住此山。郡符何事到林間。休將瑣瑣塵寰事。換我一生閑又閑。遂焚其廬。竟不知所止。

平江府西竺寺尼法

【現代漢語翻譯】 現代漢語譯本： 相（xiàng，表象）。乃悟（nǎi wù，於是領悟）。答偈（dá jì，以偈語回答）曰：黑相白相（hēi xiàng bái xiàng，黑色的表象和白色的表象）。擔枷過狀（dān jiā guò zhuàng，帶著枷鎖經過官府）。了不了兮（liǎo bù liǎo xī，明白還是不明白啊）。無風起浪（wú fēng qǐ làng，沒有風卻起了波浪）。若問究竟事如何（ruò wèn jiū jìng shì rú hé，如果問究竟是怎麼回事）。洞庭山在太湖上（dòng tíng shān zài tài hú shàng，洞庭山就在太湖上）。

金山寧禪師法嗣（jīn shān níng chán shī fǎ sì，金山寧禪師的法嗣）

婺州普濟子淳圓濟禪師（wù zhōu pǔ jì zǐ chún yuán jì chán shī，婺州普濟寺的子淳圓濟禪師）

僧問（sēng wèn，僧人問道）：摩尼珠人不識（mó ní zhū rén bù shí，摩尼寶珠人們不認識）。如來藏里親收得（rú lái zàng lǐ qīn shōu dé，在如來藏中親自獲得）。如何是珠（rú hé shì zhū，什麼是寶珠）？師曰（shī yuē，禪師說）：不撥自轉（bù bō zì zhuǎn，不去撥動它自己也會轉動）。曰（yuē，僧人說）：如何是藏（rú hé shì zàng，什麼是如來藏）？師曰（shī yuē，禪師說）：一撥便轉（yī bō biàn zhuǎn，一撥動它就會轉動）。曰（yuē，僧人說）：轉后如何（zhuǎn hòu rú hé，轉動之後怎麼樣）？師曰（shī yuē，禪師說）：把不住（bǎ bù zhù，把握不住）。上堂（shàng táng，禪師登上法堂說法）：雨過山青（yǔ guò shān qīng，雨後山色青翠）。云開月白（yún kāi yuè bái，云開霧散月色皎潔）。帶雪寒松（dài xuě hán sōng，帶著雪的寒松）。搖風庭柏（yáo fēng tíng bǎi，在風中搖曳的庭院柏樹）。山僧恁么說話（shān sēng rèn me shuō huà，老僧這樣說話）。還有祖師意也無（hái yǒu zǔ shī yì yě wú，還有祖師的意旨嗎）？其或未然（qí huò wèi rán，或許不是這樣）。良久曰（liáng jiǔ yuē，過了很久說）：看（kàn，看）。看（kàn，看）。

吉州禾山用安禪師（jí zhōu hé shān yòng ān chán shī，吉州禾山用安禪師）

僧問（sēng wèn，僧人問道）：蓮華未出水時如何（lián huá wèi chū shuǐ shí rú hé，蓮花未出水時是什麼樣的）？師曰（shī yuē，禪師說）：魚挨鱉倚（yú āi biē yǐ，魚兒挨著鱉，鱉靠著魚）。曰（yuē，僧人說）：出水后如何（chū shuǐ hòu rú hé，出水后是什麼樣的）？師曰（shī yuē，禪師說）：水仙頭上戴（shuǐ xiān tóu shàng dài，戴在水仙花的頭上）。好手絕躋攀（hǎo shǒu jué jī pān，好手也無法攀登）。曰（yuē，僧人說）：出與未出時如何（chū yǔ wèi chū shí rú hé，出水和未出水時是什麼樣的）？師曰（shī yuē，禪師說）：應是乾坤措（yīng shì qián kūn cuò，應該是天地安排的）。不教容易看（bù jiào róng yì kàn，不讓人輕易看到）。

本覺一禪師法嗣（běn jué yī chán shī fǎ sì，本覺一禪師的法嗣）

福州越峰粹圭妙覺禪師（fú zhōu yuè fēng cuì guī miào jué chán shī，福州越峰粹圭妙覺禪師）

本郡林氏子（běn jùn lín shì zǐ，本郡林氏之子）。僧問（sēng wèn，僧人問道）：如何是祖師西來意（rú hé shì zǔ shī xī lái yì，什麼是祖師西來的意圖）？師曰（shī yuē，禪師說）：瘦田損種（shòu tián sǔn zhǒng，貧瘠的田地浪費種子）。曰（yuē，僧人說）：未審如何領會（wèi shěn rú hé lǐng huì，不知道該如何領會）？師曰（shī yuē，禪師說）：刈禾鐮子曲如鉤（yì hé lián zǐ qū rú gōu，割稻子的鐮刀彎曲如鉤）。問（wèn，僧人問）：機關不到時如何（jī guān bù dào shí rú hé，機緣不到時怎麼樣）？師曰（shī yuē，禪師說）：抱甕灌園（bào wèng guàn yuán，抱著水甕澆灌園子）。曰（yuē，僧人說）：此猶是機關邊事（cǐ yóu shì jī guān biān shì，這還是機緣邊上的事）。師曰（shī yuē，禪師說）：須要雨淋頭（xū yào yǔ lín tóu，需要雨淋濕頭）。

臺州天臺如庵主（tāi zhōu tiān tāi rú ān zhǔ，臺州天臺如庵主）

久依法真（jiǔ yī fǎ zhēn，長久依止法真）。因看雲門東山水上行語（yīn kàn yún mén dōng shān shuǐ shàng xíng yǔ，因為看到雲門東山水上行的話語）。發明己見（fā míng jǐ jiàn，闡明了自己的見解）。歸隱故山（guī yǐn gù shān，歸隱故鄉的山林）。猿鹿為伍（yuán lù wéi wǔ，與猿猴麋鹿為伴）。郡守聞其風（jùn shǒu wén qí fēng，郡守聽說了他的風範）。遣使逼令住持（qiǎn shǐ bī lìng zhù chí，派人強迫他主持寺廟）。師作偈曰（shī zuò jì yuē，庵主作偈說）：三十年來住此山（sān shí nián lái zhù cǐ shān，三十年來住在這座山裡）。郡符何事到林間（jùn fú hé shì dào lín jiān，郡府的公文為何事來到山林間）？休將瑣瑣塵寰事（xiū jiāng suǒ suǒ chén huán shì，不要把瑣碎的塵世之事）。換我一生閑又閑（huàn wǒ yī shēng xián yòu xián，換我一生清閑又清閑）。遂焚其廬（suì fén qí lú，於是焚燒了自己的住所）。竟不知所止（jìng bù zhī suǒ zhǐ，最終不知去向）。

平江府西竺寺尼法（píng jiāng fǔ xī zhú sì ní fǎ，平江府西竺寺的尼姑法）

【English Translation】 English version: Appearance (xiàng, appearance). Then realized (nǎi wù, then realized). Answered with a verse (dá jì, answered with a verse): Black appearance white appearance (hēi xiàng bái xiàng, black appearances and white appearances). Carrying a cangue past the court (dān jiā guò zhuàng, carrying a cangue and passing the court). Understood or not understood (liǎo bù liǎo xī, understood or not understood). Waves rise without wind (wú fēng qǐ làng, waves rise without wind). If you ask what the ultimate matter is (ruò wèn jiū jìng shì rú hé, if you ask what the ultimate matter is). Dongting Mountain is on Taihu Lake (dòng tíng shān zài tài hú shàng, Dongting Mountain is on Taihu Lake).

Dharma heir of Chan Master Ning of Jinshan (jīn shān níng chán shī fǎ sì, Dharma heir of Chan Master Ning of Jinshan)

Chan Master Yuanji Zichun of Puji Temple in Wuzhou (wù zhōu pǔ jì zǐ chún yuán jì chán shī, Chan Master Yuanji Zichun of Puji Temple in Wuzhou)

A monk asked (sēng wèn, a monk asked): The Mani pearl is not recognized by people (mó ní zhū rén bù shí, the Mani pearl is not recognized by people). It is personally received in the Tathagatagarbha (rú lái zàng lǐ qīn shōu dé, it is personally received in the Tathagatagarbha). What is the pearl (rú hé shì zhū, what is the pearl)? The Master said (shī yuē, the Master said): It turns by itself without being touched (bù bō zì zhuǎn, it turns by itself without being touched). The monk said (yuē, the monk said): What is the garbha (rú hé shì zàng, what is the garbha)? The Master said (shī yuē, the Master said): It turns as soon as it is touched (yī bō biàn zhuǎn, it turns as soon as it is touched). The monk said (yuē, the monk said): What happens after it turns (zhuǎn hòu rú hé, what happens after it turns)? The Master said (shī yuē, the Master said): Cannot be held (bǎ bù zhù, cannot be held). Ascending the hall (shàng táng, ascending the hall to give a Dharma talk): After the rain, the mountains are green (yǔ guò shān qīng, after the rain, the mountains are green). The clouds open and the moon is white (yún kāi yuè bái, the clouds open and the moon is white). Cold pines with snow (dài xuě hán sōng, cold pines with snow). Bamboos swaying in the wind in the courtyard (yáo fēng tíng bǎi, bamboos swaying in the wind in the courtyard). This old monk speaks like this (shān sēng rèn me shuō huà, this old monk speaks like this). Does it contain the meaning of the Patriarchs (hái yǒu zǔ shī yì yě wú, does it contain the meaning of the Patriarchs)? Or perhaps not (qí huò wèi rán, or perhaps not). After a long silence, he said (liáng jiǔ yuē, after a long silence, he said): Look (kàn, look). Look (kàn, look).

Chan Master Yong'an of Heshan in Jizhou (jí zhōu hé shān yòng ān chán shī, Chan Master Yong'an of Heshan in Jizhou)

A monk asked (sēng wèn, a monk asked): What is it like when the lotus has not yet emerged from the water (lián huá wèi chū shuǐ shí rú hé, what is it like when the lotus has not yet emerged from the water)? The Master said (shī yuē, the Master said): Fish lean on turtles (yú āi biē yǐ, fish lean on turtles). The monk said (yuē, the monk said): What is it like after it emerges from the water (chū shuǐ hòu rú hé, what is it like after it emerges from the water)? The Master said (shī yuē, the Master said): Worn on the head of a narcissus (shuǐ xiān tóu shàng dài, worn on the head of a narcissus). Even the best hands cannot climb (hǎo shǒu jué jī pān, even the best hands cannot climb). The monk said (yuē, the monk said): What is it like when it is emerging and not emerging (chū yǔ wèi chū shí rú hé, what is it like when it is emerging and not emerging)? The Master said (shī yuē, the Master said): It must be arranged by heaven and earth (yīng shì qián kūn cuò, it must be arranged by heaven and earth). Not allowing it to be easily seen (bù jiào róng yì kàn, not allowing it to be easily seen).

Dharma heir of Chan Master Yi of Benjue (běn jué yī chán shī fǎ sì, Dharma heir of Chan Master Yi of Benjue)

Chan Master Miaojue Cuigui of Yuefeng in Fuzhou (fú zhōu yuè fēng cuì guī miào jué chán shī, Chan Master Miaojue Cuigui of Yuefeng in Fuzhou)

A son of the Lin family in this prefecture (běn jùn lín shì zǐ, a son of the Lin family in this prefecture). A monk asked (sēng wèn, a monk asked): What is the meaning of the Patriarch's coming from the West (rú hé shì zǔ shī xī lái yì, what is the meaning of the Patriarch's coming from the West)? The Master said (shī yuē, the Master said): Poor fields waste seeds (shòu tián sǔn zhǒng, poor fields waste seeds). The monk said (yuē, the monk said): I don't know how to understand (wèi shěn rú hé lǐng huì, I don't know how to understand). The Master said (shī yuē, the Master said): The sickle for cutting rice is curved like a hook (yì hé lián zǐ qū rú gōu, the sickle for cutting rice is curved like a hook). The monk asked (wèn, the monk asked): What happens when the opportunity does not arrive (jī guān bù dào shí rú hé, what happens when the opportunity does not arrive)? The Master said (shī yuē, the Master said): Carrying a jar to water the garden (bào wèng guàn yuán, carrying a jar to water the garden). The monk said (yuē, the monk said): This is still a matter on the edge of opportunity (cǐ yóu shì jī guān biān shì, this is still a matter on the edge of opportunity). The Master said (shī yuē, the Master said): You must have your head soaked in the rain (xū yào yǔ lín tóu, you must have your head soaked in the rain).

The Hermit Ru'an of Tiantai in Taizhou (tāi zhōu tiān tāi rú ān zhǔ, The Hermit Ru'an of Tiantai in Taizhou)

Long relied on Fazhen (jiǔ yī fǎ zhēn, long relied on Fazhen). Because he saw Yunmen Dongshan's words about walking on water (yīn kàn yún mén dōng shān shuǐ shàng xíng yǔ, because he saw Yunmen Dongshan's words about walking on water). He clarified his own views (fā míng jǐ jiàn, he clarified his own views). He returned to seclusion in his old mountains (guī yǐn gù shān, he returned to seclusion in his old mountains). Living with monkeys and deer (yuán lù wéi wǔ, living with monkeys and deer). The prefect heard of his reputation (jùn shǒu wén qí fēng, the prefect heard of his reputation). He sent messengers to force him to take charge of a monastery (qiǎn shǐ bī lìng zhù chí, he sent messengers to force him to take charge of a monastery). The Master composed a verse saying (shī zuò jì yuē, the Master composed a verse saying): For thirty years I have lived in this mountain (sān shí nián lái zhù cǐ shān, for thirty years I have lived in this mountain). Why does the prefectural document come to the forest (jùn fú hé shì dào lín jiān, why does the prefectural document come to the forest)? Do not exchange the trivial affairs of the mortal world (xiū jiāng suǒ suǒ chén huán shì, do not exchange the trivial affairs of the mortal world). For my lifetime of leisure and more leisure (huàn wǒ yī shēng xián yòu xián, for my lifetime of leisure and more leisure). Then he burned his hut (suì fén qí lú, then he burned his hut). And in the end, no one knew where he went (jìng bù zhī suǒ zhǐ, and in the end, no one knew where he went).

The Dharma of the nun of Xizhu Temple in Pingjiang Prefecture (píng jiāng fǔ xī zhú sì ní fǎ, The Dharma of the nun of Xizhu Temple in Pingjiang Prefecture)

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海禪師

寶文呂嘉之姑也。首參法雲秀和尚。后領旨於法真言下。諸名儒屢挽應世。堅不從。殂日說偈曰。霜天雲霧結。山月冷涵輝。夜接故鄉信。曉行人不知。屆明坐脫。

投子颙禪師法嗣

壽州資壽灌禪師

上堂。良久曰。便恁么散去。已是葛藤。更若喃喃。有何所益。以拂子擊禪床。下座。

西京白馬崇壽江禪師

僧問。知師久蘊囊中寶。今日開堂略借看。師曰。不借。曰。為甚麼不借。師曰。賣金須是買金人。

鄧州香嚴智月海印禪師

僧問。法雷已震。選佛場開。不昧宗乘。請師直指。師曰。三月三日時。千花萬花拆。曰。普天匝地承恩力。覺苑仙葩一夜開。師曰。切忌隨他去。乃曰。判府吏部。此日命山僧開堂祝聖。紹續祖燈。祇如祖燈作么生續。不見古者道。六街鐘鼓響鼕鼕。即處鋪金世界中。池長芰荷庭長柏。更將何法演真宗。恁么說話。也是事不獲已。有旁不肯底出來。把山僧拽下禪床。痛打一頓。許伊是個本分衲僧。若未有這個作家手腳。切不得草草匆匆。勘得腳跟下不實。頭沒去處。卻須倒吃香嚴手中钁柄。莫言不道。上堂。吾家寶藏不慳惜。覿面相呈人罕識。輝今耀古體圓時。照地照天光赫赤。荊山美玉奚為貴。合浦明珠比不得。借問誰

【現代漢語翻譯】 現代漢語譯本 海禪師

寶文呂嘉是她的姑姑。最初參拜法雲秀和尚。後來在法真言下領悟旨意。許多名儒多次邀請她出山應世，她堅決不答應。圓寂之日說偈語：『霜天雲霧凝結，山月清冷地映照光輝。夜晚接到故鄉的音信，清晨趕路的人卻不知道。』到天亮時坐化。

投子颙禪師法嗣

壽州資壽灌禪師

上堂說法。沉默良久后說：『就這樣散去，已經是糾纏不清。如果再喋喋不休，又有什麼益處？』用拂子敲擊禪床，下座。

西京白馬崇壽江禪師

有僧人問：『知道禪師您久藏囊中之寶，今日開堂，能否稍微借來一看？』禪師說：『不借。』僧人問：『為什麼不借？』禪師說：『賣金子必須是買金子的人。』

鄧州香嚴智月海印禪師

有僧人問：『法雷已經震響，選佛的場所已經開啟。如果不迷惑于宗乘，請禪師您直接指點。』禪師說：『三月三日之時，千花萬花盛開。』僧人說：『普天之下，大地之上，都承蒙佛的恩德之力，覺悟的園林中，仙葩一夜之間開放。』禪師說：『切記不要跟隨它們而去。』於是說：『判府吏部，今日命令山僧我開堂祝聖，紹續祖燈。只是這祖燈要如何續傳呢？』不見古人說道：『六街的鐘鼓聲響鼕鼕，就在這處鋪滿黃金的世界中。池塘里生長著菱角和荷花，庭院裡生長著柏樹，還要用什麼方法來演說真宗呢？』這樣說話，也是不得已的事情。如果有不肯認可的人出來，把山僧我從禪床上拽下來，痛打一頓，我就認可他是個本分的衲僧。如果沒有這種作為的手段，千萬不要草率匆忙。如果勘驗得腳跟下不實在，頭沒有去處，卻必須反過來吃香嚴手中的鋤柄。不要說我沒告訴你們。』上堂說法。『我家的寶藏從不吝惜，當面呈現卻很少有人認識。光輝照耀古今，本體圓滿之時，照亮大地，照亮天空，光芒赫赫閃耀。荊山的寶玉算什麼珍貴，合浦的明珠也比不上。』請問是誰？

【English Translation】 English version Chan Master Hai

Bao Wen Lü Jia was her aunt. She first visited Dharma Cloud Monk Xiu. Later, she understood the meaning under Dharma Truth's words. Many famous scholars repeatedly invited her to serve in the world, but she firmly refused. On the day of her death, she said in a verse: 'Frosty sky, clouds and mist gather, the mountain moon coldly reflects its brilliance. At night, I receive news from my hometown, but the travelers in the morning do not know.' She passed away while sitting in meditation at dawn.

Successor of Chan Master Yong of Touzi

Chan Master Guan of Zishou Temple in Shouzhou

Ascended the Dharma hall. After a long silence, he said: 'Just dispersing like this is already entanglement. What benefit is there in further chattering?' He struck the Zen bed with his whisk and descended from the seat.

Chan Master Jiang of Chongshou Temple in White Horse, Western Capital

A monk asked: 'I know that the Master has long treasured a jewel in his bag. Today, as you open the hall, may I briefly borrow it to see?' The Master said: 'I will not lend it.' The monk asked: 'Why not?' The Master said: 'Selling gold requires a gold buyer.'

Chan Master Haiyin Zhiyue of Xiangyan in Dengzhou

A monk asked: 'The Dharma thunder has already sounded, and the field for selecting Buddhas has opened. If one is not confused about the teachings, please, Master, point directly.' The Master said: 'On the third day of the third month, thousands of flowers bloom.' The monk said: 'Throughout the heavens and the earth, we receive the power of the Buddha's grace. In the garden of enlightenment, celestial flowers bloom overnight.' The Master said: 'Be careful not to follow them.' Then he said: 'The Prefectural Secretary has ordered this mountain monk to open the hall today to pray for the Emperor and to continue the ancestral lamp. But how is this ancestral lamp to be continued?' Haven't you seen the ancients say: 'The bells and drums of the six streets sound dong dong, right here in this world covered with gold. Water chestnuts and lotus grow in the pond, cypress trees grow in the courtyard. What other method can be used to expound the true teaching?' Speaking like this is also a matter of necessity. If there is someone who does not agree, let him come out and drag this mountain monk down from the Zen bed and beat him severely. I will acknowledge him as a genuine monk. If you do not have this kind of skill, do not be hasty. If you examine and find that your footing is not solid and your head has nowhere to go, then you must turn around and eat the hoe handle in Xiangyan's hand. Don't say I didn't tell you.' Ascended the Dharma hall. 'My family's treasure is never hoarded, presented face to face, yet few recognize it. Its brilliance shines through the past and present, and when its essence is complete, it illuminates the earth and illuminates the sky with radiant light. What is the jade of Jing Mountain worth? The pearls of Hepu cannot compare.' I ask, who is it?

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人敢酬價。波斯鼻孔長三尺。咄。

丞相富弼居士

字彥國。由清獻公警勵之後。不捨晝夜。力進此道。聞颙禪師主投子。法席冠淮甸。往質所疑。會颙為眾登座。見其顧視如象王迴旋。公微有得。因執弟子禮。趨函丈。命侍者請為入室。颙見即曰。相公已入來。富弼猶在外。公聞汗流浹背。即大悟。尋以偈寄圓照本曰。一見颙公悟入深。夤緣傳得老師心。東南謾說江山遠。目對靈光與妙音。後奏署颙師號。颙上堂謝語。有曰。彼一期之誤我。亦將錯而就錯。公作偈贊曰。萬木千花欲向榮。臥龍猶未出滄溟。彤雲彩霧呈嘉瑞。依舊南山一色青。

甘露宣禪師法嗣

平江府妙湛寺尼文照禪師

溫陵人。上堂。靈源不動。妙體何依。歷歷孤明。是誰光彩。若道真如實際。大似好肉剜瘡。更作祖意商量。正是迷頭認影。老胡四十九年說夢即且止。僧堂里憍陳如上座為你諸人舉覺底。還記得么。良久曰。惜取眉毛好。

瑞巖居禪師法嗣

臺州萬年處幽禪師

上堂。先聖行不到處。凡流恰到。凡流既到。先聖莫知。到與不到。知與不知。總置一壁。祇如僧問乾峰。十方薄伽梵。一路涅槃門。未審路頭在甚麼處。峰以拄杖畫一畫曰。在這裡。且道此老與他先聖凡流。相去幾何。

【現代漢語翻譯】 現代漢語譯本： 有人敢出價嗎？波斯人的鼻孔長三尺。咄！（表示呵斥或驚歎）

丞相富弼居士（富弼，字彥國，北宋政治家、文學家）

字彥國。自從受到清獻公（可能是指范仲淹或其他以清廉著稱的官員）的警醒和勉勵之後，他日夜不懈地努力精進佛法。聽說颙禪師（颙，禪師名號）在投子山主持道場，聲名遠播淮河流域，便前往請教疑惑。恰逢颙禪師為大眾升座說法，富弼見他顧盼之間如同象王迴旋，心中略有所悟。於是以弟子之禮拜見，走到禪師的座位前，請求侍者引薦入室。颙禪師一見他就說：『相公已經進來了，富弼還在外面。』富弼聽了，汗流浹背，當下大悟。不久后，他寫了一首偈頌寄給圓照本禪師（圓照本，禪師名號），內容是：『一見颙公，悟入甚深，因緣際會，傳得老師心。東南一帶，莫說江山遙遠，（抬頭）就能目睹靈光與妙音。』後來，他上奏朝廷，請求賜予颙禪師封號。颙禪師上堂致謝時說：『他一時的誤解我，也只好將錯就錯了。』富弼作偈讚頌說：『萬木千花，欣欣向榮，臥龍（比喻有才能的人）卻還未出滄溟（大海）。彤雲彩霧，呈現吉祥的徵兆，依舊是南山一色青翠。』

甘露宣禪師法嗣

平江府妙湛寺尼文照禪師（文照，禪師名號，尼為女性出家人）

溫陵（泉州的古稱）人。上堂說法：『靈源（指佛性）不動，妙體（指佛法的精妙之處）依附於何處？清清楚楚，光明獨立，是誰的光彩？如果說是真如實際（佛教用語，指事物的真實本性），那就好比在好肉上剜瘡。再來討論祖師的意旨，正是迷失了頭腦，把影子當成了真實。老胡（指達摩祖師）四十九年說法如夢，就此打住。僧堂里的憍陳如（佛教人物，最早的五比丘之一）上座為你們諸位舉起覺悟的，還記得嗎？』良久之後說：『珍惜你們的眉毛吧（意指珍惜當下，不要執著于外在）。』

瑞巖居禪師法嗣

臺州萬年處幽禪師（處幽，禪師名號）

上堂說法：『先聖（指過去的聖人）無法到達的地方，凡夫俗子卻恰恰到達了。凡夫俗子既然到達了，先聖反而不知道。到達與未到達，知道與不知道，全都放在一邊。比如有僧人問乾峰禪師（乾峰，禪師名號）：十方薄伽梵（佛教用語，指佛），通往涅槃（佛教用語，指解脫）只有一條路，不知道這條路在哪裡？』乾峰禪師用拄杖畫了一下，說：『就在這裡。』那麼，這位老禪師與那些先聖凡流，相差多少呢？'

【English Translation】 English version: Who dares to offer a price? The Persian's nostrils are three feet long. Tut!

Layman Fu Bi, the Prime Minister (Fu Bi, courtesy name Yan Guo, a politician and writer of the Northern Song Dynasty)

Courtesy name Yan Guo. After being alerted and encouraged by Qing Xian Gong (possibly referring to Fan Zhongyan or other officials known for their integrity), he diligently advanced in the Dharma day and night. Hearing that Chan Master Yong (Yong, a Chan master's title) was presiding over the monastery on Touzi Mountain, with his Dharma seat renowned throughout the Huai River region, he went to inquire about his doubts. It happened that Chan Master Yong ascended the seat to preach to the assembly, and Fu Bi saw him looking around like an elephant king turning around, and he had a slight understanding in his heart. Therefore, he paid his respects as a disciple, approached the Chan master's seat, and asked the attendant to introduce him into the room. Chan Master Yong said upon seeing him, 'The Prime Minister has already entered, but Fu Bi is still outside.' Fu Bi, hearing this, was covered in sweat and immediately attained great enlightenment. Soon after, he wrote a verse and sent it to Chan Master Yuanzhao Ben (Yuanzhao Ben, a Chan master's title), which read: 'Upon seeing Master Yong, I attained profound understanding, through karmic conditions, I received the teacher's heart. In the southeast, don't say the landscape is far away, (raising your head) you can see the spiritual light and wonderful sound.' Later, he memorialized the court, requesting that Chan Master Yong be granted a title. Chan Master Yong said in his thanksgiving speech in the Dharma hall, 'He misunderstood me for a time, so I will just make the best of it.' Fu Bi composed a verse in praise, saying: 'Ten thousand trees and a thousand flowers are about to flourish, but the sleeping dragon (a metaphor for a talented person) has not yet emerged from the Cangming (the vast sea). Crimson clouds and colorful mists present auspicious omens, still, the Southern Mountain remains a single color of green.'

Dharma Successor of Chan Master Ganlu Xuan

Chan Master Wenzhao, a nun of Miaozhan Temple in Pingjiang Prefecture (Wenzhao, a Chan master's title, a nun is a female monastic)

A native of Wenling (the ancient name of Quanzhou). Ascending the Dharma seat, she said: 'The spiritual source (referring to Buddha-nature) is unmoving, where does the wonderful essence (referring to the essence of the Dharma) rely? Clearly and distinctly, the light is independent, whose radiance is it? If you say it is true suchness and reality (Buddhist term, referring to the true nature of things), it is like cutting a sore on good flesh. To further discuss the meaning of the patriarchs is precisely to lose your mind and mistake the shadow for reality. Old Hu (referring to Bodhidharma) spoke of dreams for forty-nine years, let's stop here. Does the Venerable Ajnatakaundinya (a Buddhist figure, one of the first five bhikkhus) in the Sangha hall, who raised awareness for you all, still remember?' After a long pause, she said: 'Cherish your eyebrows (meaning cherish the present moment, do not be attached to the external).'

Dharma Successor of Chan Master Ruiyan Ju

Chan Master Chuyou of Wannian Temple in Taizhou (Chuyou, a Chan master's title)

Ascending the Dharma seat, he said: 'The place where the past sages (referring to past saints) could not reach, ordinary people just happen to reach. Since ordinary people have reached it, the past sages do not know. Reaching and not reaching, knowing and not knowing, put them all aside. For example, a monk asked Chan Master Qianfeng (Qianfeng, a Chan master's title): The Buddhas of the ten directions (Buddhist term, referring to the Buddhas), there is only one path to Nirvana (Buddhist term, referring to liberation), I don't know where this path is?' Chan Master Qianfeng drew a line with his staff and said: 'It's right here.' So, how much difference is there between this old Chan master and those past sages and ordinary people?'

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南山虎咬石羊兒。須向其中識生死。

廣靈祖禪師法嗣

處州縉雲仙巖懷義禪師

僧問。如何是佛。師曰。自屈作么。曰。如何是道。師曰。你道了。曰。向上更有事也無。師曰。無。曰。恁么則小出大遇也。師曰。祇恐不恁么。曰。也是。師曰。卻恁么去也。

凈因岳禪師法嗣

福州鼓山體淳禪鑒禪師

上堂。由基弓矢。不射田蛙。任氏絲綸。要投溟渤。發則穿楊破的。得則修鯨巨鰲。只箭既入重城。長竿豈釣淺水。而今莫有吞鉤嚙鏃底么。若無。山僧捲起絲綸。拗折弓箭去也。擲拄杖。下座。

乾明覺禪師法嗣

岳州平江長慶應圓禪師

上堂。寒氣將殘春日到。無索泥牛皆𨁝跳。筑著崑崙鼻孔頭。觸倒須彌成糞掃。牧童兒。鞭棄了。懶吹無孔笛。拍手呵呵笑。歸去來兮歸去來。煙霞深處和衣倒。良久曰。切忌睡著。

長蘆信禪師法嗣

東京慧林懷深慈受禪師

壽春府夏氏子。生而祥光現舍。文殊堅禪師遙見。疑火也。詰旦。知師始生。往訪之。師見堅輒笑。母許出家。十四割愛冠祝髮。后四年。訪道方外。依凈照于嘉禾資聖。照舉良遂見麻谷因緣。問曰。如何是良遂知處。師即洞明。出住資福。屨滿戶外。蔣山佛鑒勤禪師行化至。茶

【現代漢語翻譯】 現代漢語譯本 『南山虎咬石羊兒』。必須從中認識生死之理。

廣靈祖禪師的法嗣

處州縉雲仙巖懷義禪師

有僧人問：『什麼是佛？』禪師說：『你為何要委屈自己來問？』僧人說：『什麼是道？』禪師說：『你已經說出來了。』僧人說：『向上還有更重要的事嗎？』禪師說：『沒有。』僧人說：『這樣說來，豈不是小付出得到大回報？』禪師說：『只怕不是這樣。』僧人說：『也是。』禪師說：『那就這樣去吧。』

凈因岳禪師的法嗣

福州鼓山體淳禪鑒禪師

禪師上堂說法：『由基（古代善射者）的弓箭，不射田間的青蛙。任氏（善於釣魚者）的絲線，要投向深邃的大海。發射出去就能穿透楊柳，擊破箭靶，得到的就是巨大的鯨魚和海鰲。既然箭已射入堅固的城池，長長的釣竿又怎能用來釣淺水中的魚？』現在有沒有能吞下魚鉤，咬斷箭鏃的人？如果沒有，我就捲起絲線，折斷弓箭了。』說完，擲下拄杖，走下禪座。

乾明覺禪師的法嗣

岳州平江長慶應圓禪師

禪師上堂說法：『寒氣將盡，春日到來，沒有繩索的泥牛也歡快地跳躍。撞到崑崙（山名）的鼻孔，觸倒須彌（佛教中的山名）山，都變成糞土。放牛的牧童啊，鞭子也丟棄了，懶得吹奏沒有孔的笛子，拍著手呵呵地笑。回去吧，回去吧，回到煙霞深處，和衣而臥。』停頓良久，說：『切記不要睡著了。』

長蘆信禪師的法嗣

東京慧林懷深慈受禪師

壽春府夏氏之子，出生時家中出現吉祥的光芒。文殊堅禪師遠遠看見，以為是火。第二天早晨，得知是禪師出生，前去拜訪。禪師見到文殊堅就笑。他的母親允許他出家。十四歲時，割捨親情，剃度出家。四年後，爲了訪道而遊歷四方。在嘉禾資聖寺依止凈照禪師。凈照禪師舉良遂禪師見麻谷禪師的因緣，問道：『良遂禪師的領悟之處是什麼？』禪師立刻明白了。後來住持資福寺，來訪者眾多，門外的鞋子都堆滿了。蔣山佛鑒勤禪師行腳弘法來到這裡，（禪師）以茶款待。

【English Translation】 English version 'The tiger of Nanshan bites the stone sheep'. You must recognize the principle of life and death from within it.

Dharma heir of Chan Master Guangling Zu

Chan Master Huaiyi of Xianyan, Jinyun, Chuzhou

A monk asked: 'What is Buddha?' The Master said: 'Why do you humble yourself to ask?' The monk said: 'What is the Dao?' The Master said: 'You have already said it.' The monk said: 'Is there anything more important beyond this?' The Master said: 'No.' The monk said: 'In that case, isn't it a small investment for a great return?' The Master said: 'I'm just afraid it's not like that.' The monk said: 'It is.' The Master said: 'Then go that way.'

Dharma heir of Chan Master Jingyin Yue

Chan Master Tichun Chanjian of Gushan, Fuzhou

The Chan Master ascended the Dharma hall and said: 'Youji's (an ancient skilled archer) bow and arrow do not shoot at frogs in the field. Master Ren's (skilled at fishing) fishing line is to be cast into the deep sea. When fired, it can pierce willows and break targets, and what is obtained is a huge whale and sea turtle. Now that the arrow has entered the solid city, how can a long fishing rod be used to fish in shallow water?' Now, is there anyone who can swallow the hook and bite off the arrowhead? If not, I will roll up the fishing line and break the bow and arrow.' After speaking, he threw down his staff and stepped down from the seat.

Dharma heir of Chan Master Qianming Jue

Chan Master Yingyuan Changqing of Pingjiang, Yuezhou

The Chan Master ascended the Dharma hall and said: 'The cold air is about to end, and the spring day arrives. The mud ox without ropes also jumps happily. Hitting the nostrils of Kunlun (mountain name), knocking down Mount Sumeru (mountain name in Buddhism), all become dung. Cowherd, the whip is also discarded, too lazy to play the flute without holes, clapping hands and laughing heartily. Go back, go back, return to the depths of the misty clouds, and lie down with clothes on.' After a long pause, he said: 'Remember not to fall asleep.'

Dharma heir of Chan Master Changlu Xin

Chan Master Huaixin Cishou of Huilin, Tokyo

The son of the Xia family in Shouchun Prefecture, auspicious light appeared in his home at birth. Chan Master Wenshu Jian saw it from afar and thought it was fire. The next morning, he learned that the Chan Master was born and went to visit him. The Chan Master smiled when he saw Wenshu Jian. His mother allowed him to become a monk. At the age of fourteen, he relinquished family affection and was tonsured. Four years later, he traveled around to seek the Dao. He relied on Chan Master Jingzhao at Zisheng Temple in Jiahe. Chan Master Jingzhao cited the cause and condition of Chan Master Liang Sui meeting Chan Master Magu and asked: 'What is the place of enlightenment for Chan Master Liang Sui?' The Chan Master immediately understood. Later, he resided at Zifu Temple, and many visitors came, filling the doorway with shoes. Chan Master Fojian Qin of Jiangshan came here to propagate the Dharma, and (the Chan Master) treated him with tea.

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退。師引巡寮。至千人街坊。鑒問。既是千人街坊。為甚麼祇有一人。師曰。多虛不如少實。鑒曰。恁么那。師赧然。偶朝廷以資福為神霄宮。因棄往蔣山。留西庵陳請益。鑒曰。資福知是般事便休。師曰。某實未穩。望和尚不外。鑒舉倩女離魂話。反覆窮之。大豁疑礙。呈偈曰。祇是舊時行履處。等閑舉著便誵訛。夜來一陣狂風起。吹落桃花知幾多。鑒拊幾曰。這底豈不是活祖師意。未幾。被旨住焦山。僧問。如何是佛。師曰。面黃不是真金貼。曰。如何是佛向上事。師曰。一箭一蓮華。僧作禮。師彈指三下。問。知有道不得時如何。師曰。啞子吃蜜。曰。道得不知有時如何。師曰。鸚鵡喚人。僧禮拜。師叱曰。這傳語漢。問。甚麼人不被無常吞。師曰。祇恐他無下口處。曰。恁么則一念通玄箭。三尸鬼失奸也。師曰。汝有一念。定被他吞了。曰。無一念時如何。師曰。捉著阇黎。上堂。古者道。忍忍。三世如來從此盡。饒饒。萬禍千殃從此消。默默。無上菩提從此得。師曰。會得此三種語了。好個不快活漢。山僧祇是得人一牛。還人一馬。潑水相唾。插觜廝罵。卓拄杖曰。平出。平出。上堂。云自何山起。風從甚澗生。好個入頭處。官路少人行。上堂。不是境。亦非心。喚作佛時也陸沈。箇中本自無階級。切忌無

【現代漢語翻譯】 退。僧人跟隨住持巡視寺院，來到千人街坊。智鑒禪師問道：『既然是千人街坊，為什麼只有一個人？』住持說：『多而虛不如少而實。』智鑒禪師說：『既然這樣。』住持感到慚愧。恰逢朝廷將資福寺改為神霄宮，於是離開前往蔣山，留下西庵陳請教益。智鑒禪師說：『資福寺知道是這樣的事就停止了。』西庵陳說：『我確實還未穩妥，希望和尚不要外傳。』智鑒禪師舉了倩女離魂的故事，反覆追問，西庵陳大為開悟，呈上偈語說：『只是舊時行走的道路，隨便提起便會出錯。昨夜一陣狂風吹起，吹落桃花不知有多少。』智鑒禪師拍著桌子說：『這難道不是活祖師的意旨嗎？』不久，西庵陳被皇帝下旨住持焦山寺。有僧人問：『什麼是佛？』西庵陳說：『面黃不是真金貼。』僧人問：『什麼是佛向上之事？』西庵陳說：『一箭一蓮花。』僧人作禮。西庵陳彈指三下。僧人問：『知道有卻說不出來時如何？』西庵陳說：『啞巴吃蜜。』僧人問：『說得出卻不知道有時如何？』西庵陳說：『鸚鵡學人說話。』僧人禮拜。西庵陳呵斥道：『這傳話的傢伙。』僧人問：『什麼人不會被無常吞噬？』西庵陳說：『只怕他無處下口。』僧人說：『既然這樣，那麼一念通玄箭，三尸鬼也失了奸計。』西庵陳說：『你有一念，必定會被他吞噬。』僧人問：『沒有一念時如何？』西庵陳說：『捉住你這阇黎。』西庵陳上堂說法：古人說，忍忍，三世如來從此盡；饒饒，萬禍千殃從此消；默默，無上菩提從此得。西庵陳說：『領會了這三種話，真是個不快活的人。我只是得人一牛，還人一馬，潑水相唾，插嘴對罵。』拄著枴杖說：『平出，平出。』西庵陳上堂說法：云從哪座山升起？風從哪個山澗產生？真是個好入頭的地方，官道上少有人行走。西庵陳上堂說法：不是境，也不是心，喚作佛時也陸沉。其中本來就沒有階級，切忌沒有知見。' 退。師引巡寮。至千人街坊（指寺院中可容納千人的區域）。鑒（智鑒禪師）問。既是千人街坊。為甚麼祇有一人。師（西庵陳）曰。多虛不如少實。鑒曰。恁么那。師赧然。偶朝廷以資福（寺名）為神霄宮。因棄往蔣山。留西庵陳請益。鑒曰。資福知是般事便休。師曰。某實未穩。望和尚不外。鑒舉倩女離魂話。反覆窮之。大豁疑礙。呈偈曰。祇是舊時行履處。等閑舉著便誵訛。夜來一陣狂風起。吹落桃花知幾多。鑒拊幾曰。這底豈不是活祖師意。未幾。被旨住焦山。僧問。如何是佛。師曰。面黃不是真金貼。曰。如何是佛向上事。師曰。一箭一蓮華。僧作禮。師彈指三下。問。知有道不得時如何。師曰。啞子吃蜜。曰。道得不知有時如何。師曰。鸚鵡喚人。僧禮拜。師叱曰。這傳語漢。問。甚麼人不被無常吞。師曰。祇恐他無下口處。曰。恁么則一念通玄箭。三尸鬼失奸也。師曰。汝有一念。定被他吞了。曰。無一念時如何。師曰。捉著阇黎。上堂。古者道。忍忍。三世如來從此盡。饒饒。萬禍千殃從此消。默默。無上菩提從此得。師曰。會得此三種語了。好個不快活漢。山僧祇是得人一牛。還人一馬。潑水相唾。插觜廝罵。卓拄杖曰。平出。平出。上堂。云自何山起。風從甚澗生。好個入頭處。官路少人行。上堂。不是境。亦非心。喚作佛時也陸沈。箇中本自無階級。切忌無知見。

【English Translation】 Retreat. The monk followed the abbot on a tour of the monastery, arriving at the 'Thousand-Person Street' (referring to an area in the monastery that can accommodate a thousand people). Zhijian (Zen Master Zhijian) asked, 'Since this is the Thousand-Person Street, why is there only one person?' The abbot (Xi'an Chen) said, 'It is better to have a little that is real than much that is empty.' Zhijian said, 'Is that so?' The abbot felt ashamed. It happened that the court changed Zifu Temple (name of the temple) into a Shenxiao Palace, so he left for Jiangshan, leaving Xi'an Chen behind to seek further instruction. Zhijian said, 'Zifu knew that this was the kind of thing that would happen, so it stopped.' Xi'an Chen said, 'I am indeed not yet stable, I hope the venerable monk will not spread this abroad.' Zhijian cited the story of Qiannü Leaving Her Soul, repeatedly questioning him about it, and Xi'an Chen greatly cleared his doubts and presented a verse saying, 'It's just the old path I used to walk, casually mentioning it leads to error. Last night a gust of wind arose, blowing down how many peach blossoms?' Zhijian slapped the table and said, 'Isn't this the intention of a living patriarch?' Not long after, Xi'an Chen was ordered by imperial decree to reside at Jiaoshan Temple. A monk asked, 'What is Buddha?' Xi'an Chen said, 'A yellow face is not a true gold sticker.' The monk asked, 'What is the matter beyond Buddha?' Xi'an Chen said, 'One arrow, one lotus flower.' The monk bowed. Xi'an Chen snapped his fingers three times. The monk asked, 'What if one knows but cannot speak?' Xi'an Chen said, 'A mute eating honey.' The monk asked, 'What if one can speak but does not know when?' Xi'an Chen said, 'A parrot calling people.' The monk bowed. Xi'an Chen scolded, 'This messenger!' The monk asked, 'What person is not swallowed by impermanence?' Xi'an Chen said, 'I fear there is nowhere for it to bite.' The monk said, 'In that case, the arrow of penetrating the mystery in one thought, the three corpses lose their cunning too.' Xi'an Chen said, 'If you have one thought, you will surely be swallowed by it.' The monk asked, 'What if there is no one thought?' Xi'an Chen said, 'Catch that Shramana!' Xi'an Chen ascended the hall and preached: The ancients said, 'Endure, endure, the Buddhas of the three worlds end from this; Forgive, forgive, myriad misfortunes and calamities disappear from this; Be silent, be silent, unsurpassed Bodhi is attained from this.' Xi'an Chen said, 'Understanding these three words, what an unhappy person! This mountain monk only gets a cow from others and returns a horse, splashing water and spitting at each other, interrupting and scolding each other.' He struck his staff and said, 'Go out evenly, go out evenly.' Xi'an Chen ascended the hall and preached: From which mountain do the clouds rise? From which ravine does the wind arise? What a good place to enter, few people walk on the official road. Xi'an Chen ascended the hall and preached: It is not the environment, nor is it the mind, calling it Buddha also sinks. There are originally no levels in it, beware of having no views or understanding. Retreat. The master led a tour of the dormitories, arriving at the Thousand-Person Ward (referring to the area in the monastery that can accommodate a thousand people). Jian (Zen Master Zhijian) asked, 'Since it is the Thousand-Person Ward, why is there only one person?' The master (Xi'an Chen) said, 'It is better to have a little that is real than much that is empty.' Jian said, 'Is that so?' The master was ashamed. It happened that the court changed Zifu (temple name) into a Shenxiao Palace, so he left for Jiangshan, leaving Xi'an Chen behind to seek instruction. Jian said, 'Zifu knew that this was the kind of thing that would happen, so it stopped.' The master said, 'I am indeed not yet stable, I hope the venerable monk will not spread this abroad.' Jian cited the story of Qiannü Leaving Her Soul, repeatedly questioning him about it, and Xi'an Chen greatly cleared his doubts and presented a verse saying, 'It's just the old path I used to walk, casually mentioning it leads to error. Last night a gust of wind arose, blowing down how many peach blossoms?' Jian slapped the table and said, 'Isn't this the intention of a living patriarch?' Not long after, he was ordered by imperial decree to reside at Jiaoshan. A monk asked, 'What is Buddha?' The master said, 'A yellow face is not a true gold sticker.' The monk asked, 'What is the matter beyond Buddha?' The master said, 'One arrow, one lotus flower.' The monk bowed. The master snapped his fingers three times. The monk asked, 'What if one knows but cannot speak?' The master said, 'A mute eating honey.' The monk asked, 'What if one can speak but does not know when?' The master said, 'A parrot calling people.' The monk bowed. The master scolded, 'This messenger!' The monk asked, 'What person is not swallowed by impermanence?' The master said, 'I fear there is nowhere for it to bite.' The monk said, 'In that case, the arrow of penetrating the mystery in one thought, the three corpses lose their cunning too.' The master said, 'If you have one thought, you will surely be swallowed by it.' The monk asked, 'What if there is no one thought?' The master said, 'Catch that Shramana!' Ascending the hall, the master said, 'The ancients said, Endure, endure, the Buddhas of the three worlds end from this; Forgive, forgive, myriad misfortunes and calamities disappear from this; Be silent, be silent, unsurpassed Bodhi is attained from this.' The master said, 'Understanding these three words, what an unhappy person! This mountain monk only gets a cow from others and returns a horse, splashing water and spitting at each other, interrupting and scolding each other.' Striking his staff, he said, 'Go out evenly, go out evenly.' Ascending the hall, the master said, 'From which mountain do the clouds rise? From which ravine does the wind arise? What a good place to enter, few people walk on the official road.' Ascending the hall, the master said, 'It is not the environment, nor is it the mind, calling it Buddha also sinks. There are originally no levels in it, beware of having no views or understanding.'

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階級處尋。總不尋。過猶深。打破雲門飯袋子。方知赤土是黃金。咄。

平江府萬壽如瑰證悟禪師

建寧魏氏。開堂日。僧問。如何是蘇臺境。師曰。山橫師子。秀。水接太湖清。曰。如何是境中人。師曰。衣冠皇宋后。禮樂大周前。師凡見僧。必問。近日如何。僧擬對。即拊其背曰。不可思議。將示寂。眾集。復曰。不可思議。乃合掌而終。

越州天衣如哲禪師

族裡未詳。自退席寓平江之萬壽。飲啖無擇。人多侮之。有以瑞巖喚主人公話問者。師答以偈曰。瑞巖長喚主人公。突出須彌最上峰。大地掀翻無覓處。笙歌一曲畫樓中。一日曰。吾行矣。令拂拭所乘筍輿。乃書偈告眾曰。道在用處。用在死處。時人祇管貪歡樂。不肯學無為。敘平昔參問。勉眾進修已。忽豎起拳曰。諸人且道。這個落在甚麼處。眾無對。師揮案一下曰。一齊分付與秋風。遂入輿。端坐而逝。

婺州智者法銓禪師

上堂。要扣玄關。須是有節操。極慷慨。斬得釘。截得鐵。硬剝剝地漢始得。若是隈刀避箭。碌碌之徒看即有分。以拂子擊禪床。下座。

臨安府徑山智訥妙空禪師

僧問。牛頭未見四祖時如何。師曰。坐久成勞。曰。見后如何。師曰。不妨我東行西行。

金山慧禪師法嗣

常州報恩覺然寶月禪師

越州鄭氏子。上堂。學者無事空言。需求妙悟。去妙悟而事空言。其猶逐臭耳。然雖如是。罕逢穿耳客。多遇刻舟人。一日謂眾曰。世緣易染。道業難辦。汝等勉之。語卒而逝。

法雲白禪師法嗣

婺州智者紹先禪師

潭州人也。上堂。根塵同源。縛脫無二。不動絲毫。十方遊戲。子湖犬子雖獰。爭似南山氅鼻。遂高聲曰。大眾看腳下。上堂。團不聚。撥不散。日曬不幹。水浸不爛。等閑掛在太虛中。一任傍人冷眼看。

沂州馬鞍山福聖院仲易禪師

上堂。一二三四五。升堂擊法鼓。簇簇齊上來。一一面相睹。秋色滿虛庭。秋風動寰宇。更問祖師禪。雪峰到投子。咄。

東京慧林慧海月印禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。黃金地上玉樓臺。曰。如何是祖師西來意。師曰。三月洛陽人戴花。上堂。黃金地上。具眼者未肯安居。荊棘林中。本分底留伊不得。祇如去此二途。作么生是衲僧行履處。良久曰。舉頭煙靄里。依約見家山。上堂。顧視大眾。拍禪床一下。曰。聊表不空。便下座。

楊州建隆原禪師

姑蘇夏氏子。上堂。拈拄杖曰。買帽相頭。依模畫樣。從他野老自顰眉。志公不是閑和尚。卓拄杖。下座

【現代漢語翻譯】 現代漢語譯本 常州報恩覺然寶月禪師 越州鄭氏之子。上堂說法：『學佛之人不做實事卻空談理論，必須尋求精妙的領悟。拋棄精妙的領悟而沉溺於空談，就像追逐臭味一樣。』雖然如此，但很少遇到能聽進勸告的人，多的是像刻舟求劍一樣不知變通的人。有一天，他對眾人說：『世俗的牽絆容易沾染，修道的功業難以成就，你們要努力啊！』說完就去世了。 法雲白禪師的法嗣 婺州智者紹先禪師 潭州人。上堂說法：『根和塵本是同源，束縛和解脫沒有分別。不移動絲毫，便可在十方世界自由遊戲。子湖的惡犬雖然兇猛，怎比得上南山的野蠻僧人？』於是高聲說：『大眾看腳下！』上堂說法：『聚合不起來，撥弄不開，太陽曬不幹，水浸泡不爛。隨意懸掛在太空中，任憑旁人冷眼觀看。』 沂州馬鞍山福聖院仲易禪師 上堂說法：『一二三四五，登上法堂敲擊法鼓。聚集在一起上來，一一面對面相見。秋色充滿空曠的庭院，秋風吹動整個宇宙。還要問什麼是祖師禪嗎？雪峰曾到投子處參學。咄！』 東京慧林慧海月印禪師 有僧人問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』禪師說：『黃金地上有玉樓臺。』僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『三月洛陽人戴花。』上堂說法：『在黃金地上，有眼力的人尚且不肯安居；在荊棘林中，原本的身份也無法保留。如果離開這兩條路，該如何是衲僧（Buddhist monk）的行履之處？』良久后說：『抬頭在煙霧中，隱約可見家鄉的山。』上堂說法：環顧大眾，拍了一下禪床，說：『姑且表示不落空。』便下座。 揚州建隆原禪師 姑蘇夏氏之子。上堂說法：拿起拄杖說：『買帽子要量頭，依著模子畫樣子。任憑鄉野老翁自己皺眉頭，志公（Baozhi）可不是閑散的和尚。』放下拄杖，下座。

【English Translation】 English version Chan Master Baoyue Jueran of Baoen Temple in Changzhou A native of Zheng family in Yuezhou. In his Dharma talk, he said: 'Students do nothing but empty talk, they must seek wonderful enlightenment. Abandoning wonderful enlightenment and engaging in empty talk is like chasing after a foul smell.' Even so, it is rare to meet someone who listens to advice, and many are like those who carve a boat to find a lost sword. One day, he said to the assembly: 'Worldly ties are easily stained, and the work of the Way is difficult to accomplish. You must strive for it!' After speaking, he passed away. Dharma successor of Chan Master Bai of Fayun Temple Chan Master Shaoxian of Zhizhe Temple in Wuzhou A native of Tanzhou. In his Dharma talk, he said: 'Roots and dust are from the same source, bondage and liberation are not two. Without moving a hair, one can play freely in the ten directions. Although the dog of Zihu is fierce, how can it compare to the wild monk of Nanshan?' Then he said loudly: 'Everyone, look under your feet!' In his Dharma talk, he said: 'It cannot be gathered, it cannot be scattered, the sun cannot dry it, and water cannot rot it. Casually hanging in the vast emptiness, let others watch with cold eyes.' Chan Master Zhongyi of Fusheng Temple on Ma'anshan Mountain in Yizhou In his Dharma talk, he said: 'One, two, three, four, five, ascending the hall and striking the Dharma drum. Crowded together they come up, each one facing each other. Autumn colors fill the empty courtyard, autumn wind moves the universe. Still asking about the Zen of the Patriarchs? Xuefeng once went to Touzi. Hah!' Chan Master Yueyin Huihai of Huilin Temple in Tokyo A monk asked: 'Whose tune are you singing, Master? Whose lineage does your school of Zen inherit?' The Master said: 'On the golden ground, there is a jade pavilion.' The monk asked: 'What is the meaning of Bodhidharma's intention in coming from the West?' The Master said: 'In the third month, the people of Luoyang wear flowers.' In his Dharma talk, he said: 'On the golden ground, those with eyes do not dare to settle down; in the thorny forest, the original identity cannot be retained. If one leaves these two paths, what is the proper place for a Buddhist monk to walk?' After a long silence, he said: 'Raising my head in the misty haze, I vaguely see my home mountain.' In his Dharma talk, looking at the assembly, he struck the Zen bed once and said: 'Let me just express that it is not empty.' Then he descended from the seat. Chan Master Yuan of Jianlong Temple in Yangzhou A native of Xia family in Gusu. In his Dharma talk, holding up his staff, he said: 'Buying a hat, measure the head; drawing a picture, follow the model. Let the old countryman frown, Zhi Gong (Baozhi) is not an idle monk.' He struck the staff and descended from the seat.

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保寧英禪師法嗣

臨安府廣福院惟尚禪師

初參覺印。問曰。南泉斬貓兒。意旨如何。印曰。須是南泉始得。印以前語詰之。師不能對。至僧堂。忽大悟曰。古人道。從今日去。更不疑天下老和尚舌頭。信有之矣。述偈呈印。曰。須是南泉第一機。不知不覺驀頭錐。覿面若無青白眼。還如𪂶𪂶守空池。舉未絕。印豎拳曰。正當恁么時作么生。師掀倒禪床。印遂喝。師曰。賊過後張弓。便出。住廣福日。室中問僧。提起來作么生會。又曰。且道是個甚麼。要人提起。

明州雪竇法寧禪師

衢州杜氏子。上堂。百川異流。以海為極。森羅萬象。以空為極。四聖六凡。以佛為極。明眼衲子。以拄杖子為極。且道拄杖子以何為極。有人道得。山僧兩手分付。儻或未然。不如閑倚禪床畔。留與兒孫指路頭。

開先珣禪師法嗣

廬州延昌熙詠禪師

僧問。少林面壁。意旨如何。師曰。慚惶殺人。

廬州開先宗禪師

上堂。一不做。二不休。棙轉鼻孔。捺下雲頭。禾山解打鹽官鼓。僧繇不寫戴嵩牛。廬陵米。投子油。雪峰依舊輥雙毬。夜來風送衡陽信。寒雁一聲霜月幽。

甘露颙禪師法嗣

楊州光孝元禪師

僧問。如何是和尚家風。師曰。七

顛八倒。曰。忽遇客來。如何祇待。師曰。生鐵蒺藜劈口𡎺。

雪竇榮禪師法嗣

福州雪峰大智禪師

僧問。如何是祖師西來意。師銜拂柄示之。僧曰。此是香嚴底。和尚又作么生。師便喝。僧大笑。師叱曰。這野狐精。

元豐滿禪師法嗣

福州雪峰宗演圓覺禪師

恩州人也。僧問。不慕諸聖．不重己靈時如何。師曰。款出囚口。曰。便恁么會去時如何。師曰。換手槌胸。問。如何是大善知識心。師曰。十字街頭片瓦子。辭眾日。僧問。如何是臨岐一句。師曰。有馬騎馬。無馬步行。曰。途中事作么生。師曰。賤避貴。上堂。遣迷求悟。不知迷是悟之鉗錘。愛聖憎凡。不知凡是聖之爐鞴。祇如聖凡雙泯．迷悟俱忘一句作么生道。半夜彩霞籠玉像。天明峰頂五云遮。

衛州王大夫

遺其名。以喪偶猒世相。遂參元豐。于言下知歸。豐一日謂曰。子乃今之陸亙也。公便掩耳。既而回壇山之陽。縛茅自處者三載。偶歌曰。壇山裡。日何長。青松嶺。白雲鄉。吟鳥啼猿作道場。散發采薇歌又笑。從教人道野夫狂。

育王振禪師法嗣

明州岳林真禪師

上堂。古人道。初秋夏末。合有責情三十棒。岳林則不然。靈山會上。世尊拈華。迦葉微笑。正當恁么時

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "Dian Ba Dao: A monk asked, 'If a guest suddenly arrives, how should I treat him?'", "The master said, 'Spit iron caltrops into his mouth.'", "", "Successor of Zen Master Xuedou Rong", "", "Zen Master Dazhi of Xuefeng, Fuzhou", "", "A monk asked, 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?'", "The master held up his whisk to indicate it.", "The monk said, 'This is Xiangyan's (Xiangyan) way. What about you, Master?'", "The master then shouted.", "The monk laughed loudly.", "The master scolded, 'This wild fox spirit!'", "", "Successor of Zen Master Yuanfeng Man", "", "Zen Master Zongyan Yuanjue of Xuefeng, Fuzhou", "", "Zen Master Zongyan was from Enzhou.", "A monk asked, 'What is it like when one does not admire the saints or value one's own spirit?'", "The master said, 'Like being released from a prison.'", "The monk said, 'What if I understand it that way?'", "The master said, 'Beat your chest with the other hand.'", "A monk asked, 'What is the mind of a great and virtuous teacher (the mind of a great and virtuous teacher)?'", "The master said, 'A broken tile at the crossroads.'", "On the day of his departure, a monk asked, 'What is the parting word?'", "The master said, 'Ride a horse if you have one; walk if you don't.'", "The monk said, 'What about the affairs on the road?'", "The master said, 'The lowly give way to the noble.'", "During an assembly, Zen Master Zongyan said, 'To abandon delusion to seek enlightenment, not knowing that delusion is the tool of enlightenment; to love the saints and hate the ordinary, not knowing that the ordinary is the furnace of the saints. If both saint and ordinary are extinguished, and both delusion and enlightenment are forgotten, how should one speak? At midnight, colorful clouds envelop the jade statue; at dawn, the peak is covered by five-colored clouds.'", "", "Wang, a high official from Weizhou", "", "Wang lost his name, and because he was widowed, he became weary of the world. So he visited Zen Master Yuanfeng and understood his destination through his words.", "One day, Zen Master Yuanfeng said to him, 'You are today's Lu Geng (Lu Geng)!'", "Wang then covered his ears.", "Afterward, he returned to the south side of Tan Mountain and lived alone in a thatched hut for three years.", "He occasionally sang, 'In Tan Mountain, how long the days are. Green pine ridge, the home of white clouds. Singing birds and crying monkeys serve as the temple. With disheveled hair, I gather ferns, singing and laughing, letting people call me a mad rustic.'", "", "Successor of Zen Master Yuwang Zhen", "", "Zen Master Zhen of Yuelin, Mingzhou", "", "During an assembly, Zen Master Zhen of Yuelin said, 'The ancients said that in early autumn and late summer, one should be punished with thirty blows. I, Yuelin, do not think so. At the Vulture Peak Assembly (Vulture Peak Assembly), Shakyamuni Buddha (Shakyamuni Buddha) held up a flower, and Mahakasyapa (Mahakasyapa) smiled. At just that moment...'" ] }

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。好與三十棒。何故。如此太平時節。強起干戈。教人吹大法螺。擊大法鼓。舉步則金蓮𨇾蹀。端居則寶座巍峨。梵王引之於前。香花繚繞。帝釋隨之於后。龍象駢羅。致令後代兒孫。遞相仿敩。三三兩兩。皆言出格風標。劫劫波波。未肯歸家隱坐。鼓唇搖舌。宛如鐘磬笙竽。奮臂點胸。何啻稻麻竹葦。更逞遊山玩水。撥草瞻風。人前說得石點頭。天上飛來花撲地。也好與三十棒。且道坐夏賞勞。如何酬獎。良久曰。萬寶功成何厚薄。千鈞價重自低昂。

招提湛禪師法嗣

秀州華亭觀音和尚

僧問。如何是佛。師曰。半夜烏龜火里行。曰。意作么生。師曰。虛空無背面。僧禮拜。師便打。

青原下十四世

凈慈明禪師法嗣

臨安府凈慈象禪師

越州山陰人也。上堂。古者道。一翳在眼。空花亂墜。拈拄杖曰。凈慈拈起拄杖。豈不是一翳在眼。百千諸佛總在拄杖頭。現丈六紫磨金色之身。乘其國土。遊歷十方。說一切法。度一切眾。豈不是空花亂墜。即今莫有向拄杖未拈已前坐斷得么。出來與凈慈相見。如無。切忌向空本無花．眼本無翳處著倒。乃擲拄杖。下座。

福州雪峰隆禪師

上堂。一不成。二不是。口吃飯。鼻出氣。休云北斗藏身。說甚南山鱉鼻。家

【現代漢語翻譯】 現代漢語譯本：好，賞你三十棒。為什麼？在這樣太平的時代，偏要挑起爭端。教人吹大法螺（一種佛教法器），擊大法鼓（一種佛教法器），抬腳就金蓮（比喻高僧的腳）輕盈移動，端坐就寶座巍峨莊嚴。梵王（佛教護法神）在前面引導，香花繚繞，帝釋（佛教護法神）在後面跟隨，如同龍象（比喻高僧）並列。導致後代的子孫，互相效仿，三三兩兩，都說自己是超凡脫俗的風度標桿。生生世世，都不肯歸家隱居。鼓動嘴唇，搖動舌頭，宛如鐘磬笙竽（各種樂器）齊鳴。揮舞手臂，敲打胸膛，何止像稻麻竹葦（各種植物）一樣繁多。更要逞能遊山玩水，撥開草叢，觀察風向。在人前說得天花亂墜，天上飛來花朵撲向地面。也該賞你三十棒。那麼，坐夏（僧人夏季安居）圓滿，該如何酬謝獎賞呢？良久，禪師說：萬般功德成就，何來厚薄之分？千鈞重物，價值高低自在顯現。

招提湛禪師的法嗣

秀州華亭觀音和尚

有僧人問：『什麼是佛？』 觀音和尚說：『半夜烏龜在火里行走。』 僧人問：『這是什麼意思？』 觀音和尚說：『虛空沒有正反兩面。』 僧人禮拜。觀音和尚就打了他。

青原下第十四世

凈慈明禪師的法嗣

臨安府凈慈象禪師

象禪師是越州山陰人。上堂開示：古人說，『一隻眼睛裡有了翳障，就會看到虛空中到處都是亂花。』 象禪師拿起拄杖說：『凈慈我拿起這根拄杖，豈不就是一隻眼睛裡有了翳障？成百上千的諸佛都在這拄杖頭上，顯現出丈六高的紫磨金色之身，乘坐著他們的國土，遊歷十方世界，說一切法，度一切眾生，豈不就是虛空中到處都是亂花？』 如今有沒有人能在拄杖還沒拿起之前就徹底斷絕這些妄想的？出來與我凈慈相見。如果沒有，切記不要在空本無花、眼本無翳的地方顛倒迷惑。』 於是扔下拄杖，走下法座。

福州雪峰隆禪師

上堂開示：『一不成，二不是。口吃飯，鼻出氣。休要說北斗星藏身之處，也不要說什麼南山有鱉的鼻子。』 家

【English Translation】 English version: Fine, give you thirty blows. Why? In such a peaceful time, you insist on stirring up trouble. Teaching people to blow the Dharma conch (a Buddhist instrument), strike the Dharma drum (a Buddhist instrument), with each step, golden lotuses (a metaphor for a high monk's feet) lightly move, and when sitting upright, the precious seat is majestic and imposing. Brahma (a Buddhist protector deity) leads in front, with fragrant flowers swirling around, and Indra (a Buddhist protector deity) follows behind, like dragons and elephants (a metaphor for high monks) standing side by side. This leads later generations of descendants to imitate each other, in twos and threes, all claiming to have extraordinary style and demeanor. Kalpa after kalpa, they are unwilling to return home and live in seclusion. Moving their lips and wagging their tongues, it's like the sound of bells, chimes, sheng, and yu (various musical instruments) all playing together. Waving their arms and beating their chests, it's more numerous than rice, hemp, bamboo, and reeds (various plants). They even show off by traveling and enjoying the scenery, parting the grass and observing the wind. They speak so eloquently in front of people that even stones nod their heads, and flowers fly from the sky and fall to the ground. You also deserve thirty blows. So, how should we reward and praise the completion of the summer retreat (monks' summer retreat)? After a long silence, the Zen master said: 'When myriad merits are accomplished, how can there be thick or thin? A thousand jun (a unit of weight) of heavy objects, their value is naturally high or low.'

Dharma Successor of Zhaoti Zhan Zen Master

Huating Guanyin (Avalokitesvara) Monk of Xiuzhou

A monk asked: 'What is Buddha?' The master said: 'A turtle walking in fire in the middle of the night.' The monk asked: 'What does that mean?' The master said: 'Emptiness has no front or back.' The monk bowed. The master then hit him.

Fourteenth Generation under Qingyuan

Dharma Successor of Jingci Ming Zen Master

Xiang Zen Master of Jingci Monastery in Lin'an Prefecture

Zen Master Xiang was a native of Shanyin in Yuezhou. Addressing the assembly: 'The ancients said, 'If there is one speck in the eye, empty flowers will fall in confusion.' Raising his staff, Zen Master Xiang said: 'Jingci raises this staff, isn't that like having one speck in the eye? Hundreds of thousands of Buddhas are all on the head of this staff, manifesting the sixteen-foot-tall body of purple-gold color, riding on their lands, traveling through the ten directions, speaking all dharmas, and liberating all beings, isn't that like empty flowers falling in confusion?' Now, is there anyone who can completely cut off these delusions before the staff is raised? Come out and meet Jingci. If not, be careful not to be confused and deluded in the place where emptiness originally has no flowers and the eye originally has no speck.' Then he threw down the staff and descended from the seat.

Xuefeng Long Zen Master of Fuzhou

Addressing the assembly: 'One is not, two is not. The mouth eats food, the nose breathes air. Don't talk about where the Big Dipper hides, and don't talk about the turtle's nose on South Mountain.' Home

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財運出任交關。勸君莫競錐頭利。

長蘆和禪師法嗣

鎮江府甘露達珠禪師

福州人。上堂。聖賢不分。古今惟一。可謂火就燥。水流濕。鑿井而飲。耕田而食。大眾。東村王老去不歸。紛紛黃葉空狼籍。

臨安府靈隱惠淳圓智禪師

上堂。吾心似秋月。碧潭清皎潔。乃喝曰。寒山子話墮了也。諸禪德。皎潔無塵。豈中秋之月可比。虛明絕待。非照世之珠可倫。獨露乾坤。光吞萬象。普天匝地。耀古騰今。且道是個甚麼。良久曰。此夜一輪滿。清光何處無。

雪峰慧禪師法嗣

臨安府凈慈月堂道昌佛行禪師

湖州寶溪吳氏。僧問。大用現前。不存軌則時如何。師曰。張家兄弟太無良。曰。恁么則一切處皆是去也。師曰。莫唐突人好。問。心生則法生。心滅則法滅。祇如心法雙忘時。生滅在甚麼處。師曰。左手得來右手用。問。如何是從上宗門中事。師曰。一畝地。曰。便恁么會時如何。師曰。埋沒不少。問。如何是諸佛本源。師曰。屋頭問路。曰。向上還有事也無。師曰。月下拋磚。上堂。未透祖師關。千難與萬難。既透祖師關。千難與萬難。未透時難即且置。既透了因甚麼卻難。放下笊籬雖得價。動他杓柄也無端。上堂。與我相似。共你無緣。打翻藥銚。傾出爐

【現代漢語翻譯】 現代漢語譯本 財運到來，適宜交易往來。勸告各位不要去爭奪那像錐尖般微小的利益。

長蘆和禪師的法嗣

鎮江府甘露達珠禪師

福州人。禪師上堂說法：聖人與賢人沒有分別，古往今來真理只有一個。這就像火總是向乾燥的地方燃燒，水總是向低濕的地方流淌一樣，鑿井是爲了取水，耕田是爲了吃飯。各位，東村的王老一去不回，紛紛揚揚的黃葉，空自散落，一片狼藉。

臨安府靈隱惠淳圓智禪師

上堂說法：我的心就像秋天的月亮，在碧綠的深潭中，清澈而皎潔。於是大喝一聲說：寒山子（Hanshanzi）的話說錯了啊！各位禪者，皎潔無塵，豈是中秋的月亮可以相比的？虛空光明，沒有任何對待，不是照亮世間的寶珠可以比擬的。獨自顯露于天地之間，光明吞沒萬象，普天之下，大地之上，光耀古今。那麼，這究竟是什麼呢？良久之後說：今夜一輪滿，清光何處無？

雪峰慧禪師的法嗣

臨安府凈慈月堂道昌佛行禪師

湖州寶溪吳氏。有僧人問道：大用（Mahayana）現前，不拘泥於常規法則時，會是怎樣的情況呢？禪師說：張家兄弟太不像話了。僧人說：這樣說來，豈不是任何地方都可以去了嗎？禪師說：最好不要冒犯別人。僧人問：心生則法生，心滅則法滅，如果心與法都忘卻了，那麼生滅又在哪裡呢？禪師說：左手拿來右手用。僧人問：如何是從上宗門中的事？禪師說：一畝地。僧人說：如果這樣理解可以嗎？禪師說：埋沒了可不少。僧人問：什麼是諸佛（Buddhas）的本源？禪師說：在屋頂上問路。僧人說：向上還有更高的境界嗎？禪師說：月下拋磚。上堂說法：未曾參透祖師（Patriarch）的關隘，千難萬難。即使參透了祖師的關隘，也是千難萬難。未參透時的困難暫且不說，既然參透了，為什麼反而更難了呢？放下笊籬雖然得到了價錢，動了他的杓柄也是無事生非。上堂說法：與我相似，就與你沒有緣分。打翻藥罐，傾倒爐...

【English Translation】 English version Good fortune arrives, suitable for transactions. I advise you not to compete for profits as small as the tip of an awl.

Successor of Chan Master Changlu He

Chan Master Dazhu of Ganlu Monastery, Zhenjiang Prefecture

A native of Fuzhou. The Master ascended the hall and said: Sages and worthies are not different; the past and present are one. It can be said that fire goes to dryness, water flows to wetness, digging a well to drink, and tilling the field to eat. Everyone, Old Wang of the east village has gone and not returned; the yellow leaves fall in confusion, a desolate mess.

Chan Master Huichun Yuanzhi of Lingyin Monastery, Lin'an Prefecture

Ascended the hall and said: My heart is like the autumn moon, clear and bright in the green pool. Then he shouted: Hanshanzi's (Hanshanzi) words have fallen! Chan practitioners, clarity without dust, how can it be compared to the Mid-Autumn Moon? Empty and bright, beyond all duality, not comparable to a world-illuminating pearl. Alone revealing the universe, its light swallowing all phenomena, throughout the heavens and earth, shining through the ages. Now, what is it? After a long silence, he said: This night the moon is full, where is there no clear light?

Successor of Chan Master Xuefeng Hui

Chan Master Daocheng Foxing of Yuetang, Jingci Monastery, Lin'an Prefecture

Wu of Baoxi, Huzhou. A monk asked: When great function (Mahayana) manifests, and there are no rules to adhere to, what is it like? The Master said: The Zhang brothers are too unkind. The monk said: In that case, isn't everywhere accessible? The Master said: It's best not to offend people. The monk asked: When the mind arises, the Dharma arises; when the mind ceases, the Dharma ceases. But when both mind and Dharma are forgotten, where does arising and ceasing exist? The Master said: The left hand gets it, the right hand uses it. The monk asked: What is the matter within the ancestral gate from above? The Master said: One mu of land. The monk said: Is it okay to understand it like this? The Master said: A lot is buried. The monk asked: What is the original source of all Buddhas (Buddhas)? The Master said: Asking for directions on the roof. The monk said: Is there anything higher? The Master said: Throwing bricks under the moon. Ascended the hall and said: Without penetrating the ancestral teacher's (Patriarch) barrier, it is a thousand difficulties and ten thousand difficulties. Even if you penetrate the ancestral teacher's barrier, it is still a thousand difficulties and ten thousand difficulties. The difficulty before penetration is set aside for now, but since you have penetrated, why is it even more difficult? Putting down the bamboo sieve may get a price, but moving his ladle is also creating trouble for no reason. Ascended the hall and said: Similar to me, you have no affinity. Knocking over the medicine pot, pouring out the furnace...

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煙。還丹一粒分明在。流落人間是幾年。咄。上堂。雁過長空。影沉寒水。雁無遺蹤之意。水無留影之心。若能如是。正好買草鞋行腳。所以道動則影現。覺則冰生。不動不覺。正在死水裡。薦福老人出頭不得即且置。育王今日又作么生。向道莫行山下路。果聞猿叫斷腸聲。歲旦。上堂。舉拂子曰。歲朝把筆。萬事皆吉。忽有個漢出來道。和尚。這個是三家村裡保正書門底。為甚麼將來華王座上當作宗乘。祇向他道。牛進千頭。馬入百疋。

臨安府徑山照堂了一禪師

明州人。上堂。參玄之士。觸境遇緣。不能直下透脫者。蓋為業識深重。情妄膠固。六門未息。一處不通。絕點純清。含生難到。直須入林不動草。入水不動波。始可順生死流。入人間世。諸人要會么。以拄杖畫曰。祇向這裡薦取。

鎮江府金山了心禪師

上堂。佛之一字孰云無。木馬泥牛滿道途。倚遍欄干春色晚。海風吹斷碧珊瑚。還有同聲相應。同氣相求者么。百鳥不來樓閣閉。祇聞夜雨滴芭蕉。

香嚴月禪師法嗣

鄧州香嚴倚松如璧禪師

撫州饒氏子。上堂。變化密移何太急。剎那唸唸一呼吸。八萬四千方便門。且道何門不可入。入不入。曉來雨打芭蕉濕。慇勤更問個中人。門外堂堂相對立。聞啄木鳥

【現代漢語翻譯】 現代漢語譯本 煙。還丹一粒分明在。流落人間是幾年。咄。上堂。（禪宗用語，指開始講法）雁過長空。影沉寒水。雁無遺蹤之意。水無留影之心。若能如是。正好買草鞋行腳。（指雲遊四方）所以道動則影現。覺則冰生。不動不覺。正在死水裡。薦福老人出頭不得即且置。育王今日又作么生。向道莫行山下路。果聞猿叫斷腸聲。歲旦。（元旦）上堂。舉拂子曰。歲朝把筆。萬事皆吉。忽有個漢出來道。和尚。這個是三家村裡保正書門底。為甚麼將來華王座上當作宗乘。（佛教用語，指最高教義）祇向他道。牛進千頭。馬入百疋。（形容數量眾多）

臨安府徑山照堂了一禪師

明州人。上堂。參玄之士。（指研究佛法的人）觸境遇緣。不能直下透脫者。蓋為業識深重。情妄膠固。六門未息。一處不通。絕點純清。含生難到。直須入林不動草。入水不動波。始可順生死流。入人間世。諸人要會么。以拄杖畫曰。祇向這裡薦取。

鎮江府金山了心禪師

上堂。佛之一字孰云無。木馬泥牛滿道途。倚遍欄干春色晚。海風吹斷碧珊瑚。還有同聲相應。同氣相求者么。百鳥不來樓閣閉。祇聞夜雨滴芭蕉。

香嚴月禪師法嗣

鄧州香嚴倚松如璧禪師

撫州饒氏子。上堂。變化密移何太急。剎那唸唸一呼吸。八萬四千方便門。且道何門不可入。入不入。曉來雨打芭蕉濕。慇勤更問個中人。門外堂堂相對立。聞啄木鳥

【English Translation】 English version Smoke. A single pill of the elixir is clearly present. How many years have I been wandering in the human world? Hah! Ascending the hall. Geese fly across the sky, their reflections sink in the cold water. The geese have no intention of leaving traces, and the water has no intention of retaining their shadows. If one can be like this, it's good to buy straw sandals and travel around. Therefore, it is said that when there is movement, shadows appear; when there is awareness, ice forms. Without movement or awareness, one is in stagnant water. The old man of Jianfu (Jianfu: name of a temple) cannot emerge, so let it be for now. What about Yuwang (Yuwang: name of a temple) today? 'Don't travel the path at the foot of the mountain,' as the saying goes, 'for you will hear the heartbreaking cries of monkeys.' New Year's Day. Ascending the hall. Raising the whisk, he said, 'At the beginning of the year, holding the brush, everything is auspicious.' Suddenly, someone comes out and says, 'Venerable monk, this is the writing style of the village chief in Sanjia Village. Why is it being used as the supreme teaching on the throne of King Hua?' I simply tell him, 'Cows enter by the thousands, horses enter by the hundreds.' (Describing a large quantity)

Zen Master Zhaotang Liaoyi of Jingshan in Lin'an Prefecture

A person from Mingzhou. Ascending the hall. Those who study the profound (referring to those who study Buddhism), when encountering circumstances and opportunities, cannot directly break through because their karmic consciousness is deep and their emotional delusions are firmly rooted. The six senses have not ceased, and one place is not clear. Utter purity is difficult for sentient beings to reach. One must enter the forest without disturbing the grass, and enter the water without disturbing the waves, in order to follow the flow of birth and death and enter the human world. Do you all want to understand? Drawing with his staff, he said, 'Just recommend it here.'

Zen Master Liaoxin of Jinshan in Zhenjiang Prefecture

Ascending the hall. Who says the word 'Buddha' is nonexistent? Wooden horses and clay oxen fill the roads. Leaning against the railing, the spring scenery is late, and the sea breeze blows apart the blue coral. Are there any who resonate with the same sound and seek each other with the same spirit? The birds do not come, and the pavilion is closed; only the night rain dripping on the banana leaves is heard.

Dharma descendant of Zen Master Xiangyan Yue

Zen Master Yisong Rubo of Xiangyan in Dengzhou

A son of the Rao family from Fuzhou. Ascending the hall. How swift is the subtle shift of change! Each moment, each thought, each breath. Eighty-four thousand expedient means. Tell me, which door cannot be entered? Entering or not entering? The rain beats the banana leaves wet at dawn. Earnestly ask the person within. Standing face to face outside the door. Hearing a woodpecker.

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鳴。說偈曰。剝剝剝。裡面有蟲外面啄。多少茫茫瞌睡人。頂后一錐猶未覺。若不覺。更聽山僧剝剝剝。

慧林深禪師法嗣

臨安府靈隱寂室慧光禪師

錢塘夏侯氏。僧問。飛來山色示清凈法身。合澗溪聲演廣長舌相。正當恁么時。如何是雲門一曲。師曰。芭蕉葉上三更雨。曰。一句全提超佛祖。滿筵朱紫盡知音。師曰。逢人不得錯舉。上堂。不用求真。何須息見。倒騎牛兮入佛殿。羌笛一聲天地空。不知誰識瞿曇面。

臺州國清愚谷妙印禪師

上堂。滿口道得底。為甚麼不知有。十分知有底。為甚麼滿口道不得。且道誵訛在甚麼處。若也知得。許你照用同時。明闇俱了。其或未然。道得道不得。知有不知有。南山石大蟲。解作師子吼。

臺州國清垂慈普紹禪師

上堂。靈云悟桃花。玄沙傍不肯。多少癡禪和。擔雪去填井。今春花又開。此意誰能領。端的少人知。花落春風靜。

泉州九座慧邃禪師

上堂。九座今日向孤峰絕頂駕一隻鐵船。截斷天下人要津。教他揮篙動棹不得。有個錦標子。且道在甚麼人手裡。拈拄杖曰。看。看。向道是龍剛不信。等閑奪得始驚人。

報恩然禪師法嗣

秀州資聖元祖禪師

僧問。紫金蓮捧千輪足。白玉毫

【現代漢語翻譯】 鳴。說偈曰：『剝剝剝，裡面有蟲外面啄，多少茫茫瞌睡人，頂后一錐猶未覺。若不覺，更聽山僧剝剝剝。』

慧林深禪師法嗣

臨安府靈隱寂室慧光禪師

錢塘夏侯氏。僧問：『飛來山色示清凈法身（Dharmakaya，佛的法身），合澗溪聲演廣長舌相（佛的三十二相之一）。正當恁么時，如何是雲門一曲？』師曰：『芭蕉葉上三更雨。』曰：『一句全提超佛祖，滿筵朱紫盡知音。』師曰：『逢人不得錯舉。』上堂：『不用求真，何須息見。倒騎牛兮入佛殿。羌笛一聲天地空，不知誰識瞿曇（Gautama，釋迦牟尼佛）面。』

臺州國清愚谷妙印禪師

上堂：『滿口道得底，為甚麼不知有？十分知有底，為甚麼滿口道不得？且道誵訛在甚麼處？若也知得，許你照用同時，明闇俱了。其或未然，道得道不得，知有不知有，南山石大蟲，解作師子吼。』

臺州國清垂慈普紹禪師

上堂：『靈云悟桃花，玄沙傍不肯。多少癡禪和，擔雪去填井。今春花又開，此意誰能領？端的少人知，花落春風靜。』

泉州九座慧邃禪師

上堂：『九座今日向孤峰絕頂駕一隻鐵船，截斷天下人要津，教他揮篙動棹不得。有個錦標子，且道在甚麼人手裡？』拈拄杖曰：『看，看，向道是龍剛不信，等閑奪得始驚人。』

報恩然禪師法嗣

秀州資聖元祖禪師

僧問：『紫金蓮捧千輪足，白玉毫

【English Translation】 Sound. Said in a verse: 'Crack, crack, crack, there are worms inside pecking from the outside, how many dazed and sleepy people, a single awl behind the head still doesn't awaken them. If they don't awaken, listen again to the mountain monk crack, crack, crack.'

Successor of Zen Master Huilin Shen

Zen Master Huiguang of Jishi Temple, Lingyin, Lin'an Prefecture

Xiahou of Qiantang. A monk asked: 'The mountain colors flying here demonstrate the pure Dharmakaya (Buddha's body of essence), the sounds of the streams in the valley expound the broad and long tongue-mark (one of the 32 marks of the Buddha). Right at this moment, what is a song of Yunmen?' The Master said: 'Midnight rain on banana leaves.' The monk said: 'A single phrase completely elevates beyond Buddhas and Patriarchs, the crimson-robed officials all understand the tune.' The Master said: 'Don't misrepresent it when you meet people.' Ascending the hall: 'No need to seek truth, no need to cease views. Riding a bull backwards, entering the Buddha hall. A single sound of the Qiang flute empties heaven and earth, I wonder who recognizes the face of Gautama (Shakyamuni Buddha).'

Zen Master Miaoyin of Yugu, Guoqing Temple, Taizhou

Ascending the hall: 'Those who can speak fully, why don't they know existence? Those who fully know existence, why can't they speak fully? Tell me, where is the discrepancy? If you know this, I allow you to illuminate and function simultaneously, understanding both light and darkness. If not, speaking or not speaking, knowing existence or not knowing existence, the stone monster of Nanshan roars like a lion.'

Zen Master Pushao of Chuici, Guoqing Temple, Taizhou

Ascending the hall: 'Lingyun awakened to the peach blossoms, Xuansha didn't approve. How many foolish Zen monks, carrying snow to fill a well. This spring the flowers bloom again, who can understand this meaning? Truly few people know, the flowers fall and the spring breeze is still.'

Zen Master Huisui of Jiuzuo, Quanzhou

Ascending the hall: 'Today, Jiuzuo is driving an iron boat towards the solitary peak, cutting off the vital path of all people, preventing them from moving their oars. There is a brocade banner, tell me, in whose hands is it?' Holding up his staff, he said: 'Look, look, saying it's a dragon, you still don't believe, easily snatching it away, then you're surprised.'

Successor of Zen Master Bao'en Ran

Zen Master Yuanzu of Zisheng Temple, Xiuzhou

A monk asked: 'A purple-gold lotus supports the thousand-spoked feet, a white jade hair-

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輝萬德身。如何是佛。師曰。拖槍帶甲。曰。貫花千偈雖殊品。標月還歸理一如。如何是法。師曰。元豐條。紹興令。曰。林下雅為方外客。人間堪作火中蓮。如何是僧。師曰。披席把碗。

慧林海禪師法嗣

廬山萬杉壽堅禪師

相州人。歲旦。上堂。有一人不拜歲。不迎新。寒暑不能侵其體。聖凡不能混其跡。從來鼻孔遼天。誰管多年曆日。大眾且道。此人即今在甚麼處。卓拄杖曰。咄咄咄。沒處去。

開先宗禪師法嗣

瑞州黃檗惟初禪師

常州蔡氏子。上堂。我見宗大哥。平生槁默危坐。所謂朽木形骸。未嘗口角譊譊。將佛祖言教以當門庭。祇要當人歇得十成。自然不向這殼漏子上著倒。有僧問。既不向這殼漏子上著倒。未審如何保任。師曰。無你用心處。曰。和尚豈無方便。師曰。𨫼餅既無汁。壓沙那有油。

潭州嶽麓海禪師

僧問。進前三步時如何。師曰。撞頭磕額。曰。退後三步時如何。師曰。墮坑落塹。曰。不進不退時如何。師曰。立地死漢。

雪峰演禪師法嗣

福州西禪慧舜禪師

真定府人。上堂。五日一參。三八普說。千說萬說。橫說豎說。忽有個漢出來道。說即不無。爭奈三門頭兩個不肯。山僧即向他道。瞎漢若不得他兩個

【現代漢語翻譯】 現代漢語譯本 輝萬德身（禪師名）。如何是佛？師（禪師）說：『拖著槍，穿著鎧甲。』（形容佛的威猛形象，也指在世間歷練）。問：『貫花千偈（用鮮花貫穿的許多偈語，比喻佛法的多樣性）雖然品類不同，標月（用手指指月亮，比喻用語言文字來指示真理）最終還是歸於同一真理。如何是法？』師說：『元豐條，紹興令（分別指宋朝元豐年間和紹興年間的法令，比喻法是規範和準則）。』問：『林下的隱士是方外之人，人間的苦難如同火中的蓮花（比喻修行者在塵世中保持清凈）。如何是僧？』師說：『披著草蓆，拿著飯碗。』（形容僧人清貧的生活）

慧林海禪師法嗣（慧林海禪師的弟子）

廬山萬杉壽堅禪師

相州人。歲旦（正月初一）。上堂（禪宗寺院中，住持升座說法）。有一個人不拜年，不迎接新年，寒冷和暑熱不能侵襲他的身體，聖人和凡人不能混淆他的軌跡。從來鼻孔朝天（形容人的氣概），誰管他多年的歷日（不在意時間的流逝）。大眾，你們說，這個人現在在什麼地方？』卓拄杖（用手杖敲地）說：『咄咄咄（表示呵斥），沒處去。』（指這種境界超越時空）

開先宗禪師法嗣（開先宗禪師的弟子）

瑞州黃檗惟初禪師

常州蔡氏子。上堂。我見宗大哥，平生沉默寡言，端坐不動，就像枯木一樣，從未與人爭辯。他將佛祖的言教當作門庭（最重要的東西），只要人們能夠完全放下（歇得十成），自然就不會在這漏水的殼子上栽跟頭（比喻不會被世俗所迷惑）。有僧人問：『既然不在這漏水的殼子上栽跟頭，那麼該如何保任（保持這種狀態）？』師說：『沒有你用心的地方。』（指這種狀態是自然而然的）問：『和尚難道沒有方便法門嗎？』師說：『𨫼餅（一種沒有餡的餅）既然沒有汁水，壓沙（壓榨沙子）哪裡會有油。』（比喻強求是得不到的）

潭州嶽麓海禪師

僧人問：『進前三步時如何？』師說：『撞頭磕額。』（比喻盲目前進會遇到障礙）問：『退後三步時如何？』師說：『墮坑落塹。』（比喻退縮不前會陷入困境）問：『不進不退時如何？』師說：『立地死漢。』（比喻停滯不前如同行屍走肉）

雪峰演禪師法嗣（雪峰演禪師的弟子）

福州西禪慧舜禪師

真定府人。上堂。五日一參（每五天一次參禪），三八普說（每月三次八日普遍說法）。千說萬說，橫說豎說（無論怎麼說）。忽然有個人出來說：『說倒是沒錯，只是三門頭（寺院門口）那兩個不肯。』山僧就對他說：『瞎漢，如果不是他兩個』

【English Translation】 English version Hui Wande Shen (Zen master's name). What is Buddha? The master said: 'Dragging a spear and wearing armor.' (Describing the majestic image of the Buddha, also referring to experiencing the world). Asked: 'Although the thousand verses strung with flowers (a metaphor for the diversity of the Dharma) are of different kinds, pointing to the moon (using language to indicate the truth) ultimately returns to the same principle. What is Dharma?' The master said: 'Yuanfeng regulations, Shaoxing decrees (referring to the laws of the Yuanfeng and Shaoxing periods of the Song Dynasty, a metaphor for the Dharma as norms and standards).' Asked: 'A hermit under the forest is a person beyond the world, and the suffering in the human world is like a lotus in the fire (a metaphor for practitioners maintaining purity in the world). What is Sangha?' The master said: 'Wearing a straw mat and holding a rice bowl.' (Describing the simple life of a monk)

Successor of Zen Master Huilin Hai

Zen Master Shujian of Wanshan, Lushan

A native of Xiangzhou. On New Year's Day. Ascending the hall (in Zen monasteries, the abbot ascends the seat to give a Dharma talk). There is a person who does not pay respects to the New Year, does not welcome the New Year, cold and heat cannot invade his body, and saints and mortals cannot confuse his traces. His nostrils have always faced the sky (describing a person's spirit), who cares about his many years of calendar (not caring about the passage of time). Everyone, tell me, where is this person now?' He struck the ground with his staff and said: 'Tut, tut, tut (expressing scolding), nowhere to go.' (Referring to this state transcending time and space)

Successor of Zen Master Kaixian Zong

Zen Master Weichu of Huangbo, Ruizhou

A son of the Cai family of Changzhou. Ascending the hall. I saw Brother Zong, who was silent and sat upright all his life, like a withered tree, never arguing with anyone. He regarded the Buddha's teachings as the most important thing, as the gateway, only wanting people to completely let go (completely stop), naturally they will not fall into this leaky shell (a metaphor for not being confused by the world). A monk asked: 'Since you don't fall into this leaky shell, how should you maintain (this state)?' The master said: 'There is no place for you to use your mind.' (Referring to this state being natural). Asked: 'Doesn't the abbot have expedient means?' The master said: 'Since a sesame cake (a type of cake without filling) has no juice, where would there be oil from pressing sand?' (A metaphor for not getting what you want by forcing it)

Zen Master Hai of Yuelu, Tanzhou

A monk asked: 'What is it like when taking three steps forward?' The master said: 'Bumping your head and knocking your forehead.' (A metaphor for encountering obstacles when advancing blindly). Asked: 'What is it like when taking three steps back?' The master said: 'Falling into a pit and falling into a ditch.' (A metaphor for falling into difficulties when retreating). Asked: 'What is it like when neither advancing nor retreating?' The master said: 'A standing dead man.' (A metaphor for stagnation being like a living corpse)

Successor of Zen Master Xuefeng Yan

Zen Master Huishun of Xichan, Fuzhou

A native of Zhen Ding Prefecture. Ascending the hall. One Zen session every five days, a general Dharma talk on the 3rd and 8th of each month. Saying it a thousand times, saying it ten thousand times, saying it horizontally, saying it vertically (no matter how you say it). Suddenly someone comes out and says: 'What you say is correct, but the two at the three gates (temple gate) do not agree.' The mountain monk would say to him: 'Blind man, if it weren't for those two'

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。西禪大似不遇知音。

青原下十五世

雪竇明禪師法嗣

密州𡺸山寧禪師

上堂。有時孤峰頂上嘯月眠雲。有時大洋海中翻波走浪。有時十字街頭七穿八穴。諸人還相委悉么。樟樹花開盛。芭蕉葉最多。

凈慈昌禪師法嗣

臨安府五云悟禪師

苕溪人也。上堂。月堂老漢道。行不見行。是個甚麼。坐不見坐。是個甚麼。著衣時不見著衣。是個甚麼。吃飯時不見吃飯。是個甚麼。山僧雖與他同牀打睡。要且各自做夢。何故。行見行。坐見坐。著衣時見著衣。吃飯時見吃飯。無有不見底道理。亦無個是甚麼。諸人且道。老漢底是。五云底是。拈拄杖卓一下。曰。桃紅李白薔薇紫。問著春風總不知。

靈隱光禪師法嗣

臨安府中竺癡禪元妙禪師

婺州王氏。僧問。如何是截斷眾流句。師曰。佛祖開口無分。曰。如何是涵蓋乾坤句。師曰。匝地普天。曰。如何是隨波逐浪句。師曰。有時入荒草。有時上孤峰。上堂。黃昏雞報曉。半夜日頭明。驚起雪師子。瞠開紅眼睛。上堂。去年梅。今歲柳。顏色馨香。喝一喝。良久曰。若不得這一喝。幾乎道著依舊。且道道著后如何。眼睛突出。

圓覺曇禪師法嗣

撫州靈巖圓日禪師

上堂。悟無不悟

【現代漢語翻譯】 現代漢語譯本：西禪的境況很像沒有遇到知音一樣。

青原下十五世

雪竇明禪師的法嗣

密州𡺸山寧禪師

上堂開示：有時在孤峰頂上，對著明月長嘯，枕著雲彩安眠；有時在大洋海中，翻動波濤，奔騰涌浪；有時在十字街頭，歷經世事，飽經滄桑。各位還明白嗎？樟樹花開得正盛，芭蕉葉長得最多。

凈慈昌禪師的法嗣

臨安府五云悟禪師

苕溪人。上堂開示：月堂老漢說：『行走時看不見行走，這是什麼？坐著時看不見坐著，這是什麼？穿衣時看不見穿衣，這是什麼？吃飯時看不見吃飯，這是什麼？』我雖然與他同牀睡覺，卻各自做著自己的夢。為什麼呢？因為行走時就看見行走，坐著時就看見坐著，穿衣時就看見穿衣，吃飯時就看見吃飯，沒有什麼看不見的道理，也沒有什麼『是什麼』。各位說說看，是老漢的對，還是五云的對？』拈起拄杖，用力一擊，說：『桃花紅，李花白，薔薇花紫，問起春風，春風也不知道。』

靈隱光禪師的法嗣

臨安府中竺癡禪元妙禪師

婺州王氏。有僧人問：『什麼是截斷眾流句？』禪師說：『佛祖開口也沒有分別。』僧人說：『什麼是涵蓋乾坤句？』禪師說：『遍地普天。』僧人說：『什麼是隨波逐浪句？』禪師說：『有時進入荒草，有時登上孤峰。』上堂開示：黃昏時雞叫報曉，半夜裡太陽光明。驚醒了雪獅子，睜開了紅眼睛。上堂開示：去年的梅花，今年的柳樹，顏色芬芳。』喝一聲。停頓良久說：『如果得不到這一喝，幾乎就要說對了依舊。那麼說對了之後又如何呢？眼睛突出。』

圓覺曇禪師的法嗣

撫州靈巖圓日禪師

上堂開示：悟無不悟。

【English Translation】 English version: Xichan's situation is like not encountering a kindred spirit.

15th generation from Qingyuan

Dharma successor of Zen Master Xuedou Ming

Zen Master Ning of 𡺸 Mountain in Mizhou

Ascending the hall: Sometimes on the peak of a solitary mountain, I whistle at the moon and sleep on the clouds. Sometimes in the vast ocean, I stir up waves and ride the tides. Sometimes in the crossroads of the city, I experience all kinds of things. Do you all understand? The camphor flowers are in full bloom, and the banana leaves are abundant.

Dharma successor of Zen Master Jingci Chang

Zen Master Wu of Wuyun Mountain in Lin'an Prefecture

A native of Tiaoxi. Ascending the hall: Old Man Yuetang said, 'Walking without seeing walking, what is it? Sitting without seeing sitting, what is it? Dressing without seeing dressing, what is it? Eating without seeing eating, what is it?' Although I sleep in the same bed with him, we each have our own dreams. Why? Because walking is seeing walking, sitting is seeing sitting, dressing is seeing dressing, eating is seeing eating. There is no principle of not seeing, and there is no 'what is it'. Tell me, is the old man right, or is Wuyun right?' He picked up his staff and struck it down, saying, 'Peach blossoms are red, plum blossoms are white, roses are purple. If you ask the spring breeze, it doesn't know.'

Dharma successor of Zen Master Lingyin Guang

Zen Master Yuanmiao of Zhongzhu Temple in Lin'an Prefecture

A Wang from Wuzhou. A monk asked, 'What is the phrase that cuts off the flow?' The master said, 'Buddhas and ancestors have no distinctions when they speak.' The monk said, 'What is the phrase that covers the universe?' The master said, 'Everywhere under the sky.' The monk said, 'What is the phrase that follows the waves?' The master said, 'Sometimes entering the wild grass, sometimes climbing the solitary peak.' Ascending the hall: The rooster crows at dusk, announcing the dawn; the sun shines brightly in the middle of the night. Startled, the snow lion opens its red eyes. Ascending the hall: Last year's plum blossoms, this year's willows, fragrant in color.' He shouted. After a long pause, he said, 'If you don't get this shout, you'll almost say it's still the same. Then what happens after you say it right? The eyes pop out.'

Dharma successor of Zen Master Yuanjue Tan

Zen Master Yuari of Lingyan Temple in Fuzhou

Ascending the hall: Enlightenment is nothing but enlightenment.

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。得無不得。九年面壁空勞力。三腳驢兒跳上天。泥牛入海無軌跡。為甚如此。九九八十一。

嶽麓海禪師法嗣

荊門軍玉泉思達禪師

僧問。如何是一印印空。師曰。萬象收歸古鑒中。曰。如何是一印印水。師曰。秋蟾影落千江里。曰。如何是一印印泥。師曰。細觀文彩未生時。

青原下十六世

中竺妙禪師法嗣

溫州光孝巳庵深禪師

本郡人也。上堂曰。龍生龍鳳生鳳。老鼠養兒㳂屋棟。達磨大師不會禪。歷魏游梁干打鬨。上堂。一九二九。相逢不出手。三九二十七。籬頭吹觱栗。翻憶小釋迦。雙手抱屈膝。知不知。實不實。摩訶般若波羅蜜。上堂。維摩默然。普賢廣說。歷代聖人互呈丑拙。君不見。落花三月子規啼。一聲聲是一點血。上堂。風蕭蕭。葉飄飄。云片片。水茫茫。江干獨立向誰說。天外飛鴻三兩行。

五燈會元卷第十六 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第十七

臨濟宗

南嶽下十一世

石霜圓禪師法嗣

隆興府黃龍慧南禪師

信州章氏子。依泐潭澄禪師。分座接物。名振諸方。偶同云峰悅禪師游西山。夜話雲門法道。峰曰。澄公雖是雲門之後。法道異矣。師詰其所以

【現代漢語翻譯】 得了嗎？沒有得到嗎？九年面壁白費力氣。三條腿的驢子跳上天，泥牛入海無影無蹤。為什麼會這樣？因為經歷了九九八十一難。

嶽麓海禪師的弟子

荊門軍玉泉思達禪師

有僧人問：『如何是一印印空？』禪師說：『萬象都收歸於古老的鏡子中。』僧人問：『如何是一印印水？』禪師說：『秋天的月亮倒影在千條江河裡。』僧人問：『如何是一印印泥？』禪師說：『仔細觀察花紋色彩還未產生的時候。』

青原下十六世

中竺妙禪師的弟子

溫州光孝巳庵深禪師

是本郡人。禪師上堂說法：『龍生龍，鳳生鳳，老鼠養的兒子沿著屋樑跑。達磨大師（Bodhidharma）不懂禪，在魏國、梁國遊歷，胡說八道。』禪師上堂：『一九二九，相逢不出手。三九二十七，籬笆頭上吹著悲涼的樂器。回憶起年幼的釋迦牟尼（Sakyamuni），雙手抱著屈起的膝蓋。知道嗎？真實嗎？偉大的智慧到達彼岸（摩訶般若波羅蜜，Mahāprajñāpāramitā）。』禪師上堂：『維摩（Vimalakirti）沉默不語，普賢（Samantabhadra）廣為宣說。歷代聖人互相展示缺點和笨拙之處。你們沒看到嗎？落花三月，杜鵑啼叫，一聲聲都帶著血淚。』禪師上堂：『風蕭蕭，葉飄飄，云片片，水茫茫。江邊獨自站立向誰訴說？天邊飛過三兩行鴻雁。』

《五燈會元》卷第十六 《卍新續藏》第 80 冊 No. 1565 《五燈會元》

《五燈會元》卷第十七

臨濟宗

南嶽下十一世

石霜圓禪師的弟子

隆興府黃龍慧南禪師

是信州章氏之子。依止泐潭澄禪師，分座接引信徒，名聲遠揚。偶然與云峰悅禪師同遊西山，夜間談論雲門宗的法道。云峰悅禪師說：『澄公雖然是雲門宗的後人，但法道已經不同了。』慧南禪師追問他原因。

【English Translation】 Did you get it or not? Nine years of wall-gazing were in vain. A three-legged donkey jumps to the sky, and a mud ox enters the sea without a trace. Why is this so? Because it has gone through eighty-one difficulties.

Disciple of Yue Lu Hai Chan Master

Chan Master Sida of Yuquan, Jingmen Army

A monk asked, 'What is 'one seal imprints the void'?' The master said, 'All phenomena are collected into the ancient mirror.' The monk asked, 'What is 'one seal imprints the water'?' The master said, 'The autumn moon's reflection falls in a thousand rivers.' The monk asked, 'What is 'one seal imprints the mud'?' The master said, 'Carefully observe when the patterns and colors have not yet arisen.'

Sixteenth Generation under Qingyuan

Disciple of Chan Master Miaozhen of Zhongzhu

Chan Master Si'an Shen of Guangxiao Temple, Wenzhou

He was a native of this prefecture. The Chan Master, ascending the hall, said: 'Dragons beget dragons, phoenixes beget phoenixes, and rats raise their young along the roof beams. Bodhidharma (達磨大師) did not understand Chan, traveled through the Wei and Liang dynasties, talking nonsense.' The Chan Master, ascending the hall, said: 'One nine, two nine, meeting without making a move. Three nine, twenty-seven, blowing a mournful instrument on the fence. Recalling the young Sakyamuni (釋迦牟尼), holding his bent knees with both hands. Do you know? Is it real? Great wisdom reaching the other shore (Mahāprajñāpāramitā, 摩訶般若波羅蜜).' The Chan Master, ascending the hall, said: 'Vimalakirti (維摩) is silent, Samantabhadra (普賢) speaks widely. Sages of past generations show each other's shortcomings and clumsiness. Don't you see? Fallen flowers in the third month, the cuckoo cries, each sound is a drop of blood.' The Chan Master, ascending the hall, said: 'The wind is soughing, the leaves are fluttering, the clouds are scattered, the water is vast. Standing alone by the river, to whom can I speak? Three or two lines of wild geese fly across the sky.'

The Record of the Five Lamps, Volume 16 Supplement to the Buddhist Canon Continued, Volume 80, No. 1565, The Record of the Five Lamps

The Record of the Five Lamps, Volume 17

Linji School

Eleventh Generation under Nanyue

Disciple of Chan Master Yuan of Shishuang

Chan Master Huinan of Huanglong, Longxing Prefecture

He was a son of the Zhang family of Xinzhou. Relying on Chan Master Cheng of Letan, he divided the seat to receive believers, and his name spread far and wide. He happened to travel to the West Mountain with Chan Master Yue of Yunfeng, and they talked about the Dharma path of the Yunmen School at night. Chan Master Yue of Yunfeng said, 'Although Master Cheng is a descendant of the Yunmen School, the Dharma path is different.' Chan Master Huinan questioned him about the reason.

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異。峰曰。雲門如九轉丹砂。點鐵成金。澄公藥汞銀徒可玩。入煅則流去。師怒。以枕投之。明日。峰謝過。又曰。雲門氣宇如王。甘死語下乎。澄公有法授人。死語也。死語。其能活人乎。即背去。師挽之曰。若如是。則誰可汝意。峰曰。石霜圓手段出諸方。子宜見之。不可后也。師默計之曰。悅師翠巖。使我見石霜。于悅何有哉。即造石霜。中途聞慈明不事事。忽叢林。遂登衡岳。乃謁福嚴賢。賢命掌書記。俄賢卒。郡守以慈明補之。既至。目其貶剝諸方。件件數為邪解。師為之氣索。遂造其室。明曰。書記領徒遊方。借使有疑。可坐而商略。師哀懇愈切。明曰。公學雲門禪。必善其旨。如雲放洞山三頓棒。是有吃棒分．無吃棒分。師曰。有吃棒分。明色莊曰。從朝至暮。鵲噪鴉鳴。皆應吃棒。明即端坐。受師炷香作禮。明覆問。趙州道。臺山婆子。我為汝勘破了也。且那裡是他勘破婆子處。師汗下不能加答。次日又詣。明詬罵不已。師曰。罵豈慈悲法施耶。明曰。你作罵會那。師于言下大悟。作頌曰。傑出叢林是趙州。老婆勘破沒來由。而今四海清如鏡。行人莫與路為仇。呈慈明。明頷之。后開法同安。初受請日。泐潭遣僧來審。師提唱之語。有曰。智海無性。因覺妄而成凡。覺妄元虛。即凡心而見佛。便爾休

【現代漢語翻譯】 現代漢語譯本 異。高峰說：『雲門禪師的教法，就像九轉丹砂，能點鐵成金。澄觀法師的藥汞銀，只能用來玩賞，如果放入爐中煅燒，就會流失。』 禪師聽后很生氣，用枕頭扔他。第二天，高峰向禪師道歉，又說：『雲門禪師的氣度像個君王，難道甘心死在語言文字之下嗎？澄觀法師有法可以傳授給人，那是死語啊。死語，它能使人活過來嗎？』說完就背過身要走。禪師拉住他說：『如果像你說的這樣，那麼誰能讓你滿意呢？』高峰說：『石霜楚圓禪師的手段超出其他禪師，你應該去見他，不要耽擱了。』 禪師心裡盤算著說：『悅禪師和翠巖禪師，讓我去見石霜禪師，對悅禪師有什麼好處呢？』 於是就前往石霜山。途中聽說慈明禪師不拘小節，忽然來到叢林，於是就登上衡山，拜謁了福嚴賢禪師。賢禪師讓他掌管文書。不久賢禪師去世，郡守讓慈明禪師來接替。慈明禪師到任后，批評各地的禪法，一件件地數落為邪知邪見，禪師為此感到氣餒。於是就去拜訪慈明禪師。慈明禪師說：『書記你領著徒弟四處遊方，即使有什麼疑問，可以坐下來商量。』 禪師更加懇切地請求開示。慈明禪師說：『你學的是雲門禪，一定很精通它的宗旨。比如雲門禪師說洞山良價禪師吃了三頓棒，是有吃棒的份，還是沒有吃棒的份？』 禪師說：『有吃棒的份。』 慈明禪師臉色嚴肅地說：『從早到晚，喜鵲叫，烏鴉鳴，都應該吃棒。』 慈明禪師立刻端坐，接受禪師點香作禮。慈明禪師又問：『趙州禪師說，臺山婆子，我已經為你勘破了。那麼，他勘破婆子的地方在哪裡？』 禪師汗流浹背，無法回答。第二天又去拜訪，慈明禪師不停地責罵。禪師說：『責罵難道是慈悲的法施嗎？』 慈明禪師說：『你懂得什麼是責罵嗎？』 禪師在言語之下大悟，作了一首偈頌說：『傑出叢林是趙州，老婆勘破沒來由。而今四海清如鏡，行人莫與路為仇。』 呈給慈明禪師，慈明禪師點頭認可。後來在同安開法。剛接受邀請那天，泐潭派僧人來考察。禪師的開示中有這樣的話：『智海沒有自性，因為覺悟虛妄才成為凡夫，覺悟虛妄本來就是虛幻的，當下就能從凡夫心見到佛。』 這樣就停止了。

【English Translation】 English version Yi. Feng said, 'Yunmen (Yunmen Wenyan) is like the nine-turn elixir, turning iron into gold. Cheng Gong's medicinal mercury silver is only for amusement; if it enters the furnace, it will flow away.' The master was angry and threw a pillow at him. The next day, Feng apologized and said again, 'Yunmen's demeanor is like a king; would he willingly die under words? Cheng Gong has a method to impart to others; it is dead words. Dead words, can they revive people?' Then he turned to leave. The master held him back and said, 'If it is as you say, then who can satisfy you?' Feng said, 'Shishuang Chuyuan's (Shishuang Chuyuan) methods surpass all others; you should see him without delay.' The master pondered, 'Master Yue and Cuiyan (Cuiyan Yongming) want me to see Shishuang; what benefit is there for Master Yue?' So he went to Shishuang Mountain. On the way, he heard that Ciming (Ciming Chuzhao) was unconventional and suddenly came to the monastery, so he ascended Mount Heng and visited Fuyan Xian (Fuyan Xian). Xian ordered him to manage the records. Soon Xian passed away, and the prefect appointed Ciming to replace him. After arriving, Ciming criticized the Chan practices of various places, enumerating them one by one as heretical views, which disheartened the master. So he visited Ciming. Ciming said, 'Secretary, you lead your disciples to travel around; if there are any doubts, we can sit down and discuss them.' The master pleaded more earnestly for instruction. Ciming said, 'You study Yunmen Chan; you must be well-versed in its principles. For example, Yunmen said that Dongshan Liangjie (Dongshan Liangjie) received three blows; does he have the share to receive the blows or not?' The master said, 'He has the share to receive the blows.' Ciming said sternly, 'From morning till night, magpies chirp and crows caw; all should receive blows.' Ciming immediately sat upright and received the master's incense offering and prostration. Ciming then asked, 'Zhao Zhou (Zhao Zhou Congshen) said, 'The old woman of Mount Tai, I have thoroughly investigated you.' Then, where is the place where he investigated the old woman?' The master was sweating and could not answer. The next day, he visited again, and Ciming scolded him incessantly. The master said, 'Is scolding a compassionate Dharma offering?' Ciming said, 'Do you understand what scolding is?' The master had a great enlightenment under the words and composed a verse, saying, 'Outstanding in the monastery is Zhao Zhou; the old woman's investigation is without reason. Now the four seas are clear as a mirror; travelers should not make enemies of the road.' He presented it to Ciming, who nodded in approval. Later, he opened the Dharma at Tongan. On the day he first accepted the invitation, Letan (Letan) sent a monk to examine him. Among the master's teachings were these words: 'The wisdom sea has no self-nature; it is because of the delusion of enlightenment that one becomes a mortal. The delusion of enlightenment is originally illusory; one can see the Buddha from the mortal mind.' Thus, it stopped.

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去。將謂同安無摺合。隨汝顛倒所欲。南斗七。北斗八。僧歸。舉似澄。澄不懌。自是泐潭舊好絕矣。問。儂家自有同風事。如何是同風事。師良久。僧曰。恁么則起動和尚去也。師曰。靈利人難得。僧禮拜。示眾曰。江南之地。春寒秋熱。近日已來。滴水滴凍。僧問。滴水滴凍時如何。師曰。未是衲僧分上事。曰。如何是衲僧分上事。師曰。滴水滴凍。問。牛頭未見四祖時。為甚麼百鳥䘖華獻。師曰。釘根桑樹。闊角水牛。曰。見后為甚麼不䘖華。師曰。裈無襠。褲無口。問。無為無事人。猶是金鎖難。未審過在甚麼處。師曰。一字入公門。九牛車不出。曰。學人未曉。乞師方便。師曰。大庾嶺頭。笑卻成哭。問。一不去。二不住。請師道。師曰。高祖殿前樊噲怒。曰。恁么則今日得遇和尚也。師曰。仰面看天不見天。問。德山棒。臨濟喝。直至如今。少人拈掇。請師拈掇。師曰。千鈞之弩。不為鼷鼠而發機。曰。作家宗師。今朝有在。師便喝。僧禮拜。師曰。五湖衲子。一錫禪人。未到同安。不妨疑著。上堂。橫吞巨海。倒卓須彌。衲僧面前。也是尋常茶飯。行腳人須是荊棘林內。坐大道場。向和泥合水處。認取本來面目。且作么生見得。遂拈拄杖曰。直饒見得。未免山僧拄杖。上堂。聖凡情盡。體露真常。拈起

拂子。曰。拂子𨁝跳上三十三天。搊脫帝釋鼻孔。驢唇先生拊掌大笑道。盡十方世界覓個識好惡底人。萬中無一。擊禪床。下座。上堂。說妙談玄。乃太平之奸賊。行棒行喝。為亂世之英雄。英雄奸賊。棒喝玄妙。皆為長物。黃檗門下總用不著。且道黃檗門下尋常用個甚麼。喝一喝。上堂。撞鐘鐘鳴。擊鼓鼓響。大眾慇勤問訊。同安端然合掌。這個是世法。那個是佛法。咄。上堂。有一人朝看華嚴。暮觀般若。晝夜精勤。無有暫暇。有一人不參禪。不論義。把個破席日裡睡。於是二人同到黃龍。一人有為。一人無為。安下那一個即是。良久曰。功德天。黑暗女。有智主人。二俱不受。上堂。心王不妄動。六國一時通。罷拈三尺劍。休弄一張弓。擊禪床。下座。上堂。道遠乎哉。觸事而真。聖遠乎哉。體之即神。乃拈拄杖曰。道之與聖。總在歸宗拄杖頭上。汝等諸人。何不識取。若也識得。十方剎土。不行而至。百千三昧。無作而成。若也未識。有寒暑兮促君壽。有鬼神兮妒君福。上堂。半夜捉烏雞。驚起梵王睡。毗嵐風忽起。吹倒須彌山。官路無人行。私酒多人吃。當此之時。臨濟德山開得口。張得眼。有棒有喝用不得。汝等諸人各自尋取祖業契書。莫認驢鞍橋作阿爺下頷。上堂。舉大珠和尚道。身口意清凈。是名佛

【現代漢語翻譯】 現代漢語譯本 拂子（拂塵）。說：『拂塵一躍跳上三十三天（佛教宇宙觀中的天界），揪掉了帝釋（忉利天之主）的鼻孔。』驢唇先生拍手大笑道：『在整個十方世界（指整個宇宙）尋找一個能辨別好壞的人，一萬個人中也沒有一個。』 敲擊禪床。下座。上堂。講說玄妙的道理，是太平盛世的奸賊；使用棒喝，是亂世的英雄。英雄、奸賊、棒喝、玄妙，都是多餘的東西，在黃檗（唐代禪師）門下都用不著。那麼黃檗門下通常用什麼呢？』喝一聲。 上堂。撞鐘，鐘響；擊鼓，鼓響。大眾慇勤地問訊，同安（禪師名）端然合掌。『這個』是世間法，『那個』是佛法。咄。 上堂。『有一個人早上讀《華嚴經》（佛教經典），晚上讀《般若經》（佛教經典），日夜精勤，沒有片刻空閑。有一個人不參禪，不研究義理，拿個破蓆子在太陽下睡覺。』於是這兩人一同來到黃龍（禪師名）處。『一人有為（積極作為），一人無為（順其自然），安下哪一個才是對的？』 良久說：『功德天（帶來福報的女神），黑暗女（帶來不幸的女神），有智慧的主人，兩者都不接受。』 上堂。『心王（指人的意識）不妄動，六國（指六根：眼、耳、鼻、舌、身、意）一時通達。放下三尺劍，停止拉弓。』 敲擊禪床。下座。上堂。『道（真理）遠嗎？接觸事物就能發現真理。聖（聖人）遠嗎？體會它就是神。』於是拿起拄杖說：『道與聖，都在歸宗（禪師名）的拄杖頭上。你們這些人，為什麼不認識它？如果認識了，就能在十方剎土（指各個佛國凈土）中，不行走也能到達；百千三昧（指各種禪定），不造作也能成就。如果還不認識，寒暑變化會縮短你的壽命，鬼神會嫉妒你的福報。』 上堂。『半夜捉烏雞，驚醒了梵王（色界天之主）的睡眠。毗嵐風（猛烈的風）忽然颳起，吹倒了須彌山（佛教宇宙觀中的山）。官道上沒有人行走，私酒卻有很多人喝。』 『當此之時，臨濟（禪師名）德山（禪師名）即使能開口，能睜眼，有棒有喝也用不上。你們這些人各自尋找自己的祖業契書（指本性），不要把驢鞍橋認作阿爺的下巴。』 上堂。舉大珠和尚（禪師名）的話說：『身口意清凈，就叫做佛。』

【English Translation】 English version A whisk (a fly-whisk). Said: 'The whisk leaps up to the Thirty-three Heavens (Trayastrimsa, a heaven in Buddhist cosmology), and snatches off the nose of Sakra (Indra, the lord of the Trayastrimsa heaven).' Mr. Donkey-lips clapped his hands and laughed loudly, saying: 'Throughout the entire ten directions of the world (the entire universe), to seek someone who can distinguish good from bad, there is not one in ten thousand.' Strikes the Zen meditation platform. Descends from the seat. Ascends the hall. Speaking of wondrous talks and profound mysteries are the treacherous villains of a peaceful era; wielding the staff and shouting are the heroes of a chaotic world. Heroes, villains, staff, shouts, and profound mysteries are all superfluous things, and are of no use in the school of Huangbo (a Chan master of the Tang Dynasty). Then what does the school of Huangbo usually use?' Shouts once. Ascends the hall. Strikes the bell, the bell rings; beats the drum, the drum sounds. The assembly earnestly inquires, and Tong'an (a Chan master) serenely joins his palms. 'This' is worldly dharma, 'that' is Buddha-dharma. Tut! Ascends the hall. 'There is a person who reads the Avatamsaka Sutra (a Buddhist scripture) in the morning and the Prajna Sutra (a Buddhist scripture) in the evening, diligent day and night, without a moment's leisure. There is a person who does not practice Chan meditation, does not study the meaning, and takes a broken mat to sleep in the sun.' Then these two people came together to Huanglong (a Chan master). 'One is active (with effort), one is inactive (without effort), which one is right?' After a long silence, he said: 'The Goddess of Merit (Lakshmi, a goddess who brings fortune), the Dark Woman (Kali, a goddess who brings misfortune), a wise master, neither is accepted.' Ascends the hall. 'The mind-king (consciousness) does not move rashly, the six countries (the six senses: eyes, ears, nose, tongue, body, and mind) are all connected at once. Put down the three-foot sword, stop pulling the bow.' Strikes the Zen meditation platform. Descends from the seat. Ascends the hall. 'Is the Dao (Truth) far away? Touching things reveals the truth. Is the Sage (a saint) far away? Embodying it is divinity.' Then he picks up the staff and says: 'The Dao and the Sage are both on the head of Guizong's (a Chan master) staff. Why don't you people recognize it? If you recognize it, you can reach the ten directions of Buddha-lands (various pure lands) without walking; hundreds of thousands of Samadhis (various states of meditation) can be achieved without effort. If you still don't recognize it, the changes of heat and cold will shorten your lifespan, and ghosts and gods will be jealous of your blessings.' Ascends the hall. 'Catching a black chicken in the middle of the night startles the sleep of Brahma (the lord of the Form Realm heaven). A violent wind (Vayu) suddenly rises and blows down Mount Sumeru (a mountain in Buddhist cosmology). No one walks on the official road, but many people drink private wine.' 'At this time, even if Linji (a Chan master) and Deshan (a Chan master) can open their mouths and open their eyes, they cannot use the staff and shout. You people should each seek your own ancestral property deed (original nature), and do not mistake the donkey saddle bridge for your father's chin.' Ascends the hall. Cites the words of Great Pearl Monk (a Chan master): 'Purity of body, speech, and mind is called Buddha.'

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出世。身口意不凈。是名佛滅度。也好個訊息。古人一期方便。與你諸人計個入路。既得個入路。又須得個出路。登山須到頂。入海須到底。登山不到頂。不知宇宙之寬廣。入海不到底。不知滄溟之淺深。既知寬廣。又知淺深。一踏踏翻四大海。一摑摑倒須彌山。撒手到家人不識。鵲噪鴉鳴柏樹間。上堂。千般說。萬般喻。祇要教君早回去。去何處。良久云。夜來風起滿庭香。吹落桃華三五樹。因化主歸。上堂。世間有五種不易。一化者不易。二施者不易。三變生為熟者不易。四端坐吃者不易。更有一種不易是甚麼人。良久云。聻。便下座(時翠巖真為首座。藏主問云。適來和尚道。第五種不易。是甚麼人。真曰。腦後見腮。莫與往來)。上堂。拈拄杖曰。橫拈倒用。撥開彌勒眼睛。明去暗來。敲落祖師鼻孔。當是時也。目連鹙子飲氣吞聲。臨濟德山呵呵大笑。且道笑個甚麼。咄。師室中常問僧曰。人人盡有生緣。上座生緣在何處。正當問答交鋒。卻復伸手曰。我手何似佛手。又問。諸方參請。宗師所得。卻復垂腳曰。我腳何似驢腳。三十餘年。示此三問。學者莫有契其旨。脫有酬者。師未嘗可否。叢林目之為黃龍三關。師自頌曰。生緣有語人皆識。水母何曾離得鰕。但見日頭東畔上。誰能更吃趙州茶。我手佛手兼舉

【現代漢語翻譯】 現代漢語譯本 出世。身口意不凈，這叫做佛滅度（Buddha's Nirvana，佛陀的涅槃）。也好一個訊息。古人一番方便，為你們諸位謀劃一個入門的途徑。既然得到了入門的途徑，又必須得到一個出門的途徑。登山必須到達頂峰，入海必須到達海底。登山不到頂峰，不知道宇宙的寬廣；入海不到海底，不知道滄溟（滄溟，大海）的淺深。既然知道寬廣，又知道淺深，一腳踏翻四大海，一拳擊倒須彌山（須彌山，佛教中的聖山）。撒手不管時，連家人都不認識，喜鵲鳴叫，烏鴉啼哭，就在柏樹之間。

上堂說法。千般說，萬般比喻，只是要教你們早點回去。去哪裡呢？停頓了很久說：『昨夜風起，滿庭飄香，吹落了三五棵桃花。』因為化主（化主，指募化齋飯的人）回來了，上堂說法。世間有五種不容易的事情：一是化緣不容易，二是佈施不容易，三是把生的變成熟的不容易，四是端坐著吃飯不容易。還有一種不容易是什麼人呢？停頓了很久說：『聻（語氣詞，表示不屑）。』便下座了（當時翠巖真（人名）是首座，藏主問他說：『剛才和尚說，第五種不容易，是什麼人？』真說：『腦後長著腮幫子的人，不要與他來往。』）。

上堂說法。拿起拄杖說：『橫著拿，倒著用，撥開彌勒（Maitreya，未來佛）的眼睛；明著來，暗著去，敲掉祖師的鼻孔。』在這個時候，目連（Maudgalyayana，佛陀十大弟子之一）和鹙子（Sariputra，舍利弗，佛陀十大弟子之一）只能飲氣吞聲，臨濟（Linji，禪宗大師）和德山（Deshan，禪宗大師）卻呵呵大笑。且說他們笑什麼呢？咄！黃龍禪師在室內經常問僧人說：『人人都有生緣，上座（對僧人的尊稱）你的生緣在哪裡？』正在問答交鋒的時候，卻又伸出手說：『我的手像佛手嗎？』又問：『你們到各處參學請教，宗師們得到了什麼？』卻又垂下腳說：『我的腳像驢腳嗎？』三十多年來，展示這三個問題，學者沒有誰能領會其中的旨意。即使有人回答，黃龍禪師也未曾表示可否。叢林中人把這叫做黃龍三關。黃龍禪師自己作頌說：『生緣有語人人都知道，水母何曾離開過蝦？只要看見太陽從東邊升起，誰還能再吃趙州（Zhaozhou，禪宗大師）的茶？』我的手和佛手一起舉起來

【English Translation】 English version Emergence from the world. Impure in body, speech, and mind. This is called Buddha's Nirvana (Buddha's Nirvana, the Nirvana of the Buddha). It's quite a message. The ancients, with their expedient means, planned an entry path for all of you. Having obtained an entry path, you must also obtain an exit path. Climbing a mountain requires reaching the summit; entering the sea requires reaching the bottom. Climbing a mountain without reaching the summit, one does not know the vastness of the universe; entering the sea without reaching the bottom, one does not know the shallowness of the ocean (Cangming, the vast sea). Having known the vastness and the shallowness, one kick overturns the four great seas, one punch knocks down Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhism). Letting go completely, even family members don't recognize you; magpies chirp, crows cry, among the cypress trees.

Ascending the hall to preach. Speaking in a thousand ways, using ten thousand metaphors, just to teach you to return early. Where to return? Pausing for a long time, he said: 'Last night, the wind rose, filling the courtyard with fragrance, blowing down three or five peach trees.' Because the alms-seeker (Huazhu, refers to the person who solicits alms for meals) has returned, ascending the hall to preach. In the world, there are five difficult things: first, seeking alms is not easy; second, giving alms is not easy; third, transforming the raw into the cooked is not easy; fourth, sitting still and eating is not easy. What kind of person is the fifth difficult thing? Pausing for a long time, he said: 'Chi (an interjection expressing disdain).' Then he descended from the seat (at that time, Cuiyan Zhen (a person's name) was the head seat, and the treasurer asked him: 'Just now, the abbot said, what is the fifth difficult thing?' Zhen said: 'Those with protruding cheekbones behind their ears, do not associate with them.').

Ascending the hall to preach. Picking up the staff, he said: 'Holding it horizontally, using it upside down, opening the eyes of Maitreya (Maitreya, the future Buddha); coming openly, going secretly, knocking off the nose of the Patriarch.' At this time, Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha) and Sariputra (Sariputra, one of the ten great disciples of the Buddha) could only swallow their breath, while Linji (Linji, a Zen master) and Deshan (Deshan, a Zen master) laughed heartily. Tell me, what are they laughing at? Hah! Zen Master Huanglong often asked monks in the room: 'Everyone has a birth-source, where is your birth-source, Venerable Monk (a respectful term for monks)?' Just as the questions and answers were clashing, he then stretched out his hand and said: 'Is my hand like the Buddha's hand?' He also asked: 'You have studied and sought instruction everywhere, what have the masters obtained?' Then he lowered his foot and said: 'Is my foot like a donkey's foot?' For more than thirty years, he presented these three questions, and no scholar could grasp their meaning. Even if someone answered, Zen Master Huanglong never expressed approval or disapproval. People in the monastic community called this the Three Barriers of Huanglong. Zen Master Huanglong himself composed a verse saying: 'The birth-source has words that everyone knows, has the jellyfish ever been separated from the shrimp? As long as you see the sun rising from the east, who can still drink Zhaozhou's (Zhaozhou, a Zen master) tea?' My hand and the Buddha's hand are raised together

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。禪人直下薦取。不動干戈道出。當處超佛越祖。我腳驢腳並行。步步踏著無生。會得云收日卷。方知此道縱橫。總頌曰。生緣斷處伸驢腳。驢腳伸時佛手開。為報五湖參學者。三關一一透將來。熙寧己酉三月十六日。四祖演長老通嗣法書。上堂。山僧才輕德薄。豈堪人師。蓋不昧本心。不欺諸聖。未免生死。今免生死。未出輪迴。今出輪迴。未得解脫。今得解脫。未得自在。今得自在。所以大覺世尊于然燈佛所無一法可得。六祖夜半於黃梅又傳個甚麼。乃說偈曰。得不得。傳不傳。歸根得旨復何言。憶得首山曾漏泄。新婦騎驢阿家牽。翌日午時。端坐示寂。阇維得五色舍利。塔於前山。謚普覺禪師。

南嶽下十二世

黃龍南禪師法嗣

隆興府黃龍祖心寶覺禪師

南雄鄔氏子。參云峰悅禪師。三年無所得。辭去。悅曰。必往依黃檗南禪師。師至黃檗。四年不大發明。又辭。再上云峰。會悅謝世。就止石霜。因閱傳燈。至僧問多福。如何是多福一叢竹。福曰。一莖兩莖斜。曰。不會。福曰。三莖四莖曲。師於此開悟。徹見二師用處。徑回黃檗。方展坐具。檗曰。子已入吾室矣。師踴躍曰。大事本來如是。和尚何得教人看話。百計搜尋。檗曰。若不教你如此究尋。到無心處自見自肯。即吾埋沒汝

【現代漢語翻譯】 現代漢語譯本：禪者當下直接領悟，不費吹灰之力就能道出真理。當下就能超越佛和祖師，我的腳和驢的腳並排前行，每一步都踏著無生之境。領會到雲散日出的景象，才知道此道的縱橫無礙。總的來說：生死之緣斷絕之處，伸出驢腳；驢腳伸展之時，佛手開啟。告訴五湖四海的參禪者，三關要一一透徹領悟。熙寧己酉年三月十六日，四祖演長老通的嗣法書。上堂開示：山僧我才疏學淺，德行不足，怎麼能做人師呢？只不過是不昧於本心，不欺騙諸位聖賢。未免於生死，現在就免於生死；未出離輪迴，現在就出離輪迴；未得解脫，現在就得解脫；未得自在，現在就得自在。所以大覺世尊在燃燈佛（Dipamkara Buddha）那裡沒有得到一法，六祖慧能在黃梅五祖處又傳承了什麼呢？於是說了偈語：得不到，傳不了，歸根得旨又說什麼呢？記得首山省念禪師曾經泄露天機，就像新娘騎驢，阿家（丈夫的父親）在前面牽著。第二天午時，端坐示寂。荼毗后得到五色舍利，建塔於前山。謚號為普覺禪師。 南嶽下十二世 黃龍南禪師法嗣 隆興府黃龍祖心寶覺禪師 南雄鄔氏之子。參訪云峰悅禪師，三年沒有所得，於是告辭離去。云峰悅禪師說：『你一定要去依止黃檗南禪師。』禪師到了黃檗南禪師處，四年也沒有大的開悟，又告辭離去，再次回到云峰。適逢云峰悅禪師去世，於是就住在石霜。因為閱讀《傳燈錄》，讀到僧人問多福禪師：『如何是多福的一叢竹子？』多福禪師回答：『一莖兩莖斜。』僧人說：『不明白。』多福禪師說：『三莖四莖曲。』禪師於此開悟，徹底明白了兩位禪師的用心之處。直接回到黃檗南禪師處，剛剛展開坐具，黃檗南禪師就說：『你已經進入我的房間了。』禪師高興地說：『大事本來就是這樣，和尚為什麼教人看話頭，百般搜尋？』黃檗南禪師說：『如果不教你這樣窮究搜尋，到無心之處自然會見到自己，肯定自己，那就是我埋沒了你。』

【English Translation】 English version: The Chan practitioner directly grasps the truth, uttering it without any effort. In that very moment, one transcends both Buddha and Patriarchs. My feet and the donkey's feet walk side by side, each step treading upon the realm of no-birth. Understanding the scene of clouds dispersing and the sun emerging, one then realizes the unobstructed nature of this path. In summary: Where the karmic ties of birth and death are severed, the donkey's foot extends; when the donkey's foot extends, the Buddha's hand opens. Tell the Chan students from the five lakes that the three barriers must be thoroughly penetrated one by one. On the sixteenth day of the third month of the Xining Jiyou year, the Dharma transmission letter of Elder Tong of the Fourth Patriarch Yan. He ascended the Dharma seat and said: 'This mountain monk is of shallow talent and meager virtue, how can I be a teacher of others? It is only that I am not deluded about my original mind and do not deceive all the sages. Not yet free from birth and death, now free from birth and death; not yet out of Samsara, now out of Samsara; not yet attained liberation, now attained liberation; not yet attained freedom, now attained freedom. Therefore, the Great Awakened World Honored One (Sakyamuni Buddha) did not obtain a single Dharma from Dipamkara Buddha (Ran Deng Fo), and what did the Sixth Patriarch (Huineng) transmit at Huangmei?' Then he spoke a verse: 'Obtain or not obtain, transmit or not transmit, what more is there to say when returning to the root and attaining the essence? I remember that Shoushan (Shengnian) once leaked the secret, like a bride riding a donkey, with the father-in-law leading it.' The next day at noon, he sat upright and entered Parinirvana. After cremation, five-colored Sharira (relics) were obtained, and a pagoda was built on the front mountain. His posthumous title was Chan Master Pujue. Twelfth generation under Nanyue Dharma Successor of Chan Master Huanglong Nan Chan Master Zuxin Baojue of Huanglong in Longxing Prefecture A son of the Wu family of Nanxiong. He visited Chan Master Yunfeng Yue, and after three years without any attainment, he bid farewell and left. Chan Master Yue said: 'You must go and rely on Chan Master Huangbo Nan.' The Chan Master arrived at Chan Master Huangbo's place, and after four years without any great enlightenment, he again bid farewell and returned to Yunfeng. It happened that Chan Master Yunfeng Yue had passed away, so he stayed at Shishuang. While reading the Transmission of the Lamp, he came across a monk asking Chan Master Duofu: 'What is a clump of Duofu bamboo?' Chan Master Duofu replied: 'One stalk, two stalks, slanting.' The monk said: 'I don't understand.' Chan Master Duofu said: 'Three stalks, four stalks, curved.' The Chan Master was enlightened by this, thoroughly understanding the intention of the two Chan Masters. He went directly back to Chan Master Huangbo's place, and as soon as he spread out his sitting mat, Chan Master Huangbo said: 'You have already entered my room.' The Chan Master joyfully said: 'The great matter is originally like this, why does the Abbot teach people to look at the Hua Tou (critical phrase), searching in every possible way?' Chan Master Huangbo said: 'If I didn't teach you to investigate and search like this, you would naturally see yourself and affirm yourself when you reach the state of no-mind, and that would be me burying you.'

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也。住后。僧問。達磨九年面壁。意旨如何。師曰。身貧無被蓋。曰。莫孤負他先聖也無。師曰。阇黎見處又作么生。僧畫一圓相。師曰。燕雀不離窠。僧禮拜。師曰。更深猶自可。午後始愁人。問。未登此座時如何。師曰。一事全無。曰。登后如何。師曰。仰面觀天不見天。上堂。愚人除境不忘心。智者忘心不除境。不知心境本如如。觸目遇緣無障礙。遂舉拂子曰。看。拂子走過西天。卻來新羅國里。知我者謂我拖泥帶水。不知我者嬴得一場怪誕。上堂。大凡窮生死根源。直須明取自家一片田地。教伊去處分明。然後臨機應用。不失其宜。祗如鋒芒未兆已前。都無是個非個。瞥爾爆動。便有五行金土相生相剋。胡來漢現。四姓雜居。各任方隅。是非鋒起。致使玄黃不辨。水乳不分。疾在膏肓。難為救療。若不當陽曉示。窮子無以知歸。欲得大用現前。便可頓忘諸見。諸見既盡。昏霧不生。大智洞然。更非他物。珍重。上堂。擊禪床曰。一塵才舉。大地全收。諸人耳在一聲中。一聲遍在諸人耳。若是摩霄俊鶻。便合乘時。止濼困魚。徒勞激浪。上堂。不與萬法為侶。即是無諍三昧。便恁么去。爭奈弦急則聲促。若能向紫羅帳里撒真珠。未必善因而招惡果。上堂。有句無句。如藤倚樹。且任諸人點頭。及乎樹倒藤枯。上

【現代漢語翻譯】 也。住后，有僧人問：『達磨（Bodhidharma，禪宗始祖）九年面壁，意旨如何？』師父說：『身貧無被蓋。』僧人說：『莫要辜負了他先聖啊。』師父說：『阇黎（Ajahn，對僧侶的尊稱）你見解又如何呢？』僧人畫了一個圓相（象徵圓滿）。師父說：『燕雀不離窠（鳥窩）。』僧人禮拜。師父說：『更深人靜尚且還好，午後才真正令人發愁。』 有僧人問：『未登上這座（法座）時如何？』師父說：『一事全無。』僧人說：『登上之後如何？』師父說：『仰面觀天不見天。』 師父上堂說法：愚笨的人去除外境卻不能忘記內心，有智慧的人忘記內心卻不去除外境，不知道心和境本來就是如如不動。接觸事物遇到因緣，沒有任何障礙。於是舉起拂塵說：『看，這拂塵走過西天（指印度），又來到新羅國（古代朝鮮半島國家）里。瞭解我的人說我拖泥帶水，不瞭解我的人覺得我荒誕不經。』 師父上堂說法：大凡要窮究生死根源，必須明白自己的一片田地（指本心自性），讓它去處分明，然後臨機應用，不失其宜。比如鋒芒還未顯露之前，都無所謂是與非，一旦爆發，便有五行金土相生相剋，胡人來了漢人出現，四姓雜居，各自佔據一方，是非爭端興起，以致玄黃不辨，水乳不分，病入膏肓，難以救治。如果不當面曉示，窮子（迷失本性的人）就無法知道歸途。想要大用現前，便可立刻忘掉各種見解。各種見解既然消失，昏暗迷霧就不會產生，大智慧自然顯現，更不是其他什麼東西。珍重。』 師父上堂，敲擊禪床說：『一塵才舉，大地全收。諸位的耳朵都在一聲之中，一聲遍在諸位的耳朵里。如果是摩霄（高飛）的俊鶻（隼），就應該乘時而起，止濼（水洼）中困住的魚，徒勞地激起浪花。』 師父上堂說法：『不與萬法為伴侶，就是無諍三昧（沒有爭論的禪定）。就這樣去做，無奈弦拉得太緊聲音就會短促。如果能向紫羅帳里撒真珠（比喻說法精妙），未必善因而招致惡果。』 師父上堂說法：『有句無句，如藤倚樹。且任憑諸位點頭稱是，等到樹倒藤枯，藤又如何呢？』

【English Translation】 Also. After residing [there], a monk asked, 'What is the meaning of Bodhidharma (the first patriarch of Zen Buddhism) facing the wall for nine years?' The master said, 'My body is poor and has no quilt to cover it.' The monk said, 'Don't let down the former sage.' The master said, 'What is your (Ajahn's, a respectful term for monks) understanding?' The monk drew a circle (representing completeness). The master said, 'Swallows and sparrows do not leave their nests.' The monk bowed. The master said, 'Late at night is still acceptable, but the afternoon is truly worrying.' A monk asked, 'What was it like before ascending this seat (dharma seat)?' The master said, 'Nothing at all.' The monk said, 'What is it like after ascending?' The master said, 'Looking up at the sky, one does not see the sky.' The master ascended the hall and gave a Dharma talk: 'Foolish people remove the external environment but cannot forget the mind; wise people forget the mind but do not remove the external environment, not knowing that the mind and environment are originally suchness (unchanging). Contacting things and encountering conditions, there are no obstacles. ' Then he raised the whisk and said, 'Look, this whisk has traveled through the Western Heaven (India) and come to the land of Silla (an ancient Korean kingdom). Those who understand me say I am dragging mud and water, those who do not understand me think I am absurd.' The master ascended the hall and gave a Dharma talk: 'Generally, to thoroughly investigate the source of birth and death, one must understand one's own field (referring to one's inherent nature), let its destination be clear, and then apply it appropriately according to the situation. For example, before the edge is revealed, there is no right or wrong. Once it erupts, there will be the five elements of metal and earth generating and overcoming each other. When the barbarian comes, the Han appears, and the four surnames live together, each occupying a corner, and disputes arise, causing black and yellow to be indistinguishable, and water and milk to be inseparable, the disease is in the bone marrow, and it is difficult to cure. If it is not clearly shown, the lost child (those who have lost their inherent nature) will not know the way home. If you want great function to appear, you can immediately forget all views. Once all views disappear, darkness and fog will not arise, and great wisdom will naturally appear, and it is not something else. Treasure this.' The master ascended the hall and struck the Zen bed, saying, 'As soon as a speck of dust is raised, the entire earth is gathered. Everyone's ears are in one sound, and one sound is everywhere in everyone's ears. If it is a soaring falcon, it should take advantage of the time, and the fish trapped in the puddle will only stir up waves in vain.' The master ascended the hall and gave a Dharma talk: 'Not being a companion to the myriad dharmas is the samadhi of non-contention (meditative state without argument). If you do it this way, what can you do if the string is too tight and the sound is short? If you can scatter pearls in a purple curtain (metaphor for wonderful Dharma teaching), it may not be that good causes lead to bad results.' The master ascended the hall and gave a Dharma talk: 'Whether there are sentences or not, like a vine relying on a tree. Let everyone nod in agreement, but when the tree falls and the vine withers, what will the vine do?'

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無沖天之計。下無入地之謀。靈利漢這裡著得一隻眼。便見七縱八橫。舉拂子曰。看太陽溢目。萬里不掛片云。若是覆盆之下。又爭怪得老僧。上堂。若也單明自己。不悟目前。此人有眼無足。若悟目前。不明自己。此人有足無眼。據此二人。十二時中常有一物。蘊在胸中。物既在胸。不安之相。常在目前。既在目前。觸途成滯。作么生得平穩去。祖不言乎。執之失度。必入邪路。放之自然。體無去住。上堂。良工未出。玉石不分。巧冶無人。金沙混雜。還有無師自悟底么。出來辨別看。乃舉拂子曰。且道是金是沙。良久曰。見之不取。思之千里。上堂。有時開門待知識。知識不來過。有時把手上高山。高山人不顧。或作敗軍之將。向阇黎手裡拱手歸降。或為忿怒那吒。敲骨打髓。正當恁么時。還有同聲相應．同氣相求底么。有則向百尺竿頭。進取一步。如無。少室峰前。一場笑具。上堂。心同虛空界。示等虛空法。證得虛空時。無是無非法。便恁么休去。停橈把纜。且向灣裡泊船。若據衲僧門下。天地懸隔。且道衲僧門下。有甚長處。楖栗橫擔不顧人。直入千峰萬峰去。上堂。一不向。二不開。翻思南嶽與天臺。堪笑白雲無定止。被風吹去又吹來。上堂。不是風動。不是幡動。明眼漢謾他一點也不得。仁者心動且緩

【現代漢語翻譯】 現代漢語譯本： 既沒有衝破天空的計策，也沒有鉆入地下的謀略。靈巧的人在這裡只要睜開一隻眼睛，就能看清縱橫交錯的局面。舉起拂塵說：『看，太陽光芒四射，萬里無雲。』如果是在烏雲密佈之下，又怎麼能怪老和尚呢？ 上堂開示：如果只是明白自己，而不領悟眼前的事物，這個人就像有眼無足；如果領悟眼前的事物，而不明白自己，這個人就像有足無眼。像這兩種人，十二時辰中常常有一件東西蘊藏在心中。東西既然在心中，不安的表象就常常出現在眼前。既然出現在眼前，接觸到的都是阻礙。怎樣才能得到平靜呢？祖師不是說過嗎？執著於它就會失去尺度，必定會進入邪路；放任它自然發展，本體就沒有來去。』 上堂開示：好的工匠沒有出現，玉石就無法分辨；精巧的冶煉者沒有出現，金沙就會混雜在一起。有沒有無師自悟的人呢？出來辨別看看。於是舉起拂塵說：『且說說看，這是金子還是沙子？』良久才說：『看到了卻不取，思量起來就相隔千里。』 上堂開示：有時打開門等待有見識的人，有見識的人卻不來；有時拉著手登上高山，高山上的人卻不理睬。或者作為戰敗的將領，向各位僧人拱手投降；或者化為憤怒的哪吒（佛教護法神），敲骨打髓。正當這個時候，還有同聲相應、同氣相求的人嗎？有，就在百尺竿頭上，更進一步；如果沒有，就在少室山峰前，成為一場笑話。 上堂開示：心如同虛空界一樣廣大，所顯示的也等同於虛空之法。證悟到虛空的時候，無就是無，非法也是無。就這樣停止下來，停下船槳，繫好纜繩，暫且在海灣裡停船。如果按照我們出家人的門下來說，天地之間相隔遙遠。且說說看，我們出家人的門下，有什麼長處？拄著楖栗（一種木杖）橫著走，不顧別人，直接進入千峰萬峰之中。 上堂開示：一不趨向，二不打開，反思南嶽（湖南衡山）與天臺（浙江天臺山）。可笑那白雲沒有固定的去處，被風吹來又吹去。 上堂開示：不是風在動，也不是幡在動，明眼人一點也騙不了。是仁者的心在動，且慢！

【English Translation】 English version: There is no plan to pierce the sky, nor is there a scheme to enter the earth. A clever person, with just one eye open here, can see the crisscrossing situation clearly. Raising the whisk, he says, 'Look, the sunlight is overflowing, with not a single cloud for ten thousand miles.' If it is under a dark cloud, how can you blame the old monk? Ascending the hall for instruction: If one only understands oneself without comprehending the things before one's eyes, this person is like having eyes but no feet. If one comprehends the things before one's eyes without understanding oneself, this person is like having feet but no eyes. Like these two types of people, there is often something concealed in their hearts at all times. Since the thing is in the heart, the appearance of unease is often before the eyes. Since it is before the eyes, everything encountered becomes an obstacle. How can one attain peace? Did the Patriarch not say, 'Clinging to it loses measure and inevitably enters a wrong path; letting it be natural, the substance has no coming or going.' Ascending the hall for instruction: If a good craftsman has not appeared, jade cannot be distinguished; if a skilled smelter has not appeared, gold and sand will be mixed together. Is there anyone who awakens on their own without a teacher? Come out and discern. Then, raising the whisk, he says, 'Tell me, is this gold or sand?' After a long pause, he says, 'Seeing it but not taking it, thinking about it is a thousand miles away.' Ascending the hall for instruction: Sometimes I open the door to wait for knowledgeable people, but the knowledgeable people do not come. Sometimes I take their hand to climb a high mountain, but the people on the high mountain ignore me. Or acting as a defeated general, I bow and surrender to you monks. Or transforming into an angry Nata (Buddhist protector deity), knocking bones and striking marrow. At this very moment, are there any who respond in the same voice and seek each other with the same spirit? If there are, take another step forward from the hundred-foot pole. If not, in front of Shaoshi Peak (location of the Shaolin Monastery), it will be a laughingstock. Ascending the hall for instruction: The mind is as vast as the realm of emptiness, and what is shown is equal to the Dharma of emptiness. When emptiness is realized, non-being is non-being, and non-Dharma is also non-being. Just stop like this, stop the oars, tie the ropes, and temporarily moor the boat in the bay. If according to the lineage of us monks, the distance between heaven and earth is vast. Tell me, what are the strengths of us monks? Carrying the staff (a type of wooden staff) horizontally, not caring about others, directly entering thousands and ten thousands of peaks. Ascending the hall for instruction: Not inclining to one, not opening to two, reflecting on Nanyue (Mount Heng in Hunan) and Tiantai (Mount Tiantai in Zhejiang). It is laughable that the white clouds have no fixed place, being blown here and there by the wind. Ascending the hall for instruction: It is not the wind that moves, nor is it the pennant that moves. A clear-eyed person cannot be deceived even a little. It is the mind of the benevolent that moves, but hold on!

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緩。你向甚處見祖師。乃擲下拂子。曰。看。上堂。過去諸佛已滅。未來諸佛未生。正當現在。佛法委付黃龍。放行則恍恍惚惚。其中有物。把住則杳杳冥冥。其中有精。且道放行即是。把住即是。竿頭絲線從君弄。不犯清波意自殊。上堂。虎頭生角人難措。石火電光須密佈。假饒烈士也應難。懵底那能善回互。手擎日月。揹負須彌。擲向他方。其中眾生不覺不知。其中眾生騎驢入諸人眼裡。諸人亦不覺不知。會么。將此身心奉塵剎。是則名為報佛恩。上堂。一漚未發。古帆未征。風信不來。無人舉桌。正當恁么時。水脈如何辨的。君不見雲門老。垂手處。落落清波無透路。又不見華亭叟。泄天機。夜深空載月明歸。莫怪相逢不相識。從教萬古漫漫黑。上堂。馬祖升堂。百丈卷席。後人不善來風。盡道不留眹跡。殊不知桃華浪里正好張帆。七里灘頭更堪垂釣。如今必有辯浮沉．識深淺底漢。試出來定當水脈看。如無。且將漁父笛。閑向海邊吹。上堂。風瀟瀟兮木葉飛。鴻雁不來音信稀。還鄉一曲無人吹。令余拍手空遲疑。上堂。映象或謂有。攬之不盈手。映象或謂無。分明如儼圖。所以取不得。捨不得。不可得中祇么得。還會么。不作維摩詰。又似傅大士。上堂。夫玄道者。不可以設功得。聖智者。不可以有心知。真

【現代漢語翻譯】 現代漢語譯本 緩（禪師名）。你從何處見到祖師的？於是擲下拂子，說：『看！』 上堂說法：『過去的諸佛已經滅度，未來的諸佛尚未出生，正當現在，佛法委託于黃龍（禪師名）。放開時恍恍惚惚，其中有物；把住時杳杳冥冥，其中有精。且說放開好呢，還是把住好呢？竿頭絲線任你擺弄，不觸犯清波，意境自然不同。』 上堂說法：『老虎頭上生角，讓人難以措手；石火電光，必須嚴密佈置。即使是烈士也應感到為難，糊塗的人怎能巧妙地應對？』 『手擎日月，揹負須彌山，擲向他方，其中的眾生不覺不知；其中的眾生騎驢進入諸位的眼裡，諸位也不覺不知。會嗎？將此身心奉獻給無盡的剎土，這才叫做報答佛恩。』 上堂說法：『一個水泡尚未生髮，古老的帆船尚未起航，順風的訊息沒有傳來，沒有人舉起桌子。正當這個時候，水脈如何辨別？你沒看見雲門老（雲門文偃禪師）垂手處，落落清波沒有透過的路徑；又沒看見華亭叟（華亭鶴林玄素禪師）泄露天機，深夜空自載著明月而歸。莫怪相逢不相識，任憑萬古長夜漫漫黑暗。』 上堂說法：『馬祖（馬祖道一禪師）升座說法，百丈（百丈懷海禪師）捲起蓆子。後人不善於順應來風，都說不留下任何痕跡。殊不知桃花浪里正好張帆，七里灘頭更適合垂釣。如今必定有能辨別浮沉、識得深淺的人，試著出來判定水脈看看。如果沒有，就且將漁父的笛子，悠閒地向海邊吹奏。』 上堂說法：『風蕭蕭地吹著，樹葉紛紛飄落，鴻雁不來，音信稀少。還鄉的曲子沒有人吹奏，讓我拍手空自遲疑。』 上堂說法：『鏡中的影像，或許說是有的，想要抓住卻抓不到；鏡中的影像，或許說是沒有的，卻分明如儼然的圖畫。所以，拿取不得，捨棄不得，在不可得之中就這麼得到。會嗎？不像維摩詰（維摩詰菩薩），又像傅大士（傅翕，南北朝時期的居士）。』 上堂說法：『玄妙的道，不可以靠設法用功而得到；聖人的智慧，不可以靠有心去認知。』真

【English Translation】 English version Huan (a Chan master's name). Where did you see the Patriarch? Then he threw down his whisk and said, 'Look!' Entering the hall for Dharma talk: 'The Buddhas of the past have already passed away, the Buddhas of the future have not yet been born. Right now, the Dharma is entrusted to Huanglong (a Chan master's name). When released, it is hazy and indistinct, with something within; when held, it is deep and obscure, with essence within. Tell me, is it better to release or to hold? The silk thread at the end of the pole is for you to play with, without violating the clear waves, the meaning is naturally different.' Entering the hall for Dharma talk: 'A tiger growing horns is difficult for people to handle; sparks from flint and flashes of lightning must be densely arranged. Even a brave warrior would find it difficult, how could a confused person skillfully respond?' 'Holding the sun and moon in his hands, carrying Mount Sumeru on his back, throwing them to other realms, the beings within are unaware; the beings within riding donkeys enter your eyes, and you are also unaware. Do you understand? Dedicating this body and mind to endless lands is called repaying the Buddha's kindness.' Entering the hall for Dharma talk: 'A bubble has not yet arisen, the ancient sail has not yet set out, news of favorable winds has not arrived, no one is lifting the table. At this very moment, how can the water veins be distinguished? Haven't you seen old Yunmen (Zen Master Yunmen Wenyan) at the place where he lowered his hand, the clear waves have no path to penetrate; haven't you seen old Huating (Zen Master Huating Helin Xuansu) reveal the heavenly secrets, returning home late at night carrying the bright moon in vain. Don't be surprised if we meet and don't recognize each other, let the long night of eternity be dark.' Entering the hall for Dharma talk: 'When Mazu (Zen Master Mazu Daoyi) ascended the seat to speak, Baizhang (Zen Master Baizhang Huaihai) rolled up the mat. Later people are not good at following the coming wind, and all say that no traces are left. Little do they know that it is good to set sail in the peach blossom waves, and it is even more suitable to fish at the Seven Mile Beach. Now there must be people who can distinguish floating and sinking and know the depth, try to come out and determine the water veins. If not, then take the fisherman's flute and play it leisurely by the sea.' Entering the hall for Dharma talk: 'The wind is whistling and the leaves are falling, the wild geese are not coming, news is scarce. The tune of returning home is not played by anyone, leaving me clapping my hands in vain hesitation.' Entering the hall for Dharma talk: 'The image in the mirror, perhaps it is said to exist, but you cannot grasp it; the image in the mirror, perhaps it is said to not exist, but it is clearly like a solemn picture. Therefore, it cannot be taken, it cannot be discarded, in the midst of the unattainable, it is obtained just like that. Do you understand? Not like Vimalakirti (Vimalakirti Bodhisattva), but like Great Scholar Fu (Fu Xi, a lay Buddhist in the Northern and Southern Dynasties).' Entering the hall for Dharma talk: 'The profound Dao cannot be attained by contrived effort; the wisdom of the sage cannot be known by intentional thought.' True

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諦者。不可以存我會。至功者。不可以營事為。古人一期應病與藥則不可。若是丈夫漢。出則經濟天下。不出則卷而懷之。爾若一向聲和響順。我則排斥諸方。爾若示現酒肆淫坊。我則孤峰獨宿。且道甚處是黃龍為人眼。師室中常舉拳。問僧曰。喚作拳頭則觸。不喚作拳頭則背。喚作甚麼。將入滅。命門人黃太史廷堅主後事。茶毗日。鄰峰為秉炬。火不續。黃顧師之得法上首死心新禪師曰。此老師有待于吾兄也。新以喪拒。黃強之。新執炬召眾曰。不是餘殃累及我。彌天罪過不容誅。而今兩腳捎空去。不作牛兮定作驢。以火炬打一圓相曰。祇向這裡雪屈。擲炬。應手而爇。靈骨窆于普覺塔之東。謚寶覺禪師。

江州東林興龍寺常總照覺禪師

延平施氏子。久依黃龍。密授大法決旨。出住泐潭。次遷東林。皆符讖記。僧問。乾坤之內。宇宙之間。中有一寶。秘在形山。如何是寶。師曰。白月現。黑月隱。曰。非但聞名。今日親見。師曰。且道寶在甚麼處。曰。古殿戶開光燦爛。白蓮池畔社中人。師曰。別寶還他碧眼胡。又僧出衆。提起坐具曰。請師答話。師曰。放下著。僧又作展勢。師曰。收。曰。昔年尋劍客。今朝遇作家。師曰。這裡是甚麼所在。僧便喝。師曰。喝老僧那。僧又喝。師曰。放過又爭得。

【現代漢語翻譯】 現代漢語譯本： 諦者（Dì zhě，追求真理的人）啊，不可以執著于『我會』（wǒ huì，我所理解的）。達到極高成就的人，不可以經營世俗事務。古人一旦應病與藥，那就不可更改。如果是大丈夫，出仕則經世濟民，隱退則修身養性。你如果一味地隨聲附和，我就要排斥各方觀點。你如果示現在酒肆淫坊，我就要獨自住在孤峰之上。那麼，什麼是黃龍（Huánglóng，禪師名號）為人指點的關鍵呢？黃龍禪師在禪室中經常舉起拳頭，問僧人說：『說是拳頭就錯了，說不是拳頭也錯了，那叫什麼？』黃龍禪師將要圓寂時，命令門人黃太史廷堅（Huáng Tàishǐ Tíngjiān）主持後事。火化那天，鄰峰的僧人為他點火，但火點不著。黃太史對黃龍禪師的得意弟子死心新禪師（Sǐxīn Xīn Chánshī）說：『這是老師在等待您啊。』死心新禪師以守喪為由拒絕。黃太史強迫他。死心新禪師拿著火炬，召集眾人說：『不是我還有未盡的災禍牽連，而是我彌天的罪過不可饒恕。如今我兩腳騰空而去，不做牛就必定做驢。』用火炬畫了一個圓相說：『就在這裡洗雪冤屈。』扔掉火炬，應手就燃燒起來。靈骨安葬在普覺塔（Pǔjué Tǎ）的東邊。謚號為寶覺禪師（Bǎojué Chánshī）。

江州（Jiāngzhōu）東林興龍寺（Dōnglín Xīnglóng Sì）常總照覺禪師（Chángzǒng Zhàojué Chánshī）

是延平（Yánpíng）施氏之子。長期跟隨黃龍禪師，秘密接受大法要旨。後來出任泐潭（Lètán）住持，之後又遷到東林寺，都符合預言。有僧人問：『乾坤之內，宇宙之間，有一寶物，隱藏在形山（Xíngshān）。什麼是這個寶物？』禪師說：『白月顯現，黑月隱藏。』僧人說：『不僅僅是聽聞其名，今天親眼見到了。』禪師說：『那麼，你說寶物在哪裡？』僧人說：『古殿的門打開，光芒燦爛，白蓮池畔有社中人。』禪師說：『把寶物還給碧眼的胡人吧。』又有僧人從人群中走出，提起坐具說：『請禪師回答。』禪師說：『放下它。』僧人又做出展開的姿勢。禪師說：『收起來。』僧人說：『昔年尋找劍客，今天遇到作家。』禪師說：『這裡是什麼地方？』僧人便喝了一聲。禪師說：『想嚇唬老僧嗎？』僧人又喝了一聲。禪師說：『放過你又能怎麼樣呢？』 English version: An adherent of truth should not cling to 'I know'. One who has attained great merit should not engage in worldly affairs. Once the ancients prescribed medicine according to the illness, it could not be changed. If one is a great man, he should govern the world when in office and cultivate himself when in retirement. If you merely echo others, I will reject all sides. If you appear in taverns and brothels, I will dwell alone on a solitary peak. Now, what is the key point of Huanglong's (Huánglóng, name of a Chan master) guidance? Master Huanglong often raised his fist in the meditation hall and asked the monks, 'To call it a fist is wrong, to say it is not a fist is also wrong, what is it?' When Master Huanglong was about to pass away, he ordered his disciple Huang Taishi Tingjian (Huáng Tàishǐ Tíngjiān) to manage the affairs after his death. On the day of cremation, a monk from a neighboring peak tried to light the fire, but it would not ignite. Huang Taishi said to Xin, the Chan master of Dead Heart (Sǐxīn Xīn Chánshī), Huanglong's most accomplished disciple, 'The master is waiting for you.' Xin refused on the grounds of mourning. Huang Taishi urged him. Xin held the torch and addressed the assembly, 'It is not that remaining misfortune involves me, but that my immense sins cannot be forgiven. Now I leave with both feet in the air, if not a cow, then surely a donkey.' He drew a circle in the air with the torch and said, 'Right here I will clear the injustice.' He threw the torch, and it ignited immediately. His remains were buried east of the Pujue Pagoda (Pǔjué Tǎ). His posthumous title was Chan Master Baojue (Bǎojué Chánshī).

Chan Master Changzong Zhaojue (Chángzǒng Zhàojué Chánshī) of Donglin Xinglong Temple (Dōnglín Xīnglóng Sì) in Jiangzhou (Jiāngzhōu)

He was a son of the Shi family of Yanping (Yánpíng). He followed Master Huanglong for a long time and secretly received the essential teachings of the Great Dharma. Later, he became the abbot of Letan (Lètán), and then moved to Donglin Temple, all in accordance with prophecies. A monk asked, 'Within the universe, between heaven and earth, there is a treasure hidden in Mount Xing (Xíngshān). What is this treasure?' The master said, 'The white moon appears, the black moon hides.' The monk said, 'Not only have I heard its name, but today I have seen it myself.' The master said, 'Then, where do you say the treasure is?' The monk said, 'The door of the ancient hall is open, the light is brilliant, and there are people from the community by the White Lotus Pond.' The master said, 'Return the treasure to the blue-eyed barbarian.' Another monk came forward from the crowd, raised his seat cushion, and said, 'Please, Master, answer.' The master said, 'Put it down.' The monk then made a gesture of unfolding. The master said, 'Take it back.' The monk said, 'In the past, I sought a swordsman; today, I have met a writer.' The master said, 'What place is this?' The monk then shouted. The master said, 'Are you trying to scare the old monk?' The monk shouted again. The master said, 'What good would it do to let you go?'

【English Translation】 English version: An adherent of truth (Dì zhě) should not cling to 'I know' (wǒ huì). One who has attained great merit should not engage in worldly affairs. Once the ancients prescribed medicine according to the illness, it could not be changed. If one is a great man, he should govern the world when in office and cultivate himself when in retirement. If you merely echo others, I will reject all sides. If you appear in taverns and brothels, I will dwell alone on a solitary peak. Now, what is the key point of Huanglong's (Huánglóng, name of a Chan master) guidance? Master Huanglong often raised his fist in the meditation hall and asked the monks, 'To call it a fist is wrong, to say it is not a fist is also wrong, what is it?' When Master Huanglong was about to pass away, he ordered his disciple Huang Taishi Tingjian (Huáng Tàishǐ Tíngjiān) to manage the affairs after his death. On the day of cremation, a monk from a neighboring peak tried to light the fire, but it would not ignite. Huang Taishi said to Xin, the Chan master of Dead Heart (Sǐxīn Xīn Chánshī), Huanglong's most accomplished disciple, 'The master is waiting for you.' Xin refused on the grounds of mourning. Huang Taishi urged him. Xin held the torch and addressed the assembly, 'It is not that remaining misfortune involves me, but that my immense sins cannot be forgiven. Now I leave with both feet in the air, if not a cow, then surely a donkey.' He drew a circle in the air with the torch and said, 'Right here I will clear the injustice.' He threw the torch, and it ignited immediately. His remains were buried east of the Pujue Pagoda (Pǔjué Tǎ). His posthumous title was Chan Master Baojue (Bǎojué Chánshī).

Chan Master Changzong Zhaojue (Chángzǒng Zhàojué Chánshī) of Donglin Xinglong Temple (Dōnglín Xīnglóng Sì) in Jiangzhou (Jiāngzhōu)

He was a son of the Shi family of Yanping (Yánpíng). He followed Master Huanglong for a long time and secretly received the essential teachings of the Great Dharma. Later, he became the abbot of Letan (Lètán), and then moved to Donglin Temple, all in accordance with prophecies. A monk asked, 'Within the universe, between heaven and earth, there is a treasure hidden in Mount Xing (Xíngshān). What is this treasure?' The master said, 'The white moon appears, the black moon hides.' The monk said, 'Not only have I heard its name, but today I have seen it myself.' The master said, 'Then, where do you say the treasure is?' The monk said, 'The door of the ancient hall is open, the light is brilliant, and there are people from the community by the White Lotus Pond.' The master said, 'Return the treasure to the blue-eyed barbarian.' Another monk came forward from the crowd, raised his seat cushion, and said, 'Please, Master, answer.' The master said, 'Put it down.' The monk then made a gesture of unfolding. The master said, 'Take it back.' The monk said, 'In the past, I sought a swordsman; today, I have met a writer.' The master said, 'What place is this?' The monk then shouted. The master said, 'Are you trying to scare the old monk?' The monk shouted again. The master said, 'What good would it do to let you go?'

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便打。上堂。乾坤大地。常演圓音。日月星辰。每談實相。翻憶先黃龍道。秋雨淋漓。連宵徹曙。點點無私。不落別處。復云。滴穿汝眼睛。浸爛汝鼻孔。東林則不然。終歸大海作波濤。擊禪床。下座。上堂。老盧不識字。頓明佛意。佛意離文墨故。白兆不識書。圓悟宗乘。宗乘非言詮故。如此老婆心。分明入泥水。今時人猶尚抱橋柱澡洗。把䌫放船。良久曰。爭怪得老僧。

隆興府寶峰克文云庵真凈禪師

陜府鄭氏子。坐夏大溈。聞僧舉。僧問雲門。佛法如水中月。是否。門曰。清波無透路。師乃領解。往見黃龍不契。卻曰。我有好處。這老漢不識我。遂往香城見順和尚。順問。甚處來。師曰。黃龍來。曰。黃龍近日有何言句。師曰。黃龍近日。州府委請黃檗長老。龍垂語云。鐘樓上念贊。床腳下種菜。有人下得語契。便往住持。勝上座云。猛虎當路坐。龍遂令去住黃檗。順不覺云。勝首座祇下得一轉語。便得黃檗住。佛法未夢見在。師于言下大悟。方知黃龍用處。遂回見黃龍。龍問。甚處來。師曰。特來禮拜和尚。龍曰。恰值老僧不在。師曰。向甚麼處去。龍曰。天臺普請。南嶽遊山。師曰。恁么則學人得自在去也。龍曰。腳下鞋甚處得來。師曰。廬山七百五十文唱來。龍曰。何曾得自在。師指鞋曰

【現代漢語翻譯】 現代漢語譯本 便打。禪師登上法座，開示說：『乾坤大地，時常在宣演圓滿的音聲；日月星辰，無不在談論真實的體相。』回想起先師黃龍祖師的教誨，就像秋雨連綿，徹夜到天明，點點滴滴都無私地灑落，不會落在別的地方。又說：『（這雨）滴穿你的眼睛，浸爛你的鼻孔。』但東林常總禪師卻不是這樣說的，他認為最終都要歸於大海，化作波濤。』說完，敲擊禪床，走下法座。 禪師再次登上法座，開示說：『老盧（六祖慧能）不識字，卻頓悟了佛意，因為佛意本來就與文字無關。白兆（比丘尼）不識書，卻圓滿領悟了宗門心法，因為宗門心法不是言語可以詮釋的。』像這樣婆婆媽媽的心腸，分明是落入了泥水中。現在的人還像抱著橋柱洗澡，把纜繩放開船一樣。』停頓了很久，說：『這怎麼能怪老僧呢？』

隆興府寶峰克文云庵真凈禪師

陜府鄭氏的子弟，在溈山坐禪。聽到僧人提起，有僧人問雲門文偃禪師：『佛法就像水中的月亮，是這樣嗎？』雲門禪師回答說：『清澈的波浪沒有透過的路徑。』禪師因此領悟。前去拜見黃龍慧南禪師，但並不契合。禪師說：『我自有我的好處，這老漢不識貨。』於是前往香城拜見順和尚。順和尚問：『從哪裡來？』禪師說：『從黃龍來。』順和尚說：『黃龍近日有什麼言語？』禪師說：『黃龍近日，州府委託請黃檗長老。黃龍垂示說：『鐘樓上念贊，床腳下種菜。』有人能下語契合，便可前去住持。勝上座說：『猛虎當路坐。』黃龍於是讓他去住持黃檗寺。順和尚不覺地說：『勝首座只下了一句轉語，便得到了黃檗寺的住持，他對佛法還沒有做夢呢。』禪師在順和尚的言語下大悟，才知道黃龍禪師的用意。於是回去拜見黃龍禪師。黃龍禪師問：『從哪裡來？』禪師說：『特來禮拜和尚。』黃龍禪師說：『恰好老僧不在。』禪師說：『去什麼地方了？』黃龍禪師說：『天臺山普請勞作，南嶽山遊山玩水。』禪師說：『這樣說來，學人可以得到自在了。』黃龍禪師說：『腳下的鞋從哪裡來的？』禪師說：『廬山用七百五十文錢買來的。』黃龍禪師說：『何曾得到自在？』禪師指著鞋說：

【English Translation】 English version He then struck. Ascending the Dharma seat, he said: 'The universe and the great earth are constantly performing the perfect sound; the sun, moon, and stars are always discussing the true form.' Recalling the teachings of the late Huanglong (Huanglong Huinan, a Chan master) , it is like the autumn rain, continuous from night to dawn, every drop falling selflessly, not falling elsewhere.' He further said: '(This rain) drips through your eyes, soaks your nostrils.' But Donglin (Donglin Changzong, a Chan master) did not say that. He believed that ultimately everything returns to the sea, transforming into waves.' Having said this, he struck the Zen seat and descended. The Zen master ascended the Dharma seat again, saying: 'Old Lu (Huineng, the Sixth Patriarch) was illiterate, yet he suddenly understood the Buddha's meaning, because the Buddha's meaning is inherently unrelated to words. Baizhao (a bhikkhuni) was unlearned, yet she perfectly comprehended the essence of the Zen school, because the essence of the Zen school cannot be explained by language.' Such a grandmotherly heart is clearly falling into the mud. People today are still like bathing while hugging a bridge pillar, or letting go of the rope to release a boat.' After a long pause, he said: 'How can you blame this old monk?'

Zen Master Yun'an Zhenjing Kewen of Baofeng in Longxing Prefecture

A son of the Zheng family from Shan Prefecture, he sat in meditation at Mount Wei. Hearing a monk mention that a monk asked Zen Master Yunmen (Yunmen Wenyan, a Chan master): 'Is the Dharma like the moon in the water?' Zen Master Yunmen replied: 'Clear waves have no path to penetrate.' The Zen master thus gained insight. He went to see Zen Master Huanglong (Huanglong Huinan, a Chan master), but they did not agree. The Zen master said: 'I have my own merits, but this old man does not recognize them.' So he went to Xiangcheng to see the Venerable Shun. Venerable Shun asked: 'Where do you come from?' The Zen master said: 'From Huanglong.' Venerable Shun said: 'What words has Huanglong spoken recently?' The Zen master said: 'Recently, the prefecture commissioned Elder Huangbo. Huanglong instructed: 'Chanting praises in the bell tower, planting vegetables at the foot of the bed.' Whoever can speak in accordance with this can go and reside there.' Senior Seat Sheng said: 'A fierce tiger sits in the road.' Huanglong then sent him to reside at Huangbo Temple. Venerable Shun unconsciously said: 'Senior Seat Sheng only spoke one turning phrase and obtained the residence of Huangbo Temple. He has not even dreamed of the Dharma.' The Zen master had a great awakening under Venerable Shun's words and realized Zen Master Huanglong's intention. So he returned to see Zen Master Huanglong. Zen Master Huanglong asked: 'Where do you come from?' The Zen master said: 'I have come especially to pay respects to the Venerable.' Zen Master Huanglong said: 'It just so happens that the old monk is not here.' The Zen master said: 'Where did you go?' Zen Master Huanglong said: 'Pujing labor at Tiantai Mountain, sightseeing at Nanyue Mountain.' The Zen master said: 'In that case, the student can obtain freedom.' Zen Master Huanglong said: 'Where did you get the shoes on your feet?' The Zen master said: 'Bought in Lushan for seven hundred and fifty coins.' Zen Master Huanglong said: 'Have you ever obtained freedom?' The Zen master pointed to his shoes and said:

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。何嘗不自在。龍駭之。開堂日。拈香祝聖。問答罷。乃曰。問話且止。祇知問佛問法。殊不知佛法來處。且道從甚麼處來。垂一足曰。昔日黃龍親行此令。十方諸佛。無敢違者。諸代祖師。一切聖賢。無敢越者。無量法門。一切妙義。天下老和尚舌頭始終一印。無敢異者。無異則且置。印在甚麼處。還見么。若見。非僧非俗。無偏無黨。一一分付。若不見。而我自收。遂收足喝一喝曰。兵隨印轉。將逐符行。佛手驢腳生緣老。好痛與三十棒。而今會中莫有不甘者么。若有。不妨奇特。若無。新長老謾你諸人去也。故我大覺世尊。昔于摩竭陀國。十二月八日。明星現時。豁然悟道。大地有情。一時成佛。今有釋子沙門某于東震旦國。大宋筠陽城中。六月十三日。赫日現時。又悟個甚麼。以拂子畫曰。我不敢輕於汝等。汝等皆當作佛。僧問。如何是佛。師呵呵大笑。僧曰。何哂之有。師曰。笑你隨語生解。曰。偶然失利。師喝曰。不得禮拜。僧便歸眾。師復笑曰。隨語生解。問。江西佛手驢腳接人。和尚如何接人。師曰。鮎魚上竹竿。曰。全因今日。師曰。烏龜入水。問。新豐吟雲門曲。舉世知音能和續。大眾臨筵。愿清耳目。師以右手拍禪床。僧曰。木人拊掌。石女揚眉。師以左手拍禪床。僧曰。猶是學人疑處。師曰

【現代漢語翻譯】 現代漢語譯本 。何嘗不自在。（龍駭之）：難道還不自在嗎？（龍駭之）：龍駭對此感到震驚。 開堂日，拈香祝聖。問答罷，乃曰：開堂這天，拈香祝禱聖人。問答完畢后，便說： 『問話且止，祇知問佛問法，殊不知佛法來處。』：『提問到此為止，你們只知道問佛、問法，卻不知道佛法從何而來。』 『且道從甚麼處來？』：『那麼說說，從什麼地方來？』 垂一足曰：『昔日黃龍親行此令，十方諸佛，無敢違者。諸代祖師，一切聖賢，無敢越者。無量法門，一切妙義，天下老和尚舌頭始終一印，無敢異者。』：垂下一隻腳說：『過去黃龍禪師親自頒佈這個命令，十方諸佛，沒有誰敢違背。歷代祖師，一切聖賢，沒有誰敢超越。無量的法門，一切精妙的義理，天下老和尚的舌頭始終如一，沒有誰敢不同。』 『無異則且置，印在甚麼處？還見么？若見，非僧非俗，無偏無黨，一一分付。若不見，而我自收。』：『沒有不同暫且不說，印在什麼地方？還看見了嗎？如果看見了，就不是僧人也不是俗人，沒有偏袒沒有結黨，一一分付給你們。如果沒看見，那麼我就自己收回。』 遂收足喝一喝曰：『兵隨印轉，將逐符行。佛手驢腳生緣老，好痛與三十棒。』：於是收回腳，大喝一聲說：『士兵隨著印章轉動，將領追隨著符咒行動。佛手驢腳的因緣已經老了，應該狠狠地打三十棒。』 『而今會中莫有不甘者么？若有，不妨奇特。若無，新長老謾你諸人去也。』：『現在在座的各位，難道沒有不甘心的嗎？如果有，那倒很奇特。如果沒有，那麼新來的長老就欺騙了你們。』 『故我大覺世尊，昔于摩竭陀國（Magadha），十二月八日，明星現時，豁然悟道，大地有情，一時成佛。』：『所以我們偉大的覺悟者世尊，過去在摩竭陀國（Magadha，古代印度的一個國家），十二月八日，當啟明星出現的時候，豁然開悟，大地上一切有情眾生，一時都成了佛。』 『今有釋子沙門某于東震旦國（East Zhendan，古代中國），大宋筠陽城中，六月十三日，赫日現時，又悟個甚麼？』：『現在有佛弟子沙門某在東震旦國（East Zhendan，古代對中國的稱呼），大宋筠陽城中，六月十三日，烈日當空的時候，又悟到了什麼？』 以拂子畫曰：『我不敢輕於汝等，汝等皆當作佛。』：用拂塵畫了一下說：『我不敢輕視你們，你們都應當成佛。』 僧問：『如何是佛？』：僧人問：『什麼是佛？』 師呵呵大笑。：禪師呵呵大笑。 僧曰：『何哂之有？』：僧人說：『有什麼好笑的？』 師曰：『笑你隨語生解。』：禪師說：『笑你隨著言語產生理解。』 曰：『偶然失利。』：僧人說：『偶然失誤了。』 師喝曰：『不得禮拜。』：禪師喝道：『不許禮拜。』 僧便歸眾。：僧人便回到大眾中。 師復笑曰：『隨語生解。』：禪師又笑著說：『隨著言語產生理解。』 問：『江西佛手驢腳接人，和尚如何接人？』：有人問：『江西的佛手驢腳用來接引人，和尚您如何接引人？』 師曰：『鮎魚上竹竿。』：禪師說：『泥鰍爬上竹竿。』 曰：『全因今日。』：那人說：『全靠今天。』 師曰：『烏龜入水。』：禪師說：『烏龜進入水中。』 問：『新豐吟雲門曲，舉世知音能和續。大眾臨筵，愿清耳目。』：有人問：『新豐吟唱雲門曲，舉世知音能夠唱和延續。大眾來到這裡，希望能夠洗耳恭聽。』 師以右手拍禪床。：禪師用右手拍禪床。 僧曰：『木人拊掌，石女揚眉。』：僧人說：『木頭人拍手，石頭女人揚眉。』 師以左手拍禪床。：禪師用左手拍禪床。 僧曰：『猶是學人疑處。』：僧人說：『這仍然是學人疑惑的地方。』 師曰：禪師說：

【English Translation】 English version . How can it not be free? (Long Hai was shocked): Isn't it still free? (Long Hai was shocked): Long Hai was shocked by this. On the day of the opening ceremony, incense was offered to bless the saints. After the questions and answers, he said: On this day of the opening ceremony, incense was offered to pray for the saints. After the questions and answers were over, he said: 'Stop asking questions, only know to ask about the Buddha and the Dharma, but do not know where the Buddha Dharma comes from.' 'Stop asking questions, you only know to ask about the Buddha and the Dharma, but you don't know where the Buddha Dharma comes from.' 'Where does it come from?' 'Then tell me, where does it come from?' He lowered one foot and said: 'In the past, Huanglong (Huanglong, a Chan master) personally issued this order, and none of the Buddhas in the ten directions dared to disobey it. The patriarchs of all generations, all the sages, dared not overstep it. The immeasurable Dharma gates, all the wonderful meanings, the tongues of the old monks in the world are always the same, and no one dares to be different.' He lowered one foot and said: 'In the past, Chan Master Huanglong (Huanglong, a Chan master) personally issued this order, and none of the Buddhas in the ten directions dared to disobey it. The patriarchs of all generations, all the sages, dared not overstep it. The immeasurable Dharma gates, all the wonderful meanings, the tongues of the old monks in the world are always the same, and no one dares to be different.' 'If there is no difference, then put it aside, where is the seal? Have you seen it? If you see it, it is neither a monk nor a layman, without partiality or partisanship, and it will be given to you one by one. If you don't see it, then I will take it back myself.' 'If there is no difference, then put it aside, where is the seal? Have you seen it? If you see it, it is neither a monk nor a layman, without partiality or partisanship, and it will be given to you one by one. If you don't see it, then I will take it back myself.' Then he retracted his foot and shouted: 'The soldiers follow the seal, and the generals follow the talisman. The cause of the Buddha's hand and the donkey's foot is old, and it is good to give thirty blows.' Then he retracted his foot, shouted, and said: 'The soldiers follow the seal, and the generals follow the talisman. The cause of the Buddha's hand and the donkey's foot is old, and it is good to give thirty blows.' 'Now, is there anyone in the audience who is not willing? If there is, it is quite strange. If not, then the new elder has deceived you all.' 'Now, is there anyone in the audience who is not willing? If there is, it is quite strange. If not, then the new elder has deceived you all.' 'Therefore, our great enlightened World Honored One, in the past in Magadha (Magadha, an ancient country in India), on the eighth day of December, when the morning star appeared, suddenly attained enlightenment, and all sentient beings on the earth became Buddhas at the same time.' 'Therefore, our great enlightened World Honored One, in the past in Magadha (Magadha, an ancient country in India), on the eighth day of December, when the morning star appeared, suddenly attained enlightenment, and all sentient beings on the earth became Buddhas at the same time.' 'Now there is a Buddhist disciple, a Shramana (Shramana, a Buddhist monk), in East Zhendan (East Zhendan, an ancient name for China), in the city of Junyang in the Great Song Dynasty, on the thirteenth day of June, when the sun was shining brightly, what did he realize again?' 'Now there is a Buddhist disciple, a Shramana (Shramana, a Buddhist monk), in East Zhendan (East Zhendan, an ancient name for China), in the city of Junyang in the Great Song Dynasty, on the thirteenth day of June, when the sun was shining brightly, what did he realize again?' He drew with a whisk and said: 'I dare not despise you, you should all become Buddhas.' He drew with a whisk and said: 'I dare not despise you, you should all become Buddhas.' A monk asked: 'What is a Buddha?' A monk asked: 'What is a Buddha?' The master laughed loudly. The Chan master laughed loudly. The monk said: 'What is there to laugh at?' The monk said: 'What is there to laugh at?' The master said: 'I laugh at you for interpreting according to the words.' The master said: 'I laugh at you for interpreting according to the words.' He said: 'Accidental loss.' The monk said: 'Accidental mistake.' The master shouted: 'No worship allowed.' The Chan master shouted: 'No worship allowed.' The monk returned to the crowd. The monk returned to the crowd. The master laughed again and said: 'Interpreting according to the words.' The master laughed again and said: 'Interpreting according to the words.' Someone asked: 'Jiangxi's Buddha's hand and donkey's foot are used to receive people, how does the master receive people?' Someone asked: 'Jiangxi's Buddha's hand and donkey's foot are used to receive people, how does the master receive people?' The master said: 'A loach climbs up a bamboo pole.' The master said: 'A loach climbs up a bamboo pole.' He said: 'All thanks to today.' That person said: 'All thanks to today.' The master said: 'A turtle enters the water.' The master said: 'A turtle enters the water.' Someone asked: 'Xinfeng sings Yunmen tunes, and the world's confidants can harmonize and continue. The public is here, and I hope to listen attentively.' Someone asked: 'Xinfeng sings Yunmen tunes, and the world's confidants can harmonize and continue. The public is here, and I hope to listen attentively.' The master clapped the Zen bed with his right hand. The master clapped the Zen bed with his right hand. The monk said: 'A wooden man claps his hands, and a stone woman raises her eyebrows.' The monk said: 'A wooden man claps his hands, and a stone woman raises her eyebrows.' The master clapped the Zen bed with his left hand. The master clapped the Zen bed with his left hand. The monk said: 'This is still a place of doubt for students.' The monk said: 'This is still a place of doubt for students.' The master said: The Chan master said:

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。何不腳跟下薦取。僧以坐具一拂。師曰。爭奈腳跟下何。問。遠遠馳符命。禪師俯應機。祖令當行也。方便指群迷。師曰。深。曰。深意如何。師曰。淺。曰。教學人如何領會。師曰。點。問。馬祖下尊宿。一個個阿漉漉地。唯有歸宗老較些子。黃龍下兒孫。一個個硬剝剝地。祇有真凈老師較些子。學人恁么還扶得也無。師曰。打疊面前搕𢶍。卻曰。若不同床睡。焉知被底穿。師不答。僧曰。這個為上上根人。忽遇中下之流。如何指接。師亦不答。僧曰。非但和尚懡㦬。學人亦乃一場敗缺。師曰。三十年後悟去在。問。承古有言。眾生日用而不知。未審不知個甚麼。師曰。道。曰。忽然知后如何。師曰。十萬八千。僧提起坐具。曰。爭奈這個何。師便喝。上堂。天地與我同根。萬物與我一體。腳頭腳尾。橫三豎四。北俱盧洲火發。燒著帝釋眉毛。東海龍王忍痛不禁。轟一個霹靂。直得傾湫倒岳。云黯長空。十字街頭瘳鬍子。醉中驚覺起來。拊掌呵呵大笑曰。筠陽城中。近來少賊。乃拈拄杖曰。賊。賊。上堂。道泰不傳天子令。行人盡唱太平歌。五九四十五。莫有人從懷州來么。若有。不得忘卻臨江軍豆豉。上堂。世尊拈華。迦葉微笑。拈拄杖曰。洞山拈起拄杖子。你諸人合作么生。擊香卓。下座。上堂。裈無襠。褲

【現代漢語翻譯】 現代漢語譯本： 問：為何不在腳跟下薦取？（薦取：推薦選取）僧人拿起坐具拂了一下。師父說：爭奈腳跟下何？（爭奈：怎奈，如何是好） 問：遠遠地馳來符命，禪師俯身應機。祖師的命令應當執行，方便地指引群迷。師父說：深。問：深意如何？師父說：淺。問：教學生如何領會？師父說：點。 問：馬祖（Mazu，指馬祖道一禪師）門下的尊宿，一個個都阿漉漉地（形容稀疏、空虛）。只有歸宗老（Guizong Lao，指歸宗智常禪師）稍微好些。黃龍（Huanglong，指黃龍慧南禪師）門下的兒孫，一個個都硬剝剝地（形容生硬、刻板）。只有真凈老師（Zhenjing Laoshi，指真凈克文禪師）稍微好些。學生這樣說，還能扶持得了嗎？師父說：打疊面前搕𢶍（搕𢶍：指瑣碎、無意義的事情）。接著說：若不同床睡，焉知被底穿？（比喻不親身經歷，無法瞭解真相）師父不回答。僧人說：這個是為上上根人說的。如果遇到中下之流，如何指引接引？師父也不回答。僧人說：非但和尚懡㦬（mè dā，形容含糊不清），學生也是一場敗缺（指失敗、不足）。師父說：三十年後悟去在（指以後自然會明白）。 問：承古有言，眾生日用而不知。未審不知個甚麼？（未審：不知道）師父說：道。問：忽然知后如何？師父說：十萬八千。僧人提起坐具，說：爭奈這個何？師父便喝。 上堂：天地與我同根，萬物與我一體。腳頭腳尾，橫三豎四。北俱盧洲（Uttarakuru，佛教傳說中的四大部洲之一）火發，燒著帝釋（Indra，佛教護法神）眉毛。東海龍王忍痛不禁，轟一個霹靂。直得傾湫倒岳（形容聲勢巨大）。云黯長空。十字街頭瘳鬍子（指閑散之人），醉中驚覺起來。拊掌呵呵大笑曰：筠陽城中，近來少賊。乃拈拄杖曰：賊。賊。 上堂：道泰不傳天子令，行人盡唱太平歌。五九四十五。莫有人從懷州來么？若有，不得忘卻臨江軍豆豉。 上堂：世尊（釋迦摩尼佛）拈華，迦葉（Mahākāśyapa，釋迦摩尼十大弟子之一）微笑。拈拄杖曰：洞山（Dongshan，指洞山良價禪師）拈起拄杖子，你諸人合作么生？（合作么生：如何是好？）擊香卓。下座。 上堂：裈無襠（裈：kūn，指沒有褲襠的褲子），褲

【English Translation】 English version: Question: Why not recommend and select right under your feet? (Recommend and select: to recommend and choose) The monk picked up the sitting mat and flicked it. The Master said: What to do right under your feet? (What to do: What can be done, what is to be done?) Question: The imperial decree is rushed from afar, and the Zen master bows to respond to the opportunity. The order of the Patriarch should be carried out, conveniently guiding the confused. The Master said: Deep. Question: What is the deep meaning? The Master said: Shallow. Question: How should students understand? The Master said: Point. Question: The venerable monks under Mazu (Mazu, referring to Zen Master Mazu Daoyi) are all 'a lu lu' (describing sparse and empty). Only Guizong Lao (Guizong Lao, referring to Zen Master Guizong Zhichang) is slightly better. The descendants under Huanglong (Huanglong, referring to Zen Master Huanglong Huinan) are all 'ying bo bo' (describing stiff and rigid). Only Teacher Zhenjing (Zhenjing Laoshi, referring to Zen Master Zhenjing Kewen) is slightly better. Can students say it this way and still support it? The Master said: Pack up the trivial matters in front of you. Then he said: If you don't sleep in the same bed, how do you know where the quilt is torn? (Metaphor for not being able to understand the truth without personal experience) The Master did not answer. The monk said: This is for people with the highest roots. If you encounter people of middle and lower classes, how do you guide and receive them? The Master also did not answer. The monk said: Not only is the monk vague (mè dā, describing vague and unclear), but the student is also a failure (referring to failure and inadequacy). The Master said: You will understand it in thirty years (referring to understanding it naturally in the future). Question: It is said in ancient times that sentient beings use it daily without knowing it. I don't know what they don't know? (I don't know: I don't know) The Master said: The Tao. Question: What will happen after suddenly knowing? The Master said: One hundred and eight thousand. The monk picked up the sitting mat and said: What to do with this? The Master then shouted. Ascending the hall: Heaven and earth have the same root as me, and all things are one with me. The head and tail of the feet, horizontal and vertical. When the fire breaks out in Uttarakuru (Uttarakuru, one of the four major continents in Buddhist legends), it burns the eyebrows of Indra (Indra, a Buddhist protector). The Dragon King of the East Sea couldn't bear the pain and thundered. It is so powerful that it overturns the Qiu and collapses the Yue (describing the great momentum). The clouds are dark in the sky. A idle person at the crossroads, wakes up in a drunken stupor. He clapped his hands and laughed loudly, saying: There have been few thieves in Junyang City recently. Then he picked up the staff and said: Thief. Thief. Ascending the hall: When the Tao is prosperous, the emperor's order is not transmitted, and pedestrians sing songs of peace. Five nine forty-five. Is there anyone from Huaizhou? If so, don't forget the tempeh of Linjiang Army. Ascending the hall: The World Honored One (Sakyamuni Buddha) twirls a flower, and Kasyapa (Mahākāśyapa, one of the ten major disciples of Sakyamuni) smiles. He picked up the staff and said: Dongshan (Dongshan, referring to Zen Master Dongshan Liangjie) picked up the staff, what are you all going to do? (What are you going to do: What is good?) Hit the incense table. Leave the seat. Ascending the hall: Trousers without crotch (Trousers: kūn, referring to trousers without a crotch), pants

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無口。頭上青灰三五斗。趙州老漢少賣弄。然則國清才子貴。家富小兒驕。其奈禾黍不陽艷。競栽桃李春。翻令力耕者。半作賣華人。上堂。佛法兩字。直是難得。人有底不信自己佛事。唯憑少許古人影響。相似般若所知境界。定相法門。動即背覺合塵。黏將去。脫不得。或學者來。如印印泥。遞相印授。不唯自誤。亦乃誤他。洞山門下。無佛法與人。祇有一口劍。凡是來者。一一斬斷。使伊性命不存。見聞俱泯。卻向父母未生前與伊相見。見伊才向前便為斬斷。然則剛刀雖利。不斬無罪之人。莫有無罪底么。也好與三十拄杖。上堂。洞山門下。要行便行。要坐便坐。缽盂里屙屎。凈瓶里吐唾。執法修行。如牛拽磨。上堂。洞山門下。有時和泥合水。有時壁立千仞。你諸方擬向和泥合水處見洞山。洞山且不在和泥合水處。擬向壁立千仞處見洞山。洞山且不在壁立千仞處。擬向一切處見洞山。洞山且不在一切處。你擬不要見洞山。鼻索又在洞山手裡。擬瞌睡也把鼻索一掣。祇見眼孔定動。又不相識也。不要你識洞山。但識得自己也得。上堂。汾陽莫妄想。俱胝豎指頭。古今佛法事。到此一時休。休休。卻憶趙州勘婆子。不風流處也風流。拈拄杖曰。為眾竭力。上堂。頭陁石被莓苔里。擲筆峰遭薜荔纏。羅漢院裡。一年度

【現代漢語翻譯】 現代漢語譯本 無口。頭上青灰三五斗。趙州老漢少賣弄。然而國清寺的才子很被看重，家境富裕的小孩驕橫。可嘆田里的莊稼長勢不好，大家爭相種植只能在春天開放的桃李。反而使得努力耕作的人，有一半都變成了出賣勞力的人。 上堂開示。佛法這兩個字，真是難得。有人就是不相信自己本具的佛性，只憑借少許古人的影響，好像是相似於般若（prajna，智慧）所知的境界，執著于固定的法門。一動念就背離覺悟而與塵世相合，粘著不放，無法解脫。或者有學人前來，就像用印章在泥上蓋印，互相傳授，不僅耽誤自己，也耽誤他人。洞山（Dongshan，人名，禪宗大師）門下，沒有佛法可以給人，只有一口劍。凡是來的人，一律斬斷，使他的性命不存，見聞都泯滅。卻在他父母未生他之前與他相見，見他剛要向前就斬斷。然而剛刀雖然鋒利，不斬殺無罪之人。莫非有無罪的人嗎？也好賞他三十拄杖。 上堂開示。洞山（Dongshan，人名，禪宗大師）門下，要走就走，要坐就坐。在缽盂里拉屎，在凈瓶里吐唾沫。執著於法而修行，就像牛拉磨一樣。 上堂開示。洞山（Dongshan，人名，禪宗大師）門下，有時和泥合水，有時像峭壁一樣聳立。你們這些方家如果想在和泥合水的地方見到洞山（Dongshan，人名，禪宗大師），洞山（Dongshan，人名，禪宗大師）卻不在和泥合水的地方。如果想在峭壁聳立的地方見到洞山（Dongshan，人名，禪宗大師），洞山（Dongshan，人名，禪宗大師）卻不在峭壁聳立的地方。如果想在一切地方見到洞山（Dongshan，人名，禪宗大師），洞山（Dongshan，人名，禪宗大師）卻不在一切地方。如果你不想見到洞山（Dongshan，人名，禪宗大師），鼻索又在洞山（Dongshan，人名，禪宗大師）手裡。想打瞌睡也把鼻索一拉，只見眼孔不定地動，又不相識。不要你認識洞山（Dongshan，人名，禪宗大師），只要認識自己也可以。 上堂開示。汾陽（Fenyang，地名）不要胡思亂想，俱胝（Juzhi，人名）豎起指頭。古今佛法的事，到這裡一時停止。停止，停止。卻又想起趙州（Zhaozhou，地名）勘驗老太婆的事，不風流的地方也風流。 拿起拄杖說：『為大眾竭盡全力。』上堂開示。頭陁（Toutuo，人名）石被苔蘚覆蓋，擲筆峰被薜荔纏繞。羅漢院裡，又過了一年。

【English Translation】 English version Without a mouth. Three or five 'dou' (a unit of dry measure) of blue-grey dust on the head. Old Master Zhaozhou (Zhaozhou, a place name) should boast less. However, the talented scholars of Guoqing Temple are valued, and the wealthy family's children are arrogant. Alas, the millet and sorghum do not grow well, and everyone competes to plant peaches and plums that only bloom in spring. This turns half of those who diligently cultivate the land into people who sell their labor. Ascending the hall for instruction: The two words 'Buddha-dharma' are truly rare. Some people simply do not believe in their own inherent Buddha-nature, relying only on a little influence from the ancients, resembling the realm known by 'prajna' (prajna, wisdom), clinging to fixed 'dharma' (dharma, teachings) gates. With a single thought, they turn away from enlightenment and align with the dust of the world, clinging and unable to break free. Or when students come, it is like stamping mud with a seal, passing it on to each other, not only delaying themselves but also delaying others. In the lineage of Dongshan (Dongshan, a person's name, a Chan master), there is no Buddha-dharma to give to people, only a sword. Whoever comes is cut down, so that their life does not exist, and their seeing and hearing are extinguished. Yet, they are met before their parents gave birth to them, and they are cut down as soon as they try to move forward. However, although a sharp knife is sharp, it does not cut innocent people. Could there be anyone innocent? It would be good to reward them with thirty blows of the staff. Ascending the hall for instruction: In the lineage of Dongshan (Dongshan, a person's name, a Chan master), walk when you want to walk, sit when you want to sit. Defecate in the 'bowls' (bowls, alms bowls), spit in the 'pure vase' (pure vase, a water vessel). Practicing with attachment to 'dharma' (dharma, teachings) is like an ox pulling a millstone. Ascending the hall for instruction: In the lineage of Dongshan (Dongshan, a person's name, a Chan master), sometimes mixing mud and water, sometimes standing like a towering cliff. If you people from various places try to see Dongshan (Dongshan, a person's name, a Chan master) where mud and water are mixed, Dongshan (Dongshan, a person's name, a Chan master) is not there. If you try to see Dongshan (Dongshan, a person's name, a Chan master) where the cliff towers, Dongshan (Dongshan, a person's name, a Chan master) is not there. If you try to see Dongshan (Dongshan, a person's name, a Chan master) everywhere, Dongshan (Dongshan, a person's name, a Chan master) is not there. If you do not want to see Dongshan (Dongshan, a person's name, a Chan master), the nose-rope is still in Dongshan's (Dongshan, a person's name, a Chan master) hand. If you want to doze off, he will pull the nose-rope, and you will only see your eye sockets moving uncertainly, and you will still not recognize him. I don't want you to recognize Dongshan (Dongshan, a person's name, a Chan master), but it is enough if you recognize yourself. Ascending the hall for instruction: Fenyang (Fenyang, a place name) do not have wild thoughts, Juzhi (Juzhi, a person's name) raises a finger. The affairs of the Buddha-dharma of ancient and modern times come to a stop here for a moment. Stop, stop. Yet, I remember the matter of Zhaozhou (Zhaozhou, a place name) examining the old woman, being romantic even where there is no romance. Holding up the staff, he said: 'Exerting all effort for the sake of the assembly.' Ascending the hall for instruction: The Toutuo (Toutuo, a person's name) stone is covered with moss, and the Pen-throwing Peak is entangled with creeping fig. In the Arhat (Arhat, enlightened being) temple, another year has passed.

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三個行者。歸宗寺里參退喫茶。上堂。師子不食彫殘。快鷹不打死兔。放出臨濟大龍。抽卻雲門一顧。拈起拄杖曰。雲行雨施。三草二木。師崇寧改元。十月旦示疾。望乃愈。出道具散諸徒。翌日中夜。沐浴更衣趺坐。眾請說法。示偈及遺誡宗門大略。言卒而逝。火葬。𦦨成五色。白光上騰。煙所至處。皆設利。分骨塔于泐潭．新豐。

南康軍云居真如院元祐禪師

信州王氏子。僧問。如何是道林的旨。師曰。劄。曰。隨流認得性。無喜亦無憂。師曰。汝皮袋重多少。曰。高著眼看。師曰。自領出去。問。如何是祖師西來意。師曰。胡天雪壓玉麒麟。問。如龜藏六時如何。師曰。文彩已彰。曰。爭奈處處無軌跡。師曰。一任拖泥帶水。曰。便與么去時如何。師曰。果然。上堂。過去諸如來。更不再勘。現在諸菩薩。放過即不可。未來修學人。謾他一點不得。所以教中道。若人慾了知。三世一切佛。應觀法界性。一切惟心造。雖然如是。云居門下。正是金屑落眼。上堂。凡見聖見。春云掣電。真說妄說。空華水月。翻憶長髭見石頭。解道紅罏一點雪。擊禪床。下座。上堂。龜毛為箭。兔角為弓。那吒忿怒。射破虛空。虛空撲落。傾湫倒岳。墻壁瓦礫放光明。歸依如來大圓覺。擊禪床。下座。上堂。月色和云

【現代漢語翻譯】 現代漢語譯本： 三個行者在歸宗寺里參加完禪修后喫茶。方丈上堂說法：『獅子不吃被雕琢過的殘肉，快鷹不捕捉死兔子。』放出臨濟宗的大龍，抽掉雲門宗的回顧。拈起拄杖說：『雲行雨施，滋養三草二木。』師父在崇寧改元那年十月初一示疾，眾人看望后病情好轉。他拿出法器分給眾弟子。第二天半夜，沐浴更衣，跏趺而坐。眾人請他說法，他留下偈語和遺誡，大致是關於宗門的要領。說完就去世了。火化后，舍利呈現五種顏色，一道白光向上升騰。煙所飄到的地方，都有舍利。將骨灰分別建塔于泐潭、新豐。

南康軍云居真如院元祐禪師

是信州王氏之子。有僧人問：『如何是道林的宗旨？』禪師說：『劄。』僧人說：『隨波逐流認識本性，沒有喜悅也沒有憂愁。』禪師說：『你的皮袋有多重？』僧人說：『高著眼看。』禪師說：『自己領悟出去吧。』問：『如何是祖師西來意？』禪師說：『胡地的雪壓著玉麒麟（比喻珍貴的事物）。』問：『如龜藏六時如何？』禪師說：『文彩已經顯現。』僧人說：『爭奈處處無軌跡。』禪師說：『任憑拖泥帶水。』僧人說：『如果這樣去做會如何？』禪師說：『果然如此。』上堂說法：『過去的諸如來，不再重新勘驗。現在的諸菩薩，放過就不可挽回。未來的修行人，欺騙他一點也不行。』所以經典中說：『若人想要了解，過去、現在、未來一切佛，應當觀察法界的本性，一切都是由心所造。』雖然是這樣，云居門下，正是金屑落入眼中（比喻過猶不及）。上堂說法：『凡是所見到的聖見，如同春天的雲彩和閃電。』真說妄說，如同空中的花朵和水中的月亮。反而想起長髭和尚見到石頭和尚，懂得紅爐中的一點雪。』敲擊禪床，下座。上堂說法：『用兔毛做箭，用兔角做弓，那吒（佛教護法神）忿怒，射破虛空。虛空撲落，傾倒山嶽。墻壁瓦礫放出光明，皈依如來大圓覺。』敲擊禪床，下座。上堂說法：『月色和云』

【English Translation】 English version: Three practitioners. After participating in meditation at Guizong Temple, they had tea. The abbot ascended the hall and said: 'The lion does not eat carved and leftover meat, and the swift hawk does not strike dead rabbits.' Release the great dragon of the Linji (Rinzai) school, and withdraw the Yunmen (Unmon) school's review. Picking up his staff, he said: 'Clouds move and rain falls, nourishing the three grasses and two trees.' The master fell ill on the first day of the tenth month of the Chongning reign. After being visited, his condition improved. He took out his Dharma implements and distributed them to his disciples. The next day, at midnight, he bathed, changed his clothes, and sat in the lotus position. The assembly requested him to speak the Dharma. He left behind a verse and final instructions, mainly about the essentials of the school. After speaking, he passed away. After cremation, the relics appeared in five colors, and a white light ascended upwards. Wherever the smoke reached, there were relics. Stupas were built to enshrine the bones at Letan and Xinfeng.

Yuanwu Zen Master of Zhenru Monastery, Yunju Mountain, Nankang Army

He was a son of the Wang family of Xinzhou. A monk asked: 'What is the essence of Daolin's teaching?' The master said: 'Zha.' The monk said: 'Following the flow and recognizing the nature, there is neither joy nor sorrow.' The master said: 'How heavy is your skin bag?' The monk said: 'Look with high eyes.' The master said: 'Go and realize it yourself.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'The snow of the barbarian lands presses down on the jade Qilin (a mythical Chinese creature, symbolizing auspiciousness).' Asked: 'What about the turtle hiding its six senses?' The master said: 'The patterns are already manifest.' The monk said: 'But there are no traces everywhere.' The master said: 'Let it drag mud and carry water.' The monk said: 'What if I go like that?' The master said: 'Indeed.' Ascending the hall, he said: 'The past Tathagatas, no longer re-examine. The present Bodhisattvas, once let go, cannot be recovered. Future practitioners, you cannot deceive them even a little.' Therefore, the sutra says: 'If one wishes to understand all the Buddhas of the three times, one should observe the nature of the Dharma realm, everything is created by the mind alone.' Although it is like this, under the gate of Yunju, it is like gold dust falling into the eyes (meaning too much of a good thing). Ascending the hall, he said: 'All seen holy views are like spring clouds and lightning.' True speech and false speech are like flowers in the air and the moon in the water. Instead, I remember the Longbeard monk seeing the Stone monk, understanding a snowflake in the red furnace.' He struck the Zen bed and descended from the seat. Ascending the hall, he said: 'Using rabbit hair as arrows and rabbit horns as bows, Nata (Nata, a protective deity in Buddhism) is furious, shooting through the void. The void collapses, overturning mountains. Walls and tiles emit light, taking refuge in the Tathagata's Great Perfect Enlightenment.' He struck the Zen bed and descended from the seat. Ascending the hall, he said: 'Moonlight and clouds'

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白。松聲帶露寒。好個真訊息。憑君子細看。黃龍先師和身放倒。還有人扶得起么。祖禰不了。殃及兒孫。擊禪床。下座。上堂。一切聲是佛聲。以拂子擊禪床曰。梵音深遠。令人樂聞。又曰。一切色是佛色。乃拈起拂子曰。今佛放光明。助發實相義。已到之者。頂戴奉行。未到之者。應如是知。應如是信。擊禪床下座。今諸方三塔。師始創也。

潭州大溈懷秀禪師

信州應氏子。僧問。昔日溈山水牯牛。自從放去絕蹤由。今朝幸遇師登座。未審時人何處求。師曰。不得犯人苗稼。曰。恁么則頭角已分明。師曰。空把山童贈鐵鞭。

瑞州黃檗惟勝真覺禪師

潼川羅氏子。居講聚時。偶以扇勒窗欞有聲。忽憶教中道。十方俱擊鼓。十處一時聞。因大悟。白本講。講令參問。師徑往黃龍。后因瑞州太守委龍遴選黃檗主人。龍集眾垂語曰。鐘樓上念贊。床腳下種菜。若人道得。乃往住持。師出答曰。猛虎當路坐。龍大悅。遂令師往。由是諸方宗仰之。上堂。臨濟喝。德山棒。留與禪人作模範。歸宗磨。雪峰毬。此個門庭接上流。若是黃檗即不然。也無喝。也無棒。亦不推磨。亦不輥毬。前面是案山。背後是主山。塞卻你眼睛。拶破你面門。於此見得。得不退轉地。盡未來際。不向他求。若見不得。

【現代漢語翻譯】 現代漢語譯本： 白。松濤帶露，寒意襲人。這真是個重要的訊息，請各位仔細參詳。黃龍先師全身倒下，還有人能扶得起來嗎？祖先沒有了悟，禍及子孫。敲擊禪床。下座。上堂。一切聲音都是佛的聲音。用拂子敲擊禪床說：『梵音深遠，令人樂於聽聞。』又說：『一切顏色都是佛的顏色。』於是拿起拂子說：『現在佛放出光明，幫助闡發實相的意義。』已經領悟的人，要恭敬地接受並實行；尚未領悟的人，應該這樣理解，應該這樣相信。敲擊禪床下座。現在各地的三塔，都是（黃檗惟勝真覺禪）師父您開始建立的。

潭州大溈懷秀禪師

信州應氏人。有僧人問：『從前溈山（Weishan）的水牯牛，自從放走後就沒了軌跡。今天有幸遇到師父您登上法座，不知現在的人到哪裡去尋找它？』禪師說：『不得侵犯別人的莊稼。』僧人說：『這樣說來，它的頭角已經很分明了。』禪師說：『白白地把山童贈送的鐵鞭丟棄了。』

瑞州黃檗惟勝真覺禪師

潼川羅氏人。在講經聚會時，偶然用扇子撥動窗欞發出聲音，忽然想起經書里說：『十方同時敲鼓，十處同時聽到。』因此大徹大悟，告訴了原來的講師，講師讓他去參禪請教。禪師直接去了黃龍（Huanglong）。後來瑞州太守委託龍遴選黃檗的主持，黃龍召集眾人開示說：『在鐘樓上念贊，在床腳下種菜，如果有人能說得出來，就讓他去主持。』禪師出來回答說：『猛虎當路坐。』黃龍非常高興，於是讓禪師前往。從此各方都敬仰他。上堂開示說：『臨濟（Linji）的棒喝，德山（Deshan）的棒打，留給禪宗學人作爲模範。歸宗（Guizong）的推磨，雪峰（Xuefeng）的搓毬，這種門庭接引上流人士。如果是黃檗（Huangbo）我這裡就不是這樣，既沒有棒喝，也沒有棒打，也不推磨，也不搓毬。前面是案山，背後是主山，堵塞你的眼睛，撞破你的面門。』如果能在這裡領悟，就能得到不退轉的境界，直到未來無盡的歲月，都不向外尋求。如果不能領悟，

【English Translation】 English version: White. The sound of pines carries dew and cold. What a true message. Please, gentlemen, examine it carefully. Huanglong (Yellow Dragon) former master has fallen down completely. Is there anyone who can help him up? If the ancestors did not understand, the misfortune will extend to their descendants. Strikes the Zen platform. Descends from the seat. Ascends the hall. All sounds are the Buddha's voice. Strikes the Zen platform with a whisk, saying, 'The Brahma sound is profound and pleasing to the ear.' And also says, 'All colors are the Buddha's colors.' Then picks up the whisk, saying, 'Now the Buddha emits light, helping to reveal the meaning of true reality.' Those who have already arrived should respectfully accept and practice it. Those who have not yet arrived should know and believe in this way. Strikes the Zen platform and descends from the seat. Now, the three pagodas in various places were first created by the master.

Chan Master Huaixiu of Dawei in Tanzhou

A native of Ying in Xinzhou. A monk asked, 'The water buffalo of Weishan (Mount Wei) in the past, since it was released, its tracks have disappeared. Today, I am fortunate to meet the master ascending the seat. I don't know where people today should seek it?' The master said, 'Do not trespass on people's crops.' The monk said, 'In that case, its horns are already distinct.' The master said, 'In vain, the mountain boy is given an iron whip.'

Chan Master Weisheng Zhenjue of Huangbo in Ruizhou

A native of Luo in Tongchuan. When residing at a lecture gathering, he accidentally made a sound by tapping the window lattice with a fan. He suddenly recalled the teaching that says, 'When the ten directions strike the drum simultaneously, the ten places hear it at once.' Because of this, he had a great enlightenment. He told the original lecturer, who instructed him to inquire into Chan. The master went directly to Huanglong (Yellow Dragon Monastery). Later, the prefect of Ruizhou entrusted Long to select the master of Huangbo (Yellow Cedar Monastery). Long gathered the assembly and gave instructions, saying, 'Reciting praises in the bell tower, planting vegetables at the foot of the bed. If someone can say it, then he will go to be the abbot.' The master came out and answered, 'A fierce tiger sits in the middle of the road.' Long was very pleased and sent the master there. From then on, all quarters revered him. Ascending the hall, he said, 'Linji's (Linji) shout and Deshan's (Deshan) stick are left for Chan practitioners as models. Guizong's (Guizong) grinding and Xuefeng's (Xuefeng) rolling the ball are the gateways to receive the upper class. If it were Huangbo (Yellow Cedar), it would not be like that. There is neither shouting nor stick, neither grinding nor rolling the ball. In front is the table mountain, and behind is the main mountain, blocking your eyes and breaking your face.' If you can see this, you will attain the state of non-retrogression. For the rest of the future, do not seek it elsewhere. If you cannot see it,

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醍醐上味。翻成毒藥。上堂。寂兮寥兮。蟾蜍皎皎下空谷。寬兮廓兮。曦光赫赫流四海。曹溪路上。剿絕人行。多子塔前。駢闐如市。直饒這裡薦得倜儻。分明未是衲僧活計。大丈夫漢。須是向黑暗獄中敲枷打鎖。餓鬼隊里放火奪漿。推倒慈氏樓。拆卻空王殿。靈苗瑞草和根拔。滿地從教荊棘生。

隆興府祐聖法𡨢禪師

潮陽鄭氏子。晚見黃龍。深蒙印可。上堂。此事如醫家驗病方。且雜毒滿腹。未易攻治。必瞑眩之藥。而後可瘳。就令徇意投之。適足狂惑。增其沉痼。求其已病。不亦左乎。法堂前草深。於心無增。

蘄州開元子琦禪師

泉州許氏子。依開元智訥。試經得度。精楞嚴．圓覺．棄謁翠巖真禪師。問佛法大意。真唾地曰。這一滴落在甚麼處。師捫膺曰。學人今日脾疼。真解顏。辭參積翠。歲余盡得其道。乘間侍翠。商搉古今。適大雪。翠指曰。斯可以一致苕帚否。師曰。不能。然則天霽日出。雲物解駁。豈復有哉。知有底人。於一切言句如破竹。雖百節當迎刃而解。詎容聲于擬議乎。一日。翠遣僧逆問。老和尚三關語如何。師厲聲曰。你理會久遠時事作么。翠聞益奇之。於是名著叢席。翠歿。四祖演禪師命分座。室中垂語曰。一人有口。道不得姓字為誰。後傳至東林。總禪師嘆

【現代漢語翻譯】 現代漢語譯本 醍醐上味，翻成毒藥：即使是最好的東西，也可能變成毒藥。 上堂：禪師登上法座。 寂兮寥兮，蟾蜍皎皎下空谷：寂靜空曠啊，月亮在空曠的山谷中顯得格外明亮。 寬兮廓兮，曦光赫赫流四海：廣闊無垠啊，陽光普照四海。 曹溪路上，剿絕人行：曹溪（Caoxi，六祖慧能弘法之地）的路上，斷絕了人跡。 多子塔前，駢闐如市：多子塔（Duozi Pagoda）前，人多得像集市一樣擁擠。 直饒這裡薦得倜儻，分明未是衲僧活計：即使在這裡領悟到超凡脫俗的境界，也還不是一個真正僧人的生活。 大丈夫漢，須是向黑暗獄中敲枷打鎖，餓鬼隊里放火奪漿：真正的大丈夫，必須在黑暗的監獄中敲打枷鎖，在餓鬼的隊伍里放火搶奪食物。 推倒慈氏樓，拆卻空王殿：推倒彌勒菩薩（Maitreya）的樓閣，拆毀佛（Buddha）的殿堂。 靈苗瑞草和根拔，滿地從教荊棘生：把靈芝和瑞草連根拔起，讓地上長滿荊棘。

隆興府祐聖法𡨢禪師（You Sheng Fa Quan，禪師名號）：隆興府祐聖法𡨢禪師

潮陽鄭氏子，晚見黃龍（Huanglong，禪師名號），深蒙印可：潮陽鄭氏之子，晚年拜見黃龍禪師，深受他的認可。 上堂：禪師登上法座。 此事如醫家驗病方，且雜毒滿腹，未易攻治：這件事就像醫生診斷病情開藥方，病人腹中充滿毒素，不容易攻克治療。 必瞑眩之藥，而後可瘳：必須用藥性猛烈的藥，才能治好。 就令徇意投之，適足狂惑，增其沉痼：即使順著病人的意思用藥，也只會使他更加狂亂迷惑，加重他的病情。 求其已病，不亦左乎：想要治好病，這樣做不是錯了嗎？ 法堂前草深，於心無增：法堂前的草長得很深，這對我內心沒有什麼增減。

蘄州開元子琦禪師（Kai Yuan Zi Qi，禪師名號）：蘄州開元子琦禪師

泉州許氏子，依開元智訥（Zhi Ne，禪師名號），試經得度，精楞嚴（Lengyan Sutra，經名）．圓覺（Yuanjue Sutra，經名）：泉州許氏之子，跟隨開元智訥禪師，通過考試獲得度牒，精通《楞嚴經》和《圓覺經》。 棄謁翠巖真禪師（Cuiyan Zhen，禪師名號），問佛法大意：放棄學業去拜見翠巖真禪師，詢問佛法的大意。 真唾地曰：這一滴落在甚麼處：真禪師往地上吐了口唾沫說：『這一滴落在哪裡？』 師捫膺曰：學人今日脾疼：子琦禪師摸著胸口說：『學人今天脾臟疼。』 真解顏，辭參積翠：真禪師笑了，子琦禪師告辭去參拜積翠禪師。 歲余盡得其道，乘間侍翠，商搉古今：一年多后完全領悟了禪道，趁著空閑侍奉積翠禪師，探討古今。 適大雪，翠指曰：斯可以一致苕帚否：正趕上下大雪，積翠禪師指著雪說：『這些雪可以用來做苕帚嗎？』 師曰：不能。然則天霽日出，雲物解駁，豈復有哉：子琦禪師說：『不能。既然這樣，那麼天晴日出，雲霧消散，哪裡還會有雪呢？』 知有底人，於一切言句如破竹，雖百節當迎刃而解，詎容聲于擬議乎：真正懂得禪理的人，對於一切言語就像劈竹子一樣，即使有再多的竹節，也能迎刃而解，哪裡容得下猶豫呢？ 一日，翠遣僧逆問：老和尚三關語如何：有一天，積翠禪師派僧人反過來問：『老和尚的三關語怎麼樣？』 師厲聲曰：你理會久遠時事作么：子琦禪師厲聲說：『你管那些久遠的事情做什麼？』 翠聞益奇之，於是名著叢席：積翠禪師聽了更加覺得他很奇特，於是子琦禪師的名聲傳遍了禪林。 翠歿，四祖演禪師（Si Zu Yan，禪師名號）命分座：積翠禪師去世后，四祖演禪師命令子琦禪師分座說法。 室中垂語曰：一人有口，道不得姓字為誰：在禪房裡開示說：『一個人有嘴，卻說不出自己的姓氏是誰？』 後傳至東林，總禪師（Donglin Zong，禪師名號）嘆：後來子琦禪師的禪法傳到東林，總禪師感嘆。

【English Translation】 English version 'The finest cream can turn into poison': Even the best things can become poison. 'Ascending the Hall': The Chan master ascends the Dharma seat. 'Silent and still, the toad shines brightly down the empty valley': How silent and vast, the moon appears especially bright in the empty valley. 'Wide and expansive, the brilliant sunlight flows across the four seas': How vast and boundless, the sunlight shines universally across the four seas. 'On the road to Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma), human traffic is cut off': On the road to Caoxi, traces of people are severed. 'Before the Pagoda of Many Sons (Duozi Pagoda), it is as crowded as a marketplace': Before the Pagoda of Many Sons, people are as crowded as in a bustling market. 'Even if you realize something extraordinary here, it is clearly not the life of a true monk': Even if one realizes a transcendent state here, it is still not the life of a true monk. 'A great hero must break chains and locks in the dark prison, and snatch food and drink in the hungry ghost realm': A true hero must break chains and locks in the dark prison, and snatch food and drink in the hungry ghost realm. 'Overthrow the Pavilion of Maitreya, demolish the Palace of the Empty King': Overthrow the pavilion of Maitreya (Maitreya, the future Buddha), demolish the palace of the Buddha (Buddha). 'Uproot the spiritual seedlings and auspicious herbs, let thorns grow all over the ground': Uproot the spiritual seedlings and auspicious herbs, let thorns grow all over the ground.

Chan Master You Sheng Fa Quan (You Sheng Fa Quan, Chan master's title) of You Sheng Monastery in Longxing Prefecture: Chan Master You Sheng Fa Quan of You Sheng Monastery in Longxing Prefecture.

'A son of the Zheng family from Chaoyang, he met Huanglong (Huanglong, Chan master's title) in his later years and was deeply approved': A son of the Zheng family from Chaoyang, he met Chan Master Huanglong in his later years and was deeply approved by him. 'Ascending the Hall': The Chan master ascends the Dharma seat. 'This matter is like a doctor examining a patient's prescription; moreover, the abdomen is full of toxins, which are not easy to attack and treat': This matter is like a doctor diagnosing a patient's condition and prescribing medicine; moreover, the patient's abdomen is full of toxins, which are not easy to attack and treat. 'It must be a medicine that causes dizziness before it can be cured': It must be a medicine with strong properties to be cured. 'Even if you administer it according to the patient's wishes, it will only cause madness and confusion, increasing the chronic illness': Even if you administer the medicine according to the patient's wishes, it will only make him more mad and confused, aggravating his chronic illness. 'Seeking to cure the disease, is it not wrong to do so?': Wanting to cure the disease, isn't it wrong to do so? 'The grass in front of the Dharma Hall is deep, which does not increase or decrease anything in my heart': The grass in front of the Dharma Hall grows deep, which does not increase or decrease anything in my heart.

Chan Master Kai Yuan Zi Qi (Kai Yuan Zi Qi, Chan master's title) of Kaiyuan Monastery in Qizhou: Chan Master Kai Yuan Zi Qi of Kaiyuan Monastery in Qizhou.

'A son of the Xu family from Quanzhou, he relied on Zhi Ne (Zhi Ne, Chan master's title) of Kaiyuan Monastery, passed the scripture examination, and was proficient in the Lengyan Sutra (Lengyan Sutra, sutra name) and Yuanjue Sutra (Yuanjue Sutra, sutra name)': A son of the Xu family from Quanzhou, he followed Chan Master Zhi Ne of Kaiyuan Monastery, passed the scripture examination, and was proficient in the Shurangama Sutra and the Perfect Enlightenment Sutra. 'He abandoned his studies to visit Chan Master Cuiyan Zhen (Cuiyan Zhen, Chan master's title) and asked about the great meaning of the Buddha-dharma': He abandoned his studies to visit Chan Master Cuiyan Zhen and asked about the great meaning of the Buddha-dharma. 'Zhen spat on the ground and said: Where does this drop fall?': Chan Master Zhen spat on the ground and said, 'Where does this drop fall?' 'The master touched his chest and said: This student's spleen hurts today': Zi Qi touched his chest and said, 'This student's spleen hurts today.' 'Zhen smiled and resigned to visit Jicui': Chan Master Zhen smiled, and Zi Qi resigned to visit Chan Master Jicui. 'After more than a year, he fully understood the Way, and took the opportunity to serve Cui and discuss the past and present': After more than a year, he fully understood the Chan way, and took the opportunity to serve Jicui and discuss the past and present. 'It happened to be snowing heavily, and Cui pointed and said: Can this be used to make a broom?': It happened to be snowing heavily, and Jicui pointed to the snow and said, 'Can this be used to make a broom?' 'The master said: No. Then when the sky clears and the sun comes out, and the clouds dissipate, will there still be any?': Zi Qi said, 'No. Then when the sky clears and the sun comes out, and the clouds dissipate, will there still be any snow?' 'Those who know the bottom line, for all words and sentences, are like splitting bamboo, even if there are hundreds of knots, they should be solved easily, how can there be room for deliberation?': Those who truly understand Chan principles, for all words and sentences, are like splitting bamboo; even if there are many knots, they can be solved easily, how can there be room for hesitation? 'One day, Cui sent a monk to ask in reverse: What about the old monk's three barriers?': One day, Jicui sent a monk to ask in reverse, 'What about the old monk's three barriers?' 'The master said sternly: What do you care about distant events?': Zi Qi said sternly, 'What do you care about distant events?' 'Cui heard and was even more surprised, so his name became famous in the monastic community': Jicui heard this and was even more surprised, so Zi Qi's name spread throughout the Chan community. 'After Cui died, Chan Master Si Zu Yan (Si Zu Yan, Chan master's title) ordered him to share the seat': After Jicui passed away, Chan Master Si Zu Yan ordered Zi Qi to share the seat and preach the Dharma. 'In the room, he said: A person has a mouth, but cannot say who his surname is': In the room, he gave instructions, saying, 'A person has a mouth, but cannot say who his surname is?' 'Later, it was passed to Donglin, and Chan Master Zong (Donglin Zong, Chan master's title) sighed': Later, Zi Qi's Chan teachings were passed to Donglin, and Chan Master Zong sighed.

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曰。琦首座如鐵山萬仞。卒難逗他語脈。未幾以開元為禪林。請師為第一世。上堂。虛空無內外。事理有短長。順則成菩提。逆則成煩惱。燈籠常瞌睡。露柱亦懊惱。大道在目前。更於何處討。以拂子擊禪床。上堂。四面亦無門。十方無壁落。頭髼鬆。耳卓朔。個個男兒大丈夫。何得無繩而自縛。且道透脫一句作么生道。良久曰。踏破草鞋赤腳走。僧問。須彌納芥子即不問。微塵里轉大法輪時如何。師曰。一步進一步。曰。恁么則朝到西天。暮歸唐土。師曰。作客不如歸家。曰。久向道風。請師相見。師曰。云月是同。溪山各異。

袁州仰山行偉禪師

河朔人也。東京大佛寺受具。聽習圓覺。微有所疑。挈囊遊方。專扣祖意。至南禪師法席。六遷星序。一日扣請。尋被喝出。足擬跨門。頓省玄旨。出世仰山。道風大著。上堂。大眾會么。古今事掩不得。日用事藏不得。既藏掩不得。則日用現前。且問諸人。現前事作么生。參。上堂。大眾見么。開眼則普觀十方。閤眼則包含萬有。不開不合。是何模樣。還見模樣么。久參高德。舉處便曉。後進初機。識取模樣。莫祇管貪睡。睡時眼見個甚麼。若道不見。與死人何別。直饒丹青處士。筆頭上畫出青山綠水．夾竹桃華。祇是相似模樣。設使石匠錐頭。鑽出群羊

【現代漢語翻譯】 現代漢語譯本： 他說：『琦首座（對寺院中資歷較深的出家人的尊稱）如鐵山萬仞，很難打斷他的話頭。』不久，開元寺被作為禪林，請老師擔任第一世住持。上堂說法時說：『虛空沒有內外之分，事理有長短之別。順應則成就菩提（覺悟），違逆則產生煩惱。燈籠常常打瞌睡，露柱（寺廟中露天的柱子）也感到懊惱。大道就在眼前，還要到哪裡去尋找？』用拂子敲擊禪床。上堂說法時說：『四面沒有門，十方沒有墻壁。頭髮蓬鬆，耳朵聳立，個個都是大丈夫，為何無緣無故地自我束縛？』那麼，透脫（解脫）一句該怎麼說呢？』良久后說：『踏破草鞋赤腳走。』有僧人問：『須彌山（佛教中的聖山）容納芥子（極小的東西）我不問，微塵（極小的顆粒）里轉大法輪（佛法）時如何？』老師說：『一步進一步。』僧人說：『這樣豈不是早上到西天（西方極樂世界），晚上回到唐土（中國）？』老師說：『作客不如歸家。』僧人說：『久仰道風（您的教誨），請老師相見。』老師說：『云月是相同的，溪山各有不同。』 袁州仰山行偉禪師 是河朔人。在東京大佛寺受具足戒，聽習《圓覺經》，略有疑惑。於是帶著行囊遊歷四方，專門探求祖師的意旨。到達南禪師的法席，經歷了六年。一天，他請教問題，隨即被喝斥出來。腳剛要跨過門檻，頓時領悟了玄妙的旨意。後來在仰山開創道場，道風非常盛行。上堂說法時說：『大眾明白嗎？古今的事情掩蓋不了，日常的事情隱藏不了。既然藏掩不了，那麼日常之事就顯現在眼前。且問各位，眼前之事該如何參悟？』上堂說法時說：『大眾看見嗎？睜開眼睛就能普遍地觀看十方，閉上眼睛就能包含萬有。不睜開也不閉合，是什麼模樣？還看見模樣嗎？』長久參學的高僧大德，一舉一動便能明白。後來的初學者，要認識這個模樣。不要只顧貪睡，睡覺時眼睛看見了什麼？如果說沒看見，與死人有什麼區別？即使是丹青高手，筆下畫出青山綠水、夾竹桃花，也只是相似的模樣。即使是石匠用錐子，鑽出群羊的形象。

【English Translation】 English version: He said, 'Chief Seat Qi (a respectful title for senior monks in a monastery) is like an insurmountable iron mountain, it's difficult to interrupt his train of thought.' Not long after, Kaiyuan Temple was established as a Chan (Zen) monastery, and the master was invited to be the first abbot. During an assembly, he said, 'Emptiness has no inside or outside, matters of principle have short and long aspects. Following leads to Bodhi (enlightenment), opposing leads to afflictions. The lantern often dozes off, and the pillar (outdoor pillar in a temple) is also annoyed. The Great Path is right before your eyes, where else are you going to look for it?' He struck the Zen platform with his whisk. During an assembly, he said, 'The four sides have no doors, the ten directions have no walls. Hair disheveled, ears perked up, each one of you is a great man. Why do you bind yourselves without any ropes?' Then, how should one express a liberating phrase? After a long pause, he said, 'Wearing broken straw sandals, walking barefoot.' A monk asked, 'I won't ask about Mount Sumeru (the sacred mountain in Buddhism) containing a mustard seed (something extremely small), but how is the Great Dharma Wheel (Buddhist teachings) turned within a mote of dust (an extremely small particle)?' The master said, 'One step at a time.' The monk said, 'Wouldn't that mean arriving in the Western Paradise (Western Pure Land) in the morning and returning to Tang China (China) in the evening?' The master said, 'Visiting is not as good as returning home.' The monk said, 'I have long admired your teachings, please allow me to meet you.' The master said, 'The clouds and moon are the same, but the streams and mountains are different.' Zen Master Xingwei of Yangshan in Yuanzhou Was a native of Hebei. He received the full precepts at the Great Buddha Temple in Tokyo and studied the Yuanjue Sutra (Sutra of Perfect Enlightenment), with some doubts. So he traveled around with his bag, specifically seeking the meaning of the Patriarchs. He arrived at the Dharma seat of Zen Master Nan, and spent six years there. One day, he asked a question and was immediately shouted out. As his foot was about to cross the threshold, he suddenly realized the profound meaning. Later, he founded a monastery on Yangshan Mountain, and his teachings flourished greatly. During an assembly, he said, 'Do you all understand? The affairs of the past and present cannot be concealed, and daily affairs cannot be hidden. Since they cannot be hidden, then daily affairs are right before your eyes. So I ask you all, how do you contemplate the affairs before your eyes?' During an assembly, he said, 'Do you all see? Opening your eyes allows you to universally observe the ten directions, and closing your eyes allows you to contain all things. Neither opening nor closing, what is that appearance? Do you see the appearance?' Those who have studied with great masters for a long time understand with every action. Beginners should recognize this appearance. Don't just be greedy for sleep. What do your eyes see when you sleep? If you say you see nothing, how are you different from a dead person? Even if a skilled painter paints green mountains, clear waters, and oleander flowers, it is only a similar appearance. Even if a stonemason uses a chisel to carve out a flock of sheep.'

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走獸。也祇是相似模樣。若是真模樣。任是處士石匠。無你下手處。諸人要見。須是著眼始得。良久曰。廣則一線道。狹則一寸半。以拂子擊禪床。上堂。鼓聲才動。大眾云臻。諸人上觀。山僧下覷。上觀觀個甚麼。下覷覷個甚麼。良久曰。對面不相識。上堂。道不在聲色而不離聲色。凡一語一默。一動一靜。隱顯縱橫。無非佛事。日用現前。古今凝然。理何差互。師自題其像曰。吾真難邈。斑斑駁駁。擬欲安排。下筆便錯。示寂。阇維獲五色舍利骨石。栓索勾連。塔于寺之東。

南嶽福嚴慈感禪師

潼川杜氏子。上堂。古佛心。祇如今。若不會。苦沉吟。秋雨微微。秋風颯颯。乍此乍彼。若為酬答。沙岸蘆華。青黃交雜。禪者何依。良久曰。劄。

潭州云蓋守智禪師

劍州陳氏子。遊方至豫章大寧。時法昌遇禪師韜藏西山。師聞其飽參。即之昌。問曰。汝何所來。師曰。大寧。又問。三門夜來倒。汝知么。師愕然。曰。不知。昌曰。吳中石佛。大有人不曾得見。師惘然。即展拜。昌使謁翠巖真禪師。雖久之無省。且不捨寸陰。及謁黃龍于積翠。始盡所疑。後首眾石霜。遂開法道吾。徙云蓋。僧問。有一無絃琴。不是世間木。今朝負上來。請師彈一曲。師拊膝一下。僧曰。金風颯颯和清韻。

【現代漢語翻譯】 現代漢語譯本： 走獸，也只是相似的模樣。如果是真正的模樣，任憑是隱士或石匠，都無從下手。各位想要見到，必須著眼才行。良久后說：『廣闊則如一線之路，狹窄則如一寸半。』用拂子敲擊禪床。上堂說法，鼓聲剛響，大眾雲集。各位向上看，山僧向下看。向上看，看個什麼？向下看，看個什麼？良久后說：『對面不相識。』上堂說法，道不在聲色，卻也不離聲色。凡是一言一默，一動一靜，隱顯縱橫，無非是佛事。日常所用，當下顯現，古往今來，凝然不變，道理哪裡會有差錯？禪師自己題寫自己的畫像說：『我的真容難以描摹，斑斑駁駁。想要安排佈置，一下筆就錯了。』圓寂后，荼毗（火化）得到五色舍利（佛教聖物，高僧火化後遺留的結晶體）和骨石，用栓索勾連起來，建塔于寺廟的東邊。

南嶽福嚴慈感禪師

是潼川杜氏之子。上堂說法：『古佛心，就在如今。如果不會，徒勞苦吟。秋雨微微，秋風颯颯，一會兒這樣，一會兒那樣，如何酬答？沙岸蘆花，青黃交雜，禪者依靠什麼？』良久后說：『劄。』

潭州云蓋守智禪師

是劍州陳氏之子。遊方來到豫章大寧，當時法昌遇禪師在韜**山。禪師聽說他飽參禪理，就去拜訪法昌。法昌問：『你從哪裡來？』禪師說：『大寧。』又問：『三門夜裡倒了，你知道嗎？』禪師愕然，說：『不知道。』法昌說：『吳中的石佛，很多人不曾得見。』禪師茫然。隨即展身拜謝。法昌讓他去拜見翠巖真禪師，雖然很久也沒有領悟，但也不捨棄寸陰。等到在積翠拜見黃龍禪師，才完全解開了疑惑。後來在石霜主持僧眾，於是開法于道吾，遷到云蓋。有僧人問：『有一張沒有琴絃的琴，不是世間的木頭做的。今天背上來，請禪師彈奏一曲。』禪師拍了一下膝蓋。僧人說：『金風颯颯，和著清韻。』

【English Translation】 English version: Beasts are merely similar in appearance. If it were the true form, even hermits or stonemasons would have no way to begin. If you wish to see it, you must use your eyes. After a long pause, he said: 'Wide, it is like a line; narrow, it is half an inch.' He struck the Zen seat with his whisk. Ascending the hall, as soon as the drum sounded, the masses gathered. You all look up, and this mountain monk looks down. What do you see when you look up? What do you see when you look down? After a long pause, he said: 'We do not recognize each other face to face.' Ascending the hall, he said: 'The Dao is not in sound or form, yet it does not depart from sound or form. Every word and silence, every movement and stillness, hidden and manifest, vertical and horizontal, are all Buddhist activities. Daily use is present before us, ancient and modern are solidified. Where is the difference in principle?' The master inscribed his own portrait, saying: 'My true form is difficult to depict, mottled and fragmented. Trying to arrange it, the brush immediately errs.' Upon his death, after cremation (荼毗, dhatu), five-colored sarira (舍利, Buddhist relics, crystalline remains of a high monk after cremation) and bone stones were obtained, connected with ropes and chains, and a pagoda was built to the east of the temple.

Nanyue Fuyan Cigan Zen Master

Was the son of the Du family of Tongchuan. Ascending the hall, he said: 'The mind of the ancient Buddha is right now. If you do not understand, you suffer in vain. Autumn rain is gentle, autumn wind is rustling, sometimes this, sometimes that, how to respond? Reed flowers on the sandy shore, green and yellow intermingled, what do Zen practitioners rely on?' After a long pause, he said: 'Zha.'

Tanzhou Yungaishouzhi Zen Master

Was the son of the Chen family of Jianzhou. Traveling, he arrived at Yuzhang Daning. At that time, Zen Master Fachang Yu was at Tao** Mountain. The master heard that he was well-versed in Zen principles, so he went to visit Fachang. Fachang asked: 'Where do you come from?' The master said: 'Daning.' He then asked: 'The three gates fell down last night, do you know?' The master was stunned and said: 'I do not know.' Fachang said: 'The stone Buddha in Wu, many people have not seen him.' The master was bewildered. He immediately prostrated himself in gratitude. Fachang had him visit Zen Master Cuiyan Zhen, although he did not realize anything for a long time, he did not abandon an inch of time. When he visited Zen Master Huanglong at Jicui, he finally resolved all his doubts. Later, he presided over the monastic community at Shishuang, and then opened the Dharma at Daowu, moving to Yungai. A monk asked: 'There is a stringless zither, not made of worldly wood. Today I carry it up, please master play a tune.' The master clapped his knee once. The monk said: 'The golden wind rustles, harmonizing with clear rhymes.'

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請師方便再垂音。師曰。陜府出鐵牛。上堂。緊峭離水靴。踏破湖湘月。手把鐵蒺藜。打破龍虎穴。翻身倒上樹。始見無生滅。卻笑老瞿曇。彈指超彌勒。上堂。昨日高山看釣魚。步行騎馬失卻驢。有人拾得駱駝去。重賞千金一也無。若向這裡薦得。不著還草鞋錢。上堂。舉趙州問。僧向甚麼處去。曰。摘茶去。州曰。閑。師曰。道著不著。何處摸索。背後龍鱗。面前驢腳。翻身觔斗。孤雲野鶴。阿呵呵。示眾。不離當處常湛然。覓即知君不可見。雖然先聖恁么道。且作個模子搭卻。若也出不得。祇抱得古人底。若也出得。方有少分相應。云蓋則不然。騎駿馬。繞須彌。過山尋蟻跡。能有幾人知。師居院之東堂。政和辛卯。死心謝事黃龍。由湖南入山奉覲。日已夕矣。侍僧通謁。師曳履。且行且語曰。將燭來。看其面目何似生。而致名喧宇宙。死心亦絕叫。把近前來。我要照是真師叔。是假師叔。師即當胸驅一拳。死心曰。卻是真個。遂作禮。賓主相得歡甚。及死心復領黃龍。至政和甲午示寂時。師住開福得訃。上堂。法門不幸法幢摧。五蘊山中化作灰。昨夜泥牛通一線。黃龍從此入輪迴。

福州玄沙合文明慧禪師

僧問。如何是道。師曰。私通車馬。僧進一步。師曰。官不容針。

楊州建隆院昭

【現代漢語翻譯】 現代漢語譯本： 請師父方便再次開示。師父說：『陜府出產鐵牛。』 上堂說法：『緊峭的離水靴，踏破了湖湘的月亮。手中拿著鐵蒺藜，打破龍虎的巢穴。翻身倒掛在樹上，才見到無生無滅的真諦。卻笑著老瞿曇（釋迦牟尼），彈指間就超越了彌勒（未來佛）。』 上堂說法：『昨天在高山上觀看釣魚，步行騎馬卻丟了驢。有人拾得了駱駝去，重賞千金也不給。』如果能在這裡領會，就不必還買草鞋的錢。 上堂說法：舉趙州禪師的例子：有僧人問：『往哪裡去？』（趙州）說：『摘茶去。』（趙州）說：『閑。』師父說：『說中了嗎？沒說中嗎？在哪裡摸索？背後是龍鱗，面前是驢腳。翻身觔斗，像孤雲野鶴。阿呵呵。』 開示大眾：『不離當下之處，常是湛然清凈。尋找它，就知道你不能見到它。雖然先聖這樣說，且先做一個模子把它搭起來。如果出不來，就只能抱著古人的東西。如果能出來，才稍微有些相應。』云蓋禪師則不然，騎著駿馬，繞著須彌山（世界的中心），過山尋找螞蟻的軌跡，能有幾人知道？ 師父住在寺院的東堂。政和辛卯年，死心禪師辭去黃龍寺的事務，從湖南入山拜見師父。天色已晚，侍者通報。師父拖著鞋，邊走邊說：『拿蠟燭來，看看他的面目像什麼，而致使名聲喧囂宇宙。』死心禪師也大叫一聲，走近前來，說：『我要照一照，是真師叔，還是假師叔。』師父當胸就是一拳。死心禪師說：『確實是真的。』於是作禮，賓主相處非常歡洽。等到死心禪師再次領眾住持黃龍寺，到政和甲午年示寂時，師父住在開福寺，得到訃告，上堂說法：『佛法門不幸，法幢倒塌。五蘊（色、受、想、行、識）山中化作灰燼。昨夜泥牛通了一線，黃龍從此進入輪迴。』

福州玄沙合文明慧禪師

有僧人問：『如何是道？』師父說：『私通車馬。』僧人進一步問。師父說：『官不容針。』

揚州建隆院昭

【English Translation】 English version: The master is requested to conveniently impart his teachings again. The master said, 'Shan Prefecture produces iron oxen.' (Shan Prefecture: a place name; iron oxen: a metaphor for strength and perseverance). Ascending the hall for Dharma talk: 'Tight and sturdy water-repelling boots, trampling the moon of Hunan. Holding an iron caltrop in hand, smashing the dragon and tiger's lair. Somersaulting upside down on a tree, only then seeing the truth of no birth and no death. Laughing at old Gautama (Shakyamuni Buddha), surpassing Maitreya (the future Buddha) with a snap of the fingers.' Ascending the hall for Dharma talk: 'Yesterday, watching fishing on a high mountain, walking and riding a horse but losing the donkey. Someone picked up a camel and left, even a thousand gold pieces as a reward would not be given.' If one can understand here, there is no need to repay the money for straw sandals. Ascending the hall for Dharma talk: Citing the example of Zen Master Zhaozhou: A monk asked, 'Where are you going?' (Zhaozhou) said, 'To pick tea.' (Zhaozhou) said, 'Idle.' The master said, 'Did he hit the mark? Did he miss the mark? Where are you groping? Behind is dragon scales, in front are donkey feet. Somersaulting, like solitary clouds and wild cranes. Aha ha ha.' Instructing the assembly: 'Not apart from this very place, it is always serenely clear. Seeking it, you will know that you cannot see it. Although the ancient sages said so, let's first build a mold and put it up. If you cannot get out, you can only hold onto the things of the ancients. If you can get out, then there is a small degree of correspondence.' Zen Master Yungai is not like this, riding a fine horse, circling Mount Sumeru (the center of the world), crossing mountains to find the tracks of ants, how many people can know? The master lived in the east hall of the monastery. In the year Xinmao of the Zhenghe era, Zen Master Sixin resigned from the affairs of Huanglong Monastery and entered the mountains from Hunan to pay respects to the master. It was already evening, and the attendant announced his arrival. The master dragged his shoes, walking and saying, 'Bring a candle, let's see what his face looks like, that his name is so noisy in the universe.' Zen Master Sixin also shouted loudly, came closer, and said, 'I want to see, is he a true uncle-master, or a false uncle-master?' The master immediately drove a fist into his chest. Zen Master Sixin said, 'Indeed, it is the real one.' Then he bowed, and the host and guest were very happy together. When Zen Master Sixin again led the assembly to reside at Huanglong Monastery, when he passed away in the year Jiawu of the Zhenghe era, the master was living at Kaifu Monastery, received the obituary, and ascended the hall for Dharma talk: 'The Dharma gate is unfortunate, the Dharma banner has collapsed. In the mountain of the five aggregates (form, feeling, perception, volition, consciousness), it has turned to ashes. Last night, the mud ox connected a line, Huanglong has entered reincarnation from here.'

Zen Master Xuansha Hewen Minghui of Fuzhou

A monk asked, 'What is the Dao?' The master said, 'Private passage for carriages and horses.' The monk took a step forward. The master said, 'The government does not allow a needle.'

Zhaoyuan of Jianlong Monastery in Yangzhou

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慶禪師

上堂。始見新歲倏忽。早是二月初一。天氣和融。擬舉個時節因緣與諸人商量。卻被帝釋梵王在門外柳眼中努出頭來。先說偈言。褭褭飏輕絮。且逐風來去。相次走綿毬。休言道我絮。當時撞著阿修羅。把住云。任你絮。忽逢西風吹渭水。落葉滿長安一句作么生道。於是帝釋縮頭入柳眼中。良久曰。參。

安吉州報本慧元禪師

潮州倪氏子。十九為大僧。遍歷叢席。于黃龍三關語下悟入。住后。僧問。諸佛不出世。達磨不西來。正當恁么時。未審來不來。師曰。撞著你鼻孔。上堂。白雲消散。紅日東昇。仰面看天。低頭覷地。東西南北。一任觀光。達磨眼睛。斗量不盡。演若何曾認影。善財不往南方。衲僧鼻孔遼天。到此一時穿卻。僧出禮拜。曰。學人有一問。和尚還答否。師曰。昨日答汝了也。曰。今日作么生。師曰。明日來。上堂。僧問。諸佛所說法。種種皆方便。是否。師曰。是。曰。為甚麼諸法寂滅相。不可以言宣。師曰。且莫錯會。僧以坐具一畫。師喝曰。諸法寂滅相。不可以言宣。今之學者。方見道不可以言宣。便擬絕慮忘緣。杜塞視聽。如斯見解。未有自在分。諸人要會寂滅相么。出門不見一纖毫。滿目白雲與青嶂。師坐而不臥。餘三十年。示寂。塔全身於峴山。

【現代漢語翻譯】 現代漢語譯本 慶禪師

上堂說法。剛看到新年過去，轉眼已是二月初一。天氣溫暖和煦。本想舉一個時節因緣來和各位商量，卻被帝釋（Indra，佛教護法神）和梵王（Brahmā，色界天之主）在門外的柳樹眼中探出頭來，搶先說了偈語：『輕輕飄揚的柳絮，且隨著風飄來飄去。緊接著滾動的棉球，不要說我只是柳絮。』當時撞見了阿修羅（Asura，一種好戰的神），抓住柳絮說：『隨你飄揚。』忽然一陣西風吹過渭水，『落葉滿長安』這句話該怎麼說呢？於是帝釋縮回腦袋，藏入柳樹眼中。良久之後說：『參！』

安吉州報本慧元禪師

慧元禪師是潮州倪氏之子，十九歲出家為僧。遍訪各處寺院，在黃龍（Huanglong，禪宗寺院名）的三關語下開悟。住持寺院后，有僧人問：『諸佛不出世，達磨（Bodhidharma，禪宗始祖）不西來，正當這個時候，請問來還是不來？』禪師說：『撞著你的鼻孔。』上堂說法。『白雲消散，紅日東昇。仰面看天，低頭看地。東西南北，任你觀賞風光。達磨的眼睛，用斗來量也量不盡。演若（Yanruo，人名）何曾真正認識自己的影子？善財（Sudhana，佛教人物）不必前往南方。』衲僧（Na Seng，僧人的自稱）的鼻孔直插雲天，到此一時全部穿透。僧人出來禮拜，說：『學人有一個問題，和尚您還回答嗎？』禪師說：『昨天已經回答你了。』僧人說：『今天怎麼樣？』禪師說：『明天再來。』上堂說法。有僧人問：『諸佛所說的法，種種都是方便之說，是這樣嗎？』禪師說：『是。』僧人說：『為什麼諸法寂滅相，不可以用言語表達？』禪師說：『且不要錯會。』僧人將坐具一畫。禪師喝道：『諸法寂滅相，不可以用言語表達。』現在的學人，一看到道不可以言語表達，便想斷絕思慮，忘記因緣，堵塞視聽。這樣的見解，還沒有自在的份。各位想要領會寂滅相嗎？出門不見一絲塵埃，滿眼都是白雲和青山。』禪師坐著而不躺臥，過了三十多年，圓寂。塔葬全身於峴山（Xian Mountain）。

【English Translation】 English version Chan Master Qing

Ascended the Dharma hall and said: 'Barely had we seen the New Year arrive when, in a flash, it's already the first day of the second month. The weather is mild and harmonious. I intended to bring up a seasonal cause and condition to discuss with you all, but Emperor Śakra (Indra, protector deity in Buddhism) and Brahmā (Brahmā, lord of the Form Realm) poked their heads out from the willow eyes outside the gate and preemptively spoke a verse: 『The catkins flutter lightly, drifting wherever the wind takes them. Following closely behind are rolling cotton balls; don't say I'm just a catkin.』 At that moment, encountering an Asura (Asura, a bellicose deity), it grabbed the catkin and said, 『Let you flutter.』 Suddenly, a west wind blows across the Wei River, 『How should one speak the line 『fallen leaves fill Chang'an』?』 Thereupon, Emperor Śakra retracted his head into the willow eyes. After a long silence, he said: 『Investigate!』

Chan Master Huiyuan of Baoben Temple, Anji Prefecture

A native of the Ni family in Chaozhou, at nineteen he became a great monk. He traveled extensively to various monasteries and attained enlightenment under the 'Three Barriers' of Huanglong (Huanglong, name of a Chan Buddhist temple). After assuming abbacy, a monk asked: 'The Buddhas do not appear in the world, Bodhidharma (Bodhidharma, the first patriarch of Zen) did not come from the West. At just such a time, I do not know whether he comes or not?' The Master said: 'He bumps into your nostrils.' Ascending the Dharma hall, he said: 'White clouds dissipate, the red sun rises in the east. Look up at the sky, look down at the earth. East, west, south, north, freely enjoy the scenery. The eyes of Bodhidharma cannot be exhausted by measuring with a bushel. Yanruo (Yanruo, a person's name) never truly recognized his own shadow. Sudhana (Sudhana, a Buddhist figure) need not go to the south.' The nostrils of the Na Seng (Na Seng, a self-designation for monks) pierce the sky. At this moment, they are all pierced through. A monk came forward to prostrate and said: 'This student has a question; will the Abbot answer it?' The Master said: 'I answered you yesterday.' The monk said: 'What about today?' The Master said: 'Come tomorrow.' Ascending the Dharma hall, a monk asked: 'All the Dharma spoken by the Buddhas are expedient means; is this so?' The Master said: 'It is so.' The monk said: 'Why is it that the characteristic of the quiescence of all dharmas cannot be expressed in words?' The Master said: 'Don't misunderstand.' The monk drew a line with his sitting cloth. The Master shouted: 'The characteristic of the quiescence of all dharmas cannot be expressed in words.' Present-day students, upon seeing that the Dao cannot be expressed in words, then intend to sever thoughts, forget conditions, and block sight and hearing. Such a view has not yet attained freedom. Do you all want to understand the characteristic of quiescence? Upon going out, one sees not a single speck of dust, but a full view of white clouds and green peaks.' The Master sat without lying down for over thirty years and then passed away. His entire body was entombed in a pagoda on Xian Mountain (Xian Mountain).

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吉州仁山隆慶院慶閑禪師

福州卓氏子。母夢胡僧授以明珠。吞之而娠。及生。白光照室。幼不近酒胾。年十一棄俗。十七得度。二十遍參。后謁黃龍于黃檗。龍問。甚處來。師曰。百丈。曰。幾時離彼。師曰。正月十三。龍曰。腳跟好痛與三十棒。師曰。非但三十棒。龍喝曰。許多時行腳。無點氣息。師曰。百千諸佛。亦乃如是。曰。汝與么來。何曾有纖毫到諸佛境界。師曰。諸佛未必到慶閑境界。龍問。如何是汝生緣處。師曰。早晨吃白粥。如今又覺饑。問。我手何似佛手。師曰。月下弄琵琶。問。我腳何似驢腳。師曰。鷺鷥立雪非同色。龍嗟咨而視曰。汝剃除鬚髮。當爲何事。師曰。祇要無事。曰。與么則數聲清罄是非外。一個閑人天地間也。師曰。是何言歟。曰。靈利衲子。師曰。也不消得。龍曰。此間有辯上座者。汝著精彩。師曰。他有甚長處。曰。他拊汝背一下又如何。師曰。作甚麼。曰。他展兩手。師曰。甚處學這虛頭來。龍大笑。師卻展兩手。龍喝之。又問。𢤱𢤱鬆鬆。兩人共一碗作么生會。師曰。百雜碎。曰。盡大地是個須彌山。撮來掌中。汝又作么生會。師曰。兩重公案。曰。這裡從汝胡言漢語。若到同安。如何過得(時英邵武在同安作首座。師欲往見之)。師曰。渠也須到這個田地始得

【現代漢語翻譯】 現代漢語譯本 吉州仁山隆慶院慶閑禪師

福州卓氏之子。他的母親夢見一位胡僧（外來的僧人）授予她一顆明珠。她吞下明珠后便懷孕了。出生時，白光照亮了整個房間。慶閑禪師從小就不接近酒肉。十一歲時，他捨棄世俗生活，十七歲時正式出家。二十歲時，他已遍訪各地禪師。後來，他前往黃檗山拜見黃龍禪師。黃龍禪師問：『你從哪裡來？』慶閑禪師回答：『百丈。』黃龍禪師問：『離開那裡多久了？』慶閑禪師回答：『正月十三。』黃龍禪師說：『你的腳跟應該很痛，該打三十棒。』慶閑禪師說：『不僅僅是三十棒。』黃龍禪師呵斥道：『修行了這麼久，一點氣息都沒有。』慶閑禪師說：『即使是成百上千的諸佛，也是如此。』黃龍禪師問：『你這樣說，又何曾有絲毫到達諸佛的境界？』慶閑禪師說：『諸佛未必能到達慶閑的境界。』黃龍禪師問：『什麼是你出生的根本之處？』慶閑禪師回答：『早晨吃了白粥，現在又覺得餓了。』黃龍禪師問：『我的手像不像佛手？』慶閑禪師回答：『月下弄琵琶。』黃龍禪師問：『我的腳像不像驢腳？』慶閑禪師回答：『鷺鷥立在雪中，顏色不同。』黃龍禪師嘆息著看著他說：『你剃除鬚髮，應當是爲了什麼事？』慶閑禪師說：『只是爲了無事。』黃龍禪師說：『這樣說來，幾聲清脆的磬聲在是非之外，一個閑人在天地之間啊。』慶閑禪師問：『這是什麼意思？』黃龍禪師說：『真是個靈巧的衲子（僧人）。』慶閑禪師說：『也不需要這樣。』黃龍禪師說：『這裡有位辯上座，你要拿出精彩的表現。』慶閑禪師問：『他有什麼長處？』黃龍禪師說：『他拍你一下背，你又會如何？』慶閑禪師說：『做什麼？』黃龍禪師說：『他會展開雙手。』慶閑禪師說：『從哪裡學來的這些虛張聲勢？』黃龍禪師大笑。慶閑禪師也展開雙手。黃龍禪師呵斥他。又問：『𢤱𢤱鬆鬆，兩人共用一個碗，你如何理解？』慶閑禪師說：『百雜碎。』黃龍禪師說：『整個大地都是一座須彌山（佛教中的聖山），把它撮在手掌中，你又如何理解？』慶閑禪師說：『兩重公案。』黃龍禪師說：『在這裡任你胡言漢語，如果到了同安，你如何過得去？』（當時英邵武在同安擔任首座，慶閑禪師想去拜見他）慶閑禪師說：『他也必須到達這個田地才行。』

【English Translation】 English version Zen Master Qingxian of Ren Shan Longqing Monastery in Jizhou

He was the son of the Zhuo family in Fuzhou. His mother dreamed of a foreign monk (Hu Seng) giving her a bright pearl. She became pregnant after swallowing it. At birth, white light illuminated the room. From a young age, Zen Master Qingxian did not approach wine or meat. At the age of eleven, he abandoned secular life, and at seventeen, he was formally ordained. At twenty, he had visited Zen masters everywhere. Later, he went to Huangbo Mountain to visit Zen Master Huanglong. Zen Master Huanglong asked: 'Where do you come from?' Zen Master Qingxian replied: 'Baizhang.' Zen Master Huanglong asked: 'How long has it been since you left there?' Zen Master Qingxian replied: 'The thirteenth day of the first month.' Zen Master Huanglong said: 'Your heels must be very painful; you deserve thirty blows.' Zen Master Qingxian said: 'Not just thirty blows.' Zen Master Huanglong scolded: 'You have been traveling for so long, and you have no presence at all.' Zen Master Qingxian said: 'Even hundreds of thousands of Buddhas are like this.' Zen Master Huanglong asked: 'If you say that, how have you ever reached the realm of the Buddhas?' Zen Master Qingxian said: 'The Buddhas may not have reached Qingxian's realm.' Zen Master Huanglong asked: 'What is the fundamental place of your birth?' Zen Master Qingxian replied: 'I ate white porridge in the morning, and now I feel hungry again.' Zen Master Huanglong asked: 'How is my hand like the Buddha's hand?' Zen Master Qingxian replied: 'Playing the pipa under the moon.' Zen Master Huanglong asked: 'How is my foot like a donkey's foot?' Zen Master Qingxian replied: 'A heron standing in the snow is not the same color.' Zen Master Huanglong sighed and looked at him, saying: 'You shaved your beard and hair, what should you do for what?' Zen Master Qingxian said: 'Just for nothing.' Zen Master Huanglong said: 'In this way, a few clear chimes are outside of right and wrong, a free man is in the world.' Zen Master Qingxian asked: 'What does this mean?' Zen Master Huanglong said: 'Truly a clever monk (Na Zi).' Zen Master Qingxian said: 'It's not necessary.' Zen Master Huanglong said: 'There is a Senior Seat Bian here; you must show your brilliance.' Zen Master Qingxian asked: 'What are his strengths?' Zen Master Huanglong said: 'What if he pats you on the back?' Zen Master Qingxian said: 'What for?' Zen Master Huanglong said: 'He will spread his hands.' Zen Master Qingxian said: 'Where did you learn this bluffing?' Zen Master Huanglong laughed loudly. Zen Master Qingxian also spread his hands. Zen Master Huanglong scolded him. He also asked: '𢤱𢤱鬆鬆, two people sharing a bowl, how do you understand it?' Zen Master Qingxian said: 'A mixed mess.' Zen Master Huanglong said: 'The entire earth is Mount Sumeru (the sacred mountain in Buddhism), holding it in the palm of your hand, how do you understand it?' Zen Master Qingxian said: 'Two layers of public cases.' Zen Master Huanglong said: 'Here, I let you speak nonsense, but if you go to Tong'an, how will you get through?' (At that time, Ying Shaowu was the head seat in Tong'an, and Zen Master Qingxian wanted to visit him.) Zen Master Qingxian said: 'He must also reach this point.'

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。曰。忽被渠指火罏曰。這個是黑漆火罏。那個是黑漆香卓。甚處是不到處。師曰。慶閑面前。且從恁么說話。若是別人。笑和尚去。龍拍一拍。師便喝。明日同看僧堂。曰。好僧堂。師曰。極好工夫。曰。好在甚處。師曰。一梁拄一柱。曰。此未是好處。師曰。和尚又作么生。龍以手指曰。這柱得與么圓。那枋得與么匾。師曰。人天大善知識。須是和尚始得。即趨去。明日侍立。龍問。得坐披衣。向後如何施設。師曰。遇方即方。遇圓即圓。曰。汝與么說話。猶帶唇齒在。師曰。慶閑即與么。和尚作么生。曰。近前來。為汝說。師拊掌曰。三十年用底。今朝捉敗。龍大笑曰。一等是精靈。師拂袖而去。由是學者爭歸之。廬陵太守張公鑒請居隆慶。僧問。鋪席新開。不可放過。師曰。記取話頭。曰。請師高著眼。師曰。蹉過了也。室中垂問曰。祖師心印。篆作何文。諸佛本源。深之多少。又曰。十二時中。上來下去。開單展缽。此是五蘊敗壞之身。那個是清凈法身。又曰。不用指東畫西。實地上道將一句來。又曰。十二時中。著衣吃飯。承甚麼人恩力。又曰。魚行水濁。鳥飛毛落。亮座主一入西山。為甚麼杳無訊息。師居隆慶未期年。鐘陵太守王公韶請居龍泉。不逾年以病求去。廬陵道俗。舟載而歸。居隆慶之東堂。

【現代漢語翻譯】 現代漢語譯本： （僧人）說：『忽然被他指著火爐說：「這個是黑漆火爐，那個是黑漆香桌，什麼地方沒有到過？」』 慶閑禪師說：『在慶閑面前，才這樣說話。如果是別人，早就笑話和尚去了。』 龍禪師拍了一下（手），慶閑禪師便喝斥（他）。 （龍禪師）第二天一同去看僧堂，說：『好僧堂。』 慶閑禪師說：『極好的功夫。』 （龍禪師）說：『好在哪裡？』 慶閑禪師說：『一梁托一柱。』 （龍禪師）說：『這還不是好處。』 慶閑禪師說：『和尚你又怎麼說？』 龍禪師用手指著說：『這柱子多麼圓，那枋木多麼扁。』 慶閑禪師說：『人天大善知識（指能引導人天眾生的大德），必須是和尚您才行。』 隨即（龍禪師）離開了。 第二天，慶閑禪師侍立在旁，龍禪師問：『得到座位，披上袈裟之後，向後如何施設？』 慶閑禪師說：『遇方則方，遇圓則圓。』 （龍禪師）說：『你這樣說話，還帶著唇齒（言語的痕跡）。』 慶閑禪師說：『慶閑就是這樣，和尚您怎麼說？』 （龍禪師）說：『近前來，我為你（慶閑）說。』 慶閑禪師拍手說：『三十年用的（功夫），今天被我捉住了破綻。』 龍禪師大笑著說：『一樣是精靈（聰明）。』 慶閑禪師拂袖而去，因此學者們爭相歸附他。 廬陵太守張公鑒請他居住在隆慶寺。 有僧人問：『鋪席（指說法）新開，不可放過。』 慶閑禪師說：『記住話頭（指剛才的問話）。』 （僧人）說：『請禪師高著眼（指點）。』 慶閑禪師說：『蹉過了也（錯過了）。』 在室內，慶閑禪師垂問說：『祖師心印（指禪宗的傳承），篆刻成什麼文字？諸佛本源（指佛性的根源），深有多少？』 又說：『十二時中（指一天之中），上來下去，開單展缽（指日常起居），這是五蘊敗壞之身（指色、受、想、行、識組成的身體），哪個是清凈法身（指不生不滅的佛性）？』 又說：『不用指東畫西，實地上道將一句來（指說一句實在的話）。』 又說：『十二時中，著衣吃飯，承甚麼人恩力（指依靠誰的恩德）？』 又說：『魚行水濁，鳥飛毛落，亮座主一入西山，為甚麼杳無訊息？』 慶閑禪師居住在隆慶寺不到一年，鐘陵太守王公韶請他居住在龍泉寺。不到一年，因病請求離去，廬陵的道俗（僧人和居士）用船載著他回來，居住在隆慶寺的東堂。

【English Translation】 English version: (The monk) said, 'Suddenly he pointed to the fire brazier and said, "This is a black lacquer fire brazier, that is a black lacquer incense table, what place has not been reached?"' Chan Master Qingxian said, 'In front of Qingxian, one speaks like this. If it were someone else, they would have laughed at the monk.' Long Chan Master clapped once, and Chan Master Qingxian immediately shouted (at him). (Long Chan Master) went to see the monks' hall together the next day, saying, 'A good monks' hall.' Chan Master Qingxian said, 'Extremely good craftsmanship.' (Long Chan Master) said, 'Where is it good?' Chan Master Qingxian said, 'One beam supports one pillar.' (Long Chan Master) said, 'This is not yet the good part.' Chan Master Qingxian said, 'What would you say, Venerable Monk?' Long Chan Master pointed with his finger and said, 'This pillar is so round, that rafter is so flat.' Chan Master Qingxian said, 'A great and virtuous teacher for humans and devas (referring to someone who can guide humans and devas), it must be you, Venerable Monk.' Immediately (Long Chan Master) left. The next day, Chan Master Qingxian stood in attendance, and Long Chan Master asked, 'Having obtained a seat and donned the robe, how should one proceed afterwards?' Chan Master Qingxian said, 'When encountering a square, be square; when encountering a circle, be round.' (Long Chan Master) said, 'Speaking like this, you still carry lips and teeth (traces of language).' Chan Master Qingxian said, 'Qingxian is like this, how would you say, Venerable Monk?' (Long Chan Master) said, 'Come closer, and I will tell you (Qingxian).' Chan Master Qingxian clapped his hands and said, 'Thirty years of effort, and today I have caught the flaw.' Long Chan Master laughed loudly and said, 'The same kind of spirit (cleverness).' Chan Master Qingxian flicked his sleeves and left, and therefore scholars vied to return to him. Prefect Zhang of Luling invited him to reside at Longqing Temple. A monk asked, 'The teaching seat (referring to Dharma talk) is newly opened, it should not be missed.' Chan Master Qingxian said, 'Remember the topic (referring to the question just asked).' (The monk) said, 'Please, Master, cast a high gaze (give guidance).' Chan Master Qingxian said, 'Missed it (missed the point).' In the room, Chan Master Qingxian asked, 'The ancestral teacher's mind-seal (referring to the transmission of Zen), what characters are engraved on it? The original source of all Buddhas (referring to the root of Buddha-nature), how deep is it?' He also said, 'Throughout the twelve periods of the day (referring to the whole day), going up and down, opening the single robe and unfolding the bowl (referring to daily activities), this is the body of the decaying five aggregates (referring to the body composed of form, feeling, perception, volition, and consciousness), which is the pure Dharma body (referring to the Buddha-nature that is neither born nor dies)?' He also said, 'No need to point east and draw west, speak a sentence from solid ground (referring to saying something real).' He also said, 'Throughout the twelve periods of the day, wearing clothes and eating food, by whose grace and power are we sustained (referring to relying on whose kindness)?' He also said, 'Fish swim and the water becomes murky, birds fly and feathers fall, Abbot Liang entered West Mountain, why is there no news of him?' Chan Master Qingxian resided at Longqing Temple for less than a year, and Prefect Wang of Zhongling invited him to reside at Longquan Temple. In less than a year, he requested to leave due to illness, and the Daoists and laity (monks and laypeople) of Luling carried him back by boat, and he resided in the East Hall of Longqing Temple.

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事之益篤。元豐四年三月七日。將示寂。遺偈曰。露質浮世。奄質浮滅。五十三歲。六七八月。南嶽天臺。松風澗雪。珍重知音。紅罏優缽。泊然坐逝。俾畫工就寫其真。首忽自舉。次日仍平視。阇維日。云起風作。飛瓦折木。煙氣所至。東西南北四十里。凡草木沙礫之間。皆得舍利如金色。計其所獲幾數斛。閱世五十五。坐夏三十六。初。蘇子由欲為作記。而疑其事。方臥痁。夢有呵者曰。閑師事何疑哉。疑即病矣。子由夢中作數百言。其銘略曰。稽首三界尊。閑師不止此。愍世狹劣故。聊示其小者。子由其知言哉。

舒州三祖山法宗禪師

僧問。如何是佛。師曰。吃鹽添得渴。問。如何是道。師曰。十里雙牌。五里單堠。曰。如何是道中人。師曰。少避長。賤避貴。問。如何是善知識所為底心。師曰。十字街頭一片磚。曰。如何是十字街頭一片磚。師曰。不知。曰。既不知。卻恁么說。師曰。無人踏著。上堂。五五二十五。時人盡解數。倒拈第二籌。茫茫者無據。為甚麼無據。愛他一縷。失卻一端。上堂。明晃晃。活鱍鱍。十方世界一毫末。拋向面前知不知。莫向意根上拈掇。拍一拍。上堂。架梯可以攀高。雖升而不能達河漢。鑄鍬可以掘鑿。雖利而不能到風輪。其器者費功。其謀者益妄。不如歸家

【現代漢語翻譯】 現代漢語譯本： 事情的益處更加確實。元豐四年三月七日，將要示寂（圓寂，去世）。遺留的偈語說：『顯露形體漂浮在世間，短暫的形體終將消滅。五十三歲，六月七月八月。南嶽（山名）天臺（山名），松樹間的風，山澗的雪。珍重啊知音，紅色的爐子里的優缽羅（佛教中的蓮花）。』安詳地坐著去世。讓畫工來畫他的真容，頭忽然自己抬起來。第二天仍然平視。荼毗（火葬）那天，云起風作，飛瓦折斷樹木。煙氣所到的地方，東西南北四十里，凡是草木沙礫之間，都得到舍利（佛教聖物）如金色。計算所獲得的有幾斛（古代容量單位）。享年五十五歲，坐夏（夏季安居）三十六年。當初，蘇子由（人名）想為他作傳記，但懷疑這件事。正臥病發冷，夢見有人呵斥他說：『閑師（法宗禪師的尊稱）的事有什麼可懷疑的呢？懷疑就是病啊。』蘇子由在夢中寫了幾百字。他的銘文大略是：『稽首（叩拜）三界（欲界、色界、無色界）的尊者，閑師的功德不止於此。憐憫世人狹隘淺薄的緣故，姑且顯示他的一小部分。』蘇子由大概是懂得他的話啊。 舒州（地名）三祖山（山名）法宗禪師 僧人問：『什麼是佛？』 禪師說：『吃鹽反而更渴。』 問：『什麼是道？』 禪師說：『十里路有雙牌，五里路有單堠（路標）。』 說：『什麼是道中人？』 禪師說：『少的避開老的，卑賤的避開尊貴的。』 問：『什麼是善知識（指導修行的良師益友）所為的心？』 禪師說：『十字街頭的一片磚。』 說：『什麼是十字街頭的一片磚？』 禪師說：『不知道。』 說：『既然不知道，卻這麼說。』 禪師說：『沒有人踩著它。』 上堂（禪宗的一種說法形式），『五五二十五，世人都懂得算。倒過來拿第二根籌碼，茫茫然沒有依據。』 為什麼沒有依據？愛那一絲一縷，卻失去了一端。上堂，『明晃晃，活潑潑，十方世界（指整個宇宙）在一根毫毛的末端。』 拋向面前知不知道？不要在意根上拈掇（選擇）。拍一拍。上堂，『架梯子可以攀登高處，即使升高也不能到達銀河。鑄造鍬可以挖掘，即使鋒利也不能到達風輪（風的中心）。』 憑藉工具的人徒勞無功，憑藉計謀的人更加虛妄。不如回家。

【English Translation】 English version: The benefit of the matter became more certain. On the seventh day of the third month of the fourth year of Yuanfeng (era name), he was about to enter Parinirvana (passing away). The verse he left behind said: 'Exposing the body floating in the world, the fleeting body will eventually perish. Fifty-three years old, June, July, August. Mount Nan (mountain name), Mount Tiantai (mountain name), the wind among the pines, the snow in the mountain stream. Cherish the confidant, the Utpala (a lotus flower in Buddhism) in the red furnace.' He passed away peacefully in a seated posture. He had a painter come to paint his true likeness, and his head suddenly lifted by itself. The next day, it remained level. On the day of cremation (cremation), clouds rose and wind blew, tiles flew and trees broke. Wherever the smoke reached, forty miles in all directions, east, west, north, and south, relics (Buddhist sacred objects) like gold were found among the grass, trees, sand, and gravel. It was estimated that several斛 (ancient unit of volume) were obtained. He lived for fifty-five years, and observed the summer retreat (summer retreat) for thirty-six years. Initially, Su Ziyou (person's name) wanted to write a biography for him, but doubted the matter. While he was sick with chills, he dreamed of someone scolding him, saying: 'What is there to doubt about Master Xian's (honorific title for Zen Master Fazong) affairs? Doubting is sickness.' Su Ziyou wrote several hundred words in the dream. His inscription roughly said: 'Bowing to the honored one of the Three Realms (Desire Realm, Form Realm, Formless Realm), Master Xian's merits are not limited to this. Out of compassion for the narrow-mindedness of the world, he merely shows a small part of it.' Su Ziyou probably understood his words. Zen Master Fazong of Sanzushan (Three Ancestors Mountain, mountain name) in Shuzhou (place name) A monk asked: 'What is Buddha?' The master said: 'Drinking salt only makes you thirstier.' Asked: 'What is the Dao?' The master said: 'Ten miles have double signs, five miles have single mounds (road markers).' Said: 'What is a person of the Dao?' The master said: 'The young avoid the old, the lowly avoid the noble.' Asked: 'What is the mind of a good advisor (a good teacher and friend who guides practice) doing?' The master said: 'A brick at the crossroads.' Said: 'What is a brick at the crossroads?' The master said: 'Don't know.' Said: 'Since you don't know, why do you say so?' The master said: 'No one steps on it.' Ascending the hall (a form of expression in Zen Buddhism), 'Five times five is twenty-five, everyone knows how to count. Turn the second chip upside down, and there is no basis in the vastness.' Why is there no basis? Loving that thread, you lose one end. Ascending the hall, 'Bright and lively, the ten directions of the world (referring to the entire universe) are at the end of a hair.' Throwing it in front of you, do you know it? Don't pick and choose on the root of intention. Clap once.' Ascending the hall, 'Building a ladder can climb high, but even if you rise, you cannot reach the Milky Way. Casting a shovel can dig, but even if it is sharp, it cannot reach the wind wheel (the center of the wind).' Those who rely on tools work in vain, and those who rely on schemes are even more delusional. It is better to go home.

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坐。免使走塵壤。大眾。那個是塵壤祖佛禪道。

隆興府泐潭洪英禪師

邵武陳氏子。幼穎邁。一目五行。長棄儒得度。訪道曹山。依雅禪師。久之。辭登云居。眷其勝絕。殆終於此山。因閱華嚴十明論。乃證宗要。即詣黃檗南禪師席。檗與語達旦。曰。荷擔大法。盡在爾躬厚自愛。所至議論奪席。晚游西山。與勝首座棲雙嶺。后開法石門。久之遷泐潭。僧問。逢場作戲時如何。師曰。紅罏爆出鐵烏龜。曰。當軒布鼓師親擊。百尺竿頭事若何。師曰。山僧不作這活計。僧擬議。師曰。不唧𠺕漢。又僧禮拜起。便垂下袈裟角。曰。脫衣卸甲時如何。師曰。喜得狼煙息。弓弰壁上懸。僧卻攬上袈裟。曰。重整衣甲時如何。師曰。不到烏江畔。知君未肯休。僧便喝。師曰。驚殺我。僧拍一拍。師曰。也是死中得活。僧禮拜。師曰。將謂是收燕破趙之才。元來是販私鹽賊。問。臨濟栽松即不問。百丈開田事若何。師曰。深著鋤頭。曰。古人猶在。師曰。更添鋤頭。僧禮拜。師扣禪床一下。乃曰。問也無窮。答也無盡。問答去來。于道轉遠。何故。況為此事。直饒棒頭薦得。不是丈夫。喝下承當。未為達士。那堪更向言中取則。句里馳求。語路尖新。機鋒捷疾。如斯見解。儘是埋沒宗旨。玷污先賢。于吾祖道。何曾

【現代漢語翻譯】 現代漢語譯本： 坐下。不必讓大家奔走于塵土之中。各位，哪個是超越塵土的祖佛禪道？

隆興府泐潭洪英禪師

邵武陳氏之子，年幼時就聰慧過人，能同時閱讀五行文字。長大後放棄儒學而出家，四處尋訪曹山。依止雅禪師門下很久。之後，告別雅禪師前往云居山，喜愛那裡的清幽絕勝，幾乎打算在那裡終老。後來，因為閱讀《華嚴十明論》，於是證悟了宗門要旨。隨即前往黃檗南禪師處。黃檗禪師與他徹夜長談，說：『承擔大法的重任，全在你身上了，要好好愛護自己。』洪英禪師所到之處，議論都能壓倒眾人。晚年遊歷西山，與勝首座一同隱居在雙嶺。之後，在石門開法。很久之後，遷往泐潭。有僧人問：『逢場作戲時如何？』禪師說：『紅爐里爆出鐵烏龜。』僧人說：『當軒布鼓師親擊，百尺竿頭事若何？』禪師說：『山僧不做這種活計。』僧人正要說話，禪師說：『不中用的傢伙。』又有僧人禮拜後起身，隨即垂下袈裟角，說：『脫衣卸甲時如何？』禪師說：『可喜狼煙平息，弓箭懸掛在墻上。』僧人卻又攬起袈裟，說：『重整衣甲時如何？』禪師說：『不到烏江邊，不知你還不肯罷休。』僧人便喝一聲。禪師說：『嚇我一跳。』僧人拍了一下。禪師說：『也算是死中得活。』僧人禮拜。禪師說：『還以為是收燕破趙的將才，原來是販賣私鹽的賊。』問：『臨濟（Linji）栽松我不問，百丈（Baizhang）開田的事如何？』禪師說：『深深地鋤下去。』僧人說：『古人還在。』禪師說：『再添一把鋤頭。』僧人禮拜。禪師敲了一下禪床，於是說：『問也無窮，答也無盡。問答往來，離道更遠。為什麼呢？況且爲了這件事，就算棒頭下能領悟，也不是大丈夫；喝聲下能承擔，也算不上通達之士。更何況還要在言語中尋求法則，在語句里追逐，追求言語的尖銳新奇，機鋒的敏捷快速。這樣的見解，都是埋沒宗旨，玷污先賢。對於吾祖之道，又有什麼益處呢？』

【English Translation】 English version: Sit. No need to make everyone walk in the dust. Everyone, what is the ancestral Buddha Chan (Zen) path that transcends the dust?

Chan Master Hongying of Letan in Longxing Prefecture

A son of the Chen family of Shaowu, he was intelligent and outstanding from a young age, able to read five lines of text at once. When he grew up, he abandoned Confucianism and became a monk, seeking the Dao (path) at Caoshan. He stayed with Chan Master Ya for a long time. Later, he bid farewell to Chan Master Ya and went to Yunju Mountain, admiring its serenity and beauty, almost intending to spend the rest of his life there. Later, after reading the Ten Mirrors of the Avatamsaka Sutra (Hua Yan Shi Ming Lun), he realized the essence of the Zen school. He then went to Huangbo (Huang檗) to see Chan Master Nan. Chan Master Huangbo talked with him all night, saying, 'The responsibility of upholding the great Dharma (大法) rests entirely on you; take good care of yourself.' Wherever Chan Master Hongying went, his arguments would overwhelm everyone. In his later years, he traveled to West Mountain and lived in seclusion with Chief Seat Sheng at Shuangling. Later, he opened a Dharma assembly at Shimen. After a long time, he moved to Letan. A monk asked, 'What is it like when acting in a play?' The Chan master said, 'A turtle made of iron explodes from a red furnace.' The monk said, 'The master himself strikes the drum in front of the hall; what about the matter at the top of the hundred-foot pole?' The Chan master said, 'This mountain monk does not do such things.' The monk was about to speak, but the Chan master said, 'Useless fellow.' Another monk bowed and then lowered the corner of his robe, saying, 'What is it like to take off one's clothes and armor?' The Chan master said, 'It is gratifying that the smoke of war has ceased, and bows and arrows are hung on the wall.' The monk then picked up his robe, saying, 'What is it like to re-dress in clothes and armor?' The Chan master said, 'Until you reach the banks of the Wujiang River, I don't know that you will not give up.' The monk then shouted. The Chan master said, 'You startled me.' The monk clapped once. The Chan master said, 'It can be considered a revival from death.' The monk bowed. The Chan master said, 'I thought you were a general capable of conquering Yan and Zhao, but you turned out to be a smuggler of illicit salt.' Asked, 'I will not ask about Linji's (臨濟) planting pine trees; what about Baizhang's (百丈) opening up fields?' The Chan master said, 'Dig deep with the hoe.' The monk said, 'The ancients are still here.' The Chan master said, 'Add another hoe.' The monk bowed. The Chan master knocked on the Zen bed once, and then said, 'Questions are endless, and answers are inexhaustible. The coming and going of questions and answers leads further away from the Dao (path). Why? Moreover, for this matter, even if one can understand it under the stick, one is not a great man; even if one can bear it under the shout, one cannot be considered an enlightened person. How much more so if one seeks principles in words, chases after them in sentences, pursues the sharpness and novelty of words, and the quickness and agility of wit. Such views are all burying the essence and defiling the sages of the past. What benefit is there to the path of our ancestors?'

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夢見。祇如我佛如來。臨般涅槃。乃云吾有正法眼藏。囑摩訶迦。付囑摩訶大迦葉。迦葉遂付阿難。暨商那和修優波鞠多。諸祖相繼。至於達磨西來。直指人心。見性成佛。不立文字語言。豈不是先聖方便之道。自是當人不信。卻自迷頭認影。奔逐狂途。致使竛竮流浪生死。諸禪德。若能一念迴光返照到自己腳跟下。褫剝究竟將來。可謂洞門豁開。樓閣重重。十方普現。海會齊彰。便乃凡聖賢愚。山河大地。以海印三昧。一印印定。更無纖毫透漏。山僧如是舉唱。若是眾中有本色衲僧聞之。實謂掩耳而回。笑破他口。大眾且道。本色衲僧門下一句作么生道。良久曰。天際雪埋千尺石。洞門凍折數株松。上堂。釋迦老子。當時一手指天。一手指地。雲天上天下。唯我獨尊。釋迦老子。旁若無人。當時若遇個明眼衲僧。直教他上天無路。入地無門。然雖如是。也須是銅沙鑼里滿盛油始得。上堂。顧視大眾曰。青山重疊疊。綠水響潺潺。遂拈拄杖曰。未到懸崖處。抬頭子細看。卓一下。上堂。寶峰高士罕曾到。巖前雪壓枯松倒。嶺前嶺后野猿啼。一條古路清風掃。禪德。雖然如是。且道山僧拄杖長多少。遂拈起曰。長者隨長使。短者隨短用。卓一下。上堂。顧視大眾曰。石門𡾟險鐵關牢。舉目重重萬仞高。無角鐵牛沖得破。

【現代漢語翻譯】 現代漢語譯本： 夢見。比如我佛如來，臨近般涅槃（Parinirvana，指佛陀的最終解脫）。於是說我有正法眼藏（Saddharma-netra-kośa，指佛法的心髓），囑託摩訶迦葉（Mahākāśyapa，佛陀的大弟子），付囑給摩訶大迦葉。迦葉於是付給阿難（Ānanda，佛陀的侍者），以及商那和修（Śāṇavāsa，禪宗二祖）、優波鞠多（Upagupta，禪宗四祖）。各位祖師相繼傳承，直到達摩（Bodhidharma，禪宗始祖）西來，直指人心，見性成佛，不立文字語言。這難道不是先聖方便的法門嗎？只是世人不相信，卻自己迷惑，認假為真，奔波追逐于狂妄的道路，以致於困頓流浪于生死輪迴之中。 各位禪德，如果能一念迴光返照到自己的腳跟下，徹底剝脫，究竟將來，就可以說是洞門豁然打開，樓閣重重疊疊，十方世界普遍顯現，海會大眾齊齊彰顯。於是凡夫聖人，賢者愚者，山河大地，都以海印三昧（Sāgara-mudrā-samādhi，一種甚深的禪定）一印印定，更沒有絲毫遺漏。山僧我這樣舉唱，如果聽眾中有本色的衲僧（指真正有見地的僧人）聽了，一定會掩耳而回，笑破他的嘴。大眾且說，本色衲僧門下的一句話該怎麼說？ 良久之後說：天邊的雪掩埋了千尺的石頭，洞門的冰凍折斷了數株松樹。 上堂：釋迦老子（Śākyamuni，釋迦牟尼佛），當時一手指天，一手指地，說天上天下，唯我獨尊。釋迦老子，旁若無人。當時如果遇到一個明眼的衲僧，直接讓他上天無路，入地無門。雖然如此，也必須是銅沙鑼里盛滿油才行。 上堂：顧視大眾說：青山重重疊疊，綠水響亮潺潺。於是拿起拄杖說：未到懸崖處，抬頭仔細看。卓一下。 上堂：寶峰高士很少有人能到，巖前的雪壓倒了枯松。嶺前嶺后野猿啼叫，一條古路清風掃。禪德，雖然如此，且說山僧的拄杖有多長？於是拿起拄杖說：長者隨長使用，短者隨短使用。卓一下。 上堂：顧視大眾說：石門險峻鐵關牢固，舉目望去重重萬仞高。無角鐵牛沖得破。

English version: Dreaming. For example, when my Buddha Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) was about to enter Parinirvana (Parinirvana, the final departure of the Buddha), he said, 'I have the Treasury of the Eye of the True Dharma (Saddharma-netra-kośa, the essence of the Buddha's teachings),' and entrusted it to Mahākāśyapa (Mahākāśyapa, one of the Buddha's chief disciples), who then entrusted it to Ānanda (Ānanda, the Buddha's attendant), as well as Śāṇavāsa (Śāṇavāsa, the Second Patriarch of Zen) and Upagupta (Upagupta, the Fourth Patriarch of Zen). The various patriarchs succeeded one another, until Bodhidharma (Bodhidharma, the First Patriarch of Zen in China) came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, not establishing words and language. Isn't this the expedient path of the ancient sages? It's just that people don't believe it, but instead delude themselves, mistaking the false for the real, and running after wild paths, causing them to be weary and wander in the cycle of birth and death. Zen practitioners, if you can, in a single thought, turn the light inward and reflect on your own feet, completely stripping away and ultimately arriving, it can be said that the gate of the cave is suddenly opened, the pavilions are layered upon layers, the ten directions are universally manifested, and the assembly of the sea is all revealed. Then, ordinary people and sages, the wise and the foolish, mountains and rivers, all are sealed with the Samadhi of the Ocean Seal (Sāgara-mudrā-samādhi, a profound state of meditation), with one seal, and there is no leakage at all. I, the mountain monk, proclaim this. If there are true monks (referring to monks with genuine insight) among the audience who hear this, they will surely cover their ears and turn away, laughing until their mouths break. Everyone, tell me, what is a true monk's saying? After a long silence, he said: 'The snow on the horizon buries the thousand-foot stone, and the ice at the cave entrance breaks several pine trees.' Ascending the hall: Śākyamuni (Śākyamuni, the historical Buddha), at that time, pointed one finger to the sky and one finger to the earth, saying, 'Above the heavens and below the heavens, I alone am honored.' Śākyamuni, as if there was no one else around. If he had met a clear-eyed monk at that time, he would have directly made it so that he had no way to ascend to heaven and no way to enter the earth. Even so, it must be that a copper sand gong is filled with oil. Ascending the hall: Looking at the assembly, he said: 'Green mountains are layered upon layers, and the green water resounds clearly.' Then he picked up his staff and said: 'Before reaching the cliff, look up and examine carefully.' He struck once. Ascending the hall: 'Few lofty scholars have ever reached Treasure Peak, the snow in front of the cliff has crushed the withered pine. Wild monkeys cry before and behind the ridge, and a clear breeze sweeps a ancient path.' Zen practitioners, even so, tell me, how long is this mountain monk's staff? Then he picked up the staff and said: 'The long one is used as long, and the short one is used as short.' He struck once. Ascending the hall: Looking at the assembly, he said: 'The stone gate is steep and the iron gate is strong, and when you look up, there are layers upon layers of ten thousand feet high. The hornless iron bull can break through it.'

【English Translation】 Dreaming. For example, when my Buddha Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) was about to enter Parinirvana (Parinirvana, the final departure of the Buddha), he said, 'I have the Treasury of the Eye of the True Dharma (Saddharma-netra-kośa, the essence of the Buddha's teachings),' and entrusted it to Mahākāśyapa (Mahākāśyapa, one of the Buddha's chief disciples), who then entrusted it to Ānanda (Ānanda, the Buddha's attendant), as well as Śāṇavāsa (Śāṇavāsa, the Second Patriarch of Zen) and Upagupta (Upagupta, the Fourth Patriarch of Zen). The various patriarchs succeeded one another, until Bodhidharma (Bodhidharma, the First Patriarch of Zen in China) came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, not establishing words and language. Isn't this the expedient path of the ancient sages? It's just that people don't believe it, but instead delude themselves, mistaking the false for the real, and running after wild paths, causing them to be weary and wander in the cycle of birth and death. Zen practitioners, if you can, in a single thought, turn the light inward and reflect on your own feet, completely stripping away and ultimately arriving, it can be said that the gate of the cave is suddenly opened, the pavilions are layered upon layers, the ten directions are universally manifested, and the assembly of the sea is all revealed. Then, ordinary people and sages, the wise and the foolish, mountains and rivers, all are sealed with the Samadhi of the Ocean Seal (Sāgara-mudrā-samādhi, a profound state of meditation), with one seal, and there is no leakage at all. I, the mountain monk, proclaim this. If there are true monks (referring to monks with genuine insight) among the audience who hear this, they will surely cover their ears and turn away, laughing until their mouths break. Everyone, tell me, what is a true monk's saying? After a long silence, he said: 'The snow on the horizon buries the thousand-foot stone, and the ice at the cave entrance breaks several pine trees.' Ascending the hall: Śākyamuni (Śākyamuni, the historical Buddha), at that time, pointed one finger to the sky and one finger to the earth, saying, 'Above the heavens and below the heavens, I alone am honored.' Śākyamuni, as if there was no one else around. If he had met a clear-eyed monk at that time, he would have directly made it so that he had no way to ascend to heaven and no way to enter the earth. Even so, it must be that a copper sand gong is filled with oil. Ascending the hall: Looking at the assembly, he said: 'Green mountains are layered upon layers, and the green water resounds clearly.' Then he picked up his staff and said: 'Before reaching the cliff, look up and examine carefully.' He struck once. Ascending the hall: 'Few lofty scholars have ever reached Treasure Peak, the snow in front of the cliff has crushed the withered pine. Wild monkeys cry before and behind the ridge, and a clear breeze sweeps a ancient path.' Zen practitioners, even so, tell me, how long is this mountain monk's staff? Then he picked up the staff and said: 'The long one is used as long, and the short one is used as short.' He struck once. Ascending the hall: Looking at the assembly, he said: 'The stone gate is steep and the iron gate is strong, and when you look up, there are layers upon layers of ten thousand feet high. The hornless iron bull can break through it.'

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毗盧海內作波濤。且道不涉波濤一句作么生道。良久曰。一句不遑無著問。迄今猶作野盤僧。師因知事紛爭。止之不可。乃謂眾曰。領眾不肅。正坐無德。吾有愧黃龍。敘行腳始末曰。吾滅后火化。以骨石藏普同塔。明生死不離清眾也。言卒而逝。

金陵保寧寺圓璣禪師

福州林氏子。僧問。生死到來。如何迴避。師曰。堂中瞌睡。寮里抽解。曰。便恁么時如何。師曰。須知有轉身一路。曰。如何是轉身一路。師曰。傾出你腦髓。拽脫你鼻孔。曰。便從今日無疑去也。師曰。作么生會。曰。但知行好事。不用問前程。師曰。須是恁么。上堂。道源不遠。性海非遙。但向己求。莫從他覓。古人與么說話。大似認奴作郎。指鹿為馬。若是翠巖即不然。也不向己求。亦不從他覓。何故。雙眉本來自橫。鼻孔本來自直。直饒說得天華亂墜。頑石點頭。算來多虛不如少實。且道如何是少實底事。良久曰。冬瓜直儱侗。瓠子曲彎彎。上堂。春雨微微。百事皆宜。禾苗發秀。蔬菜得時。阿難如合掌。迦葉亦攢眉。直饒靈山會上。拈華微笑。算來猶涉離微。爭似三家村裡。老翁深耕淺種。各知其時。有事當面便說。誰管瞬目揚眉。更有一般奇特事。末後一著更須知。擊拂子下座。上堂。廣尋文義。鏡里求形。息念觀空。水

【現代漢語翻譯】 現代漢語譯本： 在毗盧海（Vairocana Sea，指佛的清凈法身所顯現的境界）內掀起波濤。那麼，不涉及波濤的一句話該怎麼說呢？（禪師）良久后說：『一句不遑無著問（指無著禪師都不敢輕易發問），迄今猶作野盤僧（至今仍然像個沒有定所的雲遊僧）。』禪師因為知事僧們發生爭執，制止不了，於是對大家說：『帶領大眾不能肅靜，正是因為我沒有德行，我愧對黃龍祖師。』敘述自己行腳的始末，說：『我圓寂火化后，把骨灰安放在普同塔（公共墓塔），表明生死不離清凈大眾。』說完就圓寂了。

金陵保寧寺圓璣禪師

是福州林氏的兒子。有僧人問：『生死到來時，如何迴避？』禪師說：『堂中瞌睡，寮里抽解（指隨處自在）。』僧人說：『那麼，在這種時候如何？』禪師說：『須知有轉身一路（指擺脫困境的方法）。』僧人說：『如何是轉身一路？』禪師說：『傾出你腦髓，拽脫你鼻孔（指徹底放下執著）。』僧人說：『那麼從今天起我就不再懷疑了。』禪師說：『你如何理解？』僧人說：『但知行好事，不用問前程（只要做好事，不必擔心未來）。』禪師說：『必須這樣。』上堂說法，說：『道源不遠，性海非遙（真理的源頭不遠，自性的海洋不遙遠），但向己求，莫從他覓（只要向自己內心尋找，不要向外尋求）。』古人這樣說話，很像認奴作郎（認奴隸當丈夫），指鹿為馬（顛倒黑白）。如果是翠巖禪師我就不會這樣，既不向己求，也不從他覓。為什麼？雙眉本來自橫，鼻孔本來自直（本來面目就是如此）。即使說得天花亂墜，頑石點頭（形容說法非常精彩），算來多虛不如少實（說得再多不如做一點實事）。那麼，什麼是少實底事？』良久后說：『冬瓜直儱侗，瓠子曲彎彎（冬瓜是直的，葫蘆是彎的，各是各的樣子）。』上堂說法，說：『春雨微微，百事皆宜（春雨綿綿，萬事都適宜），禾苗發秀，蔬菜得時（禾苗生長，蔬菜應時）。阿難如合掌（Ananda，阿難尊者，佛陀十大弟子之一，以多聞第一著稱），迦葉亦攢眉（Kasyapa，迦葉尊者，佛陀十大弟子之一，以頭陀第一著稱）。即使在靈山會上，拈華微笑（指禪宗的起源，佛陀拈花，迦葉微笑），算來猶涉離微（仍然涉及細微的差別）。怎比得上三家村裡，老翁深耕淺種，各知其時（不如鄉下老農辛勤耕作，順應時節）。有事當面便說，誰管瞬目揚眉（有話直說，不必在意別人的眼色）。更有一般奇特事，末後一著更須知（還有一件特別的事情，最後的一著更要知道）。』擊拂子下座。上堂說法，說：『廣尋文義，鏡里求形（廣泛地尋找文字的意義，就像在鏡子里尋找形體），息念觀空，水

【English Translation】 English version: Stirring up waves within the Vairocana Sea (the realm manifested by the pure Dharmakaya of the Buddha). Then, how to express a phrase that does not involve waves? (The Zen master) said after a long pause: 'A phrase that even Venerable Wuzhuo (a Zen master) would not dare to ask about, still acting like a wandering monk without a fixed abode.' Because the stewards were arguing and could not be stopped, the Zen master said to everyone: 'Leading the assembly without maintaining order is precisely because I lack virtue; I am ashamed before Patriarch Huanglong.' He narrated the beginning and end of his pilgrimage, saying: 'After I pass away and am cremated, place my ashes in the Common Pagoda (a public burial pagoda), indicating that life and death are inseparable from the pure assembly.' He passed away after speaking.

Zen Master Yuanji of Baoning Temple in Jinling

Was the son of the Lin family in Fuzhou. A monk asked: 'When life and death arrive, how can one avoid them?' The Zen master said: 'Dozing off in the hall, relieving oneself in the dormitory (referring to being free and at ease everywhere).' The monk said: 'Then, what about at such times?' The Zen master said: 'You must know there is a path for turning around (referring to a way to escape the predicament).' The monk said: 'What is the path for turning around?' The Zen master said: 'Pour out your brains, tear off your nostrils (referring to completely letting go of attachments).' The monk said: 'Then from today on, I will have no more doubts.' The Zen master said: 'How do you understand it?' The monk said: 'Just know to do good deeds, no need to ask about the future (just do good deeds, no need to worry about the future).' The Zen master said: 'It must be like this.' Ascending the hall to preach, he said: 'The source of the Dao is not far, the sea of nature is not distant (the source of truth is not far, the ocean of self-nature is not distant), just seek within yourself, do not seek from others (just seek within your own heart, do not seek externally).' The ancients spoke like this, much like recognizing a slave as a husband, calling a deer a horse (reversing black and white). If it were Zen Master Cuiyan, I would not be like this, neither seeking within myself nor seeking from others. Why? The eyebrows are naturally horizontal, the nostrils are naturally straight (the original face is just like this). Even if one speaks of heavenly flowers falling in disarray, and rocks nodding (describing the Dharma talk as very wonderful), in the end, much emptiness is not as good as a little reality (speaking too much is not as good as doing a little practical thing). Then, what is a little reality?' After a long pause, he said: 'The winter melon is straight and simple, the gourd is curved and winding (the winter melon is straight, the gourd is curved, each is as it is).' Ascending the hall to preach, he said: 'Spring rain is gentle, everything is suitable (spring rain is continuous, everything is suitable), rice seedlings sprout, vegetables are in season (rice seedlings grow, vegetables are in season). Ananda is like joining palms (Ananda, one of the ten major disciples of the Buddha, known for being the most learned), Kasyapa also knits his brows (Kasyapa, one of the ten major disciples of the Buddha, known for being the foremost in ascetic practices). Even at the assembly on Vulture Peak, plucking a flower and smiling (referring to the origin of Zen, the Buddha plucked a flower, Kasyapa smiled), in the end, it still involves subtle differences (still involves subtle differences). How can it compare to the three-family village, where old men plow deeply and sow shallowly, each knowing their time (not as good as the hardworking farmers in the countryside, working hard and following the seasons). If there is something to say, say it face to face, who cares about winking and raising eyebrows (speak directly, no need to care about other people's expressions). There is even a more peculiar thing, the last move must be known (there is even a special thing, the last move must be known).' Striking the whisk, he descended from the seat. Ascending the hall to preach, he said: 'Widely seeking textual meanings is like seeking a form in a mirror, ceasing thoughts and contemplating emptiness, water

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中捉月。單傳心印。特地多端。德山臨濟枉用工夫。石鞏子湖翻成特地。若是保寧總不恁么。但自隨緣飲啄。一切尋常。深遁白雲。甘為無學之者。敢問諸人。保寧畢竟將何報答四恩三有。良久曰。愁人莫向愁人說。說向愁人愁殺人。師示寂。阇維。有終不壞者二。糝以五色舍利。塔于雨華臺之左。

南安軍雪峰道圓禪師

南雄人也。依積翠日。宴坐下板。時二僧論野狐話。一云。不昧因果。也未脫得野狐身。一云。不落因果。又何曾墮野狐來。師聞之悚然。因詣積翠庵。渡澗猛省。述偈曰。不落不昧。僧俗本無忌諱。丈夫氣宇如王。爭受囊藏被蓋。一條楖栗任縱橫。野狐跳入金毛隊。翠見為助喜。住後上堂。舉風幡話。頌曰。不是風兮不是幡。白雲依舊覆青山。年來老大渾無力。偷得忙中些子閑。

蘄州四祖山法演禪師

桂州人也。僧問。如何是心相。師曰。山河大地。曰。如何是心體。師曰。汝喚甚麼作山河大地。上堂。葉辭柯。秋已暮。參玄人。須警悟。莫謂來年更有春。等閑蹉了巖前路。且道作么生是巖前路。良久曰。險。上堂。主山吞卻案山。尋常言論。拄杖子普該塵剎。未足為奇。光境兩亡。復是何物。良久曰。劫火洞然毫末盡。青山依舊白雲中。上堂。佛祖之道。壁立千仞。

【現代漢語翻譯】 現代漢語譯本： 中捉月（水中撈月）。單傳心印（不立文字，直指人心）。特地多端（徒增麻煩）。德山（Deshan，人名）臨濟（Linji，人名）枉用工夫。石鞏（Shigong，人名）子湖（Zihu，地名）翻成特地。若是保寧（Baoning，地名）總不恁么。但自隨緣飲啄（隨緣生活）。一切尋常。深遁白雲（隱居山林）。甘為無學之者。敢問諸人。保寧（Baoning，地名）畢竟將何報答四恩三有（四種恩情和三界眾生）？良久曰。愁人莫向愁人說，說向愁人愁殺人。師示寂（圓寂）。阇維（火化）。有終不壞者二。糝以五色舍利（五色結晶體）。塔于雨華臺（Yuhua Terrace，地名）之左。

南安軍雪峰道圓禪師（Xuefeng Daoyuan，人名）

南雄（Nanxiong，地名）人也。依積翠（Jicui，地名）日。宴坐下板。時二僧論野狐話。一云。不昧因果（不否定因果）。也未脫得野狐身。一云。不落因果（不執著因果）。又何曾墮野狐來。師聞之悚然。因詣積翠庵（Jicui Temple，地名）。渡澗猛省。述偈曰。不落不昧。僧俗本無忌諱。丈夫氣宇如王。爭受囊藏被蓋。一條楖栗任縱橫。野狐跳入金毛隊。翠見為助喜。住後上堂。舉風幡話。頌曰。不是風兮不是幡。白雲依舊覆青山。年來老大渾無力。偷得忙中些子閑。

蘄州四祖山法演禪師（Fayan，人名）

桂州（Guizhou，地名）人也。僧問。如何是心相？師曰。山河大地。曰。如何是心體？師曰。汝喚甚麼作山河大地？上堂。葉辭柯，秋已暮。參玄人，須警悟。莫謂來年更有春，等閑蹉了巖前路。且道作么生是巖前路？良久曰。險。上堂。主山吞卻案山。尋常言論。拄杖子普該塵剎。未足為奇。光境兩亡，復是何物？良久曰。劫火洞然毫末盡，青山依舊白雲中。上堂。佛祖之道，壁立千仞。

【English Translation】 English version: Catching the moon in water. Transmitting the mind-seal directly. Deliberately creating complications. Deshan (Deshan, a name) and Linji (Linji, a name) wasted their efforts. Shigong (Shigong, a name) and Zihu (Zihu, a place name) turned it into something special. If it were Baoning (Baoning, a place name), it wouldn't be like that at all. Just follow conditions in eating and drinking, everything is ordinary. Deeply hidden in the white clouds, content to be one who has nothing to learn. I dare to ask everyone, how will Baoning (Baoning, a place name) ultimately repay the four debts of gratitude and the three realms of existence (four kinds of kindness and beings in the three realms)? After a long pause, he said, 'A sorrowful person should not speak to another sorrowful person, for speaking to a sorrowful person will only make them even more sorrowful.' The master passed away (passed into nirvana). Cremated (cremation). There were two things that remained indestructible. Mixed with five-colored sharira (five-colored crystal relics), a stupa was built to the left of Yuhua Terrace (Yuhua Terrace, a place name).

Zen Master Xuefeng Daoyuan (Xuefeng Daoyuan, a name) of Nan'an Army

He was from Nanxiong (Nanxiong, a place name). He relied on Jicui (Jicui, a place name) daily, sitting in meditation on the lower board. At that time, two monks were discussing the story of the wild fox. One said, 'Not being ignorant of cause and effect (not denying karma), he still hasn't escaped the body of a wild fox.' The other said, 'Not falling into cause and effect (not being attached to karma), how could he have ever fallen into the wild fox?' The master was startled upon hearing this. He then went to Jicui Temple (Jicui Temple, a place name). Crossing the stream, he had a sudden realization. He composed a verse saying, 'Not falling, not being ignorant, monks and laypeople originally have no taboos. A man's spirit is like a king, why accept being hidden in a bag and covered? A single staff allows free rein, the wild fox jumps into the golden-haired lion's den.' Cui was pleased and helped him. After residing there, he ascended the hall and spoke about the wind and banner story. He praised, 'It's not the wind, it's not the banner, the white clouds still cover the green mountains. As the years pass, I grow old and weak, stealing a little leisure in the midst of busyness.'

Zen Master Fayan (Fayan, a name) of the Fourth Ancestor Mountain in Qizhou

He was from Guizhou (Guizhou, a place name). A monk asked, 'What is the appearance of the mind?' The master said, 'Mountains, rivers, and the great earth.' The monk said, 'What is the substance of the mind?' The master said, 'What do you call mountains, rivers, and the great earth?' Ascending the hall, he said, 'Leaves leave the branches, autumn is late. Those who study the profound must be alert. Don't say that there will be spring next year, carelessly missing the path before the cliff.' Then tell me, what is the path before the cliff? After a long pause, he said, 'Dangerous.' Ascending the hall, he said, 'The main mountain swallows the facing mountain. Ordinary talk. The staff universally covers the dust realms, not enough to be strange. Light and object both disappear, what is it then?' After a long pause, he said, 'The fire of the kalpa burns, reducing everything to ashes, the green mountains remain in the white clouds.' Ascending the hall, he said, 'The path of the Buddhas and ancestors stands like a wall ten thousand feet high.'

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擬議馳求。還同點額。識不能識。智不能知。古聖到這裡。垂一言半句。要你諸人有個入處。所以道。低頭不見地。仰面不見天。欲識白牛處。但看髑髏前。如今頭上是屋。腳下是地。面前是佛殿。且道白牛在甚麼處。乃召大眾。眾舉頭。師叱之。

南康軍清隱潛庵清源禪師

豫章鄧氏子。上堂。寒風激水成冰。杲日照冰成水。冰水本自無情。各各應時而至。世間萬物皆然。不用強生擬議。上堂。先師初事棲賢諟泐潭澄歷二十年。宗門奇奧。經論玄要。莫不貫穿。及因云峰指見慈明。則一字無用。遂設三關語以驗學者。而學者如葉公畫龍。龍現即怖。

安州興國院契雅禪師

僧問。請師不于語默里答話。師以拄杖卓一下。僧曰。和尚莫草草匆匆。師曰。西天斬頭截臂。僧禮拜。師曰。墮也。墮也。上堂。心如朗月連天靜。遂打一圓相曰。寒山子聻。性似寒潭徹底清。是何境界。良久曰。無價夜光人不識。識得又堪作甚麼。凡夫虛度幾千春。乃呵呵大笑曰。爭如獨坐明窗下。華落華開自有時。下座。

齊州靈巖山重確正覺禪師

上堂。祖師心印。狀似鐵牛之機。針挑不出。匙挑不上。過在阿誰。綠雖千種草。香祇一株蘭。上堂。不方不圓。不上不下。驢鳴狗吠。十方無價。拍禪床

【現代漢語翻譯】 現代漢語譯本 試圖通過思索來尋求真理，就像在額頭上點墨一樣徒勞無功。意識無法識別，智慧無法認知。古代聖賢到了這個境界，會留下隻言片語，希望能讓你們這些人找到入門之處。所以說：『低頭看不見地，抬頭看不見天。想要認識白牛的所在，只需看看髑髏之前。』現在頭上是屋頂，腳下是土地，面前是佛殿，那麼，白牛究竟在哪裡呢？於是召集大眾。大眾抬頭看。禪師呵斥他們。

南康軍清隱潛庵清源禪師

豫章鄧氏之子。上堂說法。寒風激盪水面結成冰，溫暖的陽光照耀冰面化為水。冰和水本身都沒有情感，各自應時而至。世間萬物都是如此，不必強行生出思慮和議論。上堂說法。先師最初侍奉棲賢諟泐潭澄禪師二十年，對於宗門的精妙之處，以及經論的玄奧要義，沒有不通曉貫穿的。等到因為云峰禪師的指點而見到慈明禪師，便覺得以前所學一字無用。於是設定三關語來檢驗學人，而學人就像葉公畫龍一樣，龍一出現就感到害怕。

安州興國院契雅禪師

有僧人問道：『請禪師不在言語和沉默中回答問題。』禪師用拄杖敲擊了一下地面。僧人說：『和尚不要如此草率匆忙。』禪師說：『西天有斬頭截臂之事。』僧人禮拜。禪師說：『墮落了，墮落了。』上堂說法。心如明亮的月亮，與天相連般寂靜。』於是打了一個圓相說：『像寒山子一樣嗎？』『本性如同寒潭一般，清澈見底。』這是什麼境界？良久之後說：『無價的夜明珠，人們不認識，即使認識了又能做什麼呢？』凡夫俗子虛度了幾千個春秋。』於是呵呵大笑說：『怎如獨自坐在明亮的窗下，花開花落自有其時。』下座。

齊州靈巖山重確正覺禪師

上堂說法。祖師的心印，就像鐵牛的機關一樣，針挑不出來，勺子也挑不上去。過錯在誰呢？綠色的草雖有千種，香氣卻只有一株蘭花。上堂說法。不方不圓，不上不下，驢叫狗吠，十方世界都無法估價。』拍擊禪床。

【English Translation】 English version To seek truth through deliberation is as futile as tattooing one's forehead. Consciousness cannot recognize it, and wisdom cannot know it. When ancient sages reached this state, they would leave behind a few words, hoping to provide an entry point for you all. Therefore, it is said: 'Looking down, one cannot see the ground; looking up, one cannot see the sky. If you want to know where the white ox is, just look before the skull.' Now, above your heads is the roof, beneath your feet is the ground, and before you is the Buddha hall. So, where exactly is the white ox? Then he summoned the assembly. The assembly looked up. The Master rebuked them.

Zen Master Qingyin Qian'an Qingyuan of Nankang Army

A son of the Deng family of Yuzhang. Ascended the hall. Cold winds stir the water to form ice; the bright sun shines on the ice to form water. Ice and water are inherently without emotion, each arriving in due season. All things in the world are like this; there is no need to force speculation and deliberation. Ascended the hall. The former master initially served Zen Master Qixian Shi Le Tan Cheng for twenty years. He thoroughly understood the wonders of the Zen school and the profound essentials of the scriptures and treatises. When, through the guidance of Yunfeng, he met Ciming, he felt that all he had learned before was useless. Thus, he set up three critical phrases to test students, but the students were like Lord Ye painting a dragon; they were frightened as soon as the dragon appeared.

Zen Master Qiya of Xingguo Monastery in Anzhou

A monk asked, 'Please, Master, answer without using speech or silence.' The Master struck the ground once with his staff. The monk said, 'Venerable Master, do not be so hasty and hurried.' The Master said, 'In the Western Heaven, there is the cutting off of heads and arms.' The monk bowed. The Master said, 'Fallen, fallen.' Ascended the hall. 'The mind is like a bright moon, connected to the sky, still.' Then he drew a circle and said, 'Like Hanshanzi?' 'The nature is like a cold pond, clear to the bottom.' What is this state? After a long silence, he said, 'The priceless night-shining pearl is not recognized by people; even if they recognize it, what can they do with it?' Ordinary people waste thousands of springs.' Then he laughed loudly and said, 'How can it compare to sitting alone by a bright window, where flowers bloom and fall in their own time?' Descended from the seat.

Zen Master Chongque Zhengjue of Lingyan Mountain in Qizhou

Ascended the hall. The ancestral teacher's mind-seal is like the mechanism of an iron ox; a needle cannot pick it out, nor can a spoon scoop it up. Whose fault is it? Though there are a thousand kinds of green grass, there is only one orchid with fragrance. Ascended the hall. Not square, not round, not above, not below, the braying of a donkey, the barking of a dog, the ten directions are priceless.' Strikes the Zen platform.

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。下座。

䖍州廉泉院曇秀禪師

僧問。滿口道不得時如何。師曰。話墮也。問。不與萬法為侶時如何。師曰。自家肚皮自家畫。問。如何是學人轉身處。師曰。掃地澆華。曰。如何是學人親切處。師曰。高枕枕頭。曰。總不恁么時如何。師曰。鶯啼嶺上。華髮巖前。問。如何是衲僧口。師曰。殺人不用刀。

南嶽高臺寺宣明佛印禪師

僧問。正法眼藏。涅槃妙心。便請拈出。師直上覷。僧曰。恁么則人天有賴。師曰。金屑雖貴。

蘄州三角山慧澤禪師

僧問。師登寶座。大眾側聆。師卓拄杖一下。僧曰。答即便答。又卓個甚麼。師曰。百雜碎。

南嶽法輪文昱禪師

上堂。以拄杖卓一卓。喝一喝曰。雪上加霜。眼中添屑。若也不會。北郁單越。

信州靈鷲慧覺禪師

上堂。大眾。百千三昧．無量妙義。盡在諸人腳跟下。各請自家回互取。會么。回互不回互。認取歸家路。智慧為橋樑。柔和作依怙。居安則慮危。在樂須知苦。君不見。龐居士。黃金拋卻如糞土。父子團圞頭。共說無生語。無生語。仍記取。九夏雪華飛。三冬汗如雨。

黃檗積翠永庵主

示眾。山僧住庵來。無禪可說。無法可傳。亦無羞珍異寶。祇收得續火柴頭一個。留與

【現代漢語翻譯】 現代漢語譯本 下座。

虔州廉泉院曇秀禪師

僧問：『滿口道不得時如何？』（當無法用言語表達時，該怎麼辦？）師曰：『話墮也。』（已經落入言語的陷阱了。）問：『不與萬法為侶時如何？』（當不與世間萬物為伴時，該怎麼辦？）師曰：『自家肚皮自家畫。』（自己的事情自己解決。）問：『如何是學人轉身處？』（學人應該如何轉變？）師曰：『掃地澆華。』（掃地和澆花。）曰：『如何是學人親切處？』（學人應該如何親近真理？）師曰：『高枕枕頭。』（安心睡覺。）曰：『總不恁么時如何？』（如果完全不是這樣，又該如何？）師曰：『鶯啼嶺上，華髮巖前。』（黃鶯在山嶺上啼叫，白髮在巖石前飄動。）問：『如何是衲僧口？』（什麼是僧人的口？）師曰：『殺人不用刀。』（殺人不需要刀。）

南嶽高臺寺宣明佛印禪師

僧問：『正法眼藏（the treasury of the true Dharma eye），涅槃妙心（the wonderful mind of Nirvana），便請拈出。』（請您展示出來。）師直上覷。（禪師向上看。）僧曰：『恁么則人天有賴。』（這樣的話，人天都依賴您了。）師曰：『金屑雖貴。』（金屑雖然珍貴。）

蘄州三角山慧澤禪師

僧問：『師登寶座，大眾側聆。』（禪師登上寶座，大眾在一旁傾聽。）師卓拄杖一下。（禪師用拄杖敲了一下。）僧曰：『答即便答，又卓個甚麼？』（要回答就回答，又敲什麼？）師曰：『百雜碎。』（亂七八糟。）

南嶽法輪文昱禪師

上堂。以拄杖卓一卓，喝一喝曰：『雪上加霜，眼中添屑。若也不會，北郁單越（Uttarakuru）。』（雪上加霜，眼中添灰。如果還不明白，就去北郁單越。）

信州靈鷲慧覺禪師

上堂。大眾，百千三昧（samādhi），無量妙義，盡在諸人腳跟下。各請自家回互取。會么？回互不回互？認取歸家路。智慧為橋樑，柔和作依怙。居安則慮危，在樂須知苦。君不見，龐居士（Layman Pang）。黃金拋卻如糞土。父子團圞頭，共說無生語。無生語，仍記取。九夏雪華飛，三冬汗如雨。（大眾，成千上萬的禪定，無量的微妙意義，都在你們的腳下。各自拿回去體會。明白了嗎？體會還是不體會？認清回家的路。智慧是橋樑，柔和是依靠。安居時要考慮危險，快樂時要知道痛苦。你們沒看到嗎，龐居士，把黃金拋棄得像糞土一樣。父子團聚在一起，共同談論無生之理。無生之理，仍然要記住。盛夏時節雪花飛舞，寒冬臘月汗如雨下。）

黃檗積翠永庵主

示眾。山僧住庵來，無禪可說，無法可傳。亦無羞珍異寶，祇收得續火柴頭一個。留與

【English Translation】 English version Descending from the seat.

Chan Master Tanxiu of Lianquan Temple in Qianzhou

A monk asked: 'What is it when one cannot speak a full mouth?' (What happens when one cannot express oneself fully?) The Master said: 'Words have fallen.' (You have already fallen into the trap of words.) The monk asked: 'What is it when one does not associate with the myriad dharmas?' (What happens when one does not associate with the myriad phenomena?) The Master said: 'Draw your own belly yourself.' (Solve your own problems yourself.) The monk asked: 'What is the turning point for a student?' (How should a student transform?) The Master said: 'Sweeping the ground and watering the flowers.' (Sweeping the ground and watering the flowers.) The monk said: 'What is the intimate place for a student?' (How should a student be intimate with the truth?) The Master said: 'Sleeping soundly with a pillow.' (Sleeping soundly with a pillow.) The monk said: 'What if it is not like this at all?' (What if it is not like this at all?) The Master said: 'Orioles sing on the ridge, white hair before the rocks.' (Orioles sing on the ridge, white hair flutters before the rocks.) The monk asked: 'What is the mouth of a mendicant monk?' (What is the mouth of a mendicant monk?) The Master said: 'Killing people without a knife.' (Killing people without a knife.)

Chan Master Xuangming Foyin of Gaotai Temple in Nanyue

A monk asked: 'The treasury of the True Dharma Eye (正法眼藏), the wonderful mind of Nirvana (涅槃妙心), please present them.' The Master looked straight up. The monk said: 'In that case, humans and gods are dependent on you.' The Master said: 'Although gold dust is precious.' (Although gold dust is precious.)

Chan Master Huize of Sanjiao Mountain in Qizhou

A monk asked: 'The Master ascends the precious seat, and the assembly listens attentively.' (The Master ascends the precious seat, and the assembly listens attentively.) The Master struck the staff once. The monk said: 'Answer if you are going to answer, what are you striking for?' The Master said: 'A hundred scattered fragments.' (A complete mess.)

Chan Master Wenyu of Falung Temple in Nanyue

Entering the hall, he struck the staff once and shouted: 'Adding frost to snow, adding dust to the eyes. If you still don't understand, go to Uttarakuru (北郁單越).' (Adding frost to snow, adding dust to the eyes. If you still don't understand, go to Uttarakuru.)

Chan Master Huijue of Lingjiu Temple in Xinzhou

Entering the hall, he said: 'The assembly, hundreds of thousands of samādhis (三昧), immeasurable wonderful meanings, are all under your feet. Please take them back and understand them for yourselves. Do you understand? Understand or not understand? Recognize the way home. Wisdom is the bridge, gentleness is the reliance. When living in peace, be mindful of danger; when in happiness, know suffering. Have you not seen Layman Pang (龐居士)? He threw away gold like dirt. Father and son gathered together, speaking of the unproduced. The unproduced, still remember it. In the ninth summer, snowflakes fly; in the third winter, sweat pours like rain.' (The assembly, hundreds of thousands of samādhis, immeasurable wonderful meanings, are all under your feet. Please take them back and understand them for yourselves. Do you understand? Understand or not understand? Recognize the way home. Wisdom is the bridge, gentleness is the reliance. When living in peace, be mindful of danger; when in happiness, know suffering. Have you not seen Layman Pang? He threw away gold like dirt. Father and son gathered together, speaking of the unproduced. The unproduced, still remember it. In the ninth summer, snowflakes fly; in the third winter, sweat pours like rain.)

Abbot Yong of Jicui Hermitage in Huangbo

Instructing the assembly: 'Since this mountain monk has lived in the hermitage, there is no Chan to speak of, no Dharma to transmit. I am not ashamed of rare and precious treasures, I only collected a single piece of firewood to continue the fire. I leave it to

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後人。令他煙焰不絕。火光長明。遂擲下拂子。時有僧就地拈起。吹一吹。師便喝曰。誰知續火柴頭。從這漢邊煙消火滅去。乃拂袖歸庵。僧吐舌而去。

廬山歸宗志芝庵主

臨江人也。壯為苾芻。依黃龍于歸宗。遂領深旨。有偈曰。未到應須到。到了令人笑。眉毛本無用。無渠底波俏。未幾。龍引退。芝陸沉于眾。一日普請罷。書偈曰。茶芽蔍蔌初離焙。筍角狼忙又吐泥。山舍一年春事辦。得閑誰管板頭低。由是衲子親之。師不懌。結茆絕頂。作偈曰。千峰頂上一間屋。老僧半間云半間。昨夜云隨風雨去。到頭不似老僧閑。

南嶽下十三世上

黃龍心禪師法嗣

隆興府黃龍死心悟新禪師

韶州黃氏子。生有紫肉幕左肩。右袒如僧伽梨狀。壯依佛陀院德修。祝髮進具后。遊方至黃龍。謁晦堂。堂豎拳問曰。喚作拳頭則觸。不喚作拳頭則背。汝喚作甚麼。師罔措。經二年。方領解。然尚談辯。無所抵捂。堂患之。偶與語至其銳。堂遽曰。住。住。說食豈能飽人。師窘。乃曰。某到此弓折箭盡。望和尚慈悲。指個安樂處。堂曰。一塵飛而翳天。一芥墮而覆地。安樂處政忌上座許多骨董。直須死卻無量劫來全心乃可耳。師趨出。一日。聞知事捶行者。而迅雷忽震。即大悟。趨見晦堂。

【現代漢語翻譯】 現代漢語譯本 後來的人，讓他（指開悟者）的智慧之火不熄滅，光芒長明。於是擲下拂塵。當時有個僧人就地撿起拂塵，吹一吹。禪師便呵斥道：『誰知道接續火種的柴頭，從這人（指吹拂塵的僧人）這裡煙消火滅了。』於是甩袖回到自己的庵堂，那僧人吐了吐舌頭就離開了。

廬山歸宗志芝庵主（廬山歸宗寺的志芝禪師）

是臨江人。年輕時成為僧人，依止黃龍慧南禪師于歸宗寺，於是領悟了深奧的禪旨。有偈語說：『未到（開悟）的時候必須到達（開悟），到達（開悟）了卻令人發笑。眉毛本來就沒有什麼用處，沒有它反而更俏皮。』沒過多久，黃龍慧南禪師退隱，志芝禪師也隱沒在眾人之中。一天普請（集體勞作）完畢，寫下偈語說：『茶芽細嫩剛剛離開烘焙，筍角匆忙地又鑽出泥土。山寺一年中的春事已經辦完，得空閑了誰還管那低矮的木板床。』因此僧人們都親近他，禪師卻不高興，於是結草為廬在山頂隱居，作偈語說：『千峰頂上一間屋，老僧半間云半間。昨夜云隨風雨去，到頭來不如老僧清閑。』

南嶽下十三世

黃龍心禪師法嗣（黃龍慧南禪師的法嗣）

隆興府黃龍死心悟新禪師（隆興府黃龍山的死心悟新禪師）

是韶州黃氏之子，出生時左肩有紫色肉膜，右袒的形狀像僧伽梨（袈裟）。長大后依止佛陀院的德修禪師，剃度受戒后，遊方來到黃龍山，拜見晦堂祖心禪師。晦堂祖心禪師豎起拳頭問道：『說是拳頭就觸犯了，說不是拳頭就違背了，你說是甚麼？』悟新禪師茫然不知所措。過了兩年，才領悟瞭解，然而仍然喜歡談論辯解，沒有阻礙。晦堂祖心禪師為此感到憂慮。一次與他談話說到他的銳氣時，晦堂祖心禪師突然說：『住！住！說食物怎麼能讓人吃飽？』悟新禪師窘迫，於是說：『我到這裡已經弓折箭盡，希望和尚慈悲，指點一個安樂的地方。』晦堂祖心禪師說：『一粒塵埃飛起就能遮蔽天空，一棵小草落下就能覆蓋大地，安樂的地方正忌諱你這麼多的舊東西。必須徹底死去無量劫以來的全部心念才可以。』悟新禪師快步走出。一天，聽到知事僧鞭打行者，忽然迅雷震響，立刻大悟，快步去見晦堂祖心禪師。

【English Translation】 English version A later person, let his (referring to the enlightened one) flame of wisdom not be extinguished, and the light shine brightly. Then he threw down the whisk. At that time, a monk picked up the whisk on the spot and blew on it. The Zen master scolded: 'Who knows that the firewood for continuing the fire, from this person (referring to the monk blowing the whisk) has vanished into smoke.' Then he flicked his sleeves and returned to his hermitage, and the monk stuck out his tongue and left.

Chief Zhi of Guizong Temple on Mount Lu (Zen Master Zhi of Guizong Temple on Mount Lu)

Was a native of Linjiang. In his youth, he became a monk and relied on Zen Master Huanglong Huinan at Guizong Temple, and then he understood the profound Zen principles. There is a verse that says: 'When you haven't arrived (enlightened), you must arrive (enlightened), but arriving (enlightened) makes people laugh. Eyebrows are originally useless, without them, they are even more charming.' Not long after, Zen Master Huanglong Huinan retired, and Zen Master Zhi also disappeared among the crowd. One day, after universal labor (collective work) was completed, he wrote a verse saying: 'The tender tea buds have just left the roasting, and the bamboo shoots are busy sprouting from the soil again. The spring affairs of the mountain temple for the year have been completed, and who cares about the low wooden bed when they are free?' Therefore, the monks were close to him, but the Zen master was unhappy, so he built a thatched hut on the top of the mountain and lived in seclusion, writing a verse saying: 'A room on the top of a thousand peaks, the old monk half a room, the clouds half a room. Last night the clouds followed the wind and rain, in the end, it is not as leisurely as the old monk.'

Thirteenth Generation under Nanyue

Dharma Heir of Zen Master Huanglong Xin (Dharma Heir of Zen Master Huanglong Huinan)

Zen Master Sixin Wuxin of Huanglong in Longxing Prefecture (Zen Master Sixin Wuxin of Huanglong Mountain in Longxing Prefecture)

Was the son of the Huang family in Shaozhou. He was born with a purple fleshy membrane on his left shoulder, and the shape of his right shoulder was like a Sanghati (袈裟, kasaya). When he grew up, he relied on Zen Master Dexiu of Fota Temple. After shaving his head and receiving the precepts, he traveled to Huanglong Mountain and visited Zen Master Huitang Zuxin. Zen Master Huitang Zuxin raised his fist and asked: 'Saying it is a fist is offensive, saying it is not a fist is against it, what do you say it is?' Zen Master Wuxin was at a loss. After two years, he realized and understood, but he still liked to talk and argue, without hindrance. Zen Master Huitang Zuxin was worried about this. Once, when talking to him about his sharpness, Zen Master Huitang Zuxin suddenly said: 'Stop! Stop! How can talking about food satisfy people?' Zen Master Wuxin was embarrassed, so he said: 'I have come here with my bow broken and arrows exhausted. I hope the abbot will be merciful and point out a place of peace.' Zen Master Huitang Zuxin said: 'A speck of dust flying up can cover the sky, a small grass falling can cover the earth, the place of peace is precisely tabooing so many old things from you. You must completely die all the thoughts from countless kalpas to be able to do it.' Zen Master Wuxin walked out quickly. One day, he heard the knowing monk whipping the practitioner, and suddenly thunder rumbled, and he immediately realized greatly, and quickly went to see Zen Master Huitang Zuxin.

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忘納其屨。即自譽曰。天下人總是參得底禪。某是悟得底。堂笑曰。選佛得甲科。何可當也。因號死心叟。僧問。如何是黃龍接人句。師曰。開口要罵人。曰。罵底是接人句。驗人一句又作么生。師曰。但識取罵人。問。弓箭在手。智刃當鋒。龍虎陣圓。請師相見。師曰。敗將不斬。曰。恁么。則銅柱近標修水側。鐵關高鎖鳳凰峰。師曰。不到烏江未肯休。曰。若然者。七擒七縱。正令全提。師曰。棺木里瞠眼。僧禮拜。師曰。苦。苦。問。承師有言。老僧今夏向黃龍潭內。下三百六十個釣筒。未曾遇著個錦鱗紅尾。為復是鉤頭不妙。為復是香餌難尋。師曰。雨過竹風清。云開山嶽露。曰。恁么。則已得真人好訊息。人間天上更無疑。師曰。是鉤頭不妙。是香餌難尋。曰。出身猶可易。脫體道應難。師曰。亂統禪和。如麻似粟。上堂。深固幽遠。無人能到。釋迦老子到不到。若到。因甚麼無人。若不到。誰道幽遠。上堂。祖師心印。狀似鐵牛之機。去即印住。住即印破。祇如不去不住。印即是。不印即是。金果早朝猿摘去。玉華晚后鳳銜歸。上堂。行腳高人解開布袋。放下缽囊。去卻藥忌。一人所在須到。半人所在須到。無人所在也須親到。上堂。拗折拄杖。將甚麼登山渡水。拈卻缽盂匙箸。將甚麼吃粥吃飯。不如向

【現代漢語翻譯】 現代漢語譯本： （死心禪師）忘記穿鞋子。就自我誇耀說：『天下人總是參禪的，我是悟禪的。』黃龍禪師笑著說：『選佛得了第一名，怎麼可以這樣！』因此號稱死心叟（禪師的稱號）。 有僧人問：『如何是黃龍（黃龍慧南禪師）接引人的語句？』 死心禪師說：『開口就要罵人。』 僧人說：『罵人就是接引人的語句嗎？那麼，檢驗人的語句又該怎麼說呢？』 死心禪師說：『只要認識到罵人就行了。』 有僧人問：『弓箭在手，智慧之刃正當鋒芒，龍虎之陣已經擺好，請禪師相見。』 死心禪師說：『戰敗的將領不斬殺。』 僧人說：『既然這樣，那麼銅柱（指交趾，古代安南，即今越南北部）靠近標示修水的地方，鐵門高高地鎖在鳳凰峰。』 死心禪師說：『不到烏江（項羽自刎的地方）決不罷休。』 僧人說：『如果這樣，那麼七擒七縱（諸葛亮對孟獲），正令全部提持。』 死心禪師說：『棺材裡瞪大眼睛。』 僧人禮拜。 死心禪師說：『苦啊，苦啊。』 有僧人問：『聽禪師您說，老僧今年夏天在黃龍潭內，下了三百六十個釣筒，未曾遇到一條錦鱗紅尾的魚。是鉤頭不好，還是香餌難以尋覓？』 死心禪師說：『雨後竹林風清，云開山嶽顯露。』 僧人說：『既然這樣，那麼已經得到真人的好訊息，人間天上更沒有懷疑了。』 死心禪師說：『是鉤頭不好，是香餌難以尋覓。』 僧人說：『出身容易，脫體（指開悟）的道理應該很難。』 死心禪師說：『胡亂統攝的禪和子，多如麻，像粟米。』 死心禪師上堂說法：『深固幽遠，無人能夠到達。釋迦老子（釋迦牟尼佛）到沒到？如果到了，為什麼說無人？如果沒到，誰說深固幽遠？』 死心禪師上堂說法：『祖師心印，形狀像鐵牛的機關。去就印住，住就印破。不如不去不住。印就是，不印就是。金果早晨被猿猴摘去，玉華晚上被鳳凰銜回。』 死心禪師上堂說法：『行腳高人解開布袋，放下缽囊，去掉藥物的禁忌。一人所在必須到達，半人所在必須到達，無人所在也必須親自到達。』 死心禪師上堂說法：『拗斷拄杖，用什麼登山渡水？扔掉缽盂匙箸，用什麼吃粥吃飯？不如向…』

【English Translation】 English version: (Zen Master Sixin) forgot to put on his shoes. Then he praised himself, saying, 'Everyone in the world is practicing Chan (Zen meditation), I am enlightened.' Zen Master Huanglong laughed and said, 'Winning first place in selecting Buddhas, how can it be like this!' Therefore, he was called Old Man Sixin (Zen Master's title). A monk asked, 'What is Huanglong's (Zen Master Huanglong Huinan) phrase for receiving people?' Zen Master Sixin said, 'Opening your mouth to scold people.' The monk said, 'Is scolding people the phrase for receiving people? Then, how should the phrase for testing people be?' Zen Master Sixin said, 'Just recognize the scolding of people.' A monk asked, 'With bow and arrow in hand, the blade of wisdom is at its sharpest, the dragon and tiger formation is complete, please meet the Zen Master.' Zen Master Sixin said, 'A defeated general is not beheaded.' The monk said, 'If so, then the copper pillar (referring to Jiaozhi, ancient Annam, now northern Vietnam) is near the place marking the Xiu River, and the iron gate is high locked on Phoenix Peak.' Zen Master Sixin said, 'I will not rest until I reach Wujiang (where Xiang Yu committed suicide).' The monk said, 'If so, then seven captures and seven releases (Zhuge Liang to Meng Huo), the correct order is fully upheld.' Zen Master Sixin said, 'Staring wide-eyed in the coffin.' The monk bowed. Zen Master Sixin said, 'Bitter, bitter.' A monk asked, 'I heard you say, Zen Master, that this summer the old monk placed three hundred and sixty fishing rods in Huanglong Pool, but never encountered a brocade-scaled red-tailed fish. Is it that the hook is not good, or is the fragrant bait difficult to find?' Zen Master Sixin said, 'After the rain, the bamboo forest is clear with wind, and when the clouds open, the mountains are revealed.' The monk said, 'If so, then I have already received good news from the Real Person, and there is no more doubt in the human and heavenly realms.' Zen Master Sixin said, 'It is that the hook is not good, and the fragrant bait is difficult to find.' The monk said, 'It is easy to leave the body, but the principle of detachment (referring to enlightenment) should be difficult.' Zen Master Sixin said, 'The Chan monks who haphazardly govern are as numerous as hemp and millet.' Zen Master Sixin ascended the hall to preach: 'Deep, solid, and remote, no one can reach it. Did Shakya Laozi (Shakyamuni Buddha) arrive or not? If he arrived, why do you say no one? If he did not arrive, who says deep, solid, and remote?' Zen Master Sixin ascended the hall to preach: 'The ancestral teacher's mind-seal is shaped like the mechanism of an iron ox. Going seals it, staying breaks the seal. It is better to neither go nor stay. Sealing is, not sealing is. The golden fruit is picked by monkeys in the early morning, and the jade flower is carried back by phoenixes in the evening.' Zen Master Sixin ascended the hall to preach: 'A high-ranking traveling person unties the cloth bag, puts down the alms bowl, and removes the taboos of medicine. One person's location must be reached, half a person's location must be reached, and no one's location must be personally reached.' Zen Master Sixin ascended the hall to preach: 'Breaking the staff, what will you use to climb mountains and cross rivers? Throwing away the alms bowl, spoon, and chopsticks, what will you use to eat porridge and rice? It is better to...'

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十字街頭東卜西卜。忽然卜著。是你諸人有彩。若卜不著。也怪云巖不得。上堂。文殊騎師子。普賢騎象王。釋迦老子足躡紅蓮。且道黃龍騎個甚麼。良久曰。近來年老。一步是一步。上堂。清珠下於濁水。濁水不得不清。唸佛投于亂心。亂心不得不佛。佛既不亂。濁水自清。濁水既清。功歸何所。良久曰。幾度黑風翻大海。未曾聞道釣舟傾。上堂。有時破二作三。有時會三歸一。有時三一混同。有時不落數量。且道甚麼處是黃龍為人處。良久曰。珍重。僧問。如何是四大毒蛇。師曰。地水火風。曰。如何是地水火風。師曰。四大毒蛇。曰。學人未曉。乞師方便。師曰。一大既爾。四大亦同。室中問僧。月晦之陰。以五色彩著于瞑中。令百千萬人夜視其色。寧有辯其青黃赤白者么。僧無語。師代曰。個個是盲人。師因王正言問。嘗聞三緣和合而生。又聞即死即生。何故有奪胎而生者。某甚疑之。師曰。如正言作漕使。隨所住處即居其位。還疑否。王曰。不疑。師曰。復何疑也。王于言下領解。師臨寂。示偈曰。說時七顛八倒。默時落二落三。為報五湖禪客。心王自在休參。茶毗設利五色。後有過其區所者。獲之尤甚。塔于晦堂丈室之北。

隆興府黃龍靈源惟清禪師

本州陳氏子。印心於晦堂。每謂人曰。

【現代漢語翻譯】 現代漢語譯本 十字街頭東卜西卜（在十字路口占卜，比喻在各種可能性中選擇）。忽然卜著（突然占卜到了）。是你諸人有彩（是你們這些人有希望）。若卜不著（如果占卜不中）。也怪云巖不得（也不能怪云巖）。 上堂（禪宗術語，指說法）。文殊（Manjusri，智慧的象徵）騎師子（獅子，象徵威猛）。普賢（Samantabhadra，大行愿的象徵）騎象王（象王，象徵穩重）。釋迦老子（Sakyamuni，佛教創始人）足躡紅蓮（腳踩紅蓮，象徵清凈）。且道黃龍（Huanglong，禪師名號）騎個甚麼（騎的是什麼）？良久曰（過了很久說）。近來年老（最近年紀大了）。一步是一步（走一步算一步）。 上堂（禪宗術語，指說法）。清珠下於濁水（清凈的珠子放入濁水中）。濁水不得不清（濁水不得不清澈）。唸佛投于亂心（唸佛投入到散亂的心中）。亂心不得不佛（亂心不得不歸於佛）。佛既不亂（佛既然不散亂）。濁水自清（濁水自然清澈）。濁水既清（濁水既然清澈）。功歸何所（功勞歸於何處）？良久曰（過了很久說）。幾度黑風翻大海（多少次黑風翻動大海）。未曾聞道釣舟傾（未曾聽說釣魚的小船傾覆）。 上堂（禪宗術語，指說法）。有時破二作三（有時將二分解為三）。有時會三歸一（有時將三會歸為一）。有時三一混同（有時三和一混同）。有時不落數量（有時不落入數量的分別）。且道甚麼處是黃龍為人處（請問哪裡是黃龍的立身處世之處）？良久曰（過了很久說）。珍重（請多保重）。 僧問（僧人問）。如何是四大毒蛇（什麼是四大毒蛇）？師曰（禪師說）。地水火風（地、水、火、風）。曰（僧人說）。如何是地水火風（什麼是地、水、火、風）？師曰（禪師說）。四大毒蛇（四大毒蛇）。曰（僧人說）。學人未曉（學人還不明白）。乞師方便（請禪師開示）。師曰（禪師說）。一大既爾（一個大了是這樣）。四大亦同（四大也是一樣）。 室中問僧（在房間里問僧人）。月晦之陰（在月亮昏暗的夜晚）。以五色彩著于瞑中（將五種顏色的東西放在黑暗中）。令百千萬人夜視其色（讓成千上萬的人在夜晚看這些顏色）。寧有辯其青黃赤白者么（難道有人能分辨出青黃赤白嗎）？僧無語（僧人無語）。師代曰（禪師代替回答說）。個個是盲人（個個都是盲人）。 師因王正言問（禪師因為王正言的提問）。嘗聞三緣和合而生（曾經聽說三緣和合而生）。又聞即死即生（又聽說即死即生）。何故有奪胎而生者（為什麼有奪胎而生的人）？某甚疑之（我非常疑惑）。師曰（禪師說）。如正言作漕使（比如正言你做漕運使）。隨所住處即居其位（隨著所居住的地方就佔據那個位置）。還疑否（還疑惑嗎）？王曰（王正言說）。不疑（不疑惑）。師曰（禪師說）。復何疑也（還有什麼疑惑呢）？王于言下領解（王正言在禪師的言語下領悟理解）。 師臨寂（禪師臨終）。示偈曰（留下偈語說）。說時七顛八倒（說的時候七顛八倒）。默時落二落三（沉默的時候丟三落四）。為報五湖禪客（告訴五湖的禪宗修行者）。心王自在休參（心王自在，停止參禪）。茶毗設利五色（火化后舍利呈現五種顏色）。後有過其區所者（後來有經過他火化的地方的人）。獲之尤甚（得到的舍利更多）。塔于晦堂丈室之北（塔建在晦堂禪師的房間北面）。 隆興府黃龍靈源惟清禪師（Huanglong Lingyuan Weiqing，隆興府黃龍靈源惟清禪師） 本州陳氏子（本州陳姓人家的兒子）。印心於晦堂（在晦堂禪師處印心）。每謂人曰（常常對人說）。

【English Translation】 English version At the crossroads, divining east and west (a metaphor for choosing among various possibilities). Suddenly, a divination hits the mark. It is you all who have a chance (you all have hope). If the divination doesn't hit the mark, you can't blame Yunyan (a Zen master). Ascending the hall (a Zen term for giving a Dharma talk). Manjusri (the embodiment of wisdom) rides a lion (symbolizing power). Samantabhadra (the embodiment of great vows) rides an elephant king (symbolizing stability). Old Sakyamuni (the founder of Buddhism) treads on a red lotus (symbolizing purity). Tell me, what does Huanglong (Huanglong, the Zen master's name) ride? After a long pause, he said, 'Recently, I'm getting old. Each step is just one step.' Ascending the hall (a Zen term for giving a Dharma talk). A clear pearl dropped into muddy water, the muddy water cannot but become clear. Reciting the Buddha's name cast into a chaotic mind, the chaotic mind cannot but turn to the Buddha. Since the Buddha is not chaotic, the muddy water is naturally clear. Since the muddy water is clear, to whom does the merit belong? After a long pause, he said, 'Many times the black wind has overturned the great sea, but I have never heard of a fishing boat capsizing.' Ascending the hall (a Zen term for giving a Dharma talk). Sometimes breaking two into three, sometimes uniting three into one. Sometimes three and one are mixed together, sometimes not falling into numerical distinctions. Tell me, where is Huanglong's way of being for others? After a long pause, he said, 'Take care.' A monk asked, 'What are the four great poisonous snakes?' The master said, 'Earth, water, fire, and wind.' The monk said, 'What are earth, water, fire, and wind?' The master said, 'The four great poisonous snakes.' The monk said, 'This student does not understand, I beg the master for expedient means.' The master said, 'If one great element is like this, the four great elements are the same.' In the room, he asked a monk, 'In the darkness of a moonless night, if you put five-colored objects in the darkness, and have hundreds of thousands of people look at the colors at night, would anyone be able to distinguish between blue, yellow, red, and white?' The monk was silent. The master said in his place, 'Everyone is blind.' The master, because of Wang Zhengyan's question, 'I have heard that things are born from the union of three conditions, and I have also heard that one dies and is immediately reborn. Why are there those who are born by seizing a womb? I am very doubtful about this.' The master said, 'For example, Zhengyan, if you were to be a transport commissioner, you would immediately occupy the position wherever you reside. Do you doubt this?' Wang said, 'I do not doubt it.' The master said, 'What else is there to doubt?' Wang understood under the words. The master, approaching his death, left a verse saying, 'When speaking, I am all topsy-turvy; when silent, I am forgetful. To tell the Zen travelers of the Five Lakes, the mind-king is free, stop meditating.' After cremation, the sarira (relics) were of five colors. Later, those who passed by the area where he was cremated obtained even more relics. The stupa (pagoda) was built north of the abbot's room of Huitang (the name of another Zen master). Huanglong Lingyuan Weiqing, Zen Master of Longxing Prefecture He was a son of the Chen family of this prefecture. He had his mind sealed by Huitang. He often said to people.

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今之學者未脫生死。病在甚麼處。病在偷心未死耳。然非其罪。為師者之罪也。如漢高帝紿韓信而殺之。信雖死。其心果死乎。古之學者。言下脫生死。效在甚麼處。在偷心已死。然非學者自能爾。實為師者鉗錘妙密也。如梁武帝御大殿見侯景。不動聲氣而景之心已枯竭無餘矣。諸方所說非不美麗。要之如趙昌畫華。華雖逼真而非真華也。上堂。鼓聲才動。大眾云臻。無限天機。一時漏泄。不孤正眼。便合歸堂。更待繁詞。沉埋宗旨。縱謂釋迦不出世。四十九年說。達磨不西來。少林有妙訣。修山主也似萬里望鄉關。又道。若人識祖佛。當處便超越。直饒恁么悟入親切去。更有轉身一路。勘過了打。以拂子擊禪床。下座。上堂。江月照。松風吹。永夜清宵更是誰。霧露雲霞遮不得。箇中猶道不如歸。復何歸。荷葉團團團似鏡。菱角尖尖尖似錐。上堂。三世諸佛。不知有恩無重報。貍奴白牯。卻知有功不浪施。明大用。曉全機。絕軌跡。不思議。歸去好。無人知。衝開碧落松千尺。截斷紅塵水一溪。上堂。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。祖師恁么說話。瞎卻天下人眼。識是非．別緇素底衲僧。到這裡如何辨明。未能行到水窮處。難解坐看云起時。

隆興府泐潭草堂善清禪師

南雄州何氏子。初

【現代漢語翻譯】 現代漢語譯本： 現在的學人未能脫離生死輪迴，病癥在哪裡呢？病癥在於『偷心』（指攀緣外境、追逐妄念的心）沒有死滅罷了。然而這並非學人自身的罪過，而是為師者的罪過啊。好比漢高帝欺騙韓信並將他殺害，韓信雖然死了，他的『心』果真死了嗎？ 古代的學人，在言語之下就能脫離生死輪迴，效驗在哪裡呢？在於『偷心』已經死滅。然而這並非學人自己能夠做到，實在是為師者鉗錘（比喻嚴格的教導和磨練）巧妙嚴密啊。好比梁武帝在大殿上接見侯景，不動聲色，而侯景的『心』已經枯竭無餘了。 各處所說的道理並非不美好，但要而言之，就像趙昌畫的花，花雖然逼真但並非真花啊。 （善清禪師）上堂說法：鼓聲才響動，大眾雲集而來，無限的天機，一時之間泄漏無遺。不辜負具有正眼的人，便應該各自歸堂。如果還要等待繁瑣的言辭，就會沉埋了宗旨。縱然說釋迦牟尼佛沒有出世，四十九年沒有說法，達摩祖師沒有西來，少林寺沒有妙訣，（那也只是）修山主也像是萬里之外遙望家鄉。 又說：『如果有人認識祖佛，當下就能超越。』縱然如此悟入親切，更有轉身一路，勘驗過了就打！ （善清禪師）用拂子擊打禪床，下座。 （善清禪師）上堂說法：江上的月亮照耀著，松樹的清風吹拂著，永夜清宵，又是誰在享受這美景？霧露雲霞遮蔽不住這清光，但其中仍然說道不如歸去。 又歸向何處呢？荷葉團團，團團像鏡子；菱角尖尖，尖尖像錐子。 （善清禪師）上堂說法：三世諸佛，不知道有恩情是否應該厚報；貍貓和白牛，卻知道有功勞不會白白施捨。明白大用，曉了全機，斷絕軌跡，不可思議。歸去好啊，無人知曉。衝開碧落，松樹高千尺；截斷紅塵，溪水長一溪。 （善清禪師）上堂說法：至道沒有困難，只在于嫌棄揀擇。只要不憎恨不喜愛，就能洞然明白。祖師這樣說話，瞎了天下人的眼睛。認識是非、分辨緇素（僧人和俗人）的衲僧，到這裡如何辨明？未能走到山窮水盡之處，難以理解坐看云起時的心境。

隆興府泐潭草堂善清禪師

（善清禪師是）南雄州何氏之子，最初...

【English Translation】 English version: Present-day learners have not yet escaped birth and death. Where does the illness lie? The illness lies in the 'stealing mind' (referring to the mind that clings to external objects and chases after delusive thoughts) not being dead. However, this is not the fault of the learners themselves, but the fault of the teachers. It's like Emperor Gao of Han deceiving Han Xin and killing him. Although Han Xin died, did his 'mind' truly die? Ancient learners, upon hearing words, could escape birth and death. Where does the effect lie? It lies in the 'stealing mind' already being dead. However, this is not something the learners can do on their own; it is truly because the teachers' tongs and hammer (a metaphor for strict teaching and training) are skillfully precise. The principles spoken of everywhere are not without beauty, but in essence, they are like Zhao Chang's painted flowers. Although the flowers are lifelike, they are not real flowers. (Zen Master Sh善清 Qing of Caotang at Letan in Longxing Prefecture) ascended the hall and gave a Dharma talk: As soon as the drum sounds, the masses gather, and limitless heavenly secrets are revealed all at once. Not failing those with the true eye, they should each return to their hall. If they still wait for verbose words, they will bury the essential meaning. Even if it is said that Shakyamuni Buddha did not appear in the world and did not speak for forty-nine years, and that Bodhidharma did not come from the West and that Shaolin Temple has no wonderful secrets, (it is only that) the mountain master is like gazing at his homeland from ten thousand miles away. He also said: 'If a person recognizes the ancestral Buddha, they can transcend immediately.' Even if you realize this intimately, there is still a path to turn around. Examine it thoroughly and then strike! (Zen Master 善清 Shanqing) struck the Zen bed with his whisk and descended from the seat. (Zen Master 善清 Shanqing) ascended the hall and gave a Dharma talk: The river moon shines, the pine wind blows, who is enjoying this beautiful scene on this clear and quiet night? The mist, dew, clouds, and haze cannot obscure this clear light, but within it, it is still said that it is better to return. Where to return to? The lotus leaves are round, round like mirrors; the water chestnuts are sharp, sharp like awls. (Zen Master 善清 Shanqing) ascended the hall and gave a Dharma talk: The Buddhas of the three times do not know whether kindness should be repaid with great reward; the cat and the white cow know that merit will not be given in vain. Understand the great function, know the complete mechanism, cut off traces, inconceivable. It is good to return, no one knows. Break through the blue sky, pine trees a thousand feet tall; cut off the red dust, a stream of water a stream long. (Zen Master 善清 Shanqing) ascended the hall and gave a Dharma talk: The supreme path is not difficult, only in disliking selection. As long as you do not hate or love, you can understand clearly. The patriarchs speak like this, blinding the eyes of the people of the world. Nuns and monks who recognize right and wrong and distinguish between the ordained and the laity, how can they discern here? If you have not reached the end of the mountains and rivers, it is difficult to understand the state of mind of sitting and watching the clouds rise.

Zen Master 善清 Shanqing of Caotang at Letan in Longxing Prefecture

(Zen Master 善清 Shanqing was) the son of the He family of Nanxiong Prefecture, initially...

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謁大溈喆禪師。無所得。后謁黃龍。龍示以風幡話。久而不契。一日。龍問。風幡話。子作么生會。師曰。迥無入處。乞師方便。龍曰。子見貓兒捕鼠乎。目睛不瞬。四足踞地。諸根順向。首尾一直。擬無不中。子誠能如是。心無異緣。六根自靜。默然而究。萬無失一也。師從是屏去閑緣。歲余豁然契悟。以偈告龍曰。隨隨隨。昔昔昔。隨隨隨後無人識。夜來明月上高峰。元來祇是這個賊。龍頷之。復告之曰。得道非難。弘道為難。弘道猶在己。說法為人難。既明之後。在力行之。大凡宗師說法。一句中具三玄。一玄中具三要。子入處真實。得坐披衣。向後自看。自然七通八達去。師復依止七年。乃辭。遍訪叢林。后出世黃龍。終於泐潭。僧問。牛頭未見四祖時如何。師曰。京三卞四。曰。見后如何。師曰。灰頭土面。曰。畢竟如何。師曰。一場懡㦬。開堂。上堂舉浮山遠和尚云。欲得英俊么。仍須四事俱備。方顯宗師蹊徑。何謂也。一者祖師巴鼻。二具金剛眼睛。三有師子爪牙。四得衲僧殺活拄杖。得此四事。方可縱橫變態。任運卷舒。高聳人天。壁立千仞。儻不如是。守死善道者。敗軍之兆。何故。棒打石人。貴論實事。是以到這裡。得不修江耿耿。大野云凝。綠竹含煙。青山鎖翠。風雲一致。水月齊觀。一句該

【現代漢語翻譯】 現代漢語譯本 拜謁大溈喆禪師，一無所得。後來拜謁黃龍禪師。黃龍禪師用風幡的典故開示他，很久都不能領會。一天，黃龍禪師問：『風幡的典故，你作何理解？』禪師回答：『完全沒有切入之處，懇請禪師開示。』黃龍禪師說：『你見過貓捉老鼠嗎？眼睛一眨不眨，四隻腳穩穩地抓住地面，所有的感官都集中在一個方向，從頭到尾保持一致，想要不成功都難。你如果真能像這樣，心中沒有其他的雜念，六根自然清凈，默默地探究，萬無一失啊。』禪師從此摒棄一切雜念，一年多后豁然開悟，用偈語告訴黃龍禪師：『隨隨隨，昔昔昔，隨隨隨後無人識。夜來明月上高峰，元來祇是這個賊。』黃龍禪師表示認可。又告誡他說：『得道不難，弘道難。弘道還在於自己，說法度人更難。既然已經明白之後，就要努力實踐。大凡宗師說法，一句話中包含三玄，一玄中包含三要。你如果切入真實，就能坐而披衣，以後自己看，自然七通八達。』禪師又依止黃龍禪師七年，才告辭，遍訪各大叢林，後來出世在黃龍禪寺，最終圓寂于泐潭。 有僧人問：『牛頭禪師未見四祖道信時如何？』禪師說：『京三卞四。』（意思是價值不等，比喻事物不平等）僧人問：『見后如何？』禪師說：『灰頭土面。』（形容非常狼狽）僧人問：『最終如何？』禪師說：『一場懡㦬。』（形容糊里糊塗，不明所以） 開堂說法時，禪師上堂舉浮山遠和尚的話說：『想要英俊嗎？必須具備四件事，才能顯現宗師的途徑。』什麼是這四件事呢？一是祖師的把柄（zǔ shī bǎ bǐ，指傳承的依據），二是具備金剛的眼睛（jīngāng de yǎnjīng，指能辨別真偽的智慧），三是有獅子的爪牙（shīzi de zhuǎyá，指降伏邪魔的能力），四是得到衲僧的殺活拄杖（nàsēng de shā huó zhǔzhàng，指掌握生殺予奪的權柄）。得到這四件事，才能縱橫變化，任運自如，高聳於人天之上，像峭壁一樣屹立。如果不是這樣，死守善道，就是敗軍之兆。為什麼呢？棒打石人，貴在實事求是。因此到了這裡，不得不修江耿耿，大野云凝，綠竹含煙，青山鎖翠，風雲一致，水月齊觀，一句該括。 （指所見所聞都歸於一句話）

【English Translation】 English version He visited Zen Master Zhe of Dawei Monastery but gained nothing. Later, he visited Huanglong Monastery. Zen Master Huanglong instructed him with the story of the wind and the banner, but he couldn't grasp it for a long time. One day, Zen Master Huanglong asked, 'How do you understand the story of the wind and the banner?' The Zen Master replied, 'I have no entry point at all. I beg the Master for guidance.' Zen Master Huanglong said, 'Have you seen a cat catching a mouse? Its eyes don't blink, its four feet are firmly on the ground, all its senses are focused in one direction, from beginning to end it remains consistent, it's hard not to succeed. If you can truly be like this, with no other distracting thoughts in your mind, your six senses will naturally be pure, silently investigate, and there will be no chance of failure.' From then on, the Zen Master abandoned all distractions, and after more than a year, he suddenly awakened. He told Zen Master Huanglong in a verse: 'Following, following, following, past, past, past, following after following, no one recognizes. Last night, the bright moon rose to the peak, originally it was just this thief.' Zen Master Huanglong acknowledged it. He further admonished him, saying, 'Attaining the Dao (dào, the Way) is not difficult, propagating the Dao is difficult. Propagating the Dao still depends on oneself, but preaching to people is even more difficult. Now that you have understood, you must strive to practice. Generally, when a master preaches, one sentence contains three mysteries (sān xuán), and one mystery contains three essentials (sān yào). If you enter into reality, you can sit and wear the robe, and in the future, you will see for yourself, and naturally you will be proficient in everything.' The Zen Master stayed with Zen Master Huanglong for another seven years before taking his leave, visiting various monasteries, and later becoming the abbot of Huanglong Monastery, eventually passing away at Letan. A monk asked, 'What was Niu Tou (Niú Tóu, Ox-Head) Zen Master like before he met the Fourth Patriarch Daoxin (Dàoxìn)?' The Zen Master said, 'Jing three Bian four.' (Jīng sān Biàn sì, meaning unequal value, a metaphor for things being unequal) The monk asked, 'What was he like after he met him?' The Zen Master said, 'Ash-headed and dirt-faced.' (huī tóu tǔ miàn, describing being very disheveled) The monk asked, 'What was he like in the end?' The Zen Master said, 'A muddle-headed mess.' (yī chǎng mǒ hu, describing being confused and not understanding) When opening the Dharma hall, the Zen Master ascended the hall and quoted the words of Abbot Yuanshou of Fushan Monastery, saying, 'Do you want to be outstanding? You must have four things to reveal the path of a master.' What are these four things? First, the handle of the Patriarchs (zǔ shī de bǎ bǐ, referring to the basis of the lineage), second, possessing the diamond eyes (jīngāng de yǎnjīng, referring to the wisdom to distinguish truth from falsehood), third, having the claws and teeth of a lion (shīzi de zhuǎyá, referring to the ability to subdue demons), and fourth, obtaining the killing and life-giving staff of a mendicant monk (nàsēng de shā huó zhǔzhàng, referring to the power to control life and death). With these four things, one can transform freely, act naturally, tower above humans and gods, and stand like a towering cliff. If not, guarding the good path to the death is a sign of a defeated army. Why? Striking a stone man values practicality. Therefore, arriving here, one cannot help but cultivate the clear river, the condensed clouds in the wilderness, the green bamboo containing mist, the green mountains locked in emerald, the wind and clouds in harmony, the water and moon viewed together, one sentence encompasses it all.' (referring to all that is seen and heard being reduced to one sentence)

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通。已彰殘朽。師曰。黃龍今日出世。時當末季。佛法澆漓。不用祖師巴鼻。不用金剛眼睛。不用師子爪牙。不用殺活拄杖。祇有一枝拂子以為蹊徑。亦能縱橫變態。任運卷舒。亦能高聳人天。壁立千仞。有時逢強即弱。有時遇貴即賤。拈起則群魔屏跡。佛祖潛蹤。放下則合水和泥。聖凡同轍。且道拈起好。放下好。竿頭絲線從君弄。不犯清波意自殊。上堂。色心不異。彼我無差。豎起拂子曰。若喚作拂子。入地獄如箭。不喚作拂子。有眼如盲。直饒透脫兩頭。也是黑牛臥死水。

吉州青原惟信禪師

上堂。老僧三十年前未參禪時。見山是山。見水是水。及至後來。親見知識。有個入處。見山不是山。見水不是水。而今得個休歇處。依前見山祇是山。見水祇是水。大眾。這三般見解。是同是別。有人緇素得出。許汝親見老僧。

澧州夾山靈泉院曉純禪師

嘗以木刻作一獸。師子頭。牛足馬身。每升堂時。持出示眾曰。喚作師子。又是馬身。喚作馬身。又是牛足。且道畢竟喚作甚麼。令僧下語。莫有契者。師示頌曰。軒昂師子首。牛足馬身材。三道如能入。玄門疊疊開。上堂。有個漢自從曠大劫。無住亦無依。上無片瓦蓋頭。下無寸土立足。且道十二時中。在甚處安身立命。若也知得。朝到西

【現代漢語翻譯】 現代漢語譯本 通。已經彰顯了殘缺和腐朽。黃龍禪師說：『黃龍今日出世，正當末法時期。佛法衰敗淺薄。不用祖師的規範（巴鼻，標準、規範），不用金剛的銳利眼光（金剛眼睛，比喻辨別真偽的智慧），不用獅子的爪牙，不用能殺能活的拄杖。只有這一枝拂塵可以作為途徑。』也能縱橫變化，隨意舒捲，也能高聳入雲，像峭壁一樣聳立。有時遇到強的就示弱，有時遇到貴的就輕賤。拿起拂塵，群魔就消失軌跡，佛祖也隱藏起來。放下拂塵，就和水和泥，聖人和凡人一樣。那麼，是拿起好呢？還是放下好呢？就像在竿頭上玩弄絲線，隨你怎麼樣擺弄，只要不觸犯清澈的水波，意境自然不同。 上堂說法時說：『色和心沒有不同，彼此沒有差別。』豎起拂塵說：『如果叫它拂塵，死後下地獄就像箭一樣快。不叫它拂塵，就像有眼睛卻看不見東西一樣。即使完全透徹理解了兩端，也像黑牛臥在死水裡一樣。』

吉州青原惟信禪師

上堂說法時說：『老僧三十年前未參禪時，看山是山，看水是水。等到後來，親近善知識，有所領悟，看山不是山，看水不是水。現在得到一個休息的地方，依舊看山只是山，看水只是水。』各位，這三種見解，是相同還是不同？有人能夠分辨清楚，才允許你親眼見到老僧。

澧州夾山靈泉院曉純禪師

曾經用木頭雕刻了一個獸，是獅子的頭，牛的腳，馬的身子。每次升座說法時，就拿出來給大家看，說：『叫它是獅子，又是馬的身子；叫它是馬的身子，又是牛的腳。那麼，到底應該叫它什麼呢？』讓僧人回答，沒有符合他心意的。於是寫了一首偈頌：『高昂的是獅子的頭，牛的腳，馬的身材。如果能領悟這三點，玄妙的法門就會層層打開。』 上堂說法時說：『有這麼一個人，自從曠遠的大劫以來，沒有居所也沒有依靠，上面沒有一片瓦遮頭，下面沒有一寸土地立足。』那麼，一天十二個時辰中，他在什麼地方安身立命呢？如果知道，早上到西

【English Translation】 English version Penetration. Decay and ruin have already been revealed. The Master said, 'Huanglong (黃龍, name of the Zen master) is born into the world today, at the end of the Dharma-ending Age. The Buddha-dharma is declining and superficial. We don't use the ancestral master's standard (巴鼻, standard, norm), we don't use the vajra's sharp eyes (金剛眼睛, metaphor for the wisdom to distinguish between true and false), we don't use the lion's claws and teeth, we don't use the staff that can kill or give life. We only have this whisk as a path.' It can also transform freely, roll and unroll at will, and it can also tower into the sky, standing like a steep cliff. Sometimes it weakens when it meets the strong, and sometimes it cheapens when it meets the noble. When it is raised, all demons disappear without a trace, and Buddhas and ancestors hide themselves. When it is lowered, it mixes with water and mud, and saints and mortals are the same. So, is it better to raise it or lower it? Like playing with silk threads on a pole, let you play as you like, as long as you don't offend the clear water waves, the artistic conception is naturally different. When ascending the hall to preach, he said, 'Form and mind are not different, there is no difference between self and other.' Raising the whisk, he said, 'If you call it a whisk, going to hell after death is as fast as an arrow. If you don't call it a whisk, it's like having eyes but not being able to see. Even if you completely understand both ends, it's like a black ox lying in dead water.'

Zen Master Weixin of Qingyuan in Jizhou (吉州青原惟信禪師)

When ascending the hall to preach, he said, 'When the old monk had not practiced Zen thirty years ago, he saw mountains as mountains and water as water. Later, when he approached a good teacher and gained some understanding, he saw mountains not as mountains and water not as water. Now he has found a place to rest, and he still sees mountains as just mountains and water as just water.' Everyone, are these three views the same or different? Only those who can distinguish them clearly are allowed to see the old monk in person.

Zen Master Xiaochun of Lingquanyuan in Jiashan, Lizhou (澧州夾山靈泉院曉純禪師)

Once, he carved a wooden beast with a lion's head, an ox's feet, and a horse's body. Every time he ascended the seat to preach, he would take it out and show it to everyone, saying, 'If you call it a lion, it has a horse's body; if you call it a horse, it has an ox's feet. So, what should we call it after all?' He asked the monks to answer, but none of them met his mind. So he wrote a verse: 'The lion's head is held high, the ox's feet and the horse's body. If you can understand these three points, the mysterious Dharma gate will open layer upon layer.' When ascending the hall to preach, he said, 'There is such a person who, since the distant kalpa (劫, eon), has no dwelling and no reliance, with not a tile above his head and not an inch of land under his feet.' So, where does he settle down and establish his life in the twelve hours of the day? If you know, from morning to west

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天。暮歸東土。

漢州三聖繼昌禪師

彭州黎氏子。上堂。木佛不度火。甘露臺前逢達磨。惆悵洛陽人未來。面壁九年空冷坐。金佛不度爐。坐嘆勞生走道途。不向華山圖上看。豈知潘閬倒騎驢。泥佛不度水。一道靈光照天地。堪羨玄沙老古錐。不要南山要鱉鼻。上堂。舉趙州訪二庵主。師曰。五陵公子爭夸富。百衲高僧不厭貧。近來世俗多顛倒。祇重衣衫不重人。

隆興府雙嶺化禪師

上堂。翠竹黃華非外境。白雲明月露全真。頭頭儘是吾家物。信手拈來不是塵。遂舉拂子曰。會么。認著依前還不是。擊禪床下座。

泗州龜山水陸院曉津禪師

僧問。如何是賓中賓。師曰。巢父飲牛。曰。如何是賓中主。師曰。許由洗耳。曰。如何是主中賓。師便喝。曰。如何是主中主。師曰。禮拜了。退。上堂。田地穩密。過犯彌天。灼然抬腳。不起神通遊戲。無瘡自傷。特地下腳不得。且道過在甚麼處。具參學眼底出來。共相理論。要見本分家山。不支岐路。莫祇管自家點頭。蹉過歲月。他時異日。頂上一椎。莫言不道。

漳州保福本權禪師

臨漳人也。性質直而勇於道。乃于晦堂舉拳處徹證根源。機辯捷出。黃山谷初有所入。問晦堂。此中誰可與語。堂曰。漳州權。師方督

【現代漢語翻譯】 現代漢語譯本： 天。傍晚回到東土。

漢州三聖繼昌禪師

彭州黎氏之子。上堂說法：『木佛不能經受火燒，甘露臺前相逢達磨（Bodhidharma，禪宗始祖）。惆悵當年在洛陽，人們未能領悟禪意，達磨面壁九年，只是徒然寒冷地坐著。金佛不能經受熔爐，只是感嘆一生奔波勞碌。如果不去華山圖上尋找，怎會知道潘閬倒騎驢的灑脫？泥佛不能經受水浸，一道靈光照亮天地。真令人羨慕玄沙（Xuan Sha）老禪師的古錐作風，不要南山，只要鱉鼻。』上堂說法，舉趙州（Zhao Zhou）訪二庵主的故事。禪師說：『五陵的富家子弟爭相誇耀財富，而身披百衲衣的高僧卻不嫌貧窮。近來世俗之人大多顛倒，只看重衣衫，不看重人品。』

隆興府雙嶺化禪師

上堂說法：『翠竹黃華並非身外之境，白雲明月完全顯露真性。處處都是我家的東西，信手拈來都不是塵埃。』於是舉起拂塵說：『明白了嗎？就算你認識到了，但依舊不是它。』說完便敲擊禪床，走下座位。

泗州龜山水陸院曉津禪師

有僧人問：『如何是賓中賓？』禪師說：『巢父（Chao Fu）在河邊讓牛飲水。』僧人問：『如何是賓中主？』禪師說：『許由（Xu You）在河邊洗耳朵。』僧人問：『如何是主中賓？』禪師便喝斥。僧人問：『如何是主中主？』禪師說：『禮拜完畢，退下。』上堂說法：『田地穩固嚴密，過錯瀰漫天空。清清楚楚地抬腳，不起神通遊戲之心。沒有瘡疤卻自己感到傷痛，特別地難以落腳。那麼，過錯在哪裡呢？請具有參學眼光的人出來，共同討論。想要見到自己的本分家山，就不要走岔路。不要只是自己點頭認可，白白錯過歲月。將來某一天，當頭一棒打下來，不要說我沒有事先說過。』

漳州保福本權禪師

臨漳人。天性耿直，勇於求道。在晦堂（Hui Tang）舉拳之處徹底證悟根源。機智善辯，反應敏捷。黃山谷（Huang Shangu，北宋詩人）最初有所領悟，問晦堂：『這裡面誰可以與我交談？』晦堂說：『漳州權。』當時禪師正在督促

【English Translation】 English version: Sky. Returning to the Eastern Land at dusk.

Chan Master Jichang of Sansheng Temple in Hanzhou

A native of Pengzhou, from the Li family. Ascending the Dharma hall, he said: 'A wooden Buddha cannot withstand fire. Meeting Bodhidharma (the first patriarch of Zen) before the Sweet Dew Terrace. Regretting that the people of Luoyang did not come, facing the wall for nine years in vain, sitting coldly. A golden Buddha cannot withstand the furnace. Sighing at the toilsome life spent on the path. If you don't look at the painting on Mount Hua, how would you know that Pan Lang rides a donkey backward? A clay Buddha cannot withstand water. A ray of spiritual light illuminates heaven and earth. How enviable is the old master Xuansha's (Xuan Sha) ancient awl-like style, not wanting Nanshan, but wanting a turtle's nose.' Ascending the Dharma hall, he cited the story of Zhao Zhou (Zhao Zhou) visiting the two hermitage masters. The Master said: 'The young masters of the Five Mausoleums compete to show off their wealth, while the monks in patched robes do not dislike poverty. Recently, the world is mostly upside down, valuing clothes and appearance over character.'

Chan Master Hua of Shuangling in Longxing Prefecture

Ascending the Dharma hall, he said: 'Green bamboo and yellow flowers are not external realms. White clouds and bright moon reveal complete truth. Everything is my family's possession. Picking it up casually, it is not dust.' Then he raised the whisk and said: 'Do you understand? Even if you recognize it, it is still not it.' He then struck the Zen platform and descended from his seat.

Chan Master Xiaojin of Guishan Water and Land Monastery in Sizhou

A monk asked: 'What is a guest within a guest?' The Master said: 'Chao Fu (Chao Fu) lets his ox drink water.' The monk asked: 'What is a host within a guest?' The Master said: 'Xu You (Xu You) washes his ears.' The monk asked: 'What is a guest within a host?' The Master then shouted. The monk asked: 'What is a host within a host?' The Master said: 'Having bowed, retreat.' Ascending the Dharma hall, he said: 'The field is stable and secure, transgressions fill the sky. Clearly raising the foot, without arising supernatural games. Having no wound, yet hurting oneself. Especially unable to set foot. Then, where does the fault lie? Those with the eye of a seeker, come forth and discuss together. If you want to see your inherent family mountain, do not take a detour. Do not just nod your head in agreement, wasting the years. Someday, when a blow lands on your head, do not say that I did not warn you.'

Chan Master Benquan of Baofu in Zhangzhou

A native of Linzhang. His nature was straightforward and courageous in pursuing the Way. He thoroughly realized the source at the place where Huitang (Hui Tang) raised his fist. His wit and eloquence were quick and sharp. Huang Shangu (Huang Shangu, a poet of the Northern Song Dynasty) initially had some understanding and asked Huitang: 'Who here can I talk to?' Huitang said: 'Quan of Zhangzhou.' At that time, the Master was urging

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役開田。山谷同晦堂往。致問曰。直歲還知露柱生兒么。師曰。是男是女。黃擬議。師揮之。堂謂曰。不得無禮。師曰。這木頭。不打更待何時。黃大笑。上堂。舉寒山偈曰。吾心似秋月。碧潭清皎潔。無物堪比倫。教我如何說。老僧即不然。吾心似燈籠。點火內外紅。有物堪比倫。來朝日出東。傳者以為笑。死心和尚見之。嘆曰。權兄提唱若此。誠不負先師所付囑也。

潭州南嶽雙峰景齊禪師

上堂。拈拄杖曰。橫拈倒用。諸方虎步龍行。打狗撐門。雙峰掉在無事甲里。因風吹火。別是一家。以拄杖靠肩。顧視大眾曰。喚作無事得么。良久曰。刀尺高懸著眼看。志公不是閑和尚。卓拄杖一下。

溫州護國寄堂景新禪師

郡之陳氏子。上堂。三界無法。何處求心。欲知護國當陽句。且看門前竹一林。

鄂州黃龍智明禪師

一日上堂。眾才集。師乃曰。不可更開眼說夢去也。便下座。上堂。南北一訣。斬釘截鐵。切忌思量。翻成途轍。師同胡巡檢到公安二聖。胡問。達磨對梁武帝云。廓然無聖。公安為甚麼卻有二聖。師曰。一點水墨。兩處成龍。

潭州道吾仲圓禪師

上堂。不是心。不是佛。不是物。古人恁么道。譬如管中窺豹。但見一斑。設或入林不動草。入水不

【現代漢語翻譯】 現代漢語譯本： 役開田。山谷和晦堂一起去拜訪。山谷問道：『直歲（值年太歲）還知道露柱（石柱）生孩子嗎？』禪師說：『是男是女？』黃庭堅想要評論。禪師揮手製止了他。晦堂對黃庭堅說：『不得無禮。』禪師說：『這木頭（指黃庭堅），不打更待何時？』黃庭堅大笑。禪師上堂說法，舉寒山（唐代詩人）的偈語說：『我的心像秋天的月亮，碧綠的深潭清澈明亮。沒有什麼可以比得上它，教我如何說呢？』老僧我就不一樣，我的心像燈籠，點火后內外通紅。有東西可以比得上它，等待明日太陽從東方升起。』 傳誦的人認為這是笑話。死心和尚（禪宗僧人）見到后，嘆息說：『權兄（指智明禪師）的提倡是這樣，真是不辜負先師的囑託啊。』

潭州南嶽雙峰景齊禪師

上堂說法。拿起拄杖說：『橫著拿倒著用，各方禪師都像老虎一樣邁步，像龍一樣行動。打狗，支撐門面，雙峰禪師把這些都丟在無事可做的境地裡。』因風吹火，別具一格。』把拄杖靠在肩上，看著大眾說：『可以稱作無事嗎？』良久說：『刀和尺高高懸掛，要仔細看。志公（南北朝僧人）不是閑散的和尚。』說完，用拄杖敲了一下。

溫州護國寄堂景新禪師

是郡里陳氏的兒子。上堂說法：『三界沒有法，到哪裡去求心？想要知道護國禪寺的當陽句（關鍵語句），就看看門前的竹林吧。』

鄂州黃龍智明禪師

有一天上堂說法。大眾剛聚集完畢，禪師就說：『不可再睜著眼睛說夢話了。』於是就走下座位。上堂說法：『南北一刀兩斷，乾脆利落。切忌思量，反而變成歧途。』禪師和胡巡檢一起到公安二聖（地名）。胡巡檢問：『達磨（菩提達摩）對梁武帝說：『廓然無聖（空曠寂靜，沒有聖人）』，公安為什麼卻有二聖？』禪師說：『一點水墨，兩處成龍。』

潭州道吾仲圓禪師

上堂說法：『不是心，不是佛，不是物。古人這樣說，譬如從管子里看豹，只能看到一個斑點。假設進入樹林不驚動草，進入水中不擾動水。

【English Translation】 English version: Yi Kaitian. Shangu (Huang Tingjian) and Huitang went to visit. Shangu asked: 'Does Zhizui (the deity of the year) still know that Luzhu (stone pillar) has a child?' The Zen master said: 'Is it a boy or a girl?' Huang Tingjian intended to comment. The Zen master waved to stop him. Huitang said to Huang Tingjian: 'Do not be rude.' The Zen master said: 'This piece of wood (referring to Huang Tingjian), if I don't hit him now, when should I hit him?' Huang Tingjian laughed loudly. The Zen master ascended the hall to preach, quoting the verse of Hanshan (Tang Dynasty poet): 'My heart is like the autumn moon, the clear and bright green pool. Nothing can compare to it, how can I describe it?' The old monk is different, my heart is like a lantern, when lit, it is red inside and out. There is something that can compare to it, wait for the sun to rise from the east tomorrow.' Those who spread it thought it was a joke. When Zen Master Sixin (Zen monk) saw it, he sighed and said: 'Brother Quan (referring to Zen Master Zhiming)'s advocacy is like this, he truly does not fail the entrustment of the former teacher.'

Zen Master Jingqi of Shuangfeng, Nanyue, Tanzhou

Ascended the hall to preach. Picking up the staff, he said: 'Holding it horizontally or using it upside down, Zen masters in all directions stride like tigers and move like dragons. Beating dogs and propping up doors, Zen Master Shuangfeng throws these all into a state of doing nothing.' 'Adding fuel to the fire, it is a different style.' Leaning the staff on his shoulder, he looked at the crowd and said: 'Can it be called doing nothing?' After a long while, he said: 'The knife and ruler are hung high, look carefully. Zhigong (monk of the Northern and Southern Dynasties) is not an idle monk.' After speaking, he tapped the staff once.

Zen Master Jixin of Huguo Jitang, Wenzhou

He was the son of the Chen family in the prefecture. Ascended the hall to preach: 'There is no Dharma in the Three Realms, where can one seek the mind? If you want to know the Dangyang phrase (key phrase) of Huguo Temple, just look at the bamboo forest in front of the gate.'

Zen Master Zhiming of Huanglong, Ezhou

One day, he ascended the hall to preach. As soon as the crowd gathered, the Zen master said: 'It is not permissible to keep dreaming with your eyes open.' Then he stepped down from the seat. Ascended the hall to preach: 'North and South are cut off with one stroke, decisively and cleanly. Avoid thinking, or it will turn into a wrong path.' The Zen master and Inspector Hu went to Ersheng (place name) in Gong'an together. Inspector Hu asked: 'Bodhidharma (Damo) said to Emperor Wu of Liang: 'Vast and empty, there are no sages', why are there two sages in Gong'an?' The Zen master said: 'A little ink, dragons are formed in two places.'

Zen Master Zhongyuan of Daowu, Tanzhou

Ascended the hall to preach: 'It is not the mind, it is not the Buddha, it is not a thing. The ancients said this, like looking at a leopard through a tube, you can only see one spot. Suppose you enter the forest without disturbing the grass, and enter the water without disturbing the water.'

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動波。亦如騎馬向冰凌上行。若是射鵰手。何不向蛇頭上揩癢。具正眼者試辨看。良久曰。鴛鴦繡出自金針。

太史山谷居士黃庭堅

字魯直。以般若夙習。雖膴仕澹如也。出入宗門。未有所向。好作艷詞。嘗謁圓通秀禪師。秀呵曰。大丈夫翰墨之妙。甘施於此乎。秀方戒李伯時畫馬事。公誚之曰。無乃復置我于馬腹中邪。秀曰。汝以艷語動天下人淫心。不止馬腹中。正恐生泥犁耳。公悚然悔謝。由是絕筆。惟孳孳于道。著發願文。痛戒酒色。但朝粥午飯而已。往依晦堂。乞指徑捷處。堂曰。祇如仲尼道。二三子以我為隱乎。吾無隱乎爾者。太史居常如何理論。公擬對。堂曰。不是。不是。公迷悶不已。一日侍堂山行次。時巖桂盛放。堂曰。聞木樨華香么。公曰。聞。堂曰。吾無隱乎爾。公釋然。即拜之。曰。和尚得恁么老婆心切。堂笑曰。祇要公到家耳。久之。謁云巖死心新禪師。隨眾入室。心見。張目問曰。新長老死學士死。燒作兩堆灰。向甚麼處相見。公無語。心約出曰。晦堂處參得底。使未著在。后左官黔南。道力愈勝。于無思念中頓明死心所問。報以書曰。往年嘗蒙苦苦提撕。長如醉夢。依俙在光影中。蓋疑情不盡。命根不斷。故望崖而退耳。謫官在黔南道中。晝臥覺來。忽爾尋思。被天下老

【現代漢語翻譯】 現代漢語譯本： 『動波』（Dòng Bō，指水面波動）。又如騎馬在冰面上行走。如果是射鵰的能手，為何不向蛇頭上撓癢？有正眼的人試著辨別看看。停頓良久說：『鴛鴦的刺繡出自金針』。

太史山谷居士黃庭堅（Huáng Tíngjiān，字魯直）

字魯直。因為有般若（Bōrě，智慧）的宿習，即使身居高位也淡泊名利。出入禪宗門庭，但還沒有明確的方向。喜歡創作艷詞。曾經拜訪圓通秀禪師（Yuántōng Xiù Chánshī）。秀禪師呵斥他說：『大丈夫精妙的翰墨，怎麼能用在這種地方呢？』秀禪師正在告誡李伯時（Lǐ Bóshí）畫馬的事情。黃庭堅戲謔地說：『莫非又要把我放在馬腹中嗎？』秀禪師說：『你用艷語挑動天下人的淫心，不止是馬腹中，恐怕要墮入泥犁（Nílí，地獄）啊。』黃庭堅驚恐地懺悔道歉。從此絕筆，只是一心一意地修道。寫下發愿文，痛戒酒色，只是早上喝粥，中午吃飯而已。前往依止晦堂禪師（Huìtáng Chánshī），請求指點一條捷徑。晦堂禪師說：『就像仲尼（Zhòngní，孔子）所說，弟子們以為我有什麼隱瞞嗎？我沒有什麼隱瞞你們的。』太史平常是如何理解的？黃庭堅想要回答，晦堂禪師說：『不是，不是。』黃庭堅感到迷惑不解。一天，侍奉晦堂禪師在山中行走，當時巖桂盛開。晦堂禪師說：『聞到木樨（Mùxī，桂花）的香味嗎？』黃庭堅說：『聞到了。』晦堂禪師說：『我沒有什麼隱瞞你們的。』黃庭堅豁然開朗，立刻拜謝說：『和尚真是老婆心切啊。』晦堂禪師笑著說：『只是要你到家而已。』過了很久，拜訪云巖死心新禪師（Yúnyán Sǐxīn Xīn Chánshī），跟隨大眾進入禪室。死心禪師看見他，睜大眼睛問道：『新長老死了，學士死了，燒成兩堆灰，要在什麼地方相見？』黃庭堅無語。死心禪師約定時間出來說：『在晦堂禪師那裡參悟到的東西，還沒有用上啊。』後來被貶官到黔南，道力更加精進。在無思無念中頓悟了死心禪師所問的問題。回信說：『往年曾經蒙受您苦苦地提撕，長久以來就像在醉夢中，依稀在光影中，大概是疑情沒有斷盡，命根沒有斷絕，所以望崖而退啊。』被貶官在黔南的路上，白天睡覺醒來，忽然尋思，被天下老

【English Translation】 English version: 『Moving waves』 (Dòng Bō, referring to the movement of water). It's like riding a horse on ice. If you are a skilled eagle hunter, why not tickle the snake's head? Those with true vision, try to discern. After a long pause, he said: 『The embroidery of mandarin ducks comes from golden needles.』

Grand Historian Shangu Hermit Huang Tingjian (Huáng Tíngjiān, style name Luzhi)

His style name was Luzhi. Because of his past life's practice of Prajna (Bōrě, wisdom), he was indifferent to fame and wealth even in high office. He frequented the Zen Buddhist temples, but had no clear direction. He liked to write erotic poetry. He once visited Zen Master Yuantong Xiu (Yuántōng Xiù Chánshī). Zen Master Xiu scolded him, saying: 『How can a great man use his exquisite calligraphy and painting skills in such a way?』 Zen Master Xiu was warning Li Boshi (Lǐ Bóshí) about painting horses. Huang Tingjian jokingly said: 『Are you going to put me in the horse's belly again?』 Zen Master Xiu said: 『You use erotic words to stir up lust in the hearts of people all over the world, it's not just the horse's belly, I'm afraid you will fall into Naraka (Nílí, hell).』 Huang Tingjian was frightened and repented. From then on, he stopped writing erotic poetry and devoted himself to cultivating the Way. He wrote a vow, strictly abstaining from wine and sex, only eating porridge in the morning and rice at noon. He went to rely on Zen Master Huitang (Huìtáng Chánshī), asking for guidance on a shortcut. Zen Master Huitang said: 『Just like Confucius (Zhòngní) said, do you disciples think I have anything to hide? I have nothing to hide from you.』 How does Grand Historian usually understand this? Huang Tingjian wanted to answer, but Zen Master Huitang said: 『No, no.』 Huang Tingjian was confused. One day, while serving Zen Master Huitang on a walk in the mountains, the osmanthus flowers were in full bloom. Zen Master Huitang said: 『Do you smell the fragrance of the osmanthus (Mùxī) flowers?』 Huang Tingjian said: 『I smell it.』 Zen Master Huitang said: 『I have nothing to hide from you.』 Huang Tingjian suddenly understood and immediately bowed and said: 『The monk is so kind and caring.』 Zen Master Huitang smiled and said: 『I just want you to get home.』 After a long time, he visited Zen Master Yunyan Sixin Xin (Yúnyán Sǐxīn Xīn Chánshī), and followed the crowd into the Zen room. Zen Master Sixin saw him, opened his eyes wide and asked: 『Elder Xin is dead, the scholar is dead, burned into two piles of ashes, where will they meet?』 Huang Tingjian was speechless. Zen Master Sixin made an appointment to come out and said: 『What you have learned from Zen Master Huitang has not been used yet.』 Later, he was demoted to Qiannan, and his spiritual power became even more refined. In a state of no thought, he suddenly understood the question asked by Zen Master Sixin. He replied in a letter: 『In the past, I was bitterly awakened by you, and for a long time it was like being in a drunken dream, vaguely in the light and shadow, probably because the doubt was not completely cut off, and the root of life was not broken, so I retreated from the cliff.』 On the way to Qiannan after being demoted, I woke up from a nap during the day and suddenly thought, being old by the world

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和尚謾了多少。惟有死心道人不肯。乃是第一相為也。不勝萬幸。後作晦堂塔銘曰。某夙承記莂。堪任大法。道眼未圓。而來瞻窣堵。實深宗仰之嘆。乃勒堅珉。敬頌遺美。公復設蘋蘩之供。祭之以文。吊之以偈曰。海風吹落楞伽山。四海禪徒著眼看。一把柳絲收不得。和煙搭在玉欄干。

觀文王韶居士

字子淳。出刺洪州。乃延晦堂問道。默有所契。因述投機頌曰。晝曾忘食夜忘眠。捧得驪珠欲上天。卻向自身都放下。四棱塌地恰團圓。呈堂。堂深肯之。

秘書吳恂居士

字德夫。居晦堂。入室次。堂謂曰。平生學解。記憶多聞即不問。你父母未生已前。道將一句來。公擬議。堂以拂子擊之。即領深旨。連呈三偈。其後曰。咄。這多知俗漢。咬盡古今公案。忽于狼藉堆頭。拾得𧏙螂糞彈。明明不直分文。萬兩黃金不換。等閑拈出示人。祇為走盤難看。咦。堂答曰。水中得火世還稀。看著令人特地疑。自古不存師弟子。如今卻許老胡知。

東林總禪師法嗣

隆興府泐潭應干禪師

袁州彭氏子。上堂。靈光洞耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。古人恁么道。殊不知是個坑阱。貼肉汗衫脫不去。過不得。直須如師子兒壁立千仞。

【現代漢語翻譯】 現代漢語譯本： 有多少和尚欺瞞了這件事。只有死心道人（指一位僧人）不肯作假，這才是真正互相幫助啊，真是萬分榮幸。後來死心道人寫了晦堂（指一位禪師）的塔銘，說：『我早就被預言可以承擔大法，只是道眼還未圓滿，所以前來瞻仰窣堵坡（梵文stūpa的音譯，指佛塔），實在深感宗仰。』於是刻在堅硬的石碑上，恭敬地頌揚他的遺美。死心道人又準備了祭品，用文章祭奠他，用偈語哀悼他：『海風吹落楞伽山（Śrī Lanka，斯里蘭卡），四海禪徒都在關注。想要抓住一把柳絲卻抓不住，和著煙霧搭在玉欄桿上。』

觀文王韶居士（指一位在家修行的佛教徒） 字子淳，出任洪州刺史。於是邀請晦堂（指一位禪師）問道，心中默默地有所契合。因此寫了一首投機頌說：『白天忘記吃飯，晚上忘記睡覺，捧著驪珠（比喻珍貴的寶物）想要升上天。卻向自身全部放下，四方四正塌陷在地，恰好變得圓滿。』呈給晦堂，晦堂深深地認可了他。

秘書吳恂居士（指一位在家修行的佛教徒） 字德夫，住在晦堂（指一位禪師）處。一次進入內室，晦堂對他說：『平生所學的知識，記憶和聽聞的見解，我都不問。在你父母未出生之前，說出一句話來。』吳恂居士猶豫不決，晦堂用拂子打他。吳恂居士立刻領悟了其中的深刻含義，連續呈上三首偈語，其中一首說：『咄！這多知的俗漢，咬盡了古今的公案。忽然在狼藉的堆頭，拾得𧏙螂糞彈。明明不值一文錢，萬兩黃金也不換。隨便拿出來給人看，只因爲走盤太難看。』咦！晦堂回答說：『水中得火世間還稀有，看著令人格外懷疑。自古以來不承認師徒關係，如今卻允許老胡（指達摩祖師）知道。』

東林總禪師的法嗣 隆興府泐潭應干禪師（指一位禪師） 袁州彭氏之子。上堂說法：『靈光洞徹照耀，完全脫離了根塵。本體顯露真實恒常，不拘泥於文字。心性沒有污染，本來就是圓滿成就的。只要離開虛妄的因緣，就是如如佛。』古人這樣說，殊不知這是個坑阱。貼身的汗衫脫不掉，過不去。必須像獅子一樣壁立千仞。

【English Translation】 English version: How many monks have deceived about this matter? Only Daoren of Sixin (a monk's name) refused to do so, which is truly helping each other, and it is a great fortune. Later, Daoren of Sixin wrote the epitaph for Huitang's (a Chan master's name) pagoda, saying: 'I have long been predicted to be able to undertake the Great Dharma, but my eye of the Dao is not yet complete, so I come to admire the stupa (Sanskrit: stūpa), and I deeply admire him.' So he carved it on a hard stone tablet, respectfully praising his posthumous beauty. Daoren of Sixin also prepared offerings, sacrificed to him with articles, and mourned him with a verse: 'The sea breeze blows down from Mount Lanka (Śrī Lanka), and Chan monks from all over the world are watching. Trying to grab a handful of willow branches but unable to hold them, they are placed on the jade railing with the smoke.'

Layman Wang Shao, Guanwen (a Buddhist practitioner) Whose courtesy name was Zichun, was appointed as the prefect of Hongzhou. So he invited Huitang (a Chan master's name) to ask about the Dao, and there was a silent understanding in his heart. Therefore, he wrote a verse of accord, saying: 'Forgetting to eat during the day and forgetting to sleep at night, holding the precious pearl (a metaphor for a precious treasure) and wanting to ascend to heaven. But completely letting go of oneself, the four squares collapse on the ground, and it becomes perfectly round.' He presented it to Huitang, and Huitang deeply approved of him.

Secretary Wu Xun, Layman (a Buddhist practitioner) Whose courtesy name was Defu, lived at Huitang's (a Chan master's name) place. Once, when entering the inner room, Huitang said to him: 'I will not ask about the knowledge you have learned in your life, the memories and the views you have heard. Before your parents were born, say a word.' Layman Wu Xun hesitated, and Huitang struck him with a whisk. Layman Wu Xun immediately understood the profound meaning, and presented three verses in succession, one of which said: 'Bah! This knowledgeable layman has exhausted the ancient and modern cases. Suddenly, in the messy pile, he picked up a dung beetle's dung ball. Clearly not worth a penny, not exchanged for ten thousand taels of gold. Casually take it out to show people, just because the serving plate is too ugly.' Hey! Huitang replied: 'It is rare in the world to get fire from water, and it makes people especially suspicious to see it. Since ancient times, the relationship between teacher and disciple has not been recognized, but now it is allowed for old Hu (referring to Bodhidharma) to know.'

Dharma heir of Chan Master Zong of Donglin Chan Master Yinggan of Letan in Longxing Prefecture (a Chan master's name) Was the son of the Peng family in Yuanzhou. Ascending the hall to preach: 'The spiritual light shines through, completely detached from the roots and dust. The essence reveals the true and constant, not bound by words. The nature of the mind is not contaminated, and it is originally perfectly accomplished. As long as you leave the false conditions, you are the Tathagata Buddha.' The ancients said this, but they did not know that it was a pitfall. The close-fitting undershirt cannot be taken off, and cannot be passed. You must stand like a lion on a cliff of thousands of feet.

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方能剿絕去。然雖如是。也是布袋里老鴉。拍禪床。下座。

廬山開先行瑛廣鑒禪師

桂州毛氏子。僧問。如何是道。師曰。良田萬頃。曰。學人不會。師曰。春不耕。秋無望。問。如何是祖師西來意。師曰。君山點破洞庭湖。曰。意旨如何。師曰。白浪四邊繞。紅塵何處來。上堂。談玄說妙。譬如畫餅充飢。入聖超凡。大似飛蛾赴火。一向無事。敗種焦芽。更若馳求。水中捉月。以拂子一拂云。適來許多見解拂卻了也。作么生是諸人透脫一句。良久曰。鐵牛不吃欄邊草。直向須彌頂上眠。以拂子擊禪床。上堂。彎石鞏弓。架興化箭。運那羅延力。定爍迦羅眼。不射大雄虎。不射藥山鹿。不射云巖師子。不射象骨獼猴。且道射個甚麼。良久曰。放過一著。上堂。登山須到頂。入海須到底。學道須到佛祖道不得處。若不如是。儘是依草附木底精靈。吃野狐涕唾底鬼子。華嚴恁么道。譬如良藥。然則苦口。且要治疾。阿㖿㖿。

廬山圓通可遷法鏡禪師

嚴州陳氏子。僧問。如何是佛法大意。師曰。寸釘牛力。曰。學人不會。師曰。參取不會底。

紹興府象田梵卿禪師

嘉興人。姓錢氏。僧問。大悲菩薩用許多手眼作甚麼。師曰。富嫌千口少。曰。畢竟如何是正眼。師曰。從來共住不

【現代漢語翻譯】 方能徹底剿滅。即使這樣，也只是布袋里的老鴉，拍打禪床，然後下座。

廬山開先行瑛廣鑒禪師

桂州毛氏之子。有僧人問：『如何是道？』 禪師說：『良田萬頃。』 僧人說：『學人不會。』 禪師說：『春天不耕種，秋天就沒有希望。』 問：『如何是祖師西來意？』 禪師說：『君山點破洞庭湖。』 僧人說：『意旨如何？』 禪師說：『白浪四邊繞，紅塵何處來。』 上堂說法：談玄說妙，譬如畫餅充飢；入聖超凡，大似飛蛾赴火。一向無事，如同敗種焦芽，如果再馳求，如同水中捉月。』用拂塵一拂說：『適才許多見解都拂去了。』 『作么生是諸人透脫一句？』 良久說：『鐵牛不吃欄邊草，直向須彌頂上眠。（須彌：佛教中的山名）』 用拂塵擊打禪床。上堂說法：『彎石鞏弓，架興化箭，運那羅延力（那羅延：佛教護法神），定爍迦羅眼。不射大雄虎，不射藥山鹿，不射云巖師子，不射象骨獼猴。且道射個甚麼？』 良久說：『放過一著。』 上堂說法：『登山須到頂，入海須到底，學道須到佛祖道不得處。若不如是，儘是依草附木底精靈，吃野狐涕唾底鬼子。《華嚴經》這麼說：譬如良藥，雖然苦口，但能治病。阿㖿㖿。』

廬山圓通可遷法鏡禪師

嚴州陳氏之子。有僧人問：『如何是佛法大意？』 禪師說：『寸釘牛力。』 僧人說：『學人不會。』 禪師說：『參取不會底。』

紹興府象田梵卿禪師

嘉興人，姓錢。有僧人問：『大悲菩薩（大悲菩薩：觀音菩薩的別稱）用許多手眼作甚麼？』 禪師說：『富嫌千口少。』 僧人說：『畢竟如何是正眼？』 禪師說：『從來共住不。』

【English Translation】 Only then can it be completely eradicated. Even so, it's just a crow in a bag, slapping the Zen platform, and then stepping down.

Lushan Kai Xianxing Ying Guangjian Zen Master

A son of the Mao family from Guizhou. A monk asked, 'What is the Dao?' The Zen master said, 'Ten thousand acres of fertile land.' The monk said, 'This student does not understand.' The Zen master said, 'If you don't plow in the spring, you have no hope in the autumn.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The Zen master said, 'Mount Jun pierces Dongting Lake.' The monk said, 'What is the meaning?' The Zen master said, 'White waves surround the four sides, where does the red dust come from?' Ascending the hall to preach: 'Talking about the mysterious and wonderful is like drawing cakes to satisfy hunger; entering the holy and transcending the ordinary is like moths flying into the fire. Always being idle is like a bad seed and scorched sprout, and if you seek further, it is like catching the moon in the water.' With a whisk of the duster, he said, 'All the views just now have been brushed away.' 'What is the phrase for everyone to break through?' After a long silence, he said, 'The iron ox does not eat the grass by the fence, but sleeps straight on the top of Mount Sumeru (Sumeru: the name of a mountain in Buddhism).' He struck the Zen platform with the duster. Ascending the hall to preach: 'Bend the Shigong bow, set up the Xinghua arrow, exert the Narayana power (Narayana: a Buddhist guardian deity), fix the Shakara eye. Do not shoot the Great Hero tiger, do not shoot the Yakushi deer, do not shoot the Yunyan lion, do not shoot the elephant bone monkey. But what is being shot?' After a long silence, he said, 'Let go of one move.' Ascending the hall to preach: 'Climbing a mountain must reach the top, entering the sea must reach the bottom, studying the Dao must reach the point where the Buddha cannot speak. If it is not like this, they are all spirits relying on grass and trees, ghosts eating the snot and saliva of wild foxes. The Avatamsaka Sutra says: Like good medicine, although it is bitter, it can cure diseases. Ah ha ha.'

Lushan Yuantong Keqian Fajing Zen Master

A son of the Chen family from Yanzhou. A monk asked, 'What is the great meaning of the Buddha Dharma?' The Zen master said, 'An inch of nail, the strength of an ox.' The monk said, 'This student does not understand.' The Zen master said, 'Contemplate on what you don't understand.'

Shaoxing Prefecture Xiangtian Fanqing Zen Master

A person from Jiaxing, surnamed Qian. A monk asked, 'What does the Great Compassion Bodhisattva (Great Compassion Bodhisattva: another name for Avalokiteśvara) do with so many hands and eyes?' The Zen master said, 'The rich hate having too few mouths.' The monk said, 'What exactly is the true eye?' The Zen master said, 'Have you always lived together?'

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知名。問。寒風乍起。衲子開爐。忽憶丹霞燒木佛。因何院主墮眉須。師曰。張公吃酒李公醉。曰。為復是逢強即弱。為復是妙用神通。師曰。堂中聖僧。卻諳此事。僧問。像田有屠龍之劍。欲借一觀時如何。師橫按拄杖。僧便喝。師擲下拄杖。僧無語。師曰。這死蝦蟆。上堂。春已暮。落華紛紛下紅雨。南北行人歸不歸。千林萬林鳴杜宇。我無家兮何處歸。十方剎土奚相依。老夫有個真訊息。昨夜三更月在池。上堂。佛法到此。命若懸絲。異目超宗。亦難承紹。豎起拂子曰。賴有這個。堪作流通。於此覷得。便見三世諸佛。向燈籠露柱里轉大法輪。六趣眾生。于鐵圍山得聞法要。聲非聲見。色非色隨。異類四生。各得解脫。如斯舉唱。非但埋沒宗風。亦乃平沈自己。且道如何得不犯令去。拍禪床。下座。

東京褒親旌德院有瑞佛海禪師

興化軍陳氏子。初參黃龍南禪師。龍問。汝為人事來。為佛法來。師曰。為佛法來。龍曰。若為佛法來。即今便分付。遂打一拂子。師曰。和尚也不得惱亂人。龍即器之。后依照覺。深悟玄奧。上堂。有佛世界。以一塵一毛而作佛事。令見一法者而具足一切法。故權為架閣。有佛化內以忘言寂默為大佛事。使其學者離一切相。即名諸佛。故好與三下火抄。有佛土中以黃華

【現代漢語翻譯】 現代漢語譯本 知名（有名望）。問：寒風突然吹起，僧人們開始燒火取暖。忽然想起丹霞禪師燒木佛的事情，為什麼當時的院主會因此掉落眉毛和鬍鬚？ 禪師說：『張三喝酒，李四醉倒。』 （僧人）問：是因為遇到強者就示弱，還是因為這是巧妙運用神通？ 禪師說：『堂中的聖僧，卻深知此事。』 僧人問：象田有屠龍之劍，想要借來觀賞一下，該怎麼辦？ 禪師橫著拄著拄杖。僧人便大喝一聲。禪師扔下拄杖。僧人無話可說。禪師說：『這死蛤蟆。』 上堂：春天已經過去，落花紛紛，像下著紅色的雨。南來北往的行人，回還是不回？千林萬林中，杜鵑鳥都在鳴叫。我沒有家啊，該往哪裡回？十方剎土，又該依靠誰？老夫有個真正的訊息：昨夜三更時分，月亮還在池塘里。 上堂：佛法到了這裡，就像命懸一線。即使是見解超群的人，也難以繼承和發揚。豎起拂塵說：『幸好有這個，可以用來流通佛法。』 如果能在這裡看透，就能見到三世諸佛，在燈籠和露柱里轉大法輪。六道眾生，在鐵圍山中聽聞佛法的要義。用不是聲音的聲音去聽，用不是顏色的顏色去看，不同的種類的眾生，各自得到解脫。像這樣宣講，非但埋沒了宗風，也埋沒了自己。 那麼，怎樣才能不違背佛法呢？』拍了一下禪床，下座。

東京褒親旌德院有瑞佛海禪師

是興化軍陳氏的兒子。最初參拜黃龍南禪師。黃龍問：『你是爲了人情世故而來，還是爲了佛法而來？』 禪師說：『爲了佛法而來。』 黃龍說：『如果是爲了佛法而來，現在就分付給你。』於是打了一下拂塵。 禪師說：『和尚您也不要擾亂人。』黃龍因此器重他。後來依照覺禪師，深刻領悟了玄奧的道理。 上堂：有的佛世界，用一塵一毛來做佛事，讓見到一法的人就具足一切法，所以權且作為架閣（存放經典的地方）。有的佛化內，以忘言寂默作為大的佛事，使學習的人離開一切相，就叫做諸佛，所以最好用三下火抄（比喻徹底焚燬）。有的佛土中，用黃華

【English Translation】 English version Well-known (reputable). Asked: The cold wind suddenly rises, and the monks start the stove. Suddenly recalling Danxia (a Zen master) burning the wooden Buddha, why did the abbot's eyebrows and beard fall off? The master said: 'Zhang drinks, and Li gets drunk.' (The monk) asked: 'Is it because one is weak when encountering the strong, or is it because of the wonderful use of supernatural powers?' The master said: 'The holy monks in the hall know this matter well.' A monk asked: 'Xiangtian has a dragon-slaying sword. What should be done if one wants to borrow it for a look?' The master held his staff horizontally. The monk then shouted loudly. The master threw down his staff. The monk was speechless. The master said: 'This dead toad.' Ascending the hall: Spring has passed, and the falling flowers are like red rain. Should travelers from the north and south return or not? In thousands of forests, cuckoos are singing. I have no home, where should I return? Who should I rely on in the ten directions? The old man has a true message: last night at midnight, the moon was still in the pond. Ascending the hall: When the Buddha-dharma reaches this point, it is like a life hanging by a thread. Even those with extraordinary insights find it difficult to inherit and carry it forward. Raising the whisk, he said: 'Fortunately, there is this, which can be used to circulate the Dharma.' If one can see through this, one can see the Buddhas of the three worlds turning the great Dharma wheel in lanterns and pillars. Sentient beings in the six realms hear the essence of the Dharma in the Iron Ring Mountains. Listen with a sound that is not a sound, and see with a color that is not a color. Different kinds of beings each attain liberation. Such preaching not only buries the lineage but also buries oneself. So, how can one avoid violating the Dharma?' He slapped the Zen bed and descended from the seat.

Zen Master Fohai of Baoqin Jingde Temple in Tokyo

He was the son of the Chen family of Xinghua Army. He initially visited Zen Master Huanglong Nan. Huanglong asked: 'Are you here for human affairs or for the Buddha-dharma?' The master said: 'I am here for the Buddha-dharma.' Huanglong said: 'If you are here for the Buddha-dharma, I will entrust it to you now.' Then he struck with a whisk. The master said: 'Venerable, you should not disturb people.' Huanglong therefore valued him. Later, he followed Zen Master Yijue and deeply understood the profound principles. Ascending the hall: In some Buddha-worlds, a single mote of dust is used to perform Buddha-deeds, so that those who see one dharma possess all dharmas, so it is provisionally used as a shelf (a place to store scriptures). In some Buddha-transformations, forgetting words and silence are used as great Buddha-deeds, so that learners leave all appearances and are called Buddhas, so it is best to burn it completely (a metaphor for thorough destruction). In some Buddha-lands, yellow flowers

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翠竹而為佛事。令睹相者見色即空。故且付與彌勒。有佛寶剎以法空為座而示佛事。裨其行人不著佛求。故勘破了勾下。有佛道場以四事供養而成佛事。使知足者斷異念。故可與下載。有佛妙域以一切語言三昧作其佛事。令隨機入者不捨動靜。故為渠裝載大眾。且道于中還有優劣也無。良久曰。到者須知是作家。參。

臨江軍慧力院可昌禪師

僧問。佛力法力即不問。如何是慧力。師曰。踏倒人我山。扶起菩提樹。曰。菩提本無樹。向甚麼處下手。師曰。無下手處。正好著力。曰。今日得聞于未聞。師曰。莫把真金喚作鍮。上堂。佛法根源。非正信妙智不能悟入。祖師關鍵。非大悲重愿何以開通。具信智則權實雙行。如金在礦。全悲願則善惡可辨。似月離云。大眾。祇如父母未生時。許多譬喻向甚麼處吐露。良久曰。十語九中。不如一默。

黃州柏子山棲真院德嵩禪師

上堂。天地一指。絕諍競之心。萬物一馬。無是非之論。由是魔羅潛跡。佛祖興隆。寒山拊掌欣欣。拾得呵呵大笑。大眾。二古聖笑個甚麼。良久。呵呵大笑曰。曇華一朵再逢春。

廬山萬杉院紹慈禪師

桂州趙氏子。參照覺。問曰。世尊付金襕外。別傳何物。覺舉拂子。師曰。畢竟作么生。覺以拂子驀口打。師

【現代漢語翻譯】 現代漢語譯本： 以翠竹來做佛事，讓見到景象的人明白色即是空，所以暫且交給彌勒（Maitreya，未來佛）。有的佛國凈土以法空為座來示現佛事，幫助修行人不執著于向外求佛，所以勘破了它並勾銷。有的佛道場以四事供養來成就佛事，使知足的人斷絕其他念頭，所以可以允許它存在。有的佛妙域以一切語言三昧（Samadhi，正定）作為佛事，讓隨機進入的人不捨棄動靜。因此為他們裝載大眾。那麼，這裡面還有優劣之分嗎？（禪師）停頓了很久說：『到達的人要知道這是作家的手筆。』參！ 臨江軍慧力院可昌禪師 僧人問道：『佛力、法力暫且不問，如何是慧力？』禪師說：『踏倒人我山，扶起菩提樹。』僧人說：『菩提本無樹，向什麼地方下手？』禪師說：『沒有下手的地方，正好著力。』僧人說：『今天聽到了前所未聞的道理。』禪師說：『不要把真金當做黃銅。』禪師上堂說法：『佛法的根源，非正信妙智不能領悟進入；祖師的關鍵，非大悲重愿無法開通。具備信智，則權巧和真實可以並行，如同金子在礦石中；完全具備悲願，則善與惡可以分辨，好似月亮離開雲層。』大眾，比如父母未生我之前，這麼多的譬喻向什麼地方吐露呢？（禪師）停頓了很久說：『十句話說了九句中，不如一句沉默。』 黃州柏子山棲真院德嵩禪師 上堂說法：『天地一指，斷絕爭競之心；萬物一馬，沒有是非的議論。因此魔羅（Mara，魔王）潛藏軌跡，佛祖興盛隆重。寒山（Hanshan，唐代詩人）拍手欣喜，拾得（Shide，唐代和尚）呵呵大笑。』大眾，二位古聖笑的是什麼？（禪師）停頓了很久，呵呵大笑說：『曇花一朵再逢春。』 廬山萬杉院紹慈禪師 桂州趙氏子，去參拜照覺（Zhaojue，禪師名號）。（趙氏子）問道：『世尊（釋迦摩尼佛）傳授金襕袈裟之外，還另外傳授了什麼？』照覺舉起拂子。禪師說：『究竟想做什麼？』照覺用拂子朝（紹慈禪師）口上打去。

【English Translation】 English version: Using green bamboo to perform Buddha-deeds, causing those who see the form to realize that form is emptiness. Therefore, it is temporarily entrusted to Maitreya (the future Buddha). Some Buddha-lands manifest Buddha-deeds with the emptiness of Dharma as the seat, helping practitioners not to cling to seeking the Buddha externally. Therefore, it is discerned and crossed out. Some Bodhimandas accomplish Buddha-deeds with the four kinds of offerings, enabling those who are content to cut off other thoughts. Therefore, it can be allowed to exist. Some wonderful Buddha-realms use all language Samadhi (concentration) as their Buddha-deeds, allowing those who enter randomly not to abandon movement and stillness. Therefore, they are loaded with the masses. Now, tell me, are there any superiorities or inferiorities among them? (The Chan master) paused for a long time and said: 'Those who arrive must know that this is the work of a master.' Investigate! Chan Master Kechang of Huili Monastery in Linjiang Army A monk asked: 'I won't ask about the Buddha-power and Dharma-power. What is wisdom-power?' The master said: 'Knock down the mountain of self and others, and raise up the Bodhi tree.' The monk said: 'Bodhi originally has no tree, where should I start?' The master said: 'There is no place to start, which is exactly where you should exert effort.' The monk said: 'Today I have heard what I have never heard before.' The master said: 'Don't call real gold brass.' The master ascended the Dharma hall and said: 'The root of the Buddha-dharma cannot be realized and entered without correct faith and wonderful wisdom; the key of the Patriarchs cannot be opened without great compassion and profound vows. With faith and wisdom, skillful means and reality can go hand in hand, like gold in ore; with complete compassion and vows, good and evil can be distinguished, like the moon leaving the clouds.' Everyone, for example, before our parents gave birth to us, where could so many metaphors be expressed? (The Chan master) paused for a long time and said: 'Nine out of ten words are correct, but it is better to remain silent.' Chan Master Desong of Qixhen Monastery on Mount Baizi in Huangzhou Ascending the Dharma hall and said: 'Heaven and earth are one finger, cutting off the mind of contention; all things are one horse, without discussions of right and wrong. Therefore, Mara (the demon king) hides his tracks, and the Buddhas and Patriarchs flourish. Hanshan (Tang Dynasty poet) claps his hands with joy, and Shide (Tang Dynasty monk) laughs heartily.' Everyone, what are the two ancient sages laughing at? (The Chan master) paused for a long time, laughed heartily and said: 'A udumbara flower blooms again in spring.' Chan Master Shao Ci of Wanshan Monastery on Mount Lu Zhao, a man from Guizhou, went to visit Zhaojue (a Chan master's title). (Zhao) asked: 'What else did the World Honored One (Shakyamuni Buddha) transmit besides the golden kasaya?' Zhaojue raised his whisk. The master said: 'What exactly do you want to do?' Zhaojue struck (Shaoci's) mouth with the whisk.

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擬開口。覺又打。師於是有省。遂奪拂子。便禮拜。覺曰。汝見何道理。便禮拜。師曰。拂子屬某甲了也。覺曰。三十年老將。今日被小卒折倒。自此玄風大振。推為東林上首。上堂。先行不到。若須彌立乎巨川。末後太過。猶猛士發乎狂矢。或高或下。未有準繩。以是還非。遭人點檢。且道如何得相應去。良久曰。紅爐焰里重添火。炟赫金剛眼自開。咄。上堂。我祖別行最上機。縱橫生殺絕猜疑。雖然塞斷群狐路。返擲須還師子兒。眾中還有金毛炟赫．牙爪生獰者么。試出哮吼一聲看。良久曰。直饒有。也不免玉溪寨主撩鉤搭索。參。

南嶽衡岳寺道辯禪師

僧問。拈槌舉拂即且置。和尚如何為人。師曰。客來須接。曰。便是為人處也。師曰。粗茶澹飯。僧禮拜。師曰。須知滋味始得。

吉州禾山甘露志傳禪師

僧問。一等沒絃琴。請師彈一曲。師曰。山僧耳聾。曰。學人請益。師曰。去。曰。慈悲何在。師曰。自有諸方眼。

東京褒親旌德寺諭禪師

上堂。新羅打鼓。大宋上堂。庭前柏子問話。燈籠露柱著忙。香臺拄杖起作舞。臥病維摩猶在床。這老漢我也識得。你病休訝郎當。咄。

隆興府西山龍泉夔禪師

上堂眾集。師乃曰。祇恁么便散去。不妨要妙。雖

然如是。早是無風起浪。釘橛空中。豈況牽枝引蔓。說妙譚玄。正是金屑眼中翳。衣珠法上塵。且道拂塵出屑。是甚麼人。卓拄杖。下座。

南康軍兜率志恩禪師

上堂。落落魄魄。居村居郭。莽莽鹵鹵。何今何古。不重己靈。休話佛祖。搊定釋迦鼻孔。揭卻觀音耳朵。任他雪嶺輥毬。休管禾山打鼓。若是本色衲僧。終不守株待兔。參。

福州興福院康源禪師

上堂。山僧有一訣。尋常不漏泄。今日不囊藏。分明為君說。良久曰。寒時寒。熱時熱。

慧圓上座

開封酸棗干氏子。世業農。少依邑之建福寺德光為師。性椎魯。然勤渠祖道。堅坐不臥。居數歲得度。出遊廬山。至東林。每以己事請問。朋輩見其貌陋。舉止乖疏。皆戲侮之。一日。行殿庭中。忽足顛而仆。瞭然開悟。作偈俾行者書于壁曰。這一交。這一交。萬兩黃金也合消。頭上笠。腰下包。清風明月杖頭挑。即日離東林。眾傳至照覺。覺大喜。曰。衲子參究若此。善不可加。令人跡其所往。竟無知者(大慧武庫謂證悟颙語。非也)。

內翰東坡居士蘇軾

字子瞻。因宿東林。與照覺論無情話。有省。黎明獻偈曰。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。他日如何舉似人。未幾抵荊南。聞玉

【現代漢語翻譯】 現代漢語譯本 正是如此。這好比無風起浪，在空中釘木樁。更何況是牽扯枝條，蔓延攀附，談論玄妙的道理呢？這正是眼中容不得金屑，衣上沾不得佛法的灰塵。那麼，拂去灰塵，去除金屑的，又是什麼人呢？（禪師）拄著禪杖，走下法座。

南康軍兜率志恩禪師

上堂說法。（禪師）灑脫不羈，或住在鄉村，或住在城郭。糊里糊塗，不分今朝與古時。不看重自己的靈性，休要談論佛祖。（禪師）一把抓住釋迦牟尼（Sakyamuni）(佛教創始人)的鼻子，揭掉觀音（Avalokitesvara）(佛教菩薩，代表慈悲)的耳朵。任憑雪山（Himalaya）(山脈名)滾雪球，休要管禾山（He Mountain）(山名)打鼓。如果是本色的衲僧，終究不會守株待兔。（參！)

福州興福院康源禪師

上堂說法。山僧我有一條秘訣，平時從不輕易泄露。今天不再藏著掖著，明明白白地為你們說出來。（禪師）停頓了片刻，說道：冷的時候就冷，熱的時候就熱。

慧圓上座

開封酸棗人，姓干，世代務農。年少時依附於同鄉建福寺的德光為師。性格愚笨遲鈍，然而勤奮地遵循祖師的道路，堅持坐禪不睡覺。過了幾年后剃度出家。出遊廬山，到達東林寺。經常以自己的修行之事請教他人。同伴們見他相貌醜陋，舉止笨拙，都戲弄他。一天，在佛殿的庭院中行走，忽然腳下顛簸而摔倒，隨即豁然開悟。作了一首偈語，讓行者寫在墻壁上，說：『這一跤，這一跤，萬兩黃金也值得。頭上戴著斗笠，腰間繫著包裹，清風明月挑在禪杖頭。』當天就離開了東林寺。眾人將此事傳到照覺禪師那裡，照覺禪師非常高興，說：『這位僧人蔘禪悟道到了這種程度，真是好極了。』派人去追蹤他的去向，最終沒有人知道他去了哪裡（大慧武庫認為是證悟了颙禪師的開悟之語，這是不對的）。

內翰東坡居士蘇軾（Su Shi）(北宋文學家)

字子瞻。因為住在東林寺，與照覺禪師談論無情之物的話題，有所領悟。黎明時獻上一首偈語說：『溪流的聲音就是廣長舌，山巒的景色難道不是清凈身？昨夜領悟了八萬四千偈，將來如何向別人述說呢？』不久後到達荊南，聽說了玉泉

【English Translation】 English version It is just so. It's like raising waves where there is no wind, driving a stake into the empty air. How much more so is it to entangle branches and spread vines, to speak of the mysterious and discuss the profound? This is precisely like gold dust in the eyes, dust on the robe of the Dharma. Then tell me, who is it that brushes away the dust and removes the gold dust? (The Chan master) struck his staff and descended from the seat.

Chan Master Zhide of Doushuai in Nankang Army

Ascending the Dharma hall. (The Chan master said:) Unrestrained and unconventional, living in villages or cities. Muddleheaded and simple, neither now nor ancient. Not valuing one's own spirit, cease talking about Buddhas and Patriarchs. (The Chan master) grabs hold of Sakyamuni's (founder of Buddhism) nose, tears off Avalokitesvara's (Buddhist bodhisattva representing compassion) ears. Let the snowballs roll on the Snow Mountains (Himalaya), pay no heed to the drums beating at He Mountain. If one is a true monk, one will never wait for a rabbit to run into a tree stump. (Participate!)

Chan Master Kangyuan of Xingfu Temple in Fuzhou

Ascending the Dharma hall. This mountain monk has a secret, which I usually do not reveal. Today I will no longer hide it, but clearly tell it to you. (The Chan master) paused for a moment and said: When it's cold, it's cold. When it's hot, it's hot.

Senior Monk Huiyuan

A native of Suanzao in Kaifeng, surnamed Gan, whose family had been farmers for generations. In his youth, he became a disciple of De Guang at Jianfu Temple in his hometown. He was simple and dull in nature, but diligently followed the path of the Patriarchs, steadfastly sitting in meditation without lying down. After several years, he was ordained. He traveled to Mount Lu and arrived at Donglin Temple. He often sought advice from others about his own practice. His companions, seeing his ugly appearance and awkward manners, all ridiculed him. One day, while walking in the courtyard of the Buddha hall, he suddenly stumbled and fell, and immediately awakened. He composed a verse and had a practitioner write it on the wall, saying: 'This fall, this fall, is worth ten thousand taels of gold. On my head a bamboo hat, around my waist a bag, the clear breeze and bright moon I carry on my staff.' That day, he left Donglin Temple. The people transmitted this matter to Chan Master Zhao Jue, who was very pleased and said: 'This monk's practice of Chan has reached this level, it is truly excellent.' He sent people to track his whereabouts, but no one ever knew where he went (Da Hui's Military Storehouse claims that these were the words of enlightenment of Chan Master Yong, which is incorrect).

Academician Su Shi (Su Shi) (Northern Song Dynasty writer), styled Zizhan

Because he stayed at Donglin Temple and discussed the topic of inanimate objects with Chan Master Zhao Jue, he had some understanding. At dawn, he presented a verse saying: 'The sound of the stream is the long, broad tongue, is the mountain scenery not the pure body? Last night I understood eighty-four thousand verses, how will I tell them to others in the future?' Not long after, he arrived at Jingnan and heard of Yuquan

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泉皓禪師機鋒不可觸。公擬抑之。即微服求見。泉問。尊官高姓。公曰。姓秤。乃秤天下長老底秤。泉喝曰。且道這一喝重多少。公無對。於是尊禮之。後過金山。有寫公照容者。公戲題曰。心似已灰之木。身如不繫之舟。問汝平生功業。黃州．惠州．瓊州。

寶峰文禪師法嗣

隆興府兜率從悅禪師

贛州熊氏子。初首眾于道吾。領數衲謁云蓋智和尚。智與語。未數句盡知所蘊。乃笑曰。觀首座氣質不凡。奈何出言吐氣如醉人邪。師面熱汗下。曰。愿和尚不吝慈悲。智復與語。錐劄之。師茫然。遂求入室。智曰。曾見法昌遇和尚否。師曰。曾看他語錄。自了可也。不願見之。智曰。曾見洞山文和尚否。師曰。關西子沒頭腦。拖一條布裙。作尿臭氣。有甚長處。智曰。你但向尿臭氣處參取。師依教。即謁洞山。深領奧旨。復謁智。智曰。見關西子后大事如何。師曰。若不得和尚指示。洎乎蹉過一生。遂禮謝。師復謁真凈。后出世鹿苑。有清素者。久參慈明。寓居一室。未始與人交。師因食蜜漬荔枝。偶素過門。師呼曰。此老人鄉果也。可同食之。素曰。自先師亡后。不得此食久矣。師曰。先師為誰。素曰。慈明也。某忝執侍十三年耳。師乃疑駭。曰。十三年堪忍執侍之役。非得其道而何。遂饋以余果

【現代漢語翻譯】 現代漢語譯本： 泉皓禪師的機鋒銳利，難以觸碰。一位官員想要壓制他，便微服私訪求見泉皓禪師。泉皓禪師問：『尊官貴姓？』官員回答：『姓秤，是衡量天下長老的秤。』泉皓禪師呵斥道：『且說這一喝有多重？』官員無言以對，於是恭敬地向泉皓禪師行禮。後來，這位官員經過金山寺，有人為他畫像，他戲題道：『心如已灰之木，身如不繫之舟。問汝平生功業，黃州、惠州、瓊州。』

寶峰文禪師的法嗣

隆興府兜率從悅禪師

從悅禪師是贛州熊氏之子。他最初在道吾寺帶領僧眾。帶領一些僧人拜見云蓋智和尚（云蓋山智禪師）。智和尚與他交談，沒說幾句就完全瞭解了他的底細，於是笑著說：『看首座（對僧人的尊稱）的氣質不凡，奈何說出的話卻像醉漢一樣。』從悅禪師面紅耳赤，汗流浹背，說：『愿和尚不吝慈悲。』智和尚又與他交談，用錐子般的話語刺探他，從悅禪師茫然不知所措，於是請求入室請教。智和尚說：『你曾見過法昌遇和尚（法昌遇禪師）嗎？』從悅禪師說：『曾看過他的語錄，自己領悟就可以了，不願意見他。』智和尚說：『曾見過洞山文和尚（洞山文禪師）嗎？』從悅禪師說：『關西子（指洞山文禪師）沒頭沒腦，拖著一條破布裙，散發著尿騷味，有什麼長處？』智和尚說：『你只管向尿騷味處參取。』從悅禪師聽從教誨，便去拜見洞山文禪師，深刻領悟了其中的奧妙。又去拜見真凈禪師（真凈克文禪師）。之後，從悅禪師在鹿苑寺開法。有一位清心寡慾的人，長期參學慈明禪師（慈明楚圓禪師），住在寺院的一個房間里，從不與人交往。從悅禪師因為吃蜜漬荔枝，恰巧這位清素之人經過門口，從悅禪師呼喚道：『這是老家帶來的水果，可以一起吃。』清素之人說：『自從先師（指慈明禪師）去世后，很久沒有吃到這種水果了。』從悅禪師問：『先師是誰？』清素之人說：『是慈明禪師。我僥倖侍奉了他十三年。』從悅禪師感到驚訝，說：『十三年能忍受侍奉之苦，必定是得到了他的道啊。』於是把剩下的水果送給了他。

【English Translation】 English version: Zen Master Quanhao's (泉皓禪師) Zen wit was unassailable. An official, intending to suppress him, sought an audience in plain clothes. Quan asked, 'What is your honorable surname, sir?' The official replied, 'My surname is 'Scale' (秤), the scale that weighs all the elders in the world.' Quan shouted, 'Then tell me, how much does this shout weigh?' The official was speechless, and so he respectfully paid homage to Quan. Later, passing by Jinshan Temple (金山寺), someone painted a portrait of the official, and he jokingly inscribed it: 'My heart is like ashes of dead wood, my body like an unmoored boat. If you ask about my life's achievements, it's Huangzhou (黃州), Huizhou (惠州), and Qiongzhou (瓊州).'

Successor of Zen Master Baofeng Wen (寶峰文禪師)

Zen Master Congyue (從悅禪師) of Doushuai (兜率) Monastery in Longxing Prefecture (隆興府)

Congyue was a son of the Xiong family of Ganzhou (贛州). He initially led a group of monks at Daowu (道吾) Monastery. He led several monks to visit Zen Master Zhi (智和尚) of Yungai (云蓋). Zhi spoke with him, and after only a few sentences, he fully understood Congyue's inner state. So he smiled and said, 'Observing the head monk's (首座) extraordinary temperament, why do his words and breath sound like a drunkard?' Congyue's face flushed, and he sweated profusely, saying, 'I wish the master would not begrudge his compassion.' Zhi spoke with him again, probing him with sharp words. Congyue was at a loss, and so he requested to enter Zhi's room for instruction. Zhi said, 'Have you ever met Zen Master Yu (遇和尚) of Fachang (法昌)?' Congyue said, 'I have read his recorded sayings, and I can understand them myself. I do not wish to meet him.' Zhi said, 'Have you ever met Zen Master Wen (文和尚) of Dongshan (洞山)?' Congyue said, 'That fellow from Guanxi (關西) is headless, dragging a tattered skirt, reeking of urine. What good is he?' Zhi said, 'You should just investigate at the place reeking of urine.' Congyue followed his instruction and visited Dongshan, deeply grasping the profound meaning. He then visited Zhenjing (真凈). Later, Congyue began teaching at Luyuan (鹿苑) Monastery. There was a pure and simple man who had long studied with Zen Master Ciming (慈明), residing in a room in the monastery, never interacting with anyone. Congyue, while eating honey-soaked lychees, happened to pass by the man's door. Congyue called out, 'These are fruits from my hometown, would you like to share them?' The man said, 'Since my late teacher (Ciming) passed away, I have not had this food for a long time.' Congyue asked, 'Who was your late teacher?' The man said, 'It was Zen Master Ciming. I was fortunate enough to serve him for thirteen years.' Congyue was surprised and said, 'To endure the service for thirteen years, you must have attained his Way.' So he gave the remaining fruit to him.

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。稍稍親之。素問。師所見者何人。曰。洞山文。素曰。文見何人。師曰。黃龍南。素曰。南匾頭見先師不久。法道大振如此。師益疑駭。遂袖香詣素作禮。素起避之。曰。吾以福薄。先師授記。不許為人。師益恭。素乃曰。憐子之誠。違先師之記。子平生所得。試語我。師具通所見。素曰。可以入佛而不能入魔。師曰。何謂也。素曰。豈不見古人道。末後一句。始到牢關。如是累月。素乃印可。仍戒之曰。文示子者。皆正知正見。然子離文太早。不能盡其妙。吾今為子點破。使子受用得大自在。他日切勿嗣吾也。師後嗣真凈。僧問。提兵統將。須憑帝主虎符。領眾匡徒。密佩祖師心印。如何是祖師心印。師曰。滿口道不得。曰。祇這個別更有。師曰。莫將支遁鶴。喚作右軍鵝。問。如何是兜率境。師曰。一水桵藍色。千峰削玉青。曰。如何是境中人。師曰。七凹八凸無人見。百手千頭祇自知。上堂。耳目一何清。端居幽谷里。秋風入古松。秋月生寒水。衲僧於此更求真。兩個猢猻垂四尾。喝一喝。上堂。兜率都無辨別。卻喚烏龜作鱉。不能說妙談真。祇解搖唇鼓舌。遂令天下衲僧。覷見眼中滴血。莫有翻瞋作喜．笑傲煙霞者么。良久曰。笛中一曲昇平樂。算得生平未解愁。上堂。始見新春。又逢初夏。四時若箭。兩

【現代漢語翻譯】 稍稍地親近他。素問：『老師您見到的是什麼人？』 師說：『是洞山文（人名）。』 素說：『文又見到了什麼人？』 師說：『黃龍南（人名）。』 素說：『南匾頭（對黃龍南的戲稱）見先師不久，佛法就如此興盛。』 師更加疑惑和驚訝，於是將香藏在袖中，向素行禮。素起身避開，說：『我因為福報淺薄，先師曾授記，不允許我收徒。』 師更加恭敬。素於是說：『可憐你一片誠心，我違背先師的授記。你平生所領悟的，試著告訴我。』 師詳細地講述了自己所見。素說：『你可以入佛，卻不能入魔。』 師說：『這是什麼意思？』 素說：『難道你沒聽古人說，『末後一句，始到牢關』嗎？』 像這樣過了幾個月，素才印可。仍然告誡他說：『文所開示給你的，都是正知正見。然而你離開文太早，不能完全領會其中的奧妙。我現在為你點破，使你受用得大自在。他日千萬不要繼承我的衣缽。』 師後來繼承了真凈的衣缽。有僧人問：『提兵統將，須憑帝主虎符；領眾匡徒，密佩祖師心印。如何是祖師心印？』 師說：『滿口道不得。』 僧人說：『除了這個還有別的嗎？』 師說：『莫將支遁鶴（典故，支遁愛鶴），喚作右軍鵝（典故，王羲之愛鵝）。』 問：『如何是兜率境（彌勒菩薩的凈土）？』 師說：『一水桵藍色，千峰削玉青。』 僧人說：『如何是境中人？』 師說：『七凹八凸無人見，百手千頭祇自知。』 上堂說法：『耳目一何清，端居幽谷里。秋風入古松，秋月生寒水。衲僧於此更求真，兩個猢猻垂四尾。』 喝一聲。上堂說法：『兜率都無辨別，卻喚烏龜作鱉。不能說妙談真，祇解搖唇鼓舌。遂令天下衲僧，覷見眼中滴血。莫有翻瞋作喜，笑傲煙霞者么？』 良久說：『笛中一曲昇平樂，算得生平未解愁。』 上堂說法：『始見新春，又逢初夏，四時若箭，兩 現代漢語譯本

【English Translation】 He gently approached him. Su asked: 'Whom did you see, Master?' The Master said: 'Dongshan Wen (name of a person).' Su said: 'Whom did Wen see?' The Master said: 'Huanglong Nan (name of a person).' Su said: 'Nan Biantou (a nickname for Huanglong Nan) had not seen the former Master for long, yet the Dharma flourished so greatly.' The Master was even more doubtful and astonished, so he hid incense in his sleeve and bowed to Su. Su rose to avoid it, saying: 'Because my blessings are meager, the former Master gave a prophecy, not allowing me to accept disciples.' The Master was even more respectful. Su then said: 'Pitying your sincerity, I will violate the former Master's prophecy. What you have realized in your life, try to tell me.' The Master explained in detail what he had seen. Su said: 'You can enter Buddhahood, but you cannot enter Mara (demon).' The Master said: 'What does this mean?' Su said: 'Haven't you heard the ancients say, 'The last sentence, only then reach the firm barrier'?' After several months like this, Su finally approved. He still warned him, saying: 'What Wen showed you are all right knowledge and right views. However, you left Wen too early, unable to fully understand its subtleties. I will now break it open for you, so that you can benefit greatly and freely. In the future, never inherit my mantle.' The Master later inherited the mantle of Zhenjing. A monk asked: 'Commanding troops and generals, one must rely on the imperial decree of the emperor; leading the masses and rectifying disciples, one secretly wears the ancestral teacher's mind-seal. What is the ancestral teacher's mind-seal?' The Master said: 'Cannot be spoken with a full mouth.' The monk said: 'Besides this, is there anything else?' The Master said: 'Do not take Zhi Dun's crane (allusion, Zhi Dun loved cranes) for Wang Xizhi's goose (allusion, Wang Xizhi loved geese).' Asked: 'What is the Tushita Heaven (Maitreya Bodhisattva's pure land)?' The Master said: 'A river of crape myrtle blue, a thousand peaks of carved jade green.' The monk said: 'What is the person in the realm?' The Master said: 'Seven dents and eight bumps unseen by anyone, a hundred hands and a thousand heads only known to oneself.' Ascending the hall to preach: 'How clear are the ears and eyes, sitting upright in a secluded valley. Autumn wind enters the ancient pines, autumn moon generates cold water. Monks, seek the truth here, two monkeys hanging four tails.' Shouting once. Ascending the hall to preach: 'Tushita has no distinctions, yet calls a turtle a鱉 (a type of turtle). Unable to speak of the wonderful and discuss the truth, only knowing how to wag lips and move the tongue. Thus, causing the monks of the world to see blood dripping from their eyes. Is there anyone who turns anger into joy, laughing and indulging in the mist and clouds?' After a long silence, he said: 'A song of peace and prosperity in the flute, counting one's life without understanding sorrow.' Ascending the hall to preach: 'First seeing the new spring, then encountering early summer, the four seasons are like arrows, two English version

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曜如梭。不覺紅顏翻成白首。直須努力。彆著精神。耕取自己田園。莫犯他人苗稼。既然如是。牽犁拽杷。須是雪山白牛始得。且道鼻孔在甚麼處。良久曰。叱。叱。上堂。常居物外度清時。牛上橫將竹笛吹。一曲自幽山自綠。此情不與白雲知。慶快諸禪德。翻思范蠡謾泛滄波。因念陳摶空眠太華。何曾夢見。浪得高名。實未神遊。閑漂野跡。既然如此。具眼衲僧。莫道龍安非他是己好。上堂。無法亦無心。無心復何舍。要真盡屬真。要假全歸假。平地上行船。虛空里走馬。九年面壁人。有口還如啞。參。上堂。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。欲識佛去處。祇這語聲是。諸禪德。大小傅大士。祇會抱橋柱澡洗。把䌫放船。印板上打將來。模子里脫將去。豈知道本色衲僧。塞除佛祖窟。打破玄妙門。跳出斷常坑。不依清凈界。都無一物。獨奮雙拳。海上橫行。建家立國。有一般漢。也要向百尺竿頭凝然端坐。洎乎翻身之際。捨命不得。豈不見雲門大師道。知是般事。拈放一邊。直須擺動精神。著些筋骨。向混沌未剖已前薦得。猶是鈍漢。那堪更於他人舌頭上。𠯗啖滋味。終無了日。諸禪客。要會么。剔起眉毛有甚難。分明不見一毫端。風吹碧落浮雲盡。月上青山玉一團。喝一喝。下座。一日。漕使

【現代漢語翻譯】 現代漢語譯本：時間如梭，不知不覺紅顏變成白髮。必須努力，拿出精神，耕耘自己的田地，不要侵犯他人的莊稼。既然如此，牽犁拉耙，必須是雪山白牛才行。那麼，牛的鼻孔在哪裡呢？（停頓良久）喝！喝！ 上堂說法：常常居住在世俗之外，度過清閑的時光，騎在牛上，橫著吹竹笛。一曲悠揚，山自幽靜，水自碧綠，這種情趣不與白雲分享。慶幸諸位禪德，反思范蠡（春秋末期政治家）漫無目的地漂泊在滄波之上，想到陳摶（宋朝道士）空自睡在太華山中，何曾夢見過什麼？白白得到很高的名聲，實際上並沒有精神上的遊歷，只是閑散地漂泊在荒野。既然如此，有眼力的衲僧，不要說龍安（地名）不是自己安身立命的好地方。 上堂說法：沒有法，也沒有心，沒有心又捨棄什麼呢？要真就完全是真，要假就全部歸於假。如同在平地上行船，在虛空中跑馬。九年面壁的人，有口卻像啞巴一樣。參！ 上堂說法：夜夜抱著佛睡覺，早上起來還和佛一起。起坐都跟隨佛，說話和沉默都和佛同處。想要知道佛在哪裡嗎？就是這說話的聲音啊！諸位禪德，大小傅大士（傅翕，南北朝時期的居士），只會抱著橋柱洗澡，把纜繩放下船，像從印板上打出來一樣，從模子里脫出來一樣。哪裡知道本色的衲僧，堵塞佛祖的窟穴，打破玄妙的門徑，跳出斷常的坑，不依賴清凈的境界，什麼都沒有，獨自奮起雙拳，在海上橫行，建立家園，創立國家。也有一種人，想要在百尺竿頭凝然端坐，等到翻身的時候，卻捨不得性命。難道沒看見雲門大師說：『知道是這件事，就把它放到一邊，必須擺動精神，用些力氣，在混沌未開之前就領悟，這還是個遲鈍的人。』哪裡能再在別人的舌頭上，咀嚼滋味，永遠沒有了結的時候。諸位禪客，想要領會嗎？剔起眉毛有什麼難的？分明看不見一毫端。風吹碧空，浮雲消散，月亮升上青山，像一塊美玉。喝！喝！下座。 有一天，漕使（官名）

【English Translation】 English version: Time flies like an arrow. Before you know it, rosy cheeks turn into white hair. You must strive hard, put your mind to it, and cultivate your own field, not trespass on other people's crops. Since this is the case, to pull the plow and drag the rake, you must have a white yak from the Himalayas. Now, where is the bull's nostril? (Pauses for a long time) 'Chih! Chih!' Ascending the Dharma Hall: 'Often living outside the mundane world, spending peaceful times, riding on an ox, playing the bamboo flute horizontally. One melodious tune, the mountain is naturally secluded, the water is naturally green, this sentiment is not shared with the white clouds.' Rejoice, all you Chan (Zen) practitioners! Reflecting on Fan Li (a politician in the late Spring and Autumn period) aimlessly drifting on the vast waves, thinking of Chen Tuan (a Taoist in the Song Dynasty) sleeping idly in Mount Taihua, what did he ever dream of? He gained a high reputation in vain, but in reality, he had no spiritual travels, just wandering aimlessly in the wilderness. Since this is the case, discerning monks, don't say that Long'an (place name) is not a good place to settle down. Ascending the Dharma Hall: 'There is no Dharma, and there is no mind. If there is no mind, what is there to abandon? If it is to be true, then it is completely true. If it is to be false, then it all returns to falsehood. It is like sailing a boat on flat ground, riding a horse in empty space. The one who faced the wall for nine years, though he has a mouth, is like a mute.' Participate! Ascending the Dharma Hall: 'Every night I sleep embracing the Buddha, and every morning I get up with the Buddha. Rising and sitting, I always follow the Buddha. Speaking and being silent, I dwell with the Buddha. Do you want to know where the Buddha is? It is this sound of speech!' All you Chan practitioners, both big and small, Fu Daishi (Fu Xi, a lay Buddhist in the Northern and Southern Dynasties), only know how to hug the bridge pillar and bathe, let down the cable and release the boat, like being stamped out from a printing plate, like being molded out from a mold. How do they know that the true-colored monks block the Buddha's and Patriarchs' caves, break the mysterious gates, jump out of the pit of permanence and annihilation, do not rely on the realm of purity, have nothing at all, and bravely raise their fists alone, roaming freely on the sea, building homes and establishing countries. There are also those who want to sit still at the top of a hundred-foot pole, but when it comes to turning around, they are unwilling to give up their lives. Haven't you seen Yunmen (Yunmen Wenyan, a famous Chan master) say: 'Knowing that it is this matter, put it aside. You must stir up your spirit, use some strength, and comprehend it before the chaos is opened. This is still a dull person.' How can you still chew the taste on other people's tongues, never ending. All you Chan guests, do you want to understand? What's so difficult about raising your eyebrows? You clearly can't see even a hair's breadth. The wind blows through the blue sky, the floating clouds dissipate, and the moon rises over the green mountains, like a piece of jade.' Drink! Drink! Descends from the seat. One day, the Transport Commissioner (official title)

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無盡居士張公商英按部過分寧。請五院長老就云巖說法。師最後登座。橫拄杖曰。適來諸善知識。橫拈豎放。直立斜拋。換步移身。藏頭露角。既于學士面前各納敗闕。未免吃兜率手中痛棒。到這裡不由甘與不甘。何故。見事不平爭忍得。衲僧正令自當行。卓拄杖。下座。室中設三語以驗學者。一曰撥草擔風。祇圖見性。即今上人性在甚麼處。二曰識得自性。方脫生死。眼光落地時作么生脫。三曰脫得生死。便知去處。四大分離。向甚麼處去。元祐六年冬。浴訖集眾。說偈曰。四十有八。聖凡盡殺。不是英雄。龍安路滑。奄然而化。其徒遵師遺誡。慾火葬捐骨江中。得法弟子無盡居士張公遣使持祭。且曰。老師于祖宗門下有大道力。不可使來者無所起敬。俾塔于龍安之乳峰。謚真寂禪師。

東京法雲佛照杲禪師

自妙年遊方。謁圓通璣禪師。入室次。璣舉。僧問投子。大死底人卻活時如何。子曰。不許夜行。投明須到。意作么生。師曰。恩大難酬。璣大喜。遂命首眾。至晚。為眾秉拂。機遲而訥。眾笑之。師有𧹞色。次日于僧堂點茶。因觸茶瓢墜地。見瓢跳。乃得應機三昧。后依真凈。因讀祖偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。豁然大悟。每謂人曰。我于紹聖三年十一月二十一日

【現代漢語翻譯】 現代漢語譯本：無盡居士張公商英按部就班地來到分寧。請五院的長老到云巖說法。禪師最後登上法座，橫著拄杖說：『剛才各位善知識，或橫拈豎放，或直立斜拋，換步移身，藏頭露角，既然在學士面前各自認輸，免不了要吃兜率（指兜率天，彌勒菩薩所在之處）手中的痛棒。到了這裡不由得你甘心不甘心。』為什麼呢？『見事不平爭忍得，衲僧正令自當行。』（意為：見到不平的事怎能忍受，出家人的正令自然要實行。）」說完，放下拄杖，走下法座。在室內設定了三個問題來檢驗學人：一是『撥草擔風，只圖見性，即今上人性在甚麼處？』（意為：不畏艱難，只為明心見性，那麼現在你的自性在哪裡？）二是『識得自性，方脫生死，眼光落地時作么生脫？』（意為：認識到自性，才能脫離生死輪迴，臨死的那一刻如何解脫？）三是『脫得生死，便知去處，四大分離，向甚麼處去？』（意為：脫離了生死，便知道去向，身體解體后，又將去向哪裡？）元祐六年冬天，洗浴完畢后召集眾人，說了偈語：『四十有八，聖凡盡殺，不是英雄，龍安路滑。』說完安然而逝。他的弟子們遵照他的遺囑，將骨灰撒入江中。得法的弟子無盡居士張公派人帶著祭品來祭奠，並且說：『老師在祖師的門下有大道的威力，不能讓後來的人無所起敬。』於是將塔建在龍安的乳峰，謚號為真寂禪師。 東京法雲佛照杲禪師，從年輕時就開始遊歷四方，拜謁圓通璣禪師。進入禪房時，璣禪師舉例說：『有僧人問投子禪師，大死底人卻活時如何？（意為：完全死去的人復活時會怎樣？）投子禪師回答說：不許夜行，投明須到。（意為：不允許在黑夜裡行走，天亮時必須到達。）』你認為是什麼意思？禪師回答說：『恩大難酬。』（意為：恩情太大難以報答。）璣禪師非常高興，於是命他擔任首座。到了晚上，禪師為大家說法，但反應遲鈍，大家嘲笑他。禪師面露慚色。第二天在僧堂點茶，因為碰到茶瓢掉在地上，看到茶瓢跳動，於是領悟了應機的三昧。後來依止真凈禪師，因為讀到祖師的偈語說：『心同虛空界，示等虛空法，證得虛空時，無是無非法。』（意為：心如同虛空一樣廣大，所展示的也如同虛空一樣的法則，證悟到虛空的時候，就沒有什麼是對，什麼是不對的。）豁然大悟。禪師常常對人說：『我在紹聖三年十一月二十一日』

【English Translation】 English version: The lay Buddhist Zhang Gong Shangying of Wujin (Wujin, meaning endless) came to Fenning in an orderly manner. He invited the elders of the Five Monasteries to Yunyan to expound the Dharma. The Master ascended the seat last, holding his staff horizontally and said, 'Just now, all you virtuous friends, some held up and released, some stood straight and threw sideways, shifting steps and moving bodies, hiding heads and revealing corners, since you have each admitted defeat before the scholar, you cannot avoid receiving a painful blow from the hand of Tushita (Tushita Heaven, where Maitreya Bodhisattva resides). Arriving here, you cannot help but be willing or unwilling.' Why? 'How can one bear to see injustice, the proper order of a monk should be carried out.' With that, he struck the staff and descended from the seat. In the room, he set up three questions to test the students: First, 'Clearing grass and carrying the wind, only seeking to see the nature, where is the inherent nature of the person right now?' Second, 'Recognizing the self-nature, one can escape birth and death, how does one escape when the light of the eyes falls to the ground?' Third, 'Having escaped birth and death, one knows where to go, when the four elements separate, where does one go?' In the winter of the sixth year of Yuanyou, after bathing, he gathered the assembly and said in a verse, 'Forty and eight, saints and mortals all killed, not a hero, the road to Long'an is slippery.' Then he passed away peacefully. His disciples followed his last words and scattered his ashes in the river. The Dharma-inheriting disciple, the lay Buddhist Zhang Gong of Wujin, sent someone with offerings to pay respects, and said, 'The Master has great Dharma power under the ancestral masters, one cannot allow those who come later to have nothing to revere.' Therefore, a pagoda was built on the Milk Peak of Long'an, and he was given the posthumous title of Chan Master Zhenji (True Stillness). Chan Master Fogao (Buddha Illumination) of Fayun (Dharma Cloud) Monastery in Dongjing (Eastern Capital), from a young age, traveled to various places and visited Chan Master Yuantong Ji (Complete Penetration). During an interview, Chan Master Ji cited, 'A monk asked Chan Master Touzi (Throwing Son), 'What happens when a person who is completely dead comes back to life?' Chan Master Touzi replied, 'No night travel is allowed, one must arrive by dawn.' What does this mean?' The Master replied, 'The kindness is too great to repay.' Chan Master Ji was very pleased and appointed him as the head of the assembly. In the evening, the Master expounded the Dharma for the assembly, but he was slow and hesitant, and the assembly laughed at him. The Master showed a look of shame. The next day, while preparing tea in the monks' hall, he accidentally dropped the tea ladle on the ground, and seeing the ladle bounce, he realized the Samadhi of responding to the occasion. Later, he relied on Chan Master Zhenjing (True Purity), and upon reading the ancestral verse, 'The mind is like the realm of empty space, showing the Dharma equal to empty space, when one realizes empty space, there is neither right nor wrong.' He suddenly awakened. The Master often said to people, 'On the twenty-first day of the eleventh month of the third year of Shaosheng'

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。悟得方寸禪。出住歸宗。詔居凈因。僧問。達磨西來傳個甚麼。師曰。周．秦．漢．魏。問。昔日僧問雲門。如何是透法身句。門曰。北斗里藏身。意旨如何。師曰。赤心片片。曰。若是學人即不然。師曰。汝又作么生。曰。昨夜抬頭看北斗。依稀卻似點糖糕。師曰。但念水草。余無所知。上堂。西來祖意。教外別傳。非大根器。不能證入。其證入者。不被文字語言所轉。聲色是非所迷。亦無雲門臨濟之殊。趙州德山之異。所以唱道須明。有語中無語。無語中有語。若向這裡薦得。可謂終日著衣。未嘗掛一縷絲。終日吃飯。未嘗咬一粒米。直是呵佛罵祖。有甚麼過。雖然如是。欲得不招無間業。莫謗如來正法輪。喝一喝。下座。上堂。拈拄杖曰。歸宗會斬蛇。禾山解打鼓。萬象與森羅。皆從這裡去。擲下拄杖曰。歸堂喫茶。師以力參深到。語不入時。每示眾。常舉。老僧熙寧八年。文帳在鳳翔府。供申當年崩了華山四十里。壓倒八十村人家。汝輩後生。茄子瓠子。幾時知得。或問曰。寶華王座上。因甚麼一向世諦。師曰。癡人佛性。豈有二種邪。

隆興府泐潭湛堂文準禪師

興元府梁氏子。初謁真凈。凈問。近離甚處。師曰。大仰。凈曰。夏在甚處。師曰。大溈。凈曰。甚處人。師曰。興元府。凈展手

【現代漢語翻譯】 現代漢語譯本：領悟了方寸禪的道理，離開原來的寺院回到歸宗寺。皇帝下詔讓他住在凈因寺。有僧人問：『達摩祖師西來，傳的是什麼？』 文準禪師說：『周、秦、漢、魏。』 僧人問：『以前有僧人問雲門禪師，什麼是透法身句？雲門禪師回答說：『北斗里藏身。』 這句話是什麼意思？』 文準禪師說：『赤誠之心一片片。』 僧人說：『如果是學人，我就不會這樣說。』 文準禪師說：『你又會怎麼說呢？』 僧人說：『昨夜抬頭看北斗，依稀卻似點糖糕。』 文準禪師說：『但念水草，其餘的我一概不知。』

上堂說法時，文準禪師說：『西來祖師的意旨，是教外別傳，不是有大根器的人，不能證入。那些證入的人，不被文字語言所迷惑，不被聲色是非所迷惑，也沒有云門禪師和臨濟禪師的差別，趙州禪師和德山禪師的不同。所以說法必須明白，有語中之無語，無語中之有語。如果能在這裡領會，就可以說是終日穿著衣服，卻未曾掛一縷絲；終日吃飯，卻未曾咬一粒米。直截了當地呵斥佛，謾罵祖師，又有什麼過錯？雖然是這樣，想要不招無間地獄的業報，就不要誹謗如來的正法輪。』 喝一聲，下座。

上堂說法時，文準禪師拿起拄杖說：『歸宗禪師會斬蛇，禾山禪師會打鼓，萬象與森羅，都從這裡去。』 扔下拄杖說：『回禪堂喫茶。』 文準禪師因為用力參禪，深入堂奧，所以說的話不合時宜。每次向大眾開示，常常舉例說：『老僧在熙寧八年，文書賬目還在鳳翔府，當年申報華山崩塌了四十里，壓倒了八十戶人家。你們這些後生晚輩，就像茄子葫蘆一樣，什麼時候才能知道這些事？』 有人問：『寶華王座上，為什麼一向說世俗諦？』 文準禪師說：『癡人的佛性，難道有兩種嗎？』

隆興府泐潭湛堂文準禪師，是興元府梁氏的兒子。最初拜見真凈禪師，真凈禪師問：『最近從哪裡來？』 文準禪師說：『大仰。』 真凈禪師問：『夏天在哪裡？』 文準禪師說：『大溈。』 真凈禪師問：『哪裡人？』 文準禪師說：『興元府。』 真凈禪師伸出手

【English Translation】 English version: He comprehended the 'fangcun' (square inch) Chan, left his original monastery and returned to Guizong (Returning to the Source) Monastery. He was summoned by imperial decree to reside at Jingyin (Pure Cause) Monastery. A monk asked, 'What did Bodhidharma transmit when he came from the West?' The Master said, 'The Zhou, Qin, Han, and Wei dynasties.' The monk asked, 'In the past, a monk asked Yunmen (Cloud Gate), 'What is a phrase that penetrates the Dharmakaya (Dharma Body)?' Yunmen said, 'Hiding oneself in the Big Dipper.' What is the meaning of this?' The Master said, 'A pure heart, piece by piece.' The monk said, 'If it were me, a student, I would not say that.' The Master said, 'Then what would you say?' The monk said, 'Last night I looked up at the Big Dipper, and it vaguely resembled a dotted sugar cake.' The Master said, 'I only think of water and grass; I know nothing else.'

In an Dharma talk, the Master said, 'The meaning of the Patriarch's coming from the West is a special transmission outside the teachings. It cannot be realized by those without great capacity. Those who realize it are not turned by words and language, nor are they deluded by sound, form, right, and wrong. There is also no difference between Yunmen and Linji (Rinzai), nor is there any difference between Zhaozhou and Deshan. Therefore, the teaching must be clear: there is speech within non-speech, and non-speech within speech. If you can realize it here, you can say that you wear clothes all day long, yet you have never hung a thread of silk; you eat all day long, yet you have never bitten a grain of rice. It is right to scold the Buddha and curse the Patriarchs. What fault is there? Although this is so, if you want to avoid incurring the karma of the Avici hell, do not slander the Tathagata's (Thus Come One's) true Dharma wheel.' He gave a shout and descended from the seat.

In an Dharma talk, the Master held up his staff and said, 'Guizong knows how to slay snakes, and Heshan knows how to beat the drum. The myriad phenomena and the vast universe all go from here.' He threw down his staff and said, 'Return to the hall for tea.' Because the Master diligently practiced Chan and reached a deep understanding, his words were not always timely. Whenever he instructed the assembly, he often cited the example: 'In the eighth year of the Xining era, this old monk's documents were still in the Fengxiang prefecture. That year, it was reported that Mount Hua collapsed for forty 'li' (Chinese mile), crushing eighty villages. You young fellows, like eggplants and gourds, when will you ever understand these things?' Someone asked, 'On the precious jeweled King's seat, why do you always speak of worldly truth?' The Master said, 'Does a fool's Buddha-nature have two kinds?'

Chan Master Wenzhun of Zhantang at Letan Monastery in Longxing Prefecture was a son of the Liang family of Xingyuan Prefecture. He first visited Chan Master Zhenjing. Zhenjing asked, 'Where did you come from recently?' The Master said, 'Dayang.' Zhenjing asked, 'Where were you in the summer?' The Master said, 'Dawei.' Zhenjing asked, 'Where are you from?' The Master said, 'Xingyuan Prefecture.' Zhenjing extended his hand

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曰。我手何似佛手。師罔措。凈曰。適來祇對。一一靈明。一一天真。及乎道個我手何似佛手。便成窒礙。且道病在甚處。師曰。某甲不會。凈曰。一切見成。更教誰會。師當下釋然。服勤十載。所往必隨。紹聖三年。真凈移石門。眾益盛。凡衲僧扣問。但瞑目危坐。無所示見。來學則往治蔬圃。率以為常。師謂同行恭上座曰。老漢無意於法道乎。一日。舉杖決渠。水濺衣。忽大悟。凈詬曰。此乃敢爾藞苴邪。自此跡愈晦而名益著。顯謨李公景直守豫章。請開法雲巖。未幾。移居泐潭。僧問。教意即且置。未審如何是祖意。師曰。煙村三月里。別是一家春。問。寒食因悲郭外春。墅田無處不傷神。林間壘壘添新冢。半是去年來哭人。這事且拈放一邊。如何是道。師曰。蒼天。蒼天。曰。學人特伸請問。師曰。十字街頭吹尺八。村酸冷酒兩三巡。問。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。去此二途。請師一決。師曰。太黃甘草。曰。此猶是學人疑處。師曰。放待冷來看。問。向上一路。千聖不傳。未審如何是向上一路。師曰。行到水窮處。坐看云起時。曰。為甚不傳。師曰。家家有路透長安。曰。祇如衲僧門下。畢竟作么生。師曰。放你三十棒。上堂曰。五九四十五。聖人作而萬物睹。秦時𨍏轢鉆頭尖。

【現代漢語翻譯】 現代漢語譯本： 僧人問道：『我的手像佛手嗎？』真凈禪師一時語塞。凈禪師說：『剛才的應對，一一都靈明，一一都天真，等到問到「我的手像佛手嗎」，就成了阻礙。且說病在哪裡？』僧人說：『我不會。』凈禪師說：『一切現成，還教誰會？』這僧人當下釋然。服侍真凈禪師十年，所到之處必定跟隨。紹聖三年（1096年），真凈禪師移居石門，門下弟子更加興盛。凡是僧人前來請教，真凈禪師只是閉目端坐，沒有絲毫指示。來學習的人，他就讓他們去治理菜園，這成了常態。 這位僧人對同行的恭上座說：『老和尚難道對佛法沒有興趣了嗎？』一天，真凈禪師舉著枴杖疏通水渠，水濺到衣服上，忽然大悟。真凈禪師責罵道：『你這敢是胡來嗎！』從此以後，真凈禪師的行跡更加隱晦，而名聲卻越來越大。顯謨閣待制李公景直鎮守豫章時，請真凈禪師到法雲巖開法。不久，真凈禪師移居泐潭。 有僧人問道：『教義姑且放在一邊，請問如何是祖師的意旨？』真凈禪師說：『煙霧籠罩的村莊在三月里，別有一番春色。』僧人問道：『寒食節因為悲傷城外春色而感懷，田野里沒有一處不令人傷神。林間墳墓一個挨著一個增添新墳，其中一半是去年來哭墳的人。』這件事姑且放在一邊，如何是道？真凈禪師說：『蒼天啊，蒼天啊。』僧人說：『學人特意伸出請求請問。』真凈禪師說：『十字街頭吹尺八，村裡簡陋的酒館裡喝兩三巡冷酒。』 僧人問道：『一法若有，毗盧遮那佛（Vairocana，佛的法身）就墮落在凡夫的境界；萬法若無，普賢菩薩（Samantabhadra，象徵菩薩的行愿）就失去了他的境界。去掉這兩種極端，請禪師決斷。』真凈禪師說：『太黃和甘草。』僧人說：『這仍然是學人疑惑的地方。』真凈禪師說：『放著等冷了再看。』 僧人問道：『向上一路，千聖不傳，請問如何是向上一路？』真凈禪師說：『走到水窮盡的地方，坐下來觀看云升起的時候。』僧人說：『為什麼不傳？』真凈禪師說：『家家都有通往長安的路。』僧人說：『就像我們這些衲僧（指僧人）門下，到底應該怎麼做？』真凈禪師說：『放你三十棒。』 真凈禪師上堂說法時說：『五九四十五，聖人創造而萬物顯現。秦朝的𨍏轢（一種刑具）鉆頭尖利。』

【English Translation】 English version: A monk asked: 'Is my hand like the Buddha's hand?' The master was at a loss for words. Jing said: 'Just now, the responses were all clear and bright, all natural and true. But when it comes to asking 'Is my hand like the Buddha's hand?', it becomes an obstacle. Now, where does the problem lie?' The monk said: 'I don't understand.' Jing said: 'Everything is already present, who else needs to understand?' The monk was immediately enlightened. He served Master Zhenjing for ten years, following him wherever he went. In the third year of Shaosheng (1096), Zhenjing moved to Shimen, and his disciples became even more numerous. Whenever monks came to inquire, Zhenjing would simply close his eyes and sit upright, without giving any instruction. Those who came to learn, he would send them to tend the vegetable garden, which became the norm. This monk said to the fellow monk Gong: 'Does the old monk have no interest in the Dharma?' One day, Zhenjing was clearing a ditch with a staff, and water splashed on his clothes, and he suddenly had a great enlightenment. Zhenjing scolded: 'You dare to be so reckless!' From then on, Zhenjing's traces became more obscure, but his reputation grew even greater. Li Gong Jingzhi, the attendant of Xianmo Pavilion, was stationed in Yuzhang and invited Zhenjing to open the Dharma at Fayun Rock. Soon after, Zhenjing moved to Letan. A monk asked: 'Let's put aside the teachings for now, how is the Patriarch's intention?' Zhenjing said: 'In the misty village in March, there is a different kind of spring.' The monk asked: 'During the Cold Food Festival, I grieve for the spring outside the city, and there is no place in the fields that does not sadden me. New graves are added to the forest, half of whom came to mourn last year.' Let's put this matter aside for now, what is the Tao? Zhenjing said: 'Oh, heavens, oh, heavens.' The monk said: 'The student specifically extends a request to ask.' Zhenjing said: 'Playing the shakuhachi (a Japanese bamboo flute) at the crossroads, drinking two or three rounds of cold wine in the simple village tavern.' A monk asked: 'If one dharma exists, Vairocana (the Dharmakaya Buddha) falls into the realm of ordinary beings; if all dharmas do not exist, Samantabhadra (symbolizing the vows and practices of a Bodhisattva) loses his realm. Leaving aside these two extremes, please decide, Master.' Zhenjing said: 'Rheum palmatum and licorice.' The monk said: 'This is still where the student is in doubt.' Zhenjing said: 'Leave it and wait until it's cold to look at it.' A monk asked: 'The path beyond, the thousand sages do not transmit, how is the path beyond?' Zhenjing said: 'Walk to the end of the water, sit and watch the clouds rise.' The monk said: 'Why is it not transmitted?' Zhenjing said: 'Every family has a road leading to Chang'an.' The monk said: 'Just like us monks, what should we do in the end?' Zhenjing said: 'Give you thirty blows.' When Zhenjing gave a Dharma talk, he said: 'Five nines are forty-five, the sage creates and all things appear. The drill bit of the Qin Dynasty's 𨍏轢 (a type of torture instrument) is sharp.'

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漢祖殿前樊噲怒。曾聞黃鶴樓。崔顥題詩在上頭。晴川歷歷漢陽戍。芳草萋萋鸚鵡洲。可知禮也。君子務本。本立而道生。道生一。一生二。二生三。三生萬物。驀拈拄杖。起身云。大眾寶峰何似孔夫子。良久曰。酒逢知己飲。詩向會人吟。卓拄杖。下座。上堂。劄。久雨不晴。直得五老峰頭黑雲叆叇。洞庭湖裡白浪滔天。雲門大師忍俊不禁。向佛殿里燒香。三門頭合掌。禱祝咒愿。愿黃梅石女生兒。子母團圓。少室無角鐵牛。常甘水草。喝一喝。有甚麼交涉。顧眾曰。不因楊得意。爭見馬相如。上堂。混元未判。一氣岑寂。不聞有天地玄黃。宇宙洪荒。日月盈昃。秋收冬藏。正當恁么時。也好個時節。叵耐雪峰老漢。卻向虛空里釘橛。輥三個木毬。直至後人構佔不上。便見溈山水牯牛。一向膽大心粗。長沙大蟲。到處咬人家豬狗。雖然無禮難容。而今放過一著。孝經序云。朕聞上古。其風樸略。山前華堯民解元。且喜尊候安樂。參。上堂。今朝臘月十。夜來天落雪。群峰極目高低白。綠竹青松難辨別。必是來年蠶麥熟。張公李公皆忻悅。皆忻悅。鼓腹謳歌笑不徹。把得云簫繚亂吹。依稀有如楊柳枝。又不覺手之舞之。足之蹈之。左之右之。喝曰。禪客相逢祇彈指。此心能有幾人知。上堂。太陽門下。日日三秋。明月

【現代漢語翻譯】 現代漢語譯本 漢祖殿前，樊噲（西漢開國元勛）勃然大怒。 曾聽聞黃鶴樓，崔顥（唐代詩人）的題詩就在樓上，晴朗的天空下，漢陽的軍營歷歷在目，鸚鵡洲上，茂盛的芳草萋萋叢生。可知這就是禮啊。 君子致力於根本，根本確立了，道就會產生。道產生一，一生二，二生三，三生萬物。 突然拿起拄杖，起身說：『各位，寶峰（地名，此處指代僧人）像孔夫子嗎？』 良久之後說：『酒要和知己一起喝，詩要向懂得的人吟誦。』 放下拄杖，走上法堂，（語氣詞，無實義）。久雨不晴，以至於五老峰（山名）頂上黑雲密佈，洞庭湖裡白浪滔天。 雲門大師（雲門文偃禪師）忍不住笑了出來，在佛殿里燒香，在三門（寺廟入口）前合掌，祈禱祝願，愿黃梅（地名）的石女（沒有生育能力的女子）生孩子，母子團圓，愿少室山（山名）沒有角的鐵牛，常常能吃到甘甜的水草。 喝一聲，『這有什麼關係？』 回頭對大家說：『不是因為楊得意（漢武帝時大臣）的推薦，怎麼能見到馬相如（西漢辭賦家）呢？』 上堂說法，『混元未判之時，一氣寂靜無聲，聽不到天地玄黃，宇宙洪荒，日月盈昃，秋收冬藏。』 正當這個時候，也是個好時節。可恨雪峰老漢（雪峰義存禪師），卻在虛空中釘木樁，滾動三個木球，直到後人無法理解。 這樣就看到溈山（溈山靈佑禪師）的水牯牛，一向膽大心粗，長沙（長沙景岑禪師）的大蟲，到處咬人家的豬狗。 雖然無禮難以容忍，如今且放過一著。《孝經序》說：『我聽說上古時代，民風淳樸。』 山前的華堯民解元，可喜的是您一切安好。參！ 上堂說法，『今天臘月十，昨夜天降雪，群峰極目遠眺，高低一片雪白，綠竹青松難以分辨。』 『必定是來年蠶麥豐收，張公李公都非常高興。』 『都非常高興，拍著肚子唱歌，笑個不停，拿著云簫繚亂地吹奏，依稀好像楊柳枝。』 『又不自覺地手舞足蹈，左搖右擺。』 喝一聲，『禪客相逢只是彈指，這顆心能有幾人知道？』 上堂說法，『太陽門下，日日如同三秋，明月』

【English Translation】 English version In front of the Han Ancestral Hall, Fan Kuai (a founding hero of the Western Han Dynasty) was furious. I once heard of the Yellow Crane Tower. Cui Hao's (a poet of the Tang Dynasty) poem is inscribed on it. Under the clear sky, the Hanyang garrison is clearly visible. On Parrot Isle, lush fragrant grasses grow densely. Can it be known that this is propriety? A gentleman devotes himself to the root. When the root is established, the Dao will arise. The Dao gives rise to one, one gives rise to two, two gives rise to three, and three gives rise to all things. Suddenly picking up his staff, he stood up and said, 'Everyone, is Baofeng (place name, referring to monks here) like Confucius?' After a long silence, he said, 'Wine should be drunk with a confidant, and poetry should be recited to those who understand.' Putting down his staff, he ascended the Dharma Hall, (an interjection with no real meaning). After a long rain, it does not clear up, so that black clouds cover the peaks of the Five Old Peaks (mountain name), and white waves surge in Dongting Lake. Great Master Yunmen (Chan Master Yunmen Wenyan) couldn't help but laugh, burning incense in the Buddha Hall, and clasping his hands in front of the Three Gates (temple entrance), praying and wishing that the stone woman (a woman without the ability to bear children) of Huangmei (place name) would give birth to a child, and that the mother and child would be reunited, and that the hornless iron ox of Shaoshi Mountain (mountain name) would always be able to eat sweet water and grass. Shouting, 'What does this have to do with anything?' Turning to everyone, he said, 'If it weren't for Yang De's (a minister during the reign of Emperor Wu of Han) recommendation, how could we have seen Sima Xiangru (a Western Han Dynasty writer of fu poetry)?' Ascending the Dharma Hall to preach, 'Before the primordial chaos was divided, the one qi was silent and still, and one could not hear of heaven and earth, black and yellow, the universe vast and wild, the sun and moon waxing and waning, autumn harvest and winter storage.' At this very moment, it is also a good time. It is hateful that old man Xuefeng (Chan Master Xuefeng Yicun) nailed wooden stakes in the void and rolled three wooden balls until later generations could not understand them. In this way, we see that the water buffalo of Guishan (Chan Master Guishan Lingyou) has always been bold and careless, and the big worm of Changsha (Chan Master Changsha Jingcen) bites other people's pigs and dogs everywhere. Although rudeness is intolerable, let it go for now. The preface to the Classic of Filial Piety says, 'I have heard that in ancient times, the customs were simple and unadorned.' Hua Yaomin, the top scholar in front of the mountain, it is gratifying that you are well. Participate! Ascending the Dharma Hall to preach, 'Today is the tenth day of the twelfth lunar month, and it snowed last night. Looking far into the distance, the peaks are high and low, all white with snow, and the green bamboo and pine trees are difficult to distinguish.' 'It must be that the silkworms and wheat will be abundant next year, and Zhang Gong and Li Gong are all very happy.' 'They are all very happy, patting their bellies and singing, laughing non-stop, playing the cloud flute in a chaotic manner, vaguely like willow branches.' 'And unconsciously dancing with their hands and feet, swaying left and right.' Shouting, 'Chan practitioners meet and only snap their fingers, how many people know this heart?' Ascending the Dharma Hall to preach, 'Under the sun gate, every day is like three autumns, the bright moon'

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堂前。時時九夏。洞山和尚。祇解夜半捉烏雞。殊不知驚起鄰家睡。寶峰相席打令。告諸禪德。也好冷處著把火。咄。上堂。古人道。不看經。不念佛。看經唸佛是何物。自從識得轉經人。舉拂子曰。龍藏聖賢都一拂。以拂子拂一拂。曰。諸禪德。正當恁么時。且道云巖土地向甚麼處安身立命。擲下拂子。以兩手握拳叩齒曰。萬靈千聖。千聖萬靈。上堂。僧問。教中道。若有一人。發真歸源。十方虛空。悉皆消殞。未審此理如何。師遂展掌。點指曰。子丑寅卯。辰巳午未。一羅二土。三水四金。五太陽．六太陰．七計都。今日計都星入巨蟹宮。寶峰不打這鼓笛。便下座。上堂。大道縱橫。觸事現成。云開日出。水綠山青。拈拄杖。卓一下。曰。雲門大師來也。說道。觀音菩薩將錢買胡餅。放下手元來卻是饅頭。大眾。雲門祇見錐頭利。不見鑿頭方。寶峰即不然。擲下拄杖曰。勿于中路事空王。䇿杖須還達本鄉。昨日有人從淮南來。不得福建信。卻道嘉州大像。吞卻陜府鐵牛。喝一喝。曰。是甚說話。笑倒云居土地。上堂。祖師關捩子。幽隱少人知。不是悟心者。如何舉似伊。喝一喝。曰。是何言歟。若一向恁么。達磨一宗掃土而盡。所以大覺世尊。初悟此事。便開方便門。示真實相。普令南北東西。四維上下。郭大李

【現代漢語翻譯】 現代漢語譯本 堂前。時值盛夏時節。洞山和尚（Dongan，禪宗大師）只會半夜捉烏雞，卻不知道驚擾了鄰居的睡眠。寶峰禪師（Baofeng，禪師自稱）在這裡敲響法鼓，告訴各位禪師，也要在寒冷的地方點燃一把火。咄！ 上堂說法。古人說：『不看經，不念佛。』那麼，看經唸佛的又是什麼呢？自從認識了轉經的人，』 舉起拂塵說：『龍藏聖賢，我都一拂而過。』用拂塵拂了一下，說：『各位禪師，正當這個時候，且說云巖土地（Yunyan Tudi，土地神）在哪裡安身立命呢？』 扔下拂塵，用兩手握拳，叩擊牙齒說：『萬靈千聖，千聖萬靈。』 上堂說法。有僧人問：『經教中說：『若有一人，發起真性，迴歸本源，十方虛空，都將消散殞滅。』不知道這個道理是怎樣的？』 禪師於是展開手掌，點著手指說：『子丑寅卯，辰巳午未。一羅二土，三水四金，五太陽、六太陰、七計都。今日計都星進入巨蟹宮。寶峰我不打這鼓笛。』便下座。 上堂說法。大道縱橫，觸事現成。云開日出，水綠山青。 拿起拄杖，敲擊一下，說：『雲門大師（Yunmen，禪宗大師）來了。』 說道：『觀音菩薩（Guanyin Pusa，佛教菩薩）用錢買胡餅，放下手一看，原來卻是饅頭。』 各位，雲門大師只見到錐子的尖利，沒見到鑿子的方正。寶峰我卻不這樣認為。』 扔下拄杖說：『不要在中途把空王的事情耽誤了，拄著枴杖必須回到自己的家鄉。』 昨天有人從淮南來，沒有得到福建的訊息，卻說嘉州大佛（Jiazhou Dafo，樂山大佛）吞掉了陜府的鐵牛。 喝一聲，說：『這是什麼話？笑倒了云居山的土地神。』 上堂說法。祖師的關捩子，幽深隱秘少有人知。不是開悟的人，如何向他說明？ 喝一聲，說：『這是什麼話？』如果一直這樣下去，達摩（Damo，禪宗初祖）一宗就要被掃地出門了。所以大覺世尊（Dajue Shizun，釋迦摩尼佛），最初領悟此事，便開啟方便之門，顯示真實之相，普遍令南北東西，四維上下，郭大李……

【English Translation】 English version In the hall. It is high summer. Dongan (Dongshan, a Chan master) only knows how to catch black chickens in the middle of the night, unaware of disturbing the sleep of his neighbors. Baofeng (Baofeng, the Chan master referring to himself) strikes the Dharma drum here, telling all Chan practitioners, it is good to light a fire in a cold place. Tut! Ascending the hall to preach. The ancients said, 'Do not read the scriptures, do not recite the Buddha's name.' Then, what is it that reads the scriptures and recites the Buddha's name? Since recognizing the person who turns the scriptures,' Raising the whisk, he said, 'All the sages and worthies in the Dragon Canon, I sweep them all away with a whisk.' He flicked the whisk and said, 'All Chan practitioners, at this very moment, tell me, where does the Land God of Yunyan (Yunyan Tudi, the local deity) settle down and establish his life?' Throwing down the whisk, he clenched his fists with both hands and knocked on his teeth, saying, 'Ten thousand spirits and thousand sages, thousand sages and ten thousand spirits.' Ascending the hall to preach. A monk asked, 'The teachings say, 'If one person awakens to their true nature and returns to the source, the ten directions of empty space will all dissipate and perish.' I wonder what this principle is like?' The Chan master then spread out his palm, pointing with his fingers, saying, 'Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei. One Luo, two Earth, three Water, four Metal, five Sun, six Moon, seven Ketu. Today, the Ketu star enters the Cancer palace. Baofeng will not beat this drum and flute.' Then he descended from the seat. Ascending the hall to preach. The Great Path is vertical and horizontal, everything manifests completely. The clouds open and the sun rises, the water is green and the mountains are verdant. Picking up the staff, he struck it once, saying, 'Master Yunmen (Yunmen, a Chan master) has arrived.' Saying, 'Guanyin Bodhisattva (Guanyin Pusa, a Buddhist Bodhisattva) used money to buy sesame cakes, but when he put his hand down, it turned out to be steamed buns.' Everyone, Master Yunmen only saw the sharpness of the awl, but did not see the squareness of the chisel. Baofeng, however, does not think so.' Throwing down the staff, he said, 'Do not delay the affairs of the Empty King on the road, you must return to your hometown with a staff.' Yesterday someone came from Huainan, did not receive news from Fujian, but said that the Great Buddha of Jiazhou (Jiazhou Dafo, the Leshan Giant Buddha) swallowed the iron ox of Shanfu. Shouting, he said, 'What is this talk? It made the Land God of Yunju Mountain laugh.' Ascending the hall to preach. The ancestral master's key point is profound and hidden, few people know it. If one is not enlightened, how can it be explained to him? Shouting, he said, 'What is this talk?' If it continues like this, the lineage of Bodhidharma (Damo, the first patriarch of Chan) will be swept away completely. Therefore, the Great Awakened World Honored One (Dajue Shizun, Shakyamuni Buddha), initially realized this matter, then opened the gate of expedient means, revealed the true appearance, universally causing north, south, east, west, the four dimensions above and below, Guo Da Li...

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二。鄧四張三。同明斯事。云巖今日不免效古去也。擊拂子曰。方便門開也。作么生是真實相。良久云。十八十九。癡人夜走。示眾。拈拄杖曰。衲僧家竿木隨身。逢場作戲。倒把橫拈。自有意思。所以昔日藥山和尚問云巖曰。聞汝解弄師子。是否。巖曰。是。山曰。弄得幾齣。巖曰。弄得六出。山曰。老僧亦解弄。巖曰。和尚弄得幾齣。山曰。老僧祇弄得一出。巖曰。一即六。六即一。山便休。大眾。藥山云巖鈍置殺人。兩子父弄一個師子。也弄不出。若是準上座。祇消得自弄。拽得來拈頭作尾。拈尾作頭。轉兩個金睛。攫幾鉤鐵爪。吼一聲直令百里內猛獸潛蹤。滿空里飛禽亂墜。準上座未弄師子。請大眾高著眼。先做一個定場。擲下拄杖曰。箇中消息子。能有幾人知。師自浙回泐潭。謁深禪師。尋命分座。聞有悟侍者。見所擲㸑余有省。詣方丈通所悟。深喝出。因喪志。自經于延壽堂廁后。出沒無時。眾憚之。師聞。半夜特往登溷。方脫衣。悟即提凈水至。師曰。待我脫衣。脫罷悟復到。未幾。悟供籌子。師滌凈已。召接凈桶去。悟才接。師執其手問曰。汝是悟侍者那。悟曰。諾。師曰。是當時在知客寮。見掉火柴頭。有個悟處底么。參禪學道。祇要知個本命元辰下落處。汝刬地作此去就。汝在藏殿。移首座鞋。

【現代漢語翻譯】 現代漢語譯本： 二。鄧四、張三（皆為普通人名）。共同明白這件事。云巖今日也免不了效仿古人去了。拿起拂塵敲擊了一下，說：『方便之門打開了。』 怎麼才是真實相呢？良久，說：『十八十九，癡人夜走。』

向大眾開示：拿起拄杖說：『我們出家人，木杖隨身，逢場作戲，倒拿橫拿，自有其中的道理。』 所以昔日藥山和尚問云巖說：『聽說你懂得舞獅子，是嗎？』 云巖說：『是的。』 藥山說：『能舞出幾齣？』 云巖說：『能舞出六出。』 藥山說：『老僧也懂得舞。』 云巖說：『和尚能舞出幾齣？』 藥山說：『老僧只能舞出一出。』 云巖說：『一即是六，六即是一。』 藥山便不再說話。大眾，藥山、云巖真是遲鈍得要命。兩父子舞一隻獅子，也舞不出來。如果是準上座，只需自己舞。拽過來，把頭當尾，把尾當頭。轉動兩隻金色的眼睛，揮舞幾隻鐵爪，吼一聲，就能讓百里內的猛獸都藏起來，讓滿天空的飛禽都亂墜。準上座還沒舞獅子，請大眾高抬貴眼，先做一個定場。』 扔下拄杖說：『其中的訊息，能有幾人知道？』

云巖禪師從浙江回到泐潭，拜訪深禪師，不久就被任命為分座。聽說有個悟侍者，看到所扔的柴火餘燼有所領悟，到方丈室通報所悟。深禪師喝斥他出去，因此喪失了心智，在延壽堂廁所后自縊。出沒無常，眾人都害怕他。云巖禪師聽說后，半夜特意前往廁所。剛脫下衣服，悟侍者就提著凈水來了。云巖禪師說：『等我脫完衣服。』 脫完衣服后，悟侍者又來了，不久，悟侍者送上籌子。云巖禪師洗凈后，叫他接凈桶去。悟侍者剛接過，云巖禪師抓住他的手問：『你是悟侍者嗎？』 悟侍者說：『是的。』 云巖禪師說：『就是當時在知客寮，看到掉落的火柴頭，有所領悟的那個嗎？參禪學道，只要知道自己本命元辰的下落之處。你卻白白地做出這等舉動。你還在藏殿，移動首座的鞋子。』 現代漢語譯本：

【English Translation】 English version: Two. Deng Si, Zhang San (both are common personal names). Together they understand this matter. Yunyan cannot avoid following the ancients today. He struck the whisk and said, 'The gate of expedient means is opened.' What is the true aspect? After a long silence, he said, 'Eighteen, nineteen, a fool walks at night.'

He addressed the assembly, picking up his staff and saying, 'We monks carry our wooden staffs with us, acting according to the occasion, holding them upside down or sideways, each with its own meaning.' Therefore, in the past, Abbot Yaoshan asked Yunyan, 'I hear you understand how to play with a lion, is that so?' Yunyan said, 'Yes.' Yaoshan said, 'How many acts can you perform?' Yunyan said, 'I can perform six acts.' Yaoshan said, 'This old monk also understands how to play.' Yunyan said, 'How many acts can the Abbot perform?' Yaoshan said, 'This old monk can only perform one act.' Yunyan said, 'One is six, and six is one.' Yaoshan then remained silent. Everyone, Yaoshan and Yunyan are truly dull-witted. The two, father and son, playing with one lion, cannot even perform it. If it were Upasaka Zhun, he would only need to play it himself. Dragging it over, he would make the head the tail, and the tail the head. Rolling the two golden eyes, brandishing several iron claws, with a roar, he could make the fierce beasts within a hundred miles hide, and the birds in the sky fall in disarray. Upasaka Zhun has not yet played with the lion, please everyone raise your eyes and first make a fixed scene.' He threw down his staff and said, 'How many people can know the news within it?'

Chan Master Yunyan returned from Zhejiang to Letan and visited Chan Master Shen, and was soon appointed to share the seat. It was said that there was an attendant Wu, who had some understanding from seeing the remaining firewood that was thrown away, and went to the abbot's room to report what he had understood. Chan Master Shen scolded him to leave, and therefore lost his mind and hanged himself behind the toilet of Yanshou Hall. Appearing and disappearing unpredictably, everyone was afraid of him. Chan Master Yunyan heard about it and specially went to the toilet in the middle of the night. Just as he took off his clothes, attendant Wu came with clean water. Chan Master Yunyan said, 'Wait for me to finish taking off my clothes.' After he finished taking off his clothes, attendant Wu came again, and soon, attendant Wu offered a counting stick. After Chan Master Yunyan washed himself, he asked him to take the clean bucket away. As soon as attendant Wu took it, Chan Master Yunyan grabbed his hand and asked, 'Are you attendant Wu?' Attendant Wu said, 'Yes.' Chan Master Yunyan said, 'Is it the one who saw the dropped match head in the reception hall and had some understanding? To practice Chan and learn the Way, one only needs to know the whereabouts of one's own original destiny. You have done such a thing in vain. You also moved the chief seat's shoes in the treasure hall.'

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豈不是汝當時悟得底。又在知客寮移他枕子。豈不是汝當時悟得底。汝每夜在此提水度籌。豈不是汝當時悟得底。因甚麼不知下落。卻在這裡惱亂大眾。師猛推之。索然如倒壘甓。由是無復見者。政和五年夏。師臥病。進藥者令忌毒物。師不從。有問其故。師曰。病有自性乎。曰。病無自性。師曰。既無自性。則毒物寧有心哉。以空納空。吾未嘗顛倒。汝輩一何昏迷。十月二十日。更衣說偈而化。阇維得設利。晶圓光潔。睛齒數珠不壞。塔于南山之陽。

廬山慧日文雅禪師

受請日。僧問。向上宗乘。乞師不吝。師曰。拄杖正開封。曰。小出大遇也。師曰。放過即不可。便打。

瑞州洞山梵言禪師

太平州人也。上堂。有二僧齊出。一僧禮拜。一僧便問。得用便用時如何。師曰。伊蘭作旃檀之樹。曰。有意氣時添意氣。不風流處也風流。師曰。甘露乃蒺藜之園。上堂。吾心似秋月。碧潭清皎潔。無物堪比倫。教我如何說。寒山子勞而無功。更有個拾得。道不識這個意。修行徒苦辛。恁么說話。自救不了。尋常拈糞箕。把掃帚。掣風掣顛。猶較些子。直饒是文殊普賢再出。若到洞山門下。一時分付與直歲。燒火底燒火。掃地底掃地。前廊后架。切忌攙匙亂箸。豐干老人更不饒舌。參退。喫茶。

【現代漢語翻譯】 現代漢語譯本 難道這不是你當時領悟的嗎？又在知客寮移動他的枕頭，難道這不是你當時領悟的嗎？你每夜在這裡提水計數，難道這不是你當時領悟的嗎？為什麼現在不知下落，卻在這裡擾亂大眾？禪師猛力推開他，那人像倒塌的磚墻一樣轟然倒地。從此以後，再也沒有見到這個人。政和五年夏天，禪師臥病在床，送藥的人囑咐他忌食有毒之物，禪師不聽從。有人問他原因，禪師說：『病有自性嗎？』那人回答：『病沒有自性。』禪師說：『既然沒有自性，那麼毒物難道有心嗎？以空納空，我未曾顛倒，你們這些人為何如此昏迷？』十月二十日，禪師更換衣服，說完偈語后圓寂。火化后得到舍利（Śarīra，佛教徒遺體火化后的結晶體），晶瑩圓潤，光彩潔凈，眼珠、牙齒和數珠（Mālā，念珠）沒有損壞。建塔于南山之陽。

廬山慧日文雅禪師

受邀說法時，有僧人問：『向上宗乘（Upariṣṭāt sampradāya，最上乘的教義），請禪師不要吝惜傳授。』禪師說：『拄杖（Dhūta，禪杖）正要打開。』僧人說：『小出大遇啊！』禪師說：『放過就不可了。』隨即就打。

瑞州洞山梵言禪師

太平州人。上堂說法時，有兩個僧人一起出來，一個僧人禮拜，一個僧人便問：『得用便用時如何？』禪師說：『伊蘭（evil smelling tree）也能長成旃檀（Candana，檀香）樹。』僧人說：『有意氣時添意氣，不風流處也風流。』禪師說：『甘露（Amṛta，不死之藥）乃是蒺藜（Tribulus terrestris）的園子。』上堂說法時說：『吾心似秋月，碧潭清皎潔。無物堪比倫，教我如何說？寒山子（Han-shan，唐代詩人）勞而無功，更有個拾得（Shih-te，寒山子的朋友），說不識這個意，修行徒苦辛。』這樣說話，自救不了。尋常拿糞箕，把掃帚，瘋瘋癲癲，還稍微好些。縱然是文殊（Mañjuśrī，智慧的象徵）普賢（Samantabhadra，大行愿的象徵）再世，如果到了洞山門下，一時都交付給值歲僧，燒火的燒火，掃地的掃地。前廊后架，切忌亂插手。豐干（Fenggan，唐代高僧）老人更不饒舌。參禪完畢，喫茶。

【English Translation】 English version Isn't this what you realized back then? And moving his pillow in the guest hall, isn't this what you realized back then? You draw water and count tokens here every night, isn't this what you realized back then? Why don't you know where you're going and instead disturb the assembly here? The master pushed him away forcefully, and he collapsed like a toppled brick wall. He was never seen again. In the summer of the fifth year of Zhenghe, the master was ill in bed. The person bringing medicine told him to avoid poisonous substances, but the master did not listen. Someone asked him why, and the master said, 'Does illness have self-nature?' The person replied, 'Illness has no self-nature.' The master said, 'Since it has no self-nature, then how can poisonous substances have a mind? Using emptiness to contain emptiness, I have never been inverted. Why are you all so confused?' On the twentieth day of the tenth month, the master changed clothes, spoke a verse, and passed away. After cremation, Śarīra (Śarīra, Buddhist relics) were obtained, crystal clear and radiant, and the eyes, teeth, and Mālā (Mālā, rosary) were not damaged. A pagoda was built on the south side of Nanshan.

Zen Master Hui-ri Wen-ya of Mount Lu

On the day he was invited to speak, a monk asked, 'The Upariṣṭāt sampradāya (Upariṣṭāt sampradāya, the supreme teachings), please do not be stingy in imparting it.' The master said, 'The Dhūta (Dhūta, staff) is about to be opened.' The monk said, 'A small offering meets a great encounter!' The master said, 'Once let go, it cannot be recovered.' Then he struck.

Zen Master Fan-yan of Dongshan in Ruizhou

He was a native of Taiping Prefecture. In his Dharma talk, two monks came out together. One monk bowed, and the other monk asked, 'What about using it when it's time to use it?' The master said, 'The evil smelling tree can grow into a Candana (Candana, sandalwood) tree.' The monk said, 'When there is spirit, add spirit; even in an unromantic place, there is romance.' The master said, 'Amṛta (Amṛta, nectar) is a garden of Tribulus terrestris (Tribulus terrestris).' In his Dharma talk, he said, 'My heart is like the autumn moon, clear and bright in the green pool. Nothing can compare to it, how can I describe it? Han-shan (Han-shan, Tang dynasty poet) toils without success, and there is also Shih-te (Shih-te, Han-shan's friend), who says he does not recognize this meaning, and his practice is in vain.' Speaking like this cannot save oneself. Usually, taking a dung basket and a broom, acting crazy is still slightly better. Even if Mañjuśrī (Mañjuśrī, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great vows) were to reappear, if they came to Dongshan's gate, they would all be handed over to the year-attending monk, the one who burns the fire burns the fire, the one who sweeps the floor sweeps the floor. In the front corridor and back frame, be careful not to interfere. Old man Fenggan (Fenggan, Tang Dynasty monk) will not be verbose. After Chan practice, have tea.'

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上堂。一生二。二生三。遏捺不住。廓周沙界。德云直上妙峰。善財卻入樓閣。新婦騎驢阿家牽。山青水綠。桃華紅。李華白。一塵一佛土。一葉一釋迦。乃合掌曰。不審諸佛子。今晨改旦。季春極暄。起居輕利。安樂行否。少間專到上寮問訊。不勞久立。上堂。臘月二十日。一年將欲盡。萬里未歸人。大眾。總是他鄉之客。還有返本還源者么。擊拂子曰。門前殘雪日輪消。室內紅塵遣誰掃。

德安府文殊宣能禪師

僧問。如何是祖師燈。師曰。四生無不照。一點任君看。上堂。石鞏箭。秘魔叉。直下會得。眼裡空華。堪悲堪笑少林客。暗𢹂只履度流沙。

桂州壽寧善資禪師

上堂。若論此事。如鴉啄鐵牛。無下口處。無用心處。更向言中問覓。句下尋思。縱饒卜度將來。翻成戲論邊事。殊不知本來具足。直下分明。佛及眾生。纖毫不立。尋常向諸人道。凡夫具足聖人法。凡夫不知。聖人具足凡夫法。聖人不會。聖人若會。即同凡夫。凡夫若知。即是聖人。然則凡聖一致。名相互陳。不識本源。迷其真覺。所以逐境生心。狥情附物。茍能一念情忘。自然真常體露。良久曰。便請薦取。上堂。諸方五日一參。壽寧日日昇座。莫怪重說偈言。過在西來達磨。上士處處逢渠。後學時時蹉過。且道蹉

【現代漢語翻譯】 現代漢語譯本 上堂。'一生二，二生三'，遏制不住，遍佈整個沙界（saṃsāra，輪迴）。德云（Deyun，人名）直接登上妙峰（Miaofeng，山名），善財（Sudhana，佛教人物）卻進入樓閣。新娘騎著驢，婆婆在前面牽著。山是青色的，水是綠色的，桃花是紅色的，李花是白色的。一粒塵土就是一個佛土（Buddhakṣetra，佛的國土），一片葉子就是一個釋迦（Śākyamuni，釋迦牟尼佛）。於是合掌說道：'各位佛子，今天早晨是新的一天，暮春時節天氣溫暖，起居安好嗎？'稍後我會親自到上寮問候大家，就不耽誤大家久站了。 上堂。臘月二十日，一年將要結束，萬里之外的人還沒有回家。各位，我們都是異鄉的客人，還有誰能返回本源呢？'說完擊打拂塵說：'門前的殘雪在陽光下消融，室內的紅塵該讓誰來打掃呢？'

德安府文殊宣能禪師

有僧人問：'什麼是祖師燈？' 禪師說：'照耀四生（指卵生、胎生、濕生、化生）的一切，任憑你看這一點光明。'上堂。石鞏（Shigong，人名）的箭，秘魔（Mimo，人名）的叉，如果能直接領會，就會發現眼裡的空花（虛幻的景象）。可悲可笑的是那些少林（Shaolin，寺名）的僧人，偷偷地帶著一隻鞋子渡過流沙（沙漠）。

桂州壽寧善資禪師

上堂。如果談論這件事，就像烏鴉啄鐵牛，無從下口，無處用心。如果還想在言語中尋找，在語句下思索，即使能預測將來，也會變成戲論。殊不知本來就具足，當下就分明，佛（Buddha，覺悟者）和眾生（sentient beings）之間，沒有絲毫差別。我常常對你們說，凡夫具足聖人的法，只是凡夫不知道；聖人具足凡夫的法，只是聖人不會。聖人如果會了，就和凡夫一樣；凡夫如果知道了，就是聖人。這樣看來，凡聖一致，只是名稱不同。不認識本源，就會迷惑于真覺。所以才會逐境生心，順從情感依附外物。如果能一念放下情感，自然就能顯露出真常的本體。'停頓片刻說：'請大家推薦。'上堂。其他地方五天一次參禪，壽寧寺每天都升座說法。不要奇怪我重複說偈語，這都是西來的達磨（Bodhidharma，菩提達摩）的過錯。有智慧的人到處都能遇到他，後學之人卻常常錯過。那麼，錯過的是什麼呢？'

【English Translation】 English version Sermon. 'One produces two, two produce three.' Unable to restrain it, it pervades the entire saṃsāra (沙界, realm of rebirth). Deyun (德云, a name) ascends directly to Miaofeng (妙峰, a mountain name), while Sudhana (善財, a Buddhist figure) enters the pavilion. The bride rides the donkey, the mother-in-law leads it. The mountains are green, the waters are verdant, the peach blossoms are red, the plum blossoms are white. One speck of dust is a Buddhakṣetra (佛土, Buddha-field), one leaf is a Śākyamuni (釋迦, the Buddha). Then, joining his palms, he said, 'Disciples of the Buddhas, this morning is a new day, the late spring weather is warm, are you well and comfortable? I will personally visit the upper quarters later to inquire after you, so I won't keep you standing for long.' Sermon. The twentieth day of the twelfth month, the year is about to end, and those ten thousand miles away have not yet returned home. Everyone, we are all guests in a foreign land, is there anyone who can return to the origin?' He struck the whisk and said, 'The remaining snow in front of the door melts in the sunlight, who should sweep away the red dust in the room?'

Zen Master Xuan Neng of Manjusri Monastery in Dean Prefecture

A monk asked, 'What is the ancestral teacher's lamp?' The master said, 'It illuminates all four types of birth (四生, referring to birth from eggs, wombs, moisture, and transformation), let you look at this point of light.' Sermon. Shigong's (石鞏, a name) arrow, Mimo's (秘魔, a name) fork, if you can directly understand, you will find the empty flowers (空華, illusory appearances) in your eyes. It is sad and laughable for those Shaolin (少林, a temple name) monks to secretly carry a single shoe across the quicksand (流沙, desert).

Zen Master Shan Zi of Shouning Monastery in Guizhou

Sermon. If we talk about this matter, it is like a crow pecking at an iron ox, with no place to start, no place to focus the mind. If you still want to seek it in words, to ponder it under sentences, even if you can predict the future, it will turn into playful talk. You don't know that it is originally complete, clear right now, there is no difference between the Buddha (佛, the awakened one) and sentient beings (眾生). I often say to you, ordinary people possess the Dharma of sages, but ordinary people do not know it; sages possess the Dharma of ordinary people, but sages do not understand it. If sages understand it, they are the same as ordinary people; if ordinary people know it, they are sages. Thus, the ordinary and the sacred are the same, only the names are different. Not recognizing the origin, one becomes deluded by true awareness. Therefore, one's mind arises with the environment, following emotions and clinging to external objects. If one can let go of emotions in a single thought, the true and constant essence will naturally be revealed.' Pausing for a moment, he said, 'Please recommend.' Sermon. Other places have a Zen session every five days, but Shouning Monastery ascends the seat to speak every day. Don't be surprised that I repeat the verses, it is all the fault of Bodhidharma (達磨, the founder of Zen Buddhism) who came from the West. Wise people can meet him everywhere, but later learners often miss him. So, what is being missed?'

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過一著。落在甚麼處。舉起拂子曰。一片月生海。幾家人上樓。

南嶽祝融上封慧和禪師

上堂。未升此座已前。盡大地人成佛已畢。更有何法可說。更有何生可利。況菩提煩惱。本自寂然。生死涅槃。猶如昨夢。門庭施設。誑呼小兒。方便門開。羅紋結角。于衲僧面前。皆成幻惑。且道衲僧有甚麼長處。拈起拄杖曰。孤根自有擎天勢。不比尋常曲錄枝。卓拄杖。下座。

瑞州五峰凈覺本禪師

僧問。同聲相應時如何。師曰。鵓鳩樹上啼。曰。同氣相求時如何。師曰。猛虎巖前嘯。問。一進一退時如何。師曰。腳在肚下。曰。如何是不動尊。師曰。行住坐臥。上堂。僧問。寶座既升。愿聞舉唱。師曰。雪裡梅華火里開。曰。莫便是為人處也無。師曰。井底紅塵已漲天。上堂。恁么也不得。不恁么也不得。恁么不恁么總不得。諸人作么生會。直下會得。不妨奇特。更或針錐。西天此土。上堂。五峰家風。南北西東。要用便用。以橛釘空。咄。

永州太平安禪師

上堂。有利無利。莫離行市。鎮州蘿蔔極貴。廬陵米價甚賤。爭似大平這裡。時豐道泰。商賈駢闐。白米四文一升。蘿蔔一文一束。不用北頭買賤。西頭賣貴。自然物及四生。自然利資王化。又怎生說個佛法道理。良久云。

【現代漢語翻譯】 現代漢語譯本：

過一著，落在什麼地方？（禪師）舉起拂塵說：『一片月亮從海上升起，多少人家登上樓臺。』 南嶽祝融上封慧和禪師 （慧和禪師）上堂說法。在未登上這個座位之前，整個大地的人都已經成佛完畢。還有什麼法可以再說？還有什麼眾生可以度化？況且菩提（bodhi，覺悟）和煩惱，本來就是寂靜的。生死和涅槃（nirvana，寂滅），就像昨天的夢一樣。門庭的設定，是哄騙小孩子的把戲。方便之門打開，（各種）羅紋交錯的結構，在衲僧（指僧人）面前，都成了虛幻的迷惑。那麼，衲僧有什麼長處呢？（禪師）拿起拄杖說：『孤零零的根自有擎天的氣勢，不像尋常彎曲的樹枝。』（禪師）放下拄杖，走下座位。 瑞州五峰凈覺本禪師 有僧人問：『同聲相應時如何？』禪師說：『斑鳩在樹上啼叫。』（僧人）問：『同氣相求時如何？』禪師說：『猛虎在巖前嘯叫。』問：『一進一退時如何？』禪師說：『腳在肚子下面。』問：『如何是不動尊（Acalanātha，不動明王）？』禪師說：『行住坐臥。』（禪師）上堂說法。有僧人問：『寶座已經升起，希望聽聞您的開示。』禪師說：『雪裡梅花在火里開放。』（僧人）問：『莫非這就是為人處世的道理嗎？』禪師說：『井底的紅塵已經漲到天上。』（禪師）上堂說法。（如果）這樣也不行，那樣也不行，這樣那樣都不行，你們要怎麼理解？直接領會，非常奇特。更進一步追問，（則會發現）西天和此土，（並無差別）。（禪師）上堂說法。五峰的家風，遍及南北西東。要用就用，用木樁釘住天空。咄！ 永州太平安禪師 （安禪師）上堂說法。有利也好，無利也好，不要離開市場。鎮州的蘿蔔非常貴，廬陵的米價非常賤。怎麼比得上太平這裡，年年豐收，天下太平，商賈雲集。白米四文錢一升，蘿蔔一文錢一束。不用在北邊低價買入，在西邊高價賣出，自然萬物都能得到滋養，自然有利於國家的教化。又該怎麼說佛法的道理呢？（禪師）沉默良久，說：

【English Translation】 English version:

'What about passing a move? Where does it land?' (The Zen master) raised his whisk and said, 'A piece of moon rises from the sea, how many families go upstairs.' Zen Master Huihe of Shangfeng, Nanyue Zhurong (Zen Master Huihe) ascended the hall to give a Dharma talk. 'Before ascending this seat, all the people on the entire earth have already completed their Buddhahood. What other Dharma can be spoken? What other beings can be benefited? Moreover, Bodhi (覺悟, enlightenment) and afflictions are inherently tranquil. Birth, death, and Nirvana (寂滅, liberation) are like yesterday's dream. The arrangements of the gate are tricks to deceive children. The gate of expedient means opens, and (various) intricate patterns all become illusory deceptions in front of the monks. So, what are the strengths of the monks?' (The Zen master) picked up his staff and said, 'A solitary root has the power to support the sky; it is not like an ordinary crooked branch.' (The Zen master) put down his staff and descended from the seat. Zen Master Ben of Jingjue, Wufeng, Ruizhou A monk asked, 'What about when voices respond in harmony?' The master said, 'The turtledove cries on the tree.' (The monk) asked, 'What about when similar spirits seek each other?' The master said, 'The fierce tiger roars in front of the cliff.' Asked, 'What about advancing and retreating?' The master said, 'The feet are under the belly.' Asked, 'What is Acalanātha (不動明王, the Immovable One)?' The master said, 'Walking, standing, sitting, and lying down.' (The Zen master) ascended the hall to give a Dharma talk. A monk asked, 'Since the precious seat has been ascended, I wish to hear your teaching.' The master said, 'Plum blossoms in the snow bloom in the fire.' (The monk) asked, 'Is this perhaps the way to deal with people?' The master said, 'The red dust at the bottom of the well has already risen to the sky.' (The Zen master) ascended the hall to give a Dharma talk. 'Like this is not acceptable, not like this is not acceptable, like this and not like this are all unacceptable. How do you all understand? Directly understand, it is quite extraordinary. If you pursue it further, (you will find that) the Western Heaven and this land (are not different).' (The Zen master) ascended the hall to give a Dharma talk. 'The family style of Wufeng extends to the north, south, west, and east. Use it when you need it, use a stake to nail the sky. Hmph!' Zen Master An of Taiping, Yongzhou (Zen Master An) ascended the hall to give a Dharma talk. 'Whether there is profit or no profit, do not leave the market. The radishes of Zhenzhou are extremely expensive, and the price of rice in Luling is very cheap. How can it compare to Taiping here, where the years are bountiful, the world is peaceful, and merchants gather. White rice is four coins per liter, and radishes are one coin per bundle. There is no need to buy cheap in the north and sell expensive in the west. Naturally, all things are nourished, and naturally, it benefits the transformation of the country. How should we speak of the Dharma?' (The Zen master) remained silent for a long time and said,

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勸君不用鐫頑石。路上行人口似碑。

潭州報慈進英禪師

僧問。遠涉長途即不問。到家一句事如何。師曰。雪滿長空。曰。此猶是時人知有。轉身一路。又作么生。師便喝。上堂。報慈有一公案。諸方未曾結斷。幸遇改旦拈出。各請高著眼看。遂趯下一隻鞋。曰。還知這個訊息也無。達磨西歸時。提𢹂在身畔。上堂。與么上來。猛虎出林。與么下去。驚蛇入草。不上不下。日輪杲杲。喝一喝。曰。瀟湘江水碧溶溶。出門便是長安道。上堂。擲下拄杖。卻召大眾曰。拄杖吞卻祖師了也。教甚麼人說禪。還有人救得也無。喝一喝。上堂。驀拈拄杖曰。三世一切佛。同入這窠窟。衲僧喚作遼天鶻。卓拄杖一下。

瑞州洞山至干禪師

上堂。洞山不會談禪。不會說道。祇是饑來吃飯。困來打睡。你諸人必然別有長處。試出來盡力道一句看。有么。有么。良久曰。睦州道底。

平江府寶華普鑒佛慈禪師

本郡周氏子。幼不茹葷。依景德寺清智下發。十七遊方。初謁覺印英禪師。不契。遂扣真凈之室。凈舉石霜䖍侍者話問之。釋然契悟。作偈曰。枯木無華幾度秋。斷云猶掛樹梢頭。自從斗折泥牛角。直至如今水逆流。凈肯之。命侍巾缽。晚狥眾開法寶華。次移高峰。上堂。參禪別無奇特。

【現代漢語翻譯】 現代漢語譯本： 勸你不要在頑石上刻字，路上行人就是石碑。

潭州報慈進英禪師

有僧人問道：『遠涉長途就不問了，到家一句作何說？』 禪師說：『雪滿長空。』 僧人說：『這還是世人知道的，轉身一路，又該如何？』 禪師便喝斥。上堂時說：『報慈有一則公案，各方還未了斷。幸好遇到改旦，拿出來請各位高明之士看看。』 於是踢下一隻鞋，說：『還知道這個訊息嗎？達磨（Bodhidharma）西歸時，就帶在身邊。』 上堂時說：『這樣上來，如同猛虎出林；這樣下去，如同驚蛇入草。不上不下，日輪高照。』 喝一聲，說：『瀟湘江水碧波盪漾，出門就是長安大道。』 上堂時，擲下拄杖，卻召集大眾說：『拄杖吞掉了祖師（Patriarch）了，教什麼人說禪？還有人救得了他嗎？』 喝一聲。上堂時，突然拿起拄杖說：『三世一切佛（Buddha），都進入了這個窠臼。衲僧（monk）稱作遼天鶻。』 卓拄杖一下。

瑞州洞山至干禪師

上堂時說：『洞山不會談禪，不會說道，只是餓了吃飯，困了睡覺。你們各位必然另有長處，試著出來盡力說一句看看。有嗎？有嗎？』 良久說：『睦州說的就是。』

平江府寶華普鑒佛慈禪師

是本郡周氏之子，從小不吃葷。依景德寺清智剃度。十七歲遊方，最初拜謁覺印英禪師，不契合。於是拜訪真凈之室，真凈舉石霜䖍侍者的話問他，他釋然領悟。作偈說：『枯木無華幾度秋，斷云猶掛樹梢頭。自從斗折泥牛角，直至如今水逆流。』 真凈認可了他，命他侍奉巾缽。晚年應大眾請求在寶華開法，之後移居高峰。上堂時說：『參禪別無奇特。』 English version: Do not carve on stubborn stones. The travelers on the road are like steles.

Chan Master Bao Ci Jin Ying of Tanzhou

A monk asked: 'I won't ask about the long journey. What about the phrase upon arriving home?' The Master said: 'Snow fills the vast sky.' The monk said: 'This is still what worldly people know. What about the path after turning around?' The Master then shouted. In the Dharma hall, he said: 'Bao Ci has a public case that has not been resolved by various quarters. Fortunately, it is the dawn of a new day, so I bring it out for all the wise ones to see.' Then he kicked off a shoe and said: 'Do you know this news? When Bodhidharma (達磨) returned to the West, he carried it with him.' In the Dharma hall, he said: 'Coming up like this is like a fierce tiger emerging from the forest; going down like this is like a startled snake entering the grass. Neither up nor down, the sun shines brightly.' He shouted and said: 'The waters of the Xiangjiang River are green and rippling, and the road to Chang'an is right outside the door.' In the Dharma hall, he threw down his staff and summoned the assembly, saying: 'The staff has swallowed the Patriarch (祖師)! Who will teach Zen? Is there anyone who can save him?' He shouted. In the Dharma hall, he suddenly picked up his staff and said: 'All the Buddhas (佛) of the three worlds enter this nest together. Monks (衲僧) call it the Liaotian Falcon.' He struck the staff once.

Chan Master Zhi Gan of Dongshan in Ruizhou

In the Dharma hall, he said: 'Dongshan does not know how to talk about Zen, nor does he know how to speak. He just eats when he is hungry and sleeps when he is tired. You all must have other strengths. Try to come out and say a phrase with all your might. Is there any? Is there any?' After a long silence, he said: 'What Muzhou said is it.'

Chan Master Fo Ci Pu Jian of Baohua in Pingjiang Prefecture

He was a son of the Zhou family in this prefecture, and he did not eat meat from a young age. He was tonsured under Qing Zhi of Jingde Temple. At the age of seventeen, he traveled around, first visiting Chan Master Jue Yin Ying, but they did not agree. Then he visited the chamber of Zhen Jing, and Zhen Jing asked him about the story of Attendant Qian of Shishuang, and he understood with relief. He composed a verse saying: 'The withered tree has no flowers for several autumns, and broken clouds still hang on the treetops. Since the mud ox's horns were broken, the water has flowed upstream until now.' Zhen Jing approved of him and ordered him to serve with towel and bowl. In his later years, he opened the Dharma at Baohua at the request of the assembly, and then moved to Gaofeng. In the Dharma hall, he said: 'There is nothing special about practicing Zen.'

【English Translation】 English version: Do not carve on stubborn stones. The travelers on the road are like steles.

Chan Master Bao Ci Jin Ying of Tanzhou

A monk asked: 'I won't ask about the long journey. What about the phrase upon arriving home?' The Master said: 'Snow fills the vast sky.' The monk said: 'This is still what worldly people know. What about the path after turning around?' The Master then shouted. In the Dharma hall, he said: 'Bao Ci has a public case that has not been resolved by various quarters. Fortunately, it is the dawn of a new day, so I bring it out for all the wise ones to see.' Then he kicked off a shoe and said: 'Do you know this news? When Bodhidharma (達磨) returned to the West, he carried it with him.' In the Dharma hall, he said: 'Coming up like this is like a fierce tiger emerging from the forest; going down like this is like a startled snake entering the grass. Neither up nor down, the sun shines brightly.' He shouted and said: 'The waters of the Xiangjiang River are green and rippling, and the road to Chang'an is right outside the door.' In the Dharma hall, he threw down his staff and summoned the assembly, saying: 'The staff has swallowed the Patriarch (祖師)! Who will teach Zen? Is there anyone who can save him?' He shouted. In the Dharma hall, he suddenly picked up his staff and said: 'All the Buddhas (佛) of the three worlds enter this nest together. Monks (衲僧) call it the Liaotian Falcon.' He struck the staff once.

Chan Master Zhi Gan of Dongshan in Ruizhou

In the Dharma hall, he said: 'Dongshan does not know how to talk about Zen, nor does he know how to speak. He just eats when he is hungry and sleeps when he is tired. You all must have other strengths. Try to come out and say a phrase with all your might. Is there any? Is there any?' After a long silence, he said: 'What Muzhou said is it.'

Chan Master Fo Ci Pu Jian of Baohua in Pingjiang Prefecture

He was a son of the Zhou family in this prefecture, and he did not eat meat from a young age. He was tonsured under Qing Zhi of Jingde Temple. At the age of seventeen, he traveled around, first visiting Chan Master Jue Yin Ying, but they did not agree. Then he visited the chamber of Zhen Jing, and Zhen Jing asked him about the story of Attendant Qian of Shishuang, and he understood with relief. He composed a verse saying: 'The withered tree has no flowers for several autumns, and broken clouds still hang on the treetops. Since the mud ox's horns were broken, the water has flowed upstream until now.' Zhen Jing approved of him and ordered him to serve with towel and bowl. In his later years, he opened the Dharma at Baohua at the request of the assembly, and then moved to Gaofeng. In the Dharma hall, he said: 'There is nothing special about practicing Zen.'

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祇要當人命根斷。疑情脫。千眼頓開。如大洋海底輥一輪赫日。上升天門照破四天之下。萬別千差。一時明瞭。便能握金剛王寶劍。七縱八橫。受用自在。豈不快哉。其或見諦不真。影像彷彿。尋言逐句。受人指呼。驢年得快活去。不如屏凈塵緣。豎起脊梁骨。著些精彩。究教七穿八穴。百了千當。向水邊林下長養聖胎。亦不枉受人天供養。然雖如是。臥雲門下。有個鐵門限。更須猛著氣力。跳過始得。擬議之間。墮坑落塹。以拂子擊禪床。下座。上堂。月圓。伏惟三世諸佛。貍奴白牯。各各起居萬福。時中淡薄。無可相延。切希寬抱。老水牯牛近日亦自多病多惱。不甘水草。遇著暖日和風。當下和身便倒。教渠拽杷牽犁。直是搖頭擺腦。可憐萬頃良田。一時變為荒草。

瑞州九峰希廣禪師

遊方日謁云蓋智和尚。乃問。興化打克賓。意旨如何。智下禪床。展兩手吐舌示之。師打一坐具。智曰。此是風力所轉。又問石霜琳禪師。琳曰。你意作么生。師亦打一坐具。琳曰。好一坐具。祇是不知落處。又問真凈。凈曰。你意作么生。師復打一坐具。凈曰。他打你也打。師于言下大悟。凈因有頌曰。丈夫當斷不自斷。興化為人徹底漢。已后從教眼自開。棒了罰錢趁出院。后住九峰。衲子宗仰。

瑞州黃檗

【現代漢語翻譯】 現代漢語譯本：只要當一個人的命根斷絕，疑慮消除，就能立刻開啟智慧之眼，如同從大洋海底升起一輪紅日，照亮整個世界，所有的差別和不同，一時之間都變得明瞭。那時，便能掌握金剛王寶劍，縱橫馳騁，自由自在，豈不痛快！如果見地不真，只是模糊的影像，尋著言語逐著句子，被人指使，那要到驢年才能得到快樂。不如屏除世俗的牽絆，挺直脊樑，用些精神，徹底地參究，完全地領悟，在水邊林下涵養聖胎，也不算白白接受人天的供養。雖然如此，臥雲門下，還有一道鐵門檻，更須猛著氣力，跳過去才行。稍微猶豫，就會掉入坑裡。 (禪師)用拂子敲擊禪床，下座。(禪師)上堂。(時值)月圓。希望三世諸佛，以及所有的貓和牛，都各自安好。時節清淡，沒有什麼可以互相問候的，希望大家多多包涵。老水牛我近日也常常生病，很不舒服，不愛吃水草。遇到暖和的陽光和風，就想倒下。教它拉耙牽犁，它就搖頭擺腦。可憐萬頃良田，一時之間都變成了荒草。

瑞州九峰希廣禪師

遊方時拜訪云蓋智和尚，於是問道：『興化打克賓，意旨如何？』智(和尚)下禪床，張開雙手，吐出舌頭來表示。禪師打了一下坐具。智(和尚)說：『這是風力所轉。』又問石霜琳禪師，琳(禪師)說：『你意作么生？』禪師也打了一下坐具。琳(禪師)說：『好一個坐具，只是不知道落處。』又問真凈(禪師)，凈(禪師)說：『你意作么生？』禪師又打了一下坐具。凈(禪師)說：『他打你也打。』禪師在言下大悟。真凈(禪師)因此作頌說：『丈夫當斷不斷，興化為人徹底。以後從教眼自開，棒了罰錢趁出院。』後來(希廣禪師)住在九峰山，僧人都很敬仰他。

瑞州黃檗

【English Translation】 English version: Only when a person's root of life is severed, and doubts are eliminated, can the eyes of wisdom be instantly opened, like a round of red sun rising from the bottom of the ocean, illuminating the entire world, and all differences and distinctions become clear in an instant. At that time, one can grasp the Vajra King's precious sword, roam freely, and enjoy oneself. Wouldn't that be delightful! If the understanding is not genuine, but merely a vague image, following words and sentences, being directed by others, one will not find happiness until the Year of the Donkey. It is better to eliminate worldly entanglements, straighten the spine, put some effort into thoroughly investigating and completely understanding, and nurture the sacred embryo by the water and under the trees, so that one's acceptance of offerings from humans and gods is not in vain. Even so, under the Woyun gate, there is still an iron threshold, and one must exert great effort to jump over it. Hesitation will lead to falling into a pit. (The Chan master) strikes the Zen bed with a whisk and descends from the seat. (The Chan master) ascends the hall. (It is) the full moon. May all the Buddhas of the three worlds, as well as all the cats and cows, be well. The season is quiet, and there is nothing to greet each other with, so I hope everyone will be tolerant. This old water buffalo has also been sick and uncomfortable recently, and does not like to eat grass. When it encounters warm sunshine and wind, it wants to lie down. When asked to pull the rake and plow, it shakes its head. It is a pity that ten thousand acres of fertile land have turned into wasteland in an instant.

Zen Master Xiguang of Jiufeng Mountain in Ruizhou

While traveling, he visited the Venerable Zhi of Yungai and asked, 'What is the meaning of Xinghua hitting Kebin?' Venerable Zhi descended from the Zen bed, opened his hands, and stuck out his tongue to show it. The Zen master struck the meditation cushion. Venerable Zhi said, 'This is turned by the force of the wind.' He also asked Zen Master Lin of Shishuang, and Zen Master Lin said, 'What do you mean?' The Zen master also struck the meditation cushion. Zen Master Lin said, 'A good meditation cushion, but I don't know where it falls.' He also asked Zhenjing (Zen Master), and Zhenjing (Zen Master) said, 'What do you mean?' The Zen master struck the meditation cushion again. Zhenjing (Zen Master) said, 'He hits, and you hit too.' The Zen master had a great enlightenment upon hearing these words. Zhenjing (Zen Master) therefore composed a verse saying, 'A man should be decisive when he should be, Xinghua is thorough. From now on, let the eyes open by themselves, beat them, fine them, and chase them out of the monastery.' Later, (Zen Master Xiguang) lived in Jiufeng Mountain, and the monks revered him.

Huangbo of Ruizhou

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道全禪師

上堂。以拂子擊禪床曰。一槌打透無盡藏。一切珍寶吾皆有。拈來普濟貧乏人。免使波吒路邊走。遂喝曰。誰是貧乏者。

瑞州清涼慧洪覺范禪師

郡之彭氏子。年十四。父母俱亡。乃依三峰靘禪師為童子。日記數千言。覽群書殆盡。靘器之。十九。試經于東京天王寺。得度。從宣秘講成實唯識論。逾四年。棄謁真凈于歸宗。凈遷石門。師隨至。凈患其深聞之獘。每舉玄沙未徹之語。發其疑。凡有所對。凈曰。你又說道理耶。一日頓脫所疑。述偈曰。靈云一見不再見。紅白枝枝不著華。叵耐釣魚船上客。卻來平地捷魚鰕。凈見為助喜。命掌記。未久。去謁諸老。皆蒙賞音。由是名振叢林。顯謨朱公彥請開法撫州北景德。后住清涼。示眾。舉首楞嚴如來語阿難曰。汝應嗅此爐中栴檀。此香若復然於一銖。室羅筏城四十里內同時聞氣。于意云何。此香為復生栴檀木。生於汝鼻。為生於空。阿難。若復此香生於汝鼻。稱鼻所生。當從鼻出。鼻非栴檀。云何鼻中有栴檀氣。稱汝聞香。當於鼻入。鼻中出香。說聞非義。若生於空。空性常恒。香應常在。何藉爐中爇此枯木。若生於木。則此香質。因爇成煙。若鼻得聞。合蒙煙氣。其煙騰空。未及遙遠。四十里內。云何已聞。是故。當知香鼻與聞。俱

【現代漢語翻譯】 現代漢語譯本 道全禪師

上堂。用拂子敲擊禪床說：『一槌打透無盡藏（比喻佛法之精深廣博），一切珍寶我都有。』拿起這些珍寶普遍救濟貧乏的人，免得他們像波吒（乞丐）一樣在路邊奔走。』於是大喝一聲：『誰是貧乏者？』

瑞州清涼慧洪覺范禪師

是郡里彭家的孩子，十四歲時父母都去世了，於是依附三峰靘（禪師名號）禪師做童子。每天能記住幾千字，幾乎讀遍了各種書籍，靘禪師很器重他。十九歲時，在東京天王寺參加考試，得以出家。跟隨宣秘講習《成實論》和《唯識論》。四年多后，離開去歸宗拜見真凈禪師。真凈禪師遷往石門，慧洪禪師也跟隨前往。真凈禪師擔心他因博聞強記而產生的弊端，常常舉玄沙禪師未徹悟的話語來啓發他的疑惑。每當慧洪禪師有所回答，真凈禪師就說：『你又在講道理了！』有一天，慧洪禪師突然擺脫了疑惑，寫了一首偈子說：『靈云（禪師名號）一見不再見，紅白枝條上不再開花。可恨那些在釣魚船上的客人，卻跑到平地上來捕捉魚蝦。』真凈禪師見了非常高興，讓他掌管文書記錄。沒過多久，慧洪禪師就去拜訪各位老禪師，都得到他們的讚賞。因此名聲震動叢林。顯謨朱公彥邀請他在撫州北景德開壇講法，後來又住在清涼寺。向大眾開示時，引用《首楞嚴經》中如來對阿難（佛陀弟子）說的話：『你應該聞這爐中的栴檀（一種名貴的香木）香。這香如果只燃燒一銖（古代計量單位），室羅筏城（古印度城市）四十里內都能同時聞到氣味。你認為怎麼樣？這香是生於栴檀木，生於你的鼻子，還是生於空中？阿難，如果這香生於你的鼻子，稱為鼻子所生，應當從鼻子出來。鼻子不是栴檀，怎麼鼻子中有栴檀的氣味？稱為你聞到香，應當從鼻子進入。從鼻子中出香，這種說法沒有道理。如果生於空中，空性是常恒不變的，香應該常在。何必藉助於爐中燃燒這枯木？如果生於木，那麼這香的本質，因為燃燒而變成煙。如果鼻子能聞到，應該蒙受煙氣。那煙騰空而起，還沒到遙遠的地方，四十里內，怎麼已經聞到了？』所以，應當知道香、鼻和聞，都是虛妄不實的。』

【English Translation】 English version Chan Master Daoquan

Ascending the Dharma hall, he struck the Zen platform with his whisk and said: 'One strike penetrates the inexhaustible treasury (a metaphor for the profound and vast nature of the Buddha's teachings), I possess all treasures.' Taking these treasures to universally relieve the poor and needy, saving them from wandering on the roadside like Pata (beggars).' Then he shouted: 'Who are the poor and needy?'

Chan Master Huìhóng Juéfàn of Qingliang Temple in Ruizhou

He was a child of the Peng family in the prefecture. At the age of fourteen, both his parents died, so he became a novice under Chan Master Qing (a Dharma name) of Sanfeng. He could memorize several thousand words a day and had read almost all kinds of books. Chan Master Qing valued him greatly. At nineteen, he took the examination at Tianwang Temple in Tokyo and was ordained. He followed Xuanmi to study the Satya-siddhi-shastra and the Vijnaptimatrata-sastra. After more than four years, he left to visit Chan Master Zhenjing at Guizong. When Zhenjing moved to Shimen, the master followed. Zhenjing was concerned about the drawbacks of his extensive knowledge, so he often used the words of Chan Master Xuansha that had not been thoroughly understood to arouse his doubts. Whenever the master responded, Zhenjing would say: 'You are talking about principles again!' One day, the master suddenly broke free from his doubts and wrote a verse saying: 'Lingyun (a Dharma name) once seen, never seen again, red and white branches no longer bloom. It is hateful that those guests on the fishing boat come to the flat ground to catch fish and shrimp.' Zhenjing was very happy to see this and ordered him to take charge of records. Not long after, the master went to visit all the old Chan masters and received their appreciation. Therefore, his name shook the Sangha. Xianmo Zhu Gongyan invited him to open the Dharma at Beijingde in Fuzhou, and later he lived at Qingliang Temple. Addressing the assembly, he quoted the words of the Tathagata to Ananda (Buddha's disciple) in the Surangama Sutra: 'You should smell the sandalwood (a precious fragrant wood) in this furnace. If this incense is burned by only one zhu (an ancient unit of measurement), the fragrance will be smelled simultaneously within forty li (Chinese mile) of Shravasti (ancient Indian city). What do you think? Is this fragrance born from the sandalwood tree, born from your nose, or born from the void? Ananda, if this fragrance is born from your nose, called born from the nose, it should come out of the nose. The nose is not sandalwood, how can there be the scent of sandalwood in the nose? Called you smell the fragrance, it should enter from the nose. The fragrance comes out of the nose, this statement is unreasonable. If it is born from the void, the nature of the void is constant and unchanging, the fragrance should always be there. Why rely on burning this dry wood in the furnace? If it is born from the wood, then the essence of this fragrance, because of burning, turns into smoke. If the nose can smell it, it should be covered by smoke. The smoke rises into the air, not yet to a distant place, within forty li, how has it already been smelled?' Therefore, it should be known that fragrance, nose, and smelling are all illusory and unreal.'

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無處所。即嗅與香。二處虛妄。本非因緣。非自然性。師曰。入此鼻觀。親證無生。又大智度論。問曰。聞者云何。聞用耳根聞邪。用耳識聞邪。用意識聞邪。若耳根聞。耳根無覺識知。故不能聞。若耳識聞。耳識一念。故不能分別。不應聞。若意識聞。意識亦不能聞。何以故。先五識識五塵。然後意識識意識。不能識現在五塵。唯識過去未來五塵。若意識能識現在五塵者。盲聾人亦應識聲也。何以故。意識不破故。師曰。究此聞塵。則合本妙。既證無生。又合本妙。畢竟是何境界。良久曰。白猿已叫千巖晚。碧縷初橫萬字爐。住景德日。僧問。南有景德。北有景德。德即不問。如何是景。師曰。頸在頂上。崇寧二年。會無盡居士張公于峽之善溪。張嘗自謂得龍安悅禪師末後句。叢林畏與語。因夜話及之。曰。可惜云庵不知此事。師問所以。張曰。商英頃自金陵酒官移知豫章。過歸宗見之。欲為點破。方敘悅末後句未卒。此老大怒。罵曰。此吐血禿丁．脫空妄語。不得信。既見其盛怒。更不欲敘之。師笑曰。相公但識龍安口傳末後句。而真藥現前不能辨也。張大驚。起執師手曰。老師真有此意耶。曰。疑則別參。乃取家藏云庵頂相。展拜贊之。書以授師。其詞曰。云庵綱宗。能用能照。天鼓希聲。不落凡調。冷麵嚴眸

【現代漢語翻譯】 現代漢語譯本 無處所，即嗅與香，二處皆虛妄，本非因緣，也非自然之性。禪師說：『深入此鼻觀，便可親自體證無生之理。』 又《大智度論》中問道：『聞是如何產生的？是用耳根聽聞呢？還是用耳識聽聞呢？還是用意識聽聞呢？如果用耳根聽聞，耳根沒有覺察和識別的能力，所以不能聽聞。如果用耳識聽聞，耳識只能生起一念，不能分別，不應該能聽聞。如果用意識聽聞，意識也不能聽聞。為什麼呢？因為先由前五識識別五塵（色、聲、香、味、觸），然後意識才能識別意識。意識不能識別現在的五塵，只能識別過去和未來的五塵。如果意識能識別現在的五塵，那麼盲人和聾人也應該能識別聲音了。為什麼呢？因為他們的意識沒有損壞。』 禪師說：『徹底探究這聞塵，就能與本來的妙性相合。既已證悟無生，又能與本來的妙性相合，這究竟是何種境界？』 （禪師）良久后說：『白猿已叫千巖晚，碧縷初橫萬字爐。』 住在景德寺時，有僧人問：『南邊有景德寺，北邊也有景德寺，『德』且不問，如何是『景』？』 禪師說：『頸在頂上。』 崇寧二年，無盡居士張公在峽州的善溪拜訪禪師。張公曾自認為得到了龍安悅禪師（Long'an Yue, a Zen master）的末後句（the ultimate teaching）。叢林中的人都害怕與他交談。一次夜談時談及此事，禪師說：『可惜云庵（Yun'an, a Zen master）不知道這件事。』 張公問原因，說：『商英（Shang Ying, a person's name）先前從金陵酒官調任豫章知府，路過歸宗寺拜訪龍安悅禪師，想要為他點破末後句的含義。剛敘述完龍安悅禪師的末後句，龍安悅禪師就大怒，罵道：『你這吐血的禿頭，胡說八道，不可信！』因為看到他盛怒的樣子，就不敢再說了。』 禪師笑著說：『相公（Sir）只知道龍安悅禪師口頭傳授的末後句，卻不能辨別真正的藥就在眼前。』 張公大驚，起身握住禪師的手說：『老師真的有這樣的見解嗎？』 禪師說：『如果懷疑，就去別處參學。』於是取出家藏的云庵禪師的頂相（portrait），展開禮拜讚頌，並在上面題詞：『云庵的綱宗，能用能照，天鼓希聲，不落凡調。冷麵嚴眸（cold face and stern eyes）。』

【English Translation】 English version Nowhere is the location. That is, smelling and fragrance, these two places are false and illusory, fundamentally not arising from causes and conditions, nor are they of a natural nature. The Zen master said, 'Enter into this contemplation of the nose, and you will personally realize the principle of no-birth.' Furthermore, in the Mahaprajnaparamita Shastra (大智度論, Dà Zhì Dù Lùn), it is asked: 'How does hearing arise? Does hearing use the ear-root to hear, or does it use the ear-consciousness to hear, or does it use the mind-consciousness to hear? If the ear-root hears, the ear-root has no awareness or cognition, so it cannot hear. If the ear-consciousness hears, the ear-consciousness can only produce one thought, and cannot discriminate, so it should not be able to hear. If the mind-consciousness hears, the mind-consciousness also cannot hear. Why? Because the first five consciousnesses first recognize the five sense objects (form, sound, smell, taste, touch), and then the mind-consciousness can recognize consciousness. The mind-consciousness cannot recognize the present five sense objects, it can only recognize the past and future five sense objects. If the mind-consciousness can recognize the present five sense objects, then blind and deaf people should also be able to recognize sounds. Why? Because their mind-consciousness is not damaged.' The Zen master said, 'Thoroughly investigate this dust of hearing, and you will unite with the original wonderful nature. Having realized no-birth, and also uniting with the original wonderful nature, what exactly is this state?' (The Zen master) after a long silence, said: 'The white ape has already called, the thousand cliffs are late, the green threads are just beginning to stretch across the swastika censer.' While residing at Jingde Temple (景德寺, Jǐngdé Sì), a monk asked: 'There is a Jingde Temple in the south, and there is a Jingde Temple in the north. I will not ask about 'Virtue' (德, Dé), what is 'Scene' (景, Jǐng)?' The Zen master said: 'The neck is on top of the head.' In the second year of Chongning (崇寧, Chóngníng), Layman Wujin Zhang (無盡居士張公, Wújìn Jūshì Zhāng Gōng) visited the Zen master at Shanxi (善溪, Shànxī) in Xia Prefecture (峽州, Xiázhōu). Zhang Gong had once claimed to have obtained the last words (末後句, mòhòujù) of Zen Master Long'an Yue (龍安悅禪師, Lóng'ān Yuè Chánshī). People in the monastic community were afraid to talk to him. Once, during a night conversation, this matter was brought up, and the Zen master said: 'It is a pity that Yun'an (云庵, Yún'ān) does not know about this matter.' Zhang Gong asked the reason, saying: 'Shang Ying (商英, Shāng Yīng) was previously transferred from the wine official of Jinling (金陵, Jīnlíng) to the prefect of Yuzhang (豫章, Yùzhāng). He passed by Guizong Temple (歸宗寺, Guīzōng Sì) to visit Zen Master Long'an Yue, wanting to explain the meaning of the last words to him. Just as he finished narrating Zen Master Long'an Yue's last words, Zen Master Long'an Yue became furious and scolded: 'You blood-spitting bald head, talking nonsense, it is not to be believed!' Because he saw his great anger, he did not dare to say any more.' The Zen master smiled and said: 'Sir (相公, Xiànggōng) only knows the last words transmitted orally by Zen Master Long'an Yue, but cannot recognize the true medicine right in front of you.' Zhang Gong was greatly surprised, got up and held the Zen master's hand, saying: 'Does the teacher really have such an understanding?' The Zen master said: 'If you have doubts, go study elsewhere.' Thereupon, he took out the portrait (頂相, dǐngxiàng) of Zen Master Yun'an from his family collection, unfolded it, and paid homage to it, writing a eulogy on it: 'Yun'an's guiding principle, able to use and able to illuminate, the heavenly drum is rarely heard, not falling into ordinary tones. Cold face and stern eyes (冷麵嚴眸, lěngmiàn yánmóu).'

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。神光獨耀。孰傳其真。覿面為肖。前悅后洪。如融如肇。大慧處眾日。嘗親依之。每嘆其妙悟辯慧。建炎二年五月。示寂于同安。大尉郭公天民奏賜寶覺圓明之號。

衢州超化靜禪師

上堂。聲前認得。已涉廉纖。句下承當。猶為鈍漢。電光石火。尚在遲疑。點著不來。橫屍萬里。良久云。有甚用處。咄。

南嶽石頭懷志庵主

婺州吳氏子。年十四。師智慧院寶偁。二十二試所習。落髮。肆講十二年。宿學敬慕。嘗欲會通諸宗。正一代時教。有禪者問曰。杜順乃賢首宗祖師也。談法身則曰。懷州牛吃禾。益州馬腹脹。此偈合歸天臺何義耶。師無對。即出遊方。晚至洞山。謁真凈。問。古人一喝不作一喝用。意旨如何。凈叱之。師趨出。凈笑呼曰。浙子齋后遊山好。師忽領悟。久之辭去。凈曰。子所造雖逸格。惜緣不勝耳。因識其意。自爾諸方。力命出世。師卻之。庵居二十年。不與世接。士夫踵門。略不顧。有偈曰。萬機休罷付癡憨。軌跡時容野鹿參。不脫麻衣拳作枕。幾生夢在綠蘿庵。或問。住山多年。有何旨趣。師曰。山中住。獨掩柴門無別趣。三個柴頭品字煨。不用援毫文彩露。崇寧改元冬。曳杖造龍安。人莫之留。明年六月晦。問侍僧曰。早暮。曰。已夕矣。遂笑曰。夢境相逢。

【現代漢語翻譯】 現代漢語譯本：神光獨自照耀，誰能傳達它的真諦？只有面對面才能略微相似，前人的喜悅如洪水般涌向後人，像融化又像開始。大慧禪師在世時，曾親自依止他，常常讚歎他的精妙領悟和雄辯智慧。建炎二年五月，在同安圓寂。大尉郭天民上奏朝廷，賜予『寶覺圓明』的稱號。

衢州超化靜禪師

上堂說法：在聲音出現之前就認識到，已經落入細微的分別。在語句之下才領會，仍然是遲鈍的人。即使是電光石火般的速度，還在遲疑不決，一點也沾不上邊，如同橫屍萬里。停頓良久，說：『有什麼用處？』 咄！

南嶽石頭懷志庵主

是婺州吳氏的兒子，十四歲時，師從智慧院的寶偁（和尚的名字）。二十二歲通過考試，剃度出家。講經說法十二年，受到學者的敬佩。他曾想會通各個宗派，匡正一代的教義。有禪者問：『杜順（賢首宗的祖師）是賢首宗的祖師。談到法身時說：『懷州的牛吃禾，益州的馬腹脹。』這首偈語如果歸於天臺宗，是什麼意思呢？』 庵主無法回答，於是外出遊歷。晚年到達洞山，拜見真凈禪師，問道：『古人一喝不作一喝用，意旨如何？』 真凈禪師呵斥他。庵主快步走出，真凈禪師笑著叫住他，說：『這位浙江來的僧人，齋飯後遊山好啊。』 庵主忽然領悟。過了很久，庵主告辭離去，真凈禪師說：『你所造詣雖然超脫，可惜因緣不夠啊。』 庵主因此明白了真凈禪師的意思，從此在各地，人們都極力勸他出世弘法，庵主都拒絕了，在庵里隱居了二十年，不與世俗交往。士大夫們來到庵前，庵主都不理睬。他有一首偈語：『萬般事務都放下，任憑自己癡傻愚笨，行蹤有時容許野鹿來拜訪。不脫麻衣，拳頭當枕頭，幾生都在綠蘿庵中做夢。』 有人問：『在山中住了多年，有什麼旨趣？』 庵主說：『住在山中，獨自關著柴門，沒有別的旨趣。三個柴頭，品字形地煨著，不用舞文弄墨。』 崇寧改元年的冬天，拄著枴杖來到龍安，沒有人挽留他。第二年六月最後一天，問侍者：『時間早晚了？』 侍者回答：『已經晚了。』 於是笑著說：『夢境相逢。』

【English Translation】 English version: The divine light shines alone. Who can transmit its true essence? Only face-to-face can there be a slight resemblance. The joy of those before flows like a flood to those after, like melting and like beginning. Dahui (name of a Chan master) in his lifetime, personally relied on him, often praising his subtle understanding and eloquent wisdom. In the fifth month of the second year of Jianyan, he passed away in Tong'an. Grand Commandant Guo Tianmin memorialized the court, and he was granted the title 'Baojue Yuanming' (Precious Enlightenment and Perfect Illumination).

Zen Master Chaohua Jing of Quzhou

Ascending the hall to preach: Recognizing before the sound arises is already falling into subtle distinctions. Understanding under the sentence is still being a dullard. Even with the speed of lightning and flint, there is still hesitation, not touching it at all, like a corpse lying ten thousand miles away. After a long pause, he said: 'What's the use?' 'Doh!'

Hermit Shitou Huaizhi of Nanyue

He was the son of the Wu family of Wuzhou. At the age of fourteen, he studied with Bao Cheng (name of a monk) of the Wisdom Monastery. At twenty-two, he passed the examination and was tonsured. He lectured on the scriptures for twelve years, and was respected by scholars. He once wanted to unite the various schools and rectify the teachings of the era. A Chan practitioner asked: 'Dushun (founder of the Huayan school) was the founder of the Huayan school. When talking about the Dharmakaya (Dharma body), he said: 'The cow of Huaizhou eats the grain, the horse of Yizhou has a bloated belly.' If this verse is attributed to the Tiantai school, what does it mean?' The hermit could not answer, so he went out to travel. In his later years, he arrived at Dongshan and visited Zen Master Zhenjing, asking: 'The ancients' shout is not used as a shout, what is the meaning?' Zen Master Zhenjing scolded him. The hermit hurried out, and Zen Master Zhenjing smiled and called him back, saying: 'This monk from Zhejiang, it's good to stroll in the mountains after the vegetarian meal.' The hermit suddenly understood. After a long time, the hermit bid farewell and left. Zen Master Zhenjing said: 'Although your achievements are outstanding, it is a pity that the conditions are not sufficient.' The hermit therefore understood Zen Master Zhenjing's meaning. From then on, people everywhere tried their best to persuade him to come out and propagate the Dharma, but the hermit refused, and lived in seclusion in the hermitage for twenty years, not interacting with the world. Scholars came to the hermitage, but the hermit ignored them. He had a verse: 'All affairs are put down, letting myself be foolish and dull, my tracks sometimes allow wild deer to visit. Not taking off my hemp clothes, using my fist as a pillow, for several lifetimes I dream in the Green Vine Hermitage.' Someone asked: 'Having lived in the mountains for many years, what is the purpose?' The hermit said: 'Living in the mountains, alone closing the wooden door, there is no other purpose. Three pieces of firewood, arranged in the shape of the character '品', are being warmed, there is no need to show off literary talent.' In the winter of the first year of Chongning, he came to Long'an with a cane, but no one kept him. On the last day of June of the following year, he asked the attendant: 'Is it early or late?' The attendant replied: 'It is already late.' Then he smiled and said: 'Meeting in a dream.'

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我睡已覺。汝但莫負叢林。即是報佛恩德。言訖。示寂于最樂堂。茶毗收骨。塔于乳峰之下。

[婺-女+(廠@女)]州雙溪印首座

自見真凈。徹證宗猷。歸遁雙溪。一日。偶書云。折腳鐺兒謾自煨。飯余長是坐堆堆。一從近日生涯拙。百鳥御華去不來。又以觸衣碎甚。作偈曰。不掛寸絲方免寒。何須特地裊長竿。而今落落零零也。七佛之名甚處安。

五燈會元卷第十七 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第十八

南嶽下十三世下

云居祐禪師法嗣

廬山羅漢院系南禪師

汀州張氏子。上堂。禪不禪。道不道。三寸舌頭胡亂掃。昨夜日輪飄桂華。今朝月窟生芝草。阿呵呵。萬兩黃金無處討。一向絕思量。諸法不相到。師臨示寂。升座告眾曰。羅漢今日。倒騎鐵馬。逆上須彌。踏破虛空。不留眹跡。乃歸方丈。跏趺而逝。

潭州慈雲彥隆禪師

上堂。舉玄沙示眾曰。盡大地都來是一顆明珠。時有僧問。既是一顆明珠。學人為甚不識。沙曰。全體是珠。更教誰識。曰。雖然全體是。爭奈學人不識。沙曰。問取你眼。師曰。諸禪德。這個公案。喚作嚼飯餵小兒。把手更與杖。還會么。若未會。須是扣己而參。直要真實

【現代漢語翻譯】 現代漢語譯本： 『我睡醒了。你只要不辜負叢林，就是報答佛的恩德。』說完，就在最樂堂圓寂。火化后收取骨灰，建塔于乳峰之下。

婺州雙溪印首座（在寺院中職位僅次於住持的僧人）：

自從見到真凈禪師，徹底領悟了禪宗的精髓。歸隱於雙溪。一天，偶然寫道：『破腳的鍋子徒勞地自己煨煮，飯後總是坐著發呆。自從近日生活變得笨拙，百鳥護衛鮮花離去不再來。』又因為觸衣破碎得很厲害，作偈說：『不掛一絲一縷才能免受寒冷，何須特意豎起長竿。如今空空蕩蕩一無所有，七佛的名號安放在哪裡？』

五燈會元卷第十七 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第十八

南嶽下十三世下

云居祐禪師法嗣

廬山羅漢院系南禪師

汀州張氏之子。上堂說法：『禪不是禪，道不是道，三寸舌頭胡亂掃。昨夜太陽飄落桂花，今朝月亮生出芝草。阿呵呵，萬兩黃金無處尋找。一向斷絕思量，諸法互不相干。』禪師臨近圓寂，升座告訴眾人說：『羅漢今日，倒騎鐵馬，逆上須彌山（佛教中的聖山），踏破虛空，不留一絲痕跡。』於是回到方丈室，結跏趺坐而逝。

潭州慈雲彥隆禪師

上堂說法，引用玄沙禪師的話開示大眾說：『整個大地都可看作是一顆明珠。』當時有僧人問：『既然是一顆明珠，學人為什麼不認識？』玄沙禪師說：『全體都是明珠，還教誰去認識？』僧人說：『雖然全體是明珠，無奈學人就是不認識。』玄沙禪師說：『去問你的眼睛。』慈雲彥隆禪師說：『各位禪德，這個公案，就像嚼飯餵小孩，牽著手還要給枴杖。明白了嗎？如果還不明白，必須反省自身去參悟，一定要真實。』

【English Translation】 English version: 'I have awakened from my sleep. If you only do not fail the Sangharama (monastery), you will be repaying the Buddha's kindness.' After saying this, he entered Parinirvana (died) in the Zuile Hall. After cremation, his bones were collected, and a stupa (pagoda) was built beneath Milk Peak.

Head Seat Yin of Shuangxi in Wuzhou (a high-ranking monk in the temple, second only to the abbot):

Since seeing Zhenjing (a Zen master), he thoroughly realized the essence of Zen. He retired to Shuangxi. One day, he casually wrote: 'The broken-legged pot vainly tries to cook, after meals, I often sit idly. Since my life has become clumsy recently, hundreds of birds guarding flowers have left and will not return.' Also, because his kasaya (monk's robe) was severely torn, he composed a verse: 'Not wearing a single thread can avoid the cold, why specially erect a long pole. Now it is desolate and empty, where can the names of the Seven Buddhas be placed?'

Wudeng Huiyuan (Compendium of Five Lamps) Volume 17 卍 New Continued Tripitaka Volume 80 No. 1565 Wudeng Huiyuan

Wudeng Huiyuan (Compendium of Five Lamps) Volume 18

Thirteenth Generation Below Nanyue

Dharma Heir of Zen Master You of Yunju

Zen Master Xi Nan of Luohan Monastery on Mount Lu

Son of the Zhang family of Tingzhou. Ascending the Dharma hall, he said: 'Zen is not Zen, the Dao is not the Dao, the three-inch tongue sweeps wildly. Last night, the sun shed osmanthus blossoms, this morning, the moon cave produced ganoderma (a type of mushroom symbolizing good omen). Ah ha ha, ten thousand taels of gold cannot be found anywhere. Constantly cutting off thoughts, all dharmas (teachings) do not relate to each other.' As the master approached Parinirvana (death), he ascended the seat and told the assembly: 'Luohan today, rides an iron horse upside down, ascends Mount Sumeru (the sacred mountain in Buddhism) against the current, shatters the void, leaving no trace.' Then he returned to his abbot's room, sat in the lotus position, and passed away.

Zen Master Yanlong of Ciyun Monastery in Tanzhou

Ascending the Dharma hall, he quoted Zen Master Xuansha's words to instruct the assembly: 'The entire great earth can be seen as a single bright pearl.' At that time, a monk asked: 'Since it is a single bright pearl, why does the student not recognize it?' Zen Master Xuansha said: 'The whole thing is a pearl, who else needs to recognize it?' The monk said: 'Although the whole thing is a pearl, the student still does not recognize it.' Zen Master Xuansha said: 'Ask your eyes.' Zen Master Yanlong said: 'Dear Zen practitioners, this koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation), is like chewing food to feed a child, holding their hand and giving them a cane. Do you understand? If you do not understand, you must reflect on yourself and investigate, it must be genuine.'

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。不得信口掠虛。徒自虛生浪死。

郢州子陵山自瑜禪師

僧問。如何是古佛心。師曰。赤腳䟕泥冷似冰。曰。未審意旨如何。師曰。休要拖泥帶水。問。泗洲大聖為甚麼楊州出現。師曰。業在其中。曰。意旨如何。師曰。降尊就卑。曰。謝和尚答話。師曰。賊是小人。智過君子。

隆興府東山景福省悅禪師

上堂。十二時中。跛跛挈挈。且與么過。大眾。利害在甚麼處。良久曰。聽諸方斷看。擊禪床。下座。

亳州白藻清儼禪師

信州人。僧問。楊廣失橐駝。到處無人見。未審是甚麼人得見。師以拂子約曰。退後退後。妨他別人所問。曰。畢竟落在甚麼處。師曰。可煞不識好惡。便打。

臺州寶相元禪師

僧問。一切諸佛及諸佛阿耨多羅三藐三菩提。皆從此經出。如何是此經。師曰。長時誦不停。非義亦非聲。曰。如何受持。師曰。若欲受持者。應須用眼聽。

信州永豐慧日庵主

本郡丘氏子。丱歲出家。于明心寺得度。自機契云居。熟游湘漢。暨歸永豐。或處巖谷。或居廛市。令鄉民稱丘師伯。凡有所問。以莫曉答之。忽語邑人曰。吾明日行腳去。汝等可來相送。於是贐路者畢集。師笑不已。眾問其故。即書偈曰。丘師伯莫嘵。寂寂明皎皎。日午

【現代漢語翻譯】 現代漢語譯本： 不得隨意捏造，憑空虛度一生。

郢州子陵山自瑜禪師

僧人問：『什麼是古佛心？』禪師說：『赤腳踩泥，冷得像冰。』僧人說：『不知是什麼意思？』禪師說：『不要拖泥帶水。』問：『泗洲大聖（Sizhou Dasheng，指僧伽大聖）為什麼在揚州出現？』禪師說：『業力使然。』僧人說：『是什麼意思？』禪師說：『降尊就卑。』僧人說：『感謝和尚回答。』禪師說：『賊是小人，但智慧超過君子。』

隆興府東山景福省悅禪師

上堂說法：『十二時辰中，一瘸一拐，就這樣過去。』各位，利害關係在哪裡？』良久后說：『聽聽各方的判斷。』敲擊禪床，下座。

亳州白藻清儼禪師

信州人。僧人問：『楊廣（Yang Guang，隋煬帝）丟失了駱駝，到處無人看見。不知是什麼人得見的？』禪師用拂塵比劃著說：『退後退後，妨礙別人提問了。』僧人說：『最終落在了什麼地方？』禪師說：『真是不識好歹！』便打了他。

臺州寶相元禪師

僧人問：『一切諸佛以及諸佛的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），都從此經而出。什麼是此經？』禪師說：『長時誦讀不停，既非義理也非聲音。』僧人說：『如何受持？』禪師說：『若想受持，就應該用眼睛聽。』

信州永豐慧日庵主

本郡丘氏之子，年少出家，在明心寺剃度。自從與云居山禪風相契合，便熟游湘江、漢水一帶。等到回到永豐，有時住在山巖山谷，有時住在街市。讓鄉民稱他為丘師伯。凡是有人問他問題，他就用『莫曉』（不知道）來回答。忽然告訴鄉里人說：『我明天要行腳雲遊去了，你們可以來相送。』於是送行的人都聚集起來。庵主不停地笑。眾人問他緣故，他就寫了一首偈語說：『丘師伯莫嘵，寂寂明皎皎，日午』

【English Translation】 English version: Do not fabricate recklessly, wasting life in vain.

Zen Master Ziyu of Ziling Mountain in Yingzhou

A monk asked: 'What is the mind of the ancient Buddha?' The Master said: 'Barefoot treading in mud, cold as ice.' The monk said: 'I don't understand the meaning.' The Master said: 'Don't be mired in ambiguity.' Asked: 'Why did the Great Sage of Sizhou (Sizhou Dasheng, referring to the Monk Sangha) appear in Yangzhou?' The Master said: 'It's due to karma.' The monk said: 'What is the meaning?' The Master said: 'Condescending from high to low.' The monk said: 'Thank you, Master, for answering.' The Master said: 'A thief is a petty person, but his wisdom surpasses that of a gentleman.'

Zen Master Xingyue of Jingfu Temple on Dongshan Mountain in Longxing Prefecture

Entering the hall: 'Throughout the twelve periods of the day, limping along, just passing the time like this.' Everyone, where does the advantage or disadvantage lie?' After a long pause, he said: 'Listen to the judgments of all sides.' He struck the Zen platform and descended from his seat.

Zen Master Qingyan of Baizao in Bozhou

A native of Xinzhou. A monk asked: 'Yang Guang (Yang Guang, Emperor Yang of Sui) lost his camel, and no one saw it anywhere. I wonder who could have seen it?' The Master gestured with his whisk and said: 'Step back, step back, you're hindering others from asking questions.' The monk said: 'Where did it end up after all?' The Master said: 'You really don't know what's good for you!' Then he struck him.

Zen Master Yuan of Baoxiang Temple in Taizhou

A monk asked: 'All Buddhas and the anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) of all Buddhas come from this sutra. What is this sutra?' The Master said: 'Reciting it continuously for a long time, it is neither meaning nor sound.' The monk said: 'How should one uphold it?' The Master said: 'If you want to uphold it, you should listen with your eyes.'

Hermit Hui Ri of Yongfeng in Xinzhou

A son of the Qiu family from this prefecture, he left home at a young age and was ordained at Mingxin Temple. Since his temperament aligned with that of Yunju Mountain's Zen style, he frequently traveled around the Xiang and Han rivers. When he returned to Yongfeng, he sometimes lived in mountain rocks and valleys, and sometimes in the marketplace. He had the villagers call him Uncle Qiu. Whenever someone asked him a question, he would answer with 'I don't know.' Suddenly, he told the villagers: 'I am going on a pilgrimage tomorrow, you can come and see me off.' So, those who were seeing him off gathered. The Hermit laughed incessantly. The crowd asked him the reason, and he wrote a verse saying: 'Uncle Qiu doesn't chatter, silent, bright, and clear, midday'

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打三更。誰人打得了。投筆而逝。

泉州南峰永程禪師

示眾。始自雞峰續𦦨。少室流芳。大布慈雲。宏開慧日。教分三藏。直指一心。或全提而棒喝齊施。或縱奪而賓主互設。或金剛按劍。或師子翻身。或照用雷奔。或機鋒電掣。無非剪除邪妄。開廓玄微。直下明宗。到真實地。諸仁者。到此方許一線道。與你商量。茍或未然。儘是依師作解。無有是處。

大溈秀禪師法嗣

潭州大溈祖瑃禪師

福州吳氏子。僧問。如何是溈山家風。師曰。竹有上下節。松無今古青。曰。未審其中飲啖何物。師曰。饑餐相公玉粒飯。渴點神運倉前茶。上堂。道無定亂。法離見知。言句相投。都無定義。自古龍門無宿客。至今鳥道絕行蹤。欲會個中端的意。火里蝍蟟吞大蟲。咄。上堂。雨下階頭濕。晴干水不流。鳥巢滄海底。魚躍石山頭。眾中大有商量。前頭兩句是平實語。後頭兩句是格外談。若如是會。祇見石磊磊。不見玉落落。若見玉落落。方知道寬廓。咦。

南嶽福嚴文演禪師

僧問。如何是佛。師當面便唾。

南嶽南臺允恭禪師

開堂日。上堂。稀逢難遇。正在此時。何謂釋迦已滅。彌勒未生。拈拂子曰。正當今日。佛法盡在這個拂子頭上。放行把住。一切臨時。放

【現代漢語翻譯】 現代漢語譯本： 打三更（古代計時方式，指深夜）。誰能打得了這三更？唯有放下筆才能領悟。

泉州南峰永程禪師

向大眾開示：從雞峰開始，延續𦦨（不確定是否為專有名詞，此處保留原文）。少室山（指少林寺）流傳著美好的名聲。廣佈慈悲的雲朵，弘揚智慧的太陽。教義分為三藏（經、律、論），直指一心（禪宗的核心思想）。有時完全提持，棒喝齊施；有時縱放收奪，賓主互相設立。有時如金剛（佛教護法神）按劍，有時如獅子翻身，有時照用如雷奔，有時機鋒如電掣。無非是爲了剪除邪妄，開闊玄微，直下明宗，到達真實之地。各位仁者，到了這個地步，才允許有一線道路與你們商量。如果不是這樣，全部都是依傍老師的解釋，沒有是處。

大溈秀禪師法嗣

潭州大溈祖瑃禪師

福州吳氏之子。有僧人問：『如何是溈山（地名，也是溈仰宗的祖庭）的家風？』禪師說：『竹子有上下節，松樹無論古今都是青翠的。』僧人說：『不知道其中吃喝的是什麼？』禪師說：『飢餓時吃相公（指達官貴人）的玉粒飯，口渴時喝神運倉前的茶。』 上堂說法：道沒有固定的紛亂，法遠離見解和知識。言語語句相互投合，都沒有固定的定義。自古以來龍門（險峻之地）沒有留宿的客人，至今鳥道（險峻的山路）斷絕了行人的軌跡。想要領會其中的真意，就像火里的蝍蟟（蝎子）吞食大蟲（老虎）。咄！ 上堂說法：下雨時臺階下潮濕，晴天時水不流動。鳥巢筑在滄海（大海）底部，魚兒跳躍在石山頂上。』大眾中大有議論，認為『前兩句是平實的語言，后兩句是格外的話語。』如果這樣理解，只見到石頭磊磊，不見玉石落落。如果見到玉石落落，才知道寬闊。咦！

南嶽福嚴文演禪師

有僧人問：『什麼是佛？』禪師當面就吐唾沫。

南嶽南臺允恭禪師

開堂之日，上堂說法：稀有難逢的機緣，正在此時。為什麼說釋迦（釋迦牟尼佛）已經滅度，彌勒（彌勒菩薩）尚未降生？拈起拂塵說：『正當今日，佛法全部在這個拂塵頭上。』放開收回，一切隨機應變。

【English Translation】 English version: Striking the third watch (an ancient way of telling time, referring to late at night). Who can strike this third watch? Only by laying down the pen can one understand.

Chan Master Yongcheng of Nanfeng, Quanzhou

Addressing the assembly: Starting from Jifeng, continuing 𦦨 (uncertain if this is a proper noun, the original text is retained here). Shaoshi Mountain (referring to Shaolin Temple) spreads a beautiful reputation. Widely spreading clouds of compassion, greatly promoting the sun of wisdom. The teachings are divided into the Tripitaka (Sutras, Vinaya, Shastras), directly pointing to the One Mind (the core idea of ​​Zen Buddhism). Sometimes fully upholding, both the stick and shout are applied simultaneously; sometimes releasing and seizing, the guest and host are mutually established. Sometimes like Vajra (Buddhist protector deity) holding a sword, sometimes like a lion turning over, sometimes illumination and application are like thunder rushing, sometimes the sharpness of the opportunity is like lightning flashing. All of this is nothing more than cutting off heresy, opening up the profound and subtle, directly clarifying the sect, and reaching the land of truth. Dear friends, only when you reach this point is it permissible to discuss a path with you. If this is not the case, all are relying on the teacher's explanation, and there is no right place.

Successor of Chan Master Xiu of Dawei

Chan Master Zuchun of Dawei, Tanzhou

A son of the Wu family from Fuzhou. A monk asked: 'What is the family style of Weishan (place name, also the ancestral home of the Weiyang sect)?' The Chan master said: 'Bamboo has upper and lower joints, pine trees are green whether ancient or modern.' The monk said: 'I don't know what they eat and drink in it?' The Chan master said: 'When hungry, eat the jade rice of the minister (referring to high-ranking officials), when thirsty, drink the tea in front of the Shenyun granary.' Ascending the hall to preach: The Dao has no fixed chaos, the Dharma is far from views and knowledge. Words and sentences coincide with each other, and there is no fixed definition. Since ancient times, Longmen (a dangerous place) has had no overnight guests, and to this day, the bird path (a dangerous mountain road) has cut off the traces of pedestrians. If you want to understand the true meaning of it, it is like a scorpion in the fire swallowing a large insect (tiger). Tut! Ascending the hall to preach: 'When it rains, the steps are wet, when it is sunny, the water does not flow. Bird nests are built at the bottom of the vast sea, and fish leap on the top of the rocky mountain.' There was much discussion among the assembly, who believed that 'the first two sentences are plain language, and the last two sentences are extra words.' If you understand it this way, you only see the stones piled up, and you don't see the jade falling. If you see the jade falling, you will know the breadth. Eh!

Chan Master Wenyuan of Fuyan, Nanyue

A monk asked: 'What is Buddha?' The Chan master spat in his face.

Chan Master Yungong of Nantai, Nanyue

On the day of opening the hall, ascending the hall to preach: Rare and difficult to encounter opportunities are right at this moment. Why is it said that Shakya (Shakyamuni Buddha) has already passed away, and Maitreya (Maitreya Bodhisattva) has not yet been born? Picking up the whisk, he said: 'Right at this moment, the Buddha-dharma is all on the head of this whisk.' Releasing and retracting, everything is adapted to the circumstances.

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行也。風行草偃。瓦礫生光。拾得寒山。點頭拊掌。把住也。水泄不通。精金失色。德山臨濟。飲氣吞聲。當恁么時。放行即是。把住即是。良久曰。后五日看。

黃檗勝禪師法嗣

成都府昭覺純白紹覺禪師

上堂。寒便向火。熱即搖扇。饑時吃飯。困來打眠。所以趙州庭前柏。香嚴嶺后松。栽來無別用。祇要引清風。且道畢竟事作么生。甲子乙丑海中金。丙寅丁卯罏中火。

開元琦禪師法嗣

饒州薦福道英禪師

僧問。佛未出世時如何。師曰。琉璃瓶貯華。曰。出世后如何。師曰。瑪瑙缽盛果。曰。未審和尚今日是同是別。師曰。趯倒瓶。拽倒缽。上堂。據道而論。語也不得。默也不得。直饒語默兩忘。亦沒交涉。何故。句中無路。意在句中。無意無不意。非計較之所及。若是劈頭點一點頂門。豁然眼開者。於此卻有疾速分。若低頭向意根下尋思。卒摸索不著。是知萬法無根。欲窮者錯。一源絕跡。欲返者迷。看他古佛光明．先德風彩。一一從無慾無依中發現。或時孤峻峭㧞。竟不可構。或時含融混會。了無所睹。終不樁定一處。亦不擊系兩頭。無是無不是。無非無不非。得亦無所得。失亦無所失。不曾隔越纖毫。不曾移易絲髮。明明古路。不屬玄微。覿面擎來。瞥然便過。

【現代漢語翻譯】 現代漢語譯本 行也，風行草偃（風吹過，草就倒伏）。瓦礫生光。拾得（唐代僧人，與寒山齊名）寒山（唐代詩僧）。點頭拊掌（拍手）。把住也，水泄不通。精金失色。德山（唐代禪師，善用棒喝）臨濟（唐代禪師，臨濟宗創始人）。飲氣吞聲。當恁么（這樣）時，放行即是，把住即是。良久曰：后五日看。

黃檗勝禪師法嗣

成都府昭覺純白紹覺禪師

上堂。寒便向火，熱即搖扇。饑時吃飯，困來打眠。所以趙州（唐代禪師）庭前柏，香嚴（唐代禪師）嶺后松。栽來無別用，祇要引清風。且道畢竟事作么生？甲子乙丑海中金，丙寅丁卯罏中火。

開元琦禪師法嗣

饒州薦福道英禪師

僧問：佛未出世時如何？師曰：琉璃瓶貯華。曰：出世后如何？師曰：瑪瑙缽盛果。曰：未審和尚今日是同是別？師曰：趯（踢）倒瓶，拽（拉）倒缽。上堂。據道而論，語也不得，默也不得。直饒語默兩忘，亦沒交涉。何故？句中無路，意在句中。無意無不意，非計較之所及。若是劈頭點一點頂門，豁然眼開者，於此卻有疾速分。若低頭向意根下尋思，卒摸索不著。是知萬法無根，欲窮者錯。一源絕跡，欲返者迷。看他古佛光明，先德風彩，一一從無慾無依中發現。或時孤峻峭㧞（拔），竟不可構。或時含融混會，了無所睹。終不樁定一處，亦不擊系兩頭。無是無不是，無非無不非。得亦無所得，失亦無所失。不曾隔越纖毫，不曾移易絲髮。明明古路，不屬玄微。覿（見面）面擎來，瞥然便過。

【English Translation】 English version It acts. The wind blows, and the grass bends. Even tiles and pebbles emit light. Shide (Tang Dynasty monk, known with Hanshan) and Hanshan (Tang Dynasty poet-monk). Nodding and clapping. Holding on, it's impenetrable. Even refined gold loses its luster. Deshan (Tang Dynasty Chan master, known for using stick and shout) and Linji (Tang Dynasty Chan master, founder of the Linji school). Holding their breath. At such a time, letting go is right, holding on is right. After a long pause, he said: 'Look in five days.'

Successor of Chan Master Huangbo Sheng

Chan Master Chunbai Shaojue of Zhaojue Temple in Chengdu Prefecture

Entering the hall. When it's cold, turn to the fire; when it's hot, wave a fan. When hungry, eat; when sleepy, sleep. Therefore, the cypress in front of Zhaozhou's (Tang Dynasty Chan master) courtyard, the pine behind Xiangyan's (Tang Dynasty Chan master) ridge. Planting them serves no other purpose, only to draw in the clear wind. But tell me, what is the ultimate matter? Jiazi Yichou is gold in the sea, Bingyin Dingmao is fire in the furnace.

Successor of Chan Master Kaiyuan Qi

Chan Master Daoying of Jianfu Temple in Raozhou

A monk asked: 'What was it like before the Buddha appeared in the world?' The Master said: 'A crystal bottle filled with flowers.' The monk said: 'What is it like after the Buddha appeared in the world?' The Master said: 'An agate bowl filled with fruit.' The monk said: 'May I ask, is the Master the same or different today?' The Master said: 'Kick over the bottle, pull over the bowl.' Entering the hall. According to the Dao, speaking is not permissible, silence is not permissible. Even if both speech and silence are forgotten, it's still irrelevant. Why? There is no path in the sentence, the meaning is in the sentence. Without intention, without non-intention, it's beyond the reach of calculation. If one strikes the top of the head directly, and the eyes open wide, then there is a quick understanding here. If one lowers the head and ponders at the root of intention, one will never find it. It is known that all dharmas have no root; those who seek to exhaust them are wrong. The source has no trace; those who seek to return are lost. Look at the light of the ancient Buddhas, the demeanor of the former sages, each revealed from non-desire and non-reliance. Sometimes solitary and steep, utterly unapproachable. Sometimes inclusive and mixed, nothing can be seen. Never fixed in one place, nor tied to two ends. Neither is nor is not, neither wrong nor not wrong. Gaining is also without gain, losing is also without loss. Never separated by a hair's breadth, never shifted by a thread. The clear ancient path does not belong to the mysterious and subtle. Brought face to face, it passes in a flash.

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不居正位。豈落邪途。不蹈大方。那趨小徑。騰騰兀兀。何住何為。回首不逢。觸目無對。一念普觀。廓然空寂。此之宗要。千聖不傳。直下了知。當處超越。是知赤灑灑處。恁么即易。明歷歷處。恁么還難。不用沾黏點染。直須剝脫屏除。若是本分。手腳放去。無收不來底。一一放光現瑞。一一削跡絕蹤。機上了不停。語中無可露。徹底攪不渾。通身撲不碎。且道畢竟是個甚麼。得恁么靈通。得恁么奇特。得恁么堅確。諸仁者。休要識渠面孔。不用安渠名字。亦莫覓渠所在。何故。渠無所在。渠無名字。渠無面孔。才起一念追求如微塵許。便隔十生五生。更擬管帶思惟。益見紛紛叢雜。不如長時放教。自由自在。要發便發。要住便住。即天然非天然。即如如非如如。即湛寂非湛寂。即敗壞非敗壞。無生戀。無死畏。無佛求。無魔怖。不與菩提會。不與煩惱俱。不受一法。不嫌一法。無在無不在。非離非不離。若能如是。見得釋迦自釋迦。達磨自達磨。幹我甚麼碗。恁么說話。衲僧門下。推勘將來。布裙芒靸。不免撩他些些泥水。豈況汝等諸人。更道這個是平實語句。這個是差別門庭。這個是關棙巴鼻。這個是道眼根塵。遞相教習。如七家村裡傳口令相似。有甚交涉。無事珍重。

泉州尊勝有朋講師

本

【現代漢語翻譯】 現代漢語譯本： 不居於正位，難道就會落入邪途嗎？不遵循大道，又怎會趨向小路？ 心神騰騰兀兀，又該安住於何處，作為於何事？回頭不見來路，觸目之處皆無對應。 一念之間普遍觀照，便會發現一切廓然空寂。這個宗要，即使是無數聖賢也不會輕易傳授。 直接了知，當下便能超越。要知道，赤裸裸的本真之處，這樣去做容易；明明白白的地方，這樣去做反而困難。 不用沾染一絲一毫，必須徹底剝脫屏除。如果是本分之事，放開手腳去做，沒有收不回來的。 一一都放出光明，顯現祥瑞，一一都削去痕跡，斷絕蹤影。機鋒之上不停留，言語之中無可透露。 徹底攪動也攪不渾濁，渾身擊打也擊不粉碎。且說這到底是個什麼，能如此靈通，如此奇特，如此堅固？ 各位仁者，不要去認識它的面孔，不用給它安立名字，也不要尋找它的所在。為什麼呢？ 因為它沒有所在，它沒有名字，它沒有面孔。才生起一念追求，如微塵般細小，便隔開了十生五生。 更想要管束思惟，只會顯得更加紛紛雜雜。不如長時間放任它，自由自在，想要發作便發作，想要停止便停止。 即是天然卻又非天然，即是如如卻又非如如，即是湛寂卻又非湛寂，即是敗壞卻又非敗壞。 沒有對生的留戀，沒有對死的畏懼，沒有對佛的祈求，沒有對魔的恐怖。不與菩提相會，不與煩惱同在。 不接受任何一法，也不厭惡任何一法。無處不在，又非處處都在，非遠離，又非不遠離。 如果能夠這樣，便能見到釋迦（Śākyamuni，佛教創始人）自是釋迦，達磨（Bodhidharma，禪宗初祖）自是達磨，與我的飯碗有什麼關係？ 這樣說話，在衲僧（指僧人）門下，推究起來，即使是穿著粗布裙、腳踏芒鞋，也免不了要沾染一些泥水。 更何況你們這些人，還說這個是平實的語句，這個是差別的門庭，這個是關鍵的把柄，這個是道眼的根塵，互相教習，如同七家村裡傳口令一樣，有什麼相干呢？ 無事，珍重。

泉州尊勝有朋講師 本

【English Translation】 English version: Not dwelling in the proper position, how could one fall into evil paths? Not following the great way, how could one tend towards small paths? The mind soaring and wandering, where should one abide, and what should one do? Looking back, one sees no path; everywhere one looks, there is no correspondence. With a single thought, universally contemplate, and you will find everything vast and empty. This essential principle, even countless sages would not easily transmit. Directly know it, and you will transcend in the present moment. Know that in the utterly naked and bare place, it is easy to do so; in the clearly distinct place, it is difficult to do so. Without any attachment or defilement, one must thoroughly strip away and eliminate. If it is one's inherent duty, let go of your hands and feet, and there is nothing that cannot be recovered. Each and every one emits light and manifests auspicious signs; each and every one erases traces and cuts off paths. On the pivot of the mechanism, do not stop; in speech, there is nothing to reveal. Thoroughly stirred, it cannot be muddied; the whole body struck, it cannot be shattered. But what exactly is it, that it can be so intelligent, so extraordinary, so firm? All you good people, do not try to recognize its face, do not give it a name, and do not seek its location. Why? Because it has no location, it has no name, it has no face. The moment a thought of seeking arises, as small as a mote of dust, it separates you by ten lives, five lives. The more you try to control and contemplate, the more confused and complicated it becomes. It is better to let it go for a long time, free and unrestrained, to arise when it wants to arise, to stop when it wants to stop. It is natural yet not natural, it is suchness yet not suchness, it is serene stillness yet not serene stillness, it is decay yet not decay. Without attachment to birth, without fear of death, without seeking the Buddha, without dreading the demon. Not meeting with Bodhi (Enlightenment), not being with afflictions. Not accepting any dharma (teachings), not disliking any dharma. Nowhere and everywhere, neither apart nor not apart. If you can be like this, you will see Śākyamuni (the founder of Buddhism) as Śākyamuni himself, Bodhidharma (the first patriarch of Zen) as Bodhidharma himself. What does it have to do with my bowl? Speaking like this, under the gate of the monks, if investigated, even wearing a coarse cloth skirt and straw sandals, one cannot avoid getting some mud on them. Moreover, you people, still say that this is plain speech, this is the gate of difference, this is the crucial handle, this is the root dust of the eye of the Way, teaching each other, like passing on a password in a village of seven families, what relevance does it have? Nothing to do, take care.

Lecturer Youpeng of Zunsheng Temple, Quanzhou The End

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郡蔣氏子。丱歲試經。中選下發。多歷教肆。嘗疏楞嚴．維摩等經。學者宗之。每疑祖師直指之道。故多與禪衲游。一日。謁開元。跡未及閫。心忽領悟。元出遂問。座主來作甚麼。師曰。不敢貴耳賤目。元曰。老老大大。何必如是。師曰。自是者不長。元曰。朝看華嚴。夜讀般若則不問。如何是當今一句。師曰。日輪正當午。元曰。閑言語更道來。師曰。平生仗忠信。今日任風波。然雖如是。祇如和尚恁么道有甚交涉。須要新戒草鞋穿。元曰。這裡且放你過。忽遇達磨問。你作么生道。師便喝。元曰。這座主。今日見老僧氣沖牛斗。師曰。再犯不容。元拊掌大笑。

仰山偉禪師法嗣

潭州龍王山善隨禪師

僧問。如何是龍王境。師曰。水晶宮殿。曰。如何是龍王如意寶珠。師曰。頂上髻中。僧禮拜。師曰。莫道不如意好。

瑞州黃檗山祗園永泰禪師

僧問。如何是祖師西來意。師曰。鐵鑄就。僧擬議。師曰。會么。僧禮拜。師曰。何不早如此。

廬山慧日明禪師

上堂。不用求心。唯須息見。三祖大師。雖然迴避金鉤。殊不知已吞紅線。慧日又且不然。不用求真並息見。倒騎牛兮入佛殿。牧笛一聲天地寬。稽首瞿曇。真個黃面。

福嚴感禪師法嗣

慶元府

【現代漢語翻譯】 郡蔣氏之子，年少時參加科舉考試，被選中後下發，在多個學堂任教。曾經疏解《楞嚴經》（Léngyán Jīng，Surangama Sutra）、《維摩經》（Wéimó Jīng，Vimalakirti Sutra）等經典，學者們都尊崇他。他常常懷疑祖師直指的禪宗之道，所以經常與禪僧交往。有一天，他去拜訪開元（Kāiyuán，name of a monastery）禪師，腳還沒踏進門檻，心中忽然領悟。開元禪師出來就問：『座主（zuòzhǔ，honorific title for a learned monk）來做什麼？』 禪師回答：『不敢貴耳賤目（guì ěr jiàn mù，trusting only what one hears and sees）。』開元禪師說：『老老大大（lǎo lǎo dà dà，so old），何必如此？』禪師說：『自是者不長（zì shì zhě bù cháng，those who are self-righteous do not last long）。』開元禪師說：『早上看《華嚴經》（Huāyán Jīng，Avatamsaka Sutra），晚上讀《般若經》（Bōrě Jīng，Prajnaparamita Sutra）則不問，如何是當今一句？』禪師說：『日輪正當午（rì lún zhèng dāng wǔ，the sun is right at noon）。』開元禪師說：『閑言語更道來（xián yán yǔ gèng dào lái，speak more meaningful words）。』禪師說：『平生仗忠信，今日任風波（píngshēng zhàng zhōngxìn, jīnrì rèn fēngbō，all my life I have relied on loyalty and trust, today I face the storms）。』 雖然如此，只是和尚你這樣說有什麼關係？需要新戒穿上草鞋。』開元禪師說：『這裡且放你過（zhèlǐ qiě fàng nǐ guò，I'll let you pass here for now）。如果遇到達磨（Dámó，Bodhidharma）問，你作么生道（zuò me shēng dào，what would you say）？』禪師便喝（hè，shout）。開元禪師說：『這座主，今天見老僧氣沖牛斗（qì chōng niú dǒu，full of vigor）。』禪師說：『再犯不容（zài fàn bù róng，I will not tolerate another offense）。』開元禪師拍手大笑。

仰山偉（Yǎngshān Wěi）禪師的法嗣

潭州（Tánzhōu）龍王山（Lóngwáng Shān）善隨（Shàn Suí）禪師 有僧人問：『如何是龍王境（Lóngwáng jìng，the realm of the Dragon King）？』禪師說：『水晶宮殿（shuǐjīng gōngdiàn，crystal palace）。』僧人問：『如何是龍王如意寶珠（Lóngwáng rúyì bǎozhū，the Dragon King's wish-fulfilling jewel）？』禪師說：『頂上髻中（dǐng shàng jì zhōng，in the topknot on the head）。』僧人禮拜。禪師說：『莫道不如意好（mò dào bù rúyì hǎo，don't say it's not as good as you wish）。』

瑞州（Ruìzhōu）黃檗山（Huángbò Shān）祗園（Qíyuán）永泰（Yǒngtài）禪師 有僧人問：『如何是祖師西來意（zǔshī xī lái yì，the meaning of the Patriarch's coming from the West）？』禪師說：『鐵鑄就（tiě zhù jiù，cast in iron）。』僧人猶豫。禪師說：『會么（huì me，do you understand）？』僧人禮拜。禪師說：『何不早如此（hé bù zǎo rúcǐ，why not be like this sooner）？』

廬山（Lúshān）慧日（Huìrì）明（Míng）禪師 上堂說法，『不用求心，唯須息見（bùyòng qiú xīn, wéi xū xī jiàn，no need to seek the mind, only need to cease views）。三祖大師（Sānzǔ dàshī，the Third Patriarch），雖然迴避金鉤（jīngōu，golden hook），殊不知已吞紅線（hóngxiàn，red thread）。慧日又且不然，不用求真並息見，倒騎牛兮入佛殿（dào qí niú xī rù fódiàn，riding a buffalo backwards into the Buddha hall）。牧笛一聲天地寬（mùdí yī shēng tiāndì kuān，one sound of the flute, and the world is wide）。稽首瞿曇（qǐshǒu Jùtán，bow to Gautama），真個黃面（zhēn gè huáng miàn，truly a yellow face）。』

福嚴（Fúyán）感（Gǎn）禪師的法嗣

慶元府（Qìngyuán Fǔ）

【English Translation】 The son of the Jiang family of the prefecture, he took the imperial examination at a young age and was selected and dispatched. He served in many academies. He once lectured on the 'Surangama Sutra' (Léngyán Jīng) and the 'Vimalakirti Sutra' (Wéimó Jīng), and scholars revered him. He often doubted the direct pointing of the ancestral teachers of the Chan school, so he often associated with Chan monks. One day, he visited Kaiyuan (Kāiyuán), and before his foot even crossed the threshold, he suddenly had an insight. Kaiyuan came out and asked, 'What does the Zuo Zhu (zuòzhǔ) come to do?' The master replied, 'I dare not value ears and despise eyes (guì ěr jiàn mù).' Kaiyuan said, 'So old (lǎo lǎo dà dà), why must you be like this?' The master said, 'Those who are self-righteous do not last long (zì shì zhě bù cháng).' Kaiyuan said, 'Reading the 'Avatamsaka Sutra' (Huāyán Jīng) in the morning and the 'Prajnaparamita Sutra' (Bōrě Jīng) at night is not a question, but what is the one sentence of today?' The master said, 'The sun is right at noon (rì lún zhèng dāng wǔ).' Kaiyuan said, 'Speak more meaningful words (xián yán yǔ gèng dào lái).' The master said, 'All my life I have relied on loyalty and trust, today I face the storms (píngshēng zhàng zhōngxìn, jīnrì rèn fēngbō).' 'Even so, what does the abbot's saying have to do with it? New initiates need to wear straw sandals.' Kaiyuan said, 'I'll let you pass here for now (zhèlǐ qiě fàng nǐ guò). If you meet Bodhidharma (Dámó) and he asks, what would you say (zuò me shēng dào)?' The master then shouted (hè). Kaiyuan said, 'This Zuo Zhu, today seeing the old monk, his energy is soaring (qì chōng niú dǒu).' The master said, 'No further offenses will be tolerated (zài fàn bù róng).' Kaiyuan clapped his hands and laughed loudly.

Dharma heir of Chan Master Yangshan Wei (Yǎngshān Wěi)

Chan Master Shansui (Shàn Suí) of Dragon King Mountain (Lóngwáng Shān) in Tanzhou (Tánzhōu) A monk asked, 'What is the realm of the Dragon King (Lóngwáng jìng)?' The master said, 'Crystal palace (shuǐjīng gōngdiàn).' The monk asked, 'What is the Dragon King's wish-fulfilling jewel (Lóngwáng rúyì bǎozhū)?' The master said, 'In the topknot on the head (dǐng shàng jì zhōng).' The monk bowed. The master said, 'Don't say it's not as good as you wish (mò dào bù rúyì hǎo).'

Chan Master Yongtai (Yǒngtài) of Qiyuan (Qíyuán) on Huangbo Mountain (Huángbò Shān) in Ruizhou (Ruìzhōu) A monk asked, 'What is the meaning of the Patriarch's coming from the West (zǔshī xī lái yì)?' The master said, 'Cast in iron (tiě zhù jiù).' The monk hesitated. The master said, 'Do you understand (huì me)?' The monk bowed. The master said, 'Why not be like this sooner (hé bù zǎo rúcǐ)?'

Chan Master Ming (Míng) of Huiri (Huìrì) on Mount Lu (Lúshān) Ascending the Dharma hall, he said, 'No need to seek the mind, only need to cease views (bùyòng qiú xīn, wéi xū xī jiàn). The Third Patriarch (Sānzǔ dàshī), although avoiding the golden hook (jīngōu), unknowingly has already swallowed the red thread (hóngxiàn). Huiri is not like that, no need to seek truth or cease views, riding a buffalo backwards into the Buddha hall (dào qí niú xī rù fódiàn). One sound of the flute, and the world is wide (mùdí yī shēng tiāndì kuān). Bow to Gautama (qǐshǒu Jùtán), truly a yellow face (zhēn gè huáng miàn).'

Dharma heir of Chan Master Gan (Gǎn) of Fuyan (Fúyán)

Qingyuan Prefecture (Qìngyuán Fǔ)

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育王法達寶鑑禪師

饒州余氏子。僧問。不落階級處請師道。師曰。蠟人向火。曰。畢竟如何。師曰。薄處先穿。

云蓋智禪師法嗣

安吉州道場法如禪師

衢州徐氏子。參云蓋。悟汾陽十智同真話。尋常多說十智同真。故叢林號為如十同也。水庵圓極皆依之。圓極嘗贊之曰。生鐵面皮難湊泊。等閑舉步動乾坤。戲拈十智同真話。不負黃龍嫡骨孫。上堂。知見立知。即無明本。知見無見。斯即涅槃。無漏真凈。云何是中。更容他物。釋迦老子和身放倒。後代兒孫如何接續。要會么。通玄不是人間世。滿目青山何處尋。

福州寶壽最樂禪師

古田人也。上堂。諸佛不真實。說法度群生。菩薩有智慧。見性不分明。白雲無心意。灑為世間雨。大地不含情。能長諸草木。若也會得。猶存知解。若也不會。墮在無記。去此二途。如何即是。海闊難藏月。山深分外寒。

紹興府石佛慧明解空禪師

僧問。如何是寶相境。師曰。三生鑿成。曰。如何是境中人。師曰。一佛二菩薩。

玄沙文禪師法嗣

福州廣慧達杲禪師

上堂。佛為無心悟。心因有佛迷。佛心清凈處。云外野猿啼。

建隆慶禪師法嗣

平江府泗洲用元禪師

一日問建隆曰。

【現代漢語翻譯】 現代漢語譯本

育王法達寶鑑禪師

饒州余氏之子。有僧人問：『不落階級處，請禪師開示。』禪師說：『蠟人向火。』僧人問：『究竟如何？』禪師說：『薄處先穿。』

云蓋智禪師法嗣

安吉州道場法如禪師

衢州徐氏之子。參拜云蓋禪師，領悟了汾陽（指汾陽善昭禪師）『十智同真』的話。他平時經常講『十智同真』，所以叢林中稱他為『如十同』。水庵（指水庵和尚）和圓極（指圓極禪師）都依止於他。圓極曾經讚揚他說：『生鐵面皮難湊泊，等閑舉步動乾坤。戲拈十智同真話，不負黃龍（指黃龍慧南禪師）嫡骨孫。』上堂說法：『知見立知，即是無明之本。知見無見，這便是涅槃。無漏真凈，這其中，怎麼還能容納其他東西？釋迦老子（指釋迦牟尼佛）和身放倒。後代的兒孫如何接續？想要領會嗎？通玄不是人間世，滿目青山何處尋？』

福州寶壽最樂禪師

古田人。上堂說法：『諸佛不真實，說法度群生。菩薩有智慧，見性不分明。白雲無心意，灑為世間雨。大地不含情，能長諸草木。如果也會得，還存有知解。如果也不會，墮在無記。去掉這兩種途徑，如何是好？海闊難藏月，山深分外寒。』

紹興府石佛慧明解空禪師

有僧人問：『如何是寶相境？』禪師說：『三生鑿成。』僧人問：『如何是境中人？』禪師說：『一佛二菩薩。』

玄沙文禪師法嗣

福州廣慧達杲禪師

上堂說法：『佛為無心悟，心因有佛迷。佛心清凈處，云外野猿啼。』

建隆慶禪師法嗣

平江府泗洲用元禪師

一天，問建隆禪師說：

【English Translation】 English version

Yuh Wang Fada Baojian Chan Master

He was a son of the Yu family of Raozhou. A monk asked: 'Please, Master, speak of the place where one does not fall into levels.' The Master said: 'A wax figure facing fire.' The monk said: 'What is it ultimately like?' The Master said: 'The thin parts wear through first.'

A Dharma Successor of Chan Master Yungai Zhi

Chan Master Faju of Daocheng in Anji Prefecture

He was a son of the Xu family of Quzhou. He visited Yungai (Chan Master Yungai) and awakened to Fenyang's (Chan Master Fenyang Shanzhao) words of 'The Ten Wisdoms are the Same as Truth.' He often spoke of 'The Ten Wisdoms are the Same as Truth,' so the monastic community called him 'Rushi Tong.' Shui'an (Monk Shui'an) and Yuanji (Chan Master Yuanji) both relied on him. Yuanji once praised him, saying: 'An iron face is hard to approach, casually lifting a foot shakes the universe. Playfully picking up the words 'The Ten Wisdoms are the Same as Truth,' he does not fail to be a true descendant of Huanglong (Chan Master Huanglong Huinan).' Entering the hall, he said: 'Knowing established on knowing is the root of ignorance. Knowing without seeing is Nirvana. In the un-leaking, true purity, how can other things be contained? Shakyamuni Buddha (Shijia Laozu) and his body fall down. How do later generations continue? Do you want to understand? Penetrating the mystery is not the human world; where can one find the green mountains filling the eyes?'

Chan Master Zuile of Baoshou in Fuzhou

He was from Gutian. Entering the hall, he said: 'The Buddhas are not real, they speak Dharma to liberate beings. Bodhisattvas have wisdom, but their seeing of the nature is not clear. White clouds have no intention, they sprinkle as rain on the world. The great earth has no emotion, yet it can grow all plants and trees. If you understand this, you still have knowledge and understanding. If you do not understand, you fall into blankness. Leaving these two paths, what is it? The sea is wide and hard to hide the moon; the mountains are deep and extraordinarily cold.'

Chan Master Huiming Jie Kong of Shifo in Shaoxing Prefecture

A monk asked: 'What is the realm of the precious image?' The Master said: 'Carved over three lifetimes.' The monk asked: 'What are the people in the realm?' The Master said: 'One Buddha and two Bodhisattvas.'

A Dharma Successor of Chan Master Xuansha Wen

Chan Master Dago of Guanghui in Fuzhou

Entering the hall, he said: 'Buddha is awakened through no-mind; the mind is deluded because of the Buddha. Where the Buddha-mind is pure, wild monkeys cry outside the clouds.'

A Dharma Successor of Chan Master Jianlong Qing

Chan Master Yongyuan of Sizhou in Pingjiang Prefecture

One day, he asked Chan Master Jianlong:

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臨濟在黃檗。三回問佛法大意。三回被打。意旨如何。語猶未了。被打一拂子。師頓領宗旨。開堂日。僧問。四眾云臻。請師說法。師曰。有眼無耳朵。六月火邊坐。曰。一句截流。萬機頓息。師曰。聽事不真。喚鐘作甕。問。朝參暮請。成得甚麼邊事。師曰。祇要你歇去。曰。早知燈是火。飯熟已多時。師曰。你鼻孔因甚麼著拄杖子穿卻。曰。拗曲作直又爭得。師曰。且教出氣。上堂。一二三四五。火里蝍蟟吞卻虎。六七八九十。水底泥牛波上立。一日一夜雨霖霖。無孔鐵錘灑不入。灑不入。著底急。百川洶涌須彌岌。八臂那吒撞出來。稽首讚歎道難及。咦。上堂。橫按拄杖。顧視大眾曰。今日平地上吃交。便下座。

報本元禪師法嗣

平江府承天永安元正傳燈禪師

鄆州鄭氏子。上堂。天人群生𩔗。皆承此恩力。大眾。有一人道我不承佛恩力。不居三界。不屬五行。祖師不敢定當。先佛不敢安名。你且道是個甚麼人。良久曰。倚石巖前燒鐵缽。就松枝上掛銅瓶。

隆慶閑禪師法嗣

潭州安化啟寧聞一禪師

上堂。拈華微笑虛勞力。立雪齊腰枉用功。爭似老盧無用處。卻傳衣缽振真風。大眾。且道那個是老盧傳底衣缽。莫是大庾嶺頭提不起底么。且莫錯認定盤星。以拂子擊禪

【現代漢語翻譯】 現代漢語譯本 臨濟（Linji，人名）在黃檗（Huangbo，地名）處。三次問佛法大意，三次被打。這其中的意旨是什麼？話還沒說完，就被打了一拂子。臨濟當即領悟了禪宗的宗旨。開堂之日，有僧人問：『四眾（Sizhong，佛教用語，指比丘、比丘尼、優婆塞、優婆夷）雲集於此，請師父說法。』臨濟說：『有眼無耳朵，六月火邊坐。』僧人說：『一句截斷眾流，萬機都停止了。』臨濟說：『聽事不真切，把鐘叫作甕。』僧人問：『早晨參禪，晚上請益，能成就什麼事？』臨濟說：『只要你歇息下來。』僧人說：『早知道燈是火，飯熟已經很久了。』臨濟說：『你的鼻孔為什麼被拄杖穿透了？』僧人說：『即使把它拗曲了再弄直，又能怎麼樣呢？』臨濟說：『暫且教你出氣。』 上堂時，臨濟說：『一二三四五，火里蝍蟟（jiliao，一種蟲）吞卻虎。六七八九十，水底泥牛波上立。一日一夜雨霖霖，無孔鐵錘灑不入。灑不入，著底急。百川洶涌須彌（Sumi，佛教用語，山名）岌。八臂那吒（Nezha，神話人物）撞出來，稽首讚歎道難及。咦。』 上堂時，臨濟橫著拄杖，看著大眾說：『今天在平地上吃交。』說完便下座。

報本元禪師（Baoben Yuan Chanshi，人名）法嗣

平江府承天永安元正傳燈禪師（Chengtain Yong'an Yuanzheng Chuandeng Chanshi，人名） 鄆州（Yunzhou，地名）鄭氏之子。上堂時說：『天人群生（Tianren qunsheng，佛教用語，指天道、人道等眾生）都承受此恩力。大眾，有一個人說我不承受佛恩力，不居住在三界（Sanjie，佛教用語，指欲界、色界、無色界），不屬於五行（Wuxing，指金、木、水、火、土）。祖師不敢確定，先佛不敢安名。你們說說看，這是什麼人？』良久后說：『倚石巖前燒鐵缽，就松枝上掛銅瓶。』

隆慶閑禪師（Longqing Xian Chanshi，人名）法嗣

潭州安化啟寧聞一禪師（Tanhua Qining Wenyi Chanshi，人名） 上堂時說：『拈花微笑虛勞力，立雪齊腰枉用功。爭似老盧（Lao Lu，指六祖慧能）無用處，卻傳衣缽振真風。大眾，說說看，哪個是老盧傳的衣缽？莫非是大庾嶺（Dayu Ling，地名）頭提不起的么？且莫錯認定盤星。』用拂子擊禪床。

【English Translation】 English version Linji (Linji, a person's name) was with Huangbo (Huangbo, a place name). He asked about the great meaning of the Buddha-dharma three times, and was beaten three times. What was the intention behind this? Before he could finish speaking, he was struck with a fly-whisk. Linji immediately understood the essence of the Chan school. On the day of his opening, a monk asked: 'The four assemblies (Sizhong, a Buddhist term referring to monks, nuns, male lay devotees, and female lay devotees) have gathered here. Please, Master, expound the Dharma.' Linji said: 'Having eyes but no ears, sitting by the fire in June.' The monk said: 'One sentence cuts off the flow, and all activities cease.' Linji said: 'Hearing is not true; calling a bell a jar.' The monk asked: 'Morning meditation and evening inquiries, what can be accomplished?' Linji said: 'Just let you rest.' The monk said: 'Having known that the lamp is fire, the rice has been cooked for a long time.' Linji said: 'Why is your nostril pierced by a staff?' The monk said: 'What's the use of bending it and straightening it again?' Linji said: 'Let me teach you to breathe for now.' During the Dharma talk, Linji said: 'One, two, three, four, five, a scorpion (jiliao, an insect) swallows a tiger in the fire. Six, seven, eight, nine, ten, a mud ox stands on the waves at the bottom of the water. Day and night, the rain pours down, and a seamless iron hammer cannot penetrate. Cannot penetrate, the bottom is anxious. Hundreds of rivers surge, and Mount Sumeru (Sumi, a Buddhist term, the name of a mountain) is in danger. Eight-armed Nezha (Nezha, a mythological figure) rushes out, bowing and praising that it is difficult to reach. Alas.' During the Dharma talk, Linji held his staff horizontally, looked at the assembly, and said: 'Today, we will grapple on level ground.' Then he descended from his seat.

Successor of Zen Master Baoben Yuan (Baoben Yuan Chanshi, a person's name)

Zen Master Chengtain Yong'an Yuanzheng Chuandeng of Pingjiang Prefecture (Chengtain Yong'an Yuanzheng Chuandeng Chanshi, a person's name) A son of the Zheng family of Yunzhou (Yunzhou, a place name). During the Dharma talk, he said: 'Gods, humans, and all living beings (Tianren qunsheng, a Buddhist term referring to beings in the heavenly and human realms) all receive this grace. Everyone, there is a person who says I do not receive the Buddha's grace, I do not dwell in the three realms (Sanjie, a Buddhist term referring to the desire realm, the form realm, and the formless realm), and I do not belong to the five elements (Wuxing, referring to metal, wood, water, fire, and earth). The patriarchs dare not determine, and the Buddhas dare not name. Tell me, what kind of person is this?' After a long silence, he said: 'Burning an iron bowl in front of a rocky cliff, hanging a copper bottle on a pine branch.'

Successor of Zen Master Longqing Xian (Longqing Xian Chanshi, a person's name)

Zen Master Tanhua Qining Wenyi of Tanzhou Anhua (Tanhua Qining Wenyi Chanshi, a person's name) During the Dharma talk, he said: 'Holding up a flower and smiling is a waste of effort, standing in the snow up to the waist is a futile effort. How can it compare to the uselessness of old Lu (Lao Lu, referring to the Sixth Patriarch Huineng), who transmitted the robe and bowl and revived the true spirit. Everyone, tell me, which is the robe and bowl transmitted by old Lu? Could it be the one that cannot be lifted at Dayu Ridge (Dayu Ling, a place name)? Don't mistake the lodestar.' He struck the Zen platform with the fly-whisk.

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床。下座。

三祖宗禪師法嗣

寧國府光孝惟爽禪師

上堂。今朝六月旦。一年已過半。奉報參玄人。識取娘生面。娘生面。薦不薦。鷺鷥飛入碧波中。抖擻一團銀繡線。

泐潭英禪師法嗣

南嶽法輪齊添禪師

僧問。學人上來。乞師指示。師曰。汝適來聞鼓聲么。曰。聞。師曰。還我話頭來。僧禮拜。師曰。令人疑著。上堂。喝一喝曰。師子哮吼。又喝一喝曰。像王顰呻。又喝一喝曰。狂狗趁塊。又喝一喝曰。鰕跳不出鬥。乃曰。此四喝。有一喝堪與祖佛為師。明眼衲僧試請揀看。若揀不出。大似日中迷路。上堂。良久曰。性靜情逸。乃喝一喝曰。心動神疲。遂顧左右曰。守真志滿。拈拄杖曰。逐物意移。驀召大眾曰。見怪不怪。其怪自壞。靠拄杖。便下座。

泉州慧明云禪師

僧問。般若海中。如何為人。師曰。云開銀漢迥。曰。畢竟如何。師曰。棒頭見血。問。毗婆尸佛早留心。直至如今不得妙。意旨如何。師曰。丑拙不堪當。

保寧璣禪師法嗣

慶元府育王無竭凈曇禪師

嘉禾人也。晚歸錢塘之法慧。一日上堂。本自深山臥白雲。偶然來此寄閑身。莫來問我禪兼道。我是吃飯屙屎人。紹興丙寅夏。辭朝貴歸付院事。四眾擁視。揮扇久之

【現代漢語翻譯】 床。下座。

三祖宗禪師法嗣

寧國府光孝惟爽禪師

上堂。今朝六月旦。一年已過半。奉報參玄人。識取娘生面。娘生面。薦不薦。鷺鷥飛入碧波中。抖擻一團銀繡線。

泐潭英禪師法嗣

南嶽法輪齊添禪師

僧問。學人上來。乞師指示。師曰。汝適來聞鼓聲么。曰。聞。師曰。還我話頭來。僧禮拜。師曰。令人疑著。上堂。喝一喝曰。師子哮吼。又喝一喝曰。像王顰呻。又喝一喝曰。狂狗趁塊。又喝一喝曰。鰕跳不出鬥。乃曰。此四喝。有一喝堪與祖佛為師。明眼衲僧試請揀看。若揀不出。大似日中迷路。上堂。良久曰。性靜情逸。乃喝一喝曰。心動神疲。遂顧左右曰。守真志滿。拈拄杖曰。逐物意移。驀召大眾曰。見怪不怪。其怪自壞。靠拄杖。便下座。

泉州慧明云禪師

僧問。般若海中（般若：智慧，海：比喻深廣），如何為人。師曰。云開銀漢迥。曰。畢竟如何。師曰。棒頭見血。問。毗婆尸佛（過去七佛之首）早留心。直至如今不得妙。意旨如何。師曰。丑拙不堪當。

保寧璣禪師法嗣

慶元府育王無竭凈曇禪師

嘉禾人也。晚歸錢塘之法慧。一日上堂。本自深山臥白雲。偶然來此寄閑身。莫來問我禪兼道。我是吃飯屙屎人。紹興丙寅夏。辭朝貴歸付院事。四眾擁視。揮扇久之

【English Translation】 Bed. Descend from the seat.

Lineage of Zen Master Sanzong

Zen Master Weishuang of Guangxiao Temple in Ningguo Prefecture

Ascending the Dharma Hall: 'Today is the first day of the sixth month. Half the year has passed. I report to those who investigate Zen: recognize your original face. Your original face—do you realize it or not? A heron flies into the blue waves, shaking off a ball of silver embroidered thread.'

Lineage of Zen Master Yinglei of Letan

Zen Master Qitian of Falun Temple in Mount Nan Yue

A monk asked: 'A student has come up, requesting the teacher's instruction.' The Master said: 'Did you hear the drum sound just now?' The monk said: 'I heard it.' The Master said: 'Return the topic of conversation to me.' The monk bowed. The Master said: 'It makes one suspicious.' Ascending the Dharma Hall, he shouted once, saying: 'A lion roars!' He shouted again, saying: 'An elephant king groans!' He shouted again, saying: 'A mad dog chases a clod!' He shouted again, saying: 'A shrimp cannot jump out of a bucket!' Then he said: 'These four shouts—one shout is worthy of being a teacher to the Buddhas and Patriarchs. Clear-eyed monks, please try to choose and see. If you cannot choose, it is like losing your way in broad daylight.' Ascending the Dharma Hall, after a long silence, he said: 'When the nature is still, the emotions are at ease.' Then he shouted once, saying: 'When the mind moves, the spirit is weary.' Then he looked to the left and right and said: 'Guarding truth, the will is fulfilled.' Taking up his staff, he said: 'Following objects, the intention shifts.' Suddenly calling to the assembly, he said: 'If you see something strange and are not alarmed, the strangeness will destroy itself.' Leaning on his staff, he descended from the seat.

Zen Master Yun of Huiming Temple in Quanzhou

A monk asked: 'Within the Prajna Sea (prajna: wisdom, sea: metaphor for vastness), how does one act for others?' The Master said: 'The clouds part, and the Silver River is distant.' The monk said: 'Ultimately, how is it?' The Master said: 'Seeing blood at the end of the stick.' The monk asked: 'Vipassi Buddha (the first of the seven past Buddhas) gave it his attention early on, but even now he has not attained the subtlety. What is the meaning?' The Master said: 'Ugly and clumsy, not fit to be.'

Lineage of Zen Master Ji of Baoning

Zen Master Jingtan of Yuwang Temple in Qingyuan Prefecture

He was a native of Jiahe. Later in life, he returned to Fahui in Qiantang. One day, ascending the Dharma Hall, he said: 'Originally lying in the deep mountains among white clouds, I have come here by chance to lodge in idle form. Do not come asking me about Zen and the Way; I am a person who eats and shits.' In the summer of the year Bingyin of the Shaoxing era, he bid farewell to the court officials and returned to entrust the affairs of the monastery. The four assemblies crowded around to watch. He waved his fan for a long time.

---

。書偈曰。這漢從來沒縫罅。五十六年成話霸。今朝死去見閻王。劍樹刀山得人怕。遂打一圓相。曰。嗄。一任諸方。鉆龜打瓦。收足而化。火後設利如霰。門人持骨。歸阿育王山建塔。

臺州真如戒香禪師

興化林氏子。上堂。孟冬改旦曉天寒。葉落歸根露遠山。不是見聞生滅法。當頭莫作見聞看。

五祖常禪師法嗣

蘄州南烏崖壽聖楚清禪師

僧問。亡僧遷化向甚麼處去。師曰。靈峰水急。曰。恁么則不生也。師曰。蒼天。蒼天。

黃龍肅禪師法嗣

瑞州百丈維古禪師

上堂。大眾集定。拈拄杖示眾曰。多虛不如少實。卓一下。便起。

嘉定府月珠祖鑒禪師

僧請筆師語要。師曰。達磨西來。單傳心印。曹溪六祖。不識一字。今日諸方出世。語句如山。重增繩索。乃拍禪床曰。於斯薦得。猶是鈍根。若也未然。白雲深處從君臥。切忌寒猿中夜啼。

石霜琳禪師法嗣

鼎州德山靜照庵什庵主

僧問。如何是庵中主。師曰。從來不相許。僧擬議。師曰。會即便會本來底。不得安名著字。僧擬開口。師便打出。師室中常以拂子示眾曰。喚作拂子。依前不是。不喚作拂子。特地不識。汝喚作甚麼。因僧請益。師頌答之曰。我有一柄拂子

。用處別無排程。有時掛在松枝。任他頭垂角露。

華光恭禪師法嗣

郴州萬壽念禪師

僧問。龍華勝會。肇啟茲晨。未審彌勒世尊現居何處。師曰。豬肉案頭。曰。既是彌勒世尊。為甚麼卻在豬肉案頭。師曰。不是弄潮人。休入洪波里。曰。畢竟事又且如何。師曰。番人不繫腰。歲旦。上堂。往復無際。動靜一源。含有德以還空。越無私而迥出。昔日日。今日日。照無兩明。昔日風。今日風。鼓無兩動。昔日雨。今日雨。澤無兩潤。于其中間覓去來相而不可得。何故。自他心起。起處無蹤。自我心忘。忘無滅跡。大眾。若向這裡會去。與天地而同根。共萬物為一體。若也未明。山僧為你重重頌出。元正一。古佛家風從此出。不勞向上用工夫。歷劫何曾異今日。元正二。寂寥冷淡無滋味。趙州相喚喫茶來。剔起眉毛須瞥地。元正三。上來稽首各和南。若問香山山裡事。靈源一派碧如藍。遂喝一喝。下座。

上藍順禪師法嗣

參政蘇轍居士

字子由。元豐三年以睢陽從事。左遷瑞州搉管之任。是時。洪州上藍順禪師與其父文安先生有契。因往訪焉。相得歡甚。公咨以心法。順示搐鼻因緣。已而有省。作偈呈曰。中年聞道覺前非。邂逅相逢老順師。搐鼻徑參真面目。掉頭不受別鉗錘

【現代漢語翻譯】 現代漢語譯本：它的用處不在於其他地方，有時掛在松樹枝上，任憑它的頭低垂，角顯露。

華光恭禪師的法嗣

郴州萬壽念禪師

有僧人問：『龍華勝會（Maitreya's grand assembly），今天吉祥開啟。請問彌勒世尊（Maitreya Buddha）現在居住在哪裡？』 禪師說：『在豬肉案頭。』 僧人說：『既然是彌勒世尊，為什麼卻在豬肉案頭？』 禪師說：『不是弄潮的人，不要進入洪波之中。』 僧人說：『究竟是怎麼回事呢？』 禪師說：『番人不繫腰。』 歲旦，禪師上堂說法：往復沒有邊際，動靜本是一個源頭。含有德卻歸於空，超越無私而迥然獨立。昔日的太陽，今日的太陽，照耀沒有兩樣光明。昔日的風，今日的風，吹動沒有兩樣動靜。昔日的雨，今日的雨，滋潤沒有兩樣潤澤。在這些中間尋找來去之相卻不可得。為什麼呢？因為自他之心而起，起處沒有軌跡。因為自我之心而忘，忘卻沒有滅跡。各位，如果向這裡領會，就能與天地同根，與萬物為一體。如果還不明白，山僧為你重重頌出：元正一（The first day of the New Year），古佛家風從此出。不勞向上用工夫，歷劫何曾異今日。元正二（The second day of the New Year），寂寥冷淡無滋味。趙州相喚喫茶來，剔起眉毛須瞥地。元正三（The third day of the New Year），上來稽首各和南。若問香山山裡事，靈源一派碧如藍。』 於是喝一聲，下座。

上藍順禪師的法嗣

參政蘇轍居士（Layman Su Zhe）

字子由。元豐三年，以睢陽從事的身份，被貶官到瑞州擔任搉管的職務。當時，洪州上藍順禪師與他的父親文安先生有交情，因此前往拜訪，相處非常愉快。蘇轍居士向順禪師請教心法，順禪師以『搐鼻』的因緣開示他，不久蘇轍居士有所領悟，作偈呈給順禪師說：『中年聞道覺前非，邂逅相逢老順師。搐鼻徑參真面目，掉頭不受別鉗錘。』

【English Translation】 English version: Its use is not for anything else. Sometimes it hangs on pine branches, letting its head droop and its horns show.

Dharma heir of Chan Master Huaguang Gong

Chan Master Nian of Wanshou Temple in Chenzhou

A monk asked: 'The Dragon Flower Assembly (Maitreya's grand assembly) auspiciously begins this morning. May I ask where the World Honored Maitreya (Maitreya Buddha) is currently residing?' The Master said: 'At the butcher's block.' The monk said: 'Since it is the World Honored Maitreya, why is he at the butcher's block?' The Master said: 'If you are not a tide player, do not enter the great waves.' The monk said: 'What is the ultimate matter then?' The Master said: 'The barbarian does not tie his waist.' On the first day of the year, the Master ascended the hall and said: 'Going back and forth without limit, movement and stillness are from one source. Containing virtue yet returning to emptiness, surpassing selfishness and standing alone. The sun of yesterday, the sun of today, shines with no two kinds of brightness. The wind of yesterday, the wind of today, blows with no two kinds of movement. The rain of yesterday, the rain of today, moistens with no two kinds of moisture. In between these, seeking the appearance of coming and going is unattainable. Why? Because it arises from the mind of self and other, and there is no trace where it arises. Because the mind of self forgets, and there is no sign of extinction in forgetting. Everyone, if you understand this, you can share the same root with heaven and earth and be one body with all things. If you still do not understand, this mountain monk will chant it out for you again and again: The first day of the New Year (The first day of the New Year), the ancient Buddha's family style comes forth from here. No need to exert effort upwards, through countless kalpas, how has it ever been different from today? The second day of the New Year (The second day of the New Year), lonely and indifferent, without flavor. Zhao Zhou calls out to drink tea, raising eyebrows must be done in a flash. The third day of the New Year (The third day of the New Year), come forward to bow and greet each other. If you ask about the affairs of Fragrant Mountain, the Lingyuan stream is as blue as indigo.' Then he shouted and descended from the seat.

Dharma heir of Chan Master Shun of Shanglan

Layman Su Zhe (Layman Su Zhe), Councilor

His courtesy name was Ziyou. In the third year of Yuanfeng, as an official in Suiyang, he was demoted to Ruizhou to serve as a tax collector. At that time, Chan Master Shun of Shanglan in Hongzhou had a close relationship with his father, Wen'an. Therefore, he went to visit him and they got along very happily. Layman Su Zhe asked Chan Master Shun about the mind-dharma. Chan Master Shun enlightened him with the 'twitching nose' cause and condition. Soon after, Layman Su Zhe had some understanding and presented a verse to Chan Master Shun, saying: 'In middle age, hearing the Way, I realize my past mistakes. By chance, I meet the old Master Shun. By twitching my nose, I directly participate in the true face. Turning my head, I do not accept other tongs and hammers.'

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。枯藤破衲公何事。白酒青鹽我是誰。慚愧東軒殘月上。一杯甘露滑如飴。

南嶽下十四世

黃龍新禪師法嗣

吉州禾山超宗慧方禪師

上堂舉拂子曰。看。看。祇這個。在臨濟．則照用齊行。在雲門則理事俱備。在曹洞則偏正葉通。在溈山則暗機圓合。在法眼則何止唯心。然五家宗派。門庭施設則不無。直饒辯得倜儻分明去。猶是光影邊事。若要抵敵生死。則霄壤有隔。且超越生死一句作么生道。良久曰。洎合錯下注腳。

臨安府崇覺空禪師

姑孰人也。上堂。十方無壁落。四面亦無門。凈裸裸。赤灑灑。沒可把。遂舉拂子曰。灌溪老漢向十字街頭。逞風流。賣惺惺。道我解穿真珠。解玉版。濄亂絲。捲筒絹。淫坊酒肆。瓦合輿臺。虎穴魔宮。那吒忿怒。遇文王興禮樂。逢桀紂逞干戈。今日被崇覺覷見。一場懡㦬。師頌野狐話曰。含血噀人。先污其口。百丈野狐。失頭狂走。驀地喚回。打個觔斗。

潭州上封祖秀禪師

常德府何氏子。上堂。枯木巖前夜放華。鐵牛依舊臥煙沙。儂家鞭影重拈出。擊拂子曰。一念迴心便到家。遂喝一喝。下座。

嘉定府九頂寂惺惠泉禪師

僧問。心迷法華轉。心悟轉法華。未審意旨如何。師曰。風暖鳥聲碎。日高華影

【現代漢語翻譯】 枯藤做的枴杖，破舊的衲衣，老和尚我還能做什麼呢？喝著白酒，就著青鹽，你又是誰呢？慚愧啊，對著東軒，殘月已經升起，一杯甘露，像蜜一樣滑潤。

南嶽下第十四世

黃龍新禪師的法嗣

吉州禾山超宗慧方禪師

上堂說法，拿起拂塵說：『看，看，就是這個。』在臨濟宗（Linji school，禪宗五家之一）那裡，則是照用齊行；在雲門宗（Yunmen school，禪宗五家之一）那裡，則是理事俱備；在曹洞宗（Caodong school，禪宗五家之一）那裡，則是偏正葉通；在溈山宗（Weishan school）那裡，則是暗機圓合；在法眼宗（Fayan school，禪宗五家之一）那裡，又何止是唯心呢？然而五家宗派，門庭施設則不能沒有。縱然辯論得非常清楚明白，也還是光影邊的事情。如果要抵擋生死，那就相差太遠了。那麼，超越生死的那句話，又該怎麼說呢？』良久，說：『幾乎要錯下註解了。』

臨安府崇覺空禪師

是姑孰人。上堂說法：『十方沒有墻壁阻隔，四面也沒有門。乾乾淨淨，赤裸裸，沒有什麼可以把握。』於是拿起拂塵說：『灌溪（Guanxi，禪師名）老漢在十字街頭，賣弄風流，賣弄聰明，說我能穿真珠，解玉版，理清亂絲，捲筒絹。在淫坊酒肆，瓦合輿臺，虎穴魔宮，那吒（Nata，佛教護法神）忿怒，遇到文王（King Wen）就興禮樂，逢桀紂（King Jie and King Zhou，古代暴君）就逞干戈。今天被崇覺我看見，真是一場尷尬。』禪師作頌野狐禪的話說：『含血噴人，先污染自己的口。百丈（Baizhang，禪師名）野狐，失去頭狂奔。突然喚醒，打個觔斗。』

潭州上封祖秀禪師

是常德府何氏之子。上堂說法：『枯木巖前夜晚開放花朵，鐵牛依舊躺臥在煙霧籠罩的沙灘上。我家的鞭影重新拿出來，』擊打拂塵說：『一念迴心，便到家。』於是大喝一聲，下座。

嘉定府九頂寂惺惠泉禪師

有僧人問：『心迷時，說法華經（Lotus Sutra）被經所轉；心悟時，轉法華經。不知道是什麼意思？』禪師說：『風暖鳥聲細碎，日高花影搖曳。』

【English Translation】 What can I do with this withered rattan staff and tattered kasaya? Who are you with your white wine and green salt? Ashamed, facing the eastern window, the waning moon rises, a cup of nectar, smooth as honey.

Fourteenth Generation under Nanyue

Dharma Successor of Zen Master Huanglongxin

Zen Master Chaozong Huifang of Heshan in Jizhou

Entering the hall and raising the whisk, he said, 'Look, look, just this.' In the Linji school (Linji school, one of the five houses of Chan), it is illuminating function and essential substance proceed together; in the Yunmen school (Yunmen school, one of the five houses of Chan), principle and phenomena are both complete; in the Caodong school (Caodong school, one of the five houses of Chan), the relative and the absolute correspond; in the Weishan school, the hidden mechanism is perfectly integrated; in the Fayan school (Fayan school, one of the five houses of Chan), it is more than just mind-only. However, the five houses of Chan cannot be without their respective styles and methods. Even if you can argue with clarity and distinction, it is still a matter of superficial appearances. If you want to resist birth and death, then there is a vast difference. So, how do you speak the phrase that transcends birth and death?' After a long silence, he said, 'Almost made a wrong annotation.'

Zen Master Chongjue Kong of Lin'an Prefecture

Was a native of Gushu. Entering the hall, he said, 'The ten directions have no walls, and the four sides have no doors. Clean and bare, stark naked, nothing to grasp.' Then he raised the whisk and said, 'Old Man Guanxi (Guanxi, name of a Zen master) struts his stuff at the crossroads, showing off his cleverness, saying I can string pearls, unravel jade tablets, sort out tangled silk, and roll up silk scrolls. In brothels and taverns, makeshift stages, tiger dens and demon palaces, Nata (Nata, a Buddhist guardian deity) is furious, meeting King Wen he promotes ritual and music, encountering King Jie and King Zhou (King Jie and King Zhou, ancient tyrants) he displays weapons of war. Today, seen by Chongjue, it's all an embarrassment.' The master composed a verse about the fox spirit: 'Spitting blood at others, first defiles one's own mouth. Baizhang's (Baizhang, name of a Zen master) wild fox, loses its head and runs madly. Suddenly awakened, it does a somersault.'

Zen Master Shangfeng Zuxiu of Tanzhou

Was the son of the He family of Changde Prefecture. Entering the hall, he said, 'In front of the withered tree rock, flowers bloom at night, the iron ox still lies in the misty sands. My family's whip shadow is taken out again,' striking the whisk, he said, 'With one thought of turning back, you arrive home.' Then he shouted once and descended from the seat.

Zen Master Jixing Huiquan of Jiuding in Jiading Prefecture

A monk asked, 'When the mind is deluded, the Lotus Sutra (Lotus Sutra) turns the mind; when the mind is enlightened, the mind turns the Lotus Sutra. What is the meaning of this?' The master said, 'The warm wind makes the bird sounds fragmented, the high sun makes the flower shadows sway.'

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重。上堂。昔日雲門有三句。謂涵蓋乾坤句。截斷眾流句。隨波逐浪句。九頂今日亦有三句。所謂饑來吃飯句。寒即向火句。困來打睡句。若以佛法而論。則九頂望雲門。直立下風。若以世諦而論。則雲門望九頂。直立下風。二語相違。且如何是九頂為人處。

嘉興府華亭性空妙普庵主

漢州人。久依死心獲證。乃抵秀水。追船子遺風。結茅青龍之野。吹鐵笛以自娛。多賦詠。得之者必珍藏。其山居曰。心法雙忘猶隔妄。色塵不二尚餘塵。百鳥不來春又過。不知誰是住庵人。又警眾曰。學道猶如守禁城。晝防六賊夜惺惺。中軍主將能行令。不動干戈治太平。又曰。不耕而食不蠶衣。物外清閒適聖時。未透祖師關棙子。也須存意著便宜。又曰。十二時中莫住工。窮來窮去到無窮。直須洞徹無窮底。踏倒須彌第一峰。建炎初。徐明叛。道經烏鎮。肆殺戮。民多逃亡。師獨荷䇿而往。賊見其偉異。疑必詭伏者。問其來。師曰。吾禪者。欲抵密印寺。賊怒。欲斬之。師曰。大丈夫要頭便斫取。奚以怒為。吾死必矣。愿得一飯以為送終。賊奉肉食。師如常齋出生畢。乃曰。孰當爲我文之以祭。賊笑而不答。師索筆大書曰。嗚呼。惟靈勞我以生。則大塊之過。沒我以壽。則陰陽之失。乏我以貧。則五行不正。困我以命

。則時日不吉。吁哉。至哉。賴有出塵之道。悟我之性。與其妙心。則其妙心。孰與為鄰。上同諸佛之真化。下合凡夫之無明。纖塵不動。本自圓成。妙矣哉。妙矣哉。日月未足以為明。乾坤未足以為大。磊磊落落。無掛無礙。六十餘年。和光混俗。四十二臘。逍遙自在。逢人則喜。見佛不拜。笑矣乎。笑矣乎。可惜少年郎。風流太光彩。坦然歸去付春風。體似虛空終不壞。尚饗。遂舉箸飫䬸。賊徒大笑。食罷。復曰。劫數既遭離亂。我是快活烈漢。如今正好乘時。便請一刀兩段。乃大呼。斬。斬。賊方駭異。稽首謝過令衛而出。烏鎮之廬舍免焚。實師之惠也。道俗聞之愈敬。有僧睹師見佛不拜歌。逆問曰。既見佛。為甚麼不拜。師掌之。曰。會么。云。不會。師又掌曰。家無二主。紹興庚申冬。造大盆。穴而塞之。修書寄雪竇持禪師曰。吾將水葬矣。壬戌歲。持至。見其尚存。作偈嘲之曰。咄哉老性空。剛要餵魚鱉。去不索性去。祇管向人說。師閱偈。笑曰。待兄來證明耳。令遍告四眾。眾集。師為說法要。仍說偈曰。坐脫立亡。不若水葬。一省柴燒。二省開壙。撒手便行。不妨快暢。誰是知音。船子和尚。高風難繼百千年。一曲漁歌少人唱。遂盤坐盆中。順潮而下。眾皆隨至海濵。望欲斷目。師取塞。戽水而回。

眾擁觀水無所入。復乘流而往。唱曰。船子當年返故鄉。沒軌跡處妙難量。真風遍寄知音者。鐵笛橫吹作散場。其笛聲嗚咽。頃于蒼茫間。見以笛擲空而沒。眾號慕。影象事之。后三日。于沙上趺坐如生。道俗爭往迎歸。留五日。阇維。設利大如菽者莫計。二鶴徘徊空中。火盡始去。眾奉設利靈骨。建塔于青龍。

嚴州鐘山道隆首座

桐廬董氏子。于鐘山寺得度。自遊方所至。耆衲皆推重。晚抵黃龍。死心延為座元。心順世。遂歸隱鐘山。慕陳尊宿高世之風。掩關不事事。日鬻數籰自適。人無識者。手常穿一襪。凡有禪者至。提以示之曰。老僧這襪。著三十年了也。有寺僧戲問。如何是無諍三昧。師便掌。

楊州齊謐首座

本郡人也。死心稱為飽參。諸儒屢以名山致之。不可。后示化于潭之谷山。異跡頗眾。門人嘗繪其像。請贊。為書曰。個漢灰頭土面。尋常不欲露現。而今寫出人前。大似虛空著箭。怨怨。可惜人間三尺絹。

空室道人智通者

龍圖范珣女也。幼聰慧。長歸丞相蘇頌之孫悌。未幾厭世相。還家求祝髮。父難之。遂清修。因看法界觀。頓有省。連作二偈見意。一曰。浩浩塵中體一如。縱橫互動印毗盧。全波是水波非水。全水成波水自殊。次曰。物我元無異。森羅

【現代漢語翻譯】 現代漢語譯本：眾人擁擠著觀看水面，卻什麼也沒看到。船子和尚又乘船順流而下，唱道：『船子當年返回故鄉，沒軌跡處妙難量。真風遍寄知音者，鐵笛橫吹作散場。』（船子和尚當年返回故鄉，他的神妙之處難以估量。真正的禪風遍贈給懂得的人，就用這鐵笛橫吹作為結束吧。）笛聲嗚咽，不久在蒼茫的水面上，看見他把笛子拋向空中而消失。眾人仰慕不已，畫了他的畫像來紀念他。三天後，人們在沙灘上看到他結跏趺坐，栩栩如生。道士和俗人都爭著去迎接他回來，停留了五天後，火化（阇維）。火化后的舍利子大如豆粒，數量極多。有兩隻鶴在空中盤旋，直到火化完畢才離去。眾人供奉舍利靈骨，在青龍建塔供養。

嚴州鐘山道隆首座（寺院住持）： 是桐廬董氏的兒子，在鐘山寺出家。從他遊歷四方開始，年長的僧人都很推崇他。晚年到達黃龍寺，被死心禪師請為首座（寺院中職位最高的僧人）。死心禪師圓寂后，於是歸隱鐘山。仰慕陳尊宿（古代高僧）高尚的品格，閉門謝客，不事俗務，每天靠賣幾個紡紗用的籰（yuè）來維持生活，沒有人認識他。他經常穿一隻襪子，凡是有禪者來訪，就提起襪子給他們看，說：『老僧這襪子，穿了三十年了也。』有寺里的僧人開玩笑地問：『如何是無諍三昧（一種禪定境界）？』道隆首座便打了他一巴掌。

楊州齊謐首座（寺院住持）： 是本郡人。死心禪師稱他為『飽參』（指禪修功夫很深）。很多儒士多次想用名山來請他去隱居，他都不答應。後來在潭州的谷山圓寂。有很多奇異的事蹟。他的門人曾經畫了他的畫像，請他題贊，他寫道：『個漢灰頭土面，尋常不欲露現。而今寫出人前，大似虛空著箭。怨怨，可惜人間三尺絹。』（這個人灰頭土臉，平時不想顯露。如今卻把他的畫像畫出來，就像在虛空中射箭一樣。可惜啊，可惜了這人間的三尺絹。）

空室道人智通： 是龍圖閣直學士范珣的女兒。從小就聰明伶俐。長大後嫁給丞相蘇頌的孫子蘇悌。沒過多久就厭倦了世俗生活，回到家請求剃度出家。她的父親不同意，於是她就自己清修。因為看《法界觀》（佛教典籍），忽然有所領悟，連續寫了兩首偈（jì）來表達自己的心意。一首是：『浩浩塵中體一如，縱橫互動印毗盧（Vairocana，毗盧遮那佛，意為光明遍照）。全波是水波非水，全水成波水自殊。』（浩瀚的世間萬物本體都是一樣的，縱橫交錯地印證著毗盧遮那佛的法身。整個波浪都是水，但波浪又不是水，整個水變成波浪，水和波浪又各自不同。）另一首是：『物我元無異，森羅

【English Translation】 English version: The crowd gathered to watch the water, but saw nothing. The Boatman Monk then sailed downstream, chanting: 'The Boatman returned to his hometown in those years, the mystery of his tracelessness is immeasurable. The true wind is widely given to those who understand, the iron flute is played horizontally as the ending.' (The Boatman Monk returned to his hometown in those years, the mystery of his divine traces is immeasurable. The true Zen spirit is widely given to those who understand, let this horizontal playing of the iron flute be the ending.) The sound of the flute was mournful, and soon in the vastness of the water, he was seen throwing the flute into the air and disappearing. The crowd admired him greatly and painted his portrait to commemorate him. Three days later, people saw him sitting in full lotus posture on the beach, lifelike. Taoists and laypeople alike rushed to welcome him back. After staying for five days, he was cremated (Jhana). The relics after cremation were as large as beans, and there were countless of them. Two cranes hovered in the air, and only left after the cremation was complete. The crowd enshrined the relics and built a pagoda at Qinglong to enshrine them.

Chief Seat Daolong of Zhongshan Mountain in Yanzhou: Was the son of the Dong family of Tonglu, and became a monk at Zhongshan Temple. From the time he traveled around, the elder monks respected him greatly. In his later years, he arrived at Huanglong Temple, and was invited by Zen Master Sixin to be the chief seat (the highest-ranking monk in the temple). After Zen Master Sixin passed away, he retired to Zhongshan. Admiring the noble character of Venerable Chen (an ancient eminent monk), he closed his door to guests and did not engage in worldly affairs, supporting himself by selling a few spinning wheels (yue) every day. No one recognized him. He often wore one sock, and whenever a Zen practitioner visited, he would hold up the sock for them to see, saying: 'This old monk has been wearing this sock for thirty years.' A monk in the temple jokingly asked: 'What is the Samadhi of Non-Contention (a state of Zen meditation)?' Chief Seat Daolong slapped him.

Chief Seat Qimi of Yangzhou: Was a native of this prefecture. Zen Master Sixin called him 'well-versed in Zen' (referring to deep Zen practice). Many scholars repeatedly tried to invite him to retire to famous mountains, but he refused. Later, he passed away at Gushan in Tanzhou. There were many extraordinary events. His disciples once painted his portrait and asked him to write a eulogy, he wrote: 'This fellow is gray-headed and dusty-faced, usually unwilling to show himself. Now he is painted in front of people, like shooting an arrow into the void. Alas, alas, what a pity for the three feet of silk in the world.' (This person is gray-headed and dusty-faced, usually unwilling to show himself. Now his portrait is painted, it's like shooting an arrow into the void. What a pity, what a pity for this three feet of silk in the world.)

Taoist Zhitong of the Empty Room: Was the daughter of Fan Xun, a scholar of the Longtu Pavilion. She was intelligent from a young age. When she grew up, she married Su Ti, the grandson of Prime Minister Su Song. Not long after, she became tired of worldly life and returned home to request ordination. Her father disagreed, so she practiced self-cultivation. Because of reading the 'Contemplation of the Dharmadhatu' (a Buddhist scripture), she suddenly had an insight, and wrote two verses (gatha) to express her thoughts. One is: 'The essence in the vast dust is all the same, intersecting and interacting, it imprints Vairocana (Vairocana, meaning light shining everywhere). The whole wave is water, but the wave is not water, the whole water becomes a wave, but the water and the wave are different.' (The essence of all things in the vast world is the same, intersecting and interacting, it imprints the Dharmakaya of Vairocana Buddha. The whole wave is water, but the wave is not water, the whole water becomes a wave, but the water and the wave are different.) The other is: 'Things and I are originally not different, the myriad

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映象同。明明超主伴。了了徹真空。一體含多法。交參帝網中。重重無盡處。動靜悉圓通。後父母俱亡。兄涓領分寧尉。通偕行。聞死心名重。往謁之。心見知其所得。便問。常啼菩薩賣卻心肝。教誰學般若。通曰。你若無心我也休。又問。一雨所滋。根苗有異。無陰陽地上生個甚麼。通曰。一華五葉。復問。十二時中向甚麼處安身立命。通曰。和尚惜取眉毛好。心打曰。這婦女亂作次第。通禮拜。心然之。於是道聲籍甚。政和間居金陵。嘗設浴于保寧。揭榜于門曰。一物也無。洗個甚麼。纖塵若有。起自何來。道取一句子玄。乃可大家入浴。古靈祇解揩背。開士何曾明心。欲證離垢地時。須是通身汗出。盡道水能洗垢。焉知水亦是塵。直饒水垢頓除。到此亦須洗卻。后為尼。名惟久。掛錫姑蘇之西竺。緇白日夕師問。得其道者頗眾。俄示疾書偈。趺坐而終。有明心錄行於世。

黃龍清禪師法嗣

潭州上封佛心才禪師

福州姚氏子。幼得度受具。遊方至大中。依海印隆禪師。見老宿達道者看經。至一毛頭師子。百億毛頭一時現。師指問曰。一毛頭師子作么生得百億毛頭一時現。達曰。汝乍入叢林。豈可便理會許事。師因疑之。遂發心領凈頭職。一夕汛掃次。印適夜參。至則遇結座。擲拄杖曰。了即

【現代漢語翻譯】 現代漢語譯本： 映象和本體相同。明明朗朗地徹悟真空的道理。一個本體包含多種法則。相互交錯，如同帝釋天的網一樣。重重疊疊，沒有窮盡之處。動靜之間，都圓融通達。後來父母都去世了，哥哥涓擔任分寧縣尉。通和他一起前往。聽說死心禪師名聲很大，前去拜訪他。死心禪師一見就知道他有所得，便問：『常啼菩薩賣掉心肝，教誰學習般若（智慧）。』通回答說：『你若沒有心，我也就罷了。』又問：『同一場雨滋潤，根苗卻有差異。在沒有陰陽的地方，會生長出什麼？』通回答說：『一花開五葉。』又問：『十二時辰中，在什麼地方安身立命？』通回答說：『和尚要愛惜自己的眉毛啊。』死心禪師打了他一下，說：『這婦女顛倒錯亂。』通於是禮拜。死心禪師認可了他。於是他的道聲非常響亮。政和年間居住在金陵。曾經在保寧寺設定浴池，在門上張貼告示說：『一物也沒有，洗個什麼？一絲塵埃若有，從何處產生？說出一句玄妙的話，才可以大家一起入浴。古靈禪師只懂得擦背，開士哪裡曾明白心性？想要證得離垢地時，必須全身汗出。都說水能洗去污垢，哪裡知道水也是塵埃。即使水垢立刻去除，到了這裡也必須洗掉。』後來成為尼姑，名叫惟久。在姑蘇的西竺寺掛單。僧人和俗人日夜向她請教，得到她教誨的人很多。不久示現疾病，寫下偈語，跏趺而坐圓寂。有《明心錄》流傳於世。

黃龍清禪師的法嗣

潭州上封佛心才禪師

是福州姚氏的兒子。年幼時出家受具足戒。遊方到大中寺，依止海印隆禪師。見到老修行達道者在看經，看到『一毛頭師子（比喻微小的事物），百億毛頭一時現（無數的事物同時顯現）』。佛心才禪師指著問：『一毛頭師子怎麼能百億毛頭一時現？』達道者說：『你剛入叢林，怎麼能理解這樣的事情。』佛心才禪師因此心生疑惑，於是發心擔任凈頭（負責清潔）的職務。一天晚上，他正在打掃，海印隆禪師正好夜參，到了禪床前結跏趺坐，扔掉拄杖說：『了即（如果明白了）』

【English Translation】 English version: The mirror image is the same as the original. Clearly and thoroughly comprehending the truth of the empty nature. One entity contains multiple laws. Intertwined, like the net of Indra (a net symbolizing the interconnectedness of all things). Layer upon layer, without end. In movement and stillness, all is perfectly harmonious and unobstructed. Later, both parents passed away, and the elder brother Juan took the position of magistrate of Fanning County. Tong accompanied him. Hearing of the great reputation of Zen Master Sixin (literally 'Dead Heart'), he went to visit him. Zen Master Sixin knew at once that he had attained something, and asked: 'Changti Bodhisattva (the 'Ever Weeping' Bodhisattva) sold his heart and liver, who did he teach Prajna (wisdom) to?' Tong replied: 'If you have no mind, then I am finished.' He asked again: 'The same rain nourishes, but the roots and sprouts are different. What grows in a place without yin and yang?' Tong replied: 'One flower opens with five petals.' He asked again: 'In the twelve periods of the day, where do you settle your body and establish your life?' Tong replied: 'Monk, cherish your eyebrows.' Zen Master Sixin struck him and said: 'This woman is confused and disordered.' Tong then bowed. Zen Master Sixin acknowledged him. Thus, his reputation for the Dao (the Way) became very loud. During the Zhenghe period, he lived in Jinling. He once set up a bathhouse in Baoning Temple, posting a notice on the door saying: 'There is nothing at all, what is there to wash? If there is a trace of dust, where does it come from? Speak a mysterious phrase, and then everyone can enter the bath together. Zen Master Guiling only knew how to scrub backs, how could an enlightened person understand the mind? If you want to attain the stage of being free from defilement, you must sweat all over. Everyone says that water can wash away dirt, but who knows that water is also dust? Even if the water dirt is immediately removed, you must also wash it away here.' Later, she became a nun, named Weijiu. She stayed at the Xizhu Temple in Gusu. Monks and laypeople asked her for guidance day and night, and many received her teachings. Soon after, she manifested illness, wrote a verse, and passed away in the lotus position. The 'Record of Clarifying the Mind' is circulated in the world.

Successor of Zen Master Huanglong Qing

Zen Master Foxin Cai of Shangfeng Temple in Tanzhou

He was the son of the Yao family of Fuzhou. He was ordained and received the full precepts at a young age. He traveled to Dazhong Temple and relied on Zen Master Haiyin Long. He saw the old practitioner Dadao reading the sutras, and saw 'One hair-tip lion (a metaphor for a tiny thing), hundreds of millions of hair-tips appear at once (countless things appear simultaneously)'. Zen Master Foxin Cai pointed and asked: 'How can one hair-tip lion manifest hundreds of millions of hair-tips at once?' Dadao said: 'You have just entered the monastery, how can you understand such things?' Zen Master Foxin Cai therefore became suspicious, and then vowed to take on the position of Jingtou (responsible for cleaning). One night, he was cleaning, and Zen Master Haiyin Long happened to be attending the night meditation, and when he arrived at the Zen bed, he sat in the lotus position, threw away his staff and said: 'Liao Ji (If you understand)'

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毛端吞巨海。始知大地一微塵。師豁然有省。及出閩。造豫章黃龍山。與死心機不契。乃參靈源。凡入室。出必揮淚。自訟曰。此事我見得甚分明。祇是臨機吐不出。若為柰何。靈源知師勤篤。告以須是大徹。方得自在也。未幾。竊觀鄰案僧讀曹洞廣錄。至藥山採薪歸。有僧問。甚麼處來。山曰。討柴來。僧指腰下刀曰。鳴剝剝。是個甚麼。山㧞刀作斫勢。師忽欣然。摑鄰案僧一掌。揭簾趨出。衝口說偈曰。徹。徹。大海乾枯。虛空迸裂。四方八面絕遮攔。萬象森羅齊漏泄。後分座于真乘。應上封之命。屢遷名剎。住乾元日。開堂示眾曰。百千三昧門。無量福德藏。放行也。如開武庫。錯落交輝。把住也。似雪覆蘆華。通身莫辨。使見之者撩起便行。聞之者單刀直入。個個具頂門正眼。人人懸肘后靈符。掃佛祖見知。作叢林殃害。憶得寶壽開堂日。三聖推出一僧。寶壽便打。三聖云。與么為人。瞎卻鎮州一城人眼去在。且如乾元今日開堂。或有僧出來。山僧亦打。不唯此話大行。且要開卻福州一城人眼去。何也。劍為不平離寶匣。藥因救病出金瓶。上堂。達磨未來東土已前。人人懷媚水之珠。個個抱荊山之璞。可謂壁立千仞。及乎二祖禮卻三拜之後。一一南詢諸友。北禮文殊。好不丈夫。或有一個半個。不求諸聖。不

重已靈。匹馬單槍。投虛置刃。不妨慶快平生。如今有么。自是不歸歸便得。五湖煙景有誰爭。上堂。宗乘提唱。妙絕名言。一句該通。乾坤涵蓋。直似首羅正眼。豎亞面門。又如圓[○/(○*○)]三點。橫該法界。乃卓拄杖曰。向這一點下明得。出身猶可易。脫體道應難。又卓拄杖曰。向第二點下明得。縱橫三界外。隱顯十方身。又卓拄杖曰。向第三點下明得。魚龍鎖戶。佛祖潛蹤。不然。放過一著。隨分有春色。一枝三四華。上堂。一法有形該動植。百川湍激競朝宗。昭琴不鼓雲天淡。想像毗耶老病翁。維摩病則上封病。上封病則拄杖子病。拄杖子病。則森羅萬象病。森羅萬象病。則凡之與聖病。諸人還覺病本起處么。若也覺去。情與無情同一體。處處皆同真法界。其或未然。甜瓜徹蒂甜。苦瓠連根苦。

隆興府黃龍德逢通照禪師

郡之靖安胡氏子。生有龐眉。年十七。從上藍晉禪師落髮。往依靈源。即明深旨。上堂。舉夾山境話。師曰。法眼徒有此語。殊不知夾山老漢被這僧輕輕拶著。直得腳前腳后。設使不作境話會。未免猶在半途。

潭州法輪應端禪師

南昌徐氏子。少依化度善月。圓顱登具。謁真凈文禪師。機不諧。至云居。會靈源分座。為眾激昂。師扣其旨。然以妙入諸經

【現代漢語翻譯】 現代漢語譯本： 重已靈。好比單人匹馬，手持利刃直入空虛之境。不妨慶幸此生之灑脫。如今是否領悟？一旦放下執念，迴歸本真，便可自由自在。這五湖煙波美景，又有誰能與你爭奪？ 上堂說法。宗門的提倡，精妙之處在於超越了語言文字的侷限。一句真言，便可貫通一切，涵蓋整個宇宙。就像首羅（Indra's net，帝釋天網）的正眼，直指面門。又如圓圈中的三點，橫向涵蓋整個法界。於是舉起拄杖說：『如果能明白這第一點，捨棄肉身還算容易，真正領悟大道卻很難。』又舉起拄杖說：『如果能明白這第二點，便可縱橫於三界之外，隱顯於十方世界。』又舉起拄杖說：『如果能明白這第三點，魚龍便會鎖住門戶，佛祖也會隱匿軌跡。』不然的話，就會錯過良機，只能隨波逐流，空有春色，一枝僅開三四朵花。 上堂說法。一法有形，便涵蓋了所有動植物。百川奔騰，都競相朝著大海匯聚。即使不彈奏昭琴，天空也依然清淡。想像著維摩詰（Vimalakirti）老病的樣子。維摩詰生病，上封（Vaisali，毗舍離）也跟著生病。上封生病，拄杖子也跟著生病。拄杖子生病，森羅萬象都跟著生病。森羅萬象生病，凡人與聖人也都跟著生病。各位是否覺察到這病根的源頭？如果覺察到了，有情與無情之物本為一體，處處皆是真如法界。如果還沒有覺察，甜瓜從瓜蒂到瓜瓤都是甜的，苦瓠連著根都是苦的。 隆興府黃龍德逢通照禪師 是郡中靖安胡氏之子。出生時就有突出的眉毛。十七歲時，跟隨上藍晉禪師剃度出家。前往依止靈源禪師，立即明白了其中深刻的道理。上堂說法。引用夾山（Jiashan，地名）的境界之語。禪師說：『法眼宗（Fayan school）只是有這樣的說法，卻不知道夾山老和尚被這個僧人輕輕一逼問，就進退兩難。即使不作境界之語來理解，也難免還在半途。』 潭州法輪應端禪師 是南昌徐氏之子。年少時依止化度寺的善月法師，剃度受戒。拜謁真凈文禪師，但機緣不合。到了云居山，正趕上靈源禪師分座說法，激勵大眾。禪師領悟了他的旨意，然後通過精妙的理解進入了各部經書。

【English Translation】 English version: Heavy is the spirit. A lone horse and a single spear. Casting the blade into emptiness. It wouldn't hurt to celebrate a lifetime of joy. Is there such a thing now? Naturally, if one doesn't return, returning becomes possible. Who can contend for the misty scenery of the Five Lakes? Ascending the hall. The Zen school's advocacy is wonderfully beyond words. A single phrase encompasses everything, covering the entire universe. It's like Indra's net's true eye, pointing directly at the face. It's also like the three dots in a circle, horizontally encompassing the entire Dharma realm. Then, raising his staff, he said: 'If you can understand this first point, abandoning the physical body is easy, but truly comprehending the Tao is difficult.' Again, raising his staff, he said: 'If you can understand this second point, you can roam freely beyond the Three Realms, appearing and disappearing in the ten directions.' Again, raising his staff, he said: 'If you can understand this third point, fish and dragons will lock the gate, and Buddhas and ancestors will conceal their traces.' Otherwise, you will miss the opportunity and can only drift along, with only the colors of spring, a branch with only three or four flowers. Ascending the hall. A single Dharma with form encompasses all moving and growing things. A hundred rivers rush and compete to flow towards the sea. Even if the Zhaoqin (a type of zither) is not played, the sky remains clear. Imagine Vimalakirti (Vimalakirti) in his old age and sickness. If Vimalakirti is sick, Vaisali (Vaisali) is also sick. If Vaisali is sick, the walking stick is also sick. If the walking stick is sick, all of existence is sick. If all of existence is sick, then ordinary beings and sages are also sick. Do you all realize the source of this sickness? If you do, then sentient and non-sentient beings are one, and everywhere is the true Dharma realm. If you haven't realized it, the sweet melon is sweet from stem to core, and the bitter gourd is bitter from root to tip. Zen Master De Feng Tong Zhao of Huanglong in Longxing Prefecture He was the son of the Hu family of Jing'an in the prefecture. He was born with prominent eyebrows. At the age of seventeen, he was tonsured by Zen Master Jin of Shanglan Temple. He went to rely on Zen Master Lingyuan and immediately understood the profound meaning. Ascending the hall. Citing the realm words of Jiashan (Jiashan, place name). The master said: 'The Fayan school (Fayan school) only has these words, but they don't know that the old monk Jiashan was lightly pressed by this monk, and he was in a dilemma. Even if you don't understand it as realm words, you will inevitably still be halfway there.' Zen Master Ying Duan of Falun Temple in Tanzhou He was the son of the Xu family of Nanchang. In his youth, he relied on the virtuous monk Shanyue of Huadu Temple, was tonsured and received the precepts. He visited Zen Master Zhenjingwen, but the opportunity was not right. When he arrived at Yunju Mountain, he happened to be present when Zen Master Lingyuan was dividing the seats and speaking Dharma, encouraging the masses. The Zen master understood his meaning, and then entered the various scriptures through subtle understanding.

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自負。源嘗痛劄之。師乃援馬祖百丈機語。及華嚴宗旨為表。源笑曰。馬祖百丈固錯矣。而華嚴宗旨與個事喜沒交涉。師憤然欲他往。因請辭。及揭簾。忽大悟。汗流浹背。源見乃曰。是子識好惡矣。馬祖．百丈．文殊．普賢幾被汝帶累。由此譽望四馳。名士夫爭挽應世。皆不就。政和末。太師張公司成以百丈堅命開法。師不得已。始從。上堂。舉大隋劫火洞然話。遂曰。六合傾翻劈面來。暫披麻縷混塵埃。因風吹火渾閒事。引得遊人不肯回。壞不壞。隨不隨。徒將聞見強針錐。太湖三萬六千頃。月在波心說向誰。僧問。如何是賓中賓。師曰。芒鞋竹杖走紅塵。曰。如何是賓中主。師曰。十字街頭逢上祖。曰。如何是主中賓。師曰。御馬金鞭混四民。曰。如何是主中主。師曰。金門誰敢抬眸覷。曰。賓主已蒙師指示。向上宗乘又若何。師曰。昨夜霜風颳地寒。老猿嶺上啼殘月。

東京天寧長靈守卓禪師

泉州莊氏子。上堂曰。三千劍客。獨許莊周。為甚麼跳不出。良醫之門多病人。因甚麼不消一劄。已透關者。更請辯看。上堂。譬如眼根。不自見眼。性自平等。無平等者。便恁么去。無孔鐵錘。聊且安置。直得入林不動草。入水不動波。也是一期方便。若也籬內竹抽籬外筍。澗東華髮澗西紅。更待勘過了

【現代漢語翻譯】 現代漢語譯本 自負。源禪師曾經嚴厲地批評他。禪師於是引用馬祖（Mazu，唐代禪宗大師）和百丈（Baizhang，唐代禪宗大師，馬祖的弟子）的機鋒語句，以及華嚴宗的宗旨來辯解。源禪師笑著說：『馬祖和百丈本來就錯了，而且華嚴宗的宗旨與這件事根本沒有關係。』禪師憤然想要離開，於是請求告辭。當他揭開簾子的時候，忽然大悟，汗流浹背。源禪師見到后說：『這人知道好壞了。馬祖、百丈、文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行愿的象徵）幾乎被你連累。』從此他的名聲遠揚，名士大夫爭相邀請他出來應世，他都沒有答應。政和年間末年，太師張公司成以百丈禪院的名義堅決請他開法，禪師不得已才答應。上堂時，他舉了大隋朝劫火洞然的話頭，於是說：『六合傾覆劈面而來，暫時披上麻衣混跡于塵埃。因風吹火本是平常事，引得遊人不肯回頭。壞不壞，隨不隨，只是將聞見強行鍼錐。太湖三萬六千頃，月在波心說給誰聽？』有僧人問：『如何是賓中賓？』禪師說：『芒鞋竹杖走紅塵。』（意指在世俗中修行）問：『如何是賓中主？』禪師說：『十字街頭逢上祖。』（意指在日常生活中體悟真理）問：『如何是主中賓？』禪師說：『御馬金鞭混四民。』（意指在統治階層中也不失本色）問：『如何是主中主？』禪師說：『金門誰敢抬眸覷？』（意指至高無上的境界不可輕易窺探）問：『賓主已經蒙受您的指示，向上宗乘又該如何？』禪師說：『昨夜霜風颳地寒，老猿嶺上啼殘月。』 東京天寧長靈守卓禪師 泉州莊氏之子。上堂說：『三千劍客，唯獨允許莊周。為什麼跳不出去？良醫的門前多病人，為什麼治不好一個小小的傷口？已經透徹關隘的人，請再辨別看看。』上堂說：『譬如眼根，不能自己看見眼睛。自性本來平等，沒有平等不平等之分。』就這樣去，無孔的鐵錘，姑且安放著。即使達到入林不動草，入水不動波的境界，也只是一時的方便。如果籬笆內的竹子長出籬笆外的筍，山澗東邊的花開得比山澗西邊的花更紅，還要等待勘驗嗎？'

【English Translation】 English version Conceited. Zen Master Yuan once severely criticized him. The Zen master then cited the gongan (koan, a paradoxical anecdote or riddle used in Zen Buddhism to provoke enlightenment) of Mazu (Mazu, a Zen master of the Tang Dynasty) and Baizhang (Baizhang, a Zen master of the Tang Dynasty, a disciple of Mazu), as well as the tenets of the Huayan School, to defend himself. Zen Master Yuan smiled and said, 'Mazu and Baizhang were originally wrong, and the tenets of the Huayan School have nothing to do with this matter.' The Zen master was indignant and wanted to leave, so he asked to resign. When he lifted the curtain, he suddenly had a great enlightenment, and sweat poured down his back. Zen Master Yuan saw this and said, 'This person knows good and bad. Mazu, Baizhang, Manjusri (Manjusri, symbol of wisdom), and Samantabhadra (Samantabhadra, symbol of great vows) were almost implicated by you.' From then on, his reputation spread far and wide, and famous scholars and officials vied to invite him to serve the world, but he refused. At the end of the Zhenghe period, Grand Tutor Zhang Gongsi Cheng resolutely asked him to open the Dharma in the name of Baizhang Zen Temple, and the Zen master had no choice but to agree. When he ascended the hall, he cited the story of the great Sui Dynasty's kalpa fire, and then said: 'The universe collapses and comes head-on, temporarily wearing sackcloth and mixing in the dust. Fanning the flames is a common thing, attracting tourists who refuse to turn back. Broken or not broken, following or not following, just forcibly using knowledge and views as needles. Taihu Lake is 36,000 hectares, who is the moon in the heart of the waves talking to?' A monk asked, 'What is a guest within a guest?' The Zen master said, 'Wearing straw sandals and holding a bamboo staff, walking in the red dust.' (referring to practicing in the secular world) Asked, 'What is a guest within a host?' The Zen master said, 'Meeting the ancestral master at the crossroads.' (referring to realizing the truth in daily life) Asked, 'What is a host within a guest?' The Zen master said, 'The imperial horse and golden whip mix with the four classes of people.' (referring to not losing one's true self even in the ruling class) Asked, 'What is a host within a host?' The Zen master said, 'Who dares to raise their eyes to look at the golden gate?' (referring to the supreme realm that cannot be easily glimpsed) Asked, 'The guest and host have already received your instructions, what about the upward lineage?' The Zen master said, 'Last night, the frost wind swept the ground cold, and the old ape cried the remaining moon on the ridge.' Zen Master Changling Shouzhuo of Tianning Temple in Tokyo A son of the Zhuang family in Quanzhou. Ascending the hall, he said, 'Among the three thousand swordsmen, only Zhuang Zhou is allowed. Why can't he jump out? There are many patients in front of the good doctor's door, why can't a small wound be cured? Those who have thoroughly passed the pass, please distinguish and see again.' Ascending the hall, he said, 'For example, the eye root cannot see the eye itself. The self-nature is originally equal, there is no equality or inequality.' Just go like this, the iron hammer without holes, let it be placed for the time being. Even if you reach the realm of not moving the grass when entering the forest, and not moving the waves when entering the water, it is only a temporary convenience. If the bamboo inside the fence grows shoots outside the fence, and the flowers on the east side of the stream bloom redder than the flowers on the west side of the stream, do you still need to wait for verification?'

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。打。僧問。丹霞燒木佛。院主為甚麼眉須墮落。師曰。貓兒會上樹。曰。早知如是。終不如是。師曰。惜取眉毛。問。如何是衲衣下事。師曰。天旱為民愁。問。佛未出世時如何。師曰。絕毫絕𨤲。曰出世后如何。師曰。填溝塞壑。曰。出與未出。相去幾何。師曰。人平不語。水平不流。上堂。平高就下。勾賊破家。截鐵斬釘。狐貍戀窟。總不恁么。合作么生。所以道。萬仞崖頭親撒手。須是其人。祇如香積國中持缽一句。作么生道。良久曰。切忌風吹別調中。上堂。釋迦掩室。過犯彌天。毗耶杜詞。自救不了。如何如何。口門太小。宣和五年十二月二十七日。奄然示寂。阇維日。皇帝遣中使賜香。持金盤求設利。爇香罷。盤中鏗然。視之五色者數顆。大如豆。使者持還。上見大悅。

信州博山無隱子經禪師

歲旦。上堂。和氣生枯蘗。寒雲散遠郊。木人占吉兆。夜半露龜爻。諸禪德。龜爻露處。文彩已彰。便見一年十二月。月月如然。一日十二時。時時相似。到這裡直似黃金之黃。白玉之白。自從曠大劫來。未嘗異色。還見么。其或未然。且狥張三通節序。從教李四鬢蒼浪。

隆興府百丈以棲禪師

興化人也。上堂。摩騰入漢。達磨來梁。途轍既成。後代兒孫開眼迷路。若是個惺惺底。

【現代漢語翻譯】 現代漢語譯本： 打。（意為：擊打） 僧問：丹霞燒木佛（丹霞禪師焚燒木製佛像），院主（寺院住持）為什麼眉毛鬍鬚都掉落了？ 師（禪師）說：貓兒會上樹。（意為：事情必然如此） 僧說：早知如此，終究不如不如此。（意為：後悔當初） 師說：要愛惜眉毛。（意為：不要後悔） 僧問：什麼是衲衣（僧人的粗布衣服）下的事？（意為：什麼是修行的根本） 師說：天旱為民愁。（意為：關心百姓疾苦） 僧問：佛未出世時如何？ 師說：絕毫絕𨤲。（意為：沒有任何痕跡） 僧問：出世后如何？ 師說：填溝塞壑。（意為：到處都是佛法） 僧問：出世與未出世，相差多少？ 師說：人平不語，水平不流。（意為：沒有差別） 上堂：地勢高的地方變成低窪，勾結盜賊導致家破人亡，截斷鋼鐵，斬斷釘子，狐貍留戀自己的洞穴。如果都不是這樣，應該怎麼做？所以說，『萬仞懸崖邊親手撒開，必須是這樣的人』。比如香積國中持缽（香積佛國中端著缽）一句，怎麼說？良久說：切忌風吹別調中。（意為：不要偏離正道） 上堂：釋迦（釋迦牟尼佛）掩室（閉門思過），過錯彌天；毗耶（維摩詰）杜詞（沉默不語），自身難保。如何是好？如何是好？口門太小。（意為：難以言說） 宣和五年十二月二十七日，安然圓寂。火化之日，皇帝派遣中使（太監）賜香，拿著金盤請求舍利（佛教聖物）。點燃香后，盤中發出鏗鏘之聲，看去有五色舍利數顆，大如豆。使者拿著回去，皇帝看了非常高興。

信州博山無隱子經禪師

歲旦（新年第一天），上堂：和氣使枯木發芽，寒云消散在遠郊。木人占卜得到吉祥的預兆，半夜露出龜爻（占卜的卦象）。各位禪德，龜爻顯露的地方，文采已經彰顯。便可見一年十二個月，月月如此。一日十二時，時時相似。到這裡就像黃金的黃，白玉的白。自從曠遠的大劫以來，未曾改變顏色。看見了嗎？如果還沒有看見，那就姑且順應張三的節序，任憑李四鬢髮蒼白。

隆興府百丈以棲禪師

興化人。上堂：摩騰（迦葉摩騰）入漢，達磨（菩提達摩）來梁。道路已經形成，後代的兒孫睜著眼睛卻迷失了道路。如果是清醒的人，

【English Translation】 English version: Hitting. A monk asked: 'Dānxiá (Danxia, a Chan master) burned a wooden Buddha. Why did the abbot's eyebrows and beard fall off?' The Master said: 'Cats can climb trees.' (Meaning: It is inevitable.) The monk said: 'Knowing this beforehand, it would have been better not to do it.' (Meaning: Regret.) The Master said: 'Cherish your eyebrows.' (Meaning: Don't regret it.) A monk asked: 'What is the matter beneath the kasaya (a monk's robe)?' (Meaning: What is the essence of practice?) The Master said: 'Drought worries the people.' (Meaning: Caring about the people's suffering.) A monk asked: 'What was it like before the Buddha appeared in the world?' The Master said: 'Absolutely no trace.' The monk asked: 'What is it like after he appeared in the world?' The Master said: 'Filling ditches and blocking ravines.' (Meaning: The Dharma is everywhere.) The monk asked: 'How much difference is there between appearing and not appearing?' The Master said: 'A calm person doesn't speak, still water doesn't flow.' (Meaning: There is no difference.) Entering the hall: 'High ground becomes low, colluding with thieves leads to the destruction of the family, cutting iron and severing nails, foxes are attached to their dens. If it's not like this, what should be done? Therefore, it is said, 'Releasing your hand from the edge of a ten-thousand-foot cliff, it must be that person.' For example, the phrase 'holding a bowl in the Land of Fragrant Accumulation (Xiangji Buddha Land),' how should it be said?' After a long silence, he said: 'Be careful not to let the wind blow into a different tune.' (Meaning: Don't deviate from the right path.) Entering the hall: 'Śākyamuni (Shakyamuni Buddha) closing the door (in seclusion), his faults fill the sky; Vimalakīrti (Vimalakirti) stopping his words (remaining silent), he cannot save himself. What to do? What to do? The mouth is too small.' (Meaning: It is difficult to express.) On the twenty-seventh day of the twelfth month of the Xuanhe fifth year, he passed away peacefully. On the day of cremation, the emperor sent a eunuch to bestow incense and requested śarīra (Buddhist relics) with a golden plate. After burning the incense, a clanging sound was heard in the plate. Upon inspection, there were several five-colored śarīra, as large as beans. The envoy took them back, and the emperor was very pleased upon seeing them.

Chan Master Wuyinzi Jing of Boshan in Xinzhou

On New Year's Day, entering the hall: 'Gentle air brings forth sprouts from withered trees, cold clouds scatter in the distant suburbs. A wooden figure divines an auspicious omen, revealing the tortoise lines (divination symbols) in the middle of the night. All you Chan practitioners, where the tortoise lines are revealed, the literary brilliance is already manifest. Then you can see that in the twelve months of the year, every month is like this. In the twelve hours of the day, every hour is similar. Here, it is like the yellow of gold, the white of white jade. Since the vast kalpas, it has never changed color. Have you seen it? If not, then let Zhang San follow the seasonal order, and let Li Si's temples turn white.'

Chan Master Yiqi of Baizhang in Longxing Prefecture

A person from Xinghua. Entering the hall: 'Kāśyapa Mātanga (Kasyapa Matanga) entered Han, Bodhidharma (Bodhidharma) came to Liang. The path has already been formed, but later generations of children open their eyes and lose their way. If one is awake,'

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終不向空里采華。波中捉月。謾勞心力。畢竟何為。山僧今日已是平地起骨堆。諸人行時。各自著精彩看。

邵州光孝曇清禪師

上堂。殺父殺母。佛前懺悔。殺佛殺祖。不消懺悔。為甚麼不消懺悔。且得冤家解脫。

溫州光孝德周禪師

信州璩氏子。于景德尊勝院染削。問道有年。后至黃龍。聞舉少林面壁。頓悟。述二偈以呈。龍許之。自爾名流江浙。上堂曰。舉體露堂堂。十方無掛礙。千聖不能傳。萬靈成頂戴。擬欲共商量。開口百雜碎。祇如未開口已前。作么生。咄。上堂。回互不回互。覷見沒可睹。透出祖師關。踏斷人天路。阿呵呵。悟不悟。落華流水知何處。

寺丞戴道純居士

字孚中。咨扣靈源。一日有省。乃呈偈曰。杳冥源底全機處。一片心華露印紋。知是幾生曾供養。時時微笑動香云。

泐潭清禪師法嗣

隆興府黃龍山堂道震禪師

金陵趙氏子。少依覺印英禪師為童子。英移居泗之普照。適淑妃擇度童行。師得圓具。久之。辭謁丹霞淳禪師。一日。與論洞上宗旨。師呈偈曰。白雲深覆古寒巖。異草靈華彩鳳銜。夜半天明日當午。騎牛背面著靴衫。淳器之。師自以為礙。棄依草堂。一見契合。日取藏經讀之。一夕。聞晚參鼓。步出經堂。舉頭

【現代漢語翻譯】 現代漢語譯本 最終不要在空中採摘花朵，不要在水中撈月，白白耗費心力，到底是爲了什麼呢？我這個山僧如今已經是平地上堆起的墳堆了（比喻行將就木）。各位行走時，各自要仔細看清自己的路。

邵州光孝曇清禪師

上堂說法：殺父殺母，在佛前懺悔還有用。殺佛殺祖，懺悔也沒用。為什麼懺悔也沒用呢？因為這樣才能得到解脫。

溫州光孝德周禪師

信州璩氏的兒子，在景德尊勝院出家。問道多年，後來到了黃龍山，聽到（有人）提起少林面壁（達摩祖師面壁的故事），頓悟。寫了兩首偈子呈上，黃龍禪師認可了他。從此名聲傳遍江浙一帶。上堂說法：全身都顯露，光明磊落，十方世界沒有阻礙。千聖（無數聖人）無法傳授，萬靈都敬仰。想要一起商量，一開口就雜亂無章。如果還沒開口之前，又是什麼樣的呢？咄！（一聲喝斥）。上堂說法：回互還是不回互？看來看去也沒什麼可看到的。穿透祖師的關卡，踏斷人天的道路。阿呵呵，領悟了沒有？落花流水，知道流向何處嗎？

寺丞戴道純居士

字孚中，向靈源禪師請教，有一天有所領悟，於是呈上偈子說：幽深莫測的源頭，蘊藏著完整的機鋒，一片心華顯露出印紋。知道這是多少生以來曾經供養的，時時微笑，香云飄動。

泐潭清禪師的法嗣

隆興府黃龍山堂道震禪師

金陵趙氏的兒子，小時候跟隨覺印英禪師做童子。英禪師移居到泗州的普照寺，正好淑妃選擇剃度童子，道震禪師得以圓滿具足戒。過了很久，辭別去拜見丹霞淳禪師。有一天，和丹霞淳禪師討論洞山宗的宗旨，道震禪師呈上偈子說：白雲深深覆蓋著古老的寒冷巖石，奇異的草和靈花被綵鳳銜著。半夜如同天明，正午如同日當頭，騎著牛卻反穿著靴衫。丹霞淳禪師很器重他。道震禪師自己卻認為有所障礙，於是離開去依止草堂禪師，一見如故，非常契合。每天都取來藏經閱讀。一天晚上，聽到晚參的鼓聲，走出經堂，抬頭

【English Translation】 English version Ultimately, do not pluck flowers from the empty air, nor try to catch the moon in the water. It is a waste of effort. What is the point after all? This old monk is already a mound of bones rising from the flat ground (a metaphor for approaching death). When you walk, each of you should carefully watch your own path.

Chan Master Tanqing of Guangxiao Temple in Shaozhou

Ascended the Dharma hall and said: 'Killing your father and mother can be repented before the Buddha. Killing the Buddha and the Patriarchs cannot be repented. Why can't it be repented? Because only in this way can one attain liberation.'

Chan Master Dezhou of Guangxiao Temple in Wenzhou

A son of the Qu family from Xinzhou, he was tonsured at Jingde Zunsheng Monastery. After years of inquiry, he arrived at Huanglong Mountain and upon hearing about Bodhidharma facing the wall at Shaolin (referring to the story of Bodhidharma's meditation), he had a sudden enlightenment. He presented two verses, which were approved by the Huanglong master. From then on, his fame spread throughout the Jiangzhe region. Ascending the Dharma hall, he said: 'The entire body is exposed, bright and clear, without any obstruction in the ten directions. The thousands of sages cannot transmit it, and all spirits revere it. If you try to discuss it, opening your mouth leads to chaos. What is it like before you open your mouth?' 'Doh!' (a shout of rebuke). Ascending the Dharma hall, he said: 'Is it reciprocal or not reciprocal? Looking and looking, there is nothing to see. Break through the barrier of the Patriarchs, and cut off the path of humans and gods. Aha ha ha, have you awakened or not? Where do the falling flowers and flowing water go?'

Layman Dai Daochun, the Temple Secretary

His courtesy name was Fuzhong. He consulted Lingyuan Chan Master, and one day he had an awakening. He then presented a verse saying: 'In the unfathomable source, the complete mechanism lies, a piece of mind-flower reveals the seal pattern. Knowing that it has been offered for many lifetimes, the fragrant clouds move with constant smiles.'

Dharma Successor of Chan Master Qing of Letan

Chan Master Daozhen of Huanglong Mountain Hall in Longxing Prefecture

A son of the Zhao family from Jinling, he became a novice under Chan Master Jueyin Ying at a young age. When Chan Master Ying moved to Puzhao Temple in Sizhou, Consort Shu was selecting novices for ordination, and Chan Master Daozhen was able to receive the full precepts. After a long time, he bid farewell to visit Chan Master Danxia Chun. One day, while discussing the teachings of the Caodong school, Chan Master Daozhen presented a verse saying: 'Deep white clouds cover the ancient cold rock, rare grasses and spiritual flowers are held in the beak of a colorful phoenix. Midnight is like dawn, noon is like the sun at its zenith, riding the ox but wearing boots backwards.' Chan Master Chun valued him greatly. Chan Master Daozhen himself felt hindered, so he left to rely on the Thatched Hall Chan Master, and they were immediately compatible. He would take the Tripitaka and read it every day. One evening, hearing the evening meditation drum, he walked out of the sutra hall and looked up

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見月。遂大悟。亟趨方丈。堂望見。即為印可。初住曹山。次遷廣壽黃龍。上堂曰。舉個古人因緣問阇梨。阇梨不得作古會。若作古會。失卻當面眼。舉個即今因緣問阇梨。阇梨不得作今會。若作今會。障卻阇梨本來眼。假饒不失不障。非古非今。猶是藥病相治止啼之說。祇如透脫一句。阇黎還道得也無。若道不得。直待羅漢峰深談實相。即向汝道。上堂。少林冷坐。門人各說異端。大似眾盲摸象。神光禮三拜。依位而立。達磨云。汝得吾髓。這黑麵婆羅門。腳跟也未點地在。上堂。石人問枯樁。何時汝發華。枯樁怒石人。何得口吧吧。石人呵呵笑。枯樁吐異葩。紅霞輝玉象。白玉碾金沙。借問通玄士。何人不到家。

臺州萬年雪巢法一禪師

太師襄陽郡王李公遵勉之玄孫也。世居開封祥符縣。母夢一老僧至而產。年十七。試上庠。從祖仕淮南。欲官之。不就。將棄家事長蘆慈覺賾禪師。祖弗許。母曰。此必宿世沙門。愿勿奪其志。未幾。慈覺沒。大觀改元。禮靈巖通照愿禪師。祝髮登具。依愿十年。迷悶不能入。謁圓悟于蔣山。悟曰。此法器也。悟奉詔徙京師天寧。師侍行。靖康末。謁草堂于疏山。一語之及。大法頓明。紹興七年。泉守寶文劉公彥修請居延福。后四遷巨剎。上堂。拈拄杖曰。拄杖子有

【現代漢語翻譯】 現代漢語譯本 見月（看見月亮）。於是大悟。急忙去方丈室。圓悟克勤禪師看見他，就為他印可。最初住在曹山，後來遷到廣壽黃龍。上堂時說：『舉一個古人的因緣來問各位禪師，禪師們不能用古人的理解來回答。如果用古人的理解來回答，就失去了當下的眼光。舉一個現在發生的因緣來問各位禪師，禪師們不能用現在的理解來回答。如果用現在的理解來回答，就遮蔽了禪師們本來的眼光。即使不失去也不遮蔽，既不是古代也不是現在，也只是用藥物來治療疾病，用哄騙來使小孩停止哭泣的說法。就像透脫一句，各位禪師還能說得出來嗎？如果說不出來，就等到羅漢峰深入談論實相的時候，再告訴你們。』上堂時說：『少林寺冷坐，門人們各自說著不同的見解，很像一群瞎子摸象。』神光（慧可）行了三個禮拜，按照位置站立。達磨（菩提達摩）說：『你得到了我的精髓。』這黑麵婆羅門，腳跟還沒有站穩呢。上堂時說：『石人問枯樁，什麼時候你開花？枯樁怒斥石人，為何喋喋不休？石人呵呵笑，枯樁吐出奇異的花朵。紅霞輝映著玉象，白玉碾碎成金沙。請問通玄之士，有誰沒有回到家？』

臺州萬年雪巢法一禪師

是太師襄陽郡王李公遵勉的玄孫。世代居住在開封祥符縣。母親夢見一位老僧而來生產。十七歲時，參加上庠的考試。跟隨在淮南做官的祖父，想要讓他做官，他不答應。打算拋棄家事跟隨長蘆慈覺賾禪師。祖父不允許。母親說：『這一定是前世的沙門，希望不要奪走他的志向。』沒過多久，慈覺禪師去世。大觀年間改元，禮拜靈巖通照愿禪師，剃髮受具足戒。依止愿禪師十年，迷茫不能入門。拜見圓悟克勤禪師于蔣山。圓悟克勤禪師說：『這是法器啊。』圓悟克勤禪師奉詔遷往京師天寧寺，法一禪師侍奉跟隨。靖康末年，拜見草堂禪師于疏山，一句話就使大法頓悟。紹興七年，泉州太守寶文劉公彥修請他住在延福寺。後來四次遷往大寺。上堂時，拿起拄杖說：『拄杖子有』

【English Translation】 English version Seeing the moon, he attained great enlightenment. He hurried to the abbot's room. Yuanwu Keqin (圜悟克勤) saw him and immediately gave him his approval. He first resided at Caoshan (曹山), and later moved to Guangshou Huanglong (廣壽黃龍). In his Dharma talk, he said: 'Let's raise an ancient koan to ask you, Dharma masters. Dharma masters must not answer with ancient interpretations. If you answer with ancient interpretations, you will lose sight of the present moment. Let's raise a present koan to ask you, Dharma masters. Dharma masters must not answer with present interpretations. If you answer with present interpretations, you will obscure your original vision. Even if you neither lose nor obscure, neither ancient nor present, it is still just like using medicine to treat illness, or using deception to stop a child from crying. Just like breaking through a single phrase, can you, Dharma masters, still speak it out? If you cannot speak it out, then wait until Luohan Peak (羅漢峰) deeply discusses the true nature, and then I will tell you.' In his Dharma talk, he said: 'Sitting in silence at Shaolin (少林), the disciples each speak of different views, much like a group of blind men touching an elephant.' Shenguang (神光) (Huike 慧可) bowed three times and stood in his place. Bodhidharma (達磨) said: 'You have obtained my marrow.' This black-faced Brahmin has not even found his footing yet. In his Dharma talk, he said: 'The stone man asks the withered stump, when will you blossom? The withered stump angrily scolds the stone man, why do you babble on? The stone man laughs heartily, and the withered stump sprouts strange flowers. Red clouds illuminate the jade elephant, and white jade grinds into golden sand. May I ask the enlightened ones, who has not returned home?'

Chan Master Fayi (法一) of Wannian Xueshao (萬年雪巢) in Taizhou (臺州)

He was the great-grandson of Grand Tutor Prince Li Gongzunmian (李公遵勉) of Xiangyang (襄陽). His family had lived in Xiangfu County (祥符縣) of Kaifeng (開封) for generations. His mother dreamed of an old monk before giving birth to him. At the age of seventeen, he took the Shangxiang (上庠) examination. He followed his grandfather, who was an official in Huainan (淮南), who wanted him to become an official, but he refused. He intended to abandon family affairs and follow Chan Master Cijue Ze (慈覺賾) of Changlu (長蘆). His grandfather did not allow it. His mother said, 'This must be a Shramana (沙門) from a previous life, I hope you will not take away his aspiration.' Not long after, Chan Master Cijue passed away. During the Daguan (大觀) era, he paid respects to Chan Master Tongzhao Yuan (通照願) of Lingyan (靈巖), shaved his head, and received the full precepts. He relied on Chan Master Yuan for ten years, but was confused and unable to enter. He visited Yuanwu Keqin (圜悟克勤) at Jiangshan (蔣山). Yuanwu Keqin said, 'This is a vessel of Dharma.' Yuanwu Keqin received an imperial decree to move to Tianning Temple (天寧寺) in the capital, and Chan Master Fayi served and followed him. At the end of the Jingkang (靖康) era, he visited Chan Master Caotang (草堂) at Shushan (疏山), and one word led to a sudden enlightenment of the great Dharma. In the seventh year of Shaoxing (紹興), Liu Gongyanxiu (劉公彥修), the prefect of Quanzhou (泉州), invited him to reside at Yanfu Temple (延福寺). Later, he moved to large temples four times. In his Dharma talk, he picked up his staff and said, 'The staff has'

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時作出水蛟龍。萬里雲煙不斷。有時作踞地師子。百年妖怪潛蹤。有時心法兩忘。照體獨立。有時照用同時。主賓互用。以拄杖畫曰。延福門下。總用不著。且道延福尋常用個甚麼。卓拄杖。喝一喝。下座。上堂。仰面不見天。低頭不見地。古劍髑髏前。大海波濤沸。退長蘆。歸天臺萬年觀音院。忽示微疾。書偈曰。今年七十五。歸作庵中主。珍重觀世音。泥蛇吞石虎。入龕趺坐而逝。

福州雪峰東山慧空禪師

本郡陳氏子。十四圓頂。即游諸方。遍謁諸老。晚契悟于草堂。紹興癸酉。開法雪峰。受請日。上堂曰。俊快底點著便行。癡鈍底推輓不動。便行則人人歡喜。不動則個個生嫌。山僧而今轉此癡鈍為俊快去也。彈指一下。曰。從前推輓不出而今出。從前有院不住而今住。從前嫌佛不做而今做。從前嫌法不說而今說。出不出．住不住即且置。敢問諸人做底是甚麼佛。空王佛耶。然燈佛耶。釋迦佛耶。彌勒佛耶。說底又是甚麼法。根本法耶。無生法耶。世間法耶。出世間法耶。眾中莫有道得底么。若道得。山僧出世事畢。如或未然。逢人不得錯舉。喝一喝。下座。上堂。舉雲門示眾云。祇這個帶累殺人。師曰。雲門尋常氣宇如王。作恁么說話。大似貧恨一身多。山僧即不然。祇這個快活殺人。何故。大

【現代漢語翻譯】 現代漢語譯本 有時化作水中蛟龍（傳說中的一種神獸）。萬里雲煙連綿不斷。有時化作踞地雄獅。百年的妖怪都潛藏軌跡。有時心法兩忘，本體獨立顯現。有時觀照和運用同時進行，主體和客體相互作用。用拄杖畫了個圈說：『延福寺門下，這些都用不著。』那麼，延福寺平常都用些什麼呢？』放下拄杖，大喝一聲，走下座位。上堂說法時，仰頭不見天，低頭不見地，古劍橫在骷髏前，大海波濤翻滾。退隱長蘆寺，回到天臺萬年觀音院。忽然示現輕微的疾病，寫下偈語說：『今年七十五，歸去作庵中主。珍重啊觀世音（菩薩名號），泥蛇吞食石虎。』然後進入龕中，結跏趺坐而逝。

福州雪峰東山慧空禪師

是本郡陳氏之子。十四歲剃度出家，隨即遊歷各地，遍訪各位老禪師。晚年在草堂寺開悟。紹興癸酉年，在雪峰寺開法。受邀之日，上堂說法：『聰慧敏捷的人一點就明白，遲鈍愚笨的人推也推不動。明白就讓人人歡喜，不動就讓個個嫌棄。山僧我現在要把這遲鈍愚笨轉變為聰慧敏捷。』彈指一下，說：『從前推輓不出的現在能推出了，從前有寺院不住的現在能住了，從前嫌棄佛不做的現在能做了，從前嫌棄法不說的現在能說了。』出不出，住不住，這些暫且不說。敢問各位，你們做的是什麼佛？是空王佛（過去七佛之一）嗎？是燃燈佛（過去佛之一）嗎？是釋迦佛（現在佛）嗎？是彌勒佛（未來佛）嗎？說底又是什麼法？是根本法嗎？是無生法嗎？是世間法嗎？是出世間法嗎？大眾中有人能說得出來嗎？如果能說得出來，山僧我出世的事情就完畢了。如果不能，逢人不得錯誤地舉薦。』大喝一聲，走下座位。上堂說法，引用雲門禪師開示大眾的話說：『就這個東西，帶累殺人。』禪師說：『雲門禪師尋常氣宇軒昂，怎麼說這樣的話？太像貧窮的人恨自己一身的毛病太多。山僧我就不是這樣，就這個東西，快活殺人。』為什麼呢？大

【English Translation】 English version Sometimes he manifested as a water dragon (Jiaolong). Boundless clouds and mist stretched endlessly. Sometimes he manifested as a lion seated firmly on the ground. Centenary demons concealed their tracks. Sometimes the mind and Dharma were both forgotten, the illuminating essence standing alone. Sometimes illumination and application occurred simultaneously, subject and object interacting. He drew a circle with his staff, saying, 'Under the gate of Yanfu Temple, all this is unnecessary.' Then, what does Yanfu Temple usually use? He put down his staff, gave a shout, and descended from the seat. Ascending the hall, he looked up and saw no sky, looked down and saw no earth, an ancient sword before a skull, the great sea's waves boiling. He retired from Changlu Temple and returned to the Wannian Guanyin (Avalokiteśvara) Monastery on Mount Tiantai. Suddenly, he showed a slight illness and wrote a verse saying, 'This year I am seventy-five, returning to be the master of the hermitage. Cherish Avalokiteśvara (Guanshiyin Pusa), a mud snake swallows a stone tiger.' He entered the niche, sat in full lotus posture, and passed away.

Zen Master Huikong of Dongshan, Xuefeng Temple, Fuzhou

He was a son of the Chen family from this prefecture. At fourteen, he shaved his head and immediately traveled to various places, visiting many old masters. Later, he attained enlightenment at Caotang Temple. In the Guiyou year of the Shaoxing era, he opened the Dharma at Xuefeng Temple. On the day he was invited, he ascended the hall and said, 'The quick-witted understand at a touch, the dull and slow cannot be moved by pushing. Understanding brings joy to everyone, not understanding brings dislike to each. This mountain monk will now transform this dullness into quick-wittedness.' He snapped his fingers once and said, 'What could not be pushed out before can now be pushed out, what had a monastery but did not dwell in it now dwells in it, what disliked being a Buddha but not does it now, what disliked speaking the Dharma but not speaks it now.' Whether it comes out or not, whether it dwells or not, let that be for now. I dare ask you all, what Buddha are you being? Are you being Kongwang Buddha (one of the past seven Buddhas)? Are you being Dipamkara Buddha (one of the past Buddhas)? Are you being Shakyamuni Buddha (the present Buddha)? Are you being Maitreya Buddha (the future Buddha)? And what Dharma are you speaking? Is it the fundamental Dharma? Is it the Dharma of no-birth? Is it worldly Dharma? Is it supramundane Dharma? Is there anyone in the assembly who can say it? If you can say it, this mountain monk's task of appearing in the world is complete. If not, do not mistakenly recommend anyone you meet.' He gave a shout and descended from the seat. Ascending the hall, he quoted Yunmen's instruction to the assembly, saying, 'Just this thing, it burdens and kills people.' The Zen master said, 'Yunmen usually had the bearing of a king, how could he speak like that? It's too much like a poor person hating that they have too many problems. This mountain monk is not like that, just this thing, it happily kills people.' Why? Great

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雨方歸屋裡坐。業風吹又繞山行。然雖如是。也是乞兒見小利。且不傷物義一句作么生道。上堂。一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。俊哉俊哉。快活快活。一似十七八歲狀元相似。誰管你天。誰管你地。心王不妄動。六國一時通。罷拈三尺劍。休弄一張弓。自在自在。快活快活。恰似七八十老人作宰相相似。風以時。雨以時。五穀植。萬民安。豎起拄杖曰。大眾。這兩個並山僧拄杖子。共作得一個。衲僧到雪峰門下。但知隨例餐䭔子。也得三文買草鞋。喝一喝。卓拄杖。下座。僧問。和尚未見草堂時如何。師曰。江南有。曰。見后如何。師曰。江北無。

慶元府育王野堂普崇禪師

本郡人也。示眾。舉。巴陵和尚道。不是風動。不是幡動。不是風幡。又向甚麼處著。有人為祖師出氣。出來與巴陵相見。雪竇和尚道。風動幡動。既是風幡。又向甚麼處著。有人為巴陵出氣。出來與雪竇相見。師曰。非風非幡無處著。是幡是風無著處。遼天俊鶻悉迷蹤。踞地金毛還失措。阿呵呵。悟不悟。令人轉憶謝三郎。一絲獨釣寒江雨。

青原信禪師法嗣

潭州梁山歡禪師

僧問。大眾云臻。請師開示。師曰。天靜不知云去處。地寒留得雪多時。曰。學人未曉玄言

【現代漢語翻譯】 現代漢語譯本 雨停了，（他）回到屋裡坐下。業風（karma wind，比喻由業力產生的力量）吹動，又圍繞山行走。即使是這樣，也像是乞丐見到小小的利益。『且不傷物義』（暫且不損害事物本身的意義）這句話該怎麼說呢？ （禪師）上堂說法：一拳就能打倒黃鶴樓，一腳就能踢翻鸚鵡洲。有豪情壯志的時候就更加意氣風發，不風流的地方也顯得風流倜儻。多麼俊朗啊！多麼俊朗啊！多麼快樂啊！多麼快樂啊！就像十七八歲的狀元一樣，誰管你天，誰管你地。心王（mind-king，指人的心）不妄動，六國一時暢通。放下三尺劍，停止拉動弓箭。自在啊自在！快樂啊快樂！恰似七八十歲的老人當宰相一樣。風調雨順，五穀豐登，萬民安樂。豎起拄杖說：各位，這兩個（指前述兩種狀態）連同山僧的拄杖，共同成就了一個（整體）。衲僧（指僧人）到了雪峰門下，只知道按照慣例吃飯，也能用三文錢買到草鞋。喝一聲！放下拄杖，走下座位。有僧人問：和尚您沒見到草堂（指未開悟）的時候是怎樣的？禪師說：江南有。僧人問：見到之後（指開悟后）又是怎樣的？禪師說：江北無。

慶元府育王野堂普崇禪師

是本郡人。開示大眾：引用巴陵和尚的話說：『不是風動，不是幡動，不是風幡。』那麼應該在哪裡著落呢？如果有人能替祖師出氣，就站出來與巴陵相見。雪竇和尚說：『風動幡動，既然是風幡。』那麼又應該在哪裡著落呢？如果有人能替巴陵出氣，就站出來與雪竇相見。禪師說：不是風也不是幡，無處著落；是幡也是風，也無著落。遼闊天空中的俊鶻（一種鷹）完全迷失了軌跡，盤踞地面的金毛獅子也驚慌失措。啊呵呵！領悟了嗎？沒有領悟嗎？令人更加懷念謝三郎（指謝安），獨自在寒冷的江面上垂釣著雨中的身影。

青原信禪師的法嗣

潭州梁山歡禪師

有僧人問：大眾雲集，請禪師開示。禪師說：天空平靜，不知道云飄向何處；大地寒冷，留住了許多時候的雪。僧人說：學人還不明白這玄妙的言語。

【English Translation】 English version The rain has stopped, and (he) sits back in the house. The karma wind (karma wind, a metaphor for the force generated by karma) blows and circles around the mountain. Even so, it's like a beggar seeing a small profit. How should the phrase 'and not harm the meaning of things' be expressed? (The Zen master) ascends the hall to preach: One punch can knock down the Yellow Crane Tower, and one kick can overturn Parrot Isle. When there is ambition, one becomes even more high-spirited; even where there is no romance, there is still elegance. How handsome! How handsome! How happy! How happy! It's like a seventeen or eighteen-year-old top scholar, who cares about heaven, who cares about earth. The mind-king (mind-king, referring to the human mind) does not move rashly, and the six kingdoms are all connected at once. Put down the three-foot sword, stop pulling the bow. Free and at ease! Happy and joyful! It's just like an old man of seventy or eighty serving as prime minister. The wind and rain are timely, the five grains are abundant, and the people are at peace. Raising his staff, he says: Everyone, these two (referring to the aforementioned two states), together with this mountain monk's staff, jointly accomplish one (whole). A monastic (referring to a monk) who comes to the Xuefeng's (Snowy Peak) gate only knows to eat according to custom, and can also buy straw sandals for three coins. Shout! Put down the staff and step down from the seat. A monk asks: What was it like when the master had not yet seen the thatched cottage (referring to not being enlightened)? The Zen master says: South of the river there is. The monk asks: What is it like after seeing it (referring to after enlightenment)? The Zen master says: North of the river there is not.

Zen Master Puchong of Yutang Yetang, Yuwang Prefecture

Was a native of this prefecture. Instructing the assembly, he quoted the words of the monk Baling: 'It is not the wind that moves, it is not the banner that moves, it is not the wind banner.' Then where should it be placed? If someone can vent the anger of the patriarch, come out and meet Baling. The monk Xuedou said: 'The wind moves, the banner moves, since it is the wind banner.' Then where should it be placed? If someone can vent the anger of Baling, come out and meet Xuedou. The Zen master said: It is neither wind nor banner, there is nowhere to place it; it is banner and it is wind, there is also nowhere to place it. The swift falcon in the vast sky has completely lost its trace, and the golden-haired lion crouching on the ground is also flustered. Ah ha ha! Understood? Not understood? It makes one even more miss Xie Sanlang (referring to Xie An), who is fishing alone in the cold river in the rain.

Dharma Successor of Zen Master Xin of Qingyuan

Zen Master Huan of Liangshan, Tanzhou

A monk asks: The assembly has gathered, please master give instructions. The Zen master says: The sky is calm, not knowing where the clouds are drifting; the earth is cold, retaining the snow for a long time. The monk says: This student does not yet understand these profound words.

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。乞師再垂方便。師曰。一重山後一重人。

成都府正法希明禪師

漢州人也。解制。上堂。林葉紛紛落。乾坤報早秋。分明西祖意。何用更馳求。若恁么會得。始信佛祖之道。本自平夷。大解脫門。元無關鑰。彌綸宇宙。逼塞虛空。量不可窮。智不能測。若也未明此旨。不達其源。任是百劫熏功。千生煉行。徒自疲苦。了無交涉。若深明此旨。洞達其源。乃知動靜施為。經行坐臥。頭頭合道。唸唸朝宗。祖不云乎。迷生寂亂。悟無好惡。得失是非。一時放卻。如是則誰迷誰悟。誰是誰非。自是諸人。獨生異見。觀大觀小。執有執無。已靈獨耀。不肯承當。心月孤圓。自生違背。何異家中舍父。衣內忘珠。致使菩提路上。荊棘成林。解脫空中。迷云蔽日。山僧今日。幸值眾僧自恣。化主還山。諸上善人得得光訪。不可緘默。隨分葛藤。曲為今時。少開方便。也須是諸人著眼。各自諦觀。若更擬議尋思。白雲萬里。遂拈拄杖曰。於斯明得。靈山一會。儼在目前。其或未然。更待來晨分付。

祖庵主

見青原之後。縛屋衡岳間。三十餘年。人無知者。偶遣興作偈曰。小鍋煮菜上蒸飯。菜熟飯香人正饑。一補饑瘡了無事。明朝依樣畫貓兒。由是衲子披榛扣之。無盡張公力挽其開法。不從。竟終於此

【現代漢語翻譯】 現代漢語譯本：乞化者再次請求禪師給予方便開示。禪師說：『一重山後還有一重人。』

成都府正法希明禪師

是漢州人。在解制（佛教僧侶結束夏季安居的儀式）時，禪師上堂說法：『林中的樹葉紛紛飄落，天地間預示著早秋的到來。西天祖師（指達摩）的意旨已經很分明，何必還要向外馳求？』如果能夠這樣領會，才能相信佛祖的道，本來就是平坦容易的。大解脫之門，原本就沒有關鎖。它瀰漫宇宙，充滿虛空，其廣大量不可窮盡，其深奧智慧不可測度。如果還不明白這個宗旨，不通達它的根源，任憑經過百劫的熏修，千生的煉行，也只是徒勞地讓自己疲憊辛苦，毫無關係。如果深刻地明白這個宗旨，透徹地通達它的根源，才知道一舉一動，一言一行，經行坐臥，無不與道相合，時時刻刻都在朝向本源。祖師不是說過嗎？迷惑時就產生寂靜和紛亂，覺悟時就沒有好與壞的分別。得與失，是與非，一時全部放下。像這樣，那麼誰是迷惑的，誰是覺悟的？誰是誰非？只是你們這些人，獨自產生不同的見解，觀大又觀小，執著于有又執著于無。已有的靈性獨自閃耀，卻不肯承擔。心中的明月孤單圓滿，卻自己產生違背。這和在家中捨棄父親，衣服內忘記寶珠有什麼區別呢？導致菩提的道路上，荊棘叢生，解脫的空中，迷云遮蔽太陽。山僧我今天，有幸遇到眾僧結束安居，化主返回山中，各位上善之人光臨拜訪，不可保持沉默，就隨自己的能力，略作開示，權且爲了今天，稍微開啟方便之門。也必須是各位著眼觀察，各自仔細審視。如果還要擬議尋思，那就白雲萬里了。』於是拿起拄杖說：『如果在這裡明白了，靈山一會（指佛陀在靈鷲山說法）的情景，就儼然在眼前。如果還沒有明白，就等待明天再來分付。』

祖庵主

在拜見青原行思禪師之後，在衡岳山間結廬而居，三十多年，沒有人知道他。偶然興起，作偈說：『小鍋煮菜，上面蒸飯，菜熟飯香，人正飢餓。一頓飯補好飢餓，了無牽掛，明天依舊照樣畫貓。』因此有僧人撥開草木來拜訪他。無盡張公竭力勸請他開法，他不答應，最終在這裡去世。

【English Translation】 English version: A mendicant again begged the master to bestow expedient instruction. The master said, 'Beyond one mountain, there is another layer of people.'

Zen Master Zhengfa Ximing of Chengdu Prefecture

Was a native of Hanzhou. At the end of the summer retreat, he ascended the hall and said: 'The leaves of the forest fall in profusion, heaven and earth herald the early autumn. The meaning of the Western Patriarch (Bodhidharma) is clear, why seek elsewhere? If you can understand it in this way, then you will believe that the Buddha-ancestors' path is originally level and easy. The great gate of liberation has no lock from the beginning. It pervades the universe, filling all of space. Its measure cannot be exhausted, its wisdom cannot be fathomed. If you do not understand this purpose, do not penetrate its source, even if you cultivate for hundreds of kalpas and practice for thousands of lives, you will only tire yourself out in vain, with no connection to it. If you deeply understand this purpose and thoroughly penetrate its source, then you will know that every movement and action, every word and deed, walking, standing, sitting, and lying down, all accord with the Way, and every thought turns toward the source. Did the patriarch not say, 'Delusion gives rise to stillness and chaos, enlightenment has no good or bad.' Gain and loss, right and wrong, let go of them all at once. If so, then who is deluded, who is enlightened? Who is right and who is wrong? It is only you people who create different views on your own, observing the large and observing the small, clinging to existence and clinging to non-existence. Your inherent spirit shines alone, but you are unwilling to accept it. The moon of your mind is solitary and full, but you create opposition yourself. How is this different from abandoning your father at home and forgetting the pearl in your clothes? This causes thorns to grow into forests on the path to Bodhi, and clouds of delusion to obscure the sun in the sky of liberation. I, the mountain monk, am fortunate today to encounter the monks ending their retreat, the patron returning to the mountain, and all of you virtuous people visiting. I cannot remain silent, so I will offer a brief explanation according to my ability, just for today, slightly opening the gate of expediency. It is also necessary for you all to observe with your eyes and examine carefully for yourselves. If you continue to speculate and ponder, then there will be ten thousand miles of white clouds.' Then he picked up his staff and said, 'If you understand this here, the scene of the assembly on Vulture Peak (where the Buddha preached) will be vividly before your eyes. If you have not yet understood, then wait until tomorrow to entrust it to you.'

Layman Zu

After seeing Qingyuan Xingsi (Zen master), he built a hut in Mount Heng and lived there for more than thirty years, unknown to anyone. One day, he composed a verse on a whim: 'A small pot cooks vegetables, rice steams on top, the vegetables are cooked, the rice is fragrant, and the person is hungry. One meal fills the hunger, with nothing to worry about, tomorrow I will draw a cat in the same way.' Because of this, monks cleared the undergrowth to visit him. Zhang Gong of Wujin tried his best to persuade him to open a Dharma hall, but he refused and eventually died there.

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山。

夾山純禪師法嗣

澧州欽山乾明普初禪師

上堂。良久曰。舉揚宗旨。上祝皇基。伏願祥雲與景星俱現。醴泉與甘露雙呈。君乃堯舜之君。俗乃成康之俗。使林下野夫。不覺成太平曲。且作么生是太平曲。無為而為。神而化之。灑德雨以霶霈。鼓仁風而雍熙。民如野鹿。上如標枝。十八子。知不知。哩哩啰。邏啰哩。拍一拍。下座。

泐潭干禪師法嗣

楚州勝因戲魚咸靜禪師

本郡高氏子。上堂。遊遍天下。當知寸步不曾移。歷盡門庭。家家灶底少煙不得。所以肩筇峭履。乘興而行。掣釣沉絲。任性而住。不為故鄉田地好。因緣熟處便為家。今日信手拈來。從前幾曾計較。不離舊時科段。一回舉著一回新。明眼底。瞥地便回。未悟者。識取面目。且道如何是本來面目。良久曰。前臺華髮後臺見。上界鐘聲地獄聞。以拂子擊禪床。下座。上堂。舉。世尊在摩竭陀國為眾說法。是時將欲白夏。乃謂阿難曰。諸大弟子。人天四眾。我常說法。不生敬仰。我今入因沙臼室中。坐夏九旬。忽有人來問法之時。汝代為我說。一切法不生。一切法不滅。言訖掩室而坐。師召眾曰。釋迦老子初成佛道之時。大都事不獲已。才方成個保社。便生退倦之心。勝因當時若見。將釘釘卻室門。教他

【現代漢語翻譯】 現代漢語譯本 山。

夾山純禪師法嗣

澧州欽山乾明普初禪師

上堂。良久曰：『舉揚宗旨，上祝皇基，伏願祥雲與景星俱現，醴泉與甘露雙呈。君乃堯舜之君，俗乃成康之俗，使林下野夫，不覺成太平曲。』且作么生是太平曲？無為而為，神而化之，灑德雨以霶霈，鼓仁風而雍熙。民如野鹿，上如標枝。十八子，知不知？哩哩啰，邏啰哩。拍一拍。下座。

泐潭干禪師法嗣

楚州勝因戲魚咸靜禪師

本郡高氏子。上堂。『遊遍天下，當知寸步不曾移；歷盡門庭，家家灶底少煙不得。所以肩筇峭履，乘興而行；掣釣沉絲，任性而住。不為故鄉田地好，因緣熟處便為家。』今日信手拈來，從前幾曾計較？不離舊時科段，一回舉著一回新。明眼底，瞥地便回；未悟者，識取面目。且道如何是本來面目？良久曰：『前臺華髮後臺見，上界鐘聲地獄聞。』以拂子擊禪床。下座。上堂。舉：『世尊在摩竭陀國（Magadha）為眾說法。是時將欲白夏，乃謂阿難（Ananda）曰：諸大弟子，人天四眾，我常說法，不生敬仰。我今入因沙臼室中，坐夏九旬。忽有人來問法之時，汝代為我說：一切法不生，一切法不滅。』言訖掩室而坐。師召眾曰：『釋迦老子（Sakyamuni Buddha）初成佛道之時，大都事不獲已，才方成個保社，便生退倦之心。勝因當時若見，將釘釘卻室門，教他

【English Translation】 English version Mountain.

Disciple of Zen Master Chun of Jia Mountain

Zen Master Pucha of Qianming, Qin Mountain, Lizhou

Entering the hall, he paused for a long time and said: 'To promote the principles and wish for the prosperity of the imperial foundation, I humbly pray that auspicious clouds and propitious stars appear together, and that sweet springs and sweet dew both manifest. The ruler is like Yao and Shun, and the customs are like Cheng and Kang, so that the wild men in the forest unconsciously create a song of great peace.' What is the song of great peace? It is to act without acting, to be divine and transformative, to sprinkle the rain of virtue abundantly, and to promote benevolence and harmony. The people are like wild deer, and the ruler is like the topmost branch. Eighteen sons, do you know? Li li la, la la li. Clap once.' He then descended from the seat.

Disciple of Zen Master Gan of Le Tan

Zen Master Xianjing of Xiyu, Shengyin, Chuzhou

A son of the Gao family from this prefecture. Entering the hall, he said: 'Having traveled all over the world, you should know that you have not moved an inch; having experienced all the gates, every household's stove lacks smoke. Therefore, carrying a staff and wearing straw sandals, one travels as the mood strikes; casting a fishing line and sinking the silk, one stays as one pleases. It is not because the fields of the hometown are good, but wherever the conditions are ripe, that becomes home.' Today, I pick it up casually; how much have I considered it before? Without leaving the old routines, each time it is brought up, it is new. For those with clear eyes, they immediately turn back; for those who are not enlightened, recognize your face. But how is the original face? After a long pause, he said: 'Gray hair is seen on the front stage, and the sound of bells from the upper realm is heard in the lower realm.' He struck the Zen bed with a whisk and descended from the seat. Entering the hall, he cited: 'The World-Honored One (Sakyamuni Buddha) was expounding the Dharma in Magadha (摩竭陀國). At that time, he was about to announce the summer retreat, and he said to Ananda (阿難): 'All great disciples, the four assemblies of humans and gods, I often expound the Dharma, but you do not generate respect and admiration. Now I will enter the Insa Ushta chamber and sit for ninety days during the summer retreat. If someone comes to ask about the Dharma, you should say on my behalf: All dharmas are not born, all dharmas are not extinguished.' Having spoken, he closed the chamber and sat. The Master summoned the assembly and said: 'When the old Shakyamuni Buddha (釋迦老子) first attained Buddhahood, it was a matter of necessity. He had only just formed a community when he developed a desire to retreat. If Shengyin had seen him at that time, he would have nailed the door shut and taught him

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一生無出身之路。免得後代兒孫遞相仿敩。不見道。若不傳法度眾生。是不名為報恩者。擊拂子。下座。后晦處漣漪之天寧。示微疾。書偈曰。弄罷影戲。七十一載。更問如何。回來別賽。置筆而逝。

潭州龍牙宗密禪師

豫章人。僧問。如何是佛。師曰。莫寐語。問。如何是一切法。師曰。早落第二。上堂。大眾集。師曰。已是團圞。不勞雕琢。歸堂喫茶。上堂。休把庭華類此身。庭華落後更逢春。此身一往知何處。三界茫茫愁殺人。

福州東禪祖鑒從密禪師

汀州人也。上堂。開口不是禪。合口不是道。踏步擬進前。全身落荒草。

慶元府天童普交禪師

郡之萬齡畢氏子。幼穎悟。未冠得度。往南屏聽臺教。因為檀越修懺摩。有問曰。公之所懺罪。為自懺耶。為他懺耶。若自懺罪。罪性何來。若懺他罪。他罪非汝。烏能懺之。師不能對。遂改服遊方。造泐潭。足才踵門。潭即呵之。師擬問。潭即曳杖逐之。一日。忽呼師至丈室曰。我有古人公案。要與你商量。師擬進語。潭遂喝。師豁然領悟。乃大笑。潭下繩床。執師手曰。汝會佛法耶。師便喝。復拓開。潭大笑。於是名聞四馳。學者宗仰。后歸桑梓。留天童。掩關卻掃者八年。寺偶虛席。郡僚命師開法。恐其遁。預遣吏候

【現代漢語翻譯】 現代漢語譯本 一生都沒有出人頭地的機會，免得後代子孫互相效仿。要知道，如果不傳法度化眾生，就不能稱之為報恩者。說完，便拿起拂塵，走下座位。後來在漣漪的天寧寺示現輕微的疾病，寫下偈語說：『演完了一場影戲，活了七十一載。更問我如何？回來再比一場。』放下筆就去世了。

潭州龍牙宗密禪師

豫章人。有僧人問：『什麼是佛？』禪師說：『不要說夢話。』問：『什麼是一切法？』禪師說：『早就落入第二義了。』禪師上堂說法：『大眾聚集，我已經很圓滿了，不需要再雕琢。』說完回禪房喝茶。禪師上堂說法：『不要把庭院裡的花比作自身，庭院裡的花落了之後還會再逢春天。此身一旦逝去，將去向何處？三界茫茫，令人發愁。』

福州東禪祖鑒從密禪師

汀州人。禪師上堂說法：『開口不是禪，閉口也不是道。抬腳想要向前走，全身都落在荒草之中。』

慶元府天童普交禪師

是郡里萬齡畢氏的兒子，從小就聰明穎悟，未成年就出家了。前往南屏聽講天臺宗的教義。因為有檀越（dānyuè，施主）請他修懺摩（chànmó，懺悔之法），有人問他說：『您所懺悔的罪，是為自己懺悔呢，還是為他人懺悔呢？如果是為自己懺悔，罪的本性從何而來？如果是為他人懺悔，他人的罪過並非您的，您怎麼能懺悔呢？』禪師不能回答。於是改換僧服，四處遊方參學。拜訪泐潭禪師，剛走到門口，泐潭禪師就呵斥他。禪師想要發問，泐潭禪師就用拄杖驅趕他。有一天，泐潭禪師忽然叫禪師到方丈室說：『我有一則古人的公案，想要和你商量。』禪師想要說話，泐潭禪師就大喝一聲。禪師豁然領悟，於是大笑起來。泐潭禪師走下禪床，拉著禪師的手說：『你懂佛法了嗎？』禪師便大喝一聲，又推開他。泐潭禪師大笑。於是禪師的名聲傳揚開來，學人都敬仰他。後來回到家鄉，留在天童寺，閉門謝客八年。寺里恰好空缺住持，郡里的官員命令禪師開堂說法，又怕他逃走，預先派官吏等候。

【English Translation】 English version He had no way to rise in the world in his lifetime, lest later generations imitate each other. It should be known that if one does not transmit the Dharma to liberate sentient beings, one cannot be called a benefactor. Having said this, he took up the whisk and stepped down from the seat. Later, at Tianning Temple in Lianyi, he showed a slight illness and wrote a verse saying: 'Having finished performing a shadow play, I have lived for seventy-one years. What more do you ask? I'll compete again when I return.' He put down his pen and passed away.

Zen Master Longya Zongmi of Tanzhou

He was from Yuzhang. A monk asked, 'What is Buddha?' The Master said, 'Don't talk in your sleep.' Asked, 'What is all Dharma?' The Master said, 'It has already fallen into the second meaning.' The Master ascended the hall and said, 'The assembly has gathered, I am already complete, no need for further carving.' After speaking, he returned to his room to drink tea. The Master ascended the hall and said, 'Do not compare the flowers in the courtyard to this body. After the flowers in the courtyard fall, they will meet spring again. Once this body departs, where will it go? The three realms are vast, causing people to worry.'

Zen Master Zujian Congmi of Dongchan Temple in Fuzhou

He was from Tingzhou. The Master ascended the hall and said, 'Opening the mouth is not Zen, closing the mouth is not the Tao. Stepping forward, the whole body falls into the wilderness.'

Zen Master Pujiao of Tiantong Temple in Qingyuan Prefecture

He was the son of the Bi family of Wanling in the prefecture. He was intelligent from a young age and ordained before adulthood. He went to Nanping to listen to the teachings of the Tiantai school. Because a dānyuè (檀越, benefactor) asked him to perform chànmó (懺摩, repentance rituals), someone asked him, 'The sins you are repenting, are you repenting for yourself or for others? If you are repenting for yourself, where does the nature of sin come from? If you are repenting for others, the sins of others are not yours, how can you repent for them?' The Master could not answer. So he changed his robes and traveled around to study. He visited Zen Master Letan, and as soon as he reached the door, Zen Master Letan scolded him. The Master wanted to ask a question, but Zen Master Letan drove him away with his staff. One day, Zen Master Letan suddenly called the Master to his room and said, 'I have an ancient gongan (公案, koan), I want to discuss it with you.' The Master wanted to speak, but Zen Master Letan shouted at him. The Master suddenly realized and laughed loudly. Zen Master Letan stepped down from the Zen bed, took the Master's hand and said, 'Do you understand the Buddha Dharma?' The Master then shouted and pushed him away. Zen Master Letan laughed loudly. Thus, the Master's fame spread, and scholars admired him. Later, he returned to his hometown and stayed at Tiantong Temple, closing his doors to guests for eight years. The abbot's seat in the temple happened to be vacant, and the officials of the prefecture ordered the Master to preach the Dharma, fearing that he would escape, they sent officials to wait in advance.

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于道。故不得辭。受請日。上堂曰。咄哉。黃面老。佛法付王臣。林下無情客。官差逼殺人。莫有知心底。為我免得么。若無。不免將錯就錯。便下座。師凡見僧來。必叱曰。楖栗未擔時。為汝說了也。且道說個甚麼。招手洗缽。拈扇張弓。趙州柏樹子。靈云見桃華。且擲放一邊。山僧無恁么閑唇吻與汝打葛藤。何不休歇去。拈拄杖逐之。宣和六年三月二十日。沐浴。升堂說偈。脫然示寂。偈曰。寶杖敲空觸處春。箇中消息特彌綸。昨宵風動寒巖冷。驚起泥牛耕白雲。壽七十七。臘五十八。

江州圓通道旻圓機禪師

世稱古佛。興化蔡氏子。母夢吞摩尼寶珠。有孕。生五歲。足不履。口不言。母抱游西明寺。見佛像遽履地。合爪稱南無佛。仍作禮。人大異之。及宦學大梁。依景德寺德祥出家。試經得度。遍往參激。皆染指。親溈山喆禪師最久。晚慕泐潭。往謁。潭見默器之。師陳歷參所得。不蒙印可。潭舉世尊拈華。迦葉微笑語以問。復不契。后侍潭行次。潭以拄杖架肩長噓。曰。會么。師擬對。潭便打。有頃。復拈草示之曰。是甚麼。師亦擬對。潭遂喝。於是頓明大法。作拈華勢。乃曰。這回瞞旻上座不得也。潭挽曰。更道。更道。師曰。南山起云。北山下雨。即禮拜。潭首肯。后開法灌溪。次居圓通

【現代漢語翻譯】 現代漢語譯本 關於道。所以不能推辭。接受邀請后，禪師上堂說法，說道：『咄，這個黃面老（指佛陀）。佛法交付給王臣，山林下的無情之人，官府差事逼迫得要死人。有沒有知心的人，為我免去這差事？如果沒有，也免不了將錯就錯。』說完便下座。禪師每次見到僧人來，必定呵斥道：『楖栗（一種木杖）還沒擔起來的時候，就為你們說過了。』且說說了些什麼？（禪師）招手洗缽，拈起扇子張弓，趙州的柏樹子（指趙州禪師的禪宗公案），靈云見桃花（指靈云禪師開悟的公案）。且把這些都丟在一邊，山僧我沒有那麼多閑工夫和你們打葛藤（指禪宗辯論）。為何不休歇去？』說完拿起拄杖驅趕他們。宣和六年三月二十日，（禪師）沐浴后，升堂說偈，安詳示寂。偈語說：『寶杖敲空，觸處皆是春意，其中的訊息特別圓滿。昨夜風動，寒冷的巖石也感到寒冷，驚醒了泥牛耕耘白雲。』（禪師）享年七十七歲，僧臘五十八年。

江州圓通道旻（法號）圓機禪師

世人稱他為古佛。他是興化蔡氏之子。他的母親夢見吞下摩尼寶珠（象徵純潔和智慧），因此懷孕。他出生后五歲，腳不落地，口不能言。他的母親抱著他遊覽西明寺，見到佛像，他突然落地，合掌稱念『南無佛（皈依佛）』，並且作禮。人們都感到非常驚異。等到他長大后，到大梁求學，依止景德寺的德祥出家。通過考試獲得度牒。他廣泛地參訪名師，都只是略有領會。他親近溈山喆禪師的時間最長。晚年仰慕泐潭，前去拜謁。泐潭禪師認為他是可造之材。禪師陳述了歷次參訪所得，沒有得到泐潭禪師的認可。泐潭禪師舉出世尊拈花，迦葉微笑的典故來問他，禪師仍然沒有領會。後來，禪師侍奉泐潭禪師行走時，泐潭禪師用拄杖架在他的肩膀上，長長地嘆息一聲，問道：『會么？』禪師想要回答，泐潭禪師便打了他。過了一會兒，泐潭禪師又拈起一根草給他看，問道：『這是什麼？』禪師也想要回答，泐潭禪師便喝斥他。禪師因此頓悟大法，做了個拈花的姿勢，說道：『這次瞞不過旻上座了。』泐潭禪師拉住他說：『再說，再說。』禪師說：『南山起云，北山下雨。』隨即禮拜。泐潭禪師點頭認可。後來，禪師在灌溪開法，之後居住在圓通。

【English Translation】 English version Regarding the Dao. Therefore, I cannot refuse. Having accepted the invitation, the Master ascended the hall and said: 'Alas, this yellow-faced old man (referring to the Buddha). The Buddha-dharma is entrusted to kings and ministers, and the heartless people in the forests, official duties are pressing people to death. Is there anyone who understands my heart, to exempt me from this duty? If not, I cannot avoid making the best of a bad situation.' After saying this, he descended from the seat. Whenever the Master saw a monk coming, he would definitely scold: 'Before the staff of Zhelu (a kind of wooden staff) was even picked up, I had already told you. ' And what was it that was said? (The Master) beckoned to wash the bowl, picked up the fan and drew the bow, Zhao Zhou's cypress tree (referring to the Zen koan of Zen Master Zhao Zhou), Lingyun seeing the peach blossoms (referring to the enlightenment koan of Zen Master Lingyun). Let's put these aside, this mountain monk doesn't have so much free time to engage in tangled debates (referring to Zen debates) with you. Why not rest?' After saying this, he picked up his staff and drove them away. On the twentieth day of the third month of the sixth year of Xuanhe, (the Master) bathed, ascended the hall and spoke a verse, peacefully passing away. The verse said: 'The precious staff strikes the void, everywhere is the intention of spring, the news within is especially complete. Last night the wind moved, the cold rocks also felt cold, startling the mud ox plowing the white clouds.' (The Master) lived to be seventy-seven years old, with fifty-eight years as a monk.

Zen Master Yuanji of Yuantong Daomin (Dharma name) in Jiangzhou

People called him the Ancient Buddha. He was the son of the Cai family of Xinghua. His mother dreamed of swallowing a Mani jewel (symbolizing purity and wisdom), and thus became pregnant. After he was born, at the age of five, his feet did not touch the ground, and his mouth could not speak. His mother carried him to visit Ximing Temple, and upon seeing the Buddha statue, he suddenly landed on the ground, put his palms together and chanted 'Namo Buddha (Homage to the Buddha)', and bowed. People were very surprised. When he grew up, he went to Daliang to study, and became a monk under Dexiang of Jingde Temple. He passed the examination and obtained ordination. He widely visited famous teachers, but only had a slight understanding. He was closest to Zen Master Zhe of Weishan for the longest time. In his later years, he admired Letan and went to pay his respects. Zen Master Letan thought he was a promising talent. The Master stated what he had gained from his previous visits, but did not receive Zen Master Letan's approval. Zen Master Letan cited the story of the World Honored One holding up a flower and Kashyapa smiling to ask him, but the Master still did not understand. Later, when the Master was serving Zen Master Letan while walking, Zen Master Letan put his staff on his shoulder and sighed deeply, asking: 'Do you understand?' The Master wanted to answer, but Zen Master Letan hit him. After a while, Zen Master Letan picked up a blade of grass and showed it to him, asking: 'What is this?' The Master also wanted to answer, but Zen Master Letan shouted at him. The Master thus had a sudden enlightenment of the Great Dharma, made a gesture of holding up a flower, and said: 'This time, you can't hide it from Abbot Min.' Zen Master Letan grabbed him and said: 'Say more, say more.' The Master said: 'Clouds rise in the southern mountains, and rain falls in the northern mountains.' Then he bowed. Zen Master Letan nodded in approval. Later, the Master opened the Dharma in Guanxi, and then resided in Yuantong.

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。以符道濟禪師之記。學者向臻。朝廷聞其道會。宰臣復為之請。錫以命服。與圓機號。上堂。諸佛出世。無法與人。祇是抽釘拔楔。除疑斷惑。學道之士。不可自謾。若有一疑如芥子許。是汝真善知識。喝一喝曰。是甚麼。切莫刺腦入膠盆。

慶元府二靈知和庵主

蘇臺玉峰張氏子。兒時嘗習坐垂堂。堂傾。父母意其必死。師瞑目自若。因使出家。年滿得度。趨謁泐潭。潭見乃問。作甚麼。師擬對。潭便打。復喝曰。你喚甚麼作禪。師驀領旨。即曰。禪。無後無先。波澄大海。月印青天。又問。如何是道。師曰。道。紅塵浩浩。不用安排。本無欠少。潭然之。次謁衡岳辯禪師。辯尤器重。元符間抵雪竇之中峰棲云兩庵。逾二十年。嘗有偈曰。竹筧二三升野水。松窗七五片閑云。道人活計祇如此。留與人間作見聞。有志於道者。多往見之。僧至禮拜。師曰。近離甚處。曰。天童。師曰。太白峰高多少。僧以手斫額。作望勢。師曰。猶有這個在。曰。卻請庵主道。師卻作斫額勢。僧擬議。師便打。師初偕天童交禪師問道。盟曰。他日吾二人。宜踞孤峰絕頂。目視霄漢。為世外之人。不可作今時籍名官府。屈節下氣於人者。后交爽盟至。則師竟不接。正言陳公以計誘師出山。住二靈。三十年間。居無長物。唯

【現代漢語翻譯】 現代漢語譯本：根據符道濟禪師的記錄。學者向臻。朝廷聽聞他的道法盛會，宰相又為他請求，賜予他官服，並賜予『圓機』的稱號。禪師上堂開示：諸佛出世，沒有固定的法可以傳授給人，只是幫助人們去除煩惱，解除疑惑。學道的人，不可以自欺欺人。如果有一點點疑惑，像芥菜籽那麼小，那就是你真正的善知識。』喝』一聲說：『這是什麼？』千萬不要刺破腦袋進入膠盆（比喻陷入困境）。

慶元府二靈知和庵主

他是蘇臺玉峰張氏的兒子。小時候曾經練習在廳堂里打坐。一次廳堂傾塌，父母認為他必死無疑，但他閉著眼睛，神態自若。因此父母讓他出家。成年後正式剃度。前往拜見泐潭禪師。泐潭禪師見到他便問：『你來做什麼？』他剛要回答，泐潭禪師就打了他，又喝道：『你把什麼叫做禪？』他立刻領悟了禪的旨意，回答說：『禪，沒有先後，像平靜的大海，明月映照在青天。』又問：『什麼是道？』他回答說：『道，紅塵滾滾，不用刻意安排，本來就不缺少什麼。』泐潭禪師對此表示認可。之後他又拜見了衡岳辯禪師，辯禪師對他非常器重。元符年間，他來到雪竇的中峰和棲云兩座庵，住了二十多年。他曾經寫過一首偈語：『竹筧引來二三升山泉，松窗可見七五片閑云。道人的生活就是這樣，留給世人作為見聞。』有志於求道的人，很多都去拜見他。有僧人前來禮拜，禪師問：『你從哪裡來？』僧人回答說：『天童寺。』禪師問：『太白峰有多高？』僧人以手作刀狀砍額頭，做出遠望的姿勢。禪師說：『還有這個在。』僧人說：『請庵主說。』禪師也做出砍額頭的姿勢。僧人猶豫不決，禪師就打了他。禪師最初與天童交禪師一起問道，約定說：『將來我們兩人，應該佔據孤峰絕頂，仰望天空，做世外之人，不可以像現在這樣，爲了名利依附官府，對人卑躬屈膝。』後來交禪師爽約，他最終沒有接見。正言陳公用計策引誘他出山，住在二靈寺。三十年間，居所沒有多餘的物品，只有

【English Translation】 English version: Based on the record of Chan Master Fu Daoji. The scholar Xiang Zhen. The imperial court heard of his flourishing Dharma assembly, and the prime minister requested on his behalf, bestowing upon him official robes and the title 'Yuanji' (Complete Mechanism). The Chan Master ascended the hall and gave a Dharma talk: 'When Buddhas appear in the world, there is no fixed Dharma to impart to people; it is merely helping people to remove nails and extract wedges, eliminate doubts and sever delusions. Those who study the Way must not deceive themselves. If there is even a tiny doubt, as small as a mustard seed, that is your true good teacher.' He shouted, 'What is this?' 'Do not pierce your head and enter the glue pot (a metaphor for getting into trouble).'

The Hermit Zhihe of Erling in Qingyuan Prefecture

He was the son of the Zhang family of Yufeng in Suzhou. As a child, he used to practice sitting meditation in the hall. Once, the hall collapsed, and his parents thought he would surely die, but he closed his eyes and remained calm. Therefore, his parents allowed him to leave home. When he reached adulthood, he was formally ordained. He went to pay respects to Chan Master Letan. When Chan Master Letan saw him, he asked, 'What are you doing here?' As he was about to answer, Chan Master Letan struck him and shouted, 'What do you call Chan?' He immediately understood the meaning of Chan and replied, 'Chan, without beginning or end, like the calm sea, the moon reflected in the blue sky.' He then asked, 'What is the Tao?' He replied, 'The Tao, the red dust rolls on, no need to deliberately arrange, originally there is no lack.' Chan Master Letan acknowledged this. Later, he paid respects to Chan Master Bian of Hengyue, who greatly valued him. During the Yuanshu period, he came to the Zhongfeng and Qiyun hermitages of Xuedou, where he lived for more than twenty years. He once wrote a verse: 'The bamboo pipe brings two or three pints of mountain spring water, the pine window reveals seven or five pieces of idle clouds. The life of a Taoist is like this, left to the world as something to see and hear.' Many who aspired to the Tao went to visit him. A monk came to pay respects, and the Chan Master asked, 'Where did you come from?' The monk replied, 'Tiantong Temple.' The Chan Master asked, 'How high is Mount Taibai?' The monk made a gesture of chopping his forehead with his hand, making a gesture of looking into the distance. The Chan Master said, 'There is still this.' The monk said, 'Please, Abbot, tell us.' The Chan Master also made a gesture of chopping his forehead. The monk hesitated, and the Chan Master struck him. The Chan Master initially studied the Way with Chan Master Jiao of Tiantong, agreeing that 'In the future, the two of us should occupy solitary peaks, look up at the sky, and be people outside the world, not like now, relying on officials for fame and profit, and bowing down to others.' Later, Chan Master Jiao broke the agreement, and he ultimately did not receive him. Zheng Yan, Duke Chen, used a plan to lure him out of the mountains and live in Erling Temple. For thirty years, his residence had no extra possessions, only

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二虎侍其右。一日威於人。以偈遣之。宣和七年四月十二日。趺坐而逝。正言陳公狀師行實。及示疾異跡甚詳。仍塑其像。二虎侍之。至今存焉。

開先瑛禪師法嗣

紹興府慈氏瑞仙禪師

本郡人。年二十去家。以試經披削。習毗尼。因睹戒性如虛空。持者為迷倒。師謂。戒者。束身之法也。何自縛乎。遂探臺教。又閱諸法不自生。亦不從他生。不共不無因。是故說無生。疑曰。又不自他。不共不無因。生畢竟從何而生。即省曰。因緣所生。空假三觀。抑揚性海。心佛眾生。名異體同。十境十乘。轉識成智。不思議境。智照方明。非言詮所及。棄謁諸方。后至投子。廣鑒問。鄉里甚處。師曰。兩浙東越。鑒曰。東越事作么生。師曰。秦望峰高。鑑湖水闊。鑒曰。秦望峰與你自己是同是別。師曰。西天梵語。此土唐言。鑒曰。此猶是叢林祇對。畢竟是同是別。師便喝。鑒便打。師曰。恩大難酬。便禮拜。后歸里。開法慈氏。室中嘗問僧。三個橐駝兩隻腳。日行萬里趁不著。而今收在玉泉山。不許時人亂斟酌。諸人向甚麼處與仙上座相見。

潭州大溈海評禪師

上堂曰。燈籠上作舞。露柱里藏身。深沙神惡發。崑崙奴生嗔。喝一喝曰。一句合頭語。萬劫墮迷津。

圓通仙禪師法嗣

【現代漢語翻譯】 二虎（指兩位侍者，以虎為名）侍立在他的右側。有一天，他向人們展示了自己的威儀，並用偈語遣走了他們。宣和七年四月十二日，他跏趺坐化而逝。正言陳公詳細記錄了他的生平行實，以及示疾時的奇異跡象。人們為他塑造了雕像，二虎侍立兩旁，至今仍然存在。

開先瑛禪師的法嗣

紹興府慈氏瑞仙禪師

是本郡人。二十歲時離開家，通過參加試經考試而剃度出家，學習毗尼（Vinaya，戒律）。因為看到戒性如同虛空，執持戒律的人反而是迷惑顛倒。禪師說：『戒，是約束身心的法門，為何要自我束縛呢？』於是他深入研究天臺宗的教義，又閱讀了諸法不自生，亦不從他生，不共生，不無因生的理論，因此說諸法無生。他疑惑道：『又不從自身生，又不從他處生，不是共同產生，也不是沒有原因而生，那麼生究竟從何而來呢？』隨即領悟到：『因緣所生法，是空、假、中三觀。』抑揚頓挫地闡發性海，心、佛、眾生，名稱不同，本體相同。十境十乘，轉識成智，不可思議的境界，只有通過智慧的觀照才能明白，不是言語所能表達的。他放棄了參謁各方，後來到了投子處。廣鑒禪師問：『你的家鄉在哪裡？』禪師說：『兩浙東越。』廣鑒禪師問：『東越的事情怎麼樣？』禪師說：『秦望峰高聳，鑑湖水寬闊。』廣鑒禪師問：『秦望峰和你自己是相同還是不同？』禪師說：『西天是梵語，這裡是唐言。』廣鑒禪師說：『這仍然是叢林中的應對之詞，究竟是相同還是不同？』禪師便大喝一聲。廣鑒禪師便打了他。禪師說：『恩情深重難以報答。』便禮拜。後來回到家鄉，在慈氏開創道場。禪室中曾經問僧人：『三個橐駝（Tuotuo，駱駝）兩隻腳，日行萬里也追趕不上。如今收藏在玉泉山，不許世人隨意斟酌。』你們在什麼地方與仙上座相見？

潭州大溈海評禪師

上堂說法時說：『在燈籠上跳舞，在露柱里藏身。深沙神（Shensha Shen，佛教護法神）勃然大怒，崑崙奴（Kunlun nu，指膚色黝黑的奴隸）也生氣了。』喝一聲說：『一句符合機鋒的話，萬劫都將墮入迷津。』

圓通仙禪師的法嗣

【English Translation】 Two attendants, named after tigers, stood to his right. One day, he displayed his dignity to the people and sent them away with a verse. On the twelfth day of the fourth month of the seventh year of Xuanhe, he passed away in the lotus position. The upright Chen Gong recorded his life and deeds in detail, as well as the extraordinary signs when he showed illness. People sculpted a statue of him, with the two tigers standing by his side, which still exists today.

Successor of Chan Master Kaixian Ying

Chan Master Cishi Ruixian of Shaoxing Prefecture

He was a native of this prefecture. At the age of twenty, he left home and was tonsured after passing the scripture examination, studying the Vinaya (discipline). Because he saw that the nature of precepts is like emptiness, and those who adhere to them are deluded and confused, the Master said: 'Precepts are methods to restrain the body and mind, why bind oneself?' Therefore, he delved into the teachings of the Tiantai school, and also read the theories that all dharmas do not arise from themselves, nor from others, not from both, nor without a cause, therefore it is said that there is no arising. He doubted, saying: 'Not from oneself, not from others, not from both, not without a cause, then where does arising ultimately come from?' Immediately he realized: 'What arises from conditions are the three contemplations of emptiness, provisionality, and the middle way.' Eloquently expounding the ocean of nature, mind, Buddha, and sentient beings, the names are different, but the essence is the same. The ten realms and ten vehicles, transforming consciousness into wisdom, the inconceivable realm, can only be understood through the illumination of wisdom, not expressible in words. He gave up visiting various places, and later arrived at Touzi. Chan Master Guangjian asked: 'Where is your hometown?' The Master said: 'East Yue in Liangzhe.' Chan Master Guangjian asked: 'What is happening in East Yue?' The Master said: 'Mount Qinwang is high, and Lake Jian is wide.' Guangjian asked: 'Are Mount Qinwang and yourself the same or different?' The Master said: 'The language of the Western Heaven is Sanskrit, and here it is Tang language.' Guangjian said: 'This is still a response in the monastery, ultimately are they the same or different?' The Master then shouted. Guangjian then hit him. The Master said: 'The kindness is great and difficult to repay.' Then he bowed. Later he returned to his hometown and established a monastery at Cishi. In the meditation room, he once asked the monks: 'Three Tuotuo (camels) with two feet, cannot be caught up with even traveling ten thousand miles a day. Now they are stored in Yuquan Mountain, not to be arbitrarily speculated upon by people.' Where do you meet the Elder Xian?

Chan Master Hai Ping of Dawei in Tanzhou

Ascending the Dharma hall, he said: 'Dancing on the lantern, hiding in the pillar. Shensha Shen (a Buddhist guardian deity) is furious, and the Kunlun nu (referring to dark-skinned slaves) is also angry.' Shouting once, he said: 'A word that fits the occasion, will cause one to fall into delusion for countless kalpas.'

Successor of Chan Master Yuantong Xian

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溫州凈光了威佛日禪師

僧問。如何是祖師西來意。師曰。一宿二宿程。千山萬山月。曰。意旨如何。師曰。朝看東南。暮看西北。曰。向上更有事也無。師曰。人心難滿。溪壑易填。問。時節因緣即不問。惠超佛話事如何。師曰。波斯彎弓面轉黑。曰。意旨如何。師曰。穿過髑髏笑未休。曰。學人好好借問。師曰。黃泉無邸店。今夜宿誰家。

像田卿禪師法嗣

慶元府雪竇持禪師

郡之盧氏子。僧問。中秋不見月時如何。師曰。更待夜深看。曰。忽若黑雲未散。又且如何。師曰。爭怪得老僧。上堂。悟心容易息心難。息得心源到處閑。斗轉星移天欲曉。白雲依舊覆青山。

紹興府石佛益禪師

上堂。一葉落。天下秋。一塵起。大地收。一法透。萬法周。且道透那一法。遂喝曰。切忌錯認驢鞍橋作阿爺下頷。便下座。

褒親瑞禪師法嗣

安州應城壽寧道完禪師

僧問。云從龍。風從虎。未審和尚從個甚麼。師曰。一字空中畫。曰。得恁么奇特。師曰。千手大悲提不起。問。十方國土中。唯有一乘法。如何是一乘法。師曰。斗量不盡。曰。恁么則動容揚古路。不墮悄然機。師曰。作么生是悄然機。僧舉頭看。師舉起拂子。僧喝一喝。師曰。大好悄然。上

【現代漢語翻譯】 現代漢語譯本

溫州凈光了威佛日禪師

有僧人問道：『什麼是祖師西來意？』禪師說：『一宿二宿的路程，千山萬山的月亮。』僧人說：『意旨是什麼？』禪師說：『早晨看東南，晚上看西北。』僧人說：『向上還有更重要的事嗎？』禪師說：『人心難以滿足，溪谷容易填滿。』又問：『時節因緣暫且不問，惠超佛的話是什麼？』禪師說：『波斯人拉彎弓，面孔轉黑。』僧人說：『意旨是什麼？』禪師說：『穿過髑髏（dú lóu，頭蓋骨）還在笑。』僧人說：『學人好好地請問。』禪師說：『黃泉沒有旅店，今夜宿在誰家？』

象田卿禪師法嗣

慶元府雪竇持禪師

是郡里的盧氏之子。有僧人問道：『中秋節看不見月亮時如何？』禪師說：『再等夜深了看。』僧人說：『如果黑雲不散，又該如何？』禪師說：『不要怪老僧。』上堂開示：『悟心容易息心難，息得心源到處閑。斗轉星移天將曉，白雲依舊覆青山。』

紹興府石佛益禪師

上堂開示：『一片葉子落下，天下就知道秋天來了。一粒塵埃升起，大地就被它籠罩。明白了一個法，萬法就都通透了。』那麼，要通透哪一個法呢？於是大喝一聲說：『切記不要錯把驢鞍橋當成阿爺的下巴。』說完便下座。

褒親瑞禪師法嗣

安州應城壽寧道完禪師

有僧人問道：『云從龍，風從虎，不知道和尚您是從什麼？』禪師說：『在空中畫一個字。』僧人說：『這麼奇特。』禪師說：『千手大悲也提不起來。』又問：『十方國土中，唯有一乘法（yī shèng fǎ，唯一能使眾生解脫的教法），什麼是這一乘法？』禪師說：『用斗來量也量不完。』僧人說：『這樣說來，那麼就是動容揚古路，不落入悄然的玄機。』禪師說：『怎麼是悄然的玄機？』僧人抬頭看。禪師舉起拂子。僧人喝了一聲。禪師說：『好一個悄然。』

【English Translation】 English version

Zen Master Fori Liaowei of Jingguang Temple in Wenzhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'A journey of one or two nights, the moon over thousands of mountains.' The monk said: 'What is the intent?' The Master said: 'In the morning, look southeast; in the evening, look northwest.' The monk said: 'Is there anything more important beyond this?' The Master said: 'The human heart is hard to satisfy, but ravines are easy to fill.' He asked: 'I won't ask about the causal conditions of the season. What is the Buddha-talk of Huichao?' The Master said: 'The Persian bends his bow, his face turns black.' The monk said: 'What is the intent?' The Master said: 'Laughing without end after passing through the skull.' The monk said: 'This student respectfully asks.' The Master said: 'There are no inns in the Yellow Springs; in whose house shall we stay tonight?'

Successor of Zen Master Xiangtian Qing

Zen Master Chi of Xuetou in Qingyuan Prefecture

He was a son of the Lu family in the prefecture. A monk asked: 'What is it like when the moon is not seen during the Mid-Autumn Festival?' The Master said: 'Wait until the night is deep to see.' The monk said: 'What if the dark clouds do not disperse?' The Master said: 'Don't blame this old monk.' He ascended the hall and said: 'Enlightening the mind is easy, but calming the mind is difficult. Calming the source of the mind leads to leisure everywhere. The Dipper turns, the stars shift, and the sky is about to dawn; the white clouds still cover the green mountains.'

Zen Master Yi of Shifo in Shaoxing Prefecture

Ascending the hall, he said: 'One leaf falls, and the world knows it is autumn. One speck of dust rises, and the earth is enveloped. One dharma is penetrated, and all dharmas are understood.' Then, which dharma should be penetrated? Thereupon, he shouted: 'Be careful not to mistake the donkey saddle for your father's chin!' Then he descended from his seat.

Successor of Zen Master Baoqin Rui

Zen Master Dao Wan of Shouning in Yingcheng, Anzhou

A monk asked: 'Clouds follow the dragon, wind follows the tiger. I don't know what the Master follows?' The Master said: 'Drawing a character in the empty sky.' The monk said: 'So extraordinary.' The Master said: 'Even the Thousand-Handed Great Compassion cannot lift it.' He asked: 'Within the ten directions of lands, there is only the One Vehicle Dharma (yī shèng fǎ). What is the One Vehicle Dharma?' The Master said: 'It cannot be exhausted by measuring with a dipper.' The monk said: 'In that case, it is moving and displaying the ancient path, not falling into the quiet mechanism.' The Master said: 'What is the quiet mechanism?' The monk looked up. The Master raised his whisk. The monk shouted. The Master said: 'What a fine quietness.'

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堂。古人見此月。今人見此月。此月鎮常存。古今人還別。若人心似月。碧潭光皎潔。決定是心源。此說更無說。咄。上堂。諸禪德。三冬告盡。臘月將臨。三十夜作么生祇準。良久。曰。衣穿瘦骨露。屋破看星眠。

兜率悅禪師法嗣

撫州疏山了常禪師

僧問。如何是疏山為人底句。師曰。懷中玉尺未輕擲。袖裡金錘劈面來。上堂。等閑放下。佛手掩不住。特地收來。大地絕纖埃。向君道。莫疑猜。處處頭頭見善財。錘下分明如得旨。無限勞生眼自開。

隆興府兜率慧照禪師

南安郭氏子。上堂。龍安山下。道路縱橫。兜率宮中。樓閣重疊。雖非天上。不是人間。到者安心。全忘諸念。善行者不移雙足。善入者不動雙扉。自能笑傲煙蘿。誰管坐消歲月。既然如是。且道向上還有事也無。良久曰。莫教推落巖前石。打破下方遮日云。上堂。舉拂子曰。端午龍安亦鼓橈。青山云里得逍遙。飢餐渴飲無窮樂。誰愛爭先奪錦標。卻向乾地上劃船。高山頭起浪。明椎玉鼓。暗展鐵旗。一盞菖蒲茶。數個沙糖粽。且移取北郁單越。來與南閻浮提斗額看。擊禪床。下座。上堂。兜率都無伎倆。也敩諸方榜樣。五日一度升堂。起動許多龍象。禪道佛法又無。到此將何供養。須知達磨西來。分付一條拄

【現代漢語翻譯】 現代漢語譯本： 堂。古人見此月，今人見此月。這月亮始終存在，古人和今人卻有所不同。如果人心像月亮一樣，在碧綠的深潭中光輝皎潔，那就能確定是心的本源，除此之外沒有別的說法了。咄！上堂。各位禪德，三個月的時間已經過去，臘月將要來臨。三十晚上該如何安身呢？（停頓良久）說：衣衫破舊，瘦骨嶙峋顯露在外，房屋破敗，只能看著星星入眠。

兜率悅禪師的法嗣

撫州疏山了常禪師

有僧人問：『什麼是疏山禪師接引人的關鍵語句？』禪師說：『懷中的玉尺不會輕易拋擲，袖中的金錘迎面打來。』上堂。輕易放下，也遮掩不住佛的手。特意收回來，大地上沒有一絲塵埃。告訴你們，不要懷疑猜測，處處都能見到善財童子。錘子落下時如果能明白其中旨意，無數人就能睜開被矇蔽的雙眼。

隆興府兜率慧照禪師

南安郭氏之子。上堂。龍安山下，道路縱橫交錯。兜率宮中，樓閣重重疊疊。雖然不是在天上，也不是在人間。到達這裡的人能夠安心，完全忘卻各種念頭。善於修行的人不會移動雙腳，善於進入的人不會推動門扉。自然能夠笑著在煙霧瀰漫的山野中漫遊，誰又會在意時光流逝呢？既然這樣，那麼向上還有更高的境界嗎？（停頓良久）說：不要讓人推落巖前的石頭，打破下方遮蔽太陽的雲彩。上堂。舉起拂塵說：端午節在龍安也舉行劃船比賽，在青山雲霧中逍遙自在。飢餓了就吃，口渴了就喝，享受無窮的快樂，誰又喜歡爭先恐後地去奪取錦標呢？卻要在乾燥的地上劃船，在高山頂上掀起波浪，明明白白地敲打著玉鼓，暗暗地展開鐵旗。一盞菖蒲茶，幾個沙糖粽子，且把北郁單越（Uttarakuru，北俱盧洲）移來，與南閻浮提（Jambudvipa，南贍部洲）比試一下。敲擊禪床。下座。上堂。兜率寺沒有什麼特別的伎倆，也學著其他寺院的樣子。五天一次升堂說法，驚動了許多龍象（比喻有力量的人）。禪、道、佛法又算得了什麼，到這裡又能用什麼來供養呢？要知道達磨（Bodhidharma，菩提達摩）西來，只是交付了一條拄杖。

【English Translation】 English version: Hall. The ancients saw this moon, and the present people see this moon. This moon remains constant, but the ancients and the present people are different. If people's hearts are like the moon, bright and clear in the green pool, then it is definitely the source of the mind, and there is nothing else to say. Hey! Ascend the hall. All you Chan practitioners, three months have passed, and the twelfth month is approaching. What will you do on the thirtieth night? (Pause for a long time) Saying: Clothes are worn out, and thin bones are exposed; the house is broken, and one sleeps watching the stars.

Doushuai Yue Chan Master's Dharma Successor

Fuzhou Shushan Liaochang Chan Master

A monk asked: 'What is the key phrase of Shushan Chan Master for guiding people?' The master said: 'The jade ruler in my bosom is not lightly thrown, and the golden hammer in my sleeve comes smashing in the face.' Ascend the hall. Letting go easily cannot cover the Buddha's hand. Deliberately taking it back, there is not a trace of dust on the earth. Telling you, do not doubt or guess, you can see Sudhana (Shancai Tongzi, 善財童子) everywhere. If you can understand the meaning when the hammer falls, countless people will open their blinded eyes.

Longxing Prefecture Doushuai Huizhao Chan Master

The son of the Guo family of Nan'an. Ascend the hall. Below Long'an Mountain, the roads are crisscrossing. In Doushuai Palace (Tushita Heaven, 兜率天), the pavilions and buildings are layered upon each other. Although it is not in heaven, it is not in the human world. Those who arrive here can be at ease, completely forgetting all thoughts. Those who are good at practice will not move their feet, and those who are good at entering will not push the doors. Naturally, they can laugh and roam in the misty mountains, and who would care about the passage of time? Since this is the case, is there anything higher? (Pause for a long time) Saying: Do not let people push the stone in front of the cliff, breaking the clouds below that block the sun. Ascend the hall. Raising the whisk, he said: On the Dragon Boat Festival in Long'an, dragon boat races are also held, enjoying carefree leisure in the green mountains and clouds. Eating when hungry and drinking when thirsty, enjoying endless joy, who would like to compete for the championship? Yet, they row boats on dry land and stir up waves on the top of high mountains, openly beating jade drums and secretly displaying iron flags. A cup of calamus tea and a few sugar dumplings, let's move Uttarakuru (北俱盧洲) here to compete with Jambudvipa (南贍部洲). Strike the Zen bed. Descend the seat. Ascend the hall. Doushuai Temple has no special tricks, and also imitates the example of other temples. Ascending the hall to preach every five days, alarming many dragons and elephants (metaphor for powerful people). What do Chan, Dao, and Buddhism amount to? What can be offered here? Know that Bodhidharma (菩提達摩) came from the West, only entrusting a staff.

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杖。乃拈起曰。所以道。你有拄杖子。我與你拄杖子。你無拄杖子。我奪你拄杖子。且道那個是賓句。那個是主句。若斷得去。即途中受用。若斷不得。且世諦流佈。乃拋下拄杖。

丞相張商英居士

字天覺。號無盡。年十九。應舉入京。道由向氏家。向預夢神人報曰。明日接相公。凌晨公至。向異之。勞問勤腆。乃曰。秀才未娶。當以女奉灑掃。公謙辭再三。向曰。此行若不了當。吾亦不爽前約。後果及第。乃娶之。初任主簿。因入僧寺。見藏經梵夾。金字齊整。乃怫然曰。吾孔聖之書。不如胡人之教人所仰重。夜坐書院中。研墨吮筆。憑紙長吟。中夜不眠。向氏呼曰。官人。夜深何不睡去。公以前意白之。正此著無佛論。嚮應聲曰。既是無佛。何論之有。當須著有佛論始得。公疑其言。遂已之。后訪一同列。見佛龕前經卷。乃問曰。此何書也。同列曰。維摩詰所說經。公信手開卷。閱到此病非地大。亦不離地大處。嘆曰。胡人之語。亦能爾耶。問。此經幾卷。曰。三卷。乃借歸閱次。向氏問。看何書。公曰。維摩詰所說經。向曰。可熟讀此經。然後著無佛論。公悚然異其言。由是深信佛乘。留心祖道。元祐六年。為江西漕。首謁東林照覺總禪師。覺詰其所見處。與己符合。乃印可。覺曰。吾有得法弟

【現代漢語翻譯】 現代漢語譯本：

禪杖。於是拈起禪杖說：『所以說，你有禪杖，我給你禪杖；你沒有禪杖，我奪你的禪杖。』那麼，哪個是賓句，哪個是主句？如果能斷得開，就能在途中受用；如果斷不開，那就且在世俗中流傳吧。』於是拋下禪杖。

丞相張商英居士（張商英，字天覺，號無盡）

十九歲時，赴京應試。路過向氏家。向氏預先夢見神人告知：『明天迎接相公。』凌晨，張商英到達。向氏感到驚異，慇勤招待。於是說：『秀才尚未娶妻，我願以女兒奉侍灑掃。』張商英謙辭再三。向氏說：『此行如果不能了當，我也不違背先前的約定。』後來張商英果然考中進士，於是娶了向氏的女兒。起初擔任主簿，因為進入僧寺，看見藏經的梵文經卷，金字整齊，於是憤然說：『我們孔聖的書，不如胡人的教義被人仰慕重視。』夜晚坐在書院中，研墨吮筆，靠著紙長吟，半夜不能入睡。向氏呼喚說：『官人，夜深了為何還不睡？』張商英將之前的想法告訴她，正要寫無佛論。向氏應聲說：『既然是無佛，有什麼可論的？應當寫有佛論才對。』張商英懷疑她的話，於是停止了。後來拜訪一位同僚，看見佛龕前的經卷，於是問道：『這是什麼書？』同僚說：『《維摩詰所說經》。』張商英隨意打開書卷，讀到『此病非地大，亦不離地大處』，感嘆說：『胡人的話，也能這樣嗎？』問：『這部經有幾卷？』答：『三卷。』於是借回家閱讀。向氏問：『看什麼書？』張商英說：『《維摩詰所說經》。』向氏說：『可以熟讀此經，然後寫無佛論。』張商英悚然，覺得她的話不同尋常，由此深信佛法，留心祖師之道。元祐六年，擔任江西漕運使，首先拜謁東林照覺總禪師（東林照覺總禪師）。照覺禪師詰問他的見解，與自己相符，於是印可。照覺禪師說：『我有一位得法弟子

【English Translation】 English version:

The staff. Then he picked up the staff and said, 'Therefore it is said, if you have a staff, I will give you a staff; if you do not have a staff, I will take away your staff.' Then, which is the object clause and which is the subject clause? If you can cut it off, you can benefit from it on the way; if you cannot cut it off, then let it circulate in the mundane world.' Then he threw down the staff.

Layman Zhang Shangying, the Prime Minister (Zhang Shangying, styled Tianjue, named Wujin)

At the age of nineteen, he went to the capital to take the imperial examination. He passed by the Xiang family's house. Xiang had a dream in advance that a deity told him, 'Tomorrow, welcome the Prime Minister.' In the early morning, Zhang Shangying arrived. Xiang felt surprised and entertained him diligently. Then he said, 'The scholar has not yet married, I am willing to offer my daughter to serve you.' Zhang Shangying declined repeatedly. Xiang said, 'If this trip is not successful, I will not break my previous agreement.' Later, Zhang Shangying indeed passed the imperial examination, so he married Xiang's daughter. Initially, he served as a registrar. Because he entered a monastery and saw the Sanskrit scriptures in the library, with the gold lettering neat and tidy, he angrily said, 'Our Confucian books are not as respected and valued as the teachings of the barbarians.' At night, he sat in the study, grinding ink and sucking his brush, leaning on the paper and chanting for a long time, unable to sleep in the middle of the night. Xiang called out, 'Official, why don't you go to sleep, it's late?' Zhang Shangying told her his previous thoughts, intending to write a treatise against Buddhism (Wufolun). Xiang responded, 'Since there is no Buddha, what is there to discuss? You should write a treatise on the existence of Buddha (Youfolun).' Zhang Shangying doubted her words, so he stopped. Later, he visited a colleague and saw the scriptures in front of the Buddha shrine, so he asked, 'What is this book?' The colleague said, 'The Vimalakirti Sutra (維摩詰所說經).' Zhang Shangying casually opened the scroll and read, 'This illness is neither of the earth element, nor is it apart from the earth element,' and sighed, 'Can the words of the barbarians be like this?' He asked, 'How many volumes are there in this sutra?' The answer was, 'Three volumes.' So he borrowed it to read at home. Xiang asked, 'What book are you reading?' Zhang Shangying said, 'The Vimalakirti Sutra.' Xiang said, 'You can read this sutra thoroughly, and then write a treatise against Buddhism.' Zhang Shangying was startled, feeling that her words were unusual, and from then on he deeply believed in Buddhism, paying attention to the way of the patriarchs. In the sixth year of Yuanyou, he served as the transport commissioner of Jiangxi, and first visited Zen Master Zongjue of Donglin Zhao (東林照覺總禪師). Zen Master Zongjue questioned his views, which were in accordance with his own, so he approved. Zen Master Zongjue said, 'I have a Dharma-inheriting disciple

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子住玉溪。乃慈古鏡也。亦可與語。公復因按部過分寧。諸禪迓之。公到。先致敬玉溪慈。次及諸山。最後問兜率悅禪師。悅為人短小。公曾見龔德莊說其聰明可人。乃曰。聞公善文章。悅大笑曰。運使失卻一隻眼了也。從悅。臨濟九世孫。對運使論文章。政如運使對從悅論禪也。公不然其語。乃強屈指曰。是九世也。問。玉溪去此多少。曰。三十里。曰。兜率聻。曰。五里。公是夜乃至兜率。悅先一夜夢日輪昇天。被悅以手摶取。乃說與首座曰。日輪運轉之義。聞張運使非久過此。吾當深錐痛劄。若肯回頭。則吾門幸事。座曰。今之士大夫。受人取奉慣。恐其惡發。別生事也。悅曰。正使煩惱。祇退得我院。也別無事。公與悅語次。稱賞東林。悅未肯其說。公乃題寺后擬瀑軒詩。其略曰。不向廬山尋落處。像王鼻孔謾遼天。意譏其不肯東林也。公與悅語至更深。論及宗門事。悅曰。東林既印可運使。運使于佛祖言教有少疑否。公曰。有。悅曰。疑何等語。公曰。疑香嚴獨腳頌．德山拓缽話。悅曰。既於此有疑。其餘安得無耶。祇如巖頭言末後句。是有耶是無耶。公曰。有。悅大笑。便歸方丈。閉卻門。公一夜睡不穩。至五更下床。觸翻溺器。乃大徹。猛省前話。遂有頌曰。鼓寂鐘沉拓缽回。巖頭一拶語如雷。果然祇

【現代漢語翻譯】 現代漢語譯本： 張無盡居住在玉溪。那裡有慈古鏡（指玉溪寺的古鏡），也可以和它對話。後來張無盡因公務巡視路過分寧，眾禪師前去迎接他。張無盡到達后，先向玉溪慈古鏡致敬，然後才和其他寺廟的禪師見面。最後他問候了兜率悅禪師。悅禪師身材矮小，張無盡曾聽龔德莊說他聰明可愛。張無盡於是說：『聽說您擅長文章。』悅禪師大笑道：『運使大人您失去了一隻眼睛啊！』悅禪師是臨濟宗第九代傳人，在運使面前談論文章，就像運使在悅禪師面前談論禪一樣。張無盡不認可他的話，於是勉強數著指頭說：『確實是第九代。』張無盡問：『玉溪離這裡有多遠？』悅禪師說：『三十里。』張無盡問：『兜率寺呢？』悅禪師說：『五里。』張無盡當晚就去了兜率寺。悅禪師前一天晚上夢見太陽從天空升起，他用手抓住了太陽。於是他對首座說：『這是日輪運轉的意義。聽說張運使不久將經過這裡，我應當用錐子狠狠地刺他一下。如果他肯回頭，那就是我們寺門的幸事。』首座說：『現在的士大夫，習慣了被人奉承，恐怕他會惱羞成怒，另生事端。』悅禪師說：『即使他惱怒，也只不過是退了我的院，也不會有別的事情。』張無盡和悅禪師談話時，稱讚東林寺。悅禪師不認可他的說法。張無盡於是題寫了寺后擬瀑軒的詩，詩的大意是：『不向廬山尋落處，像王鼻孔謾遼天。』意思是譏諷悅禪師不認可東林寺。張無盡和悅禪師談話到深夜，談論到宗門的事情。悅禪師說：『東林寺既然已經認可了運使大人，運使大人對於佛祖的言教還有什麼疑問嗎？』張無盡說：『有。』悅禪師問：『懷疑什麼話？』張無盡說：『懷疑香嚴的獨腳頌、德山拓缽的話。』悅禪師說：『既然對這些有疑問，那麼其他的怎麼會沒有疑問呢？比如巖頭說的末後句，是存在還是不存在呢？』張無盡說：『存在。』悅禪師大笑，便回到方丈，關上了門。張無盡一夜睡不穩，到五更時下床，不小心碰翻了尿壺，於是大徹大悟，猛然醒悟了之前的話。於是寫了一首頌：『鼓寂鐘沉拓缽回，巖頭一拶語如雷。果然祇』

【English Translation】 English version: Zhang Wujin lived in Yuxi. There was a Ci ancient mirror (referring to the ancient mirror of Yuxi Temple) there, and one could also talk to it. Later, Zhang Wujin passed through Fenning on official business, and the Zen masters went to greet him. After Zhang Wujin arrived, he first paid his respects to the Ci ancient mirror of Yuxi, and then met with the Zen masters of other temples. Finally, he greeted Zen Master Yue of Doushuai. Zen Master Yue was short in stature, and Zhang Wujin had heard Gong Dezhuang say that he was clever and lovely. Zhang Wujin then said, 'I heard that you are good at writing.' Zen Master Yue laughed and said, 'Your Excellency, you have lost one eye!' Zen Master Yue was the ninth-generation descendant of the Linji sect. Discussing articles in front of the transport envoy was like the transport envoy discussing Zen in front of Congyue. Zhang Wujin did not agree with his words, so he reluctantly counted his fingers and said, 'Indeed, it is the ninth generation.' Zhang Wujin asked, 'How far is Yuxi from here?' Zen Master Yue said, 'Thirty li.' Zhang Wujin asked, 'What about Doushuai Temple?' Zen Master Yue said, 'Five li.' Zhang Wujin went to Doushuai Temple that night. Zen Master Yue dreamed the night before that the sun rose from the sky, and he grabbed the sun with his hand. So he said to the chief seat, 'This is the meaning of the sun's rotation. I heard that Zhang Yunshi will pass by here soon, and I should stab him hard with an awl. If he is willing to turn his head, it will be a blessing for our temple.' The chief seat said, 'Today's scholar-officials are used to being flattered, I am afraid that he will become angry and cause trouble.' Zen Master Yue said, 'Even if he is angry, he will only retreat my courtyard, and nothing else will happen.' When Zhang Wujin was talking with Zen Master Yue, he praised Donglin Temple. Zen Master Yue did not agree with his statement. Zhang Wujin then wrote a poem for the Nipu Xuan behind the temple, the main idea of which was: 'Do not seek the place of falling in Lushan, the elephant king's nostrils are full of Liaotian.' The meaning is to ridicule Zen Master Yue's disapproval of Donglin Temple. Zhang Wujin and Zen Master Yue talked until late at night, talking about the affairs of the sect. Zen Master Yue said, 'Since Donglin Temple has already approved of Your Excellency, does Your Excellency have any doubts about the Buddha's teachings?' Zhang Wujin said, 'Yes.' Zen Master Yue asked, 'What words do you doubt?' Zhang Wujin said, 'I doubt Xiangyan's one-legged verse and Deshan's alms bowl story.' Zen Master Yue said, 'Since you have doubts about these, how can there be no doubts about the others? For example, the last sentence said by Yantou, does it exist or not?' Zhang Wujin said, 'It exists.' Zen Master Yue laughed and returned to his abbot's room and closed the door. Zhang Wujin couldn't sleep well all night, and got out of bed at the fifth watch, accidentally knocking over the chamber pot, and then he was greatly enlightened, and suddenly realized the previous words. So he wrote a verse: 'The drum is silent, the bell is sinking, and the alms bowl returns, Yantou's pinch is like thunder. Sure enough, only'

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得三年活。莫是遭他授記來。遂扣方丈門。曰。某已捉得賊了。悅曰。贓在甚處。公無語。悅曰。都運且去。來日相見。翌日。公遂舉前頌。悅乃謂曰。參禪祇為命根不斷。依語生解。如是之說。公已深悟。然至極微細處。使人不覺不知。墮在區宇。乃作頌證之曰。等閑行處。步步皆如。雖居聲色。寧滯有無。一心靡異。萬法非殊。休分體用。莫擇精粗。臨機不礙。應物無拘。是非情盡。凡聖皆除。誰得誰失。何親何疏。拈頭作尾。指實為虛。翻身魔界。轉腳邪涂。了無逆順。不犯工夫。公邀悅至建昌。途中一一伺察。有十頌敘其事。悅亦有十頌酬之。時元祐八年八月也。公一日謂大慧曰。余閱雪竇拈古。至百丈再參馬祖因緣。曰大冶精金。應無變色。投卷嘆曰。審如是。豈得有臨濟今日耶。遂作一頌曰。馬師一喝大雄峰。深入髑髏三日聾。黃檗聞之驚吐舌。江西從此立宗風。后平禪師致書云。去夏讀臨濟宗派。乃知居士得大機大用。且求頌本。余作頌寄之曰。吐舌耳聾師已曉。捶胸祇得哭蒼天。盤山會裡翻筋斗。到此方知普化顛。諸方往往以余聰明博記。少知餘者。師自江西法窟來。必辨優劣。試為老夫言之。大慧曰。居士見處。與真凈死心合。公曰。何謂也。大慧舉真凈頌曰。客情步步隨人轉。有大威光不能現。

【現代漢語翻譯】 （如果）還能活三年，莫非是被（某位大德）授記了？於是去敲方丈的門，說：『我已經抓住賊了！』 悅禪師問：『贓物在哪裡？』 楊杰無話可說。悅禪師說：『都運（楊杰的官職）且先回去，明日再見。』 第二天，楊杰便說了之前的偈頌。悅禪師於是說：『參禪只因爲命根未斷，依著言語生出理解。像這樣的說法，您已經深刻領悟了。然而在極其細微之處，使人不知不覺地，墮入見解的範圍。』 於是作偈頌來印證他：『等閑行走之處，步步都合於如如之理。雖然身處聲色之中，寧可不滯留在有無的對立中。一心沒有差異，萬法並非不同。不要區分體和用，不要選擇精和粗。面臨機緣沒有阻礙，應付事物沒有拘束。是非之情斷盡，凡夫和聖人全都消除。誰得到誰失去？什麼親近什麼疏遠？把開頭當成結尾，把真實的說成虛假。翻身進入魔界，轉腳踏上邪路。了無逆順之別，不費絲毫工夫。』 楊杰邀請悅禪師到建昌，途中一一觀察悅禪師。有十首偈頌敘述這件事，悅禪師也有十首偈頌酬答他。那時是元祐八年八月。楊杰有一天對大慧宗杲（Da Hui Zong Gao）說：『我閱讀雪竇顯（Xuedou Xian）的拈古，到百丈懷海（Baizhang Huaihai）再參馬祖道一（Mazu Daoyi）的因緣，（雪竇顯）說『大冶精金，應無變色』。』 於是放下書卷嘆息道：『如果真是這樣，怎麼會有臨濟義玄（Linji Yixuan）的今天呢？』 於是作了一首偈頌說：『馬祖一喝如大雄峰，深入髑髏三日耳聾。黃檗希運（Huangbo Xiyun）聞之驚吐舌，江西（指馬祖一系）從此立宗風。』 後來平禪師寫信來說：『去年夏天讀了臨濟宗派的書，才知道居士得到了大機大用。』 並且求取偈頌的原本。楊傑作了一首偈頌寄給他，說：『吐舌耳聾（黃檗）已經曉了，捶胸（平禪師）只得哭蒼天。盤山寶積（Panshan Baoji）會裡翻筋斗，到此方知普化（Puhua）顛。』 各方往往認為我聰明博記，很少了解我的人。禪師您從江西法窟而來，必定能辨別優劣，試著為我這個老頭子說說看。大慧宗杲說：『居士的見地，與真凈克文（Zhenjing Kewen）、死心悟新（Sixin Wuxin）相合。』 楊杰說：『怎麼說呢？』 大慧宗杲舉出真凈克文的偈頌說：『客情步步隨人轉，有大威光不能現。』 （如果）還能活三年，莫非是被（某位大德）授記了？於是去敲方丈的門，說：『我已經抓住賊了！』 悅禪師問：『贓物在哪裡？』 楊杰無話可說。悅禪師說：『都運（楊杰的官職）且先回去，明日再見。』 第二天，楊杰便說了之前的偈頌。悅禪師於是說：『參禪只因爲命根未斷，依著言語生出理解。像這樣的說法，您已經深刻領悟了。然而在極其細微之處，使人不知不覺地，墮入見解的範圍。』 於是作偈頌來印證他：『等閑行走之處，步步都合於如如之理。雖然身處聲色之中，寧可不滯留在有無的對立中。一心沒有差異，萬法並非不同。不要區分體和用，不要選擇精和粗。面臨機緣沒有阻礙，應付事物沒有拘束。是非之情斷盡，凡夫和聖人全都消除。誰得到誰失去？什麼親近什麼疏遠？把開頭當成結尾，把真實的說成虛假。翻身進入魔界，轉腳踏上邪路。了無逆順之別，不費絲毫工夫。』 楊杰邀請悅禪師到建昌，途中一一觀察悅禪師。有十首偈頌敘述這件事，悅禪師也有十首偈頌酬答他。那時是元祐八年八月。楊杰有一天對大慧宗杲（Da Hui Zong Gao）說：『我閱讀雪竇顯（Xuedou Xian）的拈古，到百丈懷海（Baizhang Huaihai）再參馬祖道一（Mazu Daoyi）的因緣，（雪竇顯）說『大冶精金，應無變色』。』 於是放下書卷嘆息道：『如果真是這樣，怎麼會有臨濟義玄（Linji Yixuan）的今天呢？』 於是作了一首偈頌說：『馬祖一喝如大雄峰，深入髑髏三日耳聾。黃檗希運（Huangbo Xiyun）聞之驚吐舌，江西（指馬祖一系）從此立宗風。』 後來平禪師寫信來說：『去年夏天讀了臨濟宗派的書，才知道居士得到了大機大用。』 並且求取偈頌的原本。楊傑作了一首偈頌寄給他，說：『吐舌耳聾（黃檗）已經曉了，捶胸（平禪師）只得哭蒼天。盤山寶積（Panshan Baoji）會裡翻筋斗，到此方知普化（Puhua）顛。』 各方往往認為我聰明博記，很少了解我的人。禪師您從江西法窟而來，必定能辨別優劣，試著為我這個老頭子說說看。大慧宗杲說：『居士的見地，與真凈克文（Zhenjing Kewen）、死心悟新（Sixin Wuxin）相合。』 楊杰說：『怎麼說呢？』 大慧宗杲舉出真凈克文的偈頌說：『客情步步隨人轉，有大威光不能現。』

【English Translation】 Modern English version: '(If I) can live for three more years, could it be that I have received a prediction (from a great virtuous one)?' Thereupon, he knocked on the door of the abbot's room and said, 'I have already caught the thief!' Chan Master Yue asked, 'Where is the stolen goods?' Yang Jie was speechless. Chan Master Yue said, 'Commander Du (Yang Jie's official title), please return for now, and we shall meet again tomorrow.' The next day, Yang Jie then recited the previous verse. Chan Master Yue then said, 'Practicing Chan is only because the root of life has not been severed, giving rise to understanding based on words. Such a saying, you have already deeply understood. However, in extremely subtle places, it causes people to unknowingly fall into the realm of views.' Thereupon, he composed a verse to certify him: 'In ordinary walking places, every step is in accordance with Suchness. Although dwelling in sound and form, it is better not to be attached to the opposition of existence and non-existence. The one mind has no difference, the myriad dharmas are not different. Do not distinguish between essence and function, do not choose between refined and coarse. Facing opportunities without obstruction, responding to things without restraint. The emotions of right and wrong are exhausted, ordinary beings and sages are all eliminated. Who gains and who loses? What is close and what is distant? Taking the beginning as the end, calling the real as the false. Turning over into the realm of demons, turning the feet onto the evil path. There is no difference between opposition and compliance, without expending any effort.' Yang Jie invited Chan Master Yue to Jianchang, observing Chan Master Yue one by one along the way. There are ten verses narrating this matter, and Chan Master Yue also responded with ten verses. That was in the eighth month of the eighth year of the Yuan祐 era. One day, Yang Jie said to Da Hui Zong Gao, 'I read Xuedou Xian's commentaries on ancient cases, and when I came to Baizhang Huaihai's further questioning of Mazu Daoyi's causes and conditions, (Xuedou Xian) said, 'Fine gold from the great furnace should not change color.'' Thereupon, he put down the scroll and sighed, 'If it is really like this, how could there be Linji Yixuan today?' Thereupon, he composed a verse saying, 'Mazu's one shout is like the Great Hero Peak, penetrating deep into the skull, deaf for three days. Huangbo Xiyun was shocked and stuck out his tongue upon hearing it, Jiangxi (referring to Mazu's lineage) established its school from then on.' Later, Chan Master Ping wrote a letter saying, 'Last summer, I read the books of the Linji school, and I knew that the layman had obtained great opportunity and great function.' And he asked for the original version of the verse. Yang Jie composed a verse and sent it to him, saying, 'Sticking out the tongue and deafness (Huangbo) has already understood, pounding the chest (Chan Master Ping) can only cry to the heavens. Panshan Baoji somersaulted in the assembly, only then did he know Puhua was crazy.' People in various places often think that I am intelligent and knowledgeable, and few people understand me. Chan Master, you come from the Dharma cave of Jiangxi, you must be able to distinguish between good and bad, try to tell me, this old man. Da Hui Zong Gao said, 'The layman's view is in agreement with Zhenjing Kewen and Sixin Wuxin.' Yang Jie said, 'How so?' Da Hui Zong Gao cited Zhenjing Kewen's verse saying, 'The guest's feelings turn with people at every step, the great majestic light cannot appear.'

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突然一喝雙耳聾。那吒眼開黃檗面。死心拈曰。云巖要問雪竇。既是大冶精金。應無變色。為甚麼卻三日耳聾。諸人要知么。從前汗馬無人識。祇要重論蓋代功。公拊幾曰。不因公語。爭見真凈死心用處。若非二大老。難顯雪竇馬師爾。公于宣和四年十一月黎明。口占遺表。命子弟書之。俄取枕擲門窗上。聲如雷震。眾視之。已薨矣。公有頌古行於世。茲不復錄。

法雲杲禪師法嗣

隨州洞山辯禪師

上堂。不是心。不是佛。不是物。鉆天鷂子遼天鶻。不度火。不度水。不度罏。離弦箭發沒回途。直饒會得十分去。笑倒西來碧眼胡。

東京慧海儀禪師

上堂。無相如來示現身。破魔兵眾絕纖塵。七星斜映風生處。四海還歸舊主人。諸仁者。大迦葉靈山會上。見佛拈華。投機微笑。須菩提聞佛說法。深解義趣。涕淚悲泣。且道笑者是。哭者是。不見道。萬派橫流總向東。超然八面自玲瓏。萬人膽破沙場上。一箭雙鵰落碧空。上堂。舉。溈山坐次。仰山問。和尚百年後。有人問先師法道。如何祇對。溈曰。一粥一飯。仰曰。前面有人不肯。又作么生。溈曰。作家師僧。仰便禮拜。溈曰。逢人不得錯舉。師曰。自古及今。多少人下語道。嚴而不威。恭而無禮。橫按拄杖。豎起拳頭。若祇恁么

【現代漢語翻譯】 現代漢語譯本 突然一聲棒喝，使人雙耳失聰。那吒（佛教護法神）睜開眼睛，面如黃檗（一種苦味藥材，比喻嚴厲）。死心禪師拈出話頭說：『云巖禪師要問雪竇禪師，既然是大冶精煉的金子，應該不會變色。為什麼卻會三日耳聾呢？』各位想知道嗎？『從前汗馬功勞無人知曉，只在于重新評論這蓋世功勛。』公（指雪竇禪師）拍著桌子說：『不是因為你的話，怎麼能見到真凈死心的用處？』如果不是這兩位大德，難以彰顯雪竇禪師和馬祖禪師的禪風啊！』宣和四年十一月黎明，公口述遺表，命弟子記錄下來。隨即拿起枕頭扔向門窗，聲音如雷震。眾人看時，公已經圓寂了。公的頌古流傳於世，這裡不再重複記錄。

法雲杲禪師的法嗣

隨州洞山辯禪師

上堂說法：『不是心，不是佛，不是物。是那鉆天的鷂子，遼闊天空中的雄鷹。不經過火，不經過水，不經過爐。如同離弦的箭，一去不回頭。即使你完全領會了，也會被西來的碧眼胡（指達摩祖師）笑倒。』

東京慧海儀禪師

上堂說法：『無相如來示現應化之身，摧毀魔兵，斷絕纖塵。七星斜映，清風徐來，四海終將回歸舊主。』各位仁者，大迦葉（佛陀十大弟子之一，以頭陀苦行著稱）在靈山會上，見到佛陀拈花，心領神會，投機微笑。須菩提（佛陀十大弟子之一，解空第一）聽聞佛陀說法，深刻理解義理，感動得涕淚悲泣。那麼，笑的人對呢？還是哭的人對呢？沒聽過嗎？『萬千支流最終都流向東方，超然獨立，八面玲瓏。萬人膽寒的戰場上，一箭雙鵰，射落於碧空之中。』上堂說法。舉例說，溈山（溈山靈佑禪師）坐禪時，仰山（仰山慧寂禪師）問：『和尚百年之後，如果有人問起先師的法道，應該如何回答？』溈山說：『一粥一飯。』仰山說：『前面有人不認可這種說法，又該怎麼說呢？』溈山說：『真是個內行師僧。』仰山於是禮拜。溈山說：『遇到人不要錯誤地舉薦。』禪師說：『自古至今，多少人下語說道，嚴厲而不失威儀，恭敬而沒有虛禮，橫著拄杖，豎起拳頭，如果只是這樣……』

【English Translation】 English version Suddenly, a shout caused both ears to become deaf. Nata (a protective deity in Buddhism) opened his eyes with a face like Phellodendron (a bitter medicinal herb, a metaphor for severity). Shixin (a Chan master) picked up the topic and said, 'Yunyan (a Chan master) wanted to ask Xuedou (a Chan master), since it is refined gold from a great furnace, it should not change color. Why then would he be deaf for three days?' Do you all want to know? 'Former meritorious deeds on horseback are unrecognized, only the epoch-making achievements are re-evaluated.' Gong (referring to Chan master Xuedou) slapped the table and said, 'If it weren't for your words, how could we see the use of Zhenjing Shixin? If it weren't for these two great elders, it would be difficult to highlight the Chan style of Chan master Xuedou and Mazu!' On the dawn of November in the fourth year of Xuanhe, Gong dictated his last testament and ordered his disciples to record it. Then he took a pillow and threw it at the doors and windows, the sound like thunder. When the crowd looked, Gong had already passed away. Gong's 'Odes on the Ancients' are circulated in the world, and will not be recorded here again.

Successor of Chan Master Fayun Gao

Chan Master Dongshan Bian of Suizhou

Ascended the hall and preached: 'It is not mind, it is not Buddha, it is not a thing. It is the soaring kite, the eagle in the vast sky. It does not pass through fire, it does not pass through water, it does not pass through the furnace. Like an arrow shot from a bow, it never returns. Even if you fully understand it, you will be laughed at by the blue-eyed barbarian from the West (referring to Bodhidharma).'

Chan Master Huihai Yi of Tokyo

Ascended the hall and preached: 'The formless Tathagata manifests an incarnate body, destroys the demon soldiers, and cuts off the slightest dust. The seven stars slant, a gentle breeze arises, and the four seas will eventually return to their former master.' Dear friends, at the assembly on Mount Ling, Mahakasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) saw the Buddha holding up a flower, understood intuitively, and smiled in response. Subhuti (one of the ten great disciples of the Buddha, foremost in understanding emptiness) heard the Buddha's teachings, deeply understood the meaning, and was moved to tears. So, is the one who laughs right? Or is the one who cries right? Haven't you heard? 'Ten thousand streams eventually flow eastward, independent and self-sufficient, all-encompassing. On the battlefield where ten thousand people are terrified, one arrow pierces two eagles, falling into the blue sky.' Ascended the hall and preached. For example, when Guishan (Chan Master Guishan Lingyou) was sitting in meditation, Yangshan (Chan Master Yangshan Huiji) asked, 'After the abbot passes away, if someone asks about the Dharma path of the former teacher, how should I answer?' Guishan said, 'One porridge, one meal.' Yangshan said, 'If someone in front does not approve of this statement, what should I say?' Guishan said, 'Truly a knowledgeable monk.' Yangshan then bowed. Guishan said, 'Do not recommend wrongly when you meet people.' The Chan master said, 'From ancient times to the present, how many people have spoken, saying, stern without losing dignity, respectful without being insincere, holding a staff horizontally, raising a fist vertically, if it is just like this...'

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。卻如何知得他父子相契處。山僧今日也要諸人共知。莫分彼我。彼我無殊。困魚止濼。病鳥棲蘆。逡巡不進泥中履。爭得先生一卷書。

西蜀鑾法師

通大小乘。佛照謝事。居景德。師問照曰。禪家言多不根。何也。照曰。汝習何經論。曰。諸經粗知。頗通百法。照曰。祇如昨日雨。今日晴。是甚麼法中收。師懵然。照舉癢和子擊曰。莫道禪家所言不根好。師憤曰。昨日雨。今日晴。畢竟是甚麼法中收。照曰。第二十四時分。不相應法中收。師恍悟。即禮謝。后歸蜀居講會。以直道示徒。不泥名相。而眾多引去。遂說偈罷講曰。眾賣華兮獨賣松。青青顏色不如紅。算來終不與時合。歸去來兮翠靄中。由是隱居二十年。道俗追慕。覆命演法。笑答偈曰。遁跡隱高峰。高峰又不容。不如歸錦里。依舊賣青松。眾列拜悔過。兩川講者爭依之。

泐潭準禪師法嗣

隆興府云嚴典牛天游禪師

成都鄭氏子。初試郡庠。復往梓州試。二處皆與貢籍。師不敢承。竄名出關。適會山谷道人西還。因見其風骨不凡。議論超卓。乃同舟而下。竟往廬山。投師剃髮。不改舊名。首參死心不契。遂依湛堂于泐潭。一日。潭普說曰。諸人苦苦就準上座覓佛法。遂拊膝曰。會么。雪上加霜。又拊膝曰。若也不會。

【現代漢語翻譯】 現代漢語譯本：如何才能知曉父子之間的默契之處呢？老衲今日也要讓各位一同知曉。不要區分彼此，因為彼此並無差別。困頓的魚兒只能在淺水中停留，生病的鳥兒只能在蘆葦叢中棲息。猶豫不決，不肯前進，就像穿著泥濘的鞋子一樣，又怎能得到先生的一卷書呢？

西蜀的鑾法師

通曉大乘和小乘佛法。佛照禪師辭去職務后，居住在景德寺。鑾法師問佛照禪師：『禪家所說的話大多沒有根據，這是為什麼呢？』佛照禪師說：『你學習的是什麼經論？』鑾法師說：『各種經書粗略地知道一些，比較精通《百法明門論》。』佛照禪師說：『比如昨天下雨，今天晴朗，這屬於什麼法所包含的呢？』鑾法師茫然不知所措。佛照禪師用癢和子（一種撓癢的工具）敲打他說：『不要說禪家所說的話沒有根據！』鑾法師憤慨地說：『昨天雨，今天晴，到底屬於什麼法所包含的呢？』佛照禪師說：『屬於第二十四時分（佛教時間單位），不相應法中所包含的。』鑾法師恍然大悟，立刻行禮感謝。之後回到西蜀，在講會中居住，用正直的道理開示弟子，不拘泥於名相，但很多人因此離去。於是鑾法師說了偈語停止講法：『眾人都在賣鮮花，只有我獨自賣松樹，青翠的顏色不如紅色鮮艷。算來終究不與時俗相合，還是歸去吧，回到翠綠的雲霧之中。』因此隱居了二十年，道士和俗人都追慕他，又請他出來演說佛法。鑾法師笑著回答偈語說：『逃避世事隱居在高峰，高峰卻又不容納我。不如回到錦里（成都的別稱），依舊賣我的青松。』眾人排列跪拜，懺悔過錯，兩川（四川地區）的講法者都爭相效仿他。

泐潭準禪師的法嗣

隆興府云嚴典牛天游禪師

是成都鄭氏的兒子。起初參加郡學的考試，又前往梓州參加考試，兩次都獲得了貢生的資格。天游禪師不敢接受，改名換姓離開了關卡。恰好遇到山谷道人（黃庭堅，號山谷道人）西行返回，因為看到他風度氣概不凡，議論超脫卓越，於是與他同船而下，最終前往廬山，投靠師父剃度出家，沒有更改原來的名字。最初參拜死心禪師，沒有領悟，於是依止湛堂禪師在泐潭。一天，湛堂禪師普說：『各位苦苦地向準上座（準禪師）尋求佛法。』於是拍著膝蓋說：『明白了嗎？這是雪上加霜啊！』又拍著膝蓋說：『如果還不明白，』

【English Translation】 English version: How can one know the place where father and son are in accord? This old monk also wants everyone to know today. Do not distinguish between self and other, for there is no difference between them. A trapped fish can only stay in shallow water, and a sick bird can only perch in the reeds. Hesitating and not advancing is like wearing muddy shoes; how can one obtain the book of the master?

The Dharma Master Luan of Western Shu (Sichuan)

He was versed in both Mahayana and Hinayana Buddhism. After the Zen Master Fozhao (佛照) retired from his duties and resided in Jingde Temple, Dharma Master Luan asked him, 'The words of the Zen school are often without foundation. Why is this so?' Zen Master Fozhao replied, 'What sutras and treatises do you study?' Dharma Master Luan said, 'I know a little about various sutras and am quite familiar with the Hundred Dharmas Shastra (百法明門論).' Zen Master Fozhao said, 'For example, yesterday it rained, and today it is sunny. Which dharma does this belong to?' Dharma Master Luan was at a loss. Zen Master Fozhao struck him with a yang he zi (癢和子) (a tool for scratching itches) and said, 'Don't say that the words of the Zen school are without foundation!' Dharma Master Luan said angrily, 'Yesterday it rained, and today it is sunny. Which dharma does it belong to after all?' Zen Master Fozhao said, 'It belongs to the non-corresponding dharmas in the twenty-fourth division of time.' Dharma Master Luan suddenly understood and immediately bowed in gratitude. Later, he returned to Western Shu and resided in a lecture hall, instructing his disciples with straightforward principles, not clinging to names and forms, but many people left because of this. Thereupon, Dharma Master Luan spoke a verse and stopped lecturing: 'Everyone is selling flowers, only I am selling pine trees; the green color is not as bright as red. It seems that I will never be in harmony with the times; I should return to the green mist.' Therefore, he lived in seclusion for twenty years. Both Daoists and laypeople admired him and invited him to expound the Dharma again. Dharma Master Luan replied with a smile in a verse: 'Escaping from the world and hiding on a high peak, but the high peak does not accommodate me either. It is better to return to Jinli (錦里) (another name for Chengdu) and still sell my green pine trees.' The crowd knelt down and repented of their mistakes, and the lecturers in the two Sichuan regions vied to imitate him.

The Dharma Successor of Zen Master Zhun of Letan (泐潭準禪師)

Zen Master Tianyou, the Ox Herder of Yunyan (云嚴典牛天游禪師) in Longxing Prefecture

He was the son of the Zheng family of Chengdu. Initially, he took the examination at the prefectural school and then went to Zizhou to take the examination. He obtained the qualification of a tribute student in both places. Zen Master Tianyou did not dare to accept it, changed his name, and left the pass. He happened to meet the Daoist of Shangu (山谷道人) (Huang Tingjian, styled Shangu Daoren) returning west. Seeing that his demeanor was extraordinary and his discussions were outstanding, he traveled down the river with him and eventually went to Mount Lu, where he took refuge with a master and was tonsured, without changing his original name. Initially, he paid homage to Zen Master Sixin (死心禪師) but did not attain enlightenment. Thereupon, he relied on Zen Master Zhantang (湛堂禪師) at Letan. One day, Zen Master Zhantang gave a general talk, saying, 'Everyone is painstakingly seeking the Buddha Dharma from the Venerable Zhun.' Then he patted his knee and said, 'Do you understand? It's like adding frost to snow!' Then he patted his knee again and said, 'If you still don't understand,'

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豈不見乾峰示眾曰。舉一不得舉二。放過一著。落在第二。師聞脫然穎悟。出世云蓋。次遷云巖。嘗和忠道者牧牛頌曰。兩角指天。四足踏地。拽斷鼻繩。牧甚屎屁。張無盡見之。甚擊節。後退云巖。過廬山棲賢。主翁意不欲納。乃曰。老老大大。正是質庫中典牛也。師聞之。述一偈而去。曰。質庫何曾解典牛。祇緣價重實難酬。想君本領無多子。畢竟難禁這一頭。因庵于武寧。扁曰典牛。終身不出。涂毒見之。已九十三矣。上堂。卓拄杖曰。久雨不晴。劄。金烏飛在鐘樓角。又卓一下曰。猶在㲉。復卓曰。一任衲僧名邈。上堂。馬祖一喝。百丈蹉過。臨濟小廝兒。向糞掃堆頭拾得一隻破草鞋。胡喝亂喝。師震聲喝曰。喚作胡喝亂喝。得么。上堂。像骨輥毬能已盡。玄沙斫牌伎亦窮。還知么。火星入褲口。事出急家門。上堂。三百五百。銅頭鐵額。木笛橫吹。誰來接拍。時有僧出。師曰。也是賊過後張弓。上堂。寶峰有一訣。對眾分明說。昨夜三更前。烏龜吞卻鱉。至節。上堂。晷運推移。日南長至。布裈不洗。無來換替。大小玉泉。無風浪起。云巖路見不平。直下一錘粉碎。遂高聲曰。看腳下。上堂。舉梁山曰。南來者與你三十棒。北來者與你三十棒。然雖與么。未當宗乘。後來瑯瑘和尚道。梁山好一片真金。將作

【現代漢語翻譯】 現代漢語譯本： 難道你們沒聽說乾峰禪師開示大眾說：『舉一不能舉二，放過一著，就落在了第二著。』 典牛禪師聽了，頓時豁然開悟，後來在云蓋寺出世，之後又遷往云巖寺。他曾經和忠道者一起寫了《牧牛頌》，其中寫道：『兩角指天，四足踏地，拽斷鼻繩，牧甚屎屁。』 張無盡看到后，非常讚賞。後來典牛禪師退隱云巖寺，路過廬山棲賢寺，主持翁意不想接納他，就說：『老老大大，正是質庫中典牛也。』 典牛禪師聽了，寫了一首偈頌就離開了，說：『質庫何曾解典牛，只緣價重實難酬。想君本領無多子，畢竟難禁這一頭。』 於是他在武寧搭了個庵，題名為『典牛』，終身不出。涂毒禪師去看他時，他已經九十三歲了。上堂說法時，他拄著枴杖說：『久雨不晴，劄！金烏飛在鐘樓角。』 又拄了一下枴杖說：『猶在㲉！』 又拄了一下說：『一任衲僧名邈。』 上堂說法時，他說：『馬祖（Mazu，禪宗大師）一喝，百丈（Baizhang，馬祖的弟子）蹉過。臨濟（Linji，禪宗大師）小廝兒，向糞掃堆頭拾得一隻破草鞋，胡喝亂喝。』 典牛禪師震聲喝道：『喚作胡喝亂喝，得么？』 上堂說法時，他說：『象骨輥毬能已盡，玄沙（Xuansha，禪宗大師）斫牌伎亦窮。還知么？火星入褲口，事出急家門。』 上堂說法時，他說：『三百五百，銅頭鐵額。木笛橫吹，誰來接拍？』 當時有個僧人出來，典牛禪師說：『也是賊過後張弓。』 上堂說法時，他說：『寶峰有一訣，對眾分明說。昨夜三更前，烏龜吞卻鱉。』 冬至時節，上堂說法時，他說：『晷運推移，日南長至。布裈不洗，無來換替。大小玉泉，無風浪起。云巖路見不平，直下一錘粉碎。』 於是高聲說：『看腳下！』 上堂說法時，舉起梁山（Liangshan，山名）的例子說：『南來者與你三十棒，北來者與你三十棒。』 然而即使這樣，還未達到宗乘。後來瑯瑘（Langye，山名）和尚說：『梁山好一片真金，將作』

【English Translation】 English version: Have you not heard that Qianfeng (Qianfeng, a Chan master) instructed the assembly, saying, 'To raise one, you must not raise two. If you let go of one move, you will fall into the second.' When Master Dianniu (Dianniu, the subject of this text, literally 'Pawned Ox') heard this, he suddenly awakened. He later emerged into the world at Yungai Temple, and then moved to Yunyan Temple. He once composed a 'Herding Ox Song' with Zhong Daozhe, which said, 'Two horns point to the sky, four feet tread the earth, break the nose rope, herding only shit and farts.' Zhang Wujin greatly admired it upon seeing it. Later, Master Dianniu retired from Yunyan Temple and passed by Qixian Temple on Mount Lu. The abbot, Weng Yi, did not want to accept him, saying, 'Old and big, just like pawning an ox in a pawnshop.' Upon hearing this, Master Dianniu composed a verse and left, saying, 'The pawnshop has never understood pawning an ox, only because the price is heavy and difficult to repay. I think your ability is not much, after all, it is difficult to restrain this head.' So he built a hermitage in Wuning, inscribed 'Pawned Ox,' and never left for the rest of his life. When Master Dudu (Dudu, a Chan master) visited him, he was already ninety-three years old. When he ascended the hall to preach, he held up his staff and said, 'Long rain without clearing, cha! The golden crow flies to the corner of the bell tower.' He tapped the staff again and said, 'Still there!' He tapped again and said, 'Let the monks' names be obscure.' When he ascended the hall to preach, he said, 'Mazu (Mazu, a Chan master) shouted once, Baizhang (Baizhang, Mazu's disciple) missed it. Linji (Linji, a Chan master), a little servant, picked up a broken straw sandal from the pile of dung and shouted wildly.' Master Dianniu shouted loudly, 'Is it called shouting wildly?' When he ascended the hall to preach, he said, 'The ivory ball can be exhausted, Xuansha's (Xuansha, a Chan master) chopping card skills are also exhausted. Do you know? A spark enters the crotch, something happens urgently at home.' When he ascended the hall to preach, he said, 'Three hundred five hundred, copper heads and iron foreheads. The wooden flute plays horizontally, who will take the beat?' At that time, a monk came out, and Master Dianniu said, 'It is also drawing the bow after the thief has passed.' When he ascended the hall to preach, he said, 'Baofeng has a secret, clearly said to the crowd. Last night before midnight, the turtle swallowed the turtle.' At the winter solstice, when he ascended the hall to preach, he said, 'The sun's movement shifts, the sun reaches its southernmost point. The cloth trousers are not washed, there is no replacement. Big and small Yuquan, no wind and waves rise. Yunyan sees injustice on the road, and smashes it with a hammer.' Then he said loudly, 'Look at your feet!' When he ascended the hall to preach, he raised the example of Liangshan (Liangshan, a mountain name) and said, 'Those who come from the south will receive thirty blows, and those who come from the north will receive thirty blows.' However, even so, it has not yet reached the sect's vehicle. Later, the monk Langye (Langye, a mountain name) said, 'Liangshan is a good piece of real gold, to be used as'

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頑鐵賣卻。瑯瑘則不然。南來者與你三十棒。北來者與你三十棒。從教天下貶剝。師拈曰。一人能舒不能卷。一人能卷不能舒。云巖門下。一任南來北來。且恁么過。驀然洗面摸著鼻頭。卻來與你三十。上堂。日可冷。月可熱。眾魔不能壞真說。作么生是真說。初三十一。中九下七。若信不及。云巖與汝道破。萬人齊指處。一雁落寒空。病起。上堂。舉馬大師日面佛．月面佛。後來東山演和尚頌曰。丫鬟女子畫蛾眉。鸞鏡臺前語似癡。自說玉顏難比並。卻來架上著羅衣。師曰。東山老翁滿口讚歎則故是。點檢將來。未免有鄉情在。云巖又且不然。打殺黃鶯兒。莫教枝上啼。幾回驚妾夢。不得到遼西。

潭州三角智堯禪師

上堂。捏土定千鈞。秤頭不立蠅。箇中些子事。走殺嶺南能。還有薦得底么。直饒薦得。也是第二月。

慧日雅禪師法嗣

隆興府九仙法清祖鑒禪師

嚴陵人也。嘗于池之天寧。以伽梨覆頂而坐。侍郎曾公開問曰。上座仙鄉甚處。曰。嚴州。曰。與此間是同是別。師拽伽梨下地。揖曰。官人曾到嚴州否。曾罔措。師曰。待官人到嚴州時。卻向官人道。住后。上堂曰。萬柳千華暖日開。一華端有一如來。妙談不二虛空藏。動著微言遍九垓。笑咍咍。且道笑個甚麼。笑覺苑

【現代漢語翻譯】 現代漢語譯本 頑鐵賣掉就算了。瑯玡（山名）卻不是這樣。南邊來的人給你三十棒，北邊來的人也給你三十棒，任憑天下人貶低。云巖禪師拈香說：『一個人能舒展不能捲曲，一個人能捲曲不能舒展。云巖門下，任憑你們南來北往，就這樣過日子。』 忽然洗臉摸到鼻子，卻來給你三十棒。 上堂說法。太陽可以變冷，月亮可以變熱，眾魔不能破壞真實之說。什麼是真實之說？初三十一，中九下七。如果不相信，云巖就為你們說破。萬人齊指之處，一隻孤雁落在寒冷的空中。 生病之後，上堂說法。引用馬祖大師的『日面佛、月面佛』。後來東山演和尚作頌說：『丫鬟女子畫著蛾眉，對著鸞鏡臺前說話好像癡迷。自說自己的美貌難以比擬，卻又在架子上穿上羅衣。』 云巖禪師說：『東山老翁滿口讚歎固然不錯，但仔細檢查起來，未免還有鄉情在。』 云巖卻不是這樣，『打死黃鶯兒，莫教它在枝上啼叫，幾次驚擾我的夢，使我不能到達遼西。』 潭州三角智堯禪師 上堂說法。捏土可以定千鈞之重，秤頭上不能停留蒼蠅。其中的些微事情，跑死了嶺南的能人。還有能推薦的嗎？即使推薦得了，也是第二個月亮（指不是真月亮，比喻不是真悟）。 慧日雅禪師法嗣 隆興府九仙法清祖鑒禪師 是嚴陵人。曾經在池州的天寧寺，用袈裟覆蓋頭頂而坐。侍郎曾公公開口問道：『上座的仙鄉在哪裡？』 回答說：『嚴州。』 曾公說：『與這裡是相同還是不同？』 禪師拽下袈裟扔在地上，作揖說：『官人曾經到過嚴州嗎？』 曾公不知所措。禪師說：『等官人到嚴州的時候，再向官人說。』 住持寺院后，上堂說法：『萬柳千花在溫暖的陽光下開放，一朵花端正地顯現一個如來（Tathagata）。巧妙地談論不二法門，虛空藏菩薩（Akasagarbha）的智慧充滿虛空，稍微觸動微妙的言語就遍佈九垓。』 笑哈哈。且說笑的是什麼？笑覺苑（寺廟名）。

【English Translation】 English version The stubborn iron is sold off, that's it. But not Langya (mountain name). Thirty blows for those who come from the south, and thirty blows for those who come from the north, let the world depreciate it. Chan Master Yunyan picked up the incense and said: 'One can stretch but not curl, one can curl but not stretch. Under Yunyan's gate, let you come and go from the south and the north, just live like this.' Suddenly, when washing your face, you touch your nose, but come and give you thirty blows. Ascending the hall to preach. The sun can be cold, the moon can be hot, and all demons cannot destroy the true saying. What is the true saying? The first is thirty-one, the middle is nine, and the lower is seven. If you don't believe it, Yunyan will break it for you. Where ten thousand people point together, a lone goose falls into the cold sky. After being ill, ascending the hall to preach. Quoting Great Master Mazu's 'Sun-faced Buddha, Moon-faced Buddha.' Later, Monk Dongshan Yan composed a hymn saying: 'The maidservant draws her eyebrows, and speaks in front of the luan mirror platform as if she is infatuated. She says that her beauty is incomparable, but she puts on a silk robe on the shelf.' Chan Master Yunyan said: 'The old man Dongshan's full-mouthed praise is good, but upon closer inspection, there is still some homesickness in it.' Yunyan is not like this, 'Kill the oriole, don't let it crow on the branch, disturbing my dreams several times, making me unable to reach Liaoxi.' Chan Master Zhiyao of Sanjiao in Tanzhou Ascending the hall to preach. Kneading soil can determine the weight of a thousand jun (ancient unit of weight), and flies cannot stay on the scale. The subtle things in it have exhausted the capable people of Lingnan. Is there anyone who can recommend it? Even if you can recommend it, it is also the second moon (referring to not the real moon, a metaphor for not true enlightenment). Dharma Heir of Chan Master Hui Ri Ya Chan Master Zujian of Faqing in Jiuxian, Longxing Prefecture He was a native of Yanling. He once sat in Tianning Temple in Chizhou, covering his head with a kasaya (kāṣāya). The vice minister Zeng Gong publicly asked: 'Where is the venerable's immortal hometown?' He replied: 'Yanzhou.' Zeng Gong said: 'Is it the same or different from here?' The Chan master pulled the kasaya off and threw it on the ground, and bowed, saying: 'Has the official ever been to Yanzhou?' Zeng Gong was at a loss. The Chan master said: 'When the official goes to Yanzhou, I will tell the official.' After residing in the temple, he ascended the hall to preach: 'Ten thousand willows and thousands of flowers bloom in the warm sun, and a Tathagata (Tathāgata) appears upright at the end of a flower. Skillfully discussing the non-dual Dharma, the wisdom of Akasagarbha (Ākāśagarbha) Bodhisattva fills the void, and slightly touching the subtle words spreads throughout the nine realms.' Haha. And what is the laughter about? Laughing at Jueyuan (temple name).

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腳跟不點地。上堂。舉睦州示眾曰。汝等諸人未得個入頭處。須得個入頭處。既得個入頭處。不得忘卻。老僧明明向汝道。尚自不會。何況蓋覆將來。師曰。睦州恁么道。意在甚麼處。其或未然。聽覺苑下個註腳。張僧見王伴。王伴叫張僧。昨夜放牛處。嶺上及前村。溪西水不飲。溪東草不吞。教覺苑如何即得。會么。不免與么去。遂以兩手按空。下座。僧問。如何是奪人不奪境。師曰。惺惺寂寂。曰。如何是奪境不奪人。師曰。寂寂惺惺。曰。如何是人境兩俱奪。師曰。惺惺惺惺。曰。如何是人境俱不奪。師曰。寂寂寂寂。曰。學人今日買鐵得金去也。師曰。甚麼處得這話頭來。

平江府覺海法因庵主

郡之嵎山朱氏子。年二十四。披緇服進具。遊方至東林謁慧日。日舉靈云悟道機語問之。師擬對。日曰。不是。不是。師忽有所契。占偈曰。巖上桃華開。華從何處來。靈云才一見。回首舞三臺。日曰。子所見雖已入微。然更著鞭。當明大法。師承教。居廬阜三十年。不與世接。叢林尊之。建炎中盜起江左。順流東歸。邑人結庵命居。緇白繼踵問道。嘗謂眾曰。汝等飽持定力。無憂晨炊而事幹求也。晚年放浪自若。稱五鬆散人。

龍牙言禪師法嗣

瑞州洞山擇言禪師

僧問。如何是十

身調御。投子下禪床立。未審意旨如何。師曰。腳跟下七穿八穴。

文殊能禪師法嗣

常德府德山瓊禪師

受請日上堂。曰。作家撈籠不肯住。呼喚不回頭。為甚麼從東過西。自代曰。后五日看。

智海青禪師法嗣

蘄州四祖仲宣禪師

上堂。諸佛出世。為一大事因緣。祖師西來。直指人心是佛。凡聖本來不二。迷悟豈有殊途。非涅槃之可欣。非死生之可厭。但能一言了悟。不起坐而即證無生。一念回光。不舉步而遍周沙界。如斯要徑。引曰宗門。山僧既到這裡。不可徒然。乃舉拂子曰。看看。山河大地。日月星辰。若凡若聖。是人是物。盡在拂子頭上一毛端里出入遊戲。諸人還見么。設或便向這裡見得倜儻分明。更須知有向上一路。試問諸人。作么生是向上一路。良久曰。六月長天降大雪。三冬嶺上火雲飛。

泉州乾峰圓慧禪師

上堂。達磨正宗。衲僧巴鼻。堪嗟迷者成群。開眼瞌睡。頭上是天。腳下是地。耳朵聞聲。鼻孔出氣。敢問云堂之徒。時中甚處安置。還見么。可憐雙林傅大士。卻言祇這語聲是。咄。

大溈瑃禪師法嗣

眉州中巖慧目蘊能禪師

本郡呂氏子。年二十二。于村落一富室為校書。偶遊山寺。見禪𠕋。閱之似有得。即裂冠

【現代漢語翻譯】 現代漢語譯本：

身調御（指善於調伏自身的人）。投子禪師走下禪床站立。不知他意欲何為。德山禪師說：『你的腳跟下有七穿八孔。』

文殊能禪師法嗣

常德府德山瓊禪師

在受邀之日上堂說法，說：『真正的行家即使被籠絡也不肯停留，呼喚也不會回頭。』為什麼從東邊到西邊？自問自答說：『五天後再看。』

智海青禪師法嗣

蘄州四祖仲宣禪師

上堂說法，說：『諸佛出世，是爲了一個重大因緣。祖師從西邊來，直指人心就是佛。凡人和聖人本來沒有分別，迷惑和覺悟難道有不同的道路嗎？不必欣喜涅槃，也不必厭惡生死。只要能一言領悟，不起身就能證得無生。一念之間迴光返照，不邁步就能遍及整個沙界。』這樣的要徑，叫做宗門。山僧既然到了這裡，不能白來。於是舉起拂塵說：『看看，山河大地，日月星辰，無論是凡是聖，是人是物，都在拂塵頭上一毛端里出入遊戲。』各位還看見嗎？即使在這裡看得非常清楚明白，更要知道還有向上的一條路。試問各位，什麼是向上的一條路？』良久才說：『六月長空降下大雪，三冬山嶺上火雲飛騰。』

泉州乾峰圓慧禪師

上堂說法，說：『達磨的正宗，是衲僧的關鍵所在。可嘆那些迷惑的人成群結隊，睜著眼睛打瞌睡。頭上是天，腳下是地，耳朵聽見聲音，鼻孔呼出氣息。』敢問云堂里的各位，平時把心安放在哪裡？還看見嗎？可憐雙林樹下的傅大士，竟然說僅僅這說話的聲音就是。』呵斥。

大溈瑃禪師法嗣

眉州中巖慧目蘊能禪師

是本郡呂氏的兒子，二十二歲時，在村裡一個富人家裡做校書。偶然遊覽山寺，看到禪書，閱讀後似乎有所領悟，就撕裂了頭巾。

【English Translation】 English version:

Body Tamer (referring to someone skilled in subduing themselves). Touzi (Touzi, a Chan master) stepped down from the meditation platform and stood. I don't know what his intention is. Deshan (Deshan, a Chan master) said, 'Under your heels are seven holes and eight cavities.'

Successor of Chan Master Wenshu Neng

Chan Master Deshan Qiong of Changde Prefecture

On the day of invitation, he ascended the hall and said, 'A true expert is unwilling to stay even when lured, and won't turn back when called.' Why go from east to west? He answered himself, 'Look in five days.'

Successor of Chan Master Zhihai Qing

Chan Master Zhongxuan of the Fourth Ancestor Temple in Qizhou

Ascending the hall, he said, 'The Buddhas appear in the world for a great cause and condition. The Patriarch came from the West, directly pointing to the human mind as the Buddha. Ordinary beings and sages are inherently not different, and are delusion and enlightenment on different paths? There is no need to rejoice in Nirvana, nor to厭惡生厭惡生死. But if one can awaken with a single word, one can realize non-birth without rising. In a single thought, turning the light inward, one can pervade the entire world without taking a step.' Such an essential path is called the Chan School. Since this mountain monk has arrived here, it cannot be in vain. So he raised the whisk and said, 'Look, the mountains, rivers, earth, sun, moon, and stars, whether ordinary or holy, whether human or object, all come and go and play in the tip of a hair on the whisk.' Do you all see it? Even if you see it very clearly and distinctly here, you must know that there is still a path upward. I ask you all, what is the path upward?' After a long silence, he said, 'In the long sky of June, heavy snow falls; on the mountains of midwinter, fiery clouds fly.'

Chan Master Yuanhui of Qianfeng Temple in Quanzhou

Ascending the hall, he said, 'The true lineage of Bodhidharma is the key to the Chan monks. It is lamentable that those who are deluded are in groups, dozing off with their eyes open. Above is the sky, below is the earth, the ears hear sounds, and the nostrils exhale air.' I dare to ask you in the cloud hall, where do you usually place your mind? Do you see it? It is pitiful that the Great Scholar Fu of Shuanglin actually said that only this sound of speech is it.' Scolding.

Successor of Chan Master Dawei Chun

Chan Master Yun Neng of Zhongyan Huimu Temple in Meizhou

He was the son of the Lü family in this prefecture. At the age of twenty-two, he worked as a proofreader in the house of a wealthy man in the village. He happened to visit a mountain temple, saw a Chan book, and seemed to have gained something after reading it, so he tore his hat.

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圓具。一缽遊方。首參寶勝澄甫禪師。所趣頗異。至荊湖。謁永安喜．真如喆．德山繪。造詣益高。迨抵大溈。溈問。上座桑梓何處。師曰。西川。曰。我聞西川有普賢菩薩示現。是否。師曰。今日得瞻慈相。曰。白象何在。師曰。爪牙已具。曰。還會轉身么。師提坐具。繞禪床一匝。溈曰。不是這個道理。師趨出。一日。溈為眾入室。問僧。黃巢過後。還有人收得劍么。僧豎起拳。溈曰。菜刀子。僧曰。爭奈受用不盡。溈喝出。次問師。黃巢過後。還有人收得劍么。師亦豎起拳。溈曰。也祇是菜刀子。師曰。殺得人即休。遂近前。攔胸筑之。溈曰。三十年弄馬騎。今日被驢子撲。后還蜀。庵于舊址。應四眾之請。出住報恩。上堂。龍濟道。萬法是心光。諸緣唯性曉。本無迷悟人。祇要今日了。師曰。既無迷悟。了個甚麼。咄。上堂。舉。雪峰一日普請搬柴。中路見一僧。遂擲下一段柴。曰。一大藏教。祇說這個。後來真如喆道。一大藏教。不說這個。據此二尊宿說話。是同是別。山僧則不然。豎起拂子曰。提起則如是我聞。放下則信受奉行。室中問崇真氈頭。如何是你空劫已前父母。真領悟曰。和尚且低聲。遂獻投機頌曰。萬年倉里曾饑饉。大海中住盡長渴。當初尋時尋不見。如今避時避不得。師為印可。一日與黃

【現代漢語翻譯】 現代漢語譯本 圓具（受過具足戒的出家人）。一缽遊方（指雲遊四方的僧人）。最初參訪寶勝澄甫禪師，所追求的境界頗為不同。到達荊湖一帶，拜謁了永安喜、真如喆、德山繪等禪師，造詣日益精深。後來到達大溈山，溈山禪師問：『上座（對僧人的尊稱）是哪裡人？』師回答：『西川。』溈山禪師說：『我聽說西川有普賢菩薩示現，是這樣嗎？』師回答：『今日得見您的慈祥面容。』溈山禪師說：『白象在哪裡？』師回答：『爪牙已經具備。』溈山禪師說：『還會轉身嗎？』師提起坐具，繞禪床一圈。溈山禪師說：『不是這個道理。』師快步走出。 有一天，溈山禪師為大眾入室說法，問僧人：『黃巢（唐末農民起義領袖）過後，還有人收得劍嗎？』僧人豎起拳頭。溈山禪師說：『菜刀子。』僧人說：『爭奈（方言，意為「奈何」）受用不盡。』溈山禪師喝斥他出去。接著問師：『黃巢過後，還有人收得劍嗎？』師也豎起拳頭。溈山禪師說：『也只是菜刀子。』師說：『殺得了人就行。』於是走上前，攔胸撞擊溈山禪師。溈山禪師說：『三十年弄馬騎，今日被驢子撲。』 後來回到四川，在舊址建庵居住，應四眾（比丘、比丘尼、優婆塞、優婆夷）的請求，出任報恩寺住持。上堂說法時，引用龍濟禪師的話：『萬法是心光，諸緣唯性曉。本無迷悟人，只要今日了。』師說：『既然沒有迷惑和覺悟，了什麼？』呵斥一聲。 上堂說法時，舉例說：雪峰禪師有一天帶領大眾普請（集體勞動）搬柴，中途看見一個僧人，就扔下一段柴，說：『一大藏教（佛教經典總稱），只說這個。』後來真如喆禪師說：『一大藏教，不說這個。』根據這兩位尊宿（對高僧的尊稱）的話，是相同還是不同？山僧（出家人自稱）則不然，豎起拂子說：『提起則如是我聞（佛經開頭的常用語，意為「我是這樣聽說的」），放下則信受奉行。』 在室內問崇真氈頭：『如何是你空劫（極長的時間）以前的父母？』崇真領悟后說：『和尚且低聲。』於是獻上投機頌（表達禪悟的偈頌）說：『萬年倉里曾饑饉，大海中住盡長渴。當初尋時尋不見，如今避時避不得。』師為他印可（認可）。有一天與黃

【English Translation】 English version A fully ordained monk. Traveling with a single bowl. Initially, he visited Chan Master Baosheng Chengfu, but their pursuits differed significantly. Upon reaching the Jinghu area, he paid respects to Yong'an Xi, Zhenru Zhe, and Deshan Hui, further deepening his understanding. Later, arriving at Mount Dawei, Chan Master Weishan asked: 'Where is the Venerable from?' The master replied: 'From Xichuan.' Chan Master Weishan said: 'I have heard that Bodhisattva Samantabhadra manifests in Xichuan, is that so?' The master replied: 'Today, I have the honor of beholding your compassionate countenance.' Chan Master Weishan asked: 'Where is the white elephant?' The master replied: 'The claws and tusks are already complete.' Chan Master Weishan asked: 'Can it still turn around?' The master picked up his sitting cloth and circled the meditation platform once. Chan Master Weishan said: 'This is not the principle.' The master quickly walked out. One day, Chan Master Weishan entered the hall to preach to the assembly, asking a monk: 'After Huang Chao (leader of a peasant uprising in the late Tang Dynasty), is there anyone who can still retrieve the sword?' The monk raised his fist. Chan Master Weishan said: 'A kitchen knife.' The monk said: 'But it is inexhaustible.' Chan Master Weishan scolded him to leave. Then he asked the master: 'After Huang Chao, is there anyone who can still retrieve the sword?' The master also raised his fist. Chan Master Weishan said: 'It is still just a kitchen knife.' The master said: 'It is enough if it can kill people.' Then he stepped forward and struck Chan Master Weishan in the chest. Chan Master Weishan said: 'Riding a horse for thirty years, today I am knocked down by a donkey.' Later, he returned to Sichuan, built a hermitage on the old site, and at the request of the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), he took over as abbot of Bao'en Temple. During the Dharma talk, he quoted Chan Master Longji: 'The myriad dharmas are the light of the mind, all conditions are understood only by the nature. There are no deluded or enlightened people, just understand it today.' The master said: 'Since there is no delusion or enlightenment, what is there to understand?' He shouted. During the Dharma talk, he cited an example: One day, Chan Master Xuefeng led the assembly in a general labor (collective work) of carrying firewood. On the way, he saw a monk and threw down a piece of firewood, saying: 'The entire Tripitaka (the complete collection of Buddhist scriptures) only speaks of this.' Later, Chan Master Zhenru Zhe said: 'The entire Tripitaka does not speak of this.' According to the words of these two venerable masters, are they the same or different? This mountain monk (a humble self-reference for a monk) is not like that. He raised his whisk and said: 'When raised, it is Thus Have I Heard (a common phrase at the beginning of Buddhist scriptures, meaning 'I have heard it this way'), when lowered, it is to believe and practice accordingly.' In the room, he asked Chongzhen felt head: 'What are your parents before the kalpa of emptiness (an extremely long period of time)?' Chongzhen realized and said: 'Venerable, please lower your voice.' Then he presented a verse of accord (a verse expressing Chan enlightenment) saying: 'In the ten-thousand-year granary, there has been famine, living in the great sea, always thirsty. When searching in the beginning, it could not be found, now when avoiding, it cannot be avoided.' The master approved of him. One day with Huang

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提刑弈棋次。黃問。數局之中。無一局同。千著萬著則故是。如何是那一著。師提起棋子示之。黃佇思。師曰。不見道。從前十九路。迷殺幾多人。師住持三十餘載。凡說法不許錄其語。臨終書偈。趺坐而化。阇維時㬥風忽起。煙所至處。皆雨設利。道俗斸其地。皆得之。心舌不壞。塔于本山。

懷安軍雲頂寶覺宗印禪師

上堂。古者道。識得凳子。周匝有餘。又道。識得凳子。天地懸殊。山僧總不恁么。識得凳子是甚麼閑傢俱。一日普說罷。師曰。諸子未要散去。更聽一頌。乃曰。四十九年。一場熱哄。八十七春。老漢獨弄。誰少誰多。一般作夢。歸去來兮。梅梢雪重。言訖下座。倚杖而逝。

昭覺白禪師法嗣

成都府信相宗顯正覺禪師

潼川王氏子。少為進士。有聲。嘗晝掬溪水為戲。至夜思之。遂見水泠然盈室欲汲之不可。而塵境自空。曰。吾世網裂矣。往依昭覺得度。具滿分戒。后隨眾咨參。覺一日問師。高高峰頂立。深深海底行。汝作么生會。師于言下頓悟。曰。釘殺腳跟也。覺拈起拂子曰。這個又作么生。師一笑而出。服勤七祀。南遊至京師。歷淮浙。晚見五祖演和尚于海會。出問。未知關棙子。難過趙州橋。趙州橋即不問。如何是關棙子。祖曰。汝且在門外立。師進步

【現代漢語翻譯】 現代漢語譯本 提刑弈棋的時候，黃龍慧南禪師問道：『在許多棋局中，沒有一局是相同的。千著萬著固然如此，那麼哪一著才是關鍵呢？』禪師拿起一枚棋子向他展示。黃龍慧南禪師佇立思考。禪師說：『沒聽過嗎？從前的十九路棋盤，迷惑了多少人啊！』禪師住持寺廟三十多年，凡是說法都不允許記錄。臨終時寫下偈語，跏趺而坐圓寂。火化時，忽然颳起暴風，煙所到之處，都下起了舍利（Śarīra，佛教聖物）。僧人和俗人挖掘地面，都得到了舍利。心和舌頭都沒有腐壞，建塔于本山供奉。

懷安軍雲頂寶覺宗印禪師

上堂說法時說：『古人說，識得凳子，周匝有餘。』又說：『識得凳子，天地懸殊。』老衲我總不這樣認為。識得凳子是什麼閑置的傢俱？』有一天普說完畢，禪師說：『各位不要急著散去，再聽一首偈語。』於是說：『四十九年，一場熱鬧哄哄。八十七春，老漢獨自玩弄。誰少誰多，一般都在作夢。歸去來兮，梅梢雪重。』說完就走下座位，拄著枴杖圓寂。

昭覺白禪師的法嗣

成都府信相宗顯正覺禪師

是潼川王氏的兒子，年輕時以進士聞名。曾經白天用手捧起溪水玩耍，到了晚上思索此事，於是看見水清澈地充滿房間，想要汲取卻無法做到，而塵世的境界自然空寂。他說：『我的世俗之網破裂了！』於是前往依止昭覺禪師剃度，受持圓滿的戒律。後來跟隨大眾參禪請益。昭覺禪師有一天問他：『高高峰頂立，深深海底行，你作何理解？』禪師在言下頓悟，說：『釘殺腳跟也！』昭覺禪師拿起拂塵說：『這個又作么生？』禪師一笑而出。服侍了七年，南遊到達京師，走遍淮浙一帶，晚年拜見五祖法演和尚于海會寺，提出疑問：『未知關棙子，難過趙州橋。趙州橋即不問，如何是關棙子？』五祖說：『你且在門外站著。』禪師向前走了一步。

【English Translation】 English version When the judicial commissioner was playing chess, Huanglong Huinan (黃龍慧南, a Chan master) asked: 'Among so many chess games, no two are the same. Thousands upon thousands of moves are indeed so, but which move is the crucial one?' The master picked up a chess piece and showed it to him. Huanglong Huinan stood there contemplating. The master said: 'Haven't you heard? The nineteen roads of the chessboard of the past have confused so many people!' The master resided in the temple for more than thirty years, and he did not allow anyone to record his teachings. At the time of his death, he wrote a verse, sat in the lotus position, and passed away. During the cremation, a sudden storm arose, and wherever the smoke reached, Śarīra (舍利, Buddhist relics) rained down. Monks and laypeople dug up the ground and obtained them. His heart and tongue did not decay, and a pagoda was built on the mountain to enshrine them.

Chan Master Zongyin of Baojue Temple on Yunding Mountain in Huaian Army

When ascending the Dharma hall, he said: 'The ancients said, 'Knowing the stool, there is more than enough all around.' They also said, 'Knowing the stool, heaven and earth are vastly different.' This old monk doesn't think so at all. What idle furniture is knowing the stool?' One day, after a general sermon, the master said: 'Everyone, don't rush to leave, listen to another verse.' Then he said: 'Forty-nine years, a lively commotion. Eighty-seven springs, the old man plays alone. Who has less, who has more, all are dreaming the same dream. Return, oh return, the plum blossoms are heavy with snow.' After saying this, he stepped down from the seat and passed away leaning on his staff.

Dharma heir of Chan Master Bai of Zhaojue Temple

Chan Master Zhengjue of Xinxian Temple in Chengdu Prefecture

He was the son of the Wang family of Tongchuan, and was famous as a Jinshi (進士, successful candidate in the highest imperial examinations) in his youth. He once scooped up stream water to play with during the day, and when he thought about it at night, he saw the water clearly filling the room, wanting to draw it but unable to do so, and the realm of dust naturally became empty. He said: 'My worldly net is broken!' So he went to rely on Chan Master Zhaojue to be ordained and received the full precepts. Later, he followed the assembly to consult and learn. One day, Chan Master Zhaojue asked him: 'Standing on the high peak, walking in the deep seabed, how do you understand it?' The Chan master had a sudden enlightenment upon hearing these words, and said: 'Nailed down the heels!' Chan Master Zhaojue picked up the whisk and said: 'What about this?' The Chan master smiled and went out. After serving for seven years, he traveled south to the capital, traveled all over Huai and Zhejiang, and in his later years, he met the Venerable Wuzu Fayan (五祖法演, a Chan master) at the Haihui Temple, and asked: 'Not knowing the key, it is difficult to cross the Zhaozhou Bridge. I will not ask about the Zhaozhou Bridge, what is the key?' Wuzu said: 'You just stand outside the door.' The Chan master took a step forward.

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。一踏而退。祖曰。許多時茶飯。元來也有人知滋味。明日入室。祖云。你便是昨日問話底僧否。我固知你見處。祇是未過得白雲關在。師珍重。便出。時圓悟為侍者。師以白雲關意扣之。悟曰。你但直下會取。師笑曰。我不是不會。祇是未諳。待見這老漢。共伊理會一上。明日。祖往舒城。師與悟繼往。適會於興化。祖問師。記得曾在郡里相見來。師曰。全火祗候。祖顧悟曰。這漢饒舌。自是機緣相契。游廬阜回。師以高高峰頂立深深海底行所得之語告五祖。祖曰。吾嘗以此事詰先師。先師云。我曾問遠和尚。遠曰。貓有飲血之功。虎有起尸之德。非素達本源。不能到也。師給侍之久。祖鍾愛之。后辭西歸。為小參。復以頌送曰。離鄉四十餘年。一時忘卻蜀語。禪人回到成都。切須記取魯語。時覺尚無恙。師再侍之。名聲藹著。遂出住長松。遷保福信相。僧問。三世諸佛。六代祖師。總出這圈䙡不得。如何是這圈。䙡師曰。井欄唇。上堂。舉。仰山問中邑。如何是佛性義。邑曰。我與你說個譬喻。汝便會也。譬如一室有六窗。內有一獼猴。外有獼猴從東邊喚狌狌。獼猴即應。如是六窗。俱喚俱應。仰乃禮拜。適蒙和尚指示。某有個疑處。邑曰。你有甚麼疑。仰曰。祇如內獼猴睡時。外獼猴欲與相見。又作么生。邑下

【現代漢語翻譯】 現代漢語譯本： 一踏便退了回來。五祖說：『吃了這麼久的茶飯，原來也有人知道滋味。』第二天入室，五祖問：『你就是昨天問話的那個僧人嗎？我早就知道你的見解，只是還沒有通過白雲關。』僧人恭敬地退下。當時圓悟克勤擔任侍者，僧人以白雲關的含義請教他。圓悟說：『你只要直接領會就行了。』僧人笑著說：『我不是不會，只是還不熟悉。等見到這位老和尚，要和他理論一番。』第二天，五祖前往舒城，僧人和圓悟跟隨前往，恰好在興化相遇。五祖問僧人：『記得曾在郡里見過你嗎？』僧人說：『完全承蒙您的關照。』五祖回頭對圓悟說：『這人真饒舌。』從此機緣相合。遊歷廬山返回后，僧人將『高高峰頂立，深深海底行』的體會告訴五祖。五祖說：『我曾經用這件事問過先師，先師說：我曾問過遠和尚，遠和尚說：貓有飲血的功勞，虎有起尸的恩德，不是徹底通達本源，不能達到這種境界。』僧人服侍五祖很久，五祖非常喜愛他。後來他告辭西歸，五祖為他作小參，又作頌送別說：『離開家鄉四十多年，一時忘記了四川話。禪人回到成都，一定要記住魯地的話。』當時覺禪師還健在，僧人再次服侍他，名聲遠揚。於是出任長松住持，后遷往保福信相。

有僧人問：『三世諸佛，六代祖師，都無法超出這個圈套，什麼是這個圈套？』僧人回答：『井欄邊。』

上堂時，舉例說：仰山問中邑禪師：『什麼是佛性的意義？』中邑說：『我給你說個比喻，你就明白了。譬如一間屋子有六個窗戶，裡面有一隻獼猴（獼猴，一種猿猴），外面有一隻獼猴從東邊叫「狌狌（shēng shēng）」，裡面的獼猴就應答。像這樣六個窗戶，每次叫都應答。』仰山於是禮拜，說：『今天蒙和尚指示，我有個疑問。』中邑說：『你有什麼疑問？』仰山說：『如果裡面的獼猴睡著了，外面的獼猴想要與它相見，又該怎麼辦呢？』中邑沉默不語。

【English Translation】 English version: He retreated after one step. The Fifth Patriarch (Wuzu, refers to Hongren, the fifth patriarch of Chan Buddhism) said, 'After so much tea and rice, there is finally someone who knows the taste.' The next day, he entered the room. The Fifth Patriarch asked, 'Are you the monk who asked questions yesterday? I knew your understanding long ago, but you still haven't passed the Baiyun Pass (Baiyun Guan, literally 'White Cloud Pass', a metaphor for a difficult point in Chan practice).' The monk respectfully withdrew. At that time, Yuanwu Keqin (Yuanwu Keqin, a famous Chan master) was serving as an attendant. The monk asked him about the meaning of the Baiyun Pass. Yuanwu said, 'You just need to understand it directly.' The monk smiled and said, 'It's not that I don't understand, but I'm not familiar with it yet. When I see that old man, I'll argue with him.' The next day, the Fifth Patriarch went to Shucheng, and the monk and Yuanwu followed. They happened to meet in Xinghua. The Fifth Patriarch asked the monk, 'Do you remember meeting me in the prefecture?' The monk said, 'I am completely indebted to your care.' The Fifth Patriarch turned to Yuanwu and said, 'This man is talkative.' From then on, their karmic connections matched. After returning from a trip to Mount Lu, the monk told the Fifth Patriarch his understanding of 'Standing on the high peak, walking in the deep sea.' The Fifth Patriarch said, 'I once asked my late teacher about this matter. My late teacher said, I once asked the monk Yuan, and Yuan said, Cats have the merit of drinking blood, and tigers have the virtue of raising the dead. One cannot reach this state without thoroughly understanding the source.' The monk served the Fifth Patriarch for a long time, and the Fifth Patriarch loved him very much. Later, he bid farewell to return west. The Fifth Patriarch gave him a small Dharma talk and composed a verse to send him off, saying, 'After leaving home for more than forty years, I have temporarily forgotten the Sichuan dialect. When the Chan practitioner returns to Chengdu, he must remember the Lu dialect.' At that time, Chan Master Jue was still healthy, and the monk served him again, and his reputation spread far and wide. Then he became the abbot of Changsong, and later moved to Baofu Xinxiang.

A monk asked, 'The Buddhas of the three worlds (past, present, and future), and the six generations of patriarchs (referring to the six patriarchs of Chan Buddhism in China), cannot escape this circle. What is this circle?' The monk replied, 'The well curb.'

In the Dharma hall, he gave an example: Yangshan (Yangshan, a famous Chan master) asked the Chan master Zhongyi, 'What is the meaning of Buddha-nature?' Zhongyi said, 'I'll give you an analogy, and you'll understand. For example, there is a room with six windows, and inside there is a macaque (獼猴, a type of monkey), and outside there is a macaque calling "xingxing (狌狌)" from the east side, and the macaque inside responds. Like this, all six windows, every time it calls, it responds.' Yangshan then bowed and said, 'Today, I have received the master's instruction, and I have a question.' Zhongyi said, 'What is your question?' Yangshan said, 'If the macaque inside is asleep, and the macaque outside wants to see it, what should be done?' Zhongyi was silent.

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禪床。執仰山手曰。狌狌與你相見了。師曰。諸人要見二老么。我也與你說個譬喻。中邑大似個金師。仰山將一塊金來。使金師酬價。金師亦盡價相酬。臨成交易。賣金底更與貼秤。金師雖然闇喜。心中未免偷疑。何故。若非細作。定是賊贓。便下座。

道林一禪師法嗣

潭州大溈大圓智禪師

四明人也。上堂。舉南泉道。三世諸佛不知有。貍奴白牯卻知有。師曰。三世諸佛既不知有。貍奴白牯又何曾夢見。灼然。須知向上有知有底人始得。且作么生是知有底人。吃官酒。臥官街。當處死。當處埋。沙場無限英靈漢。堆山積岳露屍骸。

南嶽下十五世

上封秀禪師法嗣

文定公胡安國草菴居士

字康侯。久依上封。得言外之旨。崇寧中過藥山。有禪人舉南泉斬貓話問公。公以偈答曰。手握乾坤殺活機。縱橫施設在臨時。玉堂兔馬非龍象。大用堂堂總不知。又寄上封。有曰。祝融峰似杜城天。萬古江山在目前。須信死心元不死。夜來秋月又同圓。

上封才禪師法嗣

福州普賢元素禪師

建寧人也。上堂。兵隨印轉。三千里外絕煙塵。將逐符行。二六時中凈裸裸。不用鐵旗鐵鼓。自然草偃風行。何須七縱七擒。直得無思不服。所謂大丈夫秉慧劍。般若鋒兮

【現代漢語翻譯】 現代漢語譯本 禪床。執仰山（弟子名）手曰：『狌狌（猩猩）與你相見了。』師曰：『諸位想要見二老嗎？我也給你們說個比喻。中邑（地名）就像一個金匠。仰山拿一塊金子來，讓金匠估價。金匠也盡力給出相應的價格。臨近成交時，賣金子的人還額外貼補份量。金匠雖然暗自高興，心中卻難免偷偷懷疑。為什麼呢？如果不是小偷，必定是贓物。』便下座。

道林一禪師法嗣

潭州大溈大圓智禪師

四明（地名）人。上堂：舉南泉（禪師名）道：『三世諸佛不知有，貍奴白牯（貓和牛）卻知有。』師曰：『三世諸佛既然不知有，貓和牛又何曾夢見過？』確實如此。須知向上有知有底人才能領悟。那麼，怎樣才是知有底人呢？吃官府的酒，睡官府的街道，當場處死，當場埋葬。沙場上無數英勇的靈魂，堆積如山，暴露著屍骸。

南嶽下十五世

上封秀禪師法嗣

文定公胡安國草菴居士

字康侯。長久依止上封（禪師名），領悟了言語之外的旨意。崇寧（年號）年間路過藥山（地名），有禪人舉南泉斬貓的話問他。他用偈語回答說：『手握乾坤殺活機，縱橫施設在臨時。玉堂兔馬非龍象，大用堂堂總不知。』又寄給上封（禪師名），有詩句說：『祝融峰（山名）似杜城天，萬古江山在目前。須信死心元不死，夜來秋月又同圓。』

上封才禪師法嗣

福州普賢元素禪師

建寧（地名）人。上堂：『兵隨印轉，三千里外絕煙塵。將逐符行，二六時中凈裸裸。』不用鐵旗鐵鼓，自然草偃風行。何須七縱七擒，直得無思不服。所謂大丈夫秉慧劍，般若鋒兮

【English Translation】 English version On the Zen bed. Holding Yangshan's (name of a disciple) hand, he said, 'The Xingxing (orangutan) has met you.' The master said, 'Do you all want to see the two old ones? I will also tell you a metaphor. Zhongyi (place name) is like a goldsmith. Yangshan brought a piece of gold and asked the goldsmith to price it. The goldsmith also tried his best to offer a corresponding price. As the transaction was about to be completed, the seller even added extra weight. Although the goldsmith was secretly happy, he couldn't help but secretly suspect. Why? If it's not a thief, it must be stolen goods.' Then he stepped down from the seat.

Successor of Zen Master Daolin Yi

Zen Master Dayuan Zhi of Dawei in Tanzhou

A native of Siming (place name). Ascending the hall, he quoted Nanquan (name of a Zen master) saying, 'The Buddhas of the three worlds do not know of it, but the cat and the white ox do know of it.' The master said, 'Since the Buddhas of the three worlds do not know of it, how could the cat and the white ox have ever dreamed of it?' Indeed. One must know that only those who know of it can understand. So, what is a person who knows of it? Eating the government's wine, sleeping on the government's streets, being executed on the spot, being buried on the spot. Countless heroic souls on the battlefield, piled up like mountains, exposing their corpses.

Fifteenth Generation under Nanyue

Successor of Zen Master Shangfeng Xiu

Layman Hu Anguo of Wending Gong Cao'an

His courtesy name was Kanghou. He long relied on Shangfeng (name of a Zen master) and understood the meaning beyond words. During the Chongning (era name) period, he passed by Yaoshan (place name), and a Zen monk asked him about Nanquan's cat-slaying story. He replied with a verse: 'Holding the mechanism of killing and life in hand, deploying it freely at the moment. Jade hall rabbits and horses are not dragons and elephants, the great function is completely unknown.' He also sent to Shangfeng (name of a Zen master), with the lines: 'Mount Zhurong (mountain name) resembles the sky of Du City, the eternal rivers and mountains are before my eyes. You must believe that a dead heart is not truly dead, the autumn moon is round again tonight.'

Successor of Zen Master Shangfeng Cai

Zen Master Puxian Yuansu of Fuzhou

A native of Jianning (place name). Ascending the hall: 'The army moves with the seal, three thousand miles away, smoke and dust are extinguished. The general follows the talisman, twenty-four hours a day, purely naked.' Without iron flags and iron drums, naturally the grass bends and the wind blows. Why need seven captures and seven releases, to the point of no thought and no submission. The so-called great man wields the sword of wisdom, the edge of Prajna

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金剛𦦨。非但能摧外道心。早曾落卻天魔膽。正恁么時。且道主將是甚麼人。喝一喝。上堂。南泉道。我十八上便解作活計。囊無系蟻之絲。廚乏聚蠅之糝。趙州道。我十八上便解破家散宅。南頭買賤。北頭賣貴。點檢將來。好與三十棒。且放過一著。何故。曾為宕子偏憐客。自愛貪杯惜醉人。上堂。未開口時先分付。擬思量處隔千山。莫言佛法無多子。未透玄關也大難。祇如玄關作么生透。喝一喝。

福州鼓山山堂僧洵禪師

本郡阮氏子。上堂。黃檗手中六十棒。不會佛法的的大意。卻較些子。大愚肋下筑三拳。便道黃檗佛法無多子。鈍置殺人。須知有一人。大棒驀頭打。他不回頭。老拳劈面捶。他亦不顧。且道是誰。上堂。朔風掃地捲黃葉。門外千峰凜寒色。夜半烏龜帶雪飛。石女溪邊皺兩眉。卓拄杖云。大家在這裡。且道天寒人寒。喝一喝云。歸堂去。

福州鼓山別峰祖珍禪師

興化林氏子。僧問。趙州繞禪床一匝。轉藏已竟。此理如何。師曰。畫龍看頭。畫蛇看尾。曰。婆子道。比來請轉全藏。為甚麼祇轉得半藏。此意又且如何。師曰。人無遠慮。必有近憂。曰。未審甚麼處是轉半藏處。師曰。不是知音者。徒勞話歲寒。上堂。尋牛須訪跡。學道貴無心。跡在牛還在。無心道易尋。

【現代漢語翻譯】 現代漢語譯本： 金剛𦦨（一種比喻，指能摧毀一切的智慧）。不僅僅能摧毀外道（佛教以外的宗教或哲學）之心，早就已經嚇破了天魔（佛教中阻礙修行的惡勢力）的膽。正在這個時候，且說主將（指修行者）是什麼人？喝一聲！上堂說法。南泉（禪師名）說：『我十八歲上就懂得謀生。』（雖然）口袋裡沒有能繫住螞蟻的絲線，廚房裡缺少能聚集蒼蠅的米糠。趙州（禪師名）說：『我十八歲上就懂得敗家。』南頭買便宜的，北頭賣貴的。檢查起來，應該打三十棒。且放過一著。為什麼？因為曾經是浪蕩子，所以特別憐惜客人；因為自己喜歡喝酒，所以珍惜醉酒的人。上堂說法。還沒開口說話之前就先交代清楚，想要思量的地方隔著千山萬水。不要說佛法沒有多少東西，沒能透徹玄關（指修行的關鍵）也很難。比如玄關要怎麼才能透徹？喝一聲！

福州鼓山山堂僧洵禪師

本郡阮氏之子。上堂說法。黃檗（禪師名）手中的六十棒，（如果）不明白佛法的大意，還稍微好一些。大愚（禪師名）肋下筑三拳，就說黃檗佛法沒有多少東西，真是耽誤了人。要知道有一個人，大棒當頭打來，他也不回頭；老拳劈面捶來，他也不顧。且說這個人是誰？上堂說法。北風掃地捲起黃葉，門外千峰充滿寒冷之色。半夜烏龜帶著雪飛，石女（神話人物）在溪邊皺著眉頭。拄著拄杖說：『大家就在這裡！』且說天寒還是人寒？喝一聲！說：『回堂去！』

福州鼓山別峰祖珍禪師

興化林氏之子。有僧人問：『趙州（禪師名）繞禪床一圈，轉藏（指誦讀或研究佛經）已經完畢，這個道理是什麼？』禪師說：『畫龍要看龍頭，畫蛇要看蛇尾。』僧人說：『老婦人說，本來請您轉全部的藏經，為什麼只轉了半部藏經？這個意思又是什麼？』禪師說：『人沒有長遠的考慮，一定會有眼前的憂患。』僧人說：『不知道哪裡是轉半部藏經的地方？』禪師說：『不是知音的人，白費口舌說些歲寒的話。』上堂說法。尋找牛要尋找它的軌跡，學道貴在無心。軌跡在，牛還在；無心，道就容易尋找。

【English Translation】 English version: The Vajra 𦦨 (a metaphor for wisdom that can destroy everything). Not only can it destroy the minds of heretics (religions or philosophies outside of Buddhism), but it has long frightened the demons (evil forces in Buddhism that hinder practice). At this very moment, tell me, who is the commander (referring to the practitioner)? A shout! Ascending the hall to preach. Nanquan (a Zen master's name) said: 'I knew how to make a living when I was eighteen.' (Although) there is no thread in my pocket to tie an ant, and there is a lack of rice bran in the kitchen to gather flies. Zhaozhou (a Zen master's name) said: 'I knew how to ruin my family when I was eighteen.' Buying cheap in the south and selling expensive in the north. Upon inspection, thirty blows should be given. But let it go this time. Why? Because I used to be a prodigal, so I especially pity the guests; because I like to drink, so I cherish the drunkards. Ascending the hall to preach. Before even opening your mouth to speak, make it clear first, the place you want to think about is separated by thousands of mountains and rivers. Don't say that the Dharma doesn't have much, it's also difficult if you can't penetrate the Xuanguan (referring to the key to practice). For example, how can Xuanguan be penetrated? A shout!

Zen Master Sengxun of Shantang, Gushan, Fuzhou

A son of the Ruan family in this county. Ascending the hall to preach. The sixty blows in Huangbo's (a Zen master's name) hand, (if) you don't understand the great meaning of the Dharma, it's still slightly better. Dayu (a Zen master's name) struck three punches under his ribs, and said that Huangbo's Dharma doesn't have much, it's really delaying people. You must know that there is a person, a big stick hits him on the head, and he doesn't turn his head; an old fist punches him in the face, and he doesn't care. Tell me, who is this person? Ascending the hall to preach. The north wind sweeps the ground and rolls up yellow leaves, and the thousands of peaks outside the door are full of cold colors. In the middle of the night, the turtle flies with snow, and the stone woman (mythical figure) frowns by the stream. Holding a staff and saying: 'Everyone is here!' Tell me, is it cold weather or cold people? A shout! Saying: 'Go back to the hall!'

Zen Master Zuzhen of Biefeng, Gushan, Fuzhou

A son of the Lin family in Xinghua. A monk asked: 'Zhaozhou (a Zen master's name) circled the Zen bed once, and the turning of the Tripitaka (referring to reciting or studying Buddhist scriptures) is complete, what is this principle?' The Zen master said: 'Drawing a dragon requires looking at the dragon's head, and drawing a snake requires looking at the snake's tail.' The monk said: 'The old woman said, originally I asked you to turn the entire Tripitaka, why did you only turn half of the Tripitaka? What does this mean?' The Zen master said: 'People without long-term considerations will surely have immediate worries.' The monk said: 'I don't know where is the place to turn half of the Tripitaka?' The Zen master said: 'Those who are not confidants waste their words talking about the cold of the year.' Ascending the hall to preach. To find a cow, you must look for its tracks, and learning the Way values ​​having no mind. If the tracks are there, the cow is still there; if there is no mind, the Way is easy to find.

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豎起拂子曰。這個是跡。牛在甚麼處。直饒見得頭角分明。鼻孔也在法石手裡。上堂。向上一路。千聖不傳。卓拄杖曰。恁么會得。十萬八千。畢竟如何。桃紅李白薔薇紫。問著春風總不知。示眾云。大道祗在目前。要且目前難睹。欲識大道真體。不離聲色言語。卓拄杖云。這個是聲。豎起拄杖云。這個是色。喚甚麼作大道真體。直饒向這裡見得。也是鄭州出曹門。示眾。若論此事。如人吃飯。飽則便休。若也不飽。必有思食之心。若也過飽。又有傷心之患。到這裡。作么生得恰好去。良久云。且歸巖下宿。同看月明時。

黃龍逢禪師法嗣

饒州薦福常庵擇崇禪師

寧國府人也。上堂。舉。僧問古德。生死到來。如何免得。德曰。柴鳴竹爆驚人耳。僧曰。不會。德曰。家犬聲獰夜不休。師曰。諸人要會么。柴鳴竹爆驚人耳。大洋海底紅塵起。家犬聲獰夜不休。陸地行船三萬里。堅牢地神笑呵呵。須彌山王眼覷鼻。把手東行卻向西。南山聲應北山裡。千手大悲開眼看。無量慈悲是誰底。良久曰。頭長腳短。少喜多瞋。上堂。問侍者曰。還記得昨日因緣么。曰。記不得。復顧大眾曰。還記得么。眾無對。豎起拂子曰。還記得么。良久曰。也忘卻了也。三處不成。一亦非有。諸人不會方言。露柱且莫開口

【現代漢語翻譯】 現代漢語譯本 豎起拂子說：『這個是跡（現象，表象）。牛在什麼地方？』 即使你清楚地看到了牛的頭角，牛的鼻孔也仍然在法石（比喻某種控制力量）的手裡。上堂說法：『向上一路（追求真理的道路），千聖（歷代聖人）不傳。』 拄著拄杖說：『如果這樣理解，就差了十萬八千里。』 究竟如何呢？ 桃花紅，李花白，薔薇花紫，問春風也不知道。向大眾開示說：『大道就在眼前，但眼前卻難以見到。想要認識大道的真體，就離不開聲色言語。』 拄著拄杖說：『這個是聲。』 豎起拄杖說：『這個是色。』 叫什麼作大道的真體呢？ 即使你在這裡見到了，也像是從鄭州出發卻走到了曹門（比喻方向錯誤）。向大眾開示：『若論這件事，就像人吃飯一樣，飽了就停止。如果不飽，必定有想吃的心。如果吃得過飽，又會有傷心的憂患。』 到這裡，怎樣才能恰到好處呢？ 良久后說：『且回到巖石下休息，一同欣賞明亮的月亮。』

黃龍逢禪師的法嗣

饒州薦福常庵的擇崇禪師

是寧國府人。上堂說法。 舉例說：有僧人問古德（古代高僧）：『生死到來時，如何才能免除？』 古德說：『柴燃燒，竹子爆裂的聲音驚動人的耳朵。』 僧人說：『不明白。』 古德說：『家裡的狗叫聲兇猛，夜晚不停息。』 擇崇禪師說：『各位想要明白嗎？ 柴燃燒，竹子爆裂的聲音驚動人的耳朵，大洋海底升起紅塵。家裡的狗叫聲兇猛，夜晚不停息，陸地上行駛著三萬里的船。堅牢地神（佛教護法神）笑呵呵，須彌山王（佛教中的山名）眼對著鼻子看。把手向東走卻向西，南山的聲音應和著北山裡。千手大悲（觀音菩薩）睜開眼睛看，無量慈悲是誰的？』 良久后說：『頭長腳短，少喜多嗔。』 上堂說法。問侍者說：『還記得昨天的事情嗎？』 侍者說：『不記得了。』 又看著大眾說：『還記得嗎？』 大眾沒有回答。 豎起拂子說：『還記得嗎？』 良久后說：『也忘記了。』 三處都不能成立，一也不是真實存在。各位不明白方言，露柱（比喻無情之物）且不要開口。』

【English Translation】 English version Raising the whisk, he said: 'This is the trace (phenomenon, appearance). Where is the ox?' Even if you clearly see the head and horns, the nostrils are still in the hands of the Dharma Stone (a metaphor for a controlling force). Ascending the hall, he said: 'The path upwards (the path of pursuing truth), the thousand sages (sages of all ages) do not transmit.' Striking the staff, he said: 'If you understand it this way, you are off by a hundred thousand and eight thousand miles.' What is it ultimately like? Peach blossoms are red, plum blossoms are white, and roses are purple; ask the spring breeze, and it does not know. Showing the assembly, he said: 'The Great Way is right before your eyes, but it is difficult to see. If you want to know the true essence of the Great Way, you cannot separate from sound, form, speech, and language.' Striking the staff, he said: 'This is sound.' Raising the staff, he said: 'This is form.' What do you call the true essence of the Great Way? Even if you see it here, it is like leaving Zhengzhou and arriving at Cao's gate (a metaphor for going in the wrong direction). Showing the assembly: 'If we discuss this matter, it is like a person eating; when full, they stop. If they are not full, they will surely have the desire to eat. If they eat too much, they will have the suffering of a wounded heart.' Here, how can one achieve just the right amount? After a long silence, he said: 'Let us return to rest under the rocks and enjoy the bright moon together.'

Successor of Dharma Master Huanglong Feng

Zen Master Ze Chong of Chang'an Temple in Raozhou

He was a native of Ningguo Prefecture. Ascending the hall, he said, citing an example: A monk asked an ancient worthy (ancient eminent monk): 'When birth and death arrive, how can one be freed?' The ancient worthy said: 'The sound of firewood burning and bamboo exploding startles people's ears.' The monk said: 'I do not understand.' The ancient worthy said: 'The fierce barking of the house dog does not cease at night.' Zen Master Ze Chong said: 'Do you all want to understand? The sound of firewood burning and bamboo exploding startles people's ears; red dust rises from the bottom of the great ocean. The fierce barking of the house dog does not cease at night; ships travel thirty thousand miles on land. The steadfast earth deity (Buddhist protector deity) laughs heartily; Mount Sumeru (a mountain name in Buddhism) looks at its nose with its eyes. Taking the hand to go east but going west; the sound of the southern mountain echoes in the northern mountain. The thousand-handed Great Compassion (Avalokiteśvara Bodhisattva) opens its eyes to see; whose is the immeasurable compassion?' After a long silence, he said: 'Long head and short feet, little joy and much anger.' Ascending the hall, he said. He asked the attendant: 'Do you remember yesterday's events?' The attendant said: 'I do not remember.' He looked at the assembly again and said: 'Do you remember?' The assembly did not answer. Raising the whisk, he said: 'Do you remember?' After a long silence, he said: 'I have also forgotten.' Three places cannot be established, and one is also not truly existent. You do not understand the local dialect; the pillar (a metaphor for inanimate objects) should not speak.'

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。以拂子擊禪床。下座。

天寧卓禪師法嗣

慶元府育王無示介諶禪師

溫州張氏子。謝知事。上堂。尺頭有寸。鑒者猶稀。秤尾無星。且莫錯認。若欲定古今輕重。較佛祖短長。但請于中著一隻眼。果能一尺還他十寸。八兩元是半斤。自然內外和平。家國無事。山僧今日。已是兩手分付。汝等諸人還肯信受奉行也無。尺量刀剪遍世間。志公不是閑和尚。上堂。文殊智。普賢行。多年曆日。德山棒。臨濟喝。亂世英雄。汝等諸人穿僧堂。入佛殿。還知險過鐵圍關么。忽然踏著釋迦頂。𩕳磕著聖僧額頭。不免一場禍事。上堂。我若說有。你為有礙。我若說無。你為無礙。我若橫說。你又跨不過。我若豎說。你又跳不出。若欲叢林平帖。大家無事。不如推倒育王。且道育王如何推得倒去。召大眾曰。著力。著力。復曰。苦哉。苦哉。育王被人推倒了也。還有路見不平。㧞劍相為底么。若無。山僧不免自倒自起。擊拂子。下座。師性剛毅。蒞眾有古法。時以諶鐵面稱之。

安吉州道場普明慧琳禪師

福州人。上堂。有漏笊籬。無漏木杓。庭白牡丹。檻紅芍葯。因思九年面壁人。到頭不識這一著。且道作么生是這一著。以拄杖擊禪床下座。上堂。一即多。多即一。毗盧頂上明如日。也無一。也

【現代漢語翻譯】 現代漢語譯本： 禪師用拂子敲擊禪床，然後走下座位。

天寧卓禪師的法嗣

慶元府育王無示介諶禪師（Qingyuanfu Yuwang Wushi Jiecun Chanshi）

禪師是溫州張氏之子。謝知事上堂說法：『尺子上的刻度有誤差，能明察的人很少。秤桿上的星點不明顯，切莫錯誤地辨認。如果想要確定古今事物的輕重，比較佛祖之間的高下，只需在其中睜開一隻眼睛。如果真能做到一尺還作十寸用，八兩原本就是半斤，自然內外和平，國家太平無事。』山僧我今天，已經全部交付給你們了。你們這些人還肯信受奉行嗎？尺子和刀剪遍佈世間，志公（Zhi Gong）可不是閑散的和尚。

禪師上堂說法：『文殊（Wenshu）的智慧，普賢（Puxian）的行持，多年來都在歷日之中。德山（Deshan）的棒喝，臨濟（Linji）的棒喝，都是亂世中的英雄。你們這些人穿行於僧堂，進入佛殿，還知道比通過鐵圍山（Tiewei Shan）還要危險嗎？』 忽然踩著釋迦（Shijia）的頭頂，額頭碰到聖僧的額頭，免不了一場禍事。

禪師上堂說法：『我說有，你認為是有障礙；我說無，你認為是沒有障礙。我如果橫著說，你又跨不過去；我如果豎著說，你又跳不出來。如果想要叢林太平無事，不如推倒育王（Yuwang）。』 且說育王如何推倒？ 禪師召集大眾說：『著力！著力！』 又說：『苦啊！苦啊！育王被人推倒了。』 還有路見不平，拔劍相助的人嗎？ 如果沒有，山僧我不免自己倒下自己起來。 禪師擊打拂子，走下座位。 禪師性格剛毅，管理僧眾有古風，當時人們稱他為諶鐵面（Chen Tiemian）。

安吉州道場普明慧琳禪師（Anjizhou Daocheng Puming Huilin Chanshi）

禪師是福州人。上堂說法：『有漏洞的笊籬，沒有漏洞的木勺，庭院裡白色的牡丹，欄桿旁紅色的芍葯。』 因此想到九年面壁的達摩（Damo），到頭來也不認識這一著。 且說什麼是這一著？ 禪師用拄杖敲擊禪床，走下座位。 上堂說法：『一即是多，多即是一，毗盧（Pilu）頂上明亮如太陽。』 既沒有一，也沒有多。

【English Translation】 English version: He struck the Zen bed with a whisk and descended from his seat.

Disciple of Zen Master Tianning Zhuo

Zen Master Wushi Jiecun of Yuwang Monastery in Qingyuan Prefecture (Qingyuanfu Yuwang Wushi Jiecun Chanshi)

The Zen Master was a son of the Zhang family of Wenzhou. Xie, the administrator, ascended the hall and said: 'The inch marks on a ruler are inaccurate, and few can discern this. The stars on a steelyard are indistinct, so do not misjudge. If you wish to determine the weight of things, past and present, and compare the merits of Buddhas and Patriarchs, just open one eye in the middle. If you can truly make one foot equal ten inches, and eight taels originally be half a catty, then naturally there will be internal and external peace, and the country will be at peace.' I, this mountain monk, have already entrusted everything to you today. Are you willing to believe, accept, and practice accordingly? Rulers, knives, and scissors are everywhere in the world, but Zhi Gong (Zhi Gong) is not an idle monk.

The Zen Master ascended the hall and said: 'Manjusri's (Wenshu) wisdom, Samantabhadra's (Puxian) practice, have been recorded in the almanac for many years. Deshan's (Deshan) staff and Linji's (Linji) shout are heroes in a chaotic world. You people walk through the monks' hall and enter the Buddha hall, do you know that it is more dangerous than passing through the Iron Ring Mountains (Tiewei Shan)?' Suddenly stepping on Shakyamuni's (Shijia) head and bumping your forehead against the holy monk's forehead, you cannot avoid a disaster.

The Zen Master ascended the hall and said: 'If I say there is, you take it as an obstacle; if I say there is not, you take it as no obstacle. If I speak horizontally, you cannot step over it; if I speak vertically, you cannot jump out of it. If you want the monastery to be peaceful, it is better to push down Yuwang (Yuwang).' Then how can Yuwang be pushed down? The Zen Master called out to the assembly: 'Exert yourselves! Exert yourselves!' Again he said: 'Bitter! Bitter! Yuwang has been pushed down.' Is there anyone who sees injustice on the road and draws their sword to help? If not, I, this mountain monk, will have to fall and rise by myself. The Zen Master struck the whisk and descended from his seat. The Zen Master was stern and upright, and his management of the monks followed ancient methods. At that time, people called him Chen Iron Face (Chen Tiemian).

Zen Master Puming Huilin of Daocheng Monastery in Anji Prefecture (Anjizhou Daocheng Puming Huilin Chanshi)

The Zen Master was a native of Fuzhou. Ascending the hall, he said: 'A leaky bamboo basket, a non-leaky wooden ladle, white peonies in the courtyard, red peonies by the railing.' This makes one think of Bodhidharma (Damo), who faced the wall for nine years, and in the end did not recognize this move. What is this move? The Zen Master struck the Zen bed with his staff and descended from his seat. Ascending the hall, he said: 'One is many, and many is one, shining like the sun on the head of Vairocana (Pilu).' There is neither one nor many.

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無多。現成公案沒誵訛。拈起舊來氈拍板。明時共唱太平歌。

安吉州道場無傳居慧禪師

本郡吳氏子。上堂。鍾馗醉里唱涼州。小妹門前祇點頭。巡海夜叉相見后。大家拍手上高樓。大眾若會得去。鎖卻天下人舌頭。若會不得。將謂老僧別有奇特。上堂。百尺竿頭弄影戲。不唯瞞你又瞞天。自笑平生歧路上。投老歸來沒一錢。上堂。舉臨濟示眾曰。一人在高高峰頂。無出身之路。一人在十字街頭。亦無向背。且道那個在前。那個在後。師曰。更有一人不在高高峰頂。亦不在十字街頭。臨濟老漢因甚不知。便下座。

臨安府顯寧松堂圓智禪師

上堂。蘆華白。蓼華紅。溪邊修竹碧煙籠。閑云抱幽石。玉露滴巖叢。昨夜烏龜變作鱉。今朝水牯悟圓通。咄。

安吉州烏回唯庵良范禪師

上堂。塵劫已前事。堂堂無背面。動靜莫能該。舒捲快如電。莫道凡不知。佛也覷不見。決定在何處。合取這兩片。薦不薦。更為諸人通一線。良久曰。天下太平。皇風永扇。上堂。舉。僧問趙州。至道無難。唯嫌揀擇。是時人窠窟否。州曰。曾有人問。老僧直得五年分疏不下。師召眾曰。趙州具頂門眼。向擊石火里分緇素。閃電光中明縱奪。為甚麼卻五年分疏不下。還委悉么。易分雪裡粉。難辨墨中

【現代漢語翻譯】 現代漢語譯本：不多說了。現成的公案沒有差錯。拿起舊時的氈拍板，在清明的時代一起歌唱太平之歌。

安吉州道場無傳居慧禪師

是本郡吳氏之子。禪師上堂說法：鍾馗（傳說中能驅逐鬼邪的神）醉酒後唱著涼州曲，小妹在門前只是點頭。巡海夜叉（佛教護法神）相見之後，大家拍著手登上高樓。大眾如果領會得了，就能封住天下人的嘴。如果領會不了，就會認為老僧有什麼特別之處。禪師上堂說法：在百尺竿頭上表演影戲，不僅欺騙了你，還欺騙了天。自嘲一生在歧路上，到老了回來卻一文不名。禪師上堂說法：舉臨濟（唐代禪宗大師）向大眾開示說：『一人在高高的山頂上，沒有出身之路；一人在十字街頭，也沒有方向。』那麼，哪一個在前，哪一個在後呢？禪師說：『還有一個人不在高高的山頂上，也不在十字街頭。』臨濟老漢為什麼不知道呢？』說完便下座。

臨安府顯寧松堂圓智禪師

上堂說法：蘆葦花是白色的，蓼花是紅色的，溪邊的修竹被碧綠的煙霧籠罩。閑云抱著幽靜的石頭，玉露滴落在巖石叢中。昨夜烏龜變成了鱉，今天水牛領悟了圓通。咄！

安吉州烏回唯庵良范禪師

上堂說法：塵劫（極長的時間單位）以前的事情，光明正大沒有背面。任何動靜都不能涵蓋它，舒展收卷快如閃電。不要說凡人不知道，佛也看不見。最終在哪裡呢？就在這兩片（指身心）合在一起的地方。領會了嗎？再為諸位打通一線。良久后說：天下太平，皇風永遠昌盛。禪師上堂說法：舉例說，有僧人問趙州（唐代禪宗大師）：『至道（最高的道）沒有困難，只是討厭選擇。』這是時人的窠臼嗎？趙州說：『曾經有人問過，老僧我花了五年時間也分辨不清楚。』禪師召集大眾說：『趙州具有頂門眼（指具有極高的智慧），能在擊石火光中分辨緇素（指僧人和俗人），在閃電光中明白縱奪（指自由運用）。為什麼卻花了五年時間也分辨不清楚呢？』還明白嗎？容易分辨雪裡的粉末，難以分辨墨中的……

【English Translation】 English version: Not much to say. The ready-made case has no errors. Picking up the old felt clapper, let's sing a song of peace together in this bright era.

Chan Master Wuchuan Juhui of Daochang, Anji Prefecture

He was a son of the Wu family from this prefecture. The Master ascended the hall and said: Zhong Kui (a mythical figure who exorcises evil spirits) sings the Liangzhou tune in his drunkenness, and the little sister just nods in front of the door. After the Sea-Patrolling Yakshas (Buddhist guardian deities) meet, everyone claps their hands and ascends the high building. If the assembly understands this, they can lock the tongues of everyone in the world. If they don't understand, they will think that this old monk has something special. The Master ascended the hall and said: Performing shadow plays on a hundred-foot pole not only deceives you but also deceives Heaven. I laugh at myself for spending my life on divergent paths, and returning in old age without a penny. The Master ascended the hall and said: He quoted Linji (a Chan master of the Tang Dynasty) instructing the assembly, saying: 'One person is on the high peak, with no way out; one person is at the crossroads, with no direction.' Which one is in front, and which one is behind? The Master said: 'There is another person who is neither on the high peak nor at the crossroads.' Why didn't old man Linji know this?' Then he descended from his seat.

Chan Master Yuanzhi of Songtang, Xianning Prefecture, Lin'an

Ascended the hall and said: Reed flowers are white, smartweed flowers are red, and the bamboo by the stream is shrouded in green mist. Idle clouds embrace secluded rocks, and jade dew drips from the rock clusters. Last night, a turtle transformed into a softshell turtle, and this morning, a water buffalo realized perfect understanding. 'Doh!'

Chan Master Liangfan of Weian, Wuhui, Anji Prefecture

Ascended the hall and said: Matters before countless kalpas (extremely long units of time) are perfectly upright, without a reverse side. Movement and stillness cannot encompass it; unfolding and rolling up are as swift as lightning. Don't say that ordinary people don't know it; even Buddhas can't see it. Where is the final determination? It's where these two pieces (referring to body and mind) come together. Do you understand? I will further open a line for everyone. After a long pause, he said: May there be peace under heaven, and may the imperial influence forever flourish. The Master ascended the hall and said: He cited the example of a monk asking Zhaozhou (a Chan master of the Tang Dynasty): 'The Great Way (the highest truth) is not difficult, only it dislikes choosing.' Is this the habitual thinking of people today? Zhaozhou said: 'Someone once asked me, and it took me five years to distinguish it clearly.' The Master summoned the assembly and said: 'Zhaozhou has the eye on the crown of his head (referring to supreme wisdom), and can distinguish between black and white (referring to monks and laypeople) in the spark of striking stone, and understand freedom of action in a flash of lightning. Why did it take him five years to distinguish it clearly?' Do you understand? It's easy to distinguish powder in the snow, but difficult to distinguish ink in...

---

煤。

溫州本寂靈光文觀禪師

本郡葉氏子。上堂。過去諸如來。斯門已成就。好事不如無。現在諸菩薩。今各入圓明。好事不如無。未來修學人。當依如是住。好事不如無。還知么。除卻華山陳處士。何人不帶是非行。參。

黃龍震禪師法嗣

常德府德山無諍慧初禪師

靜江府人也。上堂。顧視大眾曰。見么。在天成象。在地成形。在日月為晦為朔。在四時為寒為暑。鼓之以雷霆。潤之以風雨。且道在衲僧分上。又作么生。一趯趯翻四大海。一拳拳倒須彌山。佛祖位中留不住。又吹漁笛汨羅灣。上堂。九月二十五。聚頭相共舉。瞎卻正法眼。拈卻雲門普。德山不會說禪。贏得村歌社舞。阿呵呵。邏啰哩。遂作舞。下座。

萬年一禪師法嗣

嘉興府報恩法常首座

開封人也。丞相薛居正之裔。宣和七年。依長沙益陽華嚴元軾下發。遍依叢林。于首楞嚴經。深入義海。自湖湘至萬年謁雪巢。機契。命掌箋翰。後首眾報恩。室中唯一矮榻。余無長物。庚子九月中。語寺僧曰。一月后不復留此。十月二十一往方丈。謁飯。將曉。書漁父詞于室門。就榻收足而逝。詞曰。此事楞嚴嘗露布。梅華雪月交光處。一笑寥寥空萬古。風甌語。迥然銀漢橫天宇。蝶夢南華方栩栩。斑斑

【現代漢語翻譯】 現代漢語譯本 煤。

溫州本寂靈光文觀禪師

本郡葉氏之子。上堂：『過去諸如來，此門已成就，好事不如無。現在諸菩薩，今各入圓明，好事不如無。未來修學人，當依如是住，好事不如無。還知道嗎？除卻華山陳處士（隱士），何人不帶著是非行走。』參！

黃龍震禪師法嗣

常德府德山無諍慧初禪師

靜江府人。上堂，顧視大眾說：『見嗎？在天成象，在地成形，在日月為晦為朔，在四時為寒為暑，鼓之以雷霆，潤之以風雨。且說道在衲僧（僧人）分上，又作么生？一趯趯翻四大海，一拳拳倒須彌山（神山）。佛祖位中留不住，又吹漁笛汨羅灣。』上堂：『九月二十五，聚頭相共舉，瞎卻正法眼，拈卻雲門普。德山不會說禪，贏得村歌社舞。阿呵呵，邏啰哩。』遂作舞，下座。

萬年一禪師法嗣

嘉興府報恩法常首座

開封人。丞相薛居正之後裔。宣和七年，依長沙益陽華嚴元軾下發。遍依叢林，于《首楞嚴經》深入義海。自湖湘至萬年謁雪巢，機緣相合，命掌箋翰。後首眾報恩。室中唯一矮榻，余無長物。庚子九月中，告訴寺僧說：『一月后不再留在此地。』十月二十一往方丈（寺院住持的居所），謁飯。將曉，書《漁父詞》于室門，就榻收足而逝。詞曰：『此事楞嚴嘗露布，梅華雪月交光處。一笑寥寥空萬古，風甌語。迥然銀漢橫天宇。蝶夢南華方栩栩，斑斑。』

【English Translation】 English version Coal.

Zen Master Wen Guan of Benji Lingguang Temple in Wenzhou

A native of the Ye family in this prefecture. He ascended the hall and said: 'The past Tathagatas (Buddhas), this gate has already been accomplished; good deeds are better than none. The present Bodhisattvas (enlightened beings), now each enters perfect enlightenment; good deeds are better than none. Future practitioners, should abide accordingly; good deeds are better than none. Do you know? Except for Chen Chushi (recluse) of Mount Hua, who does not walk with right and wrong?' Participate!

Successor of Zen Master Huanglong Zhen

Zen Master Wuzheng Huichu of Deshan in Changde Prefecture

A native of Jingjiang Prefecture. Ascending the hall, he looked at the assembly and said: 'Do you see? In the sky, it forms images; on the earth, it forms shapes; in the sun and moon, it is waxing and waning; in the four seasons, it is cold and hot; it is stirred by thunder and lightning; it is moistened by wind and rain. Tell me, what does it do in the share of a monk (衲僧)?' One kick overturns the four great seas; one punch knocks down Mount Sumeru (mythical mountain). It cannot be kept in the position of Buddhas and Patriarchs; again, he blows the fisherman's flute in the Miluo River. Ascending the hall: 'September 25th, gather together to raise, blind the eye of the true Dharma, discard Yunmen's universality. Deshan cannot speak of Zen, winning village songs and community dances. Aha ha, luo la li.' Then he danced and descended from the seat.

Successor of Zen Master Wannian Yi

Chief Seat Fachang of Bao'en Temple in Jiaxing Prefecture

A native of Kaifeng. A descendant of Chancellor Xue Juzheng. In the seventh year of Xuanhe, he had his hair cut under Yuan Shi of Huayan Temple in Yiyang, Changsha. He relied on various monasteries and deeply entered the sea of meaning in the Shurangama Sutra (《首楞嚴經》). From Hunan and Xiang to Wannian, he visited Xuechao, and his opportunity matched, and he was ordered to take charge of correspondence. Later, he led the assembly to Bao'en. In his room, there was only a short couch, and nothing else of value. In the ninth month of Gengzi, he told the monks of the temple: 'I will not stay here after a month.' On the twenty-first of October, he went to the abbot's room (方丈) for a meal. Near dawn, he wrote the 'Fisherman's Song' on the door of his room, and passed away on the couch with his feet gathered. The poem said: 'This matter Shurangama has often revealed, where plum blossoms, snow, and moon intersect. A smile is lonely and empty for ten thousand ages, the sound of the wind in the teacup. Distant is the Silver River spanning the sky. The butterfly dreams of Nanhua, vividly, mottled.'

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誰跨豐干虎。而今忘卻來時路。江山暮。天涯目送鴻飛去。

岳山祖庵主法嗣

廬山延慶叔禪師

僧問。多子塔前。共談何事。師曰。一回相見一回老。能得幾時為弟兄。僧禮拜師曰。唐興今日失利。

勝因靜禪師法嗣

漣水軍萬壽夢庵普信禪師

上堂。殘雪既消盡。春風日漸多。若將時節會。佛法又如何。且道時節因緣與佛法道理。是同是別。良久曰。無影樹栽人不見。開華結果自馨香。

平江府慧日默庵興道禪師

上堂。同云欲雪未雪。愛日似暉不暉。寒雀啾啾鬧籬落。朔風冽冽舞簾帷。要會韶陽親切句。今朝覿面為提撕。卓拄杖。下座。

廣德軍光孝果慜禪師

常德桃源人也。上堂。舉南泉斬貓兒話。乃曰。南泉提起下刀誅。六臂修羅救得無。設使兩堂俱道得。也應流血滿街衢。

雪峰需禪師法嗣

福州雪峰毬堂慧忠禪師

上堂。終日忙忙。那事無妨。作么生是那事。良久曰。心不負人。面無慚色。

天童交禪師法嗣

慶元府蓬萊圓禪師

住山三十年。足不越閫。道俗尊仰之。師有偈曰。新縫紙被烘來暖。一覺安眠到五更。聞得上方鐘鼓動。又添一日在浮生。

圓通旻禪師法嗣

江州廬山圓

【現代漢語翻譯】 現代漢語譯本： 誰能跨越豐干（Fenggan，唐代高僧）所騎的老虎？如今已經忘記了來時的道路。面對著日暮的江山，只能在天涯海角目送鴻雁遠去。

岳山祖庵（Yueshan Zuan）禪師的法嗣 廬山延慶叔（Lushan Yanqing Shu）禪師 有僧人問：『多子塔（Duozi Pagoda）前，大家共同談論些什麼？』禪師回答：『每一次相見，就老了一歲。還能有多少時間可以做兄弟呢？』僧人禮拜，禪師說：『唐朝的興盛，今天已經失去了優勢。』

勝因靜（Shengyin Jing）禪師的法嗣 漣水軍萬壽夢庵普信（Lianshui Jun Wanshou Meng'an Puxin）禪師 上堂說法：『殘雪已經消融殆盡，春風一天比一天增多。如果用時節來體會，佛法又該如何理解呢？』那麼，時節因緣與佛法的道理，是相同還是不同呢？』良久之後說：『無影樹栽種，人們看不見，開花結果自然馨香。』

平江府慧日默庵興道（Pingjiang Fu Huiri Mo'an Xingdao）禪師 上堂說法：『烏雲聚集，想要下雪卻還沒下，太陽的光輝，好像要照耀卻又不很明亮。寒冷的麻雀，嘰嘰喳喳地在籬笆旁喧鬧，凜冽的北風，呼呼地吹動著簾幕。想要領會韶陽（Shaoyang，指雲門文偃禪師）最親切的話語，今天就面對面地為大家提點。』說完，拄著禪杖，走下法座。

廣德軍光孝果慜（Guangde Jun Guangxiao Guomin）禪師 是常德桃源人。上堂說法：『舉出南泉斬貓（Nanquan Zhan Mao）的典故。』於是說：『南泉提起刀就斬了下去，六臂修羅（Liu Bi Xiuluo）也救不了。即使兩堂的僧人都說得對，也應該血流滿街。』

雪峰需（Xuefeng Xu）禪師的法嗣 福州雪峰毬堂慧忠（Fuzhou Xuefeng Qiutang Huizhong）禪師 上堂說法：『終日忙忙碌碌，什麼事都沒有妨礙。那麼，什麼是『那事』呢？』良久之後說：『心不虧欠於人，臉上就沒有慚愧的顏色。』

天童交（Tiantong Jiao）禪師的法嗣 慶元府蓬萊圓（Qingyuan Fu Penglai Yuan）禪師 住在山裡三十年，腳步不跨出寺門。道士和俗人都很尊敬仰慕他。禪師有一首偈語說：『新縫的紙被烘烤得暖烘烘的，一覺安眠睡到五更時分。聽到上方傳來鐘鼓的聲音，又增加了一天在人世間的漂浮生涯。』

圓通旻（Yuantong Min）禪師的法嗣 江州廬山圓（Jiangzhou Lushan Yuan）

English version: Who can cross the tiger ridden by Fenggan (豐干, a prominent monk in the Tang Dynasty)? Now I have forgotten the road I came from. Facing the setting sun over the rivers and mountains, I can only watch the wild geese fly away to the horizon.

Successor of Yueshan Zuan (岳山祖庵) Zen Master Lushan Yanqing Shu (廬山延慶叔) Zen Master A monk asked: 'What are you all talking about in front of the Duozi Pagoda (多子塔)?' The Zen master replied: 'Every time we meet, we grow a year older. How much time do we have left to be brothers?' The monk bowed, and the Zen master said: 'The prosperity of the Tang Dynasty has lost its advantage today.'

Successor of Shengyin Jing (勝因靜) Zen Master Lianshui Jun Wanshou Meng'an Puxin (漣水軍萬壽夢庵普信) Zen Master Ascending the hall to preach: 'The remaining snow has melted away, and the spring breeze is increasing day by day. If we understand it through the seasons, how should we understand the Dharma?' Then, are the seasonal causes and conditions the same or different from the principles of the Dharma?' After a long silence, he said: 'The shadowless tree is planted, and people cannot see it; when it blooms and bears fruit, it is naturally fragrant.'

Pingjiang Fu Huiri Mo'an Xingdao (平江府慧日默庵興道) Zen Master Ascending the hall to preach: 'Dark clouds gather, wanting to snow but not yet snowing; the sun's rays seem to shine but are not very bright. Cold sparrows chirp and make noise by the fence, and the biting north wind blows and dances the curtains. If you want to understand Shaoyang's (韶陽, referring to Zen Master Yunmen Wenyan) most intimate words, today I will point them out to you face to face.' After speaking, he leaned on his staff and stepped down from the Dharma seat.

Guangde Jun Guangxiao Guomin (廣德軍光孝果慜) Zen Master He was from Taoyuan, Changde. Ascending the hall to preach: 'He cited the story of Nanquan Cutting the Cat (南泉斬貓).' Then he said: 'Nanquan raised his knife and cut it down, and the six-armed Asura (六臂修羅) could not save it. Even if both halls of monks speak correctly, blood should flow all over the streets.'

Successor of Xuefeng Xu (雪峰需) Zen Master Fuzhou Xuefeng Qiutang Huizhong (福州雪峰毬堂慧忠) Zen Master Ascending the hall to preach: 'Busy all day long, nothing is hindered. So, what is 'that matter'?' After a long silence, he said: 'If your heart does not fail others, your face will have no shame.'

Successor of Tiantong Jiao (天童交) Zen Master Qingyuan Fu Penglai Yuan (慶元府蓬萊圓) Zen Master He lived in the mountains for thirty years, never stepping outside the temple gate. Taoists and laypeople respected and admired him. The Zen master had a verse that said: 'The newly sewn paper quilt is warm when heated, and I sleep soundly until the fifth watch. Hearing the sound of bells and drums from above, another day is added to my floating life in the world.'

Successor of Yuantong Min (圓通旻) Zen Master Jiangzhou Lushan Yuan (江州廬山圓)

【English Translation】 Who can cross the tiger ridden by Fenggan (豐干, a prominent monk in the Tang Dynasty)? Now I have forgotten the road I came from. Facing the setting sun over the rivers and mountains, I can only watch the wild geese fly away to the horizon.

Successor of Yueshan Zuan (岳山祖庵) Zen Master Lushan Yanqing Shu (廬山延慶叔) Zen Master A monk asked: 'What are you all talking about in front of the Duozi Pagoda (多子塔)?' The Zen master replied: 'Every time we meet, we grow a year older. How much time do we have left to be brothers?' The monk bowed, and the Zen master said: 'The prosperity of the Tang Dynasty has lost its advantage today.'

Successor of Shengyin Jing (勝因靜) Zen Master Lianshui Jun Wanshou Meng'an Puxin (漣水軍萬壽夢庵普信) Zen Master Ascending the hall to preach: 'The remaining snow has melted away, and the spring breeze is increasing day by day. If we understand it through the seasons, how should we understand the Dharma?' Then, are the seasonal causes and conditions the same or different from the principles of the Dharma?' After a long silence, he said: 'The shadowless tree is planted, and people cannot see it; when it blooms and bears fruit, it is naturally fragrant.'

Successor of Pingjiang Fu Huiri Mo'an Xingdao (平江府慧日默庵興道) Zen Master Ascending the hall to preach: 'Dark clouds gather, wanting to snow but not yet snowing; the sun's rays seem to shine but are not very bright. Cold sparrows chirp and make noise by the fence, and the biting north wind blows and dances the curtains. If you want to understand Shaoyang's (韶陽, referring to Zen Master Yunmen Wenyan) most intimate words, today I will point them out to you face to face.' After speaking, he leaned on his staff and stepped down from the Dharma seat.

Successor of Guangde Jun Guangxiao Guomin (廣德軍光孝果慜) Zen Master He was from Taoyuan, Changde. Ascending the hall to preach: 'He cited the story of Nanquan Cutting the Cat (南泉斬貓).' Then he said: 'Nanquan raised his knife and cut it down, and the six-armed Asura (六臂修羅) could not save it. Even if both halls of monks speak correctly, blood should flow all over the streets.'

Successor of Xuefeng Xu (雪峰需) Zen Master Fuzhou Xuefeng Qiutang Huizhong (福州雪峰毬堂慧忠) Zen Master Ascending the hall to preach: 'Busy all day long, nothing is hindered. So, what is 'that matter'?' After a long silence, he said: 'If your heart does not fail others, your face will have no shame.'

Successor of Tiantong Jiao (天童交) Zen Master Qingyuan Fu Penglai Yuan (慶元府蓬萊圓) Zen Master He lived in the mountains for thirty years, never stepping outside the temple gate. Taoists and laypeople respected and admired him. The Zen master had a verse that said: 'The newly sewn paper quilt is warm when heated, and I sleep soundly until the fifth watch. Hearing the sound of bells and drums from above, another day is added to my floating life in the world.'

Successor of Yuantong Min (圓通旻) Zen Master Jiangzhou Lushan Yuan (江州廬山圓)

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通守慧沖真密印通慧禪師

上堂。但知今日復明日。不覺前秋與后秋。平步坦然歸故里。卻乘好月過滄洲。咦。不是苦心人不知。

隆興府黃龍道觀禪師

上堂曰。古人道。眼色耳聲。萬法成辦。你諸人為甚麼從朝至暮。諸法不相到。遂喝一喝。曰。牽牛入你鼻孔。禍不入慎家之門。

左丞范沖居士

字致虛。由翰苑守豫章。過圓通謁旻禪師。茶罷曰。某行將老矣。墮在金紫行中。去此事稍遠。通呼內翰。公應喏。通曰。何遠之有。公躍然曰。乞師再垂指誨。通曰。此去洪都有四程。公佇思。通曰。見即便見。擬思即差。公乃豁然有省。

樞密吳居厚居士

擁節歸鐘陵。謁圓通旻禪師。曰。某頃赴省試。過此。過趙州關。因問前住訥老。透關底事如何。訥曰。且去做官。今不覺五十餘年。旻曰。曾明得透關底事么。公曰。八次經過。常存此念。然未甚脫灑在。旻度扇與之。曰。請使扇。公即揮扇。旻曰。有甚不脫灑處。公忽有省曰。便請末後句。旻乃揮扇兩下。公曰。親切。親切。旻曰。吉獠舌頭三千里。

諫議彭汝霖居士

手寫觀音經施圓通。通拈起曰。這個是觀音經。那個是諫議經。公曰。此是某親寫。通曰。寫底是字。那個是經。公笑曰。卻了不得也

【現代漢語翻譯】 現代漢語譯本 通守慧沖真密印通慧禪師

上堂開示：只知道今天過了還有明天，不知不覺間，前一個秋天和后一個秋天都過去了。平穩地走在路上，坦然地回到故鄉，又趁著美好的月色經過滄洲。唉！不是用心體會的人是不會明白的。

隆興府黃龍道觀禪師

上堂開示說：古人說，『眼所見之色，耳所聽之聲，萬法都由此成就。』你們這些人為什麼從早到晚，諸法都不能相互溝通？於是大喝一聲，說：『牽牛的人已經把繩子穿入你的鼻孔，災禍不會進入謹慎的人家。』

左丞范沖居士（范沖，字致虛）

字致虛。從翰林院調任豫章太守。路過圓通寺拜訪旻禪師。喝完茶后說：『我快要老了，身處高官厚祿之中，離這件事（指禪修）越來越遠了。』圓通禪師叫他『內翰』。范沖應了一聲。圓通禪師說：『有什麼遠的呢？』范沖驚喜地說：『請禪師再次指點。』圓通禪師說：『從這裡到洪都有四天的路程。』范沖沉思。圓通禪師說：『見到就立刻見到，如果思索就差了。』范沖於是豁然開悟。

樞密吳居厚居士

帶著符節回到鐘陵，拜訪圓通旻禪師。說：『我之前去參加省試，路過這裡，經過趙州關。因此問之前的住持訥老，如何才能通過趙州關。訥老說：『先去做官吧。』現在不知不覺已經過去五十多年了。』旻禪師說：『曾經明白通過趙州關這件事嗎？』吳居厚說：『八次經過這裡，常常想著這件事，但還是不夠灑脫。』旻禪師遞給他一把扇子，說：『請用扇子。』吳居厚立刻揮扇。旻禪師說：『有什麼不灑脫的地方？』吳居厚忽然有所領悟，說：『請說出最後一句。』旻禪師於是揮扇兩下。吳居厚說：『親切，親切。』旻禪師說：『饒舌的傢伙，離這裡有三千里遠。』

諫議彭汝霖居士

手抄《觀音經》施捨給圓通寺。圓通禪師拿起經書說：『這個是《觀音經》，那個是諫議的經？』彭汝霖說：『這是我親手抄寫的。』圓通禪師說：『抄寫的是字，哪個是經？』彭汝霖笑著說：『這可不得了啊！』

【English Translation】 English version Venerable Chan Master Huichong Zhenmi Yintonghui, Prefectural Defender

In an assembly, he said: 'Only knowing today follows tomorrow, unknowingly, the previous autumn and the following autumn have passed. Walking steadily and returning to one's hometown, then taking advantage of the beautiful moon to cross Cangzhou. Alas! Those who do not have a painstaking mind do not know.'

Chan Master of Huanglong Taoist Temple, Longxing Prefecture

In an assembly, he said: 'The ancients said, 'Eye-sights and ear-sounds, all dharmas are accomplished.' Why is it that you people, from morning till night, do not have all dharmas connecting with each other?' Then he shouted once, saying: 'The one who leads the ox has already pierced the rope through your nostrils; misfortune does not enter the door of a cautious family.'

Layman Fan Chong (Fan Chong, styled Zhixu), Left Vice Minister

Styled Zhixu. Transferred from the Hanlin Academy to serve as the Prefect of Yuzhang. Passing by Yuantong Temple, he visited Chan Master Min. After tea, he said: 'I am getting old, and being in a high-ranking position, I am getting further away from this matter (referring to Chan practice).' Chan Master Yuantong called him 'Academician'. Fan Chong responded. Chan Master Yuantong said: 'What is far about it?' Fan Chong said in surprise: 'Please, Master, give me further guidance.' Chan Master Yuantong said: 'From here to Hongdu, there are four days' journey.' Fan Chong pondered. Chan Master Yuantong said: 'See it immediately when you see it; if you contemplate, you will be off.' Fan Chong then suddenly had an awakening.

Layman Wu Juhou, Privy Councilor

Returning to Zhongling with his insignia, he visited Chan Master Min of Yuantong Temple. He said: 'I previously went to take the provincial examination, passing by here, going through the Zhaozhou Pass. Therefore, I asked the previous abbot, Elder Ne, how to pass through the pass. Elder Ne said: 'Go be an official first.' Now, unknowingly, more than fifty years have passed.' Chan Master Min said: 'Have you ever understood the matter of passing through the Zhaozhou Pass?' Wu Juhou said: 'Having passed by here eight times, I often think about this matter, but I am still not very free and at ease.' Chan Master Min handed him a fan, saying: 'Please use the fan.' Wu Juhou immediately waved the fan. Chan Master Min said: 'What is not free and at ease about it?' Wu Juhou suddenly had some understanding, saying: 'Please say the final word.' Chan Master Min then waved the fan twice. Wu Juhou said: 'Intimate, intimate.' Chan Master Min said: 'Chattering tongue, three thousand miles away.'

Layman Peng Rulin, Remonstrance Official

Hand-copied the 'Avalokitesvara Sutra' and donated it to Yuantong Temple. Chan Master Yuantong picked up the sutra and said: 'This is the 'Avalokitesvara Sutra', and that is the Remonstrance Official's sutra?' Peng Rulin said: 'This is what I personally copied.' Chan Master Yuantong said: 'What is copied are words; which is the sutra?' Peng Rulin laughed and said: 'This is terrible!'

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。通曰。即現宰官身而為說法。公曰。人人有分。通曰。莫謗經好。公曰。如何即是。通舉經示之。公拊掌大笑曰。嗄。通曰。又道了不得。公禮拜。

中丞盧航居士

與圓通擁爐次。公問。諸家因緣。不勞拈出。直截一句。請師指示。通厲聲指曰。看火。公急撥衣。忽大悟。謝曰。灼然。佛法無多子。通喝曰。放下著。公應喏喏。

左司都貺居士

問圓通曰。是法非思量分別之所能解。當如何湊泊。通曰。全身入火聚。公曰。畢竟如何曉會。通曰。驀直去。公沉吟。通曰。可更喫茶么。公曰。不必。通曰。何不恁么會。公契旨。曰。元來太近。通曰。十萬八千。公占偈曰。不可思議。是大火聚。便恁么去。不離當處。通曰。咦。猶有這個在。公曰。乞師再垂指示。通曰。便恁么去。鐺是鐵鑄。公頓首謝之。

明招慧禪師法嗣

楊州石塔宣秘禮禪師

僧問。山河大地。與自己是同是別。師曰。長亭涼夜月。多為客鋪舒。曰。謝師答話。師曰。網大難為鳥。綸稠始得魚。僧作舞歸眾。師曰。長江為硯墨。頻寫斷交書。上堂。舉百丈野狐話。乃曰。不是翻濤手。徒夸跨海鯨。由基方捻鏃。枝上眾猿驚。上堂。至座前。師搊一僧上法座。僧慞惶欲走。師遂指座曰。這棚子。若牽

【現代漢語翻譯】 現代漢語譯本： 通禪師說：『（菩薩）即刻顯現宰官之身來為人說法。』居士說：『人人都有這個分。』通禪師說：『不要誹謗經典。』居士說：『如何才是？』通禪師舉起經書給他看。居士拍手大笑說：『啊！』通禪師說：『又說不得了。』居士禮拜。 中丞盧航居士，與圓通禪師圍著火爐。居士問：『各家的因緣，不必拈出來，直截了當一句，請禪師指示。』通禪師厲聲指著說：『看火！』居士急忙撥弄衣服，忽然大悟，感謝說：『確實如此，佛法沒有多少東西。』通禪師喝道：『放下它！』居士應聲說：『是是。』 左司都貺居士，問圓通禪師說：『這個法不是思量分別所能理解的，應當如何契合？』通禪師說：『全身投入火聚。』居士說：『究竟如何才能明白？』通禪師說：『徑直去。』居士沉吟不語。通禪師說：『要不要再喝茶？』居士說：『不必了。』通禪師說：『為何不這樣體會？』居士領會了禪旨，說：『原來太近了。』通禪師說：『十萬八千里。』居士作偈說：『不可思議，是大火聚。便這樣去，不離當下處。』通禪師說：『咦！還有這個在。』居士說：『請禪師再次垂示。』通禪師說：『便這樣去，鐺（一種金屬炊具）是鐵鑄的。』居士頓首感謝。 明招慧禪師的法嗣，楊州石塔宣秘禮禪師，有僧人問：『山河大地與自己是相同還是相異？』禪師說：『長亭涼夜月，多為客鋪舒。』僧人說：『感謝禪師回答。』禪師說：『網大難為鳥，綸稠始得魚。』僧人作舞回到大眾中。禪師說：『長江為硯墨，頻寫斷交書。』禪師上堂，舉百丈野狐的故事，於是說：『不是翻濤手，徒夸跨海鯨。由基方捻鏃，枝上眾猿驚。』禪師上堂，來到座位前，禪師拉一個僧人上法座，僧人驚慌想要逃走，禪師就指著座位說：『這棚子，如果牽動它……』

【English Translation】 English version: Ven. Tong said, 『(The Bodhisattva) immediately manifests in the form of a high official to expound the Dharma.』 The layman said, 『Everyone has a share in this.』 Ven. Tong said, 『Do not slander the scriptures.』 The layman said, 『What is it exactly?』 Ven. Tong held up the scripture to show him. The layman clapped his hands and laughed loudly, saying, 『Ah!』 Ven. Tong said, 『Again, it cannot be said.』 The layman bowed. Layman Lu Hang, the Vice Minister, was sitting around a stove with Ven. Yuantong. The layman asked, 『The causes and conditions of various schools need not be brought up. Just one direct sentence, please instruct me.』 Ven. Tong sharply pointed and said, 『Look at the fire!』 The layman hurriedly adjusted his clothes and suddenly had a great realization. He thanked him, saying, 『Indeed, the Buddha-dharma is not much.』 Ven. Tong shouted, 『Put it down!』 The layman responded, 『Yes, yes.』 Layman Du Kuang, the Left Secretary, asked Ven. Yuantong, 『This Dharma cannot be understood by thinking and discrimination. How should one approach it?』 Ven. Tong said, 『Enter the fire mass with your whole body.』 The layman said, 『How can one ultimately understand?』 Ven. Tong said, 『Go straight ahead.』 The layman was silent. Ven. Tong said, 『Would you like more tea?』 The layman said, 『No need.』 Ven. Tong said, 『Why not understand it this way?』 The layman grasped the meaning and said, 『It was so close!』 Ven. Tong said, 『One hundred and eight thousand.』 The layman composed a verse, saying, 『Inconceivable, it is a great fire mass. Just go like this, without leaving the present place.』 Ven. Tong said, 『Eh! There is still this.』 The layman said, 『Please, Master, give further instruction.』 Ven. Tong said, 『Just go like this, the wok (a type of metal cooking pot) is cast iron.』 The layman bowed his head in gratitude. The Dharma heir of Chan Master Huimingzhao, Chan Master Xuanmi Li of Shita Temple in Yangzhou, a monk asked, 『Are the mountains, rivers, and the great earth the same as or different from oneself?』 The Master said, 『The cool moon on a long pavilion night is mostly spread out for travelers.』 The monk said, 『Thank you for your answer, Master.』 The Master said, 『A large net is difficult for birds, a dense line is how one gets fish.』 The monk danced and returned to the assembly. The Master said, 『The Yangtze River is the inkstone, frequently writing letters of severance.』 The Master ascended the hall, citing the story of Baizhang's wild fox, and then said, 『Not a wave-turning hand, merely boasting of a whale crossing the sea. Youji is just nocking an arrow, the monkeys on the branches are startled.』 The Master ascended the hall, arriving before the seat, the Master pulled a monk onto the Dharma seat. The monk panicked and wanted to run away. The Master then pointed to the seat and said, 『This stage, if you move it...』

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一頭驢上去。他亦須就上屙在。汝諸人因甚麼卻不肯。以拄杖一時趕散。顧侍者曰。險。

浮山真禪師法嗣

峨嵋靈巖徽禪師

僧問。文殊是七佛之師。未審誰是文殊之師。師曰。金沙灘頭馬郎婦。

祥符立禪師法嗣

湖南報慈淳禪師

上堂曰。青眸一瞬。金色知歸。授手而來。如王寶劍。而今開張門戶。各說異端。可謂古路坦而荊棘生。法眼正而還自翳。孤負先聖。埋沒己靈。且道不埋沒不孤負正法眼藏如何吐露。還有吐露得底么。出來吐露看。如無。擔取詩書歸舊隱。野華啼鳥一般春(聯燈作烏回范語)。

云巖游禪師法嗣

臨安府徑山涂毒智䇿禪師

天臺陳氏子。幼依護國僧楚光落髮。十九造國清。謁寂室光。灑然有省。次謁大圓于明之萬壽。圓問曰。甚處來。師曰。天臺來。曰。見智者大師么。師曰。即今亦不少。曰。因甚在汝腳跟下。師曰。當面蹉過。圓曰。上人不耘而秀。不扶而直。一日辭去。圓送之門。拊師背曰。寶所在近。此城非實。不頷之。往豫章謁典牛。道由云居。風雪塞路。坐閱四十二日。午初。版聲鏗然。豁爾大悟。及造門。典牛獨指師曰。甚處見神見鬼來。師曰。云居聞版聲來。牛曰。是甚麼。師曰。打破虛空。全無柄靶。牛曰

【現代漢語翻譯】 現代漢語譯本： 一頭驢子走上去，它也必須就走上去拉屎。你們這些人因為什麼卻不肯（這樣做）？（於是）用拄杖一下子趕散（他們），回頭對侍者說：『危險！』

浮山真禪師的法嗣

峨嵋靈巖徽禪師

有僧人問：『文殊（Manjusri，智慧的象徵）是七佛之師，請問誰是文殊的老師？』 禪師說：『金沙灘頭的馬郎婦。』

祥符立禪師的法嗣

湖南報慈淳禪師

上堂說法：『青眸一瞬間，金色（指佛性）就知道迴歸。授手而來，如王寶劍。』而今（你們）開張門戶，各自說不同的道理，真可謂古路平坦卻生出荊棘，正法眼藏明明就在眼前卻還自己遮蔽。辜負了先聖，埋沒了自己本有的靈性。那麼，怎樣才能不埋沒、不辜負正法眼藏而把它吐露出來呢？有沒有能吐露出來的？出來吐露看看！如果沒有，就挑起詩書回家隱居吧，（到那時）野花啼鳥也和往常一樣帶來春意。（《聯燈會要》中作『烏回』，是范德符的語句）』

云巖游禪師的法嗣

臨安府徑山涂毒智䇿禪師

（禪師是）天臺陳氏的兒子，小時候依從護國寺的僧人楚光剃度出家。十九歲到國清寺，拜見寂室光，豁然有所領悟。後來到明之萬壽寺拜見大圓禪師，大圓問：『從哪裡來？』 禪師說：『從天臺來。』 大圓說：『見到智者大師（Zhiyi，天臺宗的實際創始人）了嗎？』 禪師說：『現在也並不少見。』 大圓說：『為什麼（智者大師）在你的腳跟下？』 禪師說：『當面錯過了。』 大圓說：『上人不耕耘卻自然秀美，不扶持卻自然挺直。』 一天，（智䇿禪師）告辭離去，大圓送他到門口，拍著他的背說：『寶藏就在附近，這個城市不是真實的。』 （智䇿禪師）沒有領會。前往豫章拜見典牛禪師，路過云居山，風雪阻斷了道路，（禪師）坐著閱讀了四十二天。中午時分，版聲鏗然作響，（禪師）豁然大悟。等到來到典牛禪師的門前，典牛禪師指著（智䇿禪師）說：『從哪裡見神見鬼而來？』 禪師說：『從云居山聽到版聲而來。』 典牛說：『那是什麼？』 禪師說：『打破虛空，全無把柄。』 典牛說：

【English Translation】 English version: A donkey goes up. It must also go up and defecate there. Why are you all unwilling (to do so)? (Then) he scattered them all at once with his staff, and turning to the attendant, said, 'Dangerous!'

Successor of Zen Master Fushan Zhen

Zen Master Hui of Lingyan Temple, Emei Mountain

A monk asked, 'Manjusri (symbol of wisdom) is the teacher of the Seven Buddhas. May I ask, who is Manjusri's teacher?' The Master said, 'The horse-grooming woman at the Golden Sand Beach.'

Successor of Zen Master Xiangfu Li

Zen Master Chun of Bao Ci Temple, Hunan

Entering the hall, he said, 'In a blink of the blue eyes, the golden color (referring to Buddha-nature) knows to return. Coming with a hand extended, like the king's precious sword.' Now (you) open doors and set up households, each speaking different doctrines. It can be said that the ancient road is smooth, yet thorns grow; the eye of the true Dharma is right before you, yet you obscure it yourselves. Failing the former sages, burying your own inherent spirituality. Then, how can one not bury or fail the eye of the true Dharma and reveal it? Is there anyone who can reveal it? Come out and reveal it! If not, then take up your books and return to your old hermitage, (where) the wild flowers and singing birds bring the same spring as before. (In the 'Lian Deng Hui Yao,' it is written as 'Wu Hui,' which is a saying of Fan Defu.)'

Successor of Zen Master Yunyan You

Zen Master Zhi Ce of Tu Du (Poisonous Arrow) at Jing Mountain in Lin'an Prefecture

(The Zen Master was) the son of the Chen family of Tiantai. As a child, he followed the monk Chu Guang of Huguo Temple and had his head shaved to become a monk. At the age of nineteen, he went to Guoqing Temple and visited Ji Shi Guang, and suddenly had some understanding. Later, he went to the Wanshou Temple in Mingzhi to visit the Great Circle Zen Master. The Great Circle asked, 'Where do you come from?' The Zen Master said, 'From Tiantai.' The Great Circle said, 'Have you seen the Great Teacher Zhiyi (the actual founder of the Tiantai school)?' The Zen Master said, 'Even now, he is not uncommon.' The Great Circle said, 'Why is (Zhiyi) under your feet?' The Zen Master said, 'I missed him face to face.' The Great Circle said, 'The superior one does not cultivate but is naturally beautiful, does not support but is naturally upright.' One day, (Zen Master Zhi Ce) bid farewell and left. The Great Circle saw him to the door, patted him on the back and said, 'The treasure is nearby, this city is not real.' (Zen Master Zhi Ce) did not understand. He went to Yuzhang to visit Zen Master Dian Niu. Passing by Yunju Mountain, the wind and snow blocked the road. (The Zen Master) sat and read for forty-two days. At noon, the sound of the board rang out, and (the Zen Master) suddenly had a great enlightenment. When he arrived at the door of Zen Master Dian Niu, Zen Master Dian Niu pointed at (Zen Master Zhi Ce) and said, 'Where did you come from seeing gods and ghosts?' The Zen Master said, 'I came from Yunju Mountain hearing the sound of the board.' Dian Niu said, 'What is that?' The Zen Master said, 'Breaking through the void, with no handle to grasp.' Dian Niu said:

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。向上事未在。師曰。東家暗坐。西家廝罵。牛曰。嶄然超出佛祖。他日起家。一麟足矣。住后。上堂。舉。教中道。若以色見我。以音聲求我。是人行邪道。不能見如來。雖然恁么。正是捕得老鼠。打破油甕。懷禪師道。你眼在甚麼處。雖則識破釋迦老子。爭奈拈䭔䑛指。若是涂毒即不然。色見聲求也不妨。百華影里繡鴛鴦。自從識得金針后。一任風吹滿袖香。師將示寂。升座別眾。囑門人以文祭之。師危坐傾聽。至尚饗。為之一笑。越兩日。沐浴更衣。集眾說偈曰。四大既分飛。煙雲任意歸。秋天霜夜月。萬里轉光輝。俄頃。泊然而逝。塔全身於東岡之麓。

信相顯禪師法嗣

成都府金繩文禪師

僧問如何是大道之源。師曰黃河九曲。曰。如何是不犯之令。師曰鐵蛇鉆不入。僧擬議。師便打。

南嶽下十六世

育王諶禪師法嗣

臺州萬年心聞曇賁禪師

永嘉人。住江心。病起上堂。維摩病說盡道理。龍翔病咳嗽不已。咳嗽不已。說盡道理。說盡道理。咳嗽不已。汝等諸人還識得其中意旨也未。本是長江湊風冷。卻教露柱患頭風。上堂。一見便見。八角磨盤空里轉。一得永得。辰錦硃砂如墨黑。秋風吹渭水。已落雲門三句里。落葉滿長安。幾個而今被眼瞞。豎拂子曰。

【現代漢語翻譯】 現代漢語譯本： 向上之事尚未開始。（僧人） 師父說：『東家在黑暗中靜坐，西家卻在互相謾罵。』 牛（僧人自稱）說：『我已嶄然超出于佛祖之上，他日定能光大家門，只需我這一麒麟足矣。』 住持之後，（禪師）上堂說法，舉例說：『經教中說，如果用外形來觀察我（如來），用聲音來尋求我（如來），這個人就是在走邪路，不能見到如來。』雖然是這樣，這正是抓住了老鼠，卻打破了油甕。懷禪師說：『你的眼睛在哪裡？』雖然識破了釋迦老子，卻免不了用手去拿食物來舔手指。如果是塗了毒藥，那就不同了，用外形觀察，用聲音尋求也不妨礙，就像百花倒影中繡著鴛鴦，自從認識了金針的用法后，任憑風吹來，衣袖都充滿了香氣。 禪師將要圓寂時，升座與眾人告別，囑咐門人用文章來祭奠他。禪師危坐著傾聽，聽到『尚饗』時，微微一笑。過了兩天，沐浴更衣，召集眾人說了偈語：『四大（地、水、火、風）既然要分離飛散，煙雲就任意地飄歸而去。秋天的霜夜，明月高懸，光輝照耀萬里。』不久，安然而逝。全身舍利塔建在東岡的山腳下。

信相顯禪師的法嗣

成都府金繩文禪師

僧人問：『什麼是大道的根源？』 禪師說：『黃河九曲。』 （僧人）問：『什麼是不可違犯的禁令？』 禪師說：『鐵蛇也鉆不進去。』 僧人想要議論，禪師就打了他。

南嶽下十六世

育王諶禪師的法嗣

臺州萬年心聞曇賁禪師

永嘉人，住在江心寺。病好後上堂說法，『維摩詰（Vimalakirti，佛教在家菩薩的代表人物）生病時說盡了道理，龍翔（寺廟名）生病時咳嗽個不停。咳嗽個不停，說盡了道理，說盡了道理，咳嗽個不停。你們這些人還懂得其中的意思嗎？本來是長江湊著風寒，卻說是露柱（寺廟中的柱子）得了頭風。』 上堂說法，『一見就見，八角磨盤在空中旋轉。一得就永得，辰錦硃砂像墨一樣黑。秋風吹拂渭水，已經落入了雲門（Yunmen，禪宗大師）的三句之中。落葉飄滿長安，有多少人如今被眼睛所欺騙。』 豎起拂塵說：

【English Translation】 English version: The matter of upward striving has not yet begun. (Monk) The Master said, 'The family in the east sits in darkness, while the family in the west is scolding each other.' Niu (the monk referring to himself) said, 'I have remarkably surpassed the Buddhas and Patriarchs. One day, I will surely bring glory to my family. One Qilin (mythical creature, here referring to himself) is enough.' After becoming the abbot, (the Zen master) ascended the hall to preach, citing: 'The teachings say, 'If one sees me (Tathagata) through form, or seeks me (Tathagata) through sound, that person is walking a heretical path and cannot see the Tathagata.' Although it is like this, it is just like catching a mouse but breaking the oil jar. Chan Master Huai said, 'Where are your eyes?' Although you have seen through old Shakyamuni, you cannot avoid picking up food and licking your fingers. If it were coated with poison, it would be different. Seeing through form and seeking through sound would not be a problem. Like embroidered mandarin ducks in the reflection of a hundred flowers, since recognizing the use of the golden needle, let the wind blow, and the sleeves are filled with fragrance.' When the Zen master was about to pass away, he ascended the seat to bid farewell to the assembly, instructing his disciples to use prose to commemorate him. The Zen master sat upright, listening attentively, and smiled slightly when he heard 'Shang Xiang' (may you enjoy this offering). Two days later, he bathed and changed his clothes, gathered the assembly, and said a verse: 'The four elements (earth, water, fire, wind) are about to separate and scatter, the smoke and clouds freely return. The frosty night in autumn, the bright moon hangs high, its radiance shines ten thousand miles.' Soon after, he passed away peacefully. His complete body stupa was built at the foot of the eastern hill.

Successor of Zen Master Xinxian Xian

Zen Master Jin Shengwen of Chengdu Prefecture

A monk asked, 'What is the source of the Great Path?' The Master said, 'The Yellow River has nine bends.' (The monk) asked, 'What is the unbreakable precept?' The Master said, 'An iron snake cannot drill through it.' The monk wanted to argue, and the Master struck him.

Sixteenth Generation under Nanyue

Successor of Zen Master Yuwang Chen

Zen Master Xinwen Tanben of Wannian Temple in Taizhou

A native of Yongjia, residing in Jiangxin Temple. After recovering from illness, he ascended the hall to preach, 'Vimalakirti (Vimalakirti, representative figure of Buddhist lay bodhisattvas) spoke all the principles when he was ill, Longxiang (name of a temple) coughed incessantly when he was ill. Coughing incessantly, speaking all the principles, speaking all the principles, coughing incessantly. Do you all understand the meaning of this? Originally, it was the cold wind blowing on the Yangtze River, but it is said that the dew pillar (pillar in the temple) has a headache.' Ascending the hall to preach, 'Seeing is seeing, the octagonal millstone turns in the empty sky. Gaining once is gaining forever, cinnabar brocade is as black as ink. The autumn wind blows on the Wei River, already falling into the three phrases of Yunmen (Yunmen, Zen master). Fallen leaves fill Chang'an, how many people are deceived by their eyes today?' Raising the whisk, he said:

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瞞得瞞不得。總在萬年手裡。還見么。華頂月籠招手石。斷橋水落捨身巖。僧問。百丈卷席。意旨如何。師曰。賊過後張弓。四明太守以雪竇命師主之。師辭以偈曰。鬧籃方喜得抽頭。退鼓而今打未休。莫把乳峰千丈雪。重來換我一雙眸。

慶元府天童慈航了樸禪師

福州人。上堂。酷暑如焚不易禁。炎炎赫赫欲流金。夜明簾外無人到。靈木迢然轉綠陰。上堂。久雨不晴。半睡半醒。可謂天地合其德。日月合其明。四時合其序。鬼神合其吉兇。遂喝曰。住。住。內卦已成。更求外象。卓拄杖曰。適來擲得雷天大壯。如今變作地火明夷。上堂。牛皮鞔露柱。露柱啾啾叫。燈籠佯不知。虛明還自照。殿脊老蚩吻。聞得呵呵笑。三門側耳聽。就上打之繞。譬如十日菊。開徹阿誰要。阿呵呵。未必秋香一夜衰。熨斗煎茶不同銚。室中問僧。賊來須打。客來須看。祇如三更夜半。人面似賊。賊面似人。作么生辨。上堂。觀音巖玲玲瓏瓏。太白石丁丁東東。西園菜蟥。似不堪食。東谷華髮。卻無賴紅。且道是祖意教意。途中受用。世諦流佈。若辨不出。雪峰覆卻飯桶。若辨得出。甘贄禮拜蒸籠。參。上堂。德山入門便棒。臨濟入門便喝。臨濟喝處。德山棒頭耳聾。德山棒時。臨濟喝下眼瞎。雖然一搦一抬。就中全生全

【現代漢語翻譯】 現代漢語譯本 瞞得住瞞不住，最終都在萬年的掌握之中。還見到（本來面目）嗎？華頂峰的月色籠罩著招手石，斷橋的水退去，顯露出捨身巖。有僧人問：『百丈禪師捲起坐席，意旨是什麼？』禪師回答：『賊人過後才張弓。』四明太守請雪竇禪師主持（天童寺），禪師用偈語推辭：『從熱鬧的竹籃中好不容易才抽出頭來，退堂鼓如今卻打個沒完。不要把乳峰千丈的雪，再來換我一雙眼睛。』

慶元府天童慈航了樸禪師

福州人。上堂說法：『酷暑像火燒一樣難以忍受，炎熱得好像要融化金屬。夜明簾外沒有人來，靈木高聳，轉為綠色的樹蔭。』上堂說法：『久雨不晴，半睡半醒。可以說是天地合其德，日月合其明，四時合其序，鬼神合其吉兇。』於是大喝一聲說：『住！住！內卦已經形成，還要尋求外像嗎？』拄著拄杖說：『剛才擲得雷天大壯卦，如今變為地火明夷卦。』上堂說法：『牛皮蒙在露柱上，露柱啾啾地叫。燈籠假裝不知道，虛明仍然自己照耀。殿脊上的老蚩吻，聽了呵呵地笑。三門側著耳朵聽，就上去打它，繞著它。譬如十日菊花，開遍了有誰要？阿呵呵，未必秋香一夜就衰敗，熨斗煎茶和茶壺不同。』室內問僧人：『賊來了要打，客人來了要看。如果三更半夜，人面像賊，賊面像人，怎麼分辨？』上堂說法：『觀音巖玲玲瓏瓏，太白石丁丁東東。西園的菜青蟲，好像不堪食用，東谷的頭髮，卻無奈地紅。』且說這是祖師的意旨還是教義，在途中受用，還是世俗的流佈？如果分辨不出，雪峰禪師就打翻飯桶。如果分辨得出，就甘願禮拜蒸籠。參！上堂說法：『德山禪師入門就打，臨濟禪師入門就喝。臨濟禪師喝的地方，德山禪師的棒頭就耳聾。德山禪師打的時候，臨濟禪師的喝下就眼瞎。雖然一拿一抬，其中完全是生機。』

【English Translation】 English version Can it be concealed or not? It's all in the hands of eternity. Do you still see (the original face)? The moon over Huading (Mount Tiantai's main peak) shrouds the beckoning stone, the water recedes from Broken Bridge, revealing Self-Sacrifice Rock. A monk asked: 'What is the meaning of Baizhang (Zen master) rolling up the mat?' The master replied: 'Drawing the bow after the thief has passed.' The prefect of Siming (Ningbo) invited Xue Dou (Zen master) to preside over (Tiantong Temple), and the master declined with a verse: 'Having finally managed to get out of the noisy basket, the retreat drum is now being beaten endlessly. Do not use the thousand zhang of snow from the Milk Peak to exchange for a pair of my eyes again.'

Zen Master Cihang Liaopu of Tiantong Temple in Qingyuan Prefecture

A native of Fuzhou. Ascending the hall, he said: 'The severe heat is unbearable, the scorching heat seems to melt metal. No one comes outside the bright curtain at night, the spiritual tree stands tall, turning into green shade.' Ascending the hall, he said: 'Long rain without clearing, half asleep and half awake. It can be said that heaven and earth unite their virtue, the sun and moon unite their brightness, the four seasons unite their order, and the ghosts and gods unite their good and bad fortune.' Then he shouted: 'Stop! Stop! The inner hexagram has already formed, do you still seek the outer image?' He struck his staff and said: 'Just now I cast the hexagram of Great Strength of Thunder over Heaven, now it changes into Brightness Injured of Earth over Fire.' Ascending the hall, he said: 'Cowhide covers the exposed pillar, the exposed pillar chirps and cries. The lantern pretends not to know, its empty brightness still shines by itself. The old Chiwen (mythical beast on roof ridges) on the hall ridge hears it and laughs heartily. The three gates listen with their ears, go up and hit it, circling around it. It's like the tenth-day chrysanthemum, who wants it when it's in full bloom? Ah ha ha, autumn fragrance may not fade overnight, using an iron to boil tea is different from using a teapot.' In the room, he asked a monk: 'When a thief comes, you must strike, when a guest comes, you must look. If in the middle of the night, a human face looks like a thief, and a thief's face looks like a human, how do you distinguish them?' Ascending the hall, he said: 'Guanyin Rock is tinkling and translucent, Taibai Stone is dinging and donging. The cabbage worms in the West Garden seem unfit to eat, but the hair in the East Valley is helplessly red.' Furthermore, is this the intention of the patriarch or the teaching, is it used on the road, or is it the propagation of worldly truth? If you cannot distinguish it, Zen Master Xuefeng will overturn the rice bucket. If you can distinguish it, you will willingly worship the steamer. Participate! Ascending the hall, he said: 'Zen Master Deshan strikes upon entering, Zen Master Linji shouts upon entering. Where Zen Master Linji shouts, Zen Master Deshan's stick becomes deaf. When Zen Master Deshan strikes, Zen Master Linji's shout becomes blind. Although one raises and one lowers, within it is complete vitality.'

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殺。遂喝一喝。卓拄杖一下云。敢問諸人是生是殺。良久云。君子可八。

南劍州西巖宗回禪師

婺州人也。久依無示。深得法忍。因寺僧以茶禁聞有司。吏捕知事。師謂眾曰。此事不直之。則罪坐於我。若自直。彼復得罪。不忍為也。令擊鼓升座。說偈曰。縣吏追呼不暫停。爭如長往事分明。從前有個無生曲。且喜今朝調已成。言訖而逝。

高麗國坦然國師

少嗣王位。欽鄉宗乘。因海商方景仁抵四明錄無示語歸。師閱之啟悟。即棄位圓顱。作書以語要及四威儀偈。令景仁呈無示。示答曰。佛祖出興於世。無一法與人。實使其自信．自悟．自證．自到。具大知見。如所見而說。如所說而行。山河大地．草木叢林相與證明。其來久矣。后復通嗣法。其書略曰。生死海廣。劫殫同通。得遇本分宗師。以三要印子。驗定其法。實謂盲龜值浮木孔耳。

臨安府龍華無住本禪師

廣德人也。上堂。舉。雲門大師拈起胡餅曰。我祇供養兩浙人。不供養向北人。眾無語。門自代曰。天寒日短。兩人共一碗。師曰。韶陽老漢。言中有響。痛處著錐。檢點將來。翻成毒藥。諸人要會么。半在河南半河北。一片虛凝似墨黑。冷地思量愁殺人。叵耐雲門這老賊。賊。賊。下座。更不巡堂。

道

【現代漢語翻譯】 現代漢語譯本：殺。於是大喝一聲。卓禪師拄著枴杖說：『請問各位，這是生還是殺？』良久，又說：『君子可以理解這其中的奧妙。』

南劍州西巖宗回禪師

婺州人。長久依止無示禪師，深得佛法真髓。當時寺院僧人因私自煮茶觸犯了官府的禁令，官吏前來逮捕知事僧。宗回禪師對眾僧說：『這件事如果我不為他辯解，罪責就會落到我頭上。如果我為他辯解，他又會因此得罪。我不忍心這樣做。』於是命令擊鼓升座，說了偈語：『縣吏追捕不停歇，不如長往事理明。從前有個無生曲，可喜今朝調已成。』說完就圓寂了。

高麗國坦然國師

年少時繼承王位，非常仰慕禪宗。當時海商方景仁從四明帶回無示禪師的語錄。國師閱讀後有所領悟，於是放棄王位，剃度出家。寫信陳述自己對佛法的理解，並附上四威儀偈，讓方景仁呈給無示禪師。無示禪師回覆說：『佛祖出現在世間，沒有一法可以給人，實際上是讓人自信、自悟、自證、自到，具備大知見。如所見而說，如所說而行。山河大地、草木叢林都在相互證明，這已經很久了。』後來又寄信確認了嗣法關係。信中大略寫道：『生死之海廣闊無邊，即使經歷無數劫也難以窮盡。有幸遇到本分宗師，用三要印來驗證佛法，這真是盲龜遇到浮木孔啊。』

臨安府龍華無住本禪師

廣德人。上堂時，舉例說：雲門大師拿起一個胡餅說：『我只供養兩浙人，不供養北方人。』眾僧無言以對。雲門自己代替回答說：『天寒日短，兩人共用一碗。』無住本禪師說：『韶陽老漢，話裡有話。痛處用錐子扎，仔細檢查，反而成了毒藥。各位想領會嗎？一半在河南，一半在河北，一片虛空凝結得像墨一樣黑。冷靜下來思量，真是愁死人。真可恨雲門這個老賊。賊！賊！』說完下座，不再巡視禪堂。

道

【English Translation】 English version: 'Kill.' Then he shouted. Zen Master Zhuo tapped his staff and said, 'May I ask everyone, is this life or death?' After a long silence, he said, 'A wise man can understand the mystery within.'

Zen Master Zonghui of Xiyan, Nanjian Prefecture

He was a native of Wuzhou. He had long relied on Wushi (name of a Zen master) and deeply attained the Dharma forbearance. Because the monks of the temple were forbidden by the authorities from privately brewing tea, the officials came to arrest the chief monk. The Master said to the assembly, 'If I do not defend this matter, the blame will fall on me. If I defend it, he will be guilty again. I cannot bear to do so.' He ordered the drums to be beaten and ascended the seat, saying in a verse: 'The county officials chase and call without stopping, it is better to go far away and understand the matter clearly. In the past, there was a song of no birth, and happily today the tune has been completed.' After saying this, he passed away.

National Teacher Tanyan of Goryeo

In his youth, he inherited the throne, admiring the Zen school. At that time, the sea merchant Fang Jingren returned from Siming with the recorded sayings of Wushi (name of a Zen master). The National Teacher read them and had an epiphany, so he abandoned the throne and shaved his head to become a monk. He wrote a letter stating his understanding of the Dharma, and attached a verse on the four dignities, asking Fang Jingren to present it to Wushi. Wushi replied, 'The Buddhas and Patriarchs appear in the world without giving a single Dharma to people, but actually making them self-confident, self-enlightened, self-certified, and self-arrived, possessing great knowledge and insight. Speak as you see, and act as you say. Mountains, rivers, earth, grass, and trees all prove it together, and it has been a long time.' Later, he sent another letter confirming the Dharma transmission. The letter roughly said, 'The sea of birth and death is vast and boundless, and even after countless kalpas, it is difficult to exhaust. Fortunately, I met a fundamental Zen master who used the three essentials to verify the Dharma. This is truly like a blind turtle encountering a floating piece of wood with a hole.'

Zen Master Wuzhu Ben of Longhua Temple, Lin'an Prefecture

He was a native of Guangde. In his sermon, he cited the example: Zen Master Yunmen (name of a Zen master) picked up a sesame cake and said, 'I only offer it to the people of Liangzhe (region in China), not to the people of the north.' The monks were speechless. Yunmen himself answered, 'The days are short and the weather is cold, two people share a bowl.' Zen Master Wuzhu Ben said, 'The old man of Shaoyang (another name for Yunmen), his words have a hidden meaning. Stabbing the painful spot with an awl, examining it carefully, it turns into poison. Do you want to understand? Half in Henan, half in Hebei, a piece of emptiness solidified like black ink. Thinking about it calmly, it is truly depressing. How hateful is this old thief Yunmen. Thief! Thief!' After saying this, he stepped down from the seat and no longer patrolled the Zen hall.

Dao

---

場琳禪師法嗣

臨江軍東山吉禪師

因李朝請與甥薌林居士向公子諲謁之。遂問。家賊惱人時如何。師曰。誰是家賊。李豎起拳。師曰。賊身已露。李曰。莫茶糊人好。師曰。贓證見在。李無語。師示以偈曰。家賊惱人孰奈何。千聖回機祇為他。遍界遍空無影跡。無依無住絕籠羅。賊。賊。猛將雄兵收不得。疑殺天下老禪和。笑倒鬧市古彌勒。休。休。不用將心向外求。回頭瞥爾賊身露。和贓捉獲世無儔。世無儔。真可仰。從茲不復夸伎倆。怗怗安家樂業時。萬象森羅齊拊掌。

道場慧禪師法嗣

臨安府靈隱懶庵道樞禪師

吳興四安徐氏子。初住何山。次移華藏。隆興初。詔居靈隱。孝宗皇帝召至內殿。問禪道之要。師答以此事在陛下堂堂日用應機處。本無知見起滅之棼．聖凡迷悟之別。第護正念。則與道相應。情卻物。則業不能系。盡去沉掉之病。自忘問答之意。矧今補處。見在佛般若光明中。何事不成見耶。上為之首肯數四。師示眾曰。仙人張果老。騎驢穿市過。但聞蹄撥剌。誰知是紙做。後退居明教永安蘭若。逍遙自適。有偈題于壁曰。雪裡梅華春資訊。池中月色夜精神。年來可是無佳趣。莫把家風舉似人。淳熙丙申八月。示微疾。書偈而逝。塔于永安。

光孝慜禪師法

【現代漢語翻譯】 現代漢語譯本 場琳禪師的法嗣

臨江軍東山吉禪師

因為李朝請和他的外甥薌林居士陪同公子諲拜訪吉禪師。李朝請於是問道：『家賊（比喻內心的煩惱）惱人的時候該怎麼辦？』吉禪師說：『誰是家賊？』李朝請豎起拳頭。吉禪師說：『賊身已經暴露了。』李朝請說：『最好不要用禪茶來糊弄人。』吉禪師說：『贓物和證據都在。』李朝請無話可說。吉禪師於是作偈開示：『家賊惱人，誰能奈何？千聖（指眾多的聖人）迴轉機鋒，只為對付它。它遍佈世界，遍佈虛空，沒有影子和軌跡，無所依憑，無所停住，超越一切束縛。賊啊，賊啊，即使是勇猛的將領和強大的軍隊也無法捉拿。它迷惑了天下所有的老禪師，笑倒了鬧市中的古彌勒（Maitreya，未來佛）。停止吧，停止吧，不用向外尋求。回頭一瞥，賊身就暴露了，連同贓物一起被捉獲，世上無人能比。世上無人能比，真是令人敬仰。從此不再誇耀伎倆，安安穩穩地安家立業，萬象森羅都一起拍手稱讚。』

道場慧禪師的法嗣

臨安府靈隱懶庵道樞禪師

道樞禪師是吳興四安徐氏的兒子。最初住在何山，後來移居華藏。隆興初年，皇帝下詔讓他住持靈隱寺。孝宗皇帝召見他到內殿，詢問禪道的要旨。道樞禪師回答說：『這件事就在陛下您日常的應用和應機處，本來就沒有知見生滅的紛擾，也沒有聖凡迷悟的區別。只要守護正念，就能與道相應；如果情慾能夠遠離事物，那麼業力就不能束縛您。徹底去除昏沉和掉舉的毛病，自然會忘記問答的意圖。更何況陛下您是補處菩薩（指彌勒菩薩），身處現在佛的般若光明中，還有什麼事情不能見到呢？』皇帝聽后連連點頭稱是。道樞禪師對大眾開示說：『仙人張果老，騎著驢子穿過鬧市。人們只聽到驢蹄的聲音，誰知道那是紙做的呢？』後來，道樞禪師退居到明教永安蘭若，逍遙自在。他寫了一首偈題在墻壁上：『雪裡的梅花帶來春天的資訊，池中的月色顯現夜晚的精神。這些年來難道沒有美好的趣味嗎？不要把家風輕易地告訴別人。』淳熙丙申年八月，道樞禪師略微感到不適，寫下偈頌后圓寂。他的舍利塔建在永安。

光孝慜禪師法嗣

【English Translation】 English version Dharma Heirs of Chan Master Changlin

Chan Master Ji of Dongshan in Linjiang Army

Because Li Chaoqing and his nephew Layman Xianglin accompanied the young master Yin to visit him, he asked, 'What should be done when the household thief (a metaphor for inner煩惱, afflictions) is annoying?' The Master said, 'Who is the household thief?' Li raised his fist. The Master said, 'The thief's body is already exposed.' Li said, 'It's best not to deceive people with Zen tea.' The Master said, 'The stolen goods and evidence are present.' Li was speechless. The Master then gave a verse to instruct: 'The household thief is annoying, who can do anything about it? The thousand sages (referring to numerous saints) turn the critical point, only to deal with it. It pervades the world, pervades the void, without shadow or trace, without reliance, without dwelling, beyond all fetters. Thief, thief, even brave generals and powerful armies cannot capture it. It confuses all the old Chan masters in the world, and makes the ancient Maitreya (future Buddha) in the bustling city laugh. Stop, stop, no need to seek outwards. A glance back, and the thief's body is exposed, along with the stolen goods, no one in the world can compare. No one in the world can compare, it is truly admirable. From now on, no more boasting of skills, living peacefully and happily, all phenomena in the universe clap their hands in praise.'

Dharma Heirs of Chan Master Daochang Hui

Chan Master Lan'an Daoshu of Lingyin Temple in Lin'an Prefecture

Chan Master Daoshu was the son of the Xu family of Si'an in Wuxing. He first lived in Heshan, and later moved to Huazang. In the early years of Longxing, the emperor issued an edict for him to reside at Lingyin Temple. Emperor Xiaozong summoned him to the inner palace and asked about the essence of Chan practice. Chan Master Daoshu replied, 'This matter is in Your Majesty's daily application and response to opportunities, originally without the disturbance of arising and ceasing of knowledge and views, nor the distinction between the holy and the mundane, delusion and enlightenment. As long as you guard the right mindfulness, you can be in accordance with the Dao; if desires can stay away from things, then karma cannot bind you. Completely remove the faults of dullness and agitation, and you will naturally forget the intention of questioning and answering. Moreover, Your Majesty is a Bodhisattva awaiting Buddhahood (referring to Maitreya Bodhisattva), being in the Prajna light of the present Buddha, what can't you see?' The emperor nodded in agreement several times after hearing this. Chan Master Daoshu instructed the public, 'The immortal Zhang Guolao, riding a donkey through the bustling city. People only hear the sound of the donkey's hooves, who knows it is made of paper?' Later, Chan Master Daoshu retired to Mingjiao Yongan Lanruo, living freely and comfortably. He wrote a verse on the wall: 'The plum blossoms in the snow bring the message of spring, the moonlight in the pond shows the spirit of the night. Have there been no good interests in recent years? Do not easily tell others about the family style.' In August of the Bing Shen year of Chunxi, Chan Master Daoshu felt slightly unwell, wrote a verse, and passed away. His stupa was built in Yongan.

Dharma Heirs of Chan Master Guangxiao Min

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嗣

廣德軍光孝悟初首座

分座日示眾。舉風幡話。至仁者心動處。乃曰。祖師恁么道。賺殺一船人。今時衲僧。也不可恁么會。既不恁么會。畢竟作么生。良久曰。六月好合醬。切忌著鹽多。

南嶽下十七世

萬年賁禪師法嗣

溫州龍鳴在庵賢禪師

上堂。舉。崇壽示眾曰。識得凳子。周匝有餘。雲門道。識得凳子。天地懸殊。師曰。崇壽老漢。坐殺天下人。雲門大師。走殺天下人。龍鳴則不然。識得凳子。四腳著地。要坐便坐。要起便起。上堂。舉趙州勘婆話頌曰。冰雪佳人貌最奇。常將玉笛向人吹。曲中無限華心動。獨許東君第一枝。

潭州大溈咦庵鑒禪師

會稽人也。上堂。木落霜空。天寒水冷。釋迦老子。無處藏身。拆東籬。補西壁。撞著不空見菩薩。請示唸佛三昧。也甚奇怪。卻向道。金色光明雲。參退喫茶去。上堂。老胡開一條路。甚生徑直。祇云。歇即菩提。性凈明心。不從人得。後人不得其門。一向奔馳南北。往復東西。極歲窮年。無個歇處。諸人還歇得么。休。休。上堂。舉。晦堂和尚一日問僧。甚處來。曰。南雄州。堂曰。出來作甚麼。曰。尋訪尊宿。堂曰。不如歸鄉好。曰。未審和尚令某歸鄉。意旨如何。堂曰。鄉里三錢買一片魚鲊。如

【現代漢語翻譯】 現代漢語譯本

嗣

廣德軍光孝悟初首座

分座日示眾。舉風幡話。至仁者心動處。乃曰：『祖師恁么道，賺殺一船人。』今時衲僧，也不可恁么會。既不恁么會，畢竟作么生？良久曰：『六月好合醬，切忌著鹽多。』

南嶽下十七世

萬年賁禪師法嗣

溫州龍鳴在庵賢禪師

上堂。舉崇壽示眾曰：『識得凳子，周匝有餘。』雲門道：『識得凳子，天地懸殊。』師曰：『崇壽老漢，坐殺天下人。雲門大師，走殺天下人。龍鳴則不然，識得凳子，四腳著地，要坐便坐，要起便起。』上堂。舉趙州勘婆話頌曰：『冰雪佳人貌最奇，常將玉笛向人吹。曲中無限華心動，獨許東君第一枝。』

潭州大溈咦庵鑒禪師

會稽人也。上堂。木落霜空，天寒水冷，釋迦老子（釋迦牟尼佛），無處藏身。拆東籬，補西壁，撞著不空見菩薩（不空見觀音菩薩）。請示唸佛三昧。也甚奇怪。卻向道：『金色光明雲。』參退喫茶去。上堂。老胡開一條路，甚生徑直。祇云：『歇即菩提（停止就是覺悟），性凈明心，不從人得。』後人不得其門，一向奔馳南北，往復東西，極歲窮年，無個歇處。諸人還歇得么？休。休。上堂。舉晦堂和尚一日問僧：『甚處來？』曰：『南雄州。』堂曰：『出來作甚麼？』曰：『尋訪尊宿。』堂曰：『不如歸鄉好。』曰：『未審和尚令某歸鄉，意旨如何？』堂曰：『鄉里三錢買一片魚鲊。』

【English Translation】 English version

Succession

Chief Seat Wuchu of Guangxiao Monastery in Guangde Prefecture

On the day of taking his seat, he addressed the assembly, citing the story of the wind and the pennant. Reaching the point of 'the benevolent man's mind moves,' he said, 'The Patriarch said it that way, deceiving a boatload of people.' Today's monks should not understand it that way either. Since you don't understand it that way, what ultimately is it? After a long pause, he said, 'The fermented bean paste of the sixth month is good, but be careful not to add too much salt.'

Seventeenth Generation under Nanyue

Dharma Successor of Chan Master Ben of Wannian

Chan Master Xian of Longming Hermitage in Wenzhou

Entering the hall, he cited Chongshou's address to the assembly: 'Recognizing the stool, there is more than enough all around.' Yunmen said, 'Recognizing the stool, heaven and earth are vastly different.' The Master said, 'Old man Chongshou, he has caused all the people in the world to sit to death. Great Master Yunmen, he has caused all the people in the world to run to death. Longming is not like that. Recognizing the stool, its four legs are on the ground; if you want to sit, then sit; if you want to stand, then stand.' Entering the hall, he cited Zhao Zhou's verse on examining the old woman: 'The ice and snow beauty's appearance is most extraordinary, she often plays the jade flute to people. In the melody, infinite flower hearts are moved, she exclusively allows the first branch of the Lord of the East.'

Chan Master Jian of Yian Hermitage in Dawei, Tanzhou

He was from Kuaiji. Entering the hall, he said, 'The trees shed their leaves, the frost is in the empty sky, the weather is cold and the water is freezing. Shakyamuni Buddha (Shijia Laozu), has nowhere to hide. Tearing down the east fence to patch the west wall, encountering Amoghapasha Bodhisattva (Bukongjian Guanyin Pusa). Please instruct on the Samadhi of reciting the Buddha's name. It is also very strange, yet he says, 'Golden colored light clouds.' After the meditation, go have tea.' Entering the hall, he said, 'The old barbarian opened a road, how very direct. He only says, 'Cessation is Bodhi (Xie ji Puti), the nature is pure, the mind is bright, it is not obtained from others.' Later people do not find the gate, and single-mindedly rush north and south, back and forth east and west, exhausting the years, without a place to rest. Can you all rest? Stop. Stop.' Entering the hall, he cited Abbot Huitang one day asking a monk, 'Where do you come from?' He said, 'Nanzhou.' The Abbot said, 'What did you come out to do?' He said, 'To seek out venerable masters.' The Abbot said, 'It is better to return home.' He said, 'I have not yet inquired, what is the Abbot's intention in ordering me to return home?' The Abbot said, 'In your hometown, three coins will buy a piece of fish paste.'

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手掌大。師曰。寧可碎身如微塵。終不瞎個師僧眼。晦堂較些子。有般漢便道。熟處難忘。有甚共語處。上堂。舉罽賓國王問師子尊者蘊空公案。師頌曰。尊者何曾得蘊空。罽賓徒自斬春風。桃華雨後已零落。染得一溪流水紅。

五燈會元卷第十八 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第十九

南嶽下十一世

石霜圓禪師法嗣

袁州楊歧方會禪師

郡之宜春冷氏子。少警敏。及冠。不事筆硯。系名征商。課最坐不職。乃宵遁入瑞州九峰。恍若舊遊。眷不忍去。遂落髮。每閱經。心融神會。能折節扣參老宿。慈明自南源徙道吾石霜。師皆佐之。總院事。依之雖久。然未有省發。每咨參。明曰。庫司事繁。且去。他日又問。明曰。監寺異時兒孫遍天下在。何用忙為。一日。明適出。雨忽作。師偵之小徑。既見。遂搊住曰。這老漢今日須與我說。不說打你去。明曰。監寺知是般事便休。語未卒。師大悟。即拜于泥途。問曰。狹路相逢時如何。明曰。你且亸避。我要去那裡去。師歸。來日。具威儀。詣方丈禮謝。明呵曰。未在。自是明每山行。師輒瞰其出。雖晚必擊鼓集眾。明遽還。怒曰。少叢林暮而升座。何從得此規繩。師曰。汾陽晚參也。何謂非規

【現代漢語翻譯】 現代漢語譯本： 手掌大。禪師說：『寧願粉身碎骨如微塵，也終究不願矇蔽一個師僧的眼睛。』晦堂禪師稍微評論了一下。有些人便說：『熟悉的地方難以忘記。』有什麼可以共同談論的地方呢？禪師上堂說法，舉了罽賓國王問師子尊者關於蘊空的公案。禪師作頌說：『尊者何曾真正領悟蘊空之理？罽賓國王徒勞地斬斷了春風。桃花經過雨後已經凋零飄落，將整條溪水都染成了紅色。』

五燈會元卷第十八 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第十九

南嶽下十一世

石霜圓禪師法嗣

袁州楊歧方會禪師

是袁州宜春冷氏之子。年少時就機警聰敏。到了成年，不從事筆墨生涯，掛名從事商業。因為業績考覈最差而被免職。於是連夜逃走，進入瑞州九峰，感覺好像回到了以前遊玩的地方一樣，依戀不捨，於是就剃度出家。每次閱讀經書，都能心領神會。能夠放下身段去參訪老修行。慈明禪師從南源遷到道吾石霜，禪師都輔佐他，總管寺院事務。依止慈明禪師雖然很久了，但是還沒有開悟。每次請教參禪，慈明禪師就說：『庫房事務繁忙，先去忙吧。』改天又問，慈明禪師說：『監寺將來兒孫遍佈天下，何必急於一時呢？』有一天，慈明禪師正好外出，突然下雨。禪師在小路上等候他，見到后，就抓住他說：『你這老漢今天必須跟我說清楚，不說就打你。』慈明禪師說：『監寺知道是這件事就算了吧。』話還沒說完，禪師就大悟，立刻拜倒在泥濘的路上，問道：『狹路相逢時該怎麼辦？』慈明禪師說：『你先躲開，我要去我要去的地方。』禪師回去。第二天，穿戴整齊，到方丈室禮拜感謝。慈明禪師呵斥說：『還沒到時候。』從此以後，慈明禪師每次在山中行走，禪師總是觀察他的行蹤，即使晚了也一定要擊鼓召集大眾。慈明禪師急忙趕回來，生氣地說：『很少有叢林在傍晚升座說法，從哪裡學來的這種規矩？』禪師說：『汾陽善昭禪師也有晚參，為什麼說不是規矩呢？』

【English Translation】 English version: 'The size of a palm.' The Master said, 'I would rather shatter my body into fine dust than blind the eye of a monk.' Huitang commented slightly on this. Some people then say, 'It's hard to forget familiar places.' What is there to talk about together? The Master ascended the hall and cited the case of King Jibin asking Venerable Shizi about the emptiness of the skandhas (w蘊, skandhas: the five aggregates of existence). The Master composed a verse saying, 'When did the Venerable truly grasp the emptiness of the skandhas? The King of Jibin vainly severed the spring breeze. The peach blossoms have already fallen after the rain, dyeing the entire stream red.'

Wudeng Huiyuan (Compendium of Five Lamps), Volume 18 卍 New Continued Collection, Volume 80, No. 1565, Wudeng Huiyuan

Wudeng Huiyuan, Volume 19

Eleventh Generation under Nanyue

Dharma Successor of Zen Master Yuanyuan of Shishuang

Zen Master Yangqi Fanghui of Yuanzhou

He was a son of the Leng family of Yichun in Yuanzhou. He was intelligent and quick-witted in his youth. When he reached adulthood, he did not engage in literary pursuits but was registered as a merchant. He was dismissed from his post for the worst performance evaluation. Thereupon, he fled at night and entered Jiufeng in Ruizhou, feeling as if he had returned to a place he had visited before, and he was reluctant to leave. So he shaved his head and became a monk. Every time he read the scriptures, he could understand them intuitively. He was able to humble himself and visit old practitioners. When Zen Master Ciming moved from Nanyuan to Daowu Shishuang, the Zen Master assisted him in managing the affairs of the monastery. Although he had relied on Zen Master Ciming for a long time, he had not yet attained enlightenment. Every time he asked for instruction, Zen Master Ciming would say, 'The affairs of the treasury are busy, go and take care of them first.' Another day he asked again, and Zen Master Ciming said, 'The supervisor will have descendants all over the world in the future, why rush?' One day, Zen Master Ciming happened to be out, and it suddenly rained. The Zen Master waited for him on a small path, and when he saw him, he grabbed him and said, 'You old man must explain it to me today, or I will beat you.' Zen Master Ciming said, 'Supervisor, let it go if you know it's this matter.' Before he finished speaking, the Zen Master had a great enlightenment and immediately bowed down on the muddy road, asking, 'What should be done when meeting on a narrow road?' Zen Master Ciming said, 'You should step aside, I want to go where I want to go.' The Zen Master returned. The next day, he dressed formally and went to the abbot's room to pay his respects and express his gratitude. Zen Master Ciming scolded, 'It's not the time yet.' From then on, every time Zen Master Ciming walked in the mountains, the Zen Master would always observe his movements, and even if it was late, he would definitely beat the drum to gather the assembly. Zen Master Ciming hurried back and said angrily, 'Few monasteries ascend the seat to preach in the evening, where did you learn this rule from?' The Zen Master said, 'Zen Master Fenyang Shanzhao also has evening sessions, why do you say it's not a rule?'

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繩乎。一日。明上堂。師出問。幽鳥語喃喃。辭云入亂峰時如何。明曰。我行荒草里。汝又入深村。師曰。官不容針。更借一問。明便喝。師曰。好喝。明又喝。師亦喝。明連喝兩喝。師禮拜。明曰。此事是個人方能擔荷。師拂袖便行。明移興化。師辭歸九峰。后道俗迎居楊歧。次遷云蓋。受請日。拈法衣示眾曰。會么。若也不會。今日無端走入水牯牛隊里去也。還知么。筠陽九岫。萍實楊歧。遂升座。時有僧出。師曰。漁翁未擲釣。躍鱗衝浪來。僧便喝。師曰。不通道。僧拊掌歸眾。師曰。消得龍王多少風。問。師唱誰家曲。宗風嗣阿誰。師曰。有馬騎馬。無馬步行。曰。少年長老。足有機籌。師曰。念汝年老。放汝三十棒。問。如何是佛。師曰。三腳驢子弄蹄行。曰。莫祇這便是么。師曰。湖南長老。乃曰。更有問話者么。試出來相見。楊歧今日性命。在汝諸人手裡。一任橫拖倒拽。為甚麼如此。大丈夫兒。須是當衆抉擇。莫背地裡似水底按葫蘆相似。當衆引驗。莫便面赤。有么。有么。出來抉擇看。如無。楊歧今日失利。師便下座。九峰勤和尚把住云。今日喜得個同參。師曰。作么生是同參底事。勤曰。九峰牽犁。楊歧拽耙。師曰。正恁么時。楊歧在前。九峰在前。勤擬議。師拓開曰。將謂同參。元來不是。僧

【現代漢語翻譯】 繩乎（人名）。一日，明上堂。師出問：『幽鳥語喃喃，辭云入亂峰時如何？』明曰：『我行荒草里，汝又入深村。』師曰：『官不容針，更借一問。』明便喝。師曰：『好喝。』明又喝。師亦喝。明連喝兩喝。師禮拜。明曰：『此事是個人方能擔荷。』師拂袖便行。明移興化。師辭歸九峰。后道俗迎居楊歧。次遷云蓋。受請日，拈法衣示眾曰：『會么？若也不會，今日無端走入水牯牛隊里去也。還知么？筠陽九岫（地名），萍實楊歧（地名）。』遂升座。時有僧出。師曰：『漁翁未擲釣，躍鱗衝浪來。』僧便喝。師曰：『不通道。』僧拊掌歸眾。師曰：『消得龍王多少風。』問：『師唱誰家曲？宗風嗣阿誰？』師曰：『有馬騎馬，無馬步行。』曰：『少年長老，足有機籌。』師曰：『念汝年老，放汝三十棒。』問：『如何是佛？』師曰：『三腳驢子弄蹄行。』曰：『莫祇這便是么？』師曰：『湖南長老。』乃曰：『更有問話者么？試出來相見。楊歧今日性命，在汝諸人手裡。一任橫拖倒拽。為甚麼如此？大丈夫兒，須是當衆抉擇。莫背地裡似水底按葫蘆相似。當衆引驗，莫便面赤。有么？有么？出來抉擇看。如無，楊歧今日失利。』師便下座。九峰勤和尚把住云：『今日喜得個同參。』師曰：『作么生是同參底事？』勤曰：『九峰牽犁，楊歧拽耙。』師曰：『正恁么時，楊歧在前，九峰在前？』勤擬議。師拓開曰：『將謂同參，元來不是。』僧

【English Translation】 Sheng Hu (name of a person). One day, Ming ascended the hall. The master came out and asked, 'How is it when the secluded bird murmurs, bidding farewell to the clouds and entering the chaotic peaks?' Ming said, 'I walk in the desolate grass, and you enter the deep village.' The master said, 'A needle cannot enter the official's domain; allow me another question.' Ming then shouted. The master said, 'Well shouted.' Ming shouted again. The master also shouted. Ming shouted twice in a row. The master bowed. Ming said, 'This matter can only be shouldered by a true person.' He flicked his sleeves and left. Ming moved to Xinghua. The master bid farewell and returned to Jiufeng. Later, both Daoists and laypeople welcomed him to Yangqi. Next, he moved to Yungai. On the day he accepted the invitation, he held up his Dharma robe and showed it to the assembly, saying, 'Do you understand? If you don't understand, today you will have entered the herd of water buffaloes for no reason. Do you understand? Jiufeng in Junyang (place name), Yangqi with floating seeds (place name).' Then he ascended the seat. At that time, a monk came forward. The master said, 'Before the fisherman casts his line, leaping fish rush through the waves.' The monk then shouted. The master said, 'I don't believe it.' The monk clapped his hands and returned to the assembly. The master said, 'How much wind does the Dragon King expend?' Someone asked, 'Whose song does the master sing? Whose lineage does the Dharma tradition inherit?' The master said, 'If you have a horse, ride it; if you don't have a horse, walk.' The person said, 'Young elder, you have plenty of schemes.' The master said, 'Considering your age, I'll spare you thirty blows.' Someone asked, 'What is Buddha?' The master said, 'A three-legged donkey trots along.' The person said, 'Is that all there is to it?' The master said, 'Elder of Hunan.' Then he said, 'Is there anyone else who wants to ask questions? Try coming out to meet me. Yangqi's life today is in your hands. You can drag me around as you please. Why is this so? A true man must make a decision in public. Don't be like trying to hold down a gourd in the water in secret. Present your evidence in public; don't blush. Is there anyone? Is there anyone? Come out and decide. If not, Yangqi will lose today.' The master then descended from his seat. Monk Jiufeng Qin held him and said, 'Today I am happy to have gained a fellow practitioner.' The master said, 'What is the matter of being a fellow practitioner?' Qin said, 'Jiufeng pulls the plow, and Yangqi drags the rake.' The master said, 'At this very moment, is Yangqi in front, or Jiufeng in front?' Qin hesitated. The master pushed him away and said, 'I thought you were a fellow practitioner, but you're not.' Monk

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問。人法具遣。未是衲僧極則。佛祖雙亡。猶是學人疑處。未審和尚如何為人。師曰。你祇要勘破新長老。曰。恁么則旋斫生柴帶葉燒。師曰。七九六十三。問。古人面壁。意旨如何。師曰。西天人不會唐言。上堂。霧鎖長空。風生大野。百草樹木。作大師子吼。演說摩訶大般若。三世諸佛在你諸人腳跟下轉大法輪。若也會得。功不浪施。若也不會。莫道楊歧山勢險。前頭更有最高峰。上堂。舉古人一轉公案。佈施大眾。良久曰。口祇堪吃飯。上堂。踏著秤錘硬似鐵。啞子得夢向誰說。須彌頂上浪滔天。大洋海里遭火爇。參。上堂。楊歧一要。千聖同妙。佈施大眾。拍禪床一下云。果然失照。參。上堂。楊歧一句。急著眼覷。長連床上。拈匙把箸。上堂。拈拄杖云。一即一切。一切即一。畫一畫云。山河大地。天下老和尚百雜碎。作么生是諸人鼻孔。良久云。劍為不平離寶匣。藥因救病出金瓶。喝一喝。卓一下。上堂。楊岐無旨的。種田博飯吃。說夢老瞿曇。何處覓軌跡。喝一喝。拍禪床一下。上堂。薄福住楊岐。年來氣力衰。寒風凋敗葉。猶喜故人歸。啰啰哩。拈上死柴頭。且向無煙火。上堂。楊岐乍住屋壁疏。滿床盡佈雪真珠。縮卻項。更嗟吁。良久曰。翻憶古人樹下居。上堂。云蓋是事不如。說禪似吞栗蒲。若

【現代漢語翻譯】 問：人法都捨棄，還不是衲僧（指僧人）的最高境界；佛和祖師都消亡了，仍然是學人疑惑的地方。不知道和尚您如何教導人？ 師父說：『你只想看破新來的長老。』 （學人）說：『這樣就像砍伐新鮮的木柴，帶著葉子就燒。』 師父說：『七九六十三。』 問：古人面壁（指達摩祖師面壁九年）的用意是什麼？ 師父說：『西天人（指印度人）聽不懂唐朝的語言。』 （師父）上堂說法：霧氣籠罩著長空，風吹過廣闊的原野，各種草木都發出大師子吼（比喻佛陀的教法如獅子吼般威猛），演說摩訶大般若（偉大的智慧）。三世諸佛（過去、現在、未來的一切佛）在你們每個人的腳跟下轉大法輪（傳播佛法）。如果能夠領會，就不會白費功夫。如果不能領會，就不要說楊歧山勢險峻，前面還有更高的山峰。 （師父）上堂說法：舉出一個古人的公案，佈施給大家。停頓了很久說：『嘴巴只能用來吃飯。』 （師父）上堂說法：腳踩著秤錘硬如鐵，啞巴做了夢向誰說？須彌山頂上波濤洶涌，大洋海里燃起大火。 參。 （師父）上堂說法：楊歧（指楊歧方會禪師）的一個要點，千聖（眾多聖人）都覺得巧妙。佈施給大家。拍了一下禪床說：『果然失照（指沒有看清楚）。』 參。 （師父）上堂說法：楊歧的一句話，要趕緊睜大眼睛看清楚。長連床上，拿著勺子和筷子。 （師父）上堂說法：拿起拄杖說：『一即一切，一切即一。』畫了一下說：『山河大地，天下的老和尚都粉碎了。』怎麼是你們的鼻孔？停頓了很久說：『劍爲了不平之事離開寶匣，藥因為救治疾病從金瓶中取出。』喝了一聲，敲了一下。 （師父）上堂說法：楊歧沒有宗旨，種田只爲了吃飯。說夢的老瞿曇（指佛陀），到哪裡去尋找軌跡？喝了一聲，拍了一下禪床。 （師父）上堂說法：我這個薄福之人住在楊歧，近年來氣力衰退。寒風吹落凋零的樹葉，還高興老朋友歸來。啰啰哩。 拿起枯死的木柴頭，暫且向沒有煙的火堆取暖。 （師父）上堂說法：楊歧剛住下，屋壁稀疏，滿床都鋪滿了雪一樣的珍珠。縮著脖子，更加嘆息。停頓了很久說：『反而想起古人住在樹下的生活。』 （師父）上堂說法：云蓋（指云蓋山）的事情不如意，說禪就像吞吃栗子殼。如果……

【English Translation】 Q: The complete abandonment of both person and Dharma is not yet the ultimate state of a Chan monk. The extinction of both Buddha and Patriarch is still a point of doubt for the student. I wonder, how does the Master guide people? The Master said: 'You only want to see through the new elder.' (The student) said: 'In that case, it's like chopping fresh firewood and burning it with the leaves.' The Master said: 'Seven nine sixty-three.' Q: What is the intention of the ancients facing the wall (referring to Bodhidharma facing the wall for nine years)? The Master said: 'People from the Western Heaven (referring to Indians) do not understand the language of the Tang Dynasty.' (The Master) ascended the hall to preach: The mist locks the long sky, the wind blows across the vast wilderness, all kinds of grasses and trees make the great lion's roar (a metaphor for the Buddha's teachings being as powerful as a lion's roar), expounding the Maha Prajna (great wisdom). The Buddhas of the three worlds (past, present, and future) are turning the great Dharma wheel (spreading the Dharma) under the feet of each of you. If you can understand, your efforts will not be in vain. If you cannot understand, do not say that the mountains of Yangqi are steep, there are even higher peaks ahead. (The Master) ascended the hall to preach: He cited an ancient case and gave it to everyone as alms. After a long pause, he said: 'The mouth is only for eating.' (The Master) ascended the hall to preach: Stepping on the weight of the scale is as hard as iron, who can the mute tell his dream to? Waves surge on the top of Mount Sumeru (the central mountain in Buddhist cosmology), and fire burns in the great ocean. Participate. (The Master) ascended the hall to preach: Yangqi's (referring to Zen Master Yangqi Fanghui) one key point is considered ingenious by all the sages (numerous saints). Give it to everyone as alms. He slapped the Zen bed and said: 'Indeed, I lost sight of it (referring to not seeing clearly).' Participate. (The Master) ascended the hall to preach: Yangqi's one sentence, you must quickly open your eyes and see clearly. On the long continuous bed, holding spoons and chopsticks. (The Master) ascended the hall to preach: He picked up the staff and said: 'One is all, all is one.' He drew a line and said: 'Mountains, rivers, earth, all the old monks in the world are shattered.' What are your nostrils? After a long pause, he said: 'The sword leaves the treasure box for the sake of injustice, and the medicine is taken from the golden bottle to cure diseases.' He shouted and knocked. (The Master) ascended the hall to preach: Yangqi has no purpose, farming is only for eating. Where can the dreaming old Gautama (referring to the Buddha) be found? He shouted and slapped the Zen bed. (The Master) ascended the hall to preach: I, a person of little fortune, live in Yangqi, and my strength has declined in recent years. The cold wind blows down the withered leaves, and I am still happy that old friends have returned. Lo lo li. Pick up the dead firewood and temporarily warm yourself by a fire without smoke. (The Master) ascended the hall to preach: Yangqi just settled down, the walls of the house are sparse, and the bed is covered with snow-like pearls. Shrinking his neck, he sighed even more. After a long pause, he said: 'Instead, I remember the life of the ancients living under the trees.' (The Master) ascended the hall to preach: The affairs of Yungai (referring to Mount Yungai) are not as good as expected, and talking about Chan is like swallowing chestnut shells. If...

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向此處會得。佛法天地懸殊。上堂。擲下拄杖曰。釋迦老子著趺。偷笑云蓋亂說。雖然世界坦平。也是將勤補拙。上堂。釋迦老子初生時。周行七步。目顧四方。一手指天。一手指地。今時衲僧。盡皆打模畫樣。便道天上天下。唯我獨尊。云蓋不惜性命。亦為諸人打個樣子。遂曰。陽氣發時無硬地。示眾。一切智通無障礙。拈起拄杖曰。拄杖子向汝諸人面前逞神通去也。擲下曰。直得乾坤震裂。山嶽搖動。會么。不見道。一切智智清凈。拍禪床曰。三十年後。明眼人前。莫道楊歧龍頭蛇尾。僧問。撥雲見日時如何。師曰。東方來者東方坐。問。天得一以清。地得一以寧。衲僧得一。堪作甚麼。師曰。缽盂口向天。慈明忌辰設齋。眾才集。師于真前。以兩手捏拳安頭上。以坐具畫一畫。打一圓相。便燒香。退身三步。作女人拜。首座曰。休捏怪。師曰。首座作么生。座曰。和尚休捏怪。師曰。兔子吃牛奶。第二座近前。打一圓相。便燒香。亦退身二步。作女人拜。師近前作聽勢。座擬議。師打一掌曰。這漆桶也亂做。龍興孜和尚遷化。僧至下遺書。師問。世尊入滅。槨示雙趺。和尚歸真。有何相示。僧無語。師槌胸曰。蒼天。蒼天。室中問僧。栗棘蓬你作么生吞。金剛圈你作么生透。一日。三人新到。師問。三人同行。

【現代漢語翻譯】 現代漢語譯本： 向此處會得。佛法天地懸殊。上堂。擲下拄杖說：『釋迦老子（釋迦牟尼佛）著趺（跏趺坐），偷笑云蓋亂說。』雖然世界坦平，也是將勤補拙。上堂。釋迦老子（釋迦牟尼佛）初生時，周行七步，目顧四方，一手指天，一手指地。今時衲僧（出家人），盡皆打模畫樣，便道天上天下，唯我獨尊。云蓋不惜性命，亦為諸人打個樣子。』遂說：『陽氣發時無硬地。』示眾。一切智通無障礙。拈起拄杖說：『拄杖子向汝諸人面前逞神通去也。』擲下說：『直得乾坤震裂，山嶽搖動。會么？』不見道：『一切智智清凈。』拍禪床說：『三十年後，明眼人前，莫道楊歧龍頭蛇尾。』 僧問：『撥雲見日時如何？』師說：『東方來者東方坐。』問：『天得一以清，地得一以寧，衲僧（出家人）得一，堪作甚麼？』師說：『缽盂口向天。』慈明忌辰設齋。眾才集，師于真前，以兩手捏拳安頭上，以坐具畫一畫，打一圓相，便燒香，退身三步，作女人拜。首座說：『休捏怪。』師說：『首座作么生？』座說：『和尚休捏怪。』師說：『兔子吃牛奶。』第二座近前，打一圓相，便燒香，亦退身二步，作女人拜。師近前作聽勢，座擬議，師打一掌說：『這漆桶也亂做。』 龍興孜和尚遷化。僧至下遺書。師問：『世尊入滅，槨示雙趺（跏趺坐），和尚歸真，有何相示？』僧無語。師槌胸說：『蒼天，蒼天。』室中問僧：『栗棘蓬你作么生吞？金剛圈你作么生透？』一日，三人新到。師問：『三人同行，』

【English Translation】 English version: Attain enlightenment right here. The Dharma is as different as heaven and earth. Ascending the Dharma hall, the master threw down his staff and said, 'Shakyamuni Buddha (Shijia Laozi) sits in full lotus (zhe fu), secretly laughing at Yungai's nonsensical talk.' Although the world is flat and peaceful, it's still making up for clumsiness with diligence. Ascending the Dharma hall, when Shakyamuni Buddha (Shijia Laozi) was born, he walked seven steps around, looked in all four directions, and pointed one finger to the sky and one to the earth. Today's monks (na seng) all follow the same pattern, saying, 'Above heaven and below heaven, I alone am honored.' Yungai doesn't spare his life and also makes a model for everyone.' Then he said, 'When yang energy arises, there is no hard ground.' He showed the assembly, 'All wisdom penetrates without obstruction.' Picking up his staff, he said, 'The staff is going to display its supernatural powers before you all.' Throwing it down, he said, 'It directly causes heaven and earth to crack and mountains to shake. Do you understand?' Don't you see it said, 'All wisdom and knowledge are pure.' Striking the Zen platform, he said, 'Thirty years from now, before those with clear eyes, don't say that Yangqi is a dragon's head with a snake's tail.' A monk asked, 'What is it like when the clouds are parted and the sun is seen?' The master said, 'Those who come from the east sit in the east.' Asked, 'Heaven attains oneness and becomes clear, earth attains oneness and becomes peaceful, what can a monk (na seng) do with oneness?' The master said, 'The alms bowl faces the sky.' A vegetarian feast was held on the anniversary of Ciming's death. As soon as the assembly gathered, the master, in front of the portrait, made fists with both hands and placed them on his head, drew a circle with the sitting cloth, made a complete circle, then burned incense, stepped back three steps, and made a woman's bow. The head monk said, 'Stop acting strangely.' The master said, 'What is the head monk doing?' The head monk said, 'Venerable, stop acting strangely.' The master said, 'A rabbit drinks milk.' The second monk stepped forward, made a complete circle, then burned incense, also stepped back two steps, and made a woman's bow. The master stepped forward and pretended to listen. As the monk hesitated, the master slapped him and said, 'This lacquer bucket is also making a mess.' Venerable Longxing Zi passed away. A monk arrived to deliver his last words. The master asked, 'When the World Honored One entered Nirvana, the coffin showed his crossed legs (jia fu zuo). When the venerable returns to truth, what sign is shown?' The monk was speechless. The master beat his chest and said, 'Heaven, heaven.' In the room, he asked the monk, 'How do you swallow a chestnut hedgehog? How do you penetrate a vajra circle?' One day, three new arrivals came. The master asked, 'Three people traveling together,'

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必有一智。提起坐具曰。參頭上座。喚這個作甚麼。曰。坐具。師曰。真個那。曰。是。師復曰。喚作甚麼。曰。坐具。師顧視左右曰。參頭卻具眼。問第二人。欲行千里。一步為初。如何是最初一句。曰。到和尚這裡。爭敢出手。師以手畫一畫。僧曰。了。師展兩手。僧擬議。師曰。了。問第三人。近離甚處。曰。南源。師曰。楊歧今日被上座勘破。且坐喫茶。問僧。敗葉堆云。朝離何處。曰。觀音。師曰。觀音腳跟下一句作么生道。曰。適來相見了也。師曰。相見底事作么生。僧無對。師曰。第二上座代參頭道看。亦無對。師曰。彼此相鈍置。示眾云。春風如刀。春雨如膏。律令正行。萬物情動。你道腳踏實地一句。作么生道出來。向東涌西沒處道看。直饒道得。也是梁山頌子。示眾云。身心清凈。諸境清凈。諸境清凈。身心清凈。還知楊歧老人落處么。河裡失錢河裡捷。示眾云。景色乍晴。物情舒泰。舉步也千身彌勒。動用也隨處釋迦。文殊普賢總在這裡。眾中有不受人謾底。便道楊歧和麩糶面。然雖如是。布袋里盛錐子。示眾云。雪。雪。處處光輝明皎潔。黃河凍鎖絕纖流。赫日光中須迸裂。須迸裂。那吒頂上吃蒺藜。金剛腳下流出血。皇祐改元。示寂。塔于云蓋。

南嶽下十二世

楊歧會禪師

【現代漢語翻譯】 現代漢語譯本 必有一智。楊歧方會禪師拿起坐具說：『參頭（指僧人中的領頭者），我問你，拿這個做什麼？』 僧人回答：『坐具。』 楊歧禪師說：『真的嗎？』 僧人回答：『是。』 楊歧禪師又問：『叫它什麼？』 僧人回答：『坐具。』 楊歧禪師環顧左右說：『參頭確實有眼力。』 楊歧禪師問第二個人：『要走千里路，第一步是開始。如何是最初一句？』 僧人回答：『到了和尚您這裡，怎敢輕易出手。』 楊歧禪師用手畫了一下，僧人說：『我明白了。』 楊歧禪師張開雙手，僧人猶豫不決。 楊歧禪師說：『明白了？』 楊歧禪師問第三個人：『最近從哪裡來？』 僧人回答：『南源。』 楊歧禪師說：『楊歧我今天被上座你識破了。先坐下喝茶吧。』 楊歧禪師問僧人：『敗葉堆云，早上從哪裡離開？』 僧人回答：『觀音（Avalokiteśvara，菩薩名）。』 楊歧禪師說：『觀音腳跟下的一句怎麼說？』 僧人回答：『剛才已經相見了。』 楊歧禪師說：『相見的事情怎麼說？』 僧人無言以對。 楊歧禪師說：『第二位上座替參頭說看。』 第二位僧人也無言以對。 楊歧禪師說：『彼此都遲鈍了。』 楊歧禪師開示大眾說：『春風像刀一樣鋒利，春雨像油一樣滋潤。律令正在執行，萬物的情感都在萌動。你們說腳踏實地的一句，怎麼說出來？向東涌西沒的地方說看。即使說得出來，也是梁山的頌子。』 楊歧禪師開示大眾說：『身心清凈，諸境清凈。諸境清凈，身心清凈。還知道我楊歧老人落在何處嗎？河裡丟了錢，在河裡快速撈回來。』 楊歧禪師開示大眾說：『景色剛剛放晴，萬物的心情舒暢泰然。舉步也是千身彌勒（Maitreya，未來佛），動用也是隨處釋迦（Śākyamuni，釋迦摩尼佛）。文殊（Mañjuśrī，菩薩名）普賢（Samantabhadra，菩薩名）總在這裡。』 大眾中有不受人欺騙的人，便說楊歧和尚把麥麩和麵一起賣。 『雖然如此，就像布袋里裝著錐子。』 楊歧禪師開示大眾說：『雪，雪，處處光輝明亮潔白。黃河冰凍封鎖，斷絕了細小的水流。在赫赫的陽光中必須迸裂。必須迸裂。那吒（Nata，佛教護法神）頭頂上吃蒺藜，金剛（Vajra，佛教護法神）腳下流出血。』 皇祐改元，楊歧禪師圓寂。塔在云蓋。

南嶽下十二世

楊歧會禪師

【English Translation】 English version There must be one wisdom. Yangqi Fanghui Zen master picked up the sitting cloth and said, 'Samtou (referring to the leading monk), I ask you, what are you doing with this?' The monk replied, 'A sitting cloth.' Zen Master Yangqi said, 'Really?' The monk replied, 'Yes.' Zen Master Yangqi asked again, 'What is it called?' The monk replied, 'A sitting cloth.' Zen Master Yangqi looked around and said, 'Samtou indeed has insight.' Zen Master Yangqi asked the second person, 'To travel a thousand miles, the first step is the beginning. What is the very first sentence?' The monk replied, 'Having arrived at you, Master, how dare I easily make a move?' Zen Master Yangqi drew a line with his hand, and the monk said, 'I understand.' Zen Master Yangqi opened his hands, and the monk hesitated. Zen Master Yangqi said, 'Understood?' Zen Master Yangqi asked the third person, 'Where did you come from recently?' The monk replied, 'Nanyuan.' Zen Master Yangqi said, 'Yangqi, I have been seen through by you today. Sit down and have some tea first.' Zen Master Yangqi asked the monk, 'Withered leaves piled like clouds, where did you leave from this morning?' The monk replied, 'Guanyin (Avalokiteśvara, name of a Bodhisattva).' Zen Master Yangqi said, 'How do you say the sentence under Guanyin's feet?' The monk replied, 'We have already met just now.' Zen Master Yangqi said, 'How do you speak of the matter of meeting?' The monk was speechless. Zen Master Yangqi said, 'Second monk, try speaking on behalf of Samtou.' The second monk was also speechless. Zen Master Yangqi said, 'Both of you are dull.' Zen Master Yangqi instructed the assembly, saying, 'The spring breeze is like a sharp knife, the spring rain is like nourishing oil. The precepts are in motion, and the emotions of all things are stirring. What is the sentence of treading firmly on the ground? Speak from the place where it surges east and disappears west. Even if you can speak it, it is still a verse from Liangshan.' Zen Master Yangqi instructed the assembly, saying, 'Body and mind are pure, all realms are pure. All realms are pure, body and mind are pure. Do you know where I, old man Yangqi, have fallen? Losing money in the river, quickly retrieve it from the river.' Zen Master Yangqi instructed the assembly, saying, 'The scenery has just cleared, and the mood of all things is relaxed and peaceful. Taking a step is also a thousand-bodied Maitreya (Maitreya, the future Buddha), and using it is also Śākyamuni (Śākyamuni, the historical Buddha) everywhere. Mañjuśrī (Mañjuśrī, name of a Bodhisattva) and Samantabhadra (Samantabhadra, name of a Bodhisattva) are all here.' Among the assembly, there was someone who would not be deceived, and he said that Zen Master Yangqi was selling wheat bran and flour together. 'Even so, it is like an awl in a bag.' Zen Master Yangqi instructed the assembly, saying, 'Snow, snow, everywhere is bright, shining, and pure white. The Yellow River is frozen and blocked, cutting off the small streams. It must burst in the blazing sunlight. It must burst. Nata (Nata, a Buddhist protector deity) eats tribulus on his head, and Vajra's (Vajra, a Buddhist protector deity) feet bleed.' In the first year of Huangyou, Zen Master Yangqi passed away. His stupa is at Yungai.

Twelfth generation under Nanyue

Zen Master Yangqi Hui

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法嗣

舒州白雲守端禪師

衡陽葛氏子。幼事翰墨。冠依茶陵郁禪師披削。往參楊歧。歧一日忽問。受業師為誰。師曰。茶陵郁和尚。歧曰。吾聞伊過橋遭攧有省。作偈甚奇。能記否。師誦曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。歧笑而趨起。師愕然。通夕不寐。黎明。諮詢之。適歲暮。歧曰。汝見昨日打驅儺者么。曰。見。歧曰。汝一籌不及渠。師復駭曰。意旨如何。歧曰。渠愛人笑。汝怕人笑。師大悟。巾侍久之。辭游廬阜。圓通訥禪師舉住承天。聲名籍甚。又遜居圓通。次徙法華龍門．興化海會。所至眾如雲集。僧問。如何是佛。師曰。鑊湯無冷處。曰。如何是佛法大意。師曰。水底按葫蘆。曰。如何是祖師西來意。師曰。烏飛兔走。問。不求諸聖。不重己靈。未是衲僧分上事。如何是衲僧分上事。師曰。死水不藏龍。曰。便恁么去時如何。師曰。賺殺你。到棲賢。上堂。承天自開堂后。便安排些葛藤來山南東葛西葛。卻為在歸宗開先萬杉打疊了也。今日到三峽會裡。大似臨嫁醫癭。卒著手腳不辨。幸望大眾不怪。伏惟珍重。上堂。鳥有雙翼。飛無遠近。道出一隅。行無前後。你衲僧家。尋常拈匙放箸。盡道知有。及至上嶺時。為甚麼卻氣急。不見道。人無遠慮。必有近

【現代漢語翻譯】 現代漢語譯本 法嗣

舒州白雲守端禪師

衡陽葛氏之子。年幼時學習書法繪畫。成年後在茶陵郁禪師處剃度出家。之後前往楊歧參學。一天，楊歧忽然問道：『你的受業老師是誰？』守端禪師回答：『是茶陵郁和尚。』楊歧說：『我聽說他過橋時被絆倒而有所領悟，作了一首偈頌非常奇妙，你還能記得嗎？』守端禪師背誦道：『我有一顆明珠，長久被塵勞所禁錮。今天塵埃散盡光明生起，照破山河萬朵。』楊歧笑著起身離開。守端禪師感到愕然，整夜無法入睡。黎明時分，前去請教楊歧。恰逢歲末，楊歧說：『你看見昨天驅儺的人了嗎？』守端禪師回答：『看見了。』楊歧說：『你比不上他。』守端禪師再次驚駭地說：『這是什麼意思？』楊歧說：『他喜歡別人笑，你害怕別人笑。』守端禪師大悟。在楊歧身邊侍奉了很久，之後告辭前往廬山。圓通訥禪師推薦他住持承天寺，聲名顯赫。後來又謙讓地退居圓通寺。之後又遷往法華寺、龍門寺、興化海會寺。所到之處，僧眾如雲般聚集。有僧人問道：『什麼是佛？』守端禪師回答：『鑊湯沒有冷卻的地方。』僧人問：『什麼是佛法的大意？』守端禪師回答：『水底按葫蘆。』僧人問：『什麼是祖師西來意？』守端禪師回答：『烏飛兔走。』有僧人問：『不求諸聖，不重自己靈性，還不是衲僧本分事，什麼是衲僧本分事？』守端禪師回答：『死水不藏龍。』僧人問：『如果就這樣過去會如何？』守端禪師回答：『騙死你。』到棲賢寺后，守端禪師上堂說法：『承天寺自從開堂以來，就安排了一些葛藤，來山南東邊葛西邊葛。卻因為在歸宗、開先、萬杉那裡已經打疊好了。今天來到三峽會裡，很像臨嫁才來醫治脖子上的腫瘤，突然著手腳不知如何是好。希望大家不要見怪，請各位珍重。』上堂說法：『鳥有雙翼，飛翔無論遠近。道出一隅，行動無論先後。你們這些衲僧，平時拿起勺子放下筷子，都說自己知道。等到上山的時候，為什麼卻氣喘吁吁？沒聽過嗎？人無遠慮，必有近』

【English Translation】 English version Dharma Heir

Zen Master Shouduan of Baiyun Temple in Shuzhou (舒州白雲守端禪師)

He was a son of the Ge family in Hengyang (衡陽葛氏). He studied calligraphy and painting in his youth. After reaching adulthood, he was tonsured by Zen Master Yu of Chaling (茶陵郁禪師). Later, he went to study with Yangqi (楊歧). One day, Yangqi suddenly asked, 'Who is your ordination teacher?' The master replied, 'Venerable Yu of Chaling.' Yangqi said, 'I heard that he had an enlightenment experience when he tripped while crossing a bridge, and he composed a verse that was very wonderful. Can you remember it?' The master recited, 'I have a bright pearl, long locked away by worldly dust. Today, the dust is gone and the light is born, illuminating myriad mountains and rivers.' Yangqi laughed and got up to leave. The master was stunned and couldn't sleep all night. At dawn, he went to consult Yangqi. It happened to be the end of the year, and Yangqi said, 'Did you see the people performing the Nuo exorcism yesterday?' The master replied, 'I did.' Yangqi said, 'You are not as good as them.' The master was again shocked and said, 'What does that mean?' Yangqi said, 'They like people to laugh, but you are afraid of people laughing.' The master had a great enlightenment. He served Yangqi for a long time, and then he bid farewell to visit Mount Lu (廬阜). Zen Master Ne of Yuantong (圓通訥禪師) recommended him to be the abbot of Chengtian Temple (承天寺), and his reputation became very prominent. Later, he humbly resigned and returned to Yuantong Temple. After that, he moved to Fahua Temple (法華寺), Longmen Temple (龍門寺), and Xinghua Haihui Temple (興化海會寺). Wherever he went, monks gathered like clouds. A monk asked, 'What is Buddha?' The master replied, 'There is no cold place in the cauldron soup.' The monk asked, 'What is the great meaning of the Buddha-dharma?' The master replied, 'Pressing a gourd under water.' The monk asked, 'What is the meaning of the Patriarch's coming from the West (祖師西來意)?' The master replied, 'The crow flies and the rabbit runs.' A monk asked, 'Not seeking from the saints, not valuing one's own spirit, is still not the business of a mendicant monk (衲僧). What is the business of a mendicant monk?' The master replied, 'Still water does not hide dragons.' The monk asked, 'What if it goes on like this?' The master replied, 'It will fool you to death.' After arriving at Qixian Temple (棲賢寺), the master ascended the Dharma seat and said, 'Since Chengtian Temple opened, it has arranged some entanglements, coming to the east Ge and west Ge of the southern mountains. But because they have already been taken care of at Guizong (歸宗), Kaixian (開先), and Wanshan (萬杉). Today, coming to the Three Gorges assembly, it is like treating a goiter just before getting married, suddenly starting and not knowing what to do. I hope everyone will not be surprised, and I respectfully wish you well.' Ascending the Dharma seat, he said, 'Birds have two wings, flying regardless of distance. A corner of the Way is spoken, acting regardless of before or after. You mendicant monks, usually picking up spoons and putting down chopsticks, all say you know. But when you climb the mountain, why are you out of breath? Haven't you heard? People without distant worries will surely have near'

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憂。上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。大眾。眼在鼻上。腳在肚下。且道寶在甚麼處。良久云。人面不知何處去。桃華依舊笑春風。上堂。古者道。將此深心奉塵剎。是則名為報佛恩。圓通則不然。時挑野菜和根煮。旋斫生柴帶葉燒。上堂。江月照。松風吹。到這裡還有漏網者么。良久曰。皇天無親。上堂。入林不動草。入水不動波。入鳥不亂行。大眾。這個是把纜放船底手腳。且道衲僧家合作么生。以手拍禪床曰。掀翻海岳求知己。撥亂乾坤見太平。上堂。忌口自然諸病減。多情未免有時勞。貧居動便成違順。落得清閑一味高。雖然如是。莫謂無心云是道。無心猶隔一重關。示眾云。泥佛不度水。木佛不度火。金佛不度罏。真佛內里坐。大眾。趙州老子十二劑骨頭。八萬四千毛孔。一時拋向諸人懷裡了也。圓通今日路見不平。為古人出氣。以手拍禪床云。須知海岳歸明主。未信乾坤陷吉人。示眾云。佛身充滿於法界。普現一切群生前。隨緣赴感靡不周。而常處此菩提座。大眾。作么生說個隨緣赴感底道理。祇於一彈指間。盡大地含生根機。一時應得周足。而未嘗動著一毫頭。便且喚作隨緣赴感。而常處此座。祇如山僧。此者受法華請。相次與大眾相別去。宿松縣里開堂了。方歸院去。且道還離此座

【現代漢語翻譯】 現代漢語譯本 憂。上堂說法。天地之內，廣闊宇宙之間，有一件寶貝，隱藏在形山之中。各位，眼睛長在鼻子上，腳長在肚子下，那麼這寶貝究竟在哪裡呢？ （停頓良久） 人面不知何處去，桃花依舊笑春風。 上堂說法。古人說，『將此深心奉塵剎（將這顆深沉的心奉獻給無數的佛土），這才叫做報答佛恩。』圓通（此處指說話的僧人）卻不這樣認為。我時常採摘野菜連根一起煮，隨意砍些濕柴帶著葉子燒。 上堂說法。江上的月亮照耀著，松樹林里風在吹。到了這裡，還有漏網之魚嗎？ （停頓良久） 皇天至公無私。 上堂說法。進入樹林不驚動草木，進入水中不擾動波浪，進入鳥群不打亂它們的行列。各位，這好比是把纜繩放在船底下的功夫。那麼，我們出家人應該怎麼做呢？ （用手拍禪床） 掀翻山河大地去尋找知己，撥亂反正，使天下太平。 上堂說法。注意飲食自然能減少疾病，多情的人難免有時會感到勞累。貧困的生活，一舉一動都容易產生矛盾和不順，倒不如清靜閒適，一心向道。雖然是這樣，但不要認為沒有雜念就是道，沒有雜念，還隔著一層關卡。 開示大眾說，泥塑的佛像不能渡水，木雕的佛像不能渡火，金鑄的佛像不能渡熔爐，真正的佛在你們的心裡。 各位，趙州老和尚的十二劑骨頭，八萬四千個毛孔，一時都拋向各位的懷裡了。 圓通我今天路見不平，為古人打抱不平。 （用手拍禪床） 要知道山河大地最終歸屬於英明的君主，不要相信天地會困住吉祥之人。 開示大眾說，佛的身軀充滿整個法界，普遍顯現在一切眾生面前，隨著因緣去應赴感應，無處不到，而又常住在這菩提座上。 各位，怎樣解釋這隨緣赴感的道理呢？就在一彈指的時間裡，整個大地所有眾生的根機，一時都能得到周全滿足，而佛卻未曾動過一毫一髮。 這就叫做隨緣赴感，而常住此座。就像我，這次接受了法華寺的邀請，接下來要和大家告別，去宿松縣開堂說法，然後才能返回本寺。那麼，我離開這裡，是否還離開了這座菩提座呢？

【English Translation】 English version Worry. Ascending the hall. Within the universe, between heaven and earth, there is a treasure hidden in Mount Xing (Shape Mountain). Everyone, your eyes are above your nose, your feet are below your belly. Now, where is this treasure? (A long pause) 'The human face is gone, who knows where; peach blossoms still smile in the spring breeze.' Ascending the hall. The ancients said, 'To offer this profound mind to the dust and kalpas (countless Buddha lands) is called repaying the Buddha's kindness.' Yuangtong (the speaker's name) doesn't think so. I often pick wild vegetables and cook them with their roots, casually chopping fresh firewood and burning it with its leaves. Ascending the hall. The river moon shines, the pine wind blows. Is there anyone here who has slipped through the net? (A long pause) Imperial Heaven is impartial. Ascending the hall. Entering the forest without disturbing the grass, entering the water without disturbing the waves, entering the flock of birds without disrupting their formation. Everyone, this is like the skill of putting the cable under the boat. So, what should we monks do? (Strikes the Zen seat with his hand) 'Overturn mountains and seas to seek a confidant, restore order to the universe to see peace.' Ascending the hall. Avoiding certain foods naturally reduces illnesses; being sentimental inevitably leads to occasional fatigue. Living in poverty easily leads to conflicts and disharmony; it's better to be quiet and leisurely, focusing on the path. Even so, don't think that having no thoughts is the Way; having no thoughts is still separated by a barrier. Instructing the assembly, 'A clay Buddha cannot cross water, a wooden Buddha cannot cross fire, a golden Buddha cannot cross the furnace; the true Buddha sits within.' Everyone, Old Master Zhaozhou's (Zen Master Zhaozhou) twelve doses of bones and eighty-four thousand pores have all been thrown into your arms at once. Yuantong, today, seeing injustice on the road, speaks out for the ancients. (Strikes the Zen seat with his hand) 'Know that mountains and seas belong to a wise ruler; don't believe that heaven and earth can trap an auspicious person.' Instructing the assembly, 'The Buddha's body fills the entire Dharma realm, universally appearing before all sentient beings, responding to conditions and reaching everywhere, while always remaining on this Bodhi seat.' Everyone, how do you explain the principle of responding to conditions? In the space of a finger snap, the roots of all sentient beings throughout the entire earth can be fully satisfied at once, without the Buddha moving a single hair. This is called responding to conditions while always remaining on this seat. Just like me, this time I have accepted the invitation of Fahua Temple (Lotus Flower Temple), and next I must bid farewell to everyone to go to Susong County to open a Dharma hall and then return to this monastery. So, if I leave here, have I left this Bodhi seat?

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也無。若道離。則世諦流佈。若道不離。作么生見得個不離底事。莫是無邊剎境。自他不隔于毫端。十世古今。始終不離於當念么。又莫是一切無心。一時自遍么。若恁么。正是掉棒打月。到這裡直須悟始得。悟后更須遇人始得。你道既悟了便休。又何必更須遇人。若悟了遇人底。當垂手方便之時。著著自有出身之路。不瞎卻學者眼。若祇悟得干蘿蔔頭底。不唯瞎卻學者眼。兼自已動。便先自犯鋒傷手。你看我楊歧先師問慈明師翁道。幽鳥語喃喃。辭云入亂峰時如何。答云。我行荒草里。汝又入深村。進云。官不容針。更借一問。師翁便喝。進云好喝。師翁又喝。先師亦喝。師翁乃連喝兩喝。先師遂禮拜。大眾須知。悟了遇人者。向十字街頭與人相逢。卻在千峰頂上握手。向千峰頂上相逢。卻在十字街頭握手。所以山僧嘗有頌云。他人住處我不住。他人行處我不行。不是為人難共聚。大都緇素要分明。山僧此者臨行。解開布袋頭。一時撒在諸人面前了也。有眼者莫錯怪好。珍重。開堂示眾云。昔日靈山會上。世尊拈華。迦葉微笑。世尊道。吾有正法眼藏。分付摩訶大迦葉。次第流傳。無令斷絕。至於今日。大眾。若是正法眼藏。釋迦老子自無分。將個甚麼分付。將個甚麼流傳。何謂如此。況諸人分上。各各自有正法眼

【現代漢語翻譯】 現代漢語譯本 也無。如果說『離』（指現象與本質分離），那麼世俗的道理就會流於表面。如果說『不離』（指現象與本質不分離），又該如何領會這『不離』的真諦呢？莫非是說無邊無際的剎土世界，自身與他者之間沒有絲毫的隔閡，十世古今，始終不離於當下這一念嗎？又莫非是說一切都處於無心狀態，一時之間自然遍及一切嗎？如果這樣理解，就如同用棍子敲打月亮，毫無意義。到了這裡，必須真正地領悟才能明白。領悟之後，更需要遇到明師指點才能深入。你或許會說，既然已經領悟了，那就足夠了，為什麼還需要遇到明師呢？如果領悟之後又遇到明師，那麼在施展垂手方便（指善巧方便的教化）之時，處處都能找到入手的途徑，不會矇蔽學人的眼睛。如果只是領悟到乾巴巴的蘿蔔頭（指膚淺的道理），不僅會矇蔽學人的眼睛，而且自己行動起來，便會先觸犯鋒芒而傷到手。你們看我楊歧（Yangqi）先師問慈明（Ciming）師翁道：『幽鳥語喃喃，辭云入亂峰』時如何？慈明答道：『我行荒草里，汝又入深村。』楊歧進問道：『官不容針，更借一問。』慈明師翁便喝斥一聲。楊歧說：『好喝！』師翁又喝斥一聲，先師也喝斥一聲。師翁於是連續喝斥兩聲。先師便禮拜。各位要知道，領悟之後又遇到明師的人，在十字街頭與人相逢，卻又如同在千峰頂上握手；在千峰頂上相逢，卻又如同在十字街頭握手。所以山僧我曾經作偈說：『他人住處我不住，他人行處我不行。不是為人難共聚，大都緇素要分明。』山僧我今天臨行，解開布袋口，一時全部撒在各位面前了。有眼力的人不要錯怪才好。珍重。 開堂示眾說：『昔日靈山會上，世尊（釋迦牟尼佛，釋迦族聖人）拈華，迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀行著稱）微笑。世尊說：『我有正法眼藏，分付摩訶迦葉（Mahākāśyapa），次第流傳，無令斷絕。』到了今天，各位，如果是正法眼藏，釋迦老子自己都沒有份，拿什麼來分付？拿什麼來流傳？為什麼這樣說呢？況且各位的本分上，各自都有正法眼藏。

【English Translation】 English version Also not. If it is said to be 'separate' (referring to the separation of phenomena and essence), then worldly truths become superficial. If it is said to be 'not separate' (referring to the non-separation of phenomena and essence), then how can one comprehend the truth of this 'non-separation'? Could it be that the boundless realms of lands have no separation between oneself and others at the tip of a hair, and that the ten ages, past and present, are always inseparable from the present moment? Or could it be that everything is in a state of no-mind, naturally pervading everything at once? If understood in this way, it is like hitting the moon with a stick, meaningless. Here, one must truly realize to understand. After realization, one needs to meet a wise teacher to delve deeper. You might say, since one has already realized, that is enough, why is it necessary to meet a wise teacher? If one meets a wise teacher after realization, then when using skillful means of teaching, there will be ways to start everywhere, without blinding the eyes of the students. If one only realizes the dry radish head (referring to superficial truths), it will not only blind the eyes of the students, but also when one acts, one will first touch the sharp edge and hurt one's hand. Look at my predecessor Yangqi (Yangqi) asking the teacher Ciming (Ciming): 'How is it when the secluded bird murmurs, leaving the clouds and entering the chaotic peaks?' Ciming replied: 'I walk in the wild grass, and you enter the deep village.' Yangqi further asked: 'The official does not allow a needle, may I borrow another question?' The teacher Ciming then shouted. Yangqi said: 'Good shout!' The teacher shouted again, and the predecessor also shouted. The teacher then shouted twice in a row. The predecessor then bowed. Everyone should know that those who realize and meet a wise teacher, meet people at the crossroads, but also shake hands on the top of a thousand peaks; meet on the top of a thousand peaks, but also shake hands at the crossroads. Therefore, this mountain monk once composed a verse: 'I do not live where others live, I do not walk where others walk. It is not that it is difficult to gather with people, but generally, monks and laypeople must be clearly distinguished.' This mountain monk, on the verge of leaving today, opened the mouth of the cloth bag and scattered everything in front of everyone at once. Those with discerning eyes, please do not misunderstand. Treasure it. Opening the hall and instructing the assembly, he said: 'In the past, at the assembly on Vulture Peak (Grdhrakuta Mountain), the World Honored One (Shakyamuni Buddha, the sage of the Shakya clan) held up a flower, and Kashyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni, known for his ascetic practices) smiled. The World Honored One said: 'I have the treasury of the true Dharma eye, entrusting it to Mahākāśyapa (Mahākāśyapa), to be passed down in order, without allowing it to be cut off.' As of today, everyone, if it is the treasury of the true Dharma eye, the old Shakya himself has no share, what will he entrust? What will he pass down? Why do I say this? Moreover, in each of your inherent natures, each of you has the treasury of the true Dharma eye.

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藏。每日起來。是是非非。分南分北。種種施為。儘是正法眼藏之光影。此眼開時。乾坤大地。日月星辰。森羅萬象。祇在面前。不見有毫𨤲之相。此眼未開時。盡在諸人眼睛裡。今日已開者。不在此限。有未開者。山僧不惜手。為諸人開此正法眼藏看。乃舉手。豎兩指曰。看。看。若見得去。事同一家。若也未然。山僧不免重說偈言。諸人法眼藏。千聖莫能當。為君通一綿。光輝滿大唐。須彌走入海。六月降嚴霜。法華雖恁道。無句得商量。大眾。既滿口道了。為甚麼卻無句得商量。喝一喝曰。分身兩處看。上堂。釋迦老子有四弘誓願云。眾生無邊誓願度。煩惱無盡誓願斷。法門無量誓願學。佛道無上誓願成。法華亦有四弘誓願。饑來要吃飯。寒到即添衣。困時伸腳睡。熱處愛風吹。上堂。古人留下一言半句。未透時撞著鐵壁相似。忽然一日覷得透后。方知自己便是鐵壁。如今作么生透。復曰。鐵壁。鐵壁。上堂。若端的得一回汗出。便向一莖草上現瓊樓玉殿。若末端的得一回汗出。縱有瓊樓玉殿。卻被一莖草蓋卻。作么生得汗出去。自有一雙窮相手。不曾容易舞三臺。上堂。安居之首。禁足為名。禁足之意。意在進道而護生。衲僧家更有何生而可護。何道而可進。唾一唾。唾破釋迦老子面門。踏一步。踏斷釋迦老

【現代漢語翻譯】 現代漢語譯本： 藏（Zang）。每日起來，總是糾纏于各種是非，區分南方北方，進行種種作為，這些都不過是正法眼藏（Zhengfa Yanzang，指佛法的精髓和智慧）的光影。當這隻眼睛開啟時，整個乾坤大地，日月星辰，以及世間萬象，都清晰地呈現在眼前，絲毫障礙也無。如果這隻眼睛沒有開啟，那麼一切都隱藏在每個人的眼睛裡。今天已經開啟這隻眼睛的人，不受此限制。對於尚未開啟的人，老衲不惜力氣，為你們開啟這正法眼藏看看。於是舉起手，豎起兩根手指說：『看，看。』如果能領悟到，那麼大家就是一家人。如果不能領悟，老衲不免再說一首偈語：『諸人的法眼藏，千聖也無法阻擋。為你打通一條線，光輝充滿大唐。須彌山（Xumi Shan，佛教中的聖山）走入大海，六月天降下嚴霜。』《法華經》（Fahua Jing）雖然這樣說，卻沒有任何語句可以用來商量。各位，既然已經滿口說了，為什麼又說沒有語句可以用來商量呢？喝一聲說：『分身兩處看。』 上堂。釋迦老子（Shijia Laozi，釋迦牟尼佛的尊稱）有四弘誓願說：『眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。』《法華經》也有四弘誓願：『飢餓時要吃飯，寒冷時就添衣，睏倦時伸腳睡覺，炎熱時喜愛吹風。』 上堂。古人留下一言半句，未領悟時就像撞到鐵壁一樣。忽然有一天領悟透徹后，才知道自己就是那面鐵壁。現在該如何穿透呢？又說：『鐵壁，鐵壁。』 上堂。如果真正地出了一回汗，就能在一根小草上顯現出瓊樓玉殿。如果未能真正地出了一回汗，縱然有瓊樓玉殿，也會被一根小草遮蓋住。怎樣才能出汗呢？『自然有一雙窮人的手，不輕易地舞動三臺。』 上堂。安居（Anju，僧侶在雨季的集中修行）之首，以禁足為名。禁足的意義，在於精進修道而護生。我們出家人還有什麼生命可以保護，什麼道可以精進呢？』 唾一口唾沫，『唾破釋迦老子的面門，踏一步，踏斷釋迦老的……』

【English Translation】 English version: Zang. Every day upon waking, one becomes entangled in right and wrong, distinguishing south from north, engaging in various actions. All of these are merely the shadows of the light of the Zhengfa Yanzang (正法眼藏, the Treasury of the Eye of the True Dharma, referring to the essence and wisdom of Buddhism). When this eye opens, the entire universe, the sun, moon, stars, and all phenomena of the world are clearly present before you, without the slightest obstruction. If this eye has not opened, then everything is hidden within everyone's eyes. Those who have already opened this eye today are not subject to this limitation. For those who have not yet opened it, this old monk does not hesitate to exert effort to open this Zhengfa Yanzang for you to see. Thereupon, he raises his hand, holds up two fingers, and says: 'Look, look.' If you can understand, then we are all one family. If you cannot understand, this old monk cannot help but say another verse: 'The Dharma-eye treasury of all people, even a thousand sages cannot withstand. To open a single thread for you, its radiance fills the Great Tang.' Mount Xumi (須彌山, the sacred mountain in Buddhism) enters the sea, and in the sixth month, severe frost descends.' Although the Fahua Jing (法華經, the Lotus Sutra) says this, there are no sentences that can be used for discussion. Everyone, since you have already spoken fully, why do you say that there are no sentences that can be used for discussion? He shouts: 'Look at the divided body in two places.' Ascending the hall. Shakya Laozi (釋迦老子, a respectful term for Shakyamuni Buddha) has four great vows, saying: 'Beings are boundless, I vow to save them; Afflictions are endless, I vow to end them; Dharma gates are immeasurable, I vow to learn them; The Buddha path is supreme, I vow to achieve it.' The Fahua Jing also has four great vows: 'When hungry, one must eat; when cold, one adds clothes; when tired, one stretches out one's legs to sleep; when hot, one loves the breeze.' Ascending the hall. The ancients left behind a word or half a sentence, and when not understood, it is like hitting an iron wall. Suddenly, one day, after understanding it thoroughly, one realizes that one is oneself the iron wall. Now, how can one penetrate it? Again, he says: 'Iron wall, iron wall.' Ascending the hall. If one truly sweats once, then one can manifest jeweled palaces on a single blade of grass. If one has not truly sweated once, then even if there are jeweled palaces, they will be covered by a single blade of grass. How can one sweat? 'Naturally, there is a pair of poor hands that do not easily dance on the three stages.' Ascending the hall. The beginning of Anju (安居, the monastic retreat during the rainy season) is named 'prohibition of feet.' The meaning of 'prohibition of feet' lies in advancing in the Way and protecting life. What life is there for us monks to protect, and what Way is there to advance in?' He spits, 'Spitting and breaking Shakya Laozi's face, taking a step, breaking Shakya Lao's...'

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子背脊骨。猶是隨群逐隊漢。未是本分衲僧。良久曰。無限風流慵賣弄。免教人指好郎君。上堂。絲毫有趣皆能進。畢竟無歸若可當。逐日退身行興盡。忽然得見本爺孃。作么生是本爺孃。乃云。萬福。便下座。示眾云。如我按指。海印發光。拈起拄杖云。山河大地。水鳥樹林。情與無情。今日盡向法華拄杖頭上作大師子吼。演說摩訶大般若。且道天臺南嶽說個甚麼法門。南嶽說。洞上五位修行。君臣父子各得其宜。莫守寒巖異草青。坐卻白雲宗不妙。天臺說。臨濟下。三玄三要四料揀。一喝分賓主。照用一時行。要會個中意。日午打三更。廬山出來道。你兩個正在葛藤窠里。不見道。欲得不招無間業。莫謗如來正法輪。大眾據此三個漢見解。若上衲僧秤子上稱。一個重八兩。一個重半斤。一個不直半分錢。且道那個不直半分錢。良久云。但願春風齊著力。一時吹入我門來。卓拄杖。下座。熙寧五年遷化。壽四十八。

金陵保寧仁勇禪師

四明竺氏子。容止淵秀。齠為大僧。通天臺教。更衣謁雪竇明覺禪師。覺意其可任大法。誚之曰。央庠座主。師憤悱下山。望雪竇拜曰。我此生行腳參禪。道不過雪竇。誓不歸鄉。即往泐潭。逾紀疑情未泮。聞楊岐移云蓋。能鈴鍵學者。直造其室。一語未及。頓明心印。

【現代漢語翻譯】 現代漢語譯本 子背脊骨（指責那些盲目追隨他人的人）。仍然是隨波逐流的人，還不是真正的出家人。停頓片刻說：『無限的風流韻事懶得賣弄，免得別人指著說是好兒郎。』 上堂說法：『絲毫有趣味的東西都能進步，畢竟沒有歸宿才是真。每日退步修行直到興致全無，忽然間得見自己的本來的爺孃。』 怎麼才是本來的爺孃？於是說：『萬福。』 便走下座位。向大眾開示說：『如果我按指，海印三昧便會發光。』 拿起拄杖說：『山河大地，水鳥樹林，有情眾生和無情之物，今天都用法華的拄杖頭頂作大師子吼，演說摩訶大般若。』 那麼天臺宗和南嶽宗說了些什麼法門呢？ 南嶽宗說：『洞山五位修行，君臣父子各自得到合適的地位。不要固守寒冷的巖石和奇異的草木，坐守白雲宗是不妙的。』 天臺宗說：『臨濟宗下，有三玄三要四料揀，一喝分清賓主，照用同時進行。想要領會其中的意思，就在正午時分打三更。』 廬山出來的人說：『你們兩個正在葛藤窠里。』 不見說：『想要不招致無間地獄的業報，就不要誹謗如來的正法輪。』 大眾根據這三個人的見解，如果放到衲僧的秤上稱量，一個重八兩，一個重半斤，一個一文不值。那麼哪一個一文不值呢？停頓片刻說：『但願春風一起用力，一時都吹入我的門來。』 拄著拄杖，走下座位。熙寧五年圓寂，享年四十八歲。

金陵保寧仁勇禪師 四明竺氏之子。容貌舉止文雅秀美。年幼時就出家為僧。通曉天臺宗的教義。後來改換僧衣去拜見雪竇明覺禪師。明覺禪師認為他可以擔當大法，就嘲笑他說：『你是央庠的座主。』 禪師憤恨不平地下山，朝著雪竇的方向拜別說：『我此生行腳參禪，道行如果超過不了雪竇，就發誓不回鄉。』 隨即前往泐潭，十多年時間裡疑情沒有消解。聽說楊岐禪師移居云蓋山，能夠像鈴鍵一樣引導學者，就直接前往他的住處。一句話還沒說完，就頓悟了心印。

【English Translation】 English version 』Subordinate backbone』 (referring to those who blindly follow others). Still a crowd-following person, not yet a true monk. After a long pause, he said, 『Limitless romance is too lazy to show off, lest people point and say he is a good young man.』 Ascending the hall to preach: 『The slightest interesting thing can advance, after all, having no return is true. Retreating and practicing every day until all interest is exhausted, suddenly one sees one's original parents.』 What are the original parents? Then he said, 『Wanfu (a blessing).』 Then he stepped down from the seat. He showed the assembly, 『If I press my finger, the Samadhi of the Sea Seal will emit light.』 Picking up the staff, he said, 『Mountains, rivers, earth, water birds, trees, sentient beings and insentient things, today all use the head of the Dharma Flower staff to make a great lion's roar, expounding the Maha Prajna.』 So what Dharma doors did the Tiantai and Nanyue sects speak of? The Nanyue sect said, 『The five positions of Dongshan's practice, the ruler, minister, father, and son each obtain their appropriate positions. Do not cling to cold rocks and strange grasses, guarding the Baiyun sect is not wonderful.』 The Tiantai sect said, 『Under the Linji sect, there are three mysteries, three essentials, and four selections, one shout distinguishes the guest and host, illumination and application proceed simultaneously. If you want to understand the meaning, strike the third watch at noon.』 The person from Mount Lu said, 『You two are in a tangle of vines.』 Haven't you heard it said, 『If you want to avoid the karma of uninterrupted hell, do not slander the Tathagata's true Dharma wheel.』 According to the views of these three people, if they are weighed on the monk's scale, one weighs eight taels, one weighs half a catty, and one is not worth half a cent. So which one is not worth half a cent? After a long pause, he said, 『I only hope that the spring breeze will work together and blow into my door at once.』 He struck the staff and stepped down from the seat. He passed away in the fifth year of Xining, at the age of forty-eight.

Chan Master Renyong of Baoning in Jinling He was a son of the Zhu family of Siming. His appearance and demeanor were elegant and beautiful. He became a monk at a young age. He was well-versed in the teachings of the Tiantai sect. Later, he changed his robes and went to visit Chan Master Mingjue of Xuedou. Chan Master Mingjue thought that he could take on the great Dharma, so he ridiculed him, saying, 『You are the head of the Central Academy.』 The Chan Master was indignant and went down the mountain, bowing in the direction of Xuedou and saying, 『In this life, I will travel and practice Chan. If my practice does not surpass Xuedou, I vow not to return home.』 Then he went to Letan, and his doubts did not resolve for more than ten years. Hearing that Chan Master Yangqi had moved to Mount Yungai and could guide scholars like a bell, he went directly to his residence. Before he could say a word, he suddenly realized the mind seal.

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岐歿。從同參白雲端禪師游。研極玄奧。后出世兩住保寧而終。僧問。如何是佛。師曰。近火先焦。曰。如何是道。師曰。泥里有刺。曰。如何是道中人。師曰。切忌踏著。問。先德道。寒風凋敗葉。猶喜故人歸。未審誰是故人。師曰。楊岐和尚遷化久矣。曰。正當恁么時。更有甚麼人為知音。師曰。無眼村翁暗點頭。問。如何是佛。師曰。自屎不覺臭。問。如何是保寧境。師曰。主山頭倒卓。曰。如何是境中人。師曰。鼻孔無半邊。問。如何是塵中自在底人。師曰。因行不妨掉臂。問。如何是佛。師曰。鐵錘無孔。曰。如何是佛法大意。師曰。鑊湯無冷處。問。靈山指月。曹溪話月。未審保寧門下如何。師曰。嗄。曰。有華當面貼。師便喝。問。摘葉尋枝即不問。如何是直截根源。師曰。蚊子上鐵牛。曰。直截根源人已曉。中下之流如何指示。師曰。石人脊背汗通流。上堂。山僧二十餘年。挑囊負缽。向寰海之內。參善知識十數餘人。自家並無個見處。有若頑石相似。參底尊宿。亦無長處可相利益。自此一生。作個百無所解底人。幸自可憐生。忽然被業風吹到江寧府。無端被人上當。推向十字路頭。住個破院。作粥飯主人。接待南北。事不獲已。隨分有鹽有醋。粥足飯足。且恁過時。若是佛法。不曾夢見。上堂。侍

【現代漢語翻譯】 現代漢語譯本 岐歿（Qimo）：跟隨同參白雲端禪師（Baiyunduan Chanshi）遊學，深入研究玄奧的佛理。後來主持保寧寺（Baoning Temple），最終在那裡圓寂。有僧人問：『什麼是佛？』 岐歿禪師說：『靠近火就會先被燒焦。』 僧人問：『什麼是道？』 岐歿禪師說：『泥里有刺。』 僧人問：『什麼是道中人？』 岐歿禪師說：『切記不要踩到（刺）。』 僧人問：『先德（Xiande）說：寒風凋零敗葉，仍然高興老朋友歸來。請問誰是老朋友？』 岐歿禪師說：『楊岐和尚（Yangqi Heshang）遷化很久了。』 僧人問：『正在這個時候，還有什麼人是知音？』 岐歿禪師說：『沒有眼睛的村老暗自點頭。』 僧人問：『什麼是佛？』 岐歿禪師說：『自己拉的屎不覺得臭。』 僧人問：『什麼是保寧寺的境界？』 岐歿禪師說：『主山的山頭倒立著。』 僧人問：『什麼是境界中的人？』 岐歿禪師說：『鼻孔沒有半邊。』 僧人問：『什麼是塵世中自在的人？』 岐歿禪師說：『走路不妨甩開膀子。』 僧人問：『什麼是佛？』 岐歿禪師說：『鐵錘沒有孔。』 僧人問：『什麼是佛法的大意？』 岐歿禪師說：『鑊湯沒有冷的地方。』 僧人問：『靈山（Lingshan）指月，曹溪（Caoxi）談月，請問保寧寺門下如何？』 岐歿禪師說：『嗄（a）。』 僧人說：『有花當面貼。』 岐歿禪師便喝斥。僧人問：『摘葉尋枝就不問了，什麼是直截根源？』 岐歿禪師說：『蚊子叮鐵牛。』 僧人說：『直截根源人已經明白了，中下等根器的人如何指示？』 岐歿禪師說：『石人的脊背汗流浹背。』 上堂開示：『老衲二十多年，挑著行囊，揹著缽，在天下各處，參訪善知識（shanzhishi）十幾位。自己並沒有什麼見解，就像頑石一樣。參訪的尊宿（zunsui），也沒有什麼長處可以互相利益。從此一生，做一個什麼都不明白的人。幸好還算可憐。忽然被業風吹到江寧府（Jiangning Fu），無緣無故被人推到十字路口，住在一個破舊的寺院裡，做個煮粥做飯的主人，接待南北來客。事已至此，隨緣有鹽有醋，粥飯充足，且這樣過日子。至於佛法，不曾夢見過。』 上堂開示：侍...

【English Translation】 English version Qimo: He traveled with fellow practitioner Baiyunduan Chanshi (Zen Master Baiyunduan), deeply studying the profound Buddhist principles. Later, he presided over Baoning Temple (Baoning Temple) and eventually passed away there. A monk asked, 'What is Buddha?' Qimo Chanshi said, 'Those near the fire are burned first.' The monk asked, 'What is the Dao?' Qimo Chanshi said, 'There are thorns in the mud.' The monk asked, 'What is a person of the Dao?' Qimo Chanshi said, 'Be careful not to step on them (the thorns).' The monk asked, 'Xiande (a former sage) said: The cold wind withers fallen leaves, yet he is happy that old friends return. May I ask, who is the old friend?' Qimo Chanshi said, 'Yangqi Heshang (Monk Yangqi) passed away long ago.' The monk asked, 'At this very moment, who else is a kindred spirit?' Qimo Chanshi said, 'The blind old villager nods secretly.' The monk asked, 'What is Buddha?' Qimo Chanshi said, 'One doesn't notice the smell of one's own excrement.' The monk asked, 'What is the state of Baoning Temple?' Qimo Chanshi said, 'The head of the main mountain is upside down.' The monk asked, 'What is a person in that state?' Qimo Chanshi said, 'The nostrils have no halves.' The monk asked, 'What is a free person in the world?' Qimo Chanshi said, 'Walking doesn't prevent swinging one's arms.' The monk asked, 'What is Buddha?' Qimo Chanshi said, 'The iron hammer has no hole.' The monk asked, 'What is the main idea of the Buddhadharma?' Qimo Chanshi said, 'There is no cold place in the cauldron soup.' The monk asked, 'Lingshan (Vulture Peak) points to the moon, Caoxi (Caoxi Temple) talks about the moon, what about the teachings of Baoning Temple?' Qimo Chanshi said, 'A (Ah).' The monk said, 'There are flowers pasted on the face.' Qimo Chanshi then shouted. The monk asked, 'I won't ask about picking leaves and searching for branches, what is the direct source?' Qimo Chanshi said, 'A mosquito bites an iron ox.' The monk said, 'People already understand the direct source, how should those of middle and lower capacity be instructed?' Qimo Chanshi said, 'The stone man's back is drenched in sweat.' Ascending the Dharma Hall and giving instructions: 'For more than twenty years, this old monk has been carrying a bag and a bowl, visiting more than a dozen good teachers (shanzhishi) throughout the world. I myself have no insights, like a stubborn stone. The venerable monks (zunsui) I visited had no strengths to benefit each other. From now on, I will be a person who understands nothing. Fortunately, I am still pitiful. Suddenly, I was blown by the karma wind to Jiangning Fu (Jiangning Prefecture), and for no reason, I was pushed to a crossroads, living in a dilapidated temple, serving as a master who cooks porridge and rice, receiving guests from the north and south. Since things have come to this, I will follow fate, with salt and vinegar, and enough porridge and rice, and live like this. As for the Buddhadharma, I have never dreamed of it.' Ascending the Dharma Hall and giving instructions: Serving...

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者燒香罷。師指侍者曰。侍者已為諸人說法了也。上堂。看看。山僧入拔舌地獄去也。以手拽舌云。阿㖿阿㖿。上堂。相罵無好言。相打無好拳。大眾。直須恁么。始得一句句切害。一拳拳著實。忽然打著個無面目漢。也不妨暢快殺人。上堂。滿口是舌。都不能說。碧眼胡僧。當門齒缺。上堂。秋風涼。松韻長。未歸客。思故鄉。且道誰是未歸客。何處是故鄉。良久曰。長連床上。有粥有飯。上堂。天上無彌勒。地下無彌勒打破太虛空。如何尋不得。垂下一足曰。大眾向甚麼處去也。上堂。若說佛法供養大眾。未免眉須墮落。若說世法供養大眾。入地獄如箭射。去此二途。且道保寧今日當說甚麼。三寸舌頭無用處。一雙空手不成拳。上堂。古人底今人用。今人底古人為。古今無背面。今古幾人知。㖿鳴咿。一九與二九。相逢不出手。上堂。有手腳。無背面。明眼人。看不見。天左旋。地右轉。拍膝曰。西風一陣來。落葉兩三片。上堂。風鳴條。雨破塊。曉來枕上鶯聲碎。蝦䗫蚯蚓一時鳴。妙德空生都不會。都不會。三個成群。四個作隊。窈窈窕窕。飄飄飖飖。向南北東西。折得梨華李華。一佩兩佩。上堂。智不到處。切忌道著。道著則頭角生。大眾頭角生了也。是牛是馬。上堂。無漏真凈。云何是中更容他物。喝一喝

。曰。好人不肯做。須要屎里臥。上堂。夜靜月明。水清魚現。金鉤一擲。何處尋蹤。提起拄杖曰。歷細歷細。示眾云。有個漢。怪復丑。眼直鼻藍镵。面南看北斗。解使日午金烏啼。夜半鐵牛吼。天地旋。山河走。羽族毛群。失其所守。直得文殊普賢出此沒彼。七縱八橫。千生萬受。驀然逢著個黃面瞿曇。不惜眉毛。再三與伊摩頂授記。云善哉善哉。大作佛事。希有希有。於是乎自家懡懡㦬㦬。慞慞惶惶。藏頭縮手。召云。大眾。此話大行。何必更待三十年後。示眾云。大方無外。大圓無內。無內無外。聖凡普會。瓦礫生光。須彌粉碎。無量法門。百千三昧。拈起拄杖云。總在這裡。會么。蘇嚕囌嚕。㗭哩㗭哩娑訶。示眾云。釋迦老子四十九年說法。不曾道著一字。優波鞠多丈室盈籌。不曾度得一人。達磨不居少室。六祖不住曹溪。誰是後昆。誰為先覺。既然如是。彼自無瘡。勿傷之也。拍膝。顧眾云。且喜得天下太平。示眾云。真相無形。示形現相。千怪萬狀。自此而彰。喜則滿面光生。怒則雙眉陡豎。非凡非聖。或是或非。人不可量。天莫能測。直下構得。未稱丈夫。喚不回頭。且莫錯怪。

潭州石霜守孫禪師

僧問。生也不道。死也不道。為甚麼不道。師曰。一言已出。曰。從東過西。又作么生

【現代漢語翻譯】 現代漢語譯本： 說：好人不願意做，偏要睡在糞坑裡。上堂開示：夜深人靜，月光明亮，水清澈見底，魚兒顯現。拋出金鉤，到哪裡去尋找軌跡？提起拄杖說：仔細，仔細。向大眾開示說：有這麼一個人，長相怪異又醜陋，眼睛直愣愣的，鼻子像鑿子一樣扁平，面向南方卻看著北斗星。他能讓正午時分的金烏（太陽）啼叫，讓半夜裡的鐵牛吼叫。天地旋轉，山河奔走，鳥類和獸群都失去了它們應該守護的地方。甚至連文殊菩薩和普賢菩薩都一會兒出現一會兒消失，七縱八橫，經歷千生萬劫。忽然遇到了黃面瞿曇（釋迦牟尼佛），不惜自己的眉毛，再三地為他摩頂授記，說：『善哉，善哉，大作佛事，稀有，稀有。』於是乎自己也感到茫然不知所措，驚慌失措，藏頭縮尾。召集大眾說：這個話頭影響深遠，何必還要等到三十年後？向大眾開示說：大方沒有外，大圓沒有內，沒有內也沒有外，聖人和凡人普遍相會。瓦礫發出光芒，須彌山粉碎。無量的法門，百千種三昧，拿起拄杖說：總在這裡。明白嗎？蘇嚕囌嚕，㗭哩㗭哩娑訶。向大眾開示說：釋迦老子四十九年說法，不曾說過一個字。優波鞠多（Upagupta）丈室裡的籌碼堆滿了，也不曾度化一個人。達磨（達摩祖師，Bodhidharma）不住在少室山，六祖不住在曹溪。誰是後來的學習者？誰是先覺者？既然是這樣，他自己沒有瘡，就不要去傷害他。拍膝蓋。環顧大眾說：可喜的是天下太平。向大眾開示說：真相沒有形狀，示現形狀和現象，千奇百怪，由此而彰顯。高興了就滿面光生，憤怒了就雙眉倒豎。非凡非聖，或是或非，人不可衡量，天也不能測度。當下就領悟，還不能算是大丈夫。呼喚不回頭，就不要錯怪。 潭州石霜守孫禪師（Tanzhou Shishuang Shousun Chan Master） 有僧人問：生也不說，死也不說，為什麼不說？禪師說：一言既出。僧人說：從東邊到西邊，又該如何？

【English Translation】 English version: Said: Good people are unwilling to do it, but prefer to lie in the dung. Ascending the hall: The night is quiet and the moon is bright, the water is clear and the fish appear. Throwing the golden hook, where to find the trace? Raising the staff, he said: Carefully, carefully. Showing the assembly, he said: There is such a person, strange and ugly, with straight eyes and a nose like a chisel. Facing south but looking at the Big Dipper. He can make the golden crow (sun) crow at noon, and the iron ox roar in the middle of the night. Heaven and earth rotate, mountains and rivers run, and birds and beasts lose their places to guard. Even Manjusri (文殊菩薩, Wenshu Bodhisattva) and Samantabhadra (普賢菩薩, Puxian Bodhisattva) appear and disappear, going through seven vertical and eight horizontal directions, experiencing thousands of lives and kalpas. Suddenly encountering the yellow-faced Gautama (釋迦牟尼佛, Shakyamuni Buddha), he does not spare his eyebrows, and repeatedly touches his head to give him a prophecy, saying: 'Good, good, great Buddhist deeds, rare, rare.' Therefore, he himself feels dazed and confused, flustered and panicked, hiding his head and shrinking his hands. Calling to the assembly, he said: This saying has a far-reaching influence, why wait thirty years? Showing the assembly, he said: The great square has no outside, the great circle has no inside, no inside and no outside, saints and mortals universally meet. Tiles emit light, Mount Sumeru (須彌山, Sumeru Mountain) is shattered. Countless Dharma gates, hundreds of thousands of Samadhis, picking up the staff, he said: It's all here. Do you understand? Suru Suru, Hum Hum Svaha. Showing the assembly, he said: Shakyamuni Buddha (釋迦老子, Shakya the Old Man) preached the Dharma for forty-nine years, without saying a word. Upagupta's (優波鞠多, Upagupta) chamber is filled with counters, but he has not converted a single person. Bodhidharma (達磨祖師, Bodhidharma) does not live in Shaoshi Mountain, and the Sixth Patriarch (六祖, Sixth Patriarch) does not live in Caoqi. Who are the later learners? Who are the first enlightened? Since it is so, he has no sores himself, so do not hurt him. Clapping his knees. Looking around the assembly, he said: It is gratifying that the world is peaceful. Showing the assembly, he said: True appearance has no form, showing form and appearance, thousands of strange shapes, are manifested from this. If happy, the face is full of light, if angry, the eyebrows are raised. Neither ordinary nor saintly, either right or wrong, people cannot measure, and heaven cannot fathom. If you understand it immediately, you cannot be called a great man. If you don't turn your head when called, don't blame me. Tanzhou Shishuang Shousun Chan Master (潭州石霜守孫禪師) A monk asked: Neither saying 'born' nor saying 'dead', why not say? The master said: A word has been spoken. The monk said: From east to west, what then?

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。師曰。駟馬難追。曰。學人總不與么。師曰。易開終始口。難保歲寒心。

比部孫居士

因楊岐會禪師來謁。值視斷次。公曰。某為王事所牽。何由免離。岐指曰。委悉得么。公曰。望師點破。岐曰。此是比部弘願深廣。利濟群生。公曰。未審如何。岐示以偈曰。應現宰官身。廣弘悲願深。為人重指處。棒下血淋淋。公於此有省。

南嶽下十三世

白雲端禪師法嗣

蘄州五祖法演禪師

綿州鄧氏子。三十五始棄家。祝髮受具。往成都。習唯識．百法論。因聞菩薩入見道時。智與理冥。境與神會。不分能證所證。西天外道嘗難比丘曰。既不分能證所證。卻以何為證。無能對者。外道貶之。令不鳴鐘鼓。反披袈裟。三藏奘法師至彼。救此義曰。如人飲水。冷暖自知。乃通其難。師曰。冷暖則可知矣。作么生是自知底事。遂質本講曰。不知自知之理如何。講莫疏其問。但誘曰。汝欲明此。當往南方。扣傳佛心宗者。師即負笈出關。所見尊宿。無不以此咨決所疑。終不破。洎謁圓照本禪師。古今因緣會盡。唯不會。僧問興化。四方八面來時如何。化云。打中間底。僧作禮。化云。我昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡避得過。請益本。本云。此是臨濟下因緣。須是問他家

【現代漢語翻譯】 師父說：『說出去的話，駟馬難追。』那人說：『學人總不是這樣認為的。』師父說：『容易開啟開始的口，難以保持歲寒時的心。』

比部孫居士

因為楊岐會禪師來拜訪，正趕上居士在處理公務。居士說：『我被王事所牽絆，如何才能免於脫離呢？』楊岐禪師指著說：『完全明白了嗎？』居士說：『希望禪師點破。』楊岐禪師說：『這是比部您的弘願深廣，利益救濟眾生。』居士說：『不知道該如何做？』楊岐禪師用偈語開示說：『應化顯現宰官之身，廣泛弘揚悲心大愿。為人再次指明關鍵處，棒下打得血淋淋。』居士因此有所領悟。

南嶽下十三世

白雲端禪師的法嗣

蘄州五祖法演禪師

綿州鄧氏之子，三十五歲才捨棄家庭，剃度出家，受具足戒。前往成都，學習唯識、百法論。因為聽到菩薩進入見道時，智慧與真理相合，境界與精神相會，不分能證和所證。西天外道曾經為難比丘說：『既然不分能證和所證，那麼用什麼來作為證悟的依據呢？』沒有人能回答。外道貶低他們，讓他們不能敲鐘擊鼓，反穿袈裟。三藏奘法師（玄奘）到那裡，解釋這個義理說：『如同人飲水，冷暖自知。』才解決了這個難題。法演禪師說：『冷暖則可以知道，怎麼樣才是自己知道的那個事呢？』於是質問講師說：『不知道自知的道理是什麼？』講師不理解他的問題，只是誘導他說：『你想要明白這個，應當前往南方，去請教傳承佛心宗的人。』法演禪師就揹著書箱出關，所見到的尊宿，沒有不以此來諮詢解決疑惑的，始終不能破解。等到拜見圓照本禪師，古今的因緣都彙集了，唯獨不會。有僧人問興化禪師：『四面八方來時如何？』興化禪師說：『打中間那個。』僧人作禮。興化禪師說：『我昨天去赴一個村裡的齋飯，中途遇到一陣狂風暴雨，卻在古廟裡避過去了。』法演禪師請教圓照本禪師，圓照本禪師說：『這是臨濟宗下的因緣，必須問他家的人。』

【English Translation】 The master said, 'A team of four horses cannot overtake words once spoken.' The person said, 'Learners generally don't think that way.' The master said, 'Easy to open the mouth at the beginning, difficult to maintain the heart in the cold of winter.'

Layman Sun, Vice Minister

Because Zen Master Yangqi Hui came to visit, it happened that the layman was handling official duties. The layman said, 'I am constrained by affairs of the king, how can I be free from them?' Yangqi pointed and said, 'Do you fully understand?' The layman said, 'I hope the master can point it out.' Yangqi said, 'This is because of your, Vice Minister's, profound and vast vows to benefit and save all beings.' The layman said, 'I don't know how to do it?' Yangqi instructed with a verse, 'Manifesting the body of a government official, widely propagating profound vows of compassion. Pointing out the key again for people, the stick strikes, dripping with blood.' The layman had an awakening from this.

Thirteenth Generation under Nanyue

Dharma Successor of Zen Master Baiyun Duan

Zen Master Fayan of Wuzu in Qizhou

A son of the Deng family in Mianzhou, he abandoned his family at the age of thirty-five, shaved his head, and received full ordination. He went to Chengdu to study the Vijnaptimatrata and the Hundred Dharmas Treatise. Because he heard that when a Bodhisattva enters the Path of Seeing, wisdom and truth merge, and the realm and spirit meet, without distinguishing between the able and the object of realization. A heretic from the Western Regions once challenged a Bhikkhu, saying, 'Since there is no distinction between the able and the object of realization, then what is used as the basis for realization?' No one could answer. The heretic belittled them, forbidding them from ringing the bells and drums, and making them wear the kasaya inside out. Tripitaka Master Xuanzang (Sanzang Zang Fashi) arrived there and explained this principle, saying, 'Like a person drinking water, one knows for oneself whether it is cold or warm.' Only then was the difficulty resolved. Zen Master Fayan said, 'Then coldness and warmth can be known, but how is the matter of knowing it for oneself?' Thereupon, he questioned the lecturer, saying, 'I don't know what the principle of self-knowing is?' The lecturer did not understand his question, but merely induced him, saying, 'If you want to understand this, you should go to the South and ask those who transmit the Mind School of the Buddha.' Zen Master Fayan then carried his books and left the pass. None of the venerable elders he met failed to be consulted to resolve his doubts, but he was never able to break through. When he visited Zen Master Yuanzhao Ben, the karmic conditions of ancient and modern times all converged, but he still did not understand. A monk asked Zen Master Xinghua, 'What about when coming from all directions?' Zen Master Xinghua said, 'Strike the one in the middle.' The monk bowed. Zen Master Xinghua said, 'Yesterday I went to a village feast, and on the way I encountered a sudden storm, but I took shelter in an old temple.' Zen Master Fayan asked Zen Master Yuanzhao Ben, and Zen Master Yuanzhao Ben said, 'This is a karmic condition under the Linji school, you must ask his family.'

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兒孫始得。師遂謁浮山遠禪師。請益前話。遠云。我有個譬喻。說似你。你一似個三家村裡賣柴漢子。把個匾擔向十字街頭。立地問人。中書堂今日商量甚麼事。師默計云。若如此大故未在。遠一日語師曰。吾老矣。恐虛度子光陰。可往依白雲。此老雖後生。吾未識面。但見其頌臨濟三頓棒話。有過人處。必能了子大事。師潸然禮辭。至白雲。遂舉僧問南泉摩尼珠話。請問。云叱之。師領悟。獻投機偈曰。山前一片閑田地。叉手叮嚀問祖翁。幾度賣來還自買。為憐松竹引清風。云特印可。令掌磨事。未幾。云至。語師曰。有數禪客自廬山來。皆有悟入處。教伊說。亦說得有來由。舉因緣。問伊亦明得。教伊下語亦下得。祇是未在。師於是大疑。私自計曰。既悟了。說亦說得。明亦明得。如何卻未在。遂參究累日。忽然省悟。從前寶惜。一時放下。走見白雲。云爲手舞足蹈。師亦一笑而已。師后曰。吾因茲出一身白汗。便明得下載清清風。一日示眾曰。古人道。如鏡鑄像。像成後鏡在甚麼處。眾下語不契。舉以問師。師近前問訊曰。也不較多。云笑曰。須是道者始得。乃命分座。開示方來。初住四面。遷白雲。晚居東山。僧問。𢹂筇領眾。祖令當行。坐斷要津。師意如何。師曰。秋風吹渭水。落葉滿長安。曰。四面無門

【現代漢語翻譯】 現代漢語譯本： 後來他的兒子和孫子才得以理解。於是，他去拜訪浮山遠禪師（Fushan Yuan Chanshi），請教之前的話頭。遠禪師說：『我有個比喻說給你聽，你就像是三家村裡的賣柴漢子，挑著扁擔站在十字街頭，問人：中書堂今天商量什麼事？』禪師默默思量，心想，如果真是這樣，那問題還不大。有一天，遠禪師對他說：『我老了，恐怕耽誤你的光陰，你可以去依止白雲禪師（Baiyun Chanshi）。這位老禪師雖然年輕，我沒見過面，但見他頌揚臨濟禪師（Linji Chanshi）三頓棒的話，有過人之處，必定能了結你的大事。』禪師潸然淚下，行禮告辭，來到白雲禪師處，於是舉起僧人問南泉禪師（Nanquan Chanshi）摩尼珠（Manizhu，如意寶珠）的話頭，請教白雲禪師。白雲禪師呵斥了他。禪師當下領悟，獻上投機偈說：『山前一片閑田地，叉手叮嚀問祖翁。幾度賣來還自買，為憐松竹引清風。』白雲禪師特別認可，讓他掌管磨坊事務。不久，白雲禪師來到磨坊，對他說：『有幾位禪客從廬山來，都有悟入之處。教他們說，也能說出個所以然；舉因緣，問他們也明白；教他們下語，也能下得。只是還不到家。』禪師於是大為疑惑，私下思量：『既然悟了，說也能說得，明也能明得，為什麼卻還不到家？』於是參究多日，忽然省悟，從前珍視的，一時放下。跑去見白雲禪師，白雲禪師為之手舞足蹈，禪師也只是一笑而已。禪師後來回憶說：『我因為這件事出了一身冷汗，才明白得『下載清清風』的道理。』有一天，禪師向大眾開示說：『古人道，如鏡鑄像，像成後鏡在什麼地方？』大眾的回答都不契合。於是舉此問禪師，禪師上前問訊說：『也不較多。』白雲禪師笑著說：『須是道者始得。』於是命禪師分座，開示方來。禪師最初住在四面，后遷至白雲，晚年住在東山。有僧人問：『拿著竹杖帶領大眾，祖師的法令和行持應當奉行，坐斷要津，禪師您的意思如何？』禪師說：『秋風吹渭水，落葉滿長安。』僧人說：『四面無門』

【English Translation】 English version: Only then did his sons and grandsons understand. Thereupon, the master visited Zen Master Fushan Yuan and sought further instruction on the previous topic. Yuan said, 'I have a metaphor to tell you. You are just like a firewood seller in a village of three families, carrying a carrying pole and standing at the crossroads, asking people, 'What are they discussing in the Zhongshu Hall today?'' The master silently pondered, thinking, 'If that's the case, then the problem isn't too big.' One day, Yuan said to the master, 'I am old and fear wasting your time. You can go and rely on Zen Master Baiyun. Although this old master is young, I have never met him, but seeing his praise of Zen Master Linji's three blows, he has extraordinary qualities and will surely resolve your great matter.' The master tearfully bid farewell and went to Baiyun, where he raised the question of the monk asking Zen Master Nanquan about the Mani pearl (Manizhu, wish-fulfilling jewel) and asked Baiyun for instruction. Baiyun scolded him. The master immediately understood and offered a verse of accord, saying, 'Before the mountain is a piece of idle land, with hands folded, I earnestly ask the ancestral elder. How many times have I sold it and bought it back myself, just to cherish the pine and bamboo that bring the clear breeze.' Baiyun especially approved and had him manage the mill. Soon after, Baiyun came to the mill and said to the master, 'There are several Zen practitioners who have come from Mount Lu, and they all have some understanding. If you ask them to speak, they can give a reason; if you raise a cause and condition, they understand; if you ask them to give a saying, they can give one. But they are not quite there yet.' The master was greatly puzzled and thought to himself, 'Since they are enlightened, they can speak and understand, why are they not quite there yet?' So he investigated for many days and suddenly realized that what he had cherished before was let go all at once. He ran to see Baiyun, who danced for joy, and the master just smiled. The master later recalled, 'Because of this incident, I broke out in a cold sweat and understood the principle of 'downloading the clear breeze'.' One day, the master gave a lecture to the assembly, saying, 'The ancients said, like casting an image with a mirror, where is the mirror after the image is formed?' The assembly's answers did not match. So he raised this question to the master, who stepped forward and asked, 'It's not much different.' Baiyun smiled and said, 'It must be a Daoist who can do it.' So he ordered the master to share the seat and give instructions to those who came from afar. The master first lived in Simian, then moved to Baiyun, and lived in Dongshan in his later years. A monk asked, 'Carrying a bamboo staff and leading the assembly, the ancestral decree and practice should be followed, blocking the vital pass, what is the master's intention?' The master said, 'The autumn wind blows the Wei River, and fallen leaves fill Chang'an.' The monk said, 'There are no doors on all sides.'

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山嶽秀。今朝且得主人歸。師曰。你道路頭在甚麼處。曰。為甚麼對面不相識。師曰。且喜到來。問。祖意教意。是同是別。師曰。人貧智短。馬瘦毛長。問。如何是白雲為人親切處。師曰。棙轉鼻孔。曰。便恁么去時如何。師曰。不知痛癢。漢問。達磨面壁。意旨如何。師曰。計較未成。曰。二祖立雪時如何。師曰。將錯就錯。曰。祇如斷臂安心。又作么生。師曰。煬帝開汴河。問。百尺竿頭。如何進步。師曰。快走始得。問。如何是臨濟下事。師曰。五逆聞雷。曰。如何是雲門下事。師曰。紅旗閃爍。曰。如何是曹洞下事。師曰。馳書不到家。曰。如何是溈仰下事。師曰。斷碑橫古路。僧禮拜。師曰。何不問法眼下事。曰。留與和尚。師曰。巡人犯夜。問。如何是白雲一滴水。師曰。打碓打磨。曰。飲者如何。師曰。教你無著面處。問。天下人舌頭。盡被白雲坐斷。白雲舌頭。甚麼人坐斷。師曰。東村王大翁。師乃曰。適來思量得一則因緣。而今早忘了也。卻是拄杖子記得。乃拈拄杖曰。拄杖子也忘了。遂卓一下。曰。同坑無異土。咄。上堂。幸然無一事。行腳要參禪。卻被禪相惱。不透祖師關。如何是祖師關。把火入牛欄。上堂。恁么恁么。鰕跳不出鬥。不恁么不恁么。弄巧成拙。軟似鐵。硬如泥。金剛眼睛十

【現代漢語翻譯】 現代漢語譯本 山嶽秀。今天且得主人歸來。師父說：『你的道路的起點在哪裡？』（道路頭：比喻修行的起點或方向）他說：『為什麼面對面卻不相識？』師父說：『總算到家了。』 問：『祖意（祖師的意旨）和教意（佛教的教義），是相同還是不同？』師父說：『人窮智慧短，馬瘦毛長。』 問：『如何是白雲（指白雲山或白雲庵，也可能指代某種境界）為人親切之處？』師父說：『棙轉鼻孔。』（棙轉鼻孔：難以理解的動作，可能比喻某種超越常理的親切）他說：『如果就這樣去了會如何？』師父說：『不知痛癢。』 漢問：『達磨（Bodhidharma）面壁（指達磨面壁九年的故事），意旨如何？』師父說：『計較未成。』（計較未成：指達磨的意旨無法用言語或思慮來衡量）他說：『二祖（慧可）立雪時如何？』師父說：『將錯就錯。』（將錯就錯：指在特定情況下，即使是錯誤的，也要堅持下去）他說：『如果像斷臂安心（指慧可斷臂求法的故事）那樣，又該如何？』師父說：『煬帝開汴河。』（煬帝開汴河：指勞民傷財，與斷臂安心形成對比） 問：『百尺竿頭，如何進步？』師父說：『快走始得。』（快走始得：要快速行動才能進步） 問：『如何是臨濟（Linji）宗下的事？』師父說：『五逆聞雷。』（五逆聞雷：指作惡之人聽到雷聲感到恐懼，比喻臨濟宗的棒喝）他說：『如何是雲門（Yunmen）宗下的事？』師父說：『紅旗閃爍。』（紅旗閃爍：比喻雲門宗的機鋒峻烈）他說：『如何是曹洞（Caodong）宗下的事？』師父說：『馳書不到家。』（馳書不到家：比喻曹洞宗的綿密細緻）他說：『如何是溈仰（Weiyang）宗下的事？』師父說：『斷碑橫古路。』（斷碑橫古路：比喻溈仰宗的古樸） 僧人禮拜。師父說：『為什麼不問法眼（Fayan）宗下的事？』他說：『留給和尚您吧。』師父說：『巡人犯夜。』（巡人犯夜：比喻法眼宗的規矩森嚴） 問：『如何是白雲一滴水？』師父說：『打碓打磨。』（打碓打磨：指平凡的日常勞作）他說：『飲者如何？』師父說：『教你無著面處。』（教你無著面處：讓你無處可依） 問：『天下人的舌頭，都被白雲坐斷，白雲的舌頭，什麼人坐斷？』師父說：『東村王大翁。』 師父於是說：『剛才想到一則因緣，現在早忘了。卻是拄杖子記得。』於是拿起拄杖說：『拄杖子也忘了。』於是用拄杖敲了一下，說：『同坑無異土。』（同坑無異土：指眾生平等） 咄。（表示呵斥）上堂。幸好沒有什麼事。行腳參禪，卻被禪相困擾，不能透徹祖師關。什麼是祖師關？把火放入牛欄。（把火放入牛欄：比喻危險的行為） 上堂。恁么恁么，蝦跳不出鬥。（恁么恁么：這樣這樣，指執著于某種形式。蝦跳不出斗：比喻見識狹隘）不恁么不恁么，弄巧成拙。（不恁么不恁么：不這樣不這樣，指否定某種形式。弄巧成拙：指過分賣弄技巧反而失敗）軟似鐵，硬如泥。（軟似鐵，硬如泥：指柔軟和堅硬的相對性）金剛眼睛十。

【English Translation】 English version Yue Xiu Mountain. Today, the master returns. The master said, 'Where is the starting point of your path?' (道路頭: Dàolù tóu, literally 'road head', metaphor for the starting point or direction of practice) He said, 'Why do we not recognize each other face to face?' The master said, 'Glad you've arrived home.' Asked, 'Are the ancestral intent (祖意: Zǔ yì, the intention of the patriarchs) and the teaching intent (教意: Jiào yì, the intent of the Buddhist teachings) the same or different?' The master said, 'Poor people have short wisdom, and thin horses have long hair.' Asked, 'What is the place where White Cloud (白雲: Báiyún, possibly referring to White Cloud Mountain or White Cloud Temple, or a state of mind) is intimately kind to people?' The master said, 'The plow turns the nostrils.' (棙轉鼻孔: Lè zhuǎn bíkǒng, an incomprehensible action, possibly a metaphor for a kindness beyond ordinary understanding) He said, 'What if I go like that?' The master said, 'Not knowing pain or itching.' Han asked, 'What is the intention of Bodhidharma (達磨: Dámó) facing the wall (面壁: Miàn bì, referring to the story of Bodhidharma facing the wall for nine years)?' The master said, 'Deliberation is not yet complete.' (計較未成: Jìjiào wèi chéng, meaning Bodhidharma's intention cannot be measured by words or thoughts) He said, 'What about the Second Patriarch (二祖: Èr zǔ, Huike) standing in the snow?' The master said, 'Making the best of a bad situation.' (將錯就錯: Jiāng cuò jiù cuò, meaning to persevere even if it's wrong in a specific situation) He said, 'What about cutting off the arm to seek peace of mind (斷臂安心: Duàn bì ān xīn, referring to the story of Huike cutting off his arm to seek the Dharma)?' The master said, 'Emperor Yang opened the Bian River.' (煬帝開汴河: Yángdì kāi Biànhé, referring to a wasteful project, contrasting with the sincerity of cutting off an arm) Asked, 'How to progress beyond the hundred-foot pole?' The master said, 'Only by walking fast can you succeed.' (快走始得: Kuài zǒu shǐ dé, meaning one must act quickly to progress) Asked, 'What is the matter under the Linji (臨濟: Línjì) school?' The master said, 'The five rebellious ones hear thunder.' (五逆聞雷: Wǔ nì wén léi, referring to evil people being frightened by thunder, a metaphor for the Linji school's shouts and blows) He said, 'What is the matter under the Yunmen (雲門: Yúnmén) school?' The master said, 'Red flags flicker.' (紅旗閃爍: Hóngqí shǎnshuò, a metaphor for the Yunmen school's sharp and swift teachings) He said, 'What is the matter under the Caodong (曹洞: Cáodòng) school?' The master said, 'Letters sent home never arrive.' (馳書不到家: Chí shū bù dàojiā, a metaphor for the Caodong school's meticulousness) He said, 'What is the matter under the Weiyang (溈仰: Wéiyǎng) school?' The master said, 'A broken stele lies across the ancient road.' (斷碑橫古路: Duàn bēi héng gǔ lù, a metaphor for the Weiyang school's simplicity) The monk bowed. The master said, 'Why don't you ask about the matter under the Fayan (法眼: Fǎyǎn) school?' He said, 'I'll leave it to you, Master.' The master said, 'The patrolman violates the night.' (巡人犯夜: Xún rén fàn yè, a metaphor for the Fayan school's strict rules) Asked, 'What is a drop of water from White Cloud?' The master said, 'Pounding the mortar and grinding the millstone.' (打碓打磨: Dǎ duì dǎ mó, referring to ordinary daily labor) He said, 'What about the drinker?' The master said, 'I'll teach you where there is no place to attach.' (教你無著面處: Jiào nǐ wú zhuó miàn chù, meaning to leave you with no place to rely on) Asked, 'The tongues of all people under heaven are cut off by White Cloud; whose tongue cuts off White Cloud's tongue?' The master said, 'Wang Da-weng of the East Village.' The master then said, 'I just thought of a karmic connection, but I've already forgotten it. But the staff remembers.' Then he picked up the staff and said, 'The staff has also forgotten.' Then he struck the ground with the staff and said, 'In the same pit, there is no different soil.' (同坑無異土: Tóng kēng wú yì tǔ, meaning all beings are equal) 'Tut!' (An expression of rebuke) Ascending the hall. Fortunately, there is nothing to do. Traveling to study Chan, but being troubled by the appearance of Chan, unable to penetrate the ancestral barrier. What is the ancestral barrier? Putting fire into a cow pen. (把火放入牛欄: Bǎ huǒ fàng rù niú lán, a metaphor for dangerous behavior) Ascending the hall. 'Like this, like this,' the shrimp cannot jump out of the bucket. (恁么恁么: Rèn me rèn me, like this, like this, referring to being attached to a certain form. 蝦跳不出斗: Xiā tiào bù chū dòu, a metaphor for narrow-mindedness) 'Not like this, not like this,' overdoing it leads to clumsiness. (不恁么不恁么: Bù rèn me bù rèn me, not like this, not like this, referring to denying a certain form. 弄巧成拙: Nòng qiǎo chéng zhuō, meaning overdoing it leads to clumsiness) Soft like iron, hard like mud. Diamond eyes ten.

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二兩。衲僧手裡秤頭低。有價數。沒商量。無鼻孔底將甚麼聞香。上堂。難難幾何般。易易沒巴鼻。好好催人老。默默從此得。過這四重關了。泗州人見大聖。參。上堂。若要七縱八橫。見老和尚打鼓升堂。七十三。八十四。將拄杖驀曰便筑。然雖如是。拈卻門前下馬臺。剪卻五色索。方始得安樂。僧問。承師有言。山前一片閑田地。祇如威音王已前。未審甚麼人為主。師曰。問取寫契書人。曰。和尚為甚倩人來答。師曰。祇為你教別人問。曰。與和尚平出去也。師曰。大遠在。問。如何是佛。師曰。口是禍門。又曰。肥從口入。問。一代時教是個切腳。未審切那個字。師曰。缽啰娘。曰。學人祇問一字。為甚麼卻答許多。師曰。七字八字。問。如何是和尚家風。師曰。鐵旗鐵鼓。曰。祗有這個。為復別有。師曰。採石渡頭看。曰。忽遇客來。將何祇待。師曰。龍肝鳳髓。且待別時。曰。客是主。人相師。師曰。謝供養。問。如何是先照後用。師曰。王言如絲。曰。如何是先用后照。師曰。其出如綸。曰。如何是照用同時。師曰。舉起軒轅鑒。蚩尤頓失威。曰。如何是照用不同時。師曰。金將火試。問。佛未出世時如何。師曰。大憨不如小憨。曰。出世后如何。師曰。小憨不如大憨。問。牛頭未見四祖時如何。師曰。

【現代漢語翻譯】 現代漢語譯本 二兩。衲僧（nà sēng，指和尚）手裡秤頭低。有價數。沒商量。沒有鼻孔的人用什麼來聞香？上堂（shàng táng，指禪宗寺院住持升座說法）。難啊，難在什麼地方？容易啊，容易得沒有邊際。好好地催人老，默默地從此獲得。過了這四重關了，泗州（Sì zhōu，地名）人就能見到大聖（dà shèng，指觀音菩薩）。參（cān，參禪）。上堂。如果要七縱八橫，就等老和尚我打鼓升堂。七十三，八十四，用拄杖猛擊一下說。雖然是這樣，拿掉門前的下馬臺，剪掉五色索，才能得到安樂。僧人問：『承蒙師父您說，山前有一片閑田地，那麼在威音王（Wēi yīn wáng，過去佛名）之前，不知道是誰做主？』師父說：『去問寫契約的人。』僧人說：『和尚您為什麼請別人來回答？』師父說：『就因為你教別人問。』僧人說：『與和尚您平分出去也可以嗎？』師父說：『差得太遠了。』問：『什麼是佛？』師父說：『口是禍患之門。』又說：『肥胖從口入。』問：『一代時教（yī dài shí jiào，佛教用語，指佛陀一代所說的教法）是個切腳（qiē jiǎo，比喻不徹底），不知道切的是哪個字？』師父說：『缽啰娘（bō luó niáng，般若的音譯）。』僧人說：『學人只問一個字，為什麼卻回答這麼多？』師父說：『七字八字。』問：『什麼是和尚的家風？』師父說：『鐵旗鐵鼓。』僧人說：『只有這個嗎？還是另有別的？』師父說：『去採石渡頭看。』僧人說：『忽然有客人來，用什麼招待？』師父說：『龍肝鳳髓，且等以後再說。』僧人說：『客人是主人，人相師（rén xiàng shī，看相的人）。』師父說：『謝謝供養。』問：『什麼是先照後用？』師父說：『王言如絲。』僧人說：『什麼是先用后照？』師父說：『其出如綸。』僧人說：『什麼是照用同時？』師父說：『舉起軒轅鑒（Xuān yuán jiàn，傳說中的寶鏡），蚩尤（Chī yóu，傳說中的人物）頓時失去威風。』僧人說：『什麼是照用不同時？』師父說：『金子用火試煉。』問：『佛未出世時如何？』師父說：『大憨不如小憨。』僧人說：『出世后如何？』師父說：『小憨不如大憨。』問：『牛頭（Niú tóu，指牛頭山法融禪師）未見四祖（Sì zǔ，指四祖道信禪師）時如何？』師父說：

【English Translation】 English version Two liang (unit of weight). The scale in the hands of a Buddhist monk is low. There is a price. No bargaining. What does one without nostrils use to smell incense? Ascending the Dharma Hall (referring to the abbot of a Chan monastery ascending the seat to preach). Difficult, what is difficult? Easy, easy without limit. Good, good urges people to grow old. Silent, one obtains from this. Having passed these four barriers, the people of Sizhou (place name) will see the Great Sage (referring to Avalokiteśvara Bodhisattva). Chan (meditation). Ascending the Dharma Hall. If you want seven vertical and eight horizontal, wait for this old monk to beat the drum and ascend the hall. Seventy-three, eighty-four, strike with the staff and say. Although it is so, remove the dismounting platform in front of the door, cut off the five-colored rope, and then you will find peace. A monk asked, 'I have heard the master say that there is a piece of idle land in front of the mountain. Before Wei Yin Wang (name of a past Buddha), I don't know who was in charge?' The master said, 'Ask the person who wrote the contract.' The monk said, 'Why does the master ask someone else to answer?' The master said, 'Just because you teach others to ask.' The monk said, 'Can it be divided equally with the master?' The master said, 'That's far off.' Asked, 'What is Buddha?' The master said, 'The mouth is the gate of misfortune.' He also said, 'Fat enters through the mouth.' Asked, 'The teachings of a generation (Buddhist term, referring to the teachings spoken by the Buddha in his lifetime) are a cut foot (metaphor for incompleteness), I don't know which word is cut?' The master said, 'Prajna (transliteration of Prajna).' The monk said, 'The student only asks one word, why do you answer so much?' The master said, 'Seven words, eight words.' Asked, 'What is the family style of the monk?' The master said, 'Iron flags and iron drums.' The monk said, 'Is there only this, or is there something else?' The master said, 'Go and see at Caishi Ferry.' The monk said, 'If a guest suddenly comes, what will you use to entertain them?' The master said, 'Dragon liver and phoenix marrow, let's wait until another time.' The monk said, 'The guest is the host, a physiognomist (one who reads faces).' The master said, 'Thank you for the offering.' Asked, 'What is illuminating before using?' The master said, 'The king's words are like silk.' The monk said, 'What is using before illuminating?' The master said, 'Its exit is like a rope.' The monk said, 'What is illuminating and using simultaneously?' The master said, 'Raise the Xuanyuan Mirror (legendary treasure mirror), and Chi You (legendary figure) will lose his power.' The monk said, 'What is illuminating and using at different times?' The master said, 'Gold is tested with fire.' Asked, 'What was it like when the Buddha had not yet appeared in the world?' The master said, 'A big fool is not as good as a small fool.' The monk said, 'What is it like after he appeared in the world?' The master said, 'A small fool is not as good as a big fool.' Asked, 'What was it like when Niu Tou (referring to Chan Master Farong of Niutou Mountain) had not yet seen the Fourth Patriarch (referring to the Fourth Patriarch Daoxin)?' The master said:

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頭上戴累垂。曰。見后如何。師曰。青布遮前。曰。未見時為甚麼百鳥銜華獻。師曰。富與貴是人之所欲。曰。見后為甚麼不銜華獻。師曰。貧與賤是人之所惡。問。如何是佛。師曰。露胸跣足。曰。如何是法。師曰。大赦不放。曰。如何是僧。師曰。釣魚船上謝三郎。問。四面無門山嶽秀。箇中時節若為分。曰。東君知子細。遍地發萌芽。曰。春去秋來。事宛然也。師曰。才方搓彈子。便要捏金剛。上堂。古人道。我若向你道。即禿卻我舌。若不向你道。即啞卻我口。且道還有為人處也無。四面有時擬為你吞卻。祇被當門齒礙。擬為你吐卻。又為咽喉小。且道還有為人處也無。乃曰。四面自來柳下惠。上堂。結夏無可供養。作一家燕。管顧諸人。遂抬手曰。啰邏招。啰邏搖。啰邏送。莫怪空疏。伏惟珍重。上堂。白雲不會說禪。三門開向兩邊。有人動著關捩。兩片東扇西扇。上堂。一向恁么去。路絕人稀。一向恁么來。孤負先聖。去此二途。祖佛不能近。設使與白雲同生同死。亦未稱平生。何也。鳳凰不是凡間物。不得梧桐誓不棲。上堂。千峰列翠。岸柳垂金。樵父謳歌。漁人鼓舞。笙簧聒地。鳥語呢喃。紅粉佳人。風流公子。一一為汝諸人發上上機。開正法眼。若向這裡薦得。金色頭陀無容身處。若也不會。吃粥

【現代漢語翻譯】 現代漢語譯本 頭上戴著下垂的飾物。問：『見后如何？』（見到真如本性之後會怎樣？）師父說：『青布遮前。』（用青布遮住前面。）問：『未見時為甚麼百鳥銜華獻？』（未見到真如本性時，為什麼百鳥銜花獻瑞？）師父說：『富與貴是人之所欲。』（富貴是人們所追求的。）問：『見后為甚麼不銜華獻？』（見到真如本性后，為什麼不銜花獻瑞了？）師父說：『貧與賤是人之所惡。』（貧賤是人們所厭惡的。）問：『如何是佛？』（什麼是佛？）師父說：『露胸跣足。』（袒露胸膛，赤著腳。）問：『如何是法？』（什麼是法？）師父說：『大赦不放。』（即使大赦天下也不放過。）問：『如何是僧？』（什麼是僧？）師父說：『釣魚船上謝三郎。』（在釣魚船上的謝三郎。）問：『四面無門山嶽秀，箇中時節若為分？』（四面沒有門，山嶽秀麗，其中的時節如何區分？）答：『東君知子細，遍地發萌芽。』（春神知道得很清楚，萌芽遍地。）問：『春去秋來，事宛然也。』（春去秋來，事情依然如此。）師父說：『才方搓彈子，便要捏金剛。』（才剛搓泥丸，就想要捏金剛。） 上堂說法。古人說：『我若向你道，即禿卻我舌；若不向你道，即啞卻我口。』（我如果向你說了，就會使我的舌頭禿掉；如果不向你說了，就會使我的口啞掉。）且道還有為人處也無？（那麼，還有為人處世的方法嗎？）四面有時擬為你吞卻，祇被當門齒礙；擬為你吐卻，又為咽喉小。（四面八方有時想要把你吞掉，只是被門牙擋住；想要把你吐出來，又因為咽喉太小。）且道還有為人處也無？（那麼，還有為人處世的方法嗎？）乃曰：『四面自來柳下惠。』（四面八方自然會有柳下惠這樣的人。）上堂說法。結夏安居沒有什麼可以供養，就做一隻家燕，照顧大家。於是抬手說：『啰邏招，啰邏搖，啰邏送。』（用聲音模仿燕子的動作。）莫怪空疏，伏惟珍重。（不要怪我簡慢，請多多保重。）上堂說法。白雲不會說禪，三門開向兩邊。有人動著關捩，兩片東扇西扇。（白雲不會說禪，寺廟的三門向兩邊打開。有人觸動了門軸，兩扇門就一東一西地扇動。）上堂說法。一向恁么去，路絕人稀；一向恁么來，孤負先聖。（一直這樣下去，道路斷絕人煙稀少；一直這樣過來，辜負了先聖。）去此二途，祖佛不能近。（離開這兩條路，祖師和佛陀都不能接近。）設使與白雲同生同死，亦未稱平生。（即使與白雲同生同死，也不能算是了卻平生。）何也？（為什麼呢？）鳳凰不是凡間物，不得梧桐誓不棲。（鳳凰不是凡間的鳥，沒有梧桐樹誓不棲息。）上堂說法。千峰列翠，岸柳垂金，樵父謳歌，漁人鼓舞，笙簧聒地，鳥語呢喃，紅粉佳人，風流公子，一一為汝諸人發上上機，開正法眼。（千峰羅列，一片翠綠，岸邊的柳樹垂下金黃的枝條，樵夫歌唱，漁人擊鼓，笙簧喧鬧，鳥兒低語，美麗的女子，風流的公子，一一為你們這些人啓發最上乘的機緣，開啟真正的法眼。）若向這裡薦得，金色頭陀無容身處；若也不會，吃粥。

【English Translation】 English version Wearing drooping ornaments on the head. Asked, 'What happens after seeing?' The master said, 'Blue cloth covers the front.' Asked, 'Why did hundreds of birds offer flowers before seeing?' The master said, 'Wealth and honor are what people desire.' Asked, 'Why don't they offer flowers after seeing?' The master said, 'Poverty and lowliness are what people detest.' Asked, 'What is Buddha?' The master said, 'Bare chest and bare feet.' Asked, 'What is Dharma?' The master said, 'A general amnesty does not release.' Asked, 'What is Sangha?' The master said, 'Xie Sanlang on a fishing boat.' Asked, 'Mountains are beautiful with no doors on all sides, how to distinguish the seasons within?' Answered, 'The Lord of Spring knows the details, sprouts grow all over the ground.' Asked, 'Spring goes and autumn comes, things are still the same.' The master said, 'Just starting to knead mud balls, you want to mold Vajra.' Ascending the hall to preach. The ancients said, 'If I tell you, I will lose my tongue; if I don't tell you, I will become mute.' Is there still a way to deal with people? Sometimes wanting to swallow you, but stopped by the front teeth; wanting to spit you out, but the throat is too small. Is there still a way to deal with people? Then said, 'Liu Xiahui comes from all sides.' Ascending the hall to preach. There is nothing to offer for the summer retreat, so I become a house swallow to take care of everyone. Then raised his hand and said, 'Luo Luo beckons, Luo Luo sways, Luo Luo sends.' Don't blame me for being simple, please take care. Ascending the hall to preach. White clouds cannot speak Zen, the three gates open to both sides. Someone touches the hinge, and the two east and west fans move. Ascending the hall to preach. Going this way, the road is cut off and people are scarce; coming this way, I have failed the former sages. Leaving these two paths, the ancestral Buddhas cannot approach. Even if I live and die with the white clouds, it is not yet my whole life. Why? The phoenix is not a thing of the mortal world, and will not perch without a parasol tree. Ascending the hall to preach. Thousands of peaks are green, the willows on the shore hang gold, the woodcutter sings, the fisherman dances, the sheng and reed pipes are noisy, the birds whisper, beautiful women, romantic young masters, each one for you to develop the highest opportunity, open the true Dharma eye. If you recommend it here, the golden ascetic has no place to stand; if you don't understand, eat porridge.

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吃飯。許你七穿八穴。上堂。此個物。上拄天。下拄地。皖口作眼。皖山作鼻。太平退身三步。放你諸人出氣。上堂。狗子還有佛性也無。也勝貓兒十萬倍。上堂。太平淈𣸩漢。事事盡經遍。如是三十年。也有人讚嘆。且道讚歎個甚麼。好個淈𣸩漢。上堂。汝等諸人。見老和尚鼓動唇吻。豎起拂子。便作勝解。及乎山禽聚集。牛動尾巴。卻將作等閑。殊不知檐聲不斷前旬雨。電影還連后夜雷。謝監收。上堂。人之性命事。第一須是○。欲得成此○。先須防于○。若是真○人○。○上堂。有佛處不得住。換卻你心肝五臟。無佛處急走過。雁過留聲。三千里外逢人。不得錯舉。出門便錯。恁么則不去也。種粟卻生豆。摘楊華。摘楊華。不覺日又夜。爭教人少年。上堂。悟了同未悟。歸家尋舊路。一字是一字。一句是一句。自小不脫空。兩歲學移步。湛水生蓮華。一年生一度。僧問。如何是奪人不奪境。師曰。秋風吹渭水。落葉滿長安。曰。如何是奪境不奪人。師曰。路上逢人半是僧。曰。如何是人境兩俱奪。師曰。高空有月千門照。大道無人獨自行。曰。如何是人境俱不奪。師曰。少婦棹孤舟。歌聲逐水流。小參。舉。德山云。今夜不答話。問話者三十棒。眾中舉者甚多。會者不少。且道向甚處見德山。有不顧性命者。試

【現代漢語翻譯】 現代漢語譯本 吃飯。允許你穿透七處要穴和八處要穴。 上堂說法。這個東西，向上支撐著天，向下支撐著地。把皖口當作眼睛，把皖山當作鼻子。太平禪師退後三步，讓你們這些人喘口氣。 上堂說法。狗子還有佛性嗎？比貓兒強過十萬倍。 上堂說法。太平禪師是個糊塗漢，事事都經歷過。像這樣過了三十年，也有人讚嘆。且說說讚歎他什麼呢？好一個糊塗漢。 上堂說法。你們這些人，見到老和尚鼓動嘴唇，豎起拂塵，就妄作理解。等到山裡的鳥聚集，牛擺動尾巴，卻當作等閑之事。殊不知屋檐滴水的聲音，還在延續著前幾天的雨，閃電還連線著後半夜的雷聲。感謝監收。 上堂說法。人的性命攸關的事情，第一必須是圓滿無缺（○）。想要成就這個圓滿無缺（○），首先必須防備缺失（○）。如果是真正的圓滿無缺（○）之人（○），（○）。 上堂說法。有佛的地方不能停留，換掉你的心肝五臟。沒有佛的地方趕緊走過，雁過留聲。三千里外遇到人，不要錯誤地舉薦。出門就錯了，既然這樣，那就不去了。種下粟米卻長出豆子，採摘楊花，採摘楊花，不知不覺白天又變成黑夜，怎麼能讓人保持年輕呢？ 上堂說法。開悟了和沒開悟一樣，回家尋找原來的路。一字就是一個字，一句就是一句。從小就沒有脫離空性，兩歲就開始學走路。清澈的水中生長出蓮花，一年只開一次。 有僧人問：『什麼是奪人不奪境？』 禪師說：『秋風吹拂渭水，落葉飄滿長安。』 僧人問：『什麼是奪境不奪人？』 禪師說：『路上遇到的人一半是僧人。』 僧人問：『什麼是人境兩俱奪？』 禪師說：『高空中的月亮照耀著千家萬戶，寬廣的道路上沒有人獨自前行。』 僧人問：『什麼是人境俱不奪？』 禪師說：『搖著孤單的小船，歌聲隨著水流飄蕩。』 小參。德山禪師說：『今晚不回答問題，提問的人打三十棒。』 眾人中引用這句話的人很多，理解的人卻很少。且說說從哪裡見到德山禪師的？有不顧性命的人，試試看！

【English Translation】 English version Eating. I grant you access to the seven vital points and eight hidden acupoints. Ascending the hall (to preach). This thing, it supports the sky above and props up the earth below. Take Wan Kou (Wan Kou, place name) as its eyes, and Wan Shan (Wan Mountain, place name) as its nose. Zen Master Taiping (Taiping, a Zen master's name) steps back three paces, allowing you all to catch your breath. Ascending the hall (to preach). Does a dog have Buddha-nature? It surpasses a cat by ten thousand times. Ascending the hall (to preach). Zen Master Taiping is a muddled fellow, having experienced everything. Having been like this for thirty years, some people praise him. Now, what do they praise him for? A fine muddled fellow! Ascending the hall (to preach). You people, when you see the old monk moving his lips and raising his whisk, you make presumptuous interpretations. When mountain birds gather and cows wag their tails, you treat it as commonplace. Little do you know that the sound of dripping eaves continues the rain of the previous days, and lightning still connects to the thunder of the late night. Thanks to the supervisor. Ascending the hall (to preach). The matter of human life is, first and foremost, ○ (completeness). To achieve this ○ (completeness), one must first guard against ○ (deficiency). If one is a true ○ (complete) person ○ (person), ○. Ascending the hall (to preach). Do not dwell where there is Buddha, exchange your heart, liver, and other organs. Quickly pass through where there is no Buddha, geese leave their sound. If you meet someone three thousand miles away, do not make a wrong recommendation. Going out is already a mistake, so then, I will not go. Sowing millet yields beans, picking poplar flowers, picking poplar flowers, unknowingly day turns into night, how can one remain young? Ascending the hall (to preach). Enlightenment is the same as non-enlightenment, return home and seek the old path. One word is one word, one phrase is one phrase. From a young age, one has not escaped emptiness, at two years old, one learns to walk. Clear water gives birth to lotus flowers, blooming only once a year. A monk asked: 'What is seizing the person but not seizing the environment?' The master said: 'The autumn wind blows on the Wei River (Wei River, a river in China), fallen leaves fill Chang'an (Chang'an, ancient capital of China).' The monk asked: 'What is seizing the environment but not seizing the person?' The master said: 'Half of the people met on the road are monks.' The monk asked: 'What is seizing both the person and the environment?' The master said: 'The moon in the high sky shines on thousands of doors, on the great road, no one walks alone.' The monk asked: 'What is not seizing either the person or the environment?' The master said: 'Rowing a solitary boat, the singing voice follows the flowing water.' Small assembly. Quoting Deshan (Deshan, a Zen master's name) saying: 'Tonight, I will not answer questions. Whoever asks a question will receive thirty blows.' Many in the assembly quoted this, but few understood. Now, tell me, where did you see Deshan? Is there anyone who disregards their life? Try it!

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出來道看。若無。山僧為大眾與德山老人相見去也。待德山道。今夜不答話。問話者三十棒。但向伊道。某甲話也不問。棒也不吃。你道還契他德山老人么。到這裡。須是個漢始得。況某甲十有餘年。海上參尋。見數人尊宿。自爲了當。及到浮山會裡。直是開口不得。後到白雲門下。咬破一個鐵酸豏。直得百味具足。且道豏子一句作么生道。乃曰。華髮雞冠媚早秋。誰人能染紫絲頭。有時風動頻相倚。似向階前斗不休。上堂。山僧昨日入城。見一棚傀儡。不免近前看。或見端嚴奇特。或見醜陋不堪。動轉行坐。青黃赤白。一一見了。子細看時。元來青布幔里有人。山僧忍俊不禁。乃問。長史高姓。他道。老和尚看便了。問甚麼姓。大眾。山僧被他一問。直得無言可對。無理可伸。還有人為山僧道得么。昨日那裡落節。今日這裡拔本。上堂。說佛說法。拈槌豎拂。白雲萬里。德山入門便棒。臨濟入門便喝。白雲萬里。然後恁么也不得。不恁么也不得。恁么不恁么。總不得。也則白雲萬里。忽有個漢出來道。長老你恁么道。也則白雲萬里。這個說話。喚作矮子看戲。隨人上下。三十年後。一場好笑。且道笑個甚麼。笑白雲萬里。示眾云。祖師道。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。達磨大師信腳來。信口

【現代漢語翻譯】 現代漢語譯本 出來看看。如果沒有人出來，老衲就為大眾引薦，去與德山老人相見。等到德山說：『今晚不回答問題，提問者吃三十棒。』你們就對他說：『我既不提問，也不想捱打。』你們說這樣還契合德山老人嗎？到了這個地步，必須是個有擔當的人才行。何況我十多年來，在海上參訪尋道，見過幾位尊宿，自以為已經了悟。等到來到浮山法遠禪師的禪會裡，卻一句話也說不出來。後來到了白雲守端禪師門下，咬破了一個鐵酸豏（xiàn）（比喻難啃的硬骨頭），頓時覺得百味俱足。那麼，這『豏子』一句該怎麼說呢？於是說道：『花白的雞冠迎著早秋而顯得更加嫵媚，有誰能將紫色的絲線染成這樣的顏色？有時被風吹動，它們頻繁地相互依偎，好像在臺階前爭鬥個不停。』 上堂說法。老衲昨天進城，看見一個戲臺在表演傀儡戲。我不禁走近前去觀看。有的傀儡端莊奇特，有的傀儡醜陋不堪。它們動轉行走坐臥，呈現出青黃赤白各種顏色，我一一都看在眼裡。仔細觀察，原來是在青布幔里有人在操縱。老衲忍不住笑了出來，於是問道：『長史（古代官名，這裡指戲班負責人）高姓大名？』他卻說：『老和尚你看著就是了，問什麼姓？』各位，老衲被他這一問，頓時無言以對，無理可辯。還有人能替老衲說出個道理來嗎？昨天在哪裡丟了面子，今天就在這裡找回根本。 上堂說法。說佛，說法，舉起木槌，豎起拂塵，白雲萬里無垠。德山入門便打，臨濟入門便喝。白雲萬里無垠。然後這樣也不行，那樣也不行，這樣那樣都不行，總之都不行，也還是白雲萬里。忽然有個人出來說：『長老你這樣說，也還是白雲萬里。』這種說話，叫做矮子看戲，人高我也高，人低我也低。三十年後，會讓人覺得非常可笑。那麼，笑什麼呢？笑這白雲萬里。 開示大眾說。祖師說：『我本來到這片土地，是爲了傳法，救度迷惑的情感。一朵花開出五片花瓣，結果自然成就。』達磨大師隨意而來，隨口...

【English Translation】 English version Come forth and take a look. If there is no one, this old monk will introduce everyone to meet old man Deshan (a famous Zen master). Wait for Deshan to say, 'Tonight I will not answer questions; whoever asks a question will receive thirty blows.' Then you should say to him, 'I neither ask a question nor want to receive a beating.' Do you think this would be in accord with old man Deshan? Reaching this point, one must be a person of true mettle. Moreover, for more than ten years, I have been seeking and searching on the sea, meeting several venerable monks, and thinking I had understood. But when I arrived at the assembly of Fushan Huiyuan (a famous Zen master), I couldn't utter a single word. Later, I came under the tutelage of Baiyun Shouduan (a famous Zen master), and bit through a 'ferrous sour 豏 (xiàn)' (a metaphor for a difficult bone to gnaw), and suddenly felt that all flavors were complete. So, how should this '豏' phrase be expressed? Thus, he said, 'The white-haired rooster's comb is charming in the early autumn; who can dye the purple silk thread into such a color? Sometimes, when the wind blows, they lean on each other frequently, as if they are fighting endlessly in front of the steps.' Ascending the hall to preach. Yesterday, this old monk entered the city and saw a puppet show being performed. I couldn't help but go closer to watch. Some puppets were dignified and unique, while others were ugly and unbearable. They moved, walked, sat, and lay down, displaying various colors of blue, yellow, red, and white, all of which I saw. Upon closer inspection, I realized that there were people manipulating them from behind a blue cloth curtain. This old monk couldn't help but laugh and asked, 'What is the honorable surname of the chief (referring to the head of the troupe)?' He replied, 'Old monk, just watch; why ask about the surname?' Everyone, this old monk was rendered speechless and unable to argue by his question. Is there anyone who can explain the reason for this for this old monk? Where I lost face yesterday, I will recover the root today. Ascending the hall to preach. Speaking of the Buddha, speaking of the Dharma, raising the mallet, raising the whisk, the white clouds stretch for ten thousand miles. Deshan strikes upon entry, Linji shouts upon entry. The white clouds stretch for ten thousand miles. Then, neither doing it this way nor doing it that way, neither doing it this way nor that way, doing it in no way at all, it is still the white clouds stretching for ten thousand miles. Suddenly, someone comes out and says, 'Elder, if you say it that way, it is still the white clouds stretching for ten thousand miles.' This kind of talk is like a dwarf watching a play, rising and falling with others. Thirty years later, it will be very laughable. So, what is laughable? Laughable is the white clouds stretching for ten thousand miles. Instructing the assembly, he said. The Patriarch said, 'I originally came to this land to transmit the Dharma and save deluded emotions. One flower blooms with five petals, and the fruit naturally ripens.' Bodhidharma came as he pleased, and spoke as he...

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道。後代兒孫。多成計較。要會開華結果處么。鄭州梨。青州棗。萬物無過出處好。示眾云。真如凡聖。皆是夢言。佛及眾生。併爲增語。或有人出來道。盤山老聻。但向伊道。不因紫陌華開早。爭得黃鶯下柳條。若更問道。五祖老聻。自云。諾。惺惺著。示眾云。十方諸佛。六代祖師。天下善知識。皆同這個舌頭。若識得這個舌頭。始解大脫空。便道山河大地是佛。草木叢林是佛。若也未識得這個舌頭。祇成小脫空。自謾去。明朝後日。大有事在。五祖恁么說話。還有實頭處也無。自云。有。如何是實頭處。歸堂喫茶去。示眾云。每日起來。拄卻臨濟棒。吹雲門曲。應趙州拍。擔仰山鍬。驅溈山牛。耕白雲田。七八年來。漸成家活。更告諸公。每人出一隻手。相共扶助。唱村田樂。粗羹淡飯。且恁么過。何也。但願今年蠶麥熟。羅睺羅兒與一文。示眾。舉。德山和尚因僧問。從上諸聖。以何法示人。山云。我宗無語句。亦無一法與人。雪峰從此有省。後有僧問雪峰云。和尚見德山。得個甚麼便休去。峰云。我當時空手去．空手歸。白雲今日說向透未過者。有個人從東京來。問伊甚處來。他卻道蘇州來。問伊蘇州事如何。伊道。一切尋常。雖然如是。謾白雲不過。何故。祇為語音各別。畢竟如何。蘇州菱。邵伯藕。示

【現代漢語翻譯】 現代漢語譯本 道。後代的子孫，大多變得愛計較。想要明白開花結果的道理嗎？鄭州的梨，青州的棗，萬物都離不開好的產地。告訴大家，真如（Tathata，指事物的本真如實的狀態）凡聖，都是夢中的話語。佛和眾生，都是多餘的言辭。如果有人出來問，『盤山（Panshan，唐代禪師）老和尚呢？』就告訴他，『不是因為紫陌的花開得早，怎麼能引得黃鶯飛下柳條。』如果再問，『五祖（Wuzu，禪宗五祖弘忍大師）老和尚呢？』就自己回答，『是。』要清醒啊！告訴大家，十方諸佛，六代祖師，天下的善知識，都用的是這個舌頭。如果認識了這個舌頭，才能真正地大徹大悟，就會說山河大地都是佛，草木叢林都是佛。如果還不認識這個舌頭，就只是小小的開悟，自欺欺人罷了。明天后天，還有大事發生。五祖這樣說話，還有實在的地方嗎？』自己回答，『有。』什麼是實在的地方？『回禪堂喝茶去。』告訴大家，每天起來，拄著臨濟（Linji，唐代禪師）的禪杖，吹著雲門（Yunmen，唐代禪師）的曲調，應和著趙州（Zhaozhou，唐代禪師）的節拍，扛著仰山（Yangshan，唐代禪師）的鋤頭，驅趕著溈山（Weishan，唐代禪師）的牛，耕種白雲（Baiyun，山名）的田地。七八年來，漸漸地有了家業。再告訴各位，每人伸出一隻手，共同扶助，唱著鄉村田園的歌謠，吃著粗茶淡飯，就這樣過日子。為什麼呢？只希望今年蠶麥豐收，羅睺羅（Rahula，佛陀的兒子）也能分到一文錢。告訴大家，舉個例子，德山（Deshan，唐代禪師）和尚因為有僧人問，『歷代諸佛，用什麼方法教導人？』德山回答，『我宗門沒有語句，也沒有一法可以給人。』雪峰（Xuefeng，唐代禪師）從此有所領悟。後來有僧人問雪峰說，『和尚您見德山，得到了什麼就離開了？』雪峰說，『我當時空手去，空手回。』白雲今天說得透徹了嗎？有個人從東京來，問他從哪裡來，他卻說從蘇州來。問他蘇州的事情怎麼樣，他說，『一切尋常。』雖然如此，也瞞不過白雲。為什麼呢？只因爲語音各不相同。到底如何呢？蘇州的菱角，邵伯的藕。

【English Translation】 English version The descendants of later generations mostly become calculating. Do you want to understand the principle of flowering and bearing fruit? The pears of Zhengzhou, the dates of Qingzhou, all things cannot be without a good origin. I tell you all, True Suchness (Tathata, referring to the true and real state of things), the mundane and the sacred, are all words in a dream. Buddhas and sentient beings are all superfluous words. If someone comes out and asks, 'What about old Panshan (Panshan, a Tang Dynasty Zen master)?' then tell him, 'If it were not for the early blooming of flowers on the purple path, how could the orioles be drawn to alight on the willow branches?' If they ask further, 'What about old Wuzu (Wuzu, the Fifth Patriarch Hongren of Zen Buddhism)?' then answer yourself, 'Yes.' Be awake! I tell you all, the Buddhas of the ten directions, the six generations of patriarchs, and all the good teachers in the world, all use this tongue. If you recognize this tongue, then you can truly achieve great enlightenment, and you will say that mountains, rivers, and the great earth are all Buddhas, and that grasses, trees, and forests are all Buddhas. If you still do not recognize this tongue, then you will only achieve small enlightenment, deceiving yourself. Tomorrow and the day after tomorrow, there will be great events. When Wuzu speaks like this, is there anything real in it?' Answer yourself, 'Yes.' What is the real place? 'Return to the hall to drink tea.' I tell you all, every day when I get up, I lean on Linji's (Linji, a Tang Dynasty Zen master) staff, play Yunmen's (Yunmen, a Tang Dynasty Zen master) tune, respond to Zhaozhou's (Zhaozhou, a Tang Dynasty Zen master) beat, carry Yangshan's (Yangshan, a Tang Dynasty Zen master) hoe, drive Weishan's (Weishan, a Tang Dynasty Zen master) ox, and cultivate Baiyun's (Baiyun, mountain name) field. For the past seven or eight years, I have gradually built a family business. I tell you all again, each of you extend a hand to help each other, singing the songs of the countryside, eating coarse tea and simple meals, and living like this. Why? I only hope that the silkworms and wheat will have a good harvest this year, so that Rahula (Rahula, the Buddha's son) can also get a penny. I tell you all, to give an example, because a monk asked the monk Deshan (Deshan, a Tang Dynasty Zen master), 'What method do all the Buddhas of the past use to teach people?' Deshan replied, 'My school has no words, nor does it have a single dharma to give to people.' Xuefeng (Xuefeng, a Tang Dynasty Zen master) gained some understanding from this. Later, a monk asked Xuefeng, 'Venerable, what did you get when you saw Deshan that you left?' Xuefeng said, 'I went empty-handed and returned empty-handed.' Has Baiyun spoken thoroughly today? Someone came from Tokyo and asked him where he came from, but he said he came from Suzhou. When asked how things were in Suzhou, he said, 'Everything is ordinary.' Even so, he cannot deceive Baiyun. Why? Only because the voices are different. What is it after all? The water chestnuts of Suzhou, the lotus roots of Shaobo.

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眾。佛祖生冤家。悟道染泥土。無為無事人。聲色如聾瞽。且道如何即是。恁么也不得。不恁么也不得。恁么不恁么總不得。忽有個出來道。恁么也得。不恁么也得。恁么不恁么總得。祇向伊道。我也知你向鬼窟里作活計。小參。舉。陸亙大夫問南泉。弟子家中有一片石。也曾坐。也曾臥。擬鐫作佛。得么。云。得。陸曰。莫不得么。云。不得。大眾。夫為善知識。須明抉擇。為甚麼他人道得也道得。他人道不得也道不得。還知南泉落處么。白雲不惜眉毛。與汝注破。得又是誰道來。不得又是誰道來。汝若更不會。老僧今夜為汝作個樣子。乃舉手云。將三界二十八天作個佛頭。金輪水際作個佛腳。四大洲作個佛身。雖然作此佛兒子了。汝諸人又卻在那裡安身立命。大眾還會也未。老僧作第二個樣子去也。將東弗于逮作一個佛。南贍部洲作一個佛。西瞿耶尼作一個佛。北郁單越作一個佛。草木叢林是佛。蠢動含靈是佛。既恁么。又喚甚麼作眾生。還會也未。不如東弗于逮還他東弗于逮。南贍部洲還他南贍部洲。西瞿耶尼還他西瞿耶尼。北郁單越還他北郁單越。草木叢林還他草木叢林。蠢動含靈還他蠢動含靈。所以道。是法住法位。世間相常住。既恁么。汝又喚甚麼作佛。還會么。忽有個漢出來道。白雲休寐語。大眾記取

【現代漢語翻譯】 現代漢語譯本 眾生啊，佛祖是你們的冤家，開悟之道沾染了世俗的塵土。如果無所作為，就如同一個無所事事的人，對外在的聲色視而不見，聽而不聞。那麼，究竟應該如何是好呢？ 說『這樣』也不對，說『不這樣』也不對，說『這樣不這樣』統統不對。如果有人跳出來說，『這樣』也可以，『不這樣』也可以，『這樣不這樣』都可以，我就直接告訴他，我知道你是在鬼窟里混日子。 小參時間。舉個例子：陸亙（Lu Geng）大夫問南泉（Nanquan），『弟子家中有一塊石頭，有時坐在上面，有時躺在上面，想把它雕刻成佛像，可以嗎？』南泉回答說：『可以。』陸亙問：『難道沒有不可以的情況嗎？』南泉回答說：『不可以。』 各位，作為一位好的善知識，必須明辨是非。為什麼別人說『可以』你也說『可以』，別人說『不可以』你也說『不可以』？你們知道南泉的用意嗎？白雲（Baiyun，作者自稱）我不惜眉毛，為你們點破。『可以』是誰說的？『不可以』又是誰說的？ 如果你們還是不明白，老衲今晚就為你們做個示範。於是舉起手說：『將三界二十八天當作佛的頭，金輪水際當作佛的腳，四大洲當作佛的身。』雖然造出了這樣的佛兒子，你們這些人又在哪裡安身立命呢？各位明白了嗎？ 老衲再做第二個示範。將東弗于逮（Purvavideha）當作一個佛，南贍部洲（Jambudvipa）當作一個佛，西瞿耶尼（Aparagodaniya）當作一個佛，北郁單越（Uttarakuru）當作一個佛，草木叢林是佛，一切有生命的都在佛性之中。既然如此，又把什麼叫做眾生呢？明白了嗎？ 不如讓東弗于逮還是東弗于逮，南贍部洲還是南贍部洲，西瞿耶尼還是西瞿耶尼，北郁單越還是北郁單越，草木叢林還是草木叢林，一切有生命的還是有生命的。所以說，『法』安住在『法』的位置上，世間的表象永恒不變。既然如此，你們又把什麼叫做佛呢？明白了嗎？ 如果有人跳出來說，『白雲在說夢話』，各位要記住。

【English Translation】 English version Sentient beings, the Buddha is your adversary, and the path to enlightenment is stained with worldly dust. To be inactive is like being an idle person, turning a blind eye and deaf ear to external sights and sounds. So, what is the right way to be? Saying 'it is so' is not right, saying 'it is not so' is not right, saying 'it is so and not so' is all wrong. If someone jumps out and says, 'it can be so,' 'it can be not so,' 'it can be so and not so,' I will tell him directly that I know you are just scraping by in a ghost cave. Small assembly time. Let me give an example: Minister Lu Geng (Lu Geng) asked Nanquan (Nanquan), 'I have a stone at home, sometimes I sit on it, sometimes I lie on it, I want to carve it into a Buddha statue, is it okay?' Nanquan replied, 'It is okay.' Lu Geng asked, 'Is there no situation where it is not okay?' Nanquan replied, 'It is not okay.' Everyone, as a good spiritual advisor, one must be able to distinguish right from wrong. Why do you say 'it is okay' when others say 'it is okay,' and you say 'it is not okay' when others say 'it is not okay'? Do you know Nanquan's intention? Baiyun (Baiyun, the author's self-reference) I do not hesitate to reveal it to you. Who said 'it is okay'? Who said 'it is not okay'? If you still don't understand, I, the old monk, will give you a demonstration tonight. So he raised his hand and said, 'Take the Three Realms and Twenty-eight Heavens as the Buddha's head, the edge of the Golden Wheel as the Buddha's feet, and the Four Great Continents as the Buddha's body.' Although such a Buddha son has been created, where do you all settle down and establish your lives? I, the old monk, will give a second demonstration. Take Purvavideha (Purvavideha) as a Buddha, Jambudvipa (Jambudvipa) as a Buddha, Aparagodaniya (Aparagodaniya) as a Buddha, Uttarakuru (Uttarakuru) as a Buddha, grass and trees are Buddha, and all living beings are within the Buddha-nature. Since this is the case, what do you call sentient beings? It is better to let Purvavideha remain Purvavideha, Jambudvipa remain Jambudvipa, Aparagodaniya remain Aparagodaniya, Uttarakuru remain Uttarakuru, grass and trees remain grass and trees, and all living beings remain living beings. Therefore, it is said that 'Dharma' abides in the position of 'Dharma,' and the appearances of the world are eternally unchanging. Since this is the case, what do you call Buddha? If someone jumps out and says, 'Baiyun is talking in his sleep,' everyone should remember it.

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這一轉。三佛侍師於一亭上夜話。及歸燈已滅。師于暗中曰。各人下一轉語。佛鑒曰。綵鳳舞丹霄。佛眼曰。鐵蛇橫古路。佛果曰。看腳下。師曰。滅吾宗者。乃克勤爾。崇寧三年六月二十五日。上堂。辭眾曰。趙州和尚有末後句。你作么生會。試出來道看。若會得去。不妨自在快活。如或未然。這好事作么說。良久曰。說即說了。也祇是諸人不知。要會么。富嫌千口少。貧恨一身多。珍重。時山門有土木之役。躬往督之。且曰。汝等勉力。吾不復來矣。歸丈室淨髮澡身。迄旦吉祥而化。是夕山摧石隕。四十里內巖谷震吼。阇維設利如雨。塔于東山之南。

潭州云蓋山智本禪師

瑞州郭氏子。開堂日。僧問。諸佛出世。天雨四華。和尚出世。有何祥瑞。師曰。千聞不如一見。曰。見后如何。師曰。瞎。問。如何是清凈法身。師曰。家無小使。不成君子。問。將心覓心。如何覓得。師曰。波斯學漢語。問。如何是學人出身處。師曰。雪峰元是嶺南人。問。素面相呈時如何。師曰。一場丑拙。問。人人盡有一面古鏡。如何是學人古鏡。師曰。打破來。向你道。曰。打破了也。師曰。胡地冬抽筍。問。古人道。說取行不得底。行取說不得底。未審行不得底作么生說。師曰。口在腳下。曰。說不得底。作么生行。

【現代漢語翻譯】 現代漢語譯本 這一則公案講述了，克勤（佛果克勤，譯者注）禪師在擔任侍者時，與佛鑒（佛鑒慧勤，譯者注）、佛眼（佛眼清遠，譯者注）兩位禪師一同侍奉他們的老師在一座亭子上夜談。結束后，當他們回去時，燈已經熄滅了。老師在黑暗中說：『每個人說一句轉語。』佛鑒說：『綵鳳舞丹霄（彩色的鳳凰在天空飛舞）。』佛眼說：『鐵蛇橫古路（一條鐵蛇橫在古老的道路上）。』佛果說：『看腳下（注意腳下）。』老師說：『滅我宗者，乃克勤爾（將來使我的宗派衰落的，就是克勤你啊）。』 崇寧三年六月二十五日，克勤禪師上堂，向大眾告別說：『趙州和尚有末後句（趙州禪師有最後一句開示），你們怎麼理解？試著說出來看看。如果理解了，不妨自在快活。如果還不明白，這好事怎麼說呢？』停頓了很久，說：『說即說了，也只是諸人不知（說了也等於沒說，只是你們不知道）。想要明白嗎？富嫌千口少，貧恨一身多（富人嫌一千張嘴吃飯太少，窮人恨自己一個人吃飯太多）。珍重。』 當時山門有土木工程，克勤禪師親自前往督工，並且說：『你們努力工作，我不會再來了。』回到方丈室，沐浴更衣，直到第二天早上吉祥圓寂。當晚山崩地裂，四十里內的山谷都震動轟鳴。荼毗后，舍利如雨般落下。塔建在東山之南。

潭州云蓋山智本禪師 是瑞州郭氏之子。開堂之日，有僧人問：『諸佛出世，天雨四華（諸佛出世時，天上會下四種花），和尚出世，有什麼祥瑞？』智本禪師說：『千聞不如一見（聽一千次不如見一次）。』僧人問：『見后如何？』智本禪師說：『瞎（眼瞎）。』僧人問：『如何是清凈法身（什麼是清凈法身）？』智本禪師說：『家無小使，不成君子（家裡沒有使喚的，就不能成為君子）。』僧人問：『將心覓心，如何覓得（用意識去尋找意識，如何能找到）？』智本禪師說：『波斯學漢語（波斯人學習漢語）。』僧人問：『如何是學人出身處（什麼是學人安身立命之處）？』智本禪師說：『雪峰元是嶺南人（雪峰禪師原本是嶺南人）。』僧人問：『素面相呈時如何（不加修飾地呈現本來面目時如何）？』智本禪師說：『一場丑拙（一場醜陋笨拙的表演）。』僧人問：『人人盡有一面古鏡（人人都有一個古鏡），如何是學人古鏡（什麼是學人的古鏡）？』智本禪師說：『打破來，向你道（打破它，我再告訴你）。』僧人說：『打破了也（已經打破了）。』智本禪師說：『胡地冬抽筍（北方寒冷之地冬天長出竹筍）。』僧人問：『古人道，說取行不得底，行取說不得底（古人說，說的是做不到的，做的是說不出的），未審行不得底作么生說（請問做不到的怎麼說）？』智本禪師說：『口在腳下（嘴巴在腳下）。』僧人問：『說不得底，作么生行（說不出的，怎麼做）？』

【English Translation】 English version This story recounts that when Chan Master Keqin (Foguo Keqin) was serving as an attendant, he, along with Chan Master Fojian (Fojian Huiquin) and Chan Master Foyan (Foyan Qingyuan), attended their teacher for a late-night conversation in a pavilion. After they returned, the lamp had already gone out. The teacher said in the darkness, 'Each of you say a turning word.' Fojian said, 'A colorful phoenix dances in the azure sky.' Foyan said, 'An iron snake lies across the ancient road.' Foguo said, 'Watch your step.' The teacher said, 'The one who will extinguish my lineage is Keqin.' On the twenty-fifth day of the sixth month in the third year of Chongning, Chan Master Keqin ascended the platform and bid farewell to the assembly, saying, 'Chan Master Zhaozhou has a final saying. How do you understand it? Try to say it out loud. If you understand it, you may as well be free and happy. If you don't understand, how can this good thing be spoken of?' After a long pause, he said, 'Speaking is speaking, but it's just that you don't know. Do you want to understand? The rich hate having too few mouths to feed, the poor hate having too much to do alone. Farewell.' At that time, there was construction work at the mountain gate. Chan Master Keqin personally went to supervise the work and said, 'Work hard, all of you. I will not come again.' He returned to his abbot's room, bathed and purified himself, and passed away peacefully the next morning. That night, the mountain collapsed and the earth shook within forty miles. After cremation, the sharira (relics) fell like rain. The stupa (pagoda) was built south of Dongshan.

Chan Master Zhiben of Yungai Mountain in Tanzhou Was the son of the Guo family of Ruizhou. On the day of his opening lecture, a monk asked, 'When the Buddhas appear in the world, the heavens rain down four kinds of flowers. When the abbot appears in the world, what auspicious signs are there?' Chan Master Zhiben said, 'Seeing once is better than hearing a thousand times.' The monk asked, 'What after seeing?' Chan Master Zhiben said, 'Blind.' The monk asked, 'What is the pure Dharma body?' Chan Master Zhiben said, 'A household without servants cannot produce a gentleman.' The monk asked, 'Seeking mind with mind, how can it be found?' Chan Master Zhiben said, 'A Persian learning Chinese.' The monk asked, 'What is the student's place of origin?' Chan Master Zhiben said, 'Xuefeng was originally from Lingnan.' The monk asked, 'How is it when presenting the bare face?' Chan Master Zhiben said, 'An ugly and clumsy performance.' The monk asked, 'Everyone has an ancient mirror. What is the student's ancient mirror?' Chan Master Zhiben said, 'Break it, and I'll tell you.' The monk said, 'It's already broken.' Chan Master Zhiben said, 'Bamboo shoots emerge in winter in the northern lands.' The monk asked, 'The ancients said, 'Speak of what cannot be done, do what cannot be spoken of.' I venture to ask, how does one speak of what cannot be done?' Chan Master Zhiben said, 'The mouth is under the feet.' The monk asked, 'How does one do what cannot be spoken of?'

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師曰。踏著舌頭。問。知師久蘊囊中寶。今日當場略借看。師曰。適來恰被人借去。上堂。去者鼻孔遼天。來者腳踏實地。且道祖師意向甚麼處著。良久曰。長恨春歸無覓處。不知流入此中來。上堂。高臺巴鼻。開口便是。若也便是。有甚巴鼻。月冷風高。水清山翠。上堂。以楔出楔。有甚休歇。欲得休歇。以楔出楔。喝一喝。上堂。高聲喚侍者。侍者應諾。師曰。大眾集也未。侍者曰。大眾已集。師曰。那一個為甚麼不來赴參。侍者無語。師曰。到即不點。上堂。滿口道不出。句句甚分明。滿目覷不見。山山疊亂青。鼓聲猶不會。何況是鐘鳴。喝一喝。上堂。祖翁卓卓犖犖。兒孫齷齷齪齪。有處藏頭。沒處露角。借問衲僧。如何摸索。上堂。橫按拄杖曰。牙如刀劍面如鐵。眼放電光光不歇。手把蒺梨一萬斤。等閑敲落天邊月。卓一下。僧問。如何是咬人師子。師曰。五老峰前。曰。這個豈會咬人。師曰。今日拾得性命。上堂。頭戴須彌山。腳踏四大海。呼吸起風雷。動用生五彩。若能識得渠。一任歲月改。且道誰人識得渠。喝一喝。云。田庫奴。

滁州瑯邪永起禪師

襄陽人也。僧問。庵內人為甚麼不見庵外事。師曰。東家點燈。西家暗坐。曰。如何是庵內事。師曰。眼在甚麼處。曰。三門頭合掌。師

曰。有甚交涉。乃曰。五更殘月落。天曉白雲飛。分明目前事。不是目前機。既是目前事。為甚麼不是目前機。良久曰。此去西天路。迢迢十萬余。上堂。良久拊掌一下。曰。阿呵呵。阿呵呵。還會么。法法本來法。遂拈拄杖曰。這個是山僧拄杖。那個是本來法。還定當得么。卓一下。

英州保福殊禪師

僧問。諸佛未出世時如何。師曰。山河大地。曰。出世后如何。師曰。大地山河。曰。恁么則一般也。師曰。敲磚打瓦。問。如何是和尚家風。師曰。碗大碗小。曰。客來將何祇待。師曰。一杓兩杓。曰。未飽者。作么生。師曰。少吃少吃。問。如何是大道。師曰。鬧市裡。曰。如何是道中人。師曰。一任人看。問。如何是禪。師曰。秋風臨古渡。落日不堪聞。曰。不問這個禪。師曰。你問那個禪。曰。祖師禪。師曰。南華塔外松陰里。飲露吟風又更多。問。如何是真正路。師曰。出門看堠子。乃曰。釋迦何處滅俱尸。彌勒幾曾在兜率。西覓普賢好慚愧。北討文殊生受屈。坐壓毗盧額汗流。行筑觀音鼻血出。回頭摸著個匾擔。卻道好個木牙笏。喝一喝。下座。

袁州崇勝院珙禪師

上堂。舉石鞏張弓架箭接機公案。頌曰。三十年來握箭弓。三平才到擘開胸。半個聖人終不得。大顛弦外幾時逢

【現代漢語翻譯】 現代漢語譯本： 問：有什麼交涉？答：五更殘月落下，天曉白雲飛舞。分明是眼前的事實，卻不是眼前的玄機。既然是眼前的事實，為什麼不是眼前的玄機？（禪師）良久后說：『此去西天取經的路，迢迢十萬餘裡。』 （禪師）上堂，良久后拍了一下掌，說：『阿呵呵，阿呵呵，你們會了嗎？』法法本來就是法。（禪師）於是拿起拄杖說：『這個是山僧（指自己）的拄杖，那個是本來法。』還能夠確定嗎？（禪師）用拄杖敲了一下。

英州保福殊禪師 僧人問：諸佛未出世時是什麼樣子？禪師說：山河大地。僧人問：出世后是什麼樣子？禪師說：大地山河。僧人問：這樣說來，（出世前後）是一樣的了？禪師說：敲磚打瓦。 問：如何是和尚（指禪師）的家風？禪師說：碗大碗小。問：有客人來，用什麼招待？禪師說：一勺兩勺。問：沒吃飽的人，怎麼辦？禪師說：少吃少吃。 問：如何是大道？禪師說：鬧市裡。問：如何是道中人？禪師說：任人觀看。 問：如何是禪？禪師說：秋風吹拂古老的渡口，夕陽西下，景象令人傷感。問：我不問這個禪。禪師說：你問哪個禪？問：祖師禪。禪師說：南華寺塔外的松樹陰影里，飲著露水，吟著清風，更加自在。 問：如何是真正的路？禪師說：出門看路標。 （禪師）於是說：釋迦牟尼（釋迦，Sakyamuni）在哪裡涅槃（滅俱尸，where did he enter Nirvana）？彌勒（彌勒，Maitreya）幾時曾在兜率天（兜率，Tusita）？向西尋找普賢（普賢，Samantabhadra）實在慚愧，向北尋訪文殊（文殊，Manjusri）白白受委屈。坐著壓著毗盧遮那佛（毗盧，Vairocana）額頭冒汗，走著筑著觀音（觀音，Avalokitesvara）鼻子出血。回頭摸到一根扁擔，卻說這是個好木牙笏。喝一聲，下座。

袁州崇勝院珙禪師 上堂。舉石鞏（石鞏，Shigong）張弓架箭接機公案。頌曰：三十年來握箭弓，三平（三平，Sanping）才到擘開胸。半個聖人終不得，大顛（大顛，Dadian）弦外幾時逢？

【English Translation】 English version: Asked: 'What is the relevance?' (The master) replied: 'The waning moon falls at the fifth watch, at dawn white clouds fly. Clearly it is a matter before your eyes, but it is not the opportunity before your eyes.' Since it is a matter before your eyes, why is it not the opportunity before your eyes? After a long silence, (the master) said: 'The road to the Western Heaven is a long journey of more than a hundred thousand miles.' (The master) ascended the hall, after a long silence, clapped his hands once, and said: 'A-he-he, a-he-he, do you understand?' Dharma is inherently Dharma. Then (the master) picked up his staff and said: 'This is the mountain monk's (referring to himself) staff, that is the original Dharma.' Can you determine it? (The master) struck once with the staff.

Zen Master Baofu Shu of Yingzhou A monk asked: 'What is it like when all the Buddhas have not yet appeared in the world?' The master said: 'Mountains, rivers, and the great earth.' The monk asked: 'What is it like after they appear in the world?' The master said: 'The great earth, mountains, and rivers.' The monk asked: 'In that case, they are the same?' The master said: 'Knocking bricks and hitting tiles.' Asked: 'What is the family style of the abbot (referring to the Zen master)?' The master said: 'Bowls large and bowls small.' Asked: 'When a guest arrives, how will you treat them?' The master said: 'One spoonful, two spoonfuls.' Asked: 'What about those who are not full?' The master said: 'Eat less, eat less.' Asked: 'What is the Great Way?' The master said: 'In the bustling marketplace.' Asked: 'What is a person of the Way?' The master said: 'Let people watch as they please.' Asked: 'What is Zen?' The master said: 'Autumn wind approaches the ancient ferry, the setting sun is unbearable to hear.' Asked: 'I am not asking about this Zen.' The master said: 'Which Zen are you asking about?' Asked: 'Patriarchal Zen.' The master said: 'In the pine shade outside the Nanhua Pagoda, drinking dew and chanting in the wind, even more free.' Asked: 'What is the true path?' The master said: 'Go out and look at the milestones.' (The master) then said: 'Where did Sakyamuni (釋迦, Sakyamuni) enter Nirvana (滅俱尸, where did he enter Nirvana)? When was Maitreya (彌勒, Maitreya) ever in the Tusita Heaven (兜率, Tusita)? It is truly shameful to seek Samantabhadra (普賢, Samantabhadra) in the West, and to seek Manjusri (文殊, Manjusri) in the North is to suffer in vain. Sitting and pressing on Vairocana Buddha (毗盧, Vairocana), sweat flows from the forehead, walking and building Avalokitesvara (觀音, Avalokitesvara), blood flows from the nose. Turning back and touching a carrying pole, one says it is a good wooden scepter.' He shouts once and descends from the seat.

Zen Master Gong of Chongshing Monastery in Yuanzhou Ascending the hall. He cites the case of Shigong (石鞏, Shigong) drawing his bow and setting an arrow to receive the opportunity. A verse says: 'For thirty years I have held the arrow and bow, only when Sanping (三平, Sanping) arrived did I split open my chest. Half a sage is ultimately unattainable, when will I meet Dadian (大顛, Dadian) beyond the string?'

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提刑郭祥正

字功甫。號凈空居士。志樂泉石。不羨紛華。因謁白雲。云上堂曰。夜來枕上作得個山頌。謝功甫大儒。廬山二十年之舊。今日遠訪白雲之勤。當須舉與大眾。請已後分明舉似諸方。此頌豈唯謝功甫大儒。直要與天下有鼻孔衲僧脫卻著肉汗衫。莫言不道。乃曰。上大人。丘乙己。化三千。七十士。爾小生。八九子。佳作仁。可知禮也。公切疑。后聞小兒誦之。忽有省。以書報云。云以偈答曰。藏身不用縮頭。斂跡何須收腳。金烏半夜遼天。玉兔趕他不著。元祐中往衢之南禪。謁泉萬卷。請升座。公趨前拈香曰。海邊枯木。入手成香。爇向爐中。橫穿香積如來鼻孔。作此大事。須是對眾白過始得。云居老人有個無縫布衫。分付南禪。禪師著得不長不短。進前則諸佛讓位。退步則海水澄波。今日顰呻。六種震動。遂召曰。大眾。還委悉么。有意氣時添意氣。不風流處也風流。泉曰。遞相鈍置。公曰。因誰致得。崇寧初。到五祖。命祖升座。公趨前拈香曰。此一瓣香。爇向爐中。供養我堂頭法兄禪師。伏願于方廣座上。擘開面門。放出先師形相。與他諸人描邈。何以如此。白雲巖畔舊相逢。往日今朝事不同。夜靜水寒魚不食。一爐香散白蓮峰。祖遂云。曩謨薩怛哆缽啰野。恁么恁么。幾度白雲

【現代漢語翻譯】 現代漢語譯本 提刑郭祥正，字功甫，號凈空居士。他喜愛山水泉石，不羨慕榮華富貴。一次，他去拜訪白雲禪師。白雲禪師上堂說法時說：『昨夜我在枕上做了一首山頌，感謝功甫大儒，二十年來不忘廬山舊情，今日又遠道來訪白雲。我應當把它展示給大眾，請各位以後分明地告訴各方。這首頌歌不僅僅是感謝功甫大儒，更是要讓天下所有有鼻孔的僧人脫掉那件濕透了汗水的內衣。不要說我沒說。』於是念道：『上大人，丘乙己，化三千，七十士。爾小生，八九子，佳作仁，可知禮也。』郭祥正對此感到疑惑不解。後來，他聽到小孩子唸誦這首詩，忽然有所領悟，便寫信告訴了白雲禪師。白雲禪師回信說：『藏身不必縮頭，斂跡何須收腳。金烏半夜遼闊天空，玉兔也追趕不上。』 元祐年間，郭祥正前往衢州的南禪寺，拜訪泉萬卷禪師，請他升座說法。郭祥正上前拈香說道：『海邊的枯木，一經入手便成了香。點燃在香爐中，橫穿香積如來（Buddha of Fragrance Accumulation）的鼻孔。』要做成這樣的大事，必須當著大眾說明白才行。云居老人（Yunju, 指云居道膺禪師）有一件無縫的布衫，交付給了南禪寺。禪師穿起來不長不短，進前一步則諸佛都要讓位，退後一步則海水也會平靜下來。今日的顰眉呻吟，引發了六種震動。』於是召集大眾說：『各位，還明白嗎？有意氣時更添意氣，不風流處也風流。』泉萬卷禪師說：『互相耽誤。』郭祥正說：『因誰造成的？』 崇寧初年，郭祥正來到五祖寺，請五祖禪師升座說法。郭祥正上前拈香說道：『這一瓣香，點燃在香爐中，供養我的堂頭法兄禪師。希望您在方廣座上，打開面門，放出先師的形相，讓大家描摹。』為什麼要這樣做呢？『白雲巖畔舊相逢，往日今朝事不同。夜靜水寒魚不食，一爐香散白蓮峰。』五祖禪師於是說：『曩謨薩怛哆缽啰野（Namo Ratna Trayaya，皈依三寶）。』這樣這樣，幾度白雲。

【English Translation】 English version Guo Xiangzheng, the judicial commissioner, styled Gongfu and named himself Jinkong Jushi (凈空居士, Pure Emptiness Layman), delighted in springs and rocks, not envying worldly splendor. Once, he visited Baiyun (白雲, White Cloud). Baiyun, ascending the Dharma hall, said, 'Last night, I composed a mountain ode on my pillow, thanking the great scholar Gongfu for his old friendship of twenty years with Mount Lu (廬山). Today, he diligently visits Baiyun from afar. I must present it to the assembly and ask everyone to clearly convey it to all directions later. This ode is not only to thank the great scholar Gongfu but also to allow all monks with nostrils in the world to take off their sweat-soaked underwear. Don't say I didn't say it.' Then he recited: 'Superior great man, Qiu Yi Ji (丘乙己), transformed three thousand, seventy scholars. You little student, eight nine sons, good work is benevolence, can know propriety also.' Guo Xiangzheng was puzzled. Later, he heard a child reciting it and suddenly understood, so he wrote a letter to Baiyun. Baiyun replied with a verse: 'Hiding the body need not shrink the head, concealing traces need not retract the feet. The golden crow (金烏, sun) in the middle of the night in the vast sky, the jade rabbit (玉兔, moon) cannot catch up with it.' During the Yuanyou period, Guo Xiangzheng went to N禪 (Nán Chán) Temple in Quzhou to visit the monk Quan Wanjuan (泉萬卷) and requested him to ascend the seat and preach. Guo Xiangzheng stepped forward, took incense, and said, 'The withered wood by the sea becomes incense in hand. Burning it in the censer, it pierces through the nostrils of Xiangji Tathagata (香積如來, Buddha of Fragrance Accumulation). To accomplish such a great matter, it must be explained clearly to the public.' Old man Yunju (云居, Yunju Daoying) had a seamless robe, which he entrusted to N禪 Temple. The Zen master wears it neither too long nor too short. Taking a step forward, all Buddhas give way; stepping back, the sea water calms down. Today's frowning and groaning cause six kinds of tremors.' Then he summoned the assembly and said, 'Everyone, do you understand? When there is ambition, add more ambition; even where there is no romance, there is romance.' Quan Wanjuan said, 'Deluding each other.' Guo Xiangzheng said, 'Who caused it?' In the early years of Chongning, Guo Xiangzheng came to the Fifth Ancestor Temple and asked the Fifth Ancestor to ascend the seat and preach. Guo Xiangzheng stepped forward, took incense, and said, 'This petal of incense, burned in the censer, is offered to my Dharma brother, the Zen master of this hall. I hope that on the Fangguang seat, you will open your face and release the image of the former teacher for everyone to depict.' Why do this? 'We met at Baiyun Cliff in the past, but today's affairs are different from those of the past. The night is quiet, the water is cold, and the fish do not eat. A furnace of incense scatters over the White Lotus Peak.' The Fifth Ancestor then said, 'Namo Ratna Trayaya (曩謨薩怛哆缽啰野, Homage to the Triple Gem).' Thus, thus, several times Baiyun.

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溪上望黃梅。華向雪中開。不恁么不恁么。嫩柳垂金線。且要應時來。不見龐居士問馬大師云。不與萬法為侶者。是甚麼人。大師云。待汝一口吸盡西江水。即向汝道。大眾。一口吸盡西江水。萬丈深潭窮到底。掠彴不是趙州橋。明月清風安可比。后又到保寧。亦請升座。公拈香曰。法鼓既鳴。寶香初爇。楊岐頂𩕳門。請師重著楔。保寧卓拄杖一下。曰。著楔已竟。大眾證明。又卓一下。便下座。又到云居。請佛。印升座。公拈香曰。覺地相逢一何早。鶻臭布衫今脫了。要識云居一句玄。珍重後園驢吃草。召大眾曰。此一瓣香。熏天炙地去也。印曰。今日不著便。被這漢當面涂糊。便打。乃曰。謝公千里來相訪。共話東山竹徑深。借與一龍騎出洞。若逢天旱便為霖。擲拄杖下座。公拜起。印曰。收得龍么。公曰。已在這裡。印曰。作么生騎。公擺手作舞便行。印拊掌曰。祇有這漢。猶較些子。

保寧勇禪師法嗣

郢州月掌山壽聖智淵禪師

僧問。祖意西來即不問。如何是一色。師曰。目前無阇黎。此間無老僧。曰。既不如是。如何曉會。師曰。領取鉤頭意。莫認定盤星。乃曰。凡有問答。一似擊石迸火。流出無盡法財。三草二木。普沾其潤。放行也。云生谷口。霧罩長空。把定也。碧眼胡僧。亦須

【現代漢語翻譯】 現代漢語譯本： 溪邊眺望黃梅花，它在白雪中綻放。不是這樣，不是這樣。嫩柳低垂，像是金色的絲線，正應時節而來。你沒見到龐居士問馬祖大師說：『不與萬法為伴侶的人，是什麼人？』馬祖大師說：『等你一口吸乾西江水，我就告訴你。』各位，一口吸乾西江水，萬丈深潭窮到底。便橋不是趙州橋，明月清風怎能相比？後來又到保寧，也被請升座。他拈香說：『法鼓已經敲響，寶香初次點燃。楊岐宗的頂門，請老師重新打入木楔。』保寧禪師拄了一下拄杖，說：『打入木楔已經完畢，各位證明。』又拄了一下，便下座。又到云居，請佛印禪師升座。他拈香說：『覺地相逢多麼早，破舊的布衫如今脫掉了。想要認識云居的一句玄機，請珍重後園的驢子吃草。』召集大眾說：『這一瓣香，熏天炙地而去啊。』佛印禪師說：『今天不著邊際，被這傢伙當面塗抹。』便打了他。於是說：『謝靈運千里來相訪，共同談論東山竹林深處。借給他一條龍騎出洞，如果遇到天旱就降下甘霖。』擲下拄杖下座。他拜謝起身。佛印禪師說：『收回龍了嗎？』他說：『已經在這裡。』佛印禪師說：『怎麼騎？』他擺手作舞便走了。佛印禪師拍手說：『只有這傢伙，還算稍微好一點。』

保寧勇禪師的法嗣

郢州月掌山壽聖智淵禪師

有僧人問：『祖師西來之意暫且不問，如何是一色？』智淵禪師說：『目前沒有阇黎（梵語，意為弟子），這裡沒有老僧。』僧人說：『既然不是這樣，如何才能理解領會？』智淵禪師說：『領會鉤子上的意思，不要只認定盤星。』於是說：『凡是有問答，就像擊石迸出火花，流出無盡的法財，三種草兩種樹木，普遍沾染它的滋潤。放開時，云從山谷口升起，霧氣籠罩長空；把持住時，碧眼的胡僧，也必須...』

【English Translation】 English version: Gazing at the yellow plum blossoms by the stream, they bloom amidst the snow. Not like that, not like that. The tender willow droops, like golden threads, coming just in time. Haven't you seen Layman Pang asking Master Ma: 'What kind of person is it who does not associate with the myriad dharmas?' Master Ma said: 'When you have swallowed the entire West River in one gulp, I will tell you.' Everyone, swallow the entire West River in one gulp, exhaust the depths of the ten-thousand-zhang deep pool. Bian Bridge is not Zhao Zhou Bridge, how can the bright moon and clear breeze be compared? Later, he went to Baoning and was also invited to take the seat. He offered incense and said: 'The Dharma drum has already sounded, the precious incense is lit for the first time. At the top gate of the Yangqi sect, please teacher re-drive the wedge.' Baoning struck his staff once and said: 'Driving the wedge is complete, everyone bear witness.' He struck it again and then stepped down from the seat. He went to Yunju and invited Zen Master Foyin to take the seat. He offered incense and said: 'How early we meet on the ground of awakening, the tattered cloth robe is now taken off. If you want to know the profound meaning of Yunju's one sentence, please cherish the donkey eating grass in the back garden.' He summoned the assembly and said: 'This petal of incense, goes forth to perfume and scorch the heavens and the earth.' Zen Master Foyin said: 'Today it is irrelevant, being smeared in the face by this fellow.' Then he hit him. Then he said: 'Xie Lingyun came a thousand miles to visit, together discussing the depths of the bamboo forest in Dongshan. Borrowing a dragon for him to ride out of the cave, if there is a drought, it will bring sweet rain.' He threw down his staff and stepped down from the seat. He bowed and stood up. Zen Master Foyin said: 'Have you retrieved the dragon?' He said: 'It is already here.' Zen Master Foyin said: 'How do you ride it?' He waved his hands and danced, then left. Zen Master Foyin clapped his hands and said: 'Only this fellow is still a little better.'

Successor of Zen Master Yong of Baoning

Zen Master Zhiyuan of Shousheng Temple on Yuezhang Mountain in Yingzhou

A monk asked: 'The meaning of the Patriarch's coming from the West is not asked for now, what is the one color?' Zen Master Zhiyuan said: 'There is no Ajari (Sanskrit, meaning disciple) present, there is no old monk here.' The monk said: 'Since it is not like this, how can one understand and comprehend?' Zen Master Zhiyuan said: 'Comprehend the meaning on the hook, do not only recognize the fixed star.' Then he said: 'Whenever there is a question and answer, it is like striking a stone and sparks fly out, flowing out endless Dharma wealth, three kinds of grass and two kinds of trees, universally soaking in its nourishment. When released, clouds rise from the valley entrance, and fog covers the long sky; when held, even the blue-eyed barbarian monk must...'

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罔措。壽聖如斯舉唱。猶是化門。要且未有衲僧巴鼻。敢問諸人。作么生是衲僧巴鼻。良久曰。布針開兩眼。君向那頭看。

安吉州烏鎮壽聖院楚文禪師

上堂。拈拄杖曰。華藏木楖栗。等閑亂拈出。不是不惜手。山家無固必。點山山動搖。攪水水波溢。忽然把定時。事事執法律。要橫不得橫。要屈不得屈。驀召大眾曰。莫謂棒頭有眼明如日。上面光生儘是漆。隨聲敲一下。上堂。一叉一劄。著骨連皮。一搦一抬。粘手綴腳。電光石火。頭垂尾垂。劈箭追風。半生半死。撞著磕著。討甚眉毛。明頭暗頭。是何眼目。總不恁么。正在半途。設使全機。未至涯岸。直饒凈裸裸。赤灑灑。沒可把。尚有廉纖。山僧恁么道。且道口好作甚麼。良久曰。嘻。留取吃飯。

信州靈鷲山寶積宗映禪師

開堂日。乃橫按拄杖曰。大眾。到這裡無親無疏。自然不孤。無內無外。縱橫自在。自在不孤。清凈毗盧。釋迦舉令。彌勒分疏。觀根逗教。更相回互。看取寶積拄杖子。黑漆光生。兩頭相副。阿呵呵。是何言歟。良久曰。世事但將公道斷。人心難與月輪齊。卓一下。下座。

隆興府景福日餘禪師

僧問。如何是道。師曰。天共白雲曉。水和明月流。曰。如何是道中人。師曰。先行不到。末後太過

【現代漢語翻譯】 現代漢語譯本： 罔措（音譯，含義不詳）。壽聖（寺院名）如是舉唱，仍然是教化的方便之門，但還沒有禪宗衲僧的真功夫。敢問各位，什麼是禪宗衲僧的真功夫？（禪師）良久不語，然後說：『布針開兩眼，你向哪頭看？』 安吉州烏鎮壽聖院楚文禪師 上堂說法，拿起拄杖說：『華藏（佛教宇宙觀）木楖栗（一種木頭），隨便拿出來。不是不珍惜，而是山裡人家沒有固定的必需品。』點山，山就動搖；攪水，水就波濤洶涌。忽然把握住時，事事都遵循法則。想要橫著不行，想要彎曲也不行。』驀然呼喚大眾說：『不要說棒頭有眼睛，明亮如太陽，上面發光的全是漆。』隨聲敲一下。（禪師）上堂說法：『一叉一紮，著骨連皮；一搦一抬，粘手綴腳。電光石火，頭垂尾垂；劈箭追風，半生半死。撞著磕著，討什麼眉毛？明頭暗頭，是什麼眼目？』總不是這樣，正在半途。即使是全部的機鋒，也未到達邊岸。即使是赤裸裸、光溜溜，沒有什麼可以把握，還有細微的痕跡。山僧我這樣說，那麼，這張嘴巴是用來做什麼的呢？』良久不語，然後說：『嘻，留著吃飯。』 信州靈鷲山寶積宗映禪師 開堂之日，於是橫著拄杖說：『大眾，到了這裡，無親無疏，自然不孤單；無內無外，縱橫自在。自在不孤單，清凈毗盧（佛名，意為遍一切處）。釋迦（佛名）頒佈法令，彌勒（菩薩名）分別疏通。觀察根器來施教，互相迴護。看看寶積的這根拄杖子，黑漆發亮，兩頭相對。阿呵呵，這是什麼話呢？』良久不語，然後說：『世事只用公道來判斷，人心難與月亮一樣圓滿。』卓杖一下，下座。 隆興府景福日餘禪師 有僧人問：『什麼是道？』禪師說：『天空與白雲一同明亮，水和明月一起流動。』（僧人）問：『什麼是道中人？』禪師說：『先行不到，末後太過。』

【English Translation】 English version: Wong Cuo (transliteration, meaning unknown). Shousheng (temple name) chants in this way, which is still a convenient gate for teaching, but it does not yet have the true skill of a Chan monastic. May I ask everyone, what is the true skill of a Chan monastic? (The Chan master) remained silent for a long time, then said: 'The cloth needle opens two eyes, which way are you looking?' Chan Master Chuwen of Shousheng Temple in Wuzhen, Anji Prefecture Ascending the hall, he picked up his staff and said: 'Huazang (Buddhist cosmology) wooden Zheli (a type of wood), casually picked out. It's not that I don't cherish it, but mountain people don't have fixed necessities.' Pointing at the mountain, the mountain shakes; stirring the water, the water surges. Suddenly grasping it, everything follows the rules. Wanting to be horizontal is not possible, wanting to be bent is not possible.' Suddenly calling out to the assembly, he said: 'Don't say that the staff has eyes, as bright as the sun, all the light on it is lacquer.' He tapped it once with the sound. (The Chan master) ascended the hall and said: 'One fork and one stab, touching bone and connecting skin; one pinch and one lift, sticking hand and attaching foot. Lightning and flint, head drooping and tail drooping; splitting arrow chasing wind, half alive and half dead. Bumping and hitting, what eyebrows are you looking for? Bright head and dark head, what eyes are they? 'It's not like this at all, it's only halfway there. Even if it's the whole mechanism, it hasn't reached the shore. Even if it's completely naked and bare, with nothing to grasp, there are still subtle traces. I, the mountain monk, say it like this, so what is this mouth for?' He remained silent for a long time, then said: 'Heh, keep it for eating.' Chan Master Zongying of Baoji Mountain, Lingjiu Mountain, Xinzhou On the day of opening the hall, he held the staff horizontally and said: 'Everyone, arriving here, there is no closeness or distance, naturally not lonely; no inside or outside, freely at ease. Being at ease is not lonely, pure Vairocana (Buddha name, meaning omnipresent). Shakyamuni (Buddha name) issued the decree, Maitreya (Bodhisattva name) separately explained. Observing the roots to teach, mutually protecting. Look at Baoji's staff, black lacquer shining, both ends facing each other. Aha ha, what words are these?' He remained silent for a long time, then said: 'Worldly affairs should be judged with fairness, people's hearts are difficult to be as round as the moon.' He struck the staff once and descended from the seat. Chan Master Riyu of Jingfu, Longxing Prefecture A monk asked: 'What is the Dao?' The Chan master said: 'The sky is bright with white clouds, the water flows with the bright moon.' (The monk) asked: 'What is a person in the Dao?' The Chan master said: 'Going ahead is not enough, the end is too much.'

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。又僧出衆畫一圓相。師以手畫一畫。僧作舞歸眾。師曰。家有白澤之圖。必無如是妖怪。乃拈拄杖曰。無量諸佛向此轉大法輪。今古祖師向此演大法義。若信得及。法法本自圓成。唸唸悉皆具足。若信不及。山僧今日。因行不妨掉臂。更為重說偈言。卓一下。下座。

安吉州上方日益禪師

開堂日。上首白槌罷。師曰。白槌前觀一又不成。白槌后觀二又不是。到這裡任是鐵眼銅睛。也須百雜碎。莫有不避危亡底衲僧。試出來看。時有兩僧齊出。師曰。一箭落雙鵰。僧曰。某甲話猶未問。何得著忙。師曰。莫是新羅僧么。僧擬議。師曰。撞露柱漢。便打。問。如何是未出世邊事。師曰。井底蝦蟆吞卻月。曰。如何是出世邊事。師曰。鷺鷥踏折枯蘆枝。曰。去此二途。如何是和尚為人處。師曰。十成好個金剛鉆。攤向街頭賣與誰。問。如何是多年水牯牛。師曰。齒疏眼暗。問。鬧市相逢事若何。師曰。東行買賤。西行賣貴。曰。忽若不作貴不作賤。又作么生。師曰。鎮州蘿蔔。問。一切含靈具有佛性。既有佛性。為甚麼卻撞入驢胎馬腹。師曰。知而故犯。曰。未審向甚麼處懺悔。師打曰。且作死馬醫。問。覿面相呈時如何。師曰。左眼半斤。右眼八兩。僧提起坐具。曰。這裡聻。師曰。不勞拈出。乃左右顧

視曰。黃面老周行七步。腳根下正好一錐。碧眼胡兀坐九年。頂門上可惜一劄。當時若有個為眾竭力底衲僧。下得這毒手。也免得拈花微笑。空破面顏。立雪齊腰。翻成轍跡。自此將錯就錯。相簍打簍。遂有五葉芬芳。千燈續焰。向曲錄木上唱二作三。于楖栗杖頭指南為北。直得進前退後。有問法問心之徒。倚門傍墻。有覓佛覓祖底漢。庭前指柏。便喚作祖意西來。日裡看山。更錯認學人自己。殊不知此一大事。本自靈明。盡未來際。未嘗間斷。不假修證。豈在思惟。雖鹙子有所不知。非滿慈之所能辯。不見馬祖一喝。百丈三日耳聾。寶壽令行。鎮州一城眼瞎。大機大用。如迅雷不可停。一唱一提。似斷崖不可履。正當恁么時。三世諸佛。祇可傍觀。六代祖師。證明有分。大眾且道。今日還有證明底么。良久曰。劄。上堂。拾得搬柴。寒山燒火。唯有豐干。巖中冷坐。且道豐干有甚麼長處。良久曰。家無小使。不成君子。

南嶽下十四世

五祖演禪師法嗣

成都府昭覺寺克勤佛果禪師

彭州駱氏子。世宗儒。師兒時日記千言。偶游妙寂寺。見佛書。三複悵然。如獲舊物。曰。予殆過去沙門也。即去家。依自省祝髮。從文照通講說。又從敏行授楞嚴。俄得病。瀕死。嘆曰。諸佛涅槃正路不在文

【現代漢語翻譯】 現代漢語譯本： 視曰：『黃面老（指佛陀）周行七步，腳跟下正好能插下一根錐子；碧眼胡（指達摩祖師）兀自靜坐九年，頭頂上可惜捱了一刀。』當時如果有個為大眾竭力的僧人，下得了這狠手，也就免得拈花微笑，白白地破費了面容；立雪齊腰，反而成了陳跡。從此將錯就錯，以訛傳訛，於是有了五葉芬芳，千燈續焰。在曲錄木（指禪床）上唱二作三，于楖栗杖（指禪杖）頭上指南為北，以至於進前退後，有問法問心的人，倚門傍墻；有覓佛覓祖的漢子，庭前指柏。便說這是祖師西來的心意，白天看山，更錯認學人自己。殊不知這一大事（指開悟），本來就靈明，盡未來際，未曾間斷，不假修證，豈在思惟？即使舍利弗（Śāriputra）有所不知，也不是富樓那（Pūrṇa）所能辯論的。不見馬祖（Māzǔ）一喝，百丈（Bǎizhàng）三日耳聾；寶壽（Bǎoshòu）令行，鎮州（Zhènzhōu）一城眼瞎。大機大用，如迅雷不可阻擋；一唱一提，似斷崖不可攀援。正當這個時候，三世諸佛，只能在一旁觀看；六代祖師，證明有份。大眾且說，今日還有能證明的嗎？』良久說：『劄。』 上堂。拾得（Shí Dé）搬柴，寒山（Hán Shān）燒火，唯有豐干（Fēng Gān），巖中冷坐。且道豐干有什麼長處？良久說：『家無小使，不成君子。』

南嶽（Nányuè）下十四世

五祖演禪師（Wǔzǔ Yǎn Chánshī）法嗣

成都府昭覺寺克勤佛果禪師（Chéngdū Fǔ Zhāojué Sì Kèqín Fóguǒ Chánshī）

彭州駱氏子，世代為儒。禪師小時候一天能記誦千言。偶然遊玩妙寂寺，看到佛經，反覆閱讀，悵然若失，好像得到了舊物，說：『我大概是過去的出家人吧。』隨即離開家，依止自省（Zì Xǐng）剃髮。跟隨文照（Wén Zhào）學習講說，又跟隨敏行（Mǐn Xíng）學習《楞嚴經》（Léngyán Jīng）。不久得了病，瀕臨死亡，嘆息說：『諸佛涅槃的正路不在文字裡啊！』

【English Translation】 English version: The master said: 'The old yellow face (referring to Buddha) walked seven steps, and a cone could be inserted right under his heel; the blue-eyed barbarian (referring to Bodhidharma) sat in meditation for nine years, it's a pity a knife wasn't put on top of his head.' If there had been a monk at that time who exerted himself for the sake of the assembly and could have brought himself to do it, it would have saved the trouble of the flower-wielding smile, and the face being needlessly worn out; the snow standing waist-deep, which only became a trace. From then on, mistakes were compounded, and errors were passed on, resulting in the five petals blooming fragrantly and a thousand lamps continuing to burn. On the curved wooden seat (referring to the meditation platform), they sang 'two' as 'three,' and on the tip of the jili staff (referring to the Zen staff), they pointed south as north, to the point where advancing and retreating, there were those who leaned against the door and wall asking about the Dharma and the mind; there were those who sought the Buddha and the Patriarch, pointing to the cypress tree in the courtyard. They called this the Patriarch's intention in coming from the West, and looking at the mountain in the daytime, they mistook the student himself. Little do they know that this great matter (referring to enlightenment) is inherently luminous, and throughout the endless future, it has never been interrupted, it does not rely on cultivation and realization, how could it be in thinking? Even Śāriputra (Śāriputra) did not know it, and Pūrṇa (Pūrṇa) could not argue it. Didn't you see that with one shout from Māzǔ (Māzǔ), Bǎizhàng (Bǎizhàng) was deaf for three days; when Bǎoshòu's (Bǎoshòu) order was carried out, the entire city of Zhènzhōu (Zhènzhōu) went blind. Great function and great use, like swift thunder that cannot be stopped; one chant and one lift, like a broken cliff that cannot be climbed. Right at this moment, the Buddhas of the three worlds can only watch from the sidelines; the Sixth Patriarchs have a share in the proof. Everyone, tell me, is there anyone here today who can prove it?' After a long pause, he said: 'Zha!' Entering the hall. Shí Dé (Shí Dé) carries firewood, Hán Shān (Hán Shān) lights the fire, only Fēng Gān (Fēng Gān) sits coldly in the cave. Tell me, what is Fēng Gān's strength? After a long pause, he said: 'A gentleman cannot be without a small servant in his house.'

Fourteenth generation from Nányuè (Nányuè)

Dharma successor of Zen Master Wǔzǔ Yǎn (Wǔzǔ Yǎn Chánshī)

Chan Master Kèqín Fóguǒ of Zhāojué Temple in Chengdu Prefecture (Chéngdū Fǔ Zhāojué Sì Kèqín Fóguǒ Chánshī)

A son of the Luò family of Péngzhōu, whose family had been Confucian scholars for generations. When the Zen master was a child, he could memorize a thousand words a day. Once, he visited Miaoji Temple and saw Buddhist scriptures. He read them repeatedly and felt a sense of loss, as if he had found something old. He said, 'I am probably a monk from the past.' He then left home and had his head shaved by Zì Xǐng (Zì Xǐng). He followed Wén Zhào (Wén Zhào) to study lectures, and also followed Mǐn Xíng (Mǐn Xíng) to study the Léngyán Jīng (Léngyán Jīng). Soon he became ill and was on the verge of death. He sighed and said, 'The true path to the Nirvana of the Buddhas is not in words!'

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句中。吾欲以聲求色見。宜其無以死也。遂棄去。至真覺勝禪師之席。勝方創臂出血。指示師曰。此曹溪一滴也。師矍然。良久曰。道固如是乎。即徙步出蜀。首謁玉泉皓。次依金鑾信．大溈喆．黃龍心．東林度。僉指為法器。而晦堂稱他日臨濟一派屬子矣。最後見五祖。盡其機用。祖皆不諾。乃謂祖強移換人。出不遜語。忿然而去。祖曰。待你著一頓熱病打時。方思量我在。師到金山。染傷寒困極。以平日見處試之。無得力者。追繹五祖之言。乃自誓曰。我病稍間。即歸五祖。病痊尋歸。祖一見而喜。令即參堂。便入侍者寮。方半月。會部使者解印還蜀。詣祖問道。祖曰。提刑少年。曾讀小艷詩否。有兩句頗相近。頻呼小玉元無事。祇要檀郎認得聲。提刑應喏喏。祖曰。且子細。師適歸侍立次。問曰。聞和尚舉小艷詩。提刑會否。祖曰。他祇認得聲。師曰。祇要檀郎認得聲。他既認得聲。為甚麼卻不是。祖曰。如何是祖師西來意。庭前柏樹子。聻。師忽有省。遽出。見雞飛上欄干。鼓翅而鳴。復自謂曰。此豈不是聲。遂袖香入室。通所得。呈偈曰。金鴨香銷錦繡幃。笙歌叢里醉扶歸。少年一段風流事。祇許佳人獨自知。祖曰。佛祖大事。非小根劣器所能造詣。吾助汝喜。祖遍謂山中耆舊曰。我侍者參得禪也。由此。

【現代漢語翻譯】 句中。我想要通過聲音去尋求外在的形象和表象，這簡直是徒勞無功，無異於自尋死路。於是離開了那裡。後來他去拜訪了真覺勝禪師。勝禪師當時正在用刀劃破自己的手臂，流著血，並指著傷口對他說：『這就是曹溪一滴（指禪宗的傳承）啊。』禪師聽后，驚愕地看著他。過了很久，他說：『道，原來真的是這樣的嗎？』於是他便離開四川，首先去拜訪了玉泉皓禪師，然後依次依止了金鑾信禪師、大溈喆禪師、黃龍心禪師、東林度禪師。這些禪師都認為他是可以繼承佛法的人才。而晦堂禪師則說，將來臨濟宗這一派就要靠這個人來繼承了。最後，他去拜見了五祖弘忍禪師，用盡了他的機鋒和見解。五祖弘忍禪師都不認可。於是他說五祖弘忍禪師是強行改變別人。說了一些不遜的話，憤怒地離開了。五祖弘忍禪師說：『等你得一場大病的時候，就會想起我的話了。』禪師到了金山寺，染上了傷寒，病得很重。用他平時所理解的佛法來驗證，卻沒有任何用處。回想起五祖弘忍禪師的話，於是自己發誓說：『我病稍微好一點，就回去找五祖弘忍禪師。』病好后，他立刻回去找五祖弘忍禪師。五祖弘忍禪師一見到他就很高興，讓他立刻去禪堂參禪，並讓他到侍者寮當侍者。過了半個月，正好有個部使者卸任回四川，來向五祖弘忍禪師問道。五祖弘忍禪師說：『提刑（官名）你年輕的時候，讀過艷情詩嗎？有兩句詩很貼切，『頻呼小玉元無事，祇要檀郎認得聲。』（意思是：不停地呼喚小玉，其實並沒有什麼事，只是要情郎能夠認出我的聲音。）』提刑應聲說『是是』。五祖弘忍禪師說：『你仔細體會。』禪師正好回來侍立在一旁，問道：『我聽說和尚您引用了艷情詩，提刑理解了嗎？』五祖弘忍禪師說：『他只是認得了聲音。』禪師說：『只要情郎認得聲音，他既然認得了聲音，為什麼卻不對呢？』五祖弘忍禪師說：『如何是祖師西來意（達摩祖師從西天來到東土的真正用意是什麼）？庭前柏樹子（庭院前的柏樹）。』禪師忽然有所領悟，立刻跑出去，看見一隻雞飛上欄桿，拍打著翅膀鳴叫。他又自言自語地說：『這難道不是聲音嗎？』於是他把袖子里藏著的香拿出來，進入五祖弘忍禪師的房間，把自己所領悟的道理說出來，並呈上偈子說：『金鴨香銷錦繡幃，笙歌叢里醉扶歸。少年一段風流事，祇許佳人獨自知。』（意思是：金鴨香爐里的香已經燃盡，華麗的帳幔低垂，在笙歌喧鬧的場合中，我醉醺醺地被人攙扶著回去。年少時那些風流韻事，只能讓佳人獨自知曉。）五祖弘忍禪師說：『佛祖的大事，不是資質平庸的人所能達到的。我為你感到高興。』五祖弘忍禪師對寺廟裡的老人們說：『我的侍者開悟了。』從此以後，

【English Translation】 In the sentence. I wanted to seek external images and appearances through sound, which is simply futile and tantamount to seeking death. So he left there. Later, he went to visit Zen Master Zhenjue Sheng. Zen Master Sheng was cutting his arm with a knife, bleeding, and pointed to the wound and said to him: 'This is a drop of Caoxi (referring to the lineage of Zen Buddhism).' After hearing this, the Zen master looked at him in astonishment. After a long time, he said: 'Is the Dao really like this?' So he left Sichuan and first visited Zen Master Yuquan Hao, and then successively relied on Zen Master Jinluan Xin, Zen Master Dawei Zhe, Zen Master Huanglong Xin, and Zen Master Donglin Du. These Zen masters all believed that he was a talent who could inherit the Dharma. And Zen Master Huitang said that in the future, the Linji sect will rely on this person to inherit it. Finally, he went to see the Fifth Patriarch Hongren and exhausted his machinations and insights. The Fifth Patriarch Hongren did not approve of it. So he said that the Fifth Patriarch Hongren was forcibly changing others. He said some disrespectful words and left angrily. The Fifth Patriarch Hongren said: 'When you get a serious illness, you will think of my words.' The Zen master arrived at Jinshan Temple and contracted typhoid fever and became very ill. He used the Dharma he usually understood to verify it, but it was of no use. Recalling the words of the Fifth Patriarch Hongren, he vowed to himself: 'When I get a little better, I will go back to the Fifth Patriarch Hongren.' After he recovered, he immediately went back to the Fifth Patriarch Hongren. The Fifth Patriarch Hongren was very happy to see him and asked him to go to the Zen hall to participate in Zen immediately, and asked him to be a attendant in the attendant's room. After half a month, it happened that an envoy was dismissed and returned to Sichuan, and came to ask the Fifth Patriarch Hongren. The Fifth Patriarch Hongren said: 'Ti Xing (official title), when you were young, did you read erotic poems? There are two lines of poetry that are very appropriate, 'Calling Xiaoyu frequently is nothing, just want Tanlang to recognize the sound.' (It means: Constantly calling Xiaoyu, but there is nothing wrong, just want the lover to recognize my voice.)' Ti Xing responded 'Yes, yes'. The Fifth Patriarch Hongren said: 'You should understand carefully.' The Zen master happened to come back and stood by, and asked: 'I heard that you quoted erotic poems, did Ti Xing understand?' The Fifth Patriarch Hongren said: 'He only recognizes the sound.' The Zen master said: 'As long as the lover recognizes the sound, since he recognizes the sound, why is it wrong?' The Fifth Patriarch Hongren said: 'What is the intention of the Patriarch coming from the West (what is the real intention of Bodhidharma coming from the East from the West)? The cypress tree in front of the court (the cypress tree in the courtyard).' The Zen master suddenly realized something, ran out immediately, and saw a chicken flying onto the railing, flapping its wings and crowing. He said to himself again: 'Isn't this a sound?' So he took out the incense hidden in his sleeve, entered the room of the Fifth Patriarch Hongren, and told what he had realized, and presented a verse saying: 'The golden duck incense is gone, the embroidered curtain is low, in the noisy occasion of singing and dancing, I am drunk and helped back. The romantic affairs of my youth can only be known by the beauty alone.' (It means: The incense in the golden duck incense burner has burned out, and the gorgeous curtains are lowered. In the noisy occasion of singing and dancing, I am drunkenly helped back. Those romantic affairs of my youth can only be known by the beauty alone.) The Fifth Patriarch Hongren said: 'The great event of the Buddha is not something that mediocre people can achieve. I am happy for you.' The Fifth Patriarch Hongren said to the old people in the temple: 'My attendant is enlightened.' Since then,

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所至推為上首。崇寧中還里省親。四眾迓拜。成都帥翰林郭公知章請開法六祖。更昭覺。政和間謝事。復出峽南遊。時張無盡寓荊南。以道學自居。少見推許。師艤舟謁之。劇談華嚴旨要。曰。華嚴現量境界。理事全真。初無假法。所以即一而萬。了萬為一。一復一。萬復萬。浩然莫窮。心佛眾生。三無差別。卷舒自在。無礙圓融。此雖極則。終是無風匝匝之波。公於是不覺促榻。師遂問曰。到此與祖師西來意。為同爲別。公曰。同矣。師曰。且得沒交涉。公色為之慍。師曰。不見雲門道。山河大地。無絲毫過患。猶是轉句。直得不見一色。始是半提。更須知有向上全提時節。彼德山．臨濟。豈非全提乎。公乃首肯。翌日復舉事法界．理法界．至理事無礙法界。師又問。此可說禪乎。公曰。正好說禪也。師笑曰。不然。正是法界量里在。蓋法界量未滅。若到事事無礙法界。法界量滅。始好說禪。如何是佛。乾屎橛。如何是佛。麻三斤。是故真凈偈曰。事事無礙。如意自在。手把豬頭。口誦凈戒。趁出淫坊。未還酒債。十字街頭。解開布袋。公曰。美哉之論。豈易得聞乎。於是以師禮留居碧巖。復徙道林。樞密鄧公子常奏賜紫服師號。詔住金陵蔣山。學者無地以容。來補天寧萬壽。上召見。褒寵甚渥。建炎初。又遷金山

【現代漢語翻譯】 現代漢語譯本： 他所到之處都被推舉為領袖。崇寧年間，他回到家鄉探親，僧俗四眾都出來迎接拜見。成都的統帥、翰林學士郭知章邀請他到六祖道場開壇講法，並將道場更名為昭覺寺。政和年間，他辭去職務，再次出遊到峽南一帶。當時張無盡隱居在荊南，以精通道學自居，很少對人表示讚許。禪師乘船去拜訪他，深入探討《華嚴經》的精要。禪師說：『《華嚴經》所展現的是親證的境界，事和理完全真實，沒有虛假的成分。所以能從一而化為萬，又能明白萬即是一。一又復一，萬又復萬，浩瀚無盡。心、佛、眾生，三者沒有差別，舒捲自如，圓融無礙。』禪師又說：『這雖然是最高的境界，但終究還是無風時水面上的細小波紋。』張無盡聽后，不知不覺地靠近了坐榻。 禪師於是問道：『這與祖師西來（達摩祖師從西方來到中國）的本意，是相同還是不同？』張無盡回答說：『相同了。』禪師說：『恐怕還沒有真正領會。』張無盡的臉色變得不悅。禪師說：『難道你沒聽雲門禪師說過嗎？山河大地，沒有絲毫過患，這仍然是轉語（沒有直接點明）。要達到不見一色的境界，才算是半提（部分揭示）。更要知道還有向上全提（完全揭示）的時候。德山禪師、臨濟禪師，難道不是全提嗎？』張無盡這才點頭認可。第二天，張無盡又談到事法界、理法界，直到理事無礙法界。禪師又問：『這可以用來談禪嗎？』張無盡說：『正好用來談禪。』禪師笑著說：『不是這樣的，這正是還在法界的範圍之內。因為法界的量還沒有消失。如果達到事事無礙法界，法界的量消失了，才好談禪。什麼是佛？乾屎橛（擦屁股的木棒）。什麼是佛？麻三斤（三斤麻）。』所以真凈禪師的偈語說：『事事無礙，如意自在，手把豬頭，口誦凈戒，趕出淫坊，未還酒債，十字街頭，解開布袋。』 張無盡說：『說得太好了！這樣的言論哪裡容易聽到呢？』於是以對待老師的禮節挽留禪師住在碧巖寺，後來又遷到道林寺。樞密使鄧公子常上奏朝廷，賜予禪師紫色的袈裟和師號，並下詔讓禪師住持金陵蔣山寺。前來求學的人多得無處容身，後來禪師又去補任天寧萬壽寺的住持。皇上召見了他，給予了豐厚的賞賜。建炎初年，禪師又遷往金山寺。

【English Translation】 English version: Wherever he went, he was revered as the foremost leader. During the Chongning era, he returned to his hometown to visit his family. The four assemblies (monks, nuns, laymen, and laywomen) greeted him with reverence. Guo Zhizhang (郭知章), the commander of Chengdu and a scholar of the Hanlin Academy, invited him to open a Dharma assembly at the Sixth Ancestor's (六祖, Huineng 慧能) monastery, which was then renamed Zhaojue (昭覺). During the Zhenghe era, he resigned from his duties and traveled again to the area south of the gorges. At that time, Zhang Wujin (張無盡) was residing in Jingnan, priding himself on his mastery of Daoist learning and rarely praising others. The master sailed to visit him and engaged in a profound discussion of the essential principles of the Avatamsaka Sutra (華嚴經). The master said, 'The Avatamsaka Sutra reveals a directly perceived realm where principle and phenomena are entirely genuine, with no false elements. Therefore, it can transform from one into myriad, and understand that myriad is one. One becomes one again, and myriad becomes myriad again, vast and inexhaustible. Mind, Buddha, and sentient beings are without difference, freely unfolding and retracting, perfectly integrated without obstruction.' The master added, 'Although this is the ultimate truth, it is still like ripples on the water when there is no wind.' Upon hearing this, Zhang Wujin unconsciously moved closer to the seat. The master then asked, 'Is this the same as or different from the meaning of the Patriarch's (祖師, Bodhidharma 菩提達摩) coming from the West?' Zhang Wujin replied, 'It is the same.' The master said, 'I'm afraid you haven't truly grasped it.' Zhang Wujin's expression turned displeased. The master said, 'Haven't you heard Yunmen (雲門) say, 'Mountains, rivers, and the great earth, without the slightest fault,' this is still a turning phrase (not directly revealing the truth). Only when one reaches the state of not seeing a single color is it considered half-lifting (partially revealing). You must also know that there is a time for complete lifting (fully revealing). Were not Deshan (德山) and Linji (臨濟) completely lifting?' Zhang Wujin then nodded in agreement. The next day, Zhang Wujin again discussed the Dharma Realm of Phenomena (事法界), the Dharma Realm of Principle (理法界), and finally the Dharma Realm of Non-Obstruction of Principle and Phenomena (理事無礙法界). The master then asked, 'Can this be used to discuss Chan (禪, Zen)?' Zhang Wujin said, 'It is perfect for discussing Chan.' The master laughed and said, 'Not so. This is precisely still within the measure of the Dharma Realm. Because the measure of the Dharma Realm has not disappeared. If one reaches the Dharma Realm of Non-Obstruction of Phenomena and Phenomena (事事無礙法界), where the measure of the Dharma Realm disappears, then it is good to discuss Chan. What is Buddha? A dried dung stick (乾屎橛). What is Buddha? Three pounds of flax (麻三斤).' Therefore, True Purity's (真凈) verse says, 'Unobstructed in all things, at ease and free, holding a pig's head in hand, reciting pure precepts, chased out of the brothel, still owing wine debts, at the crossroads, untying the sack.' Zhang Wujin said, 'How wonderful is this discourse! How rare it is to hear such words!' Thereupon, he treated the master with the respect due to a teacher and invited him to stay at Biyan Monastery (碧巖寺), and later he moved to Daolin Monastery (道林寺). Deng Gongzi Chang (鄧公子常), a Privy Councilor, memorialized the court, bestowing upon the master a purple robe and a monastic title, and issued an edict ordering the master to reside at Jinling Jiangshan Monastery (金陵蔣山寺). The number of students who came seeking instruction was so great that there was no room to accommodate them. Later, the master went to fill the position of abbot at Tianning Wanshou Monastery (天寧萬壽寺). The emperor summoned him and bestowed upon him generous rewards. In the early years of the Jianyan era, the master was again transferred to Jinshan Monastery (金山寺).

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。適駕幸維揚。入對。賜圓悟禪師。改云居。久之。復領昭覺。僧問。雲門道。須彌山。意旨如何。師曰。推不向前。約不退後。曰。未審還有過也無。師曰。坐卻舌頭。問。法不孤起。仗境方生。提坐具曰。這個是境。那個是法。師曰。卻被阇黎奪卻槍。問。古人道。楖栗橫擔不顧人。直入千峰萬峰去。未審那裡是他住處。師曰。騰蛇纏足。路布繞身。曰。朝看云片片。暮聽水潺潺。師曰。卻須截斷始得。曰。此回不是夢。真個到廬山。師曰。高著眼。問。猿抱子歸青嶂后。鳥銜華落碧巖前。此是和尚舊時安身立命處。如何是道林境。師曰。寺門高開洞庭野。殿腳插入赤沙湖。曰。如何是境中人。師曰。僧寶人人滄海珠。曰。此是杜工部底。作么生是和尚底。師曰。且莫亂道。曰。如何是奪人不奪境。師曰。山僧有眼不曾見。曰。如何是奪境不奪人。師曰。阇黎問得自然親。曰。如何是人境俱奪。師曰。收。曰。如何是人境俱不奪。師曰。放。問。有句無句。如藤倚樹。如何得透脫。師曰。倚天長劍逼人寒。曰。祇如樹倒藤枯。溈山為甚麼呵呵大笑。師曰。愛他底。著他底。曰。忽被學人掀倒禪床。拗折拄杖。又作個甚麼伎倆。師曰。也是賊過後張弓。問。明歷歷。露堂堂。因甚麼乾坤收不得。師曰。金剛手裡八棱

【現代漢語翻譯】 （適逢）皇帝駕臨維揚，（禪僧入宮）奏對，（皇帝）賜予（禪僧）圓悟禪師（Yuanwu Chanshi，人名）的名號，改住云居寺（Yunju Temple，寺名）。很久之後，又領管昭覺寺（Zhaojue Temple，寺名）。 有僧人問：『雲門（Yunmen，人名，禪宗大師）道，須彌山（Mount Sumeru，佛教中的聖山），意旨如何？』 禪師說：『推也推不動，約也約不回來。』 （僧人）說：『不知（我）還有過失嗎？』 禪師說：『（你）已經說錯了。』 （僧人）問：『法不孤起，仗境方生。』（說完）提起坐具說：『這個是境，哪個是法？』 禪師說：『卻被你奪了槍。』 （僧人）問：『古人道，楖栗橫擔不顧人，直入千峰萬峰去。不知他的住處在哪裡？』 禪師說：『就像騰蛇纏足，路布繞身。』 （僧人）說：『朝看云片片，暮聽水潺潺。』 禪師說：『必須截斷才行。』 （僧人）說：『這次不是夢，真的到了廬山（Mount Lu，山名）。』 禪師說：『眼光要放高遠。』 （僧人）問：『猿抱子歸青嶂后，鳥銜華落碧巖前。這是和尚您以前安身立命的地方。什麼是道林境？』 禪師說：『寺門高開洞庭野（Dongting Lake，湖名），殿腳插入赤沙湖（Chisha Lake，湖名）。』 （僧人）說：『什麼是境中人？』 禪師說：『僧寶人人滄海珠。』 （僧人）說：『這是杜工部（Du Gongbu，人名，即杜甫）的詩句，什麼是和尚您的？』 禪師說：『暫且不要胡說。』 （僧人）說：『什麼是奪人不奪境？』 禪師說：『山僧有眼卻不曾見過。』 （僧人）說：『什麼是奪境不奪人？』 禪師說：『你問得真自然親切。』 （僧人）說：『什麼是人境俱奪？』 禪師說：『收。』 （僧人）說：『什麼是人境俱不奪？』 禪師說：『放。』 （僧人）問：『有句無句，如藤倚樹，如何才能透脫？』 禪師說：『倚天長劍逼人寒。』 （僧人）說：『如果樹倒藤枯，溈山（Weishan，山名，也指溈山靈佑禪師）為什麼呵呵大笑？』 禪師說：『愛他（樹）的，執著他（樹）的。』 （僧人）說：『如果被學人掀倒禪床，拗斷拄杖，又有什麼伎倆？』 禪師說：『也是賊走後張弓。』 （僧人）問：『明明歷歷，露堂堂，為什麼乾坤（天地）都容納不下？』 禪師說：『金剛手裡八棱（…』

【English Translation】 （It happened that）the Emperor visited Weiyang. （The Chan monk）entered the palace to have an audience. （The Emperor）bestowed upon （the Chan monk）the title of Chan Master Yuanwu (Yuanwu Chanshi, a person's name), and reassigned him to Yunju Temple (Yunju Temple, a temple's name). After a long time, he was again appointed to manage Zhaojue Temple (Zhaojue Temple, a temple's name). A monk asked: 'Yunmen (Yunmen, a person's name, a Chan master) said, what is the meaning of Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhism)?' The Chan Master said: 'It cannot be pushed forward, nor can it be pulled back.' （The monk）said: 'I wonder if I still have faults?' The Chan Master said: '（You）have already spoken wrongly.' （The monk）asked: 'The Dharma does not arise alone, it depends on the environment to arise.' （After speaking, he）picked up his seat and said: 'This is the environment, what is the Dharma?' The Chan Master said: 'You have been robbed of your spear.' （The monk）asked: 'An ancient person said, 'Carrying a staff made of Ziziphus jujuba without regard for others, directly entering thousands of peaks and ten thousand peaks.' I wonder where his dwelling place is?' The Chan Master said: 'It's like a flying snake coiling around the feet, and a road cloth wrapped around the body.' （The monk）said: 'In the morning, I see clouds in patches; in the evening, I hear the murmuring of water.' The Chan Master said: 'It must be cut off to be effective.' （The monk）said: 'This time it's not a dream, I have truly arrived at Mount Lu (Mount Lu, a mountain's name).' The Chan Master said: 'Keep your eyes high and far-reaching.' （The monk）asked: 'After the ape returns to the green peaks with its cub, and the bird drops flowers in front of the blue cliffs, this is where the monk used to settle down and establish his life. What is the Daolin realm?' The Chan Master said: 'The temple gate opens high to the Dongting wilderness (Dongting Lake, a lake's name), and the temple feet insert into the Chisha Lake (Chisha Lake, a lake's name).' （The monk）said: 'What is the person in the realm?' The Chan Master said: 'Every monk is a pearl in the vast sea.' （The monk）said: 'These are Du Gongbu's (Du Gongbu, a person's name, i.e., Du Fu) lines of poetry, what are the monk's?' The Chan Master said: 'Don't talk nonsense for now.' （The monk）said: 'What is seizing the person but not seizing the realm?' The Chan Master said: 'This mountain monk has eyes but has never seen it.' （The monk）said: 'What is seizing the realm but not seizing the person?' The Chan Master said: 'Your question is truly natural and intimate.' （The monk）said: 'What is seizing both the person and the realm?' The Chan Master said: 'Collect.' （The monk）said: 'What is not seizing either the person or the realm?' The Chan Master said: 'Release.' （The monk）asked: 'With or without a phrase, like a vine relying on a tree, how can one break free?' The Chan Master said: 'A long sword leaning against the sky chills people.' （The monk）said: 'If the tree falls and the vine withers, why does Weishan (Weishan, a mountain's name, also referring to Chan Master Lingyou of Weishan) laugh heartily?' The Chan Master said: 'Loving him (the tree), clinging to him (the tree).' （The monk）said: 'If a student overturns the meditation bed and breaks the staff, what other tricks are there?' The Chan Master said: 'It's like drawing the bow after the thief has fled.' （The monk）asked: 'Clearly distinct, openly exposed, why can't the universe contain it?' The Chan Master said: 'An eight-edged （...）in the hands of Vajra.'

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棒。曰。忽然一喚便回。還當得活也無。師曰。鹙子目連無奈何。曰。不落照。不落用。如何商量。師曰。放下雲頭。曰。忽遇其中人時如何。師曰。騎佛殿。出山門。曰。萬象不來渠獨語。教誰招手上高峰。師曰。錯下名言。上堂。通身是眼見不及。通身是耳聞不徹。通身是口說不著。通身是心鑒不出。直饒盡大地明得。無絲毫透漏。猶在半途。據令全提。且道如何展演。域中日月縱橫掛。一亙晴空萬古春。上堂。山頭鼓浪。井底揚塵。眼聽似震雷霆。耳觀如張錦繡。三百六十骨節。一一現無邊妙身。八萬四千毛端。頭頭彰寶王剎海。不是神通妙用。亦非法爾如然。茍能千眼頓開。直是十方坐斷。且超然獨脫一句。作么生道。試玉須經火。求珠不離泥。上堂。本來無形段。那復有唇觜。特地廣稱揚。替他說道理。且道他是阿誰。上堂。十五日已前。千牛拽不回。十五日已后。俊鶻趁不及。正當十五日。天平地平。同明同暗。大千沙界不出當處。可以含吐十虛。進一步。超越不可說香水海。退一步。坐斷千里萬里白雲。不進不退。莫道阇黎。老僧也無開口處。舉拂子曰。正當恁么時如何。有時拈在千峰上。劃斷秋云不放高。上堂。十方同聚會。本來身不昧。個個學無為。頂上用鉗錘。此是選佛場。深廣莫能量。心空及

【現代漢語翻譯】 現代漢語譯本 棒。問：『忽然一喚便回，還當得活也無？』師說：『鹙子（舍利弗，佛陀十大弟子之一，以智慧著稱）目連（目犍連，佛陀十大弟子之一，以神通著稱）無奈何。』問：『不落照，不落用，如何商量？』師說：『放下雲頭。』問：『忽遇其中人時如何？』師說：『騎佛殿，出山門。』問：『萬象不來渠獨語，教誰招手上高峰？』師說：『錯下名言。』 上堂：『通身是眼見不及，通身是耳聞不徹，通身是口說不著，通身是心鑒不出。直饒盡大地明得，無絲毫透漏，猶在半途。據令全提，且道如何展演？域中日月縱橫掛，一亙晴空萬古春。』 上堂：『山頭鼓浪，井底揚塵。眼聽似震雷霆，耳觀如張錦繡。三百六十骨節，一一現無邊妙身。八萬四千毛端，頭頭彰寶王剎海。不是神通妙用，亦非法爾如然。茍能千眼頓開，直是十方坐斷。』且超然獨脫一句，作么生道？試玉須經火，求珠不離泥。 上堂：『本來無形段，那復有唇觜？特地廣稱揚，替他說道理。』且道他是阿誰？ 上堂：『十五日已前，千牛拽不回。十五日已后，俊鶻趁不及。正當十五日，天平地平，同明同暗。大千沙界不出當處，可以含吐十虛。進一步，超越不可說香水海。退一步，坐斷千里萬里白雲。不進不退，莫道阇黎（梵語Sramana的音譯，指出家求道者），老僧也無開口處。』舉拂子曰：『正當恁么時如何？有時拈在千峰上，劃斷秋云不放高。』 上堂：『十方同聚會，本來身不昧。個個學無為，頂上用鉗錘。此是選佛場，深廣莫能量。心空及

【English Translation】 English version A monk asked: 'If one is suddenly called back, can one still be considered alive?' The Master said: 'Sariputra (Śāriputra, one of the Buddha's chief disciples, known for his wisdom) and Maudgalyayana (Mahāmaudgalyāyana, one of the Buddha's chief disciples, known for his supernatural powers) are helpless.' The monk asked: 'Neither falling into illumination nor falling into function, how should we discuss this?' The Master said: 'Put down the cloud head.' The monk asked: 'What if one suddenly encounters the person within?' The Master said: 'Ride the Buddha hall, exit the mountain gate.' The monk asked: 'The myriad phenomena do not come, yet it speaks alone; who is beckoned to ascend the high peak?' The Master said: 'Wrongly uttering famous words.' The Master ascended the hall and said: 'The entire body is eyes, yet it cannot see; the entire body is ears, yet it cannot hear thoroughly; the entire body is mouth, yet it cannot speak; the entire body is mind, yet it cannot discern. Even if one understands the entire earth, without the slightest leakage, one is still only halfway there. According to the command, lift it up entirely; how should it be unfolded and enacted? Within the realm, the sun and moon hang vertically and horizontally; throughout the vast expanse, the clear sky is eternally spring.' The Master ascended the hall and said: 'Waves surge on the mountaintop, dust rises from the bottom of the well. The eyes hear as if thunder roars, the ears see as if brocade is spread. Each of the three hundred and sixty bones manifests boundless wondrous bodies. Each of the eighty-four thousand pores reveals the treasure king's Buddha-land sea. This is not a supernatural power or wondrous function, nor is it merely the natural way. If one can suddenly open a thousand eyes, one directly sits and cuts off the ten directions.' How should one speak the phrase of transcendence and solitary liberation? To test jade, it must be put through fire; to seek a pearl, one cannot leave the mud. The Master ascended the hall and said: 'Originally without form or shape, how could there be lips or a mouth? Especially widely praising and proclaiming, speaking the truth on its behalf.' Tell me, who is it? The Master ascended the hall and said: 'Before the fifteenth day, a thousand oxen cannot pull it back. After the fifteenth day, a swift falcon cannot catch up. Precisely on the fifteenth day, the scale is level, the ground is flat, equally bright and equally dark. The great thousand world realms do not go beyond this place; it can contain and emit the ten voids. Taking a step forward, it transcends the inexpressible fragrant water sea. Taking a step back, it sits and cuts off thousands and millions of miles of white clouds. Neither advancing nor retreating, do not say that the Sramana (Śrāmaṇa, a Sanskrit term referring to a religious ascetic or seeker), this old monk also has no place to open his mouth.' He raised the whisk and said: 'What about precisely at such a time? Sometimes it is picked up on a thousand peaks, cutting off the autumn clouds and not letting them rise high.' The Master ascended the hall and said: 'The ten directions gather together, the original body is not obscured. Each one learns non-action, using tongs and hammers on the crown of the head. This is the field for selecting Buddhas, its depth and breadth cannot be measured. The mind is empty and

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第歸。利劍不如錐。龐居士舌拄梵天。口包四海。有時將一莖草作丈六金身。有時將丈六金身作一莖草。甚是奇特。雖然如此。要且不曾動著向上關。且如何是向上關。鑄印筑高壇。上堂。有句無句。超宗越格。如藤倚樹。銀山鐵壁。及至樹倒藤枯。多少人失卻鼻孔。直饒收拾得來。已是千里萬里。祇如未有恁么訊息時如何。還透得么。風暖鳥聲碎。日高華影重。上堂。第一句薦得。祖師乞命。第二句薦得。人天膽落。第三句薦得。虎口橫身。不是循途守轍。亦非革轍移途。透得則六臂三頭。未透亦人間天上。且三句外一句作么生道。生涯祇在絲綸上。明月扁舟泛五湖。示眾云。一言截斷。千聖消聲。一劍當頭。橫屍萬里。所以道。有時句到意不到。有時意到句不到。句能刬意。意能刬句。意句交馳。衲僧巴鼻。若能恁么轉去。青天也須吃棒。且道憑個甚麼。可憐無限弄潮人。畢竟還落潮中死。示眾云。萬仞崖頭撒手。要須其人。千鈞之弩發機。豈為鼷鼠。雲門睦州。當面蹉過。德山臨濟。誑呼閭閻。自余立境立機。作窠作窟。故是滅胡種族。且獨脫一句作么生道。萬緣遷變渾閒事。五月山房冷似冰。紹興五年八月己酉。示微恙。趺坐書偈遺眾。投筆而逝。茶毗舌齒不壞。設利五色無數。塔于昭覺寺之側。謚真覺禪師

【現代漢語翻譯】 現代漢語譯本： 第歸（不知所云）。利劍不如錐子好用。龐居士（Layman Pang）的舌頭能頂到梵天（Brahma Heaven），口能包容四海。有時將一根草看作丈六金身（sixteen-foot golden body of the Buddha），有時將丈六金身看作一根草，非常奇特。雖然如此，卻還不曾觸及到向上的一關。那麼，什麼是向上的一關呢？就像鑄造印章，築起高壇一樣。上堂說法時，無論有句無句，都要超越宗派和格局，如同藤蔓依附樹木，又如面對銀山鐵壁。等到樹倒藤枯之時，多少人會因此迷失方向。即使能夠重新找回方向，也已經相隔千里萬里。如果還沒有這些訊息時，又該如何呢？還能否看透呢？風和日麗，鳥鳴聲清脆，陽光高照，花影濃重。上堂說法時，第一句就領悟，祖師也要乞求饒命；第二句就領悟，人天都會膽戰心驚；第三句就領悟，敢於在虎口橫身。這不是遵循舊路，也不是改變道路，而是要能夠穿透。能夠穿透，就能六臂三頭，不能穿透，也只能在人間天上輪迴。那麼，三句之外的一句又該如何說呢？一生都在絲綸之上，明月扁舟，泛遊五湖。告誡眾人說，一句話截斷，千聖都消聲；一劍當頭，橫屍萬里。所以說，有時句子到了，意思卻沒到；有時意思到了，句子卻沒到。句子能夠剷除意思，意思能夠剷除句子，意思和句子交相輝映，才是衲僧的本色。如果能夠這樣運轉，青天也要捱打。那麼，憑藉的是什麼呢？可憐那些無數弄潮的人，最終還是會死在潮水中。告誡眾人說，萬仞懸崖撒手，需要的是這樣的人；千鈞之弩發射，不是爲了鼷鼠。雲門（Yunmen）和睦州（Muzhou），當面錯過；德山（Deshan）和臨濟（Linji），虛假地呼喊。其餘那些設立境界和機鋒，製造窠臼的人，都是在消滅佛法的種子。那麼，獨脫的一句又該如何說呢？萬般因緣遷變都是閑事，五月山房冷得像冰一樣。紹興五年八月己酉，示現輕微的疾病，跏趺而坐，寫下偈語留給眾人，投筆而逝。火化后，舌頭和牙齒沒有損壞，舍利五顏六色，數量眾多，建塔于昭覺寺旁邊，謚號為真覺禪師。

【English Translation】 English version: Di Gui (unclear meaning). A gimlet is better than a sharp sword. Layman Pang's tongue could prop up the Brahma Heaven, and his mouth could encompass the four seas. Sometimes he would regard a single blade of grass as the sixteen-foot golden body of the Buddha, and sometimes he would regard the sixteen-foot golden body as a single blade of grass. It was truly extraordinary. Even so, he had not yet touched the upward gate. So, what is the upward gate? It is like casting a seal and building a high altar. In the Dharma hall, whether there are words or not, one must transcend sects and forms, like vines clinging to trees, or facing silver mountains and iron walls. When the trees fall and the vines wither, how many people will lose their way? Even if they can find their way back, it will already be thousands of miles away. If there is no such news, what should one do? Can one see through it? The wind is warm, the birdsong is crisp, the sun is high, and the shadows of the flowers are heavy. In the Dharma hall, if one understands the first sentence, even the patriarchs would beg for mercy; if one understands the second sentence, all beings in heaven and earth would be terrified; if one understands the third sentence, one would dare to stand in the tiger's mouth. This is not following the old path, nor is it changing the path, but being able to penetrate it. If one can penetrate it, one will have six arms and three heads; if one cannot penetrate it, one will only be reborn in the realms of humans and gods. So, how should one speak the sentence beyond the three sentences? One's life is only on the silk thread, a small boat on the bright moon, drifting on the five lakes. He told the assembly, 'One word cuts off, and a thousand sages are silenced; a sword at the head, and corpses lie for ten thousand miles.' Therefore, it is said, 'Sometimes the sentence arrives, but the meaning does not; sometimes the meaning arrives, but the sentence does not.' The sentence can eliminate the meaning, and the meaning can eliminate the sentence. When meaning and sentence intertwine, that is the true nature of a monk. If one can turn in this way, even the blue sky must be beaten. So, what does one rely on? Pitiful are the countless wave-playing people, who ultimately die in the tide.' He told the assembly, 'Releasing one's hand at the edge of a ten-thousand-foot cliff requires such a person; firing a thousand-pound crossbow is not for a field mouse.' Yunmen (Yunmen) and Muzhou (Muzhou) missed each other face to face; Deshan (Deshan) and Linji (Linji) shouted falsely. Those who establish realms and opportunities, and create nests and caves, are destroying the seeds of Buddhism. So, how should one speak the sentence of complete liberation? All the changes of conditions are idle matters; the mountain room in May is as cold as ice.' In the fifth year of Shaoxing, on the day of Ji-You in the eighth month, he showed slight illness, sat in meditation, wrote a verse for the assembly, and passed away after putting down his pen. After cremation, his tongue and teeth were not damaged, and his relics were of five colors and countless in number. A pagoda was built next to Zhaojue Temple, and he was given the posthumous title of Zen Master Zhenjue.

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。

舒州太平慧勤佛鑒禪師

本郡汪氏子。丱歲師廣教圓深。試所習得度。每以唯此一事實。餘二則非真。味之有省。乃遍參名宿。往來五祖之門有年。恚祖不為印據。與圓悟相繼而去。及悟歸五祖。方丈徹證。而師忽至。意欲他邁。悟勉令掛搭。且曰。某與兄相別始月餘。比舊相見時如何。師曰。我所疑者。此也。遂參堂。一日。聞祖舉。僧問趙州。如何是和尚家風。州曰。老僧耳聾。高聲問將來。僧再問。州曰。你問我家風。我卻識你家風了也。師即大豁所疑。曰。乞和尚指示極則。祖曰。森羅及萬象。一法之所印。師展拜。祖令主翰墨。后同圓悟語話次。舉東寺問仰山。鎮海明珠因緣。至無理可伸處。圓悟徴曰。既云收得。逮索此珠。又道無言可對。無理可伸。師不能加答。明日謂悟曰。東寺祇索一顆珠。仰山當下傾出一栲栳。悟深肯之。乃告之曰。老兄更宜親近老和尚去。師一日造方丈。未及語。被祖詬罵。懡㦬而退。歸寮閉門打睡。恨祖不已。悟已密知。即往扣門。師曰。誰。悟曰。我。師即開門。悟問。你見老和尚如何。師曰。我本不去。被你賺累我。遭這老漢詬罵。悟呵呵大笑曰。你記得前日下底語么。師曰。是甚麼語。悟曰。你又道東寺祇索一顆。仰山傾出一栲栳。師當下釋然。悟遂領

【現代漢語翻譯】 現代漢語譯本：

舒州太平慧勤佛鑒禪師

是本郡汪氏之子。童年時跟隨廣教圓深學習。通過考試獲得了出家的資格。他常常認為『唯有這一件事是真實的，其餘的都是虛假的』，並對此深有體會。於是他遍訪名師，在五祖的門下往來了多年。他惱怒五祖不為他印證，便與圓悟相繼離開。等到圓悟回到五祖處，在方丈室內徹底證悟后，佛鑒禪師忽然也到了，想要前往他處。圓悟勸他留下，並說：『我與兄長分別才一個多月，比起以前相見時如何？』佛鑒禪師說：『我所疑惑的，就是這個。』於是他便去參堂。一天，聽到五祖舉趙州和尚的公案：有僧人問趙州：『如何是和尚的家風？』趙州說：『老僧耳聾，高聲問將來。』僧人再次問。趙州說：『你問我家風，我卻識你家風了也。』佛鑒禪師當下徹底明白了自己所疑惑的，說：『乞求和尚指示極則。』五祖說：『森羅及萬象，一法之所印。』佛鑒禪師行展拜禮。五祖讓他主管文書。後來，他與圓悟談話時，舉了東寺問仰山關於鎮海明珠的因緣，到了無理可申之處。圓悟追問道：『既然說收得了，追索這顆珠子，又說無言可對，無理可申。』佛鑒禪師不能回答。第二天，他對圓悟說：『東寺只索要一顆珠子，仰山當下傾倒出一栲栳。』圓悟深以為然，於是告訴他說：『老兄更應該親近老和尚去。』佛鑒禪師一天來到方丈室，還沒來得及說話，就被五祖呵斥謾罵，惶恐不安地退了出來。回到寮房后，他關上門睡覺，對五祖恨恨不已。圓悟已經暗中知曉，便去敲門。佛鑒禪師問：『誰？』圓悟說：『我。』佛鑒禪師便打開門。圓悟問：『你見老和尚如何？』佛鑒禪師說：『我本來不想去，被你連累我，遭到這老漢呵斥謾罵。』圓悟呵呵大笑說：『你記得前幾天說的底語嗎？』佛鑒禪師說：『是什麼話？』圓悟說：『你又說東寺只索要一顆，仰山傾倒出一栲栳。』佛鑒禪師當下釋然。圓悟於是領

【English Translation】 English version:

Zen Master Fo Jian Huiqin of Taiping Temple in Shuzhou

He was a son of the Wang family in this prefecture. At a young age, he studied with Yuan Shen of Guangjiao Temple. He passed the examination and was ordained. He often contemplated 'Only this one thing is real; the other two are not true,' and gained insight from it. Thereupon, he visited famous masters everywhere. He frequented the gate of the Fifth Patriarch for many years, resenting that the Patriarch did not give him confirmation. He left with Yuan Wu one after another. When Yuan Wu returned to the Fifth Patriarch and thoroughly realized enlightenment in the abbot's room, the Master suddenly arrived, intending to go elsewhere. Yuan Wu urged him to stay and said, 'It has only been a little over a month since I parted from you, brother. How is it compared to when we met before?' The Master said, 'This is what I doubt.' Thereupon, he attended the meditation hall. One day, he heard the Patriarch cite the case of Zhao Zhou. A monk asked Zhao Zhou, 'What is the family style of the abbot?' Zhao Zhou said, 'This old monk is deaf; ask loudly.' The monk asked again. Zhao Zhou said, 'You ask about my family style, but I already recognize your family style.' The Master immediately thoroughly understood his doubts and said, 'I beg the abbot to point out the ultimate.' The Patriarch said, 'The myriad phenomena and all things are sealed by one Dharma.' The Master prostrated. The Patriarch ordered him to be in charge of writing. Later, while talking with Yuan Wu, he cited the story of Dong Si asking Yang Shan about the 'pearl of Zhenhai' (pearl that calms the sea) and the cause and condition, reaching a point where no reason could be expressed. Yuan Wu pressed, saying, 'Since it is said to be obtained, when asked for this pearl, it is also said that there is nothing to say and no reason to express.' The Master could not answer. The next day, he said to Yuan Wu, 'Dong Si only asked for one pearl, but Yang Shan immediately poured out a basketful.' Yuan Wu deeply agreed and then told him, 'Elder brother, you should get closer to the old abbot.' One day, the Master went to the abbot's room. Before he could speak, he was scolded and cursed by the Patriarch, and he retreated in dismay. Returning to his room, he closed the door and slept, resenting the Patriarch greatly. Yuan Wu already knew this secretly, so he went to knock on the door. The Master asked, 'Who is it?' Yuan Wu said, 'It is I.' The Master opened the door. Yuan Wu asked, 'How do you see the old abbot?' The Master said, 'I originally did not want to go, but you implicated me, causing me to be scolded and cursed by this old man.' Yuan Wu laughed loudly and said, 'Do you remember the underlying words you said the other day?' The Master said, 'What words?' Yuan Wu said, 'You also said that Dong Si only asked for one, but Yang Shan poured out a basketful.' The Master immediately felt relieved. Yuan Wu then led

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師同上方丈。祖才見。遽曰。勤兄。且喜大事了畢。明年。命師為第一座。會大平靈源赴黃龍。其席既虛。源薦師于舒守孫鼎臣。遂命補處。五祖付法衣。師受而捧以示眾曰。昔釋迦文佛。以丈六金襕袈裟。披千尺彌勒佛身。佛身不長。袈裟不短。會么。即此樣。無他樣。自是法道大播。政和初。詔住東都智海。五年乞歸。得旨居蔣山。樞密鄧公子常奏賜徽號椹服。僧問。如何是祖師西來意。師曰。吃醋知酸。吃鹽知咸。曰。弓折箭盡時如何。師曰。一場懡㦬。問。不與萬法為侶者是甚麼人。師曰。拶破露柱。曰。歸鄉無路時如何。師曰。王程有限。曰。前三三。后三三。又作么生。師曰。六六三十六。問。承聞和尚親見五祖。是否。師曰。鐵牛嚙碎黃金草。曰。恁么則親見五祖也。師曰。我與你有甚冤仇。曰。祇如達磨見武帝意旨如何。師曰。胡言易辯。漢語難明。曰。為甚棲棲暗渡江。師曰。因風借便。問。如何是主中賓。師曰。進前退後愁殺人。曰。如何是賓中主。師曰。真實之言成妄語。曰。如何是賓中賓。師曰。夫子遊行厄在陳。曰。如何是主中主。師曰。終日同行非伴侶。曰。賓主已蒙師指示。向上宗乘事若何。師曰。大斧斫了手摩挲。問。即心即佛即不問。非心非佛事如何。師曰。昨日有僧問。老僧不

對。曰。未審與即心即佛相去多少。師曰。近則千里萬里。遠則不隔絲毫。曰。忽被學人截斷兩頭。歸家穩坐。又作么生。師曰。你家在甚麼處。曰。大千沙界內。一個自由身。師曰。未到家在。更道。曰。學人到這裡。直得東西不辨。南北不分去也。師曰。未為分外。上堂。至道無難。唯嫌揀擇。桃華紅。李華白。誰道融融只一色。燕子語。黃鶯鳴。誰道關關祇一聲。不透祖師關捩子。空認山河作眼睛。上堂。日日日西沉。日日日東上。若欲學菩提。擲下拄杖曰。但看此模樣。五祖周祥。上堂。去年今日時。紅爐片雪飛。今日去年時。曹娥讀夜碑。末後一句子。佛眼莫能窺。白蓮峰頂上。紅日繞須彌。鳥啄珊瑚樹。鯨吞離水犀。太平家業在。千古襲楊岐。上堂。橫拄杖曰。先照後用。豎起曰。先用后照。倒轉曰。照用同時。卓一下曰。照用不同時。汝等諸人。被拄杖一口吞盡了也。自是你不覺。若向這裡道得轉身句。免見一場氣悶。其或未然。老僧今日失利。上堂。金烏急。玉兔速。急急流光七月十。無窮遊子不歸家。縱歸祇在門前立。門前立。把手牽伊不肯入。萬里看看寸草無。殘華落地無人拾。無人拾。一回雨過一回濕。上堂。世尊有密語。迦葉不覆藏。乃曰。你尋常說黃道黑。評品古今。豈不是密語。你尋常

折旋俯仰。拈匙把箸。祇揖萬福。是覆藏不覆藏。忽然瞥地去。也不可知。要會么。世尊有密語。冬到寒食一百五。迦葉不覆藏。水泄不通已露贓。靈利衲僧如會得。一重雪上一重霜。上堂。十五日已前事。錦上鋪華。十五日已後事。如海一漚發。正當十五日。大似一尺鏡照千里之像。雖則真空絕跡。其奈海印發光。任他露柱開華。說甚佛面百丑。何故。到頭霜夜月。任運落前溪。上堂。舉。僧問趙州。如何是不遷義。州以手作流水勢。其僧有省。又僧問法眼。不取于相。如如不動。如何是不取于相。見於如如不動。眼曰。日出東方夜落西。其僧亦有省。若也於此見得。方知道旋嵐偃岳。本來常靜。江河競注。元自不流。其或未然。不免更為饒舌。天左旋。地右轉。古往今來經幾遍。金烏飛。玉兔走。才方出海門。又落青山後。江河波渺渺。淮濟浪悠悠。直入滄溟晝夜流。遂高聲曰。諸禪德。還見如如不動么。師室中以木骰子六隻。面面皆書么字。僧才入。師擲曰。會么。僧擬不擬。師即打出。七年九月八日。上堂。祖師心印。狀似鐵牛之機。去即印住。住即印破。直饒不去不住。亦未是衲僧行履處。且作么生是衲僧行履處。待十月前後。為諸人注破。至后月八日。沐浴更衣。端坐。手寫數書別故舊。停筆而化。阇維

【現代漢語翻譯】 現代漢語譯本： 屈身、轉身、俯身、仰頭，拿起勺子、拿起筷子，僅僅是作揖問候萬福，這是覆藏還是不覆藏呢？忽然一下子消失得無影無蹤，也不知道去了哪裡。想要明白嗎？世尊有秘密的話語：冬至到來后一百零五天是寒食節。迦葉尊者沒有覆藏，水泄不通之處已經暴露了贓物。聰明的禪僧如果能夠領會，那就是雪上加霜啊！

上堂說法：十五日之前的事情，如同錦上添花；十五日之後的事情，如同大海中的一個水泡。正當十五日這一天，就像一尺鏡子照耀千里之遠的景象。雖然是真空絕跡，但是海印三昧（Samadhi）卻能發光。任憑露柱開花，說什麼佛面百丑呢？為什麼呢？因為最終是霜夜的月亮，順其自然地落入前面的溪流。

上堂說法：舉例。有僧人問趙州禪師：『如何是不遷義（Achala-artha）？』趙州禪師用手作出流水的姿勢。那位僧人有所領悟。又有僧人問法眼禪師：『不取于相（Animitta），如如不動（Tathata），如何是不取于相，見於如如不動？』法眼禪師說：『日出東方夜落西。』那位僧人也有所領悟。如果能夠在此處領悟，才知道旋風捲起山嶽，本來就是常靜的；江河奔流，本來就是不流動的。如果還沒有領悟，不免要多費口舌。天向左旋轉，地向右轉，古往今來經過了多少遍？金烏飛翔，玉兔奔走，才剛剛從海面出來，又落到青山之後。江河波濤渺渺，淮河濟水浪濤悠悠，直接流入滄海晝夜不停。』於是高聲說：『各位禪德，還見到如如不動嗎？』

禪師在室內用六個木骰子，每個面上都寫著『么』字。僧人剛進來，禪師就擲骰子說：『會嗎？』僧人剛要開口，禪師就打出去。七年九月八日，上堂說法：祖師的心印，就像鐵牛的機關，去就印住，住就印破。即使不去不住，也還不是禪僧的行履之處。那麼，什麼是禪僧的行履之處呢？等到十月前後，為你們註釋破解。到了後來的十月八日，沐浴更衣，端坐，手寫了幾封信告別故友，停筆而圓寂。火化。

【English Translation】 English version: Bowing and rising, bending and looking up, picking up the spoon and holding the chopsticks, merely greeting with 'ten thousand blessings' – is this concealing or not concealing? Suddenly disappearing without a trace, not knowing where to go. Do you want to understand? The World-Honored One has secret words: one hundred and five days after the winter solstice is the Cold Food Festival (Hanshi). Kashyapa (Kāśyapa) did not conceal; where water cannot leak, the stolen goods have already been exposed. If a clever Chan monk can understand, it is like adding frost on top of snow!

Ascending the hall for Dharma talk: Things before the fifteenth day are like adding flowers to brocade; things after the fifteenth day are like a bubble in the ocean. On the fifteenth day itself, it is like a one-foot mirror illuminating a thousand miles. Although it is a vacuum without traces, the Samadhi (Samadhi) of the ocean seal emits light. Let the pillar bloom, what is there to say about the hundred uglinesses of the Buddha's face? Why? Because in the end, it is the moon on a frosty night, naturally falling into the stream in front.

Ascending the hall for Dharma talk: Example. A monk asked Zen Master Zhaozhou (趙州): 'What is the meaning of non-movement (Achala-artha)?' Zen Master Zhaozhou made a gesture of flowing water with his hand. That monk had some understanding. Another monk asked Zen Master Fayan (法眼): 'Not grasping at appearances (Animitta), suchness as it is (Tathata), what is not grasping at appearances, seeing suchness as it is?' Zen Master Fayan said: 'The sun rises in the east and sets in the west.' That monk also had some understanding. If you can understand this, you will know that the whirlwind that rolls up mountains is originally always still; the rivers that rush are originally not flowing. If you have not yet understood, I must speak more. The sky rotates to the left, the earth rotates to the right, how many times have they passed from ancient times to the present? The golden crow flies, the jade rabbit runs, just emerging from the sea, and then falling behind the green mountains.' Then he said loudly: 'All you Chan practitioners, do you see suchness as it is?'

The Zen master used six wooden dice in the room, with the character '么' written on each face. As soon as the monk entered, the Zen master threw the dice and said: 'Do you understand?' As soon as the monk was about to speak, the Zen master struck him out. On the eighth day of the ninth month of the seventh year, ascending the hall for Dharma talk: The mind-seal of the Patriarchs is like the mechanism of an iron ox; going seals it, staying breaks it. Even if neither going nor staying, it is still not the place where a Chan monk treads. So, what is the place where a Chan monk treads? Wait until around the tenth month to annotate and break it for you. On the eighth day of the following tenth month, he bathed and changed clothes, sat upright, and wrote several letters to bid farewell to old friends, stopped writing and passed away. Cremation.

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收靈骨設利。塔于本山。

舒州龍門清遠佛眼禪師

臨邛李氏子。嚴正寡言。十四圓具。依毗尼。究其說。因讀法華經。至是法非思量分別之所能解。持以問講師。講師莫能答。師嘆曰。義學名相。非所以了生死大事。遂卷衣南遊。造舒州太平演禪師法席。因丐于廬州。偶雨足趺仆地。煩懣間。聞二人交相惡罵。諫者曰。你猶自煩惱在。師于言下有省。及歸。凡有所問。演即曰。我不如你。你自會得好。或曰。我不會。我不如你。師愈疑。遂咨決于元禮首座。禮乃以手引師之耳。繞圍爐數匝。且行且語曰。你自會得好。師曰。有冀開發。乃爾相戲耶。禮曰。你他后悟去。方知今日曲折耳。太平將遷海會。師慨然曰。吾持缽方歸。復參隨往一荒院。安能究決己事耶。遂作偈告辭。之蔣山坐夏。邂逅靈源禪師。日益厚善。從容言話間。師曰。比見都下一尊宿語句。似有緣。靈源曰。演公天下第一等宗師。何故舍而事遠遊。所謂有緣者。蓋知解之師與公初心相應耳。師從所勉。徑趨海會。後命典謁。適寒夜孤坐。撥爐見火一豆許。恍然自喜曰。深深撥。有些子。平生事。只如此。遽起閱幾上傳燈錄。至破灶墮因緣。忽大悟。作偈曰。刀刀林鳥啼。披衣終夜坐。撥火悟平生。窮神歸破墮。事皎人自迷。曲淡誰能和

。念之永不忘。門開少人過。圓悟因詣其寮。舉青林般土話驗之。且謂。古今無人出得。你如何會。師曰。也有甚難。悟曰。祇如他道。鐵輪天子寰中旨意作么生。師曰。我道帝釋宮中放赦書。悟退語人曰。且喜遠兄便有活人句也。自是隱居四面大中庵。屬天下一新崇寧萬壽寺。舒守王公渙之命師開法。次補龍門。道望尤振。后遷和之褒禪。樞密鄧公洵武奏賜師號紫衣。上堂。臺山路上。過客全稀。破灶堂前。感恩無地。雪埋庭柏。冰鎖偃溪。雖在南方火爐頭。不入他家齏甕里。看看臘月三十日。便是孟春猶寒。你等諸人。各須努力向前。切忌自生退屈。上堂。卓拄杖曰。圓明瞭知。不由心念。抵死要道。墮坑落塹。畢竟如何。乃倚拄杖。下座。上堂。泡幻同無礙。如何不了悟。眼裡瞳人吹叫子。達法在其中。非今亦非古。六隻骰子滿盆紅。大眾。時人為甚麼坐地看楊州。缽盂著柄新翻樣。牛上騎牛笑殺人。上堂。趙州不見南泉。山僧不識五祖。甜瓜徹蒂甜。苦瓠連根苦。上堂。一葉落。天下春。無路尋思笑殺人。下是天。上是地。此言不入時流意。南作北。東作西。動而止。喜而悲。蛇頭蝎尾一試之。猛虎口裡活雀兒。是何言。歸堂去。上堂。千說萬說。不如親面一見。縱不說亦自分明。王子寶刀喻。眾盲摸象喻。

【現代漢語翻譯】 現代漢語譯本 唸誦它永遠不會忘記。佛法之門開啟，但很少有人通過。圓悟（圜悟克勤禪師）因此前往他的住所，用青林般土（青林師虔禪師和般土和尚）的話來驗證他，並且說：『自古以來沒有人能夠超出這個境界，你是如何理解的？』 遠禪師說：『這有什麼難的。』 圓悟說：『比如他說，鐵輪天子（統治世界的君主）在寰宇之中的旨意是什麼？』 遠禪師說：『我認為是帝釋宮中發佈的赦免文書。』 圓悟退下後對人說：『真高興遠兄有救人的話語。』 從此隱居在四面大中庵。適逢天下新建崇寧萬壽寺，舒州知府王公渙之命令遠禪師開壇說法，後來又補任龍門寺住持，聲望更加顯赫。之後遷往和州的褒禪寺。樞密使鄧公洵武上奏朝廷，賜予遠禪師紫衣。上堂說法： 『臺山路上，過客稀少。破灶堂前，感恩無地。雪埋庭院中的柏樹，冰封偃溪。雖然身在南方的火爐邊，卻不進入別人家的鹹菜罈子里。看看臘月三十日，就像孟春一樣寒冷。你們這些人，各自都要努力向前，切記不要自己產生退縮之心。』 上堂說法，用拄杖敲擊地面說：『圓滿明瞭的知覺，不是通過心念產生的。拚死也要說出來，就會掉進坑裡。』 『到底如何是好？』於是靠著拄杖，走下座位。上堂說法： 『如泡沫和幻影一樣，本來就沒有阻礙，為什麼不能了悟呢？眼裡的瞳人吹著叫子（一種樂器），道法就在其中。不是現在也不是過去。六隻骰子滿盆紅。』 『大眾，世人為什麼坐在原地看揚州（比喻不切實際的幻想）？缽盂安上把手，翻出了新的花樣。騎在牛上找牛，真是笑死人。』 上堂說法：『趙州（趙州從諗禪師）沒有見過南泉（南泉普愿禪師），山僧不認識五祖（五祖弘忍禪師）。甜瓜從瓜蒂到瓜瓤都是甜的，苦瓠連著根都是苦的。』 上堂說法：『一片葉子落下，天下皆是春天。沒有路可以尋思，真是笑死人。下面是天，上面是地，這些話不合時人的心意。南邊當成北邊，東邊當成西邊，動和止，喜和悲，用蛇頭蝎尾來試探一下。猛虎口裡活著的麻雀。』 『這是什麼話？回禪堂去吧。』 上堂說法：『千說萬說，不如親眼見一面。即使不說，也能自己明白。就像王子寶刀的比喻，眾盲摸象的比喻。』

【English Translation】 English version Reciting it will never be forgotten. The gate of Dharma opens, but few pass through. Yuanwu (Zen Master Yuanwu Keqin) therefore went to his dwelling, using the words of Qinglin Bantou (Zen Master Qinglin Shiqian and Monk Bantou) to test him, and said, 'Since ancient times, no one has been able to surpass this realm, how do you understand it?' Zen Master Yuan said, 'What's so difficult about that?' Yuanwu said, 'For example, he said, what is the decree of the Iron Wheel King (a ruler who governs the world) in the universe?' Zen Master Yuan said, 'I think it is the amnesty document issued in the palace of Emperor Shitian (Indra).' Yuanwu retreated and said to others, 'I am so glad that Brother Yuan has life-saving words.' From then on, he lived in seclusion in the Simian Dazhong Hermitage. It happened that Chongning Wanshou Temple was newly built all over the world, and Wang Gong Huanzhi, the prefect of Shuzhou, ordered Zen Master Yuan to preach the Dharma, and later he was appointed abbot of Longmen Temple, and his reputation became even more prominent. Later, he moved to Baochan Temple in Hezhou. Deng Gong Xunwu, the Privy Councilor,奏請 the court to bestow Zen Master Yuan with a purple robe. Ascending the hall to preach: 'On the road to Mount Tai, few travelers pass by. In front of the broken stove hall, there is no place to be grateful. The snow buries the cypress trees in the courtyard, and the ice seals Yanxi. Although I am by the stove in the south, I do not enter other people's pickle jars. Look at the thirtieth day of the twelfth lunar month, it is as cold as the first month of spring. All of you, each of you must work hard to move forward, and remember not to generate a sense of retreat.' Ascending the hall to preach, he struck the ground with his staff and said, 'Perfect and clear awareness is not produced through mental thoughts. If you insist on saying it, you will fall into a pit.' 'What is the best way to do it?' So he leaned on his staff and walked down from the seat. Ascending the hall to preach: 'Like bubbles and illusions, there is originally no hindrance, why can't you understand it? The pupils in the eyes are blowing jiaozi (a musical instrument), and the Dharma is in it. It is neither now nor in the past. Six dice are full of red in the basin.' 'Everyone, why do people sit and watch Yangzhou (a metaphor for unrealistic fantasies)? The alms bowl is fitted with a handle, and a new pattern is turned out. Riding a cow to find a cow is really laughable.' Ascending the hall to preach: 'Zhao Zhou (Zen Master Zhao Zhou Congshen) has not seen Nanquan (Zen Master Nanquan Puyuan), and the mountain monk does not know the Fifth Patriarch (Fifth Patriarch Hongren). The sweet melon is sweet from the melon stalk to the pulp, and the bitter gourd is bitter from the root.' Ascending the hall to preach: 'One leaf falls, and the world is spring. There is no way to think about it, it is really laughable. Below is heaven, above is earth, these words do not suit the minds of the people of the time. The south is taken as the north, the east is taken as the west, movement and stillness, joy and sorrow, use the snake's head and scorpion's tail to test it. A sparrow living in the mouth of a tiger.' 'What is this saying? Go back to the meditation hall.' Ascending the hall to preach: 'Saying it a thousand times, saying it ten thousand times, is not as good as seeing it with your own eyes. Even if you don't say it, you can understand it yourself. Like the metaphor of the prince's precious sword, the metaphor of the blind men touching the elephant.'

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禪學中隔江招手事。望州亭相見事。迥絕無人處事。深山巖崖處事。此皆親面而見之。不在說也。上堂。蘇武牧羊。辱而不屈。李陵望漢。樂以忘歸。是在外國。在本國佛諸弟子中。有者雙足越坑。有者聆箏起舞。有者身埋糞壤。有者呵罵河神。是習氣。是妙用。至於擎叉打地。豎拂敲床。睦州一向閉門。魯祖終年面壁。是為人。是不為人。信知一切凡夫。埋沒寶藏。殊不丈夫。諸人何不擺柁張帆。拋江過岸。休更釘樁搖櫓。何日到家。既作曹溪人。又是家裡漢。還見家裡事么。僧問。劫火洞然。大千俱壞。未審這個壞不壞。師曰。黑漆桶裡黃金色。問。道遠乎哉。觸事而真。如何是道。師曰。頂上八尺五。曰。此理如何。師曰。方圓七八寸。問。劫火威音前。別是一壺天。御樓前射獵。不是刈茆田。提起坐具曰。這個喚作甚麼。師曰。正是刈茆田。僧便喝。師曰。猶作主在。問僧。孤燈獨照時如何。僧無對。師代曰。露柱證明。師聞開靜板聲。乃曰。據款結案。師嘗題語于龍門延壽壁間曰。佛許有病者當療治。容有將息所也。禪林凡有數名。或曰涅槃。見法身常住。了法不生也。或曰省行。知此違緣。皆從行苦也。或曰延壽。欲得慧命。扶持色身也。其實使人了生死處也。多見少覺。微恙便入此堂。不強支吾。便有

【現代漢語翻譯】 現代漢語譯本 禪學中所說的『隔江招手事』，『望州亭相見事』，『迥絕無人處事』，『深山巖崖處事』，這些都是親眼所見，無法用言語表達。 上堂說法時，我說，蘇武牧羊，受盡屈辱也不屈服；李陵眺望漢朝，快樂得忘記了迴歸。他們身處異國他鄉。而在我們本國的佛門弟子中，有的雙腳跨越深坑，有的聽著箏聲翩翩起舞，有的將身體埋在糞土之中，有的呵斥河神。這些是習氣，也是妙用。至於舉起叉子打地，豎起拂塵敲打床鋪，睦州禪師一向閉門不出，魯祖達摩終年面壁。這是為人，還是不為人？ 要知道一切凡夫俗子，都埋沒了自身的寶藏，實在是不夠大丈夫。你們為什麼不揚起船帆，劃槳過河，更不要釘住木樁搖動船櫓，要到什麼時候才能到家？既然做了曹溪惠能大師的弟子，又是家裡人，還見到家裡的事情了嗎？ 有僧人問：『劫火洞然，大千世界都毀壞了，請問這個（真如自性）壞不壞？』 師父說：『黑漆桶裡黃金色。』 僧人問：『道很遙遠嗎？觸事而真，什麼是道？』 師父說：『頂上八尺五。』 僧人說：『這個道理如何理解？』 師父說：『方圓七八寸。』 僧人問：『劫火和威音王佛之前，另有一番天地。御樓前射獵，不是在田里除草。』 師父提起坐具說：『這個叫做什麼？』 師父說：『正是刈茆田。』 僧人便大喝一聲。師父說：『猶作主在（你還在執著）。』 師父問僧人：『孤燈獨照時如何？』 僧人無言以對。師父代答說：『露柱證明。』 師父聽到開靜板的聲音，於是說：『據款結案。』 師父曾經在龍門延壽寺的墻壁上題寫道：『佛允許有病的人應當接受治療，容許有休養的地方。』禪林中有幾個名稱，或者叫做涅槃（Nirvana），意思是見到法身常住，了悟法不生不滅。或者叫做省行，知道這些違逆的因緣，都是從行苦而來。或者叫做延壽，想要得到慧命，就要扶持這個色身。其實是使人瞭解生死之處。大多是見識少，覺悟少，稍微有點小病就進入這個禪堂，不勉強支撐，便有...

【English Translation】 English version The 'beckoning across the river,' 'meeting at Wangzhou Pavilion,' 'being in a completely deserted place,' and 'being in a deep mountain cliff' mentioned in Zen Buddhism are all things seen with one's own eyes and cannot be expressed in words. When lecturing, I say, Su Wu herded sheep, enduring humiliation without yielding; Li Ling gazed at the Han Dynasty, happily forgetting his return. They were in foreign lands. Among the Buddhist disciples in our own country, some leap over deep pits with both feet, some dance to the sound of the zither, some bury their bodies in dung, and some scold the river god. These are habits, but also wonderful uses. As for raising a fork to strike the ground, raising a whisk to knock on the bed, Zen Master Muzhou always kept his door closed, and Bodhidharma spent his years facing the wall. Is this for the sake of others, or not for the sake of others? Know that all ordinary people bury their own treasures, which is truly not the act of a great person. Why don't you raise your sails, row your oars across the river, and stop nailing down the stakes and rocking the oars? When will you arrive home? Since you are disciples of Cao Xi Huineng (Sixth Patriarch), and also members of the family, have you seen the affairs of the family? A monk asked: 'When the fire of the kalpa (kalpa: cosmic cycle) blazes and the great chiliocosm is destroyed, will this (true nature) be destroyed or not?' The master said: 'Golden color in a black lacquer bucket.' The monk asked: 'Is the path far away? Touching things and being true, what is the path?' The master said: 'Eight feet five above the head.' The monk said: 'How is this principle to be understood?' The master said: 'Seven or eight inches in diameter.' The monk asked: 'Before the fire of the kalpa and before the Buddha Wei Yin Wang (past Buddha), there is another world. Hunting in front of the imperial tower is not weeding in the fields.' The master raised the seat and said: 'What is this called?' The master said: 'It is precisely weeding in the fields.' The monk then shouted loudly. The master said: 'You are still clinging to a master (you are still attached).' The master asked the monk: 'What is it like when a solitary lamp shines alone?' The monk was speechless. The master answered on his behalf: 'The pillar proves it.' The master heard the sound of the opening stillness board, and then said: 'Settle the case according to the facts.' The master once inscribed on the wall of Longmen Yanshou Temple: 'The Buddha allows the sick to be treated and allows places for recuperation.' There are several names in the Zen forest, or it is called Nirvana (Nirvana: liberation), meaning to see the Dharma body as permanent and to understand that the Dharma is neither born nor destroyed. Or it is called introspection, knowing that these adverse conditions all come from the suffering of action. Or it is called prolonging life, wanting to obtain wisdom life, one must support this physical body. In fact, it is to make people understand the place of birth and death. Mostly it is little knowledge and little awakening, and entering this Zen hall with a slight illness, without forcing oneself to endure, then there is...

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補益。及乎久病。思念鄉閭。不善退思。滅除苦本。先聖云。病者眾生之良藥。若善服食。無不瘥者也。宣和初。以病辭歸蔣山之東堂。二年書云前一日。飯食訖趺坐。謂其徒曰。諸方老宿。臨終必留偈辭世。世可辭耶。且將安往。乃合掌。怡然趨寂。門人函骨歸龍門。塔于靈光臺側。

潭州開福道寧禪師

歙溪汪氏子。壯為道人。于崇果寺執浴。一日將濯足。偶誦金剛經。至於此章句能生信心。以此為實。遂忘所知。忽垂足沸湯中。發明己見。后祝髮蔣山。依雪竇老良禪師。逾一年。遍歷叢林。參諸名宿。晚至白蓮。聞五祖小參。舉忠國師古佛凈瓶．趙州狗子無佛性話。頓徹法源。大觀中。潭帥席公震請住開福。衲子景從。浴佛。上堂。未離兜率。已降王宮。未出母胎。度人已畢。諸禪德。日日日從東畔出。朝朝雞向五更啼。雖然不是桃華洞。春至桃華亦滿溪。又道。毗藍園內。右脅降生。七步周行。四方目顧。天上天下。唯我獨尊。大似貪觀天上月。失卻手中珠。還知落處么。若知落處。方為孝子順孫。茍或未然。不免重下注腳。良久曰。天生伎倆能奇怪。末上輸他弄一場。示眾云。秋日耀長空。秋江浸虛碧。傷嗟門外人。處處尋彌勒。驀路忽抬頭。相逢不相識。諸禪德。既是相逢。為甚麼卻不相識

【現代漢語翻譯】 現代漢語譯本： 補益（指對身體有益）。等到久病纏身，思念家鄉，又不善於反思，無法消除痛苦的根源。先賢說：『疾病是眾生的良藥，如果能好好地服藥調理，沒有不能痊癒的。』宣和初年，因為生病辭官回到蔣山的東堂。兩年後，他寫信說前一天，吃完飯後盤腿坐著，對他的弟子們說：『各地的老修行，臨終前一定會留下偈語辭世。』世間可以辭別嗎？又要到哪裡去呢？於是合掌，安詳地去世了。弟子們把他的骨灰帶回龍門，建塔于靈光臺旁邊。

潭州開福寺的道寧禪師

是歙溪汪家的兒子。年輕時做了道士，在崇果寺負責沐浴。一天，他準備洗腳，偶然誦讀《金剛經》，讀到『此章句能生信心，以此為實』時，忽然忘記了自己所知的一切。不小心把腳放進沸水中，從而領悟了自己的見解。後來在蔣山剃度出家，跟隨雪竇老良禪師。一年多后，遊歷各個寺廟，參訪各位名宿。晚年到了白蓮寺，聽到五祖說法，舉出忠國師的古佛凈瓶、趙州和尚的狗子無佛性的話頭，頓時徹悟了佛法的根源。大觀年間，潭州的太守席公震請他住持開福寺。僧人們紛紛跟隨他。浴佛節時，他上堂說法：『還沒離開兜率天（Tushita Heaven，佛教欲界六天之一，彌勒菩薩所在之處），就已經降生到王宮；還沒出母胎，度化眾生的事情就已經完畢。』各位禪師，太陽每天都從東邊升起，每天早上雞都五更啼叫。即使這裡不是桃花洞，春天到來時桃花也會開滿溪水。』又說：『在毗藍園內，從右脅降生，走了七步，環顧四方，天上天下，唯我獨尊。』這很像貪看天上的月亮，卻丟掉了手中的寶珠。你們知道寶珠掉在哪裡了嗎？如果知道掉在哪裡，才是孝子順孫。如果不知道，免不了要重新下註解。』停頓了很久，說：『天生的本領能夠創造奇蹟，最終還是輸給了他表演一場。』向大眾開示說：『秋天的太陽照耀長空，秋天的江水浸染著碧空。可悲的是門外的人，到處尋找彌勒（Maitreya，未來佛）。突然抬頭，迎面相遇卻互不相識。』各位禪師，既然已經相遇，為什麼卻不相識呢？

【English Translation】 English version: Supplementation (referring to something beneficial to the body). When afflicted by a prolonged illness, longing for one's hometown, and lacking the ability to reflect, unable to eliminate the root of suffering. The ancient sages said: 'Illness is a good medicine for sentient beings; if one can take medicine and recuperate well, there is no illness that cannot be cured.' In the early years of Xuanhe, he resigned due to illness and returned to the East Hall of Jiangshan. Two years later, he wrote that the day before, after finishing his meal, he sat in the lotus position and said to his disciples: 'The old practitioners in various places will surely leave a verse before their death to bid farewell to the world.' Can the world be bid farewell to? And where shall one go? Then he joined his palms and passed away peacefully. The disciples took his ashes back to Longmen and built a pagoda next to the Lingguang Terrace.

Chan Master Daoning of Kaifu Temple in Tanzhou

Was the son of the Wang family of Xixi. In his youth, he became a Taoist priest and was in charge of bathing at Chongguo Temple. One day, as he was about to wash his feet, he happened to recite the Diamond Sutra. When he reached the sentence 'This chapter and verse can generate faith, taking this as reality,' he suddenly forgot everything he knew. He accidentally put his foot into boiling water, thereby realizing his own understanding. Later, he was tonsured at Jiangshan and followed Chan Master Xuetou Laoliang. After more than a year, he traveled to various temples, visiting various eminent monks. In his later years, he arrived at Bailian Temple and heard the Fifth Patriarch's Dharma talk, citing the ancient Buddha's pure vase of National Teacher Zhong and the saying of Zen Master Zhaozhou that a dog has no Buddha-nature, and he suddenly thoroughly understood the source of the Dharma. During the Daguan era, Xi Gongzhen, the prefect of Tanzhou, invited him to reside at Kaifu Temple. Monks followed him in droves. On the day of bathing the Buddha, he ascended the hall and said: 'Before leaving Tushita Heaven (Tushita Heaven, one of the six heavens of the Desire Realm in Buddhism, where Bodhisattva Maitreya resides), he had already descended into the royal palace; before leaving the womb, the work of saving sentient beings was already completed.' Fellow Chan practitioners, the sun rises from the east every day, and the rooster crows at the fifth watch every morning. Even if this is not Peach Blossom Cave, when spring arrives, peach blossoms will fill the stream.' He also said: 'In the Pilan Garden, he was born from the right side, walked seven steps, and looked around in all directions, in heaven and on earth, I alone am honored.' This is very much like greedily watching the moon in the sky, but losing the pearl in one's hand. Do you know where the pearl fell? If you know where it fell, you are a filial son and obedient grandson. If you do not know, you cannot avoid adding another footnote.' After a long pause, he said: 'Innate skills can create miracles, but in the end, he lost to performing a show.' He instructed the assembly: 'The autumn sun shines in the long sky, and the autumn river is immersed in the blue sky. It is sad for the people outside the gate, searching for Maitreya (Maitreya, the future Buddha) everywhere. Suddenly looking up, they meet face to face but do not recognize each other.' Fellow Chan practitioners, since you have already met, why do you not recognize each other?

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。剪盡霜前竹。臨溪不化龍。上堂。遍界不曾藏。通身無影像。相逢莫訝太愚癡。曠劫至今無伎倆。無伎倆。少人知。大抵還他肌骨好。何須臨鏡𦘕蛾眉。上堂。摩竭正令。未免崎嶇。少室垂慈。早傷風骨。腰囊挈錫。孤負平生。煉行灰心。遞相鈍置。爭似春雨晴。春山青。白雲三片四片。黃鳥一聲兩聲。千眼大悲看不足。王維雖巧畫難成。直饒便恁么。猶自涉途程。且不涉途程一句作么生道。人從汴州來。不得東京信。僧問。蓮華未出水時如何。師曰。人天合掌。曰。出水后如何。師曰。不礙往來看。問。如何是句到意不到。師曰。瑞草本無根。信手拈來用。曰。如何是意到句不到。師曰。領取鉤頭意。莫認定盤星。曰。如何是意句俱到。師曰。大悲不展手。通身是眼睛。曰。如何是意句俱不到。師曰。君向瀟湘我向秦。政和三年十一月四日。淨髮沐浴。次日齋罷小參。勉眾行道。辭語誠切。期初七示寂。至日酉時。跏趺而逝。阇維獲設利五色。歸藏於塔。

彭州大隨南堂元靜禪師(后名道興)

閬之玉山大儒趙公約仲之子也。十歲病甚。母禱之。感異夢。舍令出家。師成都大慈寶生院宗裔。元祐三年。通經得度。留講聚有年。而南下首參永安恩禪師。于臨濟三頓棒話發明。次依諸名宿。無有當意者。

【現代漢語翻譯】 現代漢語譯本： 『剪盡霜前竹，臨溪不化龍。』 上堂說法：遍及整個世界沒有隱藏，整個身軀沒有影像。相逢時不要驚訝我太愚癡，曠劫至今我都沒有什麼伎倆。沒有什麼伎倆，很少人知道。大抵還是他的肌骨好，何須對著鏡子畫蛾眉？ 上堂說法：摩竭魚的正令，也難免崎嶇不平；少室山的垂慈，也早已損傷風骨。腰間掛著錫杖，辜負了平生；煉行灰心，互相耽誤。怎比得上春雨初晴，春山青翠，白雲三片四片，黃鳥一聲兩聲。千眼大悲菩薩也看不夠，王維再巧也難以畫成。縱然是這樣，仍然還在路途中。且不說不涉途程這句話該怎麼說？人從汴州來，得不到東京的訊息。 有僧人問：蓮花未出水時如何？ 禪師說：人天合掌。 僧人問：出水后如何？ 禪師說：不妨礙來來往往地看。 僧人問：如何是句到意不到？ 禪師說：瑞草本來沒有根，隨意拈來用。 僧人問：如何是意到句不到？ 禪師說：領會鉤頭的意，不要認定秤盤上的星。 僧人問：如何是意句俱到？ 禪師說：大悲菩薩不展手，渾身都是眼睛。 僧人問：如何是意句俱不到？ 禪師說：你向瀟湘去，我向秦地去。 政和三年十一月四日，（禪師）剃頭洗浴，第二天齋飯後作小參，勉勵大家修行，辭別的話語真誠懇切，約定初七圓寂。到那天酉時，（禪師）跏趺坐化而逝。火化后得到五色舍利，歸藏於塔。

彭州大隨南堂元靜禪師（后改名道興）

是閬州玉山大儒趙公約仲的兒子。十歲時病得很重，母親向神祈禱，感應到奇異的夢，捨棄（兒子）讓他出家。禪師在成都大慈寶生院跟隨宗裔學習。元祐三年，通經后得到度牒。留在講堂多年。之後南下首先參訪永安恩禪師，在臨濟宗的三頓棒喝的話語中得到啓發。之後依止各位名宿，沒有符合心意的。

【English Translation】 English version: 'Bamboo withered before the frost, not transforming into a dragon by the stream.' Ascending the hall to preach: Throughout the entire world, nothing is hidden; the whole body has no image. When we meet, don't be surprised by my great foolishness; since time immemorial, I have had no skills. Having no skills, few people know. Generally speaking, it is still his bones that are good; why bother painting eyebrows in front of the mirror? Ascending the hall to preach: The true decree of Makara (a sea monster in Hindu mythology), inevitably has its ruggedness; the compassion of Shaoshi (referring to Shaolin Monastery) has long damaged its spirit. Carrying a tin staff in the waist bag, one has failed his whole life; practicing with a disheartened mind, mutually delaying each other. How can it compare to the clear weather after the spring rain, the green spring mountains, three or four patches of white clouds, and one or two calls of the yellow bird? The Thousand-Eyed Great Compassion (Avalokiteśvara) cannot see enough, and even Wang Wei (a famous painter) is difficult to paint it. Even so, one is still on the journey. Moreover, how should one say the phrase 'not involved in the journey'? A person comes from Bianzhou (Kaifeng), but cannot get news from Tokyo (Kaifeng). A monk asked: What is it like when the lotus flower has not yet emerged from the water? The Master said: Humans and gods join their palms. The monk asked: What is it like after it emerges from the water? The Master said: It does not hinder coming and going to see. The monk asked: What is it like when the phrase arrives but the meaning does not? The Master said: The auspicious grass has no roots, pick it up and use it at will. The monk asked: What is it like when the meaning arrives but the phrase does not? The Master said: Understand the meaning of the hook, do not recognize the star on the scale pan. The monk asked: What is it like when both meaning and phrase arrive? The Master said: The Great Compassion (Avalokiteśvara) does not extend his hand, his whole body is eyes. The monk asked: What is it like when neither meaning nor phrase arrive? The Master said: You go to Xiaoxiang (Hunan), I go to Qin (Shaanxi). On the fourth day of the eleventh month of the third year of Zhenghe (1113), (the Master) shaved his head and bathed. The next day, after the vegetarian meal, he gave a small lecture, encouraging everyone to practice, his words sincere and earnest, and he scheduled his Nirvana for the seventh day. On that day, at the hour of You (5-7 pm), (the Master) sat in the lotus position and passed away. After cremation, he obtained five-colored sarira (relics), which were stored in the pagoda.

Chan Master Yuanjing of Dasui Nantang in Pengzhou (later named Daoxing)

He was the son of Zhao Gong Yuezhong, a great Confucian scholar of Yushan in Langzhou. When he was ten years old, he was very ill. His mother prayed to the gods and had a strange dream. She gave up (her son) to let him become a monk. The Master studied with Zongyi at the Dacibaosheng Temple in Chengdu. In the third year of Yuanyou (1088), he obtained a degree after mastering the scriptures. He stayed in the lecture hall for many years. Later, he went south and first visited Chan Master Yong'an En, and was enlightened by the three blows of Linji (Linji school of Chan Buddhism). After that, he relied on various famous monks, but none of them were satisfactory.

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聞五祖機峻。欲抑之。遂謁祖。祖乃曰。我此間不比諸方。凡於室中。不要汝進前退後。豎指擎拳。繞禪床作女人拜。提起坐具。千般伎倆。祇要你一言下諦當。便是汝見處。師茫然退。參三載。一日入室罷。祖謂曰。子所下語。已得十分。試更與我說看。師即剖而陳之。祖曰。說亦說得十分。更與我斷看。師隨所問而判之。祖曰。好即好。祇是未曾得老僧說話在。齋后可來祖師塔所。與汝一一按過始得。及至彼。祖便以即心即佛。非心非佛。睦州擔板漢。南泉斬貓兒。趙州狗子無佛性．有佛性。之語編辟之。其所對了無凝滯。至子胡狗話。祖遽轉面曰。不是。師曰。不是卻如何。祖曰。此不是。則和前面皆不是。師曰。望和尚慈悲指示。祖曰。看他道。子胡有一狗。上取人頭。中取人腰。下取人腳。入門者好看。才見僧入門。便道。看狗。向子胡道看狗處下一轉語。教子胡結舌。老僧鈐口。便是你了當處。次日入室。師默啟其說。祖笑曰。不道你不是千了百當底人。此語祇似先師下底語。師曰。某何人。得似端和尚。祖曰。不然。老僧雖承嗣他。謂他語拙。蓋祇用遠錄公手段接人故也。如老僧共遠錄公。便與百丈．黃檗．南泉．趙州輩把手共行。才見語拙即不堪。師以為不然。乃曳杖渡江。適大水泛漲。因留。四祖

【現代漢語翻譯】 現代漢語譯本： 聽說五祖的禪機非常精妙，想要壓制他，於是去拜見五祖。五祖就說：『我這裡不像其他地方，凡是在禪房裡，不要你前進後退，豎起手指，舉起拳頭，繞著禪床像女人一樣拜，提起坐具，用各種各樣的伎倆。只要你一句話說得真實可靠，那就是你見性的地方。』禪師茫然地退了出來，參禪三年。一天進入禪房完畢后，五祖對他說：『你所說的話，已經得到十分了，試著再和我說說看。』禪師就剖析而陳述。五祖說：『說也說得十分，再給我判斷看看。』禪師隨著五祖所問的而判斷。五祖說：『好是好，只是沒有得到老僧說話的真意。齋飯後可以來祖師塔的地方，我給你一一考察過才行。』 等到到了那裡，五祖就用『即心即佛（當下這一念心就是佛），非心非佛（當下這一念心不是佛），睦州擔板漢（睦州禪師用木板打人的典故），南泉斬貓兒（南泉禪師斬貓的典故），趙州狗子無佛性（趙州禪師說狗沒有佛性），有佛性（趙州禪師說狗有佛性）』這些話來駁斥他，禪師所對答的沒有絲毫的凝滯。等到『子胡狗』的話，五祖突然轉過臉說：『不是。』禪師說：『不是又該如何？』五祖說：『這個不是，那麼和前面的都不是。』禪師說：『希望和尚慈悲指示。』五祖說：『你看他道，子胡有一條狗，上取人頭，中取人腰，下取人腳，入門的人好看。才見到僧人入門，就說：看狗。向子胡道看狗處下一轉語，教子胡結舌，老僧閉口，那就是你瞭解的地方。』 第二天進入禪房，禪師默默地啟請他的說法。五祖笑著說：『不說你不是千了百當的人，這句話只像先師所說的話。』禪師說：『我是什麼人，能像端和尚？』五祖說：『不是這樣，老僧雖然繼承了他，說他說話笨拙，大概只是用遠錄公的手段接引人罷了。如果老僧和遠錄公，就和百丈（Baizhang）、黃檗（Huangbo）、南泉（Nanquan）、趙州（Zhaozhou）這些人把手同行。才見到說話笨拙就不行。』禪師不以為然，於是拄著枴杖渡江，遇到大水氾濫，因此留了下來，在四祖（Sizu）山。

【English Translation】 English version: Hearing of the Fifth Patriarch's [Wuzu] (Fifth Ancestor in Chan Buddhism) keenness of mind, someone wished to suppress him, and so went to visit the Patriarch. The Patriarch then said, 'This place of mine is not like other places. When in the room, I don't want you advancing or retreating, raising fingers, clenching fists, circling the meditation bed like a woman bowing, lifting up the sitting cloth, using a thousand kinds of tricks. I only want you to have one word that is truthful and reliable, and that will be the place where you see your nature.' The Chan master retreated in bewilderment, and practiced Chan for three years. One day, after entering the room, the Patriarch said to him, 'The words you have spoken have already reached ten out of ten. Try speaking to me again.' The Chan master then analyzed and presented his understanding. The Patriarch said, 'Speaking is also speaking ten out of ten, but give me your judgment.' The Chan master judged according to what the Patriarch asked. The Patriarch said, 'Good is good, but you have not yet grasped the old monk's true meaning. After the vegetarian meal, you can come to the Ancestral Teacher's Pagoda, and I will examine you one by one.' When they arrived there, the Patriarch used 'The immediate mind is Buddha [Jixin ji Fo], the immediate mind is not Buddha [Feixin fei Fo], Muzhou's [Muzhou] plank carrier (referring to the story of Chan Master Muzhou hitting people with a wooden plank), Nanquan's [Nanquan] chopping the cat (referring to the story of Chan Master Nanquan cutting a cat), Zhaozhou's [Zhaozhou] dog has no Buddha-nature [Gouzi wu Foxing], has Buddha-nature [You Foxing]' to refute him. The Chan master's responses were without the slightest hesitation. When it came to the 'Zihu's [Zihu] dog' story, the Patriarch suddenly turned his face and said, 'No.' The Chan master said, 'If it's not, then what should it be?' The Patriarch said, 'If this is not, then everything before is not.' The Chan master said, 'I hope the Abbot will compassionately instruct me.' The Patriarch said, 'Look at what he says, Zihu has a dog that takes people's heads from above, their waists from the middle, and their feet from below. It's good for those entering the gate to see. As soon as he sees a monk entering the gate, he says, 'Look at the dog.' Give a turning word at Zihu's place of 'looking at the dog,' causing Zihu to be speechless and the old monk to shut his mouth. That is the place where you understand.' The next day, upon entering the room, the Chan master silently requested his teaching. The Patriarch smiled and said, 'It's not that you are not someone who understands a thousand things and is right a hundred times, but this saying is only like the words spoken by the former teacher.' The Chan master said, 'Who am I to be like the Venerable Duan?' The Patriarch said, 'It's not like that. Although the old monk inherited from him, I say that his words are clumsy, probably only using Yuanlu Gong's [Yuanlu Gong] methods to receive people. If the old monk were with Yuanlu Gong, then we would walk hand in hand with Baizhang, Huangbo, Nanquan, and Zhaozhou. But if the words are clumsy, then it won't do.' The Chan master did not think so, and so he crossed the river with his staff. Encountering a great flood, he stayed at Mount Sizu [Sizu].

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儕輩挽其歸。又二年。祖方許可。嘗商略古今次。執師手曰。得汝說須是吾舉。得汝舉須是吾說。而今而後。佛祖秘要。諸方關鍵。無逃子掌握矣。遂創南堂以居之。於是名冠寰海。成都帥席公旦請開法嘉祐。未幾徙昭覺。遷能仁及大隨。上堂。君王了了。將帥惺惺。一回得勝。六國平寧。上堂。舉。臨濟參黃檗之語。白雲端和尚頌云。一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。師曰。大隨即不然。行年七十老躘踵。眼目精明耳不聾。忽地有人欺負我。一拳打倒過關東。上堂。問答已。乃曰。有祖已來。時人錯會。祇將言句以為禪道。殊不知道本無體。因體而得名。道本無名。因名而立號。祇如適來上座。才恁么出來。便恁么歸眾。且道具眼不具眼。若道具眼。才恁么出來。眼在甚麼處。若道不具眼。爭合便恁么去。諸仁者。於此見得倜儻分明。則知二祖禮拜。依位而立。真得其髓。祇這些子是三世諸佛命根。六代祖師命脈。天下老和尚安身立命處。雖然如是。須是親到始得。上堂。自己田園任運耕。祖宗基業力須爭。悟須千聖頭邊坐。用向三塗底下行。僧問。祖師心印。請師直指。師曰。你聞熱么。曰。聞。師曰。且不聞寒。曰。和尚還聞熱否。師曰。不聞。曰。為甚麼不聞。師搖扇曰

【現代漢語翻譯】 現代漢語譯本 同輩們挽留他回去。又過了兩年，祖師方才許可。曾經商議古今之事，祖師握著他的手說：『得到你的解說，須要由我來舉揚；得到你的舉揚，須要由我來說明。從今以後，佛祖的秘密精要，各方的關鍵所在，都逃不出你的掌握了。』於是建造南堂讓他居住。因此名聲傳遍天下。成都的帥臣席公旦請他到嘉祐開法，不久遷到昭覺，又遷到能仁及大隨。上堂時說：『君王明明白白，將帥清清楚楚，一次得勝，六國太平安寧。』上堂時，舉出臨濟參訪黃檗的語句，白雲端和尚頌揚說：『一拳拳倒黃鶴樓，一腳腳踢翻鸚鵡洲。有情意時更添情意，不風流處也風流。』 師父說：『大隨卻不這樣，年紀七十老態龍鍾，眼目精明耳朵不聾。忽然有人欺負我，一拳打倒過關東。』上堂，問答完畢后，於是說：『有祖師以來，世人錯誤理解，只把言語語句當作禪道。殊不知道本來沒有本體，因為有了本體才得到名稱；道本來沒有名稱，因為有了名稱才立下名號。比如剛才那位上座，才這樣出來，便這樣回到大眾中。且說他具有眼力還是不具有眼力？如果說具有眼力，才這樣出來，眼力在什麼地方？如果說不具有眼力，怎麼能夠這樣回去？各位仁者，於此見到倜儻分明，就知道二祖禮拜，依位而立，真正得到了精髓。這些就是三世諸佛的命根，六代祖師的命脈，天下老和尚安身立命的地方。雖然是這樣，必須親自到達才能得到。』上堂時說：『自己的田園任意耕種，祖宗的基業必須努力爭奪。開悟須在千聖頭上坐，作用要在三塗底下行。』僧人問：『祖師的心印，請師父直接指點。』師父說：『你感到熱嗎？』僧人說：『感到。』師父說：『且不感到寒冷。』僧人說：『和尚您感到熱嗎？』師父說：『不感到。』僧人說：『為什麼不感到？』師父搖著扇子說：

【English Translation】 English version His peers retained him to return. After another two years, the Patriarch finally permitted it. He once discussed matters of ancient and modern times. The Patriarch, holding his hand, said, 'Having your explanation requires my promotion; having your promotion requires my explanation. From now on, the secret essentials of the Buddhas and Patriarchs, the key points of all directions, will not escape your grasp.' Thereupon, he built the South Hall for him to reside in. Thus, his name spread throughout the world. The military commissioner of Chengdu, Xi Gongdan, invited him to open the Dharma at Jiayou. Before long, he moved to Zhaojue, then to Nengren and Dasui. In the Dharma hall, he said, 'The ruler is clear, the generals are alert; one victory brings peace to the six states.' In the Dharma hall, he cited Linji's (Linji - a famous Chan master) visit to Huangbo (Huangbo - Linji's teacher), which was praised by Baiyun Duan (Baiyun Duan - a Chan master) with the verse: 'One fist knocks down the Yellow Crane Tower, one kick overturns the Parrot Isle. When there is intention, add more intention; even in the absence of elegance, there is elegance.' The Master said, 'Dasui is not like that. At seventy years old, I am old and stooped, but my eyes are sharp and my ears are not deaf. If someone suddenly bullies me, I will knock them down with one punch and send them beyond the Guandong Pass.' In the Dharma hall, after the questions and answers, he said, 'Since the time of the Patriarchs, people have misunderstood, taking words and phrases as the path of Chan. They do not know that the Dao originally has no substance; it is because of substance that it gains a name. The Dao originally has no name; it is because of a name that it establishes a title. For example, the monk who just came forward and then returned to the assembly, does he have eyes or not? If he has eyes, where are his eyes when he comes forward? If he does not have eyes, how can he return? All of you, if you see this clearly and distinctly, you will know that the Second Patriarch's (Second Patriarch - Huike) bowing and standing in his position truly grasped the essence. These are the lifeblood of the Buddhas of the three worlds, the lifeline of the six generations of Patriarchs, the place where the old monks of the world settle their lives. Although it is so, you must arrive there personally to obtain it.' In the Dharma hall, he said, 'Cultivate your own fields as you please, but strive for the foundation of the ancestors. Enlightenment must be sitting on the heads of a thousand sages, and its use must be practiced beneath the three evil paths.' A monk asked, 'The mind-seal of the Patriarchs, please, Master, point it out directly.' The Master said, 'Do you feel hot?' The monk said, 'I do.' The Master said, 'Then you do not feel cold.' The monk said, 'Does the Master feel hot?' The Master said, 'I do not.' The monk said, 'Why do you not feel it?' The Master waved his fan and said,

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。為我有這個。問。如何是奪人不奪境。師曰。活捉魔王鼻孔穿。曰。如何是奪境不奪人。師曰。中心樹子屬吾曹。曰。如何是人境兩俱奪。師曰。一釣三山連六鰲。曰。如何是人境俱不奪。師曰。白日騎牛穿市過。問。蓮華未出水時如何。師曰。好。曰。出水后如何。師曰。好。曰。如何是蓮華。師曰。好。僧禮拜。師曰。與他三個好。萬事一時休。問。藏天下於天下即不問。乃舉拳曰。祇如這個作么生藏。師曰。有甚麼難。曰。且作么生藏。師曰。衫袖裡。曰。未審如何是紀綱佛法底人。師曰。不可是鬼。曰。忽遇殺佛殺祖底來。又作么生支遣。師曰。老僧有眼不曾見。問。學人乍入叢林。乞師指示。師曰。吃粥吃飯。莫教放在腦後。曰。終日吃時未嘗吃。師曰。負心衲子。不識好惡。問。劫火洞然。大千俱壞。未審這個壞也無。師曰。阿誰教你恁么問。僧進前。鞠躬曰。不審。師曰。是壞不壞。僧無語。問。如何是山裡禪。師曰。庭前嫩竹先生筍。澗下枯松長老枝。曰。如何是市裡禪。師曰。六街鐘鼓韻鼕鼕。即處鋪金世界中。曰。如何是村裡禪。師曰。賊盜消亡蠶麥熟。謳歌鼓舞樂昇平。問。如何是諸佛出身處。師曰。問得甚當。曰。便恁么去時如何。師曰。答得更奇。問。因山見水。見水忘山。山水俱忘。

【現代漢語翻譯】 現代漢語譯本 問：如何是奪人不奪境？（如何是隻奪取人，而不奪取境界？） 師曰：活捉魔王鼻孔穿。（活生生捉住魔王，用繩子穿過他的鼻孔。） 曰：如何是奪境不奪人？（如何是隻奪取境界，而不奪取人？） 師曰：中心樹子屬吾曹。（世界的中心，樹立佛法的種子，這是我們這些人的責任。） 曰：如何是人境兩俱奪？（如何是人和境界都奪取？） 師曰：一釣三山連六鰲。（一根釣竿釣起三座仙山，連線著六隻大鰲。） 曰：如何是人境俱不奪？（如何是人和境界都不奪取？） 師曰：白日騎牛穿市過。（大白天騎著牛穿過鬧市。） 問：蓮華未出水時如何？（蓮花未出水時是什麼樣子？） 師曰：好。（好。） 曰：出水后如何？（出水后是什麼樣子？） 師曰：好。（好。） 曰：如何是蓮華？（什麼是蓮花？） 師曰：好。（好。） 僧禮拜。師曰：與他三個好。萬事一時休。（僧人禮拜。師父說：給他三個『好』，所有的事情都一時停止。） 問：藏天下於天下即不問。乃舉拳曰：祇如這個作么生藏？（把天下藏在天下里就不問了。於是舉起拳頭說：像這個怎麼藏？） 師曰：有甚麼難？（有什麼難的？） 曰：且作么生藏？（且說說怎麼藏？） 師曰：衫袖裡。（藏在衣袖裡。） 曰：未審如何是紀綱佛法底人？（不知道什麼是整頓佛法綱紀的人？） 師曰：不可是鬼。（總不可能是鬼吧。） 曰：忽遇殺佛殺祖底來。又作么生支遣？（忽然遇到要殺佛殺祖的人來，又該如何應對？） 師曰：老僧有眼不曾見。（老僧我長這麼大還沒見過。） 問：學人乍入叢林。乞師指示。（學人剛入叢林，請師父指示。） 師曰：吃粥吃飯。莫教放在腦後。（吃粥吃飯，不要放在腦後忘記。） 曰：終日吃時未嘗吃。（整天吃東西，卻好像沒吃過一樣。） 師曰：負心衲子。不識好惡。（沒良心的和尚，不識好歹。） 問：劫火洞然。大千俱壞。未審這個壞也無？（劫火燃燒，整個大千世界都毀壞了，不知道這個壞不壞？） 師曰：阿誰教你恁么問？（是誰教你這麼問的？） 僧進前。鞠躬曰：不審。（僧人上前，鞠躬說：不知道。） 師曰：是壞不壞。（是壞還是不壞？） 僧無語。（僧人無語。） 問：如何是山裡禪？（什麼是山裡的禪？） 師曰：庭前嫩竹先生筍。澗下枯松長老枝。（庭前的嫩竹先生出筍，山澗下的枯松長出老枝。） 曰：如何是市裡禪？（什麼是市裡的禪？） 師曰：六街鐘鼓韻鼕鼕。即處鋪金世界中。（六街的鐘鼓聲咚咚作響，所到之處都鋪滿了黃金，如同在黃金世界中。） 曰：如何是村裡禪？（什麼是村裡的禪？） 師曰：賊盜消亡蠶麥熟。謳歌鼓舞樂昇平。（盜賊消失，蠶麥成熟，人們唱歌跳舞，快樂安寧。） 問：如何是諸佛出身處？（什麼是諸佛出身的地方？） 師曰：問得甚當。（問得很好。） 曰：便恁么去時如何？（就這樣去的時候怎麼樣？） 師曰：答得更奇。（回答得更妙。） 問：因山見水。見水忘山。山水俱忘。（因為山而見到水，見到水而忘記山，山和水都忘記。）

【English Translation】 English version Question: What is 'seizing the person without seizing the environment'? (What is it to seize the person but not seize the environment?) The Master said: 'Capture the demon king alive and pierce his nostrils.' (Capture the demon king alive and pierce a rope through his nostrils.) Question: What is 'seizing the environment without seizing the person'? (What is it to seize the environment but not seize the person?) The Master said: 'Planting seeds in the center of the world belongs to our group.' (Planting the seeds of Dharma in the center of the world is the responsibility of us.) Question: What is 'seizing both the person and the environment'? (What is it to seize both the person and the environment?) The Master said: 'One fishing rod catches three mountains and connects six giant turtles.' (One fishing rod catches three immortal mountains and connects six giant Ao turtles.) Question: What is 'seizing neither the person nor the environment'? (What is it to seize neither the person nor the environment?) The Master said: 'Riding an ox through the market in broad daylight.' (Riding an ox through the bustling market in broad daylight.) Question: What is the state of the lotus before it emerges from the water? (What is the state of the lotus before it emerges from the water?) The Master said: 'Good.' (Good.) Question: What is it like after it emerges from the water? (What is it like after it emerges from the water?) The Master said: 'Good.' (Good.) Question: What is the lotus? (What is the lotus?) The Master said: 'Good.' (Good.) The monk prostrated. The Master said: 'Give him three 'goods'. All matters cease at once.' (The monk prostrated. The Master said: 'Give him three 'goods', and all matters cease at once.') Question: I won't ask about concealing the world within the world. (I won't ask about concealing the world within the world.) Then he raised his fist and said: 'How do you conceal this?' (Then he raised his fist and said: 'How do you conceal this?') The Master said: 'What's so difficult?' (What's so difficult?) Question: How do you conceal it? (How do you conceal it?) The Master said: 'In the sleeve.' (In the sleeve.) Question: I don't know, what kind of person is one who regulates the discipline of the Buddha-dharma? (I don't know, what kind of person is one who regulates the discipline of the Buddha-dharma?) The Master said: 'It can't be a ghost.' (It can't be a ghost.) Question: If you suddenly encounter someone who wants to kill the Buddha and the Patriarchs, how do you deal with it? (If you suddenly encounter someone who wants to kill the Buddha and the Patriarchs, how do you deal with it?) The Master said: 'This old monk has eyes but has never seen such a thing.' (This old monk has eyes but has never seen such a thing.) Question: A student has just entered the monastery. I beg the Master for guidance. (A student has just entered the monastery. I beg the Master for guidance.) The Master said: 'Eat congee and rice. Don't forget it.' (Eat congee and rice. Don't forget it.) Question: When eating all day long, it's as if I haven't eaten. (When eating all day long, it's as if I haven't eaten.) The Master said: 'Ungrateful monk. You don't know good from bad.' (Ungrateful monk. You don't know good from bad.) Question: When the fire of the kalpa blazes and the entire great chiliocosm is destroyed, I don't know if this is destroyed or not? (When the fire of the kalpa blazes and the entire great chiliocosm is destroyed, I don't know if this is destroyed or not?) The Master said: 'Who taught you to ask like that?' (Who taught you to ask like that?) The monk stepped forward and bowed, saying: 'I don't know.' (The monk stepped forward and bowed, saying: 'I don't know.') The Master said: 'Is it destroyed or not destroyed?' (Is it destroyed or not destroyed?) The monk was silent. (The monk was silent.) Question: What is Zen in the mountains? (What is Zen in the mountains?) The Master said: 'In front of the courtyard, the tender bamboo first produces shoots; below the stream, the withered pine grows old branches.' (In front of the courtyard, the tender bamboo first produces shoots; below the stream, the withered pine grows old branches.) Question: What is Zen in the city? (What is Zen in the city?) The Master said: 'The sounds of bells and drums echo through the six streets; everywhere is covered in gold, in the midst of a golden world.' (The sounds of bells and drums echo through the six streets; everywhere is covered in gold, in the midst of a golden world.) Question: What is Zen in the village? (What is Zen in the village?) The Master said: 'Thieves and robbers disappear, silkworms and wheat ripen; singing and dancing bring joy and peace.' (Thieves and robbers disappear, silkworms and wheat ripen; singing and dancing bring joy and peace.) Question: What is the place from which all Buddhas emerge? (What is the place from which all Buddhas emerge?) The Master said: 'You ask very well.' (You ask very well.) Question: What happens when one goes like that? (What happens when one goes like that?) The Master said: 'You answer even more wonderfully.' (You answer even more wonderfully.) Question: Because of the mountain, one sees the water; seeing the water, one forgets the mountain; both mountain and water are forgotten. (Because of the mountain, one sees the water; seeing the water, one forgets the mountain; both mountain and water are forgotten.)

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理歸何所。師曰。山僧坐卻舌頭。天地黯黑。有一老宿垂語云。十字街頭起一間茅廝。祇是不許人屙。僧舉以扣師。師曰。是你先屙了。更教甚麼人屙。宿聞。焚香遙望大隨。再拜謝之。紹興乙卯秋七月。大雨雪。山中有異象。師曰。吾期至矣。十七日別郡守以次。越三日示少恙于天彭。二十四夜謂侍僧曰。天曉無月時如何。僧無對。師曰。倒教我與汝下火始得。翌日還堋口廨院。留遺誡。蛻然示寂。門弟子奉全身歸。煙霧四合。猿鳥悲鳴。茶毗異香遍野。舌本如故。設利五色者不可計。瘞于定光塔之西。后住天童．天目．文禮作師畫像贊。可補行實之缺。因並錄此贊曰。東山一會人。唯他不唧𠺕。別處著閑房。叢林難講究。邡水潭蛇出驚人。鈍鐵鍋雞啼白晝。雜劇打來。全火祇候。晚歲放疏慵。卻與俗和同。勤巴子使人勘驗。擲香貼便顯家風。定光無佛。枉費羅籠。臨行搖鐸向虛空。那知喪盡白雲宗。

漢州無為宗泰禪師

涪城人。自出關。遍游叢社。至五祖告香日。祖舉趙州洗缽盂話俾參。洎入室。舉此話問師。你道趙州向伊道甚麼。這僧便悟去。師曰。洗缽盂去。聻。祖曰。你祇知路上事。不知路上滋味。師曰。既知路上事。路上有甚滋味。祖曰。你不知耶。又問。你曾游浙否。師曰。未也。祖曰

【現代漢語翻譯】 現代漢語譯本： 問：最終歸宿在哪裡？ 師父說：我（山僧）把舌頭都坐掉了，天地一片黑暗。有一位老修行說：『在十字路口蓋一間茅房，只是不許人拉屎。』有人用這話來問我。 師父說：『是你先拉了，還叫什麼人拉？』 老修行聽了，焚香遙望大隨（地名，此處指大隨禪師），再拜感謝他。紹興乙卯年秋七月，下大雨雪，山中有奇異景象。師父說：『我的時候到了。』十七日，與郡守等人告別。過了三天，在天彭（地名）略微示現病態。二十四日夜裡，對侍奉的僧人說：『天亮沒有月亮的時候，該怎麼辦？』僧人沒有回答。師父說：『倒要我來給你點火才行。』 第二天回到堋口（地名）的官署，留下遺囑，安詳地圓寂了。門下弟子們將他的全身奉回，煙霧四合，猿猴鳥雀悲鳴。火化時，奇異的香味瀰漫原野，舌頭完好無損。舍利子五顏六色，數量不可計數。安葬在定光塔的西邊。後來住在天童（地名）、天目（地名）、文禮（人名）的人為師父作畫像贊，可以補全師父生平行事的缺失。因此一併記錄這些讚語： 『東山法會（指禪宗）的人，只有他不啰嗦。別處安置清閑的房間，叢林難以講究。邡水（地名）的潭裡蛇出現，令人吃驚。鈍鐵鍋里的雞白天啼叫。雜劇打來，全靠火候。晚年放任疏懶，卻與世俗相同。勤巴子（人名）使人勘驗，擲香貼便顯家風。定光（地名）沒有佛，白白浪費羅籠。臨行搖著鈴鐺向虛空，哪裡知道喪盡白雲宗（禪宗的一個派別）。』

漢州無為宗泰禪師

是涪城人。自從出關后，遍游各處寺院。到五祖寺告香日，五祖（指五祖法演禪師）舉趙州洗缽盂的話讓他參悟。等到入室請教時，五祖舉這個話問他：『你說趙州向他說了什麼？』這位僧人便領悟了。 師父說：『洗缽盂去，怎麼樣？』 五祖說：『你只知道路上的事，不知道路上的滋味。』 師父說：『既然知道路上的事，路上有什麼滋味？』 五祖說：『你不知道嗎？』又問：『你曾經遊歷過浙江嗎？』 師父說：『沒有。』 五祖說：

【English Translation】 English version: Question: Where does the ultimate歸宿(gui su, final destination) lie? The Master said: 'This mountain monk has sat until his tongue has fallen off, and heaven and earth are dark. An old monk once said: 'Build a thatched hut at the crossroads, but don't allow anyone to relieve themselves there.' A monk used this to question me.' The Master said: 'You relieved yourself first, so who else is there to relieve themselves?' Upon hearing this, the old monk burned incense and looked towards Dasui (place name, referring to Zen Master Dasui here) from afar, bowing repeatedly in gratitude. In the autumn of the year Yimao during the Shaoxing era, there was heavy rain and snow, and strange phenomena appeared in the mountains. The Master said: 'My time has come.' On the seventeenth, he bid farewell to the prefect and others. Three days later, he showed slight illness in Tianpeng (place name). On the night of the twenty-fourth, he said to the attending monk: 'When it dawns and there is no moon, what then?' The monk had no reply. The Master said: 'I must light a fire for you.' The next day, he returned to the official residence in Pengkou (place name), left his last instructions, and peacefully passed away. His disciples brought his whole body back, and mist and fog gathered, with monkeys and birds wailing in sorrow. During the cremation, a strange fragrance filled the fields, and his tongue remained intact. The sarira (relics) were of five colors and countless in number. He was buried to the west of the Dingguang Pagoda. Later, those residing in Tiantong (place name), Tianmu (place name), and Wenli (person's name) composed eulogies for the Master's portrait, which can supplement the missing details of his life. Therefore, these eulogies are recorded together: 'Among the people of the East Mountain Assembly (referring to Chan Buddhism), only he doesn't chatter. He places quiet rooms elsewhere, and the monastery is difficult to study. A snake emerges from the pool in Fangshui (place name), startling people. A chicken crows in the dull iron pot during the day. The variety show is performed, relying entirely on the fire. In his later years, he was lazy and indifferent, yet he was the same as the common people. Qin Bazi (person's name) makes people examine, and throwing incense sticks reveals the family style. Dingguang (place name) has no Buddha, wasting the cage in vain. Before leaving, he shook the bell towards the void, not knowing that he had lost the Baiyun Sect (a branch of Chan Buddhism).'

Zen Master Zongtai of Wuwu in Hanzhou

He was a native of Fucheng. After leaving the pass, he traveled to various monasteries. On the day of offering incense at the Fifth Ancestor Temple, the Fifth Ancestor (referring to Zen Master Fayan of the Fifth Ancestor Temple) used Zhao Zhou's (Zhaozhou) words about washing the bowl to have him contemplate. When he entered the room for instruction, the Fifth Ancestor used these words to ask him: 'What do you say Zhao Zhou said to him?' This monk then understood. The Master said: 'Go wash the bowl, how about it?' The Fifth Ancestor said: 'You only know the affairs of the road, but you don't know the taste of the road.' The Master said: 'Since I know the affairs of the road, what taste is there on the road?' The Fifth Ancestor said: 'Don't you know?' He also asked: 'Have you ever traveled to Zhejiang?' The Master said: 'Not yet.' The Fifth Ancestor said:

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。你未悟在。師自此凡五年。不能對。祖一日昇堂。顧眾曰。八十翁翁輥繡毬。便下座。師欣然出衆曰。和尚試輥一輥看。祖以手作打仗鼓勢。操蜀音唱綿州巴歌曰。豆子山。打瓦鼓。楊平山。撒白雨。白雨下。取龍女。織得絹。二丈五。一半屬羅江。一半屬玄武。師聞大悟。掩祖口曰。祇消唱到這裡。祖大笑而歸。師后還蜀。四眾請開法無為。遷正法。上堂。此一大事因緣。自從世尊拈華。迦葉微笑。世尊曰。吾有正法眼藏。分付摩訶大迦葉。以後燈燈相續。祖祖相傳。迄至於今。綿綿不墜。直得遍地生華。故號涅槃妙心。亦曰本心。亦曰本性。亦曰本來面目。亦曰第一義諦。亦曰爍迦羅眼。亦曰摩訶大般若。在男曰男。在女曰女。汝等諸人。但自悟去。這般儘是閑言語。遂拈起拂子曰。會了喚作禪。未悟果然難。難難。目前隔個須彌山。悟了易。易易。信口道來無不是。僧問。如何是佛。師曰。阿誰教你恁么問。僧擬議。師曰。了。

蘄州五祖表自禪師

懷安人也。初依祖最久。未有省。時圓悟為座元。師往請益。悟曰。兄有疑處試語我。師遂舉。德山小參。不答話。問話者三十棒。悟曰。禮拜著。我作得你師。舉話尚不會。師作禮竟。悟令再舉前話。師曰。德山小參。不答話。悟掩其口曰。但恁么

【現代漢語翻譯】 現代漢語譯本： 你還沒有領悟到。南禪五祖從此五年都無法回答。有一天，五祖弘忍升座說法，環顧眾人說：『八十歲的老翁玩弄繡球。』說完便下座。表自禪師高興地從人群中走出來說：『和尚您試著玩弄一下看看。』五祖弘忍用手做出打仗擊鼓的姿勢，用四川方言唱綿州巴歌說：『豆子山，打瓦鼓。楊平山，撒白雨。白雨下，取龍女。織得絹，二丈五。一半屬羅江，一半屬玄武。』表自禪師聽后大悟，摀住五祖弘忍的嘴說：『只要唱到這裡就可以了。』五祖弘忍大笑而歸。表自禪師後來回到四川，四眾弟子請他開法于無為，闡揚正法。上堂時說：『這一大事因緣，自從世尊（釋迦牟尼佛）拈花，迦葉（摩訶迦葉，釋迦牟尼佛的十大弟子之一）微笑開始。世尊說：『我有正法眼藏，交付給摩訶迦葉。』以後燈燈相續，祖祖相傳，直到今天，綿延不絕。直接使得遍地生蓮花，所以號稱涅槃妙心，也叫做本心，也叫做本性，也叫做本來面目，也叫做第一義諦，也叫做爍迦羅眼，也叫做摩訶大般若。』在男人身上就叫做男，在女人身上就叫做女。你們這些人，只要自己去領悟。這些都是閑話。』於是拿起拂塵說：『領悟了就叫做禪，沒有領悟果然很難。難啊難，眼前隔著一座須彌山（佛教中的聖山）。領悟了就容易，容易啊容易，隨口說來沒有不是。』有僧人問：『如何是佛？』表自禪師說：『是誰教你這樣問的？』僧人猶豫不決。表自禪師說：『明白了。』

蘄州五祖表自禪師

懷安人。當初跟隨五祖弘忍最久，但沒有領悟。當時圓悟克勤是座元（寺院中負責講經說法的僧人），表自禪師前去請教。圓悟克勤說：『師兄您有疑問的地方可以告訴我。』表自禪師於是舉出德山宣鑒（唐代禪宗大師）小參時說：『不回答問題，提問的人打三十棒。』圓悟克勤說：『禮拜吧，我可以做你的老師。』舉話尚且不會。表自禪師行禮完畢，圓悟克勤讓他再次舉出之前的話。表自禪師說：『德山宣鑒小參，不回答問題。』圓悟克勤摀住他的嘴說：『只要這樣……』

【English Translation】 English version: You have not yet awakened. From then on, Zen Master Biaozhi was unable to answer for five years. One day, the Fifth Patriarch Hongren ascended the Dharma hall, looked at the assembly and said, 'An eighty-year-old man rolls an embroidered ball.' Then he descended from the seat. Zen Master Biaozhi joyfully came out from the assembly and said, 'Venerable, try rolling it and see.' The Fifth Patriarch Hongren made a gesture of beating a drum for battle with his hand, and sang a Mianzhou folk song in the Sichuan dialect, saying, 'Douzi Mountain, beats the tile drum. Yangping Mountain, scatters white rain. When the white rain falls, take the Dragon Girl. Weave silk, two zhang and five chi. Half belongs to Luojiang, half belongs to Xuanwu.' Zen Master Biaozhi heard this and had a great enlightenment, covering the Fifth Patriarch Hongren's mouth and saying, 'Just sing to here.' The Fifth Patriarch Hongren laughed and returned. Later, Zen Master Biaozhi returned to Sichuan, and the fourfold assembly requested him to open the Dharma at Wuwei and propagate the True Dharma. Ascending the hall, he said, 'This great matter of cause and condition, since the World Honored One (Shakyamuni Buddha) held up a flower, and Kashyapa (Mahakasyapa, one of the ten great disciples of Shakyamuni Buddha) smiled. The World Honored One said, 'I have the Treasury of the Eye of the True Dharma, which I entrust to Mahakasyapa.' From then on, lamp after lamp is passed on, ancestor after ancestor is transmitted, until today, continuously without ceasing. Directly causing lotuses to bloom all over the ground, therefore it is called the Wondrous Mind of Nirvana, also called the Original Mind, also called the Original Nature, also called the Original Face, also called the First Principle, also called the Sakara Eye, also called the Maha Prajna.' In a man it is called man, in a woman it is called woman. All of you, just awaken yourselves. All of this is idle talk.' Then he picked up the whisk and said, 'Understanding is called Zen, not understanding is indeed difficult. Difficult, difficult, a Mount Sumeru (the sacred mountain in Buddhism) separates the present moment. Understanding is easy, easy, easy, whatever is said is not wrong.' A monk asked, 'What is Buddha?' Zen Master Biaozhi said, 'Who taught you to ask like that?' The monk hesitated. Zen Master Biaozhi said, 'Understood.'

Zen Master Biaozhi of the Fifth Patriarch of Qizhou

He was a person from Huaian. He initially followed the Fifth Patriarch Hongren for the longest time, but did not attain enlightenment. At that time, Yuanwu Keqin was the chief seat (the monk in charge of lecturing on the scriptures in the monastery). Zen Master Biaozhi went to ask for instruction. Yuanwu Keqin said, 'Brother, if you have any doubts, you can tell me.' Zen Master Biaozhi then cited Deshan Xuanjian's (a Zen master of the Tang Dynasty) small assembly, saying, 'Do not answer questions, those who ask questions will be given thirty blows.' Yuanwu Keqin said, 'Bow down, I can be your teacher.' He still doesn't understand citing the words. After Zen Master Biaozhi bowed, Yuanwu Keqin asked him to cite the previous words again. Zen Master Biaozhi said, 'Deshan Xuanjian's small assembly, do not answer questions.' Yuanwu Keqin covered his mouth and said, 'Just like this...'

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看。師出。揚聲曰。屈。屈。豈有公案祇教人看一句底道理。有僧謂師曰。兄不可如此說。首座須有方便。因靜坐體究。及旬頓釋所疑。詣悟禮謝。悟曰。兄始知吾不汝欺。又詣方丈。祖迎笑。自爾日深玄奧。祖將歸寂。遺言郡守。守命嗣其席。衲子四至不可遏。師榜侍者門曰。東山有三句。若人道得。即掛搭。衲子皆披靡。一日。有僧𢹂坐具。徑造丈室。謂師曰。某甲道不得。祇要掛搭。師大喜。呼維那于明窗下安排。上堂。世尊拈華。迦葉微笑時。人祇知拈華微笑。要且不識世尊。僧問。如何是祖師西來意。師曰。荊棘林中舞柘枝。曰。如何是佛。師曰。新生孩子擲金盆。

蘄州龍華道初禪師

梓之馬氏子。為祖侍者有年。住龍華日。上堂曰。雞見便鬥。犬見便咬。殿上鴟吻。終日相對。為甚麼卻不瞋。便下座。師機辯峻捷。門人罔知造詣。一日謂眾曰。昨日離城市。白雲空往還。松風清耳目。端的勝人間。召眾曰。此是先師末後句。有頃。脫然而逝。

嘉州九頂清素禪師

本郡郭氏子。于乾明寺剃染。遍扣禪扄。晚謁五祖。聞舉首山答西來意語。倏然契悟。述偈曰。顛倒顛。顛倒顛。新婦騎驢阿家牽。便恁么。太無端。回頭不覺布衫穿。祖見。乃問。百丈野狐話。又作么生。師曰。來

【現代漢語翻譯】 現代漢語譯本： 看。師父出來，高聲說：『屈！屈！』難道公案只是教人看一句話的道理嗎？有僧人對師父說：『師兄不可這樣說，首座必定有方便之法。』因此身體力行地探究，不到十天就頓然解開了疑惑，前往悟處禮拜感謝。悟說：『師兄現在知道我沒有欺騙你了吧。』又前往方丈室，五祖迎接並笑著。從此以後，師父的學問日益深奧。五祖將要圓寂時，遺言告訴郡守，郡守命令師父繼承他的位置。四方僧人蜂擁而至，無法阻擋。師父在侍者門上貼榜說：『東山有三句話，如果有人能說得出來，就可以掛單。』僧人們都感到畏懼退縮。一天，有僧人帶著坐具，直接來到方丈室，對師父說：『我不會說，只是想要掛單。』師父非常高興，叫維那在明亮的窗下安排。上堂時說：『世尊拈花，迦葉（Mahākāśyapa）微笑時，人們只知道拈花微笑，卻不認識世尊。』有僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』師父說：『荊棘林中舞柘枝。』又問：『如何是佛（Buddha）？』師父說：『新生孩子擲金盆。』

蘄州龍華道初禪師

是梓州馬氏之子，作為五祖的侍者多年。住在龍華寺時，上堂說：『雞見了就打鬥，狗見了就咬，殿上的鴟吻（螭吻，一種屋脊上的裝飾），整天相對，為什麼卻不生氣？』說完就下座。道初禪師機智敏捷，門人不知道他的造詣。一天，他對眾人說：『昨天離開城市，白雲在空中往還，松風清爽耳目，確實勝過人間。』召集眾人說：『這是先師的最後一句。』不久，就安詳地去世了。

嘉州九頂清素禪師

是本郡郭氏之子，在乾明寺剃度出家。廣泛地參訪禪宗道場。晚年拜見五祖，聽到五祖舉首山回答西來意的話，忽然開悟。寫了一首偈頌說：『顛倒顛，顛倒顛，新娘騎驢公公牽。就這樣嗎？太沒道理了，回頭不覺布衫穿。』五祖見了，就問：『百丈野狐話，又怎麼說？』師父說：『來』

【English Translation】 English version: Look. The master came out and said loudly, 'Qu! Qu!' Is it that the koan only teaches people to look at the meaning of a single phrase? A monk said to the master, 'Brother, you can't say that. The head monk must have a skillful means.' Therefore, he diligently investigated, and in less than ten days, he suddenly resolved his doubts and went to Wu to pay respects and express gratitude. Wu said, 'Brother, now you know that I didn't deceive you.' He then went to the abbot's room, and the Fifth Patriarch greeted him with a smile. From then on, the master's knowledge became increasingly profound. When the Fifth Patriarch was about to pass away, he left a message for the prefect, who ordered the master to succeed him. Monks from all directions flocked to him, and it was impossible to stop them. The master posted a notice on the attendant's door saying, 'Dongshan has three phrases. If anyone can say them, they can stay.' The monks were all intimidated and retreated. One day, a monk came directly to the abbot's room with his sitting cloth and said to the master, 'I can't say them, I just want to stay.' The master was very happy and told the director to arrange it under the bright window. When he ascended the hall, he said, 'When the World Honored One (Buddha) held up a flower and Kāśyapa (Mahākāśyapa) smiled, people only know that he held up a flower and smiled, but they don't recognize the World Honored One.' A monk asked, 'What is Bodhidharma's intention in coming from the West?' The master said, 'Dancing with a zhe branch in a thorny forest.' He asked, 'What is Buddha?' The master said, 'A newborn child throws a golden basin.'

Chan Master Daochu of Longhua in Qizhou

He was a son of the Ma family of Zizhou and served as the Fifth Patriarch's attendant for many years. When he lived at Longhua Temple, he ascended the hall and said, 'Chickens fight when they see each other, dogs bite when they see each other, and the chiwen (螭吻, a kind of decoration on the roof ridge) on the palace hall face each other all day long. Why aren't they angry?' After saying that, he descended from the seat. Chan Master Daochu was quick-witted, and his disciples did not know his attainments. One day, he said to the crowd, 'Yesterday I left the city, white clouds went back and forth in the sky, and the pine breeze refreshed my ears and eyes, truly better than the human world.' He summoned the crowd and said, 'This is the last sentence of the former master.' Soon after, he passed away peacefully.

Chan Master Qingsu of Jiuding in Jia Prefecture

He was a son of the Guo family of this prefecture and was tonsured at Qianming Temple. He widely visited Chan monasteries. In his later years, he visited the Fifth Patriarch and suddenly awakened when he heard the Fifth Patriarch's answer to the question of Bodhidharma's intention in coming from the West. He wrote a verse saying, 'Upside down, upside down, the bride rides a donkey and the father-in-law leads it. Is that so? It's too unreasonable, I turn around and don't realize my cloth robe is torn.' When the Fifth Patriarch saw it, he asked, 'What about the Baizhang wild fox story?' The master said, 'Come.'

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說是非者。便是是非人。祖大悅。久之辭歸。住清溪。次遷九頂。太守呂公來瞻大像。問曰。既是大像。因甚麼肩負兩楹。師曰。船上無散工。至閣下。睹觀音像又問。彌勒化境。觀音何來。師曰。家富小兒嬌。守乃禮敬。勤老宿至。師問。舞劍當咽時如何。曰。伏惟尚饗。師詬曰。老賊死去。你問我。勤理前語問之。師叉手揖曰。拽破。紹興乙卯四月二十四日。得微疾。書偈遺眾曰。木人備舟。鐵人備馬。丙丁童子穩穩登。喝散白雲歸去也。竟爾趨寂。

元禮首座

閩人也。受業焦山。初參演和尚于白雲。凡入室。必謂曰。衲僧家。明取緇素好。師疑之不已。一日演升堂。舉首山新婦騎驢阿家牽語。乃曰。諸人要會么。莫問新婦阿家。免煩路上波吒。遇飯即飯。遇茶即茶。同門出入。宿世冤家。師于言下豁如。且曰。今日緇素明矣。二年。演遷席祖山。命分座。不就。演歸寂。即他往。崇寧間。再到五祖。僧問。五祖遷化向甚麼處去。師曰。有眼無耳朵。六月火邊坐。曰。意旨如何。師曰。家貧猶自可。路貧愁殺人。或問。金剛經云。一切善法。如何是法。師曰。上是天。下是地。中間坐底坐。立底立。喚甚麼作善法。僧無對。師便打。后終於四明之瑞巖。

普融知藏

福州人也。至五祖

【現代漢語翻譯】 現代漢語譯本： 說人是非的人，就是搬弄是非的人。五祖法演禪師非常高興。之後，這位禪師告辭返回，先住在清溪，後來遷到九頂山。太守呂公前來瞻仰大佛像，問道：『既然是尊大佛像，為什麼要肩負兩根柱子呢？』禪師說：『船上沒有閑散的工人。』到了閣下，觀看觀音像，又問：『彌勒菩薩教化的地方，觀音菩薩從哪裡來呢？』禪師說：『家裡富裕，小孩子就嬌慣。』太守於是禮敬禪師。勤老宿到來，禪師問：『舞劍正要刺入咽喉時，該怎麼辦？』勤老宿回答說：『只能恭敬地獻上祭品。』禪師斥責說：『老賊，你已經死了，還來問我！』勤老宿重新提起之前的話來問。禪師叉手作揖說：『扯破了！』紹興乙卯年四月二十四日，禪師得了輕微的疾病，寫下偈語留給眾人說：『木頭人準備了船，鐵人準備了馬，丙丁童子穩穩地登上。』喝散白雲，歸去吧！』說完就圓寂了。

元禮首座（寺院中的高級僧職）

是福建人。在焦山受業。最初參訪白雲寺的法演和尚。每次進入方丈室，法演和尚必定說：『出家人，要分清楚黑白。』元禮對此疑惑不解。一天，法演和尚升座說法，舉了首山和尚『新婦騎驢，阿家牽』的話頭，於是說：『各位想要領會嗎？不要問新婦和阿家，免得路上麻煩。遇到飯就吃飯，遇到茶就喝茶。同門出入，前世冤家。』元禮在法演和尚的言語下豁然開悟，並且說：『今天我明白了什麼是黑白了。』兩年後，法演和尚遷往祖山擔任住持，命令元禮擔任分座，元禮沒有接受。法演和尚圓寂后，元禮就到其他地方去了。崇寧年間，再次來到五祖寺。有僧人問：『五祖法演禪師遷化後到哪裡去了？』元禮說：『有眼無耳朵，六月在火邊坐。』僧人說：『這是什麼意思？』元禮說：『家裡貧窮還可以忍受，路上貧窮就愁死人了。』有人問：『《金剛經》說，一切善法，什麼是法？』元禮說：『上面是天，下面是地，中間坐的坐，站的站，叫什麼善法？』僧人無言以對。元禮就打了他。後來圓寂於四明（地名）的瑞巖寺。

普融知藏（寺院中負責管理經書的僧人）

是福州人。來到五祖寺 English version: He who speaks ill of others is a slanderer. Chan Master Fayan of Wuzu (Five Ancestors Temple) was very pleased. Later, this Chan Master bid farewell and returned, first residing in Qingxi, and later moving to Jiuding Mountain (Nine Peaks Mountain). Prefect Lu came to admire the great Buddha statue and asked, 'Since it is a great Buddha statue, why does it bear two pillars?' The Chan Master said, 'There are no idle workers on the boat.' Upon arriving at the pavilion and viewing the Guanyin (Avalokiteśvara) statue, he further asked, 'In Maitreya's (the future Buddha) realm of transformation, where does Guanyin come from?' The Chan Master said, 'In a wealthy family, the children are spoiled.' The Prefect then paid his respects to the Chan Master. When the Elder Qin arrived, the Chan Master asked, 'What should be done when the sword is about to pierce the throat?' The Elder Qin replied, 'I can only respectfully offer sacrifices.' The Chan Master scolded, 'Old thief, you are already dead, and you still come to ask me!' The Elder Qin brought up the previous question again. The Chan Master clasped his hands and bowed, saying, 'Torn apart!' On the twenty-fourth day of the fourth month of the year Yimao in the Shaoxing era, the Chan Master contracted a minor illness and wrote a verse for the assembly, saying, 'The wooden man prepares the boat, the iron man prepares the horse, the Bingding (referring to fire element in Chinese astrology) children steadily ascend.' Scatter the white clouds, and return!' After saying this, he passed away.

Chief Seat Yuanli (a high-ranking monastic position in a temple)

Was a native of Fujian. He studied at Jiaoshan. Initially, he visited Chan Master Yan of Baiyun Temple. Each time he entered the abbot's room, Chan Master Yan would always say, 'Monastics should clearly distinguish between black and white.' Yuanli was puzzled by this. One day, Chan Master Yan ascended the Dharma seat and cited the saying of Chan Master Shoushan, 'The new bride rides the donkey, the mother-in-law leads.' Then he said, 'Do you all want to understand? Do not ask about the new bride and the mother-in-law, lest you encounter trouble on the road. Eat when you encounter food, drink when you encounter tea. Entering and exiting together, karmic enemies from past lives.' Yuanli suddenly awakened upon hearing Chan Master Yan's words and said, 'Today I understand what black and white are.' Two years later, Chan Master Yan moved to Zushan to serve as abbot, and ordered Yuanli to take a sub-seat, but Yuanli declined. After Chan Master Yan passed away, Yuanli went elsewhere. During the Chongning era, he returned to Wuzu Temple. A monk asked, 'Where did Chan Master Fayan of Wuzu go after his passing?' Yuanli said, 'Having eyes but no ears, sitting by the fire in June.' The monk said, 'What is the meaning of this?' Yuanli said, 'Poverty at home is bearable, but poverty on the road is distressing.' Someone asked, 'The Diamond Sutra says, 'All good dharmas, what is dharma?'' Yuanli said, 'Above is heaven, below is earth, those who sit sit, those who stand stand, what do you call good dharma?' The monk was speechless. Yuanli then struck him. Later, he passed away at Ruiyan Temple in Siming (place name).

Zhi Zang Purong (a monk in charge of managing scriptures in a temple)

Was a native of Fuzhou. He came to Wuzu Temple.

【English Translation】 English version: He who speaks ill of others is a slanderer. Chan Master Fayan of Wuzu (Five Ancestors Temple) was very pleased. Later, this Chan Master bid farewell and returned, first residing in Qingxi, and later moving to Jiuding Mountain (Nine Peaks Mountain). Prefect Lu came to admire the great Buddha statue and asked, 'Since it is a great Buddha statue, why does it bear two pillars?' The Chan Master said, 'There are no idle workers on the boat.' Upon arriving at the pavilion and viewing the Guanyin (Avalokiteśvara) statue, he further asked, 'In Maitreya's (the future Buddha) realm of transformation, where does Guanyin come from?' The Chan Master said, 'In a wealthy family, the children are spoiled.' The Prefect then paid his respects to the Chan Master. When the Elder Qin arrived, the Chan Master asked, 'What should be done when the sword is about to pierce the throat?' The Elder Qin replied, 'I can only respectfully offer sacrifices.' The Chan Master scolded, 'Old thief, you are already dead, and you still come to ask me!' The Elder Qin brought up the previous question again. The Chan Master clasped his hands and bowed, saying, 'Torn apart!' On the twenty-fourth day of the fourth month of the year Yimao in the Shaoxing era, the Chan Master contracted a minor illness and wrote a verse for the assembly, saying, 'The wooden man prepares the boat, the iron man prepares the horse, the Bingding (referring to fire element in Chinese astrology) children steadily ascend.' Scatter the white clouds, and return!' After saying this, he passed away.

Chief Seat Yuanli (a high-ranking monastic position in a temple)

Was a native of Fujian. He studied at Jiaoshan. Initially, he visited Chan Master Yan of Baiyun Temple. Each time he entered the abbot's room, Chan Master Yan would always say, 'Monastics should clearly distinguish between black and white.' Yuanli was puzzled by this. One day, Chan Master Yan ascended the Dharma seat and cited the saying of Chan Master Shoushan, 'The new bride rides the donkey, the mother-in-law leads.' Then he said, 'Do you all want to understand? Do not ask about the new bride and the mother-in-law, lest you encounter trouble on the road. Eat when you encounter food, drink when you encounter tea. Entering and exiting together, karmic enemies from past lives.' Yuanli suddenly awakened upon hearing Chan Master Yan's words and said, 'Today I understand what black and white are.' Two years later, Chan Master Yan moved to Zushan to serve as abbot, and ordered Yuanli to take a sub-seat, but Yuanli declined. After Chan Master Yan passed away, Yuanli went elsewhere. During the Chongning era, he returned to Wuzu Temple. A monk asked, 'Where did Chan Master Fayan of Wuzu go after his passing?' Yuanli said, 'Having eyes but no ears, sitting by the fire in June.' The monk said, 'What is the meaning of this?' Yuanli said, 'Poverty at home is bearable, but poverty on the road is distressing.' Someone asked, 'The Diamond Sutra says, 'All good dharmas, what is dharma?'' Yuanli said, 'Above is heaven, below is earth, those who sit sit, those who stand stand, what do you call good dharma?' The monk was speechless. Yuanli then struck him. Later, he passed away at Ruiyan Temple in Siming (place name).

Zhi Zang Purong (a monk in charge of managing scriptures in a temple)

Was a native of Fuzhou. He came to Wuzu Temple.

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。入室次。祖舉倩女離魂話問之。有契。呈偈曰。二女合為一媳婦。機輪截斷難回互。從來往返絕蹤由。行人莫問來時路。凡有鄉僧來謁。則發閩音誦俚語曰。書頭教娘勤作息。書尾教娘莫瞌睡。且道中間說個甚麼。僧擬對。師即推出。

法閦上座

久依五祖。未有所入。一日造室。祖問。不與萬法為侶者是甚麼人。曰。法閦即不然。祖以手指曰。住。住。法閦即不然。作么生。師於是啟悟。后至東林宣密度禪師席下。見其得平實之旨。一日拈華繞度禪床一匝。背手插香爐中。曰。和尚且道。意作么生。度屢下語。皆不契。逾兩月。遂問師。令試說之。師曰。某祇將華插香爐中。和尚自疑有甚麼事來。

云蓋本禪師法嗣

潭州南嶽承天院自賢禪師

僧問。大眾已集。仰聽雷音。猊座既登。請師剖露。師曰。剎竿頭上翻筋斗。曰。恁么則嶽麓山前祥霧起。祝融峰下瑞雲生。師曰。紫羅帳里璨真珠。上堂。拈拄杖曰。不是心。不是佛。不是物。擊禪床一下曰。與君打破精靈窟。簸土揚塵無處尋。千山萬山空突兀。復擊一下曰。歸堂去參。上堂。一身高隱惟南嶽。自笑孤雲未是閑。松下水邊端坐者。也應隨例說居山。咄。上堂。五更殘月落。天曉白雲飛。分明目前事。不是目前機。既是目前

【現代漢語翻譯】 現代漢語譯本：

入室的下一次，五祖舉『倩女離魂』的故事來問他，他有所領悟，呈上偈語說：『兩個女子合為一個媳婦，機輪截斷難以迴轉。從來往返沒有軌跡可尋，行人不要問來時的路。』凡是有鄉下的僧人來拜訪，就用閩南語念著鄉下話：『書頭教娘勤作息，書尾教娘莫瞌睡。』且說中間說了些什麼？僧人想要回答，就被禪師推出去了。 法閦上座（一位僧人的尊稱）

長久依止五祖，但沒有領悟。一天到五祖的房間，五祖問：『不與萬法為伴侶的是什麼人？』法閦說：『法閦就是這樣。』五祖用手指著他說：『住，住，法閦就是這樣。』怎麼樣？師父於是開悟。後來到東林宣密度禪師那裡，看到他得到了平實的旨意。一天拿著花繞著宣密度禪師的禪床一圈，揹著手插到香爐中，說：『和尚（對禪師的尊稱）且說，意圖是什麼？』宣密度禪師多次說法，都不契合。過了兩個月，於是問他，讓他試著說。師父說：『我只是將花插到香爐中，和尚自己懷疑有什麼事。』 云蓋本禪師的法嗣（繼承人）

潭州南嶽承天院自賢禪師

僧人問：『大眾已經聚集，仰望聆聽雷音。猊座（禪師的座位）已經登上，請禪師剖析開示。』禪師說：『在剎竿（寺廟的旗桿）頭上翻跟頭。』僧人說：『這樣說來，嶽麓山前祥瑞的霧氣升起，祝融峰下吉祥的雲彩產生。』禪師說：『紫羅帳里閃耀著真珠。』上堂說法，拿起拄杖說：『不是心，不是佛，不是物。』敲擊禪床一下說：『與你們打破精靈窟，簸土揚塵無處可尋。千山萬山空自突兀。』又敲擊一下說：『回堂去參悟。』上堂說法，『一身高隱在南嶽，自笑孤雲還未算閑。松下水邊端坐的人，也應該隨例說說居山。』咄。上堂說法，『五更殘月落下，天曉白雲飛。分明是眼前的事，不是眼前的玄機。』既然是眼前

【English Translation】 English version:

On the next visit to the room, the Patriarch (Zu) raised the story of 'Qian Nü Leaving Her Soul' to question him. He had an understanding and presented a verse saying: 'Two daughters combine into one daughter-in-law, the mechanism is cut off and difficult to reverse. From beginning to end, there is no trace to follow, travelers should not ask the way they came.' Whenever monks from the countryside came to visit, he would recite in the Minnan dialect, saying: 'The beginning of the book teaches the girl to work diligently, the end of the book teaches the girl not to doze off.' And what is said in the middle? When the monk tried to answer, the master pushed him out. The Venerable Fa Chuo (a respectful title for a monk)

He had long relied on the Fifth Patriarch (Wu Zu), but had not attained enlightenment. One day, he went to the Patriarch's room. The Patriarch asked: 'What is the person who does not associate with the myriad dharmas?' Fa Chuo said: 'Fa Chuo is not like that.' The Patriarch pointed at him and said: 'Stop, stop, Fa Chuo is not like that.' How is it? The master then became enlightened. Later, he went to the seat of Zen Master Xuan Midu of Donglin, and saw that he had attained the essence of simplicity. One day, he took a flower and circled Zen Master Xuan Midu's meditation bed once, then put it into the incense burner behind his back, saying: 'Venerable (a respectful title for a Zen master), please tell me, what is the intention?' Zen Master Xuan Midu gave many explanations, but none of them matched. After two months, he asked the master to try to explain it. The master said: 'I just put the flower into the incense burner, and the Venerable himself suspects that something is wrong.' The Dharma Heir of Zen Master Yun Gai Ben

Zen Master Zixian of Chengtian Monastery on Mount Nan Yue in Tanzhou

A monk asked: 'The assembly has gathered, looking up to listen to the thunderous sound. The lion seat (the Zen master's seat) has been ascended, please Master dissect and reveal.' The Zen master said: 'Turning somersaults on top of the temple flagpole (cha gan).' The monk said: 'In that case, auspicious mists rise before Mount Yue Lu, and auspicious clouds are produced below Mount Zhurong.' The Zen master said: 'Genuine pearls shine in the purple silk tent.' Ascending the hall to give a Dharma talk, he picked up his staff and said: 'It is not mind, it is not Buddha, it is not a thing.' He struck the Zen bed once and said: 'I will break the spirit cave for you, scattering dust and soil, there is nowhere to find it. Thousands of mountains are empty and towering.' He struck it again and said: 'Return to the hall to contemplate.' Ascending the hall to give a Dharma talk, 'Alone and hidden in Nan Yue, I laugh at the solitary clouds that are not yet idle. Those who sit quietly by the pine trees and water should also follow the example and talk about living in the mountains.' 'Doh!' Ascending the hall to give a Dharma talk, 'The waning moon sets in the fifth watch, and white clouds fly at dawn. It is clearly the matter before your eyes, not the opportunity before your eyes.' Since it is before your eyes

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事。為甚麼不是目前機。良久曰。欲言言不及。林下卻商量。

瑯邪起禪師法嗣

俞道婆

金陵人也。市油糍為業。常隨眾參問瑯邪。邪以臨濟無位真人話示之。一日。聞丐者唱蓮華樂云。不因柳毅傳書信。何緣得到洞庭湖。忽大悟。以糍盤投地。夫傍睨曰。你顛邪。婆掌曰。非汝境界。往見瑯邪。邪望之。知其造詣。問。那個是無位真人。婆應聲曰。有一無位人。六臂三頭努力瞋。一擘華山分兩路。萬年流水不知春。由是聲名藹著。凡有僧至。則曰。兒。兒。僧擬議。即掩門。佛燈珣禪師往勘之。婆見如前所問。珣曰。爺在甚麼處。婆轉身拜露柱。珣即踏倒曰。將謂有多少奇特。便出。婆蹶起曰。兒兒來。惜你則個。珣竟不顧。安首座至。婆問。甚處來。安曰。德山。婆曰。德山泰乃老婆兒子。安曰。婆是甚人兒子。婆曰。被上座一問。直得立地放尿。婆嘗頌馬祖不安因緣曰。日面月面。虛空閃電。雖然截斷天下衲僧舌頭。分明祇道得一半。

南嶽下十五世上

昭覺勤禪師法嗣

臨安府徑山宗杲大慧普覺禪師

宣城奚氏子。夙有英氣。年十二入鄉校。一日因與同窗戲。以硯投之。誤中先生帽。償金而歸。曰。大丈夫讀世間書。曷若究出世法。即詣東山慧云院事慧齊。年

【現代漢語翻譯】 事。為什麼不是目前的時機？良久之後說：『想說卻說不出來，不如在林下商量。』

瑯邪起禪師的法嗣

俞道婆

是金陵人。以在市集賣油糍為生。經常跟隨眾人蔘訪瑯邪禪師（禪師名）。瑯邪禪師用臨濟宗『無位真人』的話開示他。一天，聽到乞丐唱蓮花樂，歌詞是：『不是因為柳毅傳遞書信，怎麼能到達洞庭湖？』忽然大悟，把糍盤扔在地上。丈夫在旁邊斜眼看他說：『你瘋了嗎？』俞道婆打了他一巴掌說：『不是你所能理解的境界。』前往拜見瑯邪禪師。瑯邪禪師看著他，知道他已經有所領悟，問：『哪個是無位真人？』俞道婆應聲回答：『有一個無位人，六臂三頭，努力發怒。一劈華山分成兩路，萬年流水不知春。』因此聲名遠揚。凡是有僧人來，就說：『兒，兒。』僧人稍微猶豫，就關上門。佛燈珣禪師前去勘驗他。俞道婆見到他，像之前一樣發問。珣禪師說：『爹在哪裡？』俞道婆轉身拜露柱。珣禪師立刻踢倒露柱說：『還以為有多少奇特之處。』便離開了。俞道婆爬起來說：『兒，兒來，可惜你啊。』珣禪師最終沒有理睬。安首座來到，俞道婆問：『從哪裡來？』安首座說：『德山。』俞道婆說：『德山實在是老婆兒子。』安首座說：『婆是誰的兒子？』俞道婆說：『被上座您一問，簡直要立刻**。』俞道婆曾經作頌馬祖不安的因緣說：『日面月面，虛空閃電。雖然截斷天下衲僧的舌頭，分明只說得一半。』

南嶽下十五世

昭覺勤禪師的法嗣

臨安府徑山宗杲大慧普覺禪師（禪師名）

是宣城奚氏的兒子。從小就有英氣。十二歲進入鄉校。一天，因為和同學玩耍，用硯臺投擲他，不小心打中先生的帽子。賠償了錢后回家，說：『大丈夫讀世間的書，不如探究出世的佛法。』於是前往東山慧云院侍奉慧齊。

【English Translation】 The matter. Why isn't it the current opportunity? After a long silence, he said, 'I want to speak but cannot. It's better to discuss it under the trees.'

Lineage of Chan Master Langye Qi

Layman Yu

Was a native of Jinling. He made a living selling oil cakes in the market. He often followed the crowd to consult Chan Master Langye (Chan master's name). Langye used the words of 'The True Man of No Rank' from the Linji school to instruct him. One day, he heard a beggar singing the Lotus Flower Song, which said, 'If not for Liu Yi delivering the letter, how could one reach Dongting Lake?' He suddenly had a great enlightenment and threw the cake tray to the ground. A man beside him glanced at him and said, 'Are you crazy?' The Layman slapped him and said, 'This is not a realm you can understand.' He went to see Langye. Langye looked at him and knew that he had attained something. He asked, 'Who is the True Man of No Rank?' The Layman replied, 'There is a True Man of No Rank, with six arms and three heads, fiercely angry. With one split, he divides Mount Hua into two paths, and the flowing water for ten thousand years does not know spring.' Because of this, his reputation spread far and wide. Whenever a monk arrived, he would say, 'Son, son.' If the monk hesitated, he would close the door. Chan Master Fodeng Xun went to examine him. When the Layman saw him, he asked the same question as before. Chan Master Xun said, 'Where is the father?' The Layman turned around and bowed to a pillar. Chan Master Xun immediately kicked the pillar down and said, 'I thought there was something special.' Then he left. The Layman got up and said, 'Son, son, I pity you.' Chan Master Xun ultimately ignored him. When Chief Seat An arrived, the Layman asked, 'Where do you come from?' Chief Seat An said, 'Deshan.' The Layman said, 'Deshan is really a wife and son.' Chief Seat An said, 'Whose son is the Layman?' The Layman said, 'Being asked by you, Venerable, I feel like I'm going to ** right here.' The Layman once composed a verse on the cause of Mazu's restlessness, saying, 'Sun face, moon face, lightning in the void. Although cutting off the tongues of all monks under heaven, it clearly only speaks half the truth.'

Fifteenth Generation Below Nanyue

Lineage of Chan Master Zhaojue Qin

Chan Master Zonggao DaHui Pujue of Jingshan in Lin'an Prefecture (Chan master's name)

Was the son of the Xi family of Xuancheng. He had a heroic spirit from a young age. At the age of twelve, he entered the village school. One day, while playing with a classmate, he threw an inkstone at him, accidentally hitting the teacher's hat. After paying compensation, he returned home and said, 'A great man should read the books of the world, rather than explore the Dharma of transcending the world.' Then he went to Huijun Temple in Dongshan to serve Huiji.

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十七。剃髮具毗尼。偶閱古云門錄。恍若舊習。往依廣教珵禪師。棄游四方。從曹洞諸老宿。既得其說。去登寶峰。謁湛堂準禪師。堂一見異之。俾侍巾裓。指以入道捷徑。師橫機無所讓。堂訶曰。汝曾未悟。病在意識領解。則為所知障。堂疾革。囑師曰。吾去後。當見川勤。必能儘子機用(勤即圓悟)。堂卒。師趨謁無盡居士。求堂塔銘。無盡門庭高。少許可。與師一言相契。下榻延之。名師庵曰妙喜。洎后再謁。且囑令見圓悟。師至天寧。一日聞悟升堂。舉。僧問雲門。如何是諸佛出身處。門曰。東山水上行。若是天寧即不然。忽有人問。如何是諸佛出身處。只向他道。薰風自南來。殿閣生微涼。師于言下。忽然前後際斷。雖然動相不生。卻坐在凈裸裸處。悟謂曰。也不易。你得到這田地。可惜死了不能得活。不疑言句。是為大病。不見道。懸崖撒手。自肯承當。絕後再蘇。欺君不得。須信有這個道理。遂令居擇木堂。為不𨤲務侍者。日同士大夫入室(擇木乃朝士止息處)。悟每舉有句無句。如藤倚樹問之。師才開口。悟便曰。不是。不是。經半載。遂問悟曰。聞和尚當時在五祖曾問這話。不知五祖道甚麼。悟笑而不答。師曰。和尚當時須對眾問。如今說亦何妨。悟不得已。謂曰。我問有句無句。如藤倚樹。意旨

【現代漢語翻譯】 現代漢語譯本 十七。剃髮具毗尼（剃髮用具的戒律）。偶然閱讀古云門錄，恍如舊習。前往依止廣教珵禪師，放棄四處遊歷，跟隨曹洞宗的各位老修行。既然領會了他們的說法，便前往寶峰山，拜見湛堂準禪師。湛堂禪師一見便覺得他與衆不同，讓他侍奉左右，指點他入道的捷徑。師橫加阻攔，不肯退讓。湛堂禪師呵斥道：『你還不明白，毛病在於用意識去理解，那就成了所知障。』湛堂禪師病重，囑咐師說：『我走後，一定要去見川勤（即圓悟），他一定能充分發揮你的機用。』湛堂禪師去世后，師前去拜訪無盡居士，請求他撰寫湛堂禪師的塔銘。無盡居士門庭高峻，很少許可別人，但與師一見如故，便留他住宿，將師的庵命名為妙喜。之後再次拜訪，並囑咐他去見圓悟禪師。師到達天寧寺，一天聽到圓悟禪師升座說法，舉例說：有僧人問雲門禪師：『如何是諸佛出身處？』雲門禪師回答說：『東山水上行。』如果是天寧寺，就不會這樣說。如果有人問：『如何是諸佛出身處？』就直接對他說：『薰風自南來，殿閣生微涼。』師在聽到這句話的當下，忽然前後際斷，雖然動相不生，卻坐在凈裸裸處。圓悟禪師說：『也不容易，你到達這種地步。可惜死了不能得活。不懷疑言句，是為大病。不見道，懸崖撒手，自肯承當，絕後再蘇，欺君不得。須信有這個道理。』於是讓他住在擇木堂，擔任不𨤲務侍者，每天與士大夫一起進入室內（擇木堂是朝廷官員休息的地方）。圓悟禪師每次舉出有句無句，如藤倚樹來問他。師剛一開口，圓悟禪師便說：『不是，不是。』過了半年，師便問圓悟禪師說：『聽說和尚當時在五祖那裡也曾問過這話，不知五祖說了什麼？』圓悟禪師笑著不回答。師說：『和尚當時應該當眾問，現在說也沒有妨礙。』圓悟禪師不得已，說道：『我問有句無句，如藤倚樹，意旨…』

【English Translation】 English version Seventeen. Vinaya (discipline) of shaving tools. I happened to read the ancient Yunmen Record and felt as if it were an old habit. I went to rely on Chan Master Cheng of Guangjiao Temple, abandoning travels in all directions, and followed the old practitioners of the Caodong school. Having understood their teachings, I went to Mount Baofeng to visit Chan Master Zhantang Zhun. Chan Master Zhantang, upon seeing me, recognized me as different and had me attend to him, pointing out the shortcut to entering the Way. The master resisted, refusing to yield. Chan Master Zhantang scolded, 'You still don't understand; your problem lies in using consciousness to comprehend, which becomes an obstacle of knowledge.' Chan Master Zhantang, being seriously ill, instructed the master, 'After I am gone, you must see Chuanqin (Yuanwu), who will surely be able to fully utilize your potential.' After Chan Master Zhantang passed away, the master went to visit Layman Wujin, requesting him to write an inscription for Chan Master Zhantang's stupa. Layman Wujin's household was highly regarded and rarely gave permission to others, but upon meeting the master, they were immediately compatible and invited him to stay, naming the master's hermitage Miaoxi. After visiting again, he instructed him to see Chan Master Yuanwu. The master arrived at Tianning Temple. One day, he heard Chan Master Yuanwu ascend the platform to give a Dharma talk, citing an example: A monk asked Chan Master Yunmen, 'What is the birthplace of all Buddhas?' Chan Master Yunmen replied, 'East Mountain, walking on water.' If it were Tianning Temple, it would not be said like that. If someone asked, 'What is the birthplace of all Buddhas?' just tell him directly, 'The gentle breeze comes from the south, and a slight coolness arises in the halls.' Upon hearing these words, the master suddenly severed the past and future, and although no movement arose, he sat in a state of pure nakedness. Chan Master Yuanwu said, 'Not easy, you have reached this stage. It is a pity that you are dead and cannot come back to life. Not doubting words is a great illness. Haven't you heard, 'Let go on the cliff, willingly take responsibility, revive after death, and you cannot deceive the ruler.' You must believe in this principle.' So he had him stay in Zemu Hall, serving as an attendant without fixed duties, entering the room with officials every day (Zemu Hall was a place for court officials to rest). Chan Master Yuanwu would often raise questions with or without meaning, like a vine relying on a tree, to ask him. As soon as the master opened his mouth, Chan Master Yuanwu would say, 'No, no.' After half a year, the master asked Chan Master Yuanwu, 'I heard that the Abbot also asked this question at the Fifth Patriarch's place, I wonder what the Fifth Patriarch said?' Chan Master Yuanwu smiled and did not answer. The master said, 'The Abbot should have asked in public at that time, there is no harm in saying it now.' Chan Master Yuanwu had no choice but to say, 'I asked with or without meaning, like a vine relying on a tree, the meaning...'

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如何。祖曰。描也描不成。畫也畫不就。又問樹倒藤枯時如何。祖曰。相隨來也。師當下釋然。曰。我會也。悟遂舉數因緣詰之。師酬對無滯。悟曰。始知吾不汝欺。遂著臨濟正宗記付之。俾掌記室。未幾。令分座。室中握竹篦以驗學者。叢林浩然歸重。名振京師。右丞相呂公舜徒奏賜紫衣．佛日之號。會女真之變。其酋欲取禪僧十數人。師在選得免。趨吳虎丘度夏。因閱華嚴至菩薩登第七地。證無生法忍。洞曉向所請問湛堂殃崛摩羅持缽至產婦家因緣。時圓悟詔住云居。師往省覲。至山次日。即請為第一座。時會中多龍象。以圓悟久虛座元。俟師之來。頗有不平之心。及冬至。秉拂昭覺元禪師出衆問云。眉間掛劍時如何。師曰。血濺梵天。圓悟于座下。以手約云。住。住。問得極好。答得更奇。元乃歸眾。叢林由是改觀。圓悟歸蜀。師于云居山後古云門舊址。創庵以居。學者雲集。久之入閩。結茅于長樂洋嶼。從之得法者。十有三人。又徙小溪雲門庵。后應張丞相魏公浚徑山之命。開堂日。僧問。人天普集。選佛場開。祖令當行。如何舉唱。師云。鈍鳥逆風飛。曰。遍界且無尋覓處。分明一點座中圓。師曰。人間無水不朝東。復有僧競出。師約住云。假使大地盡末為塵。一一塵有一一口。一一口具無礙廣長舌相。一

【現代漢語翻譯】 問：『如何？』（意指如何是真如自性？） 祖（指圓悟克勤禪師）說：『描也描不成，畫也畫不就。』（意思是真如自性無法用語言或圖畫來表達。）又問：『樹倒藤枯時如何？』（意指當一切外在依靠都消失時，如何是好？） 祖說：『相隨來也。』（意思是生死相隨，不離不棄，直面它。）師當下釋然，說：『我會也。』（我明白了。） 悟（指圓悟克勤禪師）於是舉出許多因緣來詰問他，師酬對無滯。悟說：『始知吾不汝欺。』（現在才知道我沒有欺騙你。） 遂著《臨濟正宗記》付之，俾掌記室。未幾，令分座。室中握竹篦以驗學者。叢林浩然歸重，名振京師。 右丞相呂公舜徒奏賜紫衣、佛日之號。會女真之變，其酋欲取禪僧十數人，師在選得免。趨吳虎丘度夏。 因閱《華嚴》至菩薩登第七地，證無生法忍，洞曉向所請問湛堂殃崛摩羅（Angulimala，指佛教故事中的人物，原為殺人狂，后被佛陀感化）持缽至產婦家因緣。 時圓悟詔住云居，師往省覲。至山次日，即請為第一座。時會中多龍象，以圓悟久虛座元，俟師之來，頗有不平之心。 及冬至，秉拂昭覺元禪師出衆問云：『眉間掛劍時如何？』（意指極度危險的境地如何應對？） 師曰：『血濺梵天。』（意思是毫不畏懼，勇往直前。）圓悟于座下，以手約云：『住，住。問得極好，答得更奇。』元乃歸眾，叢林由是改觀。 圓悟歸蜀，師于云居山後古云門舊址，創庵以居。學者雲集。久之入閩，結茅于長樂洋嶼。從之得法者，十有三人。又徙小溪雲門庵。 后應張丞相魏公浚徑山之命。開堂日，僧問：『人天普集，選佛場開，祖令當行，如何舉唱？』（意指在如此盛大的場合，如何宣揚佛法？） 師云：『鈍鳥逆風飛。』（意思是即使資質平庸，也要努力向上。）曰：『遍界且無尋覓處，分明一點座中圓。』（意指真理無處不在，就在當下。） 師曰：『人間無水不朝東。』（意思是萬法歸一，真理不變。）復有僧競出，師約住云：『假使大地盡末為塵，一一塵有一一口，一一口具無礙廣長舌相，一』

【English Translation】 Asked: 'What is it?' (Referring to what is the true nature of reality?) The Patriarch (Zen Master Yuanwu Keqin) said: 'It cannot be depicted, it cannot be painted.' (Meaning the true nature of reality cannot be expressed through language or images.) Then asked: 'What about when the tree falls and the vine withers?' (Meaning what is to be done when all external reliance disappears?) The Patriarch said: 'They come along together.' (Meaning birth and death accompany each other, inseparable, face it directly.) The master immediately understood and said: 'I understand.' Wu (Zen Master Yuanwu Keqin) then brought up many causes and conditions to question him, and the master answered without hesitation. Wu said: 'Now I know that I have not deceived you.' He then gave him the 'Record of the Linji Orthodox Lineage' and had him manage the records room. Before long, he was ordered to share the seat. In the room, he held a bamboo staff to examine students. The monastic community respectfully returned to him, and his name shook the capital. The Right Prime Minister Lord Lu Gong Shuntu memorialized to bestow upon him a purple robe and the title 'Sun of Buddha.' Meeting with the Jurchen rebellion, their chieftain wanted to take a dozen or so Zen monks, and the master was spared from the selection. He went to Hutiu in Wu to spend the summer. While reading the Avatamsaka Sutra, he reached the stage where the Bodhisattva ascends to the seventh ground, realizing the non-origination of phenomena, and thoroughly understood the causes and conditions of the Angulimala (referring to a figure in Buddhist stories, originally a murderer, later converted by the Buddha) of Zhantang holding a bowl to the home of a woman in labor. At that time, Yuanwu summoned him to reside at Yunju, and the master went to pay his respects. The next day after arriving at the mountain, he was invited to be the first seat. At that time, there were many dragons and elephants in the assembly, and because Yuanwu had long left the seat of the head monk vacant, waiting for the master's arrival, there was quite a bit of discontent. When the winter solstice arrived, Zen Master Zhaojue Yuan, holding a whisk, came out from the assembly and asked: 'What about when a sword hangs between the eyebrows?' (Meaning how to deal with an extremely dangerous situation?) The master said: 'Blood splatters the Brahma heavens.' (Meaning without fear, advance bravely.) Yuanwu, from below the seat, gestured with his hand and said: 'Stop, stop. The question is extremely good, and the answer is even more extraordinary.' Yuan then returned to the assembly, and the monastic community changed its view. Yuanwu returned to Shu, and the master built a hermitage at the old site of Yunmen behind Yunju Mountain to live in. Scholars gathered. After a long time, he entered Min and built a thatched hut at Yangyu in Changle. Among those who obtained the Dharma from him, there were thirteen. He then moved to Yunmen Hermitage in Xiaoxi. Later, in response to the order of Prime Minister Zhang Wei Gongjun of Jingshan, on the day of opening the hall, a monk asked: 'Humans and gods gather universally, the field for selecting Buddhas opens, the ancestral command should be carried out, how should it be proclaimed?' (Meaning how to propagate the Dharma on such a grand occasion?) The master said: 'A dull bird flies against the wind.' (Meaning even if one is mediocre, one must strive upwards.) He said: 'Throughout the realm, there is nowhere to seek, yet clearly a single point is round in the seat.' (Meaning the truth is everywhere, right in the present moment.) The master said: 'In the human world, no water does not flow east.' (Meaning all dharmas return to one, the truth is unchanging.) Again, monks competed to come out, and the master stopped them, saying: 'Suppose the entire earth were ground into dust, and each dust had a mouth, and each mouth possessed an unobstructed, broad, and long tongue, one'

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一舌相出無量差別音聲。一一音聲發無量差別言詞。一一言詞有無量差別妙義。如上塵數。衲僧各各具如是口。如是舌。如是音聲。如是言詞。如是妙義。同時致百千問難。問問各別。不消長老咳𠻳一聲。一時答了。乘時于其中間。作無量無邊廣大佛事。一一佛事周遍法界。所謂一毛現神變。一切佛同說經于無量劫。不得其邊際。便恁么去鬧熱門庭即得。正眼觀來。正是業識茫茫。無本可據。祖師門下一點也用不著。況復勾章棘句。展弄詞鋒。非唯埋沒從上宗乘。亦乃笑破衲僧鼻孔。所以道。毫𨤲繫念。三塗業因。瞥爾情生。萬劫羈鎖。聖名凡號。儘是虛聲。殊相劣形。皆為幻色。汝欲求之。得無累乎。及其厭之。又成大患。看他先聖恁么告報。如國家兵器。豈得已而用之。本分事上。亦無這個訊息。山僧今日。如斯舉唱。大似無夢說夢。好肉剜瘡。檢點將來。合吃拄杖。只今莫有下得毒手者么。若有。堪報不報之恩。共助無為之化。如無。倒行此令去也。驀拈拄杖云。橫按鏌鎁全正令。太平寰宇斬癡頑。卓拄杖。喝一喝。便下座。道法之盛。冠於一時。眾二千餘。皆諸方俊乂。侍郎張公九成。亦從之遊。灑然契悟。一日。因議及朝政。與師連禍。紹興辛酉五月。毀衣牒。屏居衡陽。乃裒先德機語。間與拈提。離為三

帙。目曰正法眼藏。凡十年。移居梅陽。又五年。高宗皇帝特恩放還。明年春。復僧伽梨。四方虛席以邀。率不就。后奉朝命。居育王。逾年有旨。改徑山。道俗歆慕如初。孝宗皇帝為普安郡王時。遣內都監入山謁師。師作偈為獻。及在建邸。復遣內知客詣山。供五百應真。請師說法。祝延聖壽。親書妙喜庵三字。並制贊寵寄之。上堂。欲識佛性義。當觀時節因緣。時節若至。其理自彰。舉起拂子曰。還見么。擊禪床曰。還聞么。聞見分明。是個甚麼。若向這裡提得去。皇恩佛恩一時報足。其或未然。徑山打葛藤去也。復舉起拂子曰。看。看。無量壽世尊在徑山拂子頭上放大光明照。不可說。不可說。又不可說。佛剎微塵數世界中。轉大法輪。作無量無邊廣大佛事。其中若凡若聖。若正若邪。若草若木。有情無情。遇斯光者。皆獲無上正等菩提。所以諸佛於此得之。具一切種智。諸大菩薩於此得之。成就諸波羅蜜。辟支獨覺於此得之。出無佛世。現神通光明。諸聲聞眾洎夜來迎請五百阿羅漢。於此得之。得八解脫。具六神通。天人於此得之。增長十善。修羅於此得之。除其憍慢。地獄於此得之。頓超十地。餓鬼傍生及四生九類一切有情。於此得之。隨其根性。各得受用。無量壽世尊放大光明。作諸佛事已竟。然後以四

【現代漢語翻譯】 現代漢語譯本 帙（書卷名）。目錄題為《正法眼藏》（佛教重要典籍）。總共花了十年時間。之後移居梅陽。又過了五年，高宗皇帝特別恩準他返回。第二年春天，重新披上僧伽梨（袈裟）。四面八方都空出位置來邀請他，但他大多沒有應允。後來奉朝廷的命令，居住在育王寺。過了一年，又有旨意，改住徑山寺。道士和百姓都像當初一樣敬慕他。孝宗皇帝還是普安郡王的時候，派遣內都監進山拜見這位禪師。禪師作了一首偈獻給他。等到孝宗皇帝住在藩邸的時候，又派遣內知客到山裡，供養五百位應真（阿羅漢），請禪師說法，祝願皇帝聖壽無疆。孝宗皇帝親自書寫了『妙喜庵』三個字，並作了贊文，給予特別的恩寵。禪師上堂說法時說：『想要認識佛性的意義，應當觀察時節因緣。時節因緣如果到了，其中的道理自然會彰顯。』於是舉起拂子說：『還看見了嗎？』又敲擊禪床說：『還聽見了嗎？』聽見和看見都分明，這又是個什麼呢？如果能在這裡提得起，皇恩和佛恩就能一時報答充足。如果不能，就到徑山去打葛藤（比喻辯論）吧。』又舉起拂子說：『看，看。無量壽世尊（阿彌陀佛）在徑山拂子的頭上放出大光明照耀，不可說，不可說，又不可說。在佛剎微塵數的世界中，轉大法輪，做無量無邊廣大的佛事。其中無論是凡人還是聖人，無論是正還是邪，無論是草還是木，有情還是無情，遇到這光明的人，都能獲得無上正等菩提（最高智慧）。所以諸佛因此而證得，具足一切種智（佛的智慧）。諸大菩薩因此而證得，成就諸波羅蜜（到達彼岸的方法）。辟支佛（緣覺）因此而證得，在沒有佛的時代，顯現神通光明。諸聲聞眾以及昨晚來迎接的五百阿羅漢，因此而證得，得到八解脫，具足六神通。天人因此而證得，增長十善。修羅（阿修羅）因此而證得，去除他們的憍慢。地獄眾生因此而證得，立刻超越十地（菩薩修行的十個階段）。餓鬼、傍生以及四生九類一切有情眾生，因此而證得，隨著他們的根性，各自得到受用。無量壽世尊放出大光明，做完諸佛的事情之後，然後以四

【English Translation】 English version The case. The title is 'The Eye of the True Dharma'. It took a total of ten years. Then he moved to Meiyang. After another five years, Emperor Gaozong specially granted him permission to return. The following spring, he donned the Sanghati (袈裟,kāṣāya, a Buddhist monastic robe) again. All quarters left positions vacant to invite him, but he mostly declined. Later, by order of the court, he resided at Yuwang Temple. After a year, there was another decree to move to Jingshan Temple. Daoists and common people admired him as before. When Emperor Xiaozong was still the Prince of Puan, he sent the Inner Supervisor to the mountain to visit the master. The master composed a verse as an offering. When Emperor Xiaozong resided in his princely residence, he again sent the Inner Guest to the mountain to make offerings to five hundred Arhats (應真, yīngzhēn, worthy of offerings), requesting the master to preach the Dharma and wishing the emperor a long life. Emperor Xiaozong personally wrote the three characters 'Miaoxi Hermitage' and composed a eulogy, bestowing special favor upon it. During an assembly, the master said: 'If you want to understand the meaning of Buddha-nature, you should observe the conditions of time and circumstance. If the conditions of time and circumstance arrive, the principle within will naturally manifest.' Then he raised his whisk and said: 'Do you see it?' He struck the Zen platform and said: 'Do you hear it?' Hearing and seeing are both clear, so what is this? If you can pick it up here, you can repay the emperor's grace and the Buddha's grace all at once. If not, go to Jingshan to 'beat the kudzu vine' (打葛藤, dǎ géteng, a metaphor for engaging in debate).' Again, he raised his whisk and said: 'Look, look. Amitabha Buddha (無量壽世尊, Wúliàngshòu Shìzūn, the Buddha of Infinite Life) is emitting great light from the head of the whisk at Jingshan, illuminating the immeasurable, the unspeakable, and again the unspeakable. In worlds as numerous as dust motes in Buddha-lands, he turns the great Dharma wheel, performing immeasurable and boundless great Buddha-deeds. Among them, whether ordinary or sage, whether right or wrong, whether grass or tree, sentient or non-sentient, those who encounter this light will all attain Anuttara-Samyak-Sambodhi (無上正等菩提, wúshàng zhèngděng pútí, unsurpassed perfect enlightenment). Therefore, all Buddhas attain it through this, possessing all-knowing wisdom (一切種智, yīqiè zhǒngzhì, sarvākārajñāna). All great Bodhisattvas attain it through this, accomplishing all Paramitas (波羅蜜, bōluómì, perfections). Pratyekabuddhas (辟支佛, pìzhīfó, solitary Buddhas) attain it through this, appearing in ages without Buddhas, manifesting miraculous light. All the Shravakas (聲聞, shēngwén, disciples) and the five hundred Arhats who came to greet him last night attain it through this, attaining the eight liberations and possessing the six supernormal powers. Devas (天人, tiānrén, gods) attain it through this, increasing the ten virtues. Asuras (修羅, xiūluó, demigods) attain it through this, removing their arrogance. Beings in hell attain it through this, instantly transcending the ten Bhumis (十地, shí dì, ten stages of the Bodhisattva path). Hungry ghosts, animals, and all sentient beings of the four births and nine classes attain it through this, each receiving benefit according to their nature. Amitabha Buddha, having emitted great light and completed the deeds of all Buddhas, then with the four

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大海水灌彌勒世尊頂。與授阿耨多羅三藐三菩提記。當於補處作大佛事。無量壽世尊有如是神通。有如是自在。有如是威神。到這裡還有知恩報恩者么。若有。出來與徑山相見。為汝證明。如無。聽取一頌。十方法界至人口。法界所有即其舌。祗憑此口與舌頭。祝吾君壽無間歇。億萬斯年注福源。如海滉漾永不竭。師子窟內產狻猊。鸑鷟定出丹山穴。為瑞為祥遍九垓。草木昆蟲盡歡悅。稽首不可思議事。喻若眾星拱明月。故今宣暢妙伽陀。第一義中真實說。上堂。祖師道。一心不生。萬法無咎。無咎無法。不生不心。能隨境滅。境逐能沈。境由能境。能由境能。大小祖師。卻作座主見解。徑山即不然。眼不自見。刀不自割。吃飯濟饑。飲水定渴。臨濟德山特地迷。枉費精神施棒喝。除卻棒。拈卻喝。孟八郎漢。如何止遏。上堂。拈拄杖卓一下。喝一喝曰。德山棒。臨濟喝。今日為君重拈掇。天何高。地何闊。休向糞掃堆上更添搕𢶍。換卻骨。洗卻腸。徑山退身三步。許你諸人商量。且道作么生商量。擲下拄杖。喝一喝曰。紅粉易成端正女。無錢難作好兒郎。上堂。正月十四十五。雙徑椎鑼打鼓。要識祖意西來。看取村歌社舞。上堂。久雨不曾晴。豁開天地清。祖師門下事。何用更施呈。上堂。舉圓通秀禪師示眾曰。少

【現代漢語翻譯】 現代漢語譯本： 大海水灌注彌勒世尊的頭頂，並授予他阿耨多羅三藐三菩提（無上正等正覺）的記別，預言他將在補處（下一尊佛）的位置上成就偉大的佛事。無量壽世尊（阿彌陀佛）具有如此神通，如此自在，如此威神。到這裡還有知恩報恩的人嗎？如果有，出來與徑山相見，我為你們證明。如果沒有，就聽取一首偈頌：十方法界所有眾生的口，法界所有的一切就是他們的舌頭。僅僅憑藉這些口和舌頭，祝願我們的君王壽命無間斷，億萬斯年福源如大海般浩蕩永不枯竭。獅子窟內必然產生狻猊（獅子），鸑鷟（鳳凰的一種）必定出自丹山（出鳳凰的地方）。這些瑞兆祥兆遍佈天下，草木昆蟲都歡欣喜悅。頂禮讚嘆這不可思議之事，如同眾星拱衛明月。所以現在宣揚這微妙的伽陀（偈頌），在第一義諦（最高真理）中真實宣說。

上堂：祖師說，『一心不生，萬法無咎。無咎無法，不生不心。』能隨境滅，境逐能沈。境由能境，能由境能。大小祖師，卻作座主見解。徑山我卻不這樣認為。眼不能自己看見，刀不能自己割斷。吃飯爲了解除飢餓，飲水爲了止渴。臨濟、德山特地迷惑，白白浪費精神施用棒喝。除去棒，拿掉喝，孟八郎漢，如何才能止住？

上堂：拿起拄杖敲一下，喝一聲說：德山的棒，臨濟的喝，今天為你們重新拈出。天有多高？地有多寬？不要在垃圾堆上再添垃圾。換掉骨頭，洗掉腸子，逕山我退後三步，允許你們大家商量。且說要如何商量？扔下拄杖，喝一聲說：紅粉容易打扮成端正的女子，沒有錢難以成為好兒郎。

上堂：正月十四、十五，雙徑寺敲鑼打鼓。想要認識祖師西來的真意，就看看鄉村的歌舞。

上堂：久雨之後終於放晴，天地豁然開朗清明。祖師門下的事情，何必再多此一舉。

上堂：舉圓通秀禪師開示大眾說：『少』 English version: The great ocean water pours over the head of Maitreya, the World Honored One (future Buddha), and bestows upon him the prediction of Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment), foretelling that he will accomplish great Buddha deeds in the position of the successor (the next Buddha). The World Honored One of Immeasurable Life (Amitabha Buddha) possesses such supernatural powers, such freedom, and such majestic power. Are there any here who know gratitude and repay kindness? If so, come forth and meet with Jingshan, and I will vouch for you. If not, then listen to a verse: The mouths of all beings in the ten directions of the Dharma realm, all that exists in the Dharma realm is their tongue. Relying solely on these mouths and tongues, I wish our ruler a life without interruption, and for billions of years, may the source of blessings be as vast and inexhaustible as the sea. Within the lion's den, a Suanni (lion) is sure to be born, and the Yuèzhú (a type of phoenix) will certainly emerge from Mount Dan (a place where phoenixes appear). These auspicious omens spread throughout the land, and all plants, trees, and insects rejoice. I bow in reverence to this inconceivable event, like the stars surrounding the bright moon. Therefore, I now proclaim this wonderful Gatha (verse), truthfully speaking within the ultimate truth (highest truth).

Going to the hall: The Patriarch said, 'If one thought does not arise, all dharmas are without fault. Without fault, there is no dharma; without arising, there is no mind.' The 'knowing' follows the environment to cease, the environment chases the 'knowing' to sink. The environment is caused by the 'knowing', the 'knowing' is caused by the environment. Great and small patriarchs, instead make the understanding of the seat master. Jingshan, I don't think so. The eye cannot see itself, the knife cannot cut itself. Eating relieves hunger, drinking quenches thirst. Linji and Deshan are deliberately confused, wasting energy to apply the stick and shout. Remove the stick, take away the shout, Meng Balang Han, how can it be stopped?

Going to the hall: Picking up the staff and striking it once, shouting once, saying: Deshan's stick, Linji's shout, today I pick them up again for you. How high is the sky? How wide is the earth? Stop adding rubbish to the rubbish heap. Change your bones, wash your intestines, Jingshan takes three steps back, allowing you all to discuss. But how to discuss? Throwing down the staff, shouting once, saying: Red powder is easy to make a proper girl, it is difficult to be a good boy without money.

Going to the hall: On the fourteenth and fifteenth of the first month, Shuangjing Temple beats gongs and drums. If you want to know the true meaning of the Patriarch's coming from the West, look at the village songs and dances.

Going to the hall: After a long rain, it finally clears up, and the sky and earth are clear and bright. The affairs of the Patriarch's school, why bother to do more.

Going to the hall: Quoting Zen Master Yuantong Xiu's instruction to the public, saying: 'Little'

【English Translation】 English version: The great ocean water pours over the head of Maitreya, the World Honored One (future Buddha), and bestows upon him the prediction of Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment), foretelling that he will accomplish great Buddha deeds in the position of the successor (the next Buddha). The World Honored One of Immeasurable Life (Amitabha Buddha) possesses such supernatural powers, such freedom, and such majestic power. Are there any here who know gratitude and repay kindness? If so, come forth and meet with Jingshan, and I will vouch for you. If not, then listen to a verse: The mouths of all beings in the ten directions of the Dharma realm, all that exists in the Dharma realm is their tongue. Relying solely on these mouths and tongues, I wish our ruler a life without interruption, and for billions of years, may the source of blessings be as vast and inexhaustible as the sea. Within the lion's den, a Suanni (lion) is sure to be born, and the Yuèzhú (a type of phoenix) will certainly emerge from Mount Dan (a place where phoenixes appear). These auspicious omens spread throughout the land, and all plants, trees, and insects rejoice. I bow in reverence to this inconceivable event, like the stars surrounding the bright moon. Therefore, I now proclaim this wonderful Gatha (verse), truthfully speaking within the ultimate truth (highest truth).

Going to the hall: The Patriarch said, 'If one thought does not arise, all dharmas are without fault. Without fault, there is no dharma; without arising, there is no mind.' The 'knowing' follows the environment to cease, the environment chases the 'knowing' to sink. The environment is caused by the 'knowing', the 'knowing' is caused by the environment. Great and small patriarchs, instead make the understanding of the seat master. Jingshan, I don't think so. The eye cannot see itself, the knife cannot cut itself. Eating relieves hunger, drinking quenches thirst. Linji and Deshan are deliberately confused, wasting energy to apply the stick and shout. Remove the stick, take away the shout, Meng Balang Han, how can it be stopped?

Going to the hall: Picking up the staff and striking it once, shouting once, saying: Deshan's stick, Linji's shout, today I pick them up again for you. How high is the sky? How wide is the earth? Stop adding rubbish to the rubbish heap. Change your bones, wash your intestines, Jingshan takes three steps back, allowing you all to discuss. But how to discuss? Throwing down the staff, shouting once, saying: Red powder is easy to make a proper girl, it is difficult to be a good boy without money.

Going to the hall: On the fourteenth and fifteenth of the first month, Shuangjing Temple beats gongs and drums. If you want to know the true meaning of the Patriarch's coming from the West, look at the village songs and dances.

Going to the hall: After a long rain, it finally clears up, and the sky and earth are clear and bright. The affairs of the Patriarch's school, why bother to do more.

Going to the hall: Quoting Zen Master Yuantong Xiu's instruction to the public, saying: 'Little'

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林九年冷坐。剛被神光覷破。如今玉石難分。祇得麻纏紙裹。這一個。那一個。更一個。若是明眼人。何須重說破。徑山今日不免狗尾續貂。也有些子。老胡九年話墮。可惜當時放過。致令默照之徒。鬼窟長年打坐。這一個。那一個。更一個。雖然苦口叮嚀。卻似樹頭風過。結夏。上堂。文殊三處安居。志公不是閑和尚。迦葉欲行正令。未免眼前見鬼。且道徑山門下。今日事作么生。下座后。大家觸禮三拜。上堂。僧問。有么有么。庵主豎起拳頭。還端的也無。師便下座。歸方丈。上堂。水底泥牛嚼生鐵。憍梵缽提咬著舌。海神怒把珊瑚鞭。須彌燈王痛不徹。上堂。才方八月中秋。又是九月十五。卓拄杖曰。唯有這個不遷。擲拄杖曰。一眾耳聞目睹。圓悟禪師忌。師拈香曰。這個尊慈。平昔強項。氣壓諸方。逞過頭底顢頇。用格外底儱侗。自言我以木槵子換天下人眼睛。殊不知被不孝之子將斷貫索穿卻鼻孔。索頭既在徑山手裡。要教伊生也由徑山。要教伊死也由徑山。且道以何為驗。遂燒香曰。以此為驗。僧問。達磨西來。將何傳授。師曰。不可總作野狐精見解。曰。如何是粗入細。師曰。香水海里一毛孔。曰。如何是細入粗。師曰。一毛孔里香水海。問。古鏡未磨時如何。師曰。火不待日而熱。曰。磨后如何。師曰

。風不待月而涼。曰。磨與未磨時如何。師曰。交。問。不與萬法為侶者。是甚麼人。待汝一口吸盡西江水。即向汝道。意作么生。師曰。釘釘膠黏。問。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。去此二途。請師速道。師曰。脫殼烏龜飛上天。問。高揖釋迦。不拜彌勒時如何。師曰。夢裡惺惺。問。大修行底人。還落因果也無。前百丈曰。不落因果。為甚麼墮野狐身。師曰。逢人但恁么舉。曰。祇如后百丈道。不昧因果。為甚麼脫野狐身。師曰。逢人但恁么舉。曰。或有人問徑山。大修行底人。還落因果也無。未審和尚向他道甚麼。師曰。向你道。逢人但恁么舉。問。明頭來時如何。師曰。頭大尾顛纖。曰。暗頭來時如何。師曰。野馬嘶風蹄撥剌。曰。明日大悲院裡有齋。又作么生。師曰。雪峰道底。問。過去心不可得。現在心不可得。未來心不可得時如何。師曰。親言出親口。曰。未審如何受持。師曰。但恁么受持。決不相賺。問。我宗無語句。實無一法與人時如何。師曰。五味饡秤錘。問。心佛俱忘時如何。師曰。賣扇老婆手遮日。問。教中道。塵塵說。剎剎說。無間歇。未審以何為舌。師拍禪床右角一下。僧曰。世尊不說說。迦葉不聞聞也。師拍禪床左角一下。僧曰。也知今日。令不虛行。師曰。

【現代漢語翻譯】 現代漢語譯本：風的涼爽無需等待月亮。（僧）問：磨（指修行）與未磨時（指未修行時）如何？師（指禪師）說：交織在一起。（僧）問：不與萬法為伴侶的人，是什麼人？（師說）等你一口吸盡西江水，我就告訴你。你意下如何？師說：釘子釘牢，膠水粘緊。（僧）問：如果一法存在，毗盧遮那佛（Vairocana，佛的法身）就墮落在凡夫之中；如果萬法皆空，普賢菩薩（Samantabhadra，象徵菩薩的行愿）就失去了他的境界。去除這兩種極端，請老師快速開示。師說：脫殼的烏龜飛上天。（僧）問：高傲地向釋迦牟尼佛（Sakyamuni，佛教的創始人）作揖，不拜彌勒佛（Maitreya，未來佛）時如何？師說：夢裡清醒。（僧）問：大修行的人，還落入因果報應嗎？之前的百丈禪師說：『不落因果』，為什麼會墮入野狐之身？師說：遇到人就這麼提問。（僧）說：如果後來的百丈禪師說：『不昧因果』，為什麼能脫離野狐之身？師說：遇到人就這麼提問。（僧）說：如果有人問徑山禪師，大修行的人，還落入因果報應嗎？不知道和尚您會怎麼回答他？師說：我會告訴你，遇到人就這麼提問。（僧）問：明處來時如何？師說：頭大尾巴細。（僧）問：暗處來時如何？師說：野馬在風中嘶鳴，蹄子亂踢。（僧）問：明天大悲院裡有齋飯，又該如何？師說：雪峰禪師就是這麼說的。（僧）問：過去心不可得，現在心不可得，未來心不可得時如何？師說：親口說出親口的話。（僧）說：不知道該如何受持？師說：就這麼受持，決不欺騙你。（僧）問：我宗沒有語句，實在沒有一法可以給人時如何？師說：五味雜陳的食物和秤錘。（僧）問：心和佛都忘記時如何？師說：賣扇子的老婦用手遮擋陽光。（僧）問：經教中說：『塵塵說，剎剎說，無間歇』，不知道用什麼作為舌頭？師拍了一下禪床的右角。僧說：世尊不說說，迦葉不聞聞。（Mahakasyapa，釋迦摩尼十大弟子之一，以頭陀第一著稱）也。師拍了一下禪床的左角。僧說：也知道今天，命令沒有白白施行。師說：

【English Translation】 English version: The coolness of the wind does not wait for the moon. (A monk) asked: 'What about grinding (referring to cultivation) versus not grinding (referring to not cultivating)?' The Master (referring to the Zen master) said: 'Intertwined.' (A monk) asked: 'What kind of person is it who does not associate with the myriad dharmas?' (The Master said) 'When you have swallowed the entire West River in one gulp, I will tell you. What do you think?' The Master said: 'Nails hammered firmly, glue sticking tightly.' (A monk) asked: 'If one dharma exists, then Vairocana (the Dharmakaya Buddha) falls into the realm of ordinary beings; if all dharmas are empty, then Samantabhadra (symbolizing the vows and practices of a Bodhisattva) loses his realm. Leaving these two extremes, please, Master, quickly instruct me.' The Master said: 'A turtle that has shed its shell flies into the sky.' (A monk) asked: 'How is it when one bows respectfully to Sakyamuni (the founder of Buddhism) but does not bow to Maitreya (the future Buddha)?' The Master said: 'Awake in a dream.' (A monk) asked: 'Do great practitioners still fall into karma?' The previous Baizhang Zen master said: 'Not falling into karma,' why did he fall into the body of a wild fox? The Master said: 'Whenever you meet someone, just raise this question.' (A monk) said: 'If the later Baizhang Zen master said: 'Not being ignorant of karma,' why was he able to escape the body of a wild fox?' The Master said: 'Whenever you meet someone, just raise this question.' (A monk) said: 'If someone asks Zen Master Jingshan, do great practitioners still fall into karma? I wonder what the monk would say to him?' The Master said: 'I would tell you, whenever you meet someone, just raise this question.' (A monk) asked: 'How is it when coming from the bright side?' The Master said: 'Big head, thin tail.' (A monk) asked: 'How is it when coming from the dark side?' The Master said: 'A wild horse neighs in the wind, its hooves kicking wildly.' (A monk) asked: 'Tomorrow there will be a vegetarian meal at the Great Compassion Monastery, what should be done?' The Master said: 'That's what Zen Master Xuefeng said.' (A monk) asked: 'The past mind is unattainable, the present mind is unattainable, the future mind is unattainable, what is it like?' The Master said: 'Speak the words from your own mouth.' (A monk) said: 'I don't know how to receive and uphold it?' The Master said: 'Just receive and uphold it like this, and you will never be deceived.' (A monk) asked: 'My sect has no words, and there is really no dharma to give to people, what is it like?' The Master said: 'A scale weight with food of mixed flavors.' (A monk) asked: 'How is it when both mind and Buddha are forgotten?' The Master said: 'An old woman selling fans uses her hand to shield the sun.' (A monk) asked: 'The teachings say: 'Dust speaks, lands speak, without interruption,' I wonder what is used as a tongue?' The Master struck the right corner of the Zen bed once. The monk said: 'The World Honored One speaks without speaking, and Mahakasyapa hears without hearing.' The Master struck the left corner of the Zen bed once. The monk said: 'I also know that today, the order has not been carried out in vain.' The Master said:

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識甚好惡。師室中問僧。不是心。不是佛。不是物。你作么生會。僧曰。領。師曰。領你屋裡七代先靈。僧便喝。師曰。適來領。而今喝。幹他不是心。不是佛。不是物甚麼事。僧無語。師打出。僧請益夾山境。話聲未絕。師便喝。僧茫然。師曰。你問甚麼。僧擬舉。師連打。喝出。師才見僧入。便曰。不是。出去。僧便出。師曰。沒量大人。被語脈里轉卻。次一僧入。師亦曰。不是。出去。僧卻近前。師曰。向你道不是。更近前覓個甚麼。便打出。復一僧入曰。適來兩僧不會和尚意。師低頭噓一聲。僧罔措。師打曰。卻是你會老僧意。問僧。我前日有一問在你處。你先前日答我了也。即今因甚麼瞌睡。僧曰。如是。如是。師曰。道甚麼。僧曰。不是。不是。師連打兩棒。曰。一棒打你如是。一棒打你不是。舉竹篦問僧曰。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。速道。速道。僧曰。請和尚放下竹篦。即與和尚道。師放下竹篦。僧拂袖便出。師曰。侍者認取這僧著。又舉問僧。僧曰。甕里怕走卻鱉那。師下禪床擒住。曰。此是誰語。速道。僧曰。實不敢謾昧老師。此是竹庵和尚教某恁么道。師連打數棒。曰。分明舉似諸方。師年邁求解。辛巳春。得旨退居明月堂。隆興改元。一夕星殞于寺西。流光赫然

【現代漢語翻譯】 現代漢語譯本 辨別什麼是好，什麼是壞。溈山（Weishan，禪師名）在禪房裡問僧人：『既不是心，也不是佛，也不是物，你如何理解？』僧人說：『領會了。』溈山說：『領會了你屋裡七代祖先的亡靈！』僧人便大喝一聲。溈山說：『剛才說領會了，現在又大喝，與那不是心，不是佛，不是物有什麼關係？』僧人無話可說。溈山便把他打出去了。僧人請教夾山（Jiashan，地名）的境界。話音未落，溈山便大喝一聲。僧人茫然不知所措。溈山說：『你問什麼？』僧人剛要開口，溈山就連打帶喝，把他趕了出去。溈山剛看見僧人進來，便說：『不是。出去。』僧人便出去了。溈山說：『真是個沒見識的傢伙，被語言的脈絡牽著鼻子走。』下一個僧人進來，溈山也說：『不是。出去。』僧人卻走上前。溈山說：『跟你說不是，還往前湊什麼？』便把他打出去了。又一個僧人進來，說：『剛才兩個僧人沒領會和尚的意思。』溈山低頭嘆了口氣。僧人不知如何是好。溈山打他說：『偏偏你領會了老僧的意思！』問僧人：『我前幾天有一個問題在你那裡，你先前幾天已經回答我了，現在為什麼打瞌睡？』僧人說：『是這樣，是這樣。』溈山說：『說什麼？』僧人說：『不是，不是。』溈山連打兩棒，說：『一棒打你說是，一棒打你說不是。』舉起竹篦問僧人說：『說是竹篦就違背了，說不是竹篦也違背了，不得說話，不得不說話，快說！快說！』僧人說：『請和尚放下竹篦，我就與和尚說。』溈山放下竹篦。僧人拂袖便走。溈山說：『侍者記住這個僧人。』又舉起竹篦問僧人。僧人說：『甕里怕跑掉鱉啊。』溈山下禪床擒住他，說：『這是誰說的話？快說！』僧人說：『實在不敢欺瞞老師，這是竹庵（Zhuan，禪師名）和尚教我這麼說的。』溈山連打數棒，說：『分明告訴各方。』溈山年老請求退隱，辛巳年春天，得到允許退居明月堂。隆興（Longxing，年號）元年，一天晚上，一顆星星隕落在寺廟西邊，光芒耀眼。

【English Translation】 English version Distinguishing good from bad. Weishan (name of a Chan master) asked a monk in the meditation room: 'It is neither mind, nor Buddha, nor object, how do you understand it?' The monk said: 'I understand.' Weishan said: 'You understand the spirits of your ancestors for seven generations!' The monk then shouted loudly. Weishan said: 'Just now you said you understood, and now you shout, what does it have to do with it being neither mind, nor Buddha, nor object?' The monk had nothing to say. Weishan then struck him and drove him out. The monk asked for instruction on the state of Jiashan (name of a place). Before the words were finished, Weishan shouted loudly. The monk was at a loss. Weishan said: 'What are you asking?' As the monk was about to speak, Weishan struck him repeatedly and drove him out. As soon as Weishan saw a monk enter, he said: 'No. Get out.' The monk then left. Weishan said: 'What a clueless fellow, led by the nose by the thread of language.' The next monk entered, and Weishan also said: 'No. Get out.' The monk instead stepped forward. Weishan said: 'Telling you no, what are you seeking by coming closer?' He then struck him and drove him out. Another monk entered and said: 'The two monks just now did not understand the abbot's meaning.' Weishan lowered his head and sighed. The monk was at a loss. Weishan struck him and said: 'You, of all people, understand the old monk's meaning!' He asked a monk: 'I had a question for you a few days ago, and you answered me a few days before that, why are you dozing off now?' The monk said: 'It is so, it is so.' Weishan said: 'What are you saying?' The monk said: 'No, no.' Weishan struck him twice, saying: 'One strike for you saying it is so, one strike for you saying it is not so.' Raising a bamboo staff, he asked a monk: 'Calling it a bamboo staff is a violation, saying it is not a bamboo staff is also a violation, you must not speak, you must not not speak, speak quickly! Speak quickly!' The monk said: 'Please put down the bamboo staff, and I will tell the abbot.' Weishan put down the bamboo staff. The monk flicked his sleeve and left. Weishan said: 'Attendant, remember this monk.' He then raised the bamboo staff and asked a monk. The monk said: 'Afraid the turtle will run away from the jar.' Weishan got off the meditation platform and seized him, saying: 'Whose words are these? Speak quickly!' The monk said: 'I dare not deceive the teacher, this is what the monk Zhuan (name of a Chan master) taught me to say.' Weishan struck him several times, saying: 'Clearly tell all directions.' Weishan, in his old age, requested to retire, and in the spring of the year Xinsi, he was granted permission to retire to Mingyue Hall. In the first year of Longxing (era name), one night, a star fell to the west of the temple, its light dazzling.

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。尋示微恙。八月九日。學徒問安。師勉以弘道。徐曰。吾翌日始行。至五鼓。親書遺奏。又貽書辭紫巖居士。侍僧了賢請偈。復大書曰。生也祇恁么。死也祇恁么。有偈與無偈。是甚麼熱大。擲筆委然而逝。平明有蛇尺許。腰首白色。伏于龍王井欄。如義服者。乃龍王示現也。四眾哀號。皇帝聞而嘆惜。上制師真贊曰。生滅不滅。常住不住。圓覺空明。隨物現處。丞相以次。致祭者沓來。門弟子塔全身於明月堂之側。壽七十有五。夏五十有八。詔以明月堂為妙喜庵。謚曰普覺。塔名寶光。淳熙初。賜其全錄八十卷。隨大藏流行。

平江府虎丘紹隆禪師

和之含山人也。九歲謝親。居佛慧院。逾六年。得度受具。又五年。荷包謁長蘆信禪師。得其大略。有傳圓悟語至者。師讀之。嘆曰。想酢生液。雖未澆腸沃胃。要且使人慶快。第恨未聆謦欬耳。遂由寶峰依湛堂。客黃龍叩死心禪師。次謁圓悟。一日入室。悟問曰。見見之時。見非是見。見猶離見。見不能及。舉拳曰。還見么。師曰。見。悟曰。頭上安頭。師聞脫然契證。悟叱曰。見個甚麼。師曰。竹密不妨流水過。悟肯之。尋俾掌藏教。有問悟曰。隆藏主柔易若此。何能為哉。悟曰。瞌睡虎耳。后歸邑。住城西開聖。建炎之擾。乃結廬銅峰之下。郡守李

【現代漢語翻譯】 尋示微恙（略感不適）。八月九日，學徒前來問安。老師勉勵他們弘揚佛法。徐（紹隆禪師）說：『我明日啟程。』至五更時分，親自書寫遺奏。又寫信辭別紫巖居士。侍奉的僧人了賢請求他寫偈（臨終偈）。他再次大書道：『生也祇恁么（活著就是這樣），死也祇恁么（死去也是這樣）。有偈與無偈（有沒有偈語），是甚麼熱大（又有什麼要緊）。』擲筆安然而逝。天亮時，有一條一尺左右的蛇，腰部和頭部是白色的，伏在龍王井的井欄上，像穿著喪服的樣子，這是龍王示現。四眾弟子哀號痛哭。皇帝聽聞后嘆息惋惜。皇帝親自撰寫了禪師的真贊，說：『生滅不滅（生滅的現象並非真正的消滅），常住不住（恒常的存在並非靜止不變）。圓覺空明（圓滿覺悟的境界空寂而光明），隨物現處（隨著萬物的變化而顯現）。』丞相以下，前來祭奠的人絡繹不絕。門下弟子在明月堂旁邊建塔安葬了他的全身。享年七十五歲，僧臘五十八年。朝廷下詔將明月堂改為妙喜庵，謚號為普覺。塔名為寶光。淳熙初年，朝廷賜予他的全集八十卷，隨大藏經流通。

平江府虎丘紹隆禪師

紹隆禪師是和州含山人。九歲告別父母，住在佛慧院。六年多后，剃度受具足戒。又過了五年，帶著行囊拜謁長蘆信禪師，得到了他的大概教誨。有人傳來圓悟禪師的語錄，紹隆禪師讀後，感嘆道：『就像嚐到醋的味道，雖然沒有澆灌腸胃，但也能讓人感到慶幸快樂，只是遺憾沒有親耳聽到他的教誨。』於是從寶峰山前往依止湛堂禪師，又到黃龍山拜訪死心禪師。之後拜謁圓悟禪師。一天進入禪室，圓悟禪師問道：『見見之時（當能見之性在見的時候），見非是見（這個見不是真正的見），見猶離見（見仍然是離開了見），見不能及（見是無法達到的）。』舉起拳頭說：『還見嗎？』紹隆禪師說：『見。』圓悟禪師說：『頭上安頭（多此一舉）。』紹隆禪師聽后豁然開悟。圓悟禪師呵斥道：『見個甚麼（見到了什麼）？』紹隆禪師說：『竹密不妨流水過（竹子再密也擋不住流水流過）。』圓悟禪師認可了他的開悟。不久，讓他掌管藏經。有人問圓悟禪師說：『隆藏主如此柔和容易，怎麼能勝任呢？』圓悟禪師說：『瞌睡虎耳（他是隻沉睡的老虎）。』後來回到家鄉，住在城西的開聖寺。建炎年間發生戰亂，於是他在銅峰山下結廬而居。郡守李

【English Translation】 He then showed slight illness. On the ninth day of the eighth month, his disciples came to inquire after his health. The master encouraged them to propagate the Dharma. Xu (Chan Master Shaolong) said, 'I will depart tomorrow.' At the fifth watch (around dawn), he personally wrote a memorial to the throne. He also wrote a letter to bid farewell to Layman Ziyan. The attending monk Liaoxian requested a verse (a death verse). He then wrote in large characters: 'Birth is just like this, death is just like this. Whether there is a verse or not, what is the big deal?' He threw down his pen and passed away peacefully. At dawn, there was a snake about a foot long, with a white waist and head, lying on the railing of the Dragon King Well, as if wearing mourning clothes. This was a manifestation of the Dragon King. The fourfold assembly (monks, nuns, laymen, and laywomen) wailed in sorrow. The emperor heard of it and sighed with regret. The emperor personally composed a eulogy for the Chan master, saying: 'Birth and death are not annihilation, permanence is not static. Perfect enlightenment is empty and bright, appearing everywhere with things.' From the prime minister down, those who came to pay their respects came in droves. His disciples built a pagoda next to the Mingyue Hall to enshrine his whole body. He lived to the age of seventy-five, with fifty-eight years as a monk. The court issued an edict to change Mingyue Hall into Miaoxi Hermitage, with the posthumous title of Pujue (Universal Enlightenment). The pagoda was named Baoguang (Precious Light). In the early years of Chunxi, the court bestowed his complete works in eighty volumes, which circulated along with the Tripitaka.

Chan Master Shaolong of Huqiu in Pingjiang Prefecture

Chan Master Shaolong was a native of Hanshan in Hezhou. At the age of nine, he bid farewell to his parents and lived in the Fohui Monastery. More than six years later, he was ordained and received the full precepts. After another five years, he traveled with his bag to visit Chan Master Changlu Xin, and received his general teachings. Someone brought the recorded sayings of Chan Master Yuanwu, and Chan Master Shaolong read them and exclaimed, 'It's like tasting vinegar, although it doesn't nourish the stomach, it still makes people feel happy and joyful, but it's a pity that I haven't heard his teachings in person.' So he went from Baofeng Mountain to rely on Chan Master Zhantang, and then visited Chan Master Sixin at Huanglong Mountain. Later, he visited Chan Master Yuanwu. One day, he entered the meditation room, and Chan Master Yuanwu asked, 'When seeing sees, seeing is not seeing, seeing is still apart from seeing, seeing cannot reach.' He raised his fist and said, 'Do you see it?' Chan Master Shaolong said, 'I see it.' Chan Master Yuanwu said, 'Adding a head on top of a head (doing something unnecessary).' Chan Master Shaolong suddenly attained enlightenment upon hearing this. Chan Master Yuanwu scolded, 'What did you see?' Chan Master Shaolong said, 'The dense bamboo does not hinder the flowing water.' Chan Master Yuanwu affirmed his enlightenment. Soon after, he was put in charge of the Sutra Collection. Someone asked Chan Master Yuanwu, 'Abbot Long is so gentle and easygoing, how can he be competent?' Chan Master Yuanwu said, 'A sleeping tiger.' Later, he returned to his hometown and lived in Kaisheng Temple in the west of the city. During the Jianyan disturbances, he built a hut under Copper Peak. Prefect Li

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公光延居彰教。次徙虎丘。道大顯著。因追繹白雲端和尚立祖堂故事。乃曰。為人之後。不能躬行遺訓。于義安乎。遂圖其像。以奉安之。上堂曰。凡有展托。盡落今時。不展不託。墮坑落塹。直饒風吹不入。水灑不著。檢點將來。自救不了。豈不見道。直似寒潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。拈拄杖。劃一劃云。劃斷古人多年葛藤。點頭石不覺拊掌大笑。且道笑個甚麼。腦後見腮。莫與往來。上堂。目前無法。萬象森然。意在目前。突出難辨。不是目前法。觸處逢渠。非耳目之所到。不離見聞覺知。雖然如是。也須踏著他向上關捩子始得。所以道。羅籠不肯住。呼喚不回頭。佛祖不安排。至今無處所。如是則不勞斂念。樓閣門開。寸步不移。百城俱到。驀拈拄杖。劃一劃云。路逢死蛇莫打殺。無底籃子盛將歸。上堂曰。百鳥不來春又喧。憑欄溢目水連天。無心還似今宵月。照見三千與大千。上堂。摩竭陀國。親行此令。拈拄杖。卓一下曰。大盡三十日。小盡二十九。僧問。為國開堂一句作么生道。師曰。一愿皇帝萬壽。二愿重臣千秋。曰。祇如生佛未興時。一著落在甚麼處。師曰。吾常於此切。曰。官不容針。更借一問時如何。師曰。踞虎頭。收虎尾。曰。中間事作么生。師曰。

【現代漢語翻譯】 現代漢語譯本 公光延居於彰教。之後遷到虎丘。他的道行大為顯著。於是追念白雲端和尚建立祖堂的故事，便說：『作為後人，如果不能親自實踐遺訓，在道義上能心安嗎？』於是畫了他的畫像，供奉起來。上堂說法時說：『凡是有所展現和依託的，都落在當下。不展現不依託，就會墮入坑塹。即使風吹不入，水潑不著，將來檢點起來，也自救不了。』豈不見古人說道：『就像寒潭中的月影，靜夜裡的鐘聲，隨著敲擊而不會減少，觸碰波瀾也不會消散。』但這仍然是生死岸邊的事情。拿起拄杖，劃了一下，說：『劃斷古人多年的葛藤。』點頭石不知不覺地拍手大笑。且說笑的是什麼？『腦後見腮，莫與往來。』上堂說法。『目前沒有法，萬象卻如此森然。意念在目前，卻難以辨別。』不是目前的法，到處都能遇到它。不在耳目所能到達的地方，卻又不離開見聞覺知。雖然如此，也必須踏著他向上的關鍵之處才行。所以說：『羅網不肯停留，呼喚也不回頭，佛祖不安排，至今沒有處所。』這樣，就不需要收斂心念，樓閣的大門自然打開。寸步不移，就能到達百城。隨即拿起拄杖，劃了一下，說：『路遇死蛇莫打殺，無底籃子盛將歸。』上堂說法：『百鳥不來春天依舊喧鬧，憑欄遠望，滿眼都是連線天邊的水。無心還像今晚的月亮，照見三千大千世界。』上堂說法。摩竭陀國（Magadha，古代印度王國）親自施行此令。拿起拄杖，敲擊一下說：『大月三十日，小月二十九。』有僧人問：『為國開堂這句話該怎麼說？』師父說：『一愿皇帝萬壽，二愿重臣千秋。』僧人說：『如果說在生佛還未出現的時候，這一著落在什麼地方？』師父說：『我常常在這裡用心體會。』僧人說：『官不容針，如果再問一句又該如何？』師父說：『踞虎頭，收虎尾。』僧人說：『中間的事情該怎麼辦？』師父說：

【English Translation】 English version Gong Guangyan resided at Zhangjiao. Later, he moved to Huqiu. His practice of the Dharma became greatly renowned. Consequently, he reminisced about the story of Abbot Baiyun Duan establishing the ancestral hall, and said: 'As descendants, if we cannot personally practice the teachings left behind, can we be at peace with our conscience?' Therefore, he painted his portrait and enshrined it. Ascending the hall to preach, he said: 'All that is displayed and relied upon falls into the present moment. Without display or reliance, one will fall into pits and trenches. Even if wind cannot penetrate it and water cannot wet it, when examined in the future, one will not be able to save oneself.' Have you not seen the saying: 'Like the moon's reflection in a cold pool, the sound of a bell in a quiet night, it diminishes not with striking, nor scatters with waves.' Yet, this is still a matter on the shore of birth and death. Taking up his staff, he drew a line and said: 'Cutting off the ancient people's entanglements of many years.' The Nodding Stone unconsciously clapped his hands and laughed loudly. And what was he laughing at? 'If you see the cheeks behind the ears, do not associate with them.' Ascending the hall to preach. 'There is no Dharma before the eyes, yet the myriad phenomena are so lush. The intention is in the present moment, yet it is difficult to discern.' It is not the Dharma of the present moment, yet one encounters it everywhere. It is not within the reach of the ears and eyes, yet it does not depart from seeing, hearing, feeling, and knowing. Although it is like this, one must also step on the upward turning point to succeed. Therefore, it is said: 'The net refuses to stay, the call does not turn back, the Buddhas and ancestors do not arrange it, and to this day there is no place for it.' Thus, there is no need to collect thoughts, the doors of the pavilion naturally open. Without moving an inch, one can reach a hundred cities. Immediately taking up his staff, he drew a line and said: 'If you meet a dead snake on the road, do not kill it, but carry it home in a bottomless basket.' Ascending the hall to preach: 'Even if a hundred birds do not come, spring is still noisy; leaning on the railing, the eyes overflow with water connecting to the sky. The mind is still like tonight's moon, illuminating the three thousand great thousand worlds.' Ascending the hall to preach. The Magadha (Magadha, ancient Indian kingdom) country personally implemented this decree. Taking up his staff, he struck it once and said: 'The big month has thirty days, the small month has twenty-nine.' A monk asked: 'How should one say the phrase 'opening the hall for the country'?' The master said: 'First, I wish the emperor ten thousand years of life; second, I wish the important ministers a thousand autumns.' The monk said: 'If, when the living Buddhas had not yet appeared, where would this move fall?' The master said: 'I often contemplate this here.' The monk said: 'A needle cannot pass through an official, what if I ask another question?' The master said: 'Occupy the tiger's head, collect the tiger's tail.' The monk said: 'What about the matter in between?' The master said:

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草繩自縛漢。曰。毗婆尸佛早留心。直至如今不得妙。師曰。幾行巖下路。少見白頭人。問。九旬禁足。意旨如何。師曰。理長即就。曰。祇如六根不具底人。還禁得也無。師曰。穿過鼻孔。曰。學人今日。小出大遇。師曰。降將不斬。曰。恁么則和尚放某甲逐便也。師曰。停囚長智。問。雪峰道。盡大地撮來如粟米粒大。拋向面前漆桶。不會打鼓。普請看。未審此意如何。師曰。一畝之地。三蛇九鼠。曰。乞師再垂指示。師曰。海口難宣。問。如何是大道真源。師曰。和泥合水。曰。便恁么去時如何。師曰。截斷草鞋跟。問。如何是佛法大意。師曰。蛇頭生角。問。古人到這裡。因甚麼不肯住。師曰。老僧也恁么。曰。忽然一刀兩段時如何。師曰。平地神仙。問。萬機休罷。千聖不𢹂時如何。師曰。未足觀光。曰。還有奇特事也無。師曰。獨坐大雄峰。紹興丙辰。示微疾而逝。塔全軀于寺之西南隅。

慶元府育王山佛智端裕禪師

吳越王之裔也。六世祖守會稽。因家焉。師生而岐嶷。眉目淵秀。十四驅烏于大善寺。十八得度受具。往依凈慈一禪師。未幾。偶聞僧擊露柱。曰。你何不說禪。師忽微省。去謁龍門遠．甘露卓．泐潭祥。皆以穎邁見推。晚見圓悟于鐘阜。一日悟問。誰知正法眼藏向這瞎驢邊滅

卻。即今是滅不滅。曰。請和尚合取口好。悟曰。此猶未出常情。師擬對。悟擊之。師頓去所滯。侍悟居天寧。命掌記室。尋分座。道聲藹著。京西憲請開法丹霞。次遷虎丘。徑山謝事。徇平江道俗之請。庵于西華。閱數稔。來居建康保寧。后移蘇城萬壽及閩中玄沙．壽山西禪。覆被旨補靈隱。慈寧皇太后幸韋王第。召師演法。賜金襕袈裟。乞歸西華舊隱。紹興戊辰秋。赴育王之命。上堂曰。德山入門便棒。多向皮袋裡埋蹤。臨濟入門便喝。總在聲塵中出沒。若是英靈衲子。直須足下風生。超越古今途轍。拈拄杖。卓一下。喝一喝曰。祇這個何似生。若喚作棒喝。瞌睡未惺。不喚作棒喝。未識德山臨濟。畢竟如何。復卓一下曰。總不得動著。上堂。盡大地是沙門眼。遍十方是自己光。為甚麼東弗于逮打鼓。西瞿耶尼不聞。南贍部洲點燈。北郁單越暗坐。直饒向個里道得十全。猶是光影里活計。撼拂子曰。百雜碎了也。作么生是出身一路。擲下拂子曰。參。上堂。動則影現。覺則冰生。直饒不動不覺。猶是秦時𨍏轢鉆。到這裡。便須千差密照。萬戶俱開。毫端撥轉機輪。命脈不沉毒海。有時覺如湛水。有時動若星飛。有時動覺俱忘。有時照用自在。且道正恁么時。是動是覺。是照是用。還有區分得出底么。鐵牛橫古路。

【現代漢語翻譯】 卻。問：『即今是滅還是不滅？』答：『請和尚閉上嘴。』悟禪師說：『這仍然沒有超出常情。』禪師想要回答，悟禪師打了他。禪師頓時消除了心中的疑惑。後來，禪師在天寧寺侍奉悟禪師，被任命掌管文書。不久之後，開始獨立講法，聲名遠播。京西的官員邀請他到丹霞寺開壇講法，之後又遷往虎丘寺。徑山寺的住持卸任后，應平江一帶信徒的請求，在西華庵隱居了幾年。後來，來到建康保寧寺居住，之後又移居到蘇州萬壽寺以及福建玄沙寺、壽山寺禪修。又奉旨擔任靈隱寺住持。慈寧皇太后駕臨韋王府，召見禪師講法，賜予金襕袈裟。禪師請求回到西華庵隱居。紹興戊辰年秋，應育王寺的邀請，上堂說法：『德山禪師入門就打棒，很多人在皮袋裡埋沒了自己的軌跡。臨濟禪師入門就喝，總是在聲音和塵埃中出沒。如果是英靈的衲子，就應該腳下生風，超越古今的道路。』拿起拄杖，敲擊一下，喝一聲說：『就這個像什麼？如果說是棒喝，那是還沒睡醒。如果說不是棒喝，那是不認識德山和臨濟。到底怎麼樣呢？』又敲擊一下說：『總不能動它。』上堂：『整個大地都是沙門的眼睛，整個十方都是自己的光明。為什麼東弗于逮（Purva-videha，東勝身洲）打鼓，西瞿耶尼（Apara-godaniya，西牛賀洲）聽不見？南贍部洲（Jambudvipa，南瞻部洲）點燈，北郁單越（Uttara-kuru，北俱盧洲）卻在黑暗中坐著？即使能把這些道理說得十全十美，也只是在光影里生活。』搖動拂塵說：『全都粉碎了。』怎麼樣才是出身的道路呢？』放下拂塵說：『參！』上堂：『動就有影子顯現，覺就有冰產生。即使不動不覺，也還是秦時的鉆子。』到了這裡，就必須千差萬別地細緻觀察，萬戶都打開。在毫毛的尖端撥轉機輪，生命線不沉入毒海。有時覺就像平靜的水面，有時動就像流星飛逝。有時動和覺都忘記了，有時照和用都自在。那麼，正在這個時候，是動是覺，是照是用，還有能區分出來的嗎？鐵牛橫在古老的道路上。 現代漢語譯本

【English Translation】 However, [someone] asked: 'Is it that now is annihilation or non-annihilation?' [The master] replied: 'Please, venerable monk, close your mouth.' Zen Master Wu said: 'This still hasn't transcended the ordinary.' The Zen master intended to respond, but Zen Master Wu struck him. The Zen master instantly eliminated the doubts in his heart. Later, the Zen master served Zen Master Wu at Tianning Temple and was appointed to manage the records. Soon after, he began to lecture independently, and his reputation spread far and wide. Officials from Jingxi invited him to open a Dharma platform at Danxia Temple, and later he moved to Huqiu Temple. After the abbot of Jingshan Temple retired, he secluded himself in Xihua Hermitage for several years at the request of believers in the Pingjiang area. Later, he came to live in Jiankang Baoning Temple, and then moved to Suzhou Wanshou Temple and the Xuansha and Shoushan Zen monasteries in Fujian. He was also ordered to serve as the abbot of Lingyin Temple. The Empress Dowager Cining visited the residence of Prince Wei and summoned the Zen master to lecture on the Dharma, bestowing upon him a gold-embroidered kasaya (robe). The Zen master requested to return to Xihua Hermitage to live in seclusion. In the autumn of the year Wu Chen of the Shaoxing era, he accepted the invitation of Yuwang Temple and ascended the hall to preach: 'Zen Master Deshan (Tokusan, a famous Tang Dynasty Zen master) would strike with a staff upon entering, and many people bury their traces in their leather bags. Zen Master Linji (Rinzai, another famous Tang Dynasty Zen master) would shout upon entering, always appearing in sounds and dust. If you are a heroic and intelligent monk, you should generate wind beneath your feet and transcend the paths of ancient and modern times.' He picked up his staff, struck it once, and shouted: 'What is this like?' If you say it is a staff and a shout, you are not yet awake. If you say it is not a staff and a shout, you do not recognize Deshan and Linji. What is it really like?' He struck it again and said: 'You must not touch it at all.' Ascending the hall: 'The entire earth is the eye of the Shramana (Buddhist practitioner), and the entire ten directions are one's own light. Why is it that when Purva-videha (Eastern Continent) beats the drum, Apara-godaniya (Western Continent) cannot hear it? When Jambudvipa (Southern Continent) lights the lamp, Uttara-kuru (Northern Continent) sits in darkness? Even if you can explain these principles perfectly, you are still living in shadows.' He shook his whisk and said: 'Everything is shattered.' What is the path to liberation?' He put down his whisk and said: 'Investigate!' Ascending the hall: 'When there is movement, shadows appear; when there is awareness, ice forms. Even if there is no movement and no awareness, it is still like the drill from the Qin Dynasty.' Arriving here, one must observe closely with myriad differences and open all doors. At the tip of a hair, turn the wheel of Dharma, and the lifeline will not sink into the sea of poison. Sometimes awareness is like still water, sometimes movement is like a shooting star. Sometimes movement and awareness are both forgotten, sometimes illumination and function are both free. So, at this very moment, is it movement or awareness, is it illumination or function? Is there anyone who can distinguish them? An iron ox lies across the ancient road. English version

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觸著骨毛寒。上堂曰。行時絕行跡。說時無說蹤。行說若到。則垛生招箭。行說未明。則神鋒劃斷。就使說無滲漏。行不迷方。猶滯殼漏在。若是大鵬金翅。奮迅百千由旬。十影神駒。馳驟四方八極。不取次啖啄。不隨處埋身。且總不依倚。還有履踐分也無。剎剎塵塵是要津。上堂曰。易填巨壑。難滿漏卮。若有操持。了無難易。拈卻大地。寬綽有餘。放出纖毫。礙塞無路。忽若不拈不放。向甚麼處履踐。同誠共休慼。飲水亦須肥。僧問。如何是賓中賓。師曰。你是田庫奴。曰。如何是賓中主。師曰。相逢猶莽鹵。曰。如何是主中賓。師曰。劍氣爍愁雲。曰。如何是主中主。師曰。敲骨打髓。師蒞眾。色必凜然。寢食不背眾。唱道無倦。紹興庚午十月初。示微疾。至十八日。首座法全請遺訓。師曰。盡此心意。以道相資。語絕而逝。火后目睛齒舌不壞。其地發光終夕。得設利者無計。逾月不絕。黃冠羅肇常。平日問道于師。適外歸。獨無所獲。道念勤切。方與客食。咀噍間若有物。吐哺則設利也。大如菽。色若琥珀。好事者持去。遂再拜于阇維所。聞香奩有聲。亟開。所獲如前而差紅潤。門人奉遺骨。分塔于鄮峰西華。謚大悟禪師。

潭州大溈佛性法泰禪師

漢州李氏子。僧問。理隨事變。該萬有而一片

【現代漢語翻譯】 現代漢語譯本 觸著骨毛寒。禪師上堂說法：『行動時要不留痕跡，言說時要無跡可尋。如果執著於行與說，就會自找麻煩。如果對行與說還不明白，就像利劍斬斷一切。即使言說沒有漏洞，行動不迷失方向，仍然有滯留和缺陷。如果是大鵬金翅鳥，振翅飛翔百千由旬（yóu xún，距離單位），十影神駒，奔馳四面八方，不隨便啄食，不隨處藏身。』總而言之，不依賴任何事物，還有實踐的餘地嗎？每個剎那、每粒微塵都是要緊之處。 禪師上堂說法：『填滿巨大的山谷容易，但填滿漏水的杯子卻很難。如果有所操持，就沒有難易之分。』拿起大地，寬闊有餘；放出纖毫，阻礙得無路可走。忽然如果不拿起也不放下，又該向什麼地方實踐呢？同心同德，共患難，即使喝水也要一起變肥。 有僧人問：『如何是賓中賓？』禪師說：『你是田庫奴。』僧人問：『如何是賓中主？』禪師說：『相逢也像個莽漢。』僧人問：『如何是主中賓？』禪師說：『劍氣閃耀，驅散愁雲。』僧人問：『如何是主中主？』禪師說：『敲骨打髓。』 禪師主持寺院，神色必定嚴肅。睡覺吃飯也不離開大眾，講經說法從不厭倦。紹興庚午年十月初，禪師略感不適。到十八日，首座法全請求遺訓。禪師說：『盡此心意，以道互相幫助。』說完就去世了。火化后，眼睛、牙齒、舌頭都沒有損壞，火化的地方整夜發光，得到的舍利（shè lì，佛教聖物，指高僧火化後遺留的結晶體）數不清，過了一個多月還沒有停止。黃冠羅肇常，平時向禪師問道，恰好外出歸來，什麼也沒得到，求道的念頭非常懇切。一次正和客人吃飯，咀嚼時好像有什麼東西，吐出來一看，竟然是舍利，大如豆子，顏色像琥珀。好事者拿走了它，於是羅肇常再次拜祭火化的地方，聽到香爐里有聲音，急忙打開，得到的舍利和之前一樣，只是顏色稍微紅潤一些。門人將禪師的遺骨，分別建塔供奉在鄮（mǎo）峰西華。謚號為大悟禪師。

潭州大溈（wéi）佛性法泰禪師

漢州李氏之子。有僧人問：『理隨事變，該萬有而一片』

【English Translation】 English version Touching the bone, the hair feels cold. The Master said in the hall: 'When acting, leave no trace; when speaking, leave no trail. If you cling to action and speech, you invite trouble. If you don't understand action and speech, it's like a sharp sword cutting through everything. Even if your speech has no flaws and your actions don't stray, there are still lingering attachments and imperfections. If you are a Garuda (a mythical bird in Buddhism) with golden wings, soaring hundreds of thousands of yojanas (a unit of distance), or a divine steed with ten shadows, galloping in all directions, you don't casually peck and eat, nor do you bury yourself anywhere.' In short, without relying on anything, is there still room for practice? Every instant, every particle of dust is a crucial point. The Master said in the hall: 'It's easy to fill a huge valley, but difficult to fill a leaky cup. If you have something to hold onto, there is no distinction between easy and difficult.' Pick up the earth, and there is ample space; release a single hair, and there is no way through. Suddenly, if you neither pick up nor release, where should you practice? With one heart and one mind, sharing joys and sorrows, even drinking water must make us fat together. A monk asked: 'What is a guest within a guest?' The Master said: 'You are a field store slave.' The monk asked: 'What is a host within a guest?' The Master said: 'Meeting is like a boor.' The monk asked: 'What is a guest within a host?' The Master said: 'The sword's energy shines, dispelling sorrowful clouds.' The monk asked: 'What is a host within a host?' The Master said: 'Knocking on the bone and striking the marrow.' The Master presided over the monastery with a solemn expression. He never left the assembly during meals or sleep, and he never tired of preaching the Dharma. In the tenth month of the Gengwu year of Shaoxing, the Master felt slightly unwell. On the eighteenth day, the head monk Faquan requested his last words. The Master said: 'Exhaust this mind and intention, and help each other with the Way.' After saying this, he passed away. After cremation, his eyes, teeth, and tongue were not damaged, and the cremation site shone brightly all night. The number of sharira (relics, crystalline objects found among the cremated ashes of Buddhist spiritual masters) obtained was countless, and it did not stop for more than a month. The Taoist Luo Zhaochang, who usually asked the Master about the Way, happened to return from a trip and had gained nothing. His desire for the Way was very earnest. Once, while eating with a guest, he felt something while chewing. He spat it out and saw that it was a sharira, as big as a bean and the color of amber. A busybody took it away, so Luo Zhaochang again prostrated himself at the cremation site and heard a sound in the incense burner. He hurriedly opened it and found a sharira like the previous one, but slightly redder. The disciples built pagodas to enshrine the Master's remains at Xihua on Mount Mao. His posthumous title was Greatly Enlightened Zen Master.

Zen Master Faxing Fatai of Dawei in Tanzhou

The son of the Li family in Hanzhou. A monk asked: 'Principle changes with circumstances, encompassing all things as one.'

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虛凝。事逐理融。等千差而咸歸實際。如何是理法界。師曰。山河大地。曰。如何是事法界。師曰。萬象森羅。曰。如何是理事無礙法界。師曰。東西南北。曰。如何是事事無礙法界。師曰。上下四維。上堂。推真真無有相。窮妄妄無有形。真妄兩無所有。廓然露出眼睛。眼睛既露。見個甚麼。曉日爍開巖畔雪。朔風吹綻臘梅華。上堂。寶劍拈來便用。豈有遲疑。眉毛剔起便行。更無回互。一切處騰今煥古。一切處截斷羅籠。不犯鋒铓。亦非顧鑒。獨超物外則且置。萬機喪盡時如何。八月秋。何處熱。上堂。涅槃無異路。方便有多門。拈起拄杖曰。看。看。山僧拄杖子。一口吸盡西江水。東海鯉魚𨁝跳上三十三天。帝釋忿怒。把須彌山一摑粉碎。堅牢地神合掌讚歎曰。諦觀法王法。法王法如是。以拄杖擊禪床。下座。上堂。達得人空法空。未稱祖佛家風。體得全用全照。亦非衲僧要妙。直須打破牢關。識取向上一竅。如何是向上一竅。春寒料峭。凍殺年少。上堂。今朝正月已半。是處燈火繚亂。滿城羅綺駢闐。互動往來遊玩。文殊走入鬧籃中。普賢端坐高樓看。且道觀音在甚麼處。震天椎畫鼓。聒地奏笙歌。上堂。渺渺邈邈。十方該括。坦坦蕩蕩。絕形絕相。目欲視而睛枯。口欲談而詞喪。文殊普賢全無伎倆。臨濟德

【現代漢語翻譯】 虛凝（人名）。事隨理融，等同千差萬別而全部歸於實際。什麼是理法界？師父說：『山河大地。』 問：什麼是事法界？師父說：『萬象森羅。』 問：什麼是理事無礙法界？師父說：『東西南北。』 問：什麼是事事無礙法界？師父說：『上下四維。』 上堂開示：推究真性，真性本無形相；窮盡妄念，妄念本無實體。真與妄兩者皆空無所有，廓然顯露出本來的眼睛。眼睛既然顯露，看見了什麼？旭日融化了山崖邊的積雪，北風吹開了臘月的梅花。 上堂開示：寶劍拿來就用，哪裡有遲疑？眉毛揚起就走，更沒有猶豫。一切處都騰躍著古今的光輝，一切處都截斷束縛。不觸犯鋒芒，也不需要顧盼反省。獨自超越于萬物之外暫且不論，萬機都消失殆盡時又如何？八月秋天，哪裡還熱呢？ 上堂開示：涅槃沒有不同的道路，方便法門卻有很多。拈起拄杖說：『看，看！山僧的這根拄杖，一口吸盡西江之水。東海鯉魚跳躍到三十三天，帝釋（佛教護法神）忿怒，一掌把須彌山（佛教名山）擊成粉碎。堅牢地神（佛教護法神）合掌讚歎說：諦觀法王法，法王法如是。』 用拄杖敲擊禪床，下座。 上堂開示：通達了人空、法空的道理，還不能稱為祖師佛陀的家風。體會到全體的作用和全體的照見，也不是禪僧的精妙之處。必須打破牢固的關隘，認識到向上的一竅。什麼是向上的一竅？春寒料峭，凍死了年輕人。 上堂開示：今天正月已經過半，到處都是燈火繚亂。滿城穿著華麗絲綢的人們，成群結隊地往來遊玩。文殊（文殊菩薩）走入熱鬧的人群中，普賢（普賢菩薩）端坐在高樓上觀看。那麼觀音（觀音菩薩）在哪裡呢？震天的鼓聲，喧鬧的笙歌。 上堂開示：渺渺邈邈，十方世界都包含在內。坦坦蕩蕩，超越了形體和相狀。眼睛想要看卻視力衰竭，口想要說卻詞語喪失。文殊、普賢都無計可施。臨濟（人名）德（人名)

【English Translation】 Xu Ning (name). Matters merge with principles, equally encompassing all differences and returning to reality. What is the Realm of Principle (Li Fajie)? The master said, 'Mountains, rivers, and the great earth.' Asked, 'What is the Realm of Phenomena (Shi Fajie)?' The master said, 'The myriad phenomena in their vast array.' Asked, 'What is the Realm of Non-Obstruction between Principle and Phenomena (Li-Shi Wu'ai Fajie)?' The master said, 'East, west, south, and north.' Asked, 'What is the Realm of Non-Obstruction among all Phenomena (Shi-Shi Wu'ai Fajie)?' The master said, 'Above, below, and the four cardinal directions.' Ascending the hall for instruction: Investigating true nature, true nature is originally without form or appearance; exhausting deluded thoughts, deluded thoughts are originally without substance. Truth and delusion are both empty and without anything, clearly revealing the original eyes. Since the eyes are revealed, what is seen? The morning sun melts the snow beside the cliff, the north wind blows open the plum blossoms of the twelfth month. Ascending the hall for instruction: The precious sword is used as soon as it is drawn, where is there hesitation? The eyebrows are raised and one proceeds, there is no turning back. Everywhere leaps with the brilliance of ancient and modern times, everywhere cuts off bonds. Without offending the sharp edge, nor needing to look back and reflect. Setting aside the matter of transcending all things alone, what about when all activities cease? In the eighth month of autumn, where is it hot? Ascending the hall for instruction: Nirvana has no different paths, but there are many expedient means. Raising the staff, he said, 'Look, look! This staff of the mountain monk, in one gulp, drinks up all the water of the West River. The carp of the East Sea leaps up to the Thirty-Third Heaven, and Sakra (Buddhist protector deity) is angered, smashing Mount Sumeru (Buddhist sacred mountain) into dust with one palm. The steadfast earth deity (Buddhist protector deity) joins palms and praises, saying: 'Observe closely the Dharma King's Dharma, the Dharma King's Dharma is thus.' Striking the meditation platform with the staff, he descends the seat. Ascending the hall for instruction: Attaining the understanding of the emptiness of persons and the emptiness of dharmas is not yet worthy of being called the family style of the ancestral Buddhas. Experiencing the entirety of function and the entirety of illumination is also not the essential subtlety of a monastic. One must break through the firm barrier and recognize the one aperture above. What is the one aperture above? The spring cold is biting, freezing the young to death. Ascending the hall for instruction: Today is already halfway through the first month, everywhere is a riot of lights. The city is full of people in gorgeous silks, coming and going in crowds, playing and enjoying themselves. Manjusri (Manjusri Bodhisattva) walks into the bustling crowd, Samantabhadra (Samantabhadra Bodhisattva) sits upright watching from a high building. Then where is Avalokitesvara (Avalokitesvara Bodhisattva)? The earth-shaking drums, the noisy music of pipes and songs. Ascending the hall for instruction: Vague and distant, encompassing the ten directions. Open and vast, transcending form and appearance. The eyes want to see but the vision fails, the mouth wants to speak but the words are lost. Manjusri and Samantabhadra are completely without skill. Linji (name) De (name)

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山不妨提唱。龜吞陜府鐵牛。蛇咬嘉州大像。嚇得東海鯉魚。直至如今肚脹。嘻。上堂。火雲燒田苗。泉源絕流注。娑竭大龍王。不知在何處。以拄杖擊禪床曰。在這裡。看。看。南山起云。北山下雨。老僧更為震雷聲。助發威光令遠布。乃高聲曰。哄弄哄弄。上堂。開口有時非。開口有時是。粗言及細語。皆歸第一義。釋迦老子碗鳴聲。達磨西來屎臭氣。唯有山前水牯牛。身放毫光照天地。上堂。得念失念。無非解脫。是甚麼語話。成法破法。皆名涅槃。料掉沒交涉。智慧愚癡。通為般若。顢頇佛性。菩薩外道。所成就法。皆是菩提。猶較些子。然雖如是。也是楊廣失駱駝。上堂。欲識佛去處。祇這語聲是。咄。傅大士不識好惡。以昭昭靈靈教壞人家男女。被志公和尚一喝曰。大士莫作是說。別更道看。大士復說偈曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。志公呵呵大笑曰。前頭猶似可。末後更愁人。上堂。憶昔遊方日。獲得二種物。一是金剛錘。一是千聖骨。持行宇宙中。氣岸高突兀。如是三十年。用之為準則。而今年老矣。一物知何物。擲下金剛錘。擊碎千聖骨。拋向四衢道。不能更惜得。任意過浮生。指南將作北。呼龜以為鱉。喚豆以為粟。從他明眼人。笑我無繩墨。

臺州護國此庵景

元禪師

永嘉楠溪張氏子。年十八。依靈山希拱。圓具后習臺教三祀。棄謁圓悟于鐘阜。因僧讀死心小參語云。既迷須得個悟。既悟須識悟中迷。迷中悟。迷悟雙忘。卻從無迷悟處建立一切法。師聞而疑。即趨佛殿。以手托開門扉。豁然大徹。繼而執侍。機辯逸發。圓悟目為聱頭元侍者。遂自題肖像。付之曰。生平只說聱頭禪。撞著聱頭如鐵壁。脫卻羅籠截腳跟。大地撮來墨漆黑。晚年轉覆沒刀刀。奮金剛椎碎窠窟。他時要識圓悟面。一為渠儂並拈出。圓悟歸蜀。師還浙東。鏟彩埋光。不求聞達。括蒼守耿公延禧。嘗問道于圓悟。因閱其語錄。至題肖像。得師為人。乃致開法南明山。遣使物色。至臺之報恩。獲于眾寮。迫其受命。方丈古公乃靈源高弟。聞其提唱。亦深駭異。僧問。三聖道。我逢人即出。出則不為人。意旨如何。師曰。八十翁翁嚼生鐵。曰。興化道。我逢人則不出。出即便為人。又作么生。師曰。須彌頂上浪翻空。問。天不能蓋。地不能載。是甚麼物。師曰。無孔鐵錘。曰。天人群生。類皆承此恩力也。師曰。莫妄想。問。三世諸佛說不盡底句。請師速道。師曰。眨上眉毛。問。昔年三平道場重興。是日圓悟高提祖印。始自師傳。如何是臨濟宗。師曰。殺人活人不眨眼。曰。目前抽顧鑒。領略者

【現代漢語翻譯】 現代漢語譯本 元禪師（Yuán Chánshī）：永嘉（Yǒngjiā，地名）楠溪（Nánxī，地名）張氏之子。十八歲時，依止靈山（Língshān，山名）希拱（Xīgǒng，人名）出家。圓具（yuánjù，受具足戒）后，學習天臺教（Tiāntái jiào，佛教宗派）三年。之後前往鐘阜（Zhōngfù，山名）拜謁圓悟（Yuánwù，人名）。 有僧人讀死心（Sǐxīn，人名）小參語，其中說道：『既然迷惑，就必須有個覺悟；既然覺悟，就必須認識覺悟中的迷惑。迷惑中的覺悟，迷惑和覺悟都忘卻，卻從無迷惑無覺悟之處建立一切法。』元禪師聽後心生疑惑，立即前往佛殿，用手推開門扉，豁然大悟。 之後他侍奉圓悟，機智辯才橫溢。圓悟稱他為『聱頭元侍者』（áotóu Yuán shìzhě，意為難纏的元侍者）。於是他自己題寫肖像，並交給元禪師說：『我平生只說難纏的禪，遇到難纏的人就像撞到鐵壁。脫去羅網，截斷腳跟，將大地撮起來一片漆黑。晚年更加沒有刀刀見血，揮舞金剛杵摧毀窠窟。他日想要認識圓悟的面目，就由你來一起拈出。』 圓悟回到四川后，元禪師回到浙東（Zhèdōng，地名），韜光養晦，不求聞達。括蒼（Kuòcāng，山名）太守耿延禧（Gěng Yánxǐ，人名）曾向圓悟問道，因閱讀圓悟的語錄，看到題肖像一事，瞭解了元禪師的為人，於是派人前往南明山（Nánmíng shān，地名）請他開法，派使者到臺州（Tāizhōu，地名）的報恩寺（Bào'ēn sì，寺廟名），在眾寮房中找到了他，強迫他接受任命。方丈古公（Gǔgōng，人名）是靈源（Língyuán，人名）的高足弟子，聽到元禪師的說法，也深感驚異。 有僧人問：『三聖（Sānshèng，人名）道：『我逢人即出，出則不為人。』意旨如何？』元禪師說：『八十歲老翁嚼生鐵。』僧人問：『興化（Xīnghuà，人名）道：『我逢人則不出，出即便為人。』又作么生？』元禪師說：『須彌山頂上浪翻空。』 問：『天不能蓋，地不能載，是什麼物？』元禪師說：『無孔鐵錘。』問：『天人群生，類皆承此恩力也。』元禪師說：『莫妄想。』問：『三世諸佛說不盡底句，請師速道。』元禪師說：『眨上眉毛。』問：『昔年三平（Sānpíng，地名）道場重興，是日圓悟高提祖印，始自師傳。如何是臨濟宗（Línjì zōng，佛教宗派）？』元禪師說：『殺人活人不眨眼。』問：『目前抽顧鑒，領略者如何？』

【English Translation】 English version Zen Master Yuan (Yuán Chánshī): A son of the Zhang family of Nanxi (Nánxī, place name) in Yongjia (Yǒngjiā, place name). At the age of eighteen, he became a monk under Xi Gong (Xīgǒng, personal name) at Lingshan (Língshān, mountain name). After receiving full ordination (yuánjù), he studied the Tiantai teachings (Tiāntái jiào, Buddhist school) for three years. Then he went to Zhongfu (Zhōngfù, mountain name) to visit Yuanwu (Yuánwù, personal name). A monk was reading a short commentary by Sixin (Sǐxīn, personal name), which said: 'Since there is delusion, there must be enlightenment; since there is enlightenment, one must recognize the delusion within enlightenment. Delusion within enlightenment, both delusion and enlightenment are forgotten, yet all dharmas are established from the place of no delusion and no enlightenment.' Zen Master Yuan became doubtful upon hearing this and immediately went to the Buddha hall, pushed open the door with his hand, and suddenly attained great enlightenment. After that, he served Yuanwu, and his wit and eloquence overflowed. Yuanwu called him 'Stubborn Yuan attendant' (áotóu Yuán shìzhě). So he wrote his own portrait and gave it to Zen Master Yuan, saying: 'All my life I have only spoken of stubborn Zen, encountering a stubborn person is like hitting an iron wall. Shed the net, cut off the heels, and gather the earth into a pitch-black darkness. In later years, there is even more no bloodshed, wielding the vajra pestle to destroy the nests. If you want to recognize Yuanwu's face in the future, you and I will pick it out together.' After Yuanwu returned to Sichuan, Zen Master Yuan returned to eastern Zhejiang (Zhèdōng, place name), concealing his brilliance and not seeking fame. Geng Yanxi (Gěng Yánxǐ, personal name), the prefect of Kuocang (Kuòcāng, mountain name), once asked Yuanwu about the Way. After reading Yuanwu's recorded sayings and seeing the matter of the portrait inscription, he understood Zen Master Yuan's character. So he sent people to Naming Mountain (Nánmíng shān, place name) to invite him to open the Dharma, sending messengers to Bao'en Temple (Bào'ēn sì, temple name) in Taizhou (Tāizhōu, place name), finding him among the monks' quarters and forcing him to accept the appointment. Abbot Gu Gong (Gǔgōng, personal name), a senior disciple of Lingyuan (Língyuán, personal name), was also deeply astonished upon hearing Zen Master Yuan's teachings. A monk asked: 'Sansheng (Sānshèng, personal name) said: 'I come forth as soon as I meet someone, but coming forth is not for the sake of the person.' What is the meaning of this?' Zen Master Yuan said: 'An eighty-year-old man chewing raw iron.' The monk asked: 'Xinghua (Xīnghuà, personal name) said: 'I do not come forth when I meet someone, but coming forth is immediately for the sake of the person.' What about this?' Zen Master Yuan said: 'Waves overturn the sky on the summit of Mount Sumeru.' Asked: 'What is it that heaven cannot cover and earth cannot bear?' Zen Master Yuan said: 'A hammer without a hole.' Asked: 'All beings in heaven and among humans receive this grace and power.' Zen Master Yuan said: 'Don't妄想(wàngxiǎng, engage in wild thoughts).' Asked: 'Please quickly speak the inexhaustible phrase spoken by the Buddhas of the three worlds.' Zen Master Yuan said: 'Raise your eyebrows.' Asked: 'In the past, the Sanping (Sānpíng, place name) monastery was rebuilt, and on that day Yuanwu highly raised the ancestral seal, which began with your transmission. What is the Linji school (Línjì zōng, Buddhist school)?' Zen Master Yuan said: 'Killing people and bringing them to life without blinking an eye.' Asked: 'How does one who currently draws upon reflection and understanding comprehend?'

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還稀。如何是雲門宗。師曰。頂門三眼耀乾坤。曰。未舉先知。未言先見。如何是溈仰宗。師曰。推不向前。約不退後。曰。三界唯心。萬法唯識。如何是法眼宗。師曰。箭鋒相直不相饒。曰。建化何妨行鳥道。回途復妙顯家風。如何是曹洞宗。師曰。手執夜明符。幾個知天曉。曰。向上還有路也無。師曰。有。曰。如何是向上路。師曰。黑漫漫地。僧便喝。師曰。貪他一粒粟。失卻半年糧。上堂。威音王已前。這一隊漢錯七錯八。威音王已后。這一隊漢落二落三。而今這一隊漢。坐立儼然。且道是錯七錯八。落二落三。還定當得出么。舉拂子曰。吽吽。浴佛。上堂。這釋迦老子初生下來。便作個笑具。一手指天。一手指地。云。天上天下。唯我獨尊。後來雲門大師道。我當時若見。一棒打殺與狗子吃卻。貴圖天下太平。尚有人不肯放過。卻道贊祖須是雲門始得。且道那裡是讚他處。莫是一棒打殺處。是么。且喜沒交涉。今日南明乍此住持。祇得放過。若不放過。盡大地人並皆乞命始得。如今事不獲已。且同大眾向佛殿上。每人與他一杓。何故。豈不見道。乍可違條。不可越例。以拂子擊禪床。下座。上堂。野干鳴。師子吼。張得眼。開得口。動南星。蹉北斗。大眾還知落處么。金剛階下蹲。神龜火里走。師退居西山

【現代漢語翻譯】 現代漢語譯本 還稀（還很稀奇）。如何是雲門宗（Yunmen School，禪宗五家之一）？ 師曰：『頂門三眼耀乾坤。』（頭頂的三隻眼照耀天地）。 曰：『未舉先知，未言先見，如何是溈仰宗（Weiyang School，禪宗五家之一）？』 師曰：『推不向前，約不退後。』（推它不能前進，約束它不能後退）。 曰：『三界唯心，萬法唯識，如何是法眼宗（Fayan School，禪宗五家之一）？』 師曰：『箭鋒相直不相饒。』（箭鋒相對，互不相讓）。 曰：『建化何妨行鳥道，回途復妙顯家風，如何是曹洞宗（Caodong School，禪宗五家之一）？』 師曰：『手執夜明符，幾個知天曉？』（手裡拿著夜明符，有幾個人知道天亮了？）。 曰：『向上還有路也無？』 師曰：『有。』 曰：『如何是向上路？』 師曰：『黑漫漫地。』 僧便喝（僧人便大喝一聲）。 師曰：『貪他一粒粟，失卻半年糧。』（貪圖他一粒米，失去半年的糧食）。 上堂（禪宗術語，指禪師升座說法）。威音王（Wei Yin Wang，過去七佛之首）已前，這一隊漢錯七錯八。威音王已后，這一隊漢落二落三。而今這一隊漢，坐立儼然。且道是錯七錯八，落二落三，還定當得出么？ 舉拂子（fuzi，禪宗常用的法器）曰：『吽吽。』 浴佛（Buddha bathing）。上堂。這釋迦老子（釋迦牟尼佛）初生下來，便作個笑具。一手指天，一手指地，云：『天上天下，唯我獨尊。』 後來雲門大師（Yunmen Master，雲門宗創始人）道：『我當時若見，一棒打殺與狗子吃卻，貴圖天下太平。』尚有人不肯放過，卻道贊祖須是雲門始得。且道那裡是讚他處？莫是一棒打殺處，是么？且喜沒交涉。今日南明乍此住持，祇得放過。若不放過，盡大地人並皆乞命始得。如今事不獲已，且同大眾向佛殿上，每人與他一杓。何故？豈不見道：乍可違條，不可越例。』 以拂子擊禪床，下座。 上堂。野干鳴，師子吼。張得眼，開得口。動南星，蹉北斗。大眾還知落處么？金剛階下蹲，神龜火里走。 師退居西山。

【English Translation】 English version Still rare. What is the Yunmen School (one of the five houses of Chan Buddhism)? The master said: 'Three eyes on the crown of the head illuminate the universe.' Said: 'Knowing before it's raised, seeing before it's spoken, what is the Weiyang School (one of the five houses of Chan Buddhism)?' The master said: 'Pushing it doesn't go forward, restraining it doesn't go backward.' Said: 'The three realms are only mind, all dharmas are only consciousness, what is the Fayan School (one of the five houses of Chan Buddhism)?' The master said: 'Arrow points meet directly, not yielding to each other.' Said: 'What harm is there in establishing transformation and walking the bird's path? Returning is wonderfully revealing the family style, what is the Caodong School (one of the five houses of Chan Buddhism)?' The master said: 'Holding a night-shining talisman, how many know when dawn breaks?' Said: 'Is there still a road upward or not?' The master said: 'Yes.' Said: 'What is the upward road?' The master said: 'Utterly dark.' The monk then shouted. The master said: 'Greedy for a grain of millet, losing half a year's harvest.' Ascending the hall (Zen term, referring to the Zen master ascending the seat to preach). Before Wei Yin Wang (the first of the past seven Buddhas), this group of people were wrong seven, wrong eight. After Wei Yin Wang, this group of people fell two, fell three. Now this group of people sit and stand solemnly. Tell me, is it wrong seven, wrong eight, falling two, falling three, can you determine it?' Raising the whisk (fuzi, a tool commonly used in Zen Buddhism), he said: 'Hum hum.' Bathing the Buddha. Ascending the hall. This old Shakya (Shakyamuni Buddha) made a laughingstock as soon as he was born. One finger pointing to the sky, one finger pointing to the earth, saying: 'Above the heavens and below the heavens, I alone am the honored one.' Later, Yunmen Master (founder of the Yunmen School) said: 'If I had seen him then, I would have beaten him to death with a stick and fed him to the dogs, valuing a peaceful world.' Still, some people are unwilling to let it go, saying that praising the ancestor must start with Yunmen. Tell me, where is the praise? Is it the place of beating to death with a stick, is it? Fortunately, there is no connection. Today, Nanming has just taken over this abbacy, and can only let it go. If not let go, all the people on earth would have to beg for their lives. Now that things cannot be helped, let us go to the Buddha hall together, each giving him a ladle. Why? Haven't you heard it said: 'One can violate the rules temporarily, but one cannot transgress the precedents.' He struck the Zen bed with the whisk and descended from the seat. Ascending the hall. The jackal howls, the lion roars. Opening the eyes wide, opening the mouth wide. Moving the Southern Star, misaligning the Big Dipper. Do you all know where it falls? Crouching under the Vajra steps, the divine turtle runs in the fire. The master retired to West Mountain.

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。耿龍學請就凈光升座。靈峰古禪師舉白雲見楊歧．歧令舉茶陵悟道頌公案。請師批判。師乃曰。諸禪德。楊歧大笑。眼觀東南。意在西北。白雲悟去。聽事不真。喚鐘作甕。檢點將來。和楊歧老漢。都在架子上將錯就錯。若是南明即不然。我有明珠一顆。切忌當頭蹉過。雖然覿面相呈。也須一錘打破。舉拂子曰。還會么。棋逢敵手難藏行。詩到重吟始見功。師示疾。請西堂應庵華禪師為座元。付囑院事。示訓如常。俄握拳而逝。茶毗得五色舍利。齒舌右拳無少損。塔于寺東劉阮洞前。壽五十三。

福州玄沙僧昭禪師

上堂。天上無彌勒。地下無彌勒。且道彌勒在甚麼處。良久曰。夜行莫踏白。不是水便是石。

平江府南峰云辯禪師

本郡人。依閩之瑞峰章得度。旋里謁穹窿圓。忽有得。遂通所見。圓曰。子雖得入。未至當也。切宜著鞭。乃辭扣諸席。后參圓悟。值入室。才踵門。悟曰。看腳下。師打露柱一下。悟曰。何不著實道取一句。師曰。師若搖頭。弟子擺尾。悟曰。你試擺尾看。師翻筋斗而出。悟大笑。由是知名。住后。僧問。如何是奪人不奪境。師曰。霸主到烏江。曰。如何是奪境不奪人。師曰。築壇拜將。曰。如何是人境兩俱奪。師曰。萬里山河獲太平。曰。如何是人境俱不奪

【現代漢語翻譯】 現代漢語譯本： 耿龍學請凈光禪師升座說法。靈峰古禪師引用白雲禪師參訪楊歧禪師的公案：楊歧禪師讓白雲禪師舉出茶陵郁禪師悟道偈。請凈光禪師評判。凈光禪師於是說：『各位禪德，楊歧禪師大笑，眼睛看著東南方，心思卻在西北方。白雲禪師的領悟，聽得不真切，把鐘聲聽成了甕聲。仔細檢查起來，和楊歧老漢，都在架子上將錯就錯。如果是我南明凈光，就不是這樣。我有一顆明珠，切記不要當面錯過。即使面對面呈現，也需要一錘打破。』舉起拂塵說：『會了嗎？棋逢對手難隱藏行跡，詩要反覆吟詠才能顯出功力。』凈光禪師示現疾病，請西堂應庵華禪師擔任座元，並囑託寺院事務。開示訓誡如往常一樣。不久握緊拳頭圓寂。火化后得到五色舍利（śarīra，遺骨）。牙齒、舌頭和右拳沒有絲毫損傷。建塔于寺院東邊的劉阮洞前。享年五十三歲。

福州玄沙僧昭禪師

上堂說法時說：『天上沒有彌勒（Maitreya，未來佛），地下也沒有彌勒。那麼，彌勒在什麼地方呢？』停頓片刻說：『夜晚行走不要踩到白色的東西，不是水就是石頭。』

平江府南峰云辯禪師

是本郡人。跟隨閩地的瑞峰章禪師剃度。回到家鄉拜訪穹窿圓禪師，忽然有所領悟，於是通達了自己的見解。圓禪師說：『你雖然有所領悟，但還沒有達到恰當的境界，要努力精進。』於是辭別穹窿圓禪師，參訪各處禪席。後來參訪圓悟禪師，正值入室面談時，剛踏進門，圓悟禪師就說：『看腳下！』云辯禪師打了一下露柱。圓悟禪師說：『為什麼不切實地說一句？』云辯禪師說：『師父如果搖頭，弟子就擺尾。』圓悟禪師說：『你試著擺尾看看。』云辯禪師翻了個觔斗走了出去。圓悟禪師大笑。因此而出名。住持寺院后，有僧人問：『什麼是奪人不奪境？』禪師說：『霸王項羽兵敗到烏江自刎。』僧人問：『什麼是奪境不奪人？』禪師說：『韓信築壇拜將。』僧人問：『什麼是人境兩俱奪？』禪師說：『萬里山河獲得太平。』僧人問：『什麼是人境俱不奪？』

【English Translation】 English version: Geng Longxue requested Jingguang (Pure Light) Zen Master to ascend the seat and expound the Dharma. Zen Master Gu of Lingfeng cited the case of Baiyun (White Cloud) visiting Yangqi (Yangqi Fanghui): Yangqi asked Baiyun to cite the enlightenment verse of Zen Master Chaling Yu. He asked Jingguang Zen Master to comment. Thereupon, Jingguang Zen Master said: 'All Zen practitioners, Yangqi Zen Master laughed loudly, his eyes looking southeast, but his mind was in the northwest. Baiyun's understanding was not genuine, mistaking the sound of the bell for the sound of a jar. Upon closer inspection, both he and old man Yangqi were on the shelf, compounding the error. If it were me, Naming Jingguang, it would not be like this. I have a pearl, be careful not to miss it when it is right in front of you. Even if it is presented face to face, it still needs to be shattered with a hammer.' He raised the whisk and said: 'Do you understand? It is difficult to hide one's moves when encountering a worthy opponent in chess; the merit of a poem is only seen when it is repeatedly recited.' Jingguang Zen Master manifested illness, and invited Zen Master Ying'an Hua of Xitang to serve as the head monk, entrusting him with the affairs of the monastery. His instructions and admonitions were as usual. Soon after, he passed away clenching his fist. After cremation, he obtained five-colored śarīra (relics). His teeth, tongue, and right fist were undamaged. A pagoda was built in front of Liu Ruan Cave east of the monastery. He lived to the age of fifty-three.

Zen Master Sengzhao of Xuansha in Fuzhou

When ascending the seat to expound the Dharma, he said: 'There is no Maitreya (the future Buddha) in heaven, and there is no Maitreya on earth. Then, where is Maitreya?' After a moment of silence, he said: 'When walking at night, do not step on anything white; it is either water or stone.'

Zen Master Yunbian of Nanfeng in Pingjiang Prefecture

He was a native of this prefecture. He followed Zen Master Zhang of Ruifeng in Min to be ordained. Returning to his hometown, he visited Zen Master Qionglong Yuan, and suddenly had an understanding, thus comprehending his own views. Zen Master Yuan said: 'Although you have gained some understanding, you have not yet reached the proper state; you must strive diligently.' Thereupon, he bid farewell to Zen Master Qionglong Yuan and visited various Zen seats. Later, he visited Zen Master Yuanwu, and just as he stepped through the door during a private interview, Zen Master Yuanwu said: 'Watch your step!' Zen Master Yunbian struck the pillar. Zen Master Yuanwu said: 'Why don't you say a real word?' Zen Master Yunbian said: 'If the master shakes his head, the disciple will wag his tail.' Zen Master Yuanwu said: 'Try wagging your tail and see.' Zen Master Yunbian somersaulted and walked out. Zen Master Yuanwu laughed loudly. Because of this, he became famous. After becoming the abbot of the monastery, a monk asked: 'What is seizing the person but not seizing the environment?' The Zen master said: 'The overlord Xiang Yu was defeated and committed suicide at the Wujiang River.' The monk asked: 'What is seizing the environment but not seizing the person?' The Zen master said: 'Han Xin built an altar to appoint generals.' The monk asked: 'What is seizing both the person and the environment?' The Zen master said: 'Ten thousand miles of mountains and rivers achieve peace.' The monk asked: 'What is neither seizing the person nor seizing the environment?'

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。師曰。龍吟霧起。虎嘯風生。曰。向上還有事也無。師曰。當面蹉過。曰。真個作家。師曰。白日鬼迷人。一日入城。與道俗行至十郎巷。有問。巷在這裡。十郎在甚處。師奮臂曰。隨我來。

臨安府靈隱慧遠佛海禪師

眉山彭氏子。年十三。從藥師院宗辯為僧。詣大慈聽習。棄依靈巖徽禪師。微有省。會圓悟復領昭覺。師即之。聞悟普說。舉龐居士問馬祖不與萬法為侶因緣。師忽頓悟。仆于眾。眾掖之。師乃曰。吾夢覺矣。至夜小參。師出問曰。凈裸裸空無一物。赤骨力貧無一錢。戶破家亡。乞師賑濟。悟曰。七珍八寶一時拏。師曰。禍不入謹家之門。悟曰。機不離位。墮在毒海。師隨聲便喝。悟以拄杖擊禪床云。吃得棒也未。師又喝。悟連喝兩喝。師便禮拜。自此機鋒峻發。無所抵捂。圓悟順寂。師即東下。屢遷名剎。由虎丘奉詔住皋亭崇先。覆被旨補靈隱。孝廟召對。賜佛海禪師。上堂。新歲有來由。烹茶上酒樓。一雙為兩腳。半個有三頭。突出神難辨。相逢鬼見愁。倒吹無孔笛。促拍舞涼州。咄。上堂。好是仲春漸暖。那堪寒食清明。萬疊雲山聳翠。一天風月良鄰。在處華紅柳綠。湖天浪穩風平。山禽枝上語諄諄。再三𤨏𤨏碎碎。囑付叮叮嚀嚀。你且道。他叮嚀囑付個甚麼。卓拄杖曰。記取明

【現代漢語翻譯】 現代漢語譯本： 禪師說：『龍吟則霧氣升騰，虎嘯則狂風驟起。』 （學僧）問：『在這些之上，還有更高的境界嗎？』 禪師說：『（你）當面錯過了。』 （學僧）說：『真是個行家。』 禪師說：『大白天里鬼迷惑人。』 有一天，禪師進城，與僧人和俗人走到十郎巷。 有人問：『巷子就在這裡，十郎在哪裡呢？』 禪師奮起手臂說：『跟我來！』

臨安府靈隱慧遠佛海禪師

（禪師是）眉山彭氏之子，十三歲時，跟隨藥師院的宗辯出家為僧，前往大慈寺聽講學習。 後來捨棄（大慈寺）依止靈巖徽禪師，略有所悟。 適逢圓悟禪師再次主持昭覺寺，禪師便前往依止。 聽聞圓悟禪師開示，舉龐居士問馬祖『不與萬法為侶』的因緣，禪師忽然頓悟，倒在人群中，眾人扶起他。 禪師於是說：『我如夢初醒啊！』 到了晚上小參時，禪師出來提問說：『赤裸裸地空無一物，窮得只剩下骨頭，一文不名。家破人亡，請禪師救濟。』 圓悟禪師說：『七珍八寶一時拿來。』 禪師說：『災禍不進謹慎人的家門。』 圓悟禪師說：『機鋒不離本位，就會墮入毒海。』 禪師隨即大喝一聲。 圓悟禪師用拄杖敲擊禪床說：『吃得消這棒子嗎？』 禪師又喝一聲。 圓悟禪師連喝兩聲，禪師便禮拜。 從此以後，禪師的機鋒銳利，無人能擋。 圓悟禪師圓寂后，禪師便東下，多次遷往名剎。 由虎丘奉詔住持皋亭崇先寺，又奉旨補任靈隱寺住持。 孝宗皇帝召見，賜號『佛海禪師』。 上堂開示：新年自有來由，烹茶上酒樓。一雙即是兩腳，半個卻有三頭。突出神仙難辨，相逢鬼怪也發愁。倒吹無孔之笛，急促地跳起涼州舞。咄！ 上堂開示：正是仲春時節，天氣漸暖，卻又遇上寒食清明。重重疊疊的雲山聳立著翠綠，整個天空的風光與明月都是好鄰居。到處都是鮮紅的花朵和碧綠的柳樹，湖面平靜，風也平穩。山間的鳥兒在樹枝上諄諄地、細細地、碎碎地、叮嚀地囑咐著。你們說，它叮嚀囑咐的是什麼呢？用拄杖一擊說：記住光明！

【English Translation】 English version: The Master said, 'When the dragon roars, mist arises; when the tiger howls, wind is born.' (A student) asked, 'Above these, is there anything more?' The Master said, 'You have missed it right in front of your face.' (The student) said, 'Truly an expert.' The Master said, 'In broad daylight, ghosts delude people.' One day, the Master entered the city and walked with monks and laypeople to Shilang Lane. Someone asked, 'The lane is here, but where is Shilang?' The Master raised his arm and said, 'Follow me!'

Chan Master Fohai Huiyuan of Lingyin Temple in Lin'an Prefecture

(The Master was) a son of the Peng family of Meishan. At the age of thirteen, he became a monk under Zongbian of Yaoshi Temple and went to Daci Temple to study. Later, he abandoned (Daci Temple) and relied on Chan Master Hui of Lingyan Temple, gaining a slight understanding. When Chan Master Yuanwu again led Zhaojue Temple, the Master went to rely on him. Hearing Chan Master Yuanwu's universal teaching, citing the story of Layman Pang asking Mazu about 'not being a companion to the myriad dharmas,' the Master suddenly had a sudden enlightenment and fell in the crowd, who helped him up. The Master then said, 'I have awakened from a dream!' In the evening, during the small assembly, the Master came out and asked, 'Completely naked and empty, utterly poor with not a single coin. The house is broken and the family is destroyed. Please, Master, provide relief.' Chan Master Yuanwu said, 'Seize all the seven treasures and eight jewels at once.' The Master said, 'Misfortune does not enter the door of a cautious family.' Chan Master Yuanwu said, 'If the opportunity does not leave its position, it will fall into the sea of poison.' The Master immediately shouted. Chan Master Yuanwu struck the Zen bed with his staff and said, 'Can you endure this blow?' The Master shouted again. Chan Master Yuanwu shouted twice in a row, and the Master bowed. From then on, the Master's sharp wit was unmatched. After Chan Master Yuanwu passed away, the Master went east and moved to famous temples many times. From Huqiu, he was ordered to reside at Chongxian Temple in Gaoting, and then was ordered to fill the position of abbot of Lingyin Temple. Emperor Xiaozong summoned him and bestowed the title 'Chan Master Fohai'. Ascending the hall and giving instruction: The New Year has its origins, brewing tea and ascending the wine tower. A pair is two feet, half has three heads. Projecting out, even gods find it hard to discern, meeting, even ghosts are worried. Playing the flute without holes backwards, dancing the Liangzhou dance with quick steps. Tut! Ascending the hall and giving instruction: It is mid-spring and gradually warming, yet it is the Cold Food and Qingming Festivals. Layer upon layer of cloud mountains rise up with verdant green, the scenery of the entire sky and the bright moon are good neighbors. Everywhere are bright red flowers and green willows, the lake is calm, and the wind is steady. The mountain birds on the branches earnestly, finely,碎碎地, and carefully instruct. What do you say they are instructing? Strike with the staff and say: Remember the light!

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年今日。依舊寒食清明。上堂。舉。僧問睦州。以一重去一重即不問。不以一重去一重時如何。州曰。昨日栽茄子。今朝種冬瓜。師曰。問者善問不解答。答者善答不解問。山僧今日。向饑鷹爪下奪肉。猛虎口裡橫身。為你諸人說個樣子。登壇道士羽衣輕。咒力雖窮法轉新。拇指破開天地闇。蛇頭攧落鬼神驚。僧問。十二時中。教學人如何用心。師曰。蘸雪吃冬瓜。問。浩浩塵中如何辨主。師曰。木杓頭邊鐮切菜。曰。莫便是和尚為人處也無。師曰。研槌撩䬪饦。問。即心即佛時如何。師曰。頂分丫角。曰。非心非佛時如何。師曰。耳墜金镮。曰。不是心。不是佛。不是物。又作么生。師曰。禿頂修羅舞柘枝。問。東山水上行。意旨如何。師曰。初三十一。不用擇日。問。文殊是七佛之師。為甚麼出女子定不得。師曰。擔頭不掛針。問。昔有一秀才。作無鬼論。論成有一鬼叱曰。爭奈我何。意作么生。師以手斫額曰。何似生。曰。祇如五祖以手作鵓鳩觜。曰。谷呱呱。又且如何。師曰。自領出去。問。庵內人為甚麼不知庵外事。師曰。拄杖橫挑鐵蒺䔧。問。不與萬法為侶者。是甚麼人。師曰。腳踏轆轤。一日鳴鼓升堂。師潛坐帳中。侍僧尋之。師忽撥開帳曰。祇在這裡。因甚麼不見。僧無對。師曰。大斧斫三門。問僧

【現代漢語翻譯】 現代漢語譯本 今是年寒食清明之際，（我）登上法堂。（我）引用一則公案：有僧人問睦州禪師：『用一重境界去除一重境界，我就不問了。不用一重境界去除一重境界時，又該如何？』睦州禪師回答說：『昨天栽種茄子，今天播種冬瓜。』 我說，提問的人善於提問，但不善於解答；回答的人善於回答，但不善於理解提問。我今天，要從飢餓的鷹爪下奪取肉食，在兇猛的老虎口中橫身而出，為你們各位說個樣子：登上祭壇的道士身穿輕盈的羽衣，咒語的力量即使窮盡，法術也會不斷翻新。拇指一劃便能劃開天地間的黑暗，蛇頭一落地便能驚動鬼神。 有僧人問：『一天十二個時辰中，教導學人應該如何用心？』（師）回答說：『蘸著雪吃冬瓜。』（僧人）問：『在這浩浩蕩蕩的塵世中，如何辨別主人？』（師）回答說：『用木勺的邊緣，用鐮刀切菜。』（僧人）說：『莫非這就是和尚您待人接物的地方嗎？』（師）回答說：『用研槌撥弄麵條。』 （僧人）問：『即心即佛時，又該如何？』（師）回答說：『頭頂分出丫角。』（僧人）說：『非心非佛時，又該如何？』（師）回答說：『耳朵上戴著金耳環。』（僧人）說：『不是心，不是佛，不是物，又該如何？』（師）回答說：『禿頂的修羅跳著柘枝舞。』 （僧人）問：『東山在水上行走，意旨如何？』（師）回答說：『初三十一，不用選擇吉日。』（僧人）問：『文殊菩薩（Manjusri Bodhisattva，智慧的象徵）是七佛之師，為什麼卻無法使女子出定？』（師）回答說：『扁擔頭上不掛針。』 （僧人）問：『過去有個秀才，寫了篇《無鬼論》。文章寫成后，有個鬼呵斥他說：『你又能把我怎麼樣？』意旨如何？』（師）用手砍了一下額頭說：『像活著一樣。』（僧人）說：『如果五祖用手作出鴿子嘴的樣子，說：『谷呱呱』，又該如何？』（師）回答說：『自己領出去。』 （僧人）問：『庵內的人為什麼不知道庵外的事？』（師）回答說：『拄著枴杖橫挑鐵蒺藜。』（僧人）問：『不與萬法為伴侶的人，是什麼人？』（師）回答說：『腳踩著轆轤。』 有一天，（師）鳴鼓升座，（師）卻悄悄地坐在帳篷里。侍者尋找（師），（師）忽然撥開帳篷說：『就在這裡，為什麼看不見？』侍者無言以對。（師）說：『用大斧砍三門。』問僧人。

【English Translation】 English version Today is the day of the Cold Food Festival and Qingming Festival. (I) ascend the Dharma hall. (I) cite a public case: A monk asked Zen Master Muzhou: 'I won't ask about using one layer of realm to remove another layer. What about not using one layer of realm to remove another layer?' Zen Master Muzhou replied: 'Yesterday I planted eggplants, today I sow winter melons.' I say, the one who asks is good at asking, but not good at answering; the one who answers is good at answering, but not good at understanding the question. Today, I will snatch food from the claws of a hungry hawk and stand in the mouth of a fierce tiger, to show you all an example: The Taoist priest ascending the altar wears light feather robes, and even if the power of the incantation is exhausted, the magic will continue to be renewed. A swipe of the thumb can open the darkness between heaven and earth, and the fall of a snake's head can startle ghosts and gods. A monk asked: 'In the twelve hours of the day, how should one teach students to use their minds?' (The Master) replied: 'Dip snow and eat winter melon.' (The monk) asked: 'In this vast and boundless world of dust, how can one distinguish the master?' (The Master) replied: 'Use the edge of a wooden spoon, use a sickle to cut vegetables.' (The monk) said: 'Could this be where the monk treats people?' (The Master) replied: 'Use a pestle to stir noodles.' (The monk) asked: 'What about when the mind is Buddha?' (The Master) replied: 'The top of the head splits into forked horns.' (The monk) said: 'What about when the mind is not Buddha?' (The Master) replied: 'Wearing golden earrings.' (The monk) said: 'Not mind, not Buddha, not object, what then?' (The Master) replied: 'A bald-headed Asura (a type of demigod) dances the Zhe Zhi dance (an ancient Chinese dance).' (The monk) asked: 'Dongshan (East Mountain) walks on the water, what is the meaning?' (The Master) replied: 'The first and thirtieth (days of the month), no need to choose an auspicious day.' (The monk) asked: 'Manjusri Bodhisattva (Manjusri Bodhisattva, symbol of wisdom) is the teacher of the Seven Buddhas, why can't he get a woman out of samadhi (deep meditative state)?' (The Master) replied: 'No needle hangs on the carrying pole.' (The monk) asked: 'In the past, there was a scholar who wrote an 'Essay on the Non-Existence of Ghosts'. After the essay was written, a ghost scolded him: 'What can you do to me?' What is the meaning?' (The Master) chopped his forehead with his hand and said: 'Like being alive.' (The monk) said: 'If the Fifth Patriarch makes a pigeon's beak with his hand and says: 'Goo goo', what then?' (The Master) replied: 'Lead him out yourself.' (The monk) asked: 'Why don't the people inside the hermitage know about the things outside the hermitage?' (The Master) replied: 'Holding a staff horizontally to pick iron caltrops.' (The monk) asked: 'Who is the one who is not a companion to the myriad dharmas?' (The Master) replied: 'Stepping on a windlass.' One day, (the Master) beat the drum to ascend the seat, but (the Master) quietly sat in the tent. The attendant looked for (the Master), and (the Master) suddenly opened the tent and said: 'Right here, why can't you see?' The attendant was speechless. (The Master) said: 'Chop the three gates with a big axe.' Asked the monk.

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。一大藏教是惡口。如何是本身盧舍那。僧曰。天臺普請。南嶽遊山。師別曰。阿耨達池深四十丈。闊四十丈。乙未秋。示眾曰。淳熙二年閏季秋九月旦。鬧處莫出頭。冷地著眼看。明暗不相干。彼此分一半。一種作貴人。教誰賣柴炭。向你道。不可毀。不可讚。體若虛空沒涯岸。相喚相呼歸去來。上元定是正月半。都下喧傳而疑之。明年。忽感微疾。果以上元揮偈。安坐而化。偈曰。拗折秤錘。掀翻露布。突出機先。鴉飛不度。留七日。顏色不異。塔全身於寺之烏峰。

臺州鴻福子文禪師

上堂。不昧不落作么會。會得依前墮野狐。一夜涼風生畫角。滿船明月泛江湖。

成都府正法建禪師

上堂。兔馬有角。牛羊無角。絕毫絕牦。如山如岳。針鋒上師子翻身。藕竅中大鵬展翼。等閑突過北俱盧。日月星辰一時黑。

建康府華藏密印安民禪師

嘉定府朱氏子。初講楞嚴於成都。為義學所歸。時圓悟居昭覺。師與勝禪師為友。因造焉。聞悟小參。舉國師三喚侍者因緣。趙州拈云。如人暗中書字。字雖不成。文彩已彰。那裡是文彩已彰處。師心疑之。告香入室。悟問。座主講何經。師曰。楞嚴。悟曰。楞嚴有七處徴心。八還辨見。畢竟心在甚麼處。師多呈藝解。悟皆不肯。師復請益

【現代漢語翻譯】 現代漢語譯本：一大藏教是惡口（誹謗之語）。如何是本身盧舍那（Vairocana，光明遍照佛，報身佛）？僧人說：『天臺山僧眾都在普請（集體出坡勞作），南嶽衡山僧人都在遊山。』 禪師另外說道：『阿耨達池（Anavatapta，無熱惱池，傳說中位於雪山中的聖湖）深四十丈，闊四十丈。』 乙未年秋，禪師向大眾開示：『淳熙二年閏季秋九月初一，熱鬧的地方不要出頭，冷靜的地方要仔細觀察。明與暗互不相干，彼此各佔一半。一種人做了貴人，教誰去賣柴炭呢？』 我要告訴你們，不可譭謗，也不可讚美。它的本體如同虛空一般，沒有邊際。大家互相呼喚著回去吧，上元節一定是正月十五。』 都城裡的人們紛紛議論，感到疑惑。第二年，禪師忽然感到輕微的疾病，果然在上元節寫下偈語，安然坐化。偈語說：『拗斷秤錘，掀翻露布，突出機先，鴉飛不過。』 禪師圓寂后七日，容顏沒有改變。人們在寺院的烏峰為他建塔，儲存全身。

臺州鴻福寺子文禪師

上堂說法：『不昧不落，如何領會？領會了也還是墮入野狐禪。一夜涼風吹起畫角聲，滿船都是明月，漂盪在江湖之上。』

成都府正法寺建禪師

上堂說法：『兔子和馬有角，牛和羊沒有角。超越毫毛的細微，如山嶽般巍峨。針尖上獅子翻身，藕孔中大鵬展翅。輕輕鬆鬆地超越北俱盧洲（Uttarakuru，四大部洲之一），日月星辰一時都變得黑暗。』

建康府華藏寺密印安民禪師

嘉定府朱氏之子。最初在成都講解《楞嚴經》（Śūraṅgama Sūtra）。被義學僧人所推崇。當時圓悟禪師住在昭覺寺，安民禪師與勝禪師是朋友，因此前去拜訪。聽到圓悟禪師小參時，舉了國師（南陽慧忠）三次呼喚侍者的因緣。趙州禪師評論說：『如同人在黑暗中寫字，字雖然不成形，但文采已經顯現。』 哪裡是文采已經顯現的地方呢？ 安民禪師心中疑惑，於是告假入室請教。圓悟禪師問：『座主講解什麼經？』 安民禪師說：『《楞嚴經》。』 圓悟禪師說：『《楞嚴經》有七處征心，八還辨見，到底心在什麼地方？』 安民禪師多次呈上自己的理解，圓悟禪師都不認可。安民禪師再次請求開示。

【English Translation】 English version: A complete collection of teachings is malicious speech. What is the original Vairocana (光明遍照佛, the Light-Illuminating Buddha, the Sambhogakaya Buddha)? A monk said, 'The monks of Tiantai (天臺) are engaged in universal labor (普請), and the monks of Nanyue (南嶽) are touring the mountains.' The master added, 'Lake Anavatapta (阿耨達池, a legendary sacred lake in the Himalayas) is forty fathoms deep and forty fathoms wide.' In the autumn of the year Yiwei, the master addressed the assembly, saying, 'On the first day of the intercalary late autumn, the ninth month of the Chunxi (淳熙) second year, do not stick your head out in noisy places, and look carefully in quiet places. Light and darkness do not interfere with each other; each takes half. One kind becomes a noble person; who will sell firewood and charcoal?' I tell you, it cannot be slandered, nor can it be praised. Its essence is like the void, without boundaries. Let us call to each other and return; the Shangyuan Festival (上元節) is definitely the fifteenth day of the first month.' The people in the capital spread the word and doubted it. The following year, the master suddenly felt a slight illness and, as expected, wrote a verse on the Shangyuan Festival and passed away peacefully in meditation. The verse said, 'Break the steelyard, overturn the proclamation, stand out before the opportunity, even crows cannot fly over.' After the master passed away for seven days, his countenance did not change. A pagoda was built at Crow Peak (烏峰) of the temple to preserve his entire body.

Zen Master Ziwen of Hongfu Temple in Taizhou (臺州鴻福寺子文禪師)

Ascending the hall, he said, 'Not being deluded, not falling, how do you understand it? Even if you understand it, you still fall into the fox-spirit Zen. A cool breeze arises at night, blowing the painted horns, and the boat is full of moonlight, drifting on the rivers and lakes.'

Zen Master Jian of Zhengfa Temple in Chengdu (成都府正法寺建禪師)

Ascending the hall, he said, 'Rabbits and horses have horns; cows and sheep have no horns. Beyond the finest hair, as majestic as mountains. On the tip of a needle, a lion turns over; in the lotus root hole, a Peng bird spreads its wings. Casually passing beyond Uttarakuru (北俱盧洲, one of the four continents), the sun, moon, and stars all become dark at once.'

Zen Master Anmin of Huazang Temple in Jiankang (建康府華藏寺密印安民禪師)

A son of the Zhu family of Jiading (嘉定府朱氏). He initially lectured on the Śūraṅgama Sūtra (楞嚴經) in Chengdu. He was revered by the scholars of doctrine. At that time, Zen Master Yuanwu (圓悟) resided at Zhaojue Temple (昭覺寺), and Zen Master Anmin was friends with Zen Master Sheng. Therefore, he went to visit. Hearing Zen Master Yuanwu's short talk, he cited the story of National Teacher (南陽慧忠) calling the attendant three times. Zen Master Zhaozhou (趙州) commented, 'It is like a person writing in the dark; although the characters are not formed, the literary brilliance is already evident.' Where is the place where the literary brilliance is already evident? Zen Master Anmin was doubtful in his heart, so he requested permission to enter the room for instruction. Zen Master Yuanwu asked, 'What sutra does the master of the seat lecture on?' Zen Master Anmin said, 'The Śūraṅgama Sūtra.' Zen Master Yuanwu said, 'The Śūraṅgama Sūtra has seven places to examine the mind and eight returns to distinguish seeing. Where exactly is the mind?' Zen Master Anmin presented his interpretations many times, but Zen Master Yuanwu did not approve of any of them. Zen Master Anmin requested further instruction again.

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。悟令一切處作文彩已彰會。偶僧請益十玄談。方舉。問君心印作何顏。悟厲聲曰。文彩已彰。師聞而有省。遂求印證。悟示以本色鉗錘。師則罔措。一日白悟曰。和尚休舉話。待某說看。悟諾。師曰。尋常拈槌豎拂。豈不是經中道。一切世界諸所有相。皆即菩提妙明真心。悟笑曰。你元來在這裡作活計。師又曰。下喝敲床時。豈不是返聞聞自性。性成無上道。悟曰。你豈不見經中道。妙性圓明。離諸名相。師于言下釋然。悟出蜀。居夾山。師罷講侍行。悟為眾夜參。舉古帆未掛因緣。師聞未領。遂求決。悟曰。你問我。師舉前話。悟曰。庭前柏樹子。師即洞明。謂悟曰。古人道。如一滴投于巨壑。殊不知大海投於一滴。悟笑曰。柰這漢何。未幾。令分座。悟說偈曰。休夸四分罷楞嚴。按下雲頭徹底參。莫學亮公親馬祖。還如德嶠訪龍潭。七年往返游昭覺。三載翱翔上碧巖。今日煩充第一座。百華叢里現優曇。后謁佛鑑於蔣山。鑒問。佛果有不曾亂為人說底句。曾與你說么。師曰。合取狗口。鑒震聲曰。不是這個道理。師曰。無人奪你鹽茶袋。叫作甚麼。鑒曰。佛果若不為你說。我為你說。師曰。和尚疑時。退院別參去。鑒呵呵大笑。師未幾。開法保寧。遷華藏。旋里領中峰。上堂。眾賣華兮獨賣松。青青顏色不如紅

【現代漢語翻譯】 現代漢語譯本：悟禪師讓弟子們在各處繪製圖畫，以彰顯佛法。一次，有僧人請教十玄談。方禪師剛開始講述，悟禪師便問：『你的心印是什麼顏色？』方禪師厲聲回答：『文彩已經彰顯！』悟禪師聽後有所領悟，於是請求印證。悟禪師用本色的鉗錘來點撥他，方禪師卻茫然不知所措。一天，方禪師對悟禪師說：『和尚不要舉話頭了，讓我來說說看。』悟禪師答應了。方禪師說：『尋常拿起槌子豎起拂塵，豈不是經中所說的，一切世界諸所有相，皆即菩提妙明真心？』悟禪師笑著說：『你原來在這裡做活計！』方禪師又說：『下喝敲床時，豈不是返聞聞自性，性成無上道？』悟禪師說：『你難道沒看見經中說，妙性圓明，離諸名相？』方禪師在言下豁然開悟。悟禪師離開蜀地，住在夾山。方禪師停止講經，侍奉悟禪師出行。悟禪師為大眾夜參，舉出『古帆未掛』的因緣，方禪師聽了沒有領會，於是請求開示。悟禪師說：『你問我。』方禪師舉出之前的話。悟禪師說：『庭前柏樹子。』方禪師立即洞明，對悟禪師說：『古人說，如一滴投于巨壑，殊不知大海投於一滴。』悟禪師笑著說：『奈何這漢！』不久，悟禪師讓他分座說法。悟禪師說了偈語：『休夸四分罷楞嚴，按下雲頭徹底參。莫學亮公親馬祖，還如德嶠訪龍潭。七年往返游昭覺，三載翱翔上碧巖。今日煩充第一座，百華叢里現優曇（Udumbara，祥瑞之花）。』後來，方禪師在蔣山拜謁佛鑒禪師。佛鑒禪師問：『佛果禪師有沒有不曾亂為人說的句子，曾經對你說過嗎？』方禪師說：『合取狗口。』佛鑒禪師震聲說：『不是這個道理！』方禪師說：『無人奪你鹽茶袋，叫作甚麼？』佛鑒禪師說：『佛果禪師若不為你說了，我為你說。』方禪師說：『和尚疑時，退院別參去。』佛鑒禪師呵呵大笑。方禪師不久，在保寧開法，遷往華藏，回到家鄉領中峰。上堂時說：『眾賣華兮獨賣松，青青顏色不如紅。』 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本：

【English Translation】 English version: Master Wu instructed his disciples to create paintings everywhere to manifest the Dharma. Once, a monk requested instruction on the Ten Profound Gates. As Master Fang began to explain, Master Wu asked, 'What color is your mind-seal?' Master Fang replied in a stern voice, 'The colorful patterns are already manifest!' Upon hearing this, Master Wu had some understanding and requested confirmation. Master Wu used the tongs and hammer of his original nature to guide him, but Master Fang was at a loss. One day, Master Fang said to Master Wu, 'Master, don't raise topics; let me speak.' Master Wu agreed. Master Fang said, 'Isn't the usual raising of the mallet and the whisk what the sutra speaks of: all phenomena in all worlds are the wondrous, bright, true mind of Bodhi?' Master Wu laughed and said, 'So you're working here!' Master Fang then said, 'Isn't the striking of the bed during a shout the 'reversing the hearing to hear one's self-nature, realizing the unsurpassed path'?' Master Wu said, 'Haven't you seen the sutra say, 'The wondrous nature is perfectly clear, apart from all names and forms'?' Master Fang was enlightened upon hearing these words. Master Wu left Shu and resided at Jia Mountain. Master Fang stopped lecturing and attended to Master Wu on his travels. Master Wu gave a night talk to the assembly, raising the 'ancient sail not yet hoisted' cause. Master Fang did not understand, so he requested clarification. Master Wu said, 'You ask me.' Master Fang raised the previous topic. Master Wu said, 'The cypress tree in the courtyard.' Master Fang immediately understood and said to Master Wu, 'The ancients said, 'Like a drop cast into a vast ravine, not knowing that the ocean is cast into a drop.'' Master Wu laughed and said, 'What to do with this fellow!' Soon after, Master Wu had him share the seat and expound the Dharma. Master Wu spoke a verse: 'Stop boasting of the Four Divisions and give up the Shurangama Sutra, press down the cloud head and thoroughly investigate. Don't imitate Liang Gong's intimacy with Mazu, but be like Deqiao visiting Longtan. For seven years, I traveled back and forth to Zhaojue, for three years I soared above Biyan. Today, I trouble you to fill the first seat, the Udumbara (auspicious flower) appears in the midst of a hundred flowers.' Later, Master Fang visited Master Foguo at Jiang Mountain. Master Foguo asked, 'Did Foguo ever say something to you that he didn't randomly say to others?' Master Fang said, 'Shut the dog's mouth.' Master Foguo said sternly, 'That's not the principle!' Master Fang said, 'No one is taking your salt and tea bag, what are you shouting about?' Master Foguo said, 'If Foguo didn't say it for you, I'll say it for you.' Master Fang said, 'If the Master is in doubt, leave the monastery and seek elsewhere.' Master Foguo laughed heartily. Not long after, Master Fang opened the Dharma at Baoning, moved to Huazang, and returned to his hometown to lead Zhongfeng. In his sermon, he said, 'Everyone sells flowers, but I alone sell pine; the green color is not as good as red.'

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。算來終不與時合。歸去來兮翠藹中。可笑古人恁么道。大似逃峰赴壑。避溺投火。爭如隨分。到尺八五分钁頭邊。討一個半個。雖然如是。保寧半個也不要。何故。富嫌千口少。貧恨一身多。冬至。上堂。舉玉泉皓和尚云。雪雪片片不別。下到臘月。再從來年正月二月三月四月五月六月七月八月九月十月。依前不歇。凍殺餓殺。免教胡說亂說。師曰。不是罵人。亦非讚歎。高出臨濟德山。不似云居羅漢。且道玉泉意作么生。良久曰。但得雪消去。自然春到來。師后示寂于本山。阇維設利頗剩。細民穴地尺許。皆得之。尤光明瑩潔。心舌亦不壞。

成都府昭覺徹庵道元禪師

綿州鄧氏子。幼于降寂寺圓具。東遊謁大別道禪師。因看廓然無聖之語。忽爾失笑曰。達磨元來在這裡。道譽之。往參佛鑒．佛眼。蒙賞識。依圓悟于金山。以所見告。悟弗之許。悟被詔往云居。師從之。雖有信入。終以鯁胸之物未去為疑。會悟問參徒。生死到來時如何。僧曰。香檯子笑和尚。次問師。汝作么生。師曰。草賊大敗。悟曰。有人問你時如何。師擬答。悟憑陵曰。草賊大敗。師即徹證。圓悟以拳擊之。師拊掌大笑。悟曰。汝見甚麼便如此。師曰。毒拳未報。永劫不忘。悟歸昭覺。命首眾。悟將順世。以師繼席焉。

【現代漢語翻譯】 現代漢語譯本： 算來終究不與世俗相合。不如歸去吧，回到那翠綠的雲霧之中。可笑古人竟然那樣說，很像是逃離山峰卻投入山谷，躲避溺水卻投向火中。怎如隨遇而安，到那只有一尺八寸五分的鋤頭邊，討得半個來用。雖然是這樣說，保寧（地名，此處指作者自己）連半個也不要。為什麼呢？富人嫌一千張嘴還少，窮人恨自身太多。冬至，上堂。舉玉泉皓和尚的話說，雪花片片沒有分別，下到臘月，再從來年正月二月三月四月五月六月七月八月九月十月，依舊不停歇，凍死餓死，免得他們胡說亂說。師說，不是罵人，也不是讚歎，高出臨濟（人名）德山（地名），不像云居（地名）羅漢（佛教修行者）。且說玉泉（地名）的意思是什麼？良久說，只要雪消融了，自然春天就到來了。師後來在本山圓寂。火化后舍利（佛教聖物）很多，百姓在地下挖一尺多深，都能得到，尤其光明瑩潔，心舌也不腐壞。

成都府昭覺徹庵道元禪師

綿州鄧氏之子。年幼時在降寂寺出家。東遊拜見大別道禪師，因為看到『廓然無聖』這句話，忽然失笑說，達磨（佛教人物）原來在這裡。道禪師讚許他。前往拜見佛鑒（人名）、佛眼（人名），蒙受賞識。跟隨圓悟（人名）在金山（地名），把自己的見解告訴他，圓悟不認可。圓悟被詔往云居（地名），禪師跟隨他。雖然有所領悟，但終究因為心中還有梗塞之物沒有去除而感到疑惑。恰逢圓悟問參禪的人，生死到來時如何？僧人說，香檯子笑和尚。接著問禪師，你怎麼樣？禪師說，草賊大敗。圓悟說，如果有人問你時，你如何回答？禪師正要回答，圓悟逼近說，草賊大敗。禪師立刻徹底領悟。圓悟用拳頭打他，禪師拍手大笑。圓悟說，你見到什麼便這樣？禪師說，毒拳未報，永劫不忘。圓悟回到昭覺寺（地名），命禪師為首座。圓悟將要去世，讓禪師繼承他的位置。

【English Translation】 English version: Ultimately, it doesn't align with the times. Better to return to the verdant mists. It's laughable how the ancients spoke, like fleeing the peak only to fall into the ravine, avoiding drowning only to jump into the fire. Why not be content with one's lot, and by the side of a hoe that's only one shaku (尺) eight sun (寸) five bu (分) long, find half of it to use. Even so, Baoning (保寧, place name, referring to the author himself) doesn't want even half. Why? The rich complain that a thousand mouths are too few, the poor resent having too much of themselves. Winter Solstice, ascending the hall. Quoting Abbot Hao of Yuquan (玉泉, place name), 'Snowflakes, snowflakes, no different from each other, falling until the twelfth month, and then from the first, second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth months of the coming year, still without stopping, freezing and starving, preventing them from talking nonsense.' The master said, 'It's not cursing people, nor is it praising them, surpassing Linji (臨濟, personal name) and Deshan (德山, place name), unlike the Arhat (羅漢, Buddhist practitioner) of Yunju (云居, place name). What does Yuquan (玉泉, place name) mean?' After a long silence, he said, 'Only when the snow melts will spring naturally arrive.' The master later passed away at this mountain. After cremation, there were many sharira (舍利, Buddhist relics), and the common people dug about a shaku deep in the ground and obtained them, especially bright and clear, and the heart and tongue did not decay.

Zen Master Che'an Daoyuan (徹庵道元) of Zhao Jue Temple (昭覺寺) in Chengdu Prefecture

He was a son of the Deng family of Mianzhou. He was ordained at a young age at Jiangji Temple (降寂寺). He traveled east to visit Zen Master Dabie Dao (大別道), and upon seeing the phrase 'Vast and without holiness (廓然無聖),' he suddenly laughed and said, 'Bodhidharma (達磨, Buddhist figure) was here all along.' Dao praised him. He went to visit Fojian (佛鑒, personal name) and Foyan (佛眼, personal name), and was appreciated by them. He followed Yuanwu (圓悟, personal name) at Jinshan (金山, place name), and told him his understanding, but Yuanwu did not approve. Yuanwu was summoned to Yunju (云居, place name), and the master followed him. Although he had some understanding, he was still doubtful because the obstruction in his chest had not been removed. It happened that Yuanwu asked the Chan practitioners, 'What happens when life and death arrive?' A monk said, 'Xiangtaizi (香檯子) laughs at the monk.' Then he asked the master, 'What about you?' The master said, 'The bandit army is utterly defeated (草賊大敗).' Yuanwu said, 'What will you say if someone asks you?' As the master was about to answer, Yuanwu pressed him and said, 'The bandit army is utterly defeated.' The master immediately had a thorough realization. Yuanwu struck him with his fist, and the master clapped his hands and laughed. Yuanwu said, 'What did you see that made you like this?' The master said, 'The poisonous fist has not been repaid, and will not be forgotten for eternity.' Yuanwu returned to Zhao Jue Temple (昭覺寺), and appointed the master as the head seat. Yuanwu was about to pass away, and had the master succeed him.

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臨安府中天竺[仁-二+幻]堂中仁禪師

洛陽人也。少依東京奉先院出家。宣和初。賜牒于慶基殿。落髮進具后。往來三藏譯經所。諦窮經論。特於宗門未之信。時圓悟居天寧。凌晨謁之。悟方為眾入室。師見敬服。奮然造前。悟曰。依經解義。三世佛冤。離經一字。即同魔說。速道。速道。師擬對。悟劈口擊之。因墜一齒。即大悟。留天寧。由是師資契合。請問無間。后開法大覺。遷中天竺。次徙靈峰。上堂。九十春光已過半。養華天氣正融和。海棠枝上鶯聲好。道與時流見得么。然雖如是。且透聲透色一句作么生道。金勒馬嘶芳草地。玉樓人醉杏華天。上堂。舉狗子無佛性話。乃曰。二八佳人刺繡遲。紫荊華下囀黃鸝。可憐無限傷春意。盡在停針不語時。淳熙甲午四月八日。孝宗皇帝詔入。賜座說法。帝舉不與萬法為侶因緣。俾拈提。師拈罷。頌曰。秤錘搦出油。閒言長語休。腰纏十萬貫。騎鶴上楊州。癸亥中升堂。告眾而逝。

眉州象耳山袁覺禪師

郡之袁氏子。出家傳燈。試經得度。本名圓覺。郡守填祠牒。誤作袁字。疑師慊然。戲謂之曰。一字名可乎。師笑曰。一字已多。郡守異之。既受具出蜀。遍謁有道尊宿。后往大溈。依佛性。頃之。入室陳所見。性曰。汝忒煞遠在。然知其為法

【現代漢語翻譯】 現代漢語譯本 臨安府中天竺[仁-二+幻]堂中仁禪師（禪師名號）： 是洛陽人。年輕時在東京奉先院出家。宣和初年，在慶基殿被賜予度牒。剃度受戒后，常去三藏譯經之處，仔細研究經論，但對宗門禪法卻不相信。當時圓悟禪師住在天寧寺，仁禪師凌晨去拜見他。圓悟禪師正在為大眾入室說法，仁禪師見了非常敬佩，奮然上前。圓悟禪師說：『依經文解釋義理，三世諸佛都要喊冤；離開經文哪怕一個字，就如同魔說。快說！快說！』仁禪師正要回答，圓悟禪師劈面打了他一下，打掉了一顆牙齒，仁禪師因此大悟。於是留在天寧寺，師徒之間非常契合，請教問題沒有間斷。後來開法于大覺寺，遷往中天竺寺，又遷到靈峰寺。上堂說法時說：『九十年的春光已經過去一半，養育花草的天氣正是融洽和暖的時候。海棠枝上黃鶯的叫聲多麼美妙，各位同道能體會到嗎？』雖然如此，那麼透過聲音和色相的那一句該怎麼說呢？『金籠頭的駿馬在長滿芳草的地上嘶鳴，華麗樓閣里的人們在杏花盛開的春天裡沉醉。』上堂說法時，舉了『狗子無佛性』的話頭，於是說：『美麗的女子刺繡動作遲緩，紫荊花下黃鸝鳥婉轉啼鳴。可惜那無限的傷春之意，都蘊含在停下針線不語之時。』淳熙甲午年四月八日，孝宗皇帝下詔讓他入宮，賜座說法。皇帝舉了『不與萬法為侶』的因緣，讓他來提唱。仁禪師提唱完畢，作頌說：『秤錘里榨出油來，閒言長語都停止吧。腰纏十萬貫錢，騎著仙鶴上揚州。』癸亥年中，升座說法，向大眾告別后圓寂。 眉州象耳山袁覺禪師（禪師名號）： 是眉州袁氏之子，在傳燈寺出家，通過考試經典而獲得度牒，原本的名字叫圓覺。郡守填寫祠牒時，錯誤地寫成了袁字，懷疑禪師心中不快。郡守開玩笑地對他說：『用一個字作為名字可以嗎？』禪師笑著說：『一個字已經很多了。』郡守對此感到驚異。受戒后離開四川，遍訪有道的尊宿。後來前往大溈山，依止佛性禪師。不久，入室陳述自己的見解。佛性禪師說：『你實在離題太遠了。』然而知道他是個有法器的人。

【English Translation】 English version Zen Master Ren (仁禪師) of [仁-二+幻] Hall in Tianzhu (天竺) Temple, Lin'an Prefecture: Was a native of Luoyang. He became a monk at Fengxian (奉先) Monastery in Tokyo (東京) in his youth. In the early years of the Xuanhe (宣和) era, he was granted a monastic certificate at Qingji (慶基) Hall. After shaving his head and receiving full ordination, he frequented the sutra translation centers of the Tripitaka, diligently studying the scriptures and treatises, but he did not believe in the Zen teachings. At that time, Zen Master Yuanwu (圓悟) was residing at Tianning (天寧) Monastery. Zen Master Ren visited him early in the morning. Yuanwu was just entering the room to instruct the assembly. Zen Master Ren was deeply impressed upon seeing him and stepped forward resolutely. Yuanwu said, 'Explaining the meaning according to the scriptures wrongs the Buddhas of the three worlds; departing from the scriptures by even a single word is the same as demonic speech. Speak quickly! Speak quickly!' As Zen Master Ren was about to reply, Yuanwu slapped him in the face, knocking out a tooth, and Zen Master Ren experienced great enlightenment. He stayed at Tianning Monastery, and the relationship between master and disciple was perfectly harmonious, with questions and answers flowing without interruption. Later, he opened the Dharma at Dajue (大覺) Monastery, then moved to Zhongtianzhu (中天竺) Monastery, and then to Lingfeng (靈峰) Monastery. During an assembly, he said, 'Ninety years of spring have passed halfway, and the weather for nurturing flowers is harmonious and warm. The sound of orioles on the crabapple branches is so beautiful. Can you, my fellow practitioners, perceive it?' Even so, how should one speak the phrase that penetrates sound and form? 'A horse with a golden bridle neighs on the fragrant grassy ground; people in jade towers are drunk in the apricot blossom spring.' During an assembly, he raised the topic of 'A dog has no Buddha-nature,' and then said, 'A beautiful woman is slow to embroider; a yellow oriole warbles beneath the purple cercis flowers. Alas, the boundless sorrow of spring is all contained in the moment of stopping the needle and remaining silent.' On the eighth day of the fourth month of the Jiawu year of the Chunxi (淳熙) era, Emperor Xiaozong (孝宗) issued an edict summoning him to the palace, where he was granted a seat to expound the Dharma. The emperor raised the cause and condition of 'not taking the myriad dharmas as companions' and asked him to comment on it. After Zen Master Ren commented, he composed a verse saying, 'Squeezing oil from a weight; stop idle talk and long speeches. With ten thousand strings of cash around my waist, I ride a crane to Yangzhou (揚州).' In the year Guihai (癸亥), he ascended the Dharma hall, bid farewell to the assembly, and passed away. Zen Master Yuanjue (袁覺) of Xiang'er (象耳) Mountain in Meizhou (眉州): Was a son of the Yuan family of Meizhou. He became a monk at Chuandeng (傳燈) Monastery and obtained a monastic certificate by passing the scripture examination. His original name was Yuanjue (圓覺). When the prefect filled out the temple certificate, he mistakenly wrote the character Yuan (袁) instead of Yuan (圓), suspecting that the Zen master was unhappy. The prefect jokingly said to him, 'Is it acceptable to use a single character as your name?' The Zen master smiled and said, 'One character is already too much.' The prefect was amazed by this. After receiving full ordination, he left Sichuan and visited many virtuous elders. Later, he went to Dawei (大溈) Mountain and relied on Zen Master Foxing (佛性). Soon after, he entered the room and presented his views. Zen Master Foxing said, 'You are too far off the mark.' However, he knew that he was a vessel of the Dharma.

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器。俾充侍者。掌賓客。師每侍性。性必舉法華開示悟入四字。令下語。又曰。直待我豎點頭時。汝方是也。偶不職。被斥。制中無依。寓俗士家。一日誦法華至亦復不知。何者是火。何者為舍。乃豁然。制罷歸省。性見首肯之。圓悟再得旨住云居。師至彼。以所得白悟。悟呵云。本是凈地。屙屎作么。師所疑頓釋。紹興丁巳。眉之象耳虛席。郡守謂此道場久為蟊螣囊橐。非名流勝士。莫能起廢。諸禪舉師應聘。嘗語客曰。東坡云。我持此石歸。袖中有東海。山谷云。惠崇煙雨蘆雁。坐我瀟湘洞庭。欲喚扁舟歸去。傍人謂是丹青。此禪髓也。又曰。我敲床豎拂時。釋迦老子．孔夫子都齊立在下風。有舉此語似佛海遠禪師。遠曰。此覺老語也。我此間即不恁么。

眉州中巖華嚴祖覺禪師

嘉州楊氏子。幼聰慧。書史過目成誦。著書排釋氏。惡境忽現。悔過出家。依慧目能禪師。未幾。疽發膝上。五年醫莫愈。因書華嚴合論畢。夜感異夢。旦即舍杖步趨。一日。誦至現相品曰。佛身無有生。而能示出生。法性如虛空。諸佛于中住。無住亦無去。處處皆見佛。遂悟華嚴宗旨。洎登僧籍。府帥請講于千部堂。詞辯宏放。眾所歎服。適南堂靜禪師過門。謂師曰。觀公講說。獨步西南。惜未解離文字相耳。儻問道方外

【現代漢語翻譯】 現代漢語譯本： 器禪師讓（他）做侍者，掌管接待賓客。禪師每次侍奉性禪師，性禪師必定舉起『法華開示悟入』這四個字，讓他發表見解。又說：『等到我點頭認可的時候，你才算真正明白了。』有一次，因為失職，被斥責，在寺廟中無所依靠，寄住在俗人家裡。一天，誦讀《法華經》至『亦復不知，何者是火，何者為舍』時，忽然開悟。期滿后返回寺廟，性禪師見到他，表示認可。圓悟禪師再次得到旨意，住持云居寺。禪師到那裡，將自己所悟的告訴圓悟禪師，圓悟禪師呵斥道：『本來是清凈之地，你在這裡拉屎做什麼？』禪師的疑惑頓時消解。紹興丁巳年，眉州的象耳寺住持空缺，郡守認為這個道場長期被蛀蟲侵蝕，不是有名望的傑出人士，不能使其復興。眾禪師推舉禪師應聘。禪師曾經對客人說：『蘇東坡說，我拿著這塊石頭回去，衣袖中就有了東海。黃山谷說，惠崇的煙雨蘆雁圖，讓我彷彿坐在瀟湘洞庭湖邊。想要喚起小船歸去，旁邊的人卻以為是畫出來的。』這就是禪的精髓啊。』又說：『我敲床豎起拂塵的時候，釋迦老子、孔夫子都一起恭敬地站在下風。』有人將這話告訴佛海遠禪師，遠禪師說：『這是覺老的話啊。我這裡可不是這樣。』 眉州中巖華嚴祖覺禪師 嘉州楊氏人，姓楊。從小聰明，讀書過目不忘。曾經著書詆譭佛教，後來出現不好的境況，後悔而選擇出家，依止慧目能禪師。不久，膝蓋上長了毒瘡，五年都無法治癒。因為寫完《華嚴合論》，夜裡做了奇異的夢，早晨就能捨棄枴杖行走。一天，誦讀到《現相品》說：『佛身沒有生，卻能示現出生；法性如同虛空，諸佛在其中安住；沒有安住也沒有離去，處處都能見到佛。』於是領悟了《華嚴經》的宗旨。等到正式成為僧人，府帥請他在千部堂講經，言辭雄辯，眾人歎服。恰好南堂靜禪師路過，對禪師說：『觀看您講經說法，西南地區無人能及。可惜還沒有理解脫離文字相的道理。如果問道于方外……』

【English Translation】 English version: Master Qi made (him) an attendant, in charge of receiving guests. Whenever the Master served Master Xing, Master Xing would always raise the four words 'Fa-hua kai shi wu ru' (Lotus Sutra: opening, showing, understanding, entering), asking him to express his understanding. He also said, 'Only when I nod in approval will you truly understand.' Once, due to negligence, he was reprimanded and, without support in the temple, he resided in a layman's home. One day, while reciting the Lotus Sutra to 'Yi fu bu zhi, he zhe shi huo, he zhe wei she' (also not knowing, what is fire, what is house), he suddenly attained enlightenment. After his term ended, he returned to the temple, and Master Xing, upon seeing him, acknowledged him. Master Yuanwu received the decree again to reside at Yunju Temple. The Master went there and told Master Yuanwu what he had realized. Master Yuanwu scolded, 'This was originally a pure land, what are you doing here defecating?' The Master's doubts were immediately resolved. In the year of Ding Si during the Shaoxing era, the abbot position at Xiang'er Temple in Meizhou was vacant. The prefect believed that this monastery had long been plagued by vermin and that only a renowned and outstanding person could revive it. The monks recommended the Master to apply for the position. The Master once said to a guest, 'Su Dongpo said, 'I take this stone back, and in my sleeve, I have the East Sea.' Huang Shangu said, 'Hui Chong's misty rain and reed geese make me feel as if I am sitting by the Xiaoxiang and Dongting Lakes. I want to call a small boat to return, but the people beside me think it is a painting.' This is the essence of Chan.' He also said, 'When I knock on the bed and raise the whisk, Shakyamuni Buddha and Confucius all stand respectfully downwind.' Someone told this to Zen Master Fohai Yuan, who said, 'These are the words of Elder Jue. It is not like this here.' Chan Master Zujue of Zhongyan Huayan Temple in Meizhou He was a native of Jia Prefecture, with the surname Yang. He was intelligent from a young age, able to memorize books after reading them once. He once wrote books criticizing Buddhism, but later experienced unfavorable circumstances and repented, choosing to become a monk and following Zen Master Huimu Neng. Soon after, a carbuncle developed on his knee, which could not be cured for five years. After completing the 'Huayan Helun', he had a strange dream at night, and in the morning, he was able to discard his crutches and walk. One day, while reciting the 'Appearance Chapter', he said, 'The Buddha's body has no birth, yet it can manifest birth; the nature of Dharma is like the void, in which all Buddhas reside; there is no dwelling nor departure, and the Buddha can be seen everywhere.' Thus, he understood the essence of the Huayan Sutra. When he officially became a monk, the prefect invited him to lecture at the Qianbu Hall, where his eloquent words were admired by all. Coincidentally, Zen Master Nantang Jing passed by and said to the Master, 'Watching you lecture, you are unmatched in the Southwest. It is a pity that you have not yet understood the principle of detachment from the characteristics of words. If you inquire about the way beyond...'

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。即今之周金剛也。師欣然罷講。南遊依圓悟于鐘阜。一日入室。悟舉。羅山道。有言時。踞虎頭。收虎尾。第一句下明宗旨。無言時。覿露機鋒。如同電拂。作么生會。師莫能對。夙夜參究。忽然有省。作偈呈悟曰。家住孤峰頂。長年半掩門。自嗟身已老。活計付兒孫。悟見許可。次日入室。悟又問。昨日公案作么生。師擬對。悟便喝曰。佛法不是這個道理。師復留五年。愈更迷悶。後於廬山棲賢閱浮山遠禪師削執論云。若道悟有親疏。豈有旃檀林中卻生臭草。豁然契悟。作偈寄圓悟曰。出林依舊入蓬蒿。天網恢恢不可逃。誰信業緣無避處。歸來不怕語聲高。悟大喜。持以示眾曰。覺華嚴徹矣。住后。僧問。最初威音王。末後婁至佛。未審參見甚麼人。師曰。家住大梁城。更問長安路。曰。只如德山擔疏鈔行腳。意在甚麼處。師曰。拶破你眼睛。曰。與和尚悟華嚴宗旨相去幾何。師曰。同途不同轍。曰。昔日德山。今朝和尚。師曰。夕陽西去水東流。上堂。舉石霜和尚遷化。眾請首座繼踵住持。䖍侍者所問公案。師曰。宗師行處。如火消冰。透過是非關。全機亡得喪。盡道首座滯在一色。侍者知見超師。可謂體妙失宗。全迷向背。殊不知首座如鷺鷥立雪。品類不齊。侍者似鳳翥丹霄。不縈金網。一人高高山頂立。一

【現代漢語翻譯】 即現在所說的周金剛。老師高興地停止了講經。之後向南遊歷，依止圓悟禪師于鐘阜。一天進入方丈室，圓悟禪師舉出羅山禪師的話：『有言語時，踞虎頭，收虎尾，第一句下明宗旨；無言語時，覿露機鋒，如同閃電。』要如何理解？老師不能回答。日夜參究，忽然有所領悟，作偈呈給圓悟禪師說：『家住孤峰頂，長年半掩門。自嗟身已老，活計付兒孫。』圓悟禪師看了表示認可。第二天進入方丈室，圓悟禪師又問：『昨日的公案如何理解？』老師剛要回答，圓悟禪師便喝道：『佛法不是這個道理！』老師又留了五年，更加迷惑不解。後來在廬山棲賢寺閱讀浮山遠禪師的《削執論》，其中有『若道悟有親疏，豈有旃檀林中卻生臭草』之句，豁然開悟，作偈寄給圓悟禪師說：『出林依舊入蓬蒿，天網恢恢不可逃。誰信業緣無避處，歸來不怕語聲高。』圓悟禪師非常高興，拿給大眾看，說：『覺華嚴徹底領悟了！』住持寺院后，有僧人問：『最初的威音王（過去七佛之首），最後的婁至佛（賢劫千佛之末），未審參拜的是什麼人？』老師說：『家住大梁城，更問長安路。』僧人說：『那麼德山禪師挑著《疏鈔》行腳，意圖是什麼？』老師說：『拶破你眼睛。』僧人說：『與和尚您所悟的華嚴宗旨相差多少？』老師說：『同途不同轍。』僧人說：『昔日的德山禪師，今日的和尚您。』老師說：『夕陽西去水東流。』上堂時，舉石霜禪師圓寂之事，大眾請首座繼任住持，以及䖍侍者所問的公案。老師說：『宗師行事，如火消冰，透過是非關，全機亡得喪。』都說首座滯留在一種見解上，侍者的見解超越了老師，可謂體妙失宗，完全迷惑了方向。殊不知首座如鷺鷥立雪，品類不齊；侍者似鳳凰飛舞于丹霄，不被金網束縛。一人高高地站在山頂，一 人

【English Translation】 This is the Zhou Jingang (Zhou Diamond) of today. The master happily stopped lecturing. He then traveled south, relying on Yuanwu (Enlightenment of the Circle) at Zhongfu. One day, he entered the abbot's room. Yuanwu raised the words of Luoshan (Mount Luo) : 'When there are words, he sits on the tiger's head and retracts the tiger's tail, clarifying the main point in the first sentence; when there are no words, the sharp edge of the opportunity is revealed, like a flash of lightning.' How should one understand this? The master could not answer. He investigated day and night, and suddenly had some understanding, composing a verse to present to Yuanwu, saying: 'My home is on the peak of a solitary mountain, the door half-closed for many years. I sigh that my body is already old, and I entrust my livelihood to my children and grandchildren.' Yuanwu saw it and expressed approval. The next day, he entered the abbot's room, and Yuanwu asked again: 'How do you understand yesterday's case?' As the master was about to answer, Yuanwu shouted: 'The Buddha-dharma is not this principle!' The master stayed for another five years, becoming even more confused. Later, at Qixian Temple on Mount Lu, he read Zen Master Fushan Yuan's 'Treatise on Eliminating Attachments,' which contained the line 'If you say that enlightenment has intimacy and distance, how can stinky grass grow in a sandalwood forest?' He suddenly attained enlightenment, composing a verse to send to Yuanwu, saying: 'Leaving the forest, I still enter the weeds, the net of heaven is vast and inescapable. Who believes that karmic conditions have no place to avoid? Returning, I am not afraid of a loud voice.' Yuanwu was very happy, showed it to the assembly, and said: 'Jue Huayan (Awakening to the Flower Garland Sutra) has been thoroughly understood!' After residing in the monastery, a monk asked: 'The very first Weiyin Wang (King of Awesome Sound, the first of the past seven Buddhas), the very last Louzhi Buddha (the last of the thousand Buddhas of the Bhadrakalpa), I don't know who they are paying homage to?' The master said: 'My home is in Daliang City, yet I ask for the road to Chang'an.' The monk said: 'Then what is the intention of Zen Master Deshan (Mount De) carrying the 'Commentary' on foot?' The master said: 'I'll poke out your eyes.' The monk said: 'How much does it differ from the Huayan principle that you, the abbot, have awakened to?' The master said: 'Same path, different tracks.' The monk said: 'The Deshan of the past, and you, the abbot, today.' The master said: 'The setting sun goes west, the water flows east.' In the Dharma hall, he cited the passing of Zen Master Shishuang (Stone Frost), the assembly requested the head seat to succeed as abbot, and the case asked by Attendant Qian. The master said: 'The actions of a master are like fire melting ice, passing through the gate of right and wrong, the whole mechanism loses gain and loss.' Everyone says that the head seat is stuck in one view, the attendant's view surpasses the master, which can be said to be embodying the subtle and losing the principle, completely confused about the direction. Little do they know that the head seat is like a heron standing in the snow, the categories are uneven; the attendant is like a phoenix dancing in the red sky, not bound by the golden net. One person stands high on the mountaintop, one person

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人深深海底行。各自隨方而來。同會九重城裡。而今要識此二人么。豎起拂子曰。龍臥碧潭風凜凜。垂下拂子曰。鶴歸霄漢背摩天。僧問。如何是一喝如金剛王寶劍。師曰。血濺梵天。曰。如何是一喝如踞地師子。師曰。驚殺野狐貍。曰。如何是一喝如探竿影草。師曰。驗得你骨出。曰。如何是一喝不作一喝用。師曰。直須識取把針人。莫道鴛鴦好毛羽。

潭州福嚴文演禪師

成都府楊氏子。僧問。如何是定林正主。師曰。坐斷天下人舌頭。曰。未審如何親近。師曰。覷著則瞎。上堂。當陽坐斷。凡聖蹟絕。隨手放開。天回地轉。直得日月互動。虎嘯龍吟。頭頭物物。耳聞目視。安立諦上是甚麼。還委悉么。阿斯吒。咄。

平江府西山明因曇玩禪師

溫州黃氏子。遍參叢席。宣和庚子。回抵鐘阜。適朝廷改僧為德士。師與同志數人。入頭陀巖食松自處。久之。圓悟被旨居是山。親至巖所。令去鬚髮。及悟詔補京師天寧。與師俱往。命掌香水海。未幾。因舉枹擊鼓。頓明大法。凡有所問。皆對曰。莫理會。故流輩咸以莫理會稱之。住后。上堂。汝有一對眼。我也有一對眼。汝若瞞還自瞞。汝若成佛作祖。老僧無汝底分。汝若做驢做馬。老僧救汝不得。眾檀越入山。請上堂。說偈曰。我無長處名

【現代漢語翻譯】 現代漢語譯本 人深深地在海底行走，各自從不同的地方而來，一同聚集在這九重城裡。現在想要認識這兩個人嗎？（師父）豎起拂塵說：『龍臥在碧綠的深潭中，風也凜冽起來。』（師父）放下拂塵說：『鶴飛回天空，背脊高聳入雲。』有僧人問：『什麼是像金剛王寶劍一樣的一喝？』師父說：『鮮血濺到梵天。』（僧人）問：『什麼是像踞地雄獅一樣的一喝？』師父說：『嚇死了野狐貍。』（僧人）問：『什麼是像用竿探影測草一樣的一喝？』師父說：『檢驗得你露出骨頭。』（僧人）問：『什麼是不當作一喝用的一喝？』師父說：『必須認識拿針的人。』不要說鴛鴦的羽毛多麼美好。

潭州福嚴文演禪師

是成都府楊氏之子。有僧人問：『什麼是定林的正主？』師父說：『截斷天下人的舌頭。』（僧人）問：『不知道該如何親近？』師父說：『看著就會瞎。』（師父）上堂說法：『當陽截斷，凡聖的軌跡都消失了。隨手放開，天旋地轉。甚至日月交替，虎嘯龍吟。一切事物，耳聞目視，在安立諦上是什麼？還明白嗎？阿斯吒（一種語氣詞）。咄（一種語氣詞）。』

平江府西山明因曇玩禪師

是溫州黃氏之子。遍參各個寺院。宣和庚子年，回到鐘山。當時朝廷將僧人改為德士。師父與幾位志同道合的人，進入頭陀巖，以松樹為食，獨自修行。過了很久，圓悟（禪師名）奉旨居住在這座山。親自來到巖洞，命令（曇玩禪師）剃去鬚髮。等到圓悟被詔令補任京師天寧寺的職位，與師父一同前往。命令（曇玩禪師）掌管香水海。沒過多久，因為舉槌擊鼓，頓時明白了大法。凡是有人提問，都回答說：『莫理會（不要理會）。』所以同輩都用『莫理會』來稱呼他。住持寺院后，上堂說法：『你有一雙眼睛，我也有一雙眼睛。你如果欺騙，還是在欺騙自己。你如果成佛作祖，老僧沒有你的那份。你如果做驢做馬，老僧也救不了你。』眾位施主入山，請（曇玩禪師）上堂，（曇玩禪師）說了偈語：『我沒有什麼長處。』

【English Translation】 English version People walk deep in the sea, each coming from their own direction, gathering together in this nine-layered city. Now, do you want to recognize these two people? (The master) raises the whisk and says, 'The dragon lies in the green pool, and the wind is chilling.' (The master) lowers the whisk and says, 'The crane returns to the sky, its back scraping the heavens.' A monk asks, 'What is a shout like the Vajra King's precious sword?' The master says, 'Blood splatters Brahma's heaven.' (The monk) asks, 'What is a shout like a lion crouching on the ground?' The master says, 'It frightens the wild fox.' (The monk) asks, 'What is a shout like probing the grass with a pole?' The master says, 'It tests you until your bones are revealed.' (The monk) asks, 'What is a shout that is not used as a shout?' The master says, 'You must recognize the person holding the needle.' Don't say how beautiful the mandarin duck's feathers are.

Chan Master Wenyen of Fuyan in Tanzhou

He was a son of the Yang family of Chengdu Prefecture. A monk asks, 'What is the true master of Dinglin?' The master says, 'Cut off the tongues of all people under heaven.' (The monk) asks, 'I don't know how to get close.' The master says, 'Looking will make you blind.' (The master) ascends the hall and says, 'Cutting off directly, the traces of the mundane and the sacred disappear. Letting go at will, heaven and earth spin. Even the sun and moon alternate, the tiger roars and the dragon sings. What are all things, what is heard and seen, on the basis of established truth? Do you understand? A-si-zha (an interjection). Duo (an interjection).'

Chan Master Tanwan of Mingyin in Xishan, Pingjiang Prefecture

He was a son of the Huang family of Wenzhou. He widely visited various monasteries. In the year Gengzi of Xuanhe, he returned to Zhong Mountain. At that time, the court changed monks to Taoists. The master and several like-minded people entered the Toutuo Rock, eating pine trees and practicing alone. After a long time, Yuanwu (a Chan master's name) was ordered to reside on this mountain. He personally came to the rock cave and ordered (Chan Master Tanwan) to shave his beard and hair. When Yuanwu was ordered to fill the position of Tianning Temple in the capital, he went with the master. He ordered (Chan Master Tanwan) to manage the Fragrant Water Sea. Before long, because of raising the mallet and striking the drum, he suddenly understood the great Dharma. Whenever someone asked a question, he would answer, 'Mo li hui (Don't bother with it).' Therefore, his peers all called him 'Mo li hui.' After residing in the monastery, he ascended the hall and said, 'You have a pair of eyes, and I also have a pair of eyes. If you deceive, you are still deceiving yourself. If you become a Buddha or an ancestor, the old monk has no share in it. If you become a donkey or a horse, the old monk cannot save you.' The patrons entered the mountain and asked (Chan Master Tanwan) to ascend the hall, (Chan Master Tanwan) said a verse: 'I have no strengths.'

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虛出。謝汝慇勤特地來。明因無法堪分付。謾把山門為汝開。

平江府虎丘雪庭元凈禪師

雙溪人也。上堂。知有底人。過萬年如同一日。不知有者。過一日如同萬年。不見死心和尚道。山僧行腳三十餘年。以九十日為一夏。增一日也不得。減一日也不得。取不得。捨不得。不可得中祇么得。翠云見處又且不然。山僧行腳三十來年。誰管他一日九十日。也無得。也無不得。處處當來見彌勒。且道彌勒在甚麼處。金風吹渭水。落葉滿長安。上堂。說得須是見得。見得又須說得。見得說不得。落在陰界。見解偏枯。說得見不得。落在時機。墮在毒海。若是翠雲門下。直饒說得見得。好與三十棒。說不得見不得。也好與三十棒。翠云恁么道。也好與三十棒。遂高聲召大眾曰。險。上堂。日日日東出。日日日西沒。是時人知有。自古自今。如麻似粟。忽然捩轉話頭。亦不從東出。亦不從西沒。且道從甚處出沒。若是透關底人。聞恁么道。定知五里牌在郭門外。若是透不過者。往往道半山熱瞞人。僧問。如何是到家一句。師曰。坐觀成敗。問。不與萬法為侶者是甚麼人。師曰。遠親不如近鄰。曰。待汝一口吸盡西江水。即向汝道。又作么生。師曰。近鄰不如遠親。問。亡僧遷化向甚麼處去。師曰。糞堆頭。曰。意旨

【現代漢語翻譯】 現代漢語譯本： 虛出。感謝你如此慇勤特地前來。明白真因實相是無法用言語交付的，只是為你打開山門而已。

平江府（今江蘇蘇州）虎丘雪庭元凈禪師

（元凈禪師是）雙溪人。上堂開示：知道根本的人，過萬年也像過一日；不知道根本的人，過一日也像過萬年。不見死心和尚說：『老僧我行腳三十多年，以九十日為一夏（夏季安居），多一日也不行，少一日也不行。』拿不走，捨不得，在不可得之中就這麼得到了。翠云我所見卻不是這樣，老僧我行腳三十多年，誰管他一日還是九十日！也無所謂得到，也無所謂得不到，處處都應當來見彌勒（未來佛）。那麼，彌勒在什麼地方呢？金風吹拂渭水，落葉飄滿長安。

上堂開示：說得出來必須是見地到的，見地到了又必須說得出來。見地到了卻說不出來，就落入了陰界，見解偏頗。說得出來卻見地不到，就落入了時機，墮入了毒海。如果是翠雲門下，即使說得出來也見地到，也要打三十棒；說不出來也見地不到，也要打三十棒。翠云我這樣說，也要打三十棒！於是高聲召集大眾說：危險啊！

上堂開示：每天太陽從東邊升起，每天太陽從西邊落下。這是世人都知道的，自古至今，多如麻粟。忽然轉個話頭，太陽也不從東邊升起，也不從西邊落下。那麼，從哪裡升起落下呢？如果是透徹關隘的人，聽到這樣說，一定知道五里牌就在城門外。如果是透不過的人，往往說半山和尚在胡說八道。

有僧人問：如何是到家的一句話？禪師說：坐觀成敗。問：不與萬法為伴侶的是什麼人？禪師說：遠親不如近鄰。僧人說：等你一口吸盡西江水，我就告訴你。又該怎麼說呢？禪師說：近鄰不如遠親。問：去世的僧人往哪裡去？禪師說：糞堆頭。問：意旨如何？

【English Translation】 English version: Empty coming forth. Thank you for your kind and special visit. The true cause and effect cannot be conveyed through words. I merely open the mountain gate for you.

Zen Master Yuanjing of Xueting at Tiger Hill in Pingjiang Prefecture (now Suzhou, Jiangsu)

(Zen Master Yuanjing) was a native of Shuangxi. He ascended the hall and instructed: Those who know the root, ten thousand years are like one day; those who do not know the root, one day is like ten thousand years. Didn't Zen Master Sixin say: 'This old monk has traveled for over thirty years, taking ninety days as one summer retreat, not adding a day, not subtracting a day.' Cannot be taken, cannot be given up, within the unattainable, it is just attained. My view, Cuiyun, is not like this. This old monk has traveled for over thirty years, who cares whether it is one day or ninety days! There is no such thing as attainment or non-attainment, everywhere one should come to see Maitreya (the future Buddha). So, where is Maitreya? The golden wind blows across the Wei River, fallen leaves fill Chang'an.

Ascending the hall and instructing: What is spoken must be what is seen, and what is seen must be spoken. If one sees but cannot speak, one falls into the realm of darkness, with biased understanding. If one speaks but does not see, one falls into opportunity, sinking into a sea of poison. If one is under the gate of Cuiyun, even if one can speak and see, one should still be given thirty blows; if one cannot speak and cannot see, one should also be given thirty blows. Cuiyun says it like this, and should also be given thirty blows! Then he loudly summoned the assembly and said: Dangerous!

Ascending the hall and instructing: Every day the sun rises in the east, every day the sun sets in the west. This is what everyone knows, from ancient times to the present, as numerous as hemp and millet. Suddenly changing the topic, the sun neither rises from the east nor sets from the west. So, from where does it rise and set? If one is a person who has penetrated the barrier, hearing this, one will surely know that the Five Mile Post is outside the city gate. If one is someone who cannot penetrate it, one will often say that Zen Master Banshan is talking nonsense.

A monk asked: What is the phrase for arriving home? The Zen master said: Sit and watch success and failure. Asked: Who is it that does not take the myriad dharmas as companions? The Zen master said: A distant relative is not as good as a close neighbor. The monk said: When you have swallowed the entire West River in one gulp, then I will tell you. What should be said then? The Zen master said: A close neighbor is not as good as a distant relative. Asked: Where do deceased monks go? The Zen master said: To the dung heap. Asked: What is the meaning?

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如何。師曰。筑著磕著。

衢州天寧訥堂梵思禪師

蘇臺朱氏子。上堂。趯翻生死海。踏倒涅槃岸。世上無活人。黃泉無死漢。遂拈拄杖曰。訥堂今日拄杖子有分付處。也還有承當得者么。試出來擔荷看。有么有么。良久。擲拄杖。下座。上堂。知有底。也吃粥吃飯。不知有底。也吃粥吃飯。如何直下驗得他有之與無。是之與非。邪之與正。若驗不出。參學事大遠在。喝一喝。下座。上堂。山僧是楊歧四世孫。這老漢有個三腳驢子弄蹄行公案。雖人人舉得。祇是不知落處。山僧不惜眉毛。為諸人下個註腳。乃曰。八角磨盤空里走。

岳州君山佛照覺禪師

上堂。舉。古者道。仰之彌高。鉆之彌堅。瞻之在前。忽焉在後。諸人還識得么。若也不識。為你注破。仰之彌高。不隔絲毫。要津把斷。佛祖難逃。鉆之彌堅。真體自然。鳥啼華笑。在碧巖前。瞻之在前。非正非偏。十方坐斷。威鎮大千。忽焉在後。一場漏逗。堪笑雲門。藏身北斗。咄。

平江府寶華顯禪師

本郡人也。上堂曰。吃粥了也。頭上安頭。洗缽盂去。為蛇畫足。更問如何。自納敗闕。良久。高聲召大眾。眾舉首。師曰。歸堂喫茶。上堂。禪莫參。道休學。歇意忘機常廓落。現成公案早周遮。祇個無心已穿鑿。直饒

【現代漢語翻譯】 現代漢語譯本： 問：如何？（如何是道？/如何是禪？） 師父說：筑著磕著。（比喻修行過程中會遇到障礙和困難，要勇於面對和克服。）

衢州天寧訥堂梵思禪師

蘇臺朱氏之子。上堂說法：一腳踢翻生死之海，一腳踏倒涅槃之岸。世上沒有真正活著的人，黃泉也沒有真正死去的人。於是拿起拄杖說：訥堂我今天的拄杖子有要交付的地方，還有誰能承擔得起嗎？試著出來承擔看看。有沒有？有沒有？良久，扔下拄杖，下座。上堂說法：知道有『道』的人，也一樣吃粥吃飯；不知道有『道』的人，也一樣吃粥吃飯。如何才能直接驗證他是有還是沒有，是對還是非，是邪還是正？如果驗證不出來，參禪學道這件事就差得太遠了。喝一聲，下座。上堂說法：山僧我是楊歧（Yangqi）四世孫。這老漢有個『三腳驢子弄蹄行』的公案。雖然人人都舉得出，只是不知道它的落腳點在哪裡。山僧我不惜眉毛，為各位下一個註腳，說：八角磨盤在空中行走。

岳州君山佛照覺禪師

上堂說法，舉例：古人說：仰望它，越覺得高；鉆研它，越覺得堅。看著它好像在前面，忽然又好像在後面。各位還認識它嗎？如果還不認識，我為你們點破。仰望它，越覺得高，其實並不隔著絲毫。在要道之處把守，佛祖也難以逃脫。鉆研它，越覺得堅，真體本來就是自然。鳥啼花笑，就在碧巖（碧巖）寺前。看著它好像在前面，不偏不倚。十方世界都被它佔據，威鎮大千世界。忽然又好像在後面，這是一場疏漏。可笑雲門（Yunmen），竟然藏身於北斗星之中。咄！

平江府寶華顯禪師

本郡人。上堂說法：吃粥完畢了嗎？（如果已經明白了，）頭上又安個頭（多此一舉）。洗缽盂去吧！（如果已經明白了，）為蛇畫足（多此一舉）。還問如何？（這是）自討沒趣。良久，高聲呼喚大眾。大眾抬頭。師父說：回禪堂喫茶去。上堂說法：禪不要參，道不要學，停止思慮，忘卻機巧，常常保持空曠寂靜。現成的公案早就周全完備了，僅僅是動了無心，就已經是在穿鑿附會了。縱然

【English Translation】 English version: Question: What is it? (What is the Way? / What is Zen?) The Master said: Building and stumbling. (A metaphor for encountering obstacles and difficulties in practice, and the need to bravely face and overcome them.)

Zen Master Natang Fansi of Tianning Temple in Quzhou (Quzhou Tianning Natang Fansi)

A son of the Zhu family from Sutai (Sutai Zhu). Ascending the hall to preach: With one kick, overturn the sea of birth and death; with one step, knock down the shore of Nirvana. There are no truly living people in the world, and no truly dead people in the Yellow Springs. Thereupon, he picked up his staff and said: Today, I, Natang, have something to entrust to this staff. Is there anyone who can bear this responsibility? Try to come out and take it on. Is there? Is there? After a long pause, he threw down the staff and descended from the seat. Ascending the hall to preach: Those who know 'the Way' also eat congee and rice; those who do not know 'the Way' also eat congee and rice. How can one directly verify whether they have it or not, whether it is right or wrong, whether it is evil or correct? If you cannot verify it, then the matter of studying Zen is far, far away. He shouted once and descended from the seat. Ascending the hall to preach: This mountain monk is a fourth-generation descendant of Yangqi (Yangqi). This old man has a 'three-legged donkey walking on hooves' koan. Although everyone can bring it up, they just don't know where it lands. This mountain monk does not begrudge his eyebrows and will give everyone a footnote, saying: The octagonal millstone walks in the empty sky.

Zen Master Fozhao Jue of Junshan Mountain in Yuezhou (Yuezhou Junshan Fozhao Jue)

Ascending the hall to preach, giving an example: The ancients said: The more you look up to it, the higher it seems; the more you drill into it, the harder it seems. Looking at it, it seems to be in front; suddenly, it seems to be behind. Do you all recognize it? If you don't recognize it, I will break it open for you. The more you look up to it, the higher it seems, but there is not a hair's breadth of separation. Guarding the vital pass, even the Buddhas and ancestors cannot escape. The more you drill into it, the harder it seems, but the true substance is naturally so. The birds sing and the flowers smile, right in front of Biyan (Biyan) Temple. Looking at it, it seems to be in front, neither biased nor partial. It occupies all ten directions, its majesty shaking the great thousand worlds. Suddenly, it seems to be behind, which is a leakage. It is laughable that Yunmen (Yunmen) hides himself among the stars of the Big Dipper. Tut!

Zen Master Xian of Baohua Temple in Pingjiang Prefecture (Pingjiangfu Baohua Xian)

A native of this prefecture. Ascending the hall to preach: Have you finished eating congee? (If you already understand,) you are putting a head on top of a head (doing something superfluous). Go wash your bowls! (If you already understand,) you are drawing feet on a snake (doing something superfluous). Still asking 'how'? (This is) inviting defeat upon yourself. After a long pause, he loudly called out to the assembly. The assembly raised their heads. The Master said: Return to the hall to drink tea. Ascending the hall to preach: Do not practice Zen, do not study the Way, cease intention, forget contrivance, and always remain vast and empty. The ready-made koan is already complete and perfect; merely moving the mind of no-mind is already engaging in forced interpretation. Even if

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坐斷未生前。難透山僧錯錯錯。

紹興府東山覺禪師

后住因聖。上堂。三通鼓罷。諸人各各上來。擬待理會祖師西來意。還知劍去久矣么。設使直下悟去。也是斬頭覓活。東山事不獲已。且向第二頭鞠拶看。以手拍禪床。下座。上堂。花爛熳。景暄研。休說壺中別有天。百草頭邊如薦得。東高三丈。西闊八寸。上堂。舉。昔廣額屠兒。一日至佛所。飏下屠刀。曰。我是千佛一數。世尊曰。如是如是。今時叢林。將謂廣額過去是一佛。權現屠兒。如此見廣額。且喜沒交涉。又曰。廣額正是個殺人不眨眼底漢。飏下屠刀。立地成佛。且喜沒交涉。又道。廣額飏下屠刀。曰我道千佛一數。涉一佛多少分明。且喜沒交涉。要識廣額么。來路桃華風雨後。馬蹄何處避殘紅。

臺州天封覺禪師

上堂。無生國里。未是安居。萬仞崖頭。豈容駐足。且望空撒手。直下翻身一句作么生道。人逢好事精神爽。入火真金色轉鮮。

成都府昭覺道祖首座

初見圓悟。于即心是佛語下發明。久之。悟命分座。一日為眾入室。餘二十許人。師忽問曰。生死到來。如何迴避。僧無對。師擲下拂子。奄然而逝。眾皆愕眙。亟以聞悟。悟至。召曰。祖首座。師張目視之。悟曰。抖擻精神透關去。師點頭。竟爾趨

【現代漢語翻譯】 現代漢語譯本： 『坐斷未生前』，想要參透這句話，山僧（指說話者自己）認為難啊，難啊，難啊。

紹興府東山覺禪師

後來住在因聖。上堂說法。三次擊鼓完畢，各位都上來，想要領會祖師西來之意。還知道劍離開已經很久了嗎？即使當下領悟，也是斬頭覓活（比喻方法錯誤）。東山我不得已，姑且從另一方面來審察看看。用手拍禪床，下座。上堂說法。花朵盛開，景色溫暖晴朗，不要說壺中另有天地。在百草頭上如果能夠領會，東邊高三丈，西邊寬八寸。上堂說法。舉例說，從前廣額屠夫，有一天到佛那裡，丟下屠刀，說：『我是千佛之一。』世尊說：『是這樣，是這樣。』現在叢林里，認為廣額過去是一尊佛，暫時顯現為屠夫。這樣理解廣額，實在是不相干。又說：廣額正是個殺人不眨眼的傢伙，丟下屠刀，立刻成佛，實在是不相干。又說：廣額丟下屠刀，說我道是千佛之一，涉及一佛多少，非常分明，實在是不相干。想要認識廣額嗎？來路桃花經歷風雨之後，馬蹄在哪裡躲避殘餘的紅色？』

臺州天封覺禪師

上堂說法。『無生國里』，還不是安居之處。『萬仞崖頭』，哪裡能夠停留。姑且望空撒手，直接翻身一句怎麼說？人逢好事精神爽，入火真金色轉鮮。

成都府昭覺道祖首座

起初見到圓悟禪師，在『即心是佛』這句話下有所領悟。過了很久，圓悟禪師命他分座說法。有一天為大眾入室說法，有二十多人。道祖首座忽然問道：『生死到來，如何迴避？』僧人沒有回答。道祖首座放下拂子，安然而逝。眾人都很驚訝。趕緊把這件事告訴圓悟禪師。圓悟禪師趕到，呼喚道：『祖首座！』道祖首座睜開眼睛看著他。圓悟禪師說：『抖擻精神透關去！』道祖首座點頭，最終去世。

【English Translation】 English version: 'Sitting firmly before birth,' it's difficult to penetrate, this mountain monk (referring to the speaker himself) thinks, difficult, difficult, difficult.

Chan Master Jue of Dongshan in Shaoxing Prefecture

Later resided at Yinsheng. Ascended the hall to preach. After the three drumbeats, everyone comes up, intending to understand the meaning of the Patriarch's coming from the West. Do you still know that the sword has been gone for a long time? Even if you understand it immediately, it's like 'seeking life by beheading' (a metaphor for the wrong method). Dongshan has no choice but to examine it from another perspective. He patted the Zen bed with his hand and descended from the seat. Ascended the hall to preach. 'Flowers are blooming, the scenery is warm and sunny, don't say there is another world in the pot. If you can understand it at the tip of a hundred grasses, the east is three zhang high, and the west is eight cun wide.' Ascended the hall to preach. Citing the example, 'Once, the butcher Guang'e came to the Buddha, threw down his butcher knife, and said, 'I am one of the thousand Buddhas.' The World Honored One said, 'So it is, so it is.' Now in the monasteries, they think that Guang'e was a Buddha in the past, temporarily appearing as a butcher. Understanding Guang'e in this way is really irrelevant. It is also said: Guang'e is exactly the kind of guy who doesn't blink an eye when killing people, throwing down the butcher knife and immediately becoming a Buddha, which is really irrelevant. It is also said: Guang'e threw down the butcher knife and said that I am one of the thousand Buddhas, involving how much of a Buddha, which is very clear, which is really irrelevant. Want to know Guang'e? The peach blossoms on the way have gone through wind and rain, where do the horse's hooves avoid the remaining red?'

Chan Master Jue of Tianfeng in Taizhou

Ascended the hall to preach. 'In the land of no birth,' it is not yet a place to settle down. 'On the cliff of ten thousand ren,' how can one stay. Let's throw our hands into the void, how to say a sentence of turning over directly? 'People meet good things and their spirits are refreshed, entering the fire, true gold turns more fresh.'

Chief Seat Daozu of Zhaojue in Chengdu Prefecture

Initially, he saw Chan Master Yuanwu and had some understanding under the sentence 'The mind itself is Buddha.' After a long time, Chan Master Yuanwu ordered him to share the seat and preach. One day, he entered the room to preach for the public, with more than twenty people. Chief Seat Daozu suddenly asked: 'When birth and death arrive, how to avoid it?' The monks did not answer. Chief Seat Daozu put down the whisk and passed away peacefully. Everyone was surprised. They quickly told Chan Master Yuanwu about this. Chan Master Yuanwu arrived and called out: 'Chief Seat Zu!' Chief Seat Daozu opened his eyes and looked at him. Chan Master Yuanwu said: 'Shake your spirits and pass through the barrier!' Chief Seat Daozu nodded and finally passed away.

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寂。

南康軍云居宗振首座

丹丘人也。依圓悟于云居。一日。仰瞻鐘閣。倏然契證。有詰之者。座酬以三偈。其後曰。我有一機。直下示伊。青天霹靂。電卷星馳。德山臨濟。棒喝徒施。不傳之妙。于汝何虧。悟見大悅。竟以節操自高。道望愈重。嘗書壁曰。住在千峰最上層。年將耳順任騰騰。免教名字掛人齒。甘作今朝百拙僧。

樞密徐俯

字師川。號東湖居士。每侍先龍圖謁法昌及靈源。語論終日。公聞之。藐如也。及法昌歸寂在笑談間。公異之。始篤信此道。后丁父憂。念無以報罔極。命靈源歸孝址說法。源登座。問答已。乃曰。諸仁者。祇如龍圖平日讀萬卷書。如水傳器。涓滴不遺。且道尋常著在甚麼處。而今舍識之後。這著萬卷書底。又卻向甚麼處著。公聞。灑然有得。遂曰。吾無憾矣。源下座。問曰。學士適來見個甚麼。便恁么道。公曰。若有所見。則鈍置和尚去也。源曰。恁么則老僧不如。公曰。和尚是何心行。源大笑。靖康初。為尚書外郎。與朝士同志者掛缽于天寧寺之擇木堂。力參圓悟。悟亦喜其見地超邁。一日至書記寮。指悟項相曰。這老漢腳跟猶未點地在。悟䫌面曰。甕里何曾走卻鱉。公曰。且喜老漢腳跟點地。悟曰。莫謗他好。公休去。

郡王趙令衿

【現代漢語翻譯】 現代漢語譯本 寂。

南康軍云居宗振首座

丹丘人也。依圓悟（Yunwu，禪師名）于云居（Yunju，地名）。一日，仰瞻鐘閣，倏然契證。有詰之者，座酬以三偈。其後曰：『我有一機，直下示伊。青天霹靂，電卷星馳。德山（Deshan，禪師名）臨濟（Linji，禪師名），棒喝徒施。不傳之妙，于汝何虧？』悟見大悅，竟以節操自高，道望愈重。嘗書壁曰：『住在千峰最上層，年將耳順任騰騰。免教名字掛人齒，甘作今朝百拙僧。』

樞密徐俯（Xu Fu）

字師川，號東湖居士。每侍先龍圖謁法昌（Fachang，禪師名）及靈源（Lingyuan，禪師名），語論終日。公聞之，藐如也。及法昌歸寂在笑談間，公異之，始篤信此道。后丁父憂，念無以報罔極，命靈源歸孝址說法。源登座，問答已，乃曰：『諸仁者，祇如龍圖平日讀萬卷書，如水傳器，涓滴不遺。且道尋常著在甚麼處？而今舍識之後，這著萬卷書底，又卻向甚麼處著？』公聞，灑然有得，遂曰：『吾無憾矣。』源下座，問曰：『學士適來見個甚麼，便恁么道？』公曰：『若有所見，則鈍置和尚去也。』源曰：『恁么則老僧不如。』公曰：『和尚是何心行？』源大笑。靖康初，為尚書外郎，與朝士同志者掛缽于天寧寺（Tianning Temple）之擇木堂，力參圓悟。悟亦喜其見地超邁。一日至書記寮，指悟項相曰：『這老漢腳跟猶未點地在。』悟䫌面曰：『甕里何曾走卻鱉？』公曰：『且喜老漢腳跟點地。』悟曰：『莫謗他好。』公休去。

郡王趙令衿（Zhao Lingjin）

【English Translation】 English version Silence.

Chief Monk Zongzhen of Yunju in Nankang Army

He was a native of Danqiu. He followed Yunwu (a Chan master) at Yunju (a place name). One day, looking up at the bell tower, he suddenly attained enlightenment. When someone questioned him, the monk responded with three verses. The last of which said: 'I have a mechanism, directly showing it to you. A thunderbolt in the blue sky, lightning flashes and stars race. Deshan (a Chan master) and Linji (a Chan master), their shouts and blows are in vain. The subtlety that cannot be transmitted, what loss is it to you?' Yunwu was overjoyed to see this, and he became highly regarded for his integrity, and his reputation grew. He once wrote on the wall: 'Living on the highest peak of a thousand mountains, nearing sixty years old, I drift along. To avoid my name being on people's lips, I willingly become a clumsy monk today.'

Grand Councilor Xu Fu

His courtesy name was Shichuan, and he was known as Layman Donghu. He often accompanied the late Longtu to visit Fachang (a Chan master) and Lingyuan (a Chan master), discussing matters all day long. The Duke heard of it, but thought little of it. When Fachang passed away amidst laughter and conversation, the Duke was surprised and began to firmly believe in this path. Later, mourning his father's death, feeling unable to repay his boundless kindness, he ordered Lingyuan to return to the ancestral site to preach. Lingyuan ascended the seat, and after questions and answers, he said: 'Dear friends, just like Longtu usually reads ten thousand books, like water passing through a vessel, not a drop is missed. But where is it usually placed? Now, after abandoning consciousness, where is this thing of ten thousand books placed?' The Duke heard this and suddenly gained insight, saying: 'I have no regrets.' Lingyuan descended from the seat and asked: 'Scholar, what did you see just now that made you say that?' The Duke said: 'If I had seen something, I would have belittled the monk.' Lingyuan said: 'In that case, this old monk is not as good.' The Duke said: 'What is the monk's state of mind?' Lingyuan laughed loudly. In the early Jingkang period, he served as a secretary in the Ministry of Personnel and, with like-minded officials, hung his begging bowl at the Zemu Hall of Tianning Temple (a temple name), diligently studying with Yunwu. Yunwu was also pleased with his outstanding insight. One day, he went to the secretariat and pointed to Yunwu's neck, saying: 'This old man's feet are still not on the ground.' Yunwu smiled and said: 'Has a turtle ever escaped from a jar?' The Duke said: 'I am glad that the old man's feet are on the ground.' Yunwu said: 'Don't slander him.' The Duke left.

Prince Zhao Lingjin

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字表之。號超然居士。任南康。政成事簡。多與禪衲游。公堂間為摩詰丈室。適圓悟居甌阜。公欣然就其爐錘。悟不少假。公固請。悟曰。此事要得相應。直須是死一回始得。公默契。嘗自疏之。其略曰。家貧遭劫。誰知盡底不存。空屋無人。幾度賊來亦打。悟見。囑令加護。紹興庚申冬。公與汪內翰藻．李參政邴．曾侍郎開詣徑山。謁大慧。慧聞至。乃令擊鼓入室。公欣然袖香趨之。慧曰。趙州洗缽盂話。居士作么生會。公曰。討甚麼碗。拂袖便出。慧起搊住曰。古人向這裡悟去。你因甚麼卻不悟。公擬對。慧𢮁之曰。討甚麼碗。公曰。還這老漢始得。

侍郎李彌遜

號普現居士。少時讀書。五行俱下。年十八。中鄉舉。登第京師。旋歷華要。至二十八歲。為中書舍人。常入圓悟室。一日早朝回。至天津橋馬躍。忽有省。通身汗流。直造天寧。適悟出門。遙見便喚曰。居士且喜大事了畢。公厲聲曰。和尚眼華作甚麼。悟便喝。公亦喝。於是機鋒迅捷。凡與悟問答。當機不讓。公后遷吏部。乞祠祿歸閩連江。筑庵自娛。忽一日示微恙。遽索湯。沐浴畢。遂趺坐。作偈曰。謾說從來牧護。今日分明呈露。虛空拶倒須彌。說甚向上一路。擲筆而逝。

覺庵道人祖氏

建寧游察院之侄女也。幼

【現代漢語翻譯】 現代漢語譯本

字表之，號超然居士（佛教在家修行者）。任職南康，政事處理得當且簡明，常與禪僧交往。在官署公堂中設定了模仿王維（摩詰）的禪房。適逢圓悟禪師居住在甌阜，居士欣然前往，請求圓悟禪師的教誨。圓悟禪師沒有輕易答應，居士堅持請求。圓悟禪師說：『這件事需要彼此相應，必須經歷一次徹底的『死』才能領悟。』居士默默領會。曾自己寫過一篇自述，大意是：『家境貧寒遭遇盜劫，誰知徹底一無所有。空蕩蕩的屋子空無一人，強盜多次前來也無從下手。』圓悟禪師見到后，囑咐（護法神）加以保護。紹興庚申年冬天，居士與汪內翰藻、李參政邴、曾侍郎開一同前往徑山，拜見大慧禪師。大慧禪師聽說他們到來，於是鳴鼓迎接他們進入禪室。居士高興地拿著香跟了上去。大慧禪師說：『趙州洗缽盂（佛教用具）的話頭，居士您怎麼理解？』居士說：『討要什麼碗？』說完拂袖便走。大慧禪師起身抓住他說：『古人在這裡悟道，你為什麼卻不悟道？』居士想要回答，大慧禪師呵斥他說：『討要什麼碗？』居士說：『還得是這個老漢才行。』 　　侍郎李彌遜 　　號普現居士（佛教在家修行者）。年少時讀書，一目十行。十八歲時，考中鄉試。在京城考中進士，之後歷任重要官職。二十八歲時，擔任中書舍人。常到圓悟禪師的禪房請教。一天早朝回來，走到天津橋時，馬突然跳躍，居士忽然有所領悟，全身汗流浹背。直接前往天寧寺，恰逢圓悟禪師出門，遠遠地看見他便喊道：『居士可喜可賀，大事已經了結！』居士厲聲說：『和尚你眼花了說什麼？』圓悟禪師便喝斥一聲，居士也喝斥一聲。於是兩人機鋒敏捷，凡是與圓悟禪師問答，都毫不相讓。居士後來升任吏部，請求辭官回閩地連江，建造庵堂自娛。忽然有一天，略感不適，立刻要來湯水沐浴完畢，於是盤腿坐下，作偈語說：『休說從來牧護，今日分明呈露。虛空拶倒須彌（山名，佛教名山），說甚向上一路。』說完擲筆而逝。 　　覺庵道人祖氏 　　是建寧游察院的侄女。

【English Translation】 English version

His courtesy name was Biao Zhi, and he was known as Layman Chaoran (Buddhist layman). He served in Nankang, where he managed government affairs effectively and simply, often associating with Chan monks. He created a Vimalakirti-style (Wang Wei's style) meditation room in the public hall of his office. It happened that Chan Master Yuanwu was residing in Oufu, and the layman gladly went to him, seeking his guidance. Yuanwu did not readily agree, but the layman insisted. Yuanwu said, 'This matter requires mutual resonance; one must experience a thorough 'death' to understand it.' The layman silently comprehended. He once wrote a self-account, the gist of which was: 'My family was poor and suffered robbery; who knew that everything would be completely gone. The empty house is devoid of people, and the thieves have nothing to take even if they come many times.' Yuanwu, upon seeing this, instructed (the Dharma protectors) to safeguard him. In the winter of the Gengshen year of the Shaoxing era, the layman, along with Wang Neihan Zao, Li Canzheng Bing, and Zeng Shilang Kai, went to Jingshan to visit Chan Master Dahui. Dahui, upon hearing of their arrival, ordered the drum to be beaten to welcome them into the meditation room. The layman happily followed with incense in his sleeves. Dahui said, 'The topic of Zhaozhou washing the bowl (Buddhist utensil), how do you, layman, understand it?' The layman said, 'What bowl are you asking for?' He then flicked his sleeves and left. Dahui got up, grabbed him, and said, 'The ancients attained enlightenment here; why do you not attain enlightenment?' The layman was about to answer, but Dahui rebuked him, saying, 'What bowl are you asking for?' The layman said, 'It must be this old man.' 　　Attendant Minister Li Mixun 　　He was known as Layman Puxian (Buddhist layman). He read extensively in his youth, absorbing ten lines at a glance. At the age of eighteen, he passed the provincial examination. He passed the imperial examination in the capital and subsequently held important official positions. At the age of twenty-eight, he served as a drafter in the Chancellery. He often visited Chan Master Yuanwu's meditation room to seek guidance. One day, returning from the early court session, when he reached Tianjin Bridge, his horse suddenly leaped, and the layman suddenly had an awakening, his whole body drenched in sweat. He went directly to Tianning Temple, where he happened to see Chan Master Yuanwu coming out. Seeing him from afar, Yuanwu called out, 'Congratulations, layman, the great matter is settled!' The layman sternly said, 'What nonsense are you talking about, monk?' Yuanwu then shouted, and the layman also shouted. Thus, their exchanges were swift and sharp, and whenever they engaged in dialogue with Yuanwu, they were unyielding. The layman later was promoted to the Ministry of Personnel, requested to resign and return to Lianjiang in Fujian, where he built a hermitage for his own enjoyment. Suddenly one day, feeling slightly unwell, he immediately asked for water to bathe, and then sat in the lotus position, composing a verse: 'Cease saying about protection from the beginning, today it is clearly revealed. Crushing Mount Sumeru (name of a mountain, a famous Buddhist mountain) in the void, what is there to say about the path beyond?' After saying this, he threw down his pen and passed away. 　　Taoist Ju'an, of the Zu family 　　She was the niece of the Jianning Touring Inspectorate.

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志不出適。留心祖道。于圓悟示眾語下。瞭然明白。悟曰。更須飏卻所見。始得自由。祖答偈曰。露柱抽橫骨。虛空弄爪牙。直饒玄會得。猶是眼中沙。

令人本明

號明室。自機契圓悟。遍參名宿。皆蒙印可。紹興庚申二月望。親書三偈寄呈草堂清。微露謝世之意。至旬末。別親里而終。草堂䟦其偈。后為刊行。大慧亦嘗垂語發揚。偈曰。不識煩惱是菩提。若隨煩惱是愚癡。起滅之時須要會。鷂過新羅人不知。不識煩惱是菩提。凈華生淤泥。人來問我若何為。吃粥吃飯了洗缽盂。莫管他。莫管他。終日癡憨弄海沙。要識本來真面目。便是祖師一木叉。道不得底叉下死。道得底也叉下死。畢竟如何。不許夜行。投明須到。

成都府范縣君者

嫠居歲久。常坐而不臥。聞圓悟住昭覺。往禮拜。請示入道因緣。悟令看不是心。不是佛。不是物。是個甚麼。久無所契。范泣告悟曰。和尚有何方便。令某易會。悟曰。卻有個方便。遂令祇看是個甚麼。後有省曰。元來恁么地近那。

太平勤禪師法嗣

常德府文殊心道禪師

眉州徐氏子。年三十得度。詣成都習唯識。自以為至。同舍詰之曰。三界唯心。萬法唯識。今目前萬象摐然。心識安在。師茫然不知對。遂出關。周流江淮。既抵

【現代漢語翻譯】 現代漢語譯本：志不出外求，專心研究祖師的教誨。在圓悟禪師的開示下，完全明白。圓悟禪師說：『更需要拋棄你所見到的，才能得到自由。』志回答偈語說：『露柱抽出橫骨，虛空舞動爪牙。即使玄妙地領會了，仍然是眼中的沙子。』

令人本明（法號）。自從與圓悟禪師的機緣相合，遍訪名師，都得到認可。紹興庚申年二月十五，親筆寫下三首偈語寄給草堂清禪師，稍微流露出謝世的意思。到月末，與親人告別而去世。草堂禪師為他的偈語寫了跋，後來刊行。大慧禪師也曾經垂語發揚。偈語說：『不認識煩惱就是菩提（覺悟），如果跟隨煩惱就是愚癡。生起和滅去的時候一定要領會，就像鷂鷹飛過新羅，人們不知道。不認識煩惱就是菩提，清凈的蓮花從淤泥中生長出來。有人來問我應該怎麼做，喝粥吃飯後洗缽盂。不要管他，不要管他，整天癡傻地玩弄海沙。想要認識本來真正的面目，就是祖師的一木叉（禪杖）。說不得的，在木叉下死去；說得的，也在木叉下死去。』 到底如何？『不許夜行，天亮必須到達。』

成都府范縣君，守寡多年，經常坐著而不睡覺。聽說圓悟禪師住在昭覺寺，前去禮拜，請求開示入道的因緣。圓悟禪師讓她參看『不是心，不是佛，不是物，是個什麼』。很久沒有領悟。范氏哭著告訴圓悟禪師說：『和尚有什麼方便，讓弟子容易領會？』圓悟禪師說：『倒有個方便，就讓你看是個什麼。』 後來有所領悟說：『原來這麼近啊！』

太平勤禪師的法嗣：

常德府文殊心道禪師，眉州徐氏之子。三十歲時出家，到成都學習唯識宗，自認為已經精通。同住的人詰問他說：『三界唯心，萬法唯識，現在眼前的萬象如此清晰，心識在哪裡？』 禪師茫然不知如何回答，於是離開寺院，周遊江淮。到達...

【English Translation】 English version: Zhi did not seek externally, but focused on studying the teachings of the Patriarchs. Under the guidance of Zen Master Yuanwu, he fully understood. Zen Master Yuanwu said, 'You need to discard what you have seen to gain freedom.' Zhi replied with a verse: 'The pillar draws out horizontal bones, the void plays with claws and teeth. Even if you understand it mysteriously, it is still sand in your eyes.'

Lingren Benming (Dharma name). Since his affinity matched with Zen Master Yuanwu, he visited famous masters everywhere and was approved by all. On the fifteenth day of the second month of the Gengshen year of Shaoxing, he personally wrote three verses and sent them to Zen Master Caotang Qing, slightly revealing his intention to pass away. By the end of the month, he bid farewell to his relatives and passed away. Zen Master Caotang wrote a postscript for his verses, which were later published. Zen Master Dahui also once spoke to promote them. The verses say: 'Not recognizing affliction is Bodhi (enlightenment), if you follow affliction you are foolish. You must understand the time of arising and ceasing, just like a hawk flying over Silla, people do not know. Not recognizing affliction is Bodhi, a pure lotus grows from the mud. Someone comes to ask me what to do, drink porridge and eat rice, then wash the bowl. Don't mind him, don't mind him, all day long foolishly playing with sea sand. If you want to know the original true face, it is the Patriarch's one 'mu-cha' (staff). Those who cannot speak of it die under the 'mu-cha'; those who can speak of it also die under the 'mu-cha'.' What exactly is it? 'No night travel is allowed, you must arrive by dawn.'

Fan County Lady of Chengdu Prefecture, widowed for many years, often sat without sleeping. Hearing that Zen Master Yuanwu was living in Zhaojue Temple, she went to pay homage and asked for guidance on the cause of entering the Way. Zen Master Yuanwu asked her to contemplate 'It is not mind, not Buddha, not thing, what is it?' For a long time, she had no understanding. Lady Fan cried and told Zen Master Yuanwu, 'What expedient means does the Abbot have to make it easier for the disciple to understand?' Zen Master Yuanwu said, 'There is an expedient means, which is to let you see what it is.' Later, she had some understanding and said, 'So it was so close!'

Dharma heir of Zen Master Taiping Qin:

Zen Master Xin Dao of Wenshu, Changde Prefecture, was the son of the Xu family of Meizhou. He became a monk at the age of thirty, went to Chengdu to study the Vijnanavada school, and thought he had mastered it. A fellow resident questioned him, 'The Three Realms are only mind, and all dharmas are only consciousness. Now the myriad phenomena before our eyes are so clear, where is the mind and consciousness?' The Zen master was at a loss for words, so he left the temple and traveled around Jianghuai. Arriving at...

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舒之太平。聞佛鑒禪師夜參。舉趙州柏樹子話。至覺鐵觜云。先師無此語。莫謗先師好。因大疑。提撕既久。一夕豁然。即趨丈室。擬敘所悟。鑒見來便閉門。師曰。和尚莫謾某甲。鑒云。十方無壁落。何不入門來。師以拳擉破窗紙。鑒即開門搊住云。道。道。師以兩手捧鑒頭。作口啐而出。遂呈偈曰。趙州有個柏樹話。禪客相傳遍天下。多是摘葉與尋枝。不能直向根源會。覺公說道無此語。正是惡言當面罵。禪人若具通方眼。好向此中辨真假。鑒深然之。每對客稱賞。後命分座。襄守請開法天寧。未幾擢大別文殊。上堂曰。師子顰呻。像王哮吼。雲門北斗里藏身。白雲因何喚作手。三世諸佛不能知。貍奴白牯卻知有。且道。作么生是他知有底事。雨打梨華峽蝶飛。風吹柳絮毛毬走。上堂。拈拄杖直上指曰。恁么時。刺破憍尸迦腳跟。卓一下曰。恁么時。卓碎閻羅王頂骨。乃指東畔曰。恁么時。穿過東海鯉魚眼睛。指西畔曰。恁么時。塞卻西王母鼻孔。且道總不恁么時如何。今年雨水多。各宜頻曬㫰。宣和改元。下詔改僧為德士。上堂。祖意西來事。今朝特地新。昔為比丘相。今作老君形。鶴氅披銀褐。頭包蕉葉巾。林泉無事客。兩度受君恩。所以道。欲識佛性義。當觀時節因緣。且道即今是甚麼時節。毗盧遮那。頂

【現代漢語翻譯】 現代漢語譯本： 舒之太平（人名）。聽說佛鑒禪師（Fogian Chanshi）在夜間參禪時，舉了趙州柏樹子（Zhaozhou cypress tree，趙州禪師關於佛性的著名公案）的話頭。等到覺鐵觜（Juetiezui，禪師名號）說：『先師沒有說過這樣的話，不要誹謗先師才好。』因此大起疑惑。經過長久的參究，一天晚上忽然開悟。立即前往方丈室，打算陳述所悟。佛鑒禪師看見他來就關上門。舒之太平說：『和尚不要欺騙我。』佛鑒禪師說：『十方沒有墻壁阻隔，為什麼不入門來？』舒之太平用拳頭捅破窗紙。佛鑒禪師立即開門抓住他說：『說！說！』舒之太平用兩手捧住佛鑒禪師的頭，做出吐口水的樣子。於是呈上偈語說：『趙州有個柏樹話，禪客相傳遍天下。多是摘葉與尋枝，不能直向根源會。覺公說道無此語，正是惡言當面罵。禪人若具通方眼，好向此中辨真假。』佛鑒禪師深深地認可他，每次對客人稱讚他。後來命他分座說法。襄守（官名）請他到天寧寺開法。不久被提拔到大別山文殊寺。上堂說法時說：『師子顰呻，像王哮吼，雲門北斗里藏身。白雲因何喚作手。三世諸佛不能知，貍奴白牯卻知有。』且道，作么生是他知有底事？雨打梨華峽蝶飛。風吹柳絮毛毬走。』上堂。拈起拄杖直指向上說：『恁么時，刺破憍尸迦（Kaushika，帝釋天）的腳跟。』用拄杖敲擊一下說：『恁么時，敲碎閻羅王（Yama，冥界之王）的頭頂骨。』於是指向東邊說：『恁么時，穿過東海鯉魚的眼睛。』指向西邊說：『恁么時，塞住西王母（Queen Mother of the West，中國神話人物）的鼻孔。』且道總不恁么時如何？今年雨水多，各宜頻曬㫰。』宣和（年號）改元，下詔改僧人為德士。上堂。祖意西來事，今朝特地新。昔為比丘相，今作老君形。鶴氅披銀褐，頭包蕉葉巾。林泉無事客，兩度受君恩。所以道，欲識佛性義，當觀時節因緣。且道即今是甚麼時節？毗盧遮那（Vairocana，佛名），頂

【English Translation】 English version: Shuzhi Taiping (person's name). I heard that when Chan Master Fogian (Fogian Chanshi) was practicing Chan meditation at night, he brought up the story of Zhaozhou's cypress tree (Zhaozhou cypress tree, a famous koan of Chan Master Zhaozhou about Buddha-nature). When Juetiezui (Juetiezui, Chan master's name) said, 'The former master did not say such a thing, it is better not to slander the former master.' Therefore, he had great doubts. After a long period of investigation, he suddenly became enlightened one night. He immediately went to the abbot's room, intending to state what he had realized. Chan Master Fogian saw him coming and closed the door. Shuzhi Taiping said, 'Venerable, do not deceive me.' Chan Master Fogian said, 'There are no walls in the ten directions, why not enter?' Shuzhi Taiping punched through the window paper. Chan Master Fogian immediately opened the door and grabbed him, saying, 'Speak! Speak!' Shuzhi Taiping held Chan Master Fogian's head with both hands, making a spitting gesture. Then he presented a verse saying: 'Zhaozhou has a cypress tree story, Chan practitioners pass it on all over the world. Most are picking leaves and searching for branches, unable to directly understand the source. Juegong said there is no such saying, it is precisely evil words scolding face to face. If Chan people have all-round eyes, it is good to distinguish truth from falsehood in this.' Chan Master Fogian deeply approved of him, and praised him to guests every time. Later, he ordered him to share the seat and preach the Dharma. Xiangshou (official title) invited him to Tianning Temple to open the Dharma. Soon he was promoted to Manjushri Temple in Dabie Mountain. When he ascended the hall to preach, he said: 'The lion frowns and groans, the elephant king roars, Yunmen hides in the Big Dipper. Why is the white cloud called a hand? The Buddhas of the three worlds cannot know, but the tabby cat and the white cow know.' And say, what is the matter of his knowing? Rain hits pear blossoms, gorge butterflies fly. Wind blows willow catkins, hairballs run.' Ascending the hall. Picking up the staff and pointing straight up, he said: 'At such a time, pierce the heel of Kaushika (Kaushika, the god Indra). ' He tapped the staff and said: 'At such a time, smash the skull of Yama (Yama, the King of the Underworld).' Then he pointed to the east and said: 'At such a time, pierce through the eyes of the carp in the East Sea.' Pointing to the west, he said: 'At such a time, block the nostrils of the Queen Mother of the West (Queen Mother of the West, a figure in Chinese mythology).' And say, what if it's not like that at all? There is a lot of rain this year, everyone should often dry their clothes.' Xuanhe (era name) changed the year, and issued an edict to change monks into Taoists. Ascending the hall. The ancestral meaning of the West, today is especially new. In the past, I was a Bhikkhu, now I am in the form of Lao Tzu. Crane cloak with silver brown, head wrapped in banana leaf towel. A carefree guest in the forest and spring, twice receiving the grace of the emperor. Therefore, it is said that if you want to know the meaning of Buddha-nature, you should observe the conditions of the times. And say, what time is it now? Vairocana (Vairocana, Buddha's name), top

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戴寶冠。為顯真中有俗。文殊老叟。身披鶴氅。且要俯順時宜。一人既爾。眾人亦然。大家成立叢林。喜得群仙聚會。共酌迷仙酎。同唱步虛詞。或看靈寶度人經。或說長生不死藥。琴彈月下。指端發太古之音。棋佈軒前。妙著出神機之外。進一步便到大羅天上。退一步卻入九幽城中。祇如不進不退一句。又作么生道。直饒羽化三清路。終是輪迴一幻身。二年九月。復僧。上堂。不掛田衣著羽衣。老君形相頗相宜。一年半內閑思想。大底興衰各有時。我佛如來預讖法之有難。教中明載。無不委知。較量年代。正在於茲。魔得其便。惑亂正宗。僧改俗形。佛更名字。妄生邪解。刪削經文。鐃鈸停音。缽盂添足。多般矯詐。欺罔聖君。賴我皇帝陛下。聖德聖明。不忘付囑。不廢其教。特賜宸章。頒行天下。仍許僧尼。重新披削。實謂寒灰再焰。枯木重榮。不離俗形而作僧形。不出魔界而入佛界。重鳴法鼓。再整頹綱。迷仙酎變為甘露瓊漿。步虛詞翻作還鄉曲子。放下銀木簡。拈起尼師壇。昨朝稽首擎拳。今日和南不審。祇改舊時相。不改舊時人。敢問大眾。舊時人是一個。是兩個。良久曰。秋風也解嫌狼籍。吹盡當年道教灰。建炎三年春。示眾。舉臨濟入滅囑三聖因緣。師曰。正法眼藏瞎驢滅。臨濟何曾有是說。今古時人

【現代漢語翻譯】 現代漢語譯本 頭戴寶冠（珍貴的頭飾）。爲了在真實中顯現世俗的形態。文殊（智慧的象徵）老者，身披鶴氅（道士的服裝），且要順應時勢。一個人這樣，眾人也一樣。大家一起建立叢林（寺廟），高興地看到眾仙聚會。共同品嚐使人迷惑的仙酒，一同吟唱步虛詞（道教的經文）。或者觀看靈寶度人經（道教的經典），或者講述長生不死的藥物。在月光下彈琴，指尖發出太古的聲音。在屋前擺設棋局，精妙的棋著超出神機的預料。進一步便到達大羅天上（道教的最高境界），退一步卻進入九幽城中（地獄）。那麼，對於不進不退這句話，又該怎麼說呢？即使羽化成仙，到達三清（道教的最高神）的境界，最終也是輪迴中的一個虛幻之身。二年九月，復僧（僧人的法號），上堂說法。不穿田衣（僧人的袈裟）而穿羽衣（道士的服裝），老君（道教的創始人）的形象頗為相宜。一年半的時間裡閑來思考，大致上興盛和衰敗各有其時。我佛如來（佛教的創始人）預先預言了佛法的災難，經典中明確記載，沒有不詳細知道的。衡量年代，正是在這個時候。魔（邪惡勢力）得其便利，迷惑擾亂正宗。僧人改變世俗的形象，佛（覺悟者）更改名字。胡亂產生邪惡的見解，刪減經文。停止敲打鐃鈸（樂器），缽盂（僧人的食器）上新增多餘的裝飾。用各種各樣的虛假欺騙，欺騙聖明的君主。幸賴我皇帝陛下，聖明有德，不忘記佛的囑託，不廢棄佛教的教義，特地賜予聖旨，頒佈天下。仍然允許僧尼，重新剃度出家。這實在是寒冷的灰燼再次燃燒，枯萎的樹木重新煥發生機。不離開世俗的形象而做僧人的事情，不走出魔的境界而進入佛的境界。重新敲響法鼓，再次整頓頹廢的綱紀。使人迷惑的仙酒變為甘露瓊漿，步虛詞翻作還鄉曲子。放下銀木簡（道士的法器），拿起尼師壇（僧人的坐具）。昨天還稽首擎拳（道教的禮儀），今天就和南不審（佛教的問候語）。只是改變了舊時的外表，沒有改變舊時的人。敢問各位，舊時的人是一個，還是兩個？良久說道，秋風也嫌棄狼藉的樣子，吹盡當年道教的灰燼。建炎三年春天，向大眾開示。舉臨濟（禪宗大師）入滅時囑託三聖（臨濟的弟子）的因緣。師父說，正法眼藏（佛法的精髓）被瞎驢滅掉了，臨濟何曾說過這樣的話。古今時人

【English Translation】 English version Wearing a jeweled crown (precious headdress). To manifest the secular form within the truth. Old Man Wenshu (symbol of wisdom), draped in a crane cloak (Taoist attire), must also comply with the times. As it is for one person, so it is for all. Everyone establishes a monastery (temple) together, rejoicing in the gathering of immortals. Together, they partake in the intoxicating immortal wine, and chant the Taoist scriptures. Or they read the Lingbao Duren Jing (Taoist classic), or discuss the elixir of immortality. Playing the zither under the moonlight, the fingertips emit the sound of ancient times. Arranging the chess pieces before the hall, the marvelous moves exceed the expectations of divine calculation. One step forward leads to the Great Heaven of Supreme Purity (highest realm in Taoism), one step back leads to the Ninefold Underworld (hell). Then, how should one speak of the phrase 'neither advancing nor retreating'? Even if one ascends to the realm of the Three Pure Ones (highest gods in Taoism), it is ultimately just an illusory body in the cycle of reincarnation. In the ninth month of the second year, Fu Seng (a monk's Dharma name), ascended the hall to preach. Not wearing the field robe (monk's kasaya) but wearing the feather robe (Taoist attire), the image of Laozi (founder of Taoism) is quite fitting. Spending a year and a half in idle contemplation, generally speaking, prosperity and decline each have their time. My Buddha Tathagata (founder of Buddhism) foretold the difficulties of the Dharma, which are clearly recorded in the scriptures, and there is nothing that is not known in detail. Measuring the era, it is precisely at this time. The demon (evil force) gains convenience, confusing and disturbing the orthodox tradition. Monks change their secular appearance, Buddhas (enlightened ones) change their names. Recklessly generating evil views, deleting scriptures. Stopping the playing of cymbals (musical instrument), adding superfluous decorations to the alms bowl (monk's eating utensil). Using all kinds of falsehoods and deceptions, deceiving the wise ruler. Fortunately, my Emperor, with his sagely virtue and wisdom, does not forget the Buddha's entrustment, and does not abandon the teachings of Buddhism, specially bestowing an imperial decree, promulgated throughout the land. Still allowing monks and nuns to be re-ordained. This is truly like cold ashes rekindling, withered trees regaining vitality. Not leaving the secular form while doing the work of a monk, not leaving the realm of demons while entering the realm of Buddha. Re-sounding the Dharma drum, re-organizing the decaying discipline. Transforming the intoxicating immortal wine into sweet dew and nectar, turning the Taoist scriptures into songs of returning home. Putting down the silver wooden tablet (Taoist ritual implement), picking up the nisidana (monk's sitting cloth). Yesterday, bowing with hands clasped (Taoist etiquette), today, greeting with palms together (Buddhist greeting). Only changing the old appearance, not changing the old person. May I ask everyone, is the old person one, or two? After a long silence, he said, 'The autumn wind also dislikes the messy appearance, blowing away the ashes of Taoism from that year.' In the spring of the third year of Jianyan, he instructed the assembly. He cited the story of Linji's (Zen master) passing away and entrusting Sansheng (Linji's disciple). The master said, 'The treasury of the true Dharma eye (essence of Buddhism) was destroyed by a blind donkey, Linji never said such a thing.' People of ancient and modern times

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皆妄傳。不信但看后三月。至閏三月。賊鐘相叛。其徒欲舉師南奔者。師曰。學道所以了生死。何避之有。賊至。師曰。速見殺。以快汝心。賊即舉槊殘之。血皆白乳。賊駭。引席覆之而去。

韶州南華知昺禪師

蜀之永康人也。上堂。此事最希奇。不礙當頭說。東鄰田舍翁。隨例得一橛。非唯貫聲色。亦乃應時節。若問是何宗。八字不著人。擊禪床。下座。上堂。日日說。時時舉。似地擎山爭幾許。隴西鸚鵡得人憐。大都祇為能言語。休思惟。帶伴侶。智者聊聞猛提取。更有一般也大奇。貓兒偏解捉老鼠。上堂。以拄杖向空中攪曰。攪長河為酥酪。鰕蟹猶自眼搭眵。卓一下曰。變大地作黃金。窮漢依前赤骨力。為復自家無分。為復不肯承當。可中有個漢荷負得行。多少人失錢遭罪。再卓一下曰。還會么。寶山到也須開眼。勿使忙忙空手回。上堂。春光爛熳華爭發。子規啼落西山月。僑梵缽提長吐舌。底事分明向誰說。嗄。上堂。迷不自迷。對悟立迷。悟不自悟。因迷說悟。所以悟為迷之體。迷為悟之用。迷悟兩無從。箇中無別共。無別共。撥不動。祖師不將來。鼻孔千斤重。

潭州龍牙智才禪師

舒州施氏子。早服勤于佛鑒法席。而局務不辭難。名已聞于叢林。及遊方迫暮。至黃龍。適死

【現代漢語翻譯】 現代漢語譯本： 這些都是虛假的傳言。如果不相信，只需看看接下來的三個月。到了閏三月，賊人鐘相發動叛亂。他的黨羽想要率領軍隊向南逃奔，禪師說：『學道的目的是爲了了脫生死，有什麼可逃避的呢？』賊人到來，禪師說：『快點殺了我，以滿足你們的心願。』賊人隨即舉起長矛殘忍地殺害了他。禪師流出的血都是白色的乳狀。賊人感到驚駭，用草蓆覆蓋了他的屍體后離開了。

韶州南華知昺（Zhizhao of Shaozhou Nanhua，韶州南華寺的知昺禪師）禪師

是蜀地永康人。上堂說法時說：『這件事最稀奇，不妨當面說出來。東邊的鄰居老農，也照例得到了一塊。不僅僅貫通聲色，也能應和時節。如果問這是什麼宗派，八個字也無法形容。』說完敲擊禪床，走下法座。再次上堂說法時說：『每天說，時時舉，好像大地托著山，能有多重？隴西的鸚鵡因為能說話而被人喜愛。不要思索，不要結伴。智者聽聞后要立刻領悟。還有一種情況也很奇特，貓天生就會捉老鼠。』上堂說法時，用拄杖在空中攪動說：『攪動長河變成酥酪，蝦蟹仍然眼皮耷拉著。』敲擊一下說：『把大地變成黃金，窮人依舊赤貧。』是因為自己沒有份，還是不肯承擔？其中有個漢子能夠承擔得起。多少人因此失錢遭罪。再次敲擊一下說：『會了嗎？到了寶山也要睜開眼睛，不要空手而回。』上堂說法時說：『春光明媚，百花爭艷。杜鵑啼叫，西山的月亮落下。僑梵缽提（Gavampati，佛陀弟子，以長舌著稱）長長地吐著舌頭，這其中的道理要向誰說呢？』啊！上堂說法時說：『迷惑不是自己迷惑，而是對著覺悟而立起迷惑。覺悟不是自己覺悟，而是因為迷惑而說覺悟。所以覺悟是迷惑的本體，迷惑是覺悟的作用。迷惑和覺悟都無從尋覓，其中沒有分別。沒有分別，無法撥動。祖師沒有帶來，鼻孔千斤重。』

潭州龍牙智才（Longya Zhicai of Tanzhou，潭州龍牙山的智才禪師）禪師

是舒州施氏之子。早年在佛鑒（Fojian，禪師名號）的門下勤奮修行，不辭勞苦。他的名聲已經傳遍叢林。等到遊方參學，臨近傍晚時分，到達黃龍（Huanglong，山名，寺名）。正好遇到圓寂。

【English Translation】 English version: These are all false rumors. If you don't believe it, just look at the next three months. By the intercalary third month, the rebel Zhong Xiang (Zhong Xiang, rebel leader) launched a rebellion. His followers wanted to lead the army to flee south, but the master said, 'The purpose of studying the Way is to end birth and death, what is there to avoid?' When the rebels arrived, the master said, 'Quickly kill me to satisfy your hearts.' The rebels then raised their spears and cruelly killed him. The blood that flowed from the master was all white like milk. The rebels were horrified and covered his body with straw mats before leaving.

Chan Master Zhibing (Zhibing, Chan master) of Nanhua Temple in Shaozhou

He was a native of Yongkang in Shu. When he ascended the Dharma hall, he said, 'This matter is most rare, it doesn't hurt to speak of it face to face. The old farmer in the eastern neighborhood also gets a piece as usual. It not only penetrates sound and form, but also responds to the seasons. If you ask what sect this is, eight characters cannot describe it.' After speaking, he struck the Zen bed and descended from the seat. Ascending the hall again, he said, 'Speaking daily, raising it at all times, how much does it resemble the earth holding up a mountain? The parrot of Longxi is loved because it can speak. Do not think, do not associate. The wise will quickly grasp it upon hearing. There is also another strange thing, cats are born to catch mice.' Ascending the hall, he stirred the air with his staff, saying, 'Stirring the long river into ghee, the shrimp and crabs still have drooping eyelids.' Striking once, he said, 'Transforming the earth into gold, the poor remain destitute.' Is it because they have no share, or are they unwilling to take responsibility? Among them, there is a man who can bear the burden. How many people lose money and suffer for it. Striking again, he said, 'Do you understand? Even when you arrive at the treasure mountain, you must open your eyes, do not return empty-handed.' Ascending the hall, he said, 'The spring scenery is bright and the flowers are blooming. The cuckoo cries, and the moon sets over the western mountains. Gavampati (Gavampati, a disciple of the Buddha known for his long tongue) sticks out his tongue, to whom should this matter be clearly explained?' Ah! Ascending the hall, he said, 'Delusion is not self-delusion, but delusion established in opposition to enlightenment. Enlightenment is not self-enlightenment, but enlightenment spoken of because of delusion. Therefore, enlightenment is the substance of delusion, and delusion is the function of enlightenment. Delusion and enlightenment are both untraceable, and there is no difference between them. No difference, immovable. The patriarch did not bring it, the nostrils weigh a thousand pounds.'

Chan Master Zhicai (Zhicai, Chan master) of Longya Mountain in Tanzhou

He was a son of the Shi family of Shuzhou. He diligently practiced under the Dharma seat of Fojian (Fojian, name of a Chan master) early on, and did not refuse difficult tasks. His name was already known in the monastic community. When he traveled around seeking instruction, as evening approached, he arrived at Huanglong (Huanglong, name of a mountain and temple). He happened to encounter death.

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心在三門。問其所從來。既稱名。則知為舒州太平才莊主矣。翌日入室。死心問曰。會得最初句。便會末後句。會得末後句。便會最初句。最初末後。拈放一邊。百丈野狐話作么生會。師曰。入戶已知來見解。何須更舉轢中泥。心曰。新長老死在上座手裡也。師曰。語言雖有異。至理且無差。心曰。如何是無差底事。師曰。不扣黃龍角。焉知頷下珠。心便打。初住嶽麓。開堂日。僧問。德山棒。臨濟喝。今日請師為拈掇。師曰。蘇嚕囌嚕。曰。蘇嚕囌嚕。還有西來意也無。師曰。蘇嚕囌嚕。由是叢林呼為才蘇嚕。后遷龍牙。因欽宗皇帝登位。眾官請上堂。祝聖已。就座。拈拄杖卓一下曰。朝奉疏中道。本來奧境。諸佛妙場。適來拄杖子已為諸人說了也。於斯悟去。理無不顯。事無不周。如或未然。不免別通個訊息。舜日重明四海清。滿天和氣樂昇平。延祥拄杖生歡喜。擲地山呼萬歲聲。擲拄杖。下座。上堂。彈指一下曰。彈指圓成八萬門。剎那滅卻三祇劫。若也見得行得。健即經行困即歇。若也不會。兩個鸕鶿扛個鱉。上堂。舉死心和尚小參曰。若論此事。如人家有三子。第一子聰明智慧。孝養父母。接待往來。主掌家業。第二子兇頑狡猾。貪淫嗜酒。倒街臥巷。破壞家業。第三子盲聾瘖啞。菽麥不分。是事不能。祇

【現代漢語翻譯】 現代漢語譯本 心在三門（地名）。問他從哪裡來。他已經自報姓名，知道他是舒州（地名）太平（地名）才莊的莊主。第二天進入方丈室，死心（禪師法號）問道：『領會了最初一句，便領會了末後一句。領會了末後一句，便領會了最初一句。最初和末後，放在一邊。百丈（禪師法號）野狐（典故）的話，你作何理解？』 才莊主回答說：『入門便知來者的見解，何須再提車轍中的泥？』 死心說：『新長老已經死在上座的手裡了。』 才莊主說：『語言雖然有差異，至理卻沒有差別。』 死心說：『如何是沒有差別的事情？』 才莊主說：『不敲黃龍（禪師法號）的角，怎能知道他下巴下的寶珠？』死心便打了他。 才莊主初到嶽麓（地名）主持寺院，開堂說法那天，有僧人問：『德山（禪師法號）的棒，臨濟（禪師法號）的喝，今天請您來評判。』 才莊主說：『蘇嚕囌嚕。』 僧人問：『蘇嚕囌嚕，還有達摩祖師西來的真意嗎？』 才莊主說：『蘇嚕囌嚕。』因此，叢林中都稱他為才蘇嚕。 後來他遷到龍牙（地名）。正逢欽宗皇帝登基，眾官員請他上堂說法。祝賀聖上之後，他坐下，拿起拄杖敲了一下說：『朝奉（官名）的奏疏中說，本來是奧妙的境界，諸佛的妙好道場。剛才這拄杖已經為各位說過了。』 『如果能在此領悟，道理沒有不顯現的，事情沒有不周全的。如果還不能領悟，不妨另外傳遞個訊息：舜帝的光輝重新照亮，四海清平，滿天和氣，歡樂太平。拄杖也歡喜地祝願延祥，擲在地上，山呼萬歲。』說完，他便扔掉拄杖，走下座位。 上堂時，他彈指一下說：『彈指間圓滿了八萬法門，剎那間消滅了三祇劫。如果能見到並且做到，精神好就經行，睏倦了就休息。如果不會，就像兩隻鸕鶿扛著一隻鱉。』 上堂時，他舉死心和尚小參時說的話：『如果談論這件事，就像人家有三個兒子。第一個兒子聰明智慧，孝養父母，接待賓客，主持家業。第二個兒子兇頑狡猾，貪淫嗜酒，倒在街上，破壞家業。第三個兒子又盲又聾又啞，分不清豆子和麥子，什麼事都不能做，只是…』

【English Translation】 English version Xin was at Sanmen (place name). Asked where he came from. Having stated his name, it was known that he was the master of Cai Manor in Taiping, Shuzhou (place name). The next day, entering the abbot's room, Sixin (Dharma name of a Chan master) asked: 'If you understand the first sentence, you will understand the last sentence. If you understand the last sentence, you will understand the first sentence. Put the first and last aside. How do you understand Baizhang's (Dharma name of a Chan master) wild fox (allusion) talk?' The master of Cai Manor replied: 'Entering the door, one already knows the visitor's understanding, why bother mentioning the mud in the ruts?' Sixin said: 'The new elder has already died at the hands of the one on the seat.' The master of Cai Manor said: 'Although the language is different, the ultimate truth is without difference.' Sixin said: 'What is the matter of no difference?' The master of Cai Manor said: 'Without knocking on Huanglong's (Dharma name of a Chan master) horn, how can one know the pearl under his chin?' Sixin then struck him. The master of Cai Manor first arrived at Yuelu (place name) to preside over the monastery. On the day of the opening ceremony, a monk asked: 'Deshan's (Dharma name of a Chan master) staff, Linji's (Dharma name of a Chan master) shout, today we ask you to judge them.' The master of Cai Manor said: 'Sulu Sulu.' The monk asked: 'Sulu Sulu, is there also the meaning of Bodhidharma's coming from the West?' The master of Cai Manor said: 'Sulu Sulu.' Therefore, the monastic community called him Cai Sulu. Later, he moved to Longya (place name). It happened that Emperor Qinzong ascended the throne, and the officials invited him to ascend the hall to give a Dharma talk. After congratulating the emperor, he sat down, picked up his staff and struck it once, saying: 'The memorial of the Chaofeng (official title) says, originally it is a mysterious realm, the wonderful field of all Buddhas. Just now, this staff has already spoken for everyone.' 'If you can awaken to this, there is no principle that is not revealed, no matter that is not complete. If you still cannot awaken, you might as well transmit another message: The light of Emperor Shun shines again, the four seas are peaceful, the whole sky is harmonious, and joy and peace prevail. The staff also joyfully wishes for extended auspiciousness, throws it on the ground, and the mountains shout 'Long live the Emperor!' After speaking, he threw the staff away and stepped down from his seat. Ascending the hall, he snapped his fingers once, saying: 'In a snap of the fingers, eighty thousand Dharma gates are perfected, in an instant, three kalpas are extinguished. If you can see it and do it, if you are energetic, then walk, if you are tired, then rest. If you don't understand, it's like two cormorants carrying a turtle.' Ascending the hall, he quoted what the monk Sixin said during a small Dharma talk: 'If we talk about this matter, it's like a family has three sons. The first son is intelligent and wise, filial to his parents, receives guests, and manages the family business. The second son is fierce and cunning, greedy for lust and addicted to wine, falls in the street, and destroys the family business. The third son is blind, deaf, and mute, cannot distinguish between beans and wheat, and cannot do anything, just...'

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會吃飯。三人中黃龍要選一人用。更有四句。死中有活。活中有死。死中常死。活中常活。將此四句。驗天下衲僧。師曰。喚甚麼作四句。三人姓甚名誰。若也識得。與黃龍把手並行。更無纖毫間隔。如或未然。不免借水獻華去也。三人共體用非用。四句同音空不空。欲識三人並四句。金烏初出一團紅。師居龍牙十三載。以清苦蒞眾。衲子敬畏。大帥席公震遷住云溪。經四稔。紹興戊午八月望。俄集眾付寺事。仍書偈曰。戊午中秋之日。出家住持事畢。臨行自己尚無。有甚虛空可覓。其垂訓如常。二十三日。再集眾。示問曰。涅槃生死。儘是空華。佛及眾生。併爲增語。汝等諸人。合作么生。眾皆下語不契。師喝曰。苦。苦。復曰。白雲涌地。明月當天。言訖囅然而逝。火浴獲設利五色。並靈骨塔于寺之西北隅。

明州蓬萊卿禪師

上堂。有句無句。如藤倚樹。且任諸方點頭。及乎樹倒藤枯。上無沖天之計。下無入地之謀。靈利漢這裡著得一隻眼。便見七縱八橫。舉拂子曰。看。看。一曲兩曲無人會。雨過夜塘秋水深。上堂。杜䳌聲里春光暮。滿地落華留不住。琉璃殿上絕行蹤。誰人解插無根樹。舉拄杖曰。這個是無根底。且道解開華也無。良久曰。祇因連夜雨。又過一年春。上堂。舉法眼道。識得凳子

。周匝有餘。雲門道。識得凳子。天地懸殊。師曰。此二老人。一人向高高山頂立。一人向深深海底行。然雖如是。一不是。二不成。落華流水裡啼鶯。閑亭雨歇夜將半。片月還從海底生。

安吉州何山佛燈守珣禪師

郡之施氏子。參廣鑒瑛禪師。不契。遂造太平。隨眾咨請。邈無所入。乃封其衾曰。此生若不徹去。誓不展此。於是晝坐宵立。如喪考妣。逾七七日。忽佛鑒上堂曰。森羅及萬象。一法之所印。師聞頓悟。往見鑒。鑒曰。可惜一顆明珠。被這風顛漢拾得。乃詰之曰。靈云道。自從一見桃華后。直至如今更不疑。如何是他不疑處。師曰。莫道靈云不疑。只今覓個疑處了不可得。鑒曰。玄沙道。諦當甚諦當。敢保老兄未徹在。那裡是他未徹處。師曰。深知和尚老婆心切。鑒然之。師拜起。呈偈曰。終日看天不舉頭。桃華爛熳始抬眸。饒君更有遮天網。透得牢關即便休。鑒屬令護持。是夕。厲聲謂眾曰。這回珣上座穩睡去也。圓悟聞得。疑其未然。乃曰。我須勘過始得。遂令人召至。因與遊山。偶到一水潭。悟推師入水。遽問曰。牛頭未見四祖時如何。師曰。潭深魚聚。悟曰。見后如何。師曰。樹高招風。悟曰。見與未見時如何。師曰。伸腳在縮腳里。悟大稱之。鑒移蔣山。命分座說法。出住廬陵

【現代漢語翻譯】 現代漢語譯本 。周匝有餘（形容非常完備）。雲門（雲門文偃禪師）道：『識得凳子（認識到凳子的本質），天地懸殊（天地間的差別就顯現出來）。』 師（何山佛燈守珣禪師）曰：『此二老人（指雲門和玄沙），一人向高高山頂立（比喻見解高遠），一人向深深海底行（比喻探究精深）。然雖如是（即使如此），一不是（不是絕對的肯定），二不成（也不是絕對的否定）。』落華流水裡啼鶯（落花流水中，黃鶯啼叫），閑亭雨歇夜將半（空閑的亭子雨後初晴，已是半夜時分），片月還從海底生（一輪彎月又從海面升起）。

安吉州何山佛燈守珣禪師

郡里施氏的子弟，參訪廣鑒瑛禪師，未能契合。於是前往太平（太平興國禪寺），隨眾請教，卻毫無所得。於是封上他的被子說：『此生若不徹去（如果此生不能徹底領悟），誓不展此（發誓不打開這床被子）。』於是晝坐宵立（白天坐禪，夜晚站立），如喪考妣（像死了父母一樣悲痛）。過了七七四十九天，忽然佛鑒（佛鑒慧勤禪師）上堂說法曰：『森羅及萬象（宇宙萬物），一法之所印（都是由一個法則所印證）。』 師（守珣禪師）聞言頓悟。前往拜見佛鑒。佛鑒說：『可惜一顆明珠（比喻自性），被這風顛漢（指守珣禪師，形容其修行狀態）拾得。』 乃詰之曰（於是詰問道）：『靈云（靈云志勤禪師）道：自從一見桃華后（自從見到桃花之後），直至如今更不疑（直到如今再也沒有懷疑）。如何是他不疑處（他沒有懷疑的地方在哪裡）？』 師（守珣禪師）曰：『莫道靈云不疑（不要說靈云沒有懷疑），只今覓個疑處了不可得（現在想找一個懷疑的地方都找不到）。』 鑒（佛鑒）曰：『玄沙（玄沙師備禪師）道：諦當甚諦當（非常正確），敢保老兄未徹在（我敢保證你還沒有徹底領悟）。那裡是他未徹處（他沒有徹底領悟的地方在哪裡）？』 師（守珣禪師）曰：『深知和尚老婆心切（我深知和尚您婆婆媽媽，用心良苦）。』鑒（佛鑒）然之（認可了他的回答）。 師（守珣禪師）拜起，呈偈曰：『終日看天不舉頭（整天看著天空卻不抬頭），桃華爛熳始抬眸（桃花盛開時才抬頭看）。饒君更有遮天網（即使你還有遮天大網），透得牢關即便休（能夠穿透這牢固的關卡才能罷休）。』 鑒（佛鑒）囑咐令護持（囑咐他人好好保護他）。這天晚上，厲聲對眾人說：『這回珣上座穩睡去也（這次守珣上座可以安心睡覺了）。』 圓悟（圓悟克勤禪師）聽聞此事，懷疑他並未真正開悟，於是說：『我須勘過始得（我必須考察他一番才行）。』 遂令人召至（於是派人召他前來）。因與遊山（於是和他一起遊山）。偶到一水潭（偶然來到一個水潭邊）。悟（圓悟）推師入水（把守珣禪師推進水裡），遽問曰（立刻問道）：『牛頭（牛頭法融禪師）未見四祖時如何（未見到四祖道信禪師時是什麼樣子）？』 師（守珣禪師）曰：『潭深魚聚（潭水深，魚就聚集）。』 悟（圓悟）曰：『見后如何（見到之後是什麼樣子）？』 師（守珣禪師）曰：『樹高招風（樹高容易招風）。』 悟（圓悟）曰：『見與未見時如何（見到和未見到時是什麼樣子）？』 師（守珣禪師）曰：『伸腳在縮腳里（伸出去的腳還在縮回來的腳裡面）。』悟（圓悟）大稱之（大大讚賞他）。鑒（佛鑒）移蔣山（遷往蔣山），命分座說法（命守珣禪師分座說法）。出住廬陵（後來住持廬陵）。

【English Translation】 English version 。It is completely sufficient all around. Yunmen (Zen Master Yunmen Wenyan) said, 'Recognizing the bench (understanding the essence of the bench), the difference between heaven and earth becomes apparent.' The Master (Zen Master Fodeng Shou Xun of Heshan in Anji Prefecture) said, 'These two old men (referring to Yunmen and Xuansha), one stands on the high mountain peak (metaphor for profound insights), and the other walks in the deep seabed (metaphor for deep exploration). Even so, one is not (not absolute affirmation), and two is not achieved (not absolute negation).' Fallen flowers and flowing water, orioles sing (in the fallen flowers and flowing water, orioles sing), the idle pavilion after the rain, the night is half over (the idle pavilion is clear after the rain, it is already midnight), a sliver of moon rises from the seabed (a crescent moon rises from the sea).

Zen Master Fodeng Shou Xun of Heshan in Anji Prefecture

A disciple of the Shi family in the prefecture, visited Zen Master Guangjian Ying, but did not resonate. So he went to Taiping (Taiping Xingguo Temple), consulted with the assembly, but gained nothing. So he sealed his quilt and said, 'If I do not thoroughly understand this life, I vow not to unfold this.' So he sat in meditation during the day and stood at night, as if mourning his parents. After forty-nine days, suddenly Buddha Jian (Zen Master Fojian Huiqin) ascended the hall and said, 'All phenomena and myriad things are sealed by one Dharma.' The Master (Shou Xun) heard this and suddenly awakened. He went to see Buddha Jian. Buddha Jian said, 'It's a pity that a bright pearl (metaphor for self-nature) was picked up by this madman (referring to Shou Xun, describing his state of practice).' So he questioned him, saying, 'Lingyun (Zen Master Lingyun Zhiqin) said, 'Since seeing the peach blossoms, until now I have no more doubts.' Where is his place of no doubt?' The Master (Shou Xun) said, 'Don't say Lingyun has no doubts, now trying to find a place of doubt is impossible.' Jian (Buddha Jian) said, 'Xuansha (Zen Master Xuansha Shibei) said, 'It is very true, I dare to guarantee that you have not thoroughly understood.' Where is his place of not thoroughly understanding?' The Master (Shou Xun) said, 'I deeply know that the Abbot is earnestly concerned.' Jian (Buddha Jian) acknowledged this. The Master (Shou Xun) bowed and presented a verse, saying, 'All day looking at the sky without raising my head, only when the peach blossoms are in full bloom do I raise my eyes. Even if you have a net covering the sky, only by breaking through the firm barrier can you rest.' Jian (Buddha Jian) instructed him to be protected. That night, he sternly said to the assembly, 'This time, Zen Practitioner Xun can sleep soundly.' Yuanwu (Zen Master Yuanwu Keqin) heard of this and suspected that he had not truly awakened, so he said, 'I must examine him first.' So he sent someone to summon him. He went to visit the mountain with him. He accidentally came to a pool of water. Wu (Yuanwu) pushed the Master into the water and immediately asked, 'What was Niu Tou (Zen Master Niutou Farong) like before he saw the Fourth Patriarch?' The Master (Shou Xun) said, 'The pool is deep, and the fish gather.' Wu (Yuanwu) said, 'What is it like after seeing him?' The Master (Shou Xun) said, 'The tree is tall, and the wind attracts.' Wu (Yuanwu) said, 'What is it like seeing and not seeing?' The Master (Shou Xun) said, 'The extended foot is in the retracted foot.' Wu (Yuanwu) greatly praised him. Jian (Buddha Jian) moved to Jiangshan and ordered him to share the seat and preach the Dharma. He later resided in Luling.

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之禾山。退藏故里。道俗迎居天聖。后徙何山及天寧。上堂。𨍏轢鉆住山斧。佛祖出頭未輕與。縱使醍醐滿世間。你無寶器如何取。阿呵呵。神山打羅。道吾作舞。甜瓜徹蒂甜。苦瓠連根苦。上堂。舉婆子燒庵話。師曰。大凡扶宗立教。須是其人。你看他婆子。雖是個女人。宛有丈夫作略。二十年簁油費醬。固是可知。一日向百尺竿頭做個失落。直得用盡平生腕頭氣力。自非個俗漢知機。洎乎巧盡拙出。然雖如是。諸人要會么。雪后始知松柏操。事難方見丈夫心。上堂。如來禪。祖師道。切忌將心外邊討。從門所得即非珍。特地埋藏衣里寶。禪家流。須及早。撥動祖師關棙。抖擻多年布襖。是非譭譽付之空。豎闊橫長渾恰好。君不見寒山老。終日嬉嬉。長年把掃。人問其中事若何。入荒田不揀。信手拈來草。參。僧問。如何是賓中賓。師曰。客路如天遠。侯門似海深。曰。如何是賓中主。師曰。長因送客處。憶得別家時。曰。如何是主中賓。師曰。相逢不必問前程。曰。如何是主中主。師曰。一朝權祖令。誰是出頭人。曰。賓主已蒙師指示。向上宗乘事若何。師曰。向上問將來。曰。如何是向上事。師曰。大海若知足。百川應倒流。僧禮拜。師曰。珣上座三十年學得底。師嘗謂眾曰。兄弟如有省悟處。不拘時節。請來

【現代漢語翻譯】 現代漢語譯本： 之禾山（地名）。退隱於故鄉。僧人和俗人到天聖寺迎接他居住。後來又遷到何山和天寧寺。上堂說法時說：『𨍏轢鉆（一種工具）是住山之斧。佛祖出世也不輕易給予。縱然醍醐（比喻甘美的佛法）充滿世間，你沒有寶器如何獲取？阿呵呵。神山打鑼，道吾（禪師名）作舞。甜瓜從瓜蒂到瓜肉都是甜的，苦瓠連著根都是苦的。』 上堂說法時，舉了婆子燒庵的故事。師父說：『大凡扶持宗門，樹立教義，必須是這樣的人。你們看那婆子，雖然是個女人，卻有大丈夫的作為和謀略。二十年篩油費醬，固然是可想而知。一日在百尺竿頭做個失落，簡直用盡平生腕頭的氣力。如果不是個俗漢懂得時機，恐怕就要巧盡拙出了。』 『雖然如此，各位想知道其中的道理嗎？雪后才知道松柏的節操，事情艱難才能顯出丈夫的真心。』 上堂說法時說：『如來禪，祖師道，切記不要向心外去尋求。從門徑得來的就不是珍寶，真正的寶藏特地埋藏在衣里。禪宗的修行人，必須及早撥動祖師的關捩（關鍵），抖擻多年穿的布襖。把是非譭譽都看空，豎也合適，橫也合適，一切都恰到好處。你們沒看見寒山老，終日嬉笑，常年拿著掃帚。人問他其中的道理是什麼，就像進入荒田不加選擇，隨意拈來一根草。』 參禪。 僧人問：『如何是賓中賓？』師父說：『客路像天一樣遙遠，侯門像海一樣深邃。』 僧人問：『如何是賓中主？』師父說：『常常因為送客，而想起離別家鄉的時候。』 僧人問：『如何是主中賓？』師父說：『相逢不必問從哪裡來。』 僧人問：『如何是主中主？』師父說：『一旦掌握了祖師的權令，誰是出頭之人？』 僧人問：『賓主的關係已經蒙師父您指示了，向上宗乘的事情又該如何？』師父說：『向上問將來。』 僧人問：『如何是向上事？』師父說：『大海如果知道滿足，百川就應該倒流。』 僧人禮拜。師父說：『珣上座三十年學到的東西，』師父曾經對眾人說：『各位兄弟如果有所省悟，不必拘泥於時節，請來告訴我。』

【English Translation】 English version: Zhihe Mountain (place name). He retired to his hometown. Monks and laypeople welcomed him to reside at Tiansheng Temple. Later, he moved to He Mountain and Tianning Temple. During an upper hall Dharma talk, he said: '𨍏轢鉆 (a tool) is the axe for dwelling in the mountains. Even the Buddhas and Patriarchs do not lightly give it away. Even if the finest nectar (metaphor for the sweet Dharma) fills the world, if you do not have a precious vessel, how can you obtain it? Aha ha ha. Shenshan beats the gong, Daowu (name of a Chan master) dances. The sweet melon is sweet from the stem to the flesh, the bitter gourd is bitter from the root up.' During an upper hall Dharma talk, he cited the story of the old woman burning down her hermitage. The master said: 'Generally, to support a sect and establish teachings, it must be such a person. Look at that old woman, although she is a woman, she has the actions and strategies of a great man. Twenty years of sifting oil and wasting sauce, it is certainly conceivable. One day, she made a misstep at the top of a hundred-foot pole, simply exhausting the strength of her wrists in her life. If it were not for a layman who understood the opportunity, I am afraid that cleverness would be exhausted and clumsiness would emerge.' 'Even so, do you all want to know the reason behind it? Only after the snow do we know the integrity of the pine and cypress; only in difficult times do we see the true heart of a man.' During an upper hall Dharma talk, he said: 'The Tathagata's Chan, the Patriarch's Way, be sure not to seek outside the mind. What is obtained from the gate is not a treasure; the real treasure is specially buried in the clothes. Chan practitioners must stir the ancestral key early, shake off the cloth robe worn for many years. Put right and wrong, praise and blame, into emptiness; vertical and horizontal, long and short, all are just right. Haven't you seen old Hanshan, laughing all day long, holding a broom all year round? When people ask him what the matter is, it is like entering a barren field without choosing, picking up a blade of grass at random.' Participate in Chan. A monk asked: 'What is a guest within a guest?' The master said: 'The road for guests is as far as the sky, the gate of the noble is as deep as the sea.' A monk asked: 'What is a host within a guest?' The master said: 'Often because of seeing off guests, I remember the time of leaving my hometown.' A monk asked: 'What is a guest within a host?' The master said: 'When we meet, there is no need to ask where you come from.' A monk asked: 'What is a host within a host?' The master said: 'Once you have the authority of the Patriarch, who is the one to step forward?' A monk asked: 'The relationship between guest and host has already been instructed by you, Master, what about the matter of the upward sect?' The master said: 'Ask about the future upwards.' A monk asked: 'What is the upward matter?' The master said: 'If the great sea knows contentment, all the rivers should flow backwards.' The monk prostrated. The master said: 'What Venerable Xun has learned in thirty years,' The master once said to the assembly: 'If you brothers have any insights, do not be bound by the season, please come and tell me.'

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露個訊息。雪夜。有僧扣方丈門。師起秉燭。震威喝曰。雪深夜半。求決疑情。因甚麼威儀不具。僧顧視衣裓。師逐出院。每曰。先師祇年五十九。吾年五十六矣。來日無多。紹興甲寅。解制退天寧之席。謂雙槐居士鄭績曰。十月八日是佛鑒忌。則吾時至矣。乞還鄣南。十月四日。鄭公遣弟僧道如訊之。師曰。汝來正其時也。先一日不著便。后一日蹉過了。吾雖與佛鑒同條生。終不同條死。明早可為我尋一隻小船子來。如曰。要長者。要高者。師曰。高五尺許。越三日。雞鳴。端坐如平時。侍者請遺偈。師曰。不曾作得。言訖而逝。阇維舌根不壞。郡人陳師顏以寶函藏其家。門弟子奉靈骨。塔于普應院之側。

隆興府泐潭擇明禪師

上堂。舉趙州訪茱萸探水因緣。師曰。趙老云收山嶽露。茱萸雨過竹風清。誰家別館池塘里。一對鴛鴦畫不成。又舉德山托缽話。師曰。從來家富小兒嬌。偏向江頭弄畫橈。引得老爺把不住。又來船上助歌謠。上堂。永嘉道。一月普現一切水。一切水月一月攝。豎起拂子云。看。看。千江競注。萬派爭流。若也素善行舟。便諳水脈。可以優遊性海。笑傲煙波。其或未然。且歸林下坐。更待月明時。

臺州寶藏本禪師

上堂。清明已過十餘日。華雨闌珊方寸深。春色

【現代漢語翻譯】 現代漢語譯本： 露出一則訊息。一個雪夜，有僧人敲方丈的門。禪師起身點燃蠟燭，厲聲喝道：『雪夜深夜，前來求解疑問情，為何威儀不整？』僧人看看自己的衣襟。禪師將他趕出院子。禪師常說：『我的老師佛鑒禪師五十九歲圓寂，我今年五十六歲了，來日不多了。』紹興甲寅年，卸去天寧寺住持之位后，他對雙槐居士鄭績說：『十月初八是佛鑒禪師的忌日，那時我的時辰也到了。』請求回到鄣南。十月初四，鄭公派弟弟僧人道如去探望他。禪師說：『你來得正是時候。早一天不合適，晚一天就錯過了。我雖然與佛鑒禪師同年出生，但終究不能同年去世。明天早上可以為我找一隻小船來。』道如問：『要長的，還是要高的？』禪師說：『高五尺左右即可。』過了三天，雞鳴時分，禪師端坐如平時。侍者請求留下遺偈。禪師說：『不曾寫過。』說完就圓寂了。火化后，舌根沒有損壞。郡人陳師顏用寶函將舌根收藏在家中。門下弟子將靈骨安葬在普應院旁邊。

隆興府泐潭擇明禪師

上堂說法。舉趙州禪師拜訪茱萸禪師探水因緣。禪師說：『趙州禪師說雲散山嶽顯露，雨後茱萸竹林風清。誰家別墅池塘邊，一對鴛鴦畫不成。』又舉德山禪師托缽的故事。禪師說：『向來家境富裕孩子嬌慣，偏偏要在江邊玩弄畫橈。引得老人家忍不住，又到船上幫忙唱歌謠。』上堂說法。永嘉禪師說：『一月普遍映現在一切水中，一切水中的月亮都攝於一月之中。』豎起拂塵說：『看，看，千江競相注入，萬派爭相奔流。如果向來擅長行船，便熟悉水的脈絡，可以優遊于性海之中，笑傲于煙波之上。如果不是這樣，就回到林下靜坐，等待月亮升起的時候。』

臺州寶藏本禪師

上堂說法。清明已過十多天，落花如雨，內心深處充滿春意。

【English Translation】 English version: A message was revealed. On a snowy night, a monk knocked on the abbot's door. The master rose and lit a candle, sternly shouting, 'In the deep of a snowy night, you come seeking to resolve your doubts, why are you not properly attired?' The monk looked at his robes. The master drove him out of the courtyard. The master often said, 'My teacher, Chan Master Fojian (Buddha Mirror), passed away at the age of fifty-nine. I am fifty-six this year, and my days are numbered.' In the year of Jia Yin in the Shaoxing era, after resigning from the position of abbot of Tianning Temple, he said to Zheng Ji, the layman of Shuanghuai, 'The eighth day of the tenth month is the anniversary of Chan Master Fojian's death, and that will be my time.' He requested to return to Zhangnan. On the fourth day of the tenth month, Zheng Gong sent his younger brother, the monk Daoru, to visit him. The master said, 'You have come at the right time. Earlier would not have been suitable, and later would have been too late. Although I was born in the same year as Chan Master Fojian, I will ultimately not die in the same year.' He said, 'Tomorrow morning, please find a small boat for me.' Daoru asked, 'Do you want a long one or a tall one?' The master said, 'About five feet tall will do.' Three days later, at the crow of the rooster, the master sat upright as usual. The attendant requested a farewell verse. The master said, 'I have not composed one.' After saying this, he passed away. After cremation, his tongue remained intact. Chen Shiyan, a resident of the prefecture, stored the tongue in a treasure box in his home. His disciples buried his spiritual bones next to Puying Temple.

Chan Master Zeming of Letan Temple in Longxing Prefecture

Ascending the hall to preach. He cited the story of Chan Master Zhaozhou visiting Chan Master Zhuyu to inquire about the source of water. The master said, 'Chan Master Zhaozhou said, 'The clouds disperse and the mountains are revealed, after the rain, the bamboo forest is clear with wind.' In whose villa by the pond, a pair of mandarin ducks cannot be painted.' He also cited the story of Chan Master Deshan carrying his alms bowl. The master said, 'Always, wealthy families spoil their children, who insist on playing with painted oars by the river. This attracts the old man, who cannot resist joining them on the boat to help sing songs.' Ascending the hall to preach. Chan Master Yongjia said, 'The one moon universally appears in all waters, and all the moons in the water are contained within the one moon.' Raising his whisk, he said, 'Look, look, a thousand rivers compete to flow in, and ten thousand streams vie to rush forth. If you have always been skilled at sailing, you will be familiar with the water's currents, and you can leisurely roam the sea of nature, laughing at the misty waves. If not, then return to sit beneath the trees and wait for the moon to rise.'

Chan Master Ben of Baozang Temple in Taizhou

Ascending the hall to preach. More than ten days have passed since Qingming (Tomb Sweeping Day), and the falling flowers are like rain, filling the depths of the heart with the feeling of spring.

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惱人眠不得。黃鸝飛過綠楊陰。遂大笑。下座。

吉州大中祥符清海禪師

初見佛鑒。鑒問。三世諸佛。一口吞盡。何處更有眾生可教化。此理如何。師擬進語。鑒喝之。師忽領旨。述偈曰。實際從來不受塵。箇中無舊亦無新。青山況是吾家物。不用尋家別問津。鑒曰。放下著。師禮拜而出。

漳州凈眾佛真了燦禪師

泉南羅氏子。上堂。重陽九日菊華新。一句明明亙古今。楊廣橐駝無覓處。夜來足跡在松陰。

隆興府谷山海禪師

上堂。一舉不再說。已落二三。相見不揚眉。翻成造作。設使動弦別曲。告往知來。見鞭影便行。望剎竿回去。腳跟下好與三十棒。那堪更向這裡。撮摩石火。收捉電光。工夫枉用渾閒事。笑倒西來碧眼胡。卓拄杖。下座。

五燈會元卷第十九 卍新續藏第 80 冊 No. 1565 五燈會元

五燈會元卷第二十

南嶽下十五世下

龍門遠禪師法嗣

溫州龍翔竹庵士圭禪師

成都史氏子。初依大慈宗雅。心醉楞嚴。逾五秋。南遊謁諸尊宿。始登龍門。即以平時所得白佛眼。眼曰。汝解心已極。但欠著力開眼耳。遂俾職堂司。一日侍立次。問云。絕對待時如何。眼曰。如汝僧堂中白椎相似。師罔措。眼至

【現代漢語翻譯】 現代漢語譯本： 煩惱得睡不著。黃鸝飛過綠楊樹的陰影。於是大笑起來，走下座位。

吉州大中祥符清海禪師

最初拜見佛鑒禪師。佛鑒問：『三世諸佛，一口吞盡，哪裡還有眾生可以教化？』這個道理如何解釋？禪師正要開口說話，佛鑒喝止了他。禪師忽然領悟了旨意，作偈說：『實際從來不受塵，箇中無舊亦無新。青山況是吾家物，不用尋家別問津。』佛鑒說：『放下吧。』禪師禮拜后離開。

漳州凈眾佛真了燦禪師

泉州南羅氏之子。上堂說法：『重陽九日菊花新，一句明明亙古今。楊廣橐駝無覓處，夜來足跡在松陰。』

隆興府谷山海禪師

上堂說法：『一舉不再說，已經落入二三。相見不揚眉，反而成了造作。即使動弦別曲，告往知來，見鞭影便行，望剎竿回去，腳跟下最好打三十棒。哪裡還容許在這裡，撮摩石火，收捉電光。功夫枉用，全是閑事，笑倒了西來的碧眼胡。』拄著拄杖，走下座位。

《五燈會元》卷第十九 卍新續藏第 80 冊 No. 1565 《五燈會元》

《五燈會元》卷第二十

南嶽下十五世下

龍門遠禪師法嗣

溫州龍翔竹庵士圭禪師

成都史氏之子。最初依止大慈宗雅禪師，沉醉於《楞嚴經》。過了五年，南遊參訪各位尊宿。開始登上龍門。隨即把平時所學告訴佛眼禪師。佛眼說：『你對心的理解已經很深刻了，只是欠缺著力開眼。』於是讓他擔任堂司的職務。一天侍立時，問：『絕對待時如何？』佛眼說：『如同你僧堂中白椎相似。』禪師不知所措。佛眼到來

【English Translation】 English version: Annoyed, unable to sleep. The oriole flies past the shade of the green willow. Then he laughed loudly and descended from his seat.

Chan Master Qinghai of Dazhong Xiangfu in Jizhou

He initially met with Fo Jian (Buddha Eye). Jian asked, 'The Buddhas of the three worlds, swallowed in one gulp, where else are there sentient beings to be taught and transformed?' How is this principle to be understood? As the Master was about to speak, Jian shouted at him. The Master suddenly understood the meaning and composed a verse, saying, 'The actual reality has never been tainted by dust, within it there is neither old nor new. Moreover, the green mountains are things of my own home, there is no need to seek a home elsewhere and ask for a ferry.' Jian said, 'Put it down.' The Master bowed and left.

Chan Master Fozhen Liaocan of Jingzhong in Zhangzhou

A son of the Luo family from Quanzhou. Ascending the Dharma hall, he said, 'On the ninth day of the Double Ninth Festival, the chrysanthemums are fresh, a single phrase clearly pervades the past and present. Yang Guang's (Emperor Yang of Sui Dynasty) camel cannot be found, last night its footprints were in the shade of the pines.'

Chan Master Hai of Gushan in Longxing Prefecture

Ascending the Dharma hall, he said, 'One action is not spoken of again, already falling into two or three. Meeting without raising an eyebrow, instead becomes artificial. Even if moving the strings to play a different tune, announcing the past to know the future, acting upon seeing the shadow of the whip, returning upon seeing the flagpole, it would be best to give thirty blows under your feet. How can you still be here, grasping at sparks from striking stones, capturing flashes of lightning? Effort wasted, all idle matters, laughing at the blue-eyed barbarian who came from the West.' He struck his staff and descended from his seat.

The Nineteenth Volume of the Wudeng Huiyuan (Compendium of Five Lamps) Supplement to the Manji Tripitaka, Volume 80, No. 1565, Wudeng Huiyuan

The Twentieth Volume of the Wudeng Huiyuan

Fifteenth Generation Below Nanyue

Dharma Heir of Chan Master Yuan of Longmen

Chan Master Zhuan Shigui of Longxiang Bamboo Hermitage in Wenzhou

A son of the Shi family from Chengdu. He initially relied on Chan Master Zongya of Daci, and was intoxicated with the Surangama Sutra. After five years, he traveled south to visit various venerable masters. He first ascended Longmen. Immediately, he told Chan Master Foyan (Buddha Eye) what he had learned. Foyan said, 'Your understanding of the mind is already profound, but you lack the effort to open your eyes.' So he had him take charge of the hall affairs. One day, while attending him, he asked, 'What is it like when absolute is treated?' Foyan said, 'It is like the announcement with the gavel in your monks' hall.' The Master was at a loss. Foyan arrived.

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晚抵堂司。師理前話。眼曰。閑言語。師于言下大悟。政和末。出世和之天寧。屢遷名剎。紹興間奉詔。開山雁蕩能仁。時真歇居江心。聞師至。恐緣法未熟。特過江迎歸方丈。大展九拜。以誘溫人。由是翕然歸敬。未視篆。其徒懼行規法。深夜放火。鞠為瓦礫之墟。師竟就樹縛屋。升座示眾云。愛閑不打鼓山鼓。投老來看雁蕩山。[彳*桀]閣危樓渾不見。溪邊茆屋兩三間。還有共相出手者么。喝一喝。下座。聽法檀施。併力營建。未幾覆成寶坊。次補江心。上堂曰。萬年一念。一念萬年。和衣泥里輥。洗腳上床眠。歷劫來事。祇在如今。大海波濤涌。小人方寸深。拈起拄杖曰。汝等諸人。未得個入頭。須得個入頭。既得個入頭。須有出身一路始得。大眾。且作么生是出身一路。良久曰。雪壓難摧澗底松。風吹不動天邊月。卓拄杖。下座。上堂。萬機不到。眼見色。耳聞聲。一句當堂。頭戴天。腳踏地。你諸人祇知今日是五月初一。殊不知金烏半夜忙忙去。玉兔天明上海東。以拂子擊禪床。下座。上堂。明明無悟。有法即迷。諸人向這裡立不得。諸人向這裡住不得。若立則危。若住則瞎。直須意不停玄。句不停意。用不停機。此三者既明。一切處不須管帶。自然現前。不須照顧。自然明白。雖然如是。更須知有向上

【現代漢語翻譯】 現代漢語譯本 晚上抵達堂司，禪師重提之前的話題。眼禪師說：『說些閑話吧。』 禪師在這些話語下大徹大悟。政和末年，禪師出任和之天寧寺住持，之後多次調任名寺。紹興年間，奉旨開山雁蕩能仁寺。當時真歇禪師住在江心寺，聽說禪師到來，擔心（當地）緣法尚未成熟，特地過江迎接禪師回到方丈室，行大禮九拜，以此來引導溫州人。因此，（當地人）紛紛歸順敬仰。禪師還未正式視事，他的徒弟們害怕（禪師）施行嚴格的規矩，深夜放火，將寺廟燒成瓦礫廢墟。禪師最終就在樹下搭建房屋居住，升座向大眾開示說：『喜愛清閑，不去敲打鼓山（有名的寺院）的鼓，年老了才來看雁蕩山。（高聳的）樓閣完全不見了，溪邊只有兩三間茅屋。還有人願意共同出手的嗎？』 喝一聲。下座。聽法的施主們，合力營建，不久又建成了寶坊。之後禪師補任江心寺住持，上堂說法：『萬年如一念，一念如萬年。和衣在泥里打滾，洗腳後上床睡覺。歷劫以來的事情，就在當下。大海波濤洶涌，小人的心胸卻很狹隘。』 禪師拿起拄杖說：『你們這些人，如果還沒有入門，就必須入門。既然已經入門，就必須有出身的道路才行。』 大眾，那麼怎樣才是出身的道路呢？ 良久，禪師說：『雪壓難摧澗底松，風吹不動天邊月。』 卓拄杖。下座。上堂說法：『萬機不到，眼見色，耳聞聲。一句當堂，頭戴天，腳踏地。你們這些人只知道今天是五月初一，卻不知道金烏（太陽）半夜忙忙碌碌地離去，玉兔（月亮）天明時從海上升起。』 用拂子擊打禪床。下座。上堂說法：『明明沒有領悟，有了法反而迷惑。你們這些人在這裡站不住，你們這些人在這裡住不得。如果站立就會危險，如果住下就會瞎眼。必須意不停留在玄妙之處，句不停留在意義之上，用不停留在機巧之上。這三者既然明白了，一切處都不需要管束，自然顯現，不需要照顧，自然明白。雖然如此，更要知道有向上（更高層次）。』

【English Translation】 English version In the evening, he arrived at the hall, and the Master reiterated the previous conversation. The Eye Monk said, 'Let's talk about idle matters.' The Master had a great enlightenment upon hearing these words. At the end of the Zhenghe era (1111-1118), he became the abbot of Tianning Temple in Hezhou, and later transferred to several famous temples. During the Shaoxing era (1131-1162), he received an imperial decree to establish Nengren Temple in Yandang Mountain (Yandang Mountain, a scenic mountain in Zhejiang province). At that time, Zen Master Zhenxie (a Zen master) was residing in Jiangxin Temple (Jiangxin Temple, a temple on an island in the middle of a river). Hearing of the Master's arrival, he feared that the karmic conditions (yuanfa) were not yet ripe, so he specially crossed the river to welcome the Master back to the abbot's room, performing the grand ceremony of nine prostrations to guide the people of Wenzhou. As a result, they all submitted and revered him. Before the Master officially took office, his disciples, fearing that he would implement strict rules, set fire in the middle of the night, burning the temple into a pile of rubble. The Master ended up building a house under a tree to live in, and ascended the seat to instruct the assembly, saying, 'Loving leisure, I don't strike the drum of Gushan (Gushan, a famous temple), and only in old age do I come to see Yandang Mountain. The towering pavilions are completely gone, and there are only two or three thatched huts by the stream. Is there anyone willing to lend a hand?' He gave a shout. Descended from the seat. The Dharma-listening donors worked together to build, and soon rebuilt the precious temple. Later, the Master was appointed to Jiangxin Temple. He ascended the hall and said, 'Ten thousand years are like one thought, and one thought is like ten thousand years. Rolling in the mud with clothes on, going to bed after washing feet. The events of countless kalpas (kalpa, an aeon) are right now. The ocean waves surge, but the hearts of petty people are shallow.' The Master picked up his staff and said, 'All of you, if you have not yet entered the gate, you must enter the gate. Since you have entered the gate, you must have a path to emerge from it.' Assembly, then what is the path to emerge from it? After a long silence, the Master said, 'Snow presses down but cannot break the pine at the bottom of the ravine, the wind blows but cannot move the moon in the sky.' He struck the staff. Descended from the seat. Ascended the hall to preach: 'Ten thousand opportunities do not arrive, the eye sees form, the ear hears sound. One sentence in the hall, head wearing the sky, feet stepping on the earth. All of you only know that today is the first day of the fifth month, but you don't know that the golden crow (the sun) busily departs in the middle of the night, and the jade rabbit (the moon) rises from the sea at dawn.' He struck the Zen bed with the whisk. Descended from the seat. Ascended the hall to preach: 'Clearly there is no enlightenment, having Dharma is delusion. All of you cannot stand here, all of you cannot dwell here. If you stand, it is dangerous, if you dwell, you will be blind. You must not let the mind dwell on the mysterious, the sentence dwell on the meaning, the use dwell on the mechanism. Once these three are understood, there is no need to manage anything, it will naturally appear, no need to take care of it, it will naturally be clear. Although it is so, you must know that there is an upward (higher level).'

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事。久雨不晴。咄。上堂。一葉落。天下秋。欲窮千里目。更上一層樓。一塵起。大地收。嘉州打大像。陜府灌鐵牛。明眼漢合作么生。良久曰。久旱檐頭句。橋流水不流。卓拄杖。下座。上堂。見見之時。見非是見。見猶離見。見不能及。落華有意隨流水。流水無情戀落華。諸可還者。自然非汝。不汝還者。非汝而誰。長恨春歸無覓處。不知轉入此中來。喝一喝曰。三十年後。莫道能仁教壞人家男女。上堂。僧問。如何是祖師西來意。師曰。東家點燈。西家暗坐。曰。未審意旨如何。師曰。馬便搭鞍。驢便推磨。僧禮拜。師曰。靈利衲僧。祇消一個。遂曰。馬搭鞍。驢推磨。靈利衲僧。祇消一個。縱使東家明點燈。未必西家暗中坐。西來意旨問如何。多口阿師自招禍。僧問。如何是第一義。師曰。你問底是第二義。問。狗子還有佛性也無。趙州道無。意旨如何。師曰。一度著蛇咬。怕見斷井索。問。燕子深談實相。善說法要。此理如何。師曰。不及雁銜蘆。問。如何是佛。師曰。華陽洞口石烏龜。問。魯祖面壁。意旨如何。師曰。金木水火土。羅睺計都星。問。有句無句。如藤倚樹時如何。師曰。作賊人心虛。曰。國師三喚侍者。又作么生。師曰。打鼓弄猢猻。鼓破猢猻走。丙寅七月十八日。召法屬．長老．宗范付

後事。次日沐浴。聲鐘集眾。就座。泊然而逝。茶毗日。送者均獲設利。奉靈骨塔于鼓山。

南康軍云居高庵善悟禪師

洋州李氏子。年十一去家。業經得度。有夙慧。聞沖禪師舉武帝問達磨因緣。如獲舊物。遽曰。我既廓然。何聖之有。沖異其語。勉之南詢。蒙授記于龍門。一日。有僧被蛇傷足。佛眼問曰。既是龍門。為甚麼卻被蛇咬。師即應曰。果然現大人相。眼益器之。後傳此語到昭覺。圓悟云。龍門有此僧耶。東山法道未寂寥爾。住后。上堂。少林面壁。懷藏東土西天。歐阜升堂。充塞四維上下。致使山巍巍而砥掌平。水昏昏而常自清。華非艷而結空果。風不搖而片葉零。人無法而得咨問。佛無心而更可成。野蔬淡飯延時日。任運隨緣道自靈。畢竟如何。日午打三更。

遂寧府西禪文璉禪師

郡之張氏子。上堂。一向恁么去。直得凡聖路絕。水泄不通。鐵蛇鉆不入。鐵錘打不破。至於千里萬里。鳥飛不度。一向恁么來。未免灰頭土面。帶水拖泥。唱九作十。指鹿為馬。非唯孤負先聖。亦乃埋沒己靈。敢問大眾。且道恁么去底是。恁么來底是。芍葯華開菩薩面。棕櫚葉散夜叉頭。上堂。諸方浩浩談玄。每日撞鐘打鼓。西禪無法可說。勘破燈籠露柱。門前不置下馬臺。免被傍人來借路。

【現代漢語翻譯】 現代漢語譯本 後事完畢。次日，（他）沐浴更衣，敲鐘召集眾人，安然就座，平靜地去世。荼毗（火化）之日，送葬的人都得到了舍利。人們將他的靈骨安放在鼓山建塔供奉。

南康軍云居高庵善悟禪師（南康軍云居山高庵寺的善悟禪師）

（善悟禪師是）洋州李氏之子。十一歲離開家，出家得度。他有天生的智慧。聽到沖禪師舉武帝問達磨（菩提達摩，禪宗始祖）的因緣，（他）如同得到舊物一般，立刻說：『我既然廓然無物，哪裡還有什麼聖人呢？』沖禪師對他的話感到驚異，勉勵他向南方參學。蒙受龍門（龍門寺）的（佛眼）授記。一天，有個僧人被蛇咬傷了腳，佛眼（佛眼清遠禪師）問道：『既然是龍門，為什麼還會被蛇咬呢？』（善悟）禪師立刻回答說：『果然顯現大人之相。』佛眼更加器重他。後來，有人將這句話傳到昭覺寺，圓悟（圓悟克勤禪師）說：『龍門有這樣的僧人嗎？東山法道（東山五祖弘忍的禪法）還沒有寂寥啊！』（善悟禪師）住持寺院后，上堂說法：『少林面壁（達摩在少林寺面壁九年），懷藏著東土西天（指佛法）。歐阜升堂（歐阜禪師升座說法），充塞著四維上下（指佛法無處不在）。以致於山高聳而像用手掌撫平一樣，水昏暗而常常保持清澈。花不是爲了艷麗而結出虛幻的果實，風不搖動而樹葉自行凋零。人沒有方法可以諮詢，佛沒有心反而可以成就。粗茶淡飯度過時日，任憑命運隨順因緣，道自然會靈驗。』 究竟如何呢？日午打三更（比喻不可能的事情）。』

遂寧府西禪文璉禪師（遂寧府西禪寺的文璉禪師）

（文璉禪師是）郡里的張氏之子。上堂說法：『一向這麼過去，直接到達凡聖之路斷絕，水泄不通，鐵蛇鉆不入，鐵錘打不破的境界。以至於千里萬里，鳥都飛不過去。一向這麼過來，免不了灰頭土臉，帶水拖泥，唱九作十（指顛倒是非），指鹿為馬（指混淆黑白）。不僅僅辜負了先聖，也埋沒了自身的靈性。』 敢問各位，那麼，到底是『恁么去』（這樣過去）對呢，還是『恁么來』（這樣過來）對呢？芍藥花開顯現菩薩面容，棕櫚葉散開如同夜叉的頭。』上堂說法：『各方都在滔滔不絕地談論玄理，每天敲鐘打鼓。西禪寺沒有什麼法可以說，勘破了燈籠和露柱（比喻無情之物）。門前不設定下馬臺，免得被旁人來借路。』

【English Translation】 English version After the funeral arrangements were completed, the next day, he bathed, rang the bell to gather the assembly, sat down peacefully, and passed away calmly. On the day of cremation, those who attended the funeral all obtained sharira (relics). People enshrined his spiritual bones in a pagoda built on Gushan (Drum Mountain).

Zen Master Gao'an Shangu of Yunju Mountain in Nankang Prefecture (Zen Master Shangu of Gao'an Temple on Yunju Mountain in Nankang Prefecture)

(Zen Master Shangu) was the son of the Li family of Yang Prefecture. He left home at the age of eleven and was ordained. He possessed innate wisdom. Upon hearing Zen Master Chong cite the karmic connection between Emperor Wu and Bodhidharma (the founder of Zen Buddhism), he said as if finding an old possession: 'Since I am utterly empty, where is there any sage?' Zen Master Chong was astonished by his words and encouraged him to seek instruction in the South. He received the prediction from Longmen (Longmen Temple). One day, a monk was bitten in the foot by a snake. Zen Master Foyan (Zen Master Foyan Qingyuan) asked: 'Since it is Longmen, why was he bitten by a snake?' Zen Master (Shangu) immediately replied: 'Indeed, he reveals the appearance of a great man.' Foyan esteemed him even more. Later, someone transmitted these words to Zhaojue Temple, and Yuanwu (Zen Master Yuanwu Keqin) said: 'Does Longmen have such a monk? The Dharma lineage of Dongshan (the Dharma of the Fifth Patriarch Hongren of Dongshan) is not yet desolate!' After (Zen Master Shangu) took charge of the monastery, he ascended the Dharma seat and said: 'Facing the wall at Shaolin (Bodhidharma facing the wall for nine years), he held in his heart the East and West Heavens (referring to the Buddha Dharma). Ascending the hall at Oufu (Zen Master Oufu ascending the seat to preach), it filled the four dimensions and above and below (referring to the omnipresence of the Buddha Dharma). So that the mountain is towering yet like being flattened by the palm of the hand, the water is murky yet always remains clear. The flower does not bloom for beauty but bears illusory fruit, the wind does not blow yet the leaves fall on their own. People have no method to inquire, the Buddha has no mind yet can be accomplished. Coarse vegetables and plain rice pass the days, letting fate follow conditions, the Dao will naturally be efficacious.' What is it ultimately like? Striking the third watch at noon (a metaphor for impossible things).'

Zen Master Wenlian of Xichan Temple in Suining Prefecture (Zen Master Wenlian of Xichan Temple in Suining Prefecture)

(Zen Master Wenlian) was the son of the Zhang family of the prefecture. Ascending the Dharma seat, he said: 'Going along in this way, directly reaching the point where the paths of the mundane and the sacred are cut off, not a drop of water can leak through, an iron snake cannot drill through, and an iron hammer cannot break through. To the point where for thousands of miles, birds cannot fly over. Coming along in this way, one cannot avoid being covered in dust and dirt, dragging mud and water, singing nine as ten (referring to inverting right and wrong), pointing at a deer and calling it a horse (referring to confusing black and white). Not only does one fail the former sages, but one also buries one's own spirit.' I dare to ask everyone, then, is 'going along in this way' correct, or is 'coming along in this way' correct? The peony flower blooms, revealing the face of a Bodhisattva, the palm leaves scatter like the head of a Yaksha.' Ascending the Dharma seat, he said: 'All directions are endlessly discussing profound principles, striking the bell and beating the drum every day. Xichan Temple has no Dharma to speak of, seeing through the lantern and the pillar (a metaphor for inanimate objects). Not setting up a dismounting platform in front of the gate, to avoid being borrowed by others to pass by.'

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若借路。須照顧。腳下若參差。邯鄲學唐步。上堂。心生種種法生。森羅萬像縱橫。信手拈來便用。日輪午後三更。心滅種種法滅。四句百非路絕。直饒達磨出頭。也是眼中著屑。心生心滅是誰。木人𢹂手同歸。歸到故鄉田地。猶遭頂上一錘。上堂。正月孟春猶寒。直下言端語端。拈起衲僧鼻孔。穿開祖佛心肝。知有者。達磨不來東土。二祖不往西天。不知有者。誰知當面蹉過。迢迢十萬八千。山僧為你重說偈言。大眾。莫教孤負。孟春猶寒。僧問。師子未出窟時如何。師曰。爪牙已露。曰。出窟后如何。師曰。龍頭蛇尾。曰。出與未出時如何。師曰。正好吃棒。問。以一重去一重即不問。不以一重去一重時如何。師曰。阇黎有許多工夫。

隆興府黃龍牧庵法忠禪師

四明姚氏子。十九試經得度。習臺教。悟一心三觀之旨。未能泯跡。遍參名宿。至龍門觀水磨旋轉。發明心要。乃述偈曰。轉大法輪。目前包裹。更問如何。水推石磨。呈佛眼。眼曰。其中事作么生。師曰。澗下水長流。眼曰。我有末後一句。待分付汝。師即掩耳而去。后至廬山。于同安枯樹中。絕食清坐。宣和間湘潭大旱。禱而不應。師躍入龍淵。呼曰。業畜。當雨一尺。雨隨至。居南嶽。每跨虎出遊。儒釋望塵而拜。住后。上堂。張公吃

【現代漢語翻譯】 現代漢語譯本 若要借路通過，須要照顧好自己的腳下。如果腳步不穩，像邯鄲人學唐朝人走路一樣，反而失去了自己原有的步態。 上堂說法時說：心中生起種種念頭，種種法也就隨之生起。森羅萬象縱橫交錯，信手拈來便可應用。但若執著於此，即使是正午的太陽，也會被看成是三更半夜。 心中滅去種種念頭，種種法也就隨之滅去。斷絕了四句百非的思辨之路。即使達磨（Bodhidharma，禪宗始祖）親自出現，也是眼中進了灰塵，徒增煩惱。 心生心滅的那個『是誰』呢？就像木頭人攜手一同迴歸。即使迴歸到故鄉田地，仍然免不了頭上挨一錘。 上堂說法時說：正月早春，寒意猶存。直接說出言語的根本。拈起衲僧（指僧人）的鼻孔，穿透祖師和佛的心肝。 知道這個道理的人，明白達磨（Bodhidharma，禪宗始祖）沒有真正來過東土，二祖（慧可）也沒有真正去過西天。不知道這個道理的人，誰知道當面錯過了，距離遙遠得如同十萬八千里。 我再為你們重說一遍偈語。各位，不要辜負這美好的早春寒意。 有僧人問：『師子（獅子）未出洞窟時如何？』 禪師說：『爪牙已經顯露。』 僧人問：『出洞窟后如何？』 禪師說：『龍頭蛇尾。』 僧人問：『出與未出時如何？』 禪師說：『正好吃棒。』 有僧人問：『用一種方法去除一種執著，我就不問了。不用一種方法去除一種執著時如何？』 禪師說：『你有很多工夫啊。』 隆興府黃龍牧庵法忠禪師 四明姚氏之子。十九歲時通過考試成為僧人。學習天臺宗的教義，領悟了一心三觀的宗旨，但未能完全消除痕跡。於是遍參名師。到龍門時，看到水磨旋轉，從而發明了心要。於是寫了一首偈語：『轉大法輪，目前包裹。更問如何？水推石磨。』 呈佛眼禪師。佛眼禪師問：『其中的事情怎麼樣？』 禪師說：『澗下水長流。』 佛眼禪師說：『我有一句最後的話，要交付給你。』 禪師立刻掩耳離開了。後來到了廬山，在同安的枯樹中，絕食清靜地坐禪。宣和年間，湘潭發生大旱，祈禱沒有應驗。禪師跳入龍淵，呼喊道：『業畜，應當下雨一尺。』 雨隨即降下。居住在南嶽時，經常騎著老虎出遊，儒生和僧人都望塵而拜。住持寺院后，上堂說法時說：『張公吃……』

【English Translation】 English version If you want to borrow the road, you must take care of your feet. If your steps are unsteady, like the people of Handan learning the Tang people's way of walking, you will lose your original gait instead. When ascending the hall to preach, he said: When various thoughts arise in the mind, various dharmas also arise accordingly. The myriad phenomena of the universe are intertwined, and you can use them at will. But if you are attached to this, even the midday sun will be seen as midnight. When various thoughts disappear from the mind, various dharmas also disappear accordingly. The path of speculation with four sentences and hundreds of negations is cut off. Even if Bodhidharma (the founder of Zen Buddhism) appears in person, it is like dust in the eyes, adding to the troubles. Who is the 'who' of the arising and ceasing of the mind? It's like wooden figures holding hands and returning together. Even if you return to your hometown, you still cannot avoid being hit on the head. When ascending the hall to preach, he said: In early spring of the first month, the cold is still present. Directly speak the root of words. Pick up the nose of a monk (referring to a monk) and penetrate the heart and liver of the patriarchs and Buddhas. Those who know this principle understand that Bodhidharma (the founder of Zen Buddhism) never really came to the East, and the Second Patriarch (Huike) never really went to the West. Those who do not know this principle, who knows that they have missed it in person, the distance is as far as one hundred and eight thousand miles. I will repeat the verse for you. Everyone, do not fail this beautiful early spring cold. A monk asked: 'What is it like when the lion (lion) has not yet left the cave?' The Zen master said: 'The claws and teeth have already been revealed.' The monk asked: 'What is it like after leaving the cave?' The Zen master said: 'A dragon's head and a snake's tail.' The monk asked: 'What is it like when leaving and not leaving?' The Zen master said: 'It's good to eat a stick.' A monk asked: 'I won't ask if you use one method to remove one attachment. What if you don't use one method to remove one attachment?' The Zen master said: 'You have a lot of effort.' Zen Master Mu'an Fazhong of Huanglong in Longxing Prefecture The son of the Yao family in Siming. He became a monk at the age of nineteen after passing the examination. He studied the teachings of the Tiantai school and understood the essence of the Three Views in One Mind, but he could not completely eliminate the traces. So he visited famous teachers everywhere. When he arrived at Longmen, he saw the water mill rotating, thus inventing the essentials of the mind. So he wrote a verse: 'Turning the great Dharma wheel, wrapped in front of you. What else to ask? Water pushes the stone mill.' Presented to Zen Master Foyan. Zen Master Foyan asked: 'How are things inside?' The Zen master said: 'The water flows long under the stream.' Zen Master Foyan said: 'I have a last word to give to you.' The Zen master immediately covered his ears and left. Later, he arrived at Mount Lu and sat in meditation in the dead trees of Tongan, fasting and quietly. During the Xuanhe period, there was a severe drought in Xiangtan, and prayers were not answered. The Zen master jumped into Longyuan and shouted: 'Karmic beast, it should rain one foot.' Rain fell immediately. When living in Nanyue, he often rode a tiger on outings, and Confucian scholars and monks bowed in the dust. After residing in the monastery, when ascending the hall to preach, he said: 'Zhang Gong eats...'

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酒李公醉。子細思量不思議。李公醉醒問張公。恰使張公無好氣。無好氣。不如歸家且打睡。上堂。今朝正月半。有事為君斷。切忌兩眼睛。被他燈火換。上堂。我有一句子。不借諸聖口。不動自己舌。非聲氣呼吸。非情識分別。假使凈名杜口于毗耶。釋迦掩室于摩竭。大似掩耳偷鈴。未免天機漏泄。直饒德山入門便棒。臨濟入門便喝。若向牧庵門下檢點將來。祇得一橛。千種言。萬般說。祇要教君自家歇。一任大地虛空。七凹八凸。僧問。如何是佛。師曰。莫向外邊覓。曰。如何是心。師曰。莫向外邊尋。曰。如何是道。師曰。莫向外邊討。曰。如何是禪。師曰。莫向外邊傳。曰。畢竟如何。師曰。靜處薩婆訶。問。大眾臨筵。請師舉唱。師豎起拂子。僧曰。乞師再垂方便。師擊禪床一下。后示寂。塔于香原洞。

衢州烏巨雪堂道行禪師

處州葉氏子。依泗州普照英禪師得度。去參佛眼。一日。聞舉玄沙筑著腳指話。遂大悟。住后。上堂。會即便會。玉本無瑕。若言不會。碓觜生華。試問九年面壁。何如大會拈華。南明恁么商確。也是順風撒沙。參。上堂。云籠岳頂。百鳥無聲。月隱寒潭。龍珠自耀。正當恁么時。直得石樑忽然大悟。石洞頓爾心休。虛空開口作證。溪北石僧點頭。諸人總在這裡瞌睡。

【現代漢語翻譯】 現代漢語譯本：酒李公醉。仔細思量，不可思議。李公醉醒問張公，恰使張公無好氣。無好氣，不如歸家且打睡。上堂。今朝正月半，有事為君斷。切忌兩眼睛，被他燈火換。上堂。我有一句子，不借諸聖口，不動自己舌，非聲氣呼吸，非情識分別。假使維摩詰（Vimalakirti，凈名）杜口于毗耶離（Vaisali），釋迦牟尼（Sakyamuni）掩室于摩揭陀（Magadha），大似掩耳盜鈴，未免天機漏泄。直饒德山（Deshan）入門便棒，臨濟（Linji）入門便喝，若向牧庵（Mu』an）門下檢點將來，只得一橛。千種言，萬般說，只要教君自家歇。一任大地虛空，七凹八凸。僧問：如何是佛？師曰：莫向外邊覓。曰：如何是心？師曰：莫向外邊尋。曰：如何是道？師曰：莫向外邊討。曰：如何是禪？師曰：莫向外邊傳。曰：畢竟如何？師曰：靜處薩婆訶（Sarva-ha）。問：大眾臨筵，請師舉唱。師豎起拂子。僧曰：乞師再垂方便。師擊禪床一下。后示寂，塔于香原洞。 衢州烏巨雪堂道行禪師 處州葉氏子，依泗州普照英禪師得度。去參佛眼。一日，聞舉玄沙（Xuansha）筑著腳指話，遂大悟。住后，上堂。會即便會，玉本無瑕。若言不會，碓觜生華。試問九年面壁，何如大會拈華。南明（Nanming）恁么商確，也是順風撒沙。參。上堂。云籠岳頂，百鳥無聲。月隱寒潭，龍珠自耀。正當恁么時，直得石樑（Shiliang）忽然大悟，石洞（Shidong）頓爾心休，虛空開口作證，溪北石僧點頭。諸人總在這裡瞌睡。

【English Translation】 English version: Drunk is Li Gong. Ponder it carefully, it's inconceivable. Drunk Li Gong asks Zhang Gong upon waking, making Zhang Gong displeased. Displeased, better to go home and sleep. Entering the hall: Today is the fifteenth day of the first month, I have matters to decide for you. Be sure to avoid your two eyes being exchanged by the lanterns' light. Entering the hall: I have a saying that doesn't borrow the mouths of all the sages, nor move my own tongue, it's not sound and breath, nor emotional discrimination. Even if Vimalakirti (Vimalakirti, meaning 'Pure Name') keeps silent in Vaisali, Sakyamuni (Sakyamuni) closes his room in Magadha, it's much like covering one's ears to steal a bell, inevitably leaking the heavenly secrets. Even if Deshan (Deshan) hits with a stick upon entering, and Linji (Linji) shouts upon entering, if you examine them under Mu'an (Mu』an), you'll only get a fragment. A thousand words, ten thousand sayings, only to teach you to rest yourself. Let the great earth and empty space be, with all their bumps and hollows. A monk asks: What is Buddha? The master says: Don't seek outside. The monk asks: What is mind? The master says: Don't search outside. The monk asks: What is the Tao? The master says: Don't beg outside. The monk asks: What is Zen? The master says: Don't transmit outside. The monk asks: What is it ultimately? The master says: Quietly, Sarva-ha (Sarva-ha). A monk asks: The assembly is at the feast, please, Master, sing. The master raises his whisk. The monk says: I beg the Master to show further expedient means. The master strikes the Zen platform once. Afterwards, he passed away, and his stupa is in Xiangyuan Cave. Zen Master Daoxing of Xuetang in Wuju, Quzhou A man from the Ye family in Chuzhou, he was ordained under Zen Master Puzhao Ying of Sizhou. He went to study with Foyan. One day, upon hearing the story of Xuansha (Xuansha) stubbing his toe, he had a great enlightenment. After residing, he entered the hall: If you understand, then you understand, jade is inherently flawless. If you say you don't understand, the mortar pestle will sprout flowers. I ask you, what is nine years of facing a wall compared to the great assembly picking flowers? Nanming (Nanming) discussing like this is also like scattering sand in the wind. Participating. Entering the hall: Clouds cover the mountain peak, a hundred birds are silent. The moon hides in the cold pool, the dragon pearl shines by itself. Right at this moment, Shiliang (Shiliang) suddenly has a great enlightenment, Shidong (Shidong) instantly rests his mind, empty space opens its mouth to testify, and the stone monk of Xibei nods his head. All of you are dozing off here.

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笑殺陜府鐵牛。上堂。佛說三乘十二分。頓漸偏圓。癡人面前。不得說夢。祖師西來。直指人心。見性成佛。癡人面前。不得說夢。臨濟三玄。雲門三句。洞山五位。癡人面前。不得說夢。南明恁么道。還免得遭人檢責也無。所以古人道。石人機似汝。也解唱巴歌。汝若似石人。雪曲也應和。還有和雪曲底么。若有。喚來與老僧洗腳。上堂。通身是口。說得一半。通身是眼。用得一橛。用不到處說有餘。說不到處用無盡。所以道。當用無說。當說無用。用說同時。用說不同時。諸人若也擬議。西峰在你腳底。到國清。眾請上堂。句亦刬。意亦刬。絕毫絕𣯛處。如山如岳。句亦到。意亦到。如山如岳處。絕毫絕𣯛。忽若拶通一線。意句俱到俱不到。俱刬俱不刬。直得三句外絕牢籠。六句外無標的。正當恁么時。一句作么生道。傾蓋同途不同轍。相將𢹂手上高臺。上堂。舉。趙州示眾云。老僧除卻二時齋粥。是雜用心處。師曰。今朝六月旦。行者擊鼓。長老升堂。你諸人總來這裡雜用心。上堂。舉。僧問雲門。如何是驚人句。門曰。響。師曰。雲門答這僧話。不得便休。卻鼓粥飯氣。以當平生。上堂。黃梅雨。麥秋寒。恁么會。太無端。時節因緣佛性義。大都須是髑髏干。示眾。舉。璣和尚問僧。禪以何為義。眾下語皆不

{ "translations": [ "笑殺陜府鐵牛（笑殺陜府的鐵牛）。上堂（開始講法）。佛說三乘十二分（佛教分為聲聞乘、緣覺乘、菩薩乘，經典分為十二類）。頓漸偏圓（頓悟、漸悟、偏頗、圓滿）。癡人面前，不得說夢（不要對愚昧的人說高深的佛法）。祖師西來（達摩祖師從西方來）。直指人心，見性成佛（直接揭示人的本性，使人見到自性而成就佛果）。癡人面前，不得說夢。臨濟三玄（臨濟宗的三種玄妙說法）。雲門三句（雲門宗的三種語句）。洞山五位（洞山宗的五種階位）。癡人面前，不得說夢。南明恁么道（南明這樣說）。還免得遭人檢責也無（還能避免被人指責嗎）。所以古人道（所以古人說）。石人機似汝（石人的機鋒像你一樣）。也解唱巴歌（也會唱巴歌）。汝若似石人（你如果像石人一樣）。雪曲也應和（雪曲也應該能應和）。還有和雪曲底么（還有能應和雪曲的人嗎）。若有（如果有）。喚來與老僧洗腳（叫來給老僧洗腳）。上堂。通身是口（全身都是嘴）。說得一半（只能說出一半）。通身是眼（全身都是眼睛）。用得一橛（只能用一部分）。用不到處說有餘（用不到的地方說得很多）。說不到處用無盡（說不到的地方用之不盡）。所以道（所以說）。當用無說（該用的時候不說）。當說無用（該說的時候沒用）。用說同時（用和說同時進行）。用說不同時（用和說不同時進行）。諸人若也擬議（各位如果還要思量）。西峰在你腳底（西峰就在你腳下）。到國清（到達國清寺）。眾請上堂（大眾請求上堂說法）。句亦刬（語句也剷除）。意亦刬（意思也剷除）。絕毫絕𣯛處（沒有任何痕跡的地方）。如山如岳（像山一樣高大）。句亦到（語句也到位）。意亦到（意思也到位）。如山如岳處（像山一樣高大的地方）。絕毫絕𣯛（沒有任何痕跡）。忽若拶通一線（忽然貫通一線）。意句俱到俱不到（意思和語句都到又都不到）。俱刬俱不刬（都剷除又不剷除）。直得三句外絕牢籠（直接在三句之外擺脫束縛）。六句外無標的（六句之外沒有目標）。正當恁么時（正在這個時候）。一句作么生道（一句話怎麼說）。傾蓋同途不同轍（相遇在同一條路上，但車轍不同）。相將𢹂手上高臺（一起攜手登上高臺）。上堂。舉（舉例）。趙州示眾云（趙州禪師開示大眾說）。老僧除卻二時齋粥（老僧除了早晚吃飯）。是雜用心處（是雜亂用心的地方）。師曰（師說）。今朝六月旦（今天六月初一）。行者擊鼓（行者敲鼓）。長老升堂（長老升座說法）。你諸人總來這裡雜用心（你們都來這裡雜亂用心）。上堂。舉（舉例）。僧問雲門（僧人問雲門禪師）。如何是驚人句（什麼是驚人的語句）。門曰（雲門禪師說）。響（響）。師曰（師說）。雲門答這僧話（雲門禪師回答這個僧人的話）。不得便休（不能就此罷休）。卻鼓粥飯氣（卻鼓起吃飯的力氣）。以當平生（來當作平生的功夫）。上堂。黃梅雨（黃梅時節的雨）。麥秋寒（麥秋時節的寒冷）。恁么會（這樣理解）。太無端（太沒有道理）。時節因緣佛性義（時節因緣和佛性的意義）。大都須是髑髏干（大都需要像骷髏一樣）。示眾。舉（舉例）。璣和尚問僧（璣和尚問僧人）。禪以何為義（禪以什麼為意義）。眾下語皆不

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契理。僧請益璣。璣代云。以謗為義。師曰。三世諸佛是謗。西天二十八祖是謗。唐土六祖是謗。天下老和尚是謗。諸人是謗。山僧是謗。于中還有不謗者也無。談玄說妙河沙數。爭似雙峰謗得親。師示疾。門弟子教授汪公喬年至。省候。師以後事委之。示以偈曰。識則識自本心。見則見自本性。識得本心本性。正是宗門大病。注曰。爛泥中有刺。莫道不疑好。黎明沐浴更服。加趺而逝。阇維五色設利。煙所至處累然。齒舌不壞。塔于寺之西。

撫州白楊法順禪師

綿州文氏子。依止佛眼。聞普說。舉。傅大士心王銘云。水中鹽味。色里膠青。決定是有。不見其形。師于言下有省。后觀寶藏迅轉。頓明大法。趨丈室作禮。呈偈曰。頂有異峰云冉冉。源無別派水泠泠。遊山未到山窮處。終被青山礙眼睛。眼笑而可之。住后。上堂。好事堆堆疊疊來。不須造作與安排。落林黃葉水推去。橫谷白雲風捲回。寒雁一聲情念斷。霜鐘才動我山摧。白楊更有過人處。盡夜寒爐撥死灰。忽有個衲僧出來道。長老少賣弄。得恁么窮乞相。山僧祇向他道。卻被你道著。上堂。我手何似佛手。天上南星北斗。我腳何似驢腳。往事都來忘卻。人人盡有生緣。個個足方頂圓。大愚灘頭立處。孤月影射深灣。會不得。見還難。一曲漁

【現代漢語翻譯】 現代漢語譯本 契理。有僧人向璣禪師請教。璣禪師代為回答說：『以誹謗為宗旨。』 禪師說：『三世諸佛是誹謗，西天二十八祖是誹謗，唐土六祖是誹謗，天下的老和尚是誹謗，諸位是誹謗，山僧也是誹謗。』 那麼，其中還有不誹謗的嗎？ 談玄說妙，多如恒河沙數，怎比得上雙峰的誹謗來得親切？ 禪師示現疾病，門下弟子教授汪公喬年等人前來探望。禪師將後事託付給他們，並留下偈語說：『識，就要認識自己的本心；見，就要見到自己的本性。認識到本心本性，正是宗門的大病。』 註解說：『爛泥中有刺，不要說沒有疑惑就好。』 黎明時分，禪師沐浴更衣，跏趺而坐，圓寂。荼毗后，出現五色舍利，煙所飄到的地方都堆積著舍利。牙齒和舌頭沒有損壞。在寺廟的西邊建塔供奉。

撫州白楊法順禪師 是綿州文氏之子。依止佛眼禪師。聽到佛眼禪師普說時，舉傅大士的《心王銘》說：『水中鹽味，色里膠青，決定是有，不見其形。』 法順禪師在言下有所領悟。後來觀看《寶藏論》迅疾地翻動，頓時明白大法。於是前往丈室向佛眼禪師作禮，呈上偈語說：『頭頂有奇峰，雲彩冉冉升起；源頭沒有別的支流，水流清泠泠。遊山還沒有到山窮水盡的地方，終究被青山阻礙了眼睛。』 佛眼禪師笑著認可了他。法順禪師住持寺院后，上堂說法：『好事堆堆疊疊而來，不需要造作和安排。落林的黃葉被水推去，橫谷的白雲被風捲回。寒雁一聲鳴叫，情念斷絕；霜鐘才剛敲響，我的山就崩摧。白楊禪寺更有過人之處，整夜在寒冷的爐子里撥弄死灰。』 忽然有個衲僧出來說道：『長老少賣弄了，弄得這麼窮酸相。』 山僧只對他說：『卻被你道著了。』 上堂說法：『我的手像佛手嗎？天上是南星和北斗。我的腳像驢腳嗎？往事都已忘卻。人人都有生來的因緣，個個都是足方頂圓。大愚灘頭站立的地方，孤單的月影映照著深灣。』 領會不了，見到也困難。一曲漁歌，

【English Translation】 English version Qili. A monk asked Zen Master Ji for instruction. Zen Master Ji replied on behalf of the monk, saying, 'Taking slander as the principle.' The Master said, 'The Buddhas of the three worlds are slander, the twenty-eight patriarchs of the Western Heaven are slander, the six patriarchs of Tang Dynasty are slander, the old monks of the world are slander, all of you are slander, and this mountain monk is also slander.' Then, is there anyone among them who does not slander? Talking about profound mysteries is as numerous as the sands of the Ganges, how can it compare to the slander of Shuangfeng being so intimate?' The Master manifested illness, and his disciples, including Professor Wang Gong Qiao Nian, came to visit. The Master entrusted them with his affairs after his death and left a verse saying, 'To know, one must know one's own original mind; to see, one must see one's own original nature. To recognize the original mind and original nature is precisely the great illness of the Zen school.' The annotation says, 'There are thorns in the mud, do not say that it is good to have no doubts.' At dawn, the Master bathed and changed clothes, sat in the lotus position, and passed away. After cremation, five-colored sharira appeared, and the places where the smoke reached were piled with sharira. The teeth and tongue were not damaged. A pagoda was built to enshrine them to the west of the temple.

Zen Master Fayun of Baiyang (White Poplar) in Fuzhou Was the son of the Wen family in Mianzhou. He relied on Zen Master Foyan. When he heard Zen Master Foyan's universal teaching, he quoted the 'Mind King Inscription' of Great Scholar Fu, saying, 'The taste of salt in water, the blue of glue in color, is definitely there, but its form is not seen.' Zen Master Fayun had some understanding in his words. Later, watching the rapid turning of the 'Treatise on the Treasure Store,' he suddenly understood the great Dharma. So he went to the abbot's room to pay respects to Zen Master Foyan and presented a verse saying, 'On the top of the head there is a strange peak, clouds rising slowly; there is no other branch of the source, the water flows clearly. Traveling in the mountains has not yet reached the end of the mountains and rivers, and in the end, the green mountains hinder the eyes.' Zen Master Foyan smiled and approved of him. After Zen Master Fayun took charge of the temple, he ascended the hall to preach: 'Good things come in piles and stacks, no need to create or arrange. The yellow leaves of the fallen forest are pushed away by the water, and the white clouds of the horizontal valley are rolled back by the wind. The cold geese cry once, and the feelings are cut off; the frost bell has just rung, and my mountain collapses.' Baiyang Zen Temple has even more extraordinary things, stirring the dead ashes in the cold stove all night long.' Suddenly a monk came out and said, 'Elder, stop showing off, making such a poor appearance.' The mountain monk only said to him, 'You have said it.' Ascending the hall to preach: 'Is my hand like the Buddha's hand? In the sky are the Southern Star and the Northern Dipper. Is my foot like a donkey's foot? Past events have all been forgotten. Everyone has a birth緣 (sheng yuan, karmic connection), everyone has square feet and a round top. The place where Dayu (a legendary sage-king) stands on the beach, the lonely moon reflects the deep bay.' It is difficult to understand, and it is difficult to see. A fisherman's song,

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歌過遠灘。示眾。染緣易就。道業難成。不了目前。萬緣差別。祇見境風浩浩。凋殘功德之林。心火炎炎。燒盡菩提之樹。道念若同情念。成佛多時。為眾一似為己。彼此事辦。不見他非我是。自然上敬下恭。佛法時時現前。煩惱塵塵解脫。上堂。雞啼曉月。狗吠枯樁。只可默會。難入思量。看不見處。動地放光。說不到處。天地玄黃。撫城尺六狀紙。元來出在清江。大眾。分明話出人難見。昨夜三更月到窗。上堂。風吹茆茨屋脊漏。雨打阇黎眼睛濕。恁么分明卻不知。卻來這裡低頭立(時紹燈上座聞之。有省。后住婺之廣教)。因病示眾。久病未嘗推木枕。人來多是問如何。山僧據問隨緣對。窗外黃鸝口更多。只如七尺之軀甚處受病。眾中具眼者。試為山僧指出病源。眾下語。皆不契。師自拊掌一下。作嘔吐聲。又云。好個木枕子。師律身清苦。出入唯杖笠獨行。后示寂。阇維收舍利。目睛齒舌數珠。同靈骨塔于寺西。

南康軍云居法如禪師

丹丘胡氏子。依護國瑞禪師。祝髮登具。遍參浙右諸宗匠。晚至龍門。以平日所證白佛眼。眼曰。此皆學解。非究竟事。欲了生死。當求妙悟。師駭然諦信。一日。命主香積。以道業未辦。固辭。眼勉曰。姑就職其中。大有人為汝說法。未幾。晨興開廚門。望見聖

【現代漢語翻譯】 現代漢語譯本： 歌聲飄過遙遠的沙灘。向大眾開示：攀染外緣容易，成就道業艱難。不瞭解眼前事，便會執著于萬物的差別。只看到境風浩浩蕩蕩，凋殘了功德之林；心火熊熊燃燒，燒盡了菩提之樹。如果修道的念頭能像思念情愛一樣，那麼成佛已經很久了。為大眾做事如果能像為自己一樣，彼此的事情都能辦好。不去看別人的過失，不執著于自我的正確，自然就會上下互相尊敬。佛法時時在眼前顯現，煩惱塵埃漸漸解脫。上堂說法：雞啼時曉月還掛在天空，狗對著枯樹樁吠叫。這些只能默默領會，難以用思量來理解。在看不見的地方，放出震天動地的光明。在說不到的地方，蘊含著天地的奧妙。撫摸著城裡六尺長的訴狀，原來是從清江發出的。各位，分明說出來的事情人們難以見到，就像昨夜三更時分月亮照到窗前一樣。上堂說法：風吹著茅草屋頂漏雨，雨打濕了阇黎（梵語，意為『老師』）的眼睛。如此分明卻不知道，卻來到這裡低頭站立。（當時紹燈上座聽了這些話，有所領悟，後來住持婺州的廣教寺）。因病向大眾開示：生病很久沒有推開木枕，人們來大多是問我怎麼樣。山僧根據提問隨緣回答，窗外的黃鸝鳥叫得更多。就像這七尺之軀，到底在哪裡生病呢？大眾中具有慧眼的人，試著為山僧指出病源。大眾的回答都不契合。禪師自己拍了一下手掌，作出嘔吐的聲音。又說：好一個木枕頭。禪師生活清苦，出入只拄著枴杖戴著斗笠獨自行走。後來圓寂，火化后收集到舍利，眼睛、牙齒、舌頭、念珠，一同與靈骨建塔于寺廟西邊。 南康軍云居法如禪師 丹丘胡氏的兒子。依止護國瑞禪師剃度出家，受具足戒。廣泛參訪浙右一帶的諸位宗匠。晚年到達龍門，將平日所證悟的道理稟白佛眼禪師。佛眼禪師說：『這些都是學來的理解，不是究竟的道理。想要了脫生死，應當尋求妙悟。』法如禪師聽后非常震驚，深信不疑。一天，佛眼禪師命他主管香積廚。法如禪師以道業未成，堅決推辭。佛眼禪師勉勵他說：『姑且就任這個職務，其中會有人為你說法。』不久，早晨起來打開廚房門，望見聖...

【English Translation】 English version: The song passes over the distant beach. He showed the public: It is easy to be influenced by external conditions, but difficult to achieve the path of enlightenment. If you do not understand the present, you will be attached to the differences of all things. You only see the wind of the environment raging, withering the forest of merit; the fire of the mind burning fiercely, burning the Bodhi tree. If the thought of cultivating the Tao is like the thought of love, then one would have become a Buddha long ago. If you do things for the public as if you were doing them for yourself, things will be done well for each other. If you do not look at the faults of others and do not cling to your own correctness, you will naturally respect each other. The Buddha's teachings appear before you at all times, and the dust of troubles is gradually relieved. Ascending the hall to preach: When the rooster crows, the moon is still hanging in the sky, and the dog barks at the dead tree stump. These can only be understood silently, and are difficult to understand with thought. In the invisible place, it emits earth-shattering light. In the unspeakable place, it contains the mysteries of heaven and earth. Stroking the six-foot-long complaint in the city, it turned out to be from Qingjiang. Everyone, it is difficult for people to see things that are clearly spoken, just like the moon shining on the window at the third watch last night. Ascending the hall to preach: The wind blows the thatched roof and leaks rain, and the rain wets the eyes of the Acharya (Sanskrit, meaning 'teacher'). It is so clear but you don't know it, but you come here and stand with your head down. (At that time, the monk Shaodeng heard these words and realized something, and later became the abbot of Guangjiao Temple in Wuzhou). Because of illness, he showed the public: I have been sick for a long time and have not pushed away the wooden pillow. People come mostly to ask me how I am. The mountain monk answers according to the questions as they arise, and the orioles outside the window sing more. Just like this seven-foot body, where is it sick? Those with discerning eyes among the public, try to point out the source of the disease for the mountain monk. The answers of the public did not fit. The Zen master clapped his hands and made a vomiting sound. He also said: What a good wooden pillow. The Zen master lived a simple life, walking alone with a cane and a hat. Later, he passed away, and after cremation, relics were collected, and the eyes, teeth, tongue, and rosary beads were built into a pagoda with the spiritual bones in the west of the temple. Nankang Army Yunju Faru Zen Master The son of the Hu family in Danqiu. He relied on Zen Master Rui of Huguo to shave his head and become a monk, and received the full precepts. He widely visited the masters of the Zheyou area. In his later years, he arrived at Longmen and reported the principles he had realized to Zen Master Foyan. Zen Master Foyan said: 'These are all learned understandings, not the ultimate truth. If you want to be free from birth and death, you should seek wonderful enlightenment.' Zen Master Faru was shocked and deeply believed. One day, Zen Master Foyan ordered him to be in charge of the Xiangji kitchen. Zen Master Faru firmly refused because his Taoism had not been completed. Zen Master Foyan encouraged him and said: 'Just take up this position, and someone will preach the Dharma for you in it.' Soon, he got up early in the morning and opened the kitchen door, and saw the saint...

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僧。契所未證。即白佛眼。眼曰。這裡還見聖僧么。師詣前問訊。叉手而立。眼曰。向汝道大有人為汝說法。住后。上堂。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。向這裡有無俱遣。得失兩亡。直得十方諸佛不見。諸人且道。十二時中向甚麼處安身立命。披蓑側立千峰外。引水澆蔬五老前。上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。云居又且不然。乾坤之內。宇宙之間。中有一寶。擲下拄杖云。大眾也須識取。

南康軍歸宗真牧正賢禪師

潼川陳氏子。世為名儒。幼從三聖海澄為苾芻。具滿分戒。游成都。依大慈秀公習經論。凡典籍過目成誦。義亦頓曉。秀稱為經藏子。出蜀謁諸尊宿。后扣佛眼。一日入室。眼舉慇勤抱得旃檀樹。語聲未絕。師頓悟。眼曰。經藏子漏逗了也。自是與師商確淵奧。亹亹無盡。眼稱善。因手書真牧二字授之。紹興己巳。歸宗虛席。郡侯以禮請。堅臥不應。寶文李公懋嘗問道于師。同屬官強之。乃就。上堂。且第一句如何道。汝等若向世界未成時．父母未生時．佛未出世時．祖師未西來時道得。已是第二句。且第一句如何道。直饒你十成道得。未免左之右之。卓拄杖。下座。上堂。良久召大眾曰。作么生。若也擬議。賢上座謾你諸人去也。打地和尚。瞋他

【現代漢語翻譯】 現代漢語譯本 僧人：如果有什麼沒有證悟，就去請教佛眼清遠禪師（Foyan Qingyuan, 禪師名號）。 佛眼說：『你在這裡還能見到聖僧嗎？』 禪師走到佛眼禪師面前請安，合掌站立。 佛眼說：『我告訴你，有很多人在為你說法。』 禪師後來住持一方，上堂說法：『如果認為有一個「法」存在，那麼毗盧遮那佛（Vairocana，報身佛）就會墮入凡夫的境界；如果認為萬法皆空，那麼普賢菩薩（Samantabhadra，象徵菩薩行愿）就會失去他的境界。在這裡，有和無都要拋棄，得和失都要忘記，直到十方諸佛都無法看見你。各位，你們說，十二時辰中，應該在什麼地方安身立命呢？』 『披著蓑衣，側身站在千峰之外；引來泉水，澆灌五老峰前的蔬菜。』 上堂說法：『天地之內，宇宙之間，有一件寶貝，隱藏在形山之中。』 云居山（Yunju Mountain，江西名山）的說法又不一樣：『天地之內，宇宙之間，有一件寶貝。』說完，放下手中的拄杖說：『各位也必須認識它。』 南康軍歸宗真牧正賢禪師（Guizong Zhenmu Zhengxian, 禪師名號） 是潼川陳氏的兒子，世代都是著名的儒生。從小跟隨三聖海澄（Sansheng Haicheng, 禪師名號）出家為僧，受持具足戒。遊歷成都，依止大慈秀公（Daci Xiugong, 禪師名號）學習經論。凡是典籍，看過一遍就能背誦，義理也能立刻明白。秀公稱他為『經藏子』。 離開四川后，參訪各位尊宿。後來參叩佛眼禪師。一天入室請益，佛眼禪師舉起『慇勤抱得旃檀樹』（比喻執著于外在形式）的公案，話音未落，禪師就頓悟了。 佛眼禪師說：『經藏子漏逗了也。』（意為：你終於開悟了，不再執著于文字了）從此以後，禪師與佛眼禪師商討佛法的精深奧妙，滔滔不絕，沒有窮盡。佛眼禪師稱讚他，於是親手書寫『真牧』二字授予他。 紹興己巳年，歸宗寺住持的位置空缺，郡侯以禮相請，禪師堅決推辭。寶文李公懋（Baowen Ligong Mao, 人名）曾經向禪師問道，與同僚一起強行邀請他前去。於是禪師就任住持。上堂說法：『且道第一句如何說？你們如果能在世界未形成時、父母未出生時、佛未出世時、祖師未西來時說得出來，就已經落入第二句了。且道第一句如何說？就算你十分說得出來，也免不了左顧右盼。』說完，拄著拄杖，走下法座。上堂說法：『良久』（停頓很久）召集大眾說：『作么生？』（怎麼辦？）如果你們還要思量，賢上座就欺騙你們了。打地和尚，嗔恨他（指不落言詮，直指本心的禪風）。

【English Translation】 English version Monk: If there is something not yet realized, then ask Foyan Qingyuan (Foyan Qingyuan, a Zen master's name). Foyan said: 'Can you still see the holy monk here?' The Zen master went to Foyan Zen master to pay his respects, and stood with his hands clasped. Foyan said: 'I tell you, there are many people speaking the Dharma for you.' Later, the Zen master became the abbot of a monastery and gave a Dharma talk: 'If one thinks there is a 'Dharma' that exists, then Vairocana (Vairocana, the Sambhogakaya Buddha) will fall into the realm of ordinary people; if one thinks that all Dharmas are empty, then Samantabhadra (Samantabhadra, symbolizing the vows and practices of a Bodhisattva) will lose his realm. Here, both existence and non-existence must be abandoned, and both gain and loss must be forgotten, until all the Buddhas of the ten directions cannot see you. Everyone, tell me, where should you settle your body and mind in the twelve hours of the day?' 'Wearing a raincoat, standing sideways outside the thousand peaks; drawing spring water to irrigate the vegetables in front of the Five Old Peaks.' Giving a Dharma talk: 'Within heaven and earth, between the universe, there is a treasure hidden in Mount Xing.' The saying of Yunju Mountain (Yunju Mountain, a famous mountain in Jiangxi) is different: 'Within heaven and earth, between the universe, there is a treasure.' After saying that, he put down the staff in his hand and said: 'Everyone must recognize it.' Zen Master Guizong Zhenmu Zhengxian of Nankang Army (Guizong Zhenmu Zhengxian, a Zen master's name) Was the son of the Chen family of Tongchuan, whose family had been famous Confucian scholars for generations. He became a monk at a young age, following Sansheng Haicheng (Sansheng Haicheng, a Zen master's name), and received the full precepts. He traveled to Chengdu and studied scriptures and treatises under Daci Xiugong (Daci Xiugong, a Zen master's name). He could recite any classic after reading it once, and he could immediately understand the meaning. Xiugong called him 'Son of the Sutra Treasury.' After leaving Sichuan, he visited various venerable monks. Later, he consulted Zen Master Foyan. One day, when he entered the room to ask for instruction, Zen Master Foyan raised the case of 'earnestly embracing the sandalwood tree' (a metaphor for clinging to external forms), and before the words were finished, the Zen master had a sudden enlightenment. Zen Master Foyan said: 'The Son of the Sutra Treasury has leaked.' (meaning: you have finally awakened and no longer cling to words) From then on, the Zen master discussed the profound mysteries of the Dharma with Zen Master Foyan, endlessly. Zen Master Foyan praised him, and then personally wrote the two characters 'Zhenmu' and gave them to him. In the year of Ji Si in the Shaoxing era, the position of abbot of Guizong Temple was vacant, and the prefect invited him with courtesy, but the Zen master firmly declined. Bao Wen Li Gong Mao (Baowen Ligong Mao, a person's name) once asked the Zen master about the Dharma, and together with his colleagues, forcibly invited him to go. So the Zen master took office as abbot. Giving a Dharma talk: 'How should the first sentence be said? If you can say it when the world has not yet formed, when parents have not yet been born, when the Buddha has not yet appeared in the world, when the Patriarch has not yet come from the West, you have already fallen into the second sentence. How should the first sentence be said? Even if you can say it perfectly, you cannot avoid looking left and right.' After saying that, he leaned on his staff and walked down the Dharma seat. Giving a Dharma talk: 'For a long time' (pausing for a long time) he summoned the assembly and said: 'What to do?' If you still want to think about it, the virtuous senior monk will deceive you. The monk who strikes the ground, hates him (referring to the Zen style of not relying on words and directly pointing to the original mind).

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秘魔巖主擎個叉兒。胡說亂道。遂將一摑成齏粉。散在十方世界。還知么。舉拂子曰。而今卻在拂子頭上。說一切智智清凈無二。無二分無別無斷故。還聞么。閻老子知得。乃曰。賢上座。你若相當去。不妨奇特。或不相當。總在我手裡。祇向他道。閻老子你也退步。摸索鼻孔看。擊禪床。下座。僧問。久默斯要。已泄真機。學人上來。請師開示。師曰。耳朵在甚麼處。曰。一句分明該萬象。師曰。分明底事作么生。曰。臺星照臨。枯木回春。師曰。換卻你眼睛。

安吉州道場正堂明辯禪師

本郡俞氏子。幼事報本蘊禪師。圓顱受具后。謁諸名宿。至西京少林。聞僧舉佛眼以古詩發明罽賓王斬師子尊者話。曰。楊子江頭楊柳春。楊華愁殺渡江人。一聲羌笛離亭晚。君向瀟湘我向秦。師默有所契。即趨龍門。求入室。佛眼問。從上祖師方冊因緣。許你會得。忽舉拳曰。這個因何喚作拳。師擬對。眼筑其口曰。不得作道理。於是頓去知見。住后。上堂。猛虎口邊拾得。毒蛇頭上安排。更不釘樁搖櫓。回頭別有生涯。婆子被我勘破了。大悲院裡有村齋。上堂。凈五眼。涌金春色晚。得五力。吹落碧桃華。唯證乃知難可測。卓拄杖曰。一片何人得。流經十萬家。上堂。三祖道。但莫憎愛。洞然明白。當時老僧若見

【現代漢語翻譯】 現代漢語譯本 秘魔巖主拿著個叉子，胡說八道。於是將一掌拍成粉末，散在十方世界。還知道嗎？舉起拂塵說：『如今卻在拂塵頭上，說一切智智（sarvajnajnana，指佛陀的智慧）清凈無二，無二分，無別，無斷故。』還聽見嗎？閻老子（Yamaraja，指掌管地獄的冥王）知道。於是說：『賢上座，你若能相應，倒也奇特。若不相應，總在我手裡。』只向他說：『閻老子你也退步，摸索鼻孔看。』敲擊禪床，下座。僧人問：『長久的沉默是重要的，已經泄露了真機。學人上來，請師父開示。』師父說：『耳朵在什麼地方？』僧人說：『一句分明該萬象。』師父說：『分明的事情怎麼樣？』僧人說：『臺星照臨，枯木回春。』師父說：『換掉你的眼睛。

安吉州道場正堂明辯禪師

本郡俞氏之子，年幼時侍奉報本蘊禪師。剃度受戒后，拜訪各位名宿。到西京少林，聽僧人舉佛眼禪師用古詩來闡明罽賓王（Kasmira，古代印度地名）斬師子尊者（Simha，佛教阿羅漢）的故事，說：『楊子江頭楊柳春，楊花愁殺渡江人。一聲羌笛離亭晚，君向瀟湘我向秦。』禪師默默地有所領悟，就前往龍門，請求入室請教。佛眼禪師問：『從上祖師方冊的因緣，允許你領會。』忽然舉起拳頭說：『這個因何叫做拳？』禪師想要回答，佛眼禪師就打他的嘴巴說：『不得作道理。』於是頓然去除知見。住持后，上堂說法：『猛虎口邊拾得，毒蛇頭上安排。更不釘樁搖櫓，回頭別有生涯。婆子被我勘破了，大悲院裡有村齋。』上堂說法：『凈五眼（panchacaksu，指肉眼、天眼、慧眼、法眼、佛眼），涌金春色晚。得五力（panchabala，指信力、精進力、念力、定力、慧力），吹落碧桃花。唯證乃知難可測。』卓拄杖說：『一片何人得，流經十萬家。』上堂說法：『三祖（僧璨）說：但莫憎愛，洞然明白。當時老僧若見

【English Translation】 English version The master of Secret Demon Cliff wields a trident, spouting nonsense. Thereupon, he smashes it into powder with a single slap, scattering it across the ten directions of the world. Do you understand? Raising the whisk, he says: 'Now it's right here on the whisk, speaking of the purity and non-duality of sarvajnajnana (all-knowing wisdom, referring to the wisdom of the Buddha), without duality, without division, without distinction, without cessation.' Do you hear? Yamaraja (the King of Hell) knows. Then he says: 'Worthy monk, if you can correspond, that would be remarkable. If you don't correspond, you're entirely in my hands.' Just tell him: 'Yamaraja, you too should step back and feel for your nostrils.' He strikes the Zen platform and descends from his seat. A monk asks: 'Prolonged silence is essential, the true mechanism has already been revealed. The student comes forward, please, Master, enlighten me.' The Master says: 'Where are the ears?' The monk says: 'A single phrase clearly encompasses all phenomena.' The Master says: 'What about the clear matter?' The monk says: 'The constellation shines, dead trees revive.' The Master says: 'Replace your eyes.'

Zen Master Mingbian of Daocheng Main Hall, Anjizhou

He was a son of the Yu family in this prefecture. In his youth, he served Zen Master Yun of Baoben Temple. After tonsure and ordination, he visited various renowned monks. Arriving at Shaolin Temple in Xijing, he heard a monk cite Zen Master Foyan's explanation of the story of King Kasmira (ancient Indian place name) beheading the Arhat Simha (lion, a Buddhist Arhat) using an ancient poem, saying: 'Willows in spring by the Yangtze River, willow catkins sadden those crossing the river. A single Qiang flute at the farewell pavilion in the evening, you head to Xiaoxiang, I head to Qin.' The Master silently had an understanding, and then went to Longmen, seeking to enter the room for instruction. Zen Master Foyan asked: 'The karmic conditions of the ancestral teachers' books, are you allowed to understand?' Suddenly raising his fist, he said: 'Why is this called a fist?' As the Master was about to answer, Foyan struck his mouth, saying: 'Do not make reasoning.' Thereupon, he suddenly abandoned knowledge and views. After taking residence, he ascended the hall and said: 'Picked up at the mouth of a fierce tiger, arranged on the head of a poisonous snake. No longer nailing stakes or rowing oars, turning back there is another life. The old woman has been seen through by me, there is a village meal in the Great Compassion Temple.' Ascending the hall, he said: 'Pure five eyes (panchacaksu, referring to the physical eye, heavenly eye, wisdom eye, dharma eye, and Buddha eye), the golden spring colors are late. Obtaining the five powers (panchabala, referring to the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom), blowing down the peach blossoms. Only through realization can one know the difficulty of measuring.' Striking the staff, he said: 'Who obtains a piece, flowing through hundreds of thousands of homes.' Ascending the hall, he said: 'The Third Patriarch (Sengcan) said: Just do not hate or love, clearly understand. At that time, if the old monk saw

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。便與一摑。且道是憎邪是愛邪。近來經界稍嚴。不許詭名挾佃。解夏。上堂。十五日已前不得去。少林只履無藏處。十五日已后不得住。桂子天香和雨露。正當十五日。又且如何。阿呵呵。風流不在著衣多。上堂。舉。僧問投子。大死底人卻活時如何。子曰。不許夜行。投明須到。師曰。我疑千年蒼玉精。化為一片秋水骨。海神欲護護不得。一旦鰲頭忽擎出。上堂。華開隴上。柳綻堤邊。黃鶯調叔夜之琴。芳草入謝公之句。何必聞聲悟道。見色明心。非唯水上覓漚。已是眼中著屑。擘開胸曰。汝等當觀吾紫磨金色之身。今日則有。明日則無。大似無風起浪。全不知羞。且道今日事作么生。好個迷逢達磨。不知誰解承當。僧問。如何是佛。師乃鳴指三下。問。語默涉離微。如何通不犯。師曰。橫身三界外。獨脫萬機前。曰。祇如風穴道。長憶江南三月里。鷓鴣啼處百華香。又作么生。師曰。說這個不唧𠺕漢作么。曰。嫩竹搖金風細細。百華鋪地日遲遲。師曰。你向甚麼處見風穴。曰。眼裡耳里絕瀟灑。師曰。料掉無交涉。問。蓮華未出水時如何。師曰。未過冬至莫道寒。曰。出水后如何。師曰。未過夏至莫道熱。曰。出與未出時如何。師曰。三十年後。不要錯舉。問。如何是佛。師曰。無柴猛燒火。曰。如何是法。師

【現代漢語翻譯】 現代漢語譯本：便是一巴掌打過去。你說這是憎恨呢還是喜愛呢？近來的規矩稍微嚴格了，不允許用虛假的名字來兼併佃戶。解夏（佛教術語，指夏季安居結束）。上堂（禪宗術語，指禪師升座說法）。十五日之前不能離開，少林寺的只履（達摩的單隻鞋子）無處藏身。十五日之後不能停留，桂花的香氣和雨露交融。正當十五日這一天，又該如何呢？啊呵呵，風流不在於穿衣多少。上堂。引用。有僧人問投子（禪師名）：『大死底人（指徹底開悟的人）復活時會怎麼樣？』投子說：『不許夜行，天亮必須到達。』師說：『我懷疑千年蒼玉的精華，化為一片秋水的骨骼。海神想要保護也保護不了，一旦被鰲魚的頭頂托出水面。』上堂。隴上的花開了，堤邊的柳樹綻放。黃鶯彈奏叔夜（嵇康）的琴，芳草進入謝公（謝靈運）的詩句。何必一定要聽到聲音才悟道，見到顏色才明白心性？這不僅是在水上尋找水泡，而且是眼睛裡進了灰塵。剖開胸膛說：『你們應當觀看我紫磨金色的身體，今天有，明天就沒有了。』這很像無風起浪，完全不知羞恥。那麼，今天的事情該如何處理呢？好一個迷失的達摩，不知道誰能承擔。有僧人問：『什麼是佛？』師父於是彈指三下。問：『言語和沉默都涉及細微的差別，如何才能做到不違背（中道）？』師父說：『橫身於三界之外，獨自擺脫萬種機緣之前。』問：『就像風穴（禪師名）所說：『長憶江南三月里，鷓鴣啼處百華香。』又該如何理解呢？』師父說：『說這個不中用的人做什麼？』問：『嫩竹搖曳，金風細細；百花鋪地，日影遲遲。』師父說：『你從哪裡見到風穴？』問：『眼裡耳里，絕頂瀟灑。』師父說：『料掉（猜測）沒有關係。』問：『蓮花未出水時怎麼樣？』師父說：『未過冬至不要說冷。』問：『出水后怎麼樣？』師父說：『未過夏至不要說熱。』問：『出與未出時怎麼樣？』師父說：『三十年後，不要錯誤地引用。』問：『什麼是佛？』師父說：『沒有柴火卻猛烈燃燒的火。』問：『什麼是法？』師父說：

【English Translation】 English version: Then give him a slap. Tell me, is it hatred or love? Recently, the rules have become stricter, and it is not allowed to use false names to annex tenant farmers. Retreat from summer (Buddhist term, referring to the end of the summer retreat). Ascend the hall (Zen term, referring to the Zen master ascending the seat to preach). Before the fifteenth day, one cannot leave; the sandal of Shaolin (referring to Bodhidharma's single shoe) has nowhere to hide. After the fifteenth day, one cannot stay; the fragrance of osmanthus blends with rain and dew. Right on the fifteenth day, what should be done then? Ah ha ha, elegance is not about wearing many clothes. Ascend the hall. Quoting. A monk asked Touzi (Zen master's name): 'What happens when a person who has completely died (referring to a person who is completely enlightened) comes back to life?' Touzi said: 'No night travel is allowed; one must arrive by dawn.' The master said: 'I suspect that the essence of a thousand-year-old jade has transformed into the bones of autumn water. Even the sea god cannot protect it; once it is lifted out of the water by the head of a turtle.' Ascend the hall. The flowers on the ridge are blooming, and the willows on the embankment are blossoming. The oriole plays the lute of Shuye (Ji Kang), and the fragrant grass enters the verses of Xie Gong (Xie Lingyun). Why must one attain enlightenment only by hearing sounds, and understand one's nature only by seeing colors? This is not only seeking bubbles on the water but also getting dust in one's eyes. Splitting open his chest, he said: 'You should observe my body of purple-gold color; it exists today, but it will not exist tomorrow.' This is very much like stirring up waves without wind, completely without shame. So, how should today's affairs be handled? What a lost Bodhidharma; I wonder who can take on the responsibility. A monk asked: 'What is Buddha?' The master then snapped his fingers three times. Asked: 'Speech and silence both involve subtle differences; how can one avoid violating (the Middle Way)?' The master said: 'Lying across the three realms, alone before the myriad opportunities.' Asked: 'Like what Fengxue (Zen master's name) said: 'I always remember the third month in Jiangnan, where the partridges sing and hundreds of flowers are fragrant.' How should this be understood?' The master said: 'What is the use of talking about this useless person?' Asked: 'Tender bamboo sways, the golden wind is gentle; hundreds of flowers cover the ground, the sun lingers.' The master said: 'Where did you see Fengxue?' Asked: 'In the eyes and ears, utterly free and unrestrained.' The master said: 'Guessing is irrelevant.' Asked: 'What is it like when the lotus flower has not yet emerged from the water?' The master said: 'Do not say it is cold before the winter solstice.' Asked: 'What is it like after it emerges from the water?' The master said: 'Do not say it is hot before the summer solstice.' Asked: 'What is it like when it has emerged and not emerged?' The master said: 'Thirty years later, do not quote it incorrectly.' Asked: 'What is Buddha?' The master said: 'Fire that burns fiercely without firewood.' Asked: 'What is Dharma?' The master said:

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曰。貧做富裝裹。曰。如何是僧。師曰。賣扇老婆手遮日。曰。如何是和尚栗棘蓬。師曰。不答此話。曰。為甚麼不答。師大笑曰。吞不進。吐不出。問。如何是一喝如金剛王寶劍。師曰。古墓毒蛇頭戴角。曰。如何是一喝如踞地師子。師曰。虛空笑點頭。曰。如何是一喝如探竿影草。師曰。石人拍手笑呵呵。曰。如何是一喝不作一喝用。師曰。布袋里豬頭。曰。四喝已蒙師指示。向上還有事也無。師曰。有。曰。如何是向上事。師曰。鋸解秤錘。隨聲便喝。佛眼忌拈香。龍門和尚闡提潦倒。不信佛法。滅除禪道。拶破毗盧向上關。貓兒洗面自道好。一炷沉香爐上然。換手槌胸空懊惱。遂搖手曰。休懊惱。以坐具搭肩上。作女人拜。曰。莫怪下房媳婦觸忤大人好。室中垂問曰。貓兒為甚麼愛捉老鼠。又曰。板鳴因甚麼狗吠。師家風嚴冷。初機多憚之。因贊達磨曰。升元閣前懡㦬。洛陽峰畔乖張。皮髓傳成話霸。只履無處埋藏。不是一番寒徹骨。爭得梅華撲鼻香。雪堂行一見。大稱賞曰。先師猶有此人在。只消此贊。可以坐斷天下人舌頭。由是衲子奔湊。臨終登座。拈拄杖於左邊。卓一下曰。三十二相無此相。于右邊卓一下曰。八十種好無此好。僧繇一筆畫成。志公露出草藁。又卓一下。顧大眾曰。莫懊惱。直下承當休

【現代漢語翻譯】 現代漢語譯本 問：貧窮卻要裝作富有的樣子，是什麼意思？ 師父說：就像賣扇子的老婦用手遮擋陽光一樣。 問：什麼是僧人？ 師父說：賣扇子的老婦用手遮擋陽光。 問：什麼是和尚的栗棘蓬（比喻難以接近或理解的狀態）？ 師父說：不回答這個問題。 問：為什麼不回答？ 師父大笑說：吞不進，吐不出。 問：怎樣的一喝如金剛王寶劍（比喻威力強大，能斬斷一切）？ 師父說：古墓里的毒蛇頭上長了角。 問：怎樣的一喝如踞地師子（比喻威猛不可侵犯）？ 師父說：虛空笑著點頭。 問：怎樣的一喝如探竿影草（比喻試探摸索）？ 師父說：石人拍手笑呵呵。 問：怎樣的一喝不作一喝用（比喻超越言語文字的境界）？ 師父說：布袋里的豬頭（比喻隱藏不露）。 問：四喝的含義已經蒙師父指示，向上還有更高的境界嗎？ 師父說：有。 問：什麼是更高的境界？ 師父說：鋸斷秤錘（比喻打破常規），隨聲便喝。 佛眼禪師忌諱拈香，龍門和尚闡提（斷善根的人）潦倒，不信佛法，滅除禪道，拶破毗盧（指佛）向上關，貓兒洗臉自誇好。 一炷沉香在爐上燃燒，換手捶胸空自懊惱。 於是搖手說：不要懊惱。 用坐具搭在肩上，作出女人的拜姿，說：莫怪下房媳婦觸犯了大人。 室內有人提問說：貓兒為什麼愛捉老鼠？ 又問：板鳴（指打板的聲音）為什麼狗叫？ 師父的家風嚴厲冷峻，初學者大多畏懼。 因此讚歎達摩（Bodhidharma）說：升元閣前茫然不知所措，洛陽峰畔顯得乖張。 皮髓（比喻精髓）傳成話霸，只履（指達摩只穿一隻鞋的故事）無處埋藏。 不是一番寒徹骨，怎得梅花撲鼻香。 雪堂行一見到這讚語，大大稱賞說：先師還有這樣的人在啊！只要這讚語，就可以堵住天下人的嘴。 因此衲子（僧人）奔走相湊。 臨終時登上法座，拿起拄杖在左邊敲一下說：三十二相（佛的三十二種殊勝相貌）沒有這種相。 在右邊敲一下說：八十種好（佛的八十種隨形好）沒有這種好。 僧繇（張僧繇，南朝梁代的畫家）一筆畫成，志公（寶誌禪師）露出草稿。 又敲一下，顧視大眾說：不要懊惱，當下承擔，停止吧！

English version Question: What does it mean to be poor but pretend to be rich? The master said: It's like an old woman selling fans using her hand to shield the sun. Question: What is a monk? The master said: An old woman selling fans using her hand to shield the sun. Question: What is a 'burr' (lì jí péng) (metaphor for a difficult or incomprehensible state) of a monk? The master said: I will not answer this question. Question: Why not? The master laughed and said: Can't swallow it, can't spit it out. Question: What is a shout like the Vajra King's precious sword (jīngāng wáng bǎojiàn) (metaphor for powerful and able to cut through everything)? The master said: A poisonous snake in an ancient tomb has grown horns on its head. Question: What is a shout like a lion crouching on the ground? The master said: Emptiness smiles and nods. Question: What is a shout like probing the grass with a pole (tàn gān yǐng cǎo) (metaphor for tentative exploration)? The master said: A stone man claps his hands and laughs heartily. Question: What is a shout that is not used as a shout (metaphor for transcending the realm of words and language)? The master said: A pig's head in a cloth bag (metaphor for hidden and not revealed). Question: The meaning of the four shouts has already been instructed by the master. Is there a higher realm beyond this? The master said: Yes. Question: What is the higher realm? The master said: Sawing off the steelyard weight (jù jiě chèng chuí) (metaphor for breaking conventions), shouting along with the sound. Zen Master Foyan (佛眼) disliked burning incense. Monk Longmen (龍門) was a Chandala (chǎntí) (one who has cut off the roots of goodness), dissolute, disbelieving in the Buddha Dharma, destroying the Zen path, breaking through the upward barrier of Vairocana (毗盧) (referring to the Buddha), and a cat washing its face boasts of its goodness. A stick of agarwood burns on the censer, changing hands and beating the chest in vain regret. Then he waved his hand and said: Don't regret it. Draped the sitting mat over his shoulder, made a woman's bow, and said: Don't blame the lower house wife for offending the adults. Someone in the room asked: Why do cats love to catch mice? And asked: Why does the dog bark when the board sounds (bǎn míng)? The master's family style is strict and cold, and most beginners are afraid. Therefore, he praised Bodhidharma (達摩) saying: Confused and at a loss in front of the Shengyuan Pavilion (升元閣), eccentric on the banks of Luoyang Peak (洛陽峰). The skin and marrow (pí suǐ) (metaphor for essence) have been passed down as a domineering story, and the single shoe (zhī lǚ) (referring to the story of Bodhidharma wearing only one shoe) has nowhere to be buried. If you don't experience a bone-chilling cold, how can you get the fragrance of plum blossoms? When Xuetang Xingyi (雪堂行一) saw this praise, he greatly praised it, saying: The former master still has such a person! With just this praise, you can shut the mouths of everyone in the world. Therefore, the monks (nàzi) rushed to gather. At the time of his death, he ascended the Dharma seat, picked up the staff and tapped it on the left side, saying: The thirty-two marks (sānshí'èr xiàng) (the thirty-two auspicious marks of the Buddha) do not have this mark. Tapped it on the right side and said: The eighty minor marks (bāshí zhǒng hǎo) (the eighty minor characteristics of the Buddha) do not have this goodness. Sengyou (僧繇) (Zhang Sengyao, a painter of the Liang Dynasty in the Southern Dynasties) completed it with one stroke, and Zhigong (志公) (Zen Master Baozhi) revealed the draft. He tapped it again, looked at the crowd and said: Don't regret it, take responsibility now, stop!

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

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更討。下座歸方丈。儼然趺坐而逝。火后收靈骨設利。藏所建之塔曰仙人山。

潭州方廣深禪師

僧問。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。未審意旨如何。師曰。富嫌千口少。貧恨一身多。

世奇首座者

成都人也。遍依師席。晚造龍門。一日燕坐。瞌睡間群蛙忽鳴。誤聽為淨髮版響。亟趨往。有曉之者曰。蛙鳴非版也。師恍然。詣方丈剖露。佛眼曰。豈不見羅睺羅。師遽止曰。和尚不必舉。待去自看。未幾有省。乃占偈曰。夢中聞版響。覺后蝦蟆啼。蝦蟆與版響。山嶽一時齊。由是益加參究。洞臻玄奧。眼命分座。師固辭。曰。此非細事也。如金針刺眼。毫髮若差。睛則破矣。愿生生居學地。而自煅煉。眼因以偈美之曰。有道只因頻退步。謙和元自慣回光。不知已在青雲上。猶更將身入眾藏。暮年。學者力請。不容辭。后因說偈曰。諸法空故我心空。我心空故諸法同。諸法我心無別體。祇在而今一念中。且道是那一念。眾罔措。師喝一喝而終。

溫州凈居尼慧溫禪師

上堂。舉。法眼示眾曰。三通鼓罷。簇簇上來。佛法人事。一時周畢。師曰。山僧道。三通鼓罷。簇簇上來。拄杖不在。苕帚柄聊與三十。

給事馮楫濟川居士

自壯扣諸名宿。

【現代漢語翻譯】 更討。下座歸方丈。儼然趺坐而逝。火后收靈骨設利（舍利子）。藏所建之塔曰仙人山。

潭州方廣深禪師

僧問：『一法若有，毗盧（毗盧遮那佛）墮在凡夫。萬法若無，普賢（普賢菩薩）失其境界。未審意旨如何？』師曰：『富嫌千口少，貧恨一身多。』

世奇首座者

成都人也。遍依師席。晚造龍門。一日燕坐，瞌睡間群蛙忽鳴，誤聽為淨髮版響。亟趨往。有曉之者曰：『蛙鳴非版也。』師恍然。詣方丈剖露。佛眼曰：『豈不見羅睺羅（佛陀的兒子）？』師遽止曰：『和尚不必舉，待去自看。』未幾有省。乃占偈曰：『夢中聞版響，覺后蝦蟆啼。蝦蟆與版響，山嶽一時齊。』由是益加參究，洞臻玄奧。眼命分座。師固辭。曰：『此非細事也。如金針刺眼，毫髮若差，睛則破矣。愿生生居學地，而自煅煉。』眼因以偈美之曰：『有道只因頻退步，謙和元自慣回光。不知已在青雲上，猶更將身入眾藏。』暮年，學者力請，不容辭。后因說偈曰：『諸法空故我心空，我心空故諸法同。諸法我心無別體，祇在而今一念中。』且道是那一念？眾罔措。師喝一喝而終。

溫州凈居尼慧溫禪師

上堂。舉：法眼示眾曰：『三通鼓罷，簇簇上來。佛法人事，一時周畢。』師曰：『山僧道：三通鼓罷，簇簇上來。拄杖不在，苕帚柄聊與三十。』

給事馮楫濟川居士

自壯扣諸名宿。

【English Translation】 He then requested to be cremated. After returning to his chamber, he sat in the lotus position and passed away. After cremation, his sacred relics (śarīra) were collected and enshrined in a pagoda built at a place called Xianren Mountain.

Chan Master Fangguang Shen of Tanzhou

A monk asked: 'If a single dharma exists, Vairocana (Vairocana Buddha) falls into the realm of ordinary beings. If all dharmas are non-existent, Samantabhadra (Samantabhadra Bodhisattva) loses his realm. What is the meaning of this?' The Master said: 'The rich complain of having too few mouths to feed, the poor resent having too many mouths to feed on one body.'

Chief Seat Shiqi

He was from Chengdu. He studied under many teachers and later visited Longmen. One day, while sitting in meditation, he dozed off, and the croaking of frogs suddenly arose. He mistakenly heard it as the sound of the board signaling the start of meditation. He rushed to the hall. Someone who knew better said, 'The croaking is not the sound of the board.' The Master was enlightened. He went to the abbot and confessed. Buddha-eye said, 'Have you not seen Rahula (Buddha's son)?' The Master quickly stopped him, saying, 'Venerable, you need not mention it; I will go and see for myself.' Before long, he had an awakening and composed a verse: 'In a dream, I heard the sound of the board; after waking, the toads croaked. The toads and the sound of the board are in unison with the mountains.' From then on, he intensified his investigation and penetrated the profound mysteries. Buddha-eye ordered him to share the seat. The Master firmly declined, saying, 'This is no small matter. It is like piercing the eye with a golden needle; if there is the slightest error, the eye will be ruined. I wish to remain in the position of a student and refine myself.' Buddha-eye praised him with a verse: 'Having the Way is only because of frequent retreats; humility and gentleness naturally turn the light inward. Not knowing that you are already in the blue clouds, you still enter the assembly to hide yourself.' In his later years, scholars earnestly requested him to teach, and he could not refuse. Later, he spoke a verse: 'Because all dharmas are empty, my mind is empty; because my mind is empty, all dharmas are the same. All dharmas and my mind have no separate substance; they are only in this one thought right now.' Tell me, what is that one thought? The assembly was at a loss. The Master gave a shout and passed away.

Chan Master Huìwēn, a nun of Jingju Monastery in Wenzhou

Ascending the Dharma Hall, she cited: 'Fayan addressed the assembly, saying: 'After the three drumbeats, come up in crowds. The affairs of the Buddha Dharma are all completed at once.' The Master said: 'This mountain monk says: After the three drumbeats, come up in crowds. Since there is no staff, I will give you thirty blows with the handle of a broom.'

Layman Feng Ji, a court official, named Jichuan

From his youth, he consulted various eminent monks.

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最後居龍門。從佛眼遠禪師。再歲。一日同遠經行法堂。偶童子趨庭。吟曰。萬象之中獨露身。遠拊公背曰。好。聻。公於是契入。紹興丁巳。除給事。會大慧禪師就明慶開堂。慧下座。公挽之曰。和尚每言于士大夫前曰。此生決不作這蟲豸。今日因甚卻納敗缺。慧曰。盡大地是個杲上座。你向甚處見他。公擬對。慧便掌。公曰。是我招得。越月。特丐祠坐夏徑山。榜其室曰不動軒。一日。慧升座。舉。藥山問石頭曰。三乘十二分教。某甲粗知。承聞南方直指人心。見性成佛。實未明瞭。伏望慈悲示誨。頭曰。恁么也不得。不恁么也不得。恁么不恁么總不得。你作么生。山罔措。頭曰。子緣不在此。可往江西見馬大師去。山至馬祖處。亦如前問。祖曰。有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時教伊揚眉瞬目者是。有時教伊揚眉瞬目者不是。山大悟。慧拈罷。公隨至方丈曰。適來和尚所舉底因緣。某理會得了。慧曰。你如何會。公曰。恁么也不得蘇嚧娑婆訶。不恁么也不得㗭唎娑婆訶。恁么不恁么。總不得蘇嚧㗭唎娑婆訶。慧印之以偈曰。梵語唐言打成一塊。咄哉俗人。得此三昧。公後知邛州。所至宴晦無倦。嘗自詠曰。公事之餘喜坐禪。少曾將脅到床眠。雖然現出宰官相。長老之名四海傳。至二十三年秋。乞休

【現代漢語翻譯】 現代漢語譯本： 最後他隱居在龍門。跟隨佛眼遠禪師學習。過了兩年，一天他和遠禪師一起在法堂散步，恰巧有個童子走過庭院，吟誦道：『萬象之中獨露身。』遠禪師拍著他的背說：『好！聻？』他因此而領悟。紹興丁巳年，被授予給事中的官職。當時大慧禪師在明慶寺開堂說法。大慧禪師走下講座，他拉住大慧禪師說：『和尚您經常在士大夫面前說：『此生決不做這種蟲豸。』今天為什麼卻接受了失敗呢？』大慧禪師說：『整個大地都是杲上座，你從哪裡見到他？』他正要回答，大慧禪師就打了他一掌。他說：『這是我自找的。』過了一個月，他特意請求辭官，到徑山寺安居過夏，並在他的房間上題名為『不動軒』。一天，大慧禪師升座說法，舉了藥山問石頭的故事：『三乘十二分教，我大致瞭解。聽說南方直接指示人心，見性成佛，實在不明白。希望慈悲開示。』石頭說：『這樣也不行，那樣也不行，這樣那樣都不行。你怎麼辦？』藥山不知所措。石頭說：『你與此無緣，可以去江西見馬大師。』藥山到了馬祖那裡，也像之前那樣問。馬祖說：『有時教他揚眉瞬目，有時不教他揚眉瞬目。有時教他揚眉瞬目是對的，有時教他揚眉瞬目是不對的。』藥山大悟。大慧禪師說完這個故事，他跟隨大慧禪師到了方丈室說：『剛才和尚您所舉的這個因緣，我理解了。』大慧禪師說：『你如何理解的？』他說：『這樣也不行，蘇嚧娑婆訶（Sūro svāhā，咒語）。那樣也不行，㗭唎娑婆訶（Ci li svāhā，咒語）。這樣那樣都不行，蘇嚧㗭唎娑婆訶（Sūro Ci li svāhā，咒語）。』大慧禪師用偈語印證他：『梵語唐言打成一塊，咄哉俗人，得此三昧。』他後來知邛州，所到之處宴飲清談，從不厭倦。曾經自己吟詠道：『公事之餘喜坐禪，少曾將脅到床眠。雖然現出宰官相，長老之名四海傳。』到紹興二十三年秋，請求退休。 English version: Finally, he lived in seclusion at Longmen. He studied with Chan Master Foyan Yuan (佛眼遠禪師). After two years, one day he and Chan Master Yuan were walking in the Dharma Hall when a boy passed by the courtyard, reciting: 'Alone the body is revealed amidst the myriad phenomena.' Chan Master Yuan patted him on the back and said, 'Good! What about it? (聻)' He then had an awakening. In the year Ding Si of the Shaoxing era, he was appointed as a Supervising Secretary. At that time, Chan Master Dahui (大慧禪師) was giving a Dharma talk at Mingqing Temple. Chan Master Dahui stepped down from the seat, and he stopped Chan Master Dahui, saying, 'Venerable Sir, you often say in front of the scholar-officials: 'In this life, I will never become such a worm.' Why do you accept defeat today?' Chan Master Dahui said, 'The entire earth is Abbot Gao (杲上座), where do you see him?' As he was about to answer, Chan Master Dahui slapped him. He said, 'I brought this upon myself.' A month later, he specially requested to resign from his official position and settled down at Jingshan Temple for the summer, naming his room 'Immovable Hut (不動軒)'. One day, Chan Master Dahui ascended the seat and told the story of Yaoshan (藥山) asking Stone (石頭): 'I roughly understand the Three Vehicles and Twelve Divisions of Teachings. I have heard that the South directly points to the human mind, seeing one's nature and becoming a Buddha, but I really don't understand. I hope you will compassionately instruct me.' Stone said, 'This is not right, that is not right, neither this nor that is right. What do you do?' Yaoshan was at a loss. Stone said, 'You have no affinity here, you can go to Jiangxi to see Master Ma (馬大師).' Yaoshan arrived at Master Ma's place and asked as before. Master Ma said, 'Sometimes I teach him to raise his eyebrows and blink, sometimes I don't teach him to raise his eyebrows and blink. Sometimes teaching him to raise his eyebrows and blink is right, sometimes teaching him to raise his eyebrows and blink is not right.' Yaoshan had a great enlightenment. After Chan Master Dahui finished telling the story, he followed Chan Master Dahui to the abbot's room and said, 'I understand the cause and condition that the Venerable Sir mentioned just now.' Chan Master Dahui said, 'How do you understand it?' He said, 'This is not right, Sūro svāhā (蘇嚧娑婆訶, mantra). That is not right, Ci li svāhā (㗭唎娑婆訶, mantra). Neither this nor that is right, Sūro Ci li svāhā (蘇嚧㗭唎娑婆訶, mantra).' Chan Master Dahui confirmed him with a verse: 'Sanskrit and Chinese are mixed into one, alas, a layman obtains this samadhi.' Later, he became the prefect of Qiongzhou, where he enjoyed banquets and conversations without weariness. He once recited to himself: 'After official duties, I like to sit in meditation, rarely do I lie down on the bed. Although I appear as an official, the name of an elder is spread throughout the four seas.' In the autumn of the twenty-third year of Shaoxing, he requested retirement.

【English Translation】 English version: Finally, he lived in seclusion at Longmen. He studied with Chan Master Foyan Yuan (佛眼遠禪師). After two years, one day he and Chan Master Yuan were walking in the Dharma Hall when a boy passed by the courtyard, reciting: 'Alone the body is revealed amidst the myriad phenomena.' Chan Master Yuan patted him on the back and said, 'Good! What about it? (聻)' He then had an awakening. In the year Ding Si of the Shaoxing era, he was appointed as a Supervising Secretary. At that time, Chan Master Dahui (大慧禪師) was giving a Dharma talk at Mingqing Temple. Chan Master Dahui stepped down from the seat, and he stopped Chan Master Dahui, saying, 'Venerable Sir, you often say in front of the scholar-officials: 'In this life, I will never become such a worm.' Why do you accept defeat today?' Chan Master Dahui said, 'The entire earth is Abbot Gao (杲上座), where do you see him?' As he was about to answer, Chan Master Dahui slapped him. He said, 'I brought this upon myself.' A month later, he specially requested to resign from his official position and settled down at Jingshan Temple for the summer, naming his room 'Immovable Hut (不動軒)'. One day, Chan Master Dahui ascended the seat and told the story of Yaoshan (藥山) asking Stone (石頭): 'I roughly understand the Three Vehicles and Twelve Divisions of Teachings. I have heard that the South directly points to the human mind, seeing one's nature and becoming a Buddha, but I really don't understand. I hope you will compassionately instruct me.' Stone said, 'This is not right, that is not right, neither this nor that is right. What do you do?' Yaoshan was at a loss. Stone said, 'You have no affinity here, you can go to Jiangxi to see Master Ma (馬大師).' Yaoshan arrived at Master Ma's place and asked as before. Master Ma said, 'Sometimes I teach him to raise his eyebrows and blink, sometimes I don't teach him to raise his eyebrows and blink. Sometimes teaching him to raise his eyebrows and blink is right, sometimes teaching him to raise his eyebrows and blink is not right.' Yaoshan had a great enlightenment. After Chan Master Dahui finished telling the story, he followed Chan Master Dahui to the abbot's room and said, 'I understand the cause and condition that the Venerable Sir mentioned just now.' Chan Master Dahui said, 'How do you understand it?' He said, 'This is not right, Sūro svāhā (蘇嚧娑婆訶, mantra). That is not right, Ci li svāhā (㗭唎娑婆訶, mantra). Neither this nor that is right, Sūro Ci li svāhā (蘇嚧㗭唎娑婆訶, mantra).' Chan Master Dahui confirmed him with a verse: 'Sanskrit and Chinese are mixed into one, alas, a layman obtains this samadhi.' Later, he became the prefect of Qiongzhou, where he enjoyed banquets and conversations without weariness. He once recited to himself: 'After official duties, I like to sit in meditation, rarely do I lie down on the bed. Although I appear as an official, the name of an elder is spread throughout the four seas.' In the autumn of the twenty-third year of Shaoxing, he requested retirement.

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致。預報親知。期以十月三日報終。至日。令后廳置高座。見客如平時。至辰巳間。降階望闕肅拜。請漕使攝邛事。著僧衣履。踞高座。囑諸官吏及道俗。各宜向道。扶持教門。建立法幢。遂拈拄杖按膝。蛻然而化。漕使請曰。安撫去住如此自由。何不留一頌以表罕聞。公張目。索筆書曰。初三十一。中九下七。老人言盡。龜哥眼赤。竟爾長往。建炎后名山巨剎。教藏多不存。公累以己俸印施。凡一百二十八藏。用祝君壽。以康兆民。門人蒲大聘嘗志其事。有語錄．頌古行於世。

開福寧禪師法嗣

潭州大溈月庵善果禪師

信州余氏子。上堂。奚仲造車一百輻。拈卻兩頭除卻軸。以拄杖打一圓相曰。且莫錯認定盤星。卓一卓。下座。謝供頭。上堂。解猛虎頷下金鈴。驚群動眾。取蒼龍穴里明珠。光天照地。山僧今日到此。讚歎不及。汝等諸人。合作么生。豎起拂子曰。眨上眉毛。速須薦取。擲拂子。下座。上堂。心生法亦生。心滅法亦滅。心法兩俱忘。烏龜喚作鱉。諸禪德。道得也未。若道得。道林與你拄杖子。其或未然。歸堂喫茶去。僧問。達磨九年面壁時如何。師曰。魚行水濁。曰。二祖禮三拜。為甚麼卻得其髓。師曰。地肥茄子大。曰。祇如一華開五葉。結果自然成。明甚麼邊事。師曰。賊

【現代漢語翻譯】 現代漢語譯本 致（向...致意）。預報親知（預先告知親近的人）。期以十月三日報終（預計在十月初三圓寂）。至日（到了那天）。令后廳置高座（命人在後廳設定高臺座位）。見客如平時（接見客人如往常一樣）。至辰巳間（到了上午八點到十點之間）。降階望闕肅拜（走下臺階，面朝皇宮方向恭敬地拜）。請漕使攝邛事（請漕運使代理邛州事務）。著僧衣履（穿著僧人的衣服和鞋子）。踞高座（坐在高臺上）。囑諸官吏及道俗（囑咐各位官員、道士和百姓）。各宜向道（各自應該向往正道）。扶持教門（扶持佛教）。建立法幢（建立佛法的旗幟）。遂拈拄杖按膝（於是拿起拄杖敲擊膝蓋）。蛻然而化（安詳地圓寂了）。漕使請曰（漕運使請求說）。『安撫去住如此自由（安撫使的離去如此自由自在）。何不留一頌以表罕聞（為何不留下一首偈頌來表達這罕見之事）？』公張目（安撫使睜開眼睛）。索筆書曰（索要筆墨寫道）。『初三十一（月初三十一）。中九下七（月中初九，月末初七）。老人言盡（老人的話已說完）。龜哥眼赤（龜哥眼睛發紅）。竟爾長往（竟然就這樣離去了）。』建炎后名山巨剎（建炎年間之後，名山大寺）。教藏多不存（佛教經藏大多不復存在）。公累以己俸印施（安撫使多次用自己的俸祿印刷施捨）。凡一百二十八藏（總共一百二十八部經藏）。用祝君壽（用來祝願皇帝長壽）。以康兆民（用來使百姓安康）。門人蒲大聘嘗志其事（門人蒲大聘曾經記錄這件事）。有語錄．頌古行於世（有語錄和頌古流傳於世）。

開福寧禪師法嗣（開福寧禪師的法嗣）

潭州大溈月庵善果禪師（潭州大溈山月庵善果禪師）

信州余氏子（信州余氏之子）。上堂（上堂說法）。奚仲造車一百輻（奚仲造車有一百個輻條）。拈卻兩頭除卻軸（拿掉兩頭，除去車軸）。以拄杖打一圓相曰（用拄杖畫一個圓圈說）。『且莫錯認定盤星（不要錯誤地認定羅盤的中心點）。』卓一卓（敲一下）。下座（下座）。謝供頭（感謝齋供）。上堂（上堂說法）。解猛虎頷下金鈴（解開猛虎脖子下的金鈴）。驚群動眾（驚動大眾）。取蒼龍穴里明珠（取出蒼龍洞穴里的明珠）。光天照地（照亮天地）。山僧今日到此（老衲今天來到這裡）。讚歎不及（讚歎都來不及）。汝等諸人（你們這些人）。合作么生（如何合作）？豎起拂子曰（豎起拂塵說）。『眨上眉毛（眨一下眉毛）。速須薦取（必須快速領悟）。』擲拂子（扔下拂塵）。下座（下座）。上堂（上堂說法）。心生法亦生（心生起，法也生起）。心滅法亦滅（心滅去，法也滅去）。心法兩俱忘（心和法都忘記）。烏龜喚作鱉（把烏龜叫做鱉）。諸禪德（各位禪師）。道得也未（說得對嗎）？若道得（如果說得對）。道林與你拄杖子（道林給你拄杖）。其或未然（如果不是這樣）。歸堂喫茶去（回禪堂喝茶去）。僧問（有僧人問）。達磨九年面壁時如何（達摩祖師九年面壁時是什麼樣的）？師曰（禪師說）。魚行水濁（魚在水中游動，水就渾濁）。曰（僧人說）。二祖禮三拜（二祖慧可禮拜三次）。為甚麼卻得其髓（為什麼卻得到了真髓）？師曰（禪師說）。地肥茄子大（土地肥沃，茄子就大）。曰（僧人說）。祇如一華開五葉（比如一朵花開五片花瓣）。結果自然成（結果自然形成）。明甚麼邊事（說明什麼事情）？師曰（禪師說）。賊（賊）。

【English Translation】 English version Addressed to. Informing close acquaintances in advance. Expected to pass away on the third day of the tenth month. On that day, ordered a high seat to be placed in the back hall, receiving guests as usual. Between 8 and 10 AM, descended the steps, respectfully bowed towards the imperial palace, and requested the transport commissioner to oversee the affairs of Qiong Prefecture. Dressed in monastic robes and shoes, he sat on the high seat, instructing the officials, Daoists, and common people to turn towards the path, support the Buddhist teachings, and establish the Dharma banner. Then, he picked up his staff, tapped his knee, and peacefully passed away. The transport commissioner requested, 'Since the pacification commissioner's departure is so free, why not leave a verse to express this rare event?' The commissioner opened his eyes, asked for a brush, and wrote: 'The beginning is thirty-one, the middle nine, the end seven. The old man has finished speaking, the turtle's eyes are red. He departs forever.' After the Jianyan era, famous mountains and great temples, many of the Buddhist scriptures were lost. The commissioner repeatedly used his own salary to print and distribute a total of one hundred and twenty-eight collections of scriptures, to wish the emperor longevity and to bring peace to the people. His disciple, Pu Dapin, once recorded this event. His recorded sayings and ancient odes are circulated in the world.

Successor of Chan Master Kaifuning

Chan Master Yuean Shanguo of Dawei Mountain in Tanzhou

A son of the Yu family in Xinzhou. Ascending the Dharma hall, he said, 'Xi Zhong made a cart with a hundred spokes, removing the two ends and the axle.' He drew a circle with his staff and said, 'Do not mistake it for the center of the compass.' He tapped once and descended the hall. Thanking the providers of the offering, he ascended the hall and said, 'Unfastening the golden bell under the fierce tiger's chin startles the crowd. Taking the bright pearl from the blue dragon's cave illuminates the world. This monk has arrived here today, unable to praise enough. What will you all do together?' He raised his whisk and said, 'In the blink of an eye, you must quickly realize it.' He threw down the whisk and descended the hall. Ascending the hall, he said, 'When the mind arises, the Dharma also arises. When the mind ceases, the Dharma also ceases. When both mind and Dharma are forgotten, a turtle is called a softshell turtle. Chan practitioners, have you spoken correctly? If you have spoken correctly, Daolin will give you a staff. If not, return to the hall and drink tea.' A monk asked, 'What was it like when Bodhidharma faced the wall for nine years?' The master said, 'Fish swimming makes the water muddy.' The monk said, 'The Second Patriarch bowed three times, why did he obtain the marrow?' The master said, 'The soil is fertile, the eggplant is large.' The monk said, 'Like a flower opening five petals, the fruit naturally forms. What is being illuminated?' The master said, 'Thief.'

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以贓為驗。曰。有時乘好月。不覺過滄洲。師曰。阇黎無分。問。有句無句。如藤倚樹時如何。師曰。驗盡當行家。曰。樹倒藤枯。句歸何處。又作么生。師曰。風吹日炙。曰。溈山呵呵大笑。聻。師曰。波斯讀梵字。曰。道吾推倒泥里。溈山不管。此意又且如何。師曰。有理不在高聲。曰。羅山道。道吾是撮馬糞漢。又作么生。師曰。多口阿師。曰。今日足見老師七通八達。師曰。仰面哭蒼天。僧禮拜。師曰。過。問。蓮華未出水時如何。師曰。乾坤無異色。曰。出水后如何。師曰。遍界有清香。

大隨靜禪師法嗣

臺州釣魚臺石頭自回禪師

本郡人也。世為石工。雖不識字。志慕空宗。每求人口授法華。能誦之。棄家投大隨。供掃灑。寺中令取崖石。師手不釋錘鑿。而誦經不輟口。隨見而語曰。今日硿磕。明日硿磕。死生到來。作甚摺合。師愕然。釋其器。設禮。愿聞究竟法。因隨至方丈。隨令且罷誦經。看趙州勘婆因緣。師唸唸不去心。久之。因鑿石。石稍堅。盡力一錘。瞥見火光。忽然省徹。走至方丈。禮拜呈頌曰。用盡工夫。渾無巴鼻。火光迸散。元在這裡。隨忻然曰。子徹也。復獻趙州勘婆頌曰。三軍不動旗閃爍。老婆正是魔王腳。趙州無柄鐵掃帚。掃蕩煙塵空索索。隨可之。遂授以

【現代漢語翻譯】 現代漢語譯本 以贓物來驗證真偽。僧人問：『有時欣賞美好的月色，不知不覺就錯過了滄洲。』 禪師說：『你沒有領會。』 僧人問：『有語句和沒有語句，就像藤蔓依附樹木時，會怎麼樣呢？』 禪師說：『驗證窮盡了，你就是內行。』 僧人說：『樹倒了，藤蔓也枯萎了，語句歸向何處？又該如何理解？』 禪師說：『風吹日曬。』 僧人說：『溈山（Weishan）禪師聽了呵呵大笑，這是為什麼呢？』 禪師說：『波斯人讀梵文字。』 僧人說：『道吾（Daowu）禪師把人推倒在泥里，溈山（Weishan）禪師卻不理會，這又是什麼意思呢？』 禪師說：『有道理不在於大聲。』 僧人說：『羅山（Luoshan）禪師說，道吾（Daowu）禪師是個撿馬糞的傢伙，又該如何理解？』 禪師說：『多嘴的阿師。』 僧人說：『今天總算見識了老師的七通八達。』 禪師說：『仰面哭蒼天。』 僧人禮拜。禪師說：『過去了。』 僧人問：『蓮花未出水時是什麼樣子？』 禪師說：『乾坤沒有不同的顏色。』 僧人說：『出水后是什麼樣子？』 禪師說：『到處都有清香。』

大隨靜（Dasui Jing）禪師的法嗣

臺州釣魚臺石頭自回（Shitou Zihui）禪師

是本郡人。世代以石匠為業。雖然不識字，但立志嚮往佛法。經常請人教他《法華經》，能夠背誦。他捨棄家庭，投奔大隨（Dasui）禪師，負責打掃灑水。寺里讓他去採崖石，禪師手裡不停地拿著錘子和鑿子，嘴裡不停地誦經。大隨（Dasui）禪師看見后對他說：『今天硿磕，明天硿磕，生死到來，拿什麼來應對？』 禪師愕然，放下工具，行禮，希望聽聞究竟之法。於是跟隨大隨（Dasui）禪師到方丈室。大隨（Dasui）禪師讓他先停止誦經，去看趙州（Zhaozhou）勘婆的因緣。禪師念念不忘此事。很久以後，因為鑿石頭，石頭很堅硬，用盡全力一錘，忽然看見火光，突然徹底領悟。跑到方丈室，禮拜並呈上頌詞說：『用盡功夫，完全沒有頭緒，火光迸散，原來就在這裡。』 大隨（Dasui）禪師高興地說：『你徹悟了。』 又獻上趙州（Zhaozhou）勘婆頌：『三軍不動旗閃爍，老婆正是魔王腳。趙州（Zhaozhou）無柄鐵掃帚，掃蕩煙塵空索索。』 大隨（Dasui）禪師認可了他，於是傳授給他。

【English Translation】 English version Using stolen goods as verification. A monk asked: 'Sometimes enjoying the beautiful moonlight, I unknowingly miss Cangzhou (Cangzhou, a place name).' The Zen master said: 'You have no share in it.' The monk asked: 'Having phrases and not having phrases, what is it like when a vine leans on a tree?' The Zen master said: 'When the verification is exhausted, you will be an expert.' The monk said: 'When the tree falls and the vine withers, where do the phrases return? And how should it be understood?' The Zen master said: 'Wind blows and sun scorches.' The monk said: 'Weishan (Weishan, a mountain name) Zen master laughed heartily, what is the reason for this?' The Zen master said: 'A Persian reads Sanskrit characters.' The monk said: 'Daowu (Daowu, a monk's name) Zen master pushed someone into the mud, but Weishan (Weishan) Zen master ignored it, what does this mean?' The Zen master said: 'Reason is not in a loud voice.' The monk said: 'Luoshan (Luoshan, a mountain name) said that Daowu (Daowu) is a dung-collecting fellow, how should it be understood?' The Zen master said: 'A talkative teacher.' The monk said: 'Today I have finally seen the teacher's proficiency in all aspects.' The Zen master said: 'Looking up and crying to the heavens.' The monk bowed. The Zen master said: 'Passed.' The monk asked: 'What is the appearance of a lotus flower before it emerges from the water?' The Zen master said: 'Heaven and earth have no different colors.' The monk said: 'What is it like after it emerges from the water?' The Zen master said: 'Fragrance fills the entire realm.'

Dharma successor of Zen Master Dasui Jing (Dasui Jing, a Zen master's name)

Zen Master Shitou Zihui (Shitou Zihui, a Zen master's name) of Fishing Terrace in Taizhou

He was a native of this prefecture. His family had been stone workers for generations. Although he was illiterate, he aspired to Buddhism. He often asked people to teach him the 'Lotus Sutra' and was able to recite it. He abandoned his family and went to Dasui (Dasui) Zen master, responsible for sweeping and watering. The temple ordered him to fetch cliff stones. The Zen master kept his hands on the hammer and chisel, and kept reciting the sutra. Dasui (Dasui) saw it and said: 'Today kongke, tomorrow kongke, when life and death arrive, what will you use to deal with it?' The Zen master was stunned, put down his tools, saluted, and wished to hear the ultimate Dharma. So he followed Dasui (Dasui) to the abbot's room. Dasui (Dasui) told him to stop reciting the sutra for now and look at the cause and condition of Zhaozhou's (Zhaozhou, a place name) examination of the old woman. The Zen master kept this in mind. After a long time, because of chiseling a stone, the stone was very hard, and with all his strength, he saw a flash of fire, and suddenly realized thoroughly. He ran to the abbot's room, bowed and presented a eulogy saying: 'Having exhausted all efforts, there was no clue at all, the fire burst out, and it was originally here.' Dasui (Dasui) said happily: 'You have thoroughly understood.' He also presented a eulogy to Zhaozhou's (Zhaozhou) examination of the old woman: 'The three armies do not move, the flags flicker, the old woman is the foot of the demon king. Zhaozhou's (Zhaozhou) handleless iron broom sweeps away the smoke and dust in vain.' Dasui (Dasui) approved of him and then passed it on to him.

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僧服。人以其為石工。故有回石頭之稱也。上堂。參禪學道。大似井底叫渴相似。殊不知塞耳塞眼。迴避不及。且如十二時中。行住坐臥。動轉施為。是甚麼人使作。眼見耳聞。何處不是路頭。若識得路頭。便是大解脫路。方知老漢與你證明。山河大地與你證明。所以道。十方薄伽梵。一路涅槃門。諸仁者。大凡有一物當途。要見一物之根源。一物無處。要見一物之根源。見得根源。源無所源。所源既非。何處不圓。諸禪德。你看老漢有甚麼勝你處。諸人有甚麼不如老漢處。還會么。太湖三萬六千頃。月在波心說向誰。

潼川府護聖愚丘居靜禪師

成都楊氏子。年十四。禮白馬安慧為師。聞南堂道望。遂往依焉。堂舉香嚴枯木里龍吟話。往返酬詰。師于言下大悟。一日。堂問曰。莫守寒巖異草青。坐卻白雲宗不妙。汝作么生。師曰。直須揮劍。若不揮劍。漁父棲巢。堂矍然曰。這小廝兒。師珍重便行。出住東巖。上堂。月生一。東巖乍住增愁寂。紅塵世路有多端。米麵倉儲無顆粒。崖為伴。泉為匹。颯颯清風來入室。山王土地暗中忙。雲版鐘魚偷淚滴。世人莫道守空巖。亦有東籬打西壁。嘗謂眾曰。參學至要。不出先南堂道。最初句及末後句。透得過者。一生事畢。儻或未然。更與你分作十門。各各印證

【現代漢語翻譯】 現代漢語譯本 僧服：有人把他當作石匠，所以有『回石頭』的稱呼。 上堂說法：參禪學道，很像在井底呼喊口渴一樣。殊不知即使塞住耳朵、閉上眼睛，也迴避不了。那麼，在一天十二個時辰中，行住坐臥，一切行動作為，是誰在驅使？眼睛所見，耳朵所聞，哪裡不是道路的開端？如果認識到道路的開端，那就是大解脫之路。才能知道老衲我與你證明，山河大地與你證明。所以說：『十方薄伽梵（Bhagavan，佛的稱號），同入一路涅槃門。』各位仁者，大凡有一物擋在路上，就要見到這一物的根源；一物都沒有，也要見到這一物的根源。見到根源，根源也就無所謂根源了。根源既然不是根源，哪裡不圓滿呢？各位禪德，你們看老衲我有什麼勝過你們的地方？各位又有什麼不如老衲的地方？明白了嗎？太湖三萬六千頃，月亮在波心，（這道理）向誰訴說呢？

潼川府護聖愚丘居靜禪師

成都人楊氏之子，十四歲時，拜白馬寺的安慧為師。聽聞南堂（禪師名號）的聲望，於是前去依止他。南堂舉出香嚴（禪師名號）『枯木里龍吟』的話頭，（師徒二人）往返問答辯論。禪師在言語之下大悟。一天，南堂問他說：『莫守寒巖異草青，坐卻白雲宗不妙（不要固守寒冷的巖石，任憑奇異的花草生長，這樣坐守白雲宗是不妙的）。你作何解釋？』禪師回答說：『直須揮劍，若不揮劍，漁父棲巢（必須揮劍斬斷，如果不揮劍斬斷，漁夫就會來這裡築巢了）。』南堂驚訝地說：『這小傢伙！』禪師行禮后便離開了。後來住持東巖寺。上堂說法：『月生一，東巖乍住增愁寂。紅塵世路有多端，米麵倉儲無顆粒。崖為伴，泉為匹，颯颯清風來入室。山王土地暗中忙，雲版鐘魚偷淚滴。世人莫道守空巖，亦有東籬打西壁（世人不要說我只是守著空空的巖石，我也是在做著東籬打西壁的事情）。』曾經對眾人說：『參禪學習最重要的，不出南堂道最初句及末後句。透得過者，一生事畢。儻或未然，更與你分作十門，各各印證（如果有人能夠領悟南堂禪師所說的最初句和最後一句，那麼他一生的修行就完成了。如果沒有領悟，我再為你們分成十個方面，各自進行印證）。』

【English Translation】 English version Monk's robe: People regarded him as a stonemason, hence the nickname 'Return Stone'. Ascending the hall (to preach): Studying Zen and seeking the Way is much like shouting for thirst at the bottom of a well. Little do they know that even plugging their ears and closing their eyes cannot avoid it. So, in the twelve periods of the day, walking, standing, sitting, lying down, every action and deed, who is it that drives them? What the eyes see, what the ears hear, where is not the beginning of the road? If you recognize the beginning of the road, that is the path of great liberation. Only then will you know that this old monk (老漢) is proving it to you, the mountains and rivers are proving it to you. Therefore, it is said: 'The Bhagavan (佛的稱號, Buddha's title) of the ten directions all enter the one path of Nirvana.' Dear friends, whenever there is an object blocking the way, you must see the root of that object; when there is nothing, you must also see the root of that object. When you see the root, the root is no longer a root. Since the root is not a root, where is not complete? Virtuous Zen practitioners, do you see what advantages this old monk has over you? What do you all lack compared to this old monk? Do you understand? The vastness of Lake Tai (太湖) spans thirty-six thousand acres, the moon is in the heart of the waves, to whom shall I speak of this (principle)?

Zen Master Qiu Jijing (丘居靜) of Huguo (護聖) Temple in Tongchuan Prefecture (潼川府)

Yang (楊) of Chengdu (成都), at the age of fourteen, took Anhui (安慧) of Baima (白馬) Temple as his teacher. Hearing of the reputation of Nantang (南堂), he went to rely on him. Nantang brought up the saying of Xiangyan (香嚴), 'A dragon's roar from a withered tree', and (the master and disciple) debated back and forth. The Zen master had a great enlightenment under the words. One day, Nantang asked him, 'Do not guard the cold rock where strange grasses grow green, sitting and occupying the White Cloud Sect is not wonderful. What do you make of it?' The Zen master replied, 'You must wield the sword directly; if you do not wield the sword, the fisherman will nest here.' Nantang exclaimed in surprise, 'This little fellow!' The Zen master bowed respectfully and left. Later, he resided at Dongyan (東巖) Temple. Ascending the hall to preach: 'The moon is born as one, newly residing in Dongyan increases sorrow and loneliness. The dusty world has many paths, the rice and flour storage has no grains. Cliffs as companions, springs as mates, the rustling breeze enters the room. The mountain king and land secretly busy, the cloud board bell fish secretly shed tears. People of the world, do not say I am only guarding an empty rock, I am also doing the work of 'using the east fence to strike the west wall'.' He once said to the assembly, 'The most important thing in studying Zen is nothing more than the first sentence and the last sentence of Nantang's Way. Those who can penetrate it have completed their life's work. If not, I will divide it into ten aspects for you, each to be verified.'

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自心。還得穩當也未。一．須信有教外別傳。二．須知有教外別傳。三．須會無情說法與有情說法無二。四．須見性如觀掌中之物。了了分明。一一田地穩密。五．須具擇法眼。六．須行鳥道玄路。七．須文武兼濟。八．須摧邪顯正。九．須大機大用。十．須向異類中行。凡欲紹隆法種。須盡此綱要。方坐得這曲錄床子。受得天下人禮拜。敢與佛祖為師。若不到恁么田地。祇一向虛頭。他時異日。閻老子未放你在。間有學者各門頌出。呈師。師以頌示曰。十門綱要掌中施。機會來時自有為。作者不須排位次。大都首末是根基。

簡州南巖勝禪師

上堂召大眾曰。護生須是殺。殺盡始安居。會得箇中意。分明在半途。且道到家一句又作么生。釋迦彌勒沒量大。看來猶祇是他奴。僧問。放行五位即不問。把定三關事若何。師曰。橫按鏌鎁全正令。曰。把定三關蒙指示。放行五位事如何。師曰。太平寰宇斬癡頑。曰。恁么則南巖門下。土曠人稀。師曰。靈利衲僧。祇消一點。曰。自古自今。同生同死時如何。師曰。家賊難防。曰。今日學人小出大遇去也。師便打。曰。須是老僧打你始得。僧禮拜。師曰。切忌詐明頭。

常德府梁山廓庵師遠禪師

合川魯氏子。上堂。舉楊岐三腳驢子話。乃召大眾曰

【現代漢語翻譯】 現代漢語譯本： 自心。還算穩妥了嗎？一、必須相信有教外別傳（指不通過經典文字而直接傳承的佛法）。二、必須知道有教外別傳。三、必須領會無情說法（指山河大地等無情之物也能說法）與有情說法（指有情眾生說法）沒有分別。四、必須見性（指見到自性）如同觀看掌中之物，清清楚楚，明明白白，每一處田地都穩穩當當，嚴嚴密密。五、必須具備擇法眼（指能辨別正法與邪法的智慧）。六、必須行走鳥道玄路（指超越常規的修行道路）。七、必須文武兼濟（指智慧與行動並重）。八、必須摧邪顯正（指破除邪見，弘揚正法）。九、必須有大機大用（指有大的根機和大的作用）。十、必須向異類中行（指在不同的人群中修行）。凡是想要紹隆佛法種子，必須窮盡這些綱要，才能坐得這曲錄床子（指高座），受得天下人禮拜，敢於與佛祖為師。如果達不到這樣的境界，只是一味地虛張聲勢，將來閻羅王不會放過你。期間有學人各自用頌呈給禪師，禪師用頌開示說：十門綱要，在掌中施展，機會來時，自然會有作為。作者不必排列位次，大都首末才是根基。

簡州南巖勝禪師

上堂召集大眾說：護生必須是殺（指爲了更大的利益而不得不有所犧牲），殺盡才能安居。領會其中的意思，分明就在半途。那麼，到家一句又該怎麼說呢？釋迦（釋迦牟尼佛）彌勒（彌勒菩薩）沒量大，看來也只是他的奴僕。有僧人問：放行五位（指禪宗五位，即正位、偏位、正中偏、偏中正、兼帶位）暫且不問，把定三關（指截斷眾流、涵蓋乾坤、隨波逐浪）的事情怎麼樣？禪師說：橫按鏌鎁（指寶劍）完全是正令。僧人說：把定三關蒙受指示，放行五位的事情怎麼樣？禪師說：太平寰宇斬癡頑。僧人說：這樣說來，南巖門下，土地荒蕪，人煙稀少。禪師說：靈利的衲僧，只需一點就夠了。僧人說：自古自今，同生同死時怎麼樣？禪師說：家賊難防。僧人說：今日學人小出大遇了。禪師便打。說：必須是老僧打你才行。僧人禮拜。禪師說：切忌裝作明白的樣子。

常德府梁山廓庵師遠禪師

合川魯氏子。上堂。舉楊岐三腳驢子話。乃召大眾曰 English version: Self-mind. Is it still stable? 1. You must believe in a separate transmission outside the teachings (referring to the Dharma transmitted directly without relying on scriptures). 2. You must know that there is a separate transmission outside the teachings. 3. You must understand that the Dharma spoken by inanimate things (referring to mountains, rivers, and the earth) is no different from the Dharma spoken by sentient beings. 4. You must see your nature (referring to seeing one's own nature) as clearly as seeing an object in your palm, clearly and distinctly, with every aspect being stable and secure. 5. You must have the eye of Dharma selection (referring to the wisdom to distinguish between the true and the false Dharma). 6. You must walk the mysterious path of birds (referring to a path of practice that transcends the ordinary). 7. You must have both literary and martial skills (referring to the equal importance of wisdom and action). 8. You must destroy the heretical and reveal the orthodox (referring to eliminating wrong views and promoting the true Dharma). 9. You must have great potential and great function (referring to having great capacity and great effect). 10. You must walk among different kinds of people (referring to practicing among diverse groups). Whoever wants to continue the lineage of the Dharma seed must exhaust these outlines in order to sit on this curved chair (referring to the high seat), receive the worship of all people, and dare to be a teacher of Buddhas and Patriarchs. If you do not reach such a state, you are just engaging in empty pretense, and Yama (the King of the Underworld) will not let you go in the future. During this time, some students presented their verses to the Zen master, who used a verse to instruct them, saying: The ten outlines are displayed in the palm of your hand; when the opportunity comes, there will naturally be action. The author does not need to arrange the order; the beginning and the end are the foundation.

Zen Master Sheng of Nanyan in Jianzhou

Ascending the Dharma hall, he summoned the assembly and said: 'Protecting life requires killing (referring to necessary sacrifices for greater good), only by killing completely can one dwell in peace. Understanding the meaning within, it is clearly halfway there. Then, what is the saying for arriving home?' Shakyamuni (Shakyamuni Buddha) and Maitreya (Maitreya Bodhisattva) are immeasurably great, but they seem to be just his servants. A monk asked: 'I won't ask about the five ranks of letting go (referring to the five ranks of Zen, namely the correct position, the biased position, the bias within the correct, the correct within the bias, and the combined position), but what about the matter of holding onto the three barriers (referring to cutting off the flow, encompassing the universe, and following the waves)?' The Zen master said: 'Holding the Mo Ye (referring to a precious sword) horizontally is the complete and correct command.' The monk said: 'Having received instruction on holding onto the three barriers, what about the matter of letting go of the five ranks?' The Zen master said: 'In a peaceful world, foolishness is cut down.' The monk said: 'In that case, under the gate of Nanyan, the land is barren and the population is sparse.' The Zen master said: 'A clever monk only needs a little.' The monk said: 'From ancient times to the present, what about being born and dying together?' The Zen master said: 'It is difficult to guard against the thief within the house.' The monk said: 'Today, this student has a small departure and a great encounter.' The Zen master then struck him, saying: 'It must be this old monk who strikes you.' The monk bowed. The Zen master said: 'Beware of pretending to be enlightened.'

Zen Master Kuoan Shiyuan of Liangshan in Changde Prefecture

He was a son of the Lu family in Hechuan. Ascending the Dharma hall, he cited the story of Yangqi's three-legged donkey and then summoned the assembly, saying:

【English Translation】 English version: Self-mind. Is it still stable? 1. You must believe in a separate transmission outside the teachings (referring to the Dharma transmitted directly without relying on scriptures). 2. You must know that there is a separate transmission outside the teachings. 3. You must understand that the Dharma spoken by inanimate things (referring to mountains, rivers, and the earth) is no different from the Dharma spoken by sentient beings. 4. You must see your nature (referring to seeing one's own nature) as clearly as seeing an object in your palm, clearly and distinctly, with every aspect being stable and secure. 5. You must have the eye of Dharma selection (referring to the wisdom to distinguish between the true and the false Dharma). 6. You must walk the mysterious path of birds (referring to a path of practice that transcends the ordinary). 7. You must have both literary and martial skills (referring to the equal importance of wisdom and action). 8. You must destroy the heretical and reveal the orthodox (referring to eliminating wrong views and promoting the true Dharma). 9. You must have great potential and great function (referring to having great capacity and great effect). 10. You must walk among different kinds of people (referring to practicing among diverse groups). Whoever wants to continue the lineage of the Dharma seed must exhaust these outlines in order to sit on this curved chair (referring to the high seat), receive the worship of all people, and dare to be a teacher of Buddhas and Patriarchs. If you do not reach such a state, you are just engaging in empty pretense, and Yama (the King of the Underworld) will not let you go in the future. During this time, some students presented their verses to the Zen master, who used a verse to instruct them, saying: The ten outlines are displayed in the palm of your hand; when the opportunity comes, there will naturally be action. The author does not need to arrange the order; the beginning and the end are the foundation.

Zen Master Sheng of Nanyan in Jianzhou

Ascending the Dharma hall, he summoned the assembly and said: 'Protecting life requires killing (referring to necessary sacrifices for greater good), only by killing completely can one dwell in peace. Understanding the meaning within, it is clearly halfway there. Then, what is the saying for arriving home?' Shakyamuni (Shakyamuni Buddha) and Maitreya (Maitreya Bodhisattva) are immeasurably great, but they seem to be just his servants. A monk asked: 'I won't ask about the five ranks of letting go (referring to the five ranks of Zen, namely the correct position, the biased position, the bias within the correct, the correct within the bias, and the combined position), but what about the matter of holding onto the three barriers (referring to cutting off the flow, encompassing the universe, and following the waves)?' The Zen master said: 'Holding the Mo Ye (referring to a precious sword) horizontally is the complete and correct command.' The monk said: 'Having received instruction on holding onto the three barriers, what about the matter of letting go of the five ranks?' The Zen master said: 'In a peaceful world, foolishness is cut down.' The monk said: 'In that case, under the gate of Nanyan, the land is barren and the population is sparse.' The Zen master said: 'A clever monk only needs a little.' The monk said: 'From ancient times to the present, what about being born and dying together?' The Zen master said: 'It is difficult to guard against the thief within the house.' The monk said: 'Today, this student has a small departure and a great encounter.' The Zen master then struck him, saying: 'It must be this old monk who strikes you.' The monk bowed. The Zen master said: 'Beware of pretending to be enlightened.'

Zen Master Kuoan Shiyuan of Liangshan in Changde Prefecture

He was a son of the Lu family in Hechuan. Ascending the Dharma hall, he cited the story of Yangqi's three-legged donkey and then summoned the assembly, saying:

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。揚其湯者。莫若撲其火。壅其流者。莫若杜其源。此乃智人之明鑑。佛法之至論。正在斯焉。這因緣。如今叢林中提唱者甚多。商量者不少。有般底。祇道宗師家無固必。凡有所問。隨口便答。似則也似。是即未是。若恁么。祇作個干無事會。不見楊岐用處。乃至祖師。千差萬別。方便門庭。如何消遣。又有般底。祇向佛邊會。卻與自己沒交涉。古人道。凡有言句。須是一一消歸自己。又作么生。又有般底。一向祇作自己會。棄卻古人用處。唯知道明自己事。古人方便卻如何消遣。既消遣不下。卻似抱橋柱澡洗。要且放手不得。此亦是一病。又有般底。卻去腳多少處會。若恁么會。此病最難醫也。所以他語有巧妙處。參學人卒難摸索。才擬心則差了也。前輩謂之楊岐宗旨。須是他屋裡人。到恁么田地。方堪傳授。若不然者。則守死善道之謂也。這公案直須還他透頂徹底漢。方能了得。此非止禪和子會不得。而今天下叢林中。出世為人底。亦少有會得者。若要會去。直須向威音那畔。空劫已前。輕輕覷著。提起便行。捺著便轉。卻向萬仞峰前進一步。可以籠罩古今。坐斷天下人舌頭。如今還有恁么者么。有則出來道看。如無。更聽一頌。三腳驢子弄蹄行。直透威音萬丈坑。云在嶺頭閑不徹。水流澗下太忙生。湖南長老

【現代漢語翻譯】 現代漢語譯本：想要停止沸騰的湯，不如撲滅火焰；想要阻止氾濫的河流，不如堵塞源頭。這是智者的明智之見，佛法的至理名言，就在於此。這個因緣，現在叢林中提倡的人很多，商量的人也不少。有些人，只說宗師之家沒有固定的答案，凡是有人問，就隨口回答。好像是那麼回事，但實際上並不是。如果這樣，就只是做個無關緊要的聚會。沒有見到楊岐的用心之處，乃至歷代祖師，千差萬別，各種方便法門，如何運用？還有些人，只在佛那邊理解，卻與自己沒有關係。古人說，凡是聽到的言語，必須一一消化歸為自己所用。又該怎麼做呢？還有些人，一味只在自己這邊理解，拋棄古人的用法，只知道明白自己的事情，古人的方便法門又該如何運用？既然無法運用，就像抱著橋柱洗澡，想要放手卻做不到。這也是一種毛病。還有些人，卻在言語的細微之處理解。如果這樣理解，這種病最難醫治。所以古人的話語有巧妙之處，參學的人很難摸索到。稍微動念就錯了。前輩稱之為楊岐宗旨，必須是楊岐家裡的人，到了這種地步，才能夠傳授。如果不是這樣，那就是死守著善良的道路。這個公案必須由徹底領悟的人才能了結。這不僅僅是禪和子不能理解，而且現在天下叢林中，出來主持佛法的人，也很少有人能夠理解。如果想要理解，必須向威音王佛（過去佛名）那邊，空劫（極長的時間）以前，輕輕地看著它，提起就走，放下就轉。再向萬仞峰前進一步，可以籠罩古今，堵住天下人的嘴。現在還有這樣的人嗎？有就出來說說看。如果沒有，再聽一首偈頌：三條腿的驢子踢著蹄子行走，直接穿透威音王佛的萬丈深坑。云在山嶺上悠閒自在，水在山澗下奔流不息。湖南長老（指說法者）。

【English Translation】 English version: To stop boiling soup, it's better to extinguish the fire; to prevent a flooding river, it's better to block the source. This is the wise insight of intelligent people, and the ultimate principle of Buddhism lies in this. This cause and condition (因緣, yin yuan), is now advocated by many in the monasteries, and discussed by quite a few. Some people simply say that the masters' (宗師, zong shi) families have no fixed answers, and they answer whatever is asked. It seems like it, but it's not really it. If it's like that, it's just making a trivial gathering. They don't see Yangqi's (楊岐, Yangqi) intention, and even the ancestral masters (祖師, zu shi) have thousands of differences and various expedient methods (方便法門, fang bian fa men). How to utilize them? There are also some people who only understand on the Buddha's side, but it has nothing to do with themselves. The ancients said, 'All words and phrases must be digested and returned to oneself.' So what should be done? There are also some people who only understand on their own side, abandoning the ancient people's usage, only knowing to understand their own affairs. How should the ancient people's expedient methods be utilized? Since they cannot be utilized, it's like hugging a bridge pillar while bathing, wanting to let go but unable to. This is also a sickness. There are also some people who try to understand in the subtle nuances of words. If they understand like that, this sickness is the most difficult to cure. Therefore, the ancient people's words have subtle points, and those who study are difficult to grasp. As soon as a thought arises, it's wrong. The predecessors called it Yangqi's doctrine (楊岐宗旨, Yangqi zong zhi), and only those who are from Yangqi's family can transmit it when they reach this point. If not, it's called guarding the good path to death. This case (公案, gong an) must be resolved by someone who has thoroughly understood it. It's not just that the Chan monks (禪和子, chan he zi) cannot understand it, but also that among those who come out to uphold the Dharma in the monasteries today, few can understand it. If you want to understand, you must look at it lightly on the side of Weiyin Buddha (威音王佛, Wei yin wang fo) before the empty kalpa (空劫, kong jie), pick it up and go, put it down and turn it. Then take a step forward in front of the ten-thousand-仞 peak, and you can encompass the past and present, and shut the mouths of all people in the world. Are there such people now? If there are, come out and say it. If not, listen to another verse: A three-legged donkey walks kicking its hooves, directly penetrating the ten-thousand-丈 pit of Weiyin Buddha. The clouds are leisurely on the mountain peaks, and the water flows busily in the ravines. Hunan Elder (湖南長老, Hunan zhang lao) (referring to the speaker).

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誰解會。行人更在青山外。上堂。天得一以清。地得一以寧。君王得一以治天下。這個說話。是家常茶飯。須知衲僧家。別有奇特處始得。且道衲僧門下有甚奇特處。天得一。鬥牛女虛危室壁。地得一。萬象森羅及瓦礫。君王得一。上下四維無等匹。且道衲僧得一時如何。要見客從何處來。閑持經卷倚松立。浴佛上堂。舉藥山浴佛公案。拈云。這僧問處。依稀越國。彷彿楊州。藥山答來。眼似流星。機如掣電。點檢將來。二俱不了。若是山僧即不然。當是時。才見他問。只浴得這個。且不浴得那個。但轉木杓柄與伊。待他擬議之間。攔面便潑。假饒這僧有大神通。具大智慧。也無施展處。敢問大眾。這個即且置。喚甚麼作那個。下座。佛殿燒香。為你說破。師有十牛圖並頌行於世。

嘉州能仁默堂紹悟禪師

結夏上堂。最初一步。十方世界現全身。末後一言。一微塵中深鎖斷。有時提起。如倚天長劍。光耀乾坤。有時放下。似紅爐點雪。虛含萬象。得到恁么田地。天魔外道。拱手歸降。三世諸佛。一時稽首。便可以大圓覺為我伽藍。於一毫端現寶王剎。如是則朝往西天。暮歸東土。亦是禁足。百華叢里坐。淫坊酒肆行。亦是禁足。雖然如是。不曾動著這裡一步。恁么則九旬無虛棄之功。百劫有今時之用。

【現代漢語翻譯】 現代漢語譯本 誰能理解這真諦？遠行的人還在青山之外尋覓。（上堂說法）天得到『一』而清明，地得到『一』而安寧，君王得到『一』而治理天下。這些話，都是家常便飯。須知我們出家修行人，必須有與衆不同的奇特之處才行。那麼，我們出家人的門下有什麼奇特之處呢？天得到『一』，就有了斗、牛、女、虛、危、室、壁等星宿的秩序；地得到『一』，就有了萬象森羅以及瓦礫的存在；君王得到『一』，就有了上下四方無可比擬的地位。那麼，我們出家人得到『一』時又如何呢？想要知道客人從何處來，就悠閒地拿著經卷靠著松樹站立。（浴佛節上堂說法） 舉藥山禪師浴佛的公案。拈出說道：『這僧人發問的地方，依稀像越國，彷彿是楊州。藥山禪師回答得，眼睛像流星一樣快，機鋒像閃電一樣迅速。』仔細檢查起來，兩人都不徹底。如果是老衲我來，就不是這樣。當那個時候，才見到他問，『只洗得了這個，洗不了那個』，就轉動木杓的把柄給他，等他猶豫的時候，迎面就潑過去。假如這僧人有大神通，具備大智慧，也無從施展。敢問各位，『這個』姑且放在一邊，叫什麼作『那個』？（下座）到佛殿燒香，為你們說破。 師父有《十牛圖》並頌流傳於世。

嘉州能仁寺默堂紹悟禪師

結夏安居上堂說法。最初一步，十方世界顯現全身。最後一句，一粒微塵中深深鎖斷。有時提起，如倚天的長劍，光耀乾坤。有時放下，似紅爐點雪，虛含萬象。到達這樣的境地，天魔外道，拱手歸降。三世諸佛，一時稽首。便可以將大圓覺作為我的伽藍（寺廟），於一毫毛端顯現寶王剎（佛國）。這樣就可以早上前往西天（西方極樂世界），晚上回到東土（此方世界），這也是禁足（安居）。百花叢里坐，淫坊酒肆行，也是禁足。雖然這樣，不曾動著這裡一步。這樣，九十天就沒有虛度光陰的過失，百千劫有今天的作用。

【English Translation】 English version Who can understand this truth? The traveler is still searching beyond the green mountains. (Ascending the hall to preach) Heaven attains 'one' and becomes clear, earth attains 'one' and becomes peaceful, and the ruler attains 'one' and governs the world. These words are commonplace. It must be known that we monks and practitioners must have unique and extraordinary qualities. So, what are the unique qualities of our monastic order? Heaven attains 'one', and there is the order of stars such as Dou (Dipper), Niu (Ox), Nü (Woman), Xu (Emptiness), Wei (Danger), Shi (Enclosure), and Bi (Wall); earth attains 'one', and there is the existence of myriad phenomena and even tiles and pebbles; the ruler attains 'one', and there is an unparalleled position above and below. So, what happens when we monks attain 'one'? If you want to know where the guest comes from, leisurely hold the scriptures and stand leaning against the pine tree. (Ascending the hall to preach on the Buddha bathing festival) Raising the case of Zen Master Yaoshan bathing the Buddha. Picking it up and saying: 'The place where this monk asked the question vaguely resembles Yue, and seems to be Yangzhou.' Zen Master Yaoshan's answer was as fast as a shooting star, and his wit was as quick as lightning. Upon careful examination, neither of them is thorough. If it were me, the old monk, it wouldn't be like this. At that time, as soon as he asked, 'Only this one can be washed, but that one cannot be washed,' I would turn the handle of the wooden ladle to him, and when he hesitated, I would splash it in his face. Even if this monk had great supernatural powers and great wisdom, he would have no way to use them. May I ask everyone, let's put 'this one' aside for now, what is called 'that one'?' (Descending the seat) Go to the Buddha hall to burn incense and explain it to you. The master's 'Ten Ox Herding Pictures' and their verses are passed down in the world.

Zen Master Motang Shaowu of Nengren Temple in Jia Prefecture

Ascending the hall to preach at the beginning of the summer retreat. The first step, the ten directions of the world manifest the whole body. The last sentence, deeply locked in a single mote of dust. Sometimes lifted up, like a sword leaning against the sky, illuminating the universe. Sometimes put down, like snow falling on a red furnace, emptily containing all phenomena. Reaching such a state, heavenly demons and external paths, bow their heads and surrender. The Buddhas of the three worlds, bow their heads at the same time. Then the Great Perfect Enlightenment can be taken as my Sangharama (monastery), and the Treasure King's Land (Buddha Land) can be manifested at the tip of a hair. In this way, one can go to the Western Heaven (Western Pure Land) in the morning and return to the Eastern Land (this world) in the evening, which is also confinement (retreat). Sitting in a hundred flowers, walking in brothels and taverns, is also confinement. Even so, I have not moved a step here. In this way, the ninety days will not be wasted, and the hundred thousand kalpas will have today's use.

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堪報不報之恩。以助無為之化。此即是涅槃妙心。金剛王寶劍。敢問大眾。作么生得到這田地去。如人上山。各自努力。上堂。舉趙州訪二庵主公案。頌曰。一重山盡一重山。坐斷孤峰子細看。霧捲雲收山嶽靜。楚天空闊一輪寒。

彭州土溪智陀子言庵主

綿州人也。初至大隨。聞舉石頭和尚示眾偈。倏然領旨。歸隱土溪。懸崖絕壑間有石若蹲異獸。師鑿以為室。中發異泉。無涸溢。四眾訝之。居三十年。化風盛播。室成日。作偈曰。一擊石庵全。縱橫得自然。清涼無暑氣。涓潔有甘泉。寬廓含沙界。寂寥絕眾緣。箇中無限意。風月一床眠。

劍門南修道者

淳厚之士也。自大隨一語契投。服勤不怠。歸謁崇化赟禪師。坐次。赟以宗門三印問之。南曰。印空印泥印水。平地寒濤競起。假饒去就十分。也是靈龜曳尾。

莫將尚書

字少虛。家世豫章分寧。因官西蜀。謁南堂靜禪師咨決心要。堂使其向好處提撕。適如廁。俄聞穢氣。急以手掩鼻。遂有省。即呈以偈曰。從來姿韻愛風流。幾笑時人向外求。萬別千差無覓處。得來元在鼻尖頭。南堂答曰。一法才通法法周。縱橫妙用更何求。青蛇出匣魔軍伏。碧眼胡僧笑點頭。

龍圖王蕭居士

字觀復。留昭覺日。聞開靜板

【現代漢語翻譯】 現代漢語譯本：

堪報不報之恩，以助無為之化。此即是涅槃（Nirvana，寂滅）妙心，金剛王寶劍。敢問大眾，作么生得到這田地去？如人上山，各自努力。上堂，舉趙州訪二庵主公案。頌曰：一重山盡一重山，坐斷孤峰子細看。霧捲雲收山嶽靜，楚天空闊一輪寒。

彭州土溪智陀子言庵主，綿州人也。初至大隨，聞舉石頭和尚示眾偈，倏然領旨。歸隱土溪，懸崖絕壑間有石若蹲異獸。師鑿以為室，中發異泉，無涸溢。四眾訝之。居三十年，化風盛播。室成日，作偈曰：一擊石庵全，縱橫得自然。清涼無暑氣，涓潔有甘泉。寬廓含沙界，寂寥絕眾緣。箇中無限意，風月一床眠。

劍門南修道者，淳厚之士也。自大隨一語契投，服勤不怠。歸謁崇化赟禪師。坐次，赟以宗門三印問之。南曰：印空印泥印水，平地寒濤競起。假饒去就十分，也是靈龜曳尾。

莫將尚書，字少虛，家世豫章分寧。因官西蜀，謁南堂靜禪師咨決心要。堂使其向好處提撕。適如廁，俄聞穢氣，急以手掩鼻，遂有省。即呈以偈曰：從來姿韻愛風流，幾笑時人向外求。萬別千差無覓處，得來元在鼻尖頭。南堂答曰：一法才通法法周，縱橫妙用更何求。青蛇出匣魔軍伏，碧眼胡僧笑點頭。

龍圖王蕭居士，字觀復。留昭覺日，聞開靜板

【English Translation】 English version:

It is worthy to repay the kindness that cannot be repaid, so as to assist the transformation of non-action. This is the wonderful mind of Nirvana (Nirvana, extinction), the Vajra King's precious sword. I dare to ask everyone, how do you get to this state? It's like a person climbing a mountain, each working hard on their own. Ascending the hall, he cited the case of Zhao Zhou visiting the two hermits. A verse says: One mountain ends, another mountain begins. Sitting alone on the peak, carefully observe. The mist rolls away, the clouds disperse, the mountains and rivers are still. The sky of Chu is vast, a round of coldness.

Zhiyan, the hermit of Tuxi in Pengzhou, was a native of Mianzhou. When he first arrived at Dasui, he suddenly understood the meaning upon hearing the verse of the monk Shitou showing the public. He returned to seclusion in Tuxi, where there was a stone resembling a squatting strange beast amidst cliffs and ravines. The master carved it into a room, and a strange spring emerged from within, without ever drying up or overflowing. The four assemblies were amazed by it. He lived there for thirty years, and his transformative influence spread widely. On the day the room was completed, he composed a verse: With one strike, the stone hermitage is complete, naturally obtained. Cool and without summer heat, pure and with sweet spring. Broadly encompassing the realm of sand, lonely and cutting off all connections. Within it, there is boundless meaning, sleeping with the wind and moon on one bed.

The Taoist of Jianmen South was a man of pure and honest character. Since he agreed with one word at Dasui, he worked diligently without laziness. He returned to visit Zen Master Yun of Chonghua. During the sitting, Yun asked him about the three seals of the Zen school. Nan said: Sealing emptiness, sealing mud, sealing water, cold tides rising on flat ground. Even if going and staying are perfect, it is still a spiritual turtle dragging its tail.

Minister Mo Jiang, with the courtesy name Shaoxu, was from a family in Fenning, Yuzhang. Because of his official position in Western Shu, he visited Zen Master Jing of Nantang to inquire about the essentials of resolving doubts. The master told him to uplift himself in a good direction. Once, when he went to the toilet, he suddenly smelled a foul odor and quickly covered his nose with his hand, and then he had an awakening. He immediately presented a verse: I have always loved the elegance of demeanor, laughing at people who seek externally. Ten thousand differences, a thousand discrepancies, there is nowhere to find it. It turns out it's right on the tip of my nose. Nantang replied: Once one dharma is understood, all dharmas are complete. What more to seek in the wonderful use of freedom? The green snake emerges from the box, the demon army is subdued. The blue-eyed barbarian monk smiles and nods.

Layman Wang Xiao, the Dragon Pictorial Academician, with the courtesy name Guanfu. While staying at Zhaojue, he heard the opening of the still board.

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聲。有省。問南堂曰。某有個見處。才被人問。卻開口不得。未審過在甚處。堂曰。過在有個見處。堂卻問。朝旆幾時到任。公曰。去年八月四日。堂曰。自按察幾時離衙。公曰。前月二十。堂曰。為甚麼道開口不得。公乃契悟。

五祖自禪師法嗣

蘄州龍華高禪師

上堂。像王行。師子住。赤腳崑崙眉卓豎。寒山拾得笑呵呵。指點門前老松樹。且道他指點個甚麼。忽然風吹倒時。好一堆柴。

南嶽下十六世

徑山杲禪師法嗣

泉州教忠晦庵彌光禪師

閩之李氏子。兒時寡言笑。聞梵唄則喜。十五。依幽巖文慧禪師圓頂。猶喜閱群書。一日曰。既剃髮染衣。當期悟徹。豈醉於俗典邪。遂出嶺。謁圓悟禪師于云居。次參黃檗祥高庵悟。機語皆契。以淮楚盜起。歸謁佛心。會大慧寓廣。因往從之。慧謂曰。汝在佛心處所得者。試舉一二看。師舉佛心上堂拈普化公案曰。佛心即不然。總不恁么來時。如何劈脊便打。從教遍界分身。慧曰。汝意如何。師曰。某不肯他後頭下個註腳。慧曰。此正是以病為法。師毅然無信可意。慧曰。汝但揣摩看。師竟以為不然。經旬。因記海印信禪師拈曰。雷聲浩大。雨點全無。始無滯。趨告慧。慧以舉道者見瑯邪並玄沙未徹語詰之。師對已。慧笑

【現代漢語翻譯】 現代漢語譯本 聲。有省。問南堂說：『我有個見解，但被人一問，就說不出口，不知道問題出在哪裡？』南堂說：『問題就出在有個見解。』南堂反問：『您什麼時候到任按察使的？』那人說：『去年八月初四。』南堂說：『您什麼時候離開按察使衙門的？』那人說：『上個月二十。』南堂說：『為什麼說不出口呢？』那人於是領悟。

五祖自禪師法嗣

蘄州龍華高禪師

上堂：象王行走，獅子安住，赤腳崑崙眉毛直豎。寒山（Hanshan，唐代詩人）拾得（Shide，唐代和尚）笑呵呵，指點門前老松樹。且說他指點的是什麼？忽然一陣風吹倒時，好大一堆柴火。

南嶽下十六世

徑山杲禪師法嗣

泉州教忠晦庵彌光禪師

是福建李氏之子。小時候沉默寡言，聽到梵唄（Buddhist chanting）就高興。十五歲時，依從幽巖文慧禪師剃度。仍然喜歡閱讀各種書籍。一天他說：『既然已經剃髮染衣，就應當期望徹悟，怎麼能沉迷於世俗典籍呢？』於是離開福建，在云居山拜見圓悟禪師。後來參訪黃檗祥高庵悟禪師，機鋒應對都很契合。因為淮楚一帶盜賊蜂起，就回去拜見佛心禪師。適逢大慧禪師住在廣東，於是前去依從他。大慧禪師問他說：『你在佛心禪師那裡得到的東西，試著舉出一兩件來看看。』彌光禪師舉了佛心禪師上堂時拈出普化（Puhua，唐代禪僧）的公案（koan，禪宗公案），說：『佛心禪師卻不是這樣，總是不這樣來的時候，為何劈頭蓋臉就打？即使教他遍及法界分身。』大慧禪師問：『你認為如何？』彌光禪師說：『我不認可他在後面下個註腳。』大慧禪師說：『這正是以病為法。』彌光禪師毅然沒有信服的意思。大慧禪師說：『你只管揣摩看看。』彌光禪師始終認為不對。過了十天，因為記起海印信禪師拈出的話：『雷聲浩大，雨點全無。』才沒有滯礙，前去告訴大慧禪師。大慧禪師舉出道者見瑯邪（Langye，山名）以及玄沙（Xuansha，唐代禪僧）未徹悟的話來詰問他，彌光禪師回答完畢，大慧禪師笑了。

【English Translation】 English version Sheng. You Xing. Asked Nantang, 'I have a view, but when asked, I can't express it. I don't know what the problem is.' Nantang said, 'The problem is having a view.' Nantang asked in return, 'When did you take office as the investigating censor?' The person said, 'August 4th of last year.' Nantang said, 'When did you leave the investigating censor's office?' The person said, 'The 20th of last month.' Nantang said, 'Why can't you express it?' The person then realized.

Lineage of Chan Master Wuzu Zi

Chan Master Gao of Longhua in Qizhou

Ascended the hall: 'The elephant king walks, the lion dwells, the barefoot Kunlun's eyebrows stand upright. Hanshan (Hanshan, Tang Dynasty poet) and Shide (Shide, Tang Dynasty monk) laugh heartily, pointing to the old pine tree in front of the gate. What are they pointing at? Suddenly, when the wind blows it down, it's just a pile of firewood.'

Sixteenth Generation Below Nanyue

Lineage of Chan Master Gao of Jingshan

Chan Master Migang of Huian in Jiaozhong, Quanzhou

He was a son of the Li family in Fujian. As a child, he was taciturn and smiled little, but he rejoiced upon hearing Buddhist chanting (梵唄). At fifteen, he was tonsured under Chan Master Wenhui of Youyan. He still enjoyed reading various books. One day, he said, 'Since I have shaved my head and donned the robes, I should aspire to complete enlightenment. How can I be intoxicated by worldly classics?' Thereupon, he left Fujian and visited Chan Master Yuanwu at Yunju Mountain. Later, he visited Chan Master Wu of Huangbo Xianggao Hermitage, and their interactions were perfectly aligned. Because bandits arose in the Huai and Chu regions, he returned to visit Chan Master Foxin. Coincidentally, Chan Master Dahui was residing in Guangdong, so he went to follow him. Chan Master Dahui asked him, 'What did you gain at Chan Master Foxin's place? Try to give me one or two examples.' Chan Master Migang cited Chan Master Foxin's raising of the case (koan) of Puhua (Puhua, Tang Dynasty Chan monk) during a Dharma talk, saying, 'Chan Master Foxin is not like that. When it doesn't come like this at all, why strike him head-on? Even if you teach him to manifest bodies throughout the Dharma realm.' Chan Master Dahui asked, 'What do you think?' Chan Master Migang said, 'I don't approve of him adding a commentary at the end.' Chan Master Dahui said, 'This is precisely using illness as the Dharma.' Chan Master Migang resolutely did not believe it. Chan Master Dahui said, 'Just ponder it.' Chan Master Migang always thought it was wrong. After ten days, because he remembered Chan Master Haiyin Xin's words, 'The thunder is loud, but there is no rain,' he was no longer obstructed and went to tell Chan Master Dahui. Chan Master Dahui cited the words of a Daoist who saw Langye (Langye, mountain name) and Xuansha (Xuansha, Tang Dynasty Chan monk) not fully enlightened to question him. After Chan Master Migang answered, Chan Master Dahui smiled.

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曰。雖進得一步。祇是不著所在。如人斫樹。根下一刀。則命根斷矣。汝向枝上斫。其能斷命根乎。今諸方浩浩說禪者。見處總如此。何益於事。其楊岐正傳。三四人而已。師慍而去。翌日。慧問。汝還疑否。師曰。無可疑者。慧曰。祇如古人相見。未開口時已知虛實。或聞其語。便識淺深。此理如何。師悚然汗下。莫知所詣。慧令究有句無句。慧過雲門庵。師侍行。一日問曰。某到這裡。不能得徹。病在甚處。慧曰。汝病最癖。世醫拱手。何也。別人死了活不得。汝今活了未曾死。要到大安樂田地。須是死一回始得。師疑情愈深。后入室。慧問。吃粥了也。洗缽盂了也。去卻藥忌。道將一句來。師曰。裂破。慧震威喝曰。你又說禪也。師即大悟。慧撾鼓告眾曰。龜毛拈得笑咍咍。一擊萬重關鎖開。慶快平生在今日。孰云千堂賺吾來。師亦以頌呈之曰。一拶當機怒雷吼。驚起須彌藏北斗。洪波浩渺浪滔天。拈得鼻孔失卻口。住后。上堂。有句無句。如藤倚樹。放憨作么。及乎樹倒藤枯。句歸何處。情知汝等諸人。卒討頭鼻不著。為甚如此。祇為分明極。翻令所得遲。上堂。夢幻空華。何勞把捉。得失是非。一時放卻。擲拂子曰。山僧今日已是放下了也。汝等諸人。又作么生。復曰。侍者收取拂子。僧問。文殊為甚麼出

【現代漢語翻譯】 現代漢語譯本： （慧禪師）說：『即使你有所進步，也只是沒有抓住要點。好比有人砍樹，在樹根處砍一刀，樹的命根就斷了。你卻在樹枝上砍，怎麼能斷其命根呢？現在各地的禪師們，滔滔不絕地講禪，見解都像這樣，有什麼用呢？楊岐（Yangqi）正傳的禪法，只有三四個人而已。』禪師慍怒而去。第二天，（慧禪師）問：『你還疑惑嗎？』（禪師）說：『沒有什麼可疑惑的。』（慧禪師）說：『比如古人相見，未開口時就已經知道對方的虛實，或者聽了他的話，便能識別其深淺，這是什麼道理？』（禪師）驚懼流汗，不知如何是好。（慧禪師）讓他參究『有句無句』。（慧禪師）路過雲門庵（Yunmen Temple），（禪師）侍奉跟隨。一天，（禪師）問道：『我到這裡，不能徹底領悟，病在哪裡？』（慧禪師）說：『你的病最頑固，世上的醫生都束手無策。為什麼呢？別人死了活不過來，你現在活著卻沒死過。想要到達大安樂的境地，必須死一回才行。』（禪師）的疑情更加深重。後來入室請教，（慧禪師）問：『吃粥了嗎？洗缽了嗎？去掉藥忌，說一句來。』（禪師）說：『裂破。』（慧禪師）震威大喝道：『你又在說禪了！』（禪師）當下大悟。（慧禪師）敲鼓告訴大眾說：『龜毛也能拈得，真是可笑啊！一擊之下，萬重關鎖打開。平生最快樂的事就在今天，誰說千巖堂（Qianyan Hall）欺騙我來著？』（禪師）也作頌呈上說：『一拶當機如怒雷吼，驚起須彌山（Mount Sumeru）藏起北斗星（Big Dipper）。洪波浩渺，波浪滔天，拈得鼻孔卻失了口。』 住持一方后，（禪師）上堂說法：『有句無句，如藤倚樹。放下愚癡做什麼？等到樹倒藤枯，句歸何處？我知道你們這些人，最終也找不到頭緒。為什麼這樣呢？只因爲太分明了，反而使得領悟遲緩。』上堂說法：『夢幻空花，何必去把握？得失是非，一時放下。』擲下拂塵說：『山僧我今天已經是放下了。你們這些人，又怎麼樣呢？』又說：『侍者，收起拂塵。』有僧人問：『文殊（Manjusri）為什麼出……』

【English Translation】 English version: (Zen Master Hui) said, 'Even if you make progress, you are just not grasping the point. It's like someone chopping a tree; a single cut at the root severs its life. But you are chopping at the branches; how can that sever its life? Now, the Zen masters everywhere, talking endlessly about Zen, their views are all like this. What good is it? The true transmission of Yangqi (Yangqi, a Zen lineage) is only held by three or four people.' The Zen master left in anger. The next day, (Zen Master Hui) asked, 'Are you still doubtful?' (The Zen master) said, 'There is nothing to doubt.' (Zen Master Hui) said, 'For example, when ancient masters met, they already knew each other's true nature before even speaking, or upon hearing their words, they could discern their depth. What is the principle behind this?' (The Zen master) was startled and sweating, not knowing what to do. (Zen Master Hui) told him to investigate 'having a phrase or not having a phrase.' (Zen Master Hui) passed by Yunmen Temple (Yunmen Temple, a Buddhist temple), and (the Zen master) served and followed him. One day, (the Zen master) asked, 'I have come here, but I cannot thoroughly understand. Where is the problem?' (Zen Master Hui) said, 'Your problem is the most stubborn; worldly doctors are helpless. Why? Others die and cannot come back to life, but you are alive now and have never died. If you want to reach the land of great peace and joy, you must die once.' (The Zen master)'s doubt deepened even more. Later, he entered the room for instruction, and (Zen Master Hui) asked, 'Have you eaten your porridge? Have you washed your bowl? Setting aside medicinal taboos, say a phrase.' (The Zen master) said, 'Torn apart.' (Zen Master Hui) shouted with majestic force, 'You are talking about Zen again!' (The Zen master) immediately had a great awakening. (Zen Master Hui) beat the drum and announced to the assembly, 'Even turtle hair can be plucked, how laughable! With one strike, ten thousand layers of locks are opened. The happiest thing in my life is today. Who says that Qianyan Hall (Qianyan Hall, a part of a temple) has deceived me?' (The Zen master) also presented a verse, saying, 'One squeeze at the opportune moment is like an angry thunderous roar, startling Mount Sumeru (Mount Sumeru, a sacred mountain in Buddhist cosmology) to hide the Big Dipper (Big Dipper, a constellation). The vast and boundless waves surge to the sky, picking up the nose but losing the mouth.' After residing as abbot, (the Zen master) ascended the Dharma hall and said, 'Having a phrase or not having a phrase is like a vine relying on a tree. What are you doing by indulging in foolishness? When the tree falls and the vine withers, where does the phrase go? I know that all of you will ultimately not find the head or nose. Why is this so? It is only because it is too clear, which in turn makes the realization slow.' Ascending the Dharma hall and said, 'Illusory dreams and empty flowers, why bother grasping them? Gains and losses, right and wrong, let them go at once.' Throwing down the whisk, he said, 'This mountain monk has already let go today. What about all of you?' Then he said, 'Attendant, put away the whisk.' A monk asked, 'Why does Manjusri (Manjusri, a Bodhisattva associated with wisdom) come out...'

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女子定不得。師曰。山僧今日困。曰。罔明為甚麼卻出得。師曰。令人疑著。曰。恁么則擘開華岳千峰秀。放出黃河一派清。師曰。一任卜度。

江州東林卍庵道顏禪師

潼川人。族鮮于氏。久參圓悟。微有省發。洎悟還蜀。囑依妙喜。仍以書致喜曰。顏用彩繪已畢。但欠點眼耳。他日嗣其後。未可量也。喜居雲門及洋嶼。師皆在焉。朝夕質疑。方大悟。住后。上堂。一葉落。天下秋。一塵起。大地收。鳥窠吹布毛。便有人悟去。今時學者。為甚麼卻不識自己。良久曰。莫錯怪人好。上堂。欲識諸佛心。但向眾生心行中識取。欲識常住不凋性。但向萬物遷變處會取。還識得么。欲得不招無間業。莫謗如來正法輪。上堂。諸人知處。良遂總知。良遂知處。諸人不知。作么生是良遂知處。乃曰。鸕鶿語鶴。上堂。仲冬嚴寒。三界無安。富者快樂。貧者飢寒。不識玄旨。錯認定盤。何也。牛頭安尾上。北斗面南看。上堂。一滴滴水。一滴滴凍。天寒人寒。風動幡動。雲門扇子。𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚。打一棒雨似盆傾。不出諸人十二時中尋常受用。上堂云。圓通門戶。八字打開。若是從門入得。不堪共語。須是入得無門之門。方可坐登堂奧。所以道。過去諸如來。斯門已成就。現在諸菩薩。

【現代漢語翻譯】 現代漢語譯本： 女子能決定什麼？

禪師說：『老衲今天睏倦了。』

（學僧）問：『既然如此，為什麼罔明（wǎng míng，指眼盲之人）卻能出去？』

禪師說：『令人疑惑啊！』

（學僧）說：『既然這樣，那麼就像劈開華山，露出千峰秀麗，放出黃河，呈現一派清澈。』

禪師說：『隨你猜測。』 江州東林卍庵道顏禪師（Dào Yán Chánshī，禪師名號）：

是潼川人，姓鮮于氏。他跟隨圓悟禪師（Yuánwù Chánshī）很久，略有所悟。等到圓悟禪師回到四川，（道顏禪師）囑託他依止妙喜禪師（Miàoxǐ Chánshī）。並且寫信給妙喜禪師說：『道顏的彩繪已經完成，只欠點睛而已。』他日繼承（圓悟禪師）之後，成就不可限量。妙喜禪師住在雲門寺（Yúnmén Sì）和洋嶼寺（Yángyǔ Sì）時，道顏禪師都在那裡。早晚請教質疑，才大徹大悟。住持寺院后，上堂說法：『一片葉子落下，天下就知道秋天來了。一粒塵埃升起，大地都被籠罩。鳥窠禪師（Niǎokē Chánshī）吹動布毛，就有人因此而悟道。現在的學人，為什麼卻不認識自己？』良久后說：『不要錯怪別人就好。』上堂說法：『想要認識諸佛的心，只要在眾生的心行中去認識。想要認識常住不凋謝的本性，只要在萬物遷變之處去體會。』還認識了嗎？『想要不招致無間地獄的業報，就不要誹謗如來的正法輪。』上堂說法：『諸位知道的地方，良遂（Liáng Suì，人名）都知道。良遂知道的地方，諸位卻不知道。』什麼是良遂知道的地方呢？於是說：『鸕鶿（lúcí，一種水鳥）用鶴的語言說話。』上堂說法：『仲冬嚴寒，三界都沒有安寧。富人快樂，窮人飢寒。不認識玄妙的旨意，錯誤地認定算盤。』為什麼呢？『牛頭安在尾巴上，北斗星面向南方看。』上堂說法：『一滴滴水，一滴滴結冰。天氣寒冷，人也寒冷。風動，幡也動。雲門禪師的扇子，跳躍著上了三十三天（Sānshísān Tiān，佛教用語，指欲界六天的第二天），撞著了帝釋天（Dìshì Tiān，佛教護法神）的鼻孔。東海的鯉魚，打一棒就下起盆潑大雨。』這些都不超出諸位十二時辰中尋常的受用。 上堂說法：『圓通的門戶，八字打開。如果是從門進入的，不堪與他共語。必須是從無門之門進入，才可以登上堂奧。』所以說：『過去諸如來，都是通過此門成就的。現在諸菩薩，』

【English Translation】 English version: What can a woman determine?

The Master said, 'This old monk is tired today.'

(A student) asked, 'If that's the case, why can Wang Ming (wǎng míng, meaning a blind person) go out?'

The Master said, 'It's puzzling!'

(The student) said, 'If that's so, then it's like splitting Mount Hua, revealing thousands of beautiful peaks, and releasing the Yellow River, presenting a clear and pure scene.'

The Master said, 'Let people guess as they please.' Zen Master Dao Yan (Dào Yán Chánshī) of Wan'an Temple (Wàn'ān Sì) in Donglin (Dōnglín) of Jiangzhou (Jiāngzhōu):

Was a native of Tongchuan (Tóngchuān), with the surname Xianyu (Xiānyú). He followed Zen Master Yuanwu (Yuánwù Chánshī) for a long time and had some initial understanding. When Zen Master Yuanwu returned to Sichuan, (Dao Yan) entrusted him to rely on Zen Master Miaoxi (Miàoxǐ Chánshī). He also wrote a letter to Zen Master Miaoxi saying, 'Dao Yan's painting is complete, only lacking the finishing touch.' His achievements in succeeding (Zen Master Yuanwu) in the future will be immeasurable. When Zen Master Miaoxi resided at Yunmen Temple (Yúnmén Sì) and Yangyu Temple (Yángyǔ Sì), Zen Master Dao Yan was there. He questioned and inquired morning and evening, and then had a great enlightenment. After becoming the abbot, he gave a Dharma talk: 'When a leaf falls, the world knows that autumn has arrived. When a speck of dust rises, the earth is covered. When Zen Master Niaoke (Niǎokē Chánshī) blew on the fluff, some people attained enlightenment because of it. Why don't today's students recognize themselves?' After a long pause, he said, 'It's best not to blame others.' He gave a Dharma talk: 'If you want to know the minds of all Buddhas, just recognize them in the minds and actions of sentient beings. If you want to know the unchanging nature, just understand it in the changing of all things.' Do you recognize it? 'If you want to avoid incurring the karma of the Avici Hell (Ábì Dìyù, the hell of incessant suffering), do not slander the True Dharma Wheel of the Tathagata.' He gave a Dharma talk: 'What you all know, Liang Sui (Liáng Suì, a person's name) knows. What Liang Sui knows, you all do not know.' What is it that Liang Sui knows? Then he said, 'A cormorant speaks the language of a crane.' He gave a Dharma talk: 'In the severe cold of midwinter, the Three Realms (Sānjiè, the realm of desire, the realm of form, and the formless realm) are without peace. The rich are happy, and the poor are hungry and cold. Not recognizing the profound meaning, mistakenly identifying the abacus.' Why? 'The cow's head is placed on the tail, and the Big Dipper faces south.' He gave a Dharma talk: 'A drop of water, a drop of freezing. The weather is cold, and people are cold. The wind moves, and the banner moves. Zen Master Yunmen's fan jumps up to the Thirty-three Heavens (Sānshísān Tiān, a Buddhist term referring to the second heaven of the desire realm), bumping into the nose of Indra (Dìshì Tiān, a Buddhist protector deity). The carp in the East Sea, with one strike, the rain pours down like a basin.' These do not go beyond the ordinary use of your twelve hours. He gave a Dharma talk: 'The gate of perfect penetration is wide open. If you enter through the gate, you are not worthy of being spoken to. You must enter through the gateless gate to be able to ascend to the hall.' Therefore, it is said: 'The Buddhas of the past have all attained enlightenment through this gate. The Bodhisattvas of the present,'

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今各入圓明。未來參學人。當依如是法。從上諸聖。幸有如此廣大門風。不能繼紹。甘自鄙棄。穿窬墻壁。好不丈夫。敢問大眾。無門之門作么生入。良久云。非唯觀世音。我亦從中證。上堂。元宵已過。化主出門。六群比丘。各從其類。此眾無復枝葉。純有貞實。如是增上慢人。退亦佳矣。麒麟不為瑞。鸑鷟不為榮。麥秀兩岐。禾登九穗。總不消得。但願官中無事。林下棲禪。水牯牛飽臥斜陽。擔板漢清貧長樂。粥足飯足。俯仰隨時。箸籠不亂攙匙。老鼠不咬甑箄。山家活計。淡薄長情。不敬功德天。誰嫌黑暗女。有智主人。二俱不受。良久曰。君子愛財。取之以道。上堂。去年寒食后。今年寒食前。日日是好日。不是正中偏。上堂。客舍久留連。家鄉夕照邊。檐懸三月雨。水沒兩湖蓮。鑊漏燒燈盞。柴生滿灶煙。已忘南北念。入望盡平川。上堂。旃檀林。無雜樹。郁密深沉師子住。所以旃檀叢林。旃檀圍繞。荊棘叢林。荊棘圍繞。一人為主。兩人為伴。成就萬億國土。士農工商。若夜叉。若羅剎。見行魔業。優哉遊哉。聊以卒歲。僧問。香嚴上樹話。意旨如何。師曰。描不成。畫不就。曰。李陵雖好手。爭奈陷番何。師曰。甚麼處去來。問。如何是佛。師曰。汝是元固。僧近前曰。喏。喏。師曰。裈無襠。褲無口

【現代漢語翻譯】 現代漢語譯本 現在各自進入圓明（指清凈圓滿的境界）。未來的參學之人，應當依照這樣的方法，傚法歷代聖賢。慶幸有如此廣大的門庭風範，如果不能繼承發揚，甘願自我輕賤拋棄，像小偷一樣打洞穿墻，實在不像大丈夫所為。請問各位，這無門之門該如何進入？（停頓良久）並非只有觀世音菩薩才能從中證悟，我也是如此。上堂說法。元宵節已經過去，化緣的僧人出門雲遊。六群比丘（指違犯戒律的比丘），各自聚集在一起。這個僧團沒有多餘的枝節，只有純正的品行。像這樣自以為是、驕傲自滿的人，離開也好。麒麟不被認為是祥瑞，鸑鷟（一種黑色鳳凰）不被認為是榮耀。麥子長出兩根穗，稻子長出九個穗，這些都不需要。只希望官府中沒有事端，百姓能在山林下安心禪修。水牛吃飽后悠閒地躺在夕陽下，挑夫過著清貧但快樂的生活。早晚有粥飯吃，生活隨遇而安。吃飯時筷子籠里不亂用勺子，老鼠不咬蒸籠的箅子。山裡人家的生活，平淡而長久。不敬功德天女，誰又會嫌棄黑暗女神呢？有智慧的主人，兩者都不會接受。（停頓良久）君子愛財，要取之有道。上堂說法。去年寒食節之後，今年寒食節之前，每天都是好日子，不偏不倚，恰到好處。上堂說法。旅客久久地滯留在旅舍，家鄉的景色只能在夕陽中遙望。屋檐上懸掛著三月的雨水，湖泊被水淹沒，長滿了蓮花。鍋底燒漏了，只能用燈盞照明，灶里燒著柴火，冒著濃濃的煙。已經忘記了南北的思念，放眼望去，儘是一片平坦的田野。上堂說法。在旃檀（一種名貴的香木）林中，沒有其他的雜樹，樹木茂密深沉，獅子居住其中。所以，在旃檀樹的叢林中，周圍都是旃檀樹圍繞；在荊棘叢林中，周圍都是荊棘圍繞。一個人作為主導，兩個人作為夥伴，就能成就萬億國土的功業。無論是士人、農民、工人、商人，還是夜叉（一種惡鬼）、羅剎（一種惡鬼），如果他們施行魔業，就讓他們悠閒自在地度過一生。僧人問道：香嚴智閑禪師上樹的故事，意旨是什麼？師父說：描繪不成，繪畫不成。僧人說：李陵雖然是優秀的將領，但最終還是被困在敵人的陣營中。師父說：從哪裡來的？僧人問：什麼是佛？師父說：你就是元固。僧人走近前說：是，是。師父說：褲子沒有褲襠，沒有褲口。

【English Translation】 English version Now, each enters the perfect enlightenment (referring to the state of pure and complete understanding). Future learners should follow this method, emulating the sages of the past. Fortunately, there is such a vast and grand tradition. If one cannot inherit and carry it forward, willingly despising and abandoning oneself, like a thief breaking through walls, it is truly unbecoming of a great person. May I ask everyone, how does one enter this gateless gate? (Pause) It is not only Avalokiteśvara (the Bodhisattva of Compassion) who can attain enlightenment through it; I, too, have attained it through this path. Ascending the hall to preach. The Lantern Festival has passed, and the alms-seeking monks have set out on their travels. The six groups of Bhikshus (referring to monks who violate the precepts) gather together according to their kind. This Sangha (monastic community) has no superfluous branches, only pure conduct. Those who are arrogant and self-conceited, it is good for them to leave. The Qilin (a mythical Chinese creature) is not considered auspicious, and the E'zhuo (a black phoenix) is not considered glorious. Wheat with two ears and rice with nine ears are not needed. One only hopes that there are no troubles in the government, and that people can peacefully practice Chan (Zen) meditation in the mountains. The water buffalo lies leisurely in the setting sun after being full, and the porter lives a simple but happy life. Having enough porridge and rice to eat, one adapts to circumstances. When eating, one does not randomly use a spoon in the chopstick holder, and the rats do not bite the steamer rack. The life of a mountain family is simple and long-lasting. If one does not respect the Goddess of Merit, who would dislike the Goddess of Darkness? A wise master accepts neither. (Pause) A gentleman loves wealth, but he obtains it through proper means. Ascending the hall to preach. After the Cold Food Festival last year, before the Cold Food Festival this year, every day is a good day, neither leaning to one side nor the other, just right. Ascending the hall to preach. The traveler lingers in the inn for a long time, and the scenery of his hometown can only be seen in the setting sun. Rainwater hangs from the eaves in the third month, and the lakes are flooded, filled with lotus flowers. The bottom of the pot is burned through, so one can only use a lamp to illuminate, and the stove is burning firewood, emitting thick smoke. He has already forgotten his longing for the north and south, and as far as he can see, it is a flat plain. Ascending the hall to preach. In the sandalwood (a precious fragrant wood) forest, there are no other miscellaneous trees. The trees are dense and deep, and lions live there. Therefore, in the sandalwood forest, it is surrounded by sandalwood trees; in the thorn forest, it is surrounded by thorns. One person as the leader, two people as companions, can achieve the cause of hundreds of millions of lands. Whether they are scholars, farmers, workers, merchants, or Yakshas (a type of evil spirit), Rakshasas (a type of evil spirit), if they practice demonic deeds, let them spend their lives leisurely. A monk asked: What is the meaning of the story of Zen Master Xiangyan Zhixian climbing a tree? The master said: It cannot be depicted, it cannot be painted. The monk said: Although Li Ling was an excellent general, he was ultimately trapped in the enemy's camp. The master said: Where did you come from? A monk asked: What is Buddha? The master said: You are Yuan Gu. The monk stepped forward and said: Yes, yes. The master said: The trousers have no crotch, and the pants have no opening.

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。問。如何是佛。師曰。志公和尚。曰。學人問佛。何故答志公和尚。師曰。志公不是閑和尚。曰。如何是法。師曰。黃絹幼婦。外孫齏臼。曰。是甚麼章句。師曰。絕妙好辭。曰。如何是僧。師曰。釣魚船上謝三郎。曰。何不直說。師曰。玄沙和尚。曰。三寶已蒙師指示。向上宗乘事若何。師曰。王喬詐仙得仙。僧呵呵大笑。師乃叩齒。

福州西禪懶庵鼎需禪師

本郡林氏子。幼舉進士有聲。年二十五。因讀遺教經。忽曰。幾為儒冠誤。欲去家。母難之。以親迎在期。師乃絕之曰。夭桃紅杏。一時分付春風。翠竹黃華。此去永為道伴。竟依保壽樂禪師為比丘。一錫湖湘。遍參名宿。法無異味。歸里結庵。于羌峰絕頂。不下山者三年。佛心才禪師挽出。首眾于大乘。嘗問學者即心即佛因緣。時妙喜庵于洋嶼。師之友彌光與師書云。庵主手段。與諸方別。可來少款。如何。師不答。光以計邀師飯。師往赴之。會妙喜為諸徒入室。師隨喜焉。妙喜舉。僧問馬祖。如何是佛。祖云。即心是佛。作么生。師下語。妙喜詬之曰。你見解如此。敢妄為人師耶。鳴鼓普說。訐其平生珍重得力處。排為邪解。師淚交頤。不敢仰視。默計曰。我之所得。既為所排。西來不傳之旨。豈止此耶。遂歸心弟子之列。一日。喜問曰。

【現代漢語翻譯】 現代漢語譯本： 問：什麼是佛？ 師父說：志公和尚（南北朝時期的著名僧人）。 問：學人問的是佛，為什麼回答是志公和尚？ 師父說：志公不是個閑散的和尚。 問：什麼是法？ 師父說：黃絹幼婦，外孫齏臼。 問：這是什麼章句？ 師父說：絕妙好辭。 問：什麼是僧？ 師父說：釣魚船上謝三郎。 問：為什麼不直說？ 師父說：玄沙和尚（唐末五代時期的禪宗大師）。 問：三寶（佛、法、僧）已經蒙師父指示，向上宗乘（禪宗）的事又該如何？ 師父說：王喬（傳說中的仙人）詐稱仙人而最終得道成仙。 僧人聽后呵呵大笑。師父於是叩齒。

福州西禪懶庵鼎需禪師

是本郡林氏之子。年幼時考中進士，頗有名聲。二十五歲時，因為讀《遺教經》，忽然說：『幾乎被儒生的帽子耽誤了。』想要離家出家，母親極力阻攔。因為已經定下婚期，師父於是斷絕塵緣說：『夭桃紅杏，一時都交付給春風。翠竹黃華，此去永遠作為我的道伴。』最終依從保壽樂禪師剃度為比丘。之後遊歷湖湘一帶，遍參各處名宿。覺得佛法並無特別之處，於是回到家鄉結庵隱居，在羌峰絕頂，三年不下山。佛心才禪師勸他出山，在大乘寺主持事務。曾經問學者『即心即佛』的因緣。當時妙喜庵在洋嶼，師父的朋友彌光寫信給師父說：『庵主的手段，與各方不同，可以來小住幾日。如何？』師父沒有回覆。彌光用計邀請師父吃飯。師父前往赴約。正趕上妙喜為眾弟子入室說法，師父在一旁隨喜。妙喜舉出：僧人問馬祖，什麼是佛？馬祖回答說：『即心是佛。』你作何理解？師父說了自己的見解。妙喜責罵他說：『你的見解如此，竟敢妄為人師嗎？』於是鳴鼓普告大眾，揭發他平生珍重得力之處，斥責為邪解。師父淚流滿面，不敢抬頭仰視，心中默想：『我的所得，既然被他所排斥，那麼西來不傳的宗旨，難道僅僅是這些嗎？』於是歸心於弟子之列。一日，妙喜問他說：

【English Translation】 English version: Question: What is Buddha? The master said: Zhi Gong (a famous monk in the Southern and Northern Dynasties). Question: The student is asking about Buddha, why do you answer with Zhi Gong? The master said: Zhi Gong is not an idle monk. Question: What is Dharma? The master said: Yellow silk, young woman, grandson's mortar. Question: What is this verse? The master said: An exquisitely wonderful phrase. Question: What is Sangha? The master said: Xie Sanlang on a fishing boat. Question: Why not say it directly? The master said: Xuan Sha (a Zen master in the late Tang and Five Dynasties period). Question: The Three Jewels (Buddha, Dharma, Sangha) have already been pointed out by the master, what about the matter of the upward lineage (Zen)? The master said: Wang Qiao (a legendary immortal) pretended to be an immortal and eventually attained immortality. The monk laughed heartily. The master then tapped his teeth.

Zen Master Lan'an Dingxu of Xichan Temple in Fuzhou

He was a son of the Lin family in this prefecture. He passed the imperial examination at a young age and was quite famous. At the age of twenty-five, after reading the 'Sutra of the Buddha's Last Teaching', he suddenly said: 'I was almost delayed by the scholar's hat.' He wanted to leave home to become a monk, but his mother strongly opposed it. Because the wedding date had already been set, the master severed his worldly ties and said: 'The delicate peach blossoms and red apricots are all entrusted to the spring breeze. The green bamboo and yellow flowers will forever be my companions from now on.' He eventually followed Zen Master Baoshou Le and was ordained as a Bhikkhu. After that, he traveled around the Hunan and Hubei areas, visiting famous monks everywhere. Feeling that the Buddha's teachings were nothing special, he returned to his hometown and built a hermitage, staying on the summit of Qiang Peak, not descending the mountain for three years. Zen Master Foxin Cai persuaded him to come out of the mountain and preside over affairs at Dachen Temple. He once asked scholars about the cause and condition of 'Mind is Buddha'. At that time, Miaoxi Hermitage was in Yangyu, and the master's friend Mi Guang wrote a letter to the master saying: 'The abbot's methods are different from those of other places, you can come and stay for a few days. What do you think?' The master did not reply. Mi Guang used a plan to invite the master to dinner. The master went to the appointment. It happened that Miaoxi was giving a lecture to his disciples in the room, and the master was happy to be there. Miaoxi cited: A monk asked Mazu, what is Buddha? Mazu replied: 'Mind is Buddha.' What is your understanding? The master gave his own understanding. Miaoxi scolded him and said: 'Your understanding is like this, how dare you presumptuously be a teacher?' So he beat the drum to announce to the public, exposing the things he had cherished and relied on in his life, and denounced them as heretical interpretations. The master was in tears, not daring to look up, and thought to himself: 'Since what I have gained has been rejected by him, then is the unspoken purpose of the coming from the West only these things?' So he returned to the ranks of disciples. One day, Miaoxi asked him:

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內不放出。外不放入。正恁么時如何。師擬開口。喜拈竹篦。劈脊連打三下。師於此大悟。厲聲曰。和尚已多了也。喜又打一下。師禮拜。喜笑云。今日方知吾不汝欺也。遂印以偈云。頂門豎亞摩醯眼。肘后斜懸奪命符。瞎卻眼。卸卻符。趙州東壁掛葫蘆。於是聲名喧動叢林。住后。上堂曰。句中意。意中句。須彌聳于巨川。句刬意。意刬句。烈士發乎狂矢。任待牙如劍樹。口似血盆。徒逞詞鋒。虛張意氣。所以凈名杜口。早涉繁詞。摩竭掩關。已揚家醜。自余瓦棺老漢．巖頭大師。向羌峰頂上。拏風鼓浪。玩弄神變。腳跟下好與三十。且道過在甚麼處。良久云。機關不是韓光作。莫把胸襟當等閑。至節。上堂云。二十五日已前。群陰消伏。泥龍閉戶。二十五日已后。一陽來複。鐵樹開華。正當二十五日。塵中醉客。騎驢騎馬。前街后街。遞相慶賀。物外閑人。衲帔矇頭。圍爐打坐。風蕭蕭。雨蕭蕭。冷湫湫。誰管你張先生。李道士。胡達磨。上堂。懶翁懶中懶。是懶懶說禪。亦不重自己。亦不重先賢。又誰管你地。又誰管你天。物外翛然無個事。日上三竿猶更眠。上堂。舉。僧問趙州。如何是古人言。州云。諦聽諦聽。師曰。諦聽即不無。切忌喚鐘作甕。室中問僧。萬法歸一。一歸何處。曰。新羅國里。師曰。我在

【現代漢語翻譯】 現代漢語譯本 『內不放出，外不放入』。正在這個時候該如何是好？ 老師剛想開口，喜禪師拿起竹篦，對著他劈頭蓋臉地連打了三下。老師因此大悟，大聲說：『和尚你太多事了！』喜禪師又打了一下。老師連忙禮拜。喜禪師笑著說：『今天才知道我沒有欺騙你啊！』 於是喜禪師用偈語印證他：『頂門豎起摩醯首羅天（Maheśvara，印度教主神濕婆的別名）的眼睛，肘后斜掛著奪人性命的符箓。瞎掉這隻眼，卸下這道符，趙州（Zhaozhou，禪宗大師趙州從諗）的東墻上掛著個葫蘆。』 於是老師的名聲震動了整個叢林。住持寺院后，上堂說法時說：『句中的意思，意思中的句子，須彌山（Sumeru，佛教宇宙觀中的聖山）聳立在巨大的河流中。句子剷除意思，意思剷除句子，烈士發出狂亂的箭矢。任憑你牙齒像劍樹一樣鋒利，口像血盆一樣巨大，也只是徒勞地逞口舌之利，虛張聲勢。所以維摩詰（Vimalakirti，佛教在家菩薩的代表）閉口不言，早已超越了繁瑣的言辭。摩竭陀（Magadha，古印度國名）尊者掩門自守，已經暴露了家醜。至於瓦棺老漢（Waguan Laohan，指虛雲和尚），巖頭大師（Yantou，唐代禪宗大師），在羌峰頂上，駕馭風浪，玩弄神通變化，腳跟下應該打三十棒。且說過錯在哪裡？』 良久，老師說：『機關不是韓光（Han Guang，古代巧匠）製造的，不要把自己的胸襟看得太隨便。』 冬至時節，上堂說法時說：『二十五日以前，所有的陰氣都消退潛伏，泥龍關閉門戶。二十五日以後，一陽之氣開始復甦，鐵樹也開了花。正當二十五日這一天，塵世中的醉客，騎著驢或馬，在前街後巷，互相慶祝。物外的閑人，用衲衣蒙著頭，圍著火爐打坐。風蕭蕭，雨蕭蕭，冷颼颼。誰管你張先生，李道士，胡達摩（Bodhidharma，禪宗始祖）。』 上堂說法：『懶翁（Lanweng，指自己）懶中懶，這是懶懶地說禪。既不看重自己，也不看重先賢。又誰管你地，又誰管你天。物外逍遙自在無事，太陽都升到三竿高了還在睡覺。』 上堂說法。舉例：有僧人問趙州：『如何是古人的話？』趙州說：『諦聽諦聽（仔細聽，仔細聽）。』老師說：『仔細聽沒有錯，但切忌把鐘當成甕。』 在室內問僧人：『萬法歸一，一歸何處？』僧人回答：『新羅國里（Silla，古代朝鮮半島國家）。』老師說：『我在。』

【English Translation】 English version 『Not letting out from within, not letting in from without.』 What to do at just such a time? The master was about to open his mouth when Master Xi picked up the bamboo staff and struck him three times in quick succession. The master had a great awakening because of this and exclaimed loudly, 『The monk is doing too much!』 Master Xi struck him again. The master bowed in gratitude. Master Xi smiled and said, 『Only today do I know that I have not deceived you!』 Thereupon, Master Xi sealed his understanding with a verse: 『On the crown of the head stands the eye of Maheśvara (Maheśvara, another name for the Hindu god Shiva), slanting behind the elbow hangs the talisman that snatches life. Blind that eye, remove that talisman, on the east wall of Zhaozhou (Zhaozhou, Chan master Zhaozhou Congshen)'s monastery hangs a gourd.』 Thereupon, the master』s fame shook the entire sangha. After taking up residence at the monastery, he said during an assembly: 『The meaning in the phrase, the phrase in the meaning, Mount Sumeru (Sumeru, the sacred mountain in the Buddhist cosmology) towers in the great river. The phrase eliminates the meaning, the meaning eliminates the phrase, a valiant warrior shoots a wild arrow. Let your teeth be as sharp as a sword-tree, your mouth as huge as a blood-basin, you are merely indulging in verbal prowess, vainly displaying your spirit. Therefore, Vimalakirti (Vimalakirti, representative of Buddhist lay bodhisattvas) kept his mouth shut, having long transcended verbose language. The Venerable Magadha (Magadha, ancient Indian kingdom) closed his door, already exposing his family』s shame. As for the Old Man of the Coffin (Waguan Laohan, referring to Master Xuyun), Great Master Yantou (Yantou, Chan master of the Tang Dynasty), on the peak of Qiang, riding the wind and waves, playing with supernatural transformations, it would be good to give them thirty blows under their feet. Tell me, where does the fault lie?』 After a long silence, the master said, 『The mechanism was not made by Han Guang (Han Guang, ancient craftsman), do not take your own mind lightly.』 On the winter solstice, he said during an assembly: 『Before the twenty-fifth day, all the yin energies are subdued and hidden, the mud dragon closes its doors. After the twenty-fifth day, the yang energy begins to recover, and the iron tree blooms. On the very twenty-fifth day, the drunken guests in the dust, riding donkeys or horses, celebrate each other in the front and back streets. The idle people beyond the world, covering their heads with patched robes, sit around the stove in meditation. The wind is soughing, the rain is pattering, it is chilling. Who cares about Mr. Zhang, Taoist Li, or Bodhidharma (Bodhidharma, the founder of Zen Buddhism)?』 During an assembly: 『Lazy Old Man (Lanweng, referring to himself) is lazy among the lazy, this is lazily speaking of Chan. He neither values himself, nor values the former sages. Who cares about the earth, who cares about the sky. Beyond the world, carefree and without affairs, the sun has risen three poles high and he is still sleeping.』 During an assembly, he cited: 『A monk asked Zhaozhou, 「What are the words of the ancients?」 Zhaozhou said, 「Listen carefully, listen carefully.」』 The master said, 『Listening carefully is not wrong, but be careful not to mistake the bell for a jar.』 In the room, he asked a monk, 『The myriad dharmas return to one, where does the one return?』 The monk replied, 『In the land of Silla (Silla, ancient Korean kingdom).』 The master said, 『I am in.』

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青州作一領布衫。重七斤。聻。曰。今日親見趙州。師曰。前頭見。後頭見。僧乃作斫額勢。師曰。上座甚處人。曰。江西。師曰。因甚麼卻來這裡納敗缺。僧擬議。師便打。

福州東禪蒙庵思岳禪師

上堂。蛾羊蟻子說一切法。墻壁瓦礫現無邊身。見處既精明。聞中必透脫。所以雪峰和尚凡見僧來。輥出三個木毬。如弄雜劇相似。玄沙便作斫牌勢。卑末謾道將來。普賢今日謗古人。千佛出世。不通懺悔。這裡有人謗普賢。定入㧞舌地獄。且道謗與不謗者是誰。心不負人。面無慚色。上堂。達磨來時。此土皆知梵語。及乎去後。西天悉會唐言。若論直指人心。見性成佛。大似羚羊掛角。獵犬尋蹤。一意乖疏。萬言無用。可謂來時他笑我。不知去後我笑他。唐言梵語親分付。自古齋僧怕夜茶。上堂。臘月初。歲云徂。黃河凍已合。深處有嘉魚。活鱍鱍。跳不脫。又不能相煦以濕。相濡以沫。慚愧菩薩摩訶薩。春風幾時來。解此黃河凍。令魚化作龍。直透桃華浪。會即便會。癡人面前且莫說夢。上堂。僧問。如何是初日分。以恒河沙等身佈施。師曰。從苗辨地。因語識人。曰。如何是中日分。復以恒河沙等身佈施。師曰。筑著磕著。曰。如何是後日分。亦以恒河沙等身佈施。師曰。向下文長。付在來日。復曰

【現代漢語翻譯】 現代漢語譯本： 一僧人在青州做了一件布衫，重七斤。趙州禪師問：『聻？』（意為：怎麼樣？）。僧人回答：『今日親見趙州。』趙州禪師說：『前頭見，後頭見。』僧人於是做了個砍額頭的姿勢。趙州禪師問：『上座是哪裡人？』回答：『江西。』趙州禪師說：『因為什麼卻來這裡丟人現眼？』僧人猶豫不決，趙州禪師便打了他。

福州東禪蒙庵思岳禪師

上堂開示：飛蛾、綿羊、螞蟻都在說法，墻壁瓦礫顯現無邊的法身。見解既然精明，聽聞必定透徹。所以雪峰和尚每次見到僧人來，就滾出三個木球，好像在表演雜耍一樣。玄沙便做出砍牌子的姿勢，謙卑地說請拿過來。普賢今日誹謗古人，即使千佛出世，也不能懺悔。這裡有人誹謗普賢，必定墮入拔舌地獄。那麼，誹謗與不誹謗的，究竟是誰呢？心中不虧欠別人，臉上就沒有慚愧的神色。上堂開示：達磨來的時候，這片土地上的人都知道梵語；等到他離開之後，西天的人都學會了唐語。如果說直指人心，見性成佛，就像羚羊掛角，獵犬尋蹤一樣，一有差錯，說再多也沒用。可以說是來的時候他笑我，不知道去後我笑他。唐語梵語親自交付，自古以來齋僧都害怕晚上的茶。上堂開示：臘月初，一年將盡，黃河冰凍已經合攏，深處有肥美的魚。活蹦亂跳，跳不出去，又不能互相用濕氣滋潤，用唾沫互相濡沫。慚愧啊，菩薩摩訶薩，春風什麼時候來，融化這黃河的冰凍，讓魚變成龍，直接躍過桃花浪。領會了就領會了，在癡人面前不要說夢話。上堂開示：有僧人問：『什麼是初日分？以恒河沙數的身軀佈施。』禪師說：『從苗就能辨別土地，因言語就能認識人。』問：『什麼是中日分？再次以恒河沙數的身軀佈施。』禪師說：『碰著了，磕著了。』問：『什麼是後日分？也以恒河沙數的身軀佈施。』禪師說：『下面的文字還長，留到明天再說。』又說

【English Translation】 English version: A monk in Qingzhou made a cloth robe, weighing seven catties. Zen Master Zhao Zhou asked: '聻?' (meaning: How about it?). The monk replied: 'Today I personally saw Zhao Zhou.' Zen Master Zhao Zhou said: 'Seen in front, seen in the back.' The monk then made a gesture of chopping his forehead. Zen Master Zhao Zhou asked: 'Where are you from, venerable?' He replied: 'Jiangxi.' Zen Master Zhao Zhou said: 'Why did you come here to make a fool of yourself?' The monk hesitated, and Zen Master Zhao Zhou struck him.

Zen Master Meng'an Siyue of Dongchan Temple in Fuzhou

Ascending the hall: Moths, sheep, and ants are all expounding the Dharma; walls, bricks, and tiles manifest boundless Dharma bodies. Since understanding is refined, hearing must be thorough. Therefore, whenever Abbot Xuefeng saw a monk coming, he would roll out three wooden balls, as if performing acrobatics. Xuan Sha would then make a gesture of chopping a tablet, humbly saying, 'Please bring it here.' Today, I, Puxian, slander the ancients; even if a thousand Buddhas were to appear, there would be no repentance. If anyone here slanders Puxian, they will surely fall into the hell of tongue-pulling. So, who is it that slanders and does not slander? If the heart does not fail others, the face will have no shame. Ascending the hall: When Dharma arrived, everyone in this land knew Sanskrit; after he left, everyone in the Western Heaven knew Chinese. If we talk about directly pointing to the human mind and seeing one's nature to become a Buddha, it's like a羚羊掛角 (líng yáng guà jiǎo, antelope hanging its horns on a tree, meaning traceless) or a hunting dog tracking a scent. One mistake renders ten thousand words useless. It can be said that when he came, he laughed at me; not knowing that after he left, I would laugh at him. Chinese and Sanskrit are personally entrusted; since ancient times, monks have feared evening tea when offering meals. Ascending the hall: The twelfth lunar month, the year is coming to an end, the Yellow River is frozen solid, and there are fine fish in the depths. Lively and active, unable to jump out, and unable to moisten each other with moisture or saliva. Ashamed, Bodhisattva Mahasattva, when will the spring breeze come to melt the frozen Yellow River, allowing the fish to transform into dragons and leap over the peach blossom waves. If you understand, then understand; don't talk about dreams in front of fools. Ascending the hall: A monk asked, 'What is the first division of the day? Giving away bodies as numerous as the sands of the Ganges.' The Zen master said, 'From the seedlings, one can distinguish the land; from the words, one can recognize the person.' Asked, 'What is the middle division of the day? Again, giving away bodies as numerous as the sands of the Ganges.' The Zen master said, 'Bumped into it, stumbled upon it.' Asked, 'What is the last division of the day? Also giving away bodies as numerous as the sands of the Ganges.' The Zen master said, 'The text below is long, leave it for tomorrow.' Again, he said

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。一轉語如天普蓋。似地普擎。一轉語。舌頭不出口。一轉語。且喜沒交涉。要會么。慚愧。世尊面赤。不如語直。大小岳上座。口似磉盤。今日為這問話僧講經。不覺和註腳一時說破。便下座。上堂。啞卻我口。直須要道。塞卻你耳。切忌蹉過。昨日有人從天臺來。卻道泗洲大聖在洪州打坐。十字街頭賣行貨。是甚麼。斷跟草鞋。尖檐席帽。

福州西禪此庵守凈禪師

上堂。談玄說妙。撒屎撒尿。行棒行喝。將鹽止渴。立主立賓。華擘宗乘。設或總不恁么。又是鬼窟里坐。到這裡。山僧已是打退鼓。且道諸人。尋常心憤憤。口悱悱。合作么生。莫將閑學解。埋沒祖師心。上堂。若也單明自己。不悟目前。此人有眼無足。若也祇悟目前。不明自己。此人有足無眼。直得眼足相資。如車二輪。如鳥二翼。正好勘過了打。上堂。九夏炎炎大熱。木人汗流不輟。夜來一雨便涼。莫道山僧不說。以拂子擊禪床。下座。上堂。若欲正提綱。直須大地荒。欲來沖雪刃。未免露鋒铓。當恁么時。釋迦老子出頭不得即不問。你諸人祇如馬鐙里藏身。又作么生話會。上堂。道是常道。心是常心。汝等諸人。聞山僧恁么道。便道我會也。大盡三十日。小盡二十九。頭上是天。腳下是地。耳里聞聲。鼻里出氣。忽若四大海水在汝

【現代漢語翻譯】 現代漢語譯本： 一句轉語，猶如天空普遍覆蓋，似大地普遍承載。一句轉語，舌頭甚至不必張口。一句轉語，可喜的是毫無瓜葛。想要領會嗎？慚愧啊！世尊面色發紅，不如直截了當的言語。大小岳上座，口如石磉一般穩固，今天爲了這個提問的和尚講經，不知不覺地將經文和註釋一時都說破了，便下座了。

上堂說法：堵住我的口，務必要說；塞住你的耳朵，切記錯過。昨天有人從天臺山來，卻說泗洲大聖（僧伽大師的尊稱）在洪州打坐，在十字街頭販賣日用品。賣的是什麼呢？是斷了鞋跟的草鞋，尖帽檐的席帽。

福州西禪此庵守凈禪師

上堂說法：談玄說妙，如同排泄糞尿。動輒打棒呵斥，如同用鹽止渴。確立主賓，只是割裂宗乘。如果這些都不是，又是坐在鬼窟里。到了這裡，山僧我已經打了退堂鼓。那麼諸位，尋常心中憤憤不平，口中喋喋不休，該如何是好呢？不要用空洞的學理解釋，埋沒了祖師的心意。

上堂說法：如果只明白自己，不領悟眼前的事物，這個人有眼無足；如果只領悟眼前的事物，不明白自己，這個人有足無眼。只有眼和足互相資助，如同車子的兩個輪子，鳥的兩隻翅膀，才能恰好勘驗過了就打。

上堂說法：盛夏酷暑，木人（指泥塑木雕的人像）也汗流不止。夜裡一場雨就涼爽了，不要說山僧我沒說。用拂子敲擊禪床，下座。

上堂說法：如果想要端正綱領，必須大地荒蕪。想要迎著雪亮的刀刃，難免露出鋒芒。當這種時候，釋迦老子（佛教的創始人）出頭不得暫且不論，你們這些人如果像藏身在馬鐙里一樣，又該如何說話領會呢？

上堂說法：道是常道，心是常心。你們這些人，聽到山僧我這樣說，就說我明白了。大月三十天，小月二十九天，頭上是天，腳下是地，耳朵里聽到聲音，鼻子里呼出氣息。忽然四大海水（指地、水、火、風四大元素）都在你

【English Translation】 English version: A turning phrase is like the sky universally covering, like the earth universally supporting. A turning phrase, the tongue need not even open. A turning phrase, joyfully irrelevant. Want to understand? Ashamed! Shakyamuni Buddha's (the founder of Buddhism) face turns red, better than straightforward words. Abbot Da Xiaoyue, his mouth is as solid as a plinth, today lecturing on the sutra for this questioning monk, unknowingly revealing both the sutra and its commentary at once, then descends from the seat.

Ascending the hall: Shut my mouth, must speak; block your ears, be careful not to miss. Yesterday someone came from Tiantai Mountain, but said that Great Sage of Sizhou (an honorific title for the monk Sengqie) was sitting in meditation in Hongzhou, selling daily goods at the crossroads. What is being sold? Straw sandals with broken heels, pointed-brimmed straw hats.

Chan Master Ci'an Shoujing of Xichan Temple in Fuzhou

Ascending the hall: Discussing the profound and speaking of the subtle is like excreting feces and urine. Wielding the staff and shouting is like using salt to quench thirst. Establishing the host and the guest is merely dividing the Zen tradition. If none of these are the case, then one is sitting in a ghost cave. Having arrived here, this old monk has already sounded the retreat. So, everyone, how should you usually feel indignant in your hearts and chatter incessantly in your mouths? Do not bury the mind of the patriarch with empty scholarly interpretations.

Ascending the hall: If one only understands oneself and does not comprehend what is before one's eyes, this person has eyes but no feet. If one only comprehends what is before one's eyes and does not understand oneself, this person has feet but no eyes. Only when eyes and feet assist each other, like the two wheels of a cart, like the two wings of a bird, can one properly examine and then strike.

Ascending the hall: In the scorching heat of summer, even wooden figures (referring to clay or wooden statues) sweat incessantly. A rain at night brings coolness. Don't say I, this old monk, didn't say it. Strikes the Zen seat with the whisk, descends from the seat.

Ascending the hall: If you want to rectify the main point, the earth must be desolate. If you want to face the snow-white blade, you cannot avoid revealing the edge. At such a time, Shakyamuni Buddha (the founder of Buddhism) cannot come forward, let alone you. If you are like hiding in a stirrup, how can you speak and understand?

Ascending the hall: The Dao is the constant Dao, the mind is the constant mind. When you all hear me, this old monk, say this, you say you understand. The big month has thirty days, the small month has twenty-nine days, above is the sky, below is the earth, the ears hear sounds, the nose breathes out air. Suddenly, if the four great oceans (referring to the four elements: earth, water, fire, and wind) are all in you

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頭上。毒蛇穿你眼睛。蝦蟆入你鼻孔。又作么生。上堂。文殊普賢談理事。臨濟德山行棒喝。東禪一覺到天明。偏愛風從涼處發。咄。上堂。善鬥者不顧其首。善戰者必獲其功。其功既獲。坐致太平。太平既致。高枕無憂。罷拈三尺劍。休弄一張弓。歸馬于華山之陽。放牛于桃林之野。風以時而雨以時。漁父歌而樵人舞。雖然如是。堯舜之君。猶有化在。爭似乾坤收不得。堯舜不知名。渾家不管興亡事。偏愛和云占洞庭。上堂。閉卻口。時時說。截卻舌。無間歇。無間歇。最奇絕。最奇絕。眼中屑。既是奇絕。為甚麼卻成眼中屑。了了了時無可了。玄玄玄處亦須呵。上堂。祖佛頂𩕳上。有潑天大路。未透生死關。如何敢進步。不進步。大千沒遮護。一句絕言詮。那吒擎鐵柱。開堂。拈香罷。就座。南堂和尚白槌曰。法筵龍象眾。當觀第一義。師隨聲便喝曰。此是第幾義。久參先德。已辨來端。後學有疑。不妨請問。僧問。阿難問迦葉。世尊傳金襕外。別傳何物。迦葉喚阿難。阿難應諾。未審此意如何。師曰。切忌動著。曰。祇如迦葉道倒卻門前剎竿著。又作么生。師曰。石牛橫古路。曰。祇如和尚于佛日處。還有這個訊息也無。師曰。無這個訊息。曰。爭奈定光金地遙招手。智者江陵暗點頭。師曰。莫將庭際柏。輕比

【現代漢語翻譯】 頭上。毒蛇鉆進你的眼睛，癩蛤蟆爬進你的鼻孔，又該怎麼辦？上堂說法時說，文殊菩薩（Manjusri Bodhisattva，象徵智慧）和普賢菩薩（Samantabhadra Bodhisattva，象徵實踐）談論理和事，臨濟禪師（Linji Yixuan，唐代禪宗大師）和德山禪師（Deshan Xuanjian，唐代禪宗大師）施行棒喝，東禪寺的僧人一覺睡到天亮，特別喜歡涼風從涼爽的地方吹來。咄！ 上堂說法時說，善於搏鬥的人不顧惜自己的頭顱，善於作戰的人必定獲得成功。成功獲得后，自然帶來太平。太平到來后，就可以高枕無憂。放下三尺寶劍，停止拉動弓箭，把戰馬放回華山南邊，把耕牛放牧到桃林的原野。風調雨順，漁夫唱歌，樵夫跳舞。即使這樣，像堯舜這樣的聖明君主，仍然有教化百姓的任務。怎能比得上天地都無法掌控，堯舜都不知道他的名字，完全不關心國家興亡的人呢？他們只喜歡在洞庭湖上和雲彩為伴。 上堂說法時說，閉上嘴巴，卻時時在說話；截斷舌頭，卻從不間斷。從不間斷，真是太奇妙了！太奇妙了，簡直是眼中的灰塵！既然是奇妙到了極點，為什麼卻成了眼中的灰塵呢？當一切都了結的時候，就沒有什麼可以了結的了；在玄妙至深的地方，也必須要呵斥！ 上堂說法時說，在諸佛的頭頂上，有一條寬闊的大路。如果不能突破生死關，怎麼敢向前邁進？不向前邁進，整個大千世界就沒有遮蔽和保護。一句話超越了所有的言語表達，哪吒（Nata，佛教護法神）擎著鐵柱。 開堂說法。拈香完畢，就座。南堂和尚敲擊木槌說：『法筵龍象眾，當觀第一義。』（在佛法的盛會上，聚集著像龍和像一樣的大眾，應當觀察第一義諦。） 禪師隨著聲音便喝道：『這是第幾義？』 長時間參學的先輩，已經辨明了來龍去脈。後來的學人如果有疑問，不妨請問。 僧人問道：『阿難（Ananda，佛陀十大弟子之一）問迦葉（Kasyapa，釋迦摩尼佛的大弟子），世尊（Sakyamuni，釋迦摩尼佛）傳授金襕袈裟之外，還傳授了什麼？』 迦葉呼喚阿難，阿難應答。不知道這其中的意思是什麼？ 禪師說：『切忌觸動它。』 僧人說：『如果迦葉說倒了門前的剎竿，又該怎麼辦？』 禪師說：『石牛橫在古老的道路上。』 僧人說：『像和尚您在佛誕日的時候，還有這個訊息嗎？』 禪師說：『沒有這個訊息。』 僧人說：『怎奈定光佛（Dipamkara Buddha，過去佛之一）在金地遙遠地招手，智者大師（Zhiyi，隋代天臺宗的實際創始人）在江陵暗自點頭。』 禪師說：『不要輕易地把庭院裡的柏樹，比作...

【English Translation】 On your head. Poisonous snakes crawl into your eyes, toads enter your nostrils. What then? Ascending the hall, he said: Manjusri (Manjusri Bodhisattva, symbolizing wisdom) and Samantabhadra (Samantabhadra Bodhisattva, symbolizing practice) discuss principle and phenomena. Linji (Linji Yixuan, a Chan master of the Tang Dynasty) and Deshan (Deshan Xuanjian, a Chan master of the Tang Dynasty) employ the stick and shout. The monk of Dongchan Temple sleeps until dawn, especially loving the breeze that arises from cool places. Hah! Ascending the hall, he said: One who is good at fighting does not care for his head; one who is good at war will surely achieve success. Once success is achieved, peace will naturally follow. Once peace is achieved, one can rest easy without worry. Put down the three-foot sword, stop drawing the bow, return the warhorses to the south of Mount Hua, and graze the cattle in the wilderness of Peach Blossom Forest. The wind is timely, and the rain is timely. The fisherman sings, and the woodcutter dances. Even so, a sage ruler like Yao or Shun still has the task of transforming the people. How can they compare to those who cannot be controlled by heaven and earth, whose names are unknown to Yao and Shun, and who do not care about the rise and fall of the country? They only love to be with the clouds over Dongting Lake. Ascending the hall, he said: Close your mouth, yet speak at all times; cut off your tongue, yet never cease. Never ceasing, it is most wondrous! Most wondrous, it is like dust in the eye! Since it is wondrous to the extreme, why does it become dust in the eye? When everything is finished, there is nothing to finish; in the deepest mystery, one must also scold! Ascending the hall, he said: On the crown of the heads of all Buddhas, there is a wide road. If you cannot break through the gate of birth and death, how dare you step forward? If you do not step forward, the entire great thousand world has no shelter or protection. A single phrase transcends all verbal expression. Nata (Nata, a Buddhist guardian deity) holds up the iron pillar. Opening the hall. After offering incense, he took his seat. The monk of Nantang struck the gavel and said: 'At the Dharma assembly, the dragon and elephant assembly, one should contemplate the first principle.' The master shouted along with the sound: 'Which principle is this?' Those who have studied with previous masters for a long time have already discerned the beginning and the end. Later learners, if you have any doubts, feel free to ask. A monk asked: 'Ananda (Ananda, one of the ten great disciples of the Buddha) asked Kasyapa (Kasyapa, the Buddha's foremost disciple): Apart from the golden kasaya (robe), what else did the World-Honored One (Sakyamuni, the Buddha) transmit?' Kasyapa called out to Ananda, and Ananda responded. I wonder what the meaning of this is? The master said: 'Be careful not to touch it.' The monk said: 'If Kasyapa said that the flagpole in front of the gate has fallen, what then?' The master said: 'A stone ox lies across the ancient road.' The monk said: 'Does the abbot have this news on the Buddha's birthday?' The master said: 'There is no such news.' The monk said: 'But Dipamkara Buddha (Dipamkara Buddha, one of the past Buddhas) beckons from afar in the golden land, and Zhiyi (Zhiyi, the de facto founder of the Tiantai school in the Sui Dynasty) nods secretly in Jiangling.' The master said: 'Do not lightly compare the cypress in the courtyard to...'

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路傍蒿。僧禮拜。師乃曰。定光金地遙招手。智者江陵暗點頭。已是白雲千萬里。那堪於此未知休。設或於此便休去。一場狼籍不少。還有檢點得出者么。如無。山僧今日失利。僧問。佛佛授手。祖祖相傳。未審傳個甚麼。師曰。速禮三拜。問。不施寸刃。請師相見。師曰。逢強即弱。曰。何得埋兵掉鬥。師曰。祇為阇黎寸刃不施。曰。未審向上還有事也無。師曰。有。曰。如何是向上事。師曰。敗將不斬。問。古佛堂前。甚麼人先到。師曰。無眼村翁。曰。未審如何趣向。師曰。楖栗橫擔。

建寧府開善道謙禪師

本郡人。初之京師依圓悟。無所省發。后隨妙喜庵居泉南。及喜領徑山。師亦侍行。未幾。令師往長沙通紫巖居士張公書。師自謂。我參禪二十年。無入頭處。更作此行。決定荒廢。意欲無行。友人宗元者叱曰。不可在路便參禪不得也。去。吾與汝俱往。師不得已而行。在路泣語元曰。我一生參禪。殊無得力處。今又途路奔波。如何得相應去。元告之曰。你但將諸方參得底。悟得底。圓悟妙喜為你說得底。都不要理會。途中可替底事。我盡替你。只有五件事替你不得。你須自家支當。師曰。五件者何事。愿聞其要。元曰。著衣吃飯。屙屎放尿。䭾個死屍路上行。師于言下領旨。不覺手舞足蹈。

【現代漢語翻譯】 現代漢語譯本：路邊的蒿草啊。僧人向它禮拜。道謙禪師於是說：『定光佛（過去七佛之一）在金地遙遠地招手，智者大師（隋代天臺宗的實際創始人）在江陵暗自點頭。即使已經遠離塵世千萬里，又怎能在這裡停止修行呢？』如果在這裡就停止修行，那將是一場徹底的失敗。還有人能從中覺察到什麼嗎？如果沒有，我今天就失敗了。僧人問：『佛佛相授，祖祖相傳，到底傳的是什麼呢？』道謙禪師說：『快去禮拜三拜。』僧人問：『不使用刀刃，請禪師指點。』道謙禪師說：『遇到強大的就示弱。』僧人說：『為何要隱藏軍隊，停止戰鬥呢？』道謙禪師說：『正因為你沒有使用刀刃。』僧人問：『請問向上還有更高的境界嗎？』道謙禪師說：『有。』僧人說：『什麼是向上的境界？』道謙禪師說：『不斬殺戰敗的將領。』僧人問：『在古佛堂前，誰最先到達？』道謙禪師說：『沒有眼睛的鄉下老頭。』僧人說：『請問如何趨向那個境界？』道謙禪師說：『拄著手杖橫著走。』

建寧府開善道謙禪師

是本郡人。最初到京城依止圓悟禪師，但沒有領悟。後來跟隨妙喜禪師住在泉南，等到妙喜禪師主持徑山，道謙禪師也侍奉跟隨。不久，妙喜禪師讓道謙禪師前往長沙，給紫巖居士張公送信。道謙禪師心想：『我參禪二十年，沒有入門的地方，現在又要做這種事情，肯定會荒廢修行。』想要不去。友人宗元呵斥他說：『難道在路上就不能參禪了嗎？去吧，我和你一起去。』道謙禪師不得已而行。在路上哭著對宗元說：『我一生參禪，沒有什麼得力的地方，現在又要奔波趕路，怎麼能相應呢？』宗元告訴他說：『你只要把你從各處參學得到的，領悟到的，圓悟禪師和妙喜禪師為你講說的，都不要理會。在路上可以代替的事情，我都替你做，只有五件事我代替不了你，你必須自己承擔。』道謙禪師說：『是哪五件事？希望聽聽要點。』宗元說：『穿衣吃飯，拉屎撒尿，揹著死屍在路上走。』道謙禪師在聽了這些話后立刻領悟了禪旨，不由自主地手舞足蹈。

【English Translation】 English version: Beside the road, artemisia. A monk bows to it. The master then said, 'Dingguang Buddha (one of the past seven Buddhas) remotely beckons in the golden land, and Master Zhiyi (the de facto founder of the Tiantai school in the Sui Dynasty) secretly nods in Jiangling. Even having traveled thousands of miles away from the world, how can one stop cultivating here?' If one stops cultivating here, it will be a complete failure. Is there anyone who can perceive anything from this? If not, I, this mountain monk, have failed today.' A monk asked, 'Buddha hands it to Buddha, patriarchs transmit it to patriarchs, what exactly is being transmitted?' The master said, 'Quickly bow three times.' The monk asked, 'Without using a blade, please show me the way, Master.' The master said, 'Yield to the strong.' The monk said, 'Why hide the troops and cease fighting?' The master said, 'Precisely because you do not use a blade.' The monk asked, 'Is there anything beyond this?' The master said, 'Yes.' The monk said, 'What is beyond this?' The master said, 'Do not kill the defeated general.' The monk asked, 'Before the hall of the ancient Buddha, who arrives first?' The master said, 'The blind old man from the village.' The monk said, 'How should one approach that state?' The master said, 'Carrying a staff horizontally.'

Chan Master Daokian of Kaisan Monastery in Jianning Prefecture

He was a native of this prefecture. Initially, he went to the capital and relied on Chan Master Yuanwu, but he did not attain enlightenment. Later, he followed Chan Master Miaoxi and resided in Quanzhou. When Chan Master Miaoxi took charge of Jingshan Monastery, Chan Master Daokian also served and followed him. Not long after, Chan Master Miaoxi sent Chan Master Daokian to Changsha to deliver a letter to Layman Zhang of Ziyan. Chan Master Daokian thought to himself, 'I have practiced Chan for twenty years, and I have not found an entry point. Now I have to do this kind of errand, and it will definitely ruin my practice.' He wanted to refuse to go. His friend Zongyuan scolded him, 'Can't you practice Chan on the road? Go, I will go with you.' Chan Master Daokian had no choice but to go. On the road, he cried and said to Zongyuan, 'I have practiced Chan all my life, and I have not gained any strength. Now I have to rush on the road, how can I be in accord with the Way?' Zongyuan told him, 'Just put aside everything you have learned from various places, everything you have realized, everything that Chan Master Yuanwu and Chan Master Miaoxi have told you. I will take care of everything on the road that I can take care of for you. There are only five things that I cannot take care of for you, and you must bear them yourself.' Chan Master Daokian said, 'What are these five things? I would like to hear the essentials.' Zongyuan said, 'Wearing clothes, eating food, shitting and pissing, and carrying a dead body on the road.' Upon hearing these words, Chan Master Daokian immediately understood the essence of Chan and could not help but dance for joy.

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元曰。你此回方可通書。宜前進。吾先歸矣。元即回徑山。師半載方返。妙喜一見而喜曰。建州子。你這回別也。住后。上堂。竺土大仙心。東西密相付。如何是密付底心。良久云。八月秋。何處熱。上堂。壁立千仞。三世諸佛。措足無門。是則是。太殺不近人情。放一線道。十方剎海。放光動地。是則是。爭奈和泥合水。須知通一線道處壁立千仞。壁立千仞處通一線道。橫拈倒用。正按傍提。電激雷奔。崖頹石裂。是則是。猶落化門到這裡。壁立千仞也沒交涉。通一線道也沒交涉。不近人情。和泥合水。總沒交涉。只這沒交涉。也則沒交涉。是則是。又無佛法道理。若也出得這四路頭。管取乾坤獨步。且獨步一句作么生道。莫怪從前多意氣。他家曾踏上頭關。上堂。去年也有個六月十五。今年也有個六月十五。去年六月十五。少卻今年六月十五。今年六月十五。多卻去年六月十五。多處不用減。少處不用添。既不用添。又不用減。則多處多用。少處少用。乃喝一喝曰。是多是少。良久曰。箇中消息子。能有幾人知。上堂。洞山麻三斤。將去無星秤子上定過。每一斤恰有一十六兩。二百錢重。更不少一牦。正與趙州殿里底一般。祇不合被大愚鋸解秤錘。卻教人理會不得。如今若要理會得。但問取雲門乾屎橛。上堂。有

【現代漢語翻譯】 現代漢語譯本： 元（Yun）說：『你這次才可以寫信了，應該繼續前進。我先回去了。』元（Yun）就回到徑山（Jingshan）。老師過了半年才回來。妙喜（Miaoxi）一見就高興地說：『建州（Jianzhou）人，你這次不一樣了。』 住持后，上堂說法：『竺土（Zhutu）大仙的心，東西方秘密相傳。什麼是秘密相傳的心？』良久說：『八月秋，哪裡熱？』 上堂說法：『壁立千仞，三世諸佛，無處措足。』是這樣，太不近人情。放一線生機，十方剎海，放光動地。是這樣，爭奈和泥合水。須知通一線生機處壁立千仞，壁立千仞處通一線生機。橫拈倒用，正按傍提，電激雷奔，崖頹石裂。是這樣，猶落化門。到這裡，壁立千仞也沒關係，通一線生機也沒關係，不近人情，和泥合水，總沒關係。只這沒關係，也沒關係。是這樣，又沒有佛法道理。若能出得了這四條路，一定乾坤獨步。』且獨步一句怎麼說？『莫怪從前多意氣，他家曾踏上頭關。』 上堂說法：『去年也有個六月十五，今年也有個六月十五。去年六月十五，少了今年六月十五；今年六月十五，多了去年六月十五。多處不用減，少處不用添。既不用添，又不用減，則多處多用，少處少用。』乃喝一聲說：『是多是少？』良久說：『箇中消息子，能有幾人知？』 上堂說法：『洞山（Dongshan）麻三斤，拿去無星秤子上稱過，每一斤恰有一十六兩，二百錢重，更不少一牦。正與趙州（Zhaozhou）殿里的一樣。只是不該被大愚（Dayu）鋸斷秤錘，卻教人理會不得。如今若要理會得，但問取雲門（Yunmen）乾屎橛。』 上堂說法：『有』

【English Translation】 English version: Yuan (Yun) said, 'Now you can write letters. You should move forward. I'll go back first.' Yuan (Yun) then returned to Jingshan (Jingshan Mountain). The teacher returned after half a year. Miaoxi (Miaoxi) was pleased to see him and said, 'Person from Jianzhou (Jianzhou), you are different this time.' After becoming the abbot, he ascended the hall and preached: 'The mind of the great sage of Zhutu (India), is secretly transmitted between East and West. What is the mind that is secretly transmitted?' After a long silence, he said, 'Autumn in August, where is it hot?' Ascending the hall, he preached: 'A wall standing ten thousand feet high, the Buddhas of the three worlds, have nowhere to place their feet.' It is so, but it is too inhuman. Release a line of life, the ten directions of Buddha-lands, emit light and shake the earth. It is so, but it is like mixing mud with water. You must know that where a line of life is released, there is a wall standing ten thousand feet high; where a wall stands ten thousand feet high, there is a line of life released. Grasping it horizontally and using it upside down, pressing it directly and lifting it from the side, like lightning and thunder, cliffs collapsing and rocks splitting. It is so, but it is still falling into the gate of transformation. Arriving here, a wall standing ten thousand feet high is irrelevant, releasing a line of life is irrelevant, being inhuman is irrelevant, mixing mud with water is irrelevant, everything is irrelevant. Only this irrelevance is also irrelevant. It is so, but there is no Buddhist principle. If you can get out of these four paths, you will surely walk alone in the universe.' And how to say the sentence 'walking alone'? 'Don't be surprised by the past ambition, his family has once stepped on the first pass.' Ascending the hall, he preached: 'Last year there was also a June 15th, and this year there is also a June 15th. Last year's June 15th, is less than this year's June 15th; this year's June 15th, is more than last year's June 15th. Where there is more, there is no need to subtract; where there is less, there is no need to add. Since there is no need to add or subtract, then use more where there is more, and use less where there is less.' Then he shouted, 'Is it more or less?' After a long silence, he said, 'How many people know the news within?' Ascending the hall, he preached: 'Dongshan's (Dongshan) three pounds of flax, taken to a scale without stars and weighed, each pound is exactly sixteen taels, two hundred coins in weight, not even a hair less. It is exactly the same as the one in Zhaozhou's (Zhaozhou) hall. It's just that Dayu (Dayu) shouldn't have sawed off the weight of the scale, which makes people unable to understand. Now, if you want to understand, just ask Yunmen's (Yunmen) dried dung stick.' Ascending the hall, he preached: 'There is'

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句無句。如藤倚樹。撞倒燈籠。打破露柱。佛殿奔忙。僧堂回顧。子細看來。是甚傢俱。咄。祇堪打老鼠。上堂。諸人從僧堂里恁么上來。少間。從法堂頭恁么下去。並不曾差了一步。因甚麼卻不會。良久曰。祇為分明極。翻令所得遲。

慶元府育王佛照德光禪師

臨江軍彭氏子。志學之年。依本郡東山光化寺吉禪師落髮。一日入室。吉問。不是心。不是佛。不是物。是甚麼。師罔措。遂致疑。通夕不寐。次日。詣方丈請益。昨日蒙和尚垂問。既不是心。又不是佛。又不是物。畢竟是甚麼。望和尚慈悲指示。吉震威一喝曰。這沙彌。更要我與你下注腳在。拈棒劈脊打出。師於是有省。后謁月庵杲．應庵華．百丈震。終不自肯。適大慧領育王。四海英材鱗集。師亦與焉。大慧室中問師。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。師擬對。慧便棒。師豁然大悟。從前所得。瓦解冰消。初住臺之光孝。僧問。浩浩塵中。如何辨主。師曰。中峰頂上塔心尖。上堂。臨濟三遭痛棒。大愚言下知歸。興化于大覺棒頭。明得黃檗意旨。若作棒會。入地獄如箭射。若不作棒會。入地獄如箭射。眾中商量。盡道赤心片片。恩大難酬。總是識情卜度。未出陰界。且如臨濟悟去。是得黃檗力。是得大愚力。若也見得

【現代漢語翻譯】 現代漢語譯本 沒有一句是多餘的。就像藤蔓依附樹木一樣。撞倒了燈籠，打破了露柱（寺院中石柱的別稱）。在佛殿里忙碌，在僧堂里回顧。仔細看來，這究竟是什麼東西？咄！只配用來打老鼠。上堂說法。各位從僧堂里這樣上來，一會兒又從法堂那裡這樣下去，並沒有走錯一步。為什麼卻不能領會呢？良久后說，正因為太分明了，反而導致領悟得遲。

慶元府育王佛照德光禪師

臨江軍彭氏之子。在立志求學的年紀，依本郡東山光化寺的吉禪師剃度出家。一天進入方丈室，吉禪師問：『不是心，不是佛，不是物，那是什麼？』禪師茫然不知所措，於是產生了疑惑，整夜無法入睡。第二天，到方丈室請求開示：『昨天蒙和尚垂問，既不是心，又不是佛，又不是物，究竟是什麼？希望和尚慈悲指示。』吉禪師威嚴地喝道：『這沙彌，還要我給你下註解嗎？』拿起棒子就劈頭蓋臉地打出去。禪師因此有所領悟。後來參謁月庵杲（禪師名），應庵華（禪師名），百丈震（禪師名），始終不認可自己的領悟。恰逢大慧禪師住持育王寺，四海英才聚集而來，禪師也參與其中。大慧禪師在方丈室中問禪師：『如果說是竹篦（竹製的拂塵），就落入了執著；如果說不是竹篦，就違背了事實。不得說話，不得不說話。』禪師剛要回答，大慧禪師就打。禪師豁然大悟，從前所得到的理解，像瓦解的房屋、融化的冰雪一樣消失了。起初住持臺州的光孝寺，有僧人問：『在浩浩蕩蕩的塵世中，如何辨別主人？』禪師說：『中峰頂上的塔心尖。』上堂說法。臨濟（禪師名）三次遭受痛打，大愚（禪師名）言下知歸。興化（禪師名）在大覺（禪師名）的棒頭，明白了黃檗（禪師名）的意旨。如果作棒會（理解為棒子本身），入地獄像箭一樣快。如果不作棒會（不理解為棒子本身），入地獄也像箭一樣快。眾人商量，都說赤心片片，恩大難酬。這都是用意識情感來揣測，沒有超出陰界。且說臨濟禪師悟道后，是得到了黃檗禪師的力量，還是得到了大愚禪師的力量？如果見得了……

【English Translation】 English version Not a single sentence is superfluous. Like a vine clinging to a tree. Knocking over the lantern, breaking the dew pillar (another name for the stone pillar in the temple). Busying about in the Buddha hall, looking back in the monks' hall. Looking closely, what exactly is this thing? Bah! Only fit for catching mice. Ascending the hall to preach. All of you come up like this from the monks' hall, and in a little while, you go down like this from the Dharma hall, without missing a single step. Why can't you comprehend it? After a long silence, he said, 'Precisely because it is too clear, it leads to delayed understanding.'

Zen Master Fozhao Deguang of Yuhuang Temple in Qingyuan Prefecture

The son of the Peng family of Linjiang Army. In the years of aspiring to learning, he was tonsured by Zen Master Ji of Guanghua Temple in Dongshan of this prefecture. One day, entering the abbot's room, Zen Master Ji asked, 'It is not mind, it is not Buddha, it is not a thing, what is it?' The Zen master was at a loss and became doubtful, unable to sleep all night. The next day, he went to the abbot's room to ask for instruction: 'Yesterday, I was honored to be asked by the abbot, it is neither mind, nor Buddha, nor a thing, what exactly is it? I hope the abbot will compassionately instruct me.' Zen Master Ji shouted sternly, 'This novice, do you still want me to add footnotes for you?' He picked up a stick and beat him head-on. The Zen master thus had some understanding. Later, he visited Yuean Gao (Zen Master's name), Yingan Hua (Zen Master's name), and Baizhang Zhen (Zen Master's name), but he never acknowledged his own understanding. It happened that Zen Master Dahui was in charge of Yuhuang Temple, and talents from all over the world gathered, and the Zen master also participated. Zen Master Dahui asked the Zen master in the abbot's room, 'If you call it a bamboo whisk (a bamboo duster), you fall into attachment; if you say it is not a bamboo whisk, you go against the facts. You must not speak, you must not not speak.' As soon as the Zen master was about to answer, Zen Master Dahui struck. The Zen master suddenly realized, and the understanding he had gained before disappeared like collapsing houses and melting ice. Initially, he resided at Guangxiao Temple in Taizhou, and a monk asked, 'In the vast world of dust, how to distinguish the master?' The Zen master said, 'The tip of the pagoda heart on the top of Zhongfeng Peak.' Ascending the hall to preach. Linji (Zen Master's name) suffered three painful beatings, and Dayu (Zen Master's name) knew where to return upon hearing the words. Xinghua (Zen Master's name) understood the meaning of Huangbo (Zen Master's name) at the stick of Dajue (Zen Master's name). If you understand it as the stick itself, entering hell is as fast as an arrow. If you don't understand it as the stick itself, entering hell is also as fast as an arrow. The crowd discussed, all saying that their hearts were sincere, and the kindness was difficult to repay. This is all speculation with consciousness and emotion, and has not gone beyond the realm of yin. Furthermore, after Zen Master Linji attained enlightenment, did he gain the power of Zen Master Huangbo, or did he gain the power of Zen Master Dayu? If you can see...

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。許你頂門眼正。肘后符靈。其或未然。鴻福更為諸人通個訊息。丈夫氣宇沖牛鬥。一踏鴻門兩扇開。上堂。七手八腳。三頭兩面。耳聽不聞。眼覷不見。苦樂逆順。打成一片。且道是甚麼。路逢死蛇莫打殺。無底籃子盛將歸。上堂。聞聲悟道。落二落三。見色明心。錯七錯八。生機一路。猶在半途。且道透金剛圈．吞栗棘蓬底是甚麼人。披蓑側立千峰外。引水澆蔬五老前。師住靈隱日。孝宗皇帝嘗詔問道。留宿內觀堂。奏對機緣。備于本錄。后示寂。塔全身於鄮峰東庵。

常州華藏遁庵宗演禪師

福州鄭氏子。上堂。拈起拄杖曰。識得這個。一生參學事畢。古人恁么道。華藏則不然。識得這個。更須買草鞋行腳。何也。到江吳地盡。隔岸越山多。臘旦。上堂。一九與二九。相逢不出手。世間出世間。無剩亦無少。遂出手曰。華藏不惜性命。為諸人出手去也。劈面三拳。攔腮一掌。靈利衲僧。自知痛癢。且轉身一句作么生道。巡堂喫茶去。上堂。舉。南泉和尚道。我十八上便解作活計。趙州和尚道。我十八上便解破家散宅。師云。南泉趙州也是徐六擔板。祇見一邊。華藏也無活計可作。亦無家宅可破。逢人突出老拳。要伊直下便到。且道到后如何。三十六峰觀不足。卻來平地倒騎驢。

慶元府天童

【現代漢語翻譯】 現代漢語譯本： 許你頂門眼正，肘后符靈。即使情況並非如此，鴻福也願意為大家傳遞訊息。大丈夫氣概沖天，一腳踏入鴻門宴，兩扇大門應聲而開。上堂說法時，七手八腳，三頭兩面，耳聽卻像沒聽見，眼看卻像沒看見。無論是苦是樂，是順是逆，都將其打成一片。那麼，這到底是什麼呢？路遇死蛇不要打死，用無底的籃子把它盛回家。上堂說法時，聞聲悟道，卻總是丟三落四；見色明心，卻總是錯七錯八。生機之路，仍然還在半途。那麼，能夠穿透金剛圈，吞下栗棘蓬的又是什麼人呢？是那披著蓑衣，側身站在千峰之外，引水澆灌五老峰前菜園的人啊。禪師住在靈隱寺的時候，孝宗皇帝曾經下詔詢問佛法，並留宿在內觀堂，奏對的機緣都詳細記載於本錄中。後來禪師圓寂，全身舍利塔建在鄮峰東庵。 常州華藏遁庵宗演禪師 福州鄭氏之子。上堂說法時，拿起拄杖說：『認識了這個，一生的參學就結束了。』古人是這麼說的，但我華藏卻不這麼認為。認識了這個，更需要買草鞋去行腳參訪。為什麼呢？因為到了江吳一帶，路途就到了盡頭，隔岸看到的都是越地的山。臘月初八，上堂說法時說：『一九和二九，相逢卻不出手。世間和出世間，不多也不少。』於是出手說：『華藏不惜性命，為大家出手了！』劈面三拳，攔腮一掌，靈利的衲僧自然知道痛癢。那麼，轉身一句又該怎麼說呢？巡堂喫茶去。上堂說法時，舉例說：南泉和尚說：『我十八歲上就會做活計了。』趙州和尚說：『我十八歲上就會破家散宅了。』禪師說：南泉和趙州也像徐六擔板一樣，只看到了一面。我華藏既沒有活計可做，也沒有家宅可破。遇到人就突出老拳，要他當下就明白。那麼，明白之後又如何呢？即使看遍了三十六峰也覺得不夠，不如回到平地倒騎驢。』 慶元府天童...

【English Translation】 English version: I grant you that the eye on the crown of your head is correct, and the charm behind your elbow is effective. Even if it's not the case, Hongfu is willing to pass on the message to everyone. A true man's spirit soars to the heavens, and with one step into Hongmen, both doors fly open. When ascending the hall to preach, with seven hands and eight feet, three heads and two faces, the ears hear as if they don't hear, and the eyes see as if they don't see. Whether it's bitterness or joy, ease or adversity, all are beaten into one. So, what exactly is this? If you encounter a dead snake on the road, don't kill it, but carry it home in a bottomless basket. When ascending the hall to preach, one may awaken to the Dao upon hearing a sound, but always forgets things; one may clarify the mind upon seeing a form, but always makes mistakes. The path of vitality is still halfway. So, who is it that can penetrate the Vajra circle (diamond circle) and swallow the chestnut burr? It is the one who wears a straw cloak, stands sideways outside the thousand peaks, and draws water to irrigate the vegetable garden in front of the Five Elders Peak. When the Chan master resided at Lingyin Temple, Emperor Xiaozong once issued an edict to inquire about the Dharma and stayed overnight in the Inner Observation Hall. The opportunities for responding to the emperor are recorded in detail in this record. Later, the Chan master passed away, and his complete body relic pagoda was built at the Eastern Hermitage of Mount Mao. Changzhou Huazang Dun'an Zongyan Chan Master A son of the Zheng family of Fuzhou. When ascending the hall to preach, he picked up his staff and said, 'Recognizing this, the matter of studying for a lifetime is finished.' The ancients said so, but I, Huazang, do not think so. Recognizing this, one needs to buy straw sandals and travel on foot. Why? Because when you reach the Jiang Wu area, the road comes to an end, and across the bank, you see only the mountains of Yue. On the eighth day of the twelfth lunar month, when ascending the hall to preach, he said, 'The first nine and the second nine, meet but do not strike. The mundane and the transcendent, neither more nor less.' Then he struck out and said, 'Huazang does not spare his life to strike out for everyone!' Three punches to the face, a slap to the cheek, a clever monk will naturally know the pain. So, how should one say the turning phrase? Go around the hall and have some tea. When ascending the hall to preach, he cited the example of Nanquan (Nanquan Puyuan) saying, 'I knew how to make a living when I was eighteen.' Zhaozhou (Zhaozhou Congshen) said, 'I knew how to ruin my family and scatter my wealth when I was eighteen.' The Chan master said, 'Nanquan and Zhaozhou are like Xu Liu carrying a plank, only seeing one side. I, Huazang, have neither a living to make nor a family to ruin. When I meet someone, I strike out with my old fist, wanting them to understand immediately. So, what happens after understanding? Even if you have seen all thirty-six peaks, it is not enough; it is better to return to the flat ground and ride a donkey backwards.' Qingyuan Prefecture, Tiantong...

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無用凈全禪師

越州翁氏子。上堂。學佛止言真不立。參禪多與道相違。忘機忘境急回首。無地無錐轉步歸。佛不是。心亦非。覿體承當絕所依。萬古碧潭空界月。再三撈捷始應知。上堂。良久召眾曰。還知么。復曰。敗缺不少。上堂。舉。長沙示眾曰。百尺竿頭坐底人。雖然得入未為真。百尺竿頭須進步。十方世界現全身。大慧先師道。要見長沙么。更進一步。保寧則不然。要見長沙么。更退一步。畢竟如何。換骨洗腸重整頓。通身是眼更須參。師到靈隱。請上堂。靈山正派。達者猶迷。明來暗來。誰當辨的。雙收雙放。孰辨端倪。直饒千聖出來。也祇結舌有分。何故。人歸大國方為貴。水到瀟湘始是清。復曰。適來松源和尚舉竹篦話。令天童納敗缺。諸人要知么。聽取一頌。黑漆竹篦握起。迅雷不及掩耳。德山臨濟茫然。懵底如何插觜。大慧嘗舉靈云悟桃華問師。師曰。靈云一見兩眉橫。引得漁翁良計生。白浪起時拋一釣。任教魚鱉競頭爭。師自讚曰。匙挑不上個村夫。文墨胸中一點無。曾把虛空揣出骨。惡聲嬴得滿江湖。后示寂。塔于本山。

大溈法寶禪師

福州人也。上堂。喚作竹篦則觸。不喚作竹篦則背。直須師子咬人。莫學韓獹逐塊。阿呵呵。會不會。金剛腳下鐵崑崙。捉得明州憨布

【現代漢語翻譯】 現代漢語譯本 無用凈全禪師（俗姓翁，越州人）上堂說法：『學佛如果只說「真」而不建立任何東西，參禪大多與「道」相違背。忘記一切心機，拋開一切外境，趕緊回頭！無立錐之地，無迴旋之餘地，轉步歸去。佛不是，心也不是。當下承擔，沒有任何依靠。萬古碧潭中的空界之月，再三撈取才能知道。』上堂，良久，呼喚大眾說：『還知道嗎？』又說：『敗缺不少。』 上堂，舉長沙禪師的開示說：『百尺竿頭坐著的人，雖然已經入門，但還未真正領悟。百尺竿頭須更進一步，才能在十方世界顯現全身。』大慧禪師說：『想要見長沙禪師嗎？更進一步！』保寧禪師則不然，他說：『想要見長沙禪師嗎？更退一步！』 究竟如何呢？換骨洗腸，重新整頓，通身都是眼睛，更須參究！』 禪師到靈隱寺，應請上堂說法：『靈山正統的法脈，通達者也迷惑。明來暗來，誰能辨別清楚？雙收雙放，誰能辨別端倪？即使千聖出現，也只能結舌無言。』為什麼呢？『人歸大國方為貴，水到瀟湘始是清。』又說：『剛才松源和尚舉竹篦的話，讓天童禪師認輸。諸位想知道嗎？聽我一頌：黑漆竹篦握起，迅雷不及掩耳。德山、臨濟茫然不知所措，懵懂之人如何插嘴？』 大慧禪師曾舉靈云禪師因見桃花而開悟的公案問禪師，禪師說：『靈云一見兩眉橫，引得漁翁良計生。白浪起時拋一釣，任教魚鱉競頭爭。』禪師自讚說：『匙挑不上個村夫，文墨胸中一點無。曾把虛空揣出骨，惡聲嬴得滿江湖。』 後來圓寂，塔在本山。

大溈法寶禪師（福州人）上堂說法：『喚作竹篦則觸，不喚作竹篦則背。直須師子咬人，莫學韓獹逐塊。阿呵呵。會不會？金剛腳下鐵崑崙，捉得明州憨布。』

【English Translation】 English version Wuyong Jingquan (Useless Pure Complete) Zen Master (a native of Yuezhou, with the surname Weng). He ascended the hall and said: 'Studying the Buddha, if you only speak of 'truth' without establishing anything, then practicing Zen mostly contradicts the 'Dao'. Forget all scheming, abandon all external realms, and quickly turn your head back! There is no ground to stand on, no room to maneuver, turn around and go home. The Buddha is not it, the mind is not it either. Directly take responsibility, without any reliance. The empty realm moon in the ancient blue pool, only after repeatedly trying to scoop it up will you begin to understand.' Ascending the hall, after a long pause, he called out to the assembly and said: 'Do you understand?' Then he said: 'There are not a few flaws.' Ascending the hall, he quoted Zen Master Changsha's instruction, saying: 'The person sitting on the top of a hundred-foot pole, although they have entered the gate, they have not yet truly realized. On the top of a hundred-foot pole, you must take another step forward, then you can manifest your whole body in the ten directions.' Zen Master Dahui (Great Wisdom) said: 'Do you want to see Zen Master Changsha? Take another step forward!' Zen Master Baoning (Protecting Peace) is not like that, he said: 'Do you want to see Zen Master Changsha? Take a step back!' What is it ultimately like? Exchange your bones and wash your intestines, reorganize yourself, your whole body is eyes, you must investigate further!' The Zen Master arrived at Lingyin (Soul's Retreat) Temple, and upon request, ascended the hall and gave a Dharma talk: 'The orthodox lineage of Ling Mountain, even those who are enlightened are still confused. Coming clearly, coming darkly, who can distinguish clearly? Receiving both, releasing both, who can discern the clues? Even if a thousand sages appeared, they would only have a share in being speechless.' Why? 'People are valued when they return to a great country, water is clear when it reaches the Xiang River.' He also said: 'Just now, the Venerable Songyuan (Pine Source) raised the story of the bamboo whisk, causing Zen Master Tiantong (Heavenly Child) to admit defeat. Do you all want to know? Listen to my verse: The black lacquer bamboo whisk is grasped, faster than thunder can cover the ears. Deshan (Virtue Mountain) and Linji (Lin Chi) are at a loss, how can a muddled person interject?' Zen Master Dahui once raised the case of Zen Master Lingyun (Spirit Cloud) becoming enlightened upon seeing peach blossoms to ask the Zen Master, the Zen Master said: 'Lingyun's one glance caused his eyebrows to raise, leading the fisherman to a good plan. When white waves rise, cast a fishing line, let the fish and turtles compete for the head.' The Zen Master praised himself, saying: 'A spoon cannot pick up this country bumpkin, there is not a bit of ink in his chest. He once tried to extract bones from emptiness, earning a bad reputation throughout the rivers and lakes.' Later, he passed away, and his stupa is on this mountain.

Zen Master Dawei Fabao (Great Wei Dharma Treasure) (a native of Fuzhou) ascended the hall and said: 'Calling it a bamboo whisk is touching it, not calling it a bamboo whisk is turning your back on it. You must have a lion bite people, don't learn from the Korean hound chasing after clumps. Ah ha ha. Do you understand? The iron Kunlun (mythical mountain) is under the feet of the Vajra (diamond being), catching the foolish cloth of Mingzhou.'

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袋。上堂。千般言。萬種喻。祇要教君早回去。夜來一片黑雲生。莫教錯卻山前路。咄。

福州玉泉曇懿禪師

久依圓悟。自謂不疑。紹興初。出住興化祥雲。法席頗盛。大慧入閩。知其所見未諦。致書令來。師遲遲。慧小參。且痛斥。仍榜告四眾。師不得已。破夏謁之。慧鞫其所證。既而曰。汝恁么見解。敢嗣圓悟老人邪。師退院親之。一日入室。慧問。我要個不會禪底做國師。師曰。我做得國師去也。慧喝出。居無何。語之曰。香嚴悟處不在擊竹邊。俱胝得處不在指頭上。師乃頓明。后住玉泉。為慧拈香。繼省慧于小溪。慧升座。舉。雲門一日拈拄杖示眾曰。凡夫實謂之有。二乘析謂之無。緣覺謂之幻有。菩薩當體即空。衲僧見拄杖子但喚作拄杖子。行但行。坐但坐。總不得動著。慧曰。我不似雲門老人。將虛空剜窟竉。驀拈拄杖曰。拄杖子不屬有。不屬無。不屬幻。不屬空。卓一下曰。凡夫．二乘．緣覺．菩薩。盡向這裡。各隨根性。悉得受用。唯于衲僧分上。為害為冤。要行不得行。要坐不得坐。進一步。則被拄杖子迷卻路頭。退一步。則被拄杖子穿卻鼻孔。即今莫有不甘底么。試出來與拄杖子相見。如無。來年更有新條在。惱亂春風卒未休。正恁么時合作么生。下座。煩玉泉為眾拈出。師登座

【現代漢語翻譯】 現代漢語譯本： 袋。上堂說法。用各種各樣的言語，千方百計地比喻，只是要教你們早點回去，醒悟本心。就像夜裡突然出現一片黑雲，遮蔽了方向，不要走錯了山前的路。咄！（表示呵斥）

福州玉泉曇懿禪師

長期跟隨圓悟克勤禪師學習，自認為已經沒有疑惑。紹興初年，出來主持興化祥雲寺。寺廟的法事活動非常興盛。大慧宗杲禪師到福建，知道曇懿禪師的見解還不究竟，寫信讓他來。曇懿禪師遲遲不來。大慧禪師在小參時，嚴厲斥責他，並且張榜告示大眾。曇懿禪師不得已，在夏季安居結束後去拜見大慧禪師。大慧禪師詳細盤問他所證悟的境界，然後說：『你這樣的見解，竟然敢說是繼承了圓悟老人的衣缽嗎？』曇懿禪師退回自己的院子，親自向大慧禪師請教。一天，曇懿禪師進入大慧禪師的房間，大慧禪師問：『我想要找一個不懂禪的人來做國師。』曇懿禪師說：『我可以去做國師。』大慧禪師呵斥他出去。不久，大慧禪師對他說：『香嚴智閑禪師開悟的地方不在於擊竹的聲音，俱胝禪師得道的地方也不在於一指頭上。』曇懿禪師於是頓悟。後來，曇懿禪師住持玉泉寺，為大慧禪師拈香，之後又在小溪寺跟隨大慧禪師學習。大慧禪師升座說法，舉了雲門文偃禪師的例子：雲門禪師有一天拿起拄杖向大眾展示，說：『凡夫執著地認為是實有，二乘聖者分析認為是空無，緣覺認為是虛幻的存在，菩薩則認為當體就是空。衲僧見到拄杖，只是稱它為拄杖。該走就走，該坐就坐，總是不被外物所動。』大慧禪師說：『我不像雲門老禪師那樣，在虛空中挖窟窿。』隨即拿起拄杖說：『這拄杖不屬於有，不屬於無，不屬於幻，不屬於空。』用拄杖敲了一下，說：『凡夫、二乘、緣覺、菩薩，都在這裡，各自隨著自己的根性，都能得到受用。唯獨在衲僧這裡，反而成了妨礙和冤屈，想要走卻不能走，想要坐卻不能坐。進一步，就被拄杖迷惑了道路；退一步，就被拄杖穿透了鼻孔。現在有沒有不服氣的？可以出來和拄杖較量一番。如果沒有，明年還有新的枝條生長，惱亂春風終究不會停止。』正在這個時候，應該如何應對呢？』說完下座，讓玉泉曇懿禪師為大眾拈出（講解）。曇懿禪師登上法座。

【English Translation】 English version: Bag. Ascending the Dharma hall. Speaking in a thousand ways, using myriad metaphors, simply to teach you to return early, to awaken to your original mind. Like a sudden black cloud arising at night, obscuring the direction, do not mistake the path before the mountain. DOH! (an exclamation of reprimand)

Zen Master Tan Yi of Yuquan Temple in Fuzhou

He had long followed Zen Master Yuanwu Keqin (圜悟克勤) (a prominent Linji master), considering himself free from doubt. In the early years of the Shaoxing era, he went forth to reside at Xiangyun Temple in Xinghua. The Dharma assembly there flourished greatly. When Dahui Zonggao (大慧宗杲) (another prominent Linji master) arrived in Fujian, he knew that Tan Yi's understanding was not yet complete, and wrote a letter inviting him to come. Tan Yi hesitated. Dahui, during a small assembly, severely rebuked him and posted a notice to the assembly. Tan Yi, left with no choice, visited Dahui after the summer retreat. Dahui thoroughly questioned him about his attained state, and then said, 'With such understanding, how dare you claim to inherit the mantle of old man Yuanwu?' Tan Yi retreated to his own quarters and personally sought instruction from Dahui. One day, entering Dahui's room, Dahui asked, 'I want to find someone who doesn't understand Zen to be the national teacher.' Tan Yi said, 'I can be the national teacher.' Dahui shouted him out. Not long after, Dahui said to him, 'Xiangyan Zhixian's (香嚴智閑) (a Tang dynasty Zen master) enlightenment was not at the sound of striking bamboo, and Jushi's (俱胝) (another Tang dynasty Zen master) attainment was not at the finger.' Tan Yi then had a sudden awakening. Later, Tan Yi resided at Yuquan Temple, offering incense for Dahui, and then followed Dahui at Xiaoxi Temple. Dahui ascended the seat and cited the example of Zen Master Yunmen Wenyan (雲門文偃) (founder of the Yunmen School of Zen): One day, Yunmen held up his staff and showed it to the assembly, saying, 'Ordinary people stubbornly believe it exists, the Two Vehicles (二乘) (Shravakas and Pratyekabuddhas) analyze it as non-existent, the Pratyekabuddhas consider it illusory existence, and Bodhisattvas consider it empty in its very essence. When a monk sees a staff, he simply calls it a staff. Walk when you walk, sit when you sit, and never be moved by external things.' Dahui said, 'I am not like old Zen Master Yunmen, digging holes in the void.' Immediately, he picked up the staff and said, 'This staff does not belong to existence, does not belong to non-existence, does not belong to illusion, does not belong to emptiness.' He struck the staff once and said, 'Ordinary people, the Two Vehicles, Pratyekabuddhas, and Bodhisattvas are all here, each according to their own nature, able to receive and use it. Only for the monks, it becomes an obstacle and a grievance, wanting to walk but unable to walk, wanting to sit but unable to sit. Taking a step forward, they are misled by the staff; taking a step back, their nostrils are pierced by the staff. Now, is there anyone who is not willing to accept this? Come out and contend with the staff. If not, next year there will be new branches growing, and the vexation of the spring breeze will not cease.' At this very moment, how should one respond?' Having finished speaking, he descended from the seat, and asked Yuquan Tan Yi to explain it to the assembly. Tan Yi ascended the Dharma seat.

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。敘謝畢。遂舉前話。曰。適來堂頭和尚恁么批判。大似困魚止濼。病鳥棲蘆。若是玉泉則不然。拈拄杖曰。拄杖子能有．能無．能幻．能空。凡夫．二乘．緣覺．菩薩。卓一下曰。向這裡百雜碎。唯于衲僧分上。如龍得水。似虎靠山。要行便行。要坐便坐。進一步則乾坤震動。退一步則草偃風行。且道不進不退一句作么生道。良久曰。閑持經卷倚松立。笑問客從何處來。

饒州薦福悟本禪師

江州人也。自江西雲門參侍妙喜。至泉南小溪。於時英俊畢集。受印可者多矣。師私謂其棄已。且欲發去。妙喜知而語之曰。汝但專意參究。如有所得。不待開口。吾已識也。既而有聞師入室者。故謂師曰。本侍者參禪許多年。逐日只道得個不會。師詬之曰。這小鬼你未生時。我已三度霍山廟裡退牙了。好教你知。由是益銳志。以狗子無佛性話。舉無字而提撕。一夕將三鼓。倚殿柱昏寐間。不覺無字出口吻。忽爾頓悟。后三日。妙喜歸自郡城。師趨丈室。足才越閫。未及吐詞。妙喜曰。本鬍子這回方是徹頭也。住后。上堂。高揖釋迦．不拜彌勒者。與三十拄杖。何故。為他祇會步步登高。不會從空放下。東家牽犁．西家拽耙者。與三十拄杖。何故。為他祇會從空放下。不會步步登高。山僧恁么道。還有過也無。眾中

【現代漢語翻譯】 現代漢語譯本： 敘述感謝完畢，於是提起之前的話頭，說：『剛才堂頭和尚那樣評判，很像困在淺水洼里的魚，生病的鳥棲息在蘆葦叢中。』如果是玉泉我來評判就不是這樣。拿起拄杖說：『這拄杖子能有，能無，能幻化，能空無。無論是凡夫、二乘（聲聞和緣覺）、緣覺、菩薩。』頓了一下說：『在這裡被打得粉碎。唯獨對於衲僧（出家人）來說，就像龍得到了水，像老虎靠著山。』想走就走，想坐就坐。進一步則乾坤震動，退一步則草隨風倒。那麼，不進不退這一句該怎麼說呢？』良久后說：『悠閒地拿著經卷靠著松樹站立，笑著問客人從哪裡來。』

饒州薦福悟本禪師（Raozhou Jianfu Wuben Chanshi）：

是江州人。自從在江西雲門跟隨妙喜禪師（Miaoxi Chanshi）參禪。到泉南小溪時，英俊之士都聚集在那裡，得到妙喜禪師印可的人很多。悟本禪師私下認為自己被拋棄了，想要離開。妙喜禪師知道后對他說：『你只要專心參究，如果有所得，即使不開口，我也已經知道了。』之後有人聽到悟本禪師進入方丈室，就對他說：『本侍者（Wuben Shizhe）參禪這麼多年，每天只說得一個「不會」。』悟本禪師責罵他說：『你這小鬼，你還沒出生的時候，我已經三次在霍山廟（Huoshan Miao）里退牙了。』好讓你知道。因此更加銳意參禪，以『狗子無佛性』（Gouzi wu foxing）的話頭，舉起『無』字來提撕。一天晚上將近三更時分，靠著殿柱昏昏欲睡，不知不覺中『無』字從口中說出，忽然頓悟。三天後，妙喜禪師從郡城回來，悟本禪師快步走向方丈室，腳才跨過門檻，還沒來得及說話，妙喜禪師說：『本鬍子（Ben Huzi）這次才是徹底明白了。』住持寺院后，上堂說法：『高高作揖釋迦（Shijia），不拜彌勒（Mile）的人，要打三十拄杖。為什麼？因為他只會步步登高，不會從空中放下。東家牽犁，西家拽耙的人，要打三十拄杖。為什麼？因為他只會從空中放下，不會步步登高。山僧我這樣說，還有過錯嗎？』眾人...

【English Translation】 English version: After expressing gratitude, he brought up the previous topic, saying: 'The way the head monk in the hall just criticized is much like a trapped fish in a puddle, a sick bird perched in reeds.' If it were Yuquan, it would be different. He picked up his staff and said: 'This staff can exist, can not exist, can transform, can be empty. Whether it be ordinary people, the two vehicles (Shravakas and Pratyekabuddhas), Pratyekabuddhas, or Bodhisattvas.' He tapped the staff once and said: 'Here, everything is smashed to pieces. Only for the monks, it is like a dragon getting water, like a tiger relying on a mountain.' If you want to walk, then walk; if you want to sit, then sit. One step forward and heaven and earth shake; one step back and the grass bends in the wind. So, how should one speak the phrase of neither advancing nor retreating?' After a long pause, he said: 'Leisurely holding scriptures, leaning against a pine tree, smiling and asking the guest, 'Where do you come from?''

Zen Master Wuben (Wuben Chanshi) of Jianfu Temple in Raozhou:

Was a native of Jiangzhou. He studied Zen with Zen Master Miaoxi (Miaoxi Chanshi) at Yunmen in Jiangxi. When he arrived at Xiaoxi in Quannan, many talented individuals gathered there, and many received Miaoxi's approval. Zen Master Wuben privately thought he had been abandoned and wanted to leave. Zen Master Miaoxi, knowing this, said to him: 'Just concentrate on your practice. If you attain something, even if you don't speak, I will already know.' Later, someone heard Zen Master Wuben enter the abbot's room and said to him: 'Attendant Ben (Ben Shizhe) has been practicing Zen for so many years, and every day he can only say 'I don't know'.' Zen Master Wuben scolded him, saying: 'You little devil, before you were born, I had already lost my teeth three times at the Huoshan Temple (Huoshan Miao).' So that you may know. Therefore, he became even more determined to practice Zen, using the saying 'A dog has no Buddha-nature' (Gouzi wu foxing), raising the word 'Wu' to contemplate. One night, near the third watch, leaning against a pillar in a daze, without realizing it, the word 'Wu' came out of his mouth, and he suddenly attained enlightenment. Three days later, Zen Master Miaoxi returned from the prefectural city. Zen Master Wuben hurried to the abbot's room. As soon as his foot crossed the threshold, before he could speak, Zen Master Miaoxi said: 'This time, Ben Huzi (Ben Huzi) has completely understood.' After becoming the abbot, he ascended the hall and gave a Dharma talk: 'Those who bow deeply to Shakyamuni (Shijia) but do not bow to Maitreya (Mile) should be struck thirty times with a staff. Why? Because they only know how to climb step by step and do not know how to let go from emptiness. Those who plow in the east and harrow in the west should be struck thirty times with a staff. Why? Because they only know how to let go from emptiness and do not know how to climb step by step. Is there anything wrong with what I, the mountain monk, have said?' The assembly...

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莫有點檢得出者么。若點檢得出。須彌南畔。把手共行。若點檢不出。布袋里老鴉。雖活如死。上堂。釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說而顯道。釋梵絕視聽而雨華。大眾。這一隊不唧𠺕漢。無端將祖父田園私地結契。各據四至界分。方圓長短。一時花擘了也。致令後代兒孫。千載之下。上無片瓦蓋頭。下無卓錐之地。博山當時若見。十字路頭掘個無底深坑。喚來一時埋卻。免見遞相鈍置。何謂如此。不見道。家肥生孝子。國霸有謀臣。上堂。乾闥婆王曾奏樂。山河大地皆作舞。爭如跛腳老雲門。解道臘月二十五。博山今日有條攀條。無條攀例。也要應個時節。驀拈拄杖。橫按膝上。作撫琴勢云。還有聞弦賞音者么。良久云。直饒便作鳳凰鳴。畢竟有誰知指法。卓一下。下座。

慶元府育王大圓遵璞禪師

福州人。幼同玉泉懿問道圓悟。數載后還里。佐懿于莆中祥雲。紹興甲寅。大慧居洋嶼。師往訊之。入室次。慧問三聖興化出不出．為人不為人話。你道這兩個老漢。還有出身處也無。師于慧膝上打一拳。慧曰。祇你這一拳。為三聖出氣。為興化出氣。速道。速道。師擬議。慧便打。復謂曰。你第一不得忘了這一棒。后因慧室中問僧曰。德山見僧入門便棒。臨濟見僧入門便喝。雪峰見僧入

【現代漢語翻譯】 現代漢語譯本： 還有誰能檢查出來嗎？如果能檢查出來，就在須彌山南邊，手拉著手一起走。如果檢查不出來，就像布袋里的烏鴉，雖然活著卻如同死去。上堂開示：釋迦牟尼在摩竭陀國閉門不出，維摩詰在毗耶離城閉口不言，須菩提倡導不說而顯明真理，釋天和梵天超越視聽而降下鮮花。各位，這一群不中用的人，無端地將祖先的田園私自簽訂契約，各自佔據四至邊界，劃分方圓長短，一時之間都瓜分完畢了。導致後代子孫，千年之後，上無片瓦遮頭，下無立錐之地。博山如果當時見到這種情況，就應該在十字路口挖一個無底深坑，把他們都叫來一時埋掉，免得互相耽誤。為什麼這麼說呢？沒聽過嗎？家境富裕就容易出孝子，國家強大就有能幹的臣子。上堂開示：乾闥婆王曾經演奏音樂，山河大地都隨著起舞。怎比得上跛腳的雲門禪師，懂得臘月二十五的道理。博山今天有條件就攀著條件，沒有條件就攀著慣例，也要應和這個時節。隨即拿起拄杖，橫放在膝蓋上，做出撫琴的姿勢說：還有誰能聽懂絃音，懂得欣賞音樂嗎？停頓了很久說：即使彈奏出鳳凰的鳴叫聲，到底又有誰知道彈奏的指法呢？用拄杖敲擊一下，下座。

慶元府育王大圓遵璞禪師

福州人。年幼時與玉泉寺的懿禪師一起向圓悟禪師問道。幾年后回到家鄉，在莆田祥雲寺輔佐懿禪師。紹興甲寅年，大慧禪師住在洋嶼，遵璞禪師前去拜訪他。進入禪房時，大慧禪師問：『三聖和興化禪師的出與不出，為人與不為人』的話頭，你認為這兩個老和尚，還有出路嗎？遵璞禪師在大慧禪師的膝蓋上打了一拳。大慧禪師說：『就憑你這一拳，是為三聖出氣，還是為興化出氣？快說！快說！』遵璞禪師猶豫不決。大慧禪師就打了他，又說：『你第一件事就是不能忘記這一棒。』後來大慧禪師在禪房中問僧人說：『德山禪師見到僧人入門就打，臨濟禪師見到僧人入門就喝，雪峰禪師見到僧人入

【English Translation】 English version: Is there anyone who can examine and discern this? If you can examine and discern it, then on the south side of Mount Sumeru (Sumeru: the central world-mountain in Buddhist cosmology), we will walk hand in hand together. If you cannot examine and discern it, then you are like a crow in a bag, alive but as good as dead. Ascending the hall: Shakyamuni (Shakyamuni: the historical Buddha) closed his room in Magadha (Magadha: an ancient kingdom in India), Vimalakirti (Vimalakirti: a famous lay Buddhist figure) kept silent in Vaishali (Vaishali: an ancient city in India), Subhuti (Subhuti: one of the Buddha's principal disciples) advocated non-speaking to reveal the Way, and the gods Shakra (Shakra: the ruler of the gods in Buddhist cosmology) and Brahma (Brahma: a creator god in Buddhist cosmology) transcended sight and hearing to rain down flowers. Everyone, this group of useless people, groundlessly signed contracts for the ancestral fields and gardens, privately dividing them up, each occupying the four boundaries, demarcating the square, round, long, and short, all at once. This has led to future generations, thousands of years later, having not a single tile to cover their heads above, nor a piece of land to stand on below. If Boshan (Boshan: referring to a Zen master) had seen this at the time, he should have dug a bottomless pit at the crossroads and called them all to bury them together, to avoid them hindering each other. Why do I say this? Haven't you heard it said? 'A wealthy family easily produces filial sons, and a powerful country has resourceful ministers.' Ascending the hall: The Gandharva King (Gandharva King: a celestial musician in Buddhist cosmology) once played music, and the mountains and rivers and the great earth all danced. How can this compare to the lame old Yunmen (Yunmen: a famous Zen master), who understands the meaning of the twenty-fifth day of the twelfth month. Today, Boshan will grasp at whatever is available, whether there is a condition or a precedent, to respond to this season. He then picked up his staff, placed it horizontally on his knees, and made a gesture of playing the zither, saying: 'Is there anyone who can hear the strings and appreciate the music?' After a long pause, he said: 'Even if you play the sound of a phoenix, who would know the fingering?' He struck the staff once and descended from the hall.

Zen Master Dayuan Zunpu of Yuwang Temple in Qingyuan Prefecture

He was a native of Fuzhou. In his youth, he studied with Zen Master Yi of Yuquan Temple, inquiring of Zen Master Yuanwu. After several years, he returned to his hometown and assisted Zen Master Yi at Xiangyun Temple in Putian. In the year Jia Yin of the Shaoxing era, Zen Master Dahui (Dahui: a prominent Zen master) resided on Yangyu Island, and Zunpu went to visit him. During an interview in the room, Zen Master Dahui asked about the 'coming out and not coming out, being a person and not being a person' of the Three Saints (Three Saints: referring to Zen masters) and Xinghua (Xinghua: referring to Zen masters). Do you think these two old men still have a way out? Zunpu struck Dahui on the knee with his fist. Dahui said: 'With just this one punch of yours, are you venting your anger for the Three Saints or for Xinghua? Speak quickly! Speak quickly!' Zunpu hesitated. Dahui then struck him and said: 'The first thing you must not forget is this stick.' Later, Dahui asked a monk in the room, saying: 'Deshan (Deshan: a Zen master) would strike a monk upon entering, Linji (Linji: a Zen master) would shout at a monk upon entering, and Xuefeng (Xuefeng: a Zen master) would

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門便道是甚麼。睦州見僧便道現成公案。放你三十棒。你道這四個老漢。還有為人處也無。僧曰。有。慧曰。劄。僧擬議。慧便喝。師聞遽領微旨。大慧欣然許之。

溫州雁山能仁枯木祖元禪師

七閩林氏子。初謁雪峰預。次依佛心才。皆已機契。及依大慧于雲門庵。夜坐次。睹僧剔燈。始徹證。有偈曰。剔起燈來是火。歷劫無明照破。歸堂撞見聖僧。幾乎當面蹉過。不蹉過是甚麼。十五年前奇特。依前祇是這個。慧以偈贈之曰。萬仞崖頭解放身。起來依舊卻惺惺。飢餐渴飲渾無事。那論昔人非昔人。紹興乙巳春。出住能仁。上堂。有佛處不得住。踏著秤錘硬似鐵。無佛處急走過。腳下草深三尺。三千里外。逢人不得錯舉。北斗掛須彌。恁么則不去也。棒頭挑日月。摘楊華。摘楊華。眼裡瞳人著繡鞋。卓拄杖。下座。上堂。雁山枯木實頭禪。不在尖新語句邊。背手忽然摸得著。長鯨吞月浪滔天。

真州靈巖東庵了性禪師

上堂。勘破了也。放過一著。是衲僧破草鞋。現修羅相。作女人拜。是野狐精魅。打個圓相。虛空里下一點。是小兒伎倆。攔腮贈掌。拂袖便行。正是業識茫茫。無本可據。直饒向黑豆未生已前。一時坐斷。未有吃靈巖拄杖分。敢問大眾。且道為人節文在甚麼處。還相委悉么

【現代漢語翻譯】 現代漢語譯本： 什麼是『門便道』？睦州禪師見到僧人就說，『現成的公案，給你三十棒！』 你說這四個老漢，還有為人處世的地方嗎？僧人回答：『有。』 睦州禪師說：『劄！』 僧人猶豫不決。睦州禪師便喝斥。禪師聽聞后立刻領悟了其中的微妙之處，大慧禪師欣然認可了他。

溫州雁山能仁枯木祖元禪師

祖元禪師是七閩林氏之子。最初拜見雪峰禪師，後來依止佛心才禪師，都已心意相合。等到依止大慧禪師在雲門庵時，夜晚坐禪，看到僧人剔燈，才徹底證悟。他作偈說：『剔起燈來是火，歷劫無明照破。歸堂撞見聖僧，幾乎當面蹉過。』 不蹉過是什麼？『十五年前奇特，依前祇是這個。』 大慧禪師作偈贈給他：『萬仞崖頭解放身，起來依舊卻惺惺。飢餐渴飲渾無事，那論昔人非昔人。』 紹興乙巳年春天，祖元禪師出任能仁寺住持。上堂說法：『有佛處不得住，踏著秤錘硬似鐵。無佛處急走過，腳下草深三尺。』 『三千里外，逢人不得錯舉。北斗掛須彌（Mount Sumeru，須彌山）。』 這樣說就是不去嗎？『棒頭挑日月，摘楊華（Poplar flower，白楊花）。摘楊華。眼裡瞳人著繡鞋。』 卓拄杖，下座。 上堂說法：『雁山枯木實頭禪，不在尖新語句邊。背手忽然摸得著，長鯨吞月浪滔天。』

真州靈巖東庵了性禪師

上堂說法：『勘破了也，放過一著。是衲僧破草鞋，現修羅（Asura，阿修羅）相，作女人拜，是野狐精魅。打個圓相，虛空里下一點，是小兒伎倆。攔腮贈掌，拂袖便行，正是業識茫茫，無本可據。直饒向黑豆未生已前，一時坐斷，未有吃靈巖拄杖分。』 敢問大眾，且道為人節文在甚麼處？還相委悉么？

【English Translation】 English version: What is the 'gate shortcut'? When Muzhou (name of a Zen master) saw a monk, he said, 'A ready-made case, thirty blows for you!' Do you say that these four old men still have a way of dealing with people? The monk replied, 'Yes.' Muzhou said, 'Zha!' The monk hesitated. Muzhou then shouted. The Zen master immediately understood the subtle meaning, and Dahui (name of a Zen master) gladly acknowledged him.

Zen Master Kumu Zuyuan of Nengren Temple, Yanshan, Wenzhou

Zen Master Zuyuan was a son of the Lin family of Qimin. He first visited Zen Master Xuefeng, and later relied on Zen Master Foxincai, and their minds were in harmony. When he relied on Zen Master Dahui at Yunmen Hermitage, while sitting in meditation at night, he saw a monk trimming the lamp and thoroughly realized enlightenment. He composed a verse saying: 'Raising the lamp reveals the fire, illuminating and breaking through kalpas of ignorance. Returning to the hall, I bumped into a holy monk, almost missing him face to face.' What is it to not miss him? 'Fifteen years ago, it was unique, still just this.' Zen Master Dahui composed a verse to give to him: 'Releasing the body from the top of a ten-thousand-ren cliff, getting up is still clear-headed. Eating when hungry and drinking when thirsty, nothing matters, why discuss the past people as not the past people?' In the spring of the Shaoxing Yisi year, Zen Master Zuyuan took office as the abbot of Nengren Temple. He ascended the hall and gave a Dharma talk: 'Where there is Buddha, one must not dwell, stepping on the weight of the steelyard is as hard as iron. Where there is no Buddha, one must rush past, the grass underfoot is three feet deep.' 'Three thousand miles away, one must not make a mistake when meeting people. The Big Dipper hangs on Mount Sumeru (Mount Sumeru).' Does saying this mean not going? 'A stick carries the sun and moon, picking poplar flowers (Poplar flower). Picking poplar flowers. The pupils in the eyes wear embroidered shoes.' He struck his staff and descended from the seat. Ascending the hall and giving a Dharma talk: 'Yanshan Kumu's true Zen, is not in the latest and most novel phrases. Suddenly touching it with your hands behind your back, a long whale swallows the moon, and the waves soar to the sky.'

Zen Master Liaoxing of Dong'an, Lingyan, Zhenzhou

Ascending the hall and giving a Dharma talk: 'Having seen through it, letting it go. It is a patched straw sandal of a mendicant monk, manifesting the appearance of an Asura (Asura), making a woman's bow, it is a fox spirit. Drawing a perfect circle, placing a dot in the void, it is a child's trick. Slapping the cheek and giving a palm, flicking the sleeves and leaving, it is precisely the karma consciousness vast and boundless, with no basis to rely on. Even if before the black beans have sprouted, one cuts it off at once, there is no share to eat the Lingyan staff.' I dare to ask the assembly, where is the proper way of dealing with people? Do you all know it well?

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。自從春色來嵩少。三十六峰青至今。上堂。一葦江頭楊柳春。波心不見昔時人。雪庭要識安心土。鼻孔依然搭上唇。豎起拂子曰。祖師來也。還見么。若也見得。即今薦取。其或未然。此去西天路。迢迢十萬余。僧問。人天交接。如何開示。師曰。金剛手裡八棱棒。曰。忽被學人橫穿凡聖。擊透玄關時。又作么生。師曰。海門橫鐵柱。問。如何是獨露身。師曰。牡丹華下睡貓兒。

建康府蔣山一庵善直禪師

德安雲夢人。初參妙喜于回雁峰下。一日。喜問之曰。上座甚處人。師曰。安州人。喜曰。我聞你安州人會廝撲。是否。師便作相撲勢。喜曰。湖南人吃魚。因甚湖北人著鯁。師打筋斗而出。喜曰。誰知冷灰里。有粒豆爆出。住保寧。上堂。諸佛不曾出世。人人鼻孔遼天。祖師不曾西來。個個壁立千仞。高揖釋迦。不拜彌勒。理合如斯。坐斷千聖路頭。獨步大千沙界。不為分外。若向諸佛出世處會得。祖師西來處承當。自救不了。一生受屈。莫有大丈夫承當大丈夫事者么。出來與保寧爭交。其或未然。不如拽破好。便下座。一日。留守陣丞相俊卿會諸山茶話次。舉有句無句。如藤倚樹公案。令諸山批判。皆以奇語取奉。師最後曰。張打油。李打油。不打渾身只打頭。陳大喜。

劍州萬壽自護禪

【現代漢語翻譯】 現代漢語譯本： 自從春色來到嵩山和少室山一帶，三十六座山峰的青翠一直延續至今。上堂開示：一葉扁舟停靠在江邊，楊柳吐綠，春意盎然，但在波光粼粼的水面上，卻再也見不到昔日的身影。想要在雪庭中領悟安心的真諦，要知道鼻孔依然長在嘴唇上方。禪師豎起拂塵說：『祖師來了！』你們看見了嗎？如果已經領悟，就當下薦取。如果還沒有領悟，那麼前往西天的道路，還遙遠得有十萬餘裡。 有僧人問：『人天交接之處，如何開示？』禪師說：『金剛手裡的八棱棒。』僧人說：『如果被學人橫穿凡聖，擊透玄關時，又該如何？』禪師說：『海門橫著鐵柱。』問：『如何是獨露身？』禪師說：『牡丹花下睡貓兒。』

建康府蔣山一庵善直禪師

德安雲夢人。最初在回雁峰下參拜妙喜禪師。一天，妙喜問他：『上座是哪裡人？』善直禪師說：『安州人。』妙喜說：『我聽說你們安州人擅長摔跤，是嗎？』善直禪師便做出相撲的姿勢。妙喜說：『湖南人吃魚，為什麼湖北人卻被魚刺卡住？』善直禪師打了個觔斗走了出去。妙喜說：『誰知道冷灰里，竟然有豆子爆出來。』後來善直禪師住持保寧寺。上堂開示：諸佛不曾出世，人人鼻孔朝天。祖師不曾西來，個個像峭壁一樣聳立。高傲地向釋迦致意，不拜彌勒，理應如此。截斷千聖的道路，獨自走在大千世界，這並非分外之事。如果向諸佛出世之處領會，在祖師西來之處承擔，自己都救不了自己，一生都要受委屈。難道沒有大丈夫來承擔大丈夫的事嗎？出來與保寧爭個高下。如果不能，不如干脆放棄算了。』說完便下座。一天，留守陣丞相俊卿與眾位禪師茶話，舉出『有句無句，如藤倚樹』的公案，讓眾位禪師評判。大家都用奇特的言語來討好丞相。善直禪師最後說：『張打油，李打油，不打渾身只打頭。』陳大喜。

劍州萬壽自護禪師

【English Translation】 English version: Since the spring scenery came to Mount Song and Mount Shao, the greenness of the thirty-six peaks has continued to this day. Ascending the hall for instruction: A leaf of a boat is moored on the riverbank, willows spit green, and spring is full of vitality, but on the sparkling water, the figure of the past can no longer be seen. If you want to understand the true meaning of peace of mind in the Snow Garden, you must know that the nostrils are still above the lips. The Zen master raised the whisk and said: 'The Patriarch is here!' Have you seen it? If you have already realized it, then recommend it now. If you haven't realized it yet, then the road to the Western Paradise is still more than 100,000 miles away. A monk asked: 'Where people and heaven intersect, how to instruct?' The Zen master said: 'The eight-edged club in the Vajra's hand.' The monk said: 'If a student pierces through the mundane and the sacred, and penetrates the mysterious pass, what should be done?' The Zen master said: 'An iron pillar lies across the sea gate.' Asked: 'What is the uniquely exposed body?' The Zen master said: 'A cat sleeping under a peony flower.'

Zen Master Shanzhi of Yian Hermitage, Jiangshan, Jiankang Prefecture

He was from Yunmeng, Dean. He first visited Zen Master Miaoxi at the foot of Huiyan Peak. One day, Miaoxi asked him: 'Where are you from, Superior?' Zen Master Shanzhi said: 'I am from Anzhou.' Miaoxi said: 'I heard that people in Anzhou are good at wrestling, is that so?' Zen Master Shanzhi then made a sumo wrestling posture. Miaoxi said: 'People in Hunan eat fish, why are people in Hubei choked by fish bones?' Zen Master Shanzhi somersaulted and walked out. Miaoxi said: 'Who knew that in the cold ashes, a bean would pop out.' Later, Zen Master Shanzhi presided over Baoning Temple. Ascending the hall for instruction: The Buddhas have never appeared in the world, everyone's nostrils are facing the sky. The Patriarch has never come from the West, everyone stands like a cliff. Paying high respect to Sakyamuni, not worshiping Maitreya, it should be so. Cutting off the path of a thousand sages, walking alone in the great world, this is not an extraordinary thing. If you understand where the Buddhas appear in the world, and take responsibility where the Patriarch comes from the West, you will not be able to save yourself, and you will suffer injustice all your life. Is there no great man to take on the affairs of a great man? Come out and compete with Baoning. If you can't, you might as well just give up.' After saying that, he stepped down from the seat. One day, the garrison prime minister Zhen Junqing had tea with the Zen masters, and brought up the case of 'having a sentence or not, like a vine relying on a tree', and asked the Zen masters to judge. Everyone used strange words to please the prime minister. Zen Master Shanzhi finally said: 'Zhang Dayou, Li Dayou, doesn't hit the whole body, only hits the head.' Chen Daxi.

Zen Master Zihu of Wanshou, Jianzhou

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師

上堂。古者道。若人識得心。大地無寸土。萬壽即不然。若人識得心。未是究竟處。且那裡是究竟處。拈拄杖卓一下。曰。甜瓜徹蒂甜。苦瓠連根苦。

潭州大溈了庵景暈禪師

上堂。雲門一曲。臘月二十五。瑞雪飄空。積滿江山塢。峻嶺寒梅華正吐。手把須彌槌。笑打虛空鼓。驚起憍梵缽提。冷汗透身如雨。忿怒阿修羅王。握拳當胸問云。畢竟是何宗旨。咄。少室峰前。亦曾錯舉。

臨安府靈隱誰庵了演禪師

上堂。面門拶破。天地懸殊。打透牢關。白雲萬里。饒伊兩頭坐斷。別有轉身。三生六十劫。也未夢見在。喝一喝。下座。

泰州光孝寺致遠禪師

上堂。舉女子出定話。乃曰。從來打鼓弄琵琶。須是相逢兩會家。佩玉鳴鸞歌舞罷。門前依舊夕陽斜。

福州雪峰崇聖普慈蘊聞禪師

洪州沈氏子。示眾云。旃檀叢林。旃檀圍繞。師子叢林。師子圍繞。虎狼叢林。虎狼圍繞。荊棘叢林。荊棘圍繞。大眾。四種叢林。合向那一種叢林安居好。若也明得。九十日內。管取個個成佛作祖。其或未然。般若叢林歲歲凋。無明荒草年年長。

處州連雲道能禪師

漢州人。姓何氏。僧問。鏡清六刮。意旨如何。師曰。穿卻你鼻孔。曰。學人有鼻孔即穿

【現代漢語翻譯】 現代漢語譯本 師（禪師） 上堂說法。古人說道：『如果有人識得自心，大地便沒有一寸凈土。』萬壽禪師卻不這樣認為，他說：『如果有人識得自心，還不是究竟之處。』那麼，哪裡才是究竟之處呢？』拿起拄杖敲擊一下，說：『甜瓜從瓜蒂到瓜身都是甜的，苦瓠連根都是苦的。』 潭州大溈了庵景暈禪師 上堂說法。雲門宗的曲調，就像臘月二十五一樣寒冷。瑞雪在空中飄舞，堆滿了山間的村落。高峻的山嶺上，寒梅正在盛開。手中拿著須彌山（佛教宇宙觀中的中心山）槌，笑著敲打虛空之鼓。驚醒了憍梵缽提（一位因業報而受苦的比丘），嚇得他冷汗如雨下。憤怒的阿修羅王（一種好戰的神）握緊拳頭，擋在胸前問道：『這究竟是什麼宗旨？』呵斥道：『當年在少室山（指達摩祖師面壁之處）前，也曾錯誤地舉起。』 臨安府靈隱誰庵了演禪師 上堂說法。面門被拶破，天地就變得不一樣了。打透牢固的關隘，眼前便是萬里白雲。即使你兩頭都坐斷了，還有轉身的餘地。否則，三生六十劫（極長的時間）也未曾夢見過。』喝一聲，下座。 泰州光孝寺致遠禪師 上堂說法。舉女子出定（從禪定中出來）的話頭，於是說：『向來打鼓弄琵琶，必須是相逢的兩家。佩玉鳴鸞，歌舞完畢，門前依舊是夕陽西斜。』 福州雪峰崇聖普慈蘊聞禪師 洪州沈氏子，向大眾開示說：『旃檀（一種香木）叢林，就被旃檀圍繞；師子（獅子）叢林，就被師子圍繞；虎狼叢林，就被虎狼圍繞；荊棘叢林，就被荊棘圍繞。』各位，這四種叢林，適合在哪一種叢林安居呢？如果明白了，九十天之內，保證個個成佛作祖。如果還不明白，般若（智慧）叢林年年凋謝，無明（愚癡）的荒草年年滋長。 處州連雲道能禪師 漢州人，姓何。有僧人問：『鏡清六刮，意旨如何？』禪師說：『穿透你的鼻孔。』僧人說：『學人有鼻孔，就可以穿透嗎？』

【English Translation】 English version Teacher (Zen Master) Ascending the hall. The ancients said, 'If a person recognizes the mind, there is not an inch of pure land on the great earth.' But Wanshou (Zen Master Wanshou) did not think so. He said, 'If a person recognizes the mind, it is not yet the ultimate place.' Then, where is the ultimate place?' He picked up his staff and struck it once, saying, 'Sweet melon is sweet from stem to tip, bitter gourd is bitter from root to stem.' Chan Master Liao'an Jingyun of Dawei in Tanzhou Ascending the hall. The tune of Yunmen (Yunmen School of Zen Buddhism) is as cold as the twenty-fifth day of the twelfth month. Auspicious snow flutters in the air, piling up in the mountain villages. On the steep mountains, the winter plum blossoms are in full bloom. Holding the Mount Sumeru (the central mountain in Buddhist cosmology) mallet, he laughs and strikes the drum of emptiness. Startling Jiao Fanbo Ti (a Bhikkhu suffering from retribution), causing him to break out in a cold sweat like rain. The angry Asura King (a warlike deity) clenches his fist and asks, blocking his chest, 'What exactly is the purpose?' He scolds, 'In front of Shaoshi Peak (referring to Bodhidharma's wall-gazing), it was once mistakenly raised.' Chan Master Liao Yan of Shui'an Lingyin Temple in Lin'an Prefecture Ascending the hall. 'When the face is crushed, heaven and earth become different. Break through the firm barrier, and there are ten thousand miles of white clouds before your eyes. Even if you cut off both ends, there is still room to turn around. Otherwise, you will not have dreamed of it even in three lives and sixty kalpas (extremely long time).' He shouts once and descends from the seat. Chan Master Zhiyuan of Guangxiao Temple in Taizhou Ascending the hall. He cites the story of a woman emerging from samadhi (deep meditation), and then says, 'Always drumming and playing the pipa, it must be two families meeting. With jade pendants jingling and phoenixes singing, the singing and dancing are over, and the setting sun still slants in front of the door.' Chan Master Yunwen of Chongshan Puchi Temple in Xuefeng, Fuzhou Shen, a man from Hongzhou, instructed the assembly, saying, 'A sandalwood (a fragrant wood) forest is surrounded by sandalwood; a lion (lion) forest is surrounded by lions; a tiger and wolf forest is surrounded by tigers and wolves; a thorny forest is surrounded by thorns.' Everyone, which of these four forests is suitable for dwelling in? If you understand, within ninety days, I guarantee that each of you will become a Buddha and a patriarch. If you do not understand, the Prajna (wisdom) forest withers year after year, and the wild grass of ignorance (delusion) grows year after year.' Chan Master Daoneng of Lianyun in Chuzhou A man from Hanzhou, surnamed He. A monk asked, 'What is the meaning of Jingqing's six scrapings?' The Chan master said, 'To pierce your nostrils.' The monk said, 'Can a student's nostrils be pierced?'

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。無鼻孔又穿個甚麼。師曰。抱贓叫屈。曰。如何是就毛刮塵。師曰。筠袁䖍吉。頭上插筆。曰。如何是就皮刮毛。師曰。石城虔化。說話廝罵。曰。如何是就肉刮皮。師曰。嘉眉果閬。懷裡有狀。曰。如何是就骨刮肉。師曰。漳泉福建。頭匾如扇。曰。如何是就髓刮骨。師曰。洋瀾左蠡。無風浪起。曰。髓又如何刮。師曰。十八十九。癡人夜走。曰。六刮已蒙師指示。一言直截意如何。師曰。結舌有分。

臨安府靈隱最庵道印禪師

漢州人。上堂。大雄山下虎。南山鱉鼻蛇。等閑撞著。抱賞歸家。若也不惜好手。便與拔出重牙。有么有么。上堂。五五二十五。擊碎虛空鼓。大地不容針。十方無寸土。春生夏長復何云。甜者甜兮苦者苦。中秋。上堂。舉馬大師與西堂百丈南泉玩月公案。師云。馬大師垂絲千尺。意在深潭。西堂振鬣。百丈擺尾。雖則衝波激浪。未免上他鉤線。南泉自謂躍過禹門。誰知依前落在巨網。即今莫有絕羅籠．出窠臼底么。也好出來露個訊息。貴知華藏門下。不致寂寥。其或未然。此夜一輪滿。清光何處無。

建寧府竹原宗元庵主

本郡連氏子。久依大慧。分座西禪。丞相張公浚帥三山。以數院迎之。不就。歸舊里。結茆號眾妙園。宿衲士夫。交請開法。示眾曰。若究

【現代漢語翻譯】 現代漢語譯本： 問：沒有鼻孔，那（呼吸）用什麼？ 師父說：『抱著贓物喊冤。』 問：如何是『就毛刮塵』？（比喻從細微處著手） 師父說：『筠州、袁州、虔州、吉州，頭上插筆。（形容文人雅士）』 問：如何是『就皮刮毛』？（比喻表面的功夫） 師父說：『石城、虔化，說話互相謾罵。（形容爭吵不休）』 問：如何是『就肉刮皮』？（比喻傷害身體） 師父說：『嘉州、眉州、果州、閬州，懷裡揣著狀紙。（形容心懷不滿）』 問：如何是『就骨刮肉』？（比喻深入骨髓的痛苦） 師父說：『漳州、泉州、福建，頭扁得像扇子。（形容相貌醜陋）』 問：如何是『就髓刮骨』？（比喻極端的痛苦） 師父說：『洋瀾、左蠡，無風也起浪。（比喻無事生非）』 問：髓已經颳了，又如何再刮？ 師父說：『十八、十九，癡人在夜裡走。（比喻荒唐可笑）』 問：六刮已經蒙受師父指示，一言直截了當的意義是什麼？ 師父說：『（讓你）閉嘴有份。』

臨安府靈隱寺最庵道印禪師

漢州人。上堂開示：『大雄山下的老虎，南山上的鱉鼻蛇，等閑碰著，抱著賞賜回家。若也不吝惜好身手，便與你拔出它那厲害的牙齒。』有嗎？有嗎？ 上堂開示：『五五二十五，擊碎虛空的鼓。大地容不下一根針，十方沒有一寸土。春天生長夏天滋長又說什麼呢？甜就是甜，苦就是苦。』 中秋節，上堂開示：舉馬祖大師與西堂、百丈、南泉賞月的公案。師父說：『馬祖大師垂下千尺絲線，意在深潭。西堂抖擻精神，百丈搖動尾巴，雖然衝波激浪，也免不了上了他的鉤線。南泉自認為躍過了禹門，誰知依舊落在巨網之中。』現在莫有能絕脫羅網、跳出窠臼的嗎？也好出來露個訊息，要知道華藏世界門下，不至於寂寥。如果還沒有，那麼，此夜一輪滿，清光何處無？（今晚月亮如此圓滿，哪裡沒有清光呢？）』

建寧府竹原宗元庵主

本郡連氏之子。長久依止大慧禪師。分座于西禪寺。丞相張公浚巡視三山，用數座寺院迎接他，他不接受，回到舊里，結草為庵，號為眾妙園。老衲和士大夫，都來邀請他開法。開示大眾說：『如果追究…

【English Translation】 English version: Question: 'Without nostrils, what does it use to breathe?' The Master said: 'Accusing others while holding the stolen goods.' Question: 'What is 'scraping dust off the fur'?' (metaphor for starting from the smallest details) The Master said: 'Yun, Yuan, Qian, and Ji prefectures, with pens stuck in their hair.' (describing elegant scholars) Question: 'What is 'scraping hair off the skin'?' (metaphor for superficial effort) The Master said: 'Shicheng and Qianhua, arguing and scolding each other.' (describing constant quarrels) Question: 'What is 'scraping skin off the flesh'?' (metaphor for harming the body) The Master said: 'Jia, Mei, Guo, and Lang prefectures, carrying lawsuits in their hearts.' (describing those who harbor grievances) Question: 'What is 'scraping flesh off the bone'?' (metaphor for deep-seated pain) The Master said: 'Zhang, Quan, and Fujian, heads as flat as fans.' (describing ugly appearances) Question: 'What is 'scraping bone off the marrow'?' (metaphor for extreme suffering) The Master said: 'Yanglan and Zuoli, waves rising without wind.' (metaphor for making trouble out of nothing) Question: 'If the marrow has already been scraped, how can it be scraped again?' The Master said: 'Eighteen, nineteen, a fool walking at night.' (metaphor for absurdity) Question: 'The six scrapings have already been instructed by the Master, what is the meaning of a direct and straightforward word?' The Master said: 'You have a share in shutting your mouth.'

Zen Master Zui'an Daoyin of Lingyin Temple in Lin'an Prefecture

A native of Hanzhou. In an assembly, he said: 'The tiger under Mount Da'xiong (Great Hero Mountain), the turtle-nosed snake of the South Mountain, if you encounter them casually, you'll bring home a reward. If you don't spare your good skills, then I'll pull out its sharp teeth for you.' Do you have it? Do you have it? In an assembly, he said: 'Five times five is twenty-five, shattering the drum of empty space. The earth cannot hold a needle, the ten directions have not an inch of soil. What is there to say about spring growing and summer flourishing? Sweet is sweet, and bitter is bitter.' At Mid-Autumn Festival, in an assembly, he cited the case of Master Ma (Mazu Daoyi) and Xitang (Zhizang), Baizhang (Huaihai), and Nanquan (Puyuan) enjoying the moon. The Master said: 'Master Ma lowered a thousand-foot silk thread, his intention was in the deep pool. Xitang roused his spirit, Baizhang wagged his tail, although they stirred up waves, they could not avoid being caught on his hook. Nanquan thought he had leaped over the Yu Gate (Dragon Gate), who knew he still fell into the giant net.' Now, is there anyone who can escape the net and jump out of the rut? It would be good to come out and reveal a message, to know that under the gate of the Avatamsaka (Huazang) world, there will be no loneliness. If not, then, 'This night the moon is full, where is there no clear light?'

Abbot Zongyuan of Zhuyuan in Jianning Prefecture

A son of the Lian family from this prefecture. He long relied on Dahui (Zonggao). He shared a seat at Xichan Temple. Prime Minister Zhang Gongjun inspected the Three Mountains and welcomed him with several monasteries, but he did not accept and returned to his old home, building a thatched hut called Zhongmiaoyuan (Garden of All Wonders). Old monks and scholars all invited him to open the Dharma. He instructed the assembly, saying: 'If you investigate...'

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此事。如失卻鎖匙相似。祇管尋來尋去。忽然撞著。惡。在這裡。開個鎖了。便見自家庫藏。一切受用。無不具足。不假他求。別有甚麼事。示眾曰。諸方為人抽釘㧞楔。解黏去縛。我這裡為人添釘著楔。加繩加縛了。送向深潭裡。待他自去理會。示眾曰。主法之人。氣吞宇宙。為大法王。若是釋迦老子．達磨大師出來。也教伊叉手。向我背後立地。直得寒毛卓豎。亦未為分外。一日。舉。世尊生下。一手指天。一手指地。云。天上天下。唯我獨尊。師乃曰。見怪不怪。其怪自壞。垂語云。這一些子。恰如撞著殺人漢相似。你若不殺了他。他便殺了你。

近禮侍者

三山人。久侍大慧。嘗默究竹篦話。無所入。一日。入室罷。求指示。慧曰。你是福州人。我說個喻向你。如將名品荔枝。和皮殼一時剝了。以手送在你口裡。祇是你不解吞。師不覺失笑曰。和尚。吞卻即禍事。慧后問師曰。前日吞了底荔枝。祇是你不知滋味。師曰。若知滋味。轉見禍事。

溫州凈居尼妙道禪師

延平尚書黃公裳之女。開堂日。乃曰。問話且止。直饒有傾湫之辯．倒岳之機。衲僧門下一點用不著。且佛未出世時。一事全無。我祖西來。便有許多建立。列剎相望。星分派列。以至今日。累及兒孫。遂使山僧於人天大

【現代漢語翻譯】 現代漢語譯本：這件事，就像丟失了鑰匙一樣，只管尋找來尋找去。忽然碰巧找到了，『啊，原來在這裡！』開了鎖，便見到自己的庫藏，一切受用，無不具備，不需向外尋求。此外還有什麼事呢？ 示眾說：『各處為人拔釘去楔，解開粘著物，去除束縛。我這裡為人添釘著楔，加上繩索加以捆縛，然後送到深潭裡，讓他自己去理會。』 示眾說：『主持佛法的人，氣概吞沒宇宙，是大法王。即使釋迦老子（Śākyamuni，佛教創始人）和達磨大師（Bodhidharma，禪宗始祖）出來，也教他們叉手，站在我背後，讓他們寒毛直豎，也不算過分。』 一日，舉例說：『世尊（Buddha，佛陀）出生時，一手指天，一手指地，說：「天上天下，唯我獨尊。」』師父於是說：『見怪不怪，其怪自滅。』垂語說：『這一些子，恰如撞見殺人犯一樣，你若不殺了他，他便殺了你。』

近禮侍者（attendant） 三山人，長久侍奉大慧（Dahui，禪師名號），曾經默默研究『竹篦話』（zhubihua，禪宗公案），卻毫無領悟。一日，入室請教完畢，請求指示。大慧說：『你是福州人，我說個比喻給你聽。就像將名品荔枝，連皮帶殼一時剝掉，用手送到你口裡，只是你不懂得吞下去。』侍者不覺失笑說：『和尚（héshàng，對僧人的尊稱），吞下去就糟了。』大慧後來問侍者說：『前日吞下去的荔枝，只是你不知滋味。』侍者說：『若知滋味，反而更糟。』

溫州凈居尼妙道禪師（Miaodao，尼姑法號） 延平尚書黃公裳的女兒。開堂之日，於是說：『問話暫且停止。縱然有傾倒深淵的辯才，顛倒山嶽的機鋒，在我們禪僧門下一點用處也沒有。況且佛（Buddha，佛陀）未出世時，一事全無。我祖西來，便有許多建立，寺廟林立，星羅棋佈，以至今日，累及兒孫。於是使得山僧在人天大眾面前...』

【English Translation】 English version: This matter is like losing a key; you just keep searching and searching. Suddenly, you stumble upon it, 'Ah, it's here!' Open the lock, and you see your own treasury. Everything you need is complete; you don't need to seek it externally. What else is there? He addressed the assembly, saying: 'Everywhere else, people remove nails and wedges, untie what is stuck, and release bonds. Here, I add nails and wedges, add ropes and bind them tightly, then send them into the deep pool, letting them sort it out themselves.' He addressed the assembly, saying: 'The one who presides over the Dharma (Buddhist teachings), their spirit engulfs the universe, they are the great Dharma King. Even if Śākyamuni (the founder of Buddhism) and Bodhidharma (the first patriarch of Zen) were to appear, I would have them stand with their hands folded behind their backs, making the hairs on their necks stand on end, and that wouldn't be excessive.' One day, he cited the example: 'When the World-Honored One (Buddha) was born, he pointed one hand to the sky and one hand to the earth, saying, "Above the heavens and below the heavens, I alone am the honored one."』 The master then said, 'If you don't find the strange strange, the strangeness will disappear on its own.' He added, 'This little bit is just like encountering a murderer; if you don't kill him, he will kill you.'

Attendant Jinli A man from Sanshan, who had long served Dahui (a Zen master's name), had been silently studying the 'zhubihua' (a Zen koan) but had no insight. One day, after entering the room for instruction, he asked for guidance. Dahui said, 'You are from Fuzhou; let me give you an analogy. It's like peeling a famous lychee, skin and all, and putting it in your mouth with your hand, but you just don't know how to swallow it.' The attendant couldn't help but laugh and said, 'Venerable Monk (héshàng, a respectful term for monks), swallowing it would be a disaster.' Dahui later asked the attendant, 'The lychee you swallowed the other day, it's just that you didn't know the taste.' The attendant said, 'If I knew the taste, it would be even worse.'

Zen Master Miaodao (a nun's Dharma name) of Jingju Nunnery in Wenzhou The daughter of Huang Gongshang, the Minister of Yanping. On the day of her opening address, she said, 'Let the questions stop for now. Even if you have the eloquence to overturn a deep pool and the sharpness to topple mountains, it's of no use to us Zen monks. Moreover, before the Buddha (Buddha) appeared in the world, there was nothing at all. Since our patriarch came from the West, there have been many establishments, temples standing in rows, scattered like stars, and to this day, it has burdened our descendants. Thus, it has caused this mountain monk to stand before the great assembly of humans and gods...'

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眾前無風起浪。向第二義門通個訊息。語默該不盡底。彌亙大方。言詮說不及處。遍周沙界。通身是眼。覿面當機。電卷星馳。如何湊泊。有時一喝。生殺全威。有時一喝。佛祖莫辨。有時一喝。八面受敵。有時一喝。自救不了。且道那一喝是生殺全威。那一喝是佛祖莫辨。那一喝是八面受敵。那一喝是自救不了。若向這裡薦得。堪報不報之恩。脫或未然。山僧無夢說夢去也。拈起拂子曰。還見么。若見。被見刺所障。擊禪床曰。還聞么。若聞。被聲塵所惑。直饒離見絕聞。正是二乘小果。跳出一步。蓋色騎聲。全放全收。主賓互換。所以道。欲知佛性義。當觀時節因緣。敢問諸人。即今是甚麼時節。蕩蕩仁風扶聖化。熙熙和氣助昇平。擲拂子。下座。尼問。如何是佛。師曰。非佛。曰。如何是佛法大意。師曰。骨底骨董。問。言無展事。語不投機時如何。師曰。未屙已前。墮坑落塹。

平江府資壽尼無著妙總禪師

丞相蘇公頌之孫女也。年三十許。厭世浮休。脫去緣飾。咨參諸老。已入正信。作夏徑山。大慧升堂。舉藥山初參石頭。后見馬祖因緣。師聞豁然省悟。慧下座。不動居士馮公楫隨至方丈。曰。某理會得和尚適來所舉公案。慧曰。居士如何。曰。恁么也不得蘇嚧娑婆訶。不恁么也不得㗭哩娑婆

【現代漢語翻譯】 現代漢語譯本： 大眾面前，無風也能掀起波浪。向那超越尋常理解的真理之門傳遞一個訊息：言語和沉默都無法完全表達那無盡的真理，它瀰漫于整個廣闊的空間。言語詮釋無法觸及的地方，它遍佈整個宇宙。全身都是眼睛，直面當下，如閃電般迅速。如何才能與之契合呢？

有時一聲棒喝，具有生殺予奪的全部威嚴；有時一聲棒喝，連佛和祖師都難以分辨；有時一聲棒喝，四面八方都是敵人；有時一聲棒喝，自身都無法救度。那麼，哪一聲棒喝是生殺予奪的全部威嚴？哪一聲棒喝是佛和祖師都難以分辨？哪一聲棒喝是四面八方都是敵人？哪一聲棒喝是自身都無法救度？如果能在這裡領悟，就能報答那難以報答的恩情。如果未能領悟，我就像在沒有做夢的情況下說夢話一樣。

拿起拂塵說：『看見了嗎？』如果看見了，就被所見之物所障礙。敲擊禪床說：『聽見了嗎？』如果聽見了，就被聲音的塵埃所迷惑。即使遠離了見和聞，也只是二乘的小果。跳出這一步，就能駕馭色和聲，完全放開，完全收回，主和賓互相轉換。所以說：『想要知道佛性的意義，應當觀察時節因緣。』請問各位，現在是什麼時節？浩蕩的仁風扶持著聖明的教化，熙熙融融的和氣輔助著太平盛世。

放下拂塵，走下座位。尼姑問道：『什麼是佛？』禪師說：『非佛。』尼姑說：『什麼是佛法的大意？』禪師說：『徹頭徹尾的古董。』尼姑問：『言語無法展開事情，話語無法投合時機時，該怎麼辦？』禪師說：『在排泄之前，就已經掉進坑裡了。』

平江府資壽寺的尼姑無著妙總禪師

是丞相蘇公頌的孫女。大約三十歲左右，厭倦了世俗的虛假，脫去了裝飾，向各位老禪師請教，已經進入了正信。在徑山寺度夏，大慧禪師升座說法，舉了藥山禪師最初參拜石頭禪師，後來見到馬祖禪師的因緣。無著妙總禪師聽了之後，豁然開悟。大慧禪師下座后，不動居士馮公楫跟隨到方丈室，說：『我理解了和尚剛才所舉的公案。』大慧禪師問：『居士如何理解？』馮公楫說：『這樣也不得 蘇嚧娑婆訶 (sūlú suōpóhē，咒語)，那樣也不得 㗭哩娑婆 (ōnglī suōpóhē，咒語)。』 English version: Before the assembly, waves arise even without wind. Convey a message to the gate of the second meaning (beyond conventional understanding). Words and silence cannot fully encompass it. It pervades the vast expanse. Where words cannot reach, it permeates the entire universe. The whole body is eyes, facing the moment directly, swift as lightning. How can one align with it?

Sometimes a shout embodies the full power of life and death. Sometimes a shout leaves even Buddhas and Patriarchs unable to discern. Sometimes a shout faces enemies on all sides. Sometimes a shout leaves one unable to save oneself. So, which shout embodies the full power of life and death? Which shout leaves even Buddhas and Patriarchs unable to discern? Which shout faces enemies on all sides? Which shout leaves one unable to save oneself? If you can realize it here, you can repay the kindness that is difficult to repay. If not, I am just talking nonsense as if I were dreaming.

Raising the whisk, he said, 'Do you see it?' If you see it, you are obstructed by what is seen. Striking the Zen platform, he said, 'Do you hear it?' If you hear it, you are deluded by the dust of sound. Even if you transcend seeing and hearing, that is merely the small fruit of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Taking a step beyond, you can ride color and sound, fully release, fully gather, and exchange host and guest. Therefore, it is said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance.' I dare ask you all, what time is it now? The vast wind of benevolence supports the sacred transformation, and the harmonious atmosphere assists the rise of peace.

He threw down the whisk and descended from the seat. A nun asked, 'What is Buddha?' The master said, 'Not Buddha.' The nun said, 'What is the great meaning of the Buddha-dharma?' The master said, 'A thorough antique.' The nun asked, 'What should be done when words cannot unfold the matter and speech does not suit the occasion?' The master said, 'Before defecating, you have already fallen into the pit.'

Zen Master Wuzhuo Miaozong, a nun of Zishou Temple in Pingjiang Prefecture,

was the granddaughter of Chancellor Su Gongsong. Around thirty years old, she grew weary of worldly illusions, shed her adornments, consulted various old masters, and entered into true faith. She spent the summer at Jingshan Temple. Dahui (Dahui Zonggao) ascended the platform and cited the story of Yaoshan's initial visit to Shitou and later meeting with Mazu. Upon hearing this, Zen Master Wuzhuo Miaozong suddenly awakened. After Dahui descended from the seat, Layman Feng Gongji followed him to his room and said, 'I understand the koan that the master just cited.' Dahui asked, 'How does the layman understand it?' Feng Gongji said, 'It is not right to say sūlú suōpóhē (mantra) in this way, nor is it right to say ōnglī suōpóhē (mantra) in that way.'

【English Translation】 Before the assembly, waves arise even without wind. Convey a message to the gate of the second meaning (beyond conventional understanding). Words and silence cannot fully encompass it. It pervades the vast expanse. Where words cannot reach, it permeates the entire universe. The whole body is eyes, facing the moment directly, swift as lightning. How can one align with it? Sometimes a shout embodies the full power of life and death. Sometimes a shout leaves even Buddhas and Patriarchs unable to discern. Sometimes a shout faces enemies on all sides. Sometimes a shout leaves one unable to save oneself. So, which shout embodies the full power of life and death? Which shout leaves even Buddhas and Patriarchs unable to discern? Which shout faces enemies on all sides? Which shout leaves one unable to save oneself? If you can realize it here, you can repay the kindness that is difficult to repay. If not, I am just talking nonsense as if I were dreaming. Raising the whisk, he said, 'Do you see it?' If you see it, you are obstructed by what is seen. Striking the Zen platform, he said, 'Do you hear it?' If you hear it, you are deluded by the dust of sound. Even if you transcend seeing and hearing, that is merely the small fruit of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Taking a step beyond, you can ride color and sound, fully release, fully gather, and exchange host and guest. Therefore, it is said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance.' I dare ask you all, what time is it now? The vast wind of benevolence supports the sacred transformation, and the harmonious atmosphere assists the rise of peace. He threw down the whisk and descended from the seat. A nun asked, 'What is Buddha?' The master said, 'Not Buddha.' The nun said, 'What is the great meaning of the Buddha-dharma?' The master said, 'A thorough antique.' The nun asked, 'What should be done when words cannot unfold the matter and speech does not suit the occasion?' The master said, 'Before defecating, you have already fallen into the pit.' Zen Master Wuzhuo Miaozong, a nun of Zishou Temple in Pingjiang Prefecture, was the granddaughter of Chancellor Su Gongsong. Around thirty years old, she grew weary of worldly illusions, shed her adornments, consulted various old masters, and entered into true faith. She spent the summer at Jingshan Temple. Dahui (Dahui Zonggao) ascended the platform and cited the story of Yaoshan's initial visit to Shitou and later meeting with Mazu. Upon hearing this, Zen Master Wuzhuo Miaozong suddenly awakened. After Dahui descended from the seat, Layman Feng Gongji followed him to his room and said, 'I understand the koan that the master just cited.' Dahui asked, 'How does the layman understand it?' Feng Gongji said, 'It is not right to say sūlú suōpóhē (mantra) in this way, nor is it right to say ōnglī suōpóhē (mantra) in that way.'

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訶。恁么不恁么。總不得蘇嚧㗭哩娑婆訶。慧舉似師。師曰。曾見郭象注莊子。識者曰。卻是莊子注郭象。慧見其語異。復舉巖頭婆子話問之。師答偈曰。一葉扁舟泛渺茫。呈橈舞棹別宮商。雲山海月都拋卻。贏得莊周蝶夢長。慧休去。馮公疑其所悟不根。後過無錫。招至舟中。問曰。婆生七子。六個不遇知音。祇這一個。也不消得。便棄水中。大慧老師言。道人理會得。且如何會。師曰。已上供通。並是詣實。馮公大驚。慧掛牌次。師入室。慧問。古人不出方丈。為甚麼卻去莊上吃油糍。師曰。和尚放妙總過。妙總方敢通個訊息。慧曰。我放你過。你試道看。師曰。妙總亦放和尚過。慧曰。爭奈油糍何。師喝一喝而出。於是聲聞四方。隆興改元。舍人張公孝祥來守是郡。以資壽挽開法。入院。上堂。宗乘一唱。三藏絕詮。祖令當行。十方坐斷。二乘聞之怖走。十地到此猶疑。若是俊流。未言而諭。設使用移星換斗底手段。施攙旗奪鼓底機關。猶是空拳。豈有實義。向上一路。千聖不傳。學者勞形。如猿捉影。靈山付囑。俯狥時機。演唱三乘。各隨根器。始於鹿野苑轉四諦法輪。度百千萬眾。山僧今日。與此界他方。乃佛乃祖。山河大地。草木叢林。現前四眾。各轉大法輪。交光相羅。如寶絲網。若一草一木。不轉法

【現代漢語翻譯】 訶（語氣詞）。這樣不這樣。總不能用蘇嚧㗭哩娑婆訶（咒語）來解決。大慧禪師舉此問師，師說：『曾見郭象註釋《莊子》，有見識的人說，卻是《莊子》註釋郭象。』大慧禪師覺得這話不同尋常，又舉巖頭婆子的話來問他。師回答偈語說：『一葉扁舟泛渺茫，呈橈舞棹別宮商。雲山海月都拋卻，贏得莊周蝶夢長。』大慧禪師離開了。馮公懷疑他所悟不紮實。後來經過無錫，邀請他到船中，問道：『婆子生了七個孩子，六個沒有遇到知音，只有這一個，也不需要，就丟到水裡。』大慧老師說：『道人你理解得了嗎？且說說你是如何理解的？』師說：『以上所說，都是爲了達到真實。』馮公大吃一驚。大慧禪師掛牌開法時，師入室。大慧禪師問：『古人不出方丈，為什麼卻去莊上吃油糍？』師說：『和尚您放過妙總，妙總才敢透露訊息。』大慧禪師說：『我放你過，你試著說看。』師說：『妙總也放和尚您過。』大慧禪師說：『那油糍怎麼辦？』師喝了一聲就出去了。於是聲名遠播四方。隆興改元，舍人張公孝祥來此地做太守，爲了祝壽，邀請他開法。入院上堂，說：『宗乘一經唱出，三藏十二部經的詮釋都顯得多餘。祖師的命令應當實行，截斷十方。』二乘之人聽了害怕逃走，十地菩薩到這裡還心存疑慮。如果是俊傑之士，不用說就能領悟。即使使用移星換斗的手段，施展奪旗擂鼓的機關，也只是空拳，沒有什麼實際意義。向上一路，千聖不傳，學者勞神費力，就像猿猴捉影子。靈山會上佛陀的付囑，是順應時機，演說三乘佛法，各自隨順根器。開始在鹿野苑轉四諦法輪，度化百千萬眾。山僧我今天，與此界他方，無論是佛是祖，山河大地，草木叢林，現前的四眾弟子，各自轉大法輪，交相輝映，如同寶絲網。如果一草一木，不轉法 輪

【English Translation】 訶 (an interjection). Is it like this or not like this? It cannot be resolved by using Su Lu Zhi Li Suo Po He (a mantra). Great Wisdom Chan Master (Dahui Zonggao) raised this question to the master, and the master said, 'I once saw Guo Xiang's commentary on Zhuangzi, and a knowledgeable person said that it was actually Zhuangzi commenting on Guo Xiang.' Great Wisdom Chan Master felt that this statement was unusual, and then raised the story of Granny Yantou to ask him. The master replied with a verse: 'A small boat floats on the vast expanse, presenting oars and dancing paddles with different musical scales. Clouds, mountains, sea, and moon are all discarded, winning Zhuang Zhou's long butterfly dream.' Great Wisdom Chan Master left. Feng Gong suspected that his enlightenment was not solid. Later, when passing through Wuxi, he invited him onto the boat and asked, 'The old woman gave birth to seven children, six of whom did not meet a kindred spirit, and even this one was not needed, so she threw him into the water.' Teacher Dahui said, 'Do you understand, Daoist? And how do you understand it?' The master said, 'All of the above is to achieve the truth.' Feng Gong was greatly surprised. When Great Wisdom Chan Master was about to start teaching, the master entered the room. Great Wisdom Chan Master asked, 'The ancients did not leave the abbot's room, so why did they go to the village to eat fried rice cakes?' The master said, 'Venerable Monk, you let Miao Zong pass, and Miao Zong dares to reveal the news.' Great Wisdom Chan Master said, 'I let you pass, try to say it.' The master said, 'Miao Zong also lets Venerable Monk pass.' Great Wisdom Chan Master said, 'What about the fried rice cakes?' The master shouted and went out. Thus, his reputation spread far and wide. In the first year of Longxing, Zhang Gong Xiaoxiang came to this place as the prefect. To celebrate his birthday, he invited him to start teaching. Entering the monastery and ascending the hall, he said, 'Once the Chan sect's teachings are proclaimed, the interpretations of the Three Treasures and Twelve Divisions of scriptures all seem superfluous. The order of the Patriarch should be carried out, cutting off the ten directions.' The followers of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) were frightened and fled, and even the Bodhisattvas of the Ten Grounds still had doubts. If they are outstanding people, they can understand without being told. Even if they use the means of moving stars and changing constellations, and use the mechanisms of seizing flags and beating drums, they are just empty fists, without any real meaning. The path upwards is not transmitted by the thousand sages. Scholars work hard, like monkeys trying to catch shadows. The Buddha's entrustment at Vulture Peak was to adapt to the times, expounding the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) of Buddhism, each according to their capacity. He began by turning the Wheel of the Four Noble Truths in the Deer Park, saving hundreds of millions of people. I, the mountain monk, today, with this world and other worlds, whether Buddha or Patriarch, mountains, rivers, earth, plants, trees, and forests, and the four assemblies of disciples present, each turn the Great Dharma Wheel, interweaving and shining, like a precious silk net. If a single blade of grass or a single tree does not turn the Dharma Wheel.

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輪。則不得名為轉大法輪。所以道。於一毫端現寶王剎。坐微塵里轉大法輪。乘時于其中間。作無量無邊廣大佛事。周遍法界。一為無量。無量為一。小中現大。大中現小。不動步游彌勒樓閣。不返聞入觀音普門。情與無情。性相平等。不是神通妙用。亦非法爾如然。於此倜儻分明。皇恩佛恩。一時報足。且道如何是報恩一句。天高群像正。海闊百川朝。上堂。舉。雲門示眾云。十五日已前則不問。十五日已后。道將一句來。自代云。日日是好日。師曰。日日是好日。佛法世法盡周畢。不須特地覓幽玄。祇管缽盂兩度濕。上堂。黃面老人。橫說豎說。權說實說。法說喻說。建法幢。立宗旨。與後人作榜樣。為甚麼卻道始從鹿野苑。終至跋提河。於是二中間。未嘗說一字。點檢將來。大似抱贓叫屈。山僧今日人事忙冗。且放過一著。便下座。尼問。如何是奪人不奪境。師曰。野華開滿路。遍地是清香。曰。如何是奪境不奪人。師曰。茫茫宇宙人無數。幾個男兒是丈夫。曰。如何是人境俱不奪。師曰。處處綠楊堪繫馬。家家門首透長安。曰。如何是人境兩俱奪。師曰。雪覆蘆華。舟橫斷岸。曰。人境已蒙師指示。向上宗乘事若何。師便打。

侍郎無垢居士張九成

未第時。因客談楊文公．呂微仲諸名儒。所造

【現代漢語翻譯】 現代漢語譯本 輪，就不能稱之為轉大法輪。所以說，『於一毫端現寶王剎（在極小的毫毛尖端顯現無數的佛國），坐微塵里轉大法輪（坐在微小的塵埃中轉動偉大的佛法之輪）』。把握時機在其中間，做無量無邊廣大的佛事，周遍整個法界。一即是無量，無量即是一。小中顯現大，大中顯現小。不用動步就能遊歷彌勒樓閣（未來佛彌勒菩薩所居住的樓閣），不用反過來聽就能進入觀音普門（觀世音菩薩普度眾生的法門）。有情眾生和無情之物，其本性與現象是平等的。這不是神通的奇妙作用，也不是自然而然就是如此。如果能在此處灑脫明白，皇恩佛恩，一時就能報答完足。那麼，如何是報恩的一句話呢？天高群星排列端正，海闊百川奔流朝向大海。 上堂說法。雲門（雲門宗創始人）向大眾開示說：『十五日之前的事情就不問了，十五日之後，說一句來。』（雲門）自己代替說：『日日是好日。』（我）說：日日是好日，佛法世法都已圓滿周到。不必特意去尋找幽深玄妙之處，只管缽盂兩次被沾濕（指吃飯）。 上堂說法。黃面老人（指佛），橫說豎說，權巧說真實說，法說譬喻說，建立法幢（佛法的旗幟），樹立宗旨，為後人做榜樣。為什麼卻說從鹿野苑（釋迦牟尼初轉法輪之地）開始，到跋提河（釋迦牟尼圓寂之地）結束，在這二者之間，未曾說過一個字？仔細檢查起來，很像是抱著贓物喊冤。山僧我今天人事繁忙，且放過這一著。』說完便下座。 有尼姑問：『如何是奪人不奪境？』（師）說：『野花開滿路，遍地是清香。』（尼姑）問：『如何是奪境不奪人？』（師）說：『茫茫宇宙人無數，幾個男兒是丈夫？』（尼姑）問：『如何是人境俱不奪？』（師）說：『處處綠楊堪繫馬，家家門首透長安。』（尼姑）問：『如何是人境兩俱奪？』（師）說：『雪覆蘆花，舟橫斷岸。』（尼姑）問：『人境已蒙師指示，向上宗乘事若何？』（師）便打。 侍郎無垢居士張九成，未及第時，因為客人談論楊文公（楊億）、呂微仲（呂夷簡）等著名儒士的造詣。

【English Translation】 English version To be called 'Turning the Great Dharma Wheel', it cannot be merely called 'turning the Dharma wheel'. Therefore, it is said, 'In a single hair-tip appears the Treasure King's Land (寶王剎, Bao Wang Cha - countless Buddha lands manifested in the tip of a tiny hair), sitting within a mote of dust, turning the Great Dharma Wheel (轉大法輪, Zhuan Da Fa Lun - the great wheel of Dharma is turned within a tiny speck of dust)'. Seize the opportune moment within this, performing immeasurable, boundless, and vast Buddha deeds, pervading the entire Dharma Realm. One is immeasurable, and immeasurable is one. The small manifests the large, and the large manifests the small. Without moving a step, one can travel to Maitreya's Pavilion (彌勒樓閣, Mile Lou Ge - the pavilion where Maitreya Buddha resides). Without turning back to listen, one can enter Avalokiteśvara's Universal Gate (觀音普門, Guanyin Pumen - Avalokiteśvara Bodhisattva's universal gate of salvation). Sentient beings and insentient things are equal in nature and appearance. This is not a miraculous function of supernatural powers, nor is it simply naturally so. If one can be clear and uninhibited about this, both the Emperor's grace and the Buddha's grace can be repaid completely at once. Then, what is the one sentence to repay kindness? The sky is high, and the myriad phenomena are aligned correctly; the sea is vast, and hundreds of rivers flow towards it. Ascending the hall to preach. Yunmen (雲門, Yunmen - founder of the Yunmen School) instructed the assembly, saying, 'I will not ask about matters before the fifteenth day; after the fifteenth day, bring forth a sentence.' (Yunmen) substituted himself, saying, 'Every day is a good day.' (I) say: Every day is a good day; the Buddha-dharma and worldly dharmas are all complete and thorough. There is no need to specially seek profound mysteries; just be mindful of the alms bowl being wet twice (referring to eating).' Ascending the hall to preach. The yellow-faced old man (黃面老人, Huang Mian Laoren - referring to the Buddha), speaking horizontally and vertically, speaking expediently and truthfully, speaking of the Dharma and speaking in metaphors, establishes the Dharma banner (法幢, Fa Chuang - the banner of the Buddha's teachings), establishes the tenets, and sets an example for future generations. Why then say that it began from the Deer Park (鹿野苑, Luye Yuan - where Shakyamuni Buddha first turned the wheel of Dharma) and ended at the Bathi River (跋提河, Bati He - where Shakyamuni Buddha entered Nirvana), and in between these two, he never spoke a single word? Upon careful examination, it seems like crying injustice while holding stolen goods. This mountain monk is busy with affairs today, so I will let this matter pass for now.' After speaking, he descended from the seat. A nun asked, 'What is seizing the person but not seizing the environment?' (The master) said, 'Wildflowers bloom all over the road; the entire ground is filled with pure fragrance.' (The nun) asked, 'What is seizing the environment but not seizing the person?' (The master) said, 'In the vast universe, there are countless people; how many men are truly husbands?' (The nun) asked, 'What is neither seizing the person nor seizing the environment?' (The master) said, 'Everywhere, green willows are suitable for tethering horses; every household's door leads to Chang'an.' (The nun) asked, 'What is seizing both the person and the environment?' (The master) said, 'Snow covers the reed flowers; a boat lies horizontally against a broken bank.' (The nun) asked, 'The person and the environment have already been instructed by the master; what about the matter of the upward lineage?' (The master) then struck her. The Attendant Minister, Upasaka Wugou, Zhang Jiucheng, before passing the imperial examination, because guests were discussing the achievements of famous Confucian scholars such as Yang Wengong (楊億, Yang Yi) and Lü Weizhong (呂夷簡, Lü Yijian).

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精妙。皆由禪學而至也。於是心慕之。聞寶印楚明禪師道傳大通。居凈慈。即之。請問入道之要。明曰。此事唯唸唸不捨。久久純熟。時節到來。自然證入。復舉趙州柏樹子話。令時時提撕。公久之無省。辭謁善權清禪師。公問。此事人人有分。個個圓成。是否。清曰。然。公曰。為甚麼某無個入處。清于袖中出數珠。示之曰。此是誰底。公俯仰無對。清復袖之曰。是汝底。則拈取去。才涉思惟。即不是汝底。公悚然。未幾。留蘇氏館。一夕如廁。以柏樹子話究之。聞蛙鳴。釋然契入。有偈曰。春天月夜一聲蛙。撞破乾坤共一家。正恁么時誰會得。嶺頭腳痛有玄沙。屆明。謁法印一禪師。機語頗契。適私忌。就明靜庵供雲水主僧惟尚禪師。才見乃展手。公便喝。尚批公頰。公趨前。尚曰。張學錄何得謗大般若。公曰。某見處祇如此。和尚又作么生。尚舉馬祖升堂。百丈卷席話詰之。敘語未終。公推倒卓子。尚大呼。張學錄殺人。公躍起。問傍僧曰。汝又作么生。僧罔措。公毆之。顧尚曰。祖禰不了。殃及兒孫。尚大笑。公獻偈曰。卷席因緣也大奇。諸方聞舉盡攢眉。檯盤趯倒人星散。直漢從來不受欺。尚答曰。從來高價不饒伊。百戰場中奮兩眉。奪角沖關君會也。叢林誰敢更相欺。紹興癸丑。魁多士。復謁尚于東庵。

尚曰。浮山圓鑒云。饒你入得汾陽室。始到浮山門。亦未見老僧在。公作么生。公叱侍僧曰。何不祇對。僧罔措。公打僧一掌曰。蝦蟆窟里。果沒蛟龍。丁巳秋。大慧禪師董徑山。學者仰如星斗。公閱其語要。嘆曰。是知宗門有人。持以語尚。恨未一見。及為禮部侍郎。偶參政劉公請慧說法于天竺。公三往不值。暨慧報謁。公見但寒暄而已。慧亦默識之。尋奉祠還里。至徑山。與馮給事諸公議格物。慧曰。公祇知有格物。而不知有物格。公茫然。慧大笑。公曰。師能開諭乎。慧曰。不見小說載唐人有與安祿山謀叛者。其人先為閬守。有畫像在焉。明皇幸蜀。見之怒。令侍臣以劍擊其像首。時閬守居陜西。首忽墮地。公聞頓領深旨。題不動軒壁曰。子韶格物。妙喜物格。欲識一貫。兩個五百。慧始許可。后守邵陽。丁父難。過徑山飯僧。秉鈞者意慧議及朝政。遂竄慧于衡陽。令公居家守服。服除。安置南安。丙子春。蒙恩北還。道次新淦而慧適至。與聯舟劇談宗要。未嘗語往事。于氏心傳錄曰。憲自嶺下侍舅氏歸新淦。因會大慧。舅氏令拜之。憲曰。素不拜僧。舅氏曰。汝姑扣之。憲知其嘗執卷。遂舉子思中庸天命之謂性。率性之謂道。修道之謂教三句。以問。慧曰。凡人既不知本命元辰下落處。又要牽好人入火坑。如

【現代漢語翻譯】 尚說：『浮山圓鑒（Yun Jian of Fushan，禪師名）說，饒恕你進入汾陽（Fen Yang，禪師名）的禪室，才剛到達浮山（Fu Shan，山名）的門，也未曾見到老僧我在。你作何理解？』 公呵斥侍僧說：『為何不回答？』 僧人不知所措。公打了他一掌說：『蛤蟆洞里，果然沒有蛟龍。』 丁巳年秋，大慧禪師（Da Hui，禪師名）主持徑山（Jing Shan，山名）的事務，學人仰慕他如星斗。 公閱讀了他的語錄要旨，感嘆說：『這才知道宗門裡有人。』 拿這些話告訴尚，遺憾未能一見。等到擔任禮部侍郎，恰逢參政劉公（Liu Gong，人名）邀請大慧（Da Hui，禪師名）在天竺（Tian Zhu，地名）說法。 公去了三次都沒遇到。等到大慧（Da Hui，禪師名）回訪，公見面只是寒暄而已。大慧（Da Hui，禪師名）也默默記在心裡。不久公辭官還鄉，到達徑山（Jing Shan，山名），與馮給事（Feng Geishi，人名）等諸位討論格物（Ge Wu，儒家思想，探究事物原理）。大慧（Da Hui，禪師名）說：『你只知道有格物，而不知道有物格（Wu Ge，儒家思想，事物來影響人）。』 公茫然不解。大慧（Da Hui，禪師名）大笑。公說：『禪師能開導我嗎？』 大慧（Da Hui，禪師名）說：『沒見小說記載唐朝有人與安祿山（An Lushan，人名）謀反嗎？那人先前擔任閬州（Lang Zhou，地名）的太守，有畫像在那裡。唐玄宗（Ming Huang，人名）到四川（Shu，地名）避難，見到畫像很生氣，命令侍臣用劍砍畫像的頭。當時閬州（Lang Zhou，地名）太守住在陜西（Shan Xi，地名），畫像的頭忽然掉在地上。』 公聽聞后頓時領悟了其中深意，在不動軒（Bu Dong Xuan，建築名）的墻壁上題寫道：『子韶（Zi Shao，人名）格物，妙喜（Miao Xi，人名，即大慧禪師）物格。想要認識一貫之道，兩者都是五百。』 大慧（Da Hui，禪師名）這才認可了他。後來公擔任邵陽（Shao Yang，地名）的太守，丁父憂（Ding Fu You，喪父）。路過徑山（Jing Shan，山名）時齋僧，當權者懷疑大慧（Da Hui，禪師名）議論朝政，於是將大慧（Da Hui，禪師名）流放到衡陽（Heng Yang，地名），命令公在家守喪。服喪期滿，安置在南安（Nan An，地名）。丙子年春天，蒙受恩典北還，路過新淦（Xin Gan，地名）時，大慧（Da Hui，禪師名）恰好也到了，與他同船暢談宗要，未曾談及往事。《于氏心傳錄》記載：『憲從嶺下侍奉舅氏回到新淦（Xin Gan，地名），因此有機會會見大慧（Da Hui，禪師名）。舅氏讓他拜見大慧（Da Hui，禪師名）。憲說：『我向來不拜僧人。』 舅氏說：『你姑且問問他。』 憲知道他曾經執卷讀書，於是舉出子思（Zi Si，人名）《中庸》（Zhong Yong，儒家經典）中的『天命之謂性，率性之謂道，修道之謂教』三句來提問。大慧（Da Hui，禪師名）說：『凡人既不知道本命元辰（Ben Ming Yuan Chen，道教概念）的下落之處，又要拉好人進入火坑，就像……』

【English Translation】 Shang said: 'Fu Shan Yuan Jian (Yun Jian of Fushan, name of a Chan master) said, 'Even if you enter Fen Yang's (Fen Yang, name of a Chan master) chamber, you have only arrived at Fu Shan's (Fu Shan, name of a mountain) gate, and you still haven't seen this old monk.' What do you make of this?' The Duke scolded the attendant monk, saying, 'Why don't you answer?' The monk was at a loss. The Duke slapped the monk and said, 'In a toad's den, there are indeed no dragons.' In the autumn of the Ding Si year, Chan Master Da Hui (Da Hui, name of a Chan master) was in charge of Jing Shan (Jing Shan, name of a mountain), and scholars admired him like stars. The Duke read his essential sayings and sighed, 'Now I know there are people in the Chan school.' He told Shang these words, regretting that he had not met him. When he became the Vice Minister of the Ministry of Rites, it happened that Councilor Liu (Liu Gong, name of a person) invited Da Hui (Da Hui, name of a Chan master) to preach at Tian Zhu (Tian Zhu, name of a place). The Duke went three times but did not meet him. When Da Hui (Da Hui, name of a Chan master) paid a return visit, the Duke only exchanged pleasantries with him. Da Hui (Da Hui, name of a Chan master) also silently noted this. Soon after, the Duke resigned and returned home, arriving at Jing Shan (Jing Shan, name of a mountain), and discussed the investigation of things (Ge Wu, Confucian concept, investigating the principles of things) with Feng Geishi (Feng Geishi, name of a person) and others. Da Hui (Da Hui, name of a Chan master) said, 'You only know about the investigation of things, but you don't know about things influencing people (Wu Ge, Confucian concept, things influencing people).' The Duke was at a loss. Da Hui (Da Hui, name of a Chan master) laughed loudly. The Duke said, 'Can the Chan master enlighten me?' Da Hui (Da Hui, name of a Chan master) said, 'Haven't you seen the novels that record that during the Tang Dynasty, someone conspired with An Lushan (An Lushan, name of a person)? That person had previously served as the governor of Lang Zhou (Lang Zhou, name of a place), and there was a portrait of him there. Emperor Xuanzong of Tang (Ming Huang, name of a person) went to Sichuan (Shu, name of a place) to take refuge, and was very angry when he saw the portrait, ordering his attendants to cut off the head of the portrait with a sword. At that time, the governor of Lang Zhou (Lang Zhou, name of a place) was living in Shanxi (Shan Xi, name of a place), and the head of the portrait suddenly fell to the ground.' The Duke immediately understood the profound meaning and wrote on the wall of the Immovable Pavilion (Bu Dong Xuan, name of a building): 'Zi Shao (Zi Shao, name of a person) investigates things, Miao Xi (Miao Xi, name of a person, i.e., Chan Master Da Hui) is influenced by things. If you want to know the consistent way, both are five hundred.' Only then did Da Hui (Da Hui, name of a Chan master) approve of him. Later, the Duke served as the governor of Shao Yang (Shao Yang, name of a place), and mourned his father's death (Ding Fu You, mourning the death of one's father). When passing by Jing Shan (Jing Shan, name of a mountain), he offered food to the monks. The powerful people suspected that Da Hui (Da Hui, name of a Chan master) was discussing politics, so they exiled Da Hui (Da Hui, name of a Chan master) to Heng Yang (Heng Yang, name of a place), ordering the Duke to observe mourning at home. After the mourning period was over, he was placed in Nan An (Nan An, name of a place). In the spring of the Bing Zi year, he was pardoned and returned north. When passing by Xin Gan (Xin Gan, name of a place), Da Hui (Da Hui, name of a Chan master) happened to be there as well. He talked with him on the same boat about the essentials of the school, without ever mentioning past events. The 'Yu Shi Xin Chuan Lu' records: 'Xian returned to Xin Gan (Xin Gan, name of a place) from Lingxia to serve his uncle, and therefore had the opportunity to meet Da Hui (Da Hui, name of a Chan master). His uncle asked him to pay respects to Da Hui (Da Hui, name of a Chan master). Xian said, 'I have never bowed to monks.' His uncle said, 'You might as well ask him.' Xian knew that he had once held a book, so he cited the three sentences from Zisi's (Zi Si, name of a person) 'Doctrine of the Mean' (Zhong Yong, Confucian classic): 'What Heaven imparts to man is called human nature. To follow our nature is called the Way. Cultivating the Way is called instruction.' Da Hui (Da Hui, name of a Chan master) said, 'Ordinary people do not know where their original destiny (Ben Ming Yuan Chen, Taoist concept) lies, and they want to drag good people into the fire pit, just like...'

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何聖賢于打頭一著不鑿破。憲曰。吾師能為聖賢鑿破否。慧曰。天命之謂性。便是清凈法身。率性之謂道。便是圓滿報身。修道之謂教。便是千百億化身。憲得以告。舅氏曰。子拜何辭。繼鎮永嘉。丁丑秋丐祠。枉道訪慧于育王。越明年。慧得旨復領徑山。謁公于慶善院。曰。某每於夢中必誦語孟。何如。慧舉圓覺曰。由寂靜故。十方世界諸如來心。于中顯現。如鏡中像。公曰。非老師莫聞此論也。其頌黃龍三關曰。我手何似佛手。天下衲僧無口。縱饒撩起便行。也是鬼窟里走(諱不得)。我腳何似驢腳。又被黐膠粘著。翻身直上兜率天。已是遭他老鼠藥(吐不出)。人人有個生緣處。鐵圍山下幾千年。三災直到四禪天。這驢猶自在旁邊(煞得工夫)。公設心六度。不為子孫計。因取華嚴善知識。日供其二回食。以飯緇流。又嘗供十六大天。而諸位茶杯悉變為乳。書偈曰。稽首十方佛法僧。稽首一切護法天。我今供養三寶天。如海一滴牛一毛。有何妙術能感格。試借意識為汝說。我心與佛天無異。一塵才起大地隔。儻或塵銷覺圓凈。是故佛天來降臨。我欲供佛佛即現。我欲供天天亦現。佛子若或生狐疑。試問此乳何處來。狐疑即塵塵即疑。終與佛天不相似。我今為汝掃狐疑。如湯沃雪火銷冰。汝今微有疑與惑。鷂子便

到新羅國。

參政李邴居士

字漢老。醉心祖道有年。聞大慧排默照為邪禪。疑怒相半。及見慧示眾。舉趙州庭柏。垂語曰。庭前柏樹子。今日重新舉。打破趙州關。特地尋言語。敢問大眾。既是打破趙州關。為甚麼卻特地尋言語。良久曰。當初祇道茆長短。燒了方知地不平。公領悟。謂慧曰。無老師后語。幾蹉過。后以書咨決曰。某近扣籌室。承擊發蒙滯。忽有省入。顧惟根識暗鈍。平生學解。盡落情見。一取一舍。如衣壞絮行草棘中。適自纏繞。今一笑頓釋所疑。欣幸可量。非大宗匠委曲垂慈。何以致此。自到城中。著衣吃飯。抱子弄孫。色色仍舊。既無拘執之情。亦不作奇特之想。其餘夙習舊障。亦稍輕微。臨行叮嚀之語。不敢忘也。重念始得入門。而大法未明。應機接物。觸事未能無礙。更望有以提誨。使卒有所至。庶無玷於法席矣。又書曰。某比蒙誨答。備悉深旨。某自驗者三。一．事無逆順。隨緣即應。不留胸中。二．宿習濃厚。不加排遣。自爾輕微。三．古人公案。舊所茫然。時復瞥地。此非自昧者。前書大法未明之語。蓋恐得少為足。當擴而充之。豈別求勝解耶。凈勝現流。理則不無。敢不銘佩。

寶學劉彥修居士

字子羽。出知永嘉。問道于大慧禪師。慧曰。僧問趙州。

【現代漢語翻譯】 現代漢語譯本

到達新羅國。

參政李邴（Lǐ Bǐng）居士（Jūshì，在家修行的佛教徒）：

字漢老（Hànlǎo）。醉心於祖師禪道多年。聽說大慧（Dàhuì）禪師批評默照禪為邪禪，既疑惑又憤怒。等到見到大慧禪師開示大眾，舉趙州（Zhàozhōu）庭前柏樹公案，說道：『庭前柏樹子，今日重新舉。打破趙州關，特地尋言語。』敢問各位，既然是打破趙州關，為什麼卻特地尋找言語？良久后說：『當初只知道茅草有長短，燒了才知道地不平。』李邴居士領悟，對大慧禪師說：『沒有老師的后語，幾乎就錯過了。』後來寫信請教說：『我最近拜訪籌室，承蒙您擊發矇昧，忽然有所省悟。考慮到我根器愚鈍，平生所學，都落在情見之中。一取一舍，如同穿著破爛的衣服行走在荊棘叢中，只是自尋纏繞。如今一笑之間，頓然消釋了疑惑，欣喜之情難以言表。如果不是大宗匠您委曲慈悲，怎麼能達到這種境界？自從回到城中，穿衣吃飯，抱子弄孫，**仍然如舊。既沒有拘執之情，也不作奇特的想法。其餘往昔的習氣和業障，也稍微減輕了。臨行時叮嚀的話語，不敢忘記啊。再次想到剛剛入門，而大法尚未明瞭，應機接物，觸事還不能無礙。更希望您能加以提攜教誨，使我最終有所成就，才不至於玷污您的法席啊。』又寫信說：『我之前蒙受您的教誨解答，完全明白了其中的深刻含義。我自我驗證有三點：一、事情無論順逆，隨緣應付，不留在心中。二、往昔的習氣濃厚，不加以排斥遣除，自然而然地減輕了。三、以前對古人的公案茫然不解，現在時常能夠瞥見其中的含義。這並非是自我欺騙。前信中大法未明的話語，是恐怕我得少為足，應當擴充套件而充實它，難道是另外尋求殊勝的理解嗎？凈勝的境界自然顯現，道理上不會沒有，我怎敢不銘記在心。』

寶學劉彥修（Liú Yànxiū）居士：

字子羽（Zǐyǔ）。出任永嘉知縣。向大慧禪師問道。大慧禪師說：『有僧人問趙州（Zhàozhōu），』

【English Translation】 English version

Arrived in Silla.

Layman Li Bing (Lǐ Bǐng), the Political Counselor:

His courtesy name was Hanlao (Hànlǎo). He had been devoted to the Zen path of the Patriarchs for many years. Upon hearing that Dahui (Dàhuì) criticized Silent Illumination Zen as heretical Zen, he was both doubtful and angry. When he saw Dahui's instruction to the assembly, citing Zhaozhou's (Zhàozhōu) cypress tree in the courtyard, he said: 'The cypress tree in front of the courtyard, I raise it anew today. Breaking through the Zhaozhou barrier, I deliberately seek words.' I dare to ask everyone, since it is breaking through the Zhaozhou barrier, why deliberately seek words? After a long pause, he said: 'Only knew the thatch was short or long, burned it and then knew the ground was uneven.' Layman Li Bing understood and said to Dahui: 'Without the teacher's later words, I almost missed it.' Later, he wrote a letter to inquire, saying: 'I recently visited the Chou Chamber, and thanks to your striking away my ignorance, I suddenly had some understanding. Considering my dull roots and my lifelong learning, all of it has fallen into emotional views. Taking one thing and discarding another is like walking in thorns with tattered clothes, only entangling myself. Now, with a smile, I suddenly dispel my doubts, and my joy is immeasurable. If it were not for your compassionate guidance as a great master, how could I have reached this state? Since returning to the city, wearing clothes, eating meals, holding my children and playing with my grandchildren, everything remains as before. There is neither attachment nor the pursuit of extraordinary thoughts. The remaining old habits and karmic obstacles have also slightly diminished. I dare not forget the words of caution before leaving. I think again that I have just entered the gate, and the Great Dharma is not yet clear. Responding to opportunities and dealing with things, I am still unable to be unhindered in everything. I hope that you can further guide and teach me so that I may eventually achieve something and not disgrace your Dharma seat.' He also wrote: 'I have received your teachings and answers, and I fully understand the profound meaning. I have verified myself in three ways: First, in matters whether favorable or unfavorable, I respond according to conditions without leaving anything in my mind. Second, old habits are strong, but without repressing or dispelling them, they naturally diminish. Third, I used to be ignorant of the ancient koans, but now I often catch a glimpse of their meaning. This is not self-deception. The words 'the Great Dharma is not yet clear' in my previous letter were because I was afraid of being content with little and should expand and enrich it. Am I seeking another superior understanding? The pure and victorious state naturally appears, and in principle, it cannot be absent. How dare I not engrave it in my heart?'

Layman Liu Yanxiu (Liú Yànxiū) of Baoxue:

His courtesy name was Ziyu (Zǐyǔ). He went out to govern Yongjia. He asked Dahui Chan Master about the Way. Dahui said: 'A monk asked Zhaozhou (Zhàozhōu),'

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狗子還有佛性也無。趙州道。無。但恁么看。公后乃于柏樹子上發明。有頌曰。趙州柏樹太無端。境上追尋也太難。處處綠楊堪繫馬。家家門底透長安。

提刑吳偉明居士

字元昭。久參真歇了禪師。得自受用三昧。為極致。后訪大慧于洋嶼庵。隨眾入室。慧舉狗子無佛性話問之。公擬答。慧以竹篦便打。公無對。遂留咨參。一日慧謂曰。不須呈伎倆。直須啐地折．嚗地斷。方敵得生死。若祇呈伎倆。有甚了期。即辭去。道次延平。倏然契悟。連書數頌寄慧。皆室中所問者。有曰。不是心。不是佛。不是物。通身一具金鎖骨。趙州親見老南泉。解道鎮州出蘿蔔。慧即說偈證之曰。通身一具金鎖骨。堪與人天為軌則。要識臨濟小廝兒。便是當年白拈賊。

門司黃彥節居士

位元組夫。號妙德。于大慧一喝下。疑情頓脫。慧以衣付之。嘗舉首山竹篦話。至葉縣。近前奪得拗折。擲向階下曰。是甚麼。山曰。瞎。公曰。妙德到這裡。百色無能。但記得曾作蠟梅絕句曰。擬嚼枝頭蠟。驚香卻肖蘭。前村深雪裡。莫作嶺梅看。

秦國夫人計氏法真

自寡處屏去紛華。常蔬食。習有為法。因大慧遣謙禪者致問其子魏公。公留。謙以祖道誘之。真一日問謙曰。徑山和尚尋常如何為人。謙曰。和尚

【現代漢語翻譯】 狗子還有佛性嗎？（狗子：指狗，比喻；佛性：成佛的可能性）趙州禪師說：『無。』（無：沒有）但就這樣去看。（看：參悟）後來吳偉明居士在柏樹子上開悟。（柏樹子：柏樹；發明：開悟）有頌說：趙州柏樹太沒來由，（無端：沒來由）在境界上追尋也太難。（境上：境界上）處處綠楊堪繫馬，（綠楊：綠色的楊柳）家家門底透長安。（長安：唐朝首都，比喻真理的歸宿）

提刑吳偉明居士，字元昭。長久參學真歇了禪師，得到自受用三昧，（自受用三昧：一種禪定狀態）作為極致。後來在大慧禪師的洋嶼庵拜訪他，隨眾進入禪室。大慧禪師舉『狗子無佛性』的話頭來問他。吳偉明剛要回答，大慧禪師就用竹篦打他。（竹篦：竹板）吳偉明無言以對，於是留下請教參禪。一天，大慧禪師對他說：『不必賣弄技巧，必須啐地折斷，嚗地斷開，（啐地：像啐唾沫一樣；嚗地：像爆裂一樣）才能敵得過生死。如果只是賣弄技巧，有什麼了結的時候？』吳偉明於是告辭離去，在前往延平的路上，忽然開悟。連續寫了幾首頌寄給大慧禪師，都是禪室中所問的問題。其中有說：『不是心，不是佛，不是物，通身一具金鎖骨。（金鎖骨：比喻堅固的真性）趙州親見老南泉，解道鎮州出蘿蔔。（南泉：指南泉普愿禪師；鎮州：地名）』大慧禪師就說了偈語來印證他：『通身一具金鎖骨，堪與人天為軌則。（軌則：榜樣）要識臨濟小廝兒，便是當年白拈賊。（臨濟：指臨濟宗；小廝兒：小子；白拈賊：空手行竊的賊，比喻不落言詮的禪風）』

門司黃彥節居士，位元組夫，號妙德。在大慧禪師的一聲棒喝下，疑情頓時消解。大慧禪師把衣缽傳給他。曾經舉首山竹篦的話頭，到了葉縣，走上前奪過竹篦拗斷，扔向臺階下，說：『這是什麼？』首山禪師說：『瞎。』黃彥節說：『妙德到這裡，百無一能，但記得曾經作過蠟梅絕句說：擬嚼枝頭蠟，驚香卻肖蘭。前村深雪裡，莫作嶺梅看。』

秦國夫人計氏法真，自從寡居后，屏棄了繁華的生活，常常吃素，修習有為法。（有為法：指有造作的修行方法）因為大慧禪師派遣謙禪者去問候她的兒子魏公。魏公挽留了謙禪者。謙禪者用祖師的道法引導她。法真有一天問謙禪者說：『徑山和尚平時是如何教人的？』謙禪者說：『和尚……』

【English Translation】 Does a dog also have Buddha-nature? (Dog: refers to a dog, a metaphor; Buddha-nature: the potential to become a Buddha) Zhaozhou (a Chan master) said, 'No.' (No: does not exist) Just look at it like that. (Look: contemplate) Later, layman Wu Weiming attained enlightenment upon seeing a cypress tree. (Cypress tree: cypress tree; enlightenment: awakening) There is a verse that says: Zhaozhou's cypress tree is too unreasonable, (unreasonable: without reason) it is too difficult to seek on the realm. (realm: the realm of experience) Everywhere, green willows are suitable for tethering horses, (green willows: green willow trees) every house's door leads to Chang'an. (Chang'an: the capital of the Tang Dynasty, a metaphor for the destination of truth)

Layman Wu Weiming, with the courtesy name Yuanzhao, had long studied with Chan Master Zhenxie, obtaining the Samadhi of Self-Enjoyment (Samadhi of Self-Enjoyment: a state of meditative absorption) as the ultimate. Later, he visited Chan Master Dahui at Yangyu Hermitage, entering the meditation hall with the assembly. Chan Master Dahui raised the topic of 'A dog has no Buddha-nature' to ask him. As Wu Weiming was about to answer, Chan Master Dahui struck him with a bamboo staff. (bamboo staff: a bamboo stick) Wu Weiming was speechless, so he stayed to seek instruction in Chan. One day, Chan Master Dahui said to him, 'There is no need to show off skills, you must crush it to the ground and break it open (crush it to the ground: like spitting; break it open: like an explosion) to be able to defeat birth and death. If you are just showing off skills, when will there be an end?' Wu Weiming then bid farewell and left, and on the way to Yanping, he suddenly attained enlightenment. He wrote several verses and sent them to Chan Master Dahui, all of which were questions asked in the meditation hall. One of them said: 'Not mind, not Buddha, not thing, the whole body is a golden skeleton. (golden skeleton: a metaphor for the solid true nature) Zhaozhou personally saw old Nanquan, and understood that Zhenzhou produces radishes. (Nanquan: refers to Chan Master Nanquan Puyuan; Zhenzhou: place name)' Chan Master Dahui then spoke a verse to certify him: 'The whole body is a golden skeleton, worthy to be a model for humans and gods. (model: example) If you want to know Linji's little servant, he is the white-handed thief of that year. (Linji: refers to the Linji school; little servant: young man; white-handed thief: a thief who steals empty-handed, a metaphor for the Chan style that does not rely on words)'

Layman Huang Yanjie, with the courtesy name Zifu and the alias Miaode, had his doubts dispelled by Chan Master Dahui's shout. Chan Master Dahui passed the robe and bowl to him. He once raised the topic of Shoushan's bamboo staff, and when he arrived at Yexian, he stepped forward, snatched the bamboo staff, broke it, and threw it down the steps, saying, 'What is this?' Chan Master Shoushan said, 'Blind.' Huang Yanjie said, 'Miaode has come here, and is capable of nothing, but remembers that he once wrote a quatrain about wintersweet: Intending to chew the wax on the branches, the surprising fragrance resembles orchids. In the deep snow of the village ahead, do not mistake it for plum blossoms on the ridge.'

Lady Ji, the Lady of the State of Qin, since becoming a widow, has abandoned the life of luxury, often eats vegetarian food, and practices conditioned dharmas. (conditioned dharmas: refers to contrived methods of practice) Because Chan Master Dahui sent Chan practitioner Qian to inquire after her son, Duke Wei. Duke Wei retained Chan practitioner Qian. Chan practitioner Qian guided her with the Dharma of the Patriarchs. One day, Lady Ji asked Chan practitioner Qian, 'How does Abbot Jingshan usually teach people?' Chan practitioner Qian said, 'The Abbot...'

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祇教人看狗子無佛性及竹篦子話。祇是不得下語。不得思量。不得向舉起處會。不得向開口處承當。狗子還有佛性也無。無。祇恁么教人看。真遂諦信。於是夜坐。力究前話。忽爾洞然無滯。謙辭歸。真親書入道概略。作數偈呈慧。其後曰。逐日看經文。如逢舊識人。莫言頻有礙。一舉一回新。

虎丘隆禪師法嗣

明州天童應庵曇華禪師

蘄州江氏子。生而奇杰。年十七。于東禪去發。首依水南遂禪師。染指法味。因遍歷江湖。與諸老激揚。無不契者。至云居禮圓悟禪師。悟一見痛與提䇿。及入蜀。指見彰教。教移虎丘。師侍行。未半載。頓明大事。去謁此庵。分座連雲。開法妙嚴。后遷諸巨剎。住歸宗日。大慧在梅陽。有僧傳師垂示語句。慧見之。極口稱歎。后以偈寄曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊岐正脈通。其歸重如此。上堂。九年面壁。壞卻東土兒孫。只履西歸。鈍置黃面老子。以拄杖畫一畫曰。石牛攔古路。一馬生三寅。上堂。德章老瞎禿。從來沒滋味。拈得口。失卻鼻。三更二點唱巴歌。無端驚起梵王睡。喝一喝。曰。我行荒草里。汝又入深村。上堂。臨濟在黃檗處三度吃棒底意旨。你諸人還覷得透也未。直饒一咬便斷。也未是大丈夫漢。三世諸佛。口

【現代漢語翻譯】 現代漢語譯本： 只教人蔘看『狗子無佛性』（趙州禪師的著名公案，意指狗沒有佛性）以及『竹篦子』（禪宗常用法器，用於警醒學人）的話頭。只是不得妄下判斷，不得思量分別，不得在舉起話頭的地方妄自揣測，不得在開口說法的地方輕易承擔。問：『狗子還有佛性嗎？』答：『無。』就這麼教人蔘看。真遂深信不疑，於是夜裡靜坐，努力參究之前的話頭，忽然之間通透明了，毫無滯礙。謙辭而歸，真親筆寫下入道的概略，作了幾首偈頌呈給慧。其後有偈說：『逐日看經文，如逢舊識人。莫言頻有礙，一舉一回新。』 虎丘隆禪師的法嗣 明州天童應庵曇華禪師 蘄州江氏之子，生來就奇特傑出。十七歲時，在東禪寺剃度出家。最初依止水南遂禪師，開始領略佛法的滋味。因此遊歷江湖，與各位老禪師激烈辯論，沒有不契合的。到云居山參拜圓悟禪師，圓悟一見就非常賞識，親自提攜策勵。等到進入四川，指派他住持彰教寺。彰教寺遷到虎丘，曇華禪師隨侍前往。不到半年，就徹底明白了大事。前去拜見此庵禪師，分座說法，連綿不斷，開示佛法非常精妙。後來遷往各處大寺。住在歸宗寺時，大慧禪師在梅陽，有僧人傳達曇華禪師的開示語句，大慧禪師看到后，極力稱讚。後來作偈寄給曇華禪師說：『坐斷金輪第一峰，千妖百怪盡潛蹤。年來又得真訊息，報道楊岐正脈通。』他對曇華禪師的器重就是這樣。上堂說法時說：『九年面壁，壞卻東土兒孫。只履西歸，鈍置黃面老子。』用拄杖畫了一下說：『石牛攔古路，一馬生三寅。』上堂說法時說：『德章老瞎禿，從來沒滋味。拈得口，失卻鼻。三更二點唱巴歌，無端驚起梵王睡。』喝一聲說：『我行荒草里，汝又入深村。』上堂說法時說：『臨濟禪師在黃檗禪師處三次捱打的意旨，你們這些人還看得透嗎？即使一口咬斷，也還不是大丈夫漢。三世諸佛，口也說不盡。』

【English Translation】 English version: It only teaches people to contemplate the 'Dog has no Buddha-nature' (a famous koan of Zen Master Zhaozhou, meaning that dogs do not have Buddha-nature) and the 'bamboo staff' (a common Zen instrument used to awaken practitioners). However, one must not make rash judgments, must not think and discriminate, must not speculate at the point where the koan is raised, and must not easily take responsibility at the point where words are spoken. Question: 'Does the dog have Buddha-nature or not?' Answer: 'No.' Just teach people to contemplate in this way. Zhen Sui deeply believed and had no doubts, so he sat quietly at night, diligently contemplating the previous koan, and suddenly became clear and unobstructed. He humbly resigned and returned, and Zhen personally wrote down the outline of his entry into the Tao, and presented several verses to Hui. Later, there was a verse saying: 'Reading the scriptures every day is like meeting an old acquaintance. Do not say that there are frequent obstacles, every time you raise it, it is new.' The Dharma successor of Zen Master Huqiu Long Zen Master Ying'an Tanhua of Tiantong Temple in Mingzhou A son of the Jiang family in Qizhou, born extraordinary and outstanding. At the age of seventeen, he was tonsured at Dongchan Temple. He first relied on Zen Master Shuinan Sui, and began to taste the flavor of the Dharma. Therefore, he traveled around the world, and argued fiercely with the old Zen masters, and there was no one who did not agree with him. When he went to Yunju Mountain to pay homage to Zen Master Yuanwu, Yuanwu was very appreciative at first sight, and personally promoted and encouraged him. When he entered Sichuan, he was assigned to preside over Zhangjiao Temple. When Zhangjiao Temple moved to Huqiu, Zen Master Tanhua accompanied him. In less than half a year, he completely understood the great matter. He went to visit this An Zen Master, shared the seat and preached the Dharma continuously, and the Dharma teachings were very wonderful. Later, he moved to various large temples. When he lived in Guizong Temple, Zen Master Dahui was in Meiyang, and a monk conveyed the words of Zen Master Tanhua's teachings. After seeing it, Zen Master Dahui praised it very much. Later, he wrote a verse and sent it to Zen Master Tanhua, saying: 'Sitting on the first peak of the Golden Wheel, all the demons and monsters are hidden. In recent years, I have obtained true news, and reported that the Yangqi lineage is connected.' That's how much he valued Zen Master Tanhua. When he ascended the hall to preach, he said: 'Nine years of facing the wall, destroying the descendants of the Eastern Land. Returning to the West with one shoe, dulling the yellow-faced old man.' He drew a line with his staff and said: 'A stone ox blocks the ancient road, and one horse gives birth to three Yin.' When he ascended the hall to preach, he said: 'Old blind bald head Dezhang has never had any taste. Picking up the mouth, losing the nose. Singing a Bage song at two o'clock in the third watch, needlessly startling the Brahma King's sleep.' He shouted and said: 'I walk in the wilderness, and you enter the deep village.' When he ascended the hall to preach, he said: 'Do you people see through the meaning of Zen Master Linji being beaten three times by Zen Master Huangbo? Even if you bite it off in one bite, you are still not a great man. The Buddhas of the three worlds cannot finish speaking.'

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掛壁上。天下老和尚。將甚麼吃飯。上堂。十五日已前。水長船高。十五日已后。泥多佛大。正當十五日。東海鯉魚。打一棒雨似盆傾。直得三千大千世界。一切眾生。悉皆歡喜。謂言打這一棒。不妨應時應節報恩。不覺通身踴躍。遂作詩一首。舉似大眾。蜻蜓許是好蜻蜓。飛來飛去不曾停。被我捉來摘卻兩邊翼。恰似一枚大鐵釘。上堂。若作一句商量。吃粥飯阿誰不會。不作一句商量。屎坑裡蟲子笑殺阇黎。拈拄杖曰。拄杖子罪犯彌天。貶向二鐵圍山。且道薦福還有過也無。卓拄杖曰。遲一刻。上堂。明不見暗。暗不見明。明暗雙忘。無異流俗阿師。野干鳴。師子吼。師子吼。野干鳴。三家村裡臭猢猻。價增十倍。驪龍頷下明月珠。分文不直。若作衲僧巴鼻。甚處得來。三十年後。換手捶胸。未是苦在。上堂。飯籮邊．漆桶裡。相唾饒你潑水。相罵饒你接觜。黃河三千年一度清。蟠桃五百年一次開華。鶴勒那咬定牙關。朱頂王呵呵大笑。歸宗五十年前有一則公案。今日舉似諸人。且道是甚麼公案。王節級。失卻帖。上堂。三十二相。八十種好。從朝至暮。啾啾唧唧。說黃道黑。不知那裡是二時。上堂。吃粥吃飯。不覺嚼破舌頭。血濺梵天。四天之下。霈然有餘。玉皇大帝發。追東海龍王。向金輪峰頂鞫勘。頃刻之間

【現代漢語翻譯】 現代漢語譯本 掛在墻上。天下的老和尚們，用什麼來吃飯呢？ 上堂說法時說：『十五日之前，水漲船高；十五日之後，泥多佛大。』 正當十五日這天，東海的鯉魚，捱了一棒，雨水像盆倒一樣傾瀉下來，使得三千大千世界的一切眾生，都歡喜不已，說這一棒打得好，不妨應時應節地報恩，不覺全身踴躍。 於是作了一首詩，舉出來給大家看：『蜻蜓許是好蜻蜓，飛來飛去不曾停，被我捉來摘卻兩邊翼，恰似一枚大鐵釘。』 上堂說法時說：『如果用言語來商量，吃粥吃飯誰不會？如果不作任何商量，屎坑裡的蟲子都要笑話你這個阇黎（Acharya，阿阇梨，意為軌範師）。』 拿起拄杖說：『這拄杖子罪惡滔天，貶到二鐵圍山（Two Iron Mountains）。』 且說薦福（Temple name）還有過錯嗎？ 用拄杖敲地一下說：『遲了一刻！』 上堂說法時說：『明不能見暗，暗不能見明，明暗雙雙忘卻，和普通的阿師（Acharya，阿阇梨，意為軌範師）沒什麼兩樣。』 野干（Jackal）鳴叫，師子（Lion）吼叫，師子吼叫，野干鳴叫。三家村裡的臭猢猻（Monkey），身價增了十倍；驪龍（Black Dragon）頷下的明月珠，一文不值。 如果要做個合格的衲僧（Monk），從哪裡得來呢？三十年後，換手捶胸，還未算苦啊！ 上堂說法時說：『飯籮邊，漆桶裡，互相唾罵，饒你潑水；互相謾罵，饒你頂嘴。』 黃河三千年才清一次，蟠桃五百年才開一次花。鶴勒那（Name of a monk）咬定牙關，朱頂王（Name of a monk）呵呵大笑。 歸宗（Name of a temple）五十年前有一則公案，今天舉出來給大家看。且說是什麼公案呢？王節級（Title of a person）丟失了帖子。 上堂說法時說：『三十二相（Thirty-two marks of a Buddha），八十種好（Eighty minor marks of perfection），從早到晚，啾啾唧唧，說黃道黑，不知哪裡是二時（Two periods of the day）。』 上堂說法時說：『吃粥吃飯，不覺嚼破舌頭，血濺梵天（Brahma Heaven），四天之下（Four Heavenly Kings），雨水充沛有餘。玉皇大帝（Jade Emperor）發怒，追趕東海龍王（Dragon King of the Eastern Sea），到金輪峰頂（Golden Wheel Peak）審問。頃刻之間……』

【English Translation】 English version Hanging on the wall. What do all the old monks in the world use to eat? Ascending the hall, he said: 'Before the fifteenth day, the water rises and the boat floats high; after the fifteenth day, there is more mud and the Buddha is larger.' On the very fifteenth day, the carp in the Eastern Sea, after being struck with a staff, poured down rain like an overturned basin, causing all sentient beings in the three thousand great thousand worlds to rejoice, saying that this strike was well-timed and appropriate for repaying kindness, and they unconsciously leaped for joy. So he composed a poem and presented it to everyone: 'The dragonfly may be a good dragonfly, flying back and forth without stopping. I caught it and plucked off both wings, just like a large iron nail.' Ascending the hall, he said: 'If you discuss it with words, who wouldn't know how to eat porridge and rice? If you don't discuss it at all, the worms in the latrine will laugh at you, Acharya (阿阇梨, meaning model teacher).' Picking up his staff, he said: 'This staff is guilty of crimes reaching the heavens and is banished to the Two Iron Mountains (Two Iron Mountains).' And does Jianfu (Temple name) still have faults? He struck the ground with his staff and said: 'A moment too late!' Ascending the hall, he said: 'Light cannot see darkness, and darkness cannot see light. Forgetting both light and darkness is no different from an ordinary Acharya (阿阇梨, meaning model teacher).' The jackal (Jackal) howls, the lion (Lion) roars, the lion roars, the jackal howls. The stinky monkey (Monkey) in the Three Family Village has increased in value tenfold; the bright moon pearl under the chin of the black dragon (Black Dragon) is not worth a penny. If you want to be a qualified monk (Monk), where does it come from? Thirty years later, beating your chest with the other hand is still not suffering!' Ascending the hall, he said: 'Beside the rice basket, in the lacquer bucket, cursing each other, I'll let you splash water; scolding each other, I'll let you argue back.' The Yellow River clears once every three thousand years, and the蟠桃 (蟠桃) blossoms once every five hundred years. Helena (Name of a monk) clenched his teeth, and Zhu Dingwang (Name of a monk) laughed heartily. Guizong (Name of a temple) had a case fifty years ago, and I will present it to you today. What is the case? Wang Jieji (Title of a person) lost the post. Ascending the hall, he said: 'The thirty-two marks (Thirty-two marks of a Buddha) and eighty minor marks of perfection (Eighty minor marks of perfection), from morning to night, chattering and chattering, talking about yellow and black, not knowing where the two times (Two periods of the day) are.' Ascending the hall, he said: 'Eating porridge and rice, unknowingly chewing through the tongue, blood splatters Brahma Heaven (Brahma Heaven), under the Four Heavenly Kings (Four Heavenly Kings), the rain is abundant and overflowing. The Jade Emperor (Jade Emperor) is angry and chases the Dragon King of the Eastern Sea (Dragon King of the Eastern Sea) to the top of Golden Wheel Peak (Golden Wheel Peak) for interrogation. In an instant...'

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。追汝諸人作證見也。且各請依實供通。切忌迴避。儻若不實。喪汝性命。上堂。趙州喫茶。我也怕他。若非債主。便是冤家。倚墻靠壁成群隊。不知誰解辨龍蛇。上堂。五百力士揭石義。萬仞崖頭撒手行。十方世界一團鐵。虛空背上白毛生。直饒拈卻膱脂帽子。脫卻鶻臭布衫。向報恩門下。正好吃棒。何故。半夜起來屈膝坐。毛頭星現衲僧前。上堂。三世諸佛。眼裡無筋。六代祖師。皮下無血。明果咬定牙關𨁝跳。也出他圈䙡不得。何故。南泉斬貓兒。上堂云。參禪人切忌錯用心。悟明見性是錯用心。成佛作祖是錯用心。看經講教是錯用心。行住坐臥是錯用心。吃粥吃飯是錯用心。屙屎送尿是錯用心。一動一靜。一往一來。是錯用心。更有一處錯用心。歸宗不敢與諸人說破。何故。一字入公門。九牛車不出。上堂云。良工未出。玉石不分。巧冶無人。金沙混雜。縱使無師自悟。向天童門下。正好朝打三千。暮打八百。驀拈拄杖云。喚作拄杖。玉石不分。不喚作拄杖。金沙混雜。其間一個半個。善別端由。管取平步丹霄。茍或未然。卓拄杖云。急著眼看。僧問。婆子問巖頭。呈橈舞棹則不問。且道婆手中兒子甚處得來。巖頭扣船舷三下。意旨如何。師曰。燋磚打著連底凍。曰。當時若問和尚。如何對他。師曰。一棒打

【現代漢語翻譯】 現代漢語譯本 追究你們這些人來作證。而且請各自依照實情說明，切忌迴避。倘若不實，會喪失你們的性命。

（師父）上堂說法：趙州（Zhaozhou，禪宗大師）喫茶，我也害怕他。若不是債主，便是冤家。倚墻靠壁，成群結隊，不知誰能辨別龍蛇。

（師父）上堂說法：五百力士揭開石頭的義理，在萬仞懸崖上撒手放行。十方世界如同一團鐵，虛空的背上長出白毛。即使拿掉膱脂帽子，脫掉破舊的布衫，在報恩門下，也正好吃棒。為何？半夜起來屈膝而坐，毛頭星出現在衲僧（Naseng，僧人的別稱）面前。

（師父）上堂說法：三世諸佛，眼裡沒有筋；六代祖師，皮下沒有血。明果咬緊牙關跳躍，也逃不出他的圈套。為何？南泉（Nanquan，禪宗大師）斬貓兒。

（師父）上堂說：參禪的人切忌錯用心。悟明見性是錯用心，成佛作祖是錯用心，看經講教是錯用心，行住坐臥是錯用心，吃粥吃飯是錯用心，拉屎撒尿是錯用心。一動一靜，一往一來，都是錯用心。還有一處錯用心，歸宗（Guizong，禪宗大師）不敢與你們說破。為何？一字進入公門，九牛也拉不出來。

（師父）上堂說：良工未出，玉石不分；巧匠無人，金沙混雜。縱使無師自悟，在天童（Tiantong，山名，也是寺廟名）門下，也正好早晨打三千，晚上打八百。隨即拿起拄杖說：喚作拄杖，玉石不分；不喚作拄杖，金沙混雜。其中有一個半個，善於辨別端由，定能平步青雲。如果不是這樣，（師父）敲擊拄杖說：急著眼看。

有僧人問：婆子問巖頭（Yantou，禪宗大師），『呈橈舞棹則不問，且道婆手中的兒子從哪裡得來？』巖頭扣船舷三下，意旨如何？ 師父說：焦磚打著連底的冰凍。 （僧人）說：當時如果問和尚（指師父），如何回答他？ 師父說：一棒打去。

【English Translation】 English version I will pursue you all to testify. Moreover, please each of you provide information according to the facts, and avoid evasion. If it is not true, you will lose your lives.

(The master) ascended the hall to preach: Zhaozhou (Zhaozhou, a Zen master) drinks tea, and I am also afraid of him. If he is not a creditor, he is an enemy. Leaning against the wall, forming groups, I don't know who can distinguish dragons from snakes.

(The master) ascended the hall to preach: The righteousness of five hundred strong men lifting the stone, letting go on the cliff of ten thousand ren. The ten directions of the world are like a ball of iron, and white hair grows on the back of the void. Even if you take off the greasy hat and take off the tattered cloth shirt, it is good to be beaten with a stick under the gate of Baoren. Why? Get up in the middle of the night and sit with your knees bent, and the comet appears in front of the monks (Naseng, another name for monks).

(The master) ascended the hall to preach: The Buddhas of the three worlds have no tendons in their eyes; the six generations of patriarchs have no blood under their skin. Mingguo bites his teeth and jumps, and he can't escape his trap. Why? Nanquan (Nanquan, a Zen master) cut the cat.

(The master) ascended the hall and said: Those who practice Zen must not use their minds wrongly. Enlightenment and seeing nature is a wrong use of mind, becoming a Buddha and becoming an ancestor is a wrong use of mind, reading scriptures and teaching is a wrong use of mind, walking, staying, sitting and lying down is a wrong use of mind, eating porridge and eating is a wrong use of mind, and defecating and urinating is a wrong use of mind. One movement and one stillness, one going and one coming, are all wrong uses of the mind. There is another wrong use of the mind, Guizong (Guizong, a Zen master) dare not tell you. Why? A word enters the public gate, and nine cows cannot pull it out.

(The master) ascended the hall and said: If a good craftsman does not come out, jade and stone will not be distinguished; if there is no skillful craftsman, gold and sand will be mixed. Even if you are enlightened without a teacher, under the gate of Tiantong (Tiantong, the name of a mountain, also the name of a temple), it is good to be beaten three thousand times in the morning and eight hundred times in the evening. Then he picked up his staff and said: Calling it a staff, jade and stone are not distinguished; not calling it a staff, gold and sand are mixed. Among them, one and a half are good at distinguishing the cause, and they will surely rise to the sky. If not, (the master) tapped the staff and said: Look carefully.

A monk asked: An old woman asked Yantou (Yantou, a Zen master), 'I won't ask about presenting the oar and dancing the pole, but where did the son in the old woman's hand come from?' Yantou knocked on the side of the boat three times, what is the meaning? The master said: Scorched bricks hit the bottom of the ice. (The monk) said: If I asked the monk (referring to the master) at that time, how would he answer him? The master said: Hit it with a stick.

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殺。曰。這老和尚大似買帽相頭。師曰。你向甚處見巖頭。曰。劄。師曰。杜撰禪和。曰。婆生七子。六個不遇知音。祗這一個也不消得。擲向水中。又且如何。師曰。少賣弄。曰。巖頭當時不覺吐舌。意作么生。師曰。樂則同歡。曰。僧問雲門。如何是清凈法身。雲門曰。華藥欄。此意如何。師曰。深沙努眼睛。問。祇這是埋沒自己。祇這不是孤負先聖。去此二途。和泥合水處。請師道。師曰。玉箸撐虎口。曰。一言金石談來重。萬事鴻毛脫去輕。師曰。莫謾老僧好。問。人皆畏炎熱。我愛夏日長。薰風自南來。殿閣生微涼時如何。師曰。倒戈卸甲。虎丘忌日。拈香曰。平生沒興。撞著這無意智老和尚。做盡伎倆。湊泊不得。從此卸卻干戈。隨分著衣吃飯。二十年來坐曲錄木。懸羊頭賣狗肉。知他有甚憑據。雖然。一年一度燒香日。千古令人恨轉深。師于室中能鍛鍊耆艾。故世稱大慧與師居處為二甘露門。嘗誡徒曰。衲僧家著草鞋住院。何啻如蚖蛇戀窟乎。隆興改元。六月十三日。奄然而化。塔全身於本山。

育王裕禪師法嗣

福州清涼坦禪師

有僧舉大慧竹篦話請益。師示以偈曰。徑山有個竹篦。直下別無道理。佛殿廚庫三門。穿過衲僧眼耳。其僧言下有省。

臨安府凈慈水庵師一禪師

【現代漢語翻譯】 現代漢語譯本 殺。他說：『這老和尚很像買帽子時只看頭的大小。』 師父說：『你從哪裡見到巖頭（Yantou，唐代禪師）？』 他說：『劄。』 師父說：『胡說八道的禪和子。』 他說：『婆生了七個兒子，六個沒遇到知音，就算這一個也不值得，扔到水裡又會怎樣？』 師父說：『少賣弄。』 他說：『巖頭當時不覺吐舌，這是什麼意思？』 師父說：『快樂就一起歡喜。』 他說：『有僧人問雲門（Yunmen，雲門宗創始人），如何是清凈法身（Qingjing Fashen，清凈法身，佛的三身之一）？雲門說：『華藥欄。』 這是什麼意思？』 師父說：『深沙（Shenshen，傳說中幫助唐僧過河的神）努眼睛。』 問：『這既是埋沒自己，又不是辜負先聖，去掉這兩種途徑，和泥合水處，請師父說。』 師父說：『玉箸撐虎口。』 他說：『一言金石談來重，萬事鴻毛脫去輕。』 師父說：『不要欺騙老僧。』 問：『人們都害怕炎熱，我愛夏日長，薰風自南來，殿閣生微涼時如何？』 師父說：『倒戈卸甲。』 虎丘（Huqiu，地名，位於蘇州）忌日，拈香說：『平生沒興，撞著這無意智老和尚，做盡伎倆，湊泊不得，從此卸卻干戈，隨分著衣吃飯，二十年來坐曲錄木，懸羊頭賣狗肉，知他有甚憑據。雖然，一年一度燒香日，千古令人恨轉深。』 師父在室內能鍛鍊耆艾，所以世人稱大慧（Dahui，宋代禪宗大師）與師父居處為二甘露門。 曾經告誡弟子說：『衲僧家著草鞋住院，何啻如蚖蛇戀窟乎？』 隆興（Longxing，南宋年號）改元，六月十三日，安然而化。塔全身於本山。

育王裕禪師（Yuwang Yu Chanshi）法嗣

福州清涼坦禪師（Fuzhou Qingliang Tan Chanshi）

有僧人舉大慧竹篦話請益。師父用偈語開示說：『徑山（Jingshan，山名，位於杭州）有個竹篦，直下別無道理。佛殿廚庫三門，穿過衲僧眼耳。』 那僧人當即有所領悟。

臨安府凈慈水庵師一禪師（Lin'anfu Jingci Shui'an Shiyi Chanshi）

【English Translation】 English version 『Killing.』 He said, 『This old monk is much like someone buying a hat by just looking at the head size.』 The Master said, 『Where did you see Yantou (Yantou, a Chan master of the Tang Dynasty)?』 He said, 『Zha.』 The Master said, 『A fabricated Chan follower.』 He said, 『Po gave birth to seven sons, six of whom did not meet a kindred spirit. Even this one is not worth it; what would happen if he were thrown into the water?』 The Master said, 『Stop showing off.』 He said, 『Yantou unconsciously stuck out his tongue at that time. What does that mean?』 The Master said, 『Joy is shared together.』 He said, 『A monk asked Yunmen (Yunmen, founder of the Yunmen School), 『What is the pure Dharma body (Qingjing Fashen, the pure Dharma body, one of the three bodies of the Buddha)?』 Yunmen said, 『Flower medicine railing.』 What does this mean?』 The Master said, 『Shensha (Shenshen, a legendary god who helped Tang Monk cross the river) rolls his eyes.』 Asked, 『This is both burying oneself and not failing the former sages. Leaving these two paths, where mud and water mix, please tell me, Master.』 The Master said, 『Jade chopsticks prop up the tiger's mouth.』 He said, 『A word of gold and stone is heavy when discussed, but ten thousand things are as light as a feather when shed.』 The Master said, 『Don't deceive this old monk.』 Asked, 『People all fear the heat, but I love the long summer days. When the warm wind comes from the south and a slight coolness arises in the halls and pavilions, what is it like?』 The Master said, 『Reverse the spears and remove the armor.』 On the anniversary of Huqiu's (Huqiu, a place name, located in Suzhou) death, offering incense, he said, 『All my life, I have had no interest, encountering this unintentional and unwise old monk. I have exhausted all my tricks, but I cannot reconcile with him. From now on, I will lay down my weapons, wear clothes and eat food as I please. For twenty years, I have been sitting on a curved wooden chair, hanging a sheep's head and selling dog meat. Who knows what his basis is? Although, the annual incense-burning day makes people's hatred deepen for thousands of years.』 The Master was able to train the elderly in his room, so the world called Dahui's (Dahui, a Song Dynasty Chan master) and the Master's residence the two gates of nectar. He once warned his disciples, 『For a monk to wear straw sandals and live in a monastery is no different from a snake being attached to its hole, is it?』 In the first year of Longxing (Longxing, the reign title of the Southern Song Dynasty), on the thirteenth day of the sixth month, he passed away peacefully. His whole body was placed in a pagoda on this mountain.

Successor of Chan Master Yu of Mount Yuwang (Yuwang Yu Chanshi)

Chan Master Tan of Qingliang Temple in Fuzhou (Fuzhou Qingliang Tan Chanshi)

A monk raised the story of Dahui's bamboo whisk and asked for instruction. The Master instructed with a verse, saying, 『Mount Jing (Jingshan, a mountain name, located in Hangzhou) has a bamboo whisk, directly without any other reason. The Buddha hall, kitchen, and three gates pass through the eyes and ears of the monks.』 The monk immediately had an awakening.

Chan Master Shiyi of Shui'an Temple in Jingci, Lin'an Prefecture (Lin'anfu Jingci Shui'an Shiyi Chanshi)

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婺州馬氏子。十六披削。首參雪峰慧照禪師。照舉藏身無跡話問之。師數日方明。呈偈曰。藏身無跡更無藏。脫體無依便廝當。古鏡不勞還自照。淡煙和霧濕秋光。照質之曰。畢竟那裡是藏身無跡處。師曰。嗄。照曰。無軌跡處因甚麼莫藏身。師曰。石虎吞卻木羊兒。照深肯之。住后。上堂。舉。圓悟師翁道。參禪參到無參處。參到無參始徹頭。水庵則不然。參禪參到無參處。參到無參未徹頭。若也欲窮千里目。直須更上一層樓。上堂。凍云欲雪未雪。普賢象駕崢嶸。嶺梅半合半開。少室風光漏泄。便恁么去猶是半提。作么生是全提底事。無智人前莫說。打你頭破額裂。上堂。舉。法眼示眾曰。盡十方世界明皎皎地。若有一絲頭。即是一絲頭。師豎起拂子曰。還見么。穿過髑髏猶未覺。法燈云。盡十方世界自然明皎皎地。若有一絲頭。不是一絲頭。師曰。夜來月色十分好。今日秋山無限清。上堂。寂然不動。感而遂通古人恁么說話。大似預搔待癢。若教渠踏著衲僧關捩。管取別有生涯。喝一喝。卓拄杖下座。

安吉州道場無庵法全禪師

姑蘇陳氏子。東齋川和尚為落髮。師久依佛智。每入室。智以狗子無佛性話問之。師罔對。一日。聞僧舉五祖頌云趙州露刃劍。忽大悟。有偈曰。鼓吹轟轟袒半肩

【現代漢語翻譯】 現代漢語譯本 婺州馬氏之子，十六歲剃度出家。最初參訪雪峰慧照禪師（Xuefeng Huizhao Chanshi），慧照禪師舉『藏身無跡』（cang shen wu ji，hiding the body without a trace）的話頭來問他。禪師用了數日才明白，於是呈上一偈說：『藏身無跡更無藏，脫體無依便廝當。古鏡不勞還自照，淡煙和霧濕秋光。』慧照禪師問他：『究竟哪裡是藏身無跡之處？』禪師回答：『嗄！』慧照禪師說：『無軌跡處因甚麼莫藏身？』禪師說：『石虎吞卻木羊兒。』慧照禪師深深地認可了他。之後，禪師住持一方，上堂說法時，引用圓悟師翁（Yuanwu Shi Weng）的話說：『參禪參到無參處，參到無參始徹頭。』水庵則不然，『參禪參到無參處，參到無參未徹頭。』若也欲窮千里目，直須更上一層樓。』上堂時說：『凍云欲雪未雪，普賢象駕崢嶸。嶺梅半合半開，少室風光漏泄。』便恁么去猶是半提，作么生是全提底事？無智人前莫說，打你頭破額裂。』上堂時，引用法眼禪師（Fayan Chanshi）向大眾開示說：『盡十方世界明皎皎地，若有一絲頭，即是一絲頭。』禪師豎起拂塵說：『還見么？穿過髑髏猶未覺。』法燈禪師（Fadeng Chanshi）說：『盡十方世界自然明皎皎地，若有一絲頭，不是一絲頭。』禪師說：『夜來月色十分好，今日秋山無限清。』上堂時說：『寂然不動，感而遂通。』古人恁么說話，大似預搔待癢。若教渠踏著衲僧關捩，管取別有生涯。』喝一喝，卓拄杖下座。 安吉州道場無庵法全禪師（Wuan Faquan Chanshi of Daocheng Temple, Anji Prefecture） 姑蘇陳氏之子，東齋川和尚（Dongzhai Chuan Heshang）為他落髮。禪師長久依止佛智禪師（Fozhi Chanshi）。每次入室請益，佛智禪師都用『狗子無佛性』（gou zi wu foxing，a dog has no Buddha-nature）的話頭來問他，禪師不能回答。一日，聽到僧人唸誦五祖的頌偈說：『趙州露刃劍』（Zhaozhou lu ren jian，Zhaozhou's exposed blade），忽然大悟，作偈說：『鼓吹轟轟袒半肩。』

【English Translation】 English version A son of the Ma family in Wuzhou, he was tonsured at the age of sixteen. He initially visited Zen Master Xuefeng Huizhao. Huizhao raised the topic of 'hiding the body without a trace' to question him. The Zen master took several days to understand, and then presented a verse saying: 'Hiding the body without a trace is even more without hiding; releasing the body without reliance, then immediately correspond. The ancient mirror does not need to reflect itself; the light autumn is moistened by light smoke and mist.' Huizhao asked him: 'Ultimately, where is the place of hiding the body without a trace?' The Zen master replied: 'Ah!' Huizhao said: 'In a place without traces, why not hide the body?' The Zen master said: 'The stone tiger swallows the wooden sheep.' Huizhao deeply acknowledged him. Afterwards, the Zen master resided in a place, and when ascending the hall to preach, he quoted Zen Master Yuanwu's words: 'Practicing Zen until there is no practice, practicing until there is no practice, then thoroughly understand.' Shui'an is not like that, 'Practicing Zen until there is no practice, practicing until there is no practice, then not thoroughly understand.' If you want to exhaust a thousand miles of sight, you must go up another floor.' When ascending the hall, he said: 'Frozen clouds wanting to snow, not yet snowing, Samantabhadra's elephant carriage is majestic. The plum blossoms on the ridge are half closed and half open, the scenery of Shaoshi is leaking.' Going like this is still half-hearted, what is the matter of complete lifting? Do not speak in front of the unwise, I will beat you until your head is broken.' When ascending the hall, he quoted Zen Master Fayan's instruction to the public: 'The entire ten directions of the world are brightly illuminated, if there is a thread, then it is a thread.' The Zen master raised his whisk and said: 'Do you see it? Passing through the skull, you are still not aware.' Zen Master Fadeng said: 'The entire ten directions of the world are naturally brightly illuminated, if there is a thread, it is not a thread.' The Zen master said: 'The moonlight was very good last night, today the autumn mountains are infinitely clear.' When ascending the hall, he said: 'Silent and unmoving, responding and penetrating.' The ancients spoke like this, much like scratching before the itch. If you teach him to step on the key of the monastic, he will surely have a different life.' He shouted, and struck the staff to descend from the seat. Zen Master Wuan Faquan of Daocheng Temple, Anji Prefecture A son of the Chen family in Gusu, Venerable Dongzhai Chuan tonsured him. The Zen master long relied on Zen Master Fozhi. Every time he entered the room to ask for instruction, Zen Master Fozhi used the topic of 'a dog has no Buddha-nature' to question him, and the Zen master could not answer. One day, hearing a monk recite the verse of the Fifth Patriarch saying: 'Zhaozhou's exposed blade', he suddenly had a great enlightenment, and composed a verse saying: 'Drums and trumpets booming, baring half a shoulder.'

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。龍樓香噴益州船。有時赤腳弄明月。踏破五湖波底天。住后。上堂。欲得現前。莫存順逆。卓拄杖云。三祖大師變作馬面夜叉。向東弗于逮．西瞿耶尼．南贍部洲．北郁單越。卻來山僧手裡。首身元來只是一條黑漆拄杖。還見么。直饒見得。入地獄如箭射。卓拄杖。下座。上堂。拈拄杖曰。汝等諸人。個個頂天立地。肩橫楖栗。到處行腳。勘驗諸方。更來這裡覓個甚麼。才輕輕拶著。便言天臺普請。南嶽遊山。我且問你。還曾收得大食國里寶刀么。卓拄杖曰。切忌口衘羊角。僧問。牛頭未見四祖時如何。師曰。天下無貧人。曰。見后如何。師曰。四海無富漢。乾道己丑七月二十五日。將入寂。眾求偈。師瞪目下視。眾請益堅。遂書無無二字。棄筆而逝。火後設利五色。塔于金斗峰。

泉州延福寒巖慧升禪師

建寧人也。上堂。喝一喝曰。盡十方世界。會十世古今。都盧在里許。逼逼塞塞了也。若乃放開一針鋒許。則大海西流。巨岳倒卓。黿鼉魚龍。鰕蟹蚯蚓。盡向平地上涌出波瀾。游泳鼓舞。然雖如是。更須向百尺竿頭自進一步。則步步踏轉無盡藏輪。方知道鼻孔搭在上唇。眉毛不在眼下。還相委悉么。復喝一喝曰。切忌轉喉觸諱。

大溈泰禪師法嗣

潭州慧通清旦禪師

蓬州嚴氏

【現代漢語翻譯】 現代漢語譯本：龍樓的香氣飄散到益州的船上。有時赤腳嬉戲明月，踏破五湖水底的天空。住持之後，上堂說法：『想要當下顯現，就不要執著于順境或逆境。』說完，拄著禪杖說：『三祖大師變成了馬面夜叉，面向東方弗于逮（Purvavideha，東勝身洲），西方瞿耶尼（Aparagodaniya，西牛賀洲），南方贍部洲（Jambudvipa，南瞻部洲），北方郁單越（Uttarakuru，北俱盧洲）。卻又來到山僧的手裡，頭和身原來只是一條黑漆禪杖。還看見了嗎？』即使看見了，下地獄也像箭一樣快。說完，拄著禪杖，下座。再次上堂，拿起禪杖說：『你們這些人，個個頂天立地，肩上扛著楖栗，到處行腳，勘驗各方。還來這裡尋找什麼？稍微觸碰一下，就說是天臺寺在普請（指寺院集體勞作），南嶽山在遊山。我且問你們，還曾收繳到大食國（古代阿拉伯）的寶刀嗎？』說完，拄著禪杖說：『切記口裡含著羊角。』有僧人問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』禪師說：『天下沒有貧窮的人。』僧人問：『見后如何？』禪師說：『四海沒有富裕的人。』乾道己丑年七月二十五日，禪師將要圓寂，眾人請求遺偈。禪師瞪大眼睛向下看，眾人請求更加懇切，於是寫下『無無』二字，丟下筆而逝。火化後有五色舍利，建塔于金斗峰。

泉州延福寒巖慧升禪師

建寧人。上堂說法，大喝一聲說：『整個十方世界，包含十世古今，都完全在這裡面了，滿滿當當的。如果放開哪怕一針尖那麼大的空隙，那麼大海就會向西流淌，巨大的山嶽就會倒塌，黿鼉魚龍，鰕蟹蚯蚓，都會在平地上涌出波瀾，游泳鼓舞。』雖然如此，更需要向百尺竿頭更進一步，才能步步踏轉無盡藏輪（比喻佛法如車輪輾轉不息），才知道鼻孔長在上唇之上，眉毛不在眼睛之下。還明白了嗎？』再次大喝一聲說：『切記不要轉動喉嚨觸犯禁忌。』

大溈泰禪師的法嗣

潭州慧通清旦禪師

蓬州嚴氏

【English Translation】 English version: The fragrance of the dragon tower wafts to the boats of Yizhou. Sometimes, barefoot, I play with the bright moon, shattering the sky beneath the waves of the Five Lakes. After becoming abbot, in the Dharma hall, he said: 'If you want to manifest the present, do not cling to favorable or adverse conditions.' Then, leaning on his staff, he said: 'The Third Patriarch transformed into a horse-faced Yama, facing eastward to Purvavideha (East Videha Continent), westward to Aparagodaniya (West Godaniya Continent), southward to Jambudvipa (South Jambudvipa Continent), and northward to Uttarakuru (North Kuru Continent). Yet, he comes into the hands of this mountain monk. The head and body are originally just a black lacquer staff. Do you see it?' Even if you see it, going to hell is as fast as an arrow. He struck the staff and descended from the seat. Again, in the Dharma hall, he picked up the staff and said: 'All of you, each one stands upright between heaven and earth, carrying a 'zhili' on your shoulders, traveling everywhere, examining all directions. What are you seeking here? If you are touched even slightly, you say it is Tiantai Temple doing 'puqing' (collective labor), or Nanyue Mountain going on a tour. Let me ask you, have you ever confiscated the precious sword from the country of Dashi (ancient Arabia)?' He struck the staff and said: 'Beware of holding a goat's horn in your mouth.' A monk asked: 'What was it like when Niutou (Fazong Zen Master) had not yet seen the Fourth Patriarch (Daoxin Zen Master)?' The Zen master said: 'There are no poor people in the world.' The monk asked: 'What is it like after seeing him?' The Zen master said: 'There are no rich people in the four seas.' On the twenty-fifth day of the seventh month of the year Ji Chou in the Qiandao era, the Zen master was about to enter Nirvana, and the assembly requested a verse. The Zen master stared down, and the assembly requested even more earnestly, so he wrote the two characters 'Wu Wu' (No No), dropped the pen, and passed away. After cremation, there were five-colored 'sarira' (relics), and a pagoda was built on Jindou Peak.

Zen Master Huisheng of Hanyan Temple, Yanfu, Quanzhou

He was from Jianning. In the Dharma hall, he shouted and said: 'The entire ten directions of the world, encompassing the past and present of ten eons, are all completely here, packed full. If you open up even a needlepoint's worth of space, then the great sea will flow westward, the giant mountains will collapse, turtles, fish, dragons, shrimp, crabs, and earthworms will all surge up waves on the flat ground, swimming and dancing.' Even so, you must take another step forward from the top of a hundred-foot pole, then you can step by step turn the endless treasure wheel (metaphor for the Dharma turning ceaselessly), and then you will know that the nostrils are above the upper lip, and the eyebrows are not below the eyes. Do you understand?' Again, he shouted: 'Beware of moving your throat and violating taboos.'

Dharma successor of Zen Master Tai of Dawei

Zen Master Qingdan of Huitong Temple, Tanzhou

From the Yan family of Pengzhou

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子。初出關至德山。值泰上堂。舉。趙州曰。臺山婆子已為汝勘破了也。且道意在甚麼處。良久曰。就地撮將黃葉去。入山推出白雲來。師聞釋然。翌日入室。山問。前百丈不落因果。因甚麼墮野狐。后百丈不昧因果。因甚麼脫野狐。師曰。好與一坑埋卻。住后。上堂。說佛說祖。正如好肉剜瘡。舉古舉今。猶若殘羹餿飯。一聞便悟。已落第二頭。一舉便行。早是不著便。須知個事。如天普蓋。似地普擎。師子游行。不求伴侶。壯士展臂。不借他力。佛祖拈掇不起。衲僧愿見無門。迷悟雙忘。聖凡路絕。且道從上諸聖以何法示人。喝一喝曰。莫妄想。佛性和尚忌日。上堂。三腳驢子弄蹄行。步步相隨不相到。樹頭驚起雙雙魚。拈來一老一不老。為憐松竹引清風。其奈出門便是草。因喚檀郎識得渠。大機大用都推倒。燒香勘證見根源。糞埽堆頭拾得寶。叢林浩浩謾商量。勸君莫謗先師好。

澧州靈巖仲安禪師

幼為比丘。壯遊講肆。后謁圓悟于蔣山。時佛性為座元。師扣之。即領旨。逮性住德山。遣師至鐘阜通嗣書。圓悟問曰。千里馳來。不辱宗風。公案現成。如何通訊。師曰。覿面相呈。更無回互。曰。此是德山底。那個是上座底。師曰。豈有第二人。曰。背後底。聻。師投書。悟笑曰。作家禪客。天然

【現代漢語翻譯】 現代漢語譯本： 子。當初離開關中前往德山，正趕上泰法師升座說法。泰法師引用趙州禪師的話說：『臺山的老婆子已經被你勘破了。』 且說趙州禪師這話的用意在哪裡？ 泰法師停頓了很久，然後說：『就地抓起黃葉拿走，進入山中推出白雲。』 這位禪師聽了之後豁然開朗。第二天進入方丈室，德山禪師問：『前百丈禪師不落因果，為什麼會墮入野狐身？后百丈禪師不昧因果，為什麼能脫離野狐身？』 這位禪師回答說：『最好把他們一起埋掉。』 之後，這位禪師住持一方，升座說法時說：『說佛說祖，就像在好肉上挖瘡； 引用古人今人的話，就像是殘羹餿飯。』 一聽就悟，已經落入第二義； 一舉一動，早就已經不著邊際。要知道這件事，就像天一樣普遍覆蓋，像地一樣普遍承載。獅子吼叫，不求伴侶； 壯士伸展手臂，不借他人之力。佛祖也無法拈起，衲僧希望見到無門。迷與悟，聖與凡，都已斷絕。且說從前的諸位聖人，用什麼方法來開示世人？』 於是大喝一聲說：『不要妄想！』 佛性和尚忌日，升座說法：『三條腿的驢子弄蹄行走，步步相隨卻始終無法相遇。樹梢上驚起成雙成對的魚兒，拈來一個老的，一個不老的。爲了憐惜松樹和竹子引來清風，可惜一出門就滿眼都是雜草。因此呼喚我的愛人來辨認他，大機大用全都推翻。燒香來勘驗印證，見到根源，在糞堆里撿到寶貝。叢林里大家浩浩蕩蕩地商量，勸你們不要誹謗先師才好。』

澧州靈巖仲安禪師

年幼時出家為比丘，長大后遊歷各地講習佛法。後來在蔣山拜見圓悟禪師，當時佛性禪師是座元。這位禪師向佛性禪師請教，立刻領悟了禪旨。等到佛性禪師住持德山，派遣這位禪師前往鐘阜送嗣法書。圓悟禪師問：『千里迢迢趕來，沒有辱沒宗風。現成的公案，如何通訊？』 這位禪師回答說：『面對面地呈上，更沒有絲毫的迴避。』 圓悟禪師說：『這是德山禪師的，哪個是上座的？』 這位禪師回答說：『難道還有第二個人嗎？』 圓悟禪師說：『背後的呢？』 這位禪師於是呈上嗣法書。圓悟禪師笑著說：『真是個出色的禪客，天性如此。』

【English Translation】 English version: The monk Zi, when he first left the pass and arrived at Deshan (a place), he encountered Tai (a monk) ascending the Dharma seat. Tai quoted Zhao Zhou (a famous Zen master), saying, 'The old woman of Mount Tai has already seen through you.' Now, what is the intention behind this statement? After a long pause, Tai said, 'He picks up the yellow leaves from the ground and takes them away, and pushes out the white clouds upon entering the mountain.' Upon hearing this, the monk Zi was enlightened. The next day, he entered the abbot's room, and Deshan asked, 'The former Baizhang (a Zen master) did not fall into cause and effect, so why did he fall into the body of a wild fox? The latter Baizhang was not ignorant of cause and effect, so why was he able to escape the body of a wild fox?' The monk Zi replied, 'It would be best to bury them together in one pit.' After becoming the abbot, he ascended the Dharma seat and said, 'Speaking of the Buddha and the Patriarchs is like carving a sore on good flesh; citing the words of the ancients and the present is like leftover scraps and stale food.' To awaken upon hearing is already falling into the second meaning; to act upon a single movement is already inappropriate. One must know that this matter is like the sky universally covering, like the earth universally supporting. The lion's roar does not seek companions; the strong man stretches his arms without borrowing the strength of others. The Buddhas and Patriarchs cannot pick it up, and the monks wish to see the gateless gate. Delusion and enlightenment are both forgotten, and the paths of the sacred and the mundane are cut off. Now, with what Dharma did the former sages instruct people?' Then he shouted, 'Do not妄想 (wangxiang, delusional thinking)!' On the anniversary of the death of the monk Foxing (a monk's name), he ascended the Dharma seat and said, 'The three-legged donkey walks with its hooves, following step by step but never meeting. A pair of fish are startled from the treetops, picking up one old and one not old. Out of pity for the pines and bamboos, a clear breeze is drawn, but alas, upon going out the door, one sees only weeds. Therefore, calling my beloved to recognize him, all great functions and uses are overturned. Burning incense to examine and verify, seeing the root source, picking up treasure from the dung heap. The sangha is vast and discusses meaninglessly, I advise you not to slander the good of the former teacher.'

Chan Master Zhong'an of Lingyan Temple in Lizhou (place names)

As a child, he became a Bhikkhu (Buddhist monk). As an adult, he traveled to various places to study and lecture on the Dharma. Later, he visited Yuanwu (a Zen master) at Jiangshan (a place). At that time, Foxing (a monk's name) was the head monk. This monk asked Foxing for instruction and immediately understood the Zen teaching. When Foxing became the abbot of Deshan (a place), he sent this monk to Zhongfu (a place) to deliver the letter of Dharma transmission. Yuanwu asked, 'Coming from a thousand miles away, you have not disgraced the lineage. The public case is already present, how do you communicate?' This monk replied, 'Presenting it face to face, there is no evasion.' Yuanwu said, 'This is Deshan's, which one is the head monk's?' This monk replied, 'Is there another person?' Yuanwu said, 'What about the one behind?' This monk then presented the letter of Dharma transmission. Yuanwu smiled and said, 'Truly a remarkable Zen practitioner, naturally so.'

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有在。師曰。付與蔣山。次至僧堂前。師捧書問訊首座。座曰。玄沙白紙。此自何來。師曰。久默斯要。不務速說。今日拜呈。幸希一覽。座便喝。師曰。作家首座。座又喝。師以書便打。座擬議。師曰。未明三八九。不免自沉吟。師以書復打一下。曰。接時。圓悟與佛眼見。悟曰。打我首座死了也。佛眼曰。官馬廝踢。有甚憑據。師曰。說甚官馬廝踢。正是龍象蹴踏。悟喚師至。曰。我五百人首座。你為甚麼打他。曰。和尚也須吃一頓始得。悟顧佛眼吐舌。眼曰。未在。卻顧師。問曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。意作么生。師鞠躬曰。所供並是詣實。眼笑曰。元來是屋裡人。又往見五祖自和尚。通法眷書。祖曰。書里說個甚麼。師曰。文彩已彰。曰。畢竟說個甚麼。師曰。當陽揮寶劍。曰。近前來。這裡不識幾個字。師曰。莫詐敗。祖顧侍者曰。是那裡僧。曰。此上座向曾在和尚會下去。祖曰。怪得恁么滑頭。師曰。被和尚鈍置來。祖乃將書于香爐上熏。曰。南無三曼多沒陀南。師近前。彈指而已。祖便開書。回德山日。佛果佛眼皆有偈送之。未幾。靈巖虛席。衲子投牒。乞師住持。遂師法焉。上堂。參禪不究淵源。觸途盡為留礙。所以守其靜默。澄寂虛閑。墮在毒海。以弱勝強。自是非

【現代漢語翻譯】 有位僧人說：『有（這回事）。』 佛果禪師說：『（我已將法）交付給蔣山（寺院名）。』 之後（他）來到僧堂前，（佛果禪）師捧著書信問候首座（寺院中資歷最高的僧人）。首座說：『玄沙（地名）的白紙，這（書信）從哪裡來？』 佛果禪師說：『長久的沉默是關鍵，不急於快速表達。今天拜呈（書信），希望您能看一看。』 首座便大喝一聲。佛果禪師說：『真是個內行首座。』 首座又大喝一聲。佛果禪師用書信便打他。首座想要辯解。佛果禪師說：『不明白三八九（指禪宗公案），免不了獨自沉吟。』 佛果禪師用書信又打了一下，說：『（在）接（招）時，圓悟（禪師）與佛眼（禪師）都看見了。』 圓悟禪師說：『打我的首座，（這下）死定了。』 佛眼禪師說：『官馬互相踢，有什麼憑據？』 佛果禪師說：『說什麼官馬互相踢，這正是龍象（比喻有力量的人）互相踐踏。』 圓悟禪師叫（佛果禪）師過來，說：『我是五百人的首座，你為什麼要打他？』 （佛果禪）師說：『和尚（指圓悟禪師）也應該挨一頓打才行。』 圓悟禪師回頭向佛眼禪師吐舌頭。佛眼禪師說：『還不夠。』 又回頭看著（佛果禪）師，問道：『空手拿著鋤頭，步行騎著水牛。人從橋上過，橋流水不流。』 意（思）作么生？（佛果禪）師鞠躬說：『所供（奉）的都是真實情況。』 佛眼禪師笑著說：『原來是自己人。』 又去拜見五祖自和尚，遞交法眷書信。五祖問：『書里說了些什麼？』 （佛果禪）師說：『文采已經彰顯。』 （五祖）說：『到底說了些什麼？』 （佛果禪）師說：『當陽（地名）揮寶劍。』 （五祖）說：『近前來，這裡不識幾個字。』 （佛果禪）師說：『不要裝糊塗。』 五祖回頭對侍者說：『是哪裡的僧人？』 侍者說：『這位上座（指佛果禪師）以前曾在和尚（您）的法會下去過。』 五祖說：『怪不得這麼滑頭。』 （佛果禪）師說：『是被和尚您冷落來的。』 五祖便將書信在香爐上熏。說：『南無三曼多沒陀南（普遍的諸佛）。』 （佛果禪）師走上前，彈指而已。五祖便打開書信，（之後）回到德山（地名）的日子，佛果（禪師）和佛眼（禪師）都有偈語送他。沒過多久，靈巖（寺院名）的住持空缺，僧人們遞交申請，請求（佛果禪）師來住持。於是（佛果禪）師便在那裡弘揚佛法。上堂開示：『參禪不探究根源，所接觸的一切都會成為障礙。所以如果只是保持靜默，澄凈虛閑，就會墮入毒海（指錯誤的境界）。以弱勝強，自以為是。』

【English Translation】 A monk said, 'There is.' The Master (Foguo) said, 'I have entrusted it to Jiangshan (name of a monastery).' Then (he) came to the front of the monks' hall. The Master (Foguo) held the letter and greeted the chief seat (the most senior monk in the monastery). The chief seat said, 'The white paper from Xuansha (place name), where does this (letter) come from?' Master Foguo said, 'Prolonged silence is the key, not rushing to express quickly. Today I present (the letter), hoping you can take a look.' The chief seat then shouted. Master Foguo said, 'Truly a professional chief seat.' The chief seat shouted again. Master Foguo hit him with the letter. The chief seat tried to argue. Master Foguo said, 'Not understanding three eight nine (referring to a Zen koan), inevitably you will be left to ponder alone.' Master Foguo hit him again with the letter, saying, 'When receiving (the move), Yuanwu (Zen master) and Foyan (Zen master) both saw it.' Zen Master Yuanwu said, 'Hitting my chief seat, (this time) he is dead.' Zen Master Foyan said, 'Government horses kicking each other, what evidence is there?' Master Foguo said, 'What government horses kicking each other, this is precisely dragons and elephants (metaphor for powerful people) trampling each other.' Zen Master Yuanwu called (Master Foguo) over, saying, 'I am the chief seat of five hundred people, why did you hit him?' (Master Foguo) said, 'The abbot (referring to Zen Master Yuanwu) should also be beaten once.' Zen Master Yuanwu turned to Zen Master Foyan and stuck out his tongue. Zen Master Foyan said, 'Not enough.' Then he turned to look at (Master Foguo) and asked, 'Holding a hoe empty-handed, riding a water buffalo on foot. People pass over the bridge, the bridge flows but the water does not flow.' What is the meaning? (Master Foguo) bowed and said, 'What is offered is all the truth.' Zen Master Foyan smiled and said, 'Originally one of us.' He also went to see Abbot Wuzu Zi, presenting a letter of Dharma kinship. Wuzu asked, 'What does the letter say?' (Master Foguo) said, 'The literary talent is already evident.' (Wuzu) said, 'What exactly does it say?' (Master Foguo) said, 'Brandishing a precious sword at Dangyang (place name).' (Wuzu) said, 'Come closer, I don't recognize many words here.' (Master Foguo) said, 'Don't pretend to be defeated.' Wuzu turned to the attendant and said, 'Where is this monk from?' The attendant said, 'This senior monk (referring to Master Foguo) used to attend the abbot's (your) Dharma assembly.' Wuzu said, 'No wonder he is so slippery.' (Master Foguo) said, 'I was neglected by the abbot.' Wuzu then熏ed the letter on the incense burner. Saying, 'Namo Samanta Buddhanam (universal Buddhas).' (Master Foguo) stepped forward and snapped his fingers. Wuzu then opened the letter, (after which) on the day of returning to Deshan (place name), Foguo (Zen master) and Foyan (Zen master) both had verses to send him off. Before long, the position of abbot at Lingyan (name of a monastery) was vacant, and the monks submitted applications, requesting (Master Foguo) to take over as abbot. Thus, (Master Foguo) propagated the Dharma there. In an Dharma talk, (he) said: 'If you do not investigate the source when practicing Chan, everything you encounter will become an obstacle. Therefore, if you just maintain silence, clear and empty leisure, you will fall into the sea of poison (referring to wrong states). Using weakness to overcome strength, being self-righteous.'

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他。立人我量。見處偏枯。遂致優劣不分。照不構用。用不離窠。此乃學處不玄。盡為流俗。到這裡。須知有殺中透脫。活處藏機。佛不可知。祖莫能測。所以古人道。有時先照後用。且要共你商量。有時先用后照。你須是個漢始得。有時照用同時。你又作么生抵當。有時照用不同時。你又向甚麼處湊泊。還知么。穿楊箭與驚人句。不是臨時學得來。

成都府正法灝禪師

上堂。舉永嘉到曹溪因緣。乃曰。要識永嘉么。掀翻海岳求知己。要識祖師么。撥動乾坤建太平。二老不知何處去。卓拄杖曰。宗風千古播嘉聲。

成都府昭覺辯禪師

上堂。毫𨤲有差。天地懸隔。隔江人唱鷓鴣詞。錯認胡笳十八拍。要會么。欲得現前。莫存順逆。五湖煙浪有誰爭。自是不歸歸便得。

護國元禪師法嗣

臺州國清簡堂行機禪師

本郡人。姓楊氏。風姿挺異。才壓儒林。年二十五。棄妻孥。學出世法。晚見此庵。密有契證。出應莞山。刀耕火種。單丁者一十七年。嘗有偈云。地爐無火客囊空。雪似楊華落歲窮。拾得斷麻穿壞衲。不知身在寂寥中。每謂人曰。某猶未穩在。豈以住山樂吾事邪。一日偶看斫樹倒地。忽然大悟。平昔礙膺之物。泮然冰釋。未幾。有江州圓通之命。乃曰。吾道將行

【現代漢語翻譯】 現代漢語譯本： 他。執著于自我和對事物的衡量，見解因此變得片面而僵化，導致優劣不分。照見（般若智慧）不能發揮作用，發揮作用時又不能脫離固有的模式。這說明學習的方法不夠深刻，完全是流於世俗。到了這裡，要知道有在『殺』（破除）之中透出解脫，在『活』（運用）之中隱藏玄機。佛的境界不可思議，祖師的境界也難以測度。所以古人說，有時先照後用，還要和你商量；有時先用后照，你必須是個有擔當的人才行；有時照和用同時進行，你又該如何應對？有時照和用不同時進行，你又該向什麼地方靠攏？知道嗎？能穿透楊柳的箭和令人震驚的詩句，不是臨時學得來的。

成都府正法灝禪師

上堂說法，引用永嘉（Yongjia，指永嘉玄覺禪師）在曹溪（Caoxi，地名，指六祖慧能弘法之地）的因緣。於是說：『想要認識永嘉嗎？那就去掀翻山嶽，尋找知己。想要認識祖師嗎？那就去撥動乾坤，建立太平。』兩位老人都不知道到哪裡去了。拿起拄杖說：『宗門的風範千古流傳，美名遠揚。』

成都府昭覺辯禪師

上堂說法：『毫釐的差錯，天地間的距離。隔江的人唱著鷓鴣詞，卻錯誤地認為是胡笳十八拍。』想要領會嗎？『想要當下顯現，就不要執著于順境和逆境。五湖的煙波浩渺，有誰去爭奪？本來就沒有離開過，一旦迴歸就得到了。』

護國元禪師的法嗣

臺州國清簡堂行機禪師

是本郡人，姓楊。風度姿態非常出衆，才華壓倒了儒生。二十五歲時，拋棄妻子兒女，學習出世之法。晚年拜見此庵禪師，秘密地得到了印證。後來去莞山主持寺院，過著刀耕火種的生活，只有十七年。曾經有偈語說：『地爐沒有火，行囊空空如也，雪花像楊花一樣飄落，一年將盡。撿起斷麻來穿補破舊的僧衣，不知道身處在寂寥之中。』常常對人說：『我還沒有真正安穩下來。難道是因為住山讓我感到快樂嗎？』有一天，偶然看到砍樹倒地，忽然大悟。平時阻礙胸懷的東西，像冰一樣融化了。不久，接到江州圓通寺的邀請，於是說：『我的道將要實行了。』

【English Translation】 English version: He. Attaching to self and the measurement of things, views become biased and rigid, leading to a failure to distinguish between good and bad. Prajna (wisdom) cannot function, and when it does, it cannot break free from inherent patterns. This indicates that the method of learning is not profound enough, completely succumbing to worldly customs. Arriving here, one must know that there is liberation emerging from 'killing' (breaking through), and hidden opportunities within 'living' (application). The realm of the Buddha is inconceivable, and the realm of the Patriarchs is also difficult to fathom. Therefore, the ancients said, 'Sometimes illumination precedes application, and I still need to discuss it with you; sometimes application precedes illumination, and you must be a capable person to succeed; sometimes illumination and application occur simultaneously, how will you respond? Sometimes illumination and application do not occur simultaneously, where will you turn to?' Do you know? Arrows that can pierce willows and shocking verses are not learned on a whim.

Chan Master Zhengfa Hao of Chengdu Prefecture

Ascended the Dharma hall, citing the cause and condition of Yongjia (Yongjia, referring to Yongjia Xuanjue Zen Master) at Caoxi (Caoxi, place name, referring to the place where the Sixth Patriarch Huineng propagated the Dharma). Then he said: 'Do you want to know Yongjia? Then overturn mountains and seas to find a confidant. Do you want to know the Patriarch? Then stir up the universe and establish peace.' The two old men do not know where they have gone. Holding up his staff, he said: 'The style of the sect has been passed down for thousands of years, and its reputation has spread far and wide.'

Chan Master Zhaojue Bian of Chengdu Prefecture

Ascended the Dharma hall: 'A difference of a hair's breadth, a separation of heaven and earth. The person across the river sings the partridge song, but mistakenly thinks it is the Eighteen Songs of a Nomad Flute.' Do you want to understand? 'If you want to manifest the present, do not cling to favorable or unfavorable circumstances. Who contends for the vastness of the Five Lakes? Originally, you have never left; once you return, you have attained.'

Dharma Successor of Chan Master Huguo Yuan

Chan Master Jiantang Xingji of Guoqing Temple in Taizhou

Was a native of this prefecture, surnamed Yang. His demeanor and appearance were outstanding, and his talent surpassed the Confucian scholars. At the age of twenty-five, he abandoned his wife and children to study the Dharma of transcending the world. In his later years, he visited Chan Master C庵, and secretly received confirmation. Later, he went to Wanshan to preside over the temple, living a life of tilling the land and planting crops, for seventeen years. He once had a verse saying: 'The earth stove has no fire, the bag is empty, snowflakes fall like willow catkins, the year is coming to an end. Picking up broken hemp to mend the tattered monk's robe, not knowing that I am in solitude.' He often said to people: 'I have not truly settled down yet. Is it because living in the mountains makes me happy?' One day, he accidentally saw a tree being felled and falling to the ground, and suddenly had a great enlightenment. The things that had been hindering his chest melted away like ice. Soon after, he received an invitation from Yuantong Temple in Jiangzhou, and then said: 'My path is about to be practiced.'

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。即欣然曳杖而去。登座說法雲。圓通不開生藥鋪。單單隻賣死貓頭。不知那個無思算。吃著通身冷汗流。上堂。單明自已。樂是苦因。趣向宗乘。地獄劫住。五日一參。三八普說。自揚家醜。更若問理問事。問心問性。克由叵耐。若是英靈漢。窺藩不入。據鼎不嘗。便於未有生佛已前轉得身。卻於今時大官路上捷行闊步。終不向老鼠窟．草窠里頭出頭沒。若也根性陋劣。要去有滋味處咬嚼。遇著義學阿師。遞相錮鏴。直饒說得云興雨現。也是蝦蟆化龍。下梢依舊。吃泥吃土。堪作甚麼。上堂。仲秋八月旦。庭戶入新涼。不露風骨句。愁人知夜長。上堂。無隔宿恩。可參臨濟禪。有肯諾意。難續楊岐派。窮廝煎。餓廝炒。大海祇將折箸攪。你死我活。猛火然鐺煮佛喋。恁么作用。方可撐門拄戶。更說聲和響順。形直影端。驢年也未夢見。僧問。三聖問雪峰。透網金鱗。未審以何為食。峰云。待汝出網來。即向汝道。意旨如何。師曰。同途不同轍。曰。三聖道。一千五百人善知識。話頭也不識。峰云。老僧住持事繁。又作么生。師曰。前箭猶輕后箭深。曰。祇如雪竇道。可惜放過。好與三十棒。這棒一棒也較不得。直是罕遇作家。意又作么生。師曰。陣敗說兵書。曰。這棒是三聖合吃。雪峰合吃。師以拂子擊禪床曰。這

【現代漢語翻譯】 於是（他）欣然地拄著枴杖離開了。登上法座說法：『圓通（指融會貫通，無所阻礙）不開生藥鋪，只賣死貓頭。不知哪個沒腦子，吃了通身冷汗流。』 上堂（指禪宗的一種說法形式）。只明白自己，快樂是痛苦的根源。如果追求宗乘（佛教的最高境界），就會在地獄裡住很久。五天一次參禪，十五天普遍說法，這是在揭自己的短處。如果再問道理、問事情、問心、問性，那就更不可救藥了。如果是英明有靈性的人，就會像窺視籬笆一樣不進入，像舉著鼎卻不品嚐。就能在沒有佛之前就轉變自身，然後在當今的大官道上快速前進，絕不會在老鼠洞、草堆里鉆進鑽出。如果根性低劣，想要在有滋味的地方咬嚼，遇到只會咬文嚼字的老師，就會互相束縛。即使說得天花亂墜，也只是蛤蟆變成龍，最終還是老樣子，吃泥土。能有什麼用呢？ 上堂。仲秋八月的第一天，庭院裡進入了新的涼意。不顯露風骨的句子，讓愁人知道夜晚漫長。 上堂。沒有隔夜的恩情，可以參臨濟禪（臨濟宗的禪法）。有肯定承諾的意思，難以延續楊岐派（楊岐派的禪法）。窮困地互相煎熬，飢餓地互相炒作，大海也只能用折斷的筷子攪動。你死我活，用猛火在鍋里煮佛。這樣作用，才可以支撐門戶。如果再說聲音和諧，形態端正，那就像驢年也夢不見一樣。 僧人問：『三聖（人名）問雪峰（人名），透網金鱗（比喻擺脫束縛的人），不知道吃什麼？』雪峰說：『等你出網來，就告訴你。』意旨如何？師父說：『同路不同轍。』僧人說：『三聖說，一千五百人善知識，連話頭也不認識。』雪峰說：『老僧住持事務繁忙。』又怎麼樣呢？師父說：『前箭猶輕后箭深。』僧人說：『就像雪竇（人名）說，可惜放過了，應該打三十棒。』這棒一棒也少不得，真是難得遇到作家。意又怎麼樣呢？師父說：『陣敗了才說兵書。』僧人說：『這棒是三聖該吃，雪峰該吃。』師父用拂子擊打禪床說：『這』

【English Translation】 Then, he happily went away, leaning on his staff. Ascending the Dharma seat, he said: 'Yuantong (thorough understanding, unobstructed) doesn't open a medicinal herb shop, it only sells dead cat heads. I wonder who is so mindless that they break out in a cold sweat after eating it.' Ascending the hall (a form of sermon in Zen Buddhism). Only understanding oneself, happiness is the cause of suffering. If you pursue the Zongcheng (the highest state of Buddhism), you will live in hell for a long time. Participating in Zen meditation once every five days, and universally preaching every fifteen days, is revealing one's own shortcomings. If you further ask about reason, ask about things, ask about the mind, ask about nature, then it is even more hopeless. If one is intelligent and spiritual, they will be like peeking at a fence without entering, like holding a tripod without tasting. They can transform themselves before there is a Buddha, and then advance quickly on the great official road, never crawling in and out of rat holes or grass piles. If one's nature is inferior, wanting to chew on something flavorful, and encountering a teacher who only focuses on literal interpretation, they will be mutually bound. Even if they speak eloquently, it is just a toad turning into a dragon, and in the end, it remains the same, eating mud and soil. What use is it? Ascending the hall. On the first day of the eighth month of mid-autumn, a new coolness enters the courtyard. A sentence that doesn't reveal its mettle makes the sorrowful person know the night is long. Ascending the hall. Without overnight kindness, one can study Linji Zen (the Zen of the Linji school). With the intention of affirmation and promise, it is difficult to continue the Yangqi lineage (the Zen of the Yangqi school). Impoverished, they torment each other; hungry, they fry each other. The ocean can only be stirred with broken chopsticks. You die, I live, using fierce fire to cook the Buddha in a pot. Only with such action can one support the household. If you talk about harmonious sounds and upright forms, it's like dreaming of it in the year of the donkey. A monk asked: 'Sansheng (person's name) asked Xuefeng (person's name), 'What does a golden carp that has escaped the net (a metaphor for someone who has broken free from constraints) eat?'' Xuefeng said: 'I will tell you when you come out of the net.' What is the meaning? The master said: 'Same road, different tracks.' The monk said: 'Sansheng said, 'Fifteen hundred good teachers don't even recognize the topic.'' Xuefeng said: 'The old monk is busy with his duties as abbot.' What else? The master said: 'The former arrow is light, the latter arrow is deep.' The monk said: 'Just like Xuedou (person's name) said, 'It's a pity to let it go, it should be given thirty blows.'' This blow cannot be reduced by even one, it is truly rare to encounter a master. What is the meaning? The master said: 'Only after losing the battle do you talk about military strategy.' The monk said: 'This blow should be eaten by Sansheng, should be eaten by Xuefeng.' The master struck the Zen bed with his whisk and said: 'This'

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里薦取。示眾云。衲僧拄杖子。不用則已。用則如鴆鳥落水。魚鱉皆死。正按傍提。風颯颯地。獨步大方。殺活在我。所以道。千人排門。不如一人拔關。若一人拔關。千人萬人得到安樂田地。還知么。鴛鴦繡出從君看。不把金針度與人。示眾云。觀色即空成大智。故不住生死。觀空即色成大悲。故不證涅槃。生死不住。涅槃不證。漢地不收。秦地不管。且道在甚麼處安身立命。莫是昭昭於心目之間。而相不可睹。晃晃於色塵之內。而理不可分么。莫是起坐鎮相隨。語默同居止么。若恁么。總是髑髏前敲磕。須知過量人自有過量用。且作么生是過量用。北斗藏身雖有語。出羣訊息少人知。

鎮江府焦山或庵師體禪師

臺州羅氏子。上堂。舉臨濟示眾四喝公案。乃召眾曰。這個公案。天下老宿拈掇甚多。第恐皆未盡善。焦山不免四棱著地。與諸人分明註解一遍。如何是踞地師子。咄。如何是金剛王寶劍。咄。如何是探竿影草。咄。如何是一喝不作一喝用。咄。若也未會。拄杖子與焦山吐露看。卓一下曰。笑里有刀。又卓一下曰。毒蛇無眼。又卓一下曰。忍俊不禁。又卓一下曰。出門是路。更有一機。舉話長老也理會不得。上堂。年年浴佛在今朝。目擊迦維路不遙。果是當時曾示現。宜乎惡水驀頭澆。上堂。

【現代漢語翻譯】 現代漢語譯本： 薦舉人才。向大眾開示說：『衲僧（指雲遊僧人）的拄杖，不用則已，用起來就像鴆鳥落入水中，魚鱉都會死亡。』無論是正面按壓還是側面提攜，都帶著颯颯的風聲，獨自走在大方廣闊的道路上，殺生或救活都由我決定。所以說：『千人排門，不如一人拔開關隘。』如果一人拔開關隘，千人萬人都能得到安樂的田地。你們知道嗎？鴛鴦的刺繡圖案可以任由人觀看，但我不會把刺繡的金針傳授給別人。 向大眾開示說：『觀察色相即是空性，就能成就大智慧，所以不會執著于生死。觀察空性即是色相，就能成就大悲心，所以不會證入涅槃。』生死不執著，涅槃也不證入，漢地不收留，秦地也不管轄。那麼，應該在什麼地方安身立命呢？莫非是在心目之間明明朗朗，卻又無法用眼睛看到？莫非是在色塵之內閃閃發光，卻又無法用道理來分辨？莫非是起居坐臥都跟隨，言語沉默都同住？如果這樣理解，那都是在骷髏前敲打。要知道，超越常人的人自有超越常人的用處。那麼，什麼是超越常人的用處呢？北斗星藏身雖然有話語，但脫穎而出的訊息很少有人知道。

鎮江府焦山或庵師體禪師

臺州羅氏人。上堂說法，舉臨濟禪師向大眾開示的四喝公案。於是召集大眾說：『這個公案，天下的老修行們拿來討論的很多，但恐怕都沒有完全說好。焦山我不免要四棱著地，為諸位分明地註解一遍。』什麼是踞地師子（比喻禪師的威猛）？咄！什麼是金剛王寶劍（比喻禪師的智慧）？咄！什麼是探竿影草（比喻禪師的試探）？咄！什麼是一喝不作一喝用（比喻禪師的超越）？咄！如果還不明白，拄杖子就替焦山吐露一番。』卓杖一下說：『笑裡藏刀。』又卓杖一下說：『毒蛇無眼。』又卓杖一下說：『忍俊不禁。』又卓杖一下說：『出門是路。』『更有一機，舉話長老也理會不得。』上堂：『年年浴佛在今朝，目擊迦維路不遙（迦維衛國，佛陀的故鄉）。果是當時曾示現，宜乎惡水驀頭澆。』上堂。

【English Translation】 English version: Recommending and selecting talents. He addressed the assembly, saying, 'The staff of a mendicant monk, when not used, is fine. But when used, it's like a poisonous bird falling into the water, killing all the fish and turtles.' Whether pressing down from the front or lifting from the side, it carries a rustling wind, walking alone on the broad path, with the power of killing or saving in my hands. Therefore, it is said, 'A thousand people pushing at the door are not as good as one person opening the gate.' If one person opens the gate, thousands and millions of people can reach the land of peace and happiness. Do you know? The embroidered mandarin ducks are there for you to see, but I will not pass on the golden needle of embroidery to others. He addressed the assembly, saying, 'Observing form as emptiness is achieving great wisdom, therefore not dwelling in birth and death. Observing emptiness as form is achieving great compassion, therefore not realizing Nirvana.' Not dwelling in birth and death, not realizing Nirvana, not accepted in the Han lands, not governed by the Qin lands. Then, where should one settle down and establish life? Could it be that it is clearly and brightly between the mind and eyes, yet the appearance cannot be seen? Could it be that it is shining within the realm of sense objects, yet the principle cannot be distinguished? Could it be that it follows us in rising and sitting, and dwells with us in speech and silence? If you understand it this way, then you are just knocking on a skull. You must know that those who surpass the ordinary have extraordinary uses. Then, what is extraordinary use? Although the Big Dipper hides its body and has words, few people know the news of standing out from the crowd.'

Chan Master Huian Shiti of Jiaoshan Mountain in Zhenjiang Prefecture

A native of the Luo family in Taizhou. In the Dharma hall, he cited the case of Linji (Linji Yixuan, a famous Chan master) giving four shouts to the assembly. Then he summoned the assembly and said, 'This case has been discussed by many old practitioners in the world, but I am afraid that none have fully explained it well. I, Jiaoshan, will not avoid being down-to-earth and will clearly annotate it for everyone.' What is a crouching lion (a metaphor for the ferocity of a Chan master)? 'He!' What is the Vajra King's precious sword (a metaphor for the wisdom of a Chan master)? 'He!' What is probing the pole and shadowing the grass (a metaphor for the Chan master's probing)? 'He!' What is a shout not used as a shout (a metaphor for the Chan master's transcendence)? 'He!' If you still don't understand, the staff will reveal it for Jiaoshan.' He struck the staff once and said, 'A knife hidden in a smile.' He struck the staff again and said, 'A poisonous snake has no eyes.' He struck the staff again and said, 'Unable to restrain a smile.' He struck the staff again and said, 'The road is open upon leaving the door.' 'There is another opportunity that even the elders who cite the stories cannot understand.' In the Dharma hall: 'Every year, bathing the Buddha is on this day, witnessing Kapilavastu (Kapilavastu, the birthplace of the Buddha) is not far away. If it was indeed manifested at that time, it is fitting to pour dirty water over the head.' In the Dharma hall.

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熱月須搖扇。寒來旋著衣。若言空過日。大似不知時。上堂。道生一。無角鐵牛眠少室。一生二。祖父開田說大義。二生三。梁間紫燕語呢喃。三生萬物。男兒活計離窠窟。多處添。少處減。大蟲怕吃生人膽。有若無。實若虛。爭掩驪龍明月珠。是則是。祇如焦山坐斷諸方舌頭一句。作么生道。肚無偏僻病。不怕冷油齏。拍禪床。下座。僧問。如何是即心即佛。師曰。鼎州出獰爭神。曰。如何是非心非佛。師曰。閩蜀同風。曰。如何是不是心．不是佛．不是物。師曰。窮坑難滿。問。起滅不停時如何。師曰。謝供養。問。我有沒絃琴。久居在曠野。不是不會彈。未遇知音者。知音既遇。未審如何品弄。師曰。鐘作鐘鳴。鼓作鼓響。曰。雲門放洞山三頓棒。意旨如何。師曰。和身倒。和身擂。曰。飯袋子。江西湖南便恁么去。又作么生。師曰。淚出痛腸。曰。真金須是紅爐煅。白玉還他妙手磨。師曰。添一點。也難為。室中常舉苕帚柄。問學者曰。依俙苕帚柄。彷彿赤斑蛇。眾皆下語不契。有僧請益。師示以頌曰。依俙苕帚柄。彷彿赤斑蛇。棒下無生忍。臨機不識爺。淳熙己亥八月朔示微疾。染翰別郡守曾公。逮夜半。書偈辭眾曰。鐵樹開華。雄雞生卵。七十二年。搖籃繩斷。擲筆示寂。

常州華藏湛堂智深禪師

【現代漢語翻譯】 現代漢語譯本 熱的時候搖扇子，寒冷的時候穿衣服。如果說虛度光陰，那就太像是不知時節了。 上堂說法。道生一，沒有角的鐵牛在少室山睡覺。一生二，祖父輩開墾田地說著大道理。二生三，房梁間的紫燕呢喃細語。三生萬物，男兒的營生要離開老窩。 多的地方要減少，少的地方要增加。老虎害怕吃生人的膽。有好像沒有，實好像虛，爭著掩蓋驪龍的明月珠。是這樣，就像焦山截斷所有人的舌頭一樣，要怎麼說呢？ 肚子里沒有偏頗的毛病，不怕冷的醃菜。拍禪床。下座。僧人問：『什麼是即心即佛？』 師父說：『鼎州出猙獰的神。』 僧人說：『什麼是非心非佛？』 師父說：『閩地和蜀地風俗相同。』 僧人說：『如何是不是心，不是佛，不是物？』 師父說：『窮坑難以填滿。』 僧人問：『生滅不停的時候如何？』 師父說：『謝謝供養。』 僧人問：『我有一張沒有弦的琴，長久地放在曠野。不是不會彈，只是沒有遇到知音。知音既然遇到了，不知道如何彈奏？』 師父說：『鐘就發出鐘的聲音，鼓就發出鼓的聲音。』 僧人說：『雲門放洞山三頓棒，意旨如何？』 師父說：『和身體一起倒下，和身體一起捶打。』 僧人說：『飯袋子，江西湖南就這麼去了，又該怎麼辦？』 師父說：『眼淚從痛的腸子里流出來。』 僧人說：『真金必須用紅爐來鍛鍊，白玉還要靠妙手來打磨。』 師父說：『添一點，也難辦。』 師父在室內經常舉起苕帚柄，問學人說：『依稀是苕帚柄，彷彿是赤斑蛇。』 大家都說得不對。有僧人請求開示，師父用頌語開示說：『依稀是苕帚柄，彷彿是赤斑蛇。棒下沒有生忍，臨機不認識爹。』 淳熙己亥年八月初一，師父略微感到不適，寫字告別郡守曾公。到了半夜，寫下偈語告別眾人說：『鐵樹開花，雄雞生卵。七十二年，搖籃繩斷。』 扔下筆就圓寂了。 常州華藏湛堂智深禪師

【English Translation】 English version In hot weather, one uses a fan; when it's cold, one puts on clothes. To say that one spends the days in vain is much like not knowing the time. Ascending the hall. The Tao gives birth to one; the hornless iron ox sleeps at Shaoshi (Shaoshi Mountain). One gives birth to two; the ancestors opened up fields and spoke of great righteousness. Two gives birth to three; the purple swallows between the beams chirp softly. Three gives birth to all things; a man's livelihood requires leaving the nest. Add where there is too little, subtract where there is too much. Tigers fear eating the gall of living people. Have as if not having, real as if empty, contending to cover the bright moon pearl of the Black Dragon. It is so, just like Jiaoshan (Mount Jiao) cutting off the tongues of all directions with a single phrase. How should one speak? If there is no biased illness in the belly, one is not afraid of cold pickled vegetables. Strike the Zen platform. Descend from the seat. A monk asked: 'What is 'mind is Buddha'?' The Master said: 'Dingzhou (a place name) produces fierce gods.' The monk said: 'What is 'neither mind nor Buddha'?' The Master said: 'Min (Fujian province) and Shu (Sichuan province) share the same customs.' The monk said: 'What is 'neither mind, nor Buddha, nor thing'?' The Master said: 'A bottomless pit is hard to fill.' A monk asked: 'What about when arising and ceasing do not stop?' The Master said: 'Thank you for the offering.' A monk asked: 'I have a stringless zither, long kept in the wilderness. It's not that I don't know how to play it, but I haven't met a connoisseur. Now that I've met a connoisseur, how should I play it?' The Master said: 'The bell makes the sound of a bell, the drum makes the sound of a drum.' The monk said: 'Yunmen (a Zen master) gave Dongshan (another Zen master) three blows with a staff. What was the meaning?' The Master said: 'Fall down with the body, pound with the body.' The monk said: 'Rice bag, if you go to Jiangxi (a province) and Hunan (another province) like that, what should you do?' The Master said: 'Tears come out of the painful intestines.' The monk said: 'True gold must be forged in a red furnace, and white jade must be polished by skillful hands.' The Master said: 'Adding even a little is difficult.' The Master often raised a broom handle in the room and asked the students: 'Faintly, it's a broom handle; vaguely, it's a red-spotted snake.' Everyone's answers were not in accord. A monk asked for instruction, and the Master instructed with a verse: 'Faintly, it's a broom handle; vaguely, it's a red-spotted snake. Beneath the staff, there is no patience for life; at the critical moment, one does not recognize one's father.' On the first day of the eighth month of the Chunxi Jihai year, the Master felt slightly unwell and wrote a letter to bid farewell to the prefect, Lord Zeng. At midnight, he wrote a verse to bid farewell to the assembly, saying: 'The iron tree blooms, the rooster lays an egg. For seventy-two years, the cradle rope is broken.' He threw down his pen and passed away peacefully. Zen Master Zhishen of Huazang Zhantang in Changzhou (a place name)

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武林人也。佛涅槃日。上堂。兜率降生。雙林示滅。掘地討天。虛空釘橛。四十九年。播土揚塵。三百餘會。納盡敗缺。盡力佈網張羅。未免喚龜作鱉。末後拘尸城畔。槨示雙趺。旁人冷眼。看來大似弄巧成拙。卓拄杖曰。若無這個道理。千古之下。誰把口說。且道是甚麼道理。癡人面前切忌漏泄。

參政錢端禮居士

字處和。號松窗。從此庵發明己事。後於宗門旨趣一一極之。淳熙丙申冬。簡堂歸住平田。遂與往來。丁酉秋微恙。修書召堂及國清瑞巖主僧。有訣別之語。堂與二禪詣榻次。公起趺坐。言笑移時。即書曰。浮世虛幻。本無去來。四大五蘊。必歸終盡。雖佛祖具大威德力。亦不能免。這一著子。天下老和尚．一切善知識還有跳得過者無。蓋為地水火風。因緣和合。暫時湊泊。不可錯認為己有。大丈夫磊磊落落。當用處把定。立處皆真。順風使帆。上下水皆可。因齋慶贊。去留自在。此是上來諸聖。開大解脫。一路涅槃門。本來清凈空寂境界。無為之大道也。今吾如是。豈不快哉。塵勞外緣。一時掃盡。荷諸山垂顧。咸愿證明。伏惟珍重。置筆顧簡堂曰。某坐去好。臥去好。堂曰。相公去便了。理會甚坐與臥耶。公笑曰。法兄當爲祖道自愛。遂斂目而逝。

靈隱遠禪師法嗣

【現代漢語翻譯】 現代漢語譯本： 武林人（指武林地區的僧人）在佛陀涅槃日上堂說法：從兜率天（Tushita Heaven，佛教欲界六天之一）降生，到雙林樹下（Twin Sala Trees，佛陀涅槃之地）示現滅度，如同掘地尋天，又如在虛空中釘木樁。四十九年說法，播撒佛法種子，揚起智慧之塵，經歷三百餘次法會，接納所有殘缺不全之人。盡力設下法網，廣為接引，但終究難免將烏龜錯認為甲魚。最後在拘尸那迦城（Kushinagar，古印度城市，佛陀涅槃之地）旁，以棺槨示現雙足跏趺坐姿。旁觀者冷眼看來，這很像是弄巧成拙。於是拿起拄杖說：『如果沒有這個道理，千百年后，誰還會開口宣說？』那麼，這究竟是什麼道理呢？切記不要在癡人面前泄露！

參政錢端禮居士（Qian Duanli，Layman Qian Duanli，參知政事的居士）： 字處和，號松窗。從此庵（Ci'an Hermitage）開悟，明白了自己的本性，後來對禪宗的宗旨和意趣一一通達。淳熙丙申年冬天，簡堂禪師（Jiantang，Zen Master Jiantang）回到平田居住，於是錢端禮便與他交往。丁酉年秋天，錢端禮略有小恙，修書召來簡堂禪師以及國清寺（Guoqing Temple）、瑞巖寺（Ruiyan Temple）的主持僧人，說了訣別的話。簡堂禪師與兩位禪僧來到他的床榻邊。錢端禮起身跏趺而坐，談笑了一會兒，隨即寫道：『浮世虛幻，本來就沒有來去。地、水、火、風四大（Four Elements）和色、受、想、行、識五蘊（Five Aggregates）必定歸於終結。即使佛祖具有大威德力，也不能免除。這一著（指死亡），天下的老和尚、一切善知識還有誰能跳得過去嗎？』這是因為地、水、火、風，因緣和合，暫時聚合在一起，不可錯誤地認為這是自己所擁有的。大丈夫光明磊落，該用勁的時候就要把持得住，所站之處皆是真實。順風揚帆，上下水都可行。因為齋戒慶賀，去留都自在。這是歷代聖賢開啟大解脫，通往涅槃之門（Nirvana Door）的道路，本來就是清凈空寂的境界，是無為的大道啊！如今我這樣做，豈不快哉！塵世的勞累和外在的牽絆，一時全部掃除乾淨。承蒙各位山僧垂顧，都願意為我證明。伏惟珍重！』放下筆，看著簡堂禪師說：『我坐著走好呢，還是躺著走好呢？』簡堂禪師說：『相公您怎麼走都好，還理會什麼坐著還是躺著呢？』錢端禮笑著說：『法兄您要爲了祖師的道統好好保重自己。』於是閉上眼睛去世了。

靈隱遠禪師（Lingyin Yuan，Zen Master Lingyin Yuan）的法嗣。

【English Translation】 English version: A monk from Wulin ascended the Dharma hall on the day of the Buddha's Nirvana: From descending in Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm in Buddhism) to manifesting extinction under the Twin Sala Trees (Twin Sala Trees, the place of the Buddha's Nirvana), it is like digging the ground to find the sky, or driving a stake into empty space. For forty-nine years, he preached the Dharma, sowing the seeds of Buddhism, raising the dust of wisdom, and experiencing more than three hundred Dharma assemblies, accepting all those who were incomplete. He tried his best to set up the Dharma net, widely attracting and guiding, but in the end, he could not avoid mistaking a turtle for a soft-shelled turtle. Finally, beside the city of Kushinagar (Kushinagar, an ancient Indian city, the place of the Buddha's Nirvana), he manifested the double lotus position in a coffin. Onlookers coldly observed, and it seemed like a case of being too clever for one's own good. He then picked up his staff and said, 'If there were not this principle, who would speak of it after thousands of years?' So, what is this principle? Remember not to reveal it in front of fools!

Layman Qian Duanli (Qian Duanli, Layman Qian Duanli, a layperson who participated in government affairs): His courtesy name was Chuhe, and his pseudonym was Songchuang. He became enlightened at Ci'an Hermitage (Ci'an Hermitage), understanding his own nature, and later became thoroughly versed in the tenets and interests of the Zen school. In the winter of the Bing Shen year of the Chunxi era, Zen Master Jiantang (Jiantang, Zen Master Jiantang) returned to live in Ping Tian, and Qian Duanli began to associate with him. In the autumn of the Ding You year, Qian Duanli was slightly ill and wrote a letter summoning Zen Master Jiantang and the abbots of Guoqing Temple (Guoqing Temple) and Ruiyan Temple (Ruiyan Temple), speaking words of farewell. Zen Master Jiantang and two Zen monks came to his bedside. Qian Duanli got up and sat in the lotus position, talking and laughing for a while, and then wrote: 'The floating world is illusory, and there is originally no coming or going. The four elements (Four Elements) of earth, water, fire, and wind, and the five aggregates (Five Aggregates) of form, feeling, perception, volition, and consciousness must come to an end. Even the Buddhas, with their great power and virtue, cannot avoid it. Who among the old monks and all the good teachers in the world can jump over this (referring to death)?' This is because earth, water, fire, and wind, through the aggregation of conditions, temporarily come together, and one should not mistakenly think that this is what one owns. A great person is upright and open, and should hold firm when it is time to exert effort, and wherever one stands is true. Sailing with the wind, one can go up or down the water. Because of fasting and celebration, going and staying are free. This is the path of great liberation opened by the sages of the past, the path to the Nirvana Door (Nirvana Door), which is originally a state of pure emptiness and stillness, the great path of non-action! Now that I am doing this, how joyful! The toil of the world and external entanglements are all swept away at once. I am grateful for the attention of all the mountain monks, who are willing to bear witness for me. I respectfully wish you well!' He put down his pen and looked at Zen Master Jiantang, saying, 'Is it better for me to go sitting or lying down?' Zen Master Jiantang said, 'However you go is fine, sir, why bother about sitting or lying down?' Qian Duanli smiled and said, 'Dharma brother, you must take good care of yourself for the sake of the ancestral tradition.' Then he closed his eyes and passed away.

A Dharma heir of Zen Master Lingyin Yuan (Lingyin Yuan, Zen Master Lingyin Yuan).

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慶元府東山全庵齊己禪師

邛州謝氏子。上堂。舉。修山主偈曰。是柱不見柱。非柱不見柱。是非已去了。是非里薦取。召大眾曰。薦得是。移華兼蝶至。薦得非。擔泉帶月歸。是也好。鄭州梨勝青州棗。非也好。像山路入蓬萊島。是亦沒交涉。踏著秤錘硬似鐵。非亦沒交涉。金剛寶劍當頭截。阿呵呵。會也么。知事少時煩惱少。識人多處是非多。蓮社會道友。請上堂。漸漸雞皮鶴髮。父少而子老。看看行步躘蹱。疑殺木上座。直饒金玉滿堂。照顧白拈賊。豈免衰殘老病。正好著精彩。任汝千般快樂。渠儂合自由。無常終是到來。歸堂喫茶去。唯有徑路修行。依舊打之繞。但念阿彌陀佛。念得不濟事。復曰。惡。這條活路。已被善導和尚直截指出了。也是你諸人。朝夕在徑路中往來。因甚麼當面蹉過阿彌陀佛。這裡薦得。便可除迷倒障。㧞猶豫箭。截疑惑網。斷癡愛河。伐心稠林。浣心垢濁。正心諂曲。絕心生死。然後轉入那邊。抬起腳。向佛祖履踐不到處進一步。開卻口。向佛祖言詮不到處說一句。喚回善導和尚。別求徑路修行。其或準前。舍父逃走。流落他鄉。撞東磕西。苦哉。阿彌陀佛。

撫州疏山歸云如本禪師

臺城人也。上堂。久雨不晴。戊在丙丁。通身泥水。露出眼睛。且道是甚

么眼睛。卓拄杖曰。林間泥滑滑。時叫兩三聲。

覺阿上人

日本國藤氏子也。十四得度受具。習大小乘有聲。二十九。屬商者自中都回。言禪宗之盛。阿奮然拉法弟金慶航海而來。袖香拜靈隱佛海禪師。海問其來。阿輒書而對。復書曰。我國無禪宗。唯講五宗經論。國主無姓氏。號金輪王。以嘉應改元。舍位出家。名行真。年四十四。王子七歲。令受位。今已五載。度僧無進納。而講義高者賜之。某等仰服聖朝遠公禪師之名。特詣丈室禮拜。愿傳心印。以度迷津。且如心佛及眾生。是三無差別。離相離言。假言顯之。禪師如何開示。海曰。眾生虛妄見。見佛見世界。阿書曰。無明因何而有。海便打。阿即命海升座決疑。明年秋。辭游金陵。抵長蘆江岸。聞鼓聲忽大悟。始知佛海垂手旨趣。旋靈隱。述五偈敘所見。辭海東歸。偈曰。航海來探教外傳。要離知見脫蹄筌。諸方參遍草鞋破。水在澄潭月在天(其一)。掃盡葛藤與知見。信手拈來全體現。腦後圓光徹大虛。千機萬機一時轉(其二)。妙處如何說向人。倒地便起自分明。驀然踏著故田地。倒裹幞頭孤路行(其三)。求真滅妄元非妙。即妄明真都是錯。堪笑靈山老古錐。當陽拋下破木杓(其四)。豎拳下喝少賣弄。說是說非入泥水。截斷千差休指注

【現代漢語翻譯】 現代漢語譯本 『么眼睛』。禪師拄著枴杖說：『林間泥濘濕滑，不時傳來兩三聲鳥叫。』

覺阿上人

是日本國藤氏的子弟。十四歲剃度受具足戒，學習大小乘佛法，頗有名聲。二十九歲時，有商人從中都（指中國）返回，說禪宗非常興盛。覺阿於是奮然帶著弟子金慶航海而來。他帶著香拜見靈隱寺的佛海禪師。佛海問他來意，覺阿便寫字作答。他寫道：『我國沒有禪宗，只講五宗經論。國主沒有姓氏，號稱金輪王，以嘉應作為年號。他捨棄王位出家，法名行真，年四十四歲。王子七歲時，被立為王位繼承人，至今已經五年。度僧沒有進納（指交錢才能出家），而是賜予講經說法高明的人。我們仰慕聖朝遠公禪師（指佛海禪師）的名聲，特地到您的丈室禮拜，希望您能傳授心印，以度過迷途。且如心、佛及眾生，這三者沒有差別，要離相離言，假借言語來顯明它。禪師您如何開示？』佛海說：『眾生有虛妄的見解，所以會見到佛，見到世界。』覺阿寫道：『無明因何而有？』佛海便打了他。覺阿隨即請佛海升座解答疑惑。第二年秋天，覺阿告辭前往金陵，抵達長蘆江岸時，聽到鼓聲忽然大悟，這才明白佛海禪師垂手（指方便接引）的旨趣。於是返回靈隱寺，寫了五首偈頌來敘述自己的見解，然後告辭東歸。偈頌說：『航海而來探求教外別傳，想要脫離知見，擺脫束縛。四處參訪，草鞋都磨破了，真理卻像水在清澈的深潭，月亮在天上一樣（其一）。掃除所有的葛藤和知見，隨意拈來都是全體的顯現。腦後的圓光照徹整個虛空，千機萬機一時運轉（其二）。這其中的妙處如何向人訴說？倒地后立刻起身，自然分明。忽然踏上了故鄉的田地，反戴著頭巾，獨自走在回家的路上（其三）。求真滅妄原本不是妙處，執著于滅妄明真都是錯誤的。可笑靈山的老古錐（指釋迦牟尼佛），在當陽（指公開的場合）拋下破木杓（指無用的東西）（其四）。豎起拳頭，發出喝聲，少賣弄玄虛。說是說非，都是陷入泥水。截斷所有的差別，不要再指指點點（其五）。』

【English Translation】 English version 'What eyes.' The Zen master, leaning on his staff, said, 'The path in the woods is muddy and slippery, and every now and then, two or three bird calls can be heard.'

Superior Person Jue'a

Was a son of the Fuji clan in Japan. At the age of fourteen, he was tonsured and received the full precepts, studying both Mahayana and Hinayana Buddhism with a good reputation. At twenty-nine, a merchant returned from Zhongdu (referring to China), saying that Zen Buddhism was very prosperous. Jue'a then resolutely brought his disciple Jin Qing by sea. He paid respects to Zen Master Fohai of Lingyin Temple with incense. Fohai asked his intention, and Jue'a wrote in response. He wrote: 'Our country does not have Zen Buddhism, only lectures on the Five Sects and scriptures. The ruler has no surname, and is called the Golden Wheel King, using Jiaying as the era name. He abandoned the throne to become a monk, with the Dharma name Xingzhen, at the age of forty-four. When the prince was seven years old, he was made the heir to the throne, and it has been five years now. Ordaining monks does not involve payment (referring to paying money to become a monk), but rather bestowing gifts upon those who are skilled in lecturing on the scriptures. We admire the name of Zen Master Yuangong (referring to Zen Master Fohai) of the Holy Dynasty, and have come to your chamber to pay respects, hoping that you can transmit the mind-seal to cross the sea of delusion. Furthermore, like the mind, the Buddha, and sentient beings, these three are without difference, and one must be apart from characteristics and words, using language to reveal it. How does the Zen master enlighten us?' Fohai said, 'Sentient beings have false views, so they see the Buddha and see the world.' Jue'a wrote, 'Why does ignorance exist?' Fohai then hit him. Jue'a then invited Fohai to ascend the seat to resolve his doubts. In the autumn of the following year, Jue'a bid farewell to go to Jinling, and when he arrived at the shore of the Changlu River, he suddenly had a great enlightenment upon hearing the sound of drums, and then he understood the purpose of Zen Master Fohai's hanging hand (referring to convenient guidance). So he returned to Lingyin Temple, wrote five verses to describe his views, and then bid farewell to return east. The verses say: 'Sailing across the sea to explore the transmission outside the teachings, wanting to be free from knowledge and views, and get rid of fetters. Visiting everywhere, the straw sandals are worn out, but the truth is like water in a clear deep pool, and the moon in the sky (verse 1). Sweeping away all the entanglements and knowledge and views, whatever is picked up at random is the manifestation of the whole. The halo behind the head illuminates the entire void, and thousands of machines turn at once (verse 2). How can the wonder of this be told to others? Falling to the ground and getting up immediately, it is naturally clear. Suddenly stepping on the fields of the homeland, wearing the turban backwards, walking alone on the road home (verse 3). Seeking truth and eliminating delusion is not originally wonderful, clinging to eliminating delusion and clarifying truth is all wrong. It is laughable that the old cone of Ling Mountain (referring to Sakyamuni Buddha) threw down the broken wooden ladle (referring to useless things) in Dangyang (referring to a public occasion) (verse 4). Raising a fist and shouting, sell less mystery. Saying yes or no is falling into the mud. Cut off all differences, and stop pointing fingers (verse 5).'

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。一聲歸笛啰啰哩(其五)。海稱善。書偈贈行。歸本國。住睿山寺。洎通嗣法書。海已入寂矣。

內翰曾開居士

字天游。久參圓悟。暨往來大慧之門有日矣。紹興辛未。佛海補三衢光孝。公與超然居士趙公訪之。問曰。如何是善知識。海曰。燈籠露柱。貓兒狗子。公曰。為甚麼贊即歡喜。毀即煩惱。海曰。侍郎曾見善知識否。公曰。某三十年參問。何言不見。海曰。向歡喜處見。煩惱處見。公擬議。海震聲便喝。公擬對。海曰。開口底不是。公惘然。海召曰。侍郎向甚麼處去也。公猛省。遂點頭。說偈曰。咄哉瞎驢。叢林妖孽。震地一聲。天機漏泄。有人更問意如何。拈起拂子劈口截。海曰。也祇得一橛。

知府葛郯居士

字謙問。號信齋。少擢上第。玩意禪悅。首謁無庵全禪師。求指南。庵令究即心即佛。久無所契。請曰。師有何方便。使其得入。庵曰。居士太無厭生。已而佛海來居劍池。公因從游。乃舉無庵所示之語。請為眾普說。海發揮之曰。即心即佛眉拖地。非心非佛雙眼橫。蝴蝶夢中家萬里。子規枝上月三更。留旬日而後返。一日。舉不是心。不是佛。不是物。豁然頓明。頌曰。非心非佛亦非物。五鳳樓前山突兀。艷陽影里倒翻身。野狐跳入金毛窟。無庵肯之。即遣書頌呈佛

【現代漢語翻譯】 現代漢語譯本：一聲歸笛啰啰哩（其五）。海稱讚他很好，寫了偈語贈送他，讓他回本國，住在睿山寺（Hieizan-ji Temple）。直到通嗣法書（transmission of Dharma），海已經圓寂了。

內翰曾開居士（Layman Zeng Kai, Neihan）： 字天游。很久以前就參拜圓悟（Yuanwu），後來又往來於大慧（Dahui）門下有些日子了。紹興辛未年，佛海（Fo Hai）補任三衢光孝寺（Sanqu Guangxiao Temple）住持，曾開居士與超然居士趙公（Layman Zhao, Chaoran）拜訪他。曾開問道：『什麼是善知識？』佛海說：『燈籠露柱，貓兒狗子。』曾開說：『為什麼讚揚就歡喜，譭謗就煩惱？』佛海說：『侍郎曾見過善知識嗎？』曾開說：『我三十年來參問，怎麼說沒見過？』佛海說：『在歡喜處見，在煩惱處見。』曾開想要思量，佛海大聲呵斥。曾開想要回答，佛海說：『開口說的就不是。』曾開茫然不知所措。佛海叫道：『侍郎要到哪裡去？』曾開猛然醒悟，於是點頭。說了偈語：『咄哉瞎驢，叢林妖孽。震地一聲，天機漏泄。有人更問意如何，拈起拂子劈口截。』佛海說：『也只得到一截。』

知府葛郯居士（Layman Ge Tan, Prefect）： 字謙問，號信齋。年輕時就考中進士。喜歡禪悅。首先拜訪無庵全禪師（Wu'an Quan），請求指點。無庵讓他參究『即心即佛』。很久沒有領悟。於是請求說：『師父有什麼方便法門，能讓我得以入門？』無庵說：『居士太貪得無厭了。』之後佛海來到劍池（Jianchi）居住，葛郯於是跟隨他遊學。於是舉出無庵所指示的話，請求佛海為大家普遍解說。佛海發揮說：『即心即佛眉拖地，非心非佛雙眼橫。蝴蝶夢中家萬里，子規枝上月三更。』住了十幾天后返回。一天，舉出『不是心，不是佛，不是物』，豁然頓悟。作頌說：『非心非佛亦非物，五鳳樓前山突兀。艷陽影里倒翻身，野狐跳入金毛窟。』無庵認可了他，就派人把頌呈給佛海。

【English Translation】 English version: A flute sounds 'luo luo li' on the way home (Part 5). Hai praised him, wrote a verse to send him off, and had him return to his country to reside at Hieizan-ji Temple. By the time the letter of Dharma transmission arrived, Hai had already passed away.

Layman Zeng Kai, Neihan: His courtesy name was Tianyou. He had long studied with Yuanwu, and later frequented the gate of Dahui for some time. In the year Xinwei of the Shaoxing era, Fo Hai was appointed abbot of Sanqu Guangxiao Temple. Layman Zeng Kai and Layman Zhao, Chaoran, visited him. Zeng Kai asked: 'What is a good teacher?' Fo Hai said: 'Lantern pillars, cats and dogs.' Zeng Kai said: 'Why is it that when praised, one is happy, and when slandered, one is annoyed?' Fo Hai said: 'Have you ever seen a good teacher, Sir?' Zeng Kai said: 'I have been asking for thirty years, how can you say I haven't seen one?' Fo Hai said: 'See it in happiness, see it in annoyance.' Zeng Kai was about to ponder, Fo Hai shouted loudly. Zeng Kai was about to answer, Fo Hai said: 'What is spoken is not it.' Zeng Kai was at a loss. Fo Hai called out: 'Where are you going, Sir?' Zeng Kai suddenly awakened and nodded. He spoke a verse: 'Bah, blind donkey, forest demon. A sound shakes the earth, the heavenly secret is leaked. If someone asks what it means, pick up the whisk and cut off the mouth.' Fo Hai said: 'You only get one piece.'

Layman Ge Tan, Prefect: His courtesy name was Qianwen, and his alias was Xinzhai. He passed the imperial examination at a young age. He enjoyed Chan pleasure. He first visited Zen Master Wu'an Quan, seeking guidance. Wu'an had him investigate 'Mind is Buddha'. For a long time, he had no understanding. So he requested: 'What expedient means does the master have to allow me to enter?' Wu'an said: 'Layman, you are too greedy.' Later, Fo Hai came to reside in Jianchi, and Ge Tan followed him to study. He then brought up the words instructed by Wu'an, asking Fo Hai to explain them to everyone. Fo Hai elaborated: 'Mind is Buddha, eyebrows drag on the ground; not mind, not Buddha, eyes are horizontal. In a butterfly dream, home is ten thousand miles away; on a cuckoo branch, the moon is in its third watch.' He stayed for more than ten days before returning. One day, he brought up 'not mind, not Buddha, not thing', and suddenly realized. He composed a verse: 'Not mind, not Buddha, not thing, the mountains stand tall before the Five Phoenix Tower. In the shadow of the bright sun, turn upside down, the wild fox jumps into the golden lion's den.' Wu'an approved of him and sent someone to present the verse to Fo Hai.

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海。海報曰。此事非紙筆可既。居士能過我。當有所聞矣。遂復至虎丘。海迎之曰。居士見處。止可入佛境界。入魔境界。猶未得在。公加禮不已。海正容曰。何不道金毛跳入野狐窟。公乃痛領。嘗問諸禪曰。夫婦二人相打。通兒子作證。且道證父即是。證母即是。或庵體禪師著語曰。小出大遇。淳熙六年。守臨川。八年感疾。一夕忽索筆書偈曰。大洋海里打鼓。須彌山上聞鐘。業鏡忽然撲破。翻身透出虛空。召僚屬示之曰。生之與死。如晝與夜。無足怪者。若以道論。安得生死。若作生死會。則去道遠矣。語畢。端坐而化。

華藏民禪師法嗣

臨安府徑山別峰寶印禪師

嘉州李氏子。自幼通六經。而厭俗務。乃從德山清素得度具戒。后聽華嚴．起信。既盡其說。棄依密印于中峰。一日。印舉。僧問巖頭。起滅不停時如何。巖叱曰。是誰起滅。師啟悟。即首肯。會圓悟歸昭覺。印遣師往省。因隨眾入室。悟問。從上諸聖。以何接人。師豎拳。悟曰。此是老僧用底。作么生是從上諸聖用底。師以拳揮之。悟亦舉拳相交。大笑而止。后至徑山謁大慧。慧問。甚處來。師曰。西川。慧曰。未出劍門關。與汝三十棒了也。師曰。不合起動和尚。慧忻然。掃室延之。慧南遷。師乃西還。連主數剎。后再出峽。

【現代漢語翻譯】 現代漢語譯本： 海禪師說：『這件事不是紙筆可以完全表達的。居士如果能來我這裡，應該會有所領悟。』於是（居士）再次來到虎丘。（海禪師）迎接他說：『居士你所見到的，只能進入佛的境界，進入魔的境界，還遠遠不夠。』居士更加恭敬地行禮。（海禪師）嚴肅地說：『為什麼不說金毛獅子跳進了野狐的洞穴？』居士這才徹底領悟。曾經問各位禪師說：『夫婦二人爭吵打架，叫兒子來作證，那麼，這個兒子是證明父親對呢，還是證明母親對呢？』或庵體禪師作評語說：『小出大遇。』淳熙六年，（海禪師）擔任臨川的太守，淳熙八年感到生病。一天晚上忽然索要筆墨寫下偈語說：『大洋海里打鼓，須彌山上聞鐘。業鏡忽然打破，翻身透出虛空。』召集下屬給他們看，說：『生和死，就像白天和黑夜一樣，沒有什麼值得奇怪的。如果從道的角度來說，哪裡會有生死？如果執著于生死，那就離道遠了。』說完，端坐而逝。

華**禪師的法嗣

臨安府徑山別峰寶印禪師

是嘉州李氏的兒子。從小就精通六經，但厭惡世俗事務，於是跟隨德山清素剃度受戒。後來聽聞《華嚴經》、《起信論》，已經完全理解了其中的道理，於是離開（清素）依止中峰的密印禪師。一天，密印禪師舉例說，有僧人問巖頭禪師：『生滅不停的時候該怎麼辦？』巖頭禪師呵斥道：『是誰在生滅？』寶印禪師因此受到啓發，立刻表示贊同。恰逢圓悟禪師回到昭覺寺，密印禪師派寶印禪師前去拜見。寶印禪師跟隨大眾進入禪室，圓悟禪師問道：『從前的各位聖人，用什麼來接引人？』寶印禪師豎起拳頭。圓悟禪師說：『這是老衲所用的，那麼，從前的各位聖人所用的又是什麼？』寶印禪師用拳頭揮打他。圓悟禪師也舉起拳頭相交，大笑著停止。後來寶印禪師到徑山拜見大慧禪師，大慧禪師問道：『從哪裡來？』寶印禪師說：『西川。』大慧禪師說：『還沒出劍門關，就該打你三十棒了。』寶印禪師說：『不該驚動和尚您。』大慧禪師很高興，打掃房間迎接他。大慧禪師南遷后，寶印禪師於是回到西川，連續主持了幾座寺廟，之後再次出峽。

【English Translation】 English version: Zen Master Hai said, 'This matter cannot be fully expressed by paper and pen. If the layman can come to me, he should gain some understanding.' So (the layman) came to Tiger Hill again. (Zen Master Hai) greeted him and said, 'What you have seen, layman, can only enter the realm of Buddha, entering the realm of demons is far from enough.' The layman bowed even more respectfully. (Zen Master Hai) said sternly, 'Why not say the golden-haired lion jumped into the fox's den?' The layman then thoroughly understood. He once asked the Zen masters, 'A couple is arguing and fighting, and they call their son to testify. Then, is the son testifying for the father or for the mother?' Zen Master Huo'an Ti commented, 'A small departure, a great encounter.' In the sixth year of Chunxi (1179 AD), (Zen Master Hai) served as the prefect of Linchuan. In the eighth year of Chunxi (1181 AD), he felt ill. One night, he suddenly asked for pen and ink and wrote a verse saying, 'Beating the drum in the great ocean, hearing the bell on Mount Sumeru (Sumeru: mythical mountain at the center of the universe). The mirror of karma is suddenly broken, turning over and breaking through the void.' He summoned his subordinates to show them and said, 'Birth and death are like day and night, there is nothing to be surprised about. If we talk about it from the perspective of the Dao, where would there be birth and death? If you cling to birth and death, then you are far from the Dao.' After speaking, he passed away while sitting upright.

Disciple of Zen Master Hua**

Zen Master Bie Feng Bao Yin of Jingshan, Lin'an Prefecture

Was the son of the Li family of Jia Prefecture. From a young age, he was proficient in the Six Classics, but he disliked worldly affairs, so he followed Qing Su of Deshan to be ordained and receive the precepts. Later, he listened to the Avatamsaka Sutra (Avatamsaka Sutra: Flower Garland Sutra) and the Awakening of Faith (Awakening of Faith: a Mahayana Buddhist treatise), and having fully understood their teachings, he left (Qing Su) and relied on Zen Master Mi Yin of Zhongfeng. One day, Zen Master Mi Yin cited an example, saying that a monk asked Zen Master Yantou, 'What should be done when arising and ceasing do not stop?' Zen Master Yantou scolded, 'Who is arising and ceasing?' Zen Master Bao Yin was enlightened by this and immediately expressed his approval. Coincidentally, Zen Master Yuanwu returned to Zhaojue Temple, and Zen Master Mi Yin sent Zen Master Bao Yin to visit him. Zen Master Bao Yin followed the crowd into the Zen room, and Zen Master Yuanwu asked, 'What do the past sages use to receive people?' Zen Master Bao Yin raised his fist. Zen Master Yuanwu said, 'This is what this old monk uses, then what do the past sages use?' Zen Master Bao Yin struck him with his fist. Zen Master Yuanwu also raised his fist in response, laughed loudly, and stopped. Later, Zen Master Bao Yin went to Jingshan to visit Zen Master Dahui, and Zen Master Dahui asked, 'Where do you come from?' Zen Master Bao Yin said, 'Xichuan.' Zen Master Dahui said, 'You haven't even left Jianmen Pass, and you should be beaten thirty times.' Zen Master Bao Yin said, 'I shouldn't have disturbed you, Venerable.' Zen Master Dahui was very happy and cleaned the room to welcome him. After Zen Master Dahui moved south, Zen Master Bao Yin then returned to Xichuan, successively presiding over several temples, and then went out of the gorge again.

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住保寧．金山．雪竇．徑山。開堂升座。曰。世尊初成正覺于鹿野苑中。轉四諦法輪。憍陳如比丘最初悟道。後來真凈禪師初住洞山。拈云。今日新豐洞里。祇轉個拄杖子。遂拈拄杖著左邊。云。還有最初悟道者么。若無。丈夫自有沖天志。莫向如來行處行。遂喝一喝。下座。若是印上座則不然。今日向鳳凰山裡。初無工夫轉四諦法輪。亦無氣力轉拄杖子。祇教諸人行須緩步。語要低聲。何故。欲得不招無間業。莫謗如來正法輪。上堂。三世諸佛。以一句演百千萬億句。收百千萬億句祇在一句。祖師門下。半句也無。祇恁么。合吃多少痛棒。諸仁者。且諸佛是。祖師是。若道佛是祖不是。祖是佛不是。取捨未忘。若道佛祖一時是。佛祖一時不是。顢頇不少。且截斷葛藤一句作么生道。大蟲褁紙帽。好笑又驚人。復舉。僧問巖頭。浩浩塵中。如何辨主。頭云。銅沙鑼里滿盛油。師曰。大小巖頭打失鼻孔。忽有人問保寧。浩浩塵中如何辨主。祇對他道。天寒不及卸帽。上堂。六月初一。燒空赤日。十字街頭。雪深一尺。掃除不暇。迴避不及。凍得東村廖鬍子。半夜著靴水上立。上堂。將心除妄妄難除。即妄明心道轉迂。桶底趯穿無忌諱。等閑一步一芙蕖。師至徑山。彌浹。孝宗皇帝召對選德殿稱旨。入對曰。賜肩輿于東華

【現代漢語翻譯】 現代漢語譯本： 住在保寧、金山、雪竇、徑山這些寺院。開始講法，登上法座。說：『世尊（釋迦牟尼佛）最初在鹿野苑中證悟成佛，開始轉四諦法輪（佛教基本教義）。憍陳如比丘（五比丘之一）最初因此悟道。』後來真凈禪師（禪宗僧人）初次住持洞山（地名）時，拈起話頭說：『今天在新豐洞里，只是轉動這根拄杖子。』於是拿起拄杖指向左邊，說：『還有最初悟道的人嗎？』如果沒有，大丈夫自有沖天之志，不要在如來走過的地方行走。』於是大喝一聲，走下法座。如果是印上座（禪宗僧人），就不會這樣。今天在鳳凰山裡，我既沒有功夫轉四諦法輪，也沒有力氣轉動拄杖子。只是教導各位，走路要放慢腳步，說話要壓低聲音。為什麼呢？想要不招致無間地獄的業報，就不要誹謗如來的正法輪。 上堂說法。說：『三世諸佛（過去、現在、未來一切諸佛），用一句話演說出百千萬億句話，又將百千萬億句話收攝歸於一句話。祖師門下，連半句話也沒有。』就這樣，應該吃多少痛棒？各位，且說說諸佛是，還是祖師是？如果說佛是對的，祖師不對；或者祖師是對的，佛不對，那就是取捨之心還沒有忘記。如果說佛和祖師一時都是對的，或者一時都不是對的，那就是糊塗透頂。那麼，截斷葛藤（比喻糾纏不清的事理）的一句話該怎麼說呢？大蟲（老虎）戴著紙帽子，好笑又驚人。 又舉例說，有僧人問巖頭（唐代禪師）：『浩浩塵世中，如何辨別主人？』巖頭回答說：『銅沙鑼里盛滿了油。』保寧禪師說：『巖頭真是大大地打失了鼻孔（比喻犯了嚴重的錯誤）。』如果有人問保寧：『浩浩塵世中，如何辨別主人？』我就這樣回答他：『天冷得來不及脫帽子。』 上堂說法。說：『六月初一，天空像燒紅的太陽一樣炎熱，十字街頭，雪深一尺。想掃除卻來不及，想躲避也來不及。凍得東村的廖鬍子，半夜裡穿著靴子站在水上。』 上堂說法。說：『想用意識去除妄念，妄念卻難以去除，想通過妄念來明白真心，道路反而更加迂迴。只有桶底突然穿透，才能無所顧忌，隨意走一步，都是一朵芙蕖（荷花）。』 禪師到達徑山寺，時間已滿一年。孝宗皇帝（南宋皇帝）在選德殿召見他，非常滿意。禪師入殿對答說：『賜予我肩輿（轎子）到東華門。』

【English Translation】 English version: He resided at Baoning, Jinshan, Xuedou, and Jingshan monasteries. When he began lecturing and ascended the Dharma seat, he said: 'The World-Honored One (Shakyamuni Buddha) initially attained enlightenment in the Deer Park and began to turn the Wheel of the Four Noble Truths (the fundamental teachings of Buddhism). Ajnata Kaundinya (one of the five first disciples) was the first to attain enlightenment because of this.' Later, Chan Master Zhenjing (a Chan Buddhist monk) first resided at Dongshan (place name) and, picking up the topic, said: 'Today, in the New Abundance Cave, I am only turning this staff.' Then he picked up the staff and pointed it to the left, saying: 'Is there anyone who initially attained enlightenment?' If not, a great man has his own soaring ambitions; do not walk where the Tathagata (Buddha) has walked.' Then he shouted and stepped down from the seat. If it were Zen Master Yin, it would not be like this. Today, in Phoenix Mountain, I have neither the time to turn the Wheel of the Four Noble Truths nor the strength to turn the staff. I only teach everyone to walk slowly and speak softly. Why? If you want to avoid incurring the karma of the Avici Hell (the lowest level of hell), do not slander the Tathagata's Right Dharma Wheel. He ascended the hall to give a Dharma talk, saying: 'The Buddhas of the Three Times (past, present, and future) use one sentence to expound hundreds of thousands of millions of sentences, and then gather hundreds of thousands of millions of sentences back into one sentence. In the lineage of the Patriarchs, there is not even half a sentence.' Just like that, how many painful blows should one receive? Everyone, let's talk about whether the Buddhas are right or the Patriarchs are right? If you say the Buddhas are right and the Patriarchs are wrong, or the Patriarchs are right and the Buddhas are wrong, then the mind of taking and rejecting has not been forgotten. If you say the Buddhas and Patriarchs are right at the same time, or not right at the same time, then you are utterly confused. So, how should one say the sentence that cuts off the tangled vines (a metaphor for complicated and unclear matters)? A tiger wearing a paper hat is both funny and frightening.' He also gave an example, saying that a monk asked Yantou (a Chan master of the Tang Dynasty): 'In the vast dust of the world, how does one distinguish the master?' Yantou replied: 'A copper sand gong is filled with oil.' Chan Master Baoning said: 'Yantou has truly greatly lost his nose (a metaphor for making a serious mistake).' If someone asks Baoning: 'In the vast dust of the world, how does one distinguish the master?' I would answer him like this: 'It's so cold that there's no time to take off my hat.' He ascended the hall to give a Dharma talk, saying: 'On the first day of the sixth month, the sky is as hot as a burning sun, and at the crossroads, the snow is a foot deep. There is no time to sweep it away, and there is no time to avoid it. It freezes Liao Huzi of the eastern village, who stands on the water in boots in the middle of the night.' He ascended the hall to give a Dharma talk, saying: 'Trying to eliminate delusion with the mind only makes it harder to eliminate, and trying to understand the true mind through delusion only makes the path more circuitous. Only when the bottom of the bucket suddenly breaks through can one be without fear, and every step one takes is a lotus flower.' The Chan master arrived at Jingshan Monastery, and a year had passed. Emperor Xiaozong (emperor of the Southern Song Dynasty) summoned him to the Xuande Hall and was very pleased. The Chan master entered the hall and replied: 'Grant me a sedan chair to the Donghua Gate.'

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門內。十年二月。上注圓覺經。遣使馳賜。命作序。師年邁。益厭住持。十五年冬。奏乞庵居。得請。紹熙元年十一月往見交承智䇿禪師。與之言別。䇿問行日。師曰。水到渠成。歸。索紙書十二月初七夜雞鳴時九字。如期而化。奉蛻質返寺之法堂。留七日。顏色明潤。髮長頂溫。越七日。葬于庵之西岡。謚慈辯禪師。塔曰智光。

昭覺元禪師法嗣

鳳棲慧觀禪師

上堂。前村落葉盡。深院桂華殘。此夜初冬節。從茲特地寒。所以道。欲識佛性義。當觀時節因緣。時節若至。其理自彰。喝一喝。恁么說話。成人者少。敗人者多。

文殊道禪師法嗣

潭州楚安慧方禪師

本郡許氏子。參道禪師于大別。未幾改寺為神霄宮。附商舟過湘南。舟中聞岸人操鄉音。厲聲云。叫那。由是有省。即說偈曰。沔水江心喚一聲。此時方得契平生。多年相別重相見。千聖同歸一路行。住后。上堂。臨老方稱住持。全無些子玄機。開口十字九乖。問東便乃答西。如斯出世。討甚玄微。有時拈三放兩。有時就令而施。雖然如是。同道方知。且道知底事作么生。直須打翻鼻孔始得。上堂。達磨祖師在腳底。踏不著兮提不起。子細當頭放下看。病在當時誰手裡。張公會看脈。李公會使藥。兩個競頭醫。一時

【現代漢語翻譯】 現代漢語譯本 門內。十年二月，皇上御筆親注《圓覺經》，派人快馬加鞭送來，並命（慈辯禪師）為此經作序。禪師年事已高，更加厭倦住持寺廟的事務。十五年冬天，上奏請求在庵中清修，得到批準。紹熙元年十一月，前往拜見即將接任住持的智䇿禪師，與他告別。智䇿禪師問他圓寂的日子，禪師說：『水到渠成。』回到庵中，取來紙筆，寫下『十二月初七夜雞鳴時』九個字，如期圓寂。弟子們將禪師的遺體送回寺廟的法堂，停放七日，禪師的臉色依然明潤，頭髮長長，頭頂溫暖。過了七日，安葬在庵的西邊山岡上。謚號為慈辯禪師，塔名為智光。

昭覺元禪師的法嗣

鳳棲慧觀禪師

上堂開示：『前村的樹葉都落光了，深院裡的桂花也凋殘了。今夜是初冬的節氣，從此以後會更加寒冷。』所以說，想要了解佛性的真義，應當觀察時節因緣。時節因緣一旦成熟，其中的道理自然會彰顯。』（喝一聲）像這樣說話，成就別人的人少，敗壞別人的人多。

文殊道禪師的法嗣

潭州楚安慧方禪師

（慧方禪師）是本郡許氏之子。在大別山參拜文殊道禪師。不久，（文殊道禪師）將寺廟改為神霄宮。慧方禪師搭乘商船經過湘南，在船中聽到岸邊的人用鄉音大聲喊『叫那』，因此有所領悟，於是作偈說：『在沔水江心大喊一聲，此時才真正契合平生。多年分別後重又相見，千聖都走在同一條道路上。』（慧方禪師）住持寺廟后，上堂開示：『到了老年才勉強稱作住持，完全沒有什麼玄妙的機鋒。開口十句有九句是錯的，問東卻回答西。像這樣出世，還探求什麼玄微呢？』有時拈出三，放下兩；有時就著現成的（公案）而施設教化。雖然是這樣，只有同道的人才能理解。那麼，理解的底事是什麼樣的呢？必須打翻鼻孔才能明白。』上堂開示：『達磨祖師就在腳底下，踩不著啊提不起。仔細地當頭放下看，病根當時在誰的手裡？張公會看脈，李公會使藥，兩個人爭著醫治，一時……』

【English Translation】 English version Within the palace. In the second month of the tenth year, the Emperor personally annotated the 'Yuanjue Sutra' (Sutra of Perfect Enlightenment), dispatched messengers to deliver it swiftly, and ordered (Chan Master Cibian) to write a preface. The Master, advanced in years, grew increasingly weary of presiding over the monastery. In the winter of the fifteenth year, he requested permission to reside in a hermitage, which was granted. In the eleventh month of the first year of Shaoxi, he went to see Chan Master Zhice, who was about to succeed him as abbot, and bid him farewell. Zhice asked about the day of his passing. The Master replied, 'When the water comes, the channel will be formed.' Upon returning to the hermitage, he requested paper and brush, and wrote nine characters: 'The seventh night of the twelfth month, at the crowing of the rooster.' He passed away as predicted. The disciples brought his remains back to the Dharma Hall of the monastery, where they were kept for seven days. The Master's complexion remained bright and radiant, his hair grew longer, and the crown of his head remained warm. After seven days, he was buried on the western hill of the hermitage. He was posthumously named Chan Master Cibian, and his pagoda was named Zhiguang.

Successor of Chan Master Yuan of Zhaojue Monastery

Chan Master Huiguan of Fengqi Monastery

Ascending the Dharma Hall: 'The leaves of the front village have all fallen, and the osmanthus blossoms in the deep courtyard have withered. Tonight marks the beginning of winter, and from now on it will be especially cold.' Therefore, it is said, 'If you wish to understand the meaning of Buddha-nature, you should observe the conditions of time and circumstance.' When the conditions of time and circumstance arrive, the principle will naturally manifest itself.' (A shout) 'Speaking like this, few succeed in helping others, and many fail.'

Successor of Chan Master Dao of Wenshu Monastery

Chan Master Huifang of Chuan of Tanzhou

(Chan Master Huifang) was a son of the Xu family of this prefecture. He visited Chan Master Dao at Dabie Mountain. Before long, (Chan Master Dao) converted the temple into a Shenxiao Palace. Huifang traveled on a merchant ship passing through Southern Xiang, and on the ship, he heard a person on the shore shouting 'Jiao Na' in the local dialect, and thus he had an awakening. So he composed a verse saying: 'A shout in the heart of the Mian River, only now do I truly accord with my life. After many years of separation, we meet again, the thousand sages walk the same path.' (Chan Master Huifang), after residing in the monastery, ascended the Dharma Hall and said: 'Only in old age do I barely qualify as abbot, with absolutely no mysterious mechanisms. Nine out of ten sentences are wrong, answering west when asked about the east. What profound mysteries are you seeking in such a worldly existence?' Sometimes picking up three and putting down two; sometimes applying teachings based on existing (koans). Although it is like this, only those who share the path can understand. So, what is the bottom line of understanding like? You must overturn your nostrils to understand.' Ascending the Dharma Hall: 'Bodhidharma is right under your feet, you can't step on him, you can't lift him up. Look carefully at what is right in front of you, who had the disease in their hands at that time? Zhang Gong knows how to take the pulse, Li Gong knows how to use medicine, the two compete to treat, at once...'

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用不著。藥不相投。錯錯。喫茶去。

常德府文殊思業禪師

世為屠宰。一日戮豬次。忽洞徹心源。即棄業為比丘。述偈曰。昨日夜叉心。今朝菩薩面。菩薩與夜叉。不隔一條線。往見文殊。殊曰。你正殺豬時見個甚麼。便乃剃頭行腳。師遂作鼓刀勢。殊喝曰。這屠兒參堂去。師便下參堂。住文殊日。上堂舉趙州勘婆話。乃曰。勘破婆子。面青眼黑。趙州老漢。瞞我不得。

何山珣禪師法嗣

婺州義烏稠巖了赟禪師

上堂。舉趙州狗子無佛性話。乃曰。趙州狗子無佛性。萬疊青山藏古鏡。赤腳波斯入大唐。八臂那吒行正令。咄。

待制潘良貴居士

字義榮。年四十。迴心祖闈。所至掛缽。隨眾參扣。后依佛燈。久之不契。因訴曰。某祇欲死去時如何。燈曰。好個封皮。且留著使用。而今不了不當。後去忽被他換卻封皮。卒無整理處。公又以南泉斬貓兒話問曰。某看此甚久。終未透徹。告和尚慈悲。燈曰。你祇管理會別人家貓兒。不知走卻自家狗子。公于言下如醉醒。燈復曰。不易。公進此一步。更須知有向上事始得。如今士大夫說禪說道。祇依著義理便快活。大率似將錢買油糍。吃了便不饑。其餘便道是瞞他。亦可笑也。公唯唯。

泐潭明禪師法嗣

漢州無

【現代漢語翻譯】 『用不著。藥不相投。錯錯。喫茶去。』

常德府文殊思業禪師

世代為屠宰。一日宰豬時，忽然徹底領悟心源。隨即放棄屠宰業出家為比丘（佛教出家男子）。作偈說：『昨日是夜叉（惡鬼）心，今朝是菩薩（覺悟者）面。菩薩與夜叉，只隔一條線。』前去拜見文殊（菩薩名）。文殊說：『你正在殺豬時，看到了什麼？』禪師便剃頭雲遊。文殊禪師於是做出揮刀的姿勢。文殊喝道：『這屠夫去參堂！』禪師便下參堂。住在文殊寺時，上堂舉趙州勘婆（趙州禪師考驗老婦）的話頭，說：『勘破婆子，面青眼黑。趙州老漢，瞞我不得。』

何山珣禪師法嗣

婺州義烏稠巖了赟禪師

上堂。舉趙州狗子無佛性（一切眾生皆有佛性）的話頭，說：『趙州狗子無佛性，萬疊青山藏古鏡。赤腳波斯入大唐，八臂那吒（佛教護法神）行正令。咄。』

待制潘良貴居士

字義榮。四十歲時，迴心向佛。到處掛單，跟隨大眾參禪。後來依止佛燈禪師，很久都沒有領悟。於是訴說道：『我只想知道死去時會怎麼樣。』佛燈說：『好個封皮，暫且留著使用。現在不明白，將來被他換了封皮，最終沒有整理的地方。』潘良貴又以南泉斬貓兒（南泉禪師斬貓）的話頭問道：『我看這件事很久了，始終沒有透徹。請和尚慈悲開示。』佛燈說：『你只管理解別人家的貓，不知道走失了自己家的狗。』潘良貴在言下如醉初醒。佛燈又說：『不容易。你進此一步，更要知道有向上之事才行。如今士大夫說禪論道，只依著義理就覺得快樂，大概像是用錢買油糍，吃了就不餓。其餘的便說是瞞他，也可笑啊。』潘良貴唯唯應是。

泐潭明禪師法嗣

漢州無

【English Translation】 『No need. The medicine doesn't match the illness. Wrong, wrong. Go have some tea.』

Chan Master Wenshu Siye of Changde Prefecture

His family had been butchers for generations. One day, while slaughtering a pig, he suddenly thoroughly understood the source of his mind. He immediately abandoned his profession and became a Bhikshu (Buddhist monk). He composed a verse saying: 『Yesterday, the heart of a Yaksha (demon); today, the face of a Bodhisattva (enlightened being). Bodhisattva and Yaksha are separated by only a single line.』 He went to see Wenshu (Manjusri Bodhisattva). Wenshu said, 『What did you see when you were slaughtering pigs?』 The Chan master then shaved his head and traveled around. The master then made a gesture of wielding a knife. Wenshu shouted, 『This butcher should go to the meditation hall!』 The Chan master then went down to the meditation hall. While residing at Wenshu Temple, he gave a lecture, citing the story of Zhaozhou examining the old woman, saying: 『Having seen through the old woman, her face is green and her eyes are black. Old man Zhaozhou cannot deceive me.』

Lineage of Chan Master Heshan Xun

Chan Master Liaoyun of Chouyan Temple, Yiwu, Wuzhou

Ascended the hall. Citing Zhaozhou's saying 『The dog has no Buddha-nature』 (everything has Buddha-nature), he said: 『Zhaozhou's dog has no Buddha-nature; ten thousand layers of green mountains hide an ancient mirror. A barefoot Persian enters the Great Tang; eight-armed Nata (Buddhist protector deity) enforces the correct decree. Tut!』

Layman Pan Liangui, a Palace Attendant

His courtesy name was Yirong. At the age of forty, he turned his heart to Buddhism. He traveled everywhere, staying at various monasteries, and followed the assembly in Chan practice. Later, he relied on Chan Master Fodeng, but for a long time, he did not attain enlightenment. So he complained, saying, 『I only want to know what will happen when I die.』 Fodeng said, 『What a good cover; keep it for now. If you don't understand now, it will be replaced in the future, and there will be no way to sort it out.』 Pan Liangui then asked about the story of Nanquan cutting the cat in two, saying, 『I have been contemplating this for a long time, but I still haven't understood it thoroughly. Please, Master, have compassion and enlighten me.』 Fodeng said, 『You only care about understanding other people's cats, but you don't know that your own dog has run away.』 Pan Liangui suddenly awoke as if from a drunken stupor. Fodeng added, 『Not easy. Having taken this step, you must also know that there is something beyond this to be attained. Nowadays, scholars and officials talk about Chan and the Way, and they are happy just relying on the meaning and principles. It's like buying fried dough with money; you eat it and you're not hungry. The rest they say is deceiving them, which is also laughable.』 Pan Liangui responded with 『Yes, yes.』

Lineage of Chan Master Letan Ming

Wuzhu of Hanzhou

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為隨庵守緣禪師

本郡人。姓史氏。年十三病目。去依棲禪慧目能禪師。圓具。出峽至寶峰。值峰上堂。舉永嘉曰。一月普現一切水。一切水月一月攝。師聞釋然領悟。住后。上堂曰。以一統萬。一月普現一切水。會萬歸一。一切水月一月攝。展則彌綸法界。收來毫髮不存。雖然收展殊途。此事本無異致。但能于根本上著得一隻眼去。方見三世諸佛．歷代祖師。盡從此中示現。三藏十二部．一切修多羅。盡從此中流出。天地日月。萬象森羅。盡從此中建立。三界九地。七趣四生。盡從此中出沒。百千法門。無量妙義。乃至世間工巧諸伎藝。盡現行此事。所以世尊拈華。迦葉便乃微笑。達磨面壁。二祖於是安心。桃華盛開。靈云疑情盡凈。擊竹作響。香嚴頓忘所知。以至盤山于肉案頭悟道。彌勒向魚市裡接人。誠謂造次顛沛必於是。經行坐臥在其中。既有如是奇特。更有如是光輝。既有如是廣大。又有如是周遍。你輩諸人。因甚麼卻有迷有悟。要知么。幸無偏照處。剛有不明時。

龍翔圭禪師法嗣

南康軍云居頑庵德升禪師

漢州何氏子。二十得度。習講久之。棄謁文殊道禪師。問佛法省要。殊示偈曰。契丹打破波斯寨。奪得寶珠村裡賣。十字街頭窮乞兒。腰間掛個風流裝。師擬對。殊曰。莫

【現代漢語翻譯】 現代漢語譯本 為隨庵守緣禪師（Sui An Shou Yuan, 禪師名）：

本郡人，姓史。十三歲時眼睛生病，於是去依附棲禪慧目能禪師（Qi Chan Hui Mu Neng, 禪師名）。受具足戒后，前往寶峰。正趕上寶峰禪師上堂說法，引用永嘉禪師的話說：『一月普現一切水，一切水月一月攝。』 守緣禪師聽后豁然領悟。後來住持一方，上堂說法時說：『以一統萬，如一月普現一切水；會萬歸一，如一切水月一月攝。』 展開則瀰漫法界，收攏則毫髮不存。雖然收放的方式不同，但其根本道理並無差異。只要能在根本上著眼，才能見到三世諸佛、歷代祖師，都從此中示現。三藏十二部、一切修多羅（Sutras, 佛經），都從此中流出。天地日月，萬象森羅，都從此中建立。三界九地，七趣四生，都從此中出沒。百千法門，無量妙義，乃至世間工巧的各種技藝，都顯現於此事之中。所以世尊拈花，迦葉便微笑；達磨面壁，二祖於是安心；桃花盛開，靈云疑情盡凈；擊竹作響，香嚴頓忘所知。以至盤山在肉案頭悟道，彌勒在魚市裡接引眾人。實在是因為即使在倉促顛沛之時也離不開它，行走坐臥都在其中。既然有如此奇特之處，又有如此光輝；既然有如此廣大，又有如此周遍。你們這些人，為什麼卻有迷惑有領悟呢？想知道嗎？幸好沒有偏頗的照耀之處，否則就會有不明的時候。

龍翔圭禪師（Long Xiang Gui, 禪師名）法嗣

南康軍云居頑庵德升禪師（Nan Kang Jun Yun Ju Wan An De Sheng, 禪師名）：

漢州何氏之子。二十歲時出家，學習講解佛經很久。後來放棄，去拜見文殊道禪師（Wen Shu Dao, 禪師名），請教佛法的精要。文殊道禪師用偈語開示說：『契丹打破波斯寨，奪得寶珠村裡賣。十字街頭窮乞兒，腰間掛個風流裝。』 德升禪師想要回答，文殊道禪師說：『不要說。』

【English Translation】 English version For Zen Master Sui An Shou Yuan (Sui An Shou Yuan, Zen Master's name):

He was a native of this prefecture, with the surname Shi. At the age of thirteen, he developed an eye ailment. He then went to rely on Zen Master Qi Chan Hui Mu Neng (Qi Chan Hui Mu Neng, Zen Master's name). After receiving the full precepts, he went to Baofeng. He arrived when the Zen Master of Baofeng was giving a Dharma talk, quoting Yongjia, 'One moon universally appears in all waters; all water moons are gathered into one moon.' Upon hearing this, the Master suddenly understood. Later, after residing in a monastery, he said in his Dharma talk, 'Using the one to govern the myriad, like one moon universally appearing in all waters; gathering the myriad into the one, like all water moons being gathered into one moon.' When unfolded, it pervades the entire Dharma realm; when gathered, not a hair remains. Although the ways of unfolding and gathering are different, the fundamental principle is without difference. Only by fixing one's eye on the fundamental can one see that all Buddhas of the three times and all ancestral teachers of past generations manifest from within this. The Three Baskets and Twelve Divisions, all Sutras (Sutras, Buddhist scriptures), flow from within this. Heaven and earth, sun and moon, and the myriad phenomena are all established from within this. The Three Realms and Nine Lands, the Seven Destinies and Four Births, all emerge and disappear from within this. The hundreds and thousands of Dharma gates, the immeasurable wonderful meanings, and even all the skillful arts and crafts of the world, all manifest in this matter. Therefore, when the World-Honored One held up a flower, Kashyapa smiled; when Bodhidharma faced the wall, the Second Patriarch found peace of mind; when the peach blossoms bloomed, Lingyun's doubts were completely cleared; when the bamboo was struck, Xiangyan instantly forgot what he knew. Even Panshan attained enlightenment at the butcher's block, and Maitreya receives people in the fish market. Truly, it is because one cannot be without it even in haste and adversity, and walking, sitting, lying down are all within it. Since it has such uniqueness, it also has such radiance; since it has such vastness, it also has such pervasiveness. Why do you all still have delusion and enlightenment? Do you want to know? Fortunately, there is no place of biased illumination, otherwise there would be times of obscurity.'

Dharma descendant of Zen Master Long Xiang Gui (Long Xiang Gui, Zen Master's name).

Zen Master Wan An De Sheng of Yunju in Nankang Prefecture (Nan Kang Jun Yun Ju Wan An De Sheng, Zen Master's name):

He was a son of the He family in Hanzhou. He became a monk at the age of twenty and studied and lectured on the scriptures for a long time. Later, he abandoned this and went to visit Zen Master Wen Shu Dao (Wen Shu Dao, Zen Master's name), asking for the essentials of the Buddha Dharma. Zen Master Wen Shu Dao instructed him with a verse: 'The Khitans broke through the Persian fortress, seizing the precious pearl and selling it in the village. The poor beggar at the crossroads wears a dashing outfit around his waist.' The Master intended to respond, but Zen Master Wen Shu Dao said, 'Don't speak.'

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錯。師退參三年。方得旨趣。往見佛性。機不投。入閩至鼓山禮覲。便問。國師不跨石門句。意旨如何。竹庵應聲喝曰。閑言語。師即領悟。住后。僧問。應真不借三界高超即不問。如何是無位真人。師曰。聞時富貴。見后貧窮。曰。抬頭須掩耳。側掌便翻身。師曰。無位真人在甚麼處。曰。老大宗師。話頭也不識。師曰。放你三十棒。

通州狼山蘿庵慧溫禪師

福州人。姓鄭氏。遍參諸老。晚依竹庵于東林。未幾。庵謝事。復謁高庵悟．南華昺．草堂清。皆蒙賞識。會竹庵徙閩之乾元。師歸省次。庵問。情生智隔。想變體殊。不用停囚長智。道將一句來。師乃釋然。述偈曰。拶出通身是口。何妨罵雨訶風。昨夜前村猛虎。咬殺南山大蟲。庵首肯。住后。上堂。釋迦老子。四十九年。坐籌帷幄。彌勒大士。九十一劫。帶水拖泥。凡情聖量。不能刬除。理照覺知。猶存露布。佛意祖意。如將魚目作明珠。大乘小乘。似認橘皮為猛火。諸人須是豁開胸襟寶藏。運出自己家珍。向十字街頭普施貧乏。眾中忽有個靈利漢出來道。美食不中飽人吃。山僧只向他道。幽州猶自可。最苦是新羅。

云居悟禪師法嗣

婺州雙林德用禪師

本郡戴氏子。上堂。拈槌豎拂。祖師門下。將黃葉以止啼。說妙談

【現代漢語翻譯】 現代漢語譯本 錯。這位禪師退回參學三年，才領會到禪的旨趣。他前去拜見佛性禪師，但機緣不契合。於是他前往福建，到鼓山禮拜。他便問：『國師不跨石門』這句話，意旨是什麼？竹庵禪師應聲喝道：『閑言語！』這位禪師當下領悟。住持一方后，有僧人問：『應真不借三界高超，這個暫且不問。如何是無位真人？』禪師說：『聞時富貴，見后貧窮。』僧人說：『抬頭須掩耳，側掌便翻身。』禪師說：『無位真人在什麼處？』僧人說：『老大宗師，話頭也不識。』禪師說：『放你三十棒！』

通州狼山蘿庵慧溫禪師

是福州人，姓鄭。他廣泛參訪各位老禪師，晚年依止竹庵禪師于東林寺。不久，竹庵禪師辭去寺務。他又拜謁高庵悟禪師、南華昺禪師、草堂清禪師，都得到他們的賞識。適逢竹庵禪師遷往福建的乾元寺，這位禪師回家省親。竹庵禪師問：『情生智隔，想變體殊，不用停囚長智，道將一句來。』這位禪師於是釋然，作偈說：『拶出通身是口，何妨罵雨訶風。昨夜前村猛虎，咬殺南山大蟲。』竹庵禪師點頭認可。住持一方后，上堂說法：『釋迦老子，四十九年，坐籌帷幄。彌勒大士，九十一劫，帶水拖泥。凡情聖量，不能刬除。理照覺知，猶存露布。佛意祖意，如將魚目作明珠。大乘小乘，似認橘皮為猛火。諸人須是豁開胸襟寶藏，運出自己家珍，向十字街頭普施貧乏。』眾中忽然有個靈利漢出來道：『美食不中飽人吃。』山僧只向他道：『幽州猶自可，最苦是新羅。』

云居悟禪師法嗣

婺州雙林德用禪師

是本郡戴氏之子。上堂說法：『拈槌豎拂，祖師門下，將黃葉以止啼，說妙談』

【English Translation】 English version Wrong. This Chan master retreated to study for three years before he understood the essence of Chan. He went to visit Buddha-nature (Foxing) Chan Master, but their interaction didn't click. So he went to Fujian and paid respects at Gushan. He then asked: 'What is the meaning of the saying 'The National Teacher does not step over the Stone Gate'?' Zhuan (Bamboo Hermitage) Chan Master immediately shouted: 'Idle talk!' This Chan master instantly understood. After becoming an abbot, a monk asked: 'The transcendence of the Arhat (Yingzhen) beyond the Three Realms is not in question. What is the True Person without Rank?' The Chan master said: 'Wealthy when heard, impoverished after seen.' The monk said: 'Raise your head and cover your ears, turn your palm and flip over.' The Chan master said: 'Where is the True Person without Rank?' The monk said: 'Old master, you don't even recognize the topic.' The Chan master said: 'I'll give you thirty blows!'

Chan Master Luo'an Huiwen of Langshan, Tongzhou

Was a native of Fuzhou, with the surname Zheng. He widely visited various old Chan masters, and in his later years, he followed Zhuan (Bamboo Hermitage) Chan Master at Donglin Temple. Soon after, Zhuan (Bamboo Hermitage) Chan Master resigned from his duties. He then visited Gao'an Wu Chan Master, Nanhua Bing Chan Master, and Caotang Qing Chan Master, all of whom appreciated him. When Zhuan (Bamboo Hermitage) Chan Master moved to Qianyuan Temple in Fujian, this Chan master returned home to visit his family. Zhuan (Bamboo Hermitage) Chan Master asked: 'Emotions give rise to intellectual separation, thoughts transform into different forms, no need to prolong imprisonment to increase wisdom, say a phrase.' This Chan master then became enlightened and composed a verse: 'Squeezing out the whole body is a mouth, what harm in scolding the rain and berating the wind. Last night, a fierce tiger in the village in front, bit and killed a large worm in the southern mountain.' Zhuan (Bamboo Hermitage) Chan Master nodded in approval. After becoming an abbot, he ascended the hall and gave a Dharma talk: 'Old Shakyamuni, for forty-nine years, sat and planned strategies. Great Bodhisattva Maitreya, for ninety-one kalpas, dragged mud and water. Mundane emotions and saintly measures cannot be eradicated. Intellectual understanding and awareness still remain exposed. The Buddha's intention and the Patriarch's intention are like using fish eyes as bright pearls. The Great Vehicle and the Small Vehicle are like mistaking orange peel for fierce fire. All of you must open up the treasure trove of your hearts, bring out your own family treasures, and universally bestow them upon the poor and needy at the crossroads.' Suddenly, a clever person in the crowd came out and said: 'Delicious food is not for the satiated to eat.' This mountain monk would only say to him: 'Youzhou is still acceptable, the worst is Silla.'

Dharma Successor of Chan Master Wu of Yunju

Chan Master Deyong of Shuanglin Temple, Wuzhou

Was a son of the Dai family in this prefecture. Ascending the hall, he said: 'Raising the mallet and erecting the whisk, under the Patriarch's gate, using yellow leaves to stop crying, speaking wonderful talks.'

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玄。衲僧面前。望梅林而止渴。際山今日去卻之乎者也。更不指東畫西。向三世諸佛命脈中。六代祖師骨髓里。盡情傾倒。為諸人說破。良久曰。啼得血流無用處。不如緘口過殘春。

臺州萬年無著道閑禪師

本郡洪氏子。上堂。全機敵勝。猶在半途。啐啄同時。白雲萬里。才生眹兆。已落二三。不露鋒铓。成何道理。且道從上來事合作么生。誣人之罪。以罪加之。上堂。舉乾峰示眾云。舉一不得舉二。放過一著。落在第二。雲門出衆云。昨日有人從天臺來。卻往徑山去。峰曰。典座來日不得普請。師曰。相見不須瞋。君窮我亦貧。謂言侵早起。更有夜行人。

福州中際善能禪師

嚴陵人。往來龍門云居有年。未有所證。一日。普請擇菜次。高庵忽以貓兒擲師懷中。師擬議。庵攔胸踏倒。於是大事洞明。上堂。萬古長空。一朝風月。不可以一朝風月昧卻萬古長空。不可以萬古長空不明一朝風月。且如何是一朝風月。人皆畏炎熱。我愛夏日長。薰風自南來。殿閣生微涼。會與不會。切忌承當。

南康軍云居普云自圓禪師

綿州雍氏子。年十九。試經得度。留教苑五祀。出關南下。歷扣諸大尊宿。始詣龍門。一日。于廊廡間睹繪胡人。有省。夜白高庵。庵舉法眼偈曰。頭戴貂鼠帽。

【現代漢語翻譯】 現代漢語譯本： 玄妙啊！在衲僧（nà sēng，指雲遊僧人）面前，還像望梅止渴一樣。際山我今天要把這些之乎者也全都拋棄。不再指東畫西，要在三世諸佛的命脈中，六代祖師的骨髓里，盡情傾倒，為你們徹底說破。良久之後說：『啼得血流也無濟於事，不如閉口度過這殘春。』

臺州萬年無著道閑禪師

本郡洪氏之子。上堂說法：『全機敵勝，還在半途。啐啄同時，白雲萬里。才生朕兆，已落二三。不露鋒铓，成何道理？』且說從上來事，應該如何應對？『誣陷別人的罪過，要用同樣的罪過加在他身上。』上堂說法。舉乾峰和尚的開示說：『舉一不能舉二，放過一著，就落在了下乘。』雲門和尚從人群中走出說：『昨天有人從天臺山來，卻往徑山去了。』乾峰和尚說：『典座（diǎn zuò，寺院中負責齋飯的僧人）明天不用參加普請（pǔ qǐng，指寺院中的集體勞動）。』道閑禪師說：『相見不必互相嗔怪，你窮我也貧。本以為起得夠早了，沒想到還有更早的夜行人。』

福州中際善能禪師

嚴陵人。往來龍門山和云居山多年，卻未有所悟。一日，在普請擇菜時，高庵和尚忽然把一隻貓扔到他懷裡。善能禪師正在猶豫，高庵和尚一腳把他踹倒。於是善能禪師徹底開悟。上堂說法：『萬古長空，一朝風月。不能因為一朝風月而忘記萬古長空，也不能因為萬古長空而忽略一朝風月。』那麼，什麼是一朝風月呢？『人人都害怕炎熱，我卻喜愛這漫長的夏日。薰風從南方吹來，殿閣里也感到一絲涼意。』領會與否？切忌輕易承擔。

南康軍云居普云自圓禪師

綿州雍氏之子。十九歲時，通過考試成為僧人。在寺院的學苑裡待了五年。之後出關南下，拜訪了許多大德高僧。最終來到龍門。一日，在走廊上看到一幅描繪胡人的畫，有所領悟。晚上告訴高庵和尚。高庵和尚引用法眼文益禪師的偈語說：『頭戴貂鼠帽。』

【English Translation】 English version: Profound! Before a traveling monk (nà sēng), it's like quenching thirst with the sight of a plum forest. Today, I, Jishan, will discard all these 'zhi, hu, zhe, ye' (classical Chinese particles). No more pointing east and drawing west, but pouring out everything within the lifeblood of the Buddhas of the three times, and the marrow of the six generations of patriarchs, explaining it thoroughly for everyone. After a long pause, he said: 'Crying blood is useless; better to keep silent and pass the remaining spring.'

Chan Master Wuzhu Daoxian of Wannian Temple, Taizhou

A son of the Hong family from this prefecture. Ascending the hall, he said: 'Complete skill in defeating the enemy is still only halfway there. Simultaneous pecking, ten thousand miles of white clouds. The slightest sign arises, and already two or three are lost. Not revealing the sharp edge, what principle is this?' Furthermore, how should one deal with matters from the past? 'The crime of falsely accusing others should be punished with the same crime.' Ascending the hall, he cited Qianfeng's instruction to the assembly: 'To raise one is not to raise two; to let go of one move is to fall into the second.' Yunmen came forward from the crowd and said: 'Yesterday someone came from Tiantai Mountain but went to Jingshan.' Qianfeng said: 'The cook (diǎn zuò) need not participate in the communal labor (pǔ qǐng) tomorrow.' Daoxian Chan Master said: 'Meeting each other, there is no need to be angry. You are poor, and so am I. Thinking I got up early enough, there are even earlier night travelers.'

Chan Master Shanneng of Zhongji Temple, Fuzhou

A native of Yanling. He traveled back and forth between Dragon Gate Mountain and Yunju Mountain for many years without any realization. One day, while picking vegetables during communal labor, Abbot Gaoan suddenly threw a cat into his arms. As the master hesitated, Abbot Gaoan kicked him to the ground. Thereupon, the great matter was thoroughly illuminated. Ascending the hall, he said: 'The eternal vast sky, a morning of wind and moon. One cannot let a morning of wind and moon obscure the eternal vast sky, nor can one let the eternal vast sky obscure a morning of wind and moon.' So, what is a morning of wind and moon? 'Everyone fears the heat, but I love the long summer days. The gentle breeze comes from the south, and a slight coolness arises in the halls and pavilions.' Do you understand or not? Be careful not to readily assume understanding.

Chan Master Ziyuan of Yunju Temple, Nankang Army

A son of the Yong family from Mianzhou. At the age of nineteen, he passed the examination to become a monk. He stayed in the monastic academy for five years. Then he left the pass and went south, visiting many great virtuous monks. Finally, he arrived at Dragon Gate. One day, he saw a painting of a barbarian in the corridor and had an awakening. That night, he told Abbot Gaoan. Abbot Gaoan quoted a verse by Chan Master Fayan Wenyi: 'Wearing a sable hat.'

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腰懸羊角錐。語不令人會。須得人譯之。復筴火示之曰。我為汝譯了也。於是大法明瞭。呈偈曰。外國言音不可窮。起云亭下一時通。口門廣大無邊際。吞盡楊岐栗棘蓬。庵遣師依佛眼。眼謂曰。吾道東矣。上堂。舉。僧問雲門。如何是透法身句。門曰。北斗里藏身。師曰。南北東西萬萬千。乾坤上下兩無邊。相逢相見呵呵笑。屈指抬頭月半天。

烏巨行禪師法嗣

饒州薦福退庵休禪師

上堂。風動邪。幡動邪。風鳴邪。鈴鳴邪。非風鈴鳴。非風幡動。此土與西天。一隊黑漆桶。誑惑世間人。看看滅胡種。山僧不奈何。趁后也打鬨。瓠子曲彎彎。冬瓜直儱侗。上堂。結夏時左眼半斤。解夏時右眼八兩。謾云九十日安居。嬴得一肚皮妄想。直饒七穴八穿。未免山僧拄杖。雖然如是。千鈞之弩。不為鼷鼠而發機。上堂。先師尋常用腦後一錘。卸卻學者胸中許多屈曲。當年克賓維那。曾中興化此毒。往往天下叢林。喚作超宗異目。非唯孤負興化。亦乃克賓受辱。若是臨濟兒孫。終不依草附木。資福喜見同參。今日傾腸倒腹。遂卓拄杖。喝一喝曰。還知先師落處么。伎死禪和。如麻似粟。上堂。言發非聲。是個甚麼。色前不物。莫亂針錐。透過禹門。風波更險。咄。

信州龜峰晦庵慧光禪師

【現代漢語翻譯】 現代漢語譯本： 腰間懸掛著羊角錐（一種尖銳的工具），說出的話卻沒人能理解。必須找人來翻譯，再用火筴（火鉗）來比劃，說：『我已經替你翻譯好了。』於是大乘佛法就明白了。呈上偈語說：『外國的語言音韻深奧不可窮盡，在起云亭下一下子就通達了。口門廣大沒有邊際，吞盡了楊岐（禪師名號）的栗棘蓬（比喻難解的禪語）。』退庵休禪師被庵禪師派去依止佛眼禪師，佛眼說：『我的道要向東傳播了。』上堂說法時，舉例說：有僧人問雲門禪師：『如何是透法身句（徹悟法身的關鍵語句）？』雲門說：『北斗里藏身。』退庵休禪師說：『南北東西萬萬千，乾坤上下兩無邊。相逢相見呵呵笑，屈指抬頭月半天。』

烏巨行禪師的法嗣

饒州薦福退庵休禪師

上堂說法：是風在動呢？是幡在動呢？是風在鳴叫呢？是鈴在鳴叫呢？既不是風在鳴叫，也不是幡在動。這方土地和西天（指西方極樂世界），就像一隊黑漆桶（比喻愚昧無知）。迷惑世間的人，看看就要滅絕胡種（指外道邪說）。山僧我實在沒辦法，也跟著瞎起鬨。瓠子（葫蘆）是彎彎曲曲的，冬瓜是直愣愣的。 上堂說法：結夏安居（夏季三個月的修行）時左眼值半斤，解夏（結束安居）時右眼值八兩。白白說了九十天安居，贏得滿肚子的妄想。即使七竅八孔都通透了，也免不了山僧的拄杖。雖然是這樣，千鈞之弩（強弩），也不會爲了鼷鼠（小老鼠）而發射。 上堂說法：先師（指興化禪師）常常用腦後一錘（比喻棒喝），卸掉學人胸中許多的委曲。當年克賓維那（維那是寺院中的一種職務），曾經在興化禪師那裡中了這種毒（指開悟）。往往天下的叢林（指寺院），把這叫做超宗異目（超越宗派的獨特見解）。這不僅辜負了興化禪師，也是克賓維那受辱。如果是臨濟宗的兒孫，終究不會依草附木（沒有自己的主見）。資福喜見（禪師名號）是我的同參道友，今天我向你們傾腸倒腹（坦誠相待）。於是拄著拄杖，喝一聲說：還知道先師的落處（歸宿）嗎？伎死的禪和（指沒有真才實學的僧人），多如麻，像穀子一樣。 上堂說法：言語發出卻不是聲音，這是個什麼？色相在前卻不是物體，不要胡亂猜測。透過禹門（比喻突破難關），風波更加險惡。咄！（表示呵斥）

信州龜峰晦庵慧光禪師

【English Translation】 English version: He wears a sheep horn awl (a sharp tool) at his waist, but his words are incomprehensible. He needs someone to translate them, and then uses fire tongs to demonstrate, saying, 'I have translated it for you.' Then the Great Dharma is understood. He presents a verse saying, 'Foreign languages and sounds are inexhaustible, but under the Qiyun Pavilion, they are all understood at once. The mouth is vast and boundless, swallowing Yangqi's (a Zen master's name) chestnut burr (a metaphor for difficult Zen sayings).' Chan Master Tui'an Xiu was sent by Chan Master An to rely on Chan Master Foyan, who said, 'My Dao is about to spread eastward.' During the Dharma talk, he cited an example: A monk asked Chan Master Yunmen, 'What is the phrase that penetrates the Dharmakaya (the key phrase to realizing the Dharmakaya)?' Yunmen said, 'Hide yourself in the Big Dipper.' Chan Master Tui'an Xiu said, 'North, south, east, and west, there are countless thousands, heaven and earth are boundless. Meeting each other, we laugh heartily, counting on our fingers and looking up at the half-moon.'

Dharma successor of Chan Master Wuju Xing

Chan Master Tui'an Xiu of Jianfu Temple in Raozhou

During the Dharma talk: Is it the wind that moves? Is it the banner that moves? Is it the wind that sounds? Is it the bell that sounds? It is neither the wind that sounds, nor the banner that moves. This land and the Western Heaven (referring to the Western Pure Land) are like a team of black lacquer buckets (a metaphor for ignorance). Deluding the people of the world, they are about to exterminate the barbarian race (referring to heretical views). I, the mountain monk, have no choice but to join in the clamor. The gourd is curved, the winter melon is straight and dull. During the Dharma talk: During the summer retreat (three months of summer practice), the left eye is worth half a catty, and at the end of the retreat, the right eye is worth eight ounces. Vainly saying ninety days of retreat, earning a belly full of delusions. Even if the seven orifices and eight holes are all clear, one cannot avoid the mountain monk's staff. Although this is the case, the thousand-pound crossbow will not fire for a tiny mouse. During the Dharma talk: The late master (referring to Chan Master Xinghua) often used a hammer behind the head (a metaphor for a sharp rebuke) to remove the many grievances in the chest of the learner. In those years, the director Kebin once contracted this poison (referring to enlightenment) at Chan Master Xinghua's place. Often the monasteries of the world call this a unique view that transcends sects. This not only fails Chan Master Xinghua, but also humiliates Director Kebin. If they are descendants of the Linji sect, they will never rely on grass and cling to trees (without their own opinions). Zifu Xijian (a Zen master's name) is my fellow practitioner, and today I pour out my heart to you. Then, leaning on his staff, he shouted, 'Do you know where the late master ended up?' The dead-end Chan monks (referring to monks without real talent) are as numerous as hemp and millet. During the Dharma talk: Words spoken are not sound, what is this? Form before the object is not a thing, do not guess randomly. Passing through the Yu Gate (a metaphor for breaking through difficulties), the wind and waves are even more dangerous. Tut! (expressing rebuke)

Chan Master Hui'guang of Guifeng Hui'an in Xinzhou

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建寧人。上堂。數日暑氣如焚。一個渾身無處安著。思量得也是煩惱人。這個未是煩惱。更有己躬下事不明。便是煩惱。所以達磨大師煩惱。要為諸人吞卻。又被咽喉小。要為諸人吐卻。又被牙齒礙。取不得。捨不得。煩惱九年。若不得二祖不惜性命。往往轉身無路。煩惱教死。所謂祖禰不了。殃及兒孫。後來蓮華峰庵主到這裡。煩惱不肯住。南嶽思大到這裡。煩惱不肯下山。更有臨濟德山。用盡自己查梨。煩惱缽盂無柄。龜峰今日為他閑事長無明。為你諸人從頭點破。卓拄杖一下。曰。一人腦後露腮。一人當門無齒。更有數人鼻孔沒半邊。不勞再勘。你諸人休向這裡立地瞌睡。殊不知家中飯籮鍋子一時失卻了也。你若不信。但歸家檢點看。

真州長蘆且庵守仁禪師

越之上虞人。依雪堂于烏巨。聞普說曰。今之兄弟做工夫。正如習射。先安其足。后習其法。后雖無心。以久習故。箭發皆中。喝一喝云。只今箭發也。看。看。師不覺倒身作避箭勢。忽大悟。上堂。百千三昧。無量妙門。今日且庵不惜窮性命。祇做一句子說與諸人。乃卓拄杖。下座。嘗頌臺山婆話云。開個燈心皁角鋪。日求升合度朝昏。只因風雨連綿久。本利一空愁倚門。

白楊順禪師法嗣

吉州青原如禪師

僧問。達

【現代漢語翻譯】 現代漢語譯本： 建寧人（地名）。上堂說法。這幾天暑氣像火燒一樣。每個人都渾身不舒服，無處安放。仔細想想，這也是一種煩惱。但這還不是真正的煩惱。更重要的是，如果對自身根本的事情不明白，那才是真正的煩惱。所以，達摩大師（Bodhidharma，禪宗始祖）的煩惱，是想替大家吞下這些煩惱，但又因為喉嚨太小而無法吞下；想替大家吐出來，又被牙齒擋住。拿不出來，又捨不得放下，為此煩惱了九年。如果不是二祖慧可（Huike，達摩的繼承人）不惜性命，往往會走投無路，被煩惱逼死。這就是所謂的祖先不了悟，會殃及子孫。後來，蓮華峰庵主（Lianhua Peak Abbot）到這裡，煩惱不肯停留；南嶽思大（Nanyue Si Da）到這裡，煩惱不肯下山。還有臨濟義玄（Linji Yixuan）和德山宣鑒（Deshan Xuanjian），用盡了自己的方法去探究，發現煩惱就像沒有把手的缽盂一樣，無處下手。龜峰禪師（Guifeng）今天為他們多管閒事，消除無明，為你們大家從頭點破。說完，用拄杖敲了一下，說：『一個人腦後露出腮幫子，一個人門牙都沒有了，還有幾個人鼻孔都沒了一半。』不用再仔細勘驗了。你們不要在這裡站著打瞌睡，要知道家裡的飯籮和鍋子一下子都丟了。你們如果不信，回家檢檢視看。

真州長蘆且庵守仁禪師（Changlu Qie'an Shouren，禪師名號）： 越州上虞人（Yuezhou Shangyu，地名）。跟隨雪堂禪師（Xuetang，禪師名號）在烏巨山（Wuju Mountain）修行。聽到雪堂禪師開示說：『現在的人做功夫，就像練習射箭一樣，先要站穩腳跟，然後學習射箭的方法。之後即使沒有刻意去想，因為長期練習的緣故，箭發出去都能射中。』說完，喝了一聲，說：『現在箭已經射出去了，看！看！』且庵禪師（Qie'an，即守仁禪師）不自覺地倒身做出躲避箭的姿勢，忽然大悟。上堂說法：『百千三昧（Samadhi，佛教術語，指正定），無量妙門（Dharma，佛法）。今天且庵禪師不惜性命，只用一句話說給大家聽。』說完，放下拄杖，走下座位。曾經作頌讚揚臺山婆（Taishan Po，人名）的話說：『開個燈芯皁角鋪，每天計算著升斗來度日，只因爲風雨連綿不斷，本錢和利潤都賠光了，只能愁眉苦臉地倚著門。』

白楊順禪師（Baiyang Shun，禪師名號）的法嗣： 吉州青原如禪師（Qingyuan Ru，禪師名號）： 有僧人問：『達摩（達摩大師）……』

【English Translation】 English version: A person from Jianning (place name). Addressing the assembly, he said: 'These past few days, the summer heat is like burning fire. Everyone feels uncomfortable, with no place to settle. Thinking about it carefully, this is also a kind of affliction. But this is not the real affliction. More importantly, if one does not understand the fundamental matter of oneself, that is the real affliction. Therefore, Bodhidharma's (the first patriarch of Zen Buddhism) affliction was to swallow these afflictions for everyone, but his throat was too small to swallow them; he wanted to spit them out for everyone, but his teeth blocked them. He couldn't take them out, and he couldn't bear to let them go, so he was afflicted for nine years. If it weren't for the Second Patriarch Huike (Bodhidharma's successor) risking his life, he would often have no way out and be forced to death by affliction. This is what is meant by the ancestors not understanding, which will bring misfortune to their descendants. Later, the Abbot of Lotus Peak (Lianhua Peak Abbot) came here, but affliction refused to stay; Nanyue Si Da (Nanyue Si Da) came here, but affliction refused to descend the mountain. There were also Linji Yixuan (Linji Yixuan) and Deshan Xuanjian (Deshan Xuanjian), who exhausted their own methods to investigate, and found that affliction is like a bowl without a handle, with no way to grasp it. Guifeng Zen Master (Guifeng) is meddling today, eliminating ignorance, and breaking through it for all of you from the beginning.' After speaking, he struck his staff once and said: 'One person has exposed cheeks behind his head, one person has no teeth in front, and several others have lost half of their nostrils.' There is no need to examine them further. You should not stand here dozing off, you should know that the rice basket and pot at home have been lost all at once. If you don't believe it, go home and check.'

Chan Master Qie'an Shouren of Changlu in Zhenzhou (Changlu Qie'an Shouren, Chan Master's title): A person from Shangyu in Yuezhou (Yuezhou Shangyu, place name). He followed Zen Master Xuetang (Xuetang, Chan Master's title) to practice at Wuju Mountain (Wuju Mountain). He heard Zen Master Xuetang say: 'People doing practice now are like practicing archery. First, they must stand firm, then learn the method of archery. After that, even if they don't deliberately think about it, because of long-term practice, the arrows will all hit the target.' After speaking, he shouted and said: 'Now the arrow has been shot, look! look!' Chan Master Qie'an (Qie'an, i.e., Shouren) unconsciously fell back to avoid the arrow, and suddenly had a great enlightenment. Addressing the assembly, he said: 'Hundreds of thousands of Samadhis (Samadhi, Buddhist term, referring to concentration), immeasurable Dharma doors (Dharma, Buddhist teachings). Today, Chan Master Qie'an does not spare his life, but uses only one sentence to say to everyone.' After speaking, he put down his staff and walked down from his seat. He once composed a verse praising Taishan Po (Taishan Po, person's name), saying: 'Opening a shop selling lamp wicks and soap beans, calculating the measures of grain every day to make a living, only because of the continuous rain and wind, both the capital and the profits are lost, and one can only lean against the door with a worried face.'

Dharma heir of Chan Master Baiyang Shun (Baiyang Shun, Chan Master's title): Chan Master Qingyuan Ru of Jizhou (Qingyuan Ru, Chan Master's title): A monk asked: 'Bodhidharma (Bodhidharma)...'

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磨未來時如何。師曰。生鐵鑄崑崙。曰。來后如何。師曰。五彩畫門神。

云居如禪師法嗣

太平州隱靜圓極彥岑禪師

臺城人也。上堂。韓信打關。未免傷鋒犯手。張良燒棧。大似曳尾靈龜。既然席捲三秦。要且未能囊弓褁革。煙塵自靜。我國晏然。四海九州。盡歸皇化。自然牛閑馬放。風以時。雨以時。五穀熟。萬民安。大家齊唱村田樂。月落參橫夜向闌。上堂。今朝八月初五。好事分明為舉。嶺頭漠漠秋云。樹底鳴鳩喚雨。昨夜東海鯉魚。吞卻南山猛虎。雖然有照有用。畢竟無賓無主。唯有文殊普賢。住。住。我識得你。上堂。舉正堂辯和尚室中問學者。蚯蚓為甚麼化為百合。師曰。客舍并州已十霜。歸心日夜憶咸陽。無端更度桑乾水。卻望并州是故鄉。

鄂州報恩成禪師

上堂。秋雨乍寒。汝等諸人。青州布衫成就也未。良久。喝曰。云溪今日。冷處著一把火。便下座。

道場辯禪師法嗣

平江府覺報清禪師

上堂。舉。僧問雲門。如何是諸佛出身處。門曰。東山水上行。師曰。諸佛出身處。東山水上行。石壓筍斜出。岸懸華倒生。

安吉州何山然首座

姑蘇人。侍正堂之久。入室次。堂問。貓兒為甚麼偏愛捉老鼠。曰。物見主。眼卓豎。堂

【現代漢語翻譯】 問：『磨未來時如何？』（如何理解磨滅未來的時間？） 師父說：『生鐵鑄崑崙。』（用生鐵鑄造崑崙山。） 問：『來后如何？』（未來之後又如何？） 師父說：『五彩畫門神。』（用五彩顏料畫門神。） 云居如禪師法嗣 太平州隱靜圓極彥岑禪師 臺城人。上堂：韓信打關，未免傷鋒犯手。（韓信攻打關中，難免會受傷。）張良燒棧，大似曳尾靈龜。（張良燒燬棧道，很像拖著尾巴的靈龜。）既然席捲三秦，要且未能囊弓褁革。（既然已經席捲了三秦之地，但還不能把弓箭收起來。）煙塵自靜，我國晏然。（戰火平息，國家安寧。）四海九州，盡歸皇化。（天下都歸順皇家的教化。）自然牛閑馬放，風以時，雨以時，五穀熟，萬民安。（自然牛馬悠閑，風調雨順，五穀豐登，百姓安居樂業。）大家齊唱村田樂，月落參橫夜向闌。（大家一起唱著鄉村的歌謠，月亮西沉，星星橫斜，夜色已深。）上堂：今朝八月初五，好事分明為舉。（今天八月初五，好事分明是爲了舉行。）嶺頭漠漠秋云，樹底鳴鳩喚雨。（山嶺上瀰漫著秋天的雲彩，樹下鳴叫的鳩鳥呼喚著雨水。）昨夜東海鯉魚，吞卻南山猛虎。（昨夜東海的鯉魚，吞掉了南山的猛虎。）雖然有照有用，畢竟無賓無主。（雖然有照有用，但畢竟沒有賓主之分。）唯有文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行的象徵），住。住。我識得你。（只有文殊和普賢，住。住。我認識你們。）上堂：舉正堂辯和尚室中問學者，蚯蚓為甚麼化為百合？（正堂辯和尚在室內問學人，蚯蚓為什麼會變成百合？）師說：客舍并州已十霜，歸心日夜憶咸陽。（住在并州已經十年了，日夜思念著咸陽。）無端更度桑乾水，卻望并州是故鄉。（無緣無故地又渡過桑乾河，回頭看并州卻像是故鄉。） 鄂州報恩成禪師 上堂：秋雨乍寒，汝等諸人，青州布衫成就也未？（秋雨初寒，你們這些人，青州布衫做好了嗎？）良久。喝曰：云溪今日，冷處著一把火。（過了一會兒，大喝一聲：云溪今天，在寒冷的地方點一把火。）便下座。（說完就走下座位。） 道場辯禪師法嗣 平江府覺報清禪師 上堂：舉。僧問雲門，如何是諸佛出身處？（有僧人問雲門，什麼是諸佛出身的地方？）門曰：東山水上行。（雲門說：在東山的水上行走。）師曰：諸佛出身處，東山水上行。（師父說：諸佛出身的地方，在東山的水上行走。）石壓筍斜出，岸懸華倒生。（石頭壓著竹筍斜著長出來，懸崖邊上的花倒著生長。） 安吉州何山然首座 姑蘇人。侍正堂之久。入室次。堂問：貓兒為甚麼偏愛捉老鼠？（在正堂侍奉很久。一次入室，正堂問：貓為什麼特別喜歡捉老鼠？）曰：物見主，眼卓豎。（回答說：東西見到主人，眼睛就直愣愣地豎起來。)

【English Translation】 Question: 'What about grinding away the future?' (How to understand grinding away the future time?) The Master said: 'Cast Kunlun (mythical mountain) with pig iron.' Question: 'What about after it comes?' (What about after the future?) The Master said: 'Paint the door gods with five colors.' Successor of Chan Master Ruyu of Yunju Chan Master Yuanji Yancen of Yin Jing in Taiping Prefecture He was from Taicheng. Entering the hall: Han Xin (famous general in early Han dynasty) attacking the pass, inevitably gets hurt. Zhang Liang (famous strategist in early Han dynasty) burning the plank road, is much like a spirit turtle dragging its tail. Since sweeping through the Three Qin regions, still cannot sheathe the bow and wrap the leather. The smoke and dust naturally settle, and our country is peaceful. The whole world and the nine provinces all submit to the emperor's transformation. Naturally, the cattle are idle and the horses are released, the wind is timely, the rain is timely, the five grains are ripe, and the people are safe. Everyone sings the village music together, the moon sets, the stars are slanting, and the night is late. Entering the hall: Today is the fifth day of the eighth month, good things are clearly being held. The autumn clouds are hazy on the mountain peaks, and the turtledoves at the bottom of the trees are calling for rain. Last night, the carp in the East Sea swallowed the fierce tiger in the South Mountain. Although there is illumination and use, after all, there is no guest and no host. Only Manjusri (symbol of wisdom) and Samantabhadra (symbol of great practice), stay. stay. I recognize you. Entering the hall: Quoting Abbot Bian of Zhengtang asking a scholar in the room, why does an earthworm transform into a lily? The Master said: I have been staying in the guesthouse of Bingzhou for ten years, and my heart is thinking of Xianyang day and night. For no reason, I crossed the Sanggan River again, but looking back at Bingzhou, it is like my hometown. Chan Master Cheng of Bao'en in Ezhou Entering the hall: The autumn rain is suddenly cold, all of you, have you finished making the Qingzhou cloth shirt? After a long while. He shouted: Today in Yunxi, put a fire in a cold place. Then he went down the seat. Successor of Chan Master Bian of Daocheng Chan Master Qing of Juebao in Pingjiang Prefecture Entering the hall: Quoting. A monk asked Yunmen, what is the place where all Buddhas are born? Yunmen said: Walking on the water of Dongshan. The Master said: The place where all Buddhas are born, walking on the water of Dongshan. The stone presses the bamboo shoots to grow out obliquely, and the flowers hang upside down on the shore. Chief Seat Ran of Heshan in Anji Prefecture He was from Gusu. He served in Zhengtang for a long time. During an interview, Zhengtang asked: Why do cats especially like to catch mice? He said: When things see their master, their eyes stand upright.

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欣然。因命分座。

黃龍忠禪師法嗣

成都府信相戒修禪師

上堂。舉馬祖不安公案。乃曰。兩輪舉處煙塵起。電急星馳擬何止。目前不礙往來機。正令全施無表裡。丈夫意氣自沖天。我是我兮你是你。

西禪璉禪師法嗣

遂寧府西禪第二代希秀禪師

上堂曰。秋光將半。暑氣漸消。鴻雁橫空。點破碧天似水。猿猱掛樹。撼翻玉露如珠。直饒對此明機。未免認龜作鱉。且道應時應節一句作么生道。野色並來三島月。溪光分破五湖秋。

凈居尼溫禪師法嗣

溫州凈居尼無相法燈禪師

上堂。拈拄杖卓曰。觀音出。普賢入。文殊水上穿靴立。抬頭鷂子過新羅。石火電光追不及。咄。

大溈果禪師法嗣

荊門軍玉泉窮谷宗璉禪師

合州董氏子。開堂日。問答已。乃曰。衲僧向人天眾前一問一答。一擒一縱。一卷一舒。一挨一拶。須是具金剛睛眼始得。若是念話之流。君向西秦。我之東魯。于宗門中殊無所益。這一段事。不在有言。不在無言。不礙有言。不礙無言。古人垂一言半句。正如國家兵器。不得已而用之。橫說豎說。祇要控人入處。其實不在言句上。今時人不能一徑徹證根源。祇以語言文字而為至道。一句來。一句去。喚作禪道。喚作向

【現代漢語翻譯】 現代漢語譯本 欣然接受邀請，各自就座。

黃龍忠禪師的法嗣

成都府信相寺的戒修禪師

上堂說法，引用馬祖道一禪師生病不安的公案，然後說：『兩輪轉動之處，煙塵飛揚而起，像閃電和流星一樣快速，想要阻止它又怎麼能行？當下不妨礙往來運作的玄機，全部施展開來沒有表裡之分。大丈夫的意氣自然衝上雲天，我是我啊，你是你。』

西禪璉禪師的法嗣

遂寧府西禪寺第二代希秀禪師

上堂說法：『秋天的光景將近過半，暑氣漸漸消退。鴻雁橫越天空，點破碧藍的天空像水一樣。猿猴攀掛在樹上，搖落的露珠像玉珠一樣。即使對此瞭然於心，也難免會把烏龜認作甲魚。那麼，應時應節的一句話該怎麼說呢？田野的景色一同映襯著三島的月亮，溪水的光輝分割開五湖的秋色。』

凈居尼溫禪師的法嗣

溫州凈居寺的尼姑無相法燈禪師

上堂說法，拿起拄杖敲擊地面說：『觀音菩薩(Avalokiteśvara)出來了，普賢菩薩(Samantabhadra)進去了，文殊菩薩(Manjusri)在水上穿著靴子站立。抬頭一看，老鷹飛過新羅。像石火電光一樣快速，無法追趕。』喝！

大溈果禪師的法嗣

荊門軍玉泉寺窮谷的宗璉禪師

合州董氏之子。開堂說法之日，問答完畢后，於是說：『衲僧在人天大眾面前一問一答，一擒一縱，一卷一舒，一挨一拶，必須具備金剛一樣的眼睛才能做到。如果是隻會背誦話語的人，你向西秦，我往東魯，對於宗門之中毫無益處。這件事，不在於有言，不在於無言，不妨礙有言，不妨礙無言。古人留下的一言半句，正像國家的兵器，不得已才使用它。橫說豎說，只是爲了控制人進入（真理），其實不在言句之上。現在的人不能直接徹悟根源，只是把語言文字當作最高的道理。一句來，一句去，稱作禪道，稱作向上。』

【English Translation】 English version Happily accepted the invitation and took their respective seats.

Dharma successor of Zen Master Huanglong Zhong

Zen Master Jiexu of Xinxiang Temple in Chengdu Prefecture

Entering the hall, he cited the case of Mazu's (Mazu Daoyi) illness and unease, and then said: 'Where the two wheels turn, smoke and dust rise up, as fast as lightning and shooting stars, how can you stop it? The mechanism of coming and going is not hindered at present, and the whole application has no inside or outside. A true man's spirit soars to the sky, I am I, and you are you.'

Dharma successor of Zen Master Xichan Lian

Second Generation Zen Master Xixiu of Xichan Temple in Suining Prefecture

Entering the hall, he said: 'Autumn scenery is almost halfway through, and the heat is gradually fading. Wild geese cross the sky, breaking the blue sky like water. Monkeys hang on trees, shaking down jade-like dewdrops. Even if you are clear about this, you will inevitably mistake a turtle for a soft-shelled turtle. Then, how should a timely and seasonal phrase be said? The wild colors come together with the moon over the Three Islands, and the stream's light divides the autumn of the Five Lakes.'

Dharma successor of Nun Wun of Jingju Temple

Zen Master Wuxiang Fadeng, a nun of Jingju Temple in Wenzhou

Entering the hall, she raised her staff and struck the ground, saying: 'Avalokiteśvara (Guanyin) comes out, Samantabhadra (Puxian) enters, Manjusri (Wenshu) stands on the water wearing boots. Looking up, a hawk flies over Silla. As fast as a spark from a stone or a flash of lightning, it cannot be caught up with.' A shout!

Dharma successor of Zen Master Dawei Guo

Zen Master Zonglian of Qionggu, Yuquan Temple, Jingmen Army

A son of the Dong family of Hezhou. On the day of opening the hall, after the questions and answers, he said: 'A monk, in front of the assembly of humans and gods, asks and answers, captures and releases, rolls up and stretches out, presses and squeezes, must have diamond-like eyes to do it. If it is just someone who recites words, you go to Western Qin, and I go to Eastern Lu, which is of no benefit to the Zen school. This matter is not in words, not in no words, does not hinder words, does not hinder no words. The ancients left a word or half a sentence, just like the weapons of the state, used only as a last resort. Speaking horizontally and vertically, it is only to control people to enter (the truth), but it is not actually in the words. People today cannot directly and thoroughly realize the source, but only take language and writing as the ultimate truth. A sentence comes, a sentence goes, called Zen, called upward.'

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上向下。謂之菩提涅槃。謂之祖師巴鼻。正似鄭州出曹門。從上宗師會中。往往真個以行腳為事底。才有疑處。便對眾抉擇。祇一句下見諦明白。造佛祖直指不傳之宗。與諸有情盡未來際。同得同證。猶未是泊頭處。豈是空開唇皮。胡言漢語來。所以南院示眾云。諸方祇具啐啄同時眼。不具啐啄同時用。時有僧問。如何是啐啄同時用。院曰。作家不啐啄。啐啄同時失。僧曰。猶是學人問處。院曰。如何是你問處。僧曰。失。院便打。其僧不契。后至雲門會中。因二僧舉此話。一僧曰。當時南院棒折那。其僧忽悟。即回南院。院已遷化。時風穴作維那。問曰。你是問先師啐啄同時話底僧那。僧曰。是。穴曰。你當時如何。曰。我當時如在燈影里行。穴曰。你會也。師乃召大眾曰。暗穿玉線。密度金針。如水入水。似金博金。敢問大眾。啐啄同時是親切處。因甚卻失。若也會得。堪報不報之恩。共助無為之化。便可橫身宇宙。獨步大方。若跳不出。依前祇在架子下。上堂。拈拄杖曰。破無明暗。截生死流。度三有城。泛無為海。須是識這個始得。乃召大眾曰。喚作拄杖則觸。不喚作拄杖則背。若也識得。荊棘林中撒手。是非海里橫身。脫或未然。普賢乘白象。土宿跨泥牛。參。上堂。一切數句非數句。與吾靈覺何交涉。師

【現代漢語翻譯】 現代漢語譯本 從上到下，這被稱為菩提涅槃（bodhi nirvana，覺悟和寂滅）。這被稱為祖師巴鼻（patriarch's secret，祖師的秘密）。這就像從鄭州出來經過曹門一樣。從前的宗師們聚會時，往往真正以行腳（wandering practice，雲遊修行）為事。一旦有疑問，便當著大眾決斷選擇。僅僅一句之下就能見諦明白（seeing truth clearly，明白真理），創造佛祖直指（direct pointing，直接揭示）不傳之宗（doctrine，教義），與所有有情眾生盡未來際（endless future，無盡的未來）一同獲得一同證悟。但這還不是最終的歸宿。難道只是空張嘴皮，胡說八道嗎？所以南院（Nanyuan，禪師名）向大眾開示說：『各方只具備啐啄同時（simultaneous pecking，內外同時成熟）的眼力，不具備啐啄同時的運用。』當時有僧人問：『如何是啐啄同時的運用？』南院說：『作家（expert，內行）不啐啄，啐啄同時就失去了。』僧人說：『這還是學人發問的地方。』南院說：『哪裡是你發問的地方？』僧人說：『失。』南院便打了他。那僧人沒有領悟。後來到了雲門（Yunmen，禪師名）的法會中，因為兩個僧人提起這件事，一個僧人說：『當時南院應該把棒子打斷。』那僧人忽然領悟了，立即回到南院，南院已經圓寂。當時風穴（Fengxue，禪師名）擔任維那（Vina, 寺院職務）。問他說：『你是問先師啐啄同時話的僧人嗎？』僧人說：『是。』風穴說：『你當時怎麼樣？』他說：『我當時就像在燈影里行走。』風穴說：『你明白了。』師父於是召集大眾說：『暗中穿玉線，秘密地度過金針，如水入水，似金博金。』敢問大眾，啐啄同時是親切的地方，為什麼反而會失去？如果也能明白，就能報答不報之恩，共同幫助無為的教化。便可以橫身宇宙，獨步大方。如果跳不出去，依舊只是在架子下。』上堂時，拿起拄杖說：『破除無明黑暗，截斷生死之流，度過三有之城，泛遊無為之海。必須認識這個才行。』於是召集大眾說：『喚作拄杖則觸（contradict，牴觸），不喚作拄杖則背（oppose，違背）。如果也能認識，就能在荊棘林中撒手，在是非海里橫身。如果未能脫離，普賢（Samantabhadra，菩薩名）乘白象，土宿（earth deity，土地神）跨泥牛。參。』上堂時說：『一切數句非數句，與吾靈覺何交涉？』師

【English Translation】 English version From top to bottom, this is called Bodhi Nirvana (bodhi nirvana, enlightenment and extinction). This is called the Patriarch's Secret (patriarch's secret, the secret of the patriarch). It's just like going out of Zhengzhou through Cao's gate. In the past, when the masters gathered, they often truly took walking practice (wandering practice, cloud travel practice) as their business. Once there is a doubt, they will make a decision in front of everyone. With just one sentence, you can see the truth clearly (seeing truth clearly, understand the truth), creating the Buddha's direct pointing (direct pointing, direct revelation) non-transmitted doctrine (doctrine, teaching), and all sentient beings will obtain and realize together in the endless future (endless future, endless future). But this is not the final destination. Is it just opening your lips and talking nonsense? Therefore, Nanyuan (Nanyuan, Zen master's name) instructed the public: 'All parties only have the eye of simultaneous pecking (simultaneous pecking, internal and external simultaneous maturity), but do not have the use of simultaneous pecking.' At that time, a monk asked: 'What is the use of simultaneous pecking?' Nanyuan said: 'The expert (expert, insider) does not peck, and simultaneous pecking is lost.' The monk said: 'This is still the place where students ask questions.' Nanyuan said: 'Where is your question?' The monk said: 'Lost.' Nanyuan hit him. The monk did not understand. Later, when he arrived at Yunmen's (Yunmen, Zen master's name) Dharma assembly, because two monks mentioned this matter, one monk said: 'At that time, Nanyuan should have broken the stick.' The monk suddenly realized, and immediately returned to Nanyuan, Nanyuan had already passed away. At that time, Fengxue (Fengxue, Zen master's name) was the Vina (Vina, temple position). He asked him: 'Are you the monk who asked the first teacher about simultaneous pecking?' The monk said: 'Yes.' Fengxue said: 'How were you then?' He said: 'I was like walking in the shadows of lamps at that time.' Fengxue said: 'You understand.' The master then summoned the public and said: 'Secretly thread the jade thread, secretly pass the golden needle, like water entering water, like gold betting gold.' Dare to ask everyone, simultaneous pecking is a close place, why is it lost instead? If you can also understand, you can repay the kindness of not repaying, and jointly help the uncaused teaching. Then you can lie across the universe and walk alone in the square. If you can't jump out, you are still just under the shelf.' When going to the hall, he picked up his staff and said: 'Break the darkness of ignorance, cut off the flow of birth and death, cross the city of the three existences, and swim in the sea of non-action. You must know this before you can do it.' So he summoned the public and said: 'Calling it a staff contradicts (contradict, conflict), not calling it a staff opposes (oppose, violate). If you can also recognize it, you can let go in the thorn forest and lie across the sea of right and wrong. If you have not been able to get rid of it, Samantabhadra (Samantabhadra, Bodhisattva's name) rides a white elephant, and the earth deity (earth deity, land god) rides a mud ox. Participate.' When going to the hall, he said: 'All numerical sentences are non-numerical sentences, what does it have to do with my spiritual awareness?' Master

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曰。永嘉恁么道。大似含元殿上更覓長安。殊不知有水皆含月。無山不帶云。雖然如是。三十年後趙婆酤醋。上堂。宗乘一唱殊途絕。萬別千差俱泯滅。通身是口難分雪。金剛腦後三斤鐵。好大哥。僧問。保壽開堂。三聖推出一僧。保壽便打。意旨如何。師曰。利動君子。曰。為復棒頭有眼。為復見機而作。師曰。獼猴系露柱。曰。祇如三聖道。你恁么為人。瞎卻鎮州一城人眼。又作么生。師曰。錦上鋪華又一重。問。行腳逢人時如何。師曰。一不成。二不是。曰。行腳不逢人時如何。師曰。虎咬大蟲。曰。祇如慈明道。釣絲絞水。意作么生。師曰。水浸鋼石卵。問。三聖道。我逢人即出。出則不為人。意旨如何。師曰。兵行詭道。曰。興化道。我逢人則不出。出則便為人。又作么生。師曰。綿裹秤錘。問。不落因果。為甚麼墮野狐身。師曰。廬山五老峰。曰。不昧因果。為甚麼脫野狐身。師曰。南嶽三生藏。曰。祇如不落不昧。未審是同是別。師曰。倚天長劍逼人寒。問。初生孩子還具六識也無。趙州道。急水上打毬子。意旨如何。師曰。兩手扶犁水過膝。曰。祇如僧又問投子急水上打毬子。意旨如何。曰。唸唸不停流。又作么生。師曰。水晶甕里浸波斯。問。楊岐道。三腳驢子弄蹄行。意旨如何。師曰。過蓬州了

【現代漢語翻譯】 現代漢語譯本： 問：永嘉（Yongjia，人名）這樣說，很像在含元殿上（Hanyuan Hall，唐朝宮殿名）還要尋找長安（Chang'an，唐朝首都名）。殊不知有水的地方都映著月亮，沒有山的地方不帶著雲彩。雖然是這樣，三十年後趙婆（Zhao Po，人名）賣醋。上堂說法，宗門的宗旨一經唱出，所有不同的道路都斷絕了，萬種差別都泯滅了。渾身上下都是嘴也難以分辨清楚，金剛的腦袋後有三斤鐵。好大哥。 僧問：保壽（Baoshou，地名）開堂說法，三聖（Sansheng，地名）推出一個僧人，保壽便打他，意旨如何？師說：利益驅動君子。 問：是棒頭有眼，還是見機行事？師說：獼猴被拴在露柱上。 問：如果三聖說，你這樣為人，瞎了鎮州（Zhenzhou，地名）一城人的眼睛，又該怎麼辦？師說：錦上添花又一層。 問：行腳參訪遇到人時如何？師說：一不成，二不是。 問：行腳參訪沒有遇到人時如何？師說：老虎咬大蟲。 問：如果慈明（Ciming，人名）說，釣絲絞水，意指什麼？師說：水浸泡著鋼石卵。 問：三聖說，我遇到人就出，出了就不為人，意旨如何？師說：用兵行詭道。 問：興化（Xinghua，人名）說，我遇到人就不出，出了就為人，又該怎麼辦？師說：綿裹秤錘。 問：不落因果，為什麼會墮入野狐身？師說：廬山（Lushan，山名）五老峰（Wulao Peak，山峰名）。 問：不昧因果，為什麼能脫離野狐身？師說：南嶽（Nanyue，山名）三生藏（Sanshengzang，地名）。 問：如果說不落和不昧，不知道是相同還是不同？師說：倚天長劍逼人寒。 問：初生的孩子還具有六識嗎？趙州（Zhaozhou，人名）說，急水上打球子，意旨如何？師說：兩手扶犁水過膝。 問：如果僧人又問投子（Touzi，人名）急水上打球子，意旨如何？師說：唸唸不停留。 問：又該怎麼辦？師說：水晶甕里浸泡著波斯（Bosi，古國名）。 問：楊岐（Yangqi，人名）說，三腳驢子弄蹄行，意旨如何？師說：已經過了蓬州（Pengzhou，地名）。

【English Translation】 English version: Said: Yongjia (Yongjia, a person's name) speaks in this way, much like seeking Chang'an (Chang'an, the capital of the Tang Dynasty) within the Hanyuan Hall (Hanyuan Hall, a palace in the Tang Dynasty). Little does he know that wherever there is water, it reflects the moon, and no mountain is without clouds. Although this is so, thirty years later, Zhao Po (Zhao Po, a person's name) sells vinegar. Ascending the hall to preach, once the doctrine of the Zen school is proclaimed, all different paths are cut off, and myriad distinctions are extinguished. Though the whole body were a mouth, it would be difficult to distinguish clearly; behind the diamond's head are three pounds of iron. Good brother. A monk asked: Baoshou (Baoshou, a place name) opens the hall to preach, Sansheng (Sansheng, a place name) pushes forward a monk, and Baoshou then strikes him. What is the meaning? The master said: Profit motivates the gentleman. Asked: Is it that the stick has eyes, or is it acting according to the situation? The master said: A monkey is tied to a pillar in the open. Asked: If Sansheng says, 'You act in this way, blinding the eyes of the people of Zhenzhou (Zhenzhou, a place name),' what should be done? The master said: Adding flowers to brocade, yet another layer. Asked: What is it like when a wandering monk encounters someone? The master said: One is not accomplished, two are not right. Asked: What is it like when a wandering monk does not encounter someone? The master said: A tiger bites a large insect. Asked: If Ciming (Ciming, a person's name) says, 'A fishing line tangles water,' what does it mean? The master said: Water soaks steel stone eggs. Asked: Sansheng says, 'When I meet someone, I come forth; when I come forth, it is not for the sake of the person.' What is the meaning? The master said: In warfare, use deception. Asked: Xinghua (Xinghua, a person's name) says, 'When I meet someone, I do not come forth; when I come forth, it is for the sake of the person.' What should be done? The master said: A scale weight wrapped in cotton. Asked: Without falling into cause and effect, why does one fall into the body of a wild fox? The master said: Mount Lu (Lushan, a mountain name), Five Old Men Peak (Wulao Peak, a peak name). Asked: Without being ignorant of cause and effect, why can one escape the body of a wild fox? The master said: Mount Nan (Nanyue, a mountain name), Three Lives Repository (Sanshengzang, a place name). Asked: If one speaks of 'not falling' and 'not being ignorant,' I do not know if they are the same or different? The master said: A sky-reaching sword chills people. Asked: Does a newborn child possess the six consciousnesses? Zhaozhou (Zhaozhou, a person's name) says, 'Striking a ball on rushing water,' what is the meaning? The master said: Both hands hold the plow, water over the knees. Asked: If a monk again asks Touzi (Touzi, a person's name) about 'striking a ball on rushing water,' what is the meaning? The master said: Thoughts never cease flowing. Asked: What should be done? The master said: Persian (Bosi, an ancient country name) is soaked in a crystal urn. Asked: Yangqi (Yangqi, a person's name) says, 'A three-legged donkey trots along,' what is the meaning? The master said: Already passed Pengzhou (Pengzhou, a place name).

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。便到巴州。

潭州大溈行禪師

上堂橫拄杖曰。你等諸人。若向這裡會去。如紀信登九龍之輦。不向這裡會去。似項羽失千里烏騅。饒你總不恁么。落在無事甲里。若向這裡撥得一路。轉得身。吐得氣。山僧與你拄杖子。遂靠拄杖。下座。上堂。不是心。不是佛。不是物。且道是個甚麼。不在內。不在外。不在中間。畢竟在甚麼處。苦。苦。有口說不得。無家何處歸。

潭州道林淵禪師

僧問。鐘未鳴。鼓未響。拓缽向甚麼處去。德山便低頭歸方丈。意旨如何。師曰。奔電迸火。曰。巖頭道。這老漢未會末後句在。又作么生。師曰。相隨來也。曰。巖頭密啟其意。未審那裡是他密啟處。師曰。萬年松在祝融峰。曰。雖然如是。祇得三年。三年後果遷化。還端的也無。師曰。嚤呢噠啝吽㗶吒。臨示寂。上堂拈拄杖示眾曰。離卻色聲言語。道將一句來。眾無對。師曰。動靜聲色外。時人不肯對。世間出世間。畢竟使誰會。言訖。倚杖而逝。

隨州大洪老衲祖證禪師

潭州潘氏子。上堂。萬象之中獨露身。如何說個獨露底道理。豎起拂子曰。到江吳地盡。隔岸越山多。僧問。雲門問僧。光明寂照遍河沙。豈不是張拙秀才語。僧云是。門云。話墮也。未審那裡是這僧話墮處。師曰。鲇

【現代漢語翻譯】 現代漢語譯本：便前往巴州。

潭州大溈行禪師

上堂時橫著拄杖說：『你們這些人，如果能在這裡領會，就像紀信登上九龍之輦一樣；如果不能在這裡領會，就像項羽失去千里烏騅一樣。即使你們總是不這樣，也落在無事的圈套里。如果能在這裡開闢一條道路，轉過身，吐一口氣，山僧就給你們拄杖子。』於是靠著拄杖，下座。上堂時說：『不是心，不是佛，不是物，那麼說到底是什麼呢？不在內，不在外，不在中間，究竟在哪裡呢？苦啊，苦啊，有口說不出，無家何處歸？』

潭州道林淵禪師

有僧人問：『鐘未鳴，鼓未響，托缽要到什麼地方去？』德山便低頭回到方丈。這是什麼意思？禪師說：『奔電迸火。』僧人說：『巖頭說，這老漢還沒領會末後句。』又該怎麼說？禪師說：『相隨來也。』僧人說：『巖頭秘密地啟示了他的意思，不知道哪裡是他秘密啟示的地方？』禪師說：『萬年松在祝融峰。』僧人說：『雖然如此，也只有三年。』三年後果然遷化，這還算正確嗎？禪師說：『嚤呢噠啝吽㗶吒。』臨示寂時，上堂拿起拄杖向大眾展示說：『離開色聲言語，說一句來。』大眾無言以對。禪師說：『動靜聲色外，時人不肯對。世間出世間，到底讓誰領會？』說完，倚著拄杖而逝。

隨州大洪老衲祖證禪師

潭州潘氏之子。上堂時說：『萬象之中獨露身，如何說個獨露的道理？』豎起拂子說：『到江吳地盡，隔岸越山多。』有僧人問：『雲門問僧，光明寂照遍河沙，豈不是張拙秀才語？』僧人說是。雲門說：『話墮也。』不知道這僧人哪裡是話墮之處？禪師說：『鲇

【English Translation】 English version: Then he went to Ba Prefecture.

Chan Master Xing of Dawei Temple in Tanzhou

Ascending the Dharma hall, he held up his staff horizontally and said, 'All of you, if you can understand here, it's like Ji Xin ascending the Nine-Dragon Chariot; if you can't understand here, it's like Xiang Yu losing his thousand-li black steed. Even if you're not like that at all, you're still caught in the trap of no-affairs. If you can open a path here, turn around, and exhale, this old monk will give you my staff.' Then he leaned on his staff and descended the hall. Ascending the hall, he said, 'It's not mind, it's not Buddha, it's not a thing, so what is it after all? It's not inside, it's not outside, it's not in the middle, so where is it ultimately? Bitter, bitter, I can't say it, where to return without a home?'

Chan Master Yuan of Daolin Temple in Tanzhou

A monk asked, 'The bell hasn't rung, the drum hasn't sounded, where are you going with your alms bowl?' Deshan lowered his head and returned to his abbot's quarters. What is the meaning of this? The Master said, 'Flashing lightning and bursting fire.' The monk said, 'Yantou said, 'This old man hasn't understood the last phrase.' What should be said then?' The Master said, 'Following along.' The monk said, 'Yantou secretly revealed his meaning, I wonder where his secret revelation was?' The Master said, 'The ten-thousand-year pine is on Mount Zhurong.' The monk said, 'Even so, it's only for three years.' After three years, he indeed passed away. Is that correct?' The Master said, 'Mani da he hong pei zha.' Approaching his death, he ascended the hall, held up his staff and showed it to the assembly, saying, 'Apart from form, sound, and language, say a phrase.' The assembly was silent. The Master said, 'Outside of movement, stillness, sound, and form, people are unwilling to respond. In the mundane and supramundane worlds, who ultimately understands?' Having spoken, he leaned on his staff and passed away.

Chan Master Zu Zheng, the Old Monk of Dahong Temple in Suizhou

A son of the Pan family in Tanzhou. Ascending the hall, he said, 'The solitary body is revealed within the myriad phenomena. How to explain the principle of the solitary revelation?' He raised his whisk and said, 'Reaching the end of the land of Jiang Wu, across the shore are many mountains of Yue.' A monk asked, 'Yunmen asked a monk, 'The light of stillness shines throughout the Ganges sands, isn't that the phrase of Scholar Zhang Zhuo?' The monk said it was. Yunmen said, 'The words have fallen.' I wonder where this monk's words have fallen?' The Master said, 'Catfish'

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魚上竹竿。問。離卻言句。請師直指。師豎拂子。僧曰。還有向上事也無。師曰。有。曰。如何是向上事。師曰。速禮三拜。

隆興府泐潭山堂德淳禪師

上堂。俱胝一指頭。一毛㧞九牛。華岳連天碧。黃河徹底流。截卻指急回眸。青箬笠前無限事。綠蓑衣底一時休。

常州宜興保安復庵可封禪師

福州林氏子。上堂。天寬地大。風清月白。此是海宇清平底時節。衲僧家等閑問著。十個有五雙知有。祇如夜半華嚴池吞卻楊子江。開明橋撞倒平山塔。是汝諸人還知么。若也知去。試向非非想天道將一句來。其或未知。擲下拂子曰。須是山僧拂子始得。

隆興府石亭野庵祖璇禪師

上堂曰。吃粥了也未。趙州無忌諱。更令洗缽盂。太煞沒巴鼻。悟去由來不丈夫。這僧那免受涂糊。有指示。無指示。韶石四楞渾塌地。入地獄。如箭射。云岫清風生大廈。相逢𢹂手上高山。作者應須辨真假。真假分。若為論。午夜寒蟾出海門。

潭州石霜宗鑒禪師

上堂曰。送舊年。迎新歲。動用不離光影內。澄輝湛湛夜堂寒。借問諸人會不會。若也會。增瑕颣。若不會。依前昧。與君指個截流機。白雲更在青山外。

石頭回禪師法嗣

南康軍云居蓬庵德會禪師

重慶府

【現代漢語翻譯】 現代漢語譯本 魚上竹竿。問：離開言語文字，請老師直接指示（禪宗用語，指不通過語言文字，直接揭示真理）。老師豎起拂子（禪宗常用的法器，用以驅趕蚊蠅，也象徵掃除塵垢）。僧人說：還有更進一步的境界嗎？老師說：有。僧人說：如何是更進一步的境界？老師說：快禮拜三次。

隆興府泐潭山堂德淳禪師

上堂開示。俱胝禪師的一指禪（指俱胝禪師以一指回答所有關於佛法的問題）。一根毫毛拔動九頭牛（比喻力量巨大）。華山高聳入雲一片碧綠。黃河水徹底奔流。截斷手指也要急速回頭看（典故，指斷臂求法的慧可）。戴著青箬笠，眼前有無限的事情。穿著綠蓑衣，一切煩惱都暫時停止。

常州宜興保安復庵可封禪師

福州林氏子。上堂開示。天空寬廣，大地遼闊，風清月白。這是天下太平的時候。我們這些僧人隨便問問，十個裡面有五雙知道。比如半夜華嚴池吞沒了楊子江，開明橋撞倒了平山塔。你們這些人還知道嗎？如果知道，試著從非非想天（佛教用語，指最高的禪定境界）那裡拿出一句話來。如果不知道，放下拂子說：必須是山僧的拂子才行。

隆興府石亭野庵祖璇禪師

上堂開示說：吃粥了嗎？趙州禪師沒有顧忌（指趙州禪師的禪風）。更讓人洗缽盂（吃飯用的器皿）。真是太沒有頭緒了。領悟了原來不是大丈夫所為。這個僧人免不了被塗抹。有指示，沒有指示。韶石山四面棱角都塌陷了。入地獄，像箭一樣快。云岫清風吹進高大的樓房。相逢攜手登上高山。作者應該辨別真假。真假分辨，如何評論？午夜寒冷的月亮從海面升起。

潭州石霜宗鑒禪師

上堂開示說：送走舊年，迎來新年。一切活動都離不開光影之內。清澈的光輝照耀著寒冷的夜堂。請問各位是否領會？如果領會了，反而會增加瑕疵。如果不會，依然迷惑。我給你們指出一個截斷水流的契機，白雲還在青山之外。

石頭回禪師法嗣

南康軍云居蓬庵德會禪師

重慶府

【English Translation】 English version A fish on a bamboo pole. Question: Apart from words and sentences, please give a direct pointing. The master raised his whisk (a ritual object often used in Zen Buddhism). The monk said: Is there anything beyond this? The master said: Yes. The monk said: What is beyond this? The master said: Quickly bow three times.

Zen Master Dechun of Shantang Mountain, Letan, Longxing Prefecture

Ascending the hall: Ju-chih's (Juzhi's) one finger (referring to Zen Master Ju-chih who used one finger to answer all questions about the Dharma). One hair plucks nine oxen (an analogy for immense power). Mount Hua connects to the sky, all green. The Yellow River flows completely through. Cut off the finger, quickly turn the head (allusion to Huike seeking Dharma by cutting off his arm). Before the green bamboo hat, there are endless affairs. Under the green raincoat, all worries are temporarily ceased.

Zen Master Kefeng of Bao'an Fu'an, Yixing, Changzhou

A son of the Lin family from Fuzhou. Ascending the hall: The sky is wide, the earth is vast, the wind is clear, and the moon is bright. This is a time of peace and tranquility in the world. When asked casually, five out of ten monks know this. But what about the Avatamsaka Pond swallowing the Yangtze River in the middle of the night, and the Kaiming Bridge collapsing the Pingshan Pagoda? Do you all know this? If you know, try to bring a phrase from the Realm of Neither Perception Nor Non-Perception (the highest state of meditation in Buddhism). If you don't know, throw down the whisk and say: It must be this mountain monk's whisk.

Zen Master Zuxuan of Yaan Hermitage, Shiting, Longxing Prefecture

Ascending the hall, he said: Have you eaten your porridge yet? Zhao-zhou (Zhaozhou) has no taboos (referring to Zhaozhou's style of Zen). He even tells people to wash their bowls. It's really without a clue. Enlightenment originally doesn't come from being a great man. This monk cannot avoid being smeared. With or without instruction, the four corners of Shao Mountain are completely collapsed. Entering hell is like an arrow shot. Clear wind from the cloud cave arises in the great mansion. Meeting each other, holding hands, ascending the high mountain. The author should distinguish between truth and falsehood. Truth and falsehood distinguished, how to discuss? The cold moon at midnight rises from the sea gate.

Zen Master Zongjian of Shishuang, Tanzhou

Ascending the hall, he said: Sending off the old year, welcoming the new year. All activities are inseparable from light and shadow. Clear radiance illuminates the cold night hall. May I ask, do you all understand? If you understand, you add flaws. If you don't understand, you remain confused. I will point out a chance to cut off the flow, the white clouds are still beyond the green mountains.

Dharma Successor of Zen Master Shitou Hui

Zen Master Dehui of Peng'an, Yunju, Nankang Army

Chongqing Prefecture

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何氏子。上堂。舉。教中道。若見諸相非相。即見如來。作么生是非相底道理。佯走詐羞偷眼覷。竹門斜掩半枝華。

南嶽下十七世

教忠光禪師法嗣

泉州法石中庵慧空禪師

贛州蔡氏子。春日上堂。拈拄杖卓一下曰。先打春牛頭。又卓一下曰。后打春牛尾。驚起虛空入藕絲里。釋迦無路潛蹤。彌勒急走千里。文殊卻知落處。拊掌大笑歡喜。且道歡喜個甚麼。春風昨夜入門來。便見千華生碓觜。上堂。千家樓閣。一霎秋風。祇知襟袖涼生。不覺園林落葉。於斯薦得。觸處全真。其或未然。且作寒溫相見。上堂。舉金剛經云。佛告須菩提。爾所國土中。所有眾生若干種心。如來悉知。何以故。如來說。諸心皆為非心。是名為心。要會么。春風得意馬蹄疾。一日看盡長安華。僧問。先佛垂範。禁足安居。未審是何宗旨。曰。琉璃缽內拓須彌。僧便喝。師便打。

臨安府凈慈混源曇密禪師

天臺盧氏子。依資福道榮出家。十六圓具。習臺教。棄參大慧于徑山。謁雪巢一此庵元。入閩。留東．西禪。無省發。之泉南。教忠俾悅眾。解職歸前資。偶舉香嚴擊竹因緣。豁然契悟。述偈呈忠。忠舉玄沙未徹語詰之。無滯。忠曰。子方可見妙喜。即辭往梅陽。服勤四載。住后。上堂。諸佛出世

【現代漢語翻譯】 現代漢語譯本： 何氏子，禪師升座說法，引用經文說：『如果能了知一切表象都不是真實的表象，那就是見到了如來。』那麼，什麼是非表象的道理呢？就像（女子）假裝走開，又裝作害羞，偷偷地用眼睛看（心上人），竹門斜掩著，露出半枝花。

南嶽下第十七世 教忠光禪師的法嗣 泉州法石中庵慧空禪師 贛州蔡氏之子。春天升座說法，拿起拄杖敲擊一下說：『先打春牛頭。』又敲擊一下說：『后打春牛尾。』驚動了虛空，進入到藕絲里。釋迦（Śākyamuni，佛教創始人）無路可走，隱藏軌跡；彌勒（Maitreya，未來佛）急忙逃走千里。文殊（Mañjuśrī，智慧的象徵）卻知道落腳之處，拍手大笑，非常歡喜。』且說歡喜的是什麼呢？春風昨夜進入門來，便看見千朵花在石臼邊生長。 升座說法，『千家萬戶的樓閣，一陣秋風吹過，只知道衣襟袖口感到涼意，沒有察覺園林中的樹葉飄落。』如果能在此領悟，那麼處處都是真實的。如果不能領悟，那就姑且用寒暄來相見吧。 升座說法，引用《金剛經》說：『佛告訴須菩提（Subhūti，佛陀的十大弟子之一）：你所處的國土中，所有眾生有多少種心，如來完全知道。』為什麼呢？如來說：『所有的心都不是真實的心，這才能稱之為心。』想要領會嗎？就像春風得意時，馬蹄飛快，一天就能看完長安城裡的花。 有僧人問：『過去的佛制定規範，禁止外出，安靜地居住，不知道是什麼宗旨？』禪師說：『在琉璃缽內開闢須彌山（Sumeru，佛教宇宙觀中的聖山）。』僧人便大喝一聲，禪師就打了他。

臨安府凈慈混源曇密禪師 天臺盧氏之子，依從資福道榮出家，十六歲時受具足戒。學習天臺宗的教義，後來放棄學習，去徑山參拜大慧宗杲（Dahui Zonggao，南宋著名禪師），又拜見雪巢一禪師和此庵元禪師。到福建后，留在東禪寺和西禪寺，沒有領悟。到泉南后，教忠禪師讓他管理大眾，後來辭去職務，回到以前的資福寺。偶然聽到香嚴智閑（Xiangyan Zhixian，唐代禪僧）擊竹開悟的因緣，豁然開悟。寫了一首偈呈給教忠禪師。教忠禪師引用玄沙師備（Xuansha Shibei，唐末五代僧人）沒有徹底領悟的話來詰問他，他沒有滯礙。教忠禪師說：『你現在才可以去見大慧宗杲了。』於是辭別教忠禪師，前往梅陽，勤勞服侍了四年。住持寺院后，升座說法，『諸佛出世……』

【English Translation】 English version: A son of the He family, the Zen master ascended the platform and quoted a passage from the scriptures: 'If one sees all forms as non-forms, then one sees the Tathagata (如來，the thus-come one, an epithet of the Buddha).' What is the principle of non-forms? It's like (a woman) pretending to walk away, then feigning shyness, secretly glancing with her eyes (at her beloved), a bamboo door half-closed, revealing half a branch of flowers.

Seventeenth generation from Nanyue Disciple of Zen Master Jiaozhong Guang Zen Master Zhong'an Huikong of Fashi Temple in Quanzhou A son of the Cai family from Ganzhou. Ascending the platform on a spring day, he took up his staff and struck it once, saying: 'First, strike the head of the spring ox.' Then he struck it again, saying: 'Then, strike the tail of the spring ox.' Startling the void, it enters into the lotus root threads. Śākyamuni (釋迦，the founder of Buddhism) has no way to hide his tracks; Maitreya (彌勒，the future Buddha) hurriedly flees a thousand miles. Mañjuśrī (文殊，the embodiment of wisdom), however, knows where it lands, clapping his hands and laughing with joy.' And what is he joyful about? The spring breeze entered the door last night, and then one sees a thousand flowers growing by the mortar. Ascending the platform, 'Thousands of houses and pavilions, a gust of autumn wind, one only knows that the sleeves feel cool, unaware that the leaves are falling in the garden.' If one can realize this, then everywhere is the true reality. If not, then let's just greet each other with inquiries about the weather. Ascending the platform, quoting the Diamond Sutra: 'The Buddha told Subhūti (須菩提，one of the Buddha's ten great disciples): In the land where you are, the Tathagata knows all the different kinds of minds of all beings.' Why? The Tathagata says: 'All minds are not real minds, therefore they are called minds.' Want to understand? It's like when the spring breeze is triumphant, the horse's hooves are swift, and one can see all the flowers in Chang'an in a single day. A monk asked: 'The past Buddhas set the standard, prohibiting going out and staying quietly, I don't know what the purpose is?' The Zen master said: 'Cultivating Mount Sumeru (須彌，the sacred mountain in Buddhist cosmology) inside a crystal bowl.' The monk then shouted loudly, and the Zen master hit him.

Zen Master Hunyuan Tanmi of Jingci Temple in Lin'an Prefecture A son of the Lu family from Tiantai, he left home under the guidance of Zifu Daorong, and received full ordination at the age of sixteen. He studied the teachings of the Tiantai school, but later abandoned his studies and went to Jingshan to visit Dahui Zonggao (大慧宗杲，a famous Zen master of the Southern Song Dynasty), and also visited Zen Master Xuechao Yi and Zen Master C庵 Yuan. After arriving in Fujian, he stayed at Dongchan Temple and Xichan Temple, without any realization. After arriving in Quannan, Zen Master Jiaozhong had him manage the assembly, but later he resigned and returned to the former Zifu Temple. He happened to hear the story of Xiangyan Zhixian (香嚴智閑，a Tang Dynasty Zen monk) attaining enlightenment by striking bamboo, and he suddenly attained enlightenment. He wrote a verse and presented it to Zen Master Jiaozhong. Zen Master Jiaozhong quoted the words of Xuansha Shibei (玄沙師備，a monk from the late Tang and Five Dynasties period) who had not fully realized it to question him, and he had no hesitation. Zen Master Jiaozhong said: 'Now you can go to see Dahui Zonggao.' So he bid farewell to Zen Master Jiaozhong and went to Meiyang, where he diligently served for four years. After becoming the abbot of the temple, he ascended the platform and said, 'The Buddhas appear in the world...'

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。打劫殺人。祖師西來。吹風放火。古今善知識。佛口蛇心。天下衲僧。自投籠檻。莫有天然氣概。特達丈夫。為宗門出一隻手。主張佛法者么。良久曰。設有。也須斬為三段。上堂。德山小參不答話。千古叢林成話霸。問話者三十棒。慣能說訶說夯。時有僧出。的能破的。德山便打風流儒雅。某甲話也未問。頭上著枷。腳下著匣。你是那裡人。一回相見一傷神。新羅人把手笑欣欣。未跨船舷。好與三十棒。依前相廝誑。混源今日恁么批判責情。好與三十棒。且道是賞是罰。具參學眼者試辨看。上堂。舉雲門問僧光明寂照遍河沙因緣。師曰。平地捷魚鰕。遼天射飛鶚。跛腳老雲門。千錯與萬錯。后示寂。塔于本山。

東林顏禪師法嗣

荊南府公安遁庵祖珠禪師

南平人。上堂。不是心。不是佛。不是物。瀝盡野狐涎。趯翻山鬼窟。平田淺草里。露出焦尾大蟲。太虛寥廓中。放出遼天俊鶻。阿呵呵。露風骨。等閑拈出衆人前。畢竟分明是何物。咄咄。上堂。玉露垂青草。金風動白蘋。一聲寒雁叫。喚起未惺人。

汀州報恩法演禪師

果州人。上堂。舉俱胝豎指因緣。師曰。佳人睡起懶梳頭。把得金釵插便休。大抵還他肌骨好。不塗紅粉也風流。

臨安府凈慈肯堂彥充禪師

【現代漢語翻譯】 現代漢語譯本：打劫殺人（比喻以不正當手段獲取利益）。祖師西來（指禪宗的傳入）。吹風放火（比喻煽動是非）。古今善知識（指有德行的導師）。佛口蛇心（指口蜜腹劍）。天下衲僧（指天下的修行僧人）。自投籠檻（比喻自找束縛）。莫有天然氣概，特達丈夫（指沒有具有天然氣概，特立獨行的男子漢）。為宗門出一隻手（指為禪宗貢獻一份力量）。主張佛法者么（指主張佛法的人嗎）？良久曰（過了很久說）。設有（即使有），也須斬為三段（也必須斬為三段）。 上堂。德山小參不答話（德山禪師在小參時不回答問題），千古叢林成話霸（千百年來叢林都以此為談資）。問話者三十棒（提問的人要挨三十棒），慣能說訶說夯（習慣於呵斥和棒打）。時有僧出（當時有個僧人站出來），的能破的（確實能破除這種規矩）。德山便打風流儒雅（德山禪師就打他，真是風流儒雅）。某甲話也未問（我話還沒問），頭上著枷（頭上就戴著枷鎖），腳下著匣（腳下就穿著木匣）。你是那裡人（你是哪裡人）？一回相見一傷神（每次相見都讓人傷神）。新羅人把手笑欣欣（新羅人握著手笑嘻嘻）。未跨船舷（還沒登上船舷），好與三十棒（就該打三十棒）。依前相廝誑（依舊互相欺騙）。混源今日恁么批判責情（混源今天這樣批判責備），好與三十棒（也該打三十棒）。且道是賞是罰（說說看這是賞還是罰）？具參學眼者試辨看（具有參學眼光的人試試辨別看看）。 上堂。舉雲門問僧光明寂照遍河沙因緣（引用雲門禪師問僧人『光明寂照遍河沙』的因緣）。師曰（禪師說）。平地捷魚鰕（在平地上捕捉魚蝦），遼天射飛鶚（在遼闊的天空射擊飛翔的鳥）。跛腳老雲門（瘸腿的雲門禪師），千錯與萬錯（千錯萬錯）。后示寂（後來圓寂），塔于本山（塔建在本山）。 東林顏禪師法嗣 荊南府公安遁庵祖珠禪師 南平人。上堂。不是心（不是心），不是佛（不是佛），不是物（不是物）。瀝盡野狐涎（徹底去除邪知邪見），趯翻山鬼窟（推翻邪魔外道的巢穴）。平田淺草里（在平坦的田野和淺草中），露出焦尾大蟲（露出燒焦尾巴的大蟲）。太虛寥廓中（在空曠的太空中），放出遼天俊鶻（放出遼闊天空中的俊 Falcon）。阿呵呵（啊呵呵）。露風骨（顯露出風骨）。等閑拈出衆人前（隨便拿出來在眾人面前），畢竟分明是何物（到底分明是什麼東西）？咄咄（咄咄）。 上堂。玉露垂青草（玉露滴在青草上），金風動白蘋（秋風吹動白色的浮萍）。一聲寒雁叫（一聲寒冷的雁叫），喚起未惺人（喚醒尚未覺悟的人）。 汀州報恩法演禪師 果州人。上堂。舉俱胝豎指因緣（引用俱胝禪師豎一指的因緣）。師曰（禪師說）。佳人睡起懶梳頭（美麗的女子睡醒后懶得梳頭），把得金釵插便休（拿起金釵隨便插上就算了）。大抵還他肌骨好（大抵還是因為她天生麗質），不塗紅粉也風流（即使不塗脂抹粉也很風流）。 臨安府凈慈肯堂彥充禪師

【English Translation】 English version: Robbing and killing (metaphor for obtaining benefits through improper means). Patriarch came from the West (referring to the introduction of Zen Buddhism). Blowing wind and setting fire (metaphor for inciting discord). Good teachers of ancient and modern times (referring to virtuous mentors). Buddha's mouth and snake's heart (referring to honeyed words and a treacherous heart). Monks all over the world (referring to monks practicing all over the world). Throwing oneself into a cage (metaphor for seeking self-imposed restrictions). There are no men with natural spirit and outstanding character (referring to the lack of men with natural spirit and independent character). To lend a hand to the Zen school (referring to contributing to the Zen school). Those who advocate Buddhism (referring to those who advocate Buddhism)? After a long time, he said. Even if there were (even if there were), they must be cut into three pieces (they must be cut into three pieces). Entering the hall. Deshan (Deshan, a Zen master) does not answer questions during small gatherings, making it a topic of discussion in monasteries for thousands of years. Those who ask questions receive thirty blows, accustomed to scolding and hitting. At that time, a monk came out, truly able to break the rules. Deshan then hit him, truly refined and elegant. I haven't even asked the question, yet I'm already wearing a yoke on my head and wooden stocks on my feet. Where are you from? Every meeting is heartbreaking. The Silla people hold hands and laugh happily. Before crossing the舷, it's good to give thirty blows. Still deceiving each other. Hunyuan (a Zen master) criticizes and blames like this today, it's good to give thirty blows. Tell me, is it a reward or a punishment? Those with the eyes of a student should try to discern. Entering the hall. Citing Yunmen (a Zen master) asking a monk about the cause and condition of 'bright light illuminates the rivers and sands'. The master said: Catching fish and shrimp on flat ground, shooting flying geese in the vast sky. Lame old Yunmen, a thousand mistakes and ten thousand mistakes. Later, he passed away, and the pagoda was built on this mountain. Successor of Zen Master Yan of Donglin Zen Master Dunan Zuzhu of Jingnan Prefecture, Public Security A native of Nanping. Entering the hall. Not mind, not Buddha, not object. Draining the fox's saliva, overturning the mountain ghost's cave. In the flat fields and shallow grass, revealing the burnt-tailed tiger. In the vast emptiness, releasing the swift Falcon of the Liao sky. Aha ha. Revealing the spirit and bones. Casually picking it out in front of everyone, what exactly is it? Tut tut. Entering the hall. Jade dew hangs on green grass, golden wind moves white duckweed. A cry of a cold goose awakens those who have not yet awakened. Zen Master Fayan of Baoen Temple in Tingzhou A native of Guozhou. Entering the hall. Citing the cause and condition of Juzhi (a Zen master) raising one finger. The master said: A beautiful woman is too lazy to comb her hair after waking up, she just grabs a hairpin and sticks it in. Generally, it's because her bones and muscles are good, she's still charming even without rouge and powder. Zen Master Kentang Yanchong of Jingci Temple in Lin'an Prefecture

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於潛盛氏子。幼依明空院義堪為師。首參大愚宏智．正堂大圓。后聞東林謂眾曰。我此間別無玄妙。祇有木札羹。鐵釘飯。任汝咬嚼。師竊喜之。直造謁。陳所見解。林曰。據汝見處。正坐在鑒覺中。師疑不已。將從前所得底一時飏下。一日。聞僧舉南泉道。時人見此一株華。如夢相似。默有所覺。曰。打草祇要蛇驚。次日入室。林問。那裡是巖頭密啟其意處。師曰。今日捉敗這老賊。林曰。達磨大師性命在汝手裡。師擬開口。驀被攔胸一拳。忽大悟。直得汗流浹背。點首自謂曰。臨濟道。黃檗佛法無多子。豈虛語邪。遂呈頌曰。為人須為徹。殺人須見血。德山與巖頭。萬里一條鐵。林然之。住后。上堂。世尊不說說。迦葉不聞聞。卓拄杖曰。水流黃葉來何處。牛帶寒鴉過遠村。上堂。舉雪峰示眾云。盡大地是個解脫門。因甚把手拽不入。師曰。大小雪峰話作兩橛。既盡大地是個解脫門。用拽作么。上堂。一向與么去。法堂前草深一丈。一向與么來。腳下泥深三尺。且道如何即是。三年逢一閏。雞向五更啼。上堂。舉卍庵先師道。坐佛床。斫佛腳。不敬東家孔夫子。卻向他鄉習禮樂。師曰。入泥入水即不無。先師爭奈寒蟬抱枯木。泣盡不回頭。卓拄杖曰。灼然。有不回頭底。凈慈向升子里禮汝三拜。上堂。三世諸佛。

【現代漢語翻譯】 現代漢語譯本： 於潛盛氏之子，年幼時跟隨明空院的義堪（Yikan）為師。最初參訪了大愚宏智（Dayu Hongzhi）和正堂大圓（Zhengtang Dayuan）。後來，他聽到東林（Donglin）對大眾說：『我這裡沒有什麼玄妙之處，只有木札羹和鐵釘飯，任你們咀嚼。』 盛氏聽后暗自高興，直接前去拜見東林，陳述了自己的見解。東林說：『依你所見，正是坐在鑒覺之中。』 盛氏對此疑惑不解，於是將之前所得的全部放下。一天，他聽到僧人舉南泉（Nanquan）的話：『時人見此一株華，如夢相似。』 心中有所覺悟，說：『打草只要蛇驚。』 第二天入室，東林問：『哪裡是巖頭（Yantou）密啟其意之處？』 盛氏說：『今日捉敗這老賊。』 東林說：『達磨大師（Damo Dashi）的性命在你手裡。』 盛氏剛要開口，突然被東林攔胸一拳，頓時大悟，汗流浹背，點頭自語道：『臨濟（Linji）說，黃檗（Huangbo）佛法無多子，豈是虛語？』 於是呈上頌詞說：『為人須為徹，殺人須見血。德山（Deshan）與巖頭，萬里一條鐵。』 東林對此表示認可。 後來，盛氏住持一方，上堂說法：『世尊不說說，迦葉（Jiaye）不聞聞。』 卓拄杖說：『水流黃葉來何處，牛帶寒鴉過遠村。』 上堂說法，舉雪峰（Xuefeng）開示大眾說：『盡大地是個解脫門，因甚把手拽不入？』 盛氏說：『大小雪峰話作兩橛。既盡大地是個解脫門，用拽作么？』 上堂說法：『一向與么去，法堂前草深一丈。一向與么來，腳下泥深三尺。且道如何即是？三年逢一閏，雞向五更啼。』 上堂說法，舉卍庵（Wan'an）先師道：『坐佛床，斫佛腳，不敬東家孔夫子，卻向他鄉習禮樂。』 盛氏說：『入泥入水即不無，先師爭奈寒蟬抱枯木，泣盡不回頭。』 卓拄杖說：『灼然，有不回頭底。凈慈（Jingci）向升子里禮汝三拜。』 上堂說法：『三世諸佛。』

【English Translation】 English version: The son of the Sheng family of Yuqian, he became a disciple of Yikan (Yikan) of Mingkong Monastery at a young age. He first visited Dayu Hongzhi (Dayu Hongzhi) and Zhengtang Dayuan (Zhengtang Dayuan). Later, he heard Donglin (Donglin) say to the assembly: 'There is nothing mysterious here, only wooden tag soup and iron nail rice, let you chew.' Sheng was secretly pleased and went directly to visit Donglin, presenting his views. Donglin said: 'According to what you see, you are sitting in the midst of awareness.' Sheng was puzzled by this, so he put down everything he had gained before. One day, he heard a monk cite Nanquan's (Nanquan) words: 'People see this flower as if in a dream.' He felt something in his heart and said: 'Scaring the snake only requires disturbing the grass.' The next day, he entered the room, and Donglin asked: 'Where is Yantou's (Yantou) secret revelation of his intention?' Sheng said: 'Today I will capture this old thief.' Donglin said: 'The life of Damo Dashi (Damo Dashi) is in your hands.' Sheng was about to speak when he was suddenly punched in the chest by Donglin, and he suddenly realized, sweating profusely, and nodded to himself: 'Linji (Linji) said, Huangbo's (Huangbo) Buddha-dharma has few descendants, is it false?' So he presented a verse saying: 'To be a person, one must be thorough; to kill, one must see blood. Deshan (Deshan) and Yantou are a single iron bar for ten thousand miles.' Donglin approved of this. Later, Sheng held a position and preached: 'The World Honored One does not speak of speaking, and Kashyapa (Jiaye) does not hear of hearing.' He struck his staff and said: 'Where does the flowing yellow leaf come from? The crow is carried by the ox past a distant village.' He preached, citing Xuefeng's (Xuefeng) instruction to the assembly: 'The entire earth is a gate of liberation, why do you not pull it in?' Sheng said: 'Big and small Xuefeng speak of two separate things. Since the entire earth is a gate of liberation, what is the use of pulling?' He preached: 'Going along with it, the grass in front of the Dharma hall is one zhang deep. Coming along with it, the mud under your feet is three chi deep. How is it then? A leap year occurs every three years, and the rooster crows at the fifth watch.' He preached, citing the former teacher Wan'an (Wan'an) saying: 'Sitting on the Buddha's bed, chopping the Buddha's feet, disrespecting Confucius of the East, but learning etiquette in other lands.' Sheng said: 'Entering the mud and water is not impossible, but the former teacher is like a cicada clinging to a withered tree, weeping without turning back.' He struck his staff and said: 'Indeed, there are those who do not turn back. Jingci (Jingci) bows to you three times in a sheng.' He preached: 'The Buddhas of the three worlds.'

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無中說有。䕞𦿆拾華針。六代祖師。有里尋無。猿猴探水月。去此二途。如何話會。儂家不管興亡事。盡日和云占洞庭。元庵受智者請。引座曰。南山有個老魔王。炯炯雙眸放電光。口似血盆呵佛祖。牙如劍樹罵諸方。幾度業風吹不動。吹得動。云黃山畔與嵩頭陀．傅大士。一火破落戶。依舊孟八郎。賺他無限癡男女。開眼堂堂入鑊湯。忽有個衲僧出來道。既是善知識。為甚賺人入鑊湯。只向他道。非公境界。后示寂。塔于寺之南庵。

婺州智者元庵真慈禪師

潼川人。姓李氏。初依成都正法出家。具戒后游講肆。聽講圓覺。至四大各離。今者妄身當在何處。畢竟無體。實同幻化。因而有省。作頌曰。一顆明珠。在我這裡。撥著動著。放光動地。以呈諸講師。無能曉之者。歸以呈其師。遂舉狗子無佛性話詰之。師曰。雖百千萬億公案。不出此頌也。其師以為不遜。乃叱出。師因南遊。至廬山圓通掛塔。時卍庵為西堂。為眾入室。舉。僧問雲門。撥塵見佛時如何。門云。佛亦是塵。師隨聲便喝。以手指胸曰。佛亦是塵。師復頌曰。撥塵見佛。佛亦是塵。問了答了。直下翻身。勸君更盡一杯酒。西出陽關無故人。又頌塵塵三昧曰。缽里飯。桶裡水。別寶崑崙坐潭底。一塵塵上走須彌。明眼波斯笑彈指。笑彈指

【現代漢語翻譯】 現代漢語譯本 無中說有。䕞𦿆拾華針。六代祖師（指禪宗六祖慧能）。有里尋無。猿猴探水月。去此二途。如何話會。儂家不管興亡事。盡日和云占洞庭。元庵（元庵真慈禪師）受智者請。引座曰：『南山有個老魔王。炯炯雙眸放電光。口似血盆呵佛祖。牙如劍樹罵諸方。幾度業風吹不動。吹得動。云黃山畔與嵩頭陀（嵩山苦行僧）。傅大士（南北朝時期的居士傅翕）。一火破落戶。依舊孟八郎。賺他無限癡男女。開眼堂堂入鑊湯。』忽有個衲僧出來道：『既是善知識（指有德行的僧人）。為甚賺人入鑊湯？』只向他道：『非公境界。』后示寂（圓寂）。塔于寺之南庵。

婺州智者元庵真慈禪師

潼川人。姓李氏。初依成都正法出家。具戒后游講肆。聽講圓覺。至『四大各離。今者妄身當在何處。畢竟無體。實同幻化。』因而有省。作頌曰：『一顆明珠。在我這裡。撥著動著。放光動地。』以呈諸講師。無能曉之者。歸以呈其師。遂舉狗子無佛性話詰之。師曰：『雖百千萬億公案。不出此頌也。』其師以為不遜。乃叱出。師因南遊。至廬山圓通掛塔。時卍庵（禪師名號）為西堂。為眾入室。舉：僧問雲門（雲門文偃禪師）：『撥塵見佛時如何？』門云：『佛亦是塵。』師隨聲便喝。以手指胸曰：『佛亦是塵。』師復頌曰：『撥塵見佛。佛亦是塵。問了答了。直下翻身。勸君更盡一杯酒。西出陽關無故人。』又頌塵塵三昧曰：『缽里飯。桶裡水。別寶崑崙坐潭底。一塵塵上走須彌。明眼波斯笑彈指。笑彈指。』

【English Translation】 English version Creating something from nothing. Picking up flowery needles with a worn-out basket. The Sixth Patriarch (referring to Huineng, the Sixth Patriarch of Zen Buddhism). Seeking nothingness within something. A monkey trying to grasp the moon's reflection in the water. Abandon these two paths. How to converse about it? I don't care about matters of prosperity or decline. All day long, I contemplate Dongting Lake with the clouds. Yuan'an (Zen Master Yuan'an Zhenci) was invited by Zhizhe. He led the seat and said: 'In the Southern Mountains, there is an old demon king. His bright eyes emit lightning. His mouth is like a blood basin, scolding the Buddhas. His teeth are like sword trees, cursing all directions. Several times, the karmic wind cannot move him. When it does move, it's like the ruined households of Yunhuang Mountain, together with the ascetic of Mount Song (a mendicant ascetic of Mount Song) and Layman Fu (Fu Xi, a lay Buddhist of the Northern and Southern Dynasties), all reduced to a single, broken-down state, still like Meng Balang, deceiving countless foolish men and women, who openly enter the cauldron of boiling water.' Suddenly, a monk came out and said: 'Since he is a virtuous teacher (referring to a monk with virtue), why does he deceive people into the cauldron of boiling water?' He simply said to him: 'It is not your realm.' Later, he passed away (entered Nirvana). His stupa is located in the South Hermitage of the temple.

Zen Master Yuan'an Zhenci of Zhizhe in Wuzhou

He was from Tongchuan, with the surname Li. He initially left home at Zhengfa Temple in Chengdu. After receiving the precepts, he traveled to lecture halls, listening to lectures on the Complete Enlightenment Sutra. When he reached the point of 'the four great elements separating, where will this illusory body be? Ultimately, it has no substance and is truly like an illusion,' he had an awakening. He composed a verse saying: 'A bright pearl is right here with me. When touched and moved, it emits light that shakes the earth.' He presented it to the lecturers, but none could understand it. He returned and presented it to his teacher, who then used the story of the dog having no Buddha-nature to question him. The master said: 'Even hundreds of millions of cases do not go beyond this verse.' His teacher thought he was disrespectful and scolded him out. The master then traveled south and hung his staff at Yuangtong Temple on Mount Lu. At that time, Wan'an (name of a Zen master) was the West Hall master, entering the room for the assembly. He cited: A monk asked Yunmen (Zen Master Yunmen Wenyan): 'What is it like when one sees the Buddha by wiping away the dust?' Yunmen said: 'The Buddha is also dust.' The master immediately shouted and pointed to his chest, saying: 'The Buddha is also dust.' The master then composed a verse: 'Wiping away the dust to see the Buddha, the Buddha is also dust. Questioned and answered, immediately turn around. I advise you to drink another cup of wine, for there will be no old friends west of Yangguan.' He also praised the Samadhi of Dust upon Dust: 'Rice in the bowl, water in the bucket, a separate treasure, Kunlun, sitting at the bottom of the pool. Sumeru walks on every speck of dust. The clear-eyed Persian laughs and snaps his fingers. Laughs and snaps his fingers.'

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。珊瑚枝上清風起。卍庵深肯之。

西禪需禪師法嗣

福州鼓山木庵安永禪師

閩縣吳氏子。弱冠為僧。未幾謁懶庵于雲門。一日入室。庵曰。不問有言。不問無言。世尊良久。不得向世尊良久處會。隨後便喝。倏然契悟。作禮曰。不因今日問。爭喪目前機。庵許之。住后。上堂。要明個事。須是具擊石火．閃電光底手段。方能險峻巖頭全身放舍。白雲深處得大安居。如其覷地覓金針。直下腦門須迸裂。到這裡假饒見機而變。不犯鋒铓。全身獨脫。猶涉泥水。祇如本分全提一句。又作么生道。擊拂子曰。淬出七星光燦爛。解拈天下任橫行。上堂。舉睦州示眾云。諸人未得個入處。須得個入處。既得個入處。不得忘卻老僧。師曰。恁么說話。面皮厚多少。木庵則不然。諸人未得個入處。須得個入處。既得個入處。直須飏下入處始得。上堂。拈拄杖曰。臨濟小廝兒。未曾當頭道著。今日全身放憨。也要諸人知有。擲拄杖。下座。僧問。須彌頂上翻身倒卓時如何。師曰。未曾見毛頭星現。曰。恁么則傾湫倒岳去也。師曰。莫亂做。僧便喝。師曰。雷聲浩大。雨點全無。

溫州龍翔柏堂南雅禪師

上堂曰。瑞峰頂上。棲鳳亭邊。一杯淡粥相依。百衲矇頭打坐。二祖禮三拜。依位而立。已是周遮

【現代漢語翻譯】 現代漢語譯本：珊瑚枝上清風吹起，卍庵（禪師名號）深深地認可了這件事。

西禪需要禪師的法嗣。

福州鼓山木庵安永禪師

是閩縣吳氏之子。年輕時出家為僧。不久后前往雲門拜見懶庵（禪師名號）。一天入室請教，懶庵說：『不問有言，不問無言，世尊良久（指釋迦牟尼佛沉默不語）。』不得在世尊良久之處領會。』隨後便喝斥。木庵禪師忽然領悟，作禮說：『如果不是今天發問，怎能失去眼前的機會。』懶庵認可了他。木庵住持后，上堂說法：『要明白這件事，必須具備擊石火、閃電光一般的手段，才能在險峻的巖頭全身放下，在白雲深處得到大安居。如果像在地上尋找金針一樣，直接腦門就要迸裂。到了這裡，即使能見機而變，不觸犯鋒芒，全身獨脫，仍然是涉入泥水。那麼本分全提一句，又該怎麼說呢？』擊打拂塵說：『淬出七星般燦爛的光芒，能夠拈起天下事任意橫行。』上堂說法，舉睦州（禪師名號）開示大眾說：『各位還沒有得到入處，必須得到一個入處。既然得到了入處，就不要忘記老僧。』木庵禪師說：『這樣說話，麵皮有多厚啊。木庵則不然，各位還沒有得到入處，必須得到一個入處。既然得到了入處，就必須揚下入處才行。』上堂說法，拿起拄杖說：『臨濟（禪師名號）這小廝，未曾當頭道著。今天全身放憨，也要讓各位知道有這件事。』扔掉拄杖，下座。有僧人問：『須彌山頂上翻身倒立時如何？』木庵禪師說：『未曾見到毛頭星出現。』僧人說：『這樣就傾倒湫水，顛覆山嶽了。』木庵禪師說：『不要胡來。』僧人便喝斥。木庵禪師說：『雷聲浩大，雨點全無。』

溫州龍翔柏堂南雅禪師

上堂說法：『瑞峰頂上，棲鳳亭邊，一杯淡粥相互依靠，百衲衣矇頭打坐。二祖（指慧可）禮拜三次，依位而立，已經是周遮（指多餘，不簡潔）。』

【English Translation】 English version: A clear breeze arises on the coral branch. Wan'an (Zen master's name) deeply acknowledges this.

Xichan needs a Dharma successor of the Zen master.

Zen Master Mu'an Anyong of Gushan, Fuzhou

He was the son of the Wu family of Min County. He became a monk at a young age. Soon after, he visited Lan'an (Zen master's name) at Yunmen. One day, he entered the room for instruction. Lan'an said, 'Do not ask about words, do not ask about no words. The World-Honored One was silent for a long time (referring to Shakyamuni Buddha's silence).' You must not understand at the place of the World-Honored One's silence.' Then he shouted. Zen Master Mu'an suddenly realized, made a bow and said, 'If I hadn't asked today, how could I have lost the opportunity before my eyes.' Lan'an approved of him. After Mu'an took charge, he ascended the hall and said, 'To understand this matter, one must have the means of striking a stone and flashing lightning, in order to be able to completely let go on the precipitous cliff and obtain great peace in the depths of the white clouds. If you are like looking for a golden needle on the ground, your head will burst open directly. When you get here, even if you can adapt to the situation and not offend the sharp edge, and escape completely, you are still wading in muddy water. So, what should be said about the sentence that fully brings up the fundamental nature?' He struck the whisk and said, 'Tempering out the brilliant light like the seven stars, able to pick up the affairs of the world and act arbitrarily.' Ascending the hall, he cited Muzhou (Zen master's name) instructing the public, 'You have not yet obtained an entry point, you must obtain an entry point. Now that you have obtained an entry point, do not forget the old monk.' Zen Master Mu'an said, 'How thick is the skin to speak like this. Mu'an is not like that, you have not yet obtained an entry point, you must obtain an entry point. Now that you have obtained an entry point, you must cast off the entry point.' Ascending the hall, he picked up the staff and said, 'This little rascal Linji (Zen master's name) has never spoken directly. Today, he is completely feigning foolishness, and also wants everyone to know that there is this matter.' He threw the staff and descended from the seat. A monk asked, 'What is it like when turning upside down on the top of Mount Sumeru?' Zen Master Mu'an said, 'I have never seen the comet appear.' The monk said, 'In that case, the pool will be poured out and the mountains will be overturned.' Zen Master Mu'an said, 'Don't mess around.' The monk then shouted. Zen Master Mu'an said, 'The thunder is loud, but there is no rain at all.'

Zen Master Nanya Baitang of Longxiang, Wenzhou

Ascending the hall, he said, 'On the top of Ruifeng, beside the Qifeng Pavilion, relying on a cup of light porridge, sitting in meditation with a patched robe covering the head. The Second Patriarch (referring to Huike) bowed three times and stood in his place, which is already superfluous.'

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。達磨老臊胡。分盡髓皮。一場狼籍。其餘之輩。何足道哉。柏堂恁么道。還免諸方檢責也無。拍繩床云。洎合停囚長智。上堂曰。大機貴直截。大用貴頓發。縱有嚙鏃機。一錘須打殺。何故。我王庫內無如是刀。上堂曰。紫蕨伸拳筍破梢。楊華飛盡綠陰交。分明西祖單傳句。黃鸝留鳴燕語巢。這裡見得諦。信得及。若約諸方決定。明窗下安排。龍翔門下直是一槌槌殺。何故。不是與人難共住。大都緇素要分明。

福州天王志清禪師

上堂。豎起拂子云。只這個天不能蓋。地不能載。遍界遍空。成團成塊。到這裡三世諸佛向甚麼處摸索。六代祖師向甚麼處提持。天下衲僧向甚麼處名邈。除非自得自證。便乃敲唱雙行。雖然如是。未是衲僧行履處。作么生是衲僧行履處。是非海里橫身入。豺虎叢中縱步行。

南劍州劍門安分庵主

少與木庵同隸業安國。后依懶庵。未有深證。辭謁徑山大慧。行次江干。仰瞻宮闕。聞街司喝侍郎來。釋然大悟。作偈曰。幾年個事掛胸懷。問盡諸方眼不開。肝膽此時俱裂破。一聲江上侍郎來。遂徑回西禪。懶庵迎之。付以伽梨。自爾不規所寓。后庵居劍門。化被嶺表。學者從之。所作偈頌。走手而成。凡千餘首。盛行於世。示眾。這一片田地。汝等諸人。且道天地

【現代漢語翻譯】 現代漢語譯本：達摩老臊胡（Bodhidharma，對達摩祖師的一種略帶不敬的稱呼）。分盡髓皮（比喻徹底領悟佛法精髓）。一場狼籍（指達摩的教法影響深遠，但同時也帶來了一些混亂）。其餘之輩（指其他修行者）。何足道哉（不值得一提）。柏堂恁么道（柏堂這樣說）。還免諸方檢責也無（難道就能免除各方的詰難嗎）？拍繩床云（拍打禪床說）。洎合停囚長智（不如停止爭論，增長智慧）。上堂曰（上堂說法時說）。大機貴直截（關鍵在於直接了當），大用貴頓發（作用在於立即顯現）。縱有嚙鏃機（即使有能咬斷箭頭的利器），一錘須打殺（也要一錘打死）。何故（為什麼）？我王庫內無如是刀（我的寶庫里沒有這樣的刀）。上堂曰（上堂說法時說）。紫蕨伸拳筍破梢（紫蕨舒展拳頭，竹筍破土而出），楊華飛盡綠陰交（楊花飛盡，綠蔭交織）。分明西祖單傳句（分明是西來祖師單傳的語句），黃鸝留鳴燕語巢（黃鸝在樹上鳴叫，燕子在巢中呢喃）。這裡見得諦（在這裡真正領悟真諦），信得及（並且深信不疑）。若約諸方決定（如果按照各方的說法來決定），明窗下安排（在明亮的窗下安排），龍翔門下直是一槌槌殺（在龍翔門下直接一錘錘打死）。何故（為什麼）？不是與人難共住（不是難以與人相處），大都緇素要分明（而是出家人和在家人要分清楚）。

福州天王志清禪師

上堂。豎起拂子云（舉起拂塵說）。只這個天不能蓋（就是這個，天也無法覆蓋），地不能載（地也無法承載），遍界遍空（遍佈整個世界和虛空），成團成塊（凝聚成團成塊）。到這裡三世諸佛向甚麼處摸索（到了這裡，過去、現在、未來三世諸佛又在哪裡摸索）？六代祖師向甚麼處提持（六代祖師又在哪裡提持）？天下衲僧向甚麼處名邈（天下的僧人又在哪裡追尋）？除非自得自證（除非自己領悟和證實），便乃敲唱雙行（才能敲唱並行）。雖然如是（即使這樣），未是衲僧行履處（還不是僧人修行的地方）。作么生是衲僧行履處（什麼是僧人修行的地方）？是非海里橫身入（在是非之海中橫身進入），豺虎叢中縱步行（在豺狼虎豹的叢林中縱情行走）。

南劍州劍門安分庵主

少與木庵同隸業安國（年輕時與木庵一同在安國寺學習）。后依懶庵（後來依止懶庵）。未有深證（沒有深入的證悟）。辭謁徑山大慧（辭別懶庵去拜見徑山大慧）。行次江干（走到江邊），仰瞻宮闕（仰望宮殿），聞街司喝侍郎來（聽到街上的人喊侍郎來了）。釋然大悟（頓時開悟）。作偈曰（作偈說）。幾年個事掛胸懷（幾年來這件事一直掛在心懷），問盡諸方眼不開（問遍各方也無法開悟）。肝膽此時俱裂破（此時肝膽俱裂），一聲江上侍郎來（一聲江上侍郎來）。遂徑回西禪（於是直接回到西禪寺）。懶庵迎之（懶庵迎接他），付以伽梨（授予他袈裟）。自爾不規所寓（從此以後不固定居住的地方）。后庵居劍門（後來在劍門結庵居住），化被嶺表（教化遍及嶺南地區）。學者從之（學習的人跟隨他）。所作偈頌（所作的偈頌），走手而成（很快就能寫成），凡千餘首（總共有千餘首）。盛行於世（在世間廣為流傳）。示眾（對大眾開示）。這一片田地（這一片田地），汝等諸人（你們這些人），且道天地（說說看天地）

【English Translation】 English version: Old Bodhidharma, the stinky barbarian (a slightly disrespectful term for Bodhidharma). Exhausting the marrow and skin (a metaphor for completely understanding the essence of the Dharma). A scene of chaos (referring to the far-reaching impact of Bodhidharma's teachings, but also the confusion it brought). The rest of them (referring to other practitioners). What's worth mentioning (not worth mentioning). Baizhang said so (Baizhang said this). Can it be exempt from the scrutiny of all parties (can it be exempt from the questioning of all parties)? Patting the rope bed, he said (patting the meditation bed, he said). It's better to stop imprisoning and increase wisdom (it's better to stop arguing and increase wisdom). Ascending the hall, he said (when ascending the hall to preach, he said). Great opportunity values directness (the key lies in being direct), great use values sudden manifestation (the effect lies in immediate manifestation). Even if there is a machine to bite off arrows (even if there is a sharp weapon that can bite off arrows), it must be killed with one hammer (it must be killed with one hammer). Why (why)? There is no such knife in my king's treasury (there is no such knife in my treasury). Ascending the hall, he said (when ascending the hall to preach, he said). Purple ferns stretch their fists, bamboo shoots break through the tips (purple ferns stretch their fists, bamboo shoots break through the soil), willow catkins fly away, green shade intertwines (willow catkins fly away, green shade intertwines). Clearly, the Western Ancestor's single transmission sentence (clearly, it is the sentence transmitted by the Western Ancestor), orioles stay and sing, swallows chatter in their nests (orioles sing in the trees, swallows chatter in their nests). Seeing the truth here (truly understanding the truth here), believing it deeply (and believing it deeply). If decided according to the opinions of all parties (if decided according to the opinions of all parties), arrange it under the bright window (arrange it under the bright window), directly kill them one by one under the Dragon Soaring Gate (directly kill them one by one under the Dragon Soaring Gate). Why (why)? It's not difficult to live with people (it's not difficult to live with people), but monks and laypeople must be clearly distinguished (but monks and laypeople must be clearly distinguished).

Zen Master Zhiqing of Tianwang Temple in Fuzhou

Ascending the hall. Raising the whisk, he said (raising the whisk, he said). Just this, the sky cannot cover (just this, the sky cannot cover), the earth cannot bear (the earth cannot bear), pervading the world and space (pervading the entire world and space), forming clumps and blocks (condensing into clumps and blocks). Arriving here, where do the Buddhas of the three worlds grope (arriving here, where do the Buddhas of the past, present, and future grope)? Where do the six generations of patriarchs uphold (where do the six generations of patriarchs uphold)? Where do the monks of the world seek (where do the monks of the world seek)? Unless you attain and prove it yourself (unless you realize and prove it yourself), then you can knock and sing in pairs (then you can knock and sing in pairs). Although it is so (even so), it is not the place where monks practice (it is not the place where monks practice). What is the place where monks practice (what is the place where monks practice)? Entering the sea of right and wrong with your body (entering the sea of right and wrong with your body), walking freely in the jungle of jackals and tigers (walking freely in the jungle of jackals and tigers).

Anfen, Abbot of Jianmen in Nanjian Prefecture

In his youth, he and Mu'an were both engaged in studies at Anguo Temple (in his youth, he and Mu'an were both engaged in studies at Anguo Temple). Later, he relied on Lan'an (later, he relied on Lan'an). He had no deep realization (he had no deep realization). He bid farewell to visit Dahui of Jingshan (he bid farewell to visit Dahui of Jingshan). Walking along the riverbank (walking along the riverbank), looking up at the palace (looking up at the palace), he heard the street official shouting that the vice minister was coming (he heard the street official shouting that the vice minister was coming). He suddenly realized (he suddenly realized). He composed a verse, saying (he composed a verse, saying). For years, this matter has been hanging in my heart (for years, this matter has been hanging in my heart), asking all parties, my eyes do not open (asking all parties, my eyes do not open). At this moment, my liver and gallbladder are broken (at this moment, my liver and gallbladder are broken), a sound of the vice minister coming on the river (a sound of the vice minister coming on the river). Then he went straight back to Xichan (then he went straight back to Xichan Temple). Lan'an welcomed him (Lan'an welcomed him), and gave him the kasaya (and gave him the kasaya). From then on, he did not fix his residence (from then on, he did not fix his residence). Later, he lived in Jianmen (later, he lived in Jianmen), and his teachings spread to Lingbiao (and his teachings spread to the Lingnan region). Scholars followed him (scholars followed him). The verses he composed (the verses he composed), were written quickly (were written quickly), totaling more than a thousand (totaling more than a thousand). They were widely circulated in the world (they were widely circulated in the world). Showing the assembly (showing the assembly). This piece of land (this piece of land), all of you (all of you), and also the heaven and earth (and also the heaven and earth)

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未分已前在甚麼處。直下徹去。已是鈍置分上座不少了也。更若擬議思量。何啻白雲萬里。驀拈拄杖。打散大眾。示眾。上至諸佛。下及眾生。性命總在山僧手裡。檢點將來。有沒量罪過。還有檢點得出者么。卓拄杖一下曰。冤有頭。債有主。遂左右顧視曰。自出洞來無敵手。得饒人處且饒人。示眾。十五日已前。天上有星皆拱北。十五日已后。人間無水不朝東。已前已后總拈卻。到處鄉談各不同。乃屈指曰。一二三四五。六七八九十。十一十二十三十四。諸兄弟今日是幾。良久曰。本店買賣。分文不賒。

東禪岳禪師法嗣

福州鼓山宗逮禪師

上堂。世尊道。應如是知。如是見。如是信解。不生法相。遂喝曰。玉本無瑕卻有瑕。

西禪凈禪師法嗣

福州乾元宗穎禪師

上堂。卓拄杖曰。性燥漢祇在一槌。靠拄杖曰。靈利人不勞再舉。而今莫有靈利底么。良久曰。比擬張麟。兔亦不遇。

開善謙禪師法嗣

建寧府仙州山吳十三道人

每以己事扣諸禪。及開善歸。結茆于其左。遂往給侍。紹興庚申三月八日夜。適然啟悟。占偈呈善曰。元來無縫罅。觸著便光輝。既是千金寶。何須彈雀兒。善答曰。啐地折時真慶快。死生凡聖盡平沉。仙州山下呵呵笑。不負相期

【現代漢語翻譯】 現代漢語譯本： 未分判之前，它在什麼地方？直接徹底地追究下去！這已經是很遲鈍的做法了。如果還要擬議思量，那就像白雲萬里一樣遙遠了。於是拿起拄杖，打散大眾，開示大眾：上至諸佛（Buddhas），下至眾生（sentient beings），性命都掌握在老僧手裡。檢查起來，有無量的罪過。還有能檢查出來的嗎？用拄杖敲擊一下說：冤有頭，債有主。於是左右環顧說：自從出山以來沒有敵手，得饒人處且饒人。開示大眾：十五日之前，天上的星星都拱衛北極星；十五日之後，人間的水都朝向東方。之前之後全都放下，到處鄉音各不相同。於是屈指說：一二三四五，六七八九十，十一十二十三十四。各位兄弟，今天是多少號？良久說：本店買賣，分文不賒欠。

東禪岳禪師的法嗣

福州鼓山宗逮禪師

上堂說法：世尊（World-Honored One）說：『應當這樣知曉，這樣見解，這樣信解，不生起法相（dharmas）。』於是大喝一聲說：玉本來沒有瑕疵，卻偏偏有了瑕疵。

西禪凈禪師的法嗣

福州乾元宗穎禪師

上堂說法：用拄杖敲擊一下說：性子急躁的人，一下就明白了。靠著拄杖說：聰明的人不用再次舉例。現在有沒有聰明的人呢？良久說：比起張麟，連兔子都遇不到。

開善謙禪師的法嗣

建寧府仙州山吳十三道人

經常用自己的事情請教各位禪師。等到開善禪師回來，就在他的左邊結廬而居，於是前往侍奉。紹興庚申年三月八日夜裡，偶然開悟，寫了一首偈呈給開善禪師說：原來沒有縫隙，觸碰就光輝閃耀。既然是千金之寶，何必用來打麻雀呢？開善禪師回答說：啐地一聲折斷時，真是慶幸快樂，生死凡聖全都平等沉寂。仙州山下呵呵大笑，不辜負我們之前的約定。

【English Translation】 English version: Before division, where was it? Directly and thoroughly investigate! This is already quite a dull approach. If you still deliberate and contemplate, it's as distant as ten thousand miles of white clouds. Then, picking up the staff, he disperses the assembly, instructing them: From the Buddhas (Buddhas) above to sentient beings (sentient beings) below, their lives are all in this old monk's hands. Examining it, there are immeasurable sins. Is there anyone who can examine them? He strikes the staff once, saying: Grievances have a head, debts have an owner. Then he looks around, saying: Since coming out of the cave, I have been without an opponent; where it is possible to forgive, then forgive. Instructing the assembly: Before the fifteenth day, the stars in the sky all revolve around the North Star; after the fifteenth day, the waters on earth all flow towards the east. Putting aside both before and after, the local dialects are different everywhere. Then he counts on his fingers, saying: One, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen. Brothers, what day is it today? After a long pause, he says: This shop's business does not offer credit.

Successor of Chan Master Dongchan Yue

Chan Master Zongdai of Gushan in Fuzhou

Entering the hall: The World-Honored One (World-Honored One) said: 'One should know thus, see thus, believe and understand thus, without generating the appearance of dharmas (dharmas).' Then he shouts, saying: Jade is originally without flaws, yet it has flaws.

Successor of Chan Master Xichan Jing

Chan Master Zongying of Qianyuan in Fuzhou

Entering the hall: He strikes the staff, saying: An impatient person understands with just one strike. Leaning on the staff, he says: A clever person doesn't need to be shown again. Are there any clever people here now? After a long pause, he says: Compared to Zhang Lin, you wouldn't even encounter a rabbit.

Successor of Chan Master Kaishan Qian

Daoist Wu Shisan of Xianzhou Mountain in Jianning Prefecture

He often consulted various Chan masters about his own affairs. When Chan Master Kaishan returned, he built a hut to his left and went to serve him. On the night of the eighth day of the third month in the year Gengshen of the Shaoxing era, he suddenly attained enlightenment and presented a verse to Chan Master Kaishan, saying: Originally there are no seams, touching it brings forth radiance. Since it is a treasure worth a thousand gold, why use it to shoot sparrows? Chan Master Kaishan replied: When it's broken with a 'tsui' sound, it's truly joyful and happy; birth, death, the mundane, and the sacred all sink into equality. Laughing heartily below Xianzhou Mountain, I have not failed our previous agreement.

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宿昔心。

天童華禪師法嗣

慶元府天童密庵咸杰禪師

福州鄭氏子。母夢廬山老僧入舍而生。自幼穎悟。出家為僧。不憚遊行。遍參知識。后謁應庵于衢之明果。庵孤硬難入。屢遭呵。一日。庵問。如何是正法眼。師遽答曰。破沙盆。庵頷之。未幾。辭回省親。庵送以偈曰。大徹投機句。當陽廓頂門。相從今四載。徴詰洞無痕。雖未付缽袋。氣宇吞乾坤。卻把正法眼。喚作破沙盆。此行將省覲。切忌便跺跟。吾有末後句。待歸要汝遵。出世衢之烏巨。次遷祥符．蔣山．華藏。未幾詔住徑山．靈隱。晚居太白。僧問。虛空銷殞時如何。師曰。罪不重科。上堂。牛頭橫說豎說。不知有向上關棙子。有般漆桶輩。東西不辨。南北不分。便問如何是向上關棙子。何異開眼尿床。華藏有一轉語。不在向上向下。千手大悲摸索不著。雨寒無處曬㫰。今日普請。佈施大眾。良久曰。達磨大師。無當門齒。上堂。世尊不說說。拗曲作直。迦葉不聞聞。望空啟告。馬祖即心即佛。懸羊頭賣狗肉。趙州勘庵主。貴買賤賣。分文不直。祇如文殊是七佛之師。因甚出女子定不得。河天月暈魚分子。槲葉風微鹿養茸。上堂。卓拄杖曰。迷時祇迷這個。復卓一下曰。悟時祇悟這個。迷悟雙忘。糞埽堆頭重添搕𢶍。莫有向東涌西

{ "translations": [ "現代漢語譯本：", "宿昔心。", "", "天童華禪師法嗣", "", "慶元府天童密庵咸杰禪師", "", "福州鄭氏之子。母親夢見廬山的老僧進入家中而生下他。自幼就聰慧穎悟。出家為僧后，不畏艱辛，遍訪名師。後來在衢州的明果寺拜見應庵禪師（應庵，禪師名號）。應庵禪師為人孤僻剛硬，難以接近，咸杰屢次遭到呵斥。一天，應庵禪師問：『如何是正法眼？』咸杰禪師立刻回答說：『破沙盆。』應庵禪師點頭認可。不久，咸杰禪師告辭回家探親。應庵禪師作偈相送：『大徹投機句，當陽廓頂門。相從今四載，徴詰洞無痕。雖未付缽袋，氣宇吞乾坤。卻把正法眼，喚作破沙盆。此行將省覲，切忌便跺跟。吾有末後句，待歸要汝遵。』（意思是：徹底領悟，機鋒相應，在最顯眼的地方敞開頂門。跟隨我四年，考察追問，沒有留下任何痕跡。雖然沒有交付衣缽，但你的氣宇已經可以吞吐天地。卻將正法眼，稱作破沙盆。這次出行將要探親，切記不要立刻返回。我還有最後一句，等你回來要你遵守。）咸杰禪師後來在衢州的烏巨山開法，之後又遷往祥符寺、蔣山寺、華藏寺。不久，奉詔住持徑山寺、靈隱寺。晚年居住在太白山。有僧人問：『虛空銷殞時如何？』咸杰禪師說：『罪不重科。』（意思是：即使虛空消散，也不會再加重罪責。）", "", "上堂說法時，咸杰禪師說：『牛頭禪師（牛頭法融，禪宗四祖道信門下）橫說豎說，卻不知道有向上的一道關卡。有那些像漆桶一樣不開竅的人，東西不辨，南北不分，便問什麼是向上的一道關卡，這和睜著眼睛在床上尿尿有什麼區別？華藏寺有一句轉語，不在向上向下，千手大悲菩薩也摸索不著。寒雨連綿無處曬太陽。今天普請大眾一起勞作，佈施大眾。』停頓良久，又說：『達磨大師（菩提達摩，禪宗初祖）沒有當門牙。』", "", "上堂說法時，咸杰禪師說：『世尊（釋迦摩尼佛）不說而說，將彎曲的說成筆直的。迦葉尊者（摩訶迦葉，釋迦摩尼十大弟子之一）不聞而聞，對著天空祈告。馬祖禪師（馬祖道一，禪宗大師）說即心即佛，這是掛著羊頭賣狗肉。趙州禪師（趙州從諗，禪宗大師）勘驗庵主，這是貴買賤賣，一文不值。就像文殊菩薩（文殊師利菩薩，智慧的象徵）是七佛之師，為什麼卻不能使女子出定？河裡出現月暈，魚開始繁殖。槲樹葉子微微顫動，鹿開始長茸。』", "", 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沒全機獨脫處道得一句底么。若道不得。華藏自道去也。擲拄杖曰。三十年後。上堂。舉金峰和尚示眾云。老僧二十年前。有老婆心。二十年後。無老婆心。時有僧問。如何是和尚二十年前有老婆心。峰云。問凡答凡。問聖答聖。曰。如何是二十年後無老婆心。峰云。問凡不答凡。問聖不答聖。師曰。烏巨當時若見。但冷笑兩聲。這老漢忽若瞥地。自然不墮聖凡窠臼。上堂。舉婆子燒庵話。師曰。這個公案。叢林中少有拈提者。杰上座裂破面皮。不免納敗一上。也要諸方檢點。乃召大眾曰。這婆子洞房深穩。水泄不通。偏收枯木上糝華。寒巖中發焰。個僧孤身迥迥。慣入洪波。等閑坐斷潑天潮。到底身無涓滴水。子細檢點將來。敲枷打鎖則不無二人。若是佛法未夢見在。烏巨與么提持。畢竟意歸何處。良久曰。一把柳絲收不得。和煙搭在玉欄干。上堂。動弦別曲。葉落知秋。舉一明三。目機銖兩。如王秉劍。殺活臨時。猶是無風匝匝之波。向上一路。千聖把手共行。合入泥犁地獄。正當與么時。合作么生。江南兩浙。春寒秋熱。上堂。盡乾坤大地。喚作一句子。擔枷帶鎖。不喚作一句子。業識茫茫。兩頭俱透脫。凈裸。裸赤灑灑。沒可把。達磨一宗。掃土而盡。所以雲門大師道。盡乾坤大地。無纖毫過患。猶是轉句。

【現代漢語翻譯】 現代漢語譯本： 還有誰能完全擺脫束縛，說出一句話呢？如果說不出來，那麼華藏（Huazang，華嚴經所描述的宇宙）就自己說了。說完，扔掉拄杖，然後上堂說法，引用金峰和尚（Jinfeng Heshang）開示大眾的話：『老僧二十年前，有老婆心；二十年後，無老婆心。』當時有僧人問：『如何是和尚二十年前有老婆心？』金峰（Jinfeng）回答：『問凡答凡，問聖答聖。』又問：『如何是二十年後無老婆心？』金峰（Jinfeng）回答：『問凡不答凡，問聖不答聖。』 烏巨（Wuju，人名）當時如果見到，只會冷笑兩聲。這老漢如果忽然醒悟，自然不會落入聖凡的窠臼。 上堂說法，引用婆子燒庵的故事。我說，這個公案，叢林中很少有人提倡。杰上座（Jieshangzuo，人名)豁出麵皮，不免承認失敗一次，也要請諸方禪師檢查。 於是召集大眾說：『這婆子的洞房深邃穩固，水泄不通，偏偏能讓枯木開花，寒巖中發光。那個僧人孤身一人，習慣於進入洪波，輕易就能截斷滔天巨浪，但最終身上沒有一滴水。仔細檢查，敲枷打鎖的罪犯不無二人，但如果是佛法，他們連做夢都沒夢到。』烏巨（Wuju）這樣提倡，到底意圖何在？ 良久之後說：『一把柳絲也無法抓住，只能和煙霧一起搭在玉欄桿上。』 上堂說法，撥動琴絃就能改變曲調，樹葉落下就知道秋天來臨。舉一就能明白三，目光敏銳，能分辨細微的差別。如同國王掌握寶劍，殺或活都在於一念之間，但這仍然是無風時水面上的波紋。向上的一條路，千聖都攜手同行，一起墮入泥犁地獄。正在這個時候，應該怎麼做？江南兩浙（Jiangnan liangzhe，地名），春天寒冷，秋天炎熱。 上堂說法，將整個乾坤大地，稱作一句話，就是擔枷帶鎖。不這樣稱作一句話，就是業識茫茫。兩頭都透脫，清凈裸露，沒有什麼可以把握。達磨（Damo，菩提達摩）一宗，應該徹底掃除。所以雲門大師（Yunmen dashi）說：『整個乾坤大地，沒有絲毫過患，』這仍然是轉句。

【English Translation】 English version: Is there anyone who can completely break free and utter a single phrase? If not, then Huazang (Huazang, the cosmos described in the Avatamsaka Sutra) will speak for itself. Having said that, he threw his staff and ascended the platform to preach, quoting Zen Master Jinfeng's (Jinfeng Heshang) words to the assembly: 'This old monk had the mind of a wife twenty years ago; twenty years later, he has no mind of a wife.' At that time, a monk asked: 'What is it that the Zen master had the mind of a wife twenty years ago?' Jinfeng (Jinfeng) replied: 'Answer the mundane with the mundane, answer the sacred with the sacred.' He then asked: 'What is it that twenty years later he has no mind of a wife?' Jinfeng (Jinfeng) replied: 'Do not answer the mundane with the mundane, do not answer the sacred with the sacred.' If Wuju (Wuju, a person's name) had seen this at that time, he would have just given two cold laughs. If this old man suddenly awakened, he would naturally not fall into the trap of the sacred and the mundane. Ascending the platform to preach, he cited the story of the old woman burning down the hermitage. I say, this case is rarely advocated in the monastic community. Senior Seat Jie (Jieshangzuo, a person's name) risked his reputation, inevitably admitting defeat once, and also asked the masters of all quarters to examine it. Then he summoned the assembly and said: 'This old woman's chamber is deep and secure, impenetrable, yet it can make withered trees bloom and flames ignite in cold rocks. That monk is alone, accustomed to entering the great waves, easily cutting off the monstrous tides, but ultimately has not a drop of water on his body. Examine it carefully, there are not a few who are guilty of wearing shackles and chains, but as for the Buddha-dharma, they have not even dreamed of it.' Wuju (Wuju) advocates in this way, what is his intention in the end? After a long silence, he said: 'A handful of willow strands cannot be grasped, but can only be draped on the jade balustrade with the smoke.' Ascending the platform to preach, plucking the strings can change the tune, the falling leaves know that autumn has arrived. By citing one, one can understand three, with keen eyes, one can distinguish subtle differences. Like a king wielding a sword, killing or giving life is in a single thought, but this is still the ripples on the water when there is no wind. On the upward path, the thousand sages walk hand in hand, falling together into the Naraka hell. At this very moment, what should be done? Jiangnan liangzhe (Jiangnan liangzhe, a place name), spring is cold, autumn is hot. Ascending the platform to preach, calling the entire universe a single phrase is like wearing shackles and chains. Not calling it a single phrase is like the vastness of karmic consciousness. Both ends are broken through, clean and naked, with nothing to grasp. The Damo (Damo, Bodhidharma) sect should be completely swept away. Therefore, Zen Master Yunmen (Yunmen dashi) said: 'The entire universe has not the slightest fault,' this is still a turning phrase.

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不見一法。始是半提。更須知有全提底時節。大小云門。劍去久矣。方乃刻舟。后示寂。塔于寺之中峰。

南書記者

福州人。久依應庵。于趙州狗子無佛性話。豁然契悟。有偈曰。狗子無佛性。羅睺星入命。不是打殺人。被人打殺定。庵見。喜其脫略。紹興末終於歸宗。

侍郎李浩居士

字德遠。號正信。幼閱首楞嚴經。如遊舊國。志而不忘。持橐后。造明果。投誠入室。應庵揕其胸曰。侍郎死後。向甚麼處去。公駭然汗下。庵喝出。公退參。不旬日竟躋堂奧。以偈寄同參嚴康朝曰。門有孫臏鋪。家存甘贄妻。夜眠還早起。誰悟復誰迷。庵見稱善。有鬻胭脂者。亦久參應庵。頗自負。公贈之偈曰。不塗紅粉自風流。往往禪徒到此休。透過古今圈䙡后。卻來這裡吃拳頭。

道場全禪師法嗣

常州華藏伊庵有權禪師

臨安昌化祁氏子。年十四得度。十八歲。禮佛智裕禪師于靈隱。時無庵為第一座。室中以從無住本。建一切法問之。師久而有省。答曰。暗裡穿針。耳中出氣。庵可之。遂密付心印。嘗夜坐達旦。行粥者至。忘展缽。鄰僧以手觸之。師感悟。為偈曰。黑漆崑崙把釣竿。古帆高掛下驚湍。蘆華影里弄明月。引得盲龜上釣船。佛智嘗問。心包太虛。量廓沙界時如何。

【現代漢語翻譯】 現代漢語譯本： 『不見一法』，這只是『半提』（只提出問題的一半）的開始。更要知道有『全提』（完全提出問題）的時候。『大小云門』（指雲門宗的兩種提問方式），就像劍已經離開了很久，現在才來刻舟求劍一樣（比喻方法不對，徒勞無功）。之後圓寂，塔建在寺廟的中央山峰。

南書記者

是福州人。長期跟隨應庵禪師。對於趙州禪師的『狗子無佛性』（狗有沒有佛性）的話，豁然開悟。寫了一首偈子說：『狗子無佛性，羅睺星入命。不是打殺人，被人打殺定。』（狗沒有佛性，就像羅睺星影響命運。不是我打殺別人，就是我註定被人打殺。）應庵禪師見了，很高興他能擺脫世俗的束縛。紹興末年，在歸宗寺圓寂。

侍郎李浩居士（官名，李浩，在家修行的佛教徒）

字德遠，號正信。從小閱讀《首楞嚴經》（佛教經典），感覺像回到了故鄉一樣。一直銘記在心。當官之後，拜訪明果禪師，真心誠意地進入他的門下。應庵禪師用手抵住他的胸口說：『侍郎死後，要去哪裡？』李浩非常害怕，汗流浹背。應庵禪師把他喝退。李浩退下後繼續參禪，不到十天就領悟了佛法的精髓。他寫了一首偈子寄給同參嚴康朝說：『門有孫臏鋪，家存甘贄妻。夜眠還早起，誰悟復誰迷？』（門外有孫臏設的局，家中有甘贄的妻子。晚上睡覺還要早起，誰能領悟，誰又迷惑呢？）應庵禪師看了，稱讚他寫得好。有一個賣胭脂的人，也長期跟隨應庵禪師參禪，頗為自負。李浩居士贈送他一首偈子說：『不塗紅粉自風流，往往禪徒到此休。透過古今圈䙡后，卻來這裡吃拳頭。』（不塗抹紅粉自然風流，很多禪宗學徒到此為止。如果能看透古今的圈套，卻還要在這裡捱打。）

道場全禪師的法嗣

常州華藏寺的伊庵有權禪師

是臨安昌化祁家的兒子。十四歲出家，十八歲時，在靈隱寺拜佛智裕禪師為師。當時無庵禪師是寺里的第一座。無庵禪師在禪房裡用『從無住本，建一切法』（從無住的根本出發，建立一切法）來提問他。有權禪師思考了很久，有所領悟，回答說：『暗裡穿針，耳中出氣。』（在黑暗中穿針，從耳朵里出氣。）無庵禪師認可了他的回答，於是秘密地傳授了心印。有一次，有權禪師夜裡坐禪到天亮。行粥的人來了，他忘記了伸出缽。鄰座的僧人用手碰了他一下，有權禪師因此感悟，寫了一首偈子說：『黑漆崑崙把釣竿，古帆高掛下驚湍。蘆華影里弄明月，引得盲龜上釣船。』（黑色的崑崙山神拿著釣竿，高掛著古老的帆船駛下湍急的河流。在蘆葦花的倒影里玩弄明月，引得瞎眼的海龜爬上釣船。）佛智禪師曾經問他：『心包太虛，量廓沙界時如何？』（當心能包容整個宇宙，度量能擴充套件到整個世界時，會怎麼樣呢？）

【English Translation】 English version: 'Not seeing a single dharma' is just the beginning of 'half-raising' (only raising half of the question). You must also know that there is a time for 'full-raising' (fully raising the question). 'Small and large Yunmen' (referring to the two types of questions in the Yunmen School) are like the sword having been gone for a long time, and now trying to carve the boat to find the sword (a metaphor for using the wrong method, futile). Later, he passed away, and his pagoda was built on the central peak of the temple.

The Recorder of Nan Shu

Was a native of Fuzhou. He followed Zen Master Ying'an for a long time. He suddenly awakened to Zen Master Zhaozhou's saying 'Does a dog have Buddha-nature?' He wrote a verse saying: 'The dog has no Buddha-nature, Rahu (a demon causing eclipses) enters fate. It's not that I kill people, but I am destined to be killed.' Zen Master Ying'an saw it and was pleased that he had broken free from worldly constraints. He passed away at Guizong Temple at the end of the Shaoxing era.

Layman Li Hao, Vice Minister (official title, Li Hao, a Buddhist practitioner at home)

His courtesy name was Deyuan, and his pseudonym was Zhengxin. He read the Shurangama Sutra (a Buddhist scripture) from a young age, feeling like he had returned to his homeland. He always remembered it. After becoming an official, he visited Zen Master Mingguo and sincerely entered his school. Zen Master Ying'an pressed his chest and said, 'Where will you go after you die, Vice Minister?' Li Hao was terrified and sweating profusely. Zen Master Ying'an shouted him away. Li Hao retreated and continued to practice Zen, and in less than ten days, he grasped the essence of Buddhism. He wrote a verse and sent it to his fellow practitioner Yan Kangchao, saying: 'Outside the door is Sun Bin's trap, at home is Gan Zhi's wife. Sleeping late and waking up early, who understands and who is confused?' Zen Master Ying'an saw it and praised him for writing well. There was a rouge seller who had also been practicing Zen with Zen Master Ying'an for a long time and was quite proud of himself. Layman Li Hao gave him a verse saying: 'Without rouge, one is naturally charming, many Zen practitioners stop here. After seeing through the traps of ancient and modern times, they come here to be punched.'

Successor of Zen Master Daochang Quan

Zen Master Yi'an Youquan of Huazang Temple in Changzhou

Was the son of the Qi family in Changhua, Lin'an. He became a monk at the age of fourteen, and at the age of eighteen, he became a disciple of Zen Master Fozhi Yu at Lingyin Temple. At that time, Zen Master Wu'an was the first seat in the temple. Zen Master Wu'an used 'From the root of no dwelling, establish all dharmas' (starting from the root of non-abiding, establish all dharmas) to question him in the meditation room. Zen Master Youquan thought for a long time and had some understanding, answering: 'Threading a needle in the dark, exhaling from the ear.' Zen Master Wu'an approved of his answer and secretly transmitted the mind seal. Once, Zen Master Youquan sat in meditation until dawn. When the porridge server came, he forgot to extend his bowl. The neighboring monk touched him with his hand, and Zen Master Youquan was enlightened by this, writing a verse saying: 'The black lacquer Kunlun (mythical mountain) holds a fishing rod, the ancient sail is hoisted high and descends the turbulent rapids. Playing with the bright moon in the reflection of the reed flowers, attracting the blind turtle to climb onto the fishing boat.' Zen Master Fozhi once asked him: 'When the mind encompasses the vast void and the measure extends to the entire world, what will it be like?'

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師曰。大海不宿死屍。智撫其座曰。此子他日當據此座。呵佛罵祖去在。師自是埋藏頭角。益自韜晦。遊歷湖湘江浙幾十年。依應庵于歸宗。參大慧于徑山。無庵住道場。招師分座說法。於是聲名隱然。住后。上堂。今朝結卻布袋口。明眼衲僧莫亂走。心行滅處解翻身。噴嚏也成師子吼。栴檀林。任馳驟。剔起眉毛頂上生。剜肉成瘡露家醜。上堂。禪禪。無黨無偏。迷時千里隔。悟在口皮邊。所以僧問石霜。如何是禪。霜云㼾磚。又僧問睦州。如何是禪。州云。猛火著油煎。又僧問首山。如何是禪。山云。猢猻上樹尾連顛。大眾。道無橫徑。立處孤危。此三大老。行聲前活路。用劫外靈機。若以衲僧正眼檢點將來。不無優劣。一人如張良入陣。一人如項羽用兵。一人如孔明料敵。若人辨白得。可與佛祖齊肩。雖然如是。忽有個衲僧出來道。長老話作兩橛也。適來道。道無橫徑。無黨無偏。而今又卻分許多優劣。且作么生祇對。還委悉么。把手上山齊著力。咽喉出氣自家知。淳熙庚子秋。示微疾。留偈。趺坐而逝。茶毗齒舌不壞。獲五色舍利無數。瘞于橫山之塔。分骨歸葬萬年山寺。

雙林用禪師法嗣

婺州三峰印禪師

上堂舉野狐話曰。不落不昧。誣人之罪。不昧不落。無繩自縛。可憐柳絮隨春風

。有時自西還自東。

大溈行禪師法嗣

常德府德山子涓禪師

潼川人也。上堂。見見之時。見非是見。見猶離見。見不能及。遂喝曰。鯨吞海水盡。露出珊瑚枝。眾中忽有個衲僧出來道。長老休寐語。卻許伊具一隻眼。上堂。橫按拄杖曰。一二三四五六七。七六五四三二一。循環逆順數將來。數到未來無盡日。因七見一。因一亡七。踏破太虛空。鐵牛也汗出。絕氣息。無軌跡。擲拄杖曰。更須放下這個。始是參學事畢。上堂。拈拄杖曰。有時奪人不奪境。拄杖子七縱八橫。有時奪境不奪人。山僧七顛八倒。有時人境兩俱奪。拄杖子與山僧削跡吞聲。有時人境俱不奪。卓拄杖曰。伴我行千里。𢹂君過萬山。忽然撞著臨濟大師時如何。喝曰。未明心地印。難透祖師關。

五燈會元卷第二十(終)

【現代漢語翻譯】 現代漢語譯本 有時從西邊來，有時從東邊去。

大溈行禪師的法嗣

常德府的德山子涓禪師，

是潼川人。上堂說法：『當見發生的時候，所見的並非真正的見。見解尚且要遠離，真正的見是無法企及的。』於是大喝一聲說：『鯨魚一口吞盡海水，露出了珍貴的珊瑚枝。』如果大眾中忽然有個僧人出來說：『長老不要說夢話。』我便認可他具有一隻慧眼。上堂說法：橫著拄著禪杖說：『一二三四五六七，七六五四三二一。』循環逆順地數過來，數到未來也沒有窮盡的時候。因為七而見到一，因為一而忘卻七。踏破了整個虛空，鐵牛也嚇得汗流浹背。』斷絕了氣息，沒有了軌跡。扔掉禪杖說：『更需要放下這個，才是參學完畢。』上堂說法：拿起禪杖說：『有時奪取人不奪取境，禪杖七縱八橫。有時奪取境不奪取人，山僧七顛八倒。有時人和境兩者都奪取，禪杖和山僧都消失了軌跡，不敢出聲。有時人和境都不奪取。』拄著禪杖說：『陪伴我走過千里，攜帶你翻過萬重山。』忽然遇到臨濟（Linji）大師（禪宗大師）時該怎麼辦？大喝一聲說：『沒有明白心地的印證，難以通過祖師的關卡。』

《五燈會元》卷第二十（終）

【English Translation】 English version Sometimes coming from the west, sometimes returning from the east.

Successor of Chan Master Dawei Xing

Chan Master Ziquan of Deshan in Changde Prefecture,

Was a native of Tongchuan. Ascending the hall, he said: 'When seeing arises, the seeing is not the seeing. Even seeing should be abandoned. Seeing cannot reach it.' Then he shouted: 'The whale swallows the sea, revealing coral branches.' If a monk in the assembly suddenly came out and said: 'Elder, stop talking in your sleep,' then I would acknowledge that he possesses one eye of wisdom. Ascending the hall, he held his staff horizontally and said: 'One, two, three, four, five, six, seven; seven, six, five, four, three, two, one.' Counting cyclically, forwards and backwards, counting to the endless days of the future. Because of seven, one is seen; because of one, seven is forgotten. Trampling through the great void, even the iron ox sweats. Exhausting breath, without a trace. Throwing the staff, he said: 'It is necessary to let go of this, then the matter of study is finished.' Ascending the hall, he picked up his staff and said: 'Sometimes one seizes the person but not the environment; the staff goes seven horizontal and eight vertical. Sometimes one seizes the environment but not the person; this mountain monk stumbles seven times and falls eight times. Sometimes both person and environment are seized; the staff and the mountain monk vanish without a trace, not daring to make a sound. Sometimes neither person nor environment is seized.' Planting the staff, he said: 'Accompanied me for a thousand miles, carrying you over ten thousand mountains.' What if you suddenly encounter Master Linji (Linji) (a Chan master)? He shouted: 'Without understanding the seal of the mind-ground, it is difficult to pass the barrier of the patriarchs.'

The Wudeng Huiyuan (Compendium of Five Lamps), Volume 20 (End)

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